A23597	----	England's great interest in the choice of this new Parliament dedicated to all her free-holders and electors. Penn, William, 1644-1718. 1679 Approx. 23 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A23597 Wing P1278A ESTC R222717 99833860 99833860 38338 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23597) Transcribed from: (Early English Books Online ; image set 38338) Images scanned from microfilm: (Early English books, 1641-1700 ; 2213:15) England's great interest in the choice of this new Parliament dedicated to all her free-holders and electors. Penn, William, 1644-1718. 4 p. s.n., [London : 1679] Signed at end: Philanglus, i.e. William Penn. Caption title; with ornaments above title. Imprint from Wing. Reproduction of the original in the Lincoln's Inn Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Liberty -- Early works to 1800. Great Britain -- Politics and government -- 1660-1688 -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-10 Elspeth Healey Sampled and proofread 2005-10 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion ENGLAND'S Great Interest IN THE CHOICE OF THIS New Parliament ; Dedicated to all her FREE-HOLDERS and ELECTORS . SInce it hath pleased God and the King to begin to revive and restore to us our Ancient Right of Frequent Parliaments , it will greatly concern us , as to our present Interest , and therein the future Happiness of our Posterity , to act at this time with all the Wisdom , Caution and Integrity we can . For besides , that 't is our own Business , and that if by a neglect of this singular Opportunity we desert our selves , and forsake our own Mercies , we must expect to be Left of God and good Men too ; It may be there has never happened , not only in the memory of the living , but in the Records of the dead , so odd and so strange a Conjuncture as this we are under : It is made up of so many unusual and important Circumstances ( all affecting us to the very Heart ) that whether we regard the long sitting of the late Parliament , or its abrupt and most unexpected Dissolution , or the Prorogation of the last and its surprising Dissolution , or the strong Jealousies of the People , and that universal agitation , that is now upon the spirit of the Nation , and the Reasons and Motives thereof ( so far as we can reach them ) there seems never to have been a time , wherein this Kingdom ought to show it self more serious and diligent in the business of its own safety . To be plain with you , All is at Stake : and therefore I must tell you , That the Work of this Parliament is , First , To pursue the Discovery and Punishment of the Plot : for that has been the old Snake in the Grass , the Trojan Horse with an Army in the Belly of it . Secondly , To remove and bring to Justice those Evil Counsellors , and Corrupt and Arbitrary Ministers of State , that have been so Industrious to give the King Wrong Measures , to turn Things out of their Antient and Legal Channel of Administration , and Alienate his Affections from his People . Thirdly , To Detect and Punish the Pensioners of the former Parliament , in the Face of the Kingdom . This Breach of Trust being Treason against the Fundamental constitution of our Government . Fourthly , To secure to us the Execution of our Antient Laws by New ones , and among the rest such , as relate to Frequent Parliaments , the only true Check upon Arbitrary Ministers , and therefore feared , ●ated and opposed by them . Fifthly , That we be secur'd from Popery and Slavery ; and that Protestant-Dissenters be eased . Sixthly , That in case this be done , the King be released from his burdensom Debts to the Nation , and eas'd in the business of his Revenue . And let me be free with you , if you intend to save poor England , You must take this General Measure , viz. To guide and fix your Choice upon Men , that you have reason to believe are Well Affected , Able and Bold to serve the Country in these Respects . The Words of the Writ ( at least , the Import of them ) are , To chuse Wise Men , fearing God , and hating Covetousness ; and what to do ? says the same Writ , To Advice the King of the Weighty Matters of the Kingdom . Let us not then play the Fools or Knaves , to Neglect or Betray the Common Interest of our Country by a Base Election : Let neither Fear , Flattery nor Gain Byass us . We must not make our Publick Choice the Recompence of Private Favours from our Neighbours ; they must excuse us for that : the Weight of the Matter will very well bear it . This is our Inheritance ; all depends upon it : Men don't use to lend their Wives , or give their Children to satisfie Personal Kindnesses ; nor must we make a Swop of our Birth-right , ( and that of our Posterities too ) for a Mess of Pottage , a Feast or a Drinking-bout ; there can be no Proportion here : and therefore none must take it Ill , that we use our Freedom about that , which in its Constitution is the Great Bull-wark of all our Antient English Liberties . Truly , our not Considering what it is to chuse a Parliament , and how much all is upon the Hazard in it , may at last Loose us fatally by our own Choice . For I must needs tell you , If we Miscarry , it will be our own Fault ; we have no Body else to blame : For such is the Happiness of our Constitution , That we cannot well be destroy'd , but by our selves : and what Man in his Wits would Sacrifice his Throat to his own hands ? We , the Commons of England are a great part of the Fundamental Government of it ; and Three Rights are so peculiar and inherent to us , that if we will not throw them away for Fear or Favour , for Meat and Drink , or those other little present profits , that Ill Men offer to tempt us with , they cannot be altered or abrogated . And this I was willing to give you a brief hint of , that you may know , what Sort of Creatures you are , and what your Power is , lest through Ignorance of your own Strength and Authority , you turn Slaves to the Humors of those , that properly and truly are but your Servants , and ought to be used so . The First of these three Fundamentals is Property , that is , Right and Title to your own Lives , Liberties and Estates : in this every man is a sort of little Soveraign to himself : No man has power over his Person to Imprison of Hurt it , or over his Estate to Invade or Usurp it : only your own Transgression of the Laws , ( and those of your own making too ) lays you open to Loss ; which is but the Punishment due for your Offences , and this but in Proportion to the Fault committed . So that the Power of England is a Legal Power , which truly merits the Name of Government : that which is not Legal , is a Tyranny , and not properly a Government . Now the Law is Umpire between King , Lords and Commons , and the Right and Property is One in kind through all Degrees and Qualities in the Kingdom , Mark that . The Second Fundamental , that is your Birth-right and Inheritance , is Legislation , or the Power of making Laws ; No Law can be made or abrogated in England without you . Before Henry the Third's Time , your Ancestors , the Free-men of England met in their own Persons , but their Numbers much encreasing , the Vastness of them , and the Confusion that must needs attend them , making such Assemblies not practicable for Business , this way of Representatives was first pitch't upon as an Expedient , both to Maintain the Commons Right , and to avoid the Confusion of those mighty Numbers . So that now , as well as then , No Law can be made , no Money levied , nor not a Penny legally demanded ( even to defray the Charges of the Government ) without your own Consent : then which , tell me , what can be freer , or what more secure to any People ? Your Third Great Fundamental Right and Priviledge is Executive , and holds proportion with the other two , in order to compleat both your Freedom & Security , & that is Your share in the Judicatory Power , in the Execution and Application of those Laws , that you agree to be made . Insomuch as No man according to the ancient Laws of this Realm can be adjudg'd in matter either of Life , Liberty or Estate , but it must be by the Judgment of his Peers , that is , Twelve men of the Neighbourhood , commonly called a JURY ; though this hath been infringed by two Acts made in the late long Parliament , one against the Quakers in Particular , and the other against Dissenters in General , called An Act against seditious Conventicles , where persons are adjudged Offenders and punishable without a Jury : which 't is hoped , this ensuing Parliament will think fit in their Wisdoms to repeal , though with less Severity , then one of the same Nature ( as to punishing men without Juries ) was by Henry the Eighth , who for executing of it hang'd Empson and Dudly . Consider with your selves , that there is nothing more your Interest , then for you to understand your Right in the Government , and to be constantly Jealous over it ; for your Well-being depends upon its Preservation . In all Ages there have been Ill Men , and we to be sure are not without them now , such as being conscious to themselves of ill things , and dare not stand a Parliament , would put a Final Dissolution upon the very Constitution it self to be safe , that so we might never see another . But this being a Task too hard to compass , their next Expedient is To make them for their Turn , by directing and governing the Elections ; and herein they are very Artificial & too often Succesful ; which indeed is worse for us then if we had none . For thus the Constitution of Parliaments may be destroy'd by Parliament , and we , who by Law are Free , may hereby come to be made Slaves by Law. If then you are Free and resolve to be so , if you have any regard to God's providence in giving you a claim to so excellent a Constitution , if you would not void your own Rights , nor lay a Foundation of Vassallage to your unborn Followers , the poor Posterity of your Loyns , for whom God and Nature , and the Constitution of the Government have made you Trustees , then seriously weigh these following Particulars . I. In your present Election Receive no man's Gift or Bribe to chuse him ; but be assured , that he will be false to you , that basely tempts you to be false to your Country , your self and your Children . How can you hope to see God with peace , that turn Mercenaries in a matter , on which depends the Well-being of an whole Kingdom for present & future times ? since at a pinch One good Man gains a Vote & saves a Kingdom ; and what does any County or Burgess-Town in England know , but all may depend upon their making a good Choice ? But then to sell the Providence of God , and the dear-bought purchase of your painful Ancestors for a little Money ( that after you have got it , you know not how little a while you may be suffered to keep it ) is the mark of a Wretched Mind : Truly such ought not to have the power of a Free-man , that would so abuse his own and hazard other mens Freedom by it : he deserves to be cast over Board , that would Sink the Vessel , and thereby drown the Company embark't with him . Honest Gentlemen will think they give enough for the Choice , that pay their Electors in a constant , painful and chargeable Attendance ; but Such as give Money to be chosen , would get Money by being chosen , they design not to serve you , but themselves of you ; and then fare you well . As you will answer it to Almighty God , I entreat you to shew your Abhorrence of this Infamous Practice : It renders the very Constitution contemptible , that any should say , I can be chosen , if I will spend Money or give them Drink enough ; and this is said not without reason , Elections , that ought to be serious things , and gravely and reasonably perform'd , being generally made the occasions of more Rudeness and Drunkenness , then any of the Wild May-games in use among us . Thus by making men Law-breakers , they are it seems made fit to chuse Law-makers , their Choice being the purchase of Excess . But must we alwayes owe our Parliaments to Rioting and Drunkenness ? and must men be made Vncapable of all Choice , before they chuse their Legislators ? I would know of any of you all , if in a difference about a private property , an Horse or a Cow , or any other thing you would be as easie , indifferent and careless in chusing your Arbitrators ? Certainly you would not ; with what reason then can you be unconcern'd in the Qualifications of men , upon whose fitness and Integrity depends all you and your Posterity may enjoy ? Which leads me to the other Particulars . II. Chuse no Man that has been a Reputed Pensioner ; 't is not only against your Interest , but it is disgraceful to you and the Parliament you chuse . The Representative of a Nation ought to consist of the most Wise , Sober and Valiant of the People , not Men of mean Spirits or sordid Passions , that would sell , the Interest of the People that chuse them , to advance their own , or be at the Beck of some great Man , in hopes of a Lift to a good Employ : pray beware of these . You need not be streightned , the Country is wide and the Gentry numerous . III. By no means chuse a Man that is an Officer at Court , or whose Employment is durante beneplacito , that is , at Will and Pleasure ; nor is this any Reflection upon the King , who being one Part of the Government , should leave the other free , and without any the least Awe or Influence to bar or hinder its proceedings . Besides , an Officer is under a Temptation to be byast ; and to say true , an Office in a Parliament man , is but a softer and safer word for a Pension : the Pretence it has above the other , is the danger of it . IV. In the next place , Chuse no Indigent Persons , for those may be under a temptation of abusing their Trust to gain their own ends : for such do not Prefer you , which should be the end of their Choice , but Raise themselves by you . V. Have a care of Ambitious men and non-Residents , such as live about Town and not with their Estates , who seek honours and preferments above , and little or never embetter the Country with their Expences or Hospitality , for they intend themselves and not the Advantage of the Country . VI. Chuse no Prodigal or Voluptuous Persons , for besides that they are not Regular enough to be Law-makers , they are commonly Idle ; and though they may wish well to your Interest , yet they will lose it rather then their Pleasures ; they will scarcely give their Attendance , they must not be relied on . So that such Persons are only to be preferred before those , that are Sober to do mischief ; whose debauchery is of the mind : Men of Injust Mercinary and sinister Principles , who , the soberer they be to themselves , the worse they are to you . VII . Review the Members of the last Parliaments , and their Inclinations and Votes , as near as you can learn them , and the Conversation of the Gentlemen of your own Country , that were not Members , and take your measures of both , by that which is your True and Just Interest at this Critical time of the day , and you need not be divided or distracted in your Choice . VIII . Rather take a Stranger , if recommended by an unquestionable Hand , than a Neighbour Ill-affected to your Interest . 'T is not pleasing a Neighbour , because rich and powerful , but Saving England , that you are to eye : Neither pay or return private Obligations at the cost of the Nation ; let not such Engagements put you upon dangerous Elections as you love your Country . IX . Be sure to have your Eye upon Men of Industry and Improvement . For those that are Ingenuous and Laborious to propagate the Growth of the Country , will be very tender of weakening or impoverishing it : you may trust such . X Let not your Choice be flung upon Men of Fearful Dispositions , that will let good Sense , Truth and your real Interest in any point sink , rather than displease some one or other great Man. If you are but sensible of your own Real Great Power , you will wisely chuse those , that will by all just and legal wayes firmly keep and zealously promote it . XI . Pray see , that you chuse Sincere Protestants ; men that don't play the Protestant in Design , and are indeed Disguis'd Papists , ready to pull off their Mask , when time serves : You will know such by their Laughing at the Plot , Disgracing the Evidence , Admiring the Traytors Constancy , that were forc'd to it , or their Religion and Party were gone beyond an Excuse or an Equivocation . The contrary are men that thank God for this Discovery , and in their Conversation zealously direct themselves in an Opposition to the Papal Interest , which indeed is a Combination against good Sense , Reason and Conscience , and to introduce a blind Obedience without ( if not against ) Conviction . And that Principle which introduces Implicit Faith and Blind Obedience in Religion , will also introduce Implicit Faith and Blind Obedience in Government : so that it is no more the Law in the one than in the other , but the Will and Power of the Superior , that shall be the Rule and Bond of our Subjection . This is that fatal Mischief Popery brings with it to Civil Society , and for which such Societies ought to beware of it , and all those that are Friends to it . XII . Lastly , Among these be sure to find out and cast your favour upon Men of large Principles , such , as will not sacrifice his Neighbour's Property to the frowardness of his own Party in Religion : Pick out such men , as will Inviolably maintain Civil Rights for all that will live soberly and civilly under the Government . Christ did not revile those that reviled him , much less did he persecute those , that did not revile him . He rebuk't his Disciples , that would have destroyed those that did not follow and conform to them , saying ; To know not what Spirit ye are of ; I came not to destroy mens Lives , but to save them . Which made the Apostle to say , that the Weapons of their Warfare were not Carnal , but Spiritual . This was the Ancient Protestant Principle ; and where Protestants persecute for Religion , they are false to their own profession , and Turn Papists even in the worst sense , against whom their Ancestors did so stoutly exclaim , Read the Books of Martyrs of all Countries in Europe , and you will find I say true : Therefore beware also of that Popery . Consider , that such Partial men don't love England , but a Sect ; and prefer Imposed Vniformity before Virtuous and Neighbourly Vnity . This is that Disturber of Kingdoms and States , and till the Good Man , and not the Opinionative Man be the Christian in the Eye of the Government , to be sure , while force is used to propagate or destroy Faith , and the outward Comforts of the Widow and Fatherless are made a Forfeit for the peaceable Exercise of their Consciences to God , he that fits in Heaven and judgeth Righteously , whose Eye pities the Oppressed and Poor of the Earth , will with-hold his Blessings from us . O lay to heart the grievous Spoils and Ruins that have been made upon your harmless Neignbours for near these twenty years , who have only desired to enjoy their Consciences to God according to the best of their understandings , and to eat the Bread of honest Labour , and to have but a Penny for a Penny 's worth among you . Whose Ox or Ass have they taken ? whom have they wronged ? or when did any of them offer you Violence ? yet Sixty pounds have been distrained for twelve , two hundred pounds for sixty pounds . The Flocks been taken out of the Fold , the Herd from the Stall ; not a Cow left to give Milk to the Orphans , nor a Bed for the Widow to lie on ; whole Barns of Corn swept away , and not a penny return'd ; & thus bitterly prosecuted even by Laws made against Papists . And what is all this for ? unless their worshipping of God according to their Conscience ; for they injure no man , nor have they offered the least Molestation to the Government . Truly , I must take liberty to tell you , If you will not endeavour to redress these Evils in your Choice , I fear , God will suffer you to fall into great Calamity by those you hate . You are afraid of Popery , and yet many of you practise it : for why do you fear it , but for its Compulsion and Persecution ? and will you compel or persecute your selves , or chuse such as do ? If you will , pray let me say , You hate the Papists , but not Popery . But God defend you from so doing , and direct you to do , as you would be done by : that chusing such as love England , her People and their Civil Rights , Foundations may be laid for that Security and Tranquillity , which the Children unborn may have cause to rise up and bless your Names and Memories for . Take it in good part , I mean nothing but Justice and Peace to all ; and so conclude my self , Your Honest Monitor and Old England 's True Friend , PHILANGLUS . FINIS . Notes, typically marginal, from the original text Notes for div A23597-e10 We see it daily in Westminster - Hall , as well as in Parliamentary Transactions . 
A29409	----	A Brief account of the province of East-Jersey in America published by the present proprietors thereof, viz, William Penn ... [et al.], for information of all such persons who are or may be inclined to setle themselves, families and servants in that country. 1682 Approx. 17 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A29409 Wing B4517 ESTC R24672 08411715 ocm 08411715 41285 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29409) Transcribed from: (Early English Books Online ; image set 41285) Images scanned from microfilm: (Early English books, 1641-1700 ; 1247:22) A Brief account of the province of East-Jersey in America published by the present proprietors thereof, viz, William Penn ... [et al.], for information of all such persons who are or may be inclined to setle themselves, families and servants in that country. Penn, William, 1644-1718. 6 p. Printed for Benjamin Clark, London : 1682. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng New Jersey -- History -- Colonial period, ca. 1600-1775. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A BRIEF ACCOUNT OF THE PROVINCE OF East-Jersey IN AMERICA . PUBLISHED By the present PROPRIETORS thereof , VIZ , William Penn , Robert West , Thomas Rudyard , Samuel Groome , Thomas Hart , Richard Mew , Thomas Wilcox , Ambrose Rigg , John Heywood , Hugh Hartshorne , Clement Plumsted , Thomas Cooper , Who intend to take in Twelve more to make the number of Proprietors Twenty four . For Information of all such Persons who are or may be inclined to Setle themselves , Families , and Servants in that Country . LONDON , Printed for Benjamin Clark in George-Yard in Lombard-street , Bookseller , M DCLXXXII . A BRIEF ACCOUNT OF THE PROVINCE OF East-Jersey IN AMERICA , &c. TO say any thing in the Praise , or much in the Description of a Country so well known , would seem needless . The late Accounts and Descriptions of the adjacent Countries West-Jersey and Pennsilvania , which are much of the same nature , &c. might suffice . But considering that in Foreign Colonies , yea , here in England , every particular County has some Excellency in Soyle , Product or Scituation , that may Affect and Delight many Persons beyond the places adjacent , We may for the Satisfaction of such , give some brief Account thereof . I. This Province or Colony lies between 39 and 41 Degrees of Latitude , being about 12 Degrees more to the South than the City of London : And is bounded South-East by the main Sea ; East , by that vast-Navigable Stream called Hudsons-River , which divides this from the Province of New-York ; West , by a Line of Division , which separates this Province from West-Jersey ; and N●●●h , upon the main Land ; and extends it self in length on the Sea Coast , and along Hudsons River one hundred English Miles and upwards . II. The conveniency of Scituation , temperature of Air , and fertility of Soy●● is such , That there 's no less than seven considerable Towns , viz. Shrewsbury , Middletown , Burgin , Newark , Elizabeth Town , Woodbridge , and Piscataway : which are well inhabited by a Sober and Industrious People , who have necessary Provisions for themselves and Families ; and for the comfortable entertainment of Strangers and Travellers . And this Colony is experimentally found Generally to agree well with English Constitutions . III. For Navigation it hath these Advantages , not only to be Scituate along the Navigable part of Hudsons River , but lies also Fifty Miles on the Main Sea. And near the midst of this Province is that Noted Bay for Ships , within Sandy Hook , very well known not to be inferiour to any Harbour in America , where Ships not only Harbour in greatest Storms , but there Ride safe with all Winds , and Sail in and out thence , as well in Winter as Summer . IV. For Fishery the Sea Banks there are very well stor'd with variety of Fish , not only such as are profitable for Transportation , but such also as are fit for Food there : As Whales , Cod-fish , Cole and Hake-fish , large Mackerill , and also many other sorts of Flat and small Fish . The Bay also and Hudsons-River , are plentifully stored with Sturgeon , Great Basse , and other Scale Fish ; Eels , and Shell Fish , as Oysters , &c. in great plenty , and easie to take . V. This Country is also plentifully supplied with lovely Springs , Rivolets , In-land Rivers , and Creeks which fall into the Sea ; and Hudsons-River , in which is also much plenty and variety of Fresh Fish , and Water Fowl. VI. There is great plenty of Oak-Timber , fit for Shipping , and Masts for Ships , and other variety of Wood , like the adjacent Colonies , as Chesnut , Walnut , Popler , Cedar , Ash , Firr , &c. fit for building within the Country . VII . The Land or Soyle ( as in other places ) varies in goodness and Richness , but generally fertile , and with much smaller Labour than in England . Produceth plentiful Crops of all sorts of English Grain . Besides , Indian Corn , which the English Planters find not only to be of vast increase , but very wholesome and good in in its use . It also produceth good Flax and Hemp , which they now Spin and Manufacture into Linnen Cloth. There 's sufficient Meadow and Marsh to their Up-lands . And the very Barrens there ( as they are call'd ) are not like some in England , but produce Grass fit for Grazing Cattle in Summer Season . VIII . The Country is well stored with wilde Deer , Conies , and Wilde Fowl of several sorts , as Turkeys , Pidgeons , Partridges , Plover , Quailes , wilde Swans , Geese , Ducks , &c. in great plenty . It produceth variety of good and delicious Fruits , as Grapes , Plumbs , Mulberryes , and also Apricocks , Peaches , Pears , Apples , Quinces , Water Mellons , &c. which are here in England , planted in Orchards and Gardens : These , as also many other Fruits which come not to perfection in England , are the more natural product of this Country . IX . There is also already great store of Horses , Cowes , Hoggs and some Sheep , which may be bought at reasonable Prises , with English Moneys , or English Commodities , or mans Labour , where Moneys and Goods are wanting . X. What sort of Mines or Minerals are in the Bowels of the Earth , After-time must produce , the Inhabitants not having yet employed themselves in search thereof . But there is already a Smelting-furnace and Forge set up in this Colony , where is made good Iron , which is of great benefit to the Country . XI . It is exceedingly well furnished with safe and convenient Harbours for Shipping , which is of great advantage to that Country , and affords already for Exportation great plenty of Horses ; And also Beef , Pork , Pipestaves , Boards , Bread , Flower , Wheat , Barly , Rye , Indian Corn , Butter and Cheese , which they Export for Barbados , Jamaica , Nevis , and other adjacent Islands , as also to Portugal , Spain , the Canaries , &c. their Whale Oyle and Whale-Finns , Bever , Mink , Raccoon and Martin Skins , ( which this Country produceth ) they Transport for England . XII . The Scituation and Soyle of this Country may invite many who are inclin'd to Transport themselves into those parts of America . For , 1. It being considerably Peopled and Scituate on the Sea Coast , with convenient Harbours , and so near adjacent to the Province of New-York , and Long Island , being also well Peopled Colonies , may be proper for Merchants Tradsemen , and Navigators . 2. It 's likewise proper for such who are inclined to Fishery , the whole Coast and very Harbours Mouths being fit for it , which has been no small Rise to the New-England people , and may be here carryed on also with great advantage . 3. For its Soyle it 's proper for all Industrious Husband-men , and such who by hard Labour here on Rack Rents , are scarce able to maintain themselves ; much less to raise any Estate for their Children , may , with God's blessing on their Labours , there live comfortably , and provide well for their Families . 4. For Carpenters , Bricklayers , Masons , Smiths , Mill-wrights and Wheel-wrights , Bakers , Tanners , Taylors , Weavers , Shoomakers , Hatters , and all or most Handicrafts , where their Labour is much more valued than in these Parts , and Provisions much Cheaper . 5. And chiefly for such of the above mentioned , or any other w●o upon solid Grounds , and weighty Considerations are inclined in their minds to go into those Parts ; without which , their going there , cannot be comfortable , or answer their expectation . XIII . The Indian Natives in this Country are but few , comparative to the Neighbouring Colonies ; and those that are there , are so far from being formidable or injurious to the Planters and Inhabitants , that they are really serviceable and advantagious to English , not only in Hunting and taking the Deer , and other wilde Creatures ; and catching of Fish and Fowl fit for food in their Seasons , but , in the killing and destroying of Bears , Woolves , Foxes , and other Vermine and Peltry , whose Skins and Furrs they bring the English , and sell at less price than the value of time an Englishman must spend to take them . XIV . As for the Constitutions of the Country , they were made Anno Dom. 166 and in the Time of John Lord Barclay , and Sir George Carteret , the late Proprietors thereof ; in which , such provision was made for Liberty in matters of Religion and Proper●●●●y in their Estates , that under the Terms thereof , that Colony has been considerably Peopled , and that much from the adjacent Countries , where they have not only for many years enjoyed their Estates , according to the Concessions , but also an uninterrupted Exercise of their Particular perswasions in matters of Religion . And we the present Proprietors do determine , so soon as , any persons here in England , or elsewhere are willing to be Engaged with us , we shall be ready and desirous to make such farther 〈…〉 litions and Supplements to the said Constitutions , as shall be thought fit for the encouragement of all Planters and Adventurers ; And for the farther setling the said Colony with a sober and Industrious People . XV. Having with all possible brevity given an Account of the Country , we shall say something as to the disposition of Lands there . 1. Our Purpose is , if the Lord Permit , with all convenient expedition , to erect and build one Principal Town ; which by reason of Scituation , must in all probability ▪ be the most considerable for Merchandize , Trade and Fishery in those Parts . It 's designed to be placed upon a Neck or Point of Rich-land called Ambo-point , lying on Rariton-River , and pointing to Sandy-Hook-Bay , and near adjacent to the place where Ships in that Great Harbour commonly Ride at Anchor ; A Scheme of which isalready drawn , and those who shall desire to be satisfied therewith may treat for a share thereof . 2. As for Encouragement of Servants , &c. we allow the same Priviledges as was provided in the Concessions at first . 3. Such who are desirous to Purchase any Lands in this Province , Free from all Charge , and to pay down their Purchase Moneys here , for any quantities of Acres ; Or that desire to take up Lands there , upon any small Quit Rents to be Reserved , shall have grants to them and their Heirs , on moderate and reasonable Terms . 4. Those who are desirous to Transport themselves into those Parts , before they Purchase , if any thing there present to their satisfaction , we doubt not but the Terms of Purchase will be so Moderate , Equal and Encouraging , that may Engage them to setle in that Colony . Our Purpose being withal possible Expedition to dispatch Persons thither , with whom they may Treat ; and who shall have our full Power in the Premisses . As for Passage to this Province , Ships are going hence the whole Year about , as well in Winter as Summer , Sandy-hook-Bay being never frozen . The usual price is 5 l. per Head , as well Master as Servant , who are above 10 years of Age ; all under 10 years , and not Children at the Breast pay 50 s. Suching Children pay nothing . Carriage of Goods is usually 40 s. per Ton , and sometimes less , as we can Agree . The cheapest and chiefest time of the year for Passage is from Midsummer till the latter end of September , when ma●y Uirg●nia and Mary-land Ships are going out of England into those Parts ; and such who take then their Uoyage , Arrive usually in good time to Plant Corn sufficient for next Summer . The Goods to be carried there , are first for peoples own use , all sorts of Apparel and Houshold-Stuff , and also Utensils for Husbandry and Building ; and 2dly , Linner and Woollen Clothes ; and Stiff● fitting for Apparel , &c. which are fit for Merchandize and Truch there in the Country , and that to good Advantage for the Importer ; Of which further Account will be given to the Enquirer . Lastly , Although this Country , by reason of its being already considerably inhabited , may afford many conveniencies to Strangers , of which unpeopled Countries are destitute , as Lodging , Victualling , &c. yet all persons inclining unto those Parts must know that in their Settlement there , they will find their Exercises , they must have their Winter as well as Summer . They must Labour before they Reap . And till their Plantations be cleared ( in Summer time ) they must expect , ( as in all those Countries ) the Muscato Flyes , Gnats , and such like , may in Hot and Fair Weather give them some disturbance , where People provide not against them , which as Land is cleared are l●ss troublesome . And all such Persons who desire to be Concerned , may repair to Thomas Rudyards or Benjamin Clark in George-Yard in Lombard-street , where they may Uiew the Constitutions , the Scheme of the intended Town , the Mapp of the Country , and Treat on Terms of Purchase . FINIS . 
A51321	----	A letter from Doctor More with passages out of several letters from persons of good credit relating to the state and improvement of the province of Pennsilvania : published to prevent false reports. More, Nicholas, d. 1689. 1687 Approx. 16 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A51321 Wing M2684 ESTC R9620 13542913 ocm 13542913 100096 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51321) Transcribed from: (Early English Books Online ; image set 100096) Images scanned from microfilm: (Early English books, 1641-1700 ; 796:16) A letter from Doctor More with passages out of several letters from persons of good credit relating to the state and improvement of the province of Pennsilvania : published to prevent false reports. More, Nicholas, d. 1689. Penn, William, 1644-1718. 11 p. s.n.], [London : 1687. Preface signed: William Penn. Place of publication from Wing. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng More, Nicholas, d. 1689. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A LETTER FROM Doctor More , WITH Passages out of several Letters from Persons of good Credit . Relating to the State and Improvement of the Province of PENNSILVANIA . Published to prevent false Reports . Printed in the Year 1687. THE PREFACE . DIvers false Reports going about Town and Country , to the Injury of the Province of PENNSILVANIA , I was prevailed with by some concerned in that Province , and others that desire the truth of things , to Publish such of the last Letters as made mention of the State of the Country ; to serve for answer to the Idle and Unjust Stories that the Malice of some invent , and the Credulity of others prepare them to receive against it ; which is all the part I take in this present Publication . William Penn. A Letter from Dr More . Honored Governour , I Have seen a Letter from your hand , directed to me , among many in this Province , which came by Captain Richard Dimond : It was in all respect welcome to me , and more particularly , for that you make mention of your coming to us again , with your Family ; a thing so much desired by all in these parts , and more particularly by my self . But I fear that Madam Penn should give too much credit to the evil Reports that I do understand are given out by many Enemies to this new Colony , As if we were ready to Famish , and that the Land is so barren , the Climet so hot , that English Grain , Roots and Herbs do not come to Maturity ; and what grows , to be little worth . How untrue all these things are you well know ; but we that have seen our handy Work , accompanied with Gods blessing upon it , since your departure from us , are able to say something more to incourage you to return to us again . You know , that when you went for England , there was an indifferent plenty of most things , and that many hundred Families were clearing of Land to Sow and Plant , as I was also doing ; since that , our Lands have been grateful to us , and have begun to reward our Labours by abounding Crops of Corn this Year . But to give you to understand the full of our Condition , with respect to Provision in this Province ; we had last Fall , and the Winter , abundance of good fresh Pork in our Market at two Pence half-penny per Pound , of this Country Money , which is an English two Pence ; Beef at the same rate ; the like is this Year ; and Butter for six Pence per Pound ; Wheat for four Shillings per Bushel ; Rye three Shillings ; and now all this Summer Wheat is at three Shillings , & three Shillings 6 Pence ; Rye at eight Groats , and half a Crown ; Indian-Corn seven Groats , and two Shillings this Country Money still ; so that there is now some Corn Transported from this River . Doctor Butler has bought two hundred Bushels of Wheat at three Shillings six Pence , to Transport , & several others , so that some Thousands of Bushels are Transported this Season , and when this Crop that now is gathered is Threshed , it is supposed that it will be abundantly cheaper then now it is , for there has been abundance of Corn this Year in every Plantation . The last Year I did plant about twelve Acres of Indian Corn , and when it came off the Ground , I did only cause the Ground to be Harrowed , and upon that I did sow both Wheat and Rye , at which many Laughed , saying , That I could not expect any Corn from what I had sowed , the Land wanting more Labour : yet I had this Year as good Wheat and Rye upon it , as was to be found in any other place , and that very bright Corn. I have had a good Crop of Barley and Oats ; and whereas my People did not use my Barley well , so that much was shed upon the Ground , I caused it immediately to be Plowed in , and is now growing , keeping a good Colour , and I am in hope of another Crop of Barley , having good Ears tho the Straw be shorter . I did plant an Hopp-Garden this Spring , which is now exceeding full of Hopps , at which all English People admire . Richard Colles and Samuel Carpenter , &c. having had some Fields of Rye the last Summer , and plowed the Stuble in order to sow other Corn , by some Casualty could not sow their Fields , yet have they had considerable Crops of Rye , in the said Fields , by what had been shed on the Ground in Harvest time . I have had seventy Ears of Rye upon one single Root , proceeding from one single Corn ; forty five of Wheat ; eighty of Oats ; 〈◊〉 , twelve and fourteen of Barly out of one Corn : I took the Curiosity to tell one of the twelve Ears from one Grain , and there was in it forty five Grains on that Ear ; above three Thousand of Oats from one single Corn , and some I had , that had much more , but it would seem a Romance rather then a Truth , if I should speak what I have seen in these things . Arnoldus de la Grange hath above a Thousand Bushels of English Grain this Year , there is indeed a great encrease every where . I had the last Year as good Turnops , Carrots and Parsnops as could be expected , and in no wise inferior to those in London , the Parsnops better , and of a great bigness ; my Children have sound out a way of Rosting them in the Embers , and are as good as Barbadoes Potatoes , insomuch that it is now become a Dish with us . We have had admirable English Pease this Summer ; every one here is now perswaded of the fertility of the Ground , and goodness of the Climate , here being nothing wanting , with industry , that grows in England , and many delicious things , not attainable there ; and we have this common advantage above England , that all things grow better , and with less Labour . I have planted this Spring a Quickset , of above sixscore Foot long , which grows to admiration ; we find as good Thorns as any in the World. We have had so great abundance of Pigeons this Summer , that we have fed all our Servants with them . A Gentlewoman near the City , which is come into this Province since you went for England , ( Mrs Jeffs from Ireland ) Cured Sturgion the last Year , and I have eaten some this Summer at her House , as good as you can get in London : some Barbadoes Merchants are treating with her for several Barrels for the Barbadoes , and will give her any thing for them . We are wanting of some more good Neighbours to fill up the Country . There is a French Gentleman who made the last Year some Wine of the wild Grapes , which proved admirable good , and far above the best Maderas that you ever tasted , a little higher colour'd . And one thing I must take notice of , that we strove to make Vinegar of it , but it is so full of Spirit that it will not easily turn to Vinegar ; a certain evidence of its long keeping . Your Vigneron had made a Barrel of the same Wine , resolving to keep it for your Entertainment : I being one day there , and speaking of what I had tasted at Monsieur Pelison's , he shewed me a Barrel , which he said was of the same sort that he had taken a great deal of care to secure from being meddled with , he tauhing the head , it sounded empty , at which the man was so amazed , that he was ready to Faint ; afterwards looking about , it had leaked underneath , to about two Quarts ; I tasted it , and it was yet very good Wine , so I left the poor man much afflicted for his loss . But I must acquaint you with one thing , that he having planted some French Vines , the twenty fourth of March , the last Year , the same Vines have brought forth some Grapes this Year , and some of them were presented to President Lloyd the 28th of July , fully Black and Ripe , which is a thing unheard of , or very extraordinary . I thought that this short account of our present State and Condition , and Improvement would not be ill News to you , considering that you know me not forward to put my hand to Paper slightly ; wherefore I hope that your Lady will not dispise what I do here report , as being the very truth of things ; and if I could contribute thereby to her full Satisfaction , I should have my end , as being willing to see you and her in this place , where I shall not fear being rebuked for mis-representing things , I shall conclude , Governor , Your truly affectionate Friend and Servant . Nicholas More . Green-Spring the 13th of September , 1686. Madam Farmer has found out as good Lime-Stone , on the School-kill , as any in the World , and is building with it ; she offers to sell ten Thousand Bushels at six Pence the Bushel , upon her Plantation , where there is several considerable Hills , and near to your manner of Springfield . N. M. In a Letter from the Governors Steward , Octob. 3. 1686. THe Gardiner is brisk at Work. The Peach-Trees are much broken down with the weight of Fruit this Year . All or most of the Plants that came from England grow , ( being about four Thousand . ) Cherries are sprung four and five Foot. Pears , Codlings and Plumbs three or four Foot. Pears and Apple Grafts , in Country Stocks , and in Thorns , are sprung three and four Foot. Rasberries , Goosberries , Currans , Quinces , Roses , Walnuts and Figs grow well . Apricocks from the Stone fourteen or sixteen Inches sprung , since the Month called April . Our Barn , Porch and Shed , are full of Corn this Year . In a Letter from the Governers Gardiner , dated the 14th of the Month call'dMay 1686. AS for those things I brought with me , it is much for People in England to believe me of the growth of them ; some of the Trees and Bushes are shot in five weeks time , some one Inch , some two , three , four , five , six , seven , yea some a eleven Inches ; some of them not ten days set in the Ground before they put out Buds . And Seeds do come on apace ; for those Seeds that in England take fourteen days to rise , are up here in six or seven days . Pray make agreement with the Bishop of London's Gardiner , or any other that will furnish us with Trees , Shrubs , Flowers and Seeds , and we will furnish them from these places ; for we have excellent Trees , Shurbs and Flowers , & Herbs here , which I do not know I ever saw in any Gardens in England — In a Letter from Robert Turner a Merchant in Philadelphia , and one of the Councel , the 5th of October 1686. I Also advise , that , blessed be God , Corn is very cheap this Season ; English Wheat sold here , to carry for New-England , at three Shillings six Pence per Bushel , and much Wheat-Flower and Bisket for Barbadoes . Things prosper very well , and the Earth brings forth its encrease ; God grant we may walk worthy of his Mercies . Of other Grains , plenty . As to the Town , Building goeth on . John Readman is building one Brick House for Richard Whitpain , of sixty Foot long , and fifty six Foot wide . For the Widow Farmer , another Brick House . For Thomas Barker and Samuel Jobson two Brick Cellers , and Chimnies for back Kitchings . Thomas Ducket is Building a Brick House at the Skulkil , forty eight Foot long and three Stories high ; there are two other Brick Houses to be built this Summer — In a Letter , of the 2d of October , from David Lloyd , Clerk of the Peace , of the County of Philadelphia . I Shall only add , that five Ships are come in since our arrival , one from Bristol , with 100 Passengers ; one from Hull , with 160 Passengers ; one from New-England for Corn , and two from Barbadoes ; all of them , and ours ( of above 300 Tun ) had their loading here , ours for New-England , and the rest for Barbadoes ; and for all this , Wheat ( as good , I think , as any in England ) is sold at three Shillings six pence per Bushel , this Country Money , and for three Shillings ready Money ( which makes two Shillings five pence English Starling ) and if God continues his blessing to us , this Province will certainly be the Grainary of America . The Governours Vineyard goes on very well , the Grapes I have tasted of ; which in fifteen Months are come to maturity — In a Letter , of October last , from Thomas Holmes Surveyor General . VVE have made three Purchases of the Indians , which , added unto the six former Sales they made us , will , I believe , be Land enough for Planters for this Age ; they were at first High , and upon their Distances ; but when we told them of the Kindness our Governour had always shown them ; that the Price we offer'd far exceeded former Rates , and that they offered us the Land before we sought them , they agreed to our last Offer , which is something under three hundred Pounds sterling . The Kings salute our Governour ; they hardly ever see any of us , but they ask , with much affection , when he will come to them again ; we are upon very good terms with them . I intend to send the Draughts for a Map by the first — In a Letter from James Claypole Merchant in Philadelphia , and one of the Councel . I Have never seen brighter and better Corn then in these parts , especially in the County of Chester . Provisions very cheap ; Pork at two Pence , and good fat fresh Beef at three half-pence the Pound , in our Market . Fish is plentiful ; Corn cheap ; Wheat three and six pence a Bushel ; Rye half a Crown ; Indian Corn two Shillings , of this Money : And it is without doubt that we shall have as good Wine as any France produces . Here is great appearance of a Trade , and if we had small Money for Exchange , we should not want Returns The Whale-Fishery is considerable ; several Companies out to ketch them : There is one caught , that its thought will make several hundred Barrels of Oyle . This , besides Tobacco and Skins , and Furs , we have for Commerce — FINIS . 
A48056	----	Letter from Father La Chaise, confessor to the French King, to Father Peters, confessor to the King of England in which is contained the project and designe of that faction to introduce the Prince of Wales : with some observations on his conception and birth : to which added a letter from Will Penn to Father La Chaise about the affaires of that babe and the ensueing progress of the popish design. 1688 Approx. 50 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A48056 Wing L1465 ESTC R30940 11732008 ocm 11732008 48397 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48056) Transcribed from: (Early English Books Online ; image set 48397) Images scanned from microfilm: (Early English books, 1641-1700 ; 1486:22) Letter from Father La Chaise, confessor to the French King, to Father Peters, confessor to the King of England in which is contained the project and designe of that faction to introduce the Prince of Wales : with some observations on his conception and birth : to which added a letter from Will Penn to Father La Chaise about the affaires of that babe and the ensueing progress of the popish design. La Chaise, François d'Aix de, 1624-1709. Penn, William, 1644-1718. [15] p. Printed in the City of Philadelphia ... by order of Father Penn and are to be sold by Stephen Lob ..., [London] : [1688] Place and date of publication suggested by Wing. Imperfect: pages are creased, cropped and torn with loss of print. "A letter from Will. Penn to Father La Chaise" dated and signed: Whitehall the 16 day of the fifth month in the year commonly called 1688 -- p. [12-15] Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng James, -- Prince of Wales, 1688-1766. Catholic Church -- Controversial literature. 2005-07 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 John Latta Sampled and proofread 2005-11 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A LETTER From FATHER La CHAISE , Confessor to the French King , To FATHER PETERS , Confessor to the King of England . In which is Contained the project and designe of that faction to Introduce the Prince of Wales ; with some observations on his Conception and birth , to which is added a Letter from Will Penn to Father la Chaise about the affaires of that babe and the Ensueing progress of the Popish designe . Printed in the City of Philadelphia in the Land of promise by order of Father Penn and are to be sold by Stephen Lob at the signe of Apostacy , in priest-craft lane next door to the Alamode Religion . A LETTER From FATHER La CHAISE , Confessor to the French King , To FATHER PETERS , Confessor to the King of England . Honored Father , WIth unexpressible Joy I received yours of June the 22 by which I understand the good effect of our Endeavors which we have so Long been Labouring in : and am glad to hear the work is so well managed and done , you following the advise we gave as well by divers Letters as word of mouth from our Ambassador Barillon now at whitehall . And as soon as I had received the news I went to the King my Master and acquainted him that there was one of the Holy babes of your owne getting brought to the queen and that both the King and she did owne it for their owne son and Prince of Wales , and under that notion it was shewd and published to the whole Nation , then I acquainted the Fathers of our Society who had with sacred Instruments for the purpose Calculated the whole project Long before : and shewed their Constant zeal in this weighty affair : they also were Extreamly Joyful when they heard it , and it is impossible . To express the mirth and Jollyty of all our friends in this Country who have heard of this weighty Concern , for now it seems as if heaven it self did Contribute to our give the Holy Church greater Dominion , and render our Enemies the longer the weaker . For in our Country the Hereticks are very near quite destroyed : in Piemont and Savby they are Reduced to a small weak number , in Himgary they shall no Longer Continue then till the Emperor and the Turk have made peace , for it is the opinion of our Society that the Emperor doth not stand in need of the Assistance of the Protestant Electors , nor need he fear them when that War is Ended . Then shall we perswade him not only to destroy them in all his Territorys but also to make war upon the Netherlands & so root out all the Hereticks from the face of the Earth ; and indeed the Hereticks in Holland are not far from their Ruine , as for the Palatinate it will be Easily done there because we have got a Popish Elector Chosen , and for the King of Denmark we doubt not but to make him in his Country follow the Example of the great Monark in ours either to make them turn or Run , and tho the freindship between that Crowne and ours seems weake yet it is not so much decayed as some people wish and pretend . And if I please I can quickly make him zealous , and a perfect servant to our King and that he shall assist in the Romish Cause as faithfully as the best Catholik as euer was born , for in his Country the sheep yeild him but a small fleece , and let our King but send him a good present of Pistols and he shall do all that we desire him tho it were to subscribe to the Alchoran and turn Mahometan . England Holland and Switzerland are indeed the onely bulworks and places of Refuge that the Hereticks have left : and it hath Cost us many a nights study and divers meetings to Consult how we may bring them under , and now we have an Excellent opportunity , to which purpose our King hath resolved to bring the Switsers under his Dominion and Convert those Hereticks by his Dragoons : and also to in Holland , which resolution I will Constantly put him in mind off as often as I give him absolution . When I Consider of these things it rejoyceth me to think how zealous his Majesty of England is to perfect his designes , which are to us of great Cencerns , to which purpose he hath the assistance of our troupes . And Cardinal Furstenberg [ when he shall be made Elector of Collen ] Can bring Holland under his obedience , haveing first made himself master of his owne people and brought them in subjection to his absolute power : I say when I Consider and think of these things they do so rejoyce me that I am almost overwhelmd there with ; nay it is so great that I am not able to write it , and indeed it is the greatest pleasure I have in this world , and I must say that since the last Letter I received from you things have been so forwarded that I must now necessaryly Conclude we are not far from the highest step : and nothing can be said to be perfect now , till I can demonstrably see such signes that will testify the work is compleat . And as Concerning that Letter of yours which gave us that Incomparable satisfaction and joy , the principle things therein are these following : first , you did very wisely not to follow the Litteral direction that we had laid downe , but to use such endeavors and devices as the then accidents and present affaires did require , and indeed they were such as did much conduce to the perfection of our bussines : namely , the sending the Bishops to the Tower : the Prince and Princess of Denmark to the Bath , and divers Heretick Gentlemen to Windsor where they Expected the Queen should lye in : in which inventions you shewed your admirable skill and Judgment : for they without doubt would have been present and you say the Laws of England do so require it . Therefore it was your wisdom to advise the King to impose some not in honor do , and so find occasion to send them to the Tower and there keep them till the great worke was done . Neither was the other part of your Invention les to be admired , when you perswaded the Prince and Princess of Denmark , that it was a month or six weeks before the Queen could be delivered and they might easily return sooner , and therefore if you had not taken this course they would have waited and have been prying into the bussines , and the other is also as praise worthy as any , for you could not have trickt those Heretick fops better then to send them like fools to windsor with a Commission to set up a bed , provide a Cradle and a Nurs and divers other things necessary for her lying in , and also to wait there till she came , which you never intended she should , and likewise it was a good project of yours to give out that the Queen altered her mind often about the place she would be delivered at , for when you had given out seven or eight several times it was resolved to be windsor , Hampton court , Richmond , St. James's , &c. they did not at last beleeve when you Resolved in earnest , by which means you catcht the fools neatly : all which were neatly Laid and contrived , for which we thank you wishing all succes to your designes and Endeavors toward the perfecting this mighty work . Secondly . That you keep both their Majestys to their former Resolution in declareing this child to be really theire owne , and also by publick proclamation for a day of Thanks giveing to tell the whole Nation he was their son , and Heir to the Crowne : in spight of all the prateing Inquisitive Hereticks in Holland and England , who have got some kind of sent of the work and designe now in hand , but I can tell them , they think they know more then really they do , how ever they have Endeavored by dispersing of various papers to render his Majesty suspected , and I assure that your King would have fell of and departed from his pious Resolution , for we well know that he is but a weak man , and you know such kind of people are easyly led away : when they have nothing to depend upon but what lyeth in other mens heads . Thirdly . That there is such great care taken for the young Prince , and also in case of the Kings death to declare his consort Queen Regent , and to appoint your self , the Lord Chancelor with some other good men to govern while the Prince is under age . And by the same manner we defended our King , his [ reputed ] Father haveing appointed Cardinal Mazarine for his Tutor and Governer till by force of Arms he was able to make his way to the Crowne , and if any are so Inquisitive as to ask if this Prince shall be brought to the Crowne by the same manner , let such know that it may be easily done for our King hath declared that if there is occasion he will stand by him with his whole fore and power . Fourthly . That which administers great Joy to me and all the Fathers of our Society , is , that the King of great Brittain is resolved and hath also promised you that in case this Child should dye , there shall be another ready to put into the cradle in his place , but if that should prove difficult and that there should not be a Child readily found to carry on the show with some reputation , you must take the same course as before and send the King to St. Winifreds well to wash that little he hath , let the Queen wear a Cushion upon her belly for nine months and that will certainly produce another Prince of Wals. Fifthly . That his Majesty hath given orders to all the priests to write to the forreigne Colledges and desire them to in treat the English Scotch and Irish and all other outlandish Catholicks , that are well inclind to advance and further the Kings pious designes : and to encourage every one that can with all speed to come over into England : with promise that they shall all be advanced according to their several quallifications , which will be of great use for the carrying on this blessed work , defending the young Prince against his Conspireing Enemies , and to root out all the Hereticks . In which work I do promise not to be negligent , but ro send over as many as I can possibly perswade . And now as these things are truely Joyous in themselves , so have they in me and all the Fathers of our Society created an un expressible Joy. If I should tell you how I was affected when I heard this news , I could say no more but this , that my soul was separated from my body , and transported with Joy and gladnes into the paradis of the most high , which no man can conceive ; as St. Paul writes of himself when he was taken up into the third heaven . Now Concerning the question you have put to me , that is what is the best cours to be taken to root out all the Hereticks ? to which I answer , there are divers ways to do that , but-we must consider which is the best to make use off in England , I am sure you are not Ignorant how many thousand Hereticks we have in france by the power of our Dragons converted in the space of one year : and by the Doctrin of those booted Apostles turnd more in one Month then Christ and his Apostles by their preaching could in ten year : this is a most Excellent method and far excells those of the great preachers and teachers that have lived since Christ , his time . But I have spoke with divers Fathers of our Society who do think that your King is not strong enof to accomplish his designe by such kind of force . So that we cannot expect to have our work done in that manner for the Hereticks are to strong in the three Kingdoms , and therefore we must seek to convert them by fair means before we fall upon them with Fire Sword halters , Jailes and other such like punish better advice but to begin with Soft easy means , weedle them in by promises of profit and offices of Honor till you have made them dip themselves in treasonable actions against the Laws Established , and then they are bound to serve for fear : When they have done thus turn them out and serve others so by putting them in their places , and by this way gaine as many as you can : and for the Hereticks that are in places of profit or Honor turn out or suspend them on pretence of Misbehaviour , by which their places are forfeit and they subject to what Judgment you please to give upon them : then you must form a Camp that must consist of none but Catholikes this will make the Hereticks heartles and Conclude all means of releife or recovery is gone . And lastly take the short and the best way which is to surprise the Hereticks on a sudden ; and to Incourage the Zealous Catholikes let them Sacrifice them all and wash their hands in their blood , which will be an acceptable offering to god : and this was the method I took in France which hath well you see succeeded : but it cost me many threatnings and Promises before I could bring it thus far , our King being a long time very un willing . But at last I got him on the hip : for he had Lay with his daughter in Law for which I would by no means give him absolution till he had given me an Instrument under his owne hand and Seal to Sacrifice all the Hereticks in one day : Now as soon as I had my desired Commission I appointed the day when this should be done , and in the mean time made ready some thousands of Letters to be sent into all parts of France in one post night , I was never better pleased then at that time , but the King was a affected with some Compassion for the Hugonets because they had been a means to bring him to his Crowne and Throne : and the longer he was under it the more sorrowful he was , often complaining and desireing me to give him his Commission do , adviseing him to repent of that hanious sinne , and also telling him that the trouble and Horror of his spirit did not proceed from any thing of evill in those things that were to be done , but from that great wickednes which he had done ; and that he must resolve to undergo the severe burden of a troubled mind for one of them or the other , and if he would remaine Satisfied as it was , his sin being forgiven there would in a few days be a perfect attonement made for it and he perfectly reconciled to god againe but all this would not pacifie him for the longer the more Restles , and therefore I ordered him to retire to his closet and there spend his time Constantly in prayer without permitting any one to interrupt him : and this was in the morning early when the Evening following I was to send away all my Letters , I did indeed make the more hast for fear he should disclose it to any one , yet I had given him a strickt Charge to keep it to himself , and the very thing that I most feared to my great sorrow came to pass , for Just in the nick of time the Divel who hath always his Instruments at work sent the Prince of Conty to the court , who asked for the King , and it was told him that he was in his Closet and would speak with no man : he Impudently answered that he must and would speak with him : and so went directly to his Closet : he being a great Peer no man durst hinder him , and being come to the King he soon perceived by his Countenance that he was under some great trouble of mind for he looked as if he had been goeing into the other world Imediately : Sir [ said he ] what is he matter with you , the King at the first refused to tell him , but he pressing harder upon him , at last the King with a sorrowful Complainent burst out and said I have given Father la Chaise under my owne hand a Comission to murder all the Hugonets in one day , and this Evening will the Letters performing it : So that there is but small time left for my Hugonet subects to live who have never done me any harm , whereupon this cursed Rogue answered , let him give you , your Comission againe : the King said how shall I get it out of his hand : for if I shall s●nd to him for it , he will refuse to send it : this devil Answered , If your Majesty will give me order I will quickly make him return it ; the King was soon perswaded being willing to give Ease to his troubled spirit , and said : well goe then , and break his neck if he will not give it you , whereupon this son of the devil went to the Post house : and asked if I had not a great number of Letters there , and they said , yes more then I had sent thither in a whole year before , then said the Prince : by order from the King you must deliver them all to me : which they durst not deny , for they knew well enof who he was And no sooner was he got into the Post-house and had asked these questions , but I came also in after him , to give order to the Post-master to give notice to all those under him in the several parts of the Kingdom that they might take care to deliver my Letters with all speed imaginable . But I was no sooner come into the house but he gave his servants order to secure the door : and said confidently to me : You must by order from the King give me the Comission which you have , forced from him ; I told him I had it not about me : but I would go and fetch it : thinking to get from him and so go out of towne and send the contents of those Letters another time , but he said : You must give it me , and if you have it not about you , send some body to fetch it or els never Expect to go alive out of my hands , for I have an order from the King either to bring it or break your neck : and I am Resolved either to carry back that to him in my hand , or your hearts blood on the point of my sword : I would have made my Escape but he set his sword to my breast and said you must give it me or Dye , therefore deliver it or els this goeth through your body . So when I saw nothing els would do I put my hand in my pocket and gave it him , which he carried immediately to the King and gave him that and all my Letters which they burnt : and being all done the King said that now his heart was at Ease , now how he should be Eased by the devil , or so well satisfied with a fals Joy I cannot tell , but this I know that it was a very wicked and ungodly action as well in his Majesty as the Prince of Conty : and did not a Little increase the burden and danger of his Majestys sins : I soon gave an account of this affair to several Fathers of our Society , who promised to doe their best to prevent the foresaid Prince doeing such another act , which was accordingly done : for with in the space of six days after the damned action he was Poisoned and well he deserved it . The King also did suffer to , but in another fashion , for discloseing the designe to the Prince and hearkning to his Council : and many a time since when I have had him at Confession I have shook hell about his Ears , and made him sigh fear and tremble before I would give him absolution ; nay more then that I have made him beg for it upon his knees before I would consent to absolve him , by this I saw that he had still an Inclination to me and was willing to be under my government : so I set the basenes of the action before him by telling the whole Story and how wicked it was : and that it could not be forgiven till he had done some good action to balance that and Expiate the crime , whereupon he at last asked me what he must doe ? I told him that he must root out all the Hereticks from his Kingdom , so when he see there was no rest for him without doeing it , he did againe give them all into the power of me and our Clergy : under this Condition that we should not murder them ; as he had before given orders ; but that we should by fair means or force convert them to the Catholick Religion , to which End he gave us his Dragoons to be at our devotion and service that we might use them as we saw Convenient to convert them to the true Religion , now when we had got the Comission we presently put it in practise , and what the Issue of it hath been you very well know . But now in England the work cannot be done after this manner : as you may perceive by what I have said to you , if you have carefully observed what hath been delivered , so that I can not give you better Council then to take that course in hand wherein we were so unhappily prevented , and I doubt not but it will have better succes with you then with us , and the rather because your King and his Son are under the government of our Society , and are to obey the orders of our Generall , and doe all that can be contrived for the destroying the Hereticks , I would not be here understood as if I thought the King of England were unwilling to prosecute and promote our orders and directions for the good of our holy mother the Church : and you must always keep him perfectly possest of that : for I know well that he of himself is Zealous enof , for that Excellent Example in Ireland that was done by his father [ that is the murdring 200000 Protestants ] is still so deeply printed in his soul that he had rather doe it to day then wait till to morrow , if he saw an advantagions opportunity , and I mention this story of Ireland that you may press it upon him and by that incourage him how easy a thing it is to do . The reason why I am so long in relateing this matter : is to let you know how we had at first laid our designe and also what obstructions there came in the way : yet at last we arrived at the thing we desired , so you must not be disheartened when you meet with opposition but prosecute the thing , doe your duty and leave the succes to time and fate . Our King is at present very sickly and we can have no account what he ails , for some times the Doctors say he hath an Ague , a while after they say t is the Gout and then Melancholy or some such thing , now whither the slow progres of the great designe in the Hague to get the Prince of Orange into his Interest ; or to murder him ; doth so weaken and impair him , I know not . But this I can assure you of : that he began to be sick when he received the news of that provokeing answer that the Pensionaris Fagel gave to his Ambasador D'Avaux : and was after published in very Scornful terms ; and therefore there was but little hope left to accomplish the first : and Indeed less to perform the second , seeing the Prince hath smelt out our Kings designe , and for all those that have intermedled in the affaires of our Ambasador concerning what he hath done for his master ; let them look to themselves , possibly he may fear that their Majestys of great Brittain may alter their opinions about the young prince that we have been so long contriveing for , and at last disowne him , and so destroy the designe , and from thence may his sicknes proceed , for he is considerable better since he hath heard of its good succes and the probabillity of its good conclusion . And this is the more possible because his Majesty takes all his Measures from the Constitution of the affaires in England , & undertakes nothing of any great importance till he considers how it stands with that King , [ and you well know that we in the late troubles forbore to persecute the Hugnoets till we heard of his Majestys conquest and the defeat and death of Monmouth , and then we began againe very smartly ] so hath he now likewise don , as soon as he heard this news gave present orders that all those Hereticks who were not converted to the Catholick Religion by such a day should be offered up as a Sacrifice to the young Prince . And I would Intreat you against you write to me againe to Inquire and let me know of what Lady , Nun , or other Holy Virgin the young Prince was born : that I may remember her in my prayers who hath brought this hopefull babe into the world that is like to be the pillar of our Religion , and also send me word how old he was when he was brought to the Queen or as the Common cant is when he was born : for there is a Father of our Society that is very skilful in Astrology and would Calculate his Nativity . I have Received a Letter out of the Hague by which I am told that in Holland they use very unreverend Expressions of the young Prince : one says that among all the Children you got for this designe there was not one found fit to be used , either they were sickly , deformed or born with some other ill accident : so that they say this is a Millers Son : others say it was a Carpenttrs Son in Holborn thereby intimateing a sacred miracle parallel to the holy Joseph who was of the same trade , others say the young Prince was a month old when he was born , and that he could presently eat pap with a spoon , and there are others who say he had six teeth in his mouth and immediately began to bite like a young Devil , which was the onely cause why they would not let him suck , but some others say that he suckt long enof before he was born , and should they now let him suck againe he would goe nere to prove a whoremonger ; yet there are some that are more Rude and uncivil and report him to be the sonn of a Plowman , and say it is no wonder that he is so fat , big boned , and strong made ; being designed by nature for the flaile and not for the Throne . Nay there be some here in France that tell us they have heard in the Taverns and Coffe-houses nay and a long the streets also in London as bad language as there and therefore you must as much as possible , endeavor to suppres these things , by giveing orders to the Marq : d'Albeville your Kings Envoy at the Hague to complaine of some particular men , and in London you must apprehend them , bring them to Justice and hang up one or two for an Example that dare talke thus . I am also informed that few or none of all the Heretick Bishops and ministers in the three Kingdoms will pray for the young Prince in their Churches , which if true is of ill consequence , and therefore you must endeavor to have it done : and all those Rebellious Hereticks that will not obey his Majestys absolute power in this and other cases must be turned out , and dealt with as I have in this Letter before shewed . I would write to you of many other things but that I fear what is here already done doth detaine you to long , and I also well know that you have a weighty affair on your shoulders : and therefore your time is precious , so that you stand in need of the Grace of God and the prayers of all good men to assist you in it ; wherefore I will conclude , and for you and all good Catholicks show my will to the best of my power praying for you to God , to Mary the H. Mother of God ; to all the Angels and to the Holy and blessed souls , that they may help you in your Necessity , from Paris July the 10. 1688. Postscript : as I was about to conclude this Letter there came an Expres from Cardinal Furstenburg to our King to let him know : that the Chapter had shewed themselves very much Inclined to Chuse Prince Clement of Bavaria to be Elector of Collen , his Holines haveing first quallified and then represented him for that purpose , whereupon the King was much discomposed and I fear he will [ by this News comeing to him ] have his Ague againe , and indeed I am my self not a little concerned at this News ; for Prince William of Furstenburg would immediately have entered into a league with our King to subdue Holland , and then should we have had a brave opportunity to carry on our designes in England and to make his Majesty of great Brittaine absolute over his subjects , but I must here conclude . P. la. Chaise . Here Curteous Reader thou hast word by word the Letter of la Chaise to Father Peters : being the two principal Traytors in this part of the world , and the most unsatisfied suckers of Christian blood , here thou feest a proof of their unheard of Cheating and Cruelty , and if what you have already read in this Letter is not sufficient to convince you of that abominable cheat in the court of England , to bring in and impose a Popish Bastard upon the people for the Kings Son : Prince of Wales and heir to the Crowne I will presently better inform you and if you please but to make use of your Judgment and reason you will not have the least ground to doubt it . That the King of England hath had a distemper in all his Limoes and members for more then twenty years which hath rendred him unfit to beget vitall Children Especially in the last fourteen or Sixteen years ; for it happened some years after he came to England as he was lyeing at Anchor in Rotter-dam bay near Ninnyport in Bog-land by an accident let slip his cable and so fell foul of a Scotch sire ship , and in the heat of the broile before they could get their tackling clear , they both unhappyly took fire and yet were miraculously preserved to the great comfort of the whole nation : however by the misfortune of this adventure his lower . Tier was so damnified that he remains more fit for shew then service ; but to lay by all dubious and dark Expressions take the story in plane terms which was thus . There was a Scotch noble man whose name was Carnegie but his title South E●k who died the 19 day of February last , with this Gentlemans lady the King ( who was then Duke of York ) had an Indecent conversation , the Earl parceiveing it was very much discontented and said to his Father who was then alive , that he would chalenge the Duke of York to give him satisfaction , but his father knowing on the one side It was against the law to Chalenge a Prince of the blood , and on the other that his son was more a Gentleman them to put up such a wrong , gave his son advice to pox his wise , and by so doeing he would pox the Duke also . The Earl his son approved of the Council and so went to a Bawdy house and desired the old Matron to help him to the pockyest whore that was to be found , which she immediately provided ; and haveing well warmed his codpeice he went home and bestowed it on his wife . Now so soon as he saw the work was done he retired and put himself under the hands of a Doctor who restored him in a short time to his pristine health , the King [ then Duke ] perceiveing the Earl was from home made the best improvement he could of the opportunity , and away he went with all hast to his pickled Mistris to cool his Reins not dreaming of a snake in the Grass . A while after this was done the Duke began to besick ; so was his dutchess and the Countéss of South Esk and no body knew what was the matter with them , not one of the three haveing the least suspicion of the pox . The Countess was the first that was discovered to have that disease , which the Duke hearing began to beleeve himself and Dutchess peppered with the same spice , which then grew publick , and sent for the most shillfull pocky Doctors to advise with about it , how they were cured you may guess : and it is sufficiently knowne [ and the King can to his sorrow if he pleaseth testify it ] that ever since he hath carried a half pik , and to this very day he Carrys so much of it about him that he is perfectly unable to get a sound Child , and it appears plainly since the year 1669 or 1670 [ when he was almost dead with it ] all his Children have dyed of that diseass in a miserable Condition , and it is Judged by all knowing men that it is Impossible for him to get a Child that shall live long after t is born Ergo. 2. It is a thing unheard of among Physicians that a woman should be let blood with in a few days of her delivery as the Queen was and what is more that a woman should flood to Excess but a month before her delivery and yet bring a lusty Child Into the world as they say she did Ergo. 3. That it is an Impossible thing for a new born Child to have an Issue as they say the young Prince hath ; and yet supposed to be but two days old , such a peece of non sense that any fool may discover the cheat of it , for before we can beleeve this : they must make us beleeve that popish Kings successors are of another kind of substance then other new born Children are : for the body of a Child of four : six or eight days old is not fit for a Chyrurgions Instrument , neither is there yet blood or other matter to flow from thence as is in that case Expected tho the body were full of Issues : Ergo. 4. That it is a thing unpracticable in England to have the Queen delivered without the Cheifest of the Nobility , the Bishop of Canterbury , the Lord Mayor of London , English Gentlemen of note , and the forreigne Ministers being there by , as it was now , which is sufficient to make all people mistrust t is a peece of Roguery ; and hath given Just cause to any Ingenious man to Judge the contrivers of this project to be fools in folio if there was no cheat in it , and that this small Creature was Son of the King and Queen and lawful Heir to the Crowne of England , nay what is more , from the very first hour that they reported the Queen to be with Child , the English and Scotch Nations and almost the whole world besides that heard of it : Concluded it was a cheat . Now what way was there to convince them of the truth of it , and to stop the Months of Gain sayers , but to take care to have it done Regular and publick according , to the antient , Custom in that case , that all man kind might be satisfied it was true and Just , but Alas here was the popes finger in it and the French Kings to : Ergo. 5. The subtilty they have used to have the Queen delivered in the eight month , and that with so much suddennes as if she had not time to call any or give notice to those who ought to have been there , they Judging that the world will think from hence that she was catched at unawares . But alas this is so far from takeing off the suspicion that it doth much Increase it , for from thence all men must Judge that they made Choice of this opportunity to do it in a private corner in the Dark : it being not fit for the light , for such works and workers hate that , and you need not doubt but they were affraid that some persons of quallity , Bishops , and ) others would have come [ had they knowne of it ] that they could not have hindred ; and tho it was the custom yet they did not desire their Company on that occasion . Secondly , we must necessaryly , conclude it is a cheat ; because all men know that a Child born in the eighth month can not be so perfect lusty and vigorous as one of nine months is ; and all that have seen this Child say it is biger and lustyer then even this Queen had any when she went full nine months , and indeed biger then any new born Child usually is . Thirdly ; we have great reason to conclude it is a cheat , because all Physicians and Phylosophers do affirm that it is impossible for a Child born in the eighth month to live , but we need not go to those , for Common Experience tels us it is true . Therefore the Jesuites who have undertaken to cheat the whole world , should have laid this designe better and have let the Queen been delivered in the seventh month , because a Child of the seventh month may and often times doth live , so that this would have been far more probable to have hid the villany seeing it lay in their power to let her be brought to bed when they pleased , but they did not think upon it , for their wisdom zeal and power hath cheated them , and the mighty providence of god hath ●wakned the world to see the 〈◊〉 of the Cheat : a Cheat Contrived and managed for no other on● but to give the Inheritance of the Crooke to a stranger , to Cheat the heir , and preserve the papists from the hand of justice , to which they and their accomplices have forfeited their Necks for their endeavoring to alter the Religion , their breaking the laws , and for bringing in a Bastard to accomplish the work . A Letter from Will. Penn to Father la Chaise . Father and fellow Labourer in the Lord. IT is not the least part of my trouble that I cannot enjoy the happines of they sweet conversation viva voce in these so pernicious days , whose Council and advice in things as well sacred as secular I value far above all the direction of Scripture and those who pretend to it ; and thanks be to the Father of lights we walk by a more entering spirit thou those who doat upon that dead Letter , and make a noise about that man that was crucified at Jerusalem , I need not tell thee how useles the dead Letter is especially where there is the light within and miracles without ; nor how foolish it is to beleeve three persons in the trinity ; not how ignorant them people are that depend on him they call Christ for their salvation , thou knowest these thing well and therefore they are to thee the less useful and indeed since I have so much to say to thee about other more weighty affaires I must omit these . Notwithstanding our various disappoinments which we dayly meet with on every side , we keep as close to the Rule and method prescribed as any men in this great affair can do that must ingage with such opposition ; the great point at present is that of our young Prince : which me thought would have done far better them of doth , for the Noblem●● that are Hereticks , laugh at it , the Gentry do not beleeve it , and the Common sort speak such scandalous words of him that I am ashamed to name them . By our last Letters from Holland we have , Received account that on July the 9th the M. d'Albeville our Envoy at the Hague made a great Entertainment there [ for Joy of the young Prince's birth ] but it unluckily proved but a small one ; for he made provision for about three hundred persons and there did not appear above twenty : and by the account I have I question whither there had been any there [ Except the French and Portugal Ambassadors ] had not some very honest Loyal Gentlemen been then in the Hague who were Intending for England . Among these three hundred he Expected one hundred of them to be women ; but the number fell short and unhappily proved to be but seven or eight ; of which four of them were very honest women of their bodys haveing onely a whisk with their talles . As for the people of quallity at that court there was none of them present at this Entertainment : And should I but tell thee how Contemptibly they looked upon the whole matter , and the Ambasador also for doeing it , thou woulds Conclude that they had but a very Indifferent opinion of the young Prince , and what is more , the young Prince's health was not drunk at the publick table ; which shews either a great weakness in our Envoy or Els the guests were more in love with the wine , then the cause and occasion of their Meeting : and besides I hear he is forbid to be prayed for there in the number of the Royal family which makes me think they do mistrust or have heard something of the matter ; and therefore by the next I desive a word or two ofthy opinion and what is best to be done in the affair . But that which is more considerable and abusive to the Child was at Amsterdam the thursday following being July the 12th . O. S. where there was an honest fellow a Creature of ours that made an Entertainment with a supper wine , and fire works : which drew a great concourse of people to the place besides the Guests invited ? the people were grumbling all the Evening and said [ what must us have all this stir sor a Bastard , and such Expressions ; but after supper they within the house offered some affront to the people , [ the Mob , or Jan Hagel as they there callem ] upon which the Mutiny began and the first attach was made by stones in at the windows , swearing they would pull the house downe for Joy the bastard was born : this put the Guests upon shifting for their lives , some crept into the Empty bottles , others got to the next houses and being night were taken for thieves , the good Catholicks puld out theire beads the three Kings of collen &c. and began to pray : the women went through holes with their feet foremost and so slipt their skins as a snake doth at Midsummer to the great astonishment of the beholders , and many of them were so ingenious that they crept through places where a cat could not go through : but that which is most pleasant of all : B. our old Consul who I am Informd began the Riot crept into a four Gallon Cask to save his life , thus you see what reputation our young Prince hath in other Countrys bot the best on t is they are all Hereticks . And for England , people of all sorts shere are most scandalously abusive by undecent Expressions : some say he is a millers son : some , a Gardiners son , and others a Carpenters son , but all conclude he is a son of a whore , they also say that as the Queen was goeing to Mass news was brought to her that the Child was come and therefore she most he brought to bed presently , others tell it for a positive truth that there was a Coachman swearing in St. James's court a bout nine of the Clock in the morning and being asked what was the matter with him : he swore dam him he had brought two old Bardes with a Bastard in a basket and they were gon and had given him but a shilling and he had almost kild his horses to make hast . And they also talk of the Queens Applying plaisters and takeing medecines to stop — but you know en of of that already , These and abundance more of such reports is the Common talk and beleef both of City and Country , and the longer the worse , and yet Brother Lob , Brother Alsop , Brother Cox and many of our friends the Anabaptists take a great deal of Pains in their pulpits to pray for him , and preach up the great blessing that god in him hath bestowed upon the nation ; and yet poor Gentlemen they are by the people counted Rogues for their pains which is very hard . It is the advise and Council of most of our Catholick peers and other well wishers to the cause not to make to much hast , but Father Peters says it must be hastened for we do not know how little time we have to work and when the King dyes [ which we fear ] the work is at an End : Therefore it is Resolved to Cite the Bishops before the Eclesiastical Comissioners againe and to proceed against them with all the force possible , and also to turn out the greatest part of the Clergy for disobedience and in their Roms to put in Non Conformist , and if they do not answer our Ends , or as soon as we see occasion we will turn out them and put in Roman Catholick priests , it was debated whither we should follow the advice or not : to cut them all of at once , but upon Examining our Army and fleet , we do not think our selves strong enof nor the work yet fit for that Issue . And therefore we will 〈◊〉 talk of a Parliament in November , to which End we have our Trumpeters in all parts of the towne and some of them pardoned Rebels : these are to propound ways to the people for an Equivalent to their Test : and as one of them very well says take away the palisado and build a brick wall ; which notion takes with many , but if things should not do to have a Parliament in November we shall by that time perhaps be able to come to the great work , and to that purpose in the mean time we will Entertaine all the popish officiers and souldiers we can get . We also resolve to get in to the work such as have been pretended Enemies to the King formerly and these will do our work to our hearts content , for we have picked out a select number of them that Gape after honor and profit , and this they shall not want so long as we have need of their service : these are to take their degrees in preferment and rise as they deserve : the boldest follow riseth first , and he that can with sword , pen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law and liberty is the bravest man : such are Steward , Williams and some new ones as faithful as they , whose names shall be published with their actions : it being to early to mention them yet , least they do as one of them hath done before , Run away for fear . It is likewise resolved that in case this designe with the Non cons doth not take effect to get a Parliament for our purpose at the time appointed , to lay by all thoughts of smooth means and get in a good number of french privately and and so fall downe right to dragooning : for it is not thought convenient to dally any longer and in the mean time to take up all those we can have proof against , that speak treason against the Prince of Wales and whip hang or imprison them as we see Convenient for if we suffer the people to talk as we do : they will do the same when the Queen shall be brought to b●… again [ should we see it needful to let t●… for you know they must be all boys . T is further more resolved that toward the End of the year the King shall go againe to St. winifreds well and there pray and wash , and against his return the Queen shall prepare her vessel to try a second time how god will bless their Endeavors , and we doubt not but it will succeed well . T is also resolved that in case the King can not get the Test and penal lawes abbrogated to save his freinds harmles after his death , that there shall he always [ under pretence of necessity for the nations good ] vessels of small burden ready to carry them away and save them from hanging : for we do Expect it if he dyes on a sudden . I will not detaine thee longer least it may be troublesom to thee : and indeed my time will not permit me to stay longer for I am Just at the finishing of this to go and meet Brother Alsop : Cox : Jones , Nokokes , Lob , the King and some others where we go to Consider of some 〈◊〉 affaires relateing to the Kings bussines . I am thine WILL. PENN . Whitehall the 16 day of the fifth month in the year Commonly called 1688. 
A54094	----	An account of the blessed end of Gulielma Maria Penn, and of Springet Penn, the beloved wife and eldest son of William Penn Penn, William, 1644-1718. 1699 Approx. 19 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54094 Wing P1243 ESTC R220386 99831790 99831790 36257 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54094) Transcribed from: (Early English Books Online ; image set 36257) Images scanned from microfilm: (Early English books, 1641-1700 ; 2052:10 ) An account of the blessed end of Gulielma Maria Penn, and of Springet Penn, the beloved wife and eldest son of William Penn Penn, William, 1644-1718. 10, 18 p. Printed for the benefit of his family, relations, and particular friends, in memory of them, and the Lord's goodness to them, [London?] : [1699] Signed at end: William Penn. Place and date of publication from Wing. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Thomas, Gulielma Maria Penn -- Early works to 1800. Penn, Springett, 1675-1696 -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion AN ACCOUNT OF THE Blessed End OF Gulielma Maria Penn , AND OF Springet Penn , The Beloved WIFE and Eldest SON of William Penn. Printed for the Benefit of his Family , Relations , and particular Friends , in Memory of them , and the Lord's Goodness to Them. AN ACCOUNT OF THE Blessed End Of my Dear Wife Gulielma Maria Penn. The Memory of the Just is Blessed , Prov. 10. 7. MY Dear Wife , after eight Month's Illness ( though she never perfectly recoved her weakness the Year before , which held her about six Months ) Departed this Life the 23 d of the 12 th Month , 1693 / 4 about half an hour past two in the Afternoon , being the sixth Day of the Week , and the Fiftieth Year of her Age , and was sensible to the very last . During her Illness , she uttered many living and weighty Expressions , upon divers Occasions , both before and near her End : Some of which I took down for mine and her dear Childrens Consolation . At one of the many Meetings held in her Chamber , we and our Children , and one of our Servants , being only present , in a tendering and living Power , she broke out , as she sate in her Chair , Let us all prepare , not knowing what Hour or Watch the Lord cometh . O I am full of Matter ! Shall we receive Good , and shall we not receive Evil things at the hands of the Lord ? I have cast my care upon the Lord , he is the Physician of Value ; my Expectation is wholly from him : He can raise up , and He can cast down . A while after she said , Oh what shall be done to the unprofitable Servant ? At another Meeting , before which much Heaviness seemed to lie upon her Natural Spirits , she said , This has been a precious Opportunity to me , I am finely relieved and comforted , Blessed be the Lord. At another time , as I was speaking to her of the Lord's Love , and Witness of his Spirit , that was with her , to give her the Peace of Well-doing ; she returned to me , looking up , For , said she , I never did , to my a knowledge , a wicked thing in all my Life . To a Friend , Aged 75 Years , that came to see her , she said , Thou and I , to all appearance , are near our Ends. And to another , about 65 Years old , that came also to see her , she said , How much older has the Lord made me by this weakness than thou art ? But I am contented ; I do not murmur ; I submit to his Holy Will. In the strength of her Fits and Vapours , she said , 'T is the great Goodness of the Lord , that I should be able to lie thus still . He is the Physician of Value to me , can I say : Let my Tongue set forth his Praise , and my Spirit Magnifie Him whilst I have Breath . O I am ready to be transported beyond my strength . God was not in the Thunder , nor in the Lightening , but he was heard in the Still Voice . She did at several times pray very sweetly , and in all her Weakness manifested the most equal , undaunted and resigned Spirit , as well as in all other respects ; she was an excelling Person , both as Child , Wife , Mother , Mistress , Friend and Neighbour . She called the Children one day , when weak , and said , Be not frighted Children , I do not call you to take my leave of you , but to see you , and I would have you walk in the Fear of the Lord , and with his People in his Holy Truth ; or to that Effect . Speaking at another time solemnly to the Children , she said , I never desired any Great Things for you , but that you may fear the Lord , and walk in his Truth , among his People , to the end of your days , &c. She would not suffer me to neglect any publick Meeting , after I had my Liberty , upon her Account ; saying often , O go my dearest ! Don't hinder any Good for me . I desire thee go , I have cast my care upon the Lord : I shall see thee again . About three hours before her End , a Relation taking leave of her , she said again , I have cast my care upon the Lord : My dear Love to all Friends , and ( lifting up her Dying Hands and Eyes ) pray'd the Lord to preserve them and bless them . About an hour after , causing all to withdraw , we were half an hour together , in which we took our last leave , saying all that was fit upon that solemn Occasion . She continued Sensible , and eat something about an hour before her Departure ; at which time our Children , and most of the Family , were present , she quietly Expired in my Arms , her Head upon my Bosom , with a sensible and Devout Resignation of her Soul to Almighty God. I hope I may say , she was a Publick , as well as Private Loss ; for she was not only an excellent Wife and Mother , but an Entire and Constant Friend , of a more than common Capacity , and greater Modesty and Humility ; yet most equal and undaunted in Danger , Religious as well as Ingenuous , without Affectation . An easie Mistress , and good Neighbour , especially to the Poor . Neither lavish nor penurious , but an Example of Industry , as well as of other Vertues : Therefore our great Loss , tho' her own Eternal Gain . Sorrow and Joy IN THE LOSS and END OF Springet Penn. MY very Dear Child and Eldest Son , Springet Penn , did from his Childhood manifest a Disposition to Goodness , and gave me hope of a more than ordinary Capacity , and time satisfied me in both respects . For besides a good share of Learning , and especially of Mathematical Knowledge , he shewed a judgment in the use and application of it , much above his Years . He had the Seeds of many good Qualities rising in him , that made him Beloved , and consequently Lamented ; but especially his Humility , Plaineness and Truth ; with a Tenderness and Softness of Nature , that if I may say it , were an improvement upon his other Good Qualities . But though these were no Security against Sickness and Death , yet they went a good way to facilitate a due Preparation for them . And indeed the Good Ground that was in him , shewed it self very plainly sometime before his Illness : For more than half a Year before it pleased the Lord to visit him with Weakness , he grew more Retired , and much disengaged from Youthful Delights ; shewing a remarkable Tenderness in Meetings even when they were silent : But when He saw himself doubtful as to his Recovery , he turn'd his Mind and Meditations more apparently towards the Lord ; secretly ( as also when they were in the Room that attended upon him ) Praying often , with great Fervency to the Lord , and uttering very many Thankful Expressions and Praises to him , in a deep and sensible manner . One day he said to us , I am Resigned ; what God Pleaseth ; he knows what 's best . I would live if it Pleased him , that I might serve him : But , O Lord , not my Will , but thy Will be done . One speaking to him of the Things of this World , and what might Please him when Recovered ; He answered , My Eye looks another way , where the truest Pleasure is . When he told me he had Rested well , and that I said it was a Mercy to him ; he quickly Replied upon me , with a serious , yet sweet Look , All is Mercy , dear Father , every thing is Mercy . Another time when I went to Meeting , at Parting , he said , Remember me , my dear Father , before the Lord : Though I cannot go to Meetings , yet I have many good Meetings ; the Lord comes in upon my Spirit , I have Heavenly Meetings with him by my self . And not many days before he died , the Lord appearing by his Holy Power upon his Spirit , when alone , at my Return asking him how he did , he told me , O I have had a Sweet Time , a Blessed Time ! great Enjoyments ; the Power of the Lord overcame my Soul , a sweet Time indeed . And telling him how some of the Gentry that had been to visit him , were gone to their Games , and Sports and Pleasures , and how little Consideration the Children of Men had of God and their latter End , and how much Happier he was in this Weakness to have been otherwise Educated , and to be preserved from those Temptations to Vanity , &c. he Answered , It is all stuff , my dear Father : It is sad stuff . O that I might live to tell them so ! Well , my dear Child , I Replied , Let this be the time of thy entering into secret Covenant with God , that if he Raise thee , thou wilt dedicate thy Youth , Strength and Life to him , and his People , and Service : He returned , Father , that is not now to do , it is not now to do ; with great Tenderness upon his Spirit . Being ever almost near him , and doing any thing for him he wanted or desired , he broke out with much Sence and Love , My dear Father , if I live , I will make Thee amends . And speaking to him of Divine Enjoyments , that the Eye of Man saw not , but the Soul , made alive by the Spirit of Christ , plainly felt ; he , in a lively Remembrance , cried out , O I had a sweet Time yesterday by my self ! O the Lord hath preserved me to this day ! O Blessed be his Name ; my Soul Praises him for his Mercy ! O Father , it is of the Goodness of the Lord that I am so well as I am ! Fixing his Eyes upon his Sister , he took her by the Hand , saying , Poor Tishe , Look to good things : Poor Child there is no Comfort without it : One drop of the Love of God is worth more than all the World. I KNOW IT , I HAVE TASTED IT : I have felt as much or more of the Love of God in this Weakness , than in all my Life before . At another time , as I stood by him , he looked up upon me , and said , Dear Father , sit by me , I love thy Company , and I know thou lovest mine ; and if it be the Lord's Will that we must Part , be not troubled , for that will trouble me . Taking something one Night in Bed , just before his going to Rest , he sat up and fervently Prayed thus . O Lord God , Thou whose Son said to his Disciples , Whatever ye ask in my Name , ye shall receive ; I Pray thee , in his Name , Bless this to me this Night , and give me Rest , if it be thy Blessed Will , O Lord ! And accordingly he had a very Comfortable Night , of which he took a Thankful Notice before us , next day . And when he at one time more than ordinary , Expressed a desire to Live , and entreated me to pray for him ; he added , And dear Father , if the Lord should Raise me , and Enable me to serve him and his People , then I might Travel with thee sometimes , and we might Ease one another ( meaning in the Ministry . ) He spoke it with great Modesty : Upon which I said to him , My dear Child , if it please the Lord to Raise thee , I am satisfied it will be so ; and if not , then in as much as it is thy Fervent Desires in the Lord , he will look upon thee just as if thou didst Live to serve him , and thy Comfort will be the same : So either way it will be well . For if thou should'st not Live , I do verily believe thou wilt have the Recompence of thy good Desires , without the Temptations and Troubles that would attend , if long Life were granted to thee . Saying one day thus , I am a resolved I will have such a thing done ; he immedately catch'd himfelf , and fell into this Reflection , with much Contrition , Did I say I will ? O Lord forgive me that irreverent and hasty Expression ! I am poor weak Creature , and live by thee , and therefore I should have said , If it pleaseth thee that I Live , I intend to do so or so : Lord forgive my Rash Expression . Seeing my present Wife ready to be helpful , and do any thing for him , he turned to her and said , Don't thee do so , let them ; don't trouble thy self so much for such a poor Creature at I am . And taking leave of him a few Nights before his end , he said to her , Pray for me , dear Mother , thou art good and innocent , may be the Lord may hear thy Prayers for me , for I desire my strength again , that I might live , and employ it more in the Lord's Service . Two or three days before his departure , he called his Brother to him , and looking Awefully upon him , said , Be a good Boy , and know there is a God , a Great and Mighty God , who is a Rewarder of the Righteous , and so he is of the Wicked , but their Rewards are not the same . Have a care of Idle People , and idle Company , and love good Company , and good Friends , and the Lord will Bless thee . I have seen good things for thee since my Sickness , if thou dost but fear the Lord : And if I should not live ( though the Lord is All-sufficient ) Remember what I say to thee , when I am dead and gone : Poor Child , the Lord Bless thee , come and Kiss me ! Which melted us all into great Tenderness , but his Brother more particularly . Many good Exhortations he gave to some of the Servants , and others that came to see him , that were not of our Communion , as well as those that were , which drew Tears from their Eyes . The day but one before he died , he went to take the Air in a Coach ; but said at his return , Really Father I am exceeding weak , thou canst not think how weak I am : My dear Child , I replied , thou art weak , but God is strong , who is the Strength of thy Life : Ay that is it , said he , which upholds me . And the day before he departed , being alone with him , he desired me to fasten the Door , and looking earnestly upon him , said , Dear Father , thou art a dear Father , and I know thy Father , come let us two have a little Meeting , a private Ejaculation together , now no Body else is here . O my Soul is sensible of the Love of God! And indeed a sweet time we had , like to Precious Ointment for his Burial . He desired to go home ; if not to Live , to Die there ; and we made Preparation for it , being Twenty Miles from my House ; and so much stronger was his Spirit than his Body , that he spoke of going next Day , which was the Morning he departed ; and a Symptom it was of his greater Journey to his longer Home . That Morning he left us , growing more and more Sensible of his extreme Weakness , he asked me , as doubtful of himself , How shall I get Home ? I told him , in a Coach ; he answered , I am best in a Coach. But observing his decay , I said , Why Child ? Thou art at home every where ; Ay , said he , so I am in the Lord. I took that Opportunity to ask him , If I should remember his Love to his Friends at Bristol , London , &c. Yes , Yes , said he , my Love in the Lord ; my Love to all Friends in the Lord : And Relations too ? He said , Ay to be sure . Being asked , if he would have his Ass's Milk , or eat any thing ? He answered , No more outward Food , but Heavenly Food is provided for me . His Time drawing on a-pace , he said to me , My dear Father , Kiss me , thou art a dear Father ; I desire to prize it ; how can I make thee amends ? He also called his Sister , and said to her , Poor Child , come and Kiss me ; between whom seemed a tender and long Farewell . I sent for his Brother , that he might Kiss him too , which he did , all were in Tears about him . Turning his Head to me , he said softly , Dear Father , hast no hope for me ? I answered , My dear Child , I am afraid to hope , and I dare not despair ; but am , and have been Resigned , though one of the hardest Lessons I ever Learned : He Paused a while , and with a Composed Frame of Mind , he said , Come Life , come Death , I am Resigned . O the Love of God overcomes my Soul ! Feeling himself decline a-pace , and seeing him not able to bring up the Matter that was in his Throat , some Body fetch'd the Doctor ; but so soon as he came in , he said , Let my Father speak to the Doctor , and I 'll go sleep ; which he did , and waked no more ; Breathing his last on my Breast , the 10th Day of the 2d Month , between the Hours of Nine and Ten in the Morning , 1696. in his One and Twentieth Year . So ended the Life of my Dear Child , and Eldest Son ; much of my Comfort and Hope , and one of the most Tender and Dutiful , as well as Ingenuous and Vertuous Youths I knew , if I may say so , of my own Dear Child : In whom I lost all that any Father can lose in a Child , since he was capable of any thing that became a Sober Young Man : My Friend and Companion , as well as most Affectionate and Dutiful Child . May this Loss and End have its due Weight and Impression upon all his dear Relations and Friends , and those to whose hands this Account may come , for their Remembrance and Preparation for their great and last Change , and I have my End in making my Dear Child 's thus far Publick William Penn. FINIS . 
A50496	----	A brief account of the most material passages between those called Quakers and Baptists at the Barbican-meeting, London, the 9th of the 8th moneth, 1674 / published for information by W. Mead ... [et.al.] citizens there present, from the best collection they could make by writing and memory ; also a copy of the charges against Thomas Hicks ; with a letter from a sober Baptist-preacher to Jeremy Ives upon the account of that meeting. 1674 Approx. 58 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A50496 Wing M1565 ESTC R29519 11164618 ocm 11164618 46470 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50496) Transcribed from: (Early English Books Online ; image set 46470) Images scanned from microfilm: (Early English books, 1641-1700 ; 1426:10) A brief account of the most material passages between those called Quakers and Baptists at the Barbican-meeting, London, the 9th of the 8th moneth, 1674 / published for information by W. Mead ... [et.al.] citizens there present, from the best collection they could make by writing and memory ; also a copy of the charges against Thomas Hicks ; with a letter from a sober Baptist-preacher to Jeremy Ives upon the account of that meeting. Mead, William, 1628-1713. Penn, William, 1644-1718. 45 p. s.n. [London : 1674] Numerous errors in paging. Imprint suggested by NUC pre-1956 imprints. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Steele, Tommy. Ives, Jeremiah, fl. 1653-1674. Society of Friends -- Controversial literature. Anabaptists -- Controversial literature. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Brief ACCOUNT Of the MOST Material Passages Between those called QUAKERS And BAPTISTS At the Barbican-Meeting , London , the 9th of the 8th Moneth , 1674. Published for Information , by W. Mead , J. Osgood , W. Shewen , E. Man , S. Newton , J. Claypool , W. Welch . Citizens there present , from the best Collection they could make by Writing and Memory . Also a Copy of the Charges against Thomas Hicks : With a Letter from a sober Baptist-Preacher to Jeremy Ives upon the Account of that Meeting . The Names of the Persons chiefly concerned being On the one side , George Whitehead , George Keith , William Penn , Stephen Crisp . On the other William Kiffin , Thomas Hicks , Thomas Plant , Jeremiah Ives . Robert Forguson a Presb. A Brief Account Of the most Material Things which passed at the last Barhican-Meeting , being the 9th of this Instant , between the People called Quakers , and Anabaptists . ALthough we could rather have chosen to suspend any Publication of that dayes Procedure , until we should have received a more compleat Account of the whole Matter depending ; yet since we find three false & imperfect Relations abroad , our Care to prevent the Peoples Mis-information hath prevailed with us to publish this Narrative . OUr Friends being conducted by one T. Plant , a Baptist-Preacher , to the Place by them designed for us ( which we must needs say , did greatly fr●strate our Expectation ( founded upon an accepted Article of Equal Place ) there being scarce Breathing-room allotted in all that great Assembly for much above Twenty of us : And there after some Difficulty setled , W. K. stood up in the Pulpit on the contrary side ▪ & by way of Introduction to the Matter , told the Auditory , That the Occasion of the Meeting was to Answer the Call of the Quakers upon them for Justice against T. H. his Proceedings in his late Dialogues ; and desired , that their Charge exhibited against T. H. might be publickly read for the Information of the People . Whereunto G. W. replyed , That there had been a great Report of his and W. P's knowing the Appointment of the former Barbican-Meeting , and designedly declining it , as being Fearful or Unable to make good their Charges against T. H. which was an absolute Wro●g done them , they being ignorant of any such Meeting , wherein they were concerned ; and that they were now come to make good what they had exhibited against T. H. W. K. If you were so refl●cted on , it came from non● of Vs that we know of . W. P. Where is that ( Vs ) limited ? W. K. To those concerned in that Meeting . W. P. If T. H. had been but as careful in not extending the Fault of any one call'd a Quaker against the whole People , as W. K. is in restraining the Word Vs , he had behaved himself more honestly , then he has done . But W. K. if those called Anabaptists belong to any part of that ( Vs ) we can prove several of them guilty in that Particular . W. K. If ye will produce them , we shall endeavour to do you Justice . W. P. That is fairly said . W. K. We think it convenient , that the Charge you sent us be read . W. P. It will not be so proper that the Paper we sent to you be read , being but a meer Index of the Matter charged , and therefore not readily to be apprehended by the Auditory ; but we have prepared another Paper , containing the same Matter at large , as in the Pages , referred to in the former , which Liberty we expresly provided for in the first Article by you accepted , as will appear by our Letter , which we desire may be read . W. K. & T. P. Then let our Letter be also read . W. P. That 's but Reasonable . [ And here both Letters were read , which are omitted for Brevity sake ; that done our Charge at length was produced and read up to the Auditory . ] W. K. I desire that T. H. may have Liberty to make his general Defence , without Interruption , to the Charge . W. P. We are contented . T. H. As to the first Particular , it contains two Parts ; The first , the Manner of Writing ; the second , the Matter . First , As to the Manner ; that is , by way of Dialogue ; which hath not only been used by Ancient and Modern Christian . -Writers , but also by some of the Quakers themselves ; witness W. Smith's Book , called , A Primmer betwixt a Father and a Child . 2. The Matter , which relates to my Opposing the Christian to the Quaker . I have Five Reasons to offer why I did so . First , They deny the Christ of God. [ The rest are omitted for brevity ●ake , and because they came not under any Consideration . ] By Quakers I mean such as G. F. E. B. G. W. W. P. G. K. S. C. &c. 1. They deny the Christ of God ; and this I prove out the Quakers own Writings . E. B. denies that Christ was ever visible to Men of thy Generation , meaning the Wicked : But the Christ of God was seen by wicked Men , &c. 2. From G. W 's Appendix to Reas . against Rail . Where he saith , That Jesus Christ , a distinct Person without us , is no Scripture-Language . W. P. Friendly Auditors , T. H. endeavours to justifie the Manner and Matter of his Writing against us : To the first , and what he saith in Defence of it , I must tell him , that he mistakes the Case ; for Will. Smith's Book was written Catechistically , in a familiar Way , to the Capacity of a Child ; but T. H 's Controversially , wherein he undertakes both to represent our Principles , and Way of defending them ; a●firming , that he had given nothing under the Name of a Quaker , but what was the Language and Practice of a real Quaker . And I shall prove that Discourse fictitious by several Instances , having never been , as we have Cause to believe , the Sayings or Practices of a real Quaker , which are as follow : Anab. May I not conclude , that the Reason why you so freely rail against , and reproach your Opposers , is only to secure your Credit with your Proselytes ? Quak. I cannot deny but that there may be something of that in it , Dial. 1. p. 72. A. Doth the Darkness obey this Light , or doth the Light obey it self ? Q. It obeyeth it self , Dial. 1. p. 66. A. But did Christ-without redeem Christ within ? Q. VVe say , it is the Seed to which the Promise of Redemption is , and which ONLY wants Redemption , Dial. 1. p. 69. A. Is not this Seed within God ? Q. Yea , Ibid. A. But was not Christ without a meer Creature ? Q. Yea , Ibid. A. You said before , Christ is but one , and now ye speak as if there were two , the one God , and the other a Creature : How shall I understand thee ? Q. Indeed thou canst no●●nderstand , Dial. 1. p. 69. A. Is it not incredible th●● a Creature should redeem God ? Q. Indeed thou canst not believe , thy Mind being in the Darkness & Enmity . p. 70 , A. But canst thou give a rational Account hereof ? Q. Why demandest thou a rational Account ? I deny thy Reason ; we witness THIS Redemption , p. 70. A. Dost thou not give Ground to suspect ●ecei● ? Q. Nay , there is that in thee that would witness to me , it thou wouldst heed it , Ibid. A. I confess there is that in me that doth believe thou art full of Pride , Heresie and Hypocrisie : Is it this thou meanest bears witness to thee ? Q. I see thou art a Wicked Creature , and hast NOTHING of God in thee , p. 70. Again , A. Since you own not the Scriptures as A Rule ; of what Vse are they ? Q. They are a Declaration of the Saints Conditions , p. 79 , 80. A. Are they of no further Vse ? Q. Not to us , p. 68. Again , A. The Apostle saith , Let Woman be silent in the Church ; why suffer ye Women to declare ? Q. The Women to be silenced is the Flesh , p. 71. A. Hath the Flesh a Husband ? Q. Yea , Ibid. A. Who is it ? Q. The Devil , p. 71. A. The Text saith , Let a Woman ask h● Husband at home ; must the Flesh be instr●cted by the Devil in the Things of Religion . Q. Alas for thee , I comprehend thee , an● see thy Subtilty , p. 71. Again , A. Are you then as perfectly happ● as ever you expect to be ? Q. We witness Perfection , p. 72. A. What Proof is this to another Man ? Q. We say we witness it ; is not th● Proof sufficient ? A. But what if I believe otherwise ? Q. We shall not spare to stigmatize th● Person that questions the Truth of our Sayings , p. 72. A. Will this convince me or any other● your Perfection ? Q. Though it do not , yet thereby w● shall render you so odious to our Fiends , th● they will believe nothing that is spoken b● you against us , p. 72. A. Doth not this signifie a very dishone● and malicious Mind ? Q. We care not what you think , prov●ded our Friends think not so , p. 73. — We will give it out , that we have both an●swered and confuted our Adversaries , an● ●r Friends will believe us , which is enough us , Ibid. in fin . Again , A. But since it is not the Good of 〈◊〉 Promises that shall be fulfilled to Persons ●ter Death , it must be some other Thing ; ●ay what is it ? Q. We say , there is a Seed shall be sa●d Dial. 1. p. 74. Dial. 3. p. 37. A. But if this Seed only be God and Christ ; ●hat is that to you ? Q. Is not this sufficient ? p. 74 , 75. Again , A. What is the Soul ? Q. It is a Part of God , and of God's ●●eing , p. 65. A. Is not this as much as to say , the Soul● God ? Q. Yea , Ibid. A. If the Light be God , and the Soul be ●d ; how say you , God sets up a Light in the ●ul ? Doth he set up a Light in himself ? Q. We are dead to Distinctions , p. 65 , 66. Again , A. But dost thou indeed believe , ●at those Quotations set down in the former ●ialogues are Forgeries ? Q. I do so , Dial. 3. p. 2. [ These are some of his Fictions . ] T. H. I can prove it all ; I cannot bate them a Word ; some I will prove by their own Words , and others by Consequence . W. P. He hath shut out himself from all Consequences by affirming that they are no other then what the Quakers give both in VVords and Practice ; and if the Quakers Expressions , then not T. H 's Consequences ; but if Consequences of T. H 's Drawing , then not the Quakers Expressions : And though we might allow W. Kiffin , or any sobe● Man to draw Natural and Genuine Consequences upon us , from our Principles ; yet we cannot give that Liberty to T. H. he having already excluded himself . [ Note Reader , that upon the great Crack that was in the Meeting ( which caus'd a Consternation at that Time upon many of the People ) they descended the Pulpit to a more secure Place ; at what Time J. I. thus spake to W. P. ] J. I. Mr. Penn , Inasmuch as you see the House hath shown it self so infirm , and that the People are so tumultuous , and that it may be dangerous not to break up the Meeting , we desire that you would consent to the Dissolving of it . W. P. Ah Jeremy ! had T. Hicks Heen but half so careful of not giving Occasion for all this Bussle , there had been no Need of thy Desire or our Grant : But the People begin to be setled ( crying out , there is no Danger ) and there are Places secure enough for you ( pointing to another Gallery ) and we are so deeply concerned in Defence of our Religion , that we are not willing to give away this Opportunity : Therefore Friends and People , I do beseech you to be still ; doubtless you are come to hear , and you are the present Obstructors of your own Hearing : We are denyed to be Christians , and are rendred unfit to live amongst Men ; to some of you we may be Relations ; to others Neighbours or Acquaintance ; howbeit , we are your Country Men : Give us a Hearing for our Religion ; Our Souls , Bodies , and all what is near and dear to us , is concerned in this Matter : Therefore once more I intreat your Silence , that we may proceed . R. F. a Scottish Priest undertook to speak on the behalf of T. H. excusing him for writing Dialogue-wise . G. K. It is one Thing to write Dialogue-wise , and another Thing to write a Dialogue ; for many in England did take it for a real Dialogue . [ Of which several present bore Witness . ] R. F. George , You know that Minutius Felix and several Ancients , Learned Men , have writ Dialogue-wise , as Lucian and Cicero . W. P. Dost thou mention Lucian and Cicero , Heathens ? R. F. Cicero was a wiser Man , Mr. Penn , then you or I ; he proved one God admirably well . W. P. It seems then our Light is good for somewhat , seeing a Heathen by that Light , could so admirably prove a God. Besides , their Manner of Dialogueing was not like T. H's , who so unfairly and unjustly misrepresented our Expressions , Principles and Religion . R. F. The Matter we charge upon you , is , that the Quaker is no Christian . W. P. We , what We ? who art thou ? R. F. I am a Christian . W. P. So say we ; that is but a begging of the Question . [ Here some answered , He is a Presbyterian Minister . ] VV. P. A Presbyterian ? what ! a confederacy ? [ Then Jeremy Ives , call'd an Arminian-Baptist , stood up . ] J. I. You say right , Mr. Penn ; I must acknowledge , the writing Controversie in Dialogue is a very unfair Way , unless the greatest Care be taken in expressing the Principles of the Adversary in his own words , and according to the best sense they will carry : But let us come to the Matter of his Dialogues , wherein he opposeth the Christian to the Quaker . — Well , J. I. it seems thou dost grant the first . W. P. I am willing to come to the Matter , if you would but hear , and not thus frequently interrupt me one after another . The second thing we object , as he tells us , is the Opposing the Christian to the Quaker : His first Reason for so doing , is Our Denying the Christ of God. His Proof , as he calls it , was out of my Book , call'd Reas . ag . Rail . pag. 54. The words are these : Let it suffice to the sober Reader , that we do believe That Christ , who is God over all , blessed forever , did come of Abraham's Seed according to the Flesh ; that the Body prepared of that Line was his Body ; that what Sufferings befell it , were the Sufferings of Christ ; just as the Body is call'd the Body of Christ . This makes very well for us ; for we are so far from denying him , that we acknowledge him to be God over all , blessed forever . R. F. But you deny him to be a distinct Being without you . W. P. No such matter ; for we acknowledge him to be a distinct Being without us , yet not divided from his People . [ Here T. H. whispered , R. F. saying , A distinct Person without them , or to that purpose . ] R. F. But you deny him to be a distinct Person without you . W. P. Thou didst just now charge us with denying Christ to be a distinct Being without us : This alters the Case ; acknowledge thy Mistake , and I shall answer . [ About this time they returned to the Pulpit again . ] T. H. I will prove the Quakers deny the Christ of God , from G. W. his Appendix to Reas . ag . Rail . pag. 27. And must conclude that it is a Design of Satan , to keep some Men in Carnal Imaginations , and Dark Thoughts of an Human , Personal Christ G. W. Here T. H. hath dealt unfairly , as they have done in their Barbican Relation , by leaving out the last part of the Sentence , which is explanatory of the first part , where I further explain it in these words , viz. consisting either of Flesh , Blood and Bones like theirs ; or of Flesh and Bones without Blood , and so of God's right hand , as limited to that Remoteness , that they neglect to wait for Christ's Inward and Spiritual Appearance , and the Knowledge of God's Right Hand near them , to save and preserve them from Sin and Death . Are not those carnal Imaginations , causing this Neglect , Sinful ? J. I. T. Hicks will prove his Charges . T. H. I w●ll prove them All , at least Most of them . [ Here the People hooted them , as if he cryed Guilty to some of them . ] W. P. T. H. had Liberty to make his general Answer without Interruption ; and will ye not give me leave to make my general Reply ? Let me proceed to end this second Head , and I shall hear ●illingly T. H. of the whole Matter : But it cannot be fairly done to over-look my Answer to the first Part , and thus unhandsomly interrupt in the second ; This is not to act the Christian : If you will be but patient to hear my Reply , I do engage to hear T. H's ; and if this day will not serve , he shall have to morrow ; and if that will not do , he shall have the day called Munday , and so on , till the Matter be throughly debated . [ Here Reader , a great Number of indifferent People cryed , Go on , go on : But J , Ives , &c. refused to hear any thing further , unless our Friends would give way to them to insist upon the Proof of our denying the Lord's Christ ; which was only therefore withsto●d by us , because it was out of that Order and Method T. H. himself had laid down to proceed upon . ] W. P. If you will not hear my general Reply , and thus unhandsomly over-run the first Part of the Charge , promise us that after we have discuss'd this particular Head , that you will go upon the Charges by us exhibited , and we shall condescend to answer you . J. I. T. H. and several promised , Yes , yes , yes . W. P. Then go on ; and let T. H. make good his Charge if he can . [ Here J. I. put forward to speak for T. H. upon which W. P. called out . ] W. P. Tho. Hicks speak out for thy self : thou art the Man I have to do withal . T. P. Mr. Penn , you promised to hear another speak for T. H. because of the Impediment of his Voice . W. P. What aileth him ! His Voice is loud enough to Charge , but it feems it is not loud enough to Prove ; But if T. H. pleads that Infirmity , I am content another should go on . [ The People cryed , Hicks , Hicks , Hicks ; whereupon T. Hicks advanced . T. H. They that deny the Lord 's Christ are no Christians ; But the Quakers deny the Lord 's Christ , &c. W. P. I deny the Minor , viz. That the Quakers deny the Lord 's Christ . T. H. They that deny Christ to be a distinct Person without them , deny the Lord 's Christ ; But the Quakers deny Christ to be a distinct Person without them , &c. J. I. W. P. answer directly . W. P. I desire that T. H. may explain what he meaneth by the term Person . T. H. I mean , the Man Christ Jesus W. P. Then I deny the Minor , viz. That we deny the Man Christ Jesus . T. H. I prove ye deny the Man Christ Jesus H. W. saith ; That Christ was never seen with Carnal Eyes , nor heard with Carnal Ears , &c. J. I. He that denyes that Christ was ever ●en with Carnal Eyes , &c. denyes the Man Christ ; But the Quakers deny that Christ ●as ever seen with Carnal Eyes , &c. — G. K. I answer by Distinguishing : Christ ● God , was never seen with Carnal Eyes ; ●ut as Man he was seen with Carnal Eyes . J. I. But he was Christ as he was Man How then was not Christ seen with Carn● Eyes ? G. K. We are to consider , that the Term or Names Jesus Christ are sometimes applyed to him as God , and sometimes to him ● Man ; yea , sometimes to the very Body ● Jesus : But the Question is , Whether ● those Names more properly , immediate and originally belong to him as God , or ● he was before he took that Manhood upon him , or to the Manhood ? We affirm , Tho●● Names are given to him most properly a●● eminently as God , and less properly , y●● truly , as Man ; and least properly to his B●●dy , yet to his Dead Body . J. I. Where do ye read , that the Care● was called the Christ ? [ VVhereupon several grieved at such reverent Expressions , cryed out , Where d●● thou ever read that Christ's Dead Body ● called a Carcass ? ] W. P. I beseech you for the Lord's sa● that we may treat of these things as becom● Christians , with an holy Fear & Reveren● G. K. I prove that the Dead Body of ●●sus was called Christ from the Words of M●●ry , Where have ye laid him ? [ With this J. I. broak forth into a Laugh●er , with the Confederates . ] C. H. Are you not ashamed to laugh at ●lain Scripture-Words . G. K. But I prove that he was Jesus Christ before he took Flesh , Ephes . 3. 9. who cre●ted all things by Jesus Christ . J. I. George Keith , Is this to be a Respondent ? Are you a Schollar , and do not know better the Rules of a Respondent ? G. K. Yes , I will justifie is , that it is lawful for me to give the Reason of my Distinction . T. H. I will prove the Quakers to be no Christians . C. H. There are two VVayes of proving a Man no Christian ; the one by Principle , the other by PRACTICE Jeremy . J. I. They that say , That Christ cannot be seen with Carnal Eyes , and was never visible to wicked Men , do deny the Lord 's Christ ; for he was seen with Carnal Eyes , and by wicked Men. W. P. I distinguish upon the word Seen : VVicked Men might see him in that Bodily Appearance , and yet not see him to be the Christ of God ; they saw his Manhood , but did not see his Christsh●p . [ Here Reader , J. I. T. Hicks , &c. fell a laughing , and set many of their own Party into an indecent Noise ; at which W. P. thus reflected : ] W. P. Are you not ashamed ? VVill you pretend to prove us no Christians , and yet behave your selves so like Vnchristian Men , to laugh about matters of the greatest Moment . I will prove to you , that not all who saw his Manhood did see him as Christ . First , From Christ's VVords to Peter , when Peter confessed , that he was Christ , the Son of the Living God , viz. Flesh and Blood hath not revealed this unto thee , but my Father which is in Heaven ; Therefore Peter with a Carnal Eye could not have seen the Lord's Christ , much less VVicked Men. My second Proof is from the Apostles VVords , 1 Cor. 2. Whom none of the Princes of this World knew ; for had they known him , they would not have crucified him . Now Seeing and Knowing in Scripture are sometimes equivalent ; consequently , Christ as to his outward Appearance might be seen by Wicked Men , yet not seen or known to be the Christ . And that was the seeing plainly intended by E. B's VVords . G. K. Christ said , He that hath seen me , hath seen the Father ; but no VVicked Man hath seen the Father ; therefore no VVicked Man hath seen Christ , as such . [ Upon this J. I. according to his usual Practice flung up his Hand to the Company , bespeaking them for a Noise , expressing himself to this Purpose . ] J. I. This is a Distinction indeed ; just as if I should say when I see W. P ' s. Body , I do not see W. P. because I do not see his ●oul , or that which is more excellent in him . [ A meer Shuffle ! The Comparison being altogether unequal , as many replyed ; for it no way lessens the Distinction , nor the VVeight of those Scriptures above-mentioned ; As also , they that saw him as the Carpenter's Son , did not see him as the Christ of God. ] J. I. Is the Manhood a part of the Lord 's Christ ? W. P. Is this to prove the Charge of our denying the Lord's Christ ? It seems we must be here to be catechized , and ye will not answer us one Question . [ VVhereupon J. I. lifted up his Hands and Voice , as if he had sound out the Secret , crying to the People . ] J. I. Now ye see after what Manner they own the Lords Christ . [ Here some of their own Party gave him an Acclamation . ] W. P. Friends , I desire you to hear me : I shall answer J. I. his Question , if he will promise to answer mine . J. I. I will answer it . W. P. Then I here declare , that we do faithfully believe that Holy Manhood to be a Member of the Christ of God. [ Upon which the People cryed , Very well ; and W. P. directed his Question to J. Ives . ] W. P. VVas he the Christ of God before he was manifested in the Flesh ? J. I. He was the Son of God. W. P. But was he the Lord 's Christ ? I will prove him to have been the Lord's Christ , as well before as after . 1. From the Apostle Paul's VVords to the Corinthians : That Rock was Christ . Next , From Jude , where some Greek Copies have it thus , That Jesus brought the People of Israel out of Egypt . [ To which we receiv'd no Answer , though we often called upon him for it ] G. K. If they own him not to be the Christ , before he took Flesh , they take Part with the * Socinians . [ Here J. I. being manifestly at a loss , fell into a heavy Repetition of some former Passages , impertinent to the present Matter , with his so and so ; and what if I should say , &c. to the nauseating of the Minds of the People , which he perceiving , ●etook himself to this Question , as his last Stratagem . ] J. I. But do ye believe that Christ in his Human Nature is in Heaven . [ After the Discourse between VV. P. G. K. on the one part , and J. I. and T. H. ●n the other , about seeing the Lord 's Christ ; ● . VV. in this wise opened and referr'd the Matter to the Peoples serious Considerations . ] G. W. You have heard the Charge against ●s , and the Distinction that hath been made between Seeing and Seeing of Christ ; as na●ely , between the Spiritual , Saving Sight● the Lord's Christ ; and the Seeing of his ●tward Man , Person or Body : In this last ●ense , it could never be intended that it was ●t visible to the outward Eye ; But as he was ●e Spiritual Rock which all Israel drunk of , ●d as he was before Abraham was , and as ●●rified with the Father before the World be●n , and as Christ himself saith to Philip , He ●●t seeth me , seeth my Father also : And it ●ere only Saints or Children of Light , who could truly say , We have seen his Glory as the only begotten of the Father , full of Grace and Truth ; In all which Considerations or Sense of Seeing , the Lord 's Christ was only seen spiritually , and not with Carnal Eyes ; therefore we may leave this Matter with the People , seriously to consider of . [ To which J. Ives granted that it might be so left ; yet presently after , instead of proving us No Christians , he urged that Vnscriptural Question aforesaid upon us . ] J. I. Do ye believe or own that Christ is in Heaven with his Human Nature ? W. P. VVe do believe the Man. Christ Jesus to be glorified in Heaven . [ VVhich Answer J. I. refused to accept , because they were not the Terms of his Question . ] W. P. VVhat difference dost thou make between the Manhood and Human Nature of Christ ? J. I. None , if you mean candidly . W. P. Then I do mean and speak candidly ; we do believe that Holy Manhood to be in Heavenly Glory . J. I. Why did not you say so before ? [ The People said , It is enough . ] [ J. Ives immediately withdrew , and went his VVay . ] [ It being dark , we call'd for Candles to be ●●ght'd , in order to prosecure our Charges ; but some of them cryed out , Away , away , away ; no Candles to be lighted : At length we got some ; But Th. Plant appeared in the Pulpit , desiring to be heard a few Words , which were to this Purpose , directed to G. VV & VV. P. ] T. P. The Doors are broken , and several Things necessary to be repared , which , if the Meeting should not be broke up , the Carpenter cannot have Time to do it before our First-Day Meeting : And inasmuch as such great Meetings are attended with Inconveniences ; we desire that five of your Friends may meet five of our Friends , in order to consider about an other Meeting . W. P. It is your House ; we are not willing to be Trespassers , and must thus far acquiesce in your Requests , to withdraw at present ; only , inasmuch as we have been publickly wronged , it is but Reasonable we should be publickly righted . T. P. That is but reaso●able . VV. P. Then we accept the Offer of five of Side , to consider of a further Meeting . T. P. We take it kindly from you . W. P. Friendly Auditors ; Before ye de●art , I desire that you would be pleased to ●●ke notice , that whereas it hath been ob●●cted against us , we deny the Lord 's Christ , in order to make good T. H's Dialogue , in opposing the Christian to the Quaker , as if the Quaker were no Christian : We do here solemnly declare , that with Reverence we believe and confess to Christ , both as he is the Man Jesus , and God over all , blessed forever . And this further I would leave with you , that though we are jealous of expressing our Faith in unscriptural Terms , as , God-Man , a distinct Person without us ( which limits and confines him to a Remoteness ) Human Nature of Christ in Heaven , &c. yet you see we have declared that to be our Belief , which they acknowledge to be the true Sense and Meaning , signified by that Explanation they put upon their own Termes . Now do but weigh , how unreasonable it is , that for rejecting certain Terms , and those Vnscriptural too , we should so publickly , and with such Severity be Vnchristian'd to the World by T. H. &c. G. W. I also desire to be heard a little . Here hath been a great deal of words about Christianity ; But while the Name of Christ hath been often mentioned , there is not that Reverence to him shown among you , that ought to be in Discoursing about Christ and Christianity : It doth ill become Professors thereof to shew themselves in this Rudeness , Clamours and Confusion , as many here have done ; But since Christianity is so much talkt of , it is necessary to know , What Christianity is . It is not a Profession or meer Notion of Christ ( how true soever ) but it is a being like Christ ; He was Patient , Meek , Humble , Low in Heart , &c. in all which true-Christians are Conformable unto him , and Bear his Image . — We have been by these Interruptions diverted from pursuing our Charge againt T. H. who hath most grosly abused Vs , our Religion and Sufferings ; insinuating that they were for Carnal Interest , and Satisfaction of our Wills and Lusts , as if on this account our Friends offered up their Lives , and all that was Near and Dear to them in this World ; ( many Dying in Prison in New-Gate in the time of the Infection , and at other times , for bearing an open Testimony in their publick Meetings in this City of London ) Let All who are Serious & Impartial , judge concerning this manner , and how this man hath abused Us and our Sufferings , &c. And , seeing that a Dismission of the Meeting is desir'd by them , the Place being theirs , that they may have no occasion against us , I intreat that all our Friends may peaceably withdraw : And T. Plant , desire the same of them that belong to them . T. P. I desire that all may quietly depart . G. W. I desire also that those in the Galleries take time to go down gently that none be harmed . Further , That since we have mutually agreed to dismiss the Meeting , T. Plant , I desire that none of you , the Baptists , would stay after us , to render us Odious ; but depart with us . T. P. We will. [ And accordingly the Multitude peaceably withdrew , and dispers'd themselves . ] A Catalogue of some of those Things charg'd against T. H. either Wholely Omitted or ●●airly Examined in your ●●te Relation of the Barbican Meeting ; pointing you to the Particulars in the Books . General Charges . 1. A Dialogue between a Christian and a Quaker [ yet made by T. H. ] viz. wherein , saith he , is faithfully represented some of the chief and most Concerning Opinions of the Quakers ; Together with their Method and Manner of Reasoning in the Defence thereof ; published for Common Benefit , Dial. 1. Title Page . 2. His Abuse of our Sufferings . His Discourse runs thus , viz. Q. Why will you not be free , and plainly tell me , what it is that doth influence and prevail with you to do and suffer as you do ? A. What dost thou think it should be ? Dial. 1. p. 75 . Q. May not the Satisfaction of your WILLS and LUSTS , the promoting your Carnal Interest , be your chief Motive and Inducement ? A. VVe deny the Flesh , and the Lusts : This is thy own dark Imagination . Q. May not you live in , and fulfil the Lusts of the Flesh , whilst you deny it in words ? I am serious with you , since your Opinion denyes any Eternal Advantage to be reaped by Persons after Death , in denying the Resurrection of this Body ; Must you not then have respect Only to somthing to be enjoyed here , as your Encouragement ? A. We are above the World and all its Encouragement . Q. This is no other to me then a Vai● Boast , because I am assured no sort of Peo●ple whatever , do more eagerly grasp af●ter the World then you do , insomuch tha● ( I believe ) your Carnal Advantages is o● great thing in your ●ye in your sedulou● Endeavours to augment your Numbers ; ● I mistake you , inform me what it is that do● animate you ? A. Thou seest we suffer in our worldly concerns for our Principles ; How then can this be our Encouragement ? Q. Though you may sustain some outward Losses ; yet , whether ye have not a way to augment your outward Gains by Loosing ? 3. Are you then as perfectly happy as ever you expect to be ? A. We witness Perfection , 1 Dial. p. 72 , 73. Q. What Proof is this to another Man ? A. VVe say we witness it : Is not this Proof sufficient ? Q. But what if I believe otherwise ? A. VVe shall not spare to stigmatize and condemn that Person that questions the Truth of our Sayings . Q Will this convince me or any other of your Perfection ? A. Though it doth not , yet thereby we shall render you so odious to our Friends , that they will believe nothing that is spoken by you against us . Q. Then may I not conclude , that the Reason why you so freely rail against , & reproach your Opposers is only to secure your Credit with your own Proselytes ? A. I cannot deny but that there may be something of that in it . Q. VVill you be so liberal of your Revilings , whether your Adversaries give Occasion or no ? A. It concerns us to render them as ridiculous as we can , and to make our Friends believe they do nothing but contradict themselves ; And if this fail , we will insinuate by way of Question something that may be reproachful to them , &c. Q. But doth not this signifie a very dishonest and malicious Mind in you ? A. VVe care not what you think , provided our Friends think not so . Q. One of your Friends meeting with a Person that had writ against you , tells him , That if he did write any more against them , that they would print any thing against him that any Person would report , be it what it would . Is such a Practice a Proof of your Perfection ? A. Now thou slanderest us . Q. Do you believe the Scriptures to be the true Sayings of God ? A. Yea , so far as they agree to the Light in me , Dial. 1. p. 66. Q. Ap. Ans . p. 29. 5. Q. VVhen we make use of the Scriptures , 't is only to quiet and stop their Clamours that plead for it as their Rule , Dial. ● pag. 24 , 25. 6. That they ( viz. the Quakers ) render the holy-Scriptures to be of no more Authority then the Fables of Esop ; and esteem them inferiour to their own Pamphlets , 2 Dial. Epist . p. 5. Q. Ap. Ans . p. 29 7. That the Blood of Christ in their Esteem is worse then the Blood of a common Thief , Dial. 1. p. 9. & 38. Contin . p. 4. Q. Ap. Ans . p. 31. 8. That the Quakers have discovered themselves to be no other but the Spawn of that wicked Brood the Ranters , having licked up their Vomit , Dial. 3. p. 80. 9. That the Quakers owning Jesus Christ is indeed no other then a meer mystical Romance , 1 Dial. p. 10. Contin . p. 9. 10. That the Tendency of all the Quakers Reasoning about Instituted Religion is to debauch Mankind , Dial. 3. p. 65 11. That the Quakers appoint their Ministers afore-hand to speak in such a Place at such a Time : That their Meetings are only and principally to decoy , trapan and inveigle others , Contin . p. 66. Q. Ap. Ans . p. 27. 12. That our Principles improved , are destructive to all humane Society , Contin , p. 59 , 62 , 69. 13. His kind of treating us with reviling Language , viz. Cheats and Impostors , Lyars Malignant Errors , Hypocrisie , Deceit , Equivocations ; The VVay they arrived to that Degree of Perfection , was by Quaking , Foaming at the Mouth , with dreadful Roarings and Howlings ; and this , he sayes , the Devil influenced us into . Again , Delusions , impertinent Cantings , Non-sense , Blasphemy , the Devil's Slaves , Paganism , Satan's Snares , Pernicious and Perilous Errors ; they are inspired and influenced by that grand Impostor the Devil ; Blasphemous and Ridiculous Canting ; Enthusiastical ; they Decoy and Trapan ; your Idle , Non-sensical and Blasphemous Prating ; Inspired by Satan ; You are as Vile Impostors as ever were . Thus much of us and our VVay in general , besides his Knaves , Coxcomb , Impudent and Audacious Fellows , that he has called our Friends on Religious Conferences : Mad-men , Absolutely Infatuated , Distracted , Monsters in Religion , Dissemblers , Knave , Impudent Fellow , little Respect to Magistrates , VVilful Lying , the most implacable Enemies to the Christian-Religion , as vile Impostors as ever were , &c. to which is added Dial. 1. p. 76. Romish Emissaries : See Reas . against Rail . p. 170 , 171. Append. ibid. p. 7 , 8. C●u●t . Chr. p. 120. Q. Ap. Ans . p. 24 , 25. 14. He proclaims to the VVorld , that our Religion is a meer Cheat , calculated only to the service of the Devil , and their own Lusts , Dial. 1. pag. 62. 15. If a Merchant sell you his Goods , he must stay for his Money till you ( saith he ) be moved to pay it ; till which time you are under no Obligation in point of Duty . You say , 't is necessary to have things reveal'd to you , with respect to your Conversation in the VVorld , which are not to be found in the Scriptures , no not by Consequence : How then may your Creditors be assured it will be revealed to you , to pay what you ow them ? Scripture and Reason would , and do teach you herein , but these you must be dead unto ; who knows then what may , or may not be revealed to you ? 'T is not unknown that a Revelation hath been pretended to excuse the Payment of a just Debt . And why may not that which hath been ( even amongst you ) be again ? But is it reasonable that Men should be baffled out of their just Rights by such unjust and wicked Pretences ? Continuat . pag. 69 , 70. Charges against Particulars . 1. That Jesus Christ came to seek and save a lost God ; and that the Seed of God in Man only , and nothing else is taught , &c. Contin . p. 49 and 66. 2. That Nich. Lucas , a real Quaker , was moved to declare his mind thus , ( to one I know very well ) Thou mayst burn thy Bible , and when that is done thou mayst serve God as well without it ; And if thou hast a mind to have a Scripture , thou mayst write as good a one thy self , Cont. p. 5. & 60 , 71. Dial. 3. p. 3. & 86. 3. Chr. I have formerly detected you of several pernicious Opinions concerning the Scriptures , the Light within , the Person of Christ , and the Resurrection of the Dead , &c. which I presume by this time you have considered ; VVhat say , you thereunto ? Quak. I say , the Plagues and Judgments of God will follow thee , G. W. Contin . p. 1. Dial. 3. p. 85. Q. Ap. Ans . p. 30. 4. His false Reflections upon Stephen Crisp , Dial. 1. p. 44 , 45. 5. His several Abuses of W. Pen , cited in his Book , call'd , Reas . against Rail . Cont. p. 52. Dial. 3. p. 1 , 2 , 4 , 10 , 13 , 41 , 68 , 69 , 70 , 72 , 73 , 74 , 80 , & Epist . The Contradictions charg'd upon T. Hicks , Counterf . Christ . detect . p. 3. 48 , 49 , 50 , 51 , 52 , 53 , 54. Further we have several Exceptions against your Manner of Appointment , and Management of the Meeting at Barbican . VVe also Except against your late Book , called , The Quakers Appeal Answered , as not making good the Title thereof ; And because many Things are overlook'd , for which you say the Appeal was made , and several Things unfairly cited . Which are but some of those many things we have further to object against T. Hicks and his Abettors , when the●e are particularly and fully considered & determined in publick . And we having thus far condescended , we expect a publick Meeting without delay fairly to examine and discourse Matters ; which when done , we are willing to come to the Doctrinal Points ( which are chiefly in Controversie ) concerned in T. H's three Dialogues ; our very Aim and End being for Truth and Righteousness , and that things may be mannaged in Good Order . George Whitehead , George Keith , William Penn , Stephen Crisp , Brother IVES , I Was sorry to see Thee appear in the Pulpit ( I will not say Cock-pit ) as an Assistant to one that would prove the Quaker No Christian We saw him foyl'd in his first Attempt , to prove his Way of Writing ; For , as Mr. Penn truly said , There is a vast Difference betwixt a Dialogue composed for Information , and one for Disputation ; In the first I only write my own Judgment , in the other an Adversary's . But moreover , I wonder thou wouldst put that Ensnaring Question to them ( which was best answered with Silence ) viz. Whether the Humanity was a part of Christ : For what if they had turn'd another upon thee to the same Purpose , thus , Whether that which was crucified , and satisfied for Sin , was a Part of Christ , or whole Christ ? Would not the same or more Absurdities have fallen upon thee , if thou hadst directly answered ? Brother , let us leave dividing of Christ ; and put not such Queries , which bring Inconveniencies upon both Parties . Again , Thy Way to prove them will as easily prove us all No Christians ; for I suppose thou wast running to this , That he that denies a Part of Christ denyes the Whole ; but the Quakers deny a part , Ergo. Then why may not another reason thus ? He that loves not Christ , denys him ; he that keeps not his Commands , loves him not , and so forward to this , That Non-conformity to every Command of Christ is a Denying of Christ , then must the Presbyter . and Independents be No Christians for denying Baptism ; and some Baptized Churches must be Antichristian for denying Laying on of Hands on all , and others for not keeping Saturday-Sabbath ; But God forbid that we should thus proceed to Heat henize one another for Diversities of Apprehensions concerning the Nature , Offices or Ordinances of Christ . T H. has Dialogued so long , till he has fill'd the Quakers Meetings in these Parts : And for ought I see , the more We Strive , the more They Thrive . It s strange we cannot observe the Counsel of our own Bible , to let them alone ; for if they be not 〈◊〉 God , they shall not stand . Let us contend against all Faith that leads to● an Unholy Life , which doubtless the Apostle intended , when he bids us Contend for Gospel-Faith , and not Doubtful Disputation . One Thing more I noted , which was not fair , viz to set Women at the Door of the Disputation , to sell a Pamphlet to exasperate the People against the Quakers ; verely , he that did it , acted too much like a Poch●r , which if he can , will wound the Hare before he courses her : I was so troubled at it , that I desired the Woman to remove , or forbear shewing till the Dispute was past ; but she was so Zea●ous in her Business , that I fear , she was hired : Whatever the Design was I know not ; but truly the Substance of the Pamphlet was very Weak ; for by the very same Argument he may prove all our Pedigree from the Pope , as well as the Quakers ; but the Sheet it self smelt of the Spirit of Persecution , which is the very worst Part of Popery : But no more at present , only this , If thou hear of a Disputation again , do thy Endeavour to have it out of the City ; three or four Miles Distance had freed you from that Rabble , which I perceive will alwayes disturb and make utterly unprofitable all Meetings of that Nature . From Octob. 12. 74. Thy Loving Friend and Brother W. L. Postscript . FOrasmuch as the Baptists , &c. h●●● publickly ( though falsly ) accused a●● charged us with Denying the Christ of G 〈…〉 the Worth and Authority of the holy Scr●●tures , and other things of the like Natur● we do ( for the stopping of the Mouth 〈◊〉 Slander , and informing the Simple ) decl●●● in the Presence of God , That we do high Honour and truly Own the Lord Jes●● Christ , as he is born witness of in the ho●● Scriptures , both as he is God , and as he too● upon him Flesh , and fulfilled the Law in th● very Body prepared for him above Sixte●● Hundred Years ago , in which he resist●● and overcame the Divel , and became a compleat Sacrifice for Mankind in general . And further , In Simplicity and Plainne●● of Heart we own him in all his Offices reco●ded in the holy Scriptures . And concernin● the Scriptures , we Esteem them and Ow● them as the Words of God , spoken by the Spirit of God , moving in Holy Men , Prophets , Christ , his Apostles and Ministers and that they are profitable for Doctrine Reproof , Correction , &c. yea , we truly value them above all the Books extant in the VVorld , and do hold it our Duty to live that Holy Life they call for and exhort to ; and they were written for our learning , that we through Patience and Comfort of the Scriptures might have Hope : And we wish with all our Hearts , That whole Christendom , who Honour them with their Lips , might come to live that Holy Life which they exhort to ; For it is not the bare Profession of God , Christ and Scriptures , and other Heavenly Things in VVords , that availes any thing ; but a living a Godly Christ-like Life , is the Sum of Christian Religion . W. S. THE END . Notes, typically marginal, from the original text Notes for div A50496-e290 * And there is some Cause for Suspicion ; for a profest Socinian confederated with them , and sat very near the Pulpit . 
A54103	----	William Penn's Ansvver to John Faldo's printed Challenge Penn, William, 1644-1718. 1674 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54103 Wing P1254A ESTC R222449 99833627 99833627 38105 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54103) Transcribed from: (Early English Books Online ; image set 38105) Images scanned from microfilm: (Early English books, 1641-1700 ; 2175:08) William Penn's Ansvver to John Faldo's printed Challenge Penn, William, 1644-1718. 1 sheet ([1] p.) by Andrew Sowle, [London : 1674] Dated at end: London the 12th of the 8th month, 1674. Imprint from Wing. A reply to an anti-Quaker tract. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Faldo, John, 1633-1690. -- Challenge -- Controversial literature -- Early works to 1800. Society of Friends -- Early works to 1800. Quakers -- England -- London -- Apologetic works -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion William Penn's ANSWER TO JOHN FALDO's PRINTED CHALLENGE . IT would seem Strange , as well as Unreasonable to me , that J. Faldo should of all Times and Places chuse the Barbican Meeting of the 28th of the 6th Month , so surreptitiously gotten and partially mannaged , to divulge his Challenge against me , did I not give off Wondering at the Injust Carriage of some men towards us . For first , He could not but know , I was at a great Distance from the Place ; that I had twice defended our Belief in Print against him ; and that a considerable Book lieth at his Door unanswered . To make then that Swagger in my Absence , and yet be Debtor to my Desences ; to come ten Miles to tell the World , he would do great Things against me , and when he had done , to print , and as I may say , spit in our Faces at our Entrance into the last Barbican-Meeting , before he had sent me a Copy , or atleast to know of my Receipt of it , and Answer to it , who am as near a Neighbour to his Residence as the Barbican-Meeting , I think cannot be reputed fair by Indifferent Persons : How Unfair then is the Complaint , that he hath had no Answer ? Again , Was I not then , and am I not still engaged against other Persons , and that mostly about the same things ? Why did he not send me word he intended to be there , and exhibit a Charge publickly against me ? The English Custom as to Common Right . Is this to prove Quakerism no Christianity ; or himself No Christian ? I cannot believe he did to me herein , as he would be done by . But that I may acquit my self of that Duty incumbent on me for the Truth , I do hereby signifie , That inasmuch as the Controversie depending between T. H. &c. and us , takes in the most of the Particulars of his Charge , we freely consent , that he should come in with them for a Share as Confederate in the same Work , and use his utmost Abilities to maintain his Accusations ; And if in any Thing his Charge is singular , we shall be ready to hear and fairly debate it at the same Meeting or Meetings , to avoid fresh and unnecessary Contests , as much as justly may be : Though still let it be remembred , these very Things are at large discoursed in my Rejoynder to him ; our Faith relieved from his Unworthy Misrepresentations , and confirmed by Scripture , Reason , and a Cloud of Honourable Ancient and Modern Witnesses . London the 12th of the 8th Month , 1674. 
A52706	----	A letter from a gentleman in the city to a gentleman in the country, about the odiousness of persecution wherein the rise and end of the penal laws for religion in this kingdom, are consider'd : occasioned by the late rigorous proceedings against sober dissenters, by certain angry justices in the country. A. N. 1687 Approx. 76 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A52706 Wing N3 Wing L1388A_CANCELLED ESTC R9450 13111151 ocm 13111151 97642 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52706) Transcribed from: (Early English Books Online ; image set 97642) Images scanned from microfilm: (Early English books, 1641-1700 ; 744:27 or 796:18) A letter from a gentleman in the city to a gentleman in the country, about the odiousness of persecution wherein the rise and end of the penal laws for religion in this kingdom, are consider'd : occasioned by the late rigorous proceedings against sober dissenters, by certain angry justices in the country. A. N. Penn, William, 1644-1718. 32 p. s.n.], [London? : 1687. Attributed to William Penn. Cf. Smith, J. Friends' books. Signed: A.N. This item is identified as Wing L1388A (entry cancelled in Wing 2nd ed.) at reel 744:27 and as Wing N3 at reel 796:18. Reproduction of originals in Huntington Library and in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Persecution -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Elspeth Healey Sampled and proofread 2005-10 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A LETTER FROM A GENTLEMAN in the CITY TO A GENTLEMAN in the COUNTRY , ABOUT THE Odiousness of Persecution . WHEREIN The Rise and End of the Penal Laws for Religion in this Kingdom , are consider'd . Occasioned by the late Rigorous Proceedings against Sober Dissenters , by certain Angry Justices IN THE COUNTRY . It is the Part of the Christian-Religion to Suffer , and not to make People Suffer for Religion , Tertul. Apol. Printed in the YEAR , 1687. THE LETTER . SIR , THE News of a Persecution meerly for a matter of Religion , at this time a day , when the whole Nation appears professedly to dislike it ; and the giving countenance to Informers ( who are the Pest of every Nation , and the common Enemies of Property ) to the Prejudice of Peaceable and Trading People , makes your Friends , who have had notice of your late Troubles , suspect that there is something in your case more than ordinary . Had this fallen out in some remote Country , where no Informer had ever yet appeared , we might have conceived , that through Ignorance that sort of Devil might have been mistaken for an Angel of Light ; and that upon his bare Averrment , some well-meaning Persons , even against their own Experience , might have been induced to mistake their Peaceable Neighbours for Dangerous Incendiaries , and unworthy to enjoy their own proper Goods . But to see that sort of Creature concerned a Country so near London and Westminster , as not to be capable of knowing what Informers are , how detestable their Trade , how inconsiderable their Power , how generally indigent and dissolute , how mean their Skill , how little they know more than to subborn Witnesses to commit Perjuries , which are discovered to their Confusion , is that which raised Wonder in some of your Friends , to so great an height , that they generally request from your own hand the true state of your Case in all its Circumstances , to the end they may know , whether there be any thing which can differ it from the common Cases of Persecution meerly for Religion ; from which the generality of the Country-Gentlemen of England ( and particularly those of the Country where you live ) do commonly profess to have as great an abhorrency , as they have from Depopulating of Countries , which is the Effect that such Persecutions must of necessity produce . In the mean time , do not I pray take me to be one , who think it strange to hear of Troubles ; what hath been formerly , may happen again without Astonishment ; and you are too well known to be thought to be surprized or afraid . Well did that Person consider the Creature Man , who distinguished him into two parts , viz. the Man , and the Beast : But it were happy for Mankind , if the Beast were less imperious and cruel : In truth , it is rare to find where the Man is allowed to have any power in Acting ; every thing seems too much to be governed by the Beast , and by the Tyranny of its inordinate Passions and Senses . And yet where shall one find a single Person in the World , who calls himself a Christian , or that Party of Men who desire to be esteemed Christians , but he and they will readily grant that Principle , Mat. 7. 12. All things whatsoever ye would that men should do to you , do even so to them ; for this is the Law and the Prophets ? and that other Principle , Rom. 3. 8. Let us not do Evil that Good may come , to be Gospel-Principles , and obliging to all Mankind ? There is not a Politician or States-man , nor a Government any where , that owns Christianity to be the true Religion , but confesseth , That in the Council of the Jews , which was assembled in order to the Persecuting of the Apostles for matters of meer Religion , Gamaliel advised prudently , and according to the Principles of true Religion , Acts 5. Let them alone , for if this Counsel or this work be of Men , it will come to nought ; but if it be of God , we cannot overthrow it , least happily we be found even to Fight against God. They will all confess readily , when pressed with these charitable and peaceable Principles ; that the Spirit of Persecuting for meer Religion , is a Spirit of Injustice , as not doing to others as our selves would be done unto ; and a Spirit of Diffidence and Incredulity , refusing to trust God , and his Providence , with the Defence and Justification of what is Professed to be of God : And yet it is hard to find that single Person , and much more to name , tha● Community or Government amongst Christians , now in being , whose practice , when they have opportunity and power , are not contrary to their Principles . And not only so , but they will take upon them to justifie such practices to be consistent with , nay , even duties , unto which they are obliged by that pure Religion , which they take upon them to profess to the whole World. But to the end I may not be esteemed presumptuous , or uncharitable in what I here assert , and in regard it is impossible to produce evident proofs for what I say , as touching single Persons ; let us a little examine the matter , as to Parties and Governments , taking this for granted , that every particular Party calls it self a true Church , or the true Church of Christ . If what is here urged of differing Churches shall be proved true , the presumption will stand very strong as to single Persons ; there being no single Person , who would be esteemed a Christian , but he is in communion or fellowship with some Church , which he owns to be the true Church of Christ , and by whose Judgment he is willing to be concluded , as being a professed Member of it ; and as taking it for his Principle , that every Member of the true Church of Christ ought to be of her Judgment , because the Scripture says , She is the Pillar and Ground of Truth : And though some boggle at this , yet nothing is truer than that every Christian Society daily practiseth it . Now , the better to prepare the way for this intended Tryal , we will crave the Liberty first , to consider Christianity in the World in general , in its first Ages , when it was under Persecution for meer matter of Religion , and before it gained any civil Power and Dominion ; From them we shall know what the true Christianity did teach : We will then consider Christianity in England , when divided only into two distinct Parties , viz. The Protestants , and the Papists : And in the last place , We will consider Christianity in England , when the Protestants were sub-divided into several Parties , viz. The Episcopal , or Church of England Protestants , the Presbyterians , the Independants , the Anabaptists , and the Quakers : and when the Papists were become so small , that they were upon the matter inconsiderable ; and I suppose , from these differing times , we may hope for a reasonable Information . First then , Suppose the question put to the Christians of the first and Primitive Times , in those first and greatest Persecutions , under which Christianity then suffered . Is it lawful to Persecute , and to make and Execute Laws for the Inflicting of Pains and Penalties upon quiet and peaceable People , for Matters meerly of Religion ; and in particular , For meeting together meerly for matter of Religion ? Doubtless , their Answer would have been given with one general Voice : That it was not Lawful ; and that it was against the Rule of Christ , and the Law of Nature , Quod Tibi non vis fieri , Alteri non feceris , Do not unto another , what thou wouldst not have done unto thy self : And that true it is , the Jews , who Persecuted the Lord of Life , and put him to Death for matter of meer Religion , did alledge for their Justification , That they had a Law , and that by their Law he ought to Dye : But that that Law , and all Laws of that Nature , were against the Law of God : And that the Christians had no such custom , nor the Churches of Christ , is I think , a most undeniable thing . These Ages ( by the Agreement of all ) were esteemed the purest Ages of Christianity ; Religion being then most Pure , when the Professors of it were most Poor . And if any one shall conceive , that the Christians of those Ages would have given any other Answer , contrary to what I have here framed for them , and shall give a convincing Reason for such his Apprehension , I shall confess my mistake . In the mean time I must say , That I cannot see what other answer they could have given but what must have justified the Persecutions against themselves to have been innocent , on the part of the Persecutors , who believed those first Christians to Err in Religion , and to be Disturbers of the Peace , and Government of their Countries , and their Meetings to be unlawful Assemblies : And much more Innocent on the part of the inferiour Magistrates , who took care to put those Laws in Execution ; they being as much obliged in all civil Respects , to put in Execution the Laws of their Superiours , as our Inferiour Magistrates are obliged to the Execution of our Laws ; and they gave the same Reasons . And the same is to be said in the Case of the Persecution of our Lord Christ , as seems very clear from that Prayer , which he offered for his Persecutors : Father , forgive them , they know not what they do ; here then is a Principle of Christianity undivided . In the next place , We are to consider Christianity in England , when divided only into two distinct Parties , viz. Protestants and Papists , and when the Protestants had made a Sub division amongst themselves here . This I take to be in the times of K. Hen. 8. K. Edw. 6. Q. Mary , and part of the Reign of Q. Elizabeth ; for though there were diversities of Opinions amongst Protestants , as well here as in other Countries , even in the first beginnings ; yet they were not divided into Parties , being every-where upon the Defensive . In the time of K. Hen. 8. which I intend to instance in , both Parties were persecuted . The Case stands thus : That King at his coming to the Crown , found the whole Nation in a quiet possession of Popery , and holding it as an Article of their Faith , and the Principle whereon they believed the Unity of their Faith depended , that , The Pope was the Supream Pastor , and visible Head of Government next under Christ , of the Catholick Church of Christ , of which the then National-Church of England was a Member : The King had defended this Article by Writing so vigorously against M. Luther , that the Pope had for that very work conferred upon him the Title of Defender of the Faith , to be enjoyed and used by him , and his Successors for ever . After this , by Act of Parliament , this Supream Pastor , this Visible Head was thrown off , and this King put in his place , so far as concerned the Church of England , by the Title of Supream Head of the Church of England , annexed to the Crown ; and this by a Law , 26 Hen. 8. C. 1. And then by another Law , 26 Hen. 8. C. 13. it was Enacted , That if any by Word or Writing , should attempt to Deprive the King of the Title of His Royal Estate , he should be adjudged a Traytor : This change of the Headship of the Church , was , and is truly ( at least in England ) a Protestant Doctrine ; and undoubtedly there is no Protestant whatsoever , but approves the casting off the Popes Headship , as conformable with the Doctrine of Protestants . And upon the latter of these two Laws , divers suffered Death for their denying the Kings Supremacy . This was the first step made in England , from Popery towards Protestancy . And the Vigorous Execution of this latter Law , encouraged several Protestants from Forreign parts to come into England , not doubting but to have a Liberty to Exercise their Religion here ; and it gave confidence to many of the Subjects of England to receive and to others , to entertain good thoughts of Protestancy ; being perswaded , that after the shedding of so much Blood , as had been shed here upon that Occasion , England would never any more admit of the Article of the Popes Supremacy ; and consequently , would every day make greater steps from that Church , of which the Pope was owned to be the Supream Pastor . And certain it is , that Protestancy upon this Occasion also made its entrance into England , and gained Ground here , and such ( if not by open application to the King for that purpose , yet ) at least in their Hearts desired a Toleration , and to be admitted to Preach , and Exercise their Religion here , without being Persecuted for their so doing ; so that their Principle was at that time ( at least ) against Persecution for meer Religion . But Protestancy being now taken notice of to grow , another Law was made , 31 Hen. 8. for setling unity of Opinion in the six Articles therein named , by which the denyal of Transubstantiation , and several other Doctrines therein named , are Enacted to be punished with Death . And now Persecution in England , for matters of meer Religion , grew sharp and high ▪ so that it is observed by our Historians , that upon one and the same day , some who were Professed Papists , were put to Death for denying the Kings Supremacy which was a Protestant Article : And some who were professed Protestants , were put to death for denying Transubstantiation , which was an Article of the Papists : So that at this time , the Government could neither be said to be Popish , nor Protestant , but both Parties were Persecuted most severely for matters of meer Religion : And he who should then have said to either Party , in justification of the Proceedings of the Magistrate in the Execution of either of those Laws , That that Party did not then suffer for any matter of meer Religion , but for breaking of the Peace , in breaking of the King's Laws , would certainly have been taken not to have understood those Laws , or the cause of their then Suffering . And now , suppose each of these Parties separately interrogated , when thus under Persecution ( for Afflictio dat intellectum , ) Is it lawful to Persecute , and to make and Execute Laws , for the Inflicting of Pains and Penalties upon quiet and peaceable People , for matters of meer Religion ? ( for it seemed a time to teach both Parties an Eternal temperance and moderation ) most certainly each Party in their then present Circumstances , would have answered in the Negative , That it was not lawful : They would not have fallen into the debate to consider what Religion their Persecutors were of , whether of the Popish or Protestant , to the end , to have fixt the Cruelty and Injustice of Persecuting for a matter of meer Religion , upon that Party , as a Principle of their Religion , which their Fancies should have perswaded them to have been the Religion of their Persecutors . The Papists would not have then stood formalizing that , because the first Persecution was occasioned upon the denyal of the King's Headship over the Church of England , which was a Protestant Doctrine , in opposition to the Pope's Headship , which was the Popish Doctrine ; therefore the Protestants were the Aggressors in the Persecution ; and therefore the Principle of Persecution was a Protestant Principle ; and the Persecution of the Protestants afterwards , was no other than a just Judgment of God drawn upon the Protestants by themselves , as a Consequence of that Principle of Persecution , which gave them the first occasion of introducing their Religion nationally into England . Nor would the Protestants , by way of Recrimination , have charged the Papists then , that because that King and the then Government were of the Popish Religion in every point , save only in the Article touching the Supremacy ; therefore the Principle of Persecution must necessarily be a Popish Principle : No , they would most certainly , each Party , have disclaimed the Principle , as unwarranted by the Principles of true Christianity , which each of them claimed to be theirs , and each of them would have agreed , that it was their common Principle , To do unto others as they desired others should do unto them . Here we see the Principle of Christianity in England , when divided . The Persecutions before mentioned , being quieted by the Death of K. Henry the Eighth , and the Crown descending unto K. Edward the Sixth , an Infant of such tender Years , as made him uncapable of Exercising the Government in his own Person , not being come to the use of right Reason ; the Duke of Somerset took upon him the Administration of all things , under the Title of Protector , and with him the Protestant Party had their sole Interest . Several Penal Laws were made in this King's Reign , for the Inflicting Pains and Penalties for matters of meer Religion , which gave occasion to the Papists to charge upon Protestants the Principle of Persecution for matters of meer Religion , as their Principle . It is true , the Papists were at that time Sufferers , and were actually Persecuted by the then Government for matters of meer Religion : But true Charity might easily have found other Reasons , unto which those Persecutions might warrantably have been Assigned ; and there was certainly no necessity of Assigning them to any Principle of the Protestants . The first Law which was made , relating to these matters , was 1. Edw. 6. C. 1. touching the Lord's Supper , Entituled , The Penalties for speaking against the Sacrament of the Body and Blood of Christ , or against the receiving thereof in both kinds . This seems to have no other tendency than barely to keep both Parties from falling together by the Ears , and the Protestants were more likely to fall under the Punishment of this Law , than the Papists : None could say , That it was the effect of Intemperate Spirits ; for though it directed Communion in both kinds , to such as defired to Communicate ; yet it compelled not any person to communicate . And it had a Clause of great Temperance in the very close of it , in these words ; Not condemning hereby the usage of any Church out of the King's Majesties Dominions . The next Law of this Nature , was made in the same Parliament , viz. 1. Edw. 6. C. 12. it is Entituled thus , viz. Statutes concerning Treasons , &c. repealed : and this cannot be denyed to be sharp against the Papists . It makes it highly Penal to affirm , That the King is not , or ought not to be Supream Head on Earth of the Church of England and Ireland , or any of them immediately under God , or that the Bishop of Rome , or any other Person or Persons , other than the King of England for the time being , is , or ought to be , by the Laws of God , Supream Head of the same Churches , or any of them : But there is no necessity or reason of ascribing this neither to any Protestant Principle , though it is supposed to be made in affirmance of a Protestant Principle . Another penal Law was made 1. and 3. Edw. 6. Entituled , The Penalty for not using Vniformity of Service and Administration of Sacraments . And in 3. and 4. Edw. 6. C. 10. was made an Act , For the abolishing and putting away of divers Books and Images . Both which were severe against the Papists in matters of meer Religion ; yet do I not find any necessity , why the Persecutions , which these Statutes occasioned , should be imputed to any Protestant Principle . During the whole Reign of this Infant King , it is clear , that the Papists in some degree suffered Persecution from the Hands of the Protestants , for matters of meer Religion : And without doubt , had it been then demanded of the Papists , Whether such Persecutions and such Laws Enacting such Persecutions , were lawful , and agreeable with the Principles of true Christianity , which they pretended to maintain ? their Answer would have been in the Negative : And they would then with one accord have readily agreed , That Persecution for matters of meer Religion , was no more consistent with the Rule of Christ , requiring us , To do unto others , as we would that others should do unto us , than Murder and Robbery . But the Persecutions Inflicted upon the Papists , by the Law made in the time of King Edward the Sixth , did not last long ; they ended with his Life ; and by the descending of the Crown to Queen Mary , the Papists were rescued from all their Sufferings . All the Laws made against them in the Times of Hen. 8. and Edw. 6. were Repealed . But the case was altered with the poor Protestants , whose Sufferings were so great , and are so sharply and justly reflected on , even to this day , that I , who love not to aggravate any thing , especially that carries its own aggravation with it , will say no more of them , but beg of our good God , to fill us with mercy in place of revenge , and to forgive them as we would be forgiven . Sure I am , had any Protestant been asked his Judgment in that Age , touching the Principle of Persecuting for matters of meer Religion , he would have disclaimed it , as absolutely contrary to the Principles of his Religion , which is the point that I am labouring to Evince . And after all this , shall any one take it ill , if upon a Principle of Charity I shall profess , that I could never as yet see any thing offered , which in my poor apprehension did necessarily Evince ; That Persecution for meer Religion , was even an avowed Principle of either side . The Bloody Fury of Persecution , under which the Protestants suffered so miserably in Q. Maries time , did end with her Reign , which was but short . And after that , the Protestants never suffered more from the Papists . But upon the death of Q. Mary , the Crown coming to Q. Elizabeth ; and she thereupon declaring her self a firm , a zealous , and to all intents , religiously a Protestant , the Edge was turned against the Papists , before any differences were discerned to be among the Protestants . Several of the Popish Clergy suffered Persecution , some even unto Death in several parts of the Kingdom : And new Laws were from time to time framed and multiplyed for those purposes . And if now we ask the Opinion of the Papists , as to Penal Laws , either Sanguinary or others , and Persecutions , for meer matter of Religion ; they will tell you , ( and they continue in that protestation even unto this day ) That all such Laws and Persecutions are unlawful , and against the Principles of the Gospel . And though the Protestants under several changes , have been in the possession of those Laws , and have at times more or less Executed them ; yet ( so far as I can find ) they do not own Persecution for matters meerly of Religion to be their Principle , or so much as lawful . After the Papists had some time continued the alone-Persecuted Party for Matters of Religion , several Differences , in Matters meerly of Religion , happened to divide the Protestants into distinct and separate Parties , during some part of the Reign of Queen Elizabeth ; and also during the several and successive Reigns of King James , and King Charles the First : And about the beginning of the Reign of King James , some few desperate Male-contents , professedly of the Popish Religion , being found Guilty of a wicked Plot , whereby they had designed the Destruction both of that King , and of his Parliament , by Gun-Powder ( for which they were deservedly Executed ) several new and more severe Laws were then , and at several times after , made against the Papists in general , by which several Punishments were Inflicted on them for Matters of meer Religion ; and several Penal Laws were also made , by which the then Governing Protestant Party , ( then , and still distinguished by the Name of the Church of England , or the Episcopal Party ) persecuted Them. The Dissenting Protestants of all sorts were Prosecuted under the general Name of Non-conformists , who cryed aloud for Liberty of Conscience , and declared it absolutely Unlawful to Punish any , for Matters of meer Religion : The refusal of which , bred bad Blood in the Kingdom , and we all know what followed . During the continuance of the War , and after King Charles the First was not able to make Head against the Non-conformists , the Non-conformists Retaliated the Church of England , and not a little crusht the Popish Party , both having engaged on t'other side , and being of other Religions , esteemed themselves Persecuted for matter of Religion . That War being ended with the Death of King Charles the First , and the expelling of our late King out of his Dominions , and the Ruine of Episcopacy , and the Suppression of the Papists , and the total Change of the Government ; the Non-conformists under the several Forms , took upon them and kept the Government , until the late King was by the Divine Hand of Providence restored to his Crown : During all which time , the Episcopal Party and the Papists Suffered , more or less , for matters ( at least in their Apprehension ) meerly of Religion . But these two Parties were not alone in their Sufferings ; for during those Bloody contests , there appeared another Party , which from its very first rise in this Kingdom , hath been severely Persecuted , and that only for Matters of Religion . This Party was the People called Quakers . They did at their first shewing themselves in the World , go under the name of the Children of Light , because they assert , as their main and first Principle , That Christ is the True Light that Enlightens every Man and Woman with a measure of saving Light ; which all ough● to obey on pain of Damna●ion ; but by one Bennit , an Officer , in 1650. were nick named Quakers . They Professed themselves to adhere to the plain Principles of the first Christians , and particularly to hold it as their Principle , That all Persecution whatsoever , against any Party , People or Person whatsoever , for matters meerly of Religion , is absolutely Vnlawful , Vnrighteous , and against the Spirit and Will of God , and Doctrine of true Christianity . And to give them their due , they have been true Contenders for their Principle , both by their frequent Apologies and Remonstrances on the one hand , and Invincible Patience in Suffering on the other hand Upon the Restauration of the King , the Episcopal Party was also Restored . The Presbyterians , Independants and Anabaptists , expected a general Toleration in matters of Religion , according to some of the King 's Gracious Letters , as a Reward for their helping or not opposing His Restauration . The Papists also expected the same thing , as a reward for their Loyalty in adhering to the Crown . The Quakers , now a great People , grew confident of the like Freedom , because of their Inoffensiveness to Government . But instead of this expected Liberty ; all the former Penal Laws made in the time of Q. Elizabeth , K. James , and K Charles the First , were Revived , and ordered to be put in Execution , as well against all Non-conformists , who were Protestants , as against the Papists . And new and more severe Laws were made against them all : And by these respective Practices we see , what all these Parties have done when they had Power . I think such as understand the Transactions of our Country , will clear me from having made any mistake as to matters of Fact , in any thing that I have here said , touching past Persecutions ; though I believe there will not want some , who will either think me mistaken in the point of Charity , when I profess to believe that I do not think there is any one Party now in England , who holds it as a Principle of their Religion , That it is Lawful to Persecute , or to make or Execute Laws for the Inflicting of Pains or Penalties for any matters of meer Religion : Or else they will supect , I do not in Truth believe what I here profess to believe in this point , since even what I have said as to matters of Fact before urged by my self ; it plainly appears , that there is not one Party now in England ( the People called Quakers only excepted ) who profess themselves Christians , but have been notoriously Guilty ( more or less ) of the very Fact , or ( at least ) of a publick allowing , if not abetting of it : And every Party will be apt to censure me of Singularity ( at least , ) since each Party thinks that they have Arguments drawn from Facts , sufficient to six this ugly Doctrine , as a Principle , upon that Religion which they hate most . O that the Man could prevail against the Beast ! and that we would permit our Passions to give way to our Reason , to consider things nakedly , and as they truly are , Si satis est accusasse , Quis erit Innocens ? If to accuse be a sufficient Conviction , what Party shall be able to clear it self ? And who knows not , that 't is a Christians part to Suffer , but never to Persecute ? I very well know , That the Protestants in general , who look upon the Papists as their common Enemies , do in their Pulpits , in their Writings , and in all their Addresses to the People , charge them with those Rivers of Blood which streamed in the times of Q. Mary , and with the Bloody Intentions which those i●l Men had in their Hearts , who were engaged in the wicked powder-Plot : That the first was done by Authority , and chiefly by the Popish Bishops : That the other , though the Fact but of private Persons , was never condemned by Authority ; and Silence is an implyed consent and approbation . Do we well consider , what the Papists offer by way of Extenuation in answer to these Charges ? they justifie none of these Facts : But as to the first , they recommend to us to be considered , the circumstances that Q. Mary was in , when she came to the Crown . All the chief Heads of the Protestant Party , had set up and Proclaimed the Lady June duly Queen , in opposition to Q. Mary , their Lawful Soveraign . They had raised an Army against her : She was compelled to gain her Right by Force : She was a Conqueror : And if we will believe them , she had not given any Articles , which might have obliged her to Pardon any who were guilty of this Usurpation , and Treason : She was told , It was a Confedracy of the whole Party of the Protestants , which gave her a ground to suspect , that the Protestants held it for a principle , That it was lawful for them to take up Arms against , and Depose their Lawful Soveraign , if of a Religion contrary to him . She might , by the Laws then in being , ( the same which we have to this day in force amongst us ) have taken away the Lives of all who were any ways Guilty of endeavouring to Depose her : She did not make any one new Persecuting Law ( which is considerable ) by which any of those were taken off who were put to Death . But being put into fears by her Council ; that without making great Examples of Justice in all parts of the Kingdom , she would be in danger of having new Insurrections made by the Protestants against her ; she was perswaded that the only way to prevent the sheding of more Blood for the Future , was to punish considerable numbers of those who had then actually broken the old Laws of her Kingdom . Her Bishops ( and that is the chief and justest ground of the charge ) had their Fears and Revenge also , in particular : They were newly restored to their Bishopricks , and Religion , of which they had been dispossessed in the Time of King Edward the Sixth ; They were afraid of being again disturbed ; and these fears and passions made them take wrong measures . They perswaded the Queen , that she might as well make Examples of Justice , and prevent future Insurrections , by punishing those for their Religion , who had been Guilty of Treason , as if she had punished them for Treason : And they urged , that by this way she should do her self the greater right : and give a proof to the World , that she was more offended with Treason committed against Heaven , ( for so they esteemed Protestant Religion ) than with Treason committed against her self , which might be interpreted Revenge . They had forgotten the Principles of the true Christian Religion , which required to leave unto God to Revenge whatsoever Injuries are done to him , and to leave it to God to judge , what Injuries were done to him ; They did not now think of doing unto others as they would that others should do unto them : They did not remember the wise advice of Gamaliel , before mention'd , but giving Ear only to their own Fears , and preferring Humane Policies before Gospel-Rules , they misled the Queen , and took away the Lives of vast numbers of such , against whom nothing could be charged , but what was matter of meer Religion ; thereby giving a Just occasion to charge upon their own Religion the Principle of Persecution for meer Religion , which those who now profess that Religion here , do pretend to disown and abominate . And as to the business of the Powder-Plot , they pray us to observe , that it was the Treason , not of the Papists of England , but of a few , particular persons of Desperate Fortunes and worse Consciences , and not without suspition of being drawn into the Snare by their Enemies : That upon the most severe Scrutiny which could be made into that business , it clearly appear'd , that the number of the Offenders was not greater than what happens sometimes to be engag'd in a particular Burglary , and not so many as make up the fourth part of a Foot Company of Souldiers : That the Villany of that design hath been as fully and generally , yea , and as publickly decry'd , condemn'd and reprobated by the whole party of English Papists of that Age , and of all succeeding Ages , as any thing can be by a Party in Persecution , who have not ever had any opportunities or allowances to act in any case otherwise then each person of the party only in his private Capacity might do : and they Appeal to the Justice of those who profess to have the greatest Aversion of all others against the Religion of the Papists , whether they will admit it as a rule , that the Villanies of some private persons , who profess themselves to be in Fellowship or Communion with any Church or people , calling themselves Christians , may in Justice , and ought in Reason to be charged as proceeding from the Principles , Doctrines , or Religion of that Church or people with which private persons profess to be in Communion or Fellowship ! They cry out , God forbid any such Rule should have credit in the World. On the other side , I am not ignorant , that the Papists who Esteem the Protestants in general as their mortal Enemies , by whom they apprehend themselves to have been depriv'd of what is most dear unto them , from the time that the Protestant Religion first gain'd a Preheminency in England , are as highly Uncharitable towards the Protestants , as these are severe in their Censures towards them . They have almost look'd upon the Protestants , as the Israelites did upon the Egyptians ; They charg'd upon them the guilt of all Blood that hath been shed , of all the Persecutions which have hap'ned for matters of meer Religion , since the first Act of Parliament of that nature , made by King Henry the VIII unto this hour : Insmuating , that what was so Cruelly Acted by Q. Mary's Bishops , was occasion'd by the Provocations given in the time of King Edward the VI. and warranted ( as far as ill Acts can be warranted , ) First , by the Non-conformists Retaliations towards the Church of England , when subdu'd by them upon the Death of King Charles the I. and then by the Retaliation made to the Non-conformists by those of the Church of England , since the Restoration of our present Soveraign . In short , as the Protestants in general , to excuse and justifie themselves , labour to cast Persecution for matters of meer Religion upon the Papists , as a Principle of Popery ; so the Papists are as Industrious to perswade the World , that it is a Principle of Protestancy . I might here by way of Apology and Extenuation refer the Papists , as they do the Protestants , to consider of Circumstances of times and things which occasion'd their Severities against them , as the unruliness which might probably be amongst the people in the time of K. Edw. the VI. to see their Religion alter'd as they conceiv'd , by the Protector . And in Q. Elizabeth's time , besides the rensentment which the Protestants had of the Cruelties which were exercis'd against them in Q. Mary's time , It is certain , the Papists did not look upon Q. Elizabeth to have any Right to the Crown ; she having been declar'd by the Judicial Sentence , and judgement of Arch-Bishop Cranmer to be Illegitimate ; and the Marriage between K. Henry VIII . and Anne of Bullen her Mother , being by the same Sentence declar'd absolutely void ab Initio , and that Sentence confirm'd by Act of Parliament , 28 Hen. 8. c. 7. So that the Papists took Q. Mary of Scotland to be the Rightful Heir to the Crown , and Rightful Queen , and Q. Elizabeth was constrain'd by great necessity to keep them under ; but Apologies are not proper to be made on the behalf of those , who have the Authority towards those who are subjected . And as the Protestants in general , and the Papists , reproach'd each other , reciprocally charging upon each other , that Persecution for matters of meer Religion was a Principle of each others Religion ; so did the Episcopal Protestants , and the Non-Conformists : The Episcopal Party , who first Persecuted the Non-conformists under the general Name of Puritans , or Presbyterians , affirm'd , That their first beginners in Scotland , from whence they deriv'd themselves , did more than any Party upon Earth Persecute others for matters of meer Religion , and had gain'd a Power by their Vsurpation , Oppression and Persecution ; being a sort of people who wanted the very Essentials ( as they said ) of Religion , viz. A Right Ordination , without which ( as they alleadged ) there could be no True Church , no True Ministery , or True Sacraments : And that , therefore they ought by Penal Laws , timely made , to be prevented from making Disturbances in England . The Puritans to justify themselves , denying Persecution for matters of meer Religion to be their Principle , or to be lawful , labour'd to fix it upon the Church of England as their Principle , and as taken up by them from the Papists . And as to the particulars charg'd upon those of Scotland , they said , That whatsoever those of the Reformation had done in Scotland , was approv'd and abetted by Queen Elizabeth and the Protestants of England , without whose Advice nothing in Scotland had been Transacted , and without whose Assistance things had not been so Effected : They further said , as to the point of Ordination , That the Church of England ought not in Reason , to account Episcopal Ordination to be such an Essential of Religion as they charged , for that if no Ordination could be valid but by Bishops , that then it would follow , that no Ordination could be valid but from True and Rightful Bishops of the True Church of Christ ; and then the Ordination of the Church of England would be as invalid as the Ordination of those of Scotland ; for the Church of England could make out no Succession of Bishops , but through the Popish Church , which both parties ( as well those of the Church of England , as those of Scotland ) had condemned and agreed to be a False Church , and no True Church of Christ , but an Harlot and Anti-christian . Thus the Episcopal Protestants and the Puritans charged and recriminated each other ; the Episcopal Party nevertheless making good their ground , so long as they had the Civil Power to support them ; but when upon the Death of K. Charles the I , the Non-conformists gain'd the Civil Power into their Hands , the Church of England Party ( like all Parties oppress'd ) being under Persecution , together with the Papists , for matters of meer Religion , Did absolutely condemn all such Persecutions as Vnlawful . And then the Non-conformists ( who were at that time sub-divided , and branch'd out into several other Parties ) gave occasion to charge them with the Principle of Persecution for meer Religion , and put them to use the same Arguments to clear themselves , as the Episcopel Party and Papists had respectively before made use of , when the Government was in them , to prevail with the World to believe that they abhorr'd the Principle of Persecution for meer Religion ; and that the Persecutions us'd by them , were not for any matters of meer Religion , nor in Truth Persecutions , but purely Acts of Prudence , and doing right to themselves by a just care to keep the Episcopal Party and the Papists out of all possibility of Persecuting them any more for the future . But none of them could find any reason of that Nature to excuse the Persecutions , which they us'd towards the people called Quakers , they could not charge them with ever having Persecuted any Party or Person : Yet in Fact , both the Non-conformists and the Episcopal Party did Persecute them in their turns ; and therefore to prevent being charged for persecuting a quiet People for matters of meer Religion , They pretended sometimes , that the Quakers were all Mad-men , and that they Imprison'd them only to keep them out of the way , and to preserve them in peace : And those who had gotten the Government , would upon that Title claim the right of judging what persons were Mad , as they did always of judging what was Truth and what Errour . At other times they pretended to punish the Quakers as Blasphemers , and the Persecutors being the only Judges of what was Blasphemy under their Government , they might make what they pleas'd Blasphemy . When they grew asham'd of this Charge , they then pretended , that the Quakers were conceal'd Papists , and that every one who spoke or utter'd any thing in their Meetings ( whether Man or Woman ) was a Jesuit Disguis'd . It was clear , that the Quakers suffer'd highly , and it was as clear , there could not with any shew of Truth be any thing charg'd against them , but what was matter of meer Religion . Now upon the whole Business , what shall such a person judge of these matters , who esteems himself in danger of being judged by God , if he shall make any rash Judgment ? Shall we take for a sufficient solid Proof , the Charge of an Exasperated Enemy , against an Enemy who hath provoked him , and this in a matter of so great a Concernment , as to render not a single Person , but a whole Party unworthy to live ? This were to judge against the Rules of common Justice and Righteousness , as well as to Sin against Charity : And this way of judging would render each Party ( the Quakers only excepted ) to be Guilty , and to give a just Title to each Party , where it hath the possession of Power and Government to put to Death all of the other Parties . For though we in England should refuse to admit the Charge of the Papists here to be a sufficient proof against the Protestants in so great a matter ; yet let us not deceive our selves so far , as to suppose that in Popish Countries , the Charge of Papists against Protestants would not be taken to be at the least as valid , as the Charge of Protestants will be taken to be against Papists here . Shall we go another way , and say , that in regard every Party takes it self to be the only good and true Christian , and in regard we see every Party , when in Power , practising this thing , and persecuting the other ( when in their Power ) for matters of meer Religion , that therefore every Party agrees in this ? That it is Lawful for those who are the true Christians , to Make and Execute Penal Laws against such as are Erroneous Christians , and to Inflict Pains and Penalties upon them for matters of meer Religion , that is , for Errors held by them as Doctrines of Religion : But neither will this be reasonable or convenient ; for this will also give Title to those who have the Actual Power , and are in the possession of each respective Government in the Christian World , to put to Death , and destroy all within their respective Jurisdictions , whom they judge to be Erroneous Christians : And this will be also to Entitle the Civil Magistrate in every Christian Country , to the absolute and uncontroulable right of judging between Truth and Error , so as to have no appeal from his definitive Judgment ; and to entail against common Sense an Infallibility in the Civil Magistrate of every Country of determining in matters of Faith and Religion : I say , against common Sense ; for Christianity teacheth us , that there can be but one true Faith ; and if this Power of judging should be allow'd to the Civil Magistrate , there would be as many Faiths as there are Governments amongst Christians : That would be true Faith in one Country , and the denyal of it punishable with Death ; which in another Country would be an Error and a False Faith , and the affirming of it punishable with Death . It would also be to justify not only what the Papists in England , but what both the Papists and Protestants in all other parts cast as a Charge upon our Nation , That the only Rule of Faith in England , is the Parliament of England ; that nothing is true Christian Doctrine in England , nor any Translation or Sense , or Interpretation of Scripture , a true Translation or Sense , or Interpretation of Scripture in England , but what is judg'd so to be by the Parliament of England . Whereas , though in the Statute made 2 , 3 Edw. 6. c. 1 Entituled , An Act for the Vniformity of Service and Administration of the Sacraments throughout the Realm : It was affirm'd by that Parliament , That the Book of Common-Prayer enjoyn'd by that Statute to be us'd , was made by the Aid of the Holy Ghost : Yet that very Book was by that very Parliament alter'd and amended , as appears by Statute 5 Edw. 6. C. 1. And it hath received several Reformations and Amendments since , and was in and by a Parliament in Q. Marys days , judged to be Heretical . As to my own Judgment in this particular Affair , it leads me to another way of reasoning and discoursing ; I do , and I think I am bound in Charity to believe that every Person and Party who professeth Christianity , do at least intend to be what they profess , and that they do all in their Hearts fully give consent unto all those common Doctrines of Christianity , which , as standing Principles of that pure Religion , were never question'd or deny'd by any sort of Christians , such as are those which I have before observ'd , Of doing unto others , as we would have others do unto us , and of not doing Evil , that Good may come of it ; and those others of Loving our Neighbours as our selves ; yea , and of Loving our very Enemies , and doing good to them that who hate us and use us despightfully : All which , when soberly consider'd , without Passion or Humane Interest , are expresly against all Persecutions for matters of meer Religion , and do not only tye up Protestants from destroying of Protestants , but even from Persecuting of any sort for any matters of meer Religion : as those Commands , Thou shalt do no Murther , Thou shalt not Steal , Thou shalt not commit Adultery , and against and tye up all Christians from shedding of Blood Unlawfully and Malitiously , and against Rapine and Vncleanness . And such do also in their Hearts believe , that whatever Counsel or work is of man , will fall of it self ; and that what is of God will stand Maugre all the Persecutions and Oppositions of man ; and that there is none of them do intend to fight against God , or would willingly be found so doing . All this being taken by me in my own Thoughts , to be most certainly true , when ever I come to enquire , How then can these things be ? How can all these Parties ( among which there are great numbers of Good , Sober , Judicious and Sincere persons ) offend against these common Principles of the common Faith of all Christians , by making and Executing Penal Laws for matters of meer Religion ? Immediately adjoyning to this another Question , which is , And how can so many persons , professing to be Christians , take revenge by Blood , usurp the Goods of their Neighours , and commit the Sin of Vncleanness ! Yet all these were once done by that great and good King , and Prophet , who was a Man after God's own Heart . That which to me Answers this latter Question , seems clearly to solve the former ; That the Beast gets the better of the Man ; The Passions commit a force upon Reason ; And Humane Frailty , being too weak , brings the best of men sometimes ( though but for a time ) and careless men oftentimes to contradict their Faith by their Practice , until by Afflictions they gain understanding , and come to Repentance for the Saving of their Souls . This to me seems so evident a Truth , that , until something more evident shall convince me of my being mistaken in this , I should think it as great a Sin against Charity , for me to charge it as a Principle of the Religion of any Party ( professing to be Christians ) That Persecution for meer Religion is Lawful , because I see it practis'd by those who have Power amongst that Party , as to charge the same Party , to hold it as a Principle of their Religion , that Murther , Theft and Adultery are Lawful , because great numbers of that Party , are too often guilty of the practice of those Sins . If this way of considering things be not found unreasonable , but upon due reflection , shall appear to be conformable to the true Principles of Christianity , and the Holy Rules and Doctrines of Christ , I hope those who are publick persons , will forgive me when I wish they would lay it to their Hearts , and think well , whether it would not be of use to preserve this poor Nation , from the further guilt of those additional Injustices , and Cruelties , which the contrary way of rash Judging must involve , and daily do involve us in . Is it not more calm Judgment to say , That the Disordinate Passions of K. Henry the VIII . hurried him into those Cruelties which he committed , than to impute them to the Principles of any Religion which he profess'd ? Is it not more becoming us to say , that an over-zealous Passion of Fears which our first Reformers had in the time of K. Edw. the sixth , made them apprehend , that they could not put Popery out of its Possession otherwise than by force , and consequently led them unwarily into practices , which were contrary to their True Faith , then to admit the Charge laid on them by the then Persecuted Papists , That Persecution for meer Religion , was the first Protestant Principle , upon which Protestancy laid its first Politick Foundation in England ? Were it not more Ingenious , to attribute the Cruelties , which were inflicted in Q. Mary's time , to the Passion of Fear in that Queen , and of Fear and Covetousness in her Bishops , that nothing could secure her against New Rebellions from the Protestants , nor fix the Bishops in their re-gain'd Possessions , but Examples of the utmost rigour , then to labour to fix those Barbarous Cruelties as a Principle upon the Religion of the Queen ? Is it not more Charitable to assign all the harsh Laws made and executed in the times of Queen Elizabeth , King James , and in the several succeeding times since by the Government avowedly Protestant , to the Fear , Ambition , Revenge , or other frail Passions , cover'd generally under the specious Titles of Reason of State , then to give the World a just Ground to charge those Crueltie ; upon a Principle of Protestancy . This we must do , or ( which is as much to our Dishonour ) we must give a just Ground to the most Civiliz'd Nations of the World , to charge those past Barbarities , exercis'd so long in England , upon the People of our Nation , to the Cruelties of our English Natures : For what other thing can Forreign Nations impute it unto , when they shall observe the same Persecution continued for near one hundred and forty years , under all the various Forms of Religion which we have had , each Party renouncing the Cruelties to proceed from any Principle of the Religion own'd by that Party , yet exercising in Fact , what they renounce to be their Faith. But my Charity doth not rest here , it compels me to make yet one step further ; and since it is not to the Dishonour of our Nation , I hope none will be displeas'd with it . As I am verily perswaded , that all those Penal Laws , which have been made in this our Nation for the inflicting of Pains and Penalties for matters of meer Religion , have not had their Original from any Principle of any of those Religions which have been profess'd by any of those Powers or Governments by which they were made , but ought to be imputed to the Passions of those who made , and caus'd them to be put in Execution : And that a false Reason of State , or zeal in Church-men , gave those Passions leave to work even against the Religion which every Party Persecuting , Profess'd ; so do I most confidently believe , that the True Principles of the common Christianity , which every Party own'd , and true Reason of State grounded upon those true and commonly own'd Principles , restrain'd all and every the respective Parties , by whom those Laws were made , from all Intentions of having all , or any of those Laws rigidly Executed ; so that those who had from time to time , and who still have the Executive and Interpretative Power of those Laws vested in them , have always understood , and do still continue to understand those Laws not to have been intended by the Legislative Power to be strictly and rigidly or constantly executed : My Reason is , that had this been otherwise , All of All Parties , except one , who at some time had been in Power , must have been e're this totally Butcher'd or destroy'd , and our poor Country so far Depopulated as to have become a Prey to some of our Potent Neighbours : For even in Queen Mary's times , thousandes escaped that never sled ; and had private Meetings , but the most Eminent were Cruelly used . I know some there are who have imputed the remiss Execution of these unkind Laws to the Generous Good Nature which is found in the generality of our Nation , which abhors Cruelty , and hath always a compassion for those who are under Persecution ; and which well appears to any who reflect upon the tenderness of our Courts of Justice , and of the generality both of our Magistrates , and our Juries in all the Countries in England , and how they have comported themselves under the several Circumstances of past Times , when they have been call'd upon , and Provok'd , yea Threatn'd , and endeavour'd to have been forc'd into a Spirit of Persecuting . Others there are , who have taken the great unwillingness in all sorts of persons to be active in the Execution of these Laws to proceed from the innate zeal that is in every English man to preserve the Liberties and Properties of their Fellow Subjects , as well as their own ; and that they have observ'd , that Liberty and Property were never any way so much Entrench'd upon , violated and destroyed , as by these Cruel Laws of Persecution for meer Religion : So that every man considering when he sees his Neighbour ( though differing in Judgement from himself ) Persecuted and destroyed for what ought to be call'd rather his mistake then his Fault ( for no man can believe against his Judgement , or take an Oath against his Conscience without sin ) that though this be his Neighbours turn this year , it may be his own turn the next year , or next Reign ; and no mans Life , Liberty or Property can be secure in case such Laws be Executed ; but only such men , who have a Conscience fitted for all Changes of Government , and for every Religion that is uppermost , and who for that reason are as unfit to be Trusted by their Neighbours as by the Government . But though I take it to be very true that this natural inclination to Mercy and pity , and this real zeal which all men have for the preserving of Liberty and Property , may have been great helps to keep off , or mitigate the severe Execution of these Laws of Persecution for meer Religion ; yet when I well consider the great power and Influences which the Supreme Authority always hath upon the Subjects ; and particularly upon all the Magistrates in general , who are always persons nominated and appointed by the Supreme Authority ; and must be therefore suppos'd to be such in whom the Supreme Authority always Confides , as to the due Execution of what the Supreme Authority intends to have Executed ; I think it will Naturally follow , that a forbearance of the rigid Execution of these Laws , ought to be chiefly imputed to the Religion and true Christian policy of the Supreme Authority ; and we ought to believe , that though a false Reason of State did sometimes permit Humane Frailty , to make such Laws as were contradictory to the true Laws and Principles of that very Religion which those persons professed , by whom those Laws were made ; yet true Religion , and true reason of state always kept those persons from intending to have those Laws rigidly and severely Executed . I will confirm this by one single Instance of the highest Nature , and that not in the best of times . The last Popish Priest that was put to Death in England for being a Priest of the Romish Church , was put to Death in the time of Cromwel ; I suppose , we are not to doubt of the Passionate heat which inflam'd those who were then in Authority against the Papists and Popery ; they look'd on the Papists as mortal Enemies to their Government , and as fast Friends , and devoted Servants to the Crown and Royal Family : Notwithstanding which , when the said Priest came upon his Tryal at the Sessions-house in the Old-Baily in London , and upon his Arraignment , Pleaded that he was not Guilty of Treason , but acknowledg'd himself to be a Priest of the Roman Church : It clearly appear'd , that those who were his Judges , did their utmost to preserve his Life , and to prevent the Execution against him of those Laws upon which he stood Indicted : For they did for many hours suspend the Recording of his Confession , making it their endeavour to prevail with him to Plead not Gluilty to the Indictment : They pressed him to this in the publick Court , assuring him , that if he would so Plead , his Life should be safe ; and that they had no Evidence which could prove him to be a Priest . And when the Old Man ( Aged about seventy two years ) would not be drawn to deny himself to be a Priest ; ( taking it to be a denying of his Religion ) and that the Court was compell'd to give Judgment against him ; the Magistrate who gave the Sentence , was so drown'd in Tears upon that sad occasion , that it was long before he could pronounce the Sentence , which the Law compell'd ( as he profess'd ) to give . Now I ask , can it be presum'd that in those severe times against Popery , those who then sate upon the Seat of Justice , would , or durst have proceeded thus in a publick ( out , and made it their business so openly , so avowedly to have sav'd the Life of a Priest of that Party , if they had not well consider'd that the Makers of those Laws , and even Cromwel , who had then taken upon him the Government of these Nations , did not in Truth intend a rigid and severe Execution of those Laws , which were for Inflicting Pains and Penalties for matter of meer Religion ? But I think , I need give no further Instances for the proof of this my Opinion : Whosoever shall reflect upon the present Genius of our whole Nation , and consider in what detestation all men have the Execution of Persecuting Laws of matters of meer Religion , how publickly Informers are Abhorr'd and Discountenanced , when they labour to Persecute any upon any such Law , will easily see that the whole Nation in general is Convinc'd , that those Laws were never any of them made , with intention to have them rigidly Executed . I have been told , ( and it seems to be grounded upon Reason ) that it is a Principle of our Laws , That even an Act of Parliament , which is against the Law of God , or against Reason , is void in it self ; If this be true ( as methinks it ought to be ) I think we are very near the time , wherein all our present Laws of this Nature , by which any are subject to be in any measure Persecuted for matters of meer Religion , will be Repealed by the general Voice of the whole Nation , and that when the particular Persons , of which the great Body of this Nation is compos'd , shall have considered something more deliberately , than their Passions have yet permitted all to do , that every Law of this Nature is against the Liberty and Property of the Subjects of England ; Unjust and Cruel , in punishing men for not proceeding against their Consciences ; Expresly against the very Principles and Rules of the Gospel of Christ , and Principles of that true Religion which every one of us pretends to own ; Destructive to the Trade and Well-being of our Nation , by Oppressing and driving away the most Industrious Working Hands of our Nation , and Depopulating , and thereby Impoverishing our Country , which is capable of imploying three times the number of People which we now have : Contradictory to the Rule of Justice , grounded upon common Reason , as well as Religion , which requires , That no man should do unto another , what he would not have done unto himself , And consequently void in it self by the Rule of the Laws of our Country : There will not be found a Magistrate , nay , a common Subject in England , who will not as positively renounce the putting in execution , or being accessary to the executing of any Law of this Nature , as he will renounce the becoming guilty of those detestable Sins of Murder or Theft . But until Men are a little further convinc'd of these Truths , you ( Sir ) ought not to be angry with , but rather pity those Magistrates from whose Hands you have lately suffer'd for a Matter meerly of Religion : Peradventure they did not fully consider that the Matter with which you were charged , was a thing of meer Religion , but took your Meeting in an Assembly meerly for the Worship of God , to be an unlawful Assembly , because prohibited by a present Law , as the poor Magistrates in the Apostles times took their Meetings in their Assemblies meerly for the Worship of God , to be unlawful Assemblies , and Breaches of the Peace , because they were prohibited by their Laws : Or perhaps their fear that they should themselves be subject to a Forfeiture , in case they should have deny'd their Warrant to the Informer , made them fall under that Humane Frailty for securing of themselves . However it was , I suppose you have no just Ground to believe the thing to be any effect of Malice against you or your Friends ; and if it be not , then the same Magistrates , now their fear is over , may yet be instrumental to do you and themselves Right . It is Odds but upon a strict Reflection upon what the Informer hath sworn , the Devil may have prevailed with him to swear something which may be proved untrue ; for Informers are not squeamish in swearing for their own profit , as it hath appear'd in London and Middlesex , and one point of Perjury proved , will invalidate all his Testimony , and reverse all that is done : At which I am very confident no Man ( besides the Informer ) will be displeased . And this is in plain Truth the great Reason why your Friends here desire to know all the Circumstances of your Case ; the certifying of which , may be an Advantage to your self and your Friends there , and will be particularly very welcome unto Sir , Your Old True Friend And Humble Servant , A. N. Postscript . I Have here-omitted many of those great Arguments , both which others have used , and which may yet be advanced from the Nature of this Subject , partly because there are so many Discourses extant , and partly because English mankind begins to be satisfied in the Matter . Yet this give me leave to add in general , That Force upon Conscience , and Corporal Penalties about Matters of Religion , have not only no President or Example from Christ or his Apostles , but are expresly against both their Precepts and Examples . This Coercion is the old Disturber of States , the Destroyer of Property , the Depopulator of Kingdoms , the Enemy of Humane Nature , of Kind Neighbourhood , and of Conscientious Religion . At best it either maketh men Religious by Rote , which is no Religion , or Conformable for Fear and Interest , which is Ir-religion , and base Hypocrisy . But besides all this , it corrupteth and distracteth the Nature of all Civil Government , by making the measure of Loyalty , nor Love , Honour and Obedience to Caesar , but Conformity to the Clergy and Religion in Fashion ; which destroys the true Dependence and Obligation in Government , and subjects the Lives , Liberties and Estates of the People to the frequent Revolutions of Religion ; which ought to stand fixed and Sacred upon the common and undeniable Principles of Civil and Just Government . I hope I shall be excus'd for this Conception , since of all others , This renders to Caesar the things that are Caesar's : And would to God , all the Caesars of the World saw the Truth of this Notion : They would not then suffer themselves to be grown upon , not only by another Power then Caesar's , but by a Power contrary to Caesar's and which in the tendency of it leaves Caesar nothing but His Name . Let Him be felt King of all His People , by His Goodness , as well as by His Power . Optimus went before Maximus among Infidels ; and shall Pretenders to the best of Religions ( Christianity I mean ) decline it ? All Creatures Nourish and Defend their Young : We are the Children of the Government , and should be Conforted and Defended under the Magistrates Wing of Just Power and Favour : He should Endeavour our Encrease , Encourage our Industry , and thereby Enrich and Replenish the Kingdom , not Impoverish and Depopulate it . For the Glory of a Prince is in the multitude of his People : Not Beggars , but Men of Industry . But who dares to be Industrious , that would not have his Labours made the Forfeit of his Sober Conscience ? VNHAPPY AGE ! Come ! 't is time for Humane Nature to remember from whence she came , for Mankind to Love , for Caesar to be kind to all His People ; To let his Rain fall upon all , his Sun-shine upon all , that he may justly render Himself Master of the Affections of all ; and not serve Factions nor Interest , nor imbroile his Government with the Opinionary Differences about Religion , which doth not Enlarge , but Narrow His Empire : And those that put him upon such Measures , let their Pretences be what it will , they are too narrow for his Glory , and do Ill Offices in the great Family of the Kingdom . They set the Father against the Son , and excite him to Dis-inherit his Children , and those Virtuous too , meerly for the sober Exercise of a Dissenting Conscience , about matters relating to t'other World : This is Practising Reprobation for Opinion , and sacrificing Nature and Morality to Modes of Religion : Nay , this is to Engross Caesar by a Party , and to Monopolize Him from the rest of His People ; A sin against the very Nature and end of Government . God grant us all more Wisdom , more Honesty , and more Charity , and that we may yet live to see all Industry encouraged , the Poor employed , the Kingdom in Love with its own Growths , Virtue only rewarded , Vice only punished , that Righteousness , Peace and Plenty may yet vouchsafe to dwell amongst us . So be it to Caesar and His people , while the Sun and Moon endures . THE END . 
A54003	----	A just rebuke to one & twenty learned and reverend divines (so called) being an answer to an abusive epistle against the people call'd Quakers subscrib'd by : Thoman Manton, Thomas Jacomb, John Yates, John Sheffield, Anthony Palmer, Thomas Cole, Thomas Doelittel, Richard Baxter, William Cooper, George Griffith, Matthew Barker, John Singleton, Andrew Parsons, Richard Mayo, Thomas Gouge, William Jenkyn, Thomas Watson, Benjamin Needler, William Carslake, Stephen Ford, Samuel Smith / by William Penn. Penn, William, 1644-1718. This text is an enriched version of the TCP digital transcription A54003 of text R208998 in the English Short Title Catalog (Wing P1131). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 83 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A54003 Wing P1131 ESTC R208998 13048325 ocm 13048325 96942 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54003) Transcribed from: (Early English Books Online ; image set 96942) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:20) A just rebuke to one & twenty learned and reverend divines (so called) being an answer to an abusive epistle against the people call'd Quakers subscrib'd by : Thoman Manton, Thomas Jacomb, John Yates, John Sheffield, Anthony Palmer, Thomas Cole, Thomas Doelittel, Richard Baxter, William Cooper, George Griffith, Matthew Barker, John Singleton, Andrew Parsons, Richard Mayo, Thomas Gouge, William Jenkyn, Thomas Watson, Benjamin Needler, William Carslake, Stephen Ford, Samuel Smith / by William Penn. Penn, William, 1644-1718. 32 p. s.n.], [London : 1674. Marginal notes. First edition. A reply to a commendatory epistle prefixed to the second edition of John Faldo's Quakerism no Christianity. Faldo answered in "XXi. divines ... cleared of the unjust criminations of W. Penn ..." Reproduction of original in Huntington Library. eng Faldo, John, 1633-1690. -- Quakerism no Christianity. Society of Friends -- England. A54003 R208998 (Wing P1131). civilwar no De morbis capitis; or, Of the chief internall diseases of the head. With their causes, signes, prognosticks, and cures, for the benefit of t Pemell, Robert 1650 13933 91 0 0 0 0 0 65 D The rate of 65 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-07 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-08 Ali Jakobson Sampled and proofread 2006-08 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A JUST REBUKE TO One & Twenty Learned and Reverend DIVINES ( So called ) Being an Answer to an Abusive Epistle against the People call'd Quakers , subscrib'd by Thomas Manton , Thomas Jacomb , John Yates , John Sheff●eld , Anthony Palmer , Thomas Cole , Thomas Doelittel , Richard Baxter , William Cooper , George Griffith , Matthew Barker , John Singleton , Andrew Parsons , Richard Mayo , Thomas Gouge , William Jenky● , Thomas Watson , Benjamin Needler , William Carslake , Stephen Ford , Samuel Smith , By William Penn. Quid enim iniquius , quam ut oderint homines quod ignorant , etiam si res meretur odium , Tertul. Apologet. — The Lord , frustrateth the Tokens of the Stars , and maketh Diviners mad , that turneth wise Men backward , and maketh their Knowledge foolish , Isa. 44.24 , 2● . Printed in the Year 1674. A JUST REBUKE TO One and Twenty Divines , ( So called ) &c. THe CAUSE of the GOD of TRVTH hath rarely wanted the Endeavours of men of greatest Power and Literature in almost every Age to slander it , nor the constant Adherers to it , contumelious Treatment for their Integrity : No Virtue hath been so Conspicuous , no Quality so Great , no Relation so Near , as to protect them from the Fury of blind Tradition and prejudic'd Education . But as this ought not to discourage any that pursueth so Good and Heavenly an Interest , especially , when the Invincible Faith , Patience and Hope of those Holy Ancients that so heartily espoused it , stand before us as so many bright Examples and Encouragements ; so neither have the many and great Attempts of Men of divers , yea opposite Interests , to render us Vnfit for the Earth , and ( what in them lyeth ) to invalidate our Claim to Heaven , abated one Grain of our Love to , Confidence in and Zeal for that worthy Cause : And Blessed be the God and Father of our Lord Jesus Christ , their Essayes have been Insuccessful , their Designs frustrated , and not one of their Weapons form'd against our Sion hath yet prospered ; But — Crescit sub pondere Virtus . These very Sufferings God hath turn'd to our Enlargement , daily rewarding our Tribulations with Patience , and our Conflicts with Joy in the Holy Ghost ; fulfilling to us that comfortable Saying of the Apostle , All things shall work together for good to them that love him . Having this Encouragem●nt from God , what Injury soever we sustain from Men , well may we say with that Kingly Prophet , Whom should we fear ? Of whom should we be afraid ? With that Godly Resolution , which becometh the Justness of my Cause , I enter upon my present Work , and first of the Occasion . We have been long threatn'd with a Report of the joynt-Endeavours of many Minist●rs , which rais'd several into an Expectation of some notable Piece , some grave and moderate Disquisition of what had been as frivolously as fouly mannaged by our other petulant Adversari●s , that the Controversy so long depending , might terminate with some Advantage to such as had made any sober Enquiry after it ; but we had no sooner received and lookt into the Book , then we saw our selves under a very great Di●appointment ; for instead of some New Essay , behold ! an Old Discourse new vampt , or a new Impression of a Book twice largely consider'd , and some think , effectually Answer'd , I mean , John Faldo's Quak●rism no Christianity , but now recommended , as the Title-page tells us , by the Epistles of many Learned , and Worthy Divines . But since it hath pleased so many Persons under that Character , to fall in with his Di●course against us , to Commend it so highly , Recommend it so earn●stly , and bestow so liberal an Elogie on him that wrot it , I think I may without any the least Injustice , look upon them as Authors of this Impression , and consequently ( by espousing his Endeavours ) R●sp●nsible to the People call'd Quakers , for all those Miscarriages therein rightly chargable by them upon him : And I no waies doubt , through God's Assistance to evidence their Concern in this Affair to carry with it an utter Inconsistency with that Superbe Title they have either given themselves , or the Author or Book s●ller conferr'd upon them for the good turn of their so seasonable Epistle , viz. LEARNED , REVEREND and WORTHY DIVINES ; Words that make a fine Jingle , and please and blow up Vain People at a strange rate . The first Paragraph of their Epistle is a great Truth , both worthy of the Minds of good Men , and necessary to be consider'd at any's Entrance into the Judgment of another's Cause ; It runs thus : One and Twenty Divines . That , as God is the Wise Distinguisher of Good and Evil ; and so loveth the Good in any , as not to abate his Hatred of their Evil ; and so hateth the Evil , as to love all that is Good ; So is it no small part of the Wisdom and Integrity of his Servants to Imitate him herein ; and not like Men blinded by Partiality , to just●fie all in those whom they like , and Vilifie all in those they d●slike , &c. W.P. One would think by this that you had Imitated God in your Conduct towards the Quakers ; and doubtless you writ it , that those that read it should think so : but why ? I know not ; unless because you looking upon your selves his Servants , such ought to do so or else to give greater Credit to your Work then your selves perhaps believe it deserves : But let us hear what Use you the great Men of Vses , make of this Introduction ; I find it in the next Paragraph in these Words . One and Twenty Divines . This Justice we must and will observe towards this People , called , Quakers , — The Fear of God and Love of Truth forbids us to render them Worse or Better then they are . W.P. Better ! there is little Fear you will : You may turn Pelagian in the Case , and exclude all Divine Assistance ; for I hope none are so ignorant in this Age , as to think that Men of your Stamp need special Grace to keep you from the Sin of rendering the poor Quakers Better then they are : How much Worse will be the Question ? I confess , you say fair ; but what if you break your Word with us ? Must not your Censure of us fall upon your own Heads ? And will it not be reasonable for us to interpret your Use of so true an Expression to be a Trick to decoy People into a Belief , that you had taken right Measures of us , whilst you have really dealt most unjustly with us . Let me a little expostulate with you in this Matter . You have either read or not read the Book ye recommend : If you have not read it , certainly you have done very Ill to recommend it , since you know not what you recommend ; which is not to Imitate God , or do the Quakers Justice : If you have read it , you manifestly entitle your selves to all the Evils of it . Again , since the Strength of the Book depends upon Testimonies out of our Writings : either you have compared his Citations with the Books themselves , or ye have not ; if you have not ( and I am apt to think that 's your Case ) you commend him , and condemn us by rote : If you have compared and considered them , you must needs have offered great Violence to your Understandings in giving your Approbation , which anon we shall so undeniably evidence , as it would have been comparatively your Virtue , to have recommended the Book without reading it or examining the Citations . Besides , the most of what he chargeth upon us to be our Principles , are not so laid down by any one of us , nor , say we , sayable by any of us upon our real Principles ; but are such Consequences as he through Ignorance or Malice hath indirectly drawn from our Words : For Instance , That there is no other Judgment , Heaven or H●ll , then what is within us in this Life ; Which is so far from being our Principle in Our Words , that it is as inconsistent with the Truth of our Creed , as Darkness is with Light : Charge this upon him , and he will tell you , I doubt not , That this is not the Quakers Faith in terminis , but the Consequence of it ; but then it is to be observed , that he must have the making of it . I would fain know of you , if you would be so treated with the Respect to the Articles of your own Creed ? Would you esteem it just in me , to give my Consequence for your Principle , supposing I thought it a true Consequence , especially if you reject it ? For Example ; You are most , if not all of you , strict Calvinists in the Point of Election and Reprobation ; would you take it for a candid Representation of your Judgment , that I should proclaim it to the World , T. Manton , T. Jac●mb , &c. believe , That God is the Author of Sin ; That God's Secret Will crosseth his Revealed Will ; That no Man is oblieged by the Laws either of God or men ; That Men are not the Cause of their own Destruction ; That there are neither Rewards nor Punishments , &c. because perhaps I believe those Consequences to be deducible from the Calvinistical Principle ? I am perswaded you would look upon me as an Injurious Person in so doing ; yet this hath been the Practice of your Reverend Author J. Faldo : and which is le●s to your Credit , you have notwithstanding commended him in it , which , how well it suits with On● and Twenty Learned and Reverend Divines , I leave to their Judgment who understand what Persons of such a Character ought to do and be . But I hope you do not think this to be Imitating of God ; if you do , your Case is desperate . But ●ad your Carriage been less blamable in these Particulars , it had not only been your Discretion , but Duty , to have enquired if ever any thing had been writ in Answer to this Discourse you recommend , by any of that People that it was writ against ; if there had , to have procured and perused it , before you had so freely spent your peremptory Judgment against us . You generally fling Infallibility at us , though it be about Matters of highest Importance to Salvation , as if it were a Capital Sin to be assured of what a Christian ought not to make a Doubt of , and yet nothing below asscribing such an Infallibility to your Reverend Author , can excuse you in not examining him by our Discourses , before you conferr'd so kind ●n Epistle upon his Book : I ask you , if the like Practice would please you in your own Ca●e ? you have prov'd , it doth in ours , which makes not for your Honour : Some of you are Writers your selves , and thereby have ascended to no small Degree of Fame for some thing or other ; tell me honestly if you would think it a Piece of Justice in any Class of Men to recommend a Book most abusive of your Religion to the World , for an Ingenious Essay , an Exact Account of your Belief , a Tract that in Matter , Proof and Style ( your own Words ) merits the Notice of all such as desire an Information concerning your Principles of Religion , whilst you both disown the Principles of Religion it calls yours , and in Two large Answers have detected him of several hundred Miscarriages against your Persons and Principles ? I am perswaded you will provide better for your selves . But if you must needs be so liberal , me thinks your Recommendation had been better bestow'd upon his Vindication , since his writing That , proveth , This wanted it ; and if it wanted it then , it wants it still , and yet it seems the Book Vindicated must be the Defence of the Vindication , and all the Return I am like to have to my Rejoynder , bating The Epistle of many L●arned , Reverend and Worthy Divines , in Praise of such a Book , and ●uch an Author : May none of you , at least in this Temper , be Inquisitors when I am to be examin'd for my Religion ! I shall now fall more closely to the Matter of your Epistle . One and Twenty Divines . The Quakers preach another Gospel , and endeavour to seduce well-meaning Souls , to whom they speak in unintelligible Words , and from whom they hide the Poyson of their Antifundamental Doctrines . W.P. Here is a great deal in a little , and very sowerly said : Were it as True as it is False , the Day were yours . You say , We preach another Gospel : You do but Say it , and I thank God , You can Do no more . But doth it become One and Twenty Learned and Reverend Divines , to give so general and black a Charge , without making any the least Offer to Prove it ? Is not this to Calumniate rather then to ●onfute us ? If you say , your Reverend Author , John Faldo , hath done it for you , I must tell you , that he is an Irreverent Abuser of God , the Christian Religion and the Quakers ; and which is more to my Contentment , whatever it be to his and yours , Some , and No Quakers too , think , I have prov'd him such . And let me ask you , If it be Another Gospel , To own Remission and Eternal Salvation by the Son of God , both as he appear'd above 1600 Years ago in the Flesh , and as he reveals himself within in Power and Spirit ? What is the Gospel or Glad Tidings , but Deliverance from Sin here , and Wrath to come ? And what can effect this , but the Powerful Grace of God that bringeth Salvation , which is dispens'd by Him to all men , who is full of Grace and Truth ? For the other part of your Accusation , That we should Say one thing & Mean another ; It is by Consequence , to call us the worst sort of Knaves , by how much a Deception in matters of Eternal Moment , is more impious then any Cozennage about things of this Life ; and yet you would be thought Charitable Men , and say , We want it : Is this the Way to supply us ? But I would willingly know of you , By what Skill you arrive at the Knowledge of our Hearts ? Inspiration is one part of our Heresy , if your Reverend Author is to be credited : The Scripture can not be your Rule in the Point ; for that nowhere saith , The Quakers Say one thing and Mean another : and if you measure us by our Words , you must grant , that either you do not understand us , or we mean very Good Things ; for you elsewhere say , That our obnoxious Tenets we usually mask under Expressions Doubtful , Vnintelligible or under Scripture and Orthodox Phrases : If Doubtful , your Consequences can not be Certain ; If Vnintelligible , you infer that which you do not know ; If Scriptural and Orthodox , you must either tell us , how you come to know our Meanings to be Contradictory to our Phrases , and prove them such , or you must acknowledge that we stand upon Equal Terms with your selves ; I do not say , upon no better , for as great Infidels as you would have us to be , we have both Discretion and Religion enough , not to write such Abusive and Contradictory Things , as so fluently drop from the pens of One and Twenty Learned and Reverend Divines . But your Incharity far exceeds your Indiscretion ; You make us to know Poyson , and to hide Poyson , giving for Antidotes , Destructives to the Souls of Men and Women . I would fain know , why the Conscience of a Quaker should not be as good as the Conscience of a Presbyterian or an Independent ? what Mischiefs have we made our selves Authors of to the World , that it should not be as valid every Jot ? Have we no Souls to be sav'd ? Is there no Desire in us that they may be sav'd ? No Honesty ? No Con●cience ? No Fear of God ? All animated to such Evil Purposes , as the Wilful Damning of our selves , & the Proselyting others into Eternal Misery ; and rather then not compass such an End , expose our selves to all sort of Sufferings in this World ? Oh bitter Invective ! God , the Searcher of Hearts , will require this Injustice at your hands : You have unworthily traduc'd the Reputation of those who dare meet with you upon a publick Test , to prove their Integrity to God and Men . Why will you give such occasion to remind you of Old Stories ? But of that anon . Had you judg'd us Ignoramus's , you had been kind to the Cruelty of making us designed Murderers to our own and other mens Souls : God forgive you : But this I must tell you , that it is not We , That say one thing and think another ; but You , and such as you are , that make us think another thing then what we say , and then entitle us to your own Inventions . I must further tell you , We make it not our Business , as you falsly insinuate , to decoy People into antifundamental Principles : for besides that we know none to be such that we hold , we make not our Religion to stand in a Belief of so many verbal Articles ; but a Conformity of Soul to the Grace of God . It is a great part of our Work , to dehort People from curious Enquiry after Notions & Opinions , be they never so true in themselves ; knowing how much more beneficial it is to Men , and well-pleasing to God , to have an Honest Heart , then a Full Head : DOING is degenerated into TALKING , and the LIFE of Religion into Contention about the NOTION of it ; Such Christians will not stand in God's Day : Besides , many of those , who are otherwise remote enough from saying any thing in favour of the Quakers , do frequently acknowledge , that They generally preach and press Good Living . It is our Desire to bring men into a Sence of God's Grace in their own Hearts , and to know the effectual Operatio●s of it , to the Renewing of their Mind to God ; And That Divine Assistance within , and right Vse of the holy Scriptures without , are enough to inform them of what is fit to be believed . And though you would have People think very severe things of us , with respect to the Scriptures of Truth , by telling them , the Quakers hold , That the Scriptures are not the Word of God , nor a Rule of Faith and Pract●c● , yea , that we readily assert it in so many words : I must tell you , you have acted with us herein far from men of common Ingenuity ; A man might , at this rate by Scripture prove , There is no God , if he would but leave out , The Fool hath said in his Heart . We deny the Scriptures in that sense wherein you deny them to be the Word of God , that is to say , The Word that was in the beginning with God , and was God , which you call the Ess●ntial Word ; and , because we find in no place that it calls it self The Word of God , we rather chuse to say , The Scriptures given forth by Inspiration , are the Words of God . The like Abuse you put upon us about denying them to be a Rule of Faith and Practice : you leave what makes for us behind , that you may make your Advantage of what you take ; That the Scripture is not a Rule in all things therein exprest , you your selves consess , respecting the Dispensation of the Jews , and other things ; and that there may be somethings wherein the Scriptures cannot be a Rule , I presume you will not deny : and that they are not a Rule in any Case , the import of your Charge , we utterly deny ; for we believe and know they contain many godly Rules : I shall place this to the rest of your Account of Calumnies , and so proceed . One and Twenty Divines . Though the Reverend Author hath shewed you how much infidelity is among them , and how many of the very Essentials of Christianity their Leaders contradict , and how consequently they are indeed no Christians ; yet it is not his purpose ( as he plainly premiseth ) to fix this sad Character upon all those who pass under the Name of Quakers — There are divers of them , who are honest and well-meaning Persons . — W.P. Methinks you are got into a very kind mood , of a sudden , but it holds not a whole page ; for you tell us soon after , That the whole Body of this People seems to be judicially deserted of God : If so , then no more Christians then their Leaders , as you are pleased to call them ; neither Honest nor Well-meaning , unless God judicially d●serts honest and well-meaning People . In the next page you call them Wasps of Satan's H●ving , who have Hives , but no Honey , or sweetness of Spirit , except for themselves . The less we have , the more you have ▪ And would not one think you all Honey by your Writings ? How can you expect that we should have any to spare , whom you make to have so little , if any at all ? And what need is there of giving to them that think they have so much already ? The Truth is , we are Wasps , and you are Bees by one and the same Figure : We know that you have always a good Name for your selves , and have long loved the Honey-Pot ; But where did you get it ? Did you gather it ? No such mat●er . Of who then ? Of the People , no doubt ; they Toyl , and you Talk ; they are the Bees , and you so many cunning Hivers , at the Tinkling of whose Bells the silly Bees assemble , and when you have safely Hived them , your next Business is to take their Honey from them . Howbeit , if we are Wasps , then not Bees , by which I suppose you intend Christians ; if so , your Charity is at an end , and those you Christian'd with J. Faldo just now , you do here manifestly Vnchristian ; unless Wasps be Christians , and that Christians , while such , may be judicially deserted of God , and hived by the Divel . Methinks such Contradiction becometh not Men of your Style and Pretences . But tell me , why are we judicially deserted of God ? Is it not because we have judiciously deserted you ? And don't you therefore say we are hived by the Devil , because we will not let you hive us ? speak Truth Fain would you have it ( according to the old Proverb ) as your Bell tinketh , the poor Quaker thinketh . But blessed be God , his Grace has made us wiser then such Teachers ; we know the Heavenly Voice of our spiritual Shepherd , and can no more suffer our selves to be carried away with a Worldly Ministry ; and that I aver to be such , which is not founded upon the Revelations and internal Motions of God's Holy Spirit , a Principle you do , in the Person of your Reverend Author J. Faldo , not only deny , but deride , who is so far from shewing any Infidelity amongst us , that his Book is but a Proof of his own Injustice ; and not that our Principles , but his corrupt Consequences contradict the Essentials of Christianity . This is an Inadvertency in you that well deserves , as my Reproof , so your Repentance . But to your next Passage . One and Twenty Divines . And the Truth is ( excepting some Jugling Socinianiz'd Persons or Papists that assume their Name ) there are few of them who are Men of so much Vnderstanding and Consistent Principles , as to be Able and Willing to give a Methodical and Intelligible Account what they themselves or their Party hold . W.P. A quick Way to do a Quakers Business at once : He must either be an Ignoramus , a Socinian , or a Papist , chuse him whether ; if an Ignoramus , he is laught at ; if a Socinian or Papist , he is hated . Doth this flow from the Beeishness of your Nature , Jugling Socinians , Papists or Ignoramus's ? These Expressions do not quadrate with the Titles of L●arned and Reverend Divines . What is it but to tell us , you resolve to render the Quakers odious , and if they have nothing of themselves , you will adapt any thing that is hateful of other Perswasions into theirs , that you may bring them into Suspicion and Abhorrence with your People : However , you are so constant to contradict your selves , that you grant to some of us both an Ability and Willingness , to render a Methodical and an Intelligible Account of what we and our Friends believe , after having rated us for designed Obscurities and affected Vnintelligibleness . But that I may not leave you so , let me tell you , first , that both Socinians and Papists have written , and that with Severity against us ; next , The Labours of no Adversary hath had more grateful Acceptance in the Thoughts of your Reverend Author J. Faldo , then a noted Socinian , of whose Attempt he speaks thus , I resent it as one of the best and most ingenuously mannaged that ever I read against that Sort of People , meaning the Quakers : He also , both in his first Book and in his Vindication , as heartily advocates the Cause of a Socinian against me , as if he had been doubly feed to the Work : Besides all this , we have been of late both publibkly and vehemently , yet groundlesly , exclaimed upon , for denying the Man Christ Jesus , and asscribing the Christship to the Divinity alone ; and you know the Socinians own him to be but a bare Man ; and that some of our eminentest Adversaries in that Controversie were assisted by Socinians , I am able to prove : But to what Pitch of Inconsistency may not the Pride , Passion and Prejudice of Men raise them ? You think it enough to do our Business , to pin the Pope at our Tail : but you may remember how unjust you thought such Suggestions from some of the former Prelates of the English Church , who made the same Use of your Separation ; and as well as you Presbyterians & Independents agree against us , both of you have mutually Jesuited one another ; the Refuge of Malice , when drove to a Pinch . To conclude , I must tell you , we are neither Socinians nor Papists ; and I do hereby require at your Hands to produce one Socinian or Papist that goes under the Name of a Quak●r among us ; till when you remain under the Just Imputation of Slanderous Persons . But let us see what is next . One and Twenty Divines . Divers Honest , W●ll meaning and Ignorant Persons have fallen in with the Quakers , supposing them by their plain Habit , Austerity and rude Deportment to be the strictest , and therefore the Holyest Sort of Professors — And thu● seeing no farther , they become Quakers , from the same Principles in the main , and from the same Dispositions , as the more Ignorant Votaries among the Papists are Carthusians , Franciscans , and other such like Monks and Nuns . W.P. I would fain ask you , if you can yet think your selves Men of Charity ? You elsewhere say we want it ; & at this Rate we may do so for all you . Behold the Brand you set on every Soul that leaves you ! Can you satisfie your Consciences , that you have herein shown the Justice you promised us , in describing the Quakers , or Imitated the Rectitude of God in the Measures you have taken of us ? Truly if you can , they are greatly to be suspected : Give us one Instance of any Honest or Well-meaning Person , that for the sake of those outward Appearances became a Quaker , which in other Terms is , to expose themselves to the bitter Anathema's of such High-Priests as your selves , the Severity of their dearest Relations , the Penalties of Magistracy , and to the general Reproach of the Multitude : Methinks , upon second Thoughts , you should not have such good ones of your selves , and such bad ones of your Neighbours ; But though you take so little Care of being tender , nay Just to us , yet you should be more circumspect for your selves : You tell us in the Person of J. Faldo , That the Quakers deny to perform any Thing relative of Religion , bu● upon Inspiration or Motion of the Spirit ; And you all know , or may know , the Papists turn not Carthusians , Franciscans , &c. upon such Pretences , or as being so disposed : You , or your People have affirmed , That they by such Works think to merit Eternal Life ; Whether it be true or fal●e , let them look to that ; sure I am , that such as say , Those Works are my Works , and that upon my Principle , who otherwhile tells the World , That I admit of no Work in Religious Matters , but by the Impulse of God's Spirit , contradict themselves to purpose , and that you have done . Popery brought into Company with what you call Quakerism , doth your Work with some of your Vulgar ; but your Comparison had shown less of Envy , if you had pleased to produce those Principles , and describe those Dispositions you unworthily insinuate Quakers and Monks in common to be acted by . But methinks , your frequent frothy Reflections upon our Deportment as Monk●sh and Cynical , &c. look more then ordinarily ugly from the Mouths of such as profe●s themselves to be of the Race and Stock of Ancient Puritans , whose little Bands , cropt Lock● , exceeding plain Apparel , severe Aspects , with many more Instances of Preciseness and Austerity , as you call it , were the Subjects , frothy Minds play'd upon : You do not think B. Jonson acted like a Christian-Man in his Comical Representation of Puritans , & yet your selves call'd Learned , and Reverend Divines , have shown as much Injustice , though it may be , one and Twenty more of you could not show so much Wit . It is known to God with what Sincerity we are acted in Obedience to the Convictions of his own Spirit , and that it is not Affected Singularity , but Real Conscience , that engageth us to those things you make the Subject of your Mo●kage and Contempt ; and God hath to reckon with you for the Liberty you give , and your People take : To indulge them in that Vnchristian Latitud● , and fling Monkish Aust●rities upon us , who through Fear of offending Almighty God , by giving Way to a Worldly Appetite , conscientiously live under s●me more then ordinary Restriction is , to deal deceitf●lly with them , and injuriously with us ; and God will judge for these Things . The Truth of the Matter is , you are Angry the People can live without you ; and rack your Wits to bring that Principle ▪ People and Way into Suspicion and Hatred , whose self-Denyal judgeth you and yours : your Interest in People stands in that , which when the Everlasting God shall terribly shake all Things , will fall ; and such as have vainly conceited themselves Christians upon your Character , they will be found without their W●dding-Garment . But the Truth is , nothing is well with some Men that a Quaker doth ; if he be retired , he is sullen ; if plain in his Apparel , Cynical ; if careless about Salutation , Proud ; his Industry must be Worldly-Mindedness ; his Mod●rate Vses of Imjoymens , Penuriousn●ss ; his Hospitality , Fl●sh-Pleasingness ; his being at a Word , a Decoy for Custom and a New Way of Cheating ; if he refuse to answer any Questions relating to Religion , eit●er he can give no Account of his Religion , or he he holds some Error he is afraid to discover ; if he doth answer them , either it is Nonsense or Equivocation : In short , his Virtues must be Vi●es ; but thi● is his Resolution , if to be , as he is be to be Vile , he will be more Vile ; and I doubt not but God will plead our Cause against you , and evidence to you and all Men , that we have not pursued Cynical Singularities , nor Affected undue Separation ; but with Holy Fear and Sincerity of Soul have been herein resign'd to the Good-Will of God , as he hath made it known by the Light of his Son in our own Consciences ; and this I affirm , that all those Endeavours many vigorously employ to vilifie an Inward Principle , and disswade Persons from believing in it , waiting upon it , and being guided by it , center in the rankest Atheism , because the Sence and Influence upon the Mind , is the most sensible , express and constant Argument for God and his pure Religion , which lost , makes Way for Infidelity . But as in Point of Doctrine , so in Conversation you believe we are not all alike ; your Words are these : One and Twenty Divines . And yet some of them being Rich , and grown into Estates in the World , can and do live in as Flesh-pleasing Fulness , Splendor and indulging to a sensual Life , as others whom they have condemned . W.P. I would willingly know these Persons , who they are , and where they live : Did you love Truth and your own Credit , ye would scarce be so lavishing of your Words . You say , We condemn all but our selves ; what is the Consequence but this , if you speak true , That there is not a Person in the World that is not a Profest Quaker , who either hath more Ability to-live Flesh-pleasing , or that actually doth indulge himself more to a Sensual Life then some Quakers can and do , Which way to save your Credit , I know not , unless you make it appear that the Quakers are both as Rich as other Men , and as indulgent to themselves in all sensual P●easures . I perceive , rather then the Quakers shall want Faults , you will make some for them ; a Practice very unfit for One and Twenty Learned and Reverend Divines ! But to do you right , you are kind in your Cruelty ; you provide against believing what you say , by saying what is incredible of us . I shall now consider your Recommendation of his Book . One and Twenty Divines . Wherein the Quakers Principles are more thorrowly investigated then in any Book which we have seen ; and we judge it for Matter , Proof and Style , to be especially useful for those who need , or desire Information concerning the Quakers and their Principl●s . W.P. Had we no other Weapon , this were enough to Wound your Cause incurably ; for first , he hath laid down about 20 Principles in the Quakers Name , 18 of which are not only None of theirs , as so exprest , but not so much as by Consequence : That they are none of ours , it is enough we say so , unless our Faith is not to be taken at our Mouthes , but at our Adversaries . He that tells me I believe that which I do not believe , is either Foolish or Dishonest , and his Confutation is not of me , but of himself . That they are not our Principles by Consequence , I have abundantly proved , both in my Answer and Rejoynder : However , Matter , Proof and Style you commend it for . The Matter of it lyeth in the Proof of it : What Proof and what Style , I am willing to shew you ; and first , as to Proof . Who would not think it excellently performed , that hath such an Epistle , and so subscribed , on Purpose to recommend it ? But that so many Men , with such fine Titles , may ●e guilty of great Mistake and Abuse , I will produce you Ten Instances of Notorious Perversion , any one of which were unworthy even of such poor Heathen as ye think us to be , referring you to my Answer and Rejoynder for a more compleat Detection of his Miscarriages . 1. John Faldo affirms , That W. Smith had not one Exhortation to read the Scrip●ures ; nay , that the main Design of the Book was to deny them , and throw Dirt upon them ; yet J.F. cites him concerning the Scriptures , thus : Child , Then the Scriptures are to be own'd and believed , & c ? Father , Yes , They are to be OWN'D and BELIEV'D ; and they that do not so , are to be DENIED . Observ. Can any thing be more inconsistent , then your Reverend Author ? Is it this sort of Proof you commend ? Can you think this the Way to convert such Infidels , as you deem us to be ? To this let me add another notable Passage in the same Discourse he faults with Dirting and Denying the Scripture . Quest . Of what Service are the Scriptures as they are given forth and recorded without ? Answ. MUCH EVERY WAY unto those that have receiv'd the same Spirit from whom they were given forth , for unto such they are PROFITABLE , and MAKE WISE unto Salvation ; and are unto them of Service , for INSTRUCTION , EDIFICATION and COMFORT . Obs. Is there no Exhortation lodg'd in these words ? And is this to Deny or throw Dirt upon the Scriptures ? If any shall object W. Smith's making the Spirit necessary to the profitable Reading of the Scriptures , let them go to W. Tindal , J. Bradford , Bp. Jewel , J. Philpot , Luther , Calvin , Peter Martyr and others , they will preach them the same Doctrine ; which I have observ'd in my Rejoynder , and may easily be found in my Catalogue of Authors . 2. My second Instance shall be this , That he maketh W. Smith call the Scriptures Traditions of men , Earthly Root , Darkness , Confusion , Corruption ; All out of the Life and Power of God ; which he only asscribed to degenerated Men , their Worship , Imaginations and Traditions . Shall this be call'd Proof or Perversion ? Doubtless a Proof of nothing , but of that hateful sort of Perversion . 3. That the Quakers understand by Knowledge according to the Flesh , the Vse of the Vnderstanding , though sanctified : which is also a grofs Abuse both of our Words and Sense . 4. That I. Penington should call Visible Worship , as such , the City of Abomination . This is a downright Forgery ; and your Praise of his Proof makes you Accessories : Look on it as you will . 5. That by Traditions of Men , we understand the Scripture , or written Word . A base Abuse of our Words . 6. That the Quakers mean by the Vail that is over People , their Belief of the Man Christ Jesus born of the Virgin Mary , to be now existing in Heaven . An Impiety of ●is own Inventing and your Approving ! 7. From W. Smith's saying , that the present Practice of the Sacraments , as , Baptizing with a Cross , and counting the Bread and Wine the Flesh & Blood of Christ , arise from the Pope's Invention , You in the Person of John Fal●● , give out , That W. Smith calls the Lord's Supper the POPE's INVENTION . At this rate , what will your Testimony be worth ? Little , certainly , with such as know Good Coyn from B●d . 8. From Edw. Burrough's making the Light of Christ within to be One in Nature with the Spirit of Christ ; J. Faldo infers , That the Quakers hold the Soul to be God : as if that had been said of the Soul , which was said of the Light of Christ shining in the Soul , or that they were Synonymous . What cannot a Man of his Skill in This black Art do ? yet this is your own Reverend Author , who for his Proof against the Quakers , is not a little in your Books . 9. Because G.F. rejected that carnal Notion that confines the Infinite Omnipresent God to a Residence only above the Stars , he makes no Difficulty of inferring , That we deny the Manhood of Christ Jesus . As Absurd as Base ! 10. From our affirming that such a kind of Reading of Scripture as the Pharisees us'd , and to those Ends , makes men harder to be wrought upon to true Conversion then the Heathen , John Faldo infers , That reading the Scriptures , and getting Knowledge thence , puts men into a worse Condition then the Heathen ; and that there is scarcely any thing more Dangerous then reading the Scriptures : Yea , he accuses us of Charging the Miscarriages of mens Souls on the Knowledge the Scripture BY GOD's BLESSING doth convey . Behold at what rate your Reverend Author hath investigated our Principles ! you have said truely in saying , he did it throughly ; for he hath scarcely toucht any Thing , that he hath not throughly abused ; yet this is the Man whose Attempts so obnoxious as you see , you have adventured to commend . You say , you judge it ( among other Things ) for the PROOF of it , to be especially useful for those who desire Information concerning the Quakers and their Principles : That ever Men of your Age , Experience and Reputation should precipitate themselves into any Thing so foul and scandalous ! Can you believe this is Imitating God , and being Just to the Quakers ? I hope your Condition is not yet so dangerous . I think fit further to add for the Information of the Ignorant , that J.F. began with us in this Book , call'd Quakerism No Christianity ; I answered him in a Book , entituled Quakerism a New Nick Name for Old Christianity ; against this he put forth his Vindication , unto which I made my Rejoynder , consisting of TWENTY THREE CHAPTERS , in which I vindicated our Principles , stripping them of those frightful Vizards and hateful Disguises he put upon them , confirmed them by many Scriptures and Reasons , and to compleat our Defence , produced in favor of the whole above TWO HUNDRED TESTIM●NIES out of both ancient and modern Authors . Besides all this I faulted his Conduct and Behaviour in this Controversie , in above FOUR HUNDRED PARTICULARS , and that under distinct Sections . None of which hath he taken notice of , how much soever it stood his Credit upon ; but after his own Proof of his Books , wanting a Vindication , he reprints it to consummate the Controversie . To me it is a manifest Token that the Man hath gotten to a Ne plus ultra , & therefore goes back again ; and doubtless , were not his Cause deeply sunk , it should never need the Help of One and Twenty Divines , and those term'd so Learned and Reverend as you are , to recover it , and yet you see at what a Rate you have performed your Task : We have Hopes you will be better advised the next Time ; I am sure your Circumstances need it . And that you have as well abused us in your STYLE as Proof , and therefore proportionably deferve the Censure of Impartial Readers , I shall produce some Instances out of your Epistle and his Book ( I may say yours ; for ye have made it so by adopting it : ) First , In your Epistle , A strange Sort of People , preach another Gospel , and endeavour to seduce well-meaning Souls ; Poison of their Anti-fundamental Doctrines ; Infidelity among them ; Jugling Socinianized Persons ; Papists ; Carthusians ; Franciscans , and other such like Monks and Nuns ; Judicially deserted of God ; arrived to Pride and Ignorance ; seek Back-biting , Reviling and Reproaches ; nauseous Conceitedness ; Deluded Souls ; Barbarous Language ; Pittiful Ignorance ; No Christians ; subverting Christianity ; Wasps of Satan's Hiving . This is the Language of your own Epistle , that do not love Reflections nor Railing , if we will believe you . Now for the Style of your Reverend Author in his Books , whom you would , have us believe is a Friendly Person to the Quakers . Of our Light . Ignis fatuus ; the second Anti-christ ; the Quakers Idol ; Pernicious Guide and Saviour ; Fancyful Teacher : And in his Vindication , A Sord●d , Sinful , Corrupt and Ridiculous Thing . Of our Religion and Friends . Quakerism made its Way by , and began in Blasphemies against the Lord Jesus Christ ; Quakerism entered the World , as if Hell were broak loose , and Possessions of Satan were to make Way , and fit Souls for the Quakers Spirit ; Blasphemy and Idolatry . Our Friends ( Quakers so called ) Dark-Lanthorn-Men ; being hid with Palpable Knavery and Impudence ; Absurd and Blasphemous Idiots ; Prodigiously Wicked ; Oh the Hell-Dark Expressions of the Quakers Preachers , speak the Amazing Delusions of Satan . And in his Vindication , A Presumptuous and Blind Accuser ; a Sophister ; an Haman ; an Accursed Ham ; a Treacherous and Wilful Deluder ; a Madman ; an Hangman ; an Infallible Stager ; a Fool ; an Ape ; a Dunce ; an Impudent Forger ; and what not ? Is this to act like a FRIEND to the Quakers , or give Testimony of a Large Spirit and Principle , as you ( to make a foul Matter fair ) have so untruly intimated ? Doubtless , no Man hath taken more Pains to abuse a poor People , then J. Faldo hath to misrepresent the Quakers ; yet this very Style you more especially recommend : Can you yet think your selves Learned , Reverend and Worthy Divines , Men of Conscience and Honour ? And the Truth is , you were very hard put to it to make up the Recommendation ; for in the Scope of four Pages , you three times compare us to Papists and I●fidels ; thrice charge and aggravate our designed Obscurity , with abundance of Impertinency and Contradiction ; four Times go over our Separation from you ; and last of all , you five Times charge us with Singularities , enlarge and grow Elegant upon it , Repetitions , Tautology . And by the Way I must needs take this notice of the New Advertisement in this Impression . First , That he most horribly abuseth us in saying , We pretend all our Ministers to be Infallible . More then ten Times over hath he both scornfully and untruly cast this at us : We asscribe not an Infallibility to Men , but to the Grace of God , and to Men so far as they are led by it ; for that it certainly teacheth what it doth teach . Secondly , Whereas he insinuates , as if I allowed of every Passage he cited , as of the Books and Authors themselves : This is so great an Untruth , that many of them are misquoted , and almost every one of them mis-applyed ; and this I have largely and frequently complained of in my Answer , and more particularly in my Rejoynder . I leave off Wondering at him ; for he seems to have prepared his Conscience for any thing that may countenance his Attempts against the Quakers ; which gives us Cause to suspect the altering of the folio of the Old Book in this Impression , is done on Purpose to hinder the Reader from finding his ( in my Answers thereto referred ) Miscarriages . But to you again . Suppose we are as bad as you bespeak us ; how can we help it ? Your Principle takes away all Liberty from our Wills , and tells us of being ordained to all these Mischiefs : Would you have us better then we can be ? that is , to expect Impossibilities at our Hands ? Or would you that we should attempt to invalid God's Immutable and Absolute Decree , which , besides that it cannot be done ( allowing your Notion ) were a great Impiety but to think of ; you should either change your Creed in this Particular , or seem less concerned at the Event of Things confessedly Irremedable . I remember an Old Book published by Three and fifty Presbyterians , some of whom help to make up your One and Twenty Reverend Divines ; it 's call'd A Testimony to the Truth of Jesus Christ and our Solemn League and Covenant ( for you know they must go togethe● ) the Bent of it is to collect the then held Errors , and bitterly to Exclaim on all that hold and plead for , or encline to favour a Toleration ; and such were Episcopalians , Independents , Anabaptists , &c. Among many other these are brought in for Capital Ones . 1. HIERARCHY . 2. INDEPENDENCY . 3 ▪ An Opposition of the Doctrine of Election and Reprobation , as you hold it . 4. The Doctrine of the Freedom of Man's Will . 5. That Christ died for all Men ; or that the Benefit of Christ's Death extended to all Men . And some Leaves off , thus express themselves , Doubtless , that old Serpent , call'd the Devil , hath been the grand Agent in propagating these stupendious Errors , all which Errors , Heresies and Blasphemies , we are confident we may loath , execrate and abhor , and that without the least Breach of Charity . Oh the Strength and Religion of this Charity , that can loath , execrate and abhor to think that Christ dyed for all Men , or that all Men may be saved ! as plain Scripture as any in Scripture . This they call the Presbyterian Testimony , which in plain English doth but loath , execrate and abhor the Belief of the Generality of Christendom . And that you may yet know your selves better , observe this Passage ; The Cursed Blasphemies ; the general Looseness ; the spreading Heresies of our Times have in a manner born down before them the Authority of the sacred Scriptures , the Life and Power of Godliness , & our solemn League & Covenant ; but above all , Our Souls are wounded , to think with what Hope and Industry a TOLERATION of all these Evils is endeavoured . Which in short amounts to this ; 1. All that quadrate not wi●h Presbytery is Error , Heresie or Blasphemy . 2. That above all things it wounds them to think of having such tolerated as believe and maintain them . This Doctrine ( with some Allay ) in the Episcopacy you exploded for Antichristian , Popish and Tyrannical . When through such Pretences you had mounted the Chair , by a notable Figure , call'd Self-Interest , it became an excellent Doctrine with you , yea a most necessary part of your Creed : Pray tell me if this be Imitating of God ? being Just to all men ? Doing as you would be 〈◊〉 by ? Can you yet be so blind as not to see your selves to be a great way off from Christian Charity , and an universal Communion of Christians , that even make Believing of plain Scripture , a Reason for your Abhorrence of their Communion that so believe ; unless they will subject such obnoxious Passages to Calvinistical Interpretations ? Is not this like the Egyptian Tyrant , that stretcht all longer that were ●horter , and cut all shorter that were longer then Himself ? This shows , you Caesar-like , would have had ●o Equal , and resolv'd to raign alone , come what will of those you now have learn'd to call Christians : It is but too manifest that the genuine Sense of your Faithfulness to promote God's Cause and Interest , is YOUR SELVES . But you are several times angry with us for our Separation . One and Twenty Divines . They seek by Backbiting , Reviling and Reproaches , to disgrace the Doctrines , Practices and Persons of others , that they themselves may seem more exce●●ent and glorious then all that have been excellent before them , and that they may not be thought unworthy of some Communion themselves , grow presently of Opinion , that all the rest of the World of profest Christians , are so ignora●● 〈◊〉 so bad , as to be unworthy of Communion with them . W.P. Methinks that it is not only an ill way to be thought more Excellent and Glorious then all that were before us ; but that no Man that refuseth to captivate his Sence and Reason to serve the Interest of whatsoever you say or do , can believe that we should take such an improbable Way to Glory : Such juggling Socinians and Papists , as you make the chief of us to be , should better understand their Business , then to be guilty of so much broad and distastefull Folly , in doing of it ; but what cannot you say of the Quakers , who rather then not say enough , will be impertinently Tautological , and say the same thing in four pages five times over , to fix an Odium in the Minds of People against us ; What is this but to do what you condemn ? But the Truth is , you have so well exprest the Matter for your selves , that an unwary Reader would think you equally Enemies to Separation , and Reviling those you separate from . But of a●● men this Language is most infufferable from you , who have transcended in the Guilt of those things you seem so heartily to censure . You are made up of Presbyterians and Independents ; let me a little Expostulate with you : Argumentum ad hominom . I will begin with you who are called Presbyterians ; Are you not Separatists from the Church of England ? You know you are ; And pray , what is the Ground of your Separation ? Is it Difference in the Essentials of Religion ? you know , you say it to be only in some matters of Discipline ; for this you have divided your selves , and smartly vindicated your Separation , witness Galaspee in Scotland , and Smectimnaeus in England . Was it not a great Reason of the Wars , that divided so many Famili●s , shed so much Blood , and exhausted so great a Treasure ? Did it not lay Episcopacy in the Dust , and excite the Parliament in these very Terms ? Elijah opposed Idolatry and Oppression , so do ye : Down with Baal's Altars ! Down with Baal's Priests ! Do not , I beseech you , consent unto a Toleration of Baal's Worship in this Kingdom , upon any Politick Consideration whatsoever . Which is as much as to say , Away with the Arch-Bishops , Bishops , the wh●le Ministry and Worship of the Church of England . Again , The Morthes of your Adversari●s are opened against you , that so many D●linquents ( that is to say , Royalists ) are in Prison , and yet but very few of them brought to their Tryal ( Did he mean , to relea●e them ? ) And saith another of your eminent Brethren be●ore the Commons , Aug. 28. 1644. Ye cannot Preach nor Pray them down directly and immediately — Well , That which the Word cannot do , the Sword shall : To render which saying authentick , the Apostle is brought in two lines after . I could set out this part of your Story to the Life , but at this time shall forbear : nor do I delight in this , but since I must needs mention Your Separation , how can I do it without telling who it was you separated from ? And can I do it more candidly then in your own Words ? I wish there had been no need for it : Only from hence you may observe your sort of Dislike of Separation ; and how notably Presbyterians revile even Men that are one with them in the Essentials of Religion . Behold , a short Instance of your Carriage to the Church of England you separated from ! Let us now take a short view of your Treatment of those that dissented from you : You shewed the Independents the way , first to separate upon Conscience , and then to plead Conscience for Separation ; and how reasonable it was that Conscience should be Tolerated . Are you constant to your selves ? Do you give what you will take ? No such matter : But let us hear you . Matters of Religion , ( says Dr Corn . Burges in his Sermon before the House of Commons , Novemb. 5. 1641. ) ly a Bleeding ; all Government and Discipline of the Church is laid in her Grave ; and all putredinous Vermin of bold Schismaticks glory in her Ashes , making her Fall their own Rising to mount our Pulpits . That the Independents are concern'd under the term Schismaticks , Dr Cawdrey bestows an whole Book upon it , which is Entituled , INDEPENDENCY a great Schism ; yet some of these great Schismaticks are some of the One and Twenty Reverend & Worthy Divines . I find another of your Brethren , Octob. 22. 1644. that tells us of Parliamentary Heresies , saying , You are the Anabaptists , and you are the Antinomians ; these are your Errors , if they spread by your Connivance . Was not this spoaken like a Man of Charity , one that disdain'd not the Communion of other Christians that are not altogether of his Mind ? A Virtue commended by you in your Epistle . Another eminent Person of your Way , before the Parliament Sept. 12. 1644. We are grown beyond Arminianism , Brownism , Anabaptism ; we are come to the down-right Libertinism , that every man is to be left to the Liberty of his own Religion : An Opinion most pernicious and destructive , saith he . And another of your Brethren in his great Zeal , before the House of Commons , 1644. styles them Bastard Imps of the Whore of Babylon : Though you know that many of you plead a Romish Succession for your Ministry , and consequently that you ministerially descend of what you call the Whore ; think on 't as you will . But all this is exceeded by a zealous Presbyterian , who in his Book , called , The Gangraen , &c. Part 1. p. 91. querieth thus ; Shall the Presbyterians Orthodox Godly Ministers be so cold , as to let Anabaptism , Brownism , Antinomianism , Libertinism , Independency come in upon us , and keep in a whole skin , when Arch-Bishops , Bishops , &c. hazarded the loss of their Preferments to withstand the Toleration of Popery ? Where not only Anabaptists and Independents are rendred unworthy of a Toleration by this great Presbyterian ; but their Perswasion rendred more intolerable then Popery . I would ask G. Griffith , M. Barker , R. Mayo , M. Palmer , T. Cole ( who help to make up the One and Twenty Learned and Reverend Divines ) if this Man was a Wasp or a Bee ? one that had more of Sting or Honey ? Well — what 's his Resolution ? Let 's therefore , saith he , fill all Presses , and cause all Pulpits to ring , and so possess Parliament , City and whole Kingdom against the Evil of Schism , and a Toleration , that we may no more hear of a Toleration , nor of separated Churches , being hateful Names in the Church of God , AMEN ' AMEN . All I shall say of the Man is this ; he was hearty in his Work , and what he did , he did with all his Might . Another of them runs so high , that he impeacheth Gamaliel for a loose Naturalist , a Time-serving Polititian , a second Achitophel , and only because he was for Toleration ; when you know , the rest of the Jewish Counsel were for Persecution : If you will not believe me , peruse I. Words Sermon before the Commons , 1645. How agrees this with your present Desires of Indulgence , and Thanks for it ? Let me say , there is the same Exception against you upon this Doctrine , as any other sort of Dissenters : But , as ill as this man thought of Worthy & Prudent Gamaliel , his Counsel hath been strong and sea●onable , even in Presbyterian Apologies . But lest you should reject these Evidences of your rank Severity to others though for minute Differences , as being but the Opinion of 3 or 4 men , I will conclude with the Judgment of the Presbyterian Ministers in the City of London , presented in a Letter to the Assembly of Divines sitting at West minster 1645. INDEPENDENCY is a Schism ; they draw & seduce our Members from our Congregations ; a Toleration of it will be follow'd with inevitable Mischiefs ; They erect separate Congregations , under a separate and undiscover'd Government ; The refuse Communion with our Churches in the Sacraments : And are such men fit to commend Christian Communion to others , who themselves break it , and impeach one another at this bitter rate for doing so ? But what follows ? The Godly , painful Orthodox Ministry will be discouraged and despised ; the Life and Power of Godliness will be eaten out by frivolous Disputes and vain Janglings ; it is too much to be doubted lest the Power of the Magistrate should not only be weakened , but even utterly overthrown , considering the Principles and Practices of Independents , together with their Complyance with other Sectaries , sufficiently known to be Anti-magistratical ; Hereby we shall be involved in the Guilt of other Mens Sins , and thereby be endangered to receive of their Plagues ; It seems utterly Impossible ( if such Toleration should be granted ) that the LORD SHOULD BE ONE , AND HIS NAME ONE IN THE THREE KINGDOMS . This seriously consider'd , let me ask you , if you did not think these Independents either so Ignorant , or so Bad , as to be unworthy of your Communion with them , or being so much as tolerated in their separated Communion from you ? Certainly , if so small a Difference as that which remains between you and the Independents , finds not Charity enough with you to be tolerated , not only the Quakers have no Reason to expect Toleration from you , had you Power in your hands : But there is great need , that you should be ashamed of Censuring others , or being so Narrow-spirited , as not to Commune with People of a different Perswasion in Matters confessedly of greater Moment , then that upon which you have exercised so much Gaul . That You that are INDEPENDENTS , have thought the Presbyterian : Unworthy of your Communion , it is needful only that we put you in mind of your Separating from them , and sitting down in distinct Congregations under a different Discipline and Administration of Ordinances ; The Reason of which , if we will believe the Presbyterians in the Account they gave to the Parliament , was , because you esteem them Prelatical , Tyrannical and Anti-christian in their Ministry : An ancient Acquaintance of mine , who had more Learning and Discretion then to be one of your Learned and Reverend Divines , in his Book against D. Cawdrey , doth ●ffirm , That Ministry that cometh through Romish Succession , and is no Ministry without it , can be no better then a Romish Ministry ; and the Truth is , I am of his mind . J. Cotton , Brownists Apol. J. Cann , ancient Independents also writ in Defence of Separate from National Communion . From hence and that second great War between you and the Presbyterians , who should inherit what you had joyntly gotten from another Party , are none of the clearest Proofs to us of your Brotherly Love and Christian Communion , though a great Check to both of you for your turning Judges , who are such notorious Criminals ; and yet I will not say but the Presbyterians Fury was your Provocation . In short ; As the Reason you have both render'd of your Separation from the Church of England , and One from Another , is Greater Purity of Worship and Discipline ; so We had never separated our selves from you , but upon the same Principle : And if this will not serve your turn , when You that are Presbyterians , have given better Satisfaction to the Church of England for your separate Communion ; and when You the Independents , have in the like Case answer'd the Presbyterians , and the Anabaptists , you , We shall , we hope , not be wanting to our selves in any necessary Vindication of OVR CAVSE . I am sorry you have given me Occasion to remind you of your Separation among your selves : However , this deserves the Notice of all Impartial Readers , that though you were so Bitter , and all Wasps one against another for your Separation ; yet that now you are Confederated against us without any Provocation , then such as was the Cause your selves pretended for your own Separation : So that to use your own Words with better Reason , You are the Men that have no Honey nor Sweetness of Spirit , except for your selves . And I must needs say , that notwithstanding your Reflection upon us , as Destroyers of Christian-Communion , you have been so fond of your own Apprehensions , that many of your Way have lost the Friendliness so commendable in Civil Society ; and some , no small Preachers neither , have vehemently dehorted their Hearers from so much as conversing with us , no not about the Lawful Things of this World , so far as may be avoided ; nay , one of them was so extravagant as openly to profess , He had rather his Hearers should go to a BANDY-HOUSE , then to a Quakers Meeting : To such a Degree of Bitternes are some of you arriv'd , for all your Pretences to Charity . I am sure if you had had any Regard to those Natural Truths you are forc'd to confess , make up Part of our Religion , viz. To do as you would be done by ; remembring that for all these Things God will bring you to Judgment ; you would never have dealt o●t such hard Measure to us ; and it cannot be too much lamented , that men will not make the best of their Accord , so far as they do accord ; I mean what you do , if you mean what you writ , viz. That God so hateth the Evil , as yet to approve and love all that is Good ; and that his Servants should not dispraise all in those whom they dislike : For We own ONE GOD ; we fear him as well as own him ; and through his GRACE are enabled to perform the Works of Righteousness , whose Fruit is Peace : We believe this Grace is communicated to us through Jesus Christ our Lord ; that he is the Only and Compleat Saviour , as well from the Pollution as Guilt of Sin ; that without his Holy ●pirit we cannot please God ; that therefore it is Reverently and Incessantly to be waited for , to inform , inable and conduct us through the whole Exercise of our Life , respecting our Duty towards God and Man ; we also believe that there is an Eternal State for Sheep and Goats , Godly and Vngodly , and a Day in which God Almighty will judge the Secrets of all Men by Jesus Christ , rendering to every Man according to the Deeds done in the Body : And this we do believe without any Mental Reservation whatever , and find dayly Comfort both in Believing and Living accordingly ; nor do I know that you in any thing contradict this , in Words , at least . Now that your Zeal for your Way of Religion should transport you beyond all Natural Tenderness or Affection , as the Apostle renders it ( your Duty to every Man as he is God's Workmanship ) and then glory in so great a Vice as a Christian Virtue , by terming it Godly Zeal , &c. which is no more but an Unwarrantable Heat for your particular Perswasions ; I must needs say , is a great Way off from that Moderation that the Apostle exhorts us to make known to all Men . It is an ill Way of admiring Grace which destroyes Nature , and such , I must needs say , some of yours is , or hath been , who have sacrificed Vniversal Love , Natural Affection , Relation , the Liberties and Lives of Men diff●rently perswad●d to the Promotion of your so much Beloved Interests : Remember T. Edward's Gangraen , and the London-Ministers Petition , and the New-England Tragedy . How exceeding short doth this fall of the Admirable Sweetness of his Nature , who is Lord of the Christian-Religion , that was so far from Indulging Hatred to his Conscientious Friends , that he forbid it to his greatest Enemies ? Can you call for Fire from Heaven upon Dissenters , and rather then not compass their Destruction , kindle Fire on Earth to devour them , and yet with any the least Pretence to Modesty cheek others for Incharity and S●paration ? But take this with you , that good Notions will signifie little to the Comfort of an ill Soul at God's Bar ; it will not be Well H●ld , but Well Done Good and Faithful Servant . Preferring Opinion before Piety hath filled the World with Perplexing Controversies , and Mens Censures have been according to Notion , not according to Conversation : It is not what Works , but what Faith ? though Works best of all define and evidence what Faith is . But this Age hath no Kindness for Good Works ; the more the Pitty : Loose Men slight them in Life , and you in Doctrine ; A Man cannot plead for them , but at the Hazard of being counted a Papist . Tell you such an one is a Virtuous Person , and you an●wer us commonly , He is a Good Moral Man , but he hath no Saving Grace ; as if Grace and Morality were at as great Distance as London and Constantinople : These Notions have abused Religion , and greatly injured the Souls of People ; 1. By giving them to conceit themselves Christians , though Vnlike Christ . 2. In Distinguishing between a Good Man and a Christian , from whence hath flown that Stinginess of Spirit , that denies any to have Saving Grace that fall not in with their Principles , and so divides Gr●ee from Virtue , which God hath Inseparably joyned . This is the Doctrine that deceiveth Men , which make them too great for the rest of Mankind : Moral Men are no Company for them ; they may be that , and go to Hell for their Pains , if what some of you say be true . It is the Presbyterians special Grace that saveth ; for Morality's Part , alas ! she is a poor Heathen , an Alien , an Infidel , without the Pale of the Church and Mercies of the Covenant ; but then it is to be understood of the Scotch One . Oh I beseech you for the sake of Jesus Christ , by whom alone God will judge you and I in the Dreadful Day of Account ; let the Vniversal Principle in your Consciences have Power with you ; the Divine Fruit of which is , first , A Discovery of Duty to be done ; and as clo●ed with there , next , Power and Ability to perform it , which strips you of Self , and Glorying in it , and will work all necessary Works In you and For you : It will first correct and then comfort you ; Its Wayes are Wayes of Pleasantness , and all her Paths are Peace ; To Faith it adds Virtue , to Virtue Knowledge , to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , to Godliness Brotherly-Kindness , and to Brotherly-Kindness CHARITY . Contend not against it ; your Credit is a Temptation to you ; sacrifice it for the sake of your own and other Mens Souls upon the Altar self-Denyal , and that Humble and Heavenly Obedience you owe to the God of the whole Earth ; and think not Repentance a Work to Mean for you , because you have been so long Preachers of it to others ; your Time hastens on , and in the Grave it will be too late : If it was John's Honour to receive him when he came in Flesh ; let it not be your Judgment to reject his coming in Spirit : God knows I have no Ill-will but much Kindness for you ; I wish you were as truly taught of him , as you are great Teachers of others : could my Desires prevail , you should be such upon better Terms ; but as Wo be unto them who are sent and don't preach ; so Wo be unto them who do preach and are not sent ; It is not hard in this Sense to be Righteous overmuch , to be too Officious , and to act Thanklesly for God . Oh that we may all consider what we are Building with , and whether our Works will stand the Tryal of God's Fire ! whose Terrible Day hastens upon the World , in which he will severely plead with all Flesh that hath corrupted its Way before him ; as with the Gentile , so with the Jew ! as with the Prophane , so with the Professor , VVho hath had a Name to live , and yet will be found Dead , who calls himself a Jew , and yet is not ; a Christian , and is not ; who runs , and God hath not sent him , who cryeth , thus saith the Lord , and God hath never spoaken by him : Let us therefore be perswaded into a Serious Examination of our selves and Preparation for this Great and Notable Day of the Lord , that the Sound of the last Amazing Trump may not surprize us , or any of us be overtaken at unawares , but in Godly Fear wait till our great Change comes , that with Holy Habakkuk , we may all find Rest to our Souls in the Day of Trouble , Amen . Your Friend in much Sincerity , W.P. A POSTSCRIPT . AS for his Appendix , it s an arrant Cheat obtruded upon the Reader . The Title-Page be speaks it a new Piece ; whereas it is no other in the Matter , and for a great Part of the Words of it , then what hath been answered by me again and again . It consists of two Parts ; 1. Two Letters of our Friends , with his usual disingenuous Discants ; which Letters are justify'd from his Black Imputations in my Rejoy●der , and another Discourse , call'd Judas and the Jews . The second Part of the Appendix is a Collection of our Principles , which both in my Answer and Rejoynder I have prov'd to be his own Indirect & Foul Consequences from our R●al Principles , which lye at his Door , or rather now at his One and Twenty Learned and Reverend Divines , that have so Imprudently espoused his Cause ; and recommended his Endeavours . Notes, typically marginal, from the original text Notes for div A54003e-390 Qu. no Chr. pag. 45. My Answer , pag. 42. Rejoynder , pag. 60 , 61 , 62. Rejoy . ibid. Qu. no Chr. p. 117 , 119 My Rejoynder , from pag. 141. to 157. Qu. no Chr. pag. 41. Answ . p. 35. Rejo. p. 424. Vind. p. 50. Rejo. p. 194 , 195. Qu. no Chr. part 3. p. 88. Answ . p. 250. Qu. no Chr. pag. 89. Answ . p. 251 , 252. Rejoy . p. 395 , 396. Qu. no Chr pag. 163. Vindic. from p. 75. to 87. Rejo. p. 348 , 349 , 350. Qu. no Chr. p. 9 , 10. Answ . p. 14. Rejo. p. 420. Qu. no Chr. pag. 190. Rejo. p. 126 , 127 , 425. 
A54101	----	Advice to freeholders and other electors of members to serve in Parliament in relation to the penal laws and the tests : in a letter to a friend in the conntry [sic]. Penn, William, 1644-1718. 1687 Approx. 36 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54101 Wing P1250 ESTC R21615 12361511 ocm 12361511 60242 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54101) Transcribed from: (Early English Books Online ; image set 60242) Images scanned from microfilm: (Early English books, 1641-1700 ; 645:8) Advice to freeholders and other electors of members to serve in Parliament in relation to the penal laws and the tests : in a letter to a friend in the conntry [sic]. Penn, William, 1644-1718. 12 p. Printed, and sold, by Andrew Sowle ..., [London : 1687] Caption title. Imprint from colophon. Attributed to William Penn by Wing. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of religion. Dissenters, Religious -- Legal status, laws, etc. -- England. Church and state -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Advice to Freeholders and other Electors of Members to serve in PARLIAMENT ▪ In Relation to the PENAL LAWS and the TESTS . In a Letter to a Friend in the Country . With Allowance . SIR . IT having pleased the King , to emit a gracious Declaration for Liberty of Conscience , and it being more than probable , that the matter thereof , may be the Subject of the next Parliament ; I do here present you ( my old Friend ) with some of the Motives , inclining me to exert my self to my Ability , when called to it ( whatsoever Opposition or Censure , may therein attend me ) for the Election of such Members as may concur with his Majesty , in giving Sanction to this Indulgence ( it being what we have long wanted , and wished for ) and in securing it to after Ages , which is as undoubtedly the King 's Royal Purpose , as it is our common Interest ; my Reasons are . 1. That herein I shall be found to act in consistency with my constant Principle , for I always esteemed it , to be a glorious Work , to set Conscience free from Church-Tyranny , and to extricate the Nation from the intolerable Burden of destructive Penal Laws . 2. That in the present Undertaking ; I see my Security , we have in this happy Juncture , the Advantage of promoting what we highly prize , and that with his Majestie 's Royal Recommendation ; so we are safe ( whosoever snarles ) in conforming , to so great , so good , and so wise a Resolution , as the King has propitiously taken . And moreover , 3. Gratitude to his Majesty for this Declaration , and for his gracious Proclamation of Pardon of the 10th , of March 1685 , engages and spurs me ( as I hope it will do Multitudes ) to promote with my utmost Might , this present Work , as it is a thing acceptable to the King. To add no more , these Reasons are prevalent with me , and if they may dispose you to contribute to the making proper Elections , so that his Majestie 's gracious Purpose , for the Relief and Tranquility of his People , may not be frustrated , by unreasonable Malecontents , it will be most grateful to me ; for I know you to be very capable , of contributing significantly to this publick Good. I perceive that some of your Neighbours are beating their Brains for Arguments , to justify the upholding the persecuting Laws , and the discriminating , and most unreasonable Tests : With me it is out of Question , that those Men , are very narrow soul'd , and their Maxims ill grounded ; pray therefore bear with me , that I present you with my Thoughts , of the great Point now agitated , Liberty of Conscience , or Toleration . I am well satisfied , of the Truth , and Stability of the following Positions , and he that is so , must cease to Love Persecution . 1. Liberty of Conscience is consonant to the Gospel which no where countenances Force and Compulsion . 2. To grant this Liberty , is the true Interest both of Prince and People , to evince the Truth of these , let it be considered as to the first : That Liberty of Conscience is consonant to the Gospel . It is a Gospel of Peace , and not of Force and Fury : If so , it is most unbeseeming this Gospel , to do things rashly and violently , for its Advancement , it is not to be so propagated : Its Language is , he that believes shall be saved . And our blessed Lord , and his Apostles ( who had the command of all Power ) to bring Men to this Faith , used Instruction , Perswasion , and Reasoning , but never went about to deal with Mens Consciences , by Violence ; they used no Sword but that of the Spirit , and left every Man to his own Light. Error , as well as Truth , is seated in the Mind of Man , and we are without one Instance since the Creation , where Compulsion ever wrought a Change in any ones Principles , tho it hath wrought on many , to deny or conceal their Opinions . The Soul of Man is out of the reach of the Magistrates Sword , and therefore 't is as vain to pretend to direct what I shall believe , and to force in me a Faith of any thing , as 't is to attempt to bring the Angels under an outward secular Power . Compulsion undoubtedly will dispose a Man to hate whatsoever is so proposed , and not better evinced . To proceed , 2. That Liberty of Conscience is the Interest both of the King and his People , this is well proved , by the invincible Reasons in his Majesties gratious Declaration , which are these . 1. The Glory of the King. 2. The Peoples Peace . 3. Union between the King and his People . 4. The Unreasonableness of constraining Conscience , and forceing People in matters of meer Religion . 5. The Mischiefs of Compulsion by spoiling Trade , depopulating Countries , and discouraging Strangers . And lastly , the ill Success which Force has had in Religious Matters , which shews the invincible Difficulties which attend those Methods . 1. The Glory of the King. Will any Member of the Church of England ( so fam'd for Loyalty ) repine at his Majesties being truly Glorious ? surely no ; and hath not this his Act of Tenderness , added highly to his Glory ? It undoubtedly hath : It secures not only common Homage of Obedience , and Subjection to his Majesty ; but with it , that more noble , of the Hearts and Affections , of a very great multitude of his People , who are sober , serious , industrious , and also wealthy ; these by Persecution have been made heartless in themselves , and useless in a very great Measure , to the King , and Kingdom : I say this Indulgence hath secured to the King the Hearts of his dissenting Subjects , who are brought to depend upon him , and they will love him , who favours and protects them , and hath put them into a Posture , than which they can never hope for a better ; and seeing the Church of England cannot but love him , and be Loyal , he is without Controversy become the most Glorious , because the greatest , and most beloved Prince , that ever yet swayed the English Scepter . 2. The Peoples Peace . Do not we know by sad Experience , how greatly Coercion in things relating to God and Conscience , has disturbed the Peace of Mankind , and created terrible Concussions in these Kingdoms ? What lamentable Divisions and Animosities , have we beheld to spring from the Execution of the Penal Laws , and how dismally sad have been their Effects ? It is not reasonable to imagine that Persecution should not disgust those who suffer ; and By-slanders ( tho otherwise perswaded as to Religion ) are dissatisfied , to behold their peaceable honest dealing Neighbours , torn to pieces for Conscience sake , such are disposed to pity the Sufferers , and to dislike the Severities wherewith they are exercised . 3. Union between the King and his People . It is most evident that the Disaffection , which not long since had overspread our Horizon , did spring from the Severities of the Laws , and of their Execution . The happy Union between Prince and People has been ( if not broken ) to a very great degree weakened , by a mistaken Maxim , that but one part of his Majesties Subjects ( and that a much lesser part , than some are willing they should be thought ) deserved to live , and to be protected : This too predominant Opinion , did manifestly narrow the Interest of the King , by confining it to one Party ; but blessed be God , and the King , that we have out lived that fond Conceit , and that we see , that Liberty of Conscience hath united the Dissenters to his Majesty , and that he becomes the common Father of all his People . 4. The Unreasonableness of constraining Conscience , and forcing People in matters of meer Religion . Conscience is God's peculiar , and so out of Man's Jurisdiction : Is it not then most unreasonable , to have it floating about at the Will of humane Powers , and to oblige Christians to suffer or to fall in with all Changes of Religion ? It is unreasonable , because impossible , to compel a Man to the Belief of any thing , out of the compass of his Knowledg ; our Lord left neither Precept nor President for such a Practice : Men under the Gospel are first to be enlightned , and then to practice in Conformity thereto : The way of dealing with Men by Violence , was in all Ages unsuccessful , therefore 't is more than time to explode it ; & ad hominem , to give one irrefragible Argument to our Church of England ( which at this day , is , or would be the Persecutor of her Brethren ; ) Is it not unreasonable , nay absur'd , that that Church which in its Doctrin allows Judicium discretionis , a liberty of judging for our selves , and pretends not to Infallibility ; should require me to change my Opinion , and to be of hers , when I conceive my self to be in the right , and she hath no infallible Assurance that she is not in the wrong ? 5. The Mischiefs of Compulsion , in spoiling Trade , depopulating the Country , and discouraging Strangers , amongst the many mischievous Events which we have seen , from the denyal of Liberty of Conscience , that upon Trade is not the least , nor to be last mentioned : Imposition in Religion damps mens Undertakings , and hath drove Multitudes into forreign Parts , and not a few to a Retirement from their Trades , and Vocations , who would otherwise have been very useful to the Common-wealth ▪ Conscientious Men have a very sow Esteem of all things , compared with their religious Liberty ; who will lay out his Estate and Trade freely , where the bare exercising his Religion , gives vile Informers a Power to dispoil him of his Substance ? Toleration in the united Netherlands , hath brought them from all parts of Europe , a Confluence of People , and by consequence of Treasure , and Trade ; wherefore their Policy , has heretofore , as much approved our pressing a Uniformity here , as they now seem disturbed at our Liberty of Conscience , it being that , which with so great Advantage they have long monopolized . And Lastly , The ill Success which Force in Religious Matters has always been attended with : Compulsion never attained the intended End , it may , and hath too often made Hypocrites , never sincere Converts . The earnest desire of Liberty when refused , creates Discontents , which boile in the Breasts of Men , and have too often broken out , to the endangering Governments ; for Persons of differing Sentiments in Religion will unite in an Opposition to the Force about Religious Things , which renders every dissenting Party uneasy , so that the Danger seems to lye in Persecution for Conscience sake , and not in the having under one Government several Perswasions and Parties in Religion . I shall now proceed to the Objections made against this Liberty of Conscience , and the Repeal of the Penal Laws , by some very warm Clergy Men ( for the Church is not a little divided in this Point , and the best , possibly the greatest part thereof , will be found not to approve Persecution . ) 1. They say , their Opposition arises from a Dread of Popery . To answer these Gentlemen , and dissipate their Fears . 1. Can the Church of England ( Circumstances considered ) possibly invent a better Security than she hath by his Majesties Declaration ? That first of all Declares , that the King will protect and maintain Her , in the free Exercise of her Religion , as , by Law established , and in the quiet and full Enjoyment of all her Possessions without any Molestation or Disturbance whatsoever . What would she further have ? Will she call into question the Sincerity of his Majesties Promise ? The King intends the Concurrence of a Parliament for the establishing the Indulgence , and the abolishing the Tests and Penal Laws : It will be then seasonable , for the Church of England to ask her further Security , if she will pretend to stand in need thereof . 2. Let the Church consider that the King only takes from her the Power of doing Mischief . She will not pretend to deny his Majesty Liberty of Conscience ; If she doth not , can she expect by his Permission and Authority to cudgel her fellow Subjects into a Communion which he doth not approve , and that after he hath so solemnly declared his Royal Judgment to be against all Persecution for Conscience sake ? He intends not to deprive the Church of England of such Laws as are defensive of her Religion and Possessions , but only to abrogate such Statutes , as the Iniquity or short-sightedness of past Ages hath armed her with to annoy and offend her Neighbours ; Laws wicked in themselves , and which she hath too long , very wickedly executed , and therefore very fit to be yielded up . The Objectors fear of Popery , by the Repeal of the Penal Statutes , is not easily to be comprehended ; let the Papists , with all other the Kings Subjects , be restored to what ought to be theirs , by the Laws of God , and let them have their Birth-rights , and we have them in the common Interest of the Nation . Such who are in love with Persecution , may not think to make the Romanists uneasy , in the Reign of the present King ; let us then weigh it , whether it be not the best Discretion , to secure them of Ease in the next Reign . Another Objection brought for keeping up the Penal Laws is , That they for whom Liberty is desired , are Factious , and that it will strengthen those who have always been for a Common-Wealth . Of what force this Objection is , will be seen , if it be considered . That Persecution foments Faction , but Liberty wins over the Malecontent , if not , it lays him open , and will make every Body ready to be his Executioner . Violence may have forced many to factious Practises , who were not , nor would not chuse be Factious , Oppression making the wise Man mad : Give Men Security in their worshipping God , and you may soon distinguish between Conscience and Faction . It hath been well observed , that no Government is endangered by the People it seeks to preserve : Did not the Church , by Rigour and Severity in time past , drive many Dissenters from their Native Country , and force those who remained , to shelter themselves under the Enemies of the Crown ? I justify not the Practice , nor can the Fact be denyed : The King is at this Day , by his transcendent Grace & Tenderness to Consciences become Master of the Hearts , and by consequence of the Lives and Estates of his dissenting Subjects . I shall in the next place take the liberty of offering some things to the Consideration of all our Country-men , both of such as are Members of the Church of England , and of Dissenters . 1. The Gentlemen of the established Church may please to remember , that their Church , when brought under , pleaded for Liberty , and thankfully accepted it from the late Usurpers ; surely then , they will , or ought to deport themselves decently in this Juncture , to their lawful Soveraign ( differing from them in Religion ) and not censure , or repine at his Resolution to make all his People easy , when that same Clemency of the Kings , secures them in their Religion , with the comfortable Addition of their large Possessions . Let them consider their antient Loyalty ( interwoven with their Religion ) and approve themselves ( against those , who begin to accuse them of turning upon the Government ) what they have always boasted , unalterably Loyal . Shall the Fanaticks with alacrity come into the King's Interest , and will the Church of England appear sullen , soure and averse thereto ? I am confident she will not : To clear up my meaning herein , let me tell you , I take not the Clergy to constitute the Church of England : No , not in conjunction with some cloudy , morose & ambitious great Men , who seem at this Day to abet their Discontents , but the People who joyn in her Communion , will be found to be the best , & by far the greatest part of that Church . The Ecclesiasticks and some of their designing Adherents , are indeed angry , and why ? Because his Majesty resolves they shall not confound their Neighbours : But did you ever observe a violent persecuting Minister , to enjoy the Hearts of the People who lent him their Ears ? You may remember , that in our late highly contested Elections of Parliament Men , we saw in many parts of the Kingdom the rigid , siery Parson abandoned his by Flock , and galloping to give his single Voice , which was all that he and his Horse could bring in ; the Parish certainly falling in with the Side which he opposed , and why ? Because detesting his Spirit and Principles , they could not be disposed to esteem him a good Man for whom their Minister voted . May this go for some sort of measure of the Churches Interest ? I think we cannot readily have a better , than that of the Freedom of voting in Elections , how miserably then will that Interest be found to dwindle , when the Clergy shall come stript of the Advantage of compelling Men into it , by making use of the Kings Name ( to that they were formerly owing their Success where they found it , and not to the Esteem they had with their own Members . ) I have heard some compute , that not above one 5th or 6th . part of the known World is Christian : It will be found that his Majesties Interest in his People , vastly excels that of the Clergies , and that the Church of England in the Point now discussed , Liberty of Conscience , will not be found to comprehend such a part of the Nation , as the Christians make of the World. Would our Militant Church-men but put on Temper , and sequester so much Time , as to weigh with calmness and deliberation , the Opinions of the most eminent Divines of their Church , in the Point of Imposition , they would be found no Friends to Persecution . Reverend Dr. Taylor , late Bishop of Downe , thus expressed himself for Liberty of Conscience , viz , I do earnestly contend , that another Mans Opinion shall be no Rule to mine , and that my Opinion shall be no Snare or Prejudice to my self . In another place that learned Man proceeds thus ; It is a part of Christian Religion , that the Liberty of Mens Consciences should be preserved in all things , where God hath not set a Limit . And further — The same Meekess and Charity should be preserved in propagating Christianity , which was in its first Publication . The Reverend and Learned Dr. Stillingfleet did once apprehend the Mischief of Imposition , when he declared his Opinion to be , That Non-conformity to any suspected Practise , required by any Church Governor , as the Condition of her Communion , was lawful , if the thing so required , was judged unwarrantable by a Man 's own Conscience . I have been told and doubt not the Truth thereof , that a late Reverend Prelate , Dr. Brownrig ( who lived to see the Restoration of his late Majesty , and of the Church of England secured , tho' not actually accomplished ) did upon his Death-Bed lament the imposing presecuting Spirit , which he foresaw would return with the Church : And I think I have good ground to say , that at a late Conference between a Bishop ( whose Health is drank throughout the Kingdom ) and some of his Clergy of great note , a dignified Doctor of eminent Learning , and candor of Spirit , did very freely declare , That he thought the Church was under Gods Displeasure for her Severity to Dissenters , and that thereupon the Bishop lamented that he ever had his Hand in that Work , and declared , that should he be restored to Power , he would use it better than he had done : I wish all the Clergymen then present and throughout the Kingdom , were so resolved , and would shew themselves for Peace , by throwing away their Weapons of War. 2. I propose to the Consideration of Dissenters , and that of every Denomination , that as when a Town is on Fire every Man ( without any great Regard to what Intimacy or Distance hath been amongst Neighbours ) doth his best to extinguish the devouring Flames , so that they would with unanimity joyn in this common Cause , of removing , and that for ever , the undistinguishing Instruments of Mischief , the Penal Statutes : They do equally extend to all , and may by turns reach every Dissenter . Hath not the Church of England persisted to exercise her Severities upon all Dissenters within her reach , even in the present Reign ? Are the Roman Catholicks ( tho sheltered by the Kings Religion ) willing to deliver other Dissenters with themselves from those destroying Laws , and to secure them , from what hath been of so terrifying an Aspect in Popery , Persecution ? And will they refuse to be unshakled ? I cannot imagine they should , especially when I observe amongst them such a universal Serenity since his Majesties Declaration . They owe their Ease to the Kings Princely Clemency , he invites them out of Slavery ; if they will , their Liberty may be established ; his Majesty is resolved to do that which the Church never would when she had Power , nor can we think she would now , if it be true that she accosts the King with heat against it : Let then all Dissenters see their common Interest , to approach the King with Duty and Affection , and to evidence their Affection , by closing with the happy Opportunity which now offers , of setting themselves free by Law , seeing his Majesty calls them to it : But , The Fanaticks are told by Church-Men , That it is not now either seasonable or safe ( I doubt in their Opinion it never will ) and they promise that they will do the Work. Affliction is the best School , and I do hope the Fanaticks have learn'd therein better , than to be tampered withal , and decoy'd into an Opposition to his Majesties so gracious Disposition : They know the King never broke his Word , that the Church hath , and that with them in this very Point of Indulgence . I appeal herein to the Memories of some Men of Note now living , who were of so clear Credit , and so great Reputation in the House of Commons ( tho Dissenters ) that without their Concurrence , an Address had not been obtained for the recalling the late King's Declaration of Indulgence , which for the time made the Kingdom happy ; it must be acknowledged by these honest well meaning Gentlemen , that they were wheedled and cheated of that Indulgence , by the fair Promises and Caeresses of some , who are now also living , and attempting to play that Game over again : I conclude therefore , with difference to their Qualities , that they are not to be again trusted . To provoke Dissenters to avoid the Rock , and gain a safe Harbour , I shall remind them ( tho' I would not have it remembered for Vengeance , but for Prevention sake ) what and how they have suffered by the Penal Laws , which some so highly struggle to keep up . How many Families have we seen ruined , by the vexation of Citations , and what quickly followed , Excommunications , in the Courts Ecclesiastick : The Lawyers say that Excommunication is a Disability to sue for Debts , and many honest Men have found that wicked Advantage made thereof ; I know the Name of a Clergy-Man , who to supply his Occasions , borrowed Money of a Neighbour , a Dissenter , and to defraud him of the Money ( instead of Payment ) pleaded that his Creditor stood excommunicate : A more severe Step of those Courts was , the burying the Dissenter alive in a Goal by a Writ de Excommunicato Capiendo , from which there was no Redemption , but at the Price of his Conscience . Indeed where Men had money , and would farm their Liberty ( not of Conscience but ) from Prison , I have seen the tender hearted Gentlemen of Doctors Commons ( since the Death of his late Majesty ) for Fifteen or Twenty Pound paid , half yearly , to respit the claping up of an industrious man , and they have permitted him , till the next Rent Day , to work for his Family . That the Dissenters have been Tenants to under Sheriffs , Clerks of the Peace , Town Clerks , Apparitors , Bailiffs , &c. Is too well known throughout the Kingdom , the first came but twice a year , the others quarterly or monthly . If these Devourers left any thing , the Informer followed , and very often swept all , and sometimes stock'd a Justices House or Farm with Beds , Horses , Cowes , or what else the Gentleman wanted , and that at very reasonable Rates . Are there not also , to make the Dissenter compleatly miserable , Imprisoning , Banishing , murdering Laws ? To them , what can the Invention of Cruelty it self add ? Have we not , with regret beheld the Execution of these Laws ? It may possibly be said that none have been hanged for Nonconformity , if so , we may say , thanks to the Kings Mercy , for restraining the Churches foolish Rage , but 't is not a small number both of Ministers and others , whose Lives have been destroyed by lingering pining Deaths in noisom Goals and Dungeons . Nay the rigorous Execution of these too rigid Laws , did not suffice , we have known many Informers swear by guess , and very fasly , and the Perjured protected and rewarded , of which take an Instance : An Informer ( by Trade a Tinker ) having manifestly perjured himself in swearing against an honest Gentleman upon the Conventicle Act , and being indicted for the Perjury , the Prosecutor was hurried by the procurement of the Informers Patron , into no less Prison than the Tower of London , and there closely detain'd : The Villain was rewarded with a place worth Twenty Pound per Annum , and still enjoys it . But why should I argue with Dissenters from particular Instances , to make them out of Love with their Shackles , when 't is evident the whole Kingdom groans under , and would gladly throw off the Burthen of these oppressive bloody Laws . I shall therefore take my Leave of the Dissenters with the Story of the Jews in good Nehemiah's time . He being informed of the very deplorable Case , of those who were left of the Captivity , made an Address to the King , representing the sad State of Jerusalem , and petitioned for Leave to rebuild it : The King ( who was the great Artaxerxes ) gave a gracious Answer , and not only permitted it , but contributed to the Work ; and Nehemiah ( to the Grief of Courtiers ) went cheerfully about it . Sanballat and Tobiah , ( men of great Power under the King ) appeared grieved that there was come a man to seek the Welfare of Israel ; however Nehemiah invited the Jews to build the Wall , and they came unanimously and cheerfully into the Work. Sanballat and Tobiah having drawn into their Faction , Geshem an Arabian , laughed the Jews to Scorn , and termed the Work Rebellion against the King. Nehemiah , knowing that God would prosper him , ( mangre Opposition ) proceeded to build , and all the People assisted , but the Nobles contributed not to the Worke of the Lord , but held Correspondance with the Enemy Tobiah , and betrayed to him Nehemiah's Counsels . Sanballat and Tobiah , that they might obstruct the Work , resolved to fight the Jews : In this great Distress God fought for them , and brought the Enemies Counsel to nought , and the Jews made up the Breaches in the Wall : Then Sanballat and his Confederates , betook themselves to Flattery and Dissimulation , and invited Nehemiah again and again to a Conference , but he declines the Invitation , answering , that he was doing a great Work , and would not leave it . Thereupon Sanballat ( still pretending Friendship ) informed Nehemiah by Letter , That the Heathen reported , and Geshem said it , that he and the Jews thought to rebel , and to make Nehemiah King , and that this would be told the King , and therefore Sanballat offered to Counsel him how to obviate this heinous Charge . But Nehemiah ( seeing the Snake in the Grass ) refused to take Counsel of him , and answered Sanballat , that no such things were doing , and that he feigned the Accusation out of his own Heart : Then these Men of Mischief , hire false Prophets to Prophesy Nehemiah's Death , in case he did not withdraw : This Plot also failed ; Nehemiah saying , should such a Man as I flee : So persisting , the Wall was finished , to the Enemies Confusion , who perceived at length , that the Work was of God. I have made the History too long , the Application shall be shorter . Has God put it into the King's Heart to pitty them , who are left of the Captivity , such whom Penal Laws have not destroyed ? Let us return due Thanks to God and the King. Are there Sanballats , Tobiah's , and Geshem's , who vex themselves that there is come a Man to seek the Welfare of all his Israel ? Do they in Confederacy with the Arabians , and false Prophets , and with Tobiah's Correspondents undermine and discourage the great Work of delivering Conscience from the pernicious Penal Laws ? Let us with Heart and Hand unite therein , and not be seduced by Flattery or Threats , to leave this glorious Work half done : Do the Heathen report , and Gesham say , or doth false Sanballat so pretend , that we are overturning the Government , and introducing a Common-Wealth ? Let us deport our selves with such Duty and Affection to the King , that his Majesty , and his Successors also , may tell Sanballat , That no such things , as he suggested , were doing by the Kings peaceable dissenting Subjects , but that the Accusation was a Fiction of his own wicked Brain ; and when this blessed Work shall be finished , may the Enemies thereof be cast down in their own Eyes , perceiving that this Work was wrought of our God ; I am , what I always was , and therefore most certainly , Yours POSTS●●IPT . I would beseech the Church of E●●land to yield to Christ , his own Throne in the Kingdom of God , and to Magistrates their Thrones in the Kingdoms of the World ; the whole inward Man is under Christ's Power , and the whole outward Man is under the Magistrates ; if so , the inward and outward Man being disposed of before , what room is there left for Ecclesiastical Power ? The Clergy indeed have long pretended to lift up the Magistrate to the Throne of Christ over Conscience , not that they would have him sit there , but place them upon it , and we have seen the Power Ecclesiastick , interweaving it self with the Power of Princes , that their Power which was not of God ; might be supported by the Power which was of God : But it may be worth Consideration whether they do not exalt themselves in Christ's stead in the Church , and set under their Feet the Magistrates Power in the World ; and whether they are Friends to Magistracy , further than it is serviceable to their Ends , who is it that discerns them not at this Day , venting their Discontents against the King in Pamphlets and Discourses , and in spreading very false News ( in which , with too great Boldness they take their full swing ) and why ? Because he will not do all that they would have him do , and restrains their Power in Religious Things . And when they mind his Majesty of the Services they have done him , do they not do it , in such a manner , as hints what they can do against him , as well as for him , if he will not serve their Designs ? But these Gentlemen demand , Would you have no Laws : Yes , but no other in God's Kingdom , but his own Laws , those only being proper , and adequate , and therefore a Thousand times better than all the Laws of Men , which never acquired any other sort of Proselytes , than such as the young Man in the Story in Frithe's Answer to the Bishop of Rochester ; which is this ; A young Man having beheld his Fathers Martyrdom ; the Officers ( laying hold of him , and of that Opportunity to work his Conversion ) examined him of his Faith ; the Youth dismay'd , and fearing his Father's Fate , answered , Gentlemen , I believe even as it pleaseth you . Our Church hath of late Years ( by breathing out Threatnings , Punishments , Imprisonments , &c. ) made too many such Converts . Once more adieu . London , Printed , and sold , by Andrew Sowle , at the Crooked-Billet in Holloway-Lane in Shoreditch , and at the Three Keys , in Nags Head Court , in Grace-Church-Street , overagainst the Conduit , 1687. Notes, typically marginal, from the original text Notes for div A54101-e10 ☜ ☜ ☞ ☞ ☜ ☜ ☜ 
A54102	----	Annimadversions on the apology of the clamorous squire against the Duke of Buckinghams seconds, as men of no conscience Penn, William, 1644-1718. 1685 Approx. 23 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54102 Wing P1252 ESTC R7073 12193449 ocm 12193449 55933 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54102) Transcribed from: (Early English Books Online ; image set 55933) Images scanned from microfilm: (Early English books, 1641-1700 ; 872:41) Annimadversions on the apology of the clamorous squire against the Duke of Buckinghams seconds, as men of no conscience Penn, William, 1644-1718. 8 p. s.n., [London : 1685] Reproduction of original in Huntington Library. Caption title. A plea for dissenters. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Buckingham, George Villiers, -- Duke of, 1628-1687. Dissenters, Religious -- Great Britain. 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2005-11 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Annimadversions on the Apology OF THE Clamorous Squire AGAINST THE Duke of Buckinghams SECONDS , As Men of No Conscience . The Introduction . IT is a Judgment upon some Men , not only to mistake , but to refuse to be informed ; as it is the worst of Natures to be afraid that other men should be in the Right . All Dissenters must be in the Wrong , whether they be or no : And they must not mean any thing that is Good , by good Words , whether they do or no. Though it were that they should say they would not have the Government or National Church destroy'd , and only pray for a little room to exercise their own way quietly , and that they will pray for , and pay Tribute cheerfully to their Auspicious Caesar . And why all this Unkindness and Injustice , but for fear such men of Wrath and Interest should want a pretence to destroy them ? Which in my opinion shews them ill Sons of the Church , that unwillingly believe well of another , and had rather they were in the Wrong than in the Right . For in all the late Pamphlets against Liberty of Conscience , there 's not one word of winning one poor Dissenter to the Church , no more than of Tolerating them out of the Church . But how peaceable soever he be , he is cast out for a Vessel of Wrath , good for nothing but to be Hang'd here , and Damn'd hereafter . It is a Melancholly Prospect for him , but not without Instruction , and some Hope . For Extreams do the Authors of them no good : And these Flashes may be but a Lightning before Death , I mean , of Severity . It is always darkest before Day : Ease and Liberty of Conscience , for all this , may yet dawn under the Government of our Brave King. And who would not hope a little longer , that has stay'd all this while ? Will other Princes give better Terms in their Countries , or keep them better ? Let 's then be Patient and Humble , and pray God to mollifie the Hearts , even of them that hate us . Vincit qui patitur . And so I come to the severe Gentleman against the DVKE of BVCKINGHAM and his SECONDS , for Men of No Conscience ; in which we shall have a measure of his , of his own giving , and that will show it to be none of the best . HE begins , page 3. with the Loyalty of the House of Commons , and the reason of his Judgment , to wit , If we consider , Who has chosen them , and Who are chosen . Now , no body doubts their Loyalty , without this lucky Reason given by the Squire , of Who chose them , and Who are chosen . The case is plain , and needed not his officious Note upon the House , for Spectacles to the People . But if it be so , The Dissenters Insolence is insufferable in their Pleas for Liberty of Conscience . Which I take to be a Reflection upon that great Assembly ; it prejudges their Wisdom and Goodness . What knows he which way Reason of State may incline their Judgment ; or what Motives may induce their Debates and Resolves . Is it Insolence , and that unsufferable too , for men to humbly pray , they may have leave to say their Prayers in another way than that which is common ? If any Man has done ill , must the Principle suffer , and the Party pay the Reckoning , especially if neither be in the Fault ? Here 's a Loyal Parliament , Ergo , A Million of People must be Ruin'd . A fine Christian , and as good a States-man . I hope , there 's Preference of one , without Destruction of the rest , and Rebuke without Ruin. The Dissenter may live , though the Church-man only be preferr'd . And only let him be preferrd , so that t'other may not be confounded . He says , Pag. 3 , 4. Liberty of Conscience has imbroyl'd three Nations in Blood , and yet the Patrons of it allow'd it not to one another , as Presbyterians , Independents , &c. Nor did they to King Charles the First , the Church of England , or Roman Catholicks . He might have added the Quakers too , that suffer'd more Cruelties than any other Party , under them . But I pray , how does this shake the Reasonableness of Liberty of Conscience ? For , First , that was not any part of the stated Quarrel between the King and Parliament . Secondly , If they that made the War , disown'd it , and deny'd it , how were they Patrons of it ? Or how did that Principle come to lay three Kingdoms in Blood ? It seems then that Liberty of Conscience must pay the Reckoning of the Men that are against it ; or that because those Men were against it ( and therein doubtless did very Ill ) therefore the Church of England would do ill to give it . Make this good , and he shall be my Oracle . But why ? for fear they should be undone by giving it , because they were undone that did not give it . Mighty well argued ! This Gentleman bids for the first Doctor next Act at Oxford . You would not give it to me , that you wou'd not , and therefore why should I give it to you ? No such matter ; Truly I don't intend it . This is pretty Logick ! 't is Demonstration , backward . But Passion , though it rules Women , it should not Rule in the Church . Wise and Good Men , consider the Right and Prudence of a thing , to which private Passions are made submit . Pag. 5. But the Protestant Dissenters deserve no Liberty , because in Seventy Two they were for Liberty with the Papists , in Eighty without them , and now in Eighty Five it is not only lawful , but necessary that the Roman Catholicks have their Liberty too . Granting this to be so , what 's that to Liberty of Conscience ? It only shows the Partiality of the Men , and perhaps that would have been granted him for a word 's asking . This proves nothing against the Principle , though the Squire upon this so fiercely concludes , all the Villanies in the World against Liberty of Conscience . But when he has done all he can , they were not Dissenters , under Correction , that in Eighty prosecuted the Roman Catholicks , and refused them Liberty , but Church of England-men , and such of them too , as would not allow it to some Protestant Dissenters , for fear that Papists should hide themselves amongst them , and that they therefore must swallow the most severe Tests that could be fram'd to show themselves not Friends to that Communion . And to tell truth , and I beseech the Gentleman , not to take it amiss that I say , the Dissenters were invited to the share they had in opposition to Popery , by Church-men , ay , they were for a Comprehension , to make the Church stand broader , the better to receive the Assaults of Rome without hazard . And had the Dissenter been more modest to his Mistress , and not so malepert and officious , he had doubtless been upon better Terms with her now . However , her Anger must not endure forever , nor destroy her Servant for being too busie or eager in the Service she call'd him to . Well , But the Duke of Buckingham's Seconds are Men of no Conscience because they charge the Exclusion upon the Members of the Church of England , This is so bitterly resented , that we are told , That an honest Turk would have scorn'd so base a Practice , within five years after the Fact , and in a Case wherein the whole Nation knows the contrary . If Exclusion , or no Exclusion , be to determine the true from the false Church of England Men , as pag. 7. the Proposition will be doubly false ; For there are men that were not for Exclusion , that were not Members of the Church of England , and there are Members of the Church of England , that were for the Exclusion . And to this charge in the Reply and the Defence , he gives no Answer , but Anger , which for a Man to avoid , when the Question lies upon it , & that grounded upon matter of Fact , shows his fear of Success , and that , the weakness of his Cause . But since the Dissenters by whole-sale are to bear the blame , I do affirm the Excluders were Conformists , and are yet Communicants of your Church , and the greatest part of them upon Education and constant Practice too . And that this is Truth , and no Slander , read the List , and 't is a demonstration . Nay , I challenge the Gentleman to name six Persons of all the Excluders , that dissent from the established Church . Nor is this of yesterday ; for if we look back , we shall see the most celebrated Bishops of our Church barring the Succession in the Law of the 13th and 27th of Q. Eliz. and when that Queen pleaded Conscience in not assenting to a Law to put our King 's great Grand Mother , Mary Queen of Scots to Death , the same Reverend Bishops undertook to remove the Scruple ; yet nothing but , Away with those Disloyal Dissenters . Own them then ingenuously , that they are Members of your own Church , and that their Defection began within your selves , and that , for all your Invectives , and turning them over now to the Dissenters , because your are ashamed of them , they are in communion with you still , and daily Conformists to the Worship , and as such , are admitted to the accustomed Rites and Priviledges of your Church . Page 7. To charge all Addresses and the Oxford Parliament to the account of Dissenters , is not wise , any more than true , for it is to give the greater Numbers to the dissenting party , since it is plain , how unequal they were that fell in with that excluding humor in the Kingdom . But this is not all he has said , to prevent the Legislative Goodness to Diss●nters . They must not have Liberty , lest it be charged upon the Government as a design to bring in Popery and Arbitrary Power . I remember a Story of Harry Martin , that when Cromwell came to dissolve the Rump , to justifie his Action , among other things , he accused some of their Members of an evil Life , saying , Here sits a Drunkard , and there ( pointing to him ) sits an Whore-master ; Harry Martin sitting between two sober grave men , jogg'd them , saying , Which of you two does he mean ? The Dissenters must be blam'd of those that are Guilty . 'T is hard to suffer for Faults , and be chid of them that did them . No , 't was the Gentlemen of that Communion that impeach'd the Prerogative , in the Declaration of Indulgence , and set the Political capacity of the King in opposition to his National , and to make their business more popular , bestow'd that Comment upon it , of a design in the Court to let in Popery and Arbitrary Government . Upon the whole matter , 't is not unworthy of some thought , that this way of making Whigs and Fanaticks of all , that in every Point come not up to a Hair , though otherwise Men of Virtue , Piety , Wisdom , and perfectly Church-men , may prove of ill Consequence : for it narrows , where it is Wisdom to enlarge , and greatens , where Prudence enclines to lessen , I mean the Credit of Number . This makes me the more admire one Expression , viz pag. 8. That the Members of the Church of England have turn'd over to the Dissenters all the Excluders , and lay'd the Bill of Exclusion at their Doors , and wash'd her Hands of them , as Pilot did of our Saviours Blood , Where , besides the false Politicks of making so many thousand D●ss●nters in two Lines , and that without all hope of Recovery , he unhappily makes the Church of England men cowardly Pilot , and the Excluders to answer the place of our blessed Saviour . A pretty Allusion to credit the Church , and disgrace Excluders . This is not the happiest part of his Apology . But I would have hoped that a man who shows not to want a share of Wit and Expression , should be so disingenious as from the Author of the Defensive Sheet , saying , Take off the thing that Pinches , and see then whether the Church men or the Fanaticks and Catholicks will be most governable . To infer , Pers●cute the Church men , bestow the Bishopricks and Church Revenues amongst the Catholicks and Phanaticks , and see which will be the best qualifi●d , and most dutiful Subjects . A rare Expedient . May I not better say , a rare Consequence ? as if easing Dissenters , and not wringing their Backs , were stripping the Church , and cloathing Diss●nters in Velvit , then which , nothing less was thought of . This Incharity and Injustice ruin all . Such men cannot hope to escape the Judgment of God , that are so Injurious in their Judgment to men . But he is angry with his Grace , the D. of Buckingham for leading the Dance , and if a Dance it must be , it is an old Country one , at which he has been excellent of long time , and who would not Dance to such a Fidler ? But how Transubstantiation comes to be beholding to the Duke , whose Conclusion excludes it utterly , of which a Boy of seven Years old is judge , let the Gentleman consider once more . However , his Grace may happen to ask this Gentleman once in his Life , if he be the man that charges him with leading the Dance to men of no Honour , no Conscience , no Honesty , and that advocates a Cause of so much Treason and Impiety , as is laid to the charge of Liberty of Conscience . To the Dissenters Objection , Pag. 10. he says , in their Name , That all the ill things they have done , is because there are Laws made against them , and that they would be quiet , if they might have their Liberty ; and tells us , That their ill and disloyal Practices in Queen Elizabeth's time , drew the first Law upon them , and that was the 35 th of the Queen . But that is no Answer to the Objection , for they were made dangerous , as Conventicles are now , by suspition and prevention , not that they did any ill thing deserving that Severity ; but Church Refractoriness , Bishop Whitgist was pleased to translate into Sedition : The old way , Indeed , my Lord , they are Enemies to Caesar , and Exalters of another King , one JESUS . So that 't is begging the Question , to ground this Law on the seditious Practices of the Dissenters ; and we are to learn when any of our Time had a toleration to abuse , or when any such thing was in beeing , to charge our Political or Ecclesiastical Calamities upon . I only pray to be informed , I say , when , where and how ? For I am intirely of his mind , pag. 10. That wise Men will try as few Conclusions in Government ( if settled ) as is possible ; and yet when only one Conclusion is left to be tryed , and that so necessarily prayed and prest , methinks 't is not unwise to make the Experiment , when Mercy , Goodness and Charity are on that side . But alas ! the Author of this Apology is not contented to fasten upon an occasion given , and improve it with all the aggravation of an unkind Nature , but turns Fortune-teller , and reads us a Lecture by the slying of his Jack-daw , of our own insides & future Devices : A down-right Divination and Enthusiasm , as if he had been on an Errand to Delphos . Hear him , pag. 11. That we were all thunder-struck , dreaded a Prince we had offended , and that had so much diligence and courage to repay us , and therefore turned Trimers , went to Church , took the Sacrament , gave up the Game , set up for Loyal : And that in this Melancholly frame , it was his Grace found us when he publisht his Ess●y , and that no meaner Person durst do it , though enough follow him . Now the first part of the Story is false , and the last silly and saucy as well as untrue . I see Dissenters Vertues ( as few as they are ) must be their Vices for a need : Their quietness is from the stroke of Guilt , and their Conformity only Hypocrisie for Safety : They have a fine time of it , and are mightily oblig'd to this Gentleman's Goodness and Justice , much good may it do'um . But the Duke out of measure is made brave in a bad Cause , a Ca●aline at least , or if you will , a Cor●h , that is leading them back to Egypt again : A mighty Charge ; and but that it is not true , 't were an Impeachable business ; and because it is not , let this Gentleman take heed of a Scandalum Magnatum . But this cry for Liberty here , is to break out with Argile's Plot in Scotland . This is shrewdly hit . Politick every bit of it I thought Argile's Presbyterians and Liberty had not agreed so well together : I have heard such Folks hold as ill an Opinion of it , as this Gentleman , for his Ears . But bes●des all this , he tells us , Our time is short , we must in pure dispair do Fears ; and what are they but to maul and disgrace the Church Party at any rate ? But if they will give us as good Quarter as they have received from the three or four Pamphlets for Liberty , I dare make the Bargain , that the Dissenters shall look no farther after Bishopricks , nor Church Livings , and I would to God it might rest there . What a stir is here that men pray to be quiet ? O! but we know you won't be quiet , and therefore you shan't be quiet : There is nothing so idle , as being very cunning , and making every thing a Plot. So Tacitus makes Tiberius to have a deep one , in going to the House of Office : To be sure it was a necessary one . His Conclusion is hard upon us that advocates the Cause of tender Consciences , saying , We are men of no Honour , no Conscience , nor Honesty , but leaves the proof to be understood . Certainly he cannot have too much of those good Qualities , that advocates Tertullus like , against tender Consciences , and to give him his due , he is sensible of it ; for he presently acknowledges his sharpness , but excuses it with the baseness of those that dare affirm the Excluders were Church of England Men. But for all that , it falls out to be true , and nothing but Truth pinches any Body . He concludes in defence of the Church of England's Severity , and says , Tell me how Christ can be Head of opposite Bodies ? But what then ? must you persecute where your Head forbids it ? Though he is not Head of opposite Bodies , he does not destroy the Bodies of which he is not Head. But what does this Man think of an opposite Head and Body , the Head of one Mind , and the Body of another ? An Head and no Member . Riddle me , Riddle me , what 's this ? He bids us , Consider this following place of Scripture , and bless the World with a Comment , Rev. 11.20 . Notwithstanding I have a few things against thee , because thou sufferest ( or toleratest ) that Woman Jezabel , which calleth her self a Prophetess , ( a godly Woman ) to teach and seduce my Servants to commit Fornication , and to eat things sacrificed to Idols . Now says he , I would fain know how long ●oleration has been a Christian Virtue , Rev. 11. By this never trust me , one would think him a Divine , every Inch of him , that can so cleaverly take Not Tolerating IN Communion , for Not Tolerating OUT of Communion . But is this the Dissenters case ? Have they askt for the Churches , or do they usurp the Pulpits ? or out of your Communion either , do they teach the use of Fornication , and Idolatrous Food ? What stuff is this for a man of some Wit and Words ? Besides , Jezabel was a Persecutor , and believed a Whore , which , with all the manners I have , I would fain know to whose Church it is the most part of our English Jezabels go ? For his Query , How long Toleration has been a Christian Virtue ? 'T is plain , ever since Christ came , That bid the Tares should grow with the Wheat till the Harvest , which his own blessed Comment says , Is the end of the World , where I should be glad to meet this Gentleman , upon my Word . Till then , I would fain have him and his Friends let us alone , and then do their worst . Luke 9 54 , 55 , 56. They said , Lord , wilt thou that we command that Fire come down from Heaven , and consume them , even as Elias did ? But Jesus turned about , and rebuked them , and said , Ye know not what Spirit ye are of : For the Son of Man is not come to destroy mens Lives , but to save them . An Exposition upon which , because the Question is perfectly in the Text , is humbly begg'd , Of his to Command With Liberty of Conscience . FINIS Notes, typically marginal, from the original text Notes for div A54102-e320 See Sir Sim. Dew . pag. 140. & 207. 
A54104	----	A brief account of the province of Pennsylvania, lately granted by the King, under the great seal of England to William Penn and his heirs and assigns Penn, William, 1644-1718. 1681 Approx. 26 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54104 Wing P1255 ESTC R18857 13048413 ocm 13048413 96948 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54104) Transcribed from: (Early English Books Online ; image set 96948) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:14) A brief account of the province of Pennsylvania, lately granted by the King, under the great seal of England to William Penn and his heirs and assigns Penn, William, 1644-1718. 8 p., 1 folded leaf of plates : map. Printed for Benjamin Clark ..., [London : 1681?] Caption title. Imprint from colophon. Signed: William Penn. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pennsylvania -- History -- Colonial period, ca. 1600-1775. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A brief Account of the Province of Pennsylvania , Lately Granted by the KING , Under the GREAT Seal of England , TO WILLIAM PENN AND HIS Heirs and Assigns . SInce ( by the good Providence of God , and the Favour of the King ) a Country in America is fallen to my Lot , I thought it not less my Duty , then my Honest Interest , to give some publick notice of it to the World , that those of our own or other Nations , that are inclin'd to Transport Themselves or Families beyond the Seas , may find another Country added to their Choice ; that if they shall happen to like the Place , Conditions , and Government , ( so far as the present Infancy of things will allow us any prospect ) they may , if they please , fix with me in the Province , hereafter described . I. The KING'S Title to this Country before he granted it . It is the Jus Gentium , or Law of Nations , that what ever Waste , or unculted Country , is the Discovery of any Prince , it is the right of that Prince that was at the Charge of the Discovery : Now this Province is a Member of that part of America , which the King of Englands Ancestors have been at the Charge of Discovering , and which they and he have taken great care to preserve and Improve . A Map of Some of the South and east bounds of PENNSYLVANIA in America being par●ly Inhabited . Sold by John Thornton at the Signe of England Scotland and Ireland in the Minories , and by John Setler at his Shop in Popes head Alley in Cornhill LONDON . II. William Penn's Title from the KING . An Abstract of the Patent GRANTED BY THE KING , To VVilliam Penn. &c. The Fourth of March , 1681. I. VVE do Give and Grant ( upon divers considerations ) to William Penn his ) Heirs and Assigns for ever all that Tract of Land in America with all Islands thereunto belonging That is to say from the beginning of the fortieth degree of North Latitude unto the forty third Degree ( of North Latitude whose Eastern bounds from Twelve English Miles above New-Castle ( alias Delaware Town ) runs all along upon the side of Delaware River . II. Free and undisturb'd use and passage into and out of all Harbours Bays Waters Rivers Isles and Inlets belonging to or leading to the same Together with the Soyl Fields Woods Vnderwoods Mountains Hills Fenns Isles Lake & Rivers Waters Rivulets Bays and Inlets Scituate in or belonging unto the Limits and Bounds aforesaid Together with all sorts of Fish Mines Mettles , &c. To have and to hold to the only behoof of the said William Penn his Heirs and Assigns for ever To be holden of us as of our Castle of Windsor in free and common soccage paying only two Beaver skins yearly . III. And of our further Grace we have thought it fit to erect and we do hereby erect the aforesaid Countrey and Islands into a Province and Seigniory and do call it Pennsilvania and so from henceforth we will have it call'd . IV. That reposing special confidence in the wisdom and justice of the said William Penn we do grant to him and his Heirs and their Deputies for the good and happy Government thereof to ordain and enact and under his and their seals to publish any Laws whatever for the publick uses of the said Province by and with the Advice and Approbation of the Free-holders of the said Countrey or their delegates so as they be not repugnant to the Law of this Realm and to the Faith and Allegiance due unto us by the legal Government thereof . V. Full power to the said William Penn , &c. to appoint Iudges Leiutenants Iustices Magistrates and Officers for what causes soever and with what Power and in such Form as to him seems convenient also to be able to Pardon and Abolish Crimes and Offences and to do all and every other thing that to the compleat Establishment of Iustice unto Courts and Tribunals forms of Iudicature and manner of proceedings do belong and our pleasure is and so we enjoyn and require that such Laws and Proceedings shall be most absolute and available in Law and that all the Leige People of us our Heirs and Successors inviolably keep the same in those parts saving to us smal appeals . VI. That the Laws for regulating Property as well for the discent of Lands as enjoyment of Goods and Chattels and likewise as to Felonies shall be the same there as here in England until they shall be altered by the said William Penn his Heirs or Assigns and by the Freemen of the said Province or their Delegates or Deputies or the greater part of them . VII . Furthermore that this new Colony may the more happily encrease by the multitude of People resorting thither therefore we for us our Heirs and Successors do hereby grant License to all the Leige People present and future of us , &c. ( excepting such as shall be specially forbidden ) to Transport themselves and Families into the said Country there to Inhabit and Plant for the publick and their private Good. VIII . Liberty to Transport what Goods or Commodities are not forbidden paying here the Legal Customs due to us , &c. IX . Power to divide the Countey into Counties Hundreds and Towns to Incorporate Towns into Burroughs and Burroughs into Cities to make Fairs and Markets with convenient Priviledges according to the merit of the Inhabitants or the fitness of the place And to do all other thing or things touching the premises which to the said William Penn his Heirs or Assigns shall seem meet and requisite albeit they be such as of their own nature might otherwise require a more special commandment and warrant then in those presents is express'd . X. Liberty to Import the Growth or Manufactures of that Province into England paying here the Legal duty . XI . Power to erect Ports Harbours Creeks Havens Keys and other places for Merchandizes with such Iurisdiction and Priviledges as to the said William Penn , &c. shall seem expedient . XII . Not to break the Acts of Navigation neither Governour nor Inhabitants upon the penaltys contained in the said Acts. XIII . Not to be in League with any Prince or Country that is in War against us our Heirs and Successors . XIV . Power of safety and defence in such way and manner as to the said William Penn , &c. seems meet . XV. Full power to Assign Alien Grant Demise or Enfeoff of the premises so many and such parts and parcels to those that are willing to purchase the same as the said William Penn thinks fit to have and to hold to them the said Persons their Heirs or Successors in fee Simple or fee Tail or for term of Life or Lives or years to be held of the said William Penn , &c. as of the said Seigniory of Windsor by such Services Customs and Rents as shall seem fit to the said William Penn his Heirs and Assigns and not immediately of us our Heirs or Successors and that the said Persons may take the premisses or any Parcel thereof of the said William Penn , &c. and the same hold to themselves their Heirs and Assigns the Statute Quia emptores Terrarum in any wise notwithstanding . XVI . We give and grant License to any of those Persons to whom the said William Penn , &c. has granted any Estate of Inheritance as aforesaid with the consent of the said William Penn to erect any parcel of Lands within the said Province into Mannors to hold Courts Barron and view of Francke-pledge , &c. by Themselves or Stewards . XVII . Power to those Persons to Grant to others the same Tenures in fee simple or otherwise to be held of the said Mannors respectively and upon all further Alienations the Land to be held of the Mannor that it held of before the Alienation . XVIII . We do Covenant and Grant to and with the said William Penn his Heirs and Assigns that we will not set or make any Custom or other Taxation upon the Inhabitants of the said Province upon Lands Houses Goods Chattels or Merchandizes except with the consent of the Inhabitants and Governour . XIX . A charge that no Officers nor Ministers of us our Heirs and Successors do presume at any time to attempt any thing to the contrary of the premises or in any sort withstand the same but that they be at all times aiding to the said William Penn and his Heirs and to the Inhabitants and Merchants their Factors and Assigns in the full use and benefit of this our Charter . XX. And if any doubts or questions shall hereafter arise about the true sense or meaning of any Word Clause or Sentence contained in this our Charter We will Ordain and Command that at all times and in all things such Interpretation be made thereof and allowed in any of our Courts whatsoever as shall be adjudged most advantageous and favourable unto the said William Penn his Heirs and Assigns so as it be not against the Faith and Allegiance due to us our Heirs and Successors . In Witness whereof we have caused our Letters to be made Patents . Witness our self at Westminster , &c. The KING's Declaration TO The Inhabitants and Planters of the Province of PENNSYLVANIA . CHARLES R. VVHereas His Majesty in consideration of the great merit and faithful services of Sir William Penn deceased , and for divers other good Causes Him thereunto moving , hath been Graciously pleased by Letters Patents bearing Date the Fourth day of March last past , to Give and Grant unto William Penn Esquire , Son and Heir of the said Sir William Penn , all that Tract of Land in America , called by the Name of Pennsylvania , as the same is Bounded on the East by Delaware River , from Twelve miles distance Northwards of New-Castle Town , unto the three and fourtieth Degree of Northern Latitude , if the said River doth extend so far Northwards , and if the said River shall not extend so far North-ward , then by the said River so far as it doth extend : And from the Head of the said River , the Eastern Bounds to be determined by a Meridian Line to be drawn from the Head of the said River , unto the said Three and fourtieth Degree , the said Province to extend Westward Five Degrees in Longitude , to be Computed from the said Eastern Bounds , and to be Bounded on the North , by the Beginning of the Three and fourtieth Degree of Northern Latitude , and on the South , by a Circle Drawn at Twelve Miles distance from New-Castle Northwards , and Westwards unto the Beginning of the Fourtieth Degree of Northern Latitude , and then by a straight Line Westwards to the limit of Longitude above mentioned , together with all Powers , Preheminencies , and Iurisdictions necessary for the Government of the said Province , as by the said Letters Patents , Reference being thereunto had , doth more at large appear . His Majesty doth therefore hereby Publish and Declare his Royal Will and Pleasure , That all persons Setled or Inhabiting within the Limits of the said Province , do yield all Due Obedience to the said William Penn , His Heirs and Assigns , as absolute Proprietaries and Governours thereof , as also to the Deputy or Deputies , Agents or Lieutenants , Lawfully Commissionated by him or them , according to the Powers and Authorities Granted by the said Letters Patents ; Wherewith His Majesty Expects and Requires a ready Complyance from all Persons whom it may concern as they tender his Majesties Displeasure . Given at the Court at Whitehall the Second day of April , 1681. In the Three and thirtieth year of Our Reign . By His Majesties Command , CONWAY . III. The Reason of the Grant. The reason and ground of this Grant from the King , to Him and his Heirs , &c. Was his Petition to the King , in which he set forth . His Fathers Services , his own Sufferings and Losses , in relation to his Fathers Estate ; And lastly . His long and costly Attendance without success : In right , and consideration of which , the King was graciously pleased to make the aforesaid Grant ; to which Title , the said William Penn adds that of the Natives by purchase from them . IV. Of the Country , and its Produce . It lies 600. Miles South of the Latitude of England ; and as it is of the same side of the Line , so it is about the same degree with Mompellier in France , or Naples in Italy : The Air is generally clear and sweet , the Summer is longer and Hotter , and Winter shorter , and sometimes Colder than in England : The Soil is said to be as good as any in those parts . It commonly produceth Oak , Cedar , Mulbery , Chesnut , Walnut , Firr , Cyprus , Ash , Beech , Popaler , Saxafras , Medaler , Plumbs , Grapes , Peaches , Strawberries , Huckleberries , Cranberries , Hopps , &c. English Fruit takes kindly , and produceth suddainly and plentifully : The Woods are furnished with Store of Wild Fowl , as Turkeys , Pheasants , Heath-Cocks , Patridges , Pidgeons , &c. The Earth well Watered with Springs and Rivers , and the Rivers stored with Fish , as Sturgion , Sheepsheads , Drums , Cat-fish , Shads , Ecles , and abundance more : With Fowl , as Swans , Gray and White Geese , Duck , Mallard , &c. The Corn of the Country used by the Indians , produceth four hundred sold , is Good and Hearty , both in Milk , and made into Bread ; the price two Shillings six pence the Bushel : There is also good English Corn , as Wheat , Barly , Rye , and Oates ; Wheat under four Shillings the Bushel , Barly and Rye , under three Shillings the Bushel , Oates about two Shillings the Bushel : There are also very good Pease , and Beans of several sorts . The Beef is good , but Pork is very Sweet : The Beef at three pence , the Pork at two pence half-penny the pound ; Batter at six pence a pound , Peaches to Eat , or make Drink of , at eight pence the Bushel ; a Cow and Calf about the Spring of the Year , at five pounds , a pair of Oxen at ten pounds , a good Breeding Sow at thirty Shillings , a Young good Breeding Mare , at eight pounds . But it is to be Noted , that these foregoing prises and sums , are to be paid with one half of the Value in English Goods , at the Rates they are bought at in England ; for example , four pounds English paies for the Breeding Mare , that is Rated at eight pounds , the like with the rest . The Country also abounds with several sorts of Wild Creatures , as Elkes , Deer , Beavers , Racoons , Mincks , Martins , Wild Catts , Otters , &c. some of which are good Food , and Cheap , as a Fat Buck at two Shillings , English Goods , others of them considerable for their Furs : The way of Traffique , is to send to the Southren Plantations , Corn , Beef , Pork , Fish , Sider , and Pipe-staves ; the Skins and Furs for England . The Conveniency that belongs to the Province in point of Navigation , is two fold ; the one through Chesapeak Bay , and the other Delaware Bay , by which Ships of great Burthen may come and Trade to the said Province . V. Of the present Inhabitants . That part of the Country which is at all Inhabited , is at the head of Chesapeak Bay , and on the West side of Delaware River , they are by Nation , Sweeds , Dutch , English , who are capable of giving Entertainment to New Commers , till they can provide for themselves . VI. What the Country is believed capable of . It is thought by several knowing Persons , that have Travelled those parts of America , and have been well acquainted with places in Europe of the same degree , that there may be Silke , and Wine , if not Oyle ; and for Flax , Hemp , Woad , Madder , Liquorish , Pot-ashes , and Iron , there needs to be no question . VII . Of the Government . 1st . The Governour and Free-holders , have the power of making Laws , so that no Law can be made ; nor Money raised , But by the Peoples consent . 2ly . That the Rights of the People of England are in force there . 3ly . That making no Law against Allegiance , they may make all Laws requisite for the Prosperity , and Security of the said Province . VIII . Of the Conditions . The Province is cast at a penny an Acre ; But he sets apart several parcels , which he calls Shares ; these he sells ; saving a Quit-rent , necessary for to secure the Title and Tenure : That is , whereas 5000. Acres ( which makes a Share ) comes ( at a penny an Acre ) to 20. l. 16. s. 8. d. yearly , for 100 ▪ l. down , he sells off the yearly Rent of 18. l. 6. s. 8. d. and reserves but 50. s. which may be reduc'd as the purchaser pleases , but something must be reserved for the Security of the Title : To which , the Royalties proper to Mannors in England , as Hunting , Fowling , Fishing , with all common Mines , Minerals , and a Proportion of Royal Mines also ( if sound within any ones propriety ) is affixed by the general Concessions . And that such as are not able to purchase , yet willing to go , and capable to pay their Passage , and their Servants , may not be excluded . It is hereby Declared , that every such Person , for himself , and Wife , and every Child , Male or Female , if sixteen Years of Age , shall have right to take up at 1. d. per Acre , Fifty Acres by the Head , to him and his Heirs for ever , in lieu of Purchasing , which shall be by the Surveyor of the Country set out so soon as the said person comes to take it up : And to encourage such Children and Servants to serve their Parents , Masters , or Mistresses , the full time for which they are Engaged , Diligently and Faithfully ; Every such Child or Servant , shall have Right to take up 50. Acres at but two Shillings Quit-Rent for ever , which makes him a Free-holder of the Country . IX . Persons fittest for Plantations . Those persons that Providence seems to have fitted for Plantations , are Industrious Husbandmen , Laborious Handicrafts : As Carpenters , Ship-wrights , Rope-makers , Smiths , Brick-makers , Weavers , Taylors , Tanners , Coopers , Mill-wrights , Joyners , Shooe-makers , Turners , Potters , such as dress Flax , Hemp , and Wool ; With many others . It seems also a fit place for Younger Brothers , and Men of small Estates , who with the Industry of a few Servants , may in two or three years time , be plentifully accommodated ; Also all Ingenious Men , that are lovers of Planting , Gardening , and the like quiet , and useful Imployments . A Plantation seems a fit place for those Ingenious Spirits , that being Low in the World , are much clog'd and oppressed about a Lively-hood ; for the means of Subsisting being easy there , they may have time , and opportunity to Gratify their Inclinations ; and thereby improve Science , and help Nurseries of People . There are an other sort of Persons , not only fit for , but necessary in Plantations ; and that is , Men of Universal Spirits , that have an Eye to the good of Posterity ; and that both understand , and delight to promote good Discipline , and Just Government among a Plain and Well intending People : Such Persons may find room in Colonies , for their good Counsil and Contrivance , who are shut out from being of much use or service to great Nations , under settled Customs . But they that go , must wisely count the Cost , For they must either work themselves , or be able to imploy others . A Winter goes before a Summer , and the first work will be Countrey Labour , to clear Ground , and raise Provision ; other things by degrees . X. What is fit for the Journey , and first to be done there . 1st . The Passage for Men and Women is Five Pounds a head , for Children under Ten Years , Fifty Shillings , Sucking Children Nothing , for Freight of Goods . Forty Shilling per Tun ; but one Chest to every Passenger Free. 2ly . The Goods fit to take with them for use or sale ; are all Utensils for Husbandary and Building , and House-hold-stuff ; Also all sorts of things for Apparrel , as Cloath , Stuffes , Linnen , &c. Wherein all that desire , may be more particularly Informed , by Philip Ford , at the Hood and Scarf in Bow-lane in London . Lastly , Being by the Mercy of God safely Arrived ; be it in October , Two Men may clear as much Ground for Corn , as usually brings by the following Harvest about Twenty-Quarters ; In the mean time they must buy Corn , which they may have as aforesaid ; and if they buy them two Cows , and two Breeding Sows ; with what the Indians for a small matter will bring in , of Fowl , Fish , and Venison ( which is incredibly Cheap , as a Eat Buck for Two Shillings ) that , and their industry will supply them . It is Apprehended , that Fifteen Pounds stock for each Man ( who is first well in Cloaths , and provided with fit working Tools for himself ) will ( by the Blessing of God ) carry him thither , and keep him , till his own Plantation will Accommodate him . But all are most seriously cautioned , how they proceed in the disposal of themselves ; 'T is true , The Earth is the Lords , and the Fullness thereof ; and it seems to many , to be the time wherein those desolate Western parts of the World are to be Planted , and have their Day , as Asia , Africa , and Europe have had ( of which the● are divers Prophesies extant ) yet let all have a Reverend regard ●o God's Providence in their Removal , and be serious in it , rather seeking the Comforts of retirement , and a sufficiency for Life ( like the Blessed Patriarke of Old ) th● Ease , Fulness , and Wealth . And it is further Advised , that all such as go , would at least get the Permission , if not the good Likeing of their near Relations ; for that is both Natural , and a Duty incumbent upon all : And by this means will natural Affection be Preserved , and a Friendly and Profitable Correspondence maintained between them . In all which , God Almighty ( who is the Salvation of the Ends of the Earth ) Direct us , that His Blessings may attend our Honest Indeavours ; and then the Consequence of all our Undertakings , will be to the Glory of His Great Name , and the true Happiness of Us , and our Posterity . Amen . William Penn. POSTSCRIPT . WHoever are desirous to be concern'd in this Province , they may be treated with , and further Satisfied , at Philip Fords in Bow-lane in Cheap-side , and at Thomas Rudyards , or Benjamin Clarks in George-yard in Lombard-street , London . There is likewise Printed a Map of Pennsylvania , together with a Description at the End of it ; and some Proposals . THE END . LONDON , Printed for Benjamin Clark in George-yard in Lom-bard-street . 1681. Notes, typically marginal, from the original text Notes for div A54104-e10 ☞ 
A54117	----	Caution humbly offer'd about passing the bill against blasphemy Penn, William, 1644-1718. 1698 Approx. 14 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54117 Wing P1264 Wing C1564A ESTC R220481 43665036 ocm 43665036 36348 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54117) Transcribed from: (Early English Books Online ; image set 36348) Images scanned from microfilm: (Early English books, 1641-1700 ; 2129:14 or 2604:1) Caution humbly offer'd about passing the bill against blasphemy Penn, William, 1644-1718. 7 p. s.n., [London : 1698?] Caption title. Place and date of publication from Wing (2nd ed.). This item appears at reel 2129:14 as Wing (2nd ed.) P1264, and at reel 2604:1 as Wing (2nd ed.) C1564A. Reproduction of original in: British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Oaths -- Early works to 1800. Blasphemy -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion CAUTION Humbly Offer'd ABOUT Passing the Bill against Blasphemy . THE Caution requisite in the Consideration of the Bill against Blasphemy , is this , that the Word may be so well Distinguish'd and Explained , that it may not prove , in Practice , a greater Snare and Suffering to Good Men , than a Restraint upon Ill Ones . For if it be left Ambiguous , so that it may Affect Religious , as well as Lewd and Wicked People , it will , like the Trojan Horse , carry an Army in the Belly of it , to serve the Spleen or Pride of every Party , in their turn of Government , to Oppress the Rest . Charity forbids me to think the Gentlemen , whose Zeal is Imploy'd to Promote the Success of this Bill , have any such unfair Latitudes in their Design ; and therefore I shall First say , What Blasphemy is in it self . Secondly , How Blasphemy is Cognoscible to the Civil Authority , and how far It may fall within Its Province to Consider and Suppress . Blasphemy . then , in it self , is certainly , a Speaking Evilly of God : But what that Evil Speaking is , and how to Distinguish and Explain it , to the Magistrates Purpose , will be the Narrow and Pinch of the Question . I Grant , a Man that shall Seriously Prosess some Erroneous Opinion concerning God , upon a weak Judgment , or a mistaken Education , that Contradicts the Express Text of Holy Scripture , may be said to hold a Blasphemous Opinion , just as such may be said to take God's Name in vain , that Pray to Him , and yet hate to be Reformed by Him : And is God Charges Blasphemy on them that say they are Jews , and are not , but of the Synagogue of Satan : Which , whether it was Error or Hypocrisie , It does not appear to be of such a Nature as is Punishable by the Civil Magistrate . I therefore Distinguish and Say , That Blasphemy , as it falls under the Notice of Civil Power , is not an Humble and Serious Mistake of the Text , but a Presumptuous and Despiteful Expression , or Opinion about the Nature and Being of God : An Irreligious and Scornful Treating of the Divine Majesty in his Nature and Attributes ; and not an Incongruous Speculation , or Erroneous Notion from an Unsound Judgment , or a Misguided Conscience . For what is true of an Heretick , and is his Characteristick , is also true of a Blasphemer ; that is , not a Mistaken , but a Guilty Man : Not a Conscientious , but an Irreligious Person : One that is Condemned in himself , who Dares the Divinity , and Proudly Acts against Knowledge , and so , Conscious to himself of his own Evil and Error . Thus the Apostle to Titus ; A Man that is an Heretick , after the first and second Admonition , Reject ; Knowing that he that is such , is Subverted and Sinneth , being Condemned of himself . And such a Self-condemned Sinner is the Blasphemer proper for the Magistrates Cognizance . Not Considering well of this one word Heretick , in the Apostles sence , viz. One Self-Condemned , or Condemned of Himself , has fill'd the World with Blood and Misery through many Generations . Whereas had St. Paul's Definition and Direction been understood and follow'd , Mistaken Men had been Pittied and Informed , and not Persecuted and Killed for Gods sake ; while the Impious Contemners and Blasphemers of God and Religion had met with their Deserts from the Civil Magistrates . But I will readily confess , that a Person never so Serious in his Mistake concerning God , may very well be Disowned by the Church he is a Member of , because the contrary Sentiment might be one of the Terms of Communion , and no Wrong done ; But Therefore , to say , Take him Goaler , though otherwise a Vertuous , Peaceable and Charitable Man , is a Method , not to be Justified by True Christianity ; especially when that which is required to be Believed , is the Comment , and not the Text , which alone should be Sacred and Controuling in point of Doctrine among Christians . And to say True , 't would be too hard a Task , to defend the Imposition of a Doctrine , not delivered in the Terms of Scripture , which is the Great Creed of Christians , when the Party to Believe does not refuse to give his Faith in the Terms thereof : For after all , Truth loses no Ground by fair Concessions , and I know not how we can well deny that Comments are a sort of Begging of the Question , which have not a Voice from Heaven to Confirm them . I perceive the Bill is Fram'd in favour of the Christian Religion , and of the Trinity , as a main Pillar of it . But after all , I believe our Good Lives will best Recommend and Maintain It. Framing of Creeds hath cost former Ages so very Dear , by the Distraction of Churches , and the Destruction of People , that it were great pitty fresh occasions should be given to Revive a Controversie so well laid . This Quarrel alone , had so besmeared the Face of Christianity with Blood , in the first Ages of the Church , that it lost to Christians that Reverence with the Gentiles , their Piety and Charity had before rais'd to themselves , and their Profession : And whatever we may think , nothing else can Repair our Breaches , and Restore to us Paths to Dwell in . There are several sorts of Creeds , I know , as the Athanasian , Nicean , Sabellian , and in short the Real and Nominal Trinitarians . But since none can be so orthodox as that deliver'd to us in Gods Book , why should we press the point further ? Who can Determine with equal Authority to that of the Holy Ghost ? Who can express His mind Apter ? Or how can we frame a better General to Center In ? At least to maintain Charity by , If our sentiments of the Intention of the Text are not the same ? I speak this with great respect to the secular Authority . For it is certain , that the several Churches , or Religious Societies that may hold these several Modes of Trinity , have that Power over their own Members , by the Common Rules of Fellowship , that as to such Points as are the Terms of Communion , They may Respectively deal with any of them that may forsake their usual Belief ; so far as refusing them any further Communion . But for the Civil Authority , at this time of Day , to Interpose , and Penally Impose any one of them , unless it were the sacred Text ( to which all Parties Refer and Submit ) looks something hard : And when we consider the Divided State of the Nation , the Learning and Freedom of Spirit that is now among the People , and the Liberty of Conscience they are in the Possession of , I must acknowledge , I cannot see the Prudence of it . But to make Property a Sacrifice for mistakes about Religion , if yet it be a mistake ; and to make it So by the vote of Civil Authority , that indeed may Conclude but not Convince , ( for that pretends not to an Infallible Spirit of Decision , as to Truth and Error ) has certainly a Difficulty in it not easily overcome : Since to me it seems to shake those Fundamental Laws by which Property is Declared and Desended . For it is hard to apprehend how Faith is the Foundation of Property . Nor is this all ; for if this Bill Pass , to pick a hole in the Coat of any one Party this time , the rest may say , that perhaps lye open to be hitt upon other Points , what know we but that it will be our Turn next time ; and tho' as to this Doctrine we are within the Pale and Safe , yet upon other Articles we may at another time be equally exposed ; and so that which cannot be done at once , may , in the same manner , by little and little , be accomplished at last , to the Prejudice of every Interest that Dissents from that which is uppermost ? I mean , a forced Uniformity in Worship , Doctrine and Discipline . Certainly Presidents in so Nice a Case must be very dangerous , and every Party being concern'd in every Party's Security , it is obliged , by its own safety , to endeavour the safety of the Rest , tho' , as to the Point on Foot , They Differ'd as much from the Party in Question , as that which holds the Chair . I confess this Consideration moves much with me ; and if their be any ground for it , then certainly there can be no Good One now , for a Bill against Blasphemy , without great Caution and Distinction in the wording of it ; lest Virtue suffer more than Vice , and Dissent rather than Impiety . I have been the Freer in this matter , being neither Deist nor Socinian ; and have no other Exception to the Bill , than that which I have Exprest : For I fear it will be an Occasion of Animosity , if not of Persecution : And as it has more than once happened , that part which Affects the Conscientious shall be more Vigorously Executed , than that which Regards the Irreligious Blasphemer . For it has been Observed , during the Reign of King Charles the Second , that the Dissenters Suffered more in One Year that the Laws were put in Execution , for their Religious Meetings , than the Impious and Debauched did in his Whole Reign : So much more Inclinable were some Men to Wink at Wickedness than Indure a Conscientious Dissent : Of which the Ecclesiastical Courts were but too great an Instance , as well as the Ordinary Sessions of Justice To Conclude , but with all Submission and Respect to Authority , I say again , to make a Culpable and Punishable Blasphemy , there must be an Irreligious and Despiteful Intention and Design in the words of the Person Accused . And here I conceive the Civil Magistrate has the full and free use and exercise of his Authority against Blasphemy : For Blasphemy , in this Sence , Corrupts Good Manner , being a plain and Impudent Indignity and Affront upon the most High Good and God ; and merits not only Law , but the warmest Zeal to suppress It : For to endure it , as it hath been , God knows , too long and too much already , is the high way to Provoke God to vindicate his own Glory and Soveraignity at the cost of the whole Nation ; wherein the Innocent may happen to suffer with the Guilty , tho' to these a Judgment , and to them but an Affliction . It is to be Lamented , as well as aborr'd , that a People of so much Light and Knowledge , and under such pretences to Reformation , should want Zeal to ther Power , to Root out such Scandalous and Impious Practices from among us . There are good Laws , if they were but Imployed to discourage such Irreligious Persons , let their Quality be what it will. Law knows No Respect of Persons , Tho' it too often happens that many Cloathed with Authority Do , that have the Power and are sworn to Suppress them . And indeed , as the case stands , If we are in earnest to suppress Blasphemy , Prophaness and Debauchery , There seems to be but two ways in the Power of the Civil Magistrates ; but they are good ones , and might be in great measure effectual . First , to suppress all Play-Houses , and Gameing-Houses , and Places of Looseness and Debauchery , those Seminaries or Nurseries of Impiety : That have palpably Relax'd the Ancient Discipline of the Nation , and corrupted the Youth of it , to the Ruin of the Honour , Virtue and Fortune , of many Ancient and Worthy Families : And which therefore are the Scandal and Aversion of the Sober Men of every Perswasion . The next way to Extinguish Vice , is to make a Vicious Man Uncapable of being a Magistrate ; who , being conscious of his own Ills , will but faintly Punish other Men's , and whose Power will Awe others from Informing against him . If Publick Employments and Marks of Favour were made the Rewards of Virtue and Ability , where-ever they are found , we should quickly see an Alteration among the Gentry of England , and by their Power and Example , a Reformation among the Common People . And to say true , If Virtue , and not Opinion , were the Test , England would have the Use and Service of the Sobriety and Good Sence of all Her People , for the Suppression of Vice , and Introducing of a General Reformation of Manners : Which God Almighty send . THE END . 
A44560	----	The spiritual bee, or, A miscellany of scriptural, historical, natural observations and occasional occurencyes applyed in divine meditations by an university pen University pen. 1662 Approx. 213 KB of XML-encoded text transcribed from 139 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A44560 Wing H2872 ESTC R30341 11296143 ocm 11296143 47340 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44560) Transcribed from: (Early English Books Online ; image set 47340) Images scanned from microfilm: (Early English books, 1641-1700 ; 1464:7) The spiritual bee, or, A miscellany of scriptural, historical, natural observations and occasional occurencyes applyed in divine meditations by an university pen University pen. Horsman, Nicholas, fl. 1689. Howard, Luke, 1621-1699. Penn, William, 1644-1718. [10], 120, 135, [8] p. Printed by A. & L. Lichfield for Edw. & Joh. Forrest, Oxford : 1662. Sometimes attributed to Nicholas Horseman, Luke Howard and also to William Penn. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-12 Jonathan Blaney Sampled and proofread 2005-12 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE SPIRITUAL BEE , OR A MISCELLANEY Of Scriptural , Historical , Natural Observations , and Occasional occurrencyes , Applyed IN Divine MEDITATIONS . By an Vniversity Pen. It is my Meditation all the day long . Psal . 119. 97. OXFORD , Printed by A. & L. Lichfield , for Edw. & Joh. Forrest , 1662. To the Much Honored Sr. COPLESTON BAMPFIELD High Sheriff for the County of Devon. Much Honored Sir , I should not have known how to have skreened my self from the imputation of Overvaluing this Paper , if I had thought it had merited your Acceptance , much less your Patronage : for , in reference to the latter , as I esteem custom no sufficient Warranty , for men's making the Portal a guard & defence to the City , judging themselves sufficiently secured from those assails to which they are otherwise liable and exposed , by placeing some Name of Repute in the Entry ; so I could not but account it , as highly above the infirmities as the bulk of this pamphlet , to deserve the Pasport of your Name standing in the Front , to induce the world ( which is that I designe in this Dedication ) to be at least Civill to it : And in reference to the former , could these Lines change their hue and put on Red , they would but in type represent that Consciousness of many imperfections which Guilt hath made legible in the Authours Countenance : So that waving all plea of Title by desert , to your acceptance as well as Protection , I must cast my self entirely upon your Pardon ; which I presume I shall not be long in suing out , having anticipated the severest Award any other Judge can passe , by a more rigid Censure of my own , which I hope will procure favour for him , who is Much Hond. Sir , Yours truly devoted in all Christian Observance . Oxon. Aug. 2d . 1661. To the Christian Reader . Reader , IT is the happy advantage of our Contenplative Life above all others , that we can never find the leisure to be truly and entirely Idle ; and when we have a Writ of Ease given us from more ordinary and necessary occasions , even in our relaxations and remissions , the Mind inured to Speculation will find out some matter or other to work on , and busie it's self about ; and it can as little be wholy reposed from that activity and motion , as the Sea from agitating and moving its self , or the eye while open from seeing . This small Collection of Thoughts which thou art here presēted with , hath the issue of my improvement of that advantage ( Losse of Time in its smalest parcels , being that which I have alwayes desired to reckon in the heaviest Jtem of those things I am accountable for to my Discretion ) being only the product of my retirement home into mine own bosome , in those intervals , & respites which have been afforded me from other Litterary Employments , quibus in occupationis exilium missus sum : ( which consideration will also furnish me with an Apology for that Inequality of style which the more judicious reader may observe the various parts of this Abortive to be formed with ) & I confesse scarce any thoughts did ever with so great a relish steal my time & mind away as those which I have thus expended . My Papers would easily have afforded to have swell'd the size , but I would not presume to entrench further upon thee , till thy candour towards this were secured . As I judge it vainly imprudent to have recourse to those known and usuall pretences of , preventing false Copies , importunity of Friends , casting in their Widow's mite &c. so commonly served up as excuses , and Vouchees of Publication ( though I might perchance use some of them with more grounds then some , who impose upon the vulgar by setting up their cry at greatest distance from their Nest , like Lapwinges ) So likewise I deem it tediously formall to make Defensatives & enter cautions against the Critick and the censurer ( the Zoilus & Momus : ) Although , as they are wont to rub Hives with bitter herbs to defend them from venomous creatures , so I could wish I had an Antidote against some Readers that make it their busines , like Flies to seek out and stick upon sore places only , or which is worse , like Spiders , to gather and by an innate virulency concoct into poyson that , which of it self was of an innoxious nature : However , while I lye post siparium , and my writing is like that upon the Wall to Beltshazar , where the hand only was seen not whose it was , my Curtaine will be instead of a Sheild as well as a vaile . As for this manner of writing some have thought it as advantageous to publike improvement as any ; having observed that it hath been the unhappy fate of Polemicall and controversall bookes rather to enlarge & widen then close differences , in so much that their usefulness otherwise doth seldome countervail and expiate for their disadvantage this way : and for Doctrinall writings their numerousness doth rather oppresse then benefit , rather satiate then satisfie the Reader ; and I have sometimes thonght the case to be much the same here , as it hath been observed concerning being versed in Books of History that it makes men wiser then those of Policy , as furnishing us with Instances as well as Rules , and * as it were upon the Stage dressing up and personating the Precept so , as that our mindes shall have a more full and advantageous prospect of it . I doubt I am justly jealous in fearing it a self flattery to think here may be that variety which may not be wholy without profit : That Divine whose aime is only to please , never pleased me ; and yet withall I ever judged it impossible for a man to profit that pleased not . If wax may be here hiv'd up as well as Hony , yet both may be some way usefull . Where the grounds from which I have made my startes do not afford such plenty of beneficial thoughts ( which is to be imputed to the poverty of that treasure of which the Authour is owner ) yet there perchance what is discoursed may administer the happy occasion of better thoughts in others : and the Honey which drop's from the dryest of these leaves may not be wholy unimproveable . I had once thought to have marshall'd and rang'd the things according to their nature under their distinct Titles , but upon second thoughts I waved this piece of Herauldry , as deeming it needlesse with such curious and nice Ceremony to seat every thing in it's proper place . Farewell . THE Spirituall BEE , OR A Miscellany &c. I. THERE 's a very little Viper at Amyclae ( saith Solinus ) which is disregarded for its smalness , but hurts the more easily because slighted . And they say of Witches that they beg and are pleas'd with smal things to be given them ; but they thereby procure a power to work what mischief they please on the Donours . The Devil comes often a pleading for some sinnes sub forma pauperis ; Is it not a little one ? and being listned to , he can improve the smallest grant to his great advantage in our hurt and discomfort . As he represented it to Eve 't was but tasting an Apple ; which prov'd the ruine of Mankind . Therefore when he shooteth this Shaft , let us take it up and retort it on himself again : if he make the smalnesse of the thing a consideration to tempt us to a compliance , let us make use of it to facilitate our resistance ; if it be small to yield to , it is little to resist , and t is easiest to deny Satan in the smallest things , whom we must not gratify in any . So long as we shew no kindnesse to him he can never hurt us : But if we give him the least corner of our soules but to sojourn in , he will soon litter a whole hellish brood of sins in a small roome , and by an increased force , get an absolute rule . If he have easie admittance at the smalest passe , Gad , behold a Troop comes ; as the whole power of an Army may fall in upon a City at a narrow breach . A little spark may be so fewel'd and managed as to set on fire a whole Town . 'T is therefore an excellent saying of the son of Syrack , he that despiseth little things , shall perish by little and little . Let me crush the Cockatrice in the Egge , that I feel not the mortall stinges of the Serpent when engendred ; and strangle sin in its Infancy , that the first breath it takes may be likewise the last , and it may expire in the first motions ; that though it be conceived , yet it may prove abortive . Happy shal he be , O daughter of Babylon , that thus taketh thy children while young , & dasheth them against the stones before they are arrived to a more adult and unresistable growth . II. I have sometimes seen a blazing Comet much outshining other Starres , and attracting the eyes of men to behold it with wonder ; which yet by its decay , and vanishing awhile after hath appeared to have had no true place among the Starres , but in the lower Regions ; to have been nothing else but a slimy Meteor , and notwithstanding its glaring lustre , secretly to have sent forth vapours of a virulent and malignant nature . How many in our dayes have been seen and gaz'd on with admiration , who have shined with glorious beames , which yet by their fall have at length discover'd themselves to have been Exhalations , only guilded with rays , and counterfeiting Starres by an exceeding splendour ( for often doth the Hypocrite outgoe the Saint in Appearance , as much as he com's short of him in Reality ) Many have had a shining zeal in those exercises of Religion that lye open to the view , and so have gotten and kept up an high esteeme and credit , but not trading on a solid stock , but taking up their Saintships all upon trust , no wonder they prove Bankrupts at last . The foolish Virgins made a great blaze with their Lamps , which yet by their going out appeared to want Oyle . These Falling-starres shall never shine in the Firmament of Heaven . Let all therefore try & assure to them selves the fixednesse of their station , the consistency of their substance ; and making just allowances for that ascititious and imposturous Light , which Interest , Profit , worldly credit and advantage , slavish fear of God , may have vested them with , examine what remain's of what is true and firmly grounded . Let me never deceive my self or others with a false Light : I had rather be a true starre , though the smallest , and shining undiscern'd ( as the Stars in the Milky-way , which cannot be seen without a Galilaeo's Tube ) then be the most glorious Comet . Lord , though a spiritual Falling-sicknesse may cast me into a swoune for a time , yet let it never mortally seize on my vitals . III. Justinian the Emperour having had his Nose cut off by his Enemies , when he was their prisoner , and afterward recovering his liberty and his Empire , when ever the wipeing off the filth from it , put him in remembrance of the injury , he caused still one of his enemies to be brought before him , and put to death . A holy Revenge would well be thus exercised against Satan ; whenever the working of our corruption remindes us of that cursed depravation of our Natures which that Arch-Enemy of our salvation was the Authour of , to slay a Lust and make it fall a sacrifice to the zeal of our indignation ; if there be any Agag or Ruling one , let not our eye spare him , but bring him forth and hew him in pieces . This will be , by a spirituall Chymistry to extract an Antidote out of the Viper , to make a soveraigne Treacle of the Scorpions own flesh ; to pave our way to heaven with the scul's of our Enemys : in a sense , by a holy guile to make Satan cast out Satan : to turn an overthrow into a victory , and raise a Trophee out of our ruines ; to rise by our falling . As Peter could then perfectly conquer his self-confidence when he remembred the sad story of his foul fall in the Priests hall ; and could give a more humble and modest answer when Christ asked him , lovest thou me more then these ? Thus St Paul , when he found Satan knocking for entrance , fell a buffeting himself . IV. Finding my Friend in a passion of anger , I gave him a check , and endeavoured by some motives to reduce him to moderation ; but I perceived he was the more incens'd and that after the attempts I made to slake & lay his heat , it was become greater then before . Passion is deaf to all advice but what may seem to encourage it ; this Wild-Fire makes that its Fewel , which was intended to quench it , and turn's that into food , which was design'd for Remedy . Water cast on the Smith's forge doth the more enflame it , and makes it burn the fiercer : a Torrent is so farre from being restrained by what is set to stop it , that it swel's the higher and spread's the farther , Pontem indignatur . To encounter a man in the boisterousnesse of his passion , is , to enter the combat with such creatures as St Paul fought with at Ephesus ; to cast reines on the waves of the Sea when it rageth : and to use rational endeavours , is to call a Souldier to Councel in the heat and fury of a Battel . The method therefore both most kindly and most effectual is , to give place to wrath while the tempest rageth : not to apply our selves to the cure of it in its Paroxysme , not at too great a disadvantage to meet it with reason and counsel when it comes forth armed with fury and hooded with blindnesse : when the Fire hath got a full conquest , & the flame is outragious , we seek not to quench it with water , and so save the house , but by pulling down the next , make the want of fewel diminish the flame . The violence of Anger is best broken by giving way , and yielding to it , ( as a Flint is easiest broken on a Cushion ) and time is the best Lenitive to mollify it . V. It hath been observ'd , that those who have the longest freedom from diseases & least infested with their assaults , do most hardly escape when a disease once tak's hold of them ; Nature being easiest subdued where it hath not been quickned by exercise and opposition : and hence it is that Feavours are generally more pernicious here in England then other where in places about us , because that disease is lesse familiar to our natures , then to those in our neighbour country's . Temptations usually are most dangerous where least frequent , and their assaults most effectual on those who have seldomest experimented them : they are then most to be feared when their power is increased by a strength gathered from long discontinuance , and the edge of our resistance rebated by a long restivenesse : when our shield is laid by , and may have contracted rust , then those fiery darts are with most difficulty repell'd ; when our Bow is unbent , and our hand in our bosome , no wonder if our disadvantage be great in the enemy's onset . Hence Satan hath this Stratagem amongst others , not to be frequent in his assaults there , where former Alarmes have excited to care and vigilancy , and set continual watch and ward : but to attempt entrance rather , where a long quiet hath bred security , and lessened the power of Defence : where he bestow's his visits seldomest he is least fear'd , and consequently least provided against . Let me not think my self secure from those temptations with which I have been little exercised , lest I find my self most overpowred there where I least suspected Assault , and adde to those Advantages , of which Satan hath otherwise too many over me , that of mine own Security . VI. I read of an African beast , called the Dabuh , which they take with Musick ; for being charm'd with the sweet sounding of it in his eares , he suffer's his feet the while to be fetter'd ; and so his death is the Minstrels pay : And the folly of the Larke is pitti'd by us , which while it playeth with the Feather and stoupeth to the Glasse , is caught in the Fowler 's net . Ther 's a spiritual charmer which by the pleasing delights and allurements of the world , cast's us into security , and then we are with ease enchain'd in his shackels : a Syren that sing's us to death . This is that , which hath by sweet and soft conquest enervated the Sampsons , overcome the David's , subdued the Solomon's ; that , in whose triumphs have been led the most resolved and generous spirits , the stoutest and ablest Champions . Do thou ( with the wise Graecian ) stop thine ear to the Musick of Pleasure , for it is Magick ; trust not her flattery 's , O my soul , for her kisses are but to betray thee , & there are snares in her smiles : when she fawn's , on thee & windeth about thee , cast off the Viper ; in the end she will bite as a Serpent : to relish her sweetnesse is Mortall , for she is the high-way to Death , & if thou affect her thy face is set towards Hell , and thou art in the road thither . Lord , if I am at any time allur'd into Satans nets , and his bolts are cast over me , do thou knock off my chains , and loose my bands ( as thou didst to Paul and Silas ) break the gins and deliver me , that my soul may escape as a bird out of the snare of the Fowler . VII . Alexander the Great was wont to say of Homer's Heroick Poem , that , it ought to be sung only to a warlike nation , & at the noise of a Trumpet , not when it sounds a Retreat , but when it call's to the Battel : For it is not for mean spirits to resent motions of Generosity at the recounting of affairs which have no lesse Difficulty in the Conduct then Beauty in the Discription . What he said of that admired Poem , may with more aptness be apply'd to the Gospel of Christ ; Tuba est Christi Evangelium ; it proclam's a warre , sounds an Alarme , and call's us to the Campe ; to make every place a Pitcht-field , every day a day of Battel against those many and incessant assaults , both from intestine and forraigne force . And who but those that are inspired with a heavenly courage , can bear the Thunder of that sound , that calleth them , to love them that hated them , to doe good to them that Persecute them ; to take up a heavy crosse , and follow Christ naked , to glory in reproach ; to hate Father and Mother , and ( which com's to the quick ) their life also to be Christs Disciples . How many refuse to take up the weapons and enter the Lists ; and cry these are hard saings , who can bear them ? And those who engage in the encounter , when they find the greatest enemy they are to Combat with is Self , many throw down their armes , and fall to caresse and embrace that which they should Duell with . VIII . The Deepest Waters move most silently & undiscernably ; and the Spheres have the swiftest motiō , yet move without noise : The Starres , though vast and glorious bodyes , yet distance makes them seem very small ; and many Stars as in the Galaxie , shine unseen : The Moone when that side towards the Earth is darkned , towards heaven shines bright . If in some mens conversation I seem to discern little , or nosplendour , let me not be too rashly forward in my censures of their estate ; it may be I doe not approach near enough to them : perchance our heavenly Father may see that in secret which doth not discover it self openly ; he may have a bright-side heaven-ward , though toward Earth he seem wholy Eclips'd : Perchance he hath so much more of the Publican in him , then of the Pharisee , as to think it a good work to conceal his good workes ; and therefore is so farre from making his prayers in the open streets , to be seen of men , that he thinks his Closet scarce private enough when the dore is shut : and so farre from proclaiming his Alms-giving by sound of Trumpet , that he will not let his left hand know , what his right doth , when it dispenseth them : The Flax may have fire in it though it be but smoaking , and doe not break out into a flame . As most men doe seem better then they are in truth , so some are better then they seem to be . I had rather be good and not seem so , then seem good , and not be so : For the Publican went home rather justified then the Pharisee . IX . THe unjust Steward in the Gospel , having wasted his Master's goods , and by high dieting his own Lusts brought a plentifull estate to a Consumption ; and being thereupon accused and discharg'd his Stewardship , casteth about with himself what to doe , and findeth he was reduced to a great extremity , not knowing how to digge , and to beg he was asham'd ; get a sustenance out of the sweat of his brow he could not , and turn beggar to crave it he would not . Lord , when I enter into a serious review with my self , and cast up my accounts , I find the endowments , gifts and advantages , the goods thou hast entrusted me with , to have been very carelesly Stewarded by me , and I have forfeited the benefits both of them and of thy service : Digge I cannot , I know not how to earn a reward of glory by my own righteousnes ; but I am not ashamed to begge ; my spirit is not soe stiffe and incompliant , but that I can come once and again to beg relief at thine hands for Christ's sake ; yea , I am not ashamed to be a dayly beggar at this door ; for I know , the more importunate I am in cravinge , the more bountifull thou wilt bee in giving . X. THe Book which St. John eat , while in his mouth was sweet and pleasant , but in his belly became bitter : & we read of waters in Miletum and elswhere , fresh at the top and bitter at the bottome ; and of a Lake in Phrygia whose water make's those that drink it strangely jocund and full of Laughter , but such as it ends in their death : The Bee hath hony in the mouth but a sting in the taile . While wee are pleasing our selves in carnall contents , and rowling a sweet morsel in our mouths , we should doe well to consider whether it will not be bitternesse in the end : there is noe earthly pleasure which hath not the inseparable attendance of Grief , and that following it as closely , as Jacob came after Esau , houlding it by the heele : Yea , worldly delight is but a Shadow , and when we catch after it , all that we graspe is substantial sorrow in it's roome . The hony shonld not be very delightfull , when the sting is so neare ; better want it then feele the smart and venom that attendeth it . A naile in the temples may be the Entertainement , where Faire speech was the Usher and butter in a lordly dish the first course , to make way for it . These Gnats that make a pleasing sound awhile flying about our ears , wil bite us ere they part . Let me rest on nothing that hath not a real and unmixed pleasure in it , and then I shall find I must leave this world , and take a higher flight ; here is no such thing for me to rest the sole of my foote on , all things have both the saltnesse and turbulency of the Sea in them . I will not bid adieu to innocent delight , but neither shall it have any thing of my heart ; if I unwarily presse too much on Roses in the pulling , the prickles may run into my fingers . I will honestly enjoy my delights , but not purchase them at so dear a rate as my own Danger and hazard . That Mortal laughter and dancing which the bite of the Tarantula causeth , is only cured by Musick : The best remedy against the Madnesse of Laughter is the voice of that wise Charmer ; God can cure and retrench the exorbitances and profusenesse of our spirits in wordly delights . XI . LEt us contemplate Prayer in it's journey between Earth & Heaven ( as Jacob did the Angels ascending and descending : ) It ascendeth lightly mounted on the wings of Faith , but it come's ever laden down again upon our heads ; it goeth up , it may be , in a shower of teares , and descendeth in a shower of blessings : it is wafted into heaven with groanes ( for these have a force to open heaven gates , and that prayer fly's fwiftly that is carryed on the wings of a Groan ) and those Sighes returne again laden with comforts ( like the Southern winds in Egypt whose winges are charged with the sweet odours of Spices . ) They goe out weeping but never come weeping back , for where the Spring and Seed-time is wet , the Harvest is clear and joyfull , they that sow in teares reap in joy . XII I Have somerimes wondred , & almost judged it another Miracle , that Balaam was no more appalled & amazed at that most strang uncouth Miracle to heare a voice come from that mouth which was wont only to Bray , and to see himselfe outreasoned by that , which was remarkable for nothing so much as it's stupidity and dullnesse ( almost as though He and his Beast had exchanged natures : ) that his knees did not tremble , and heart become like a stone , nor did he so much as alight off for it : but as though no strange thing had fallen out he giveth the beast a wrathfull answer , without any Symptome of wonder . Although perchance being a Sorcerer he might be not wholy a stranger to converses not much different from this , which might make it seem lesse uncouth ; yet I rather think that the transport of Madness which so possessed this Prophet , and the covetousnes which blinded his eyes , left no roome or capacity to reflect on the unnaturalnesse of the accident . And then see how senselesse and stupid Lust and Passion make us . Many are so eager in the pursuit of their carnal desires , so wholy possessed with contrivances , to compasse , and Hopes to attain their satisfaction , that they regard not any providences though never so strang and remarkable that enterfear & crosse them in their course : though God meet them in the way with a drawn sword , though he speak from heaven in a voice of Thunder against them , they are not astonyed or appalled : they may storme and rage at the impediments that traverse their unlawfull pursuits , and at the blocks which are laid in their way , but they take no notice of the Hand of providence which casteth them there , though it be perchance as visible and miraculous as that which wrote Beltshazzar's Doom on the Wall. XIII . WE read in Agellius of a Souldier , who riding forth to a Muster with a horse as lean and carcaselike as if he had been newly raised out of a Charnel ; and himsef so well habited & full that he might have been a very sufficient burden for a more able beast ; & being demanded by the Censors whence came such a great disproportion , between the Meagernesse of the one , and the Grossness of the other , answer'd that it was because He tooke care of himself , but his Servant tooke charge of his Horse . Most men have languid and infirme souls while their Bodyes are in a vigorous athletick habit : Their spirituall parts are reduced to meagernesse and Consumption , whiles their Sensual parts are Full even to a Plethora . And whence is it ? because their Souls have noe share in their care and treatment , they do not mind them as their own charge : their time and diligence is all laid out on their Bodys ; these are the Darlings they pamper , and which ingrosse all their thoughts and care ; or if through a vouchsafement they expend any the other way , they soon rescue themselves as from an Usurpation and encroachment . But surely , souls so weakned and emaciated will not be able to stand the least brunt in the day of Battle with the Enemy's of their salvation , labouring under the pressure and weight of a so much indulged Flesh . Let me have a lean , unhealthy , neglected , deformed body , no matter , so I may find my soul sound , in good liking , strong , and beautifull in the eyes of God. XIV . HOw many weary and tedious steps doe many Mahometans tread in their long Pilgrimages which multitudes of them yearly take to Meccha , the place where their grand Seducer Mahomet was buried ? and that meerly for the increase of a carnal imposturous Devotion . ( that they may be reputed Hoggees i. e. Holy men , as such are ever after styled ) And how many a deluded Popish Pilgrim measureth thousands of tiresome paces , adventureth through many dangers , endureth many hardships and severe and grievous Entertainments , in a journey to the Holy Land ; and is content at last when come in view of Jerusalem to pay a great Entrance-Tribute to the Turkes for admission , and all meerly to see the Sepulchre which enclosed our Saviour's body , and the place which once had the markes of his footsteps . I am a pilgrim not by choyce but by an unhappy Necessity ; my Journey is towards a Holy Land the heavenly Canaan ; I Seeke a City which is from above , the New Jerusalem : which my Saviour not only hath but always doth blesse with his presence ; not in his low , abject , humbled estate ; but in his exalted wonderfully glorious presence . Shall I complain of the tediousnesse of the way , the Terrour of incident dangers , the sweat the toile and laboriousness of the travel to be undergone , where the contentment and delight at journey's end is so infinitely transcendent ? What Red Sea can have so much horrour ? What wilderness so much dismal & sad amazemēt , what occurrences can be so fearful , hardships so grievous , dāgers so terrible , what condition so necessituous or State so bewildred , as will not be rendred Amiable and desirable when leading to the sight and enjoyment of our Saviour ? No Tribute either of sorrow or death its self , but is an easie Purchase for admittance , not to his Sepulchre but his Throne ▪ not to see the place where the Lord lay , but where he raigneth ; and not to look on , as an Alien , but to Enter and possesse as a Denizon . XV. SOme are so Curious as to conjecture that Christ's Prayer which he made after his withdrawment from his Disciples , was not meerly Mentall but vocall , inferring it from the manner in which the Evangelists relate it , he prayed Saying ; which they will have to imply an audible speech and voice . However , whether we have so great a Pattern for it or no , I think there is some advantage to be observed that secret Prayer hath which is vocall above what is Mentall only , ( although it be all one to God who hath an ear to hear what the heart prayeth as well as what the Mouth . ) 1. In that by joyning a voice to our Mentall prayer , our Affections are more awakened and quickned ; as we find by experience , that the Sense of a Misery when cooped up in our own thoughts may not expresse it self in teares ▪ ( which are the Language of grief ) but yet when we vent it to others , in our recounting it , we cant't refraine from weeping . 2. It limits the mind more and keeps it more fixed and intent upon what is spoken . 3. We find somtimes that vehemency of affection doth force us to it , for when our passion & devotion is ardent , and the fire is kindled within us , it breaketh forth into outward expressions , complaints or tears . I may adde lastly , that we can sometimes better form , or at least draw out in better order our conceptions of what we pray for in an audible voice . XVI . WHen the Assyriant were blinded they were easily led into the midst of Samaria . A benighted Traveller is easily deceived by false lights and Ignes fatui , to follow their guidance which do but conduct him inro bogges and lakes . What great advantage did the Romish Foxes make of this policy these late years among us ; first extinguishing our lights , and then by subtle Emissaries playing their tricks in the dark : dealing with us as the Philistines did with Sampson , first putting out our eyes and then making sport with us : Surely it was this Dragon's taile that drew down more then the third part of the Starres from our Firmament , and cast them to the earth to be stamped upon . And whither would our new lights have led us ? were not most of our new principles and opinions mere Decoys , and Captains chosen ( though silently ) to lead us back in a return into Egypt ? But now those evil Spirits that haunted us in the night do withdraw and disappear . Had not the mercy of Providence seasonably prevented , we might by that time our eyes had been open have found our selves in the midst of Samaria . XVII . I Saw a Painter having made the Picture of a Face smiling , on a suddain with no more then one dash of his pencil make it seem to weep . How near are the confines of Joy & Sorrow , which with the change of a line may be made to sit both on the same countenance : their nature is much more distant , then their Abode . In the twinkling of an eye , in the turning of an hand , sadnesse may justle out mirth ; and deep sighes may be fetched from that breast whence loud laughter made it's eruption . Pleasure may die in the same moment that gave it it's birth , and a suddain succession of grief may turn it's cradle into a grave . The Tears which an enlarged and vehement passion of joy had run over with , may in the middle of their course find an Arrest and be made to Minister unto Grief . In the flight of a minute , in the beating of a pulse , the dilating of the Heart by a Diastole of Pleasure , may be turned into a contracting it , by a Systole of Sorrow . XVIII . LIvy tells us that the Galls when they had once tasted of the Wines of Italy , were so much taken with the pleasantnesse and lusciousness of them , that they would not after rest contented with a bare commerce and trade thither for this Wine , but fixed their resolutions by conquest to get possession of the Land which brought it forth ( and that was the inciting occasion to their Invasion ) * Thus the Antepasts of glory do but provoke the desires and erect the appetite of the believing soul : he is so far from being satisfied by foretasts , that they do but augment his thirst after a plenary fruition . He is not content with so small drops that are derived unto him at so great a distance from the Fountain : nor are those degrees of grace and comfort which he gaineth by holding commerce with Heaven upon earth by those two factours Prayer and Faith , by trading in the worship and ordinances of God sufficient to allay the hunger of his appetite : he cannot drink his fill nor slake his thirst at those cisternes : A holy insatiablenesse doth so enlarge the capacity of his soul that the more he hath the more he longeth for , and the widenesse of his increasing desires is proportioned to the largenesse of his receivings . Therefore his resolves and aimes are by a holy violence and conquest to get a possession in that spiritual Canaan from whence these grapes are brought him as prelibations ; that he may there drink of that wine of the Kingdome , and of those Rivers of pleasure . XIX . CHrist is wont still to back his checks and reproofs with a Reason . As to the Disciples going to Emaus , Luk ▪ 24. O Fools and slow of heart : but why so ? Ought not Christ to suffer , &c. to the Disciples in Simon ' s house , Mat. 26. Why trouble ye the woman ? For she hath wrought a good work : for the poor you have alwaies with you , not me : for she did it for my burial . To Mary in the Garden , touch me not , John 20. Why ? because I am not yet gone to the Father . Lastly , to Peter for drawing his sword , Mat. 26. John 18. he subjoynes to his reprehension a fourfould reason . 1. He that takes the sword shall perish by the sword ; therefore 't is an unjust attempt to resist and hinder my passion . 2. The cup which my Father hath given , shall I not drink ? therefore impossible . 3. Can I not ask my Father and he would give me more then ten Legions ? therefore the attempt is foolish . 4. How else should the Scripture be fulfilled ? therefore 't is undue . Our Reproofs would have a more effectual operation , if they were thus still attended with reason ; The ears of men are generally very tender and delicate , and a reprehension grateth on them if not attemper'd by a due conveyance . A smart rebuke if not clearly evidenced to be just by being backed with sufficient reason doth but irritate and imbitter the mindes of men : the Plaister maketh the wound rage if this Ingredient be not in the compost ; the cauterisme doth more hurt then the disease . The reproof even of a righteous man though it be an excellent oyle ( to allude to the Psalmists expression ) yet may break the head , if unduly administred . XX. Many there are that are wont to bestow visits on others , not so much out of a motion of love and kindnesse , as , either not to be reputed negligent in the formalities of common courtesy , or to make the wheels of Time seem to move the faster by trifling it away ; or to make discoveries and observations , that they may by prying , gather up a stock of discourse for the next . The visits which men for the most part bestow on God in his worship are out of principles analogous to these ; not out of any principle of sincere love & delight ; but either that they may not seem wanting at least in the formal and Customary Exercises of Religion , or to passe away the time only , or it may be where they should be Bees to suck hony , to play the Spiders and suck poyson ; to gather up matter to defame and calumniate and raise an evil report on the things of God. XXI . AMong the Prospects which the Scripture open's to us of Eternity , my contemplation sometimes placeth me in the midst of that great Gulph fixed between Lazarus in the bosome of Abraham , and Dives in the midst of foul Fiends , with eyes directed , now to the consideration of the one , then of the other . Whither are all the Rich man's joyes fled in which his soul was steeped and inebriated ? what 's become of his heightned delights , his Musick and Masques , Unctions , Feastings ample buildings , and large and jolly entertainments , his train of attendants , the purple and the fine Linnen , his wanton pleasures and the whole Pageantry of his happinesse ? On the other side , where is the misery and contemptiblenesse , the nakednesse and hunger , the aches the soars and the stench of the poor man ? These things are all vanished : and the Scene is altered . Their past condition is changed into a present as different each from other as Heaven from Hell ; and the present is fixed in a stability as unalterable as Eternity . Let us consider and weigh their Purchases in the Ballance of the Sanctuary : The Rich man's exchange is , the pleasures of sin which were but for a season for those dreadful pains which are the reward of sin , and which never shall have a season either to mitigate or conclude them ; a seeming Paradise for a real dismal Dungeon ; moment any contentments for eternal torments : Delights that are as empty as froth , and as short-lived as the age of a Minute , for sorrows so heavy and acute , that no Metaphor can equal or Hyperbole transcend them in expression , so durable that they shall run parallel with Eternity . The Poor man's exchange is , from a small weight of infelicity to an exceeding weight of glory , from a Wildernesse to a Land flowing with plenty ; from a Cross to a Crown ; from tears without their saltnesse , sorrows deprived of their sting , griefs as short ( at longest ) as the span of life ; to pleasures untainted , joyes in the most exalted and sublimated quintessence , a happiness as much without a period as Eternity it self . And who but joyns with that Ecphonesis of the Father ? O miserable happinesse of the one that concluded in everlasting misery ! O happy misery of the other , that ended in everlasting happinesse ! I had rather with Lazarus begge in raggs , then be in Dives's coat ruffling it in Silk , , and faring deliciously every day : his low estate is so far above my contempt , that it is the object of my wish , rather then Dives's , which is so far below my envie that it fall's within my pity . XXII . THere may be Livery and Seisin taken of a whole Lordship only by the delivery of a turfe of earth : and a Deed of Gift of the whole may be executed only by giving a parcel of the goods . The Rent that is given may be small and inconsiderable , yet if it be an anknowledgement of Homage and Fealty and wardship , it is of great consequence . The smallest Grant that we make to Satan , may give him a right to the whole ; if he be complyed with in the least temptation it may be enough to admit him to a full possession and dominion over us . Where this Serpent harh but insinuated his head he can with ease wind in his whole body after : Therefore see thou grant him nothing , lest he make his advantage of it to the claim of all . 'T was said of Hannibal , he knew well how to conquer , but knew not how to improve his conquests : Satan is well skill'd in either ; he will easily lose no ground he hath got ; he will be sure to prosecute a victory , and improve an advantage . XXIII . IT is strange how Peter who not long before had been so daring as to draw his sword on a whole Regiment ( as though he were his Master's Champion ) and notwithstanding all his resolves and protestations of not forsaking Christ , yet how on a suddain he was infected with the air of the Priest's Hall ; for as soon as he had got in thither , as though a contagion had seized on him his temper was changed , and while he did but warm himself at their fire , his zeal and respect for his Master was abated and chilled . Many times our foot in the Devil's snare and we are grievously entangled , where we thought we might have been safe enough : we venture upon occasions of sin , and put our selves within Satan's circle , thinking we are sufficiently armed & secured by peremptory resolves and engagements , little considering , either the plausible and insinuative nature of sin to work it self in , the treachery and deceit of our hearts to betray us to an admission of it , or the craft and importunity of the Tempter to win upon us . Hard it is to avoide infection in the company of those that have the Pestilence ( especially evil men having so much of that quality , which they say is in those who have the Plague on them , that they desire to taint others ; ) hard not to be seized by evil though by gentle and insensible degrees in the society of the wicked . Evil converse cannot but leave a tincture of corruption upon us if rare , if more frequent a deep and double dye . The Spirits and manners of men are by a secret bewirching inchantment transformed into the conditions and fashions of those with whom they communicate . It is not easie to retain our fresh taste ( like fishes ) while we live in salt waters . We may say generally of Rivers that they never run within the same bancks without mixing their current , ( though the River Savus streameth together with the Danow in the same channel without blending his waters with him , as Mr. Blunt assureth us . ) Waters passing through the earth have a quality and savour derived to them from the nature of the Soils and Minerals they have their course through . XXIV . WE read of some rhat by use have brought themselves to swallow Poyson without harm , yea , and to make their food of it . And Albertus tell 's us of a Girle that fed continually on Spiders : So strange a power hath custome to alter the temper of the body , and to change almost it 's very Oeconomy : The like effect it likewise hath on the souls of men , in reference to those pernicious sins which have most of the poyson of the old Serpent in them ; from which their inclinations and dispositions were at first utterly averse and abhorrent , but by custome and habituating themselves to them , they come to make them at last matters of daily practice : which perfect conquest over all good inclinations of their mind and reluctancies of their consciences that they may arrive to , the Devil leadeth them by these steps ; beginning by wicked suggestion , he offers the poysonous Pill , but being guilded ; so Pleasure is ushered in ; Pleasure draweth on consent , consent maketh way for practice , and practice bringeth on custome , which by excuses , palliations , defences , obstinacy , and lastly glorying and boasting , correcteth , evirtuateth and rendereth ineffectual all motions or endeavours of conscience from within , and all influence of Applications from without . But such Venomous creatures can live no where but in Hell , Heaven is a countrey will never admit them ( as they say , Ireland , Majorca and some other places will not enterrain any poysonous thing . ) XXV . I Have seen a pretry deceit used to keep some from their meat , that they dare not eat , by laying shreds of Lute-strings on it which have appeared like Worms ; and from their drink by putting into it the counterfeit of a Toade . Satan often playes this part , & useth such a wile to affright the children of God from their Father's Table , and to make rhem out of conceit with duties : he presents to their sight , the corruptions of their performances , and so representeth them that they shall appear formal though never so zealous , proud or hypocritical though attended with never so much humility and sincerity . When thou hast done thy work then he cometh to thee with his Sophistry to put thee into a distrust , that what thou hast done will turn to thy great hurt , and opening the parts of thy duty telleth thee , here thy corruption wrought , there thy pride discover'd it's stirrings , here thou wer 't as cold as if thou cared'st not whether thou wer 't heeded or no , there thou hadst lost thine heart ; and is there not death in the pot , thinkest thou ? or expectest thou wages for what deserveth stripes ? These sleights he useth to dishearten believers from their services , and he hath this great advantage that they are usually very apt to suspect themselves ; their humours are stirred to his hand , and therefore he may the more easily work on them ; they are ready to give credit to any that comply with their pensive apprehensions ; and therefore are easily induced to use Satan's Perspective , which at one end magnifies the evil of their performances , and makes it seem greater then it is ; at the other end extenuates the Good and makes it appear lesse . It is easie for Satan to press him down that is already sinking , & to dye that soul sable black , which is of a dark and sad hue before . Thou that art not ignorant of Satan's devices , shew him that thou seest the Sophistry , and understandest the cheat . XXVI . THere is that we are wont to call Good nature , which however desirable , yet doth very much prepare and expose those in whom it is found to temprations : for it is nothing bnt a pliable , yielding , waxen frame , which is so much the more subject to evil impressions rather then good , as wickednesse is more insinuative then virtue : such flexible twigs are easily bowed into crookednesse ; such a soft temper of mind is easily wrought and moulded to a compliance with any the most dangerous suggestions , as the soft grisly head of the Infant is framed into any fashion by the Midwife & Nurse . Their facility and bashfulnesse oft betrayeth them to a Grant of that which yet they secretly condemn themselves for not denying ; and they know not how not to comply with the desires of the boldest and most unreasonable Insinuatour . That bashfulness is dangerously bold which durst offend God , lest it displease Men. Nothing more laudable then a firm inflexible temper when found in the way of righteousnesse . Let me never be abash'd to deny what another is so shamelesse as Sinfully to ask : Let my heart be wax to the impressions of goodnesse , but marble to those of evil : as pliant as an Osier to the hand of Virtue , as stiffe as an Oake to Satan and his Instruments . Let a righteous and just Request be as a command to me , let me obey it as a Law though it be but a Desire : but let an unjust and wicked demand be cast back by me with abhorrency . If my Friend in any thing be a Factour or Spokesman for Satan , let me bid him , get him behind me ( as our Saviour did Peter . ) I 'le use him as Moses did his Rod , while a rod he held it familiarly in his hand , but when it began to wind and hisse and shew it self a Serpent , he cast it down and ran from it Better lose my Friend then my Innocence ; and safest to keep at a distance from him when he breathes contagion . I may be an Adversary to his uice while a friend to his person , like that Archer Alcon who when the Dragon was enfolded with the Child , could strike his Arrow in the one and not hurt the other . XXVII . I Find both by the course of God's Providence and and the instructions of his word , that he hath sometimes a Rod to lay on the back of Friends and Favours to bestow on enemies . But surely God know's who he is dealing with ; and then he favoureth these in Anger , and punisheth them in Love. He gave the mutinous Israelites Quailes , but so sawc'd that they might wish them out of their mouths before they swallowed them . God fatneth some for the day of slaughter ( as the old Heathens were wont to deal with their Sacrifices , first to feed them , then Crown them , and at last kill them : ) and lifteth many up high that their fall might be the greater ; who might apply that expression to their case , thou hast lifted me up , and cast me down ; And others he casteth down that they may by a happy rebound rise the higher . I would rather be dieted with the three Children's fare , bread and water , then on Israels Quails ; rather gater crumbs under the table with Lazarus as God's friend , then sit at it , as Dives's guest : And I chuse affliction and adversity with Love , before happinesse and prosperity without it . Lord , as I pray , that thou wouldst not rehuke me in arger ( I do not deprecate thy Rebuke ( my sins call for it ) but thine Anger , this word hath the Accent of my desire , not that ) so likewise , that thou wouldest never bestow mercy on me in judgement , or blessings with a curse attending . XXVIII . SOmetimes I have intermitted or deferred the performance of duty upon apprehension of some present indisposednesse and unaptnesse : I have thought ; better not set mine hand to God's work then spoile it : better omit mine offering then give the lame and blind in Sacrifice ; the next time I 'le make amends when I am fitter to do it : And the next time perchance the task hath been more irksome to me , and my Plea of unfitnesse hath seemingly more strength then before ; so that what before I did deferre , now I could be content should be wholy neglected . Have I found thee , O mine enemy ? here the Serpents head discovers it self . Hereafter when this plea is put in it shall be cast back without hearing : I will check the least thought of loathnesse toward the performance of the work I have stinted my self unto : A lame prayer may get to heaven : I may by rubbing and chafing my heart get a warmth in it . If I put forth my strength , I may break asunder the cords and wit hs with which I am bound , The Spirit may come and fill my sails , and I may have the wind with me , though the tide be against me . However , that Rule of Physitians is well applyed , to practice here , who advice weak and nauseating stomacks to eat , though they have no present appetite , because they shall feel the effects thereof in their future increasing strength . XXIX . THe Turks have a saying concerning the Tartars ( whom they repute a very wise Nation ) that other Nations ) have their wisedome written in their Books , but the Tartars have devoured their books , and so have wisedome lodged in their breasts which on all occasions they can draw forth to practice . Many Christians have the Word of God written in their Bibles , but they never ( as St. John ) swallowed the Book . The Laws of God are best inscribed in the Tables of the Heart , the soul is the best Phylacterie and Repository for them , and Practice the fairest Transcript of them . He is a good Text-man whose life is a comment on Scripture . What actual benefit can there accrue to us of Gold in the Mine or Pearls in the bottome of the Sea , except we digge for the one and coyne the Bullion of it into Money , and dive for the other that we may have them to apply to our use . He to whom the Word of God is not as his necessary food , that doth not tanquam saeer Helluo , devour , digest , and convert it in succum & sanguinem , is like him , who as long as he had Plato's book of the Immortality of the soul in his hands , he was a Platonist , but as soon as he had laid it by , he became an Epicure again . As we use to say of some Physicians , that they are better acquainted with Galen then with the Disease ; so of such we may say , that they carry their Wisedome rather in their Book then in their Heart . XXX . ONe of the most Tragical and sad arguments of humane Misery , that is wont to be brought on the Scene , is that of the Purchase of the unhappy King Lysimachus , who made an exchange of his Crown & Kingdome for one draught of Water : which bargain the constraint of that necessity he was reduced to , doth sufficiently excuse ; for now his soul sat on his lips being forced out of his body by a violent Thirst , & a Kindome was not an over-rate in the purchase of that aquavitae by which the King's life was redeemed ( though the water when drunk might be distilled through the Alembicks of his eyes in sorrow for so great unhappinesse . ) Who then will account that a hard saying in the Laws of Christ that commandeth us to forsake all and follow him ; where the is Life ; not a temporal Life only , which is alway subect to the changes and incursions of fortune , exposed to labour , infirmities and diseases of the Body , infested with more troublesome and incessant distempers of the Mind , alway either languishing under chilnesse of Fears , or burning in Feaverish Desires ; a Life still besieged with temptations : but an Eternal Life , which is not only free from all those Evil Attendants with which the other is rendred miserable , but possessed also with an unconceivable Felicity . Who would not goe and sell all that he hath for the purchase of such a Pearl ? who would not disesteem all though he were as great a Monarch as Adam or Noah for the gaining of that living water which he that drinketh of shall never thirst more , for out of his belly shall flow ●ivers to life eternal ? yea , who would not barter his Trifles for an immarcescible Crown ? XXXI . THey say of Trifoile that by observation guesses may be taken from it of the future season of the weather ; that when it generally bear 's many flowers 't is a sign of plenty of rain and showers to succeed , and when few , it portendeth great drought . No better prognostick can be taken of what Heaven designeth concerning a people , then from the Lives of Christians ; if they are fruitful and plentifull in good works , that is a forerunner of God's bountiful effusion & showring down of mercies , but when they are generally barren , 't is a sad sign of approaching judgement , and of God's making such a Land dry and barren for the iniquity of them that dwell therein . XXXII . 'T Is said of an Eastern King that he was so fat & gross that he was not sensible of pain when Needles were stuck into his body : And the Numidian Bears , they say , are so fat that they feel no stripes though bloud be drawn from them . Those who , as the Psalmist phraseth it , are enclosed in their own fat ; who are puft up with a worldly prosperity and wallow in a voluptuous plenty , are so insensible and obdurate , that , though every new sin that is committed by them fetcheth bloud of the soul ; & every wilful sin be to it as the Dagger driven up to the haft in Eglon's bowels , yet they feel it not . See how stupidly and senselesly the Epicurean Carnalist runneth himself upon the pikes without fear or feeling , Job 15. 26. He runneth upon God , even on his neck , upon the thick bosses of his buckler , but whence such a grosse stupid insensiblenesse ? v. 27. because he covereth his face with his fatnesse , and maketh collops of fat on his flanks : He hath so gorged himself and is so plunged in sensual delights , that all sense is drowned and lost in him . God no where threatneth a more benummed and Lethargick frame of Spirit , then where he say's , Make the heart of this people Fat. XXXIII . IT hath alwaies been the fate of Neutrality to please neither party ; and those who would compound and medley themselves to comply with opposite interests , are disliked and maligned on both sides : therefore the Praetor of the Samnites wisely observed in Livy , Media via nec amicos parit , nee inimicos tollit , the middle way neither procures friends nor removes enemies : As the Flying Fish , which being partly Bird , partly Fish , is still persecuted in the water by the Fish , and in the aire the birds have an enmity against him . Thus Alphonsus observ'd of the Senenses , that being Neuters in the Italian Warre , were afterward made a prey on both sides ; comparing them to such as dwell in the middle story of a house , annoyed from beneath by smoke , , and by urine from above . Such is the condition of the Religious Hypocrite , who will give God his outside , but bestow his heart on some other Treasure ; who will serve the Devil and his Lusts under Gods Livery ; who will give him the courtship of the lip and knee ; but his Heart fall's down before some other Idol ; and in his breast he recanteth what his tongue and gestures pronounce : And in this Scenical & artificial dress he applaudeth himself secretly for thus Acting his part with two faces , for his wise and crafty compliance to the doubly gainful service of two Masters . As though he had found out the Polirick Art of Atoneing the opposite Interests of Heaven and Hell , and marrying and compounding them in one common temper . But alas ! nothing hath more in it of Folly ; for because he is a Saint though only in profession therefore the world hateth him which hateth Sheeps cloathing though upon a Wolves back ; and because he hath the form only denying the power therefore God hateth him the more , in whose eye , simulata sanctitas est duplex iniquitas , sin appears double , when beheld under a Mask of Holinesse : The world hateth him because he seemeth good , and God because he no more then seem's so . Religion is the best Armour in the World , but he that maketh a cloak of it , will find when God calleth him to a reckoning that the stuffe will cost him dear . He that under a specious and vain pretension of Sanctity hides a Nest of Lusts , will at length find himself as much deluded in his close contrivance , as that Cardinal Campegio was in Henry the Eight's time , whose twenty richly covered Sumpter-horses , being by chance overturned in Cheapside , discovering nothing but a petty Magazine and Trumpery of old Bootts and Shoes and Marrow-bones , exposed him to the just scoffe of all . Better timely uncase thy self , throw off thy Vizour and shew thy self what thou art , then appear to be what thou art not : but 't were best of all for thee no longer to personate and meerly act a part , but truly to be what thou hast endeavoured to seem . XXXIV . YOung Lapwings when hatched are ( as it were ) so impatient of delay , that before the shells open of themselves ; they break their passage through those walls not enduring to be pent up by their confinement , & as soon as their head and feet are at liberty , they run away with the remainder yet upon them . Many we have seen whom a stronge confidence grounded on but weak abilities hath put forward before their time ; who have rather rushed out then been sent forth ; that have put out on their voyage before their vessel hath been sufficiently ballasted or rigged : Envoys that have gone forth before they have had Instructions , like Ahimaaz who would needs be running , though without a command for it , and if Examind can give as little an account of what Message they bring as he could : Such , as are like unthrifty Heirs , when they should be gathering Knowledge , spend faster then they get ; their expences exceed their receivings : Such who venture to set up , though all the stock they have , if any , is ( perchance ) a borrow'd one : who enter on an Embassy without credentials . Such Lapwings as these that goe from under the wing of their Dam while their heads are green and the shell on them do soon run wild : The conclusion is that as the enterprise was rash , the progresse uneffectual and unprofitable , so they reap in the end blushing and discomfort . The protection of a flock against ravenous heasts is a weighty charge , and though young David could slay the Lion and the Bear when they set upon his sheep , yet every ruddy youth is not sit to be a Shepheard . Where a rare precocity of understanding anticipateth years and supplieth age , yet methinks ( that I may here apply what one said ) they might tarry at Jericho till their beards are grown . I ever thought it more safe to be drawn forth and forced by importunities to set our hands to that Work for which , who is sufficient ? rather then to rush on it uncalled as that for which any might be sufficient that would think himself so : It is obedience to goe when we are called , but to be running forth before a Gall , is a too forward officiousnesse , arguing pride and boldnesse . If such Novices would goe and learn what that of St. James meaneth , My brethren be not many teachers , they would find it would give Writ of ease to their too forward Adventures . XXXV . OUr Saviour ( Luke 4. ) would not give the Devil Audience even where he spake truth , I know thee who thou art , the holy one of God ; refusing to have the Father of lyes bear witnesse of him , because he knew he used that truth only to countenance errour : And on the same account the Apostles ( Acts 16 , 17. ) silenced the Spirit of Divination , and set a gagge in his mouth when he would have defiled the Gospell by preaching it . Mat. 4. 6. we find the Devil quoting Scripture , but strangely maimed & perverted , to make it serve his own turn ; for one part is left out , the other misapplied . We may be sure this Impostour hath never any Errand but deceit , whatever Message he seems to bring : This Lyar alwaies mixeth some truth with his Tale that may make way for it to enter into belief . For Vice and Falshood must still borrow the assistance of Vertue and Truth . There is alwaies true corn strewed under a pit-fall ; and they are full and weighty ears which we daube with lime to deceive the poor Birds in a snow . In Lottery's there are some few prizes among many Blanks to keep up the Game . Even in the dunghill of Mahomet's Alcoran there are some jewels , and Sergius hath bespangled & decked it with some parcels and branches of Scripture and Christianity . Et partem veri fabula quaeque tenet . This great Deceiver Satan , dealeth as Cheaters are ordinarily wont , who to make their Impostures more currant and passable , use some means to gain a credit before they can cozen . Alchymists bring forth sometimes true and real Gold out of their furnaces pretending it made there , which was secretly convey'd thither , that they may the more easily impose upon belief . Let me beware of Satan's hook though covered with never so specious and pleasing a bait . Though his Pills be guilded , yet they are poysonous . Though he take the covering of an Angel of Light on him , yet by a circumspect eye the black Fiend may be discerned under it : There suspect him most where his pretences are most plausible . XXXVI . THe Cinamon Tree is killed by water , which quickens other Trees and makes them fruitful ; and Narne ( as Pliny saith ) becomes the dryer for Rain : It is likewise reported that the ground about Armagh in Ireland grows more barren by being manured . I find as great a wonder that St. Paul tell 's us of , that the same doctrine should work the savour of death in some , which to others was a savour of life unto life : and that the preaching of the Crosse which is to them that are saved , the Power of God , should be to another sort which perish , Folly. The same Light of the Word which gives to sound eyes comfort and refreshment , increaseth the distempers of those eyes that are sore and makes them smart the more ; and the Warmth of it ( for 't is a Fire , which hath both these qualities ) may exhale a fragrant savour from those hearts that are as a garden which the Lord hath planted ; and noysome streams from such as are Corrupt . Thus , what stayes the stomack of one man will ( as Physicians tell us ) make another to regorge : and the sweetest Hony procure's in some the most bitter choler . XXXVII . I Have sometimes wondred at a strange perversenesse of the Israelites , who when God Slew them then they sought him , and returned early : but when they had Quails to the full , and Manna in abundance then they repined and tempted him most . Like some Doggs which if you stroak them they will snarle and be ready to turn upon you , but if you strike them they crouch and fawn : or like those things in Nature which being gently handled wil sting ( as Nettles ) but being crushed hard they will reflect no smart . That Father in the Comaedian hit upon the right cause of his Son's untowardness , Malè te docuit meafacilitas multa : and Servants are no where more apt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Philo phraseth it ) so to behave themselves as if they had no Master , then where they most experience his Lenity and Goodnesse . We may daily observe it , that the too gentle disposition of Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is apt to cause and cherish those discontented & Rebellious humours , which a rigorous severity curb's and restrain's . Yea , the Man after God's own heart , while he was kept in Chase and hunted on the Mountains like a Partridge , was so jealous and sensibly conscientious ; that , for but cutting off the skirt of his unjust and causelesse Pursuer's garment , as though the same Instrument had wounded the tendrest part of his soul , his heart smote him : And yet when brought to his ease and plenty , and Courtly jollity , he boldlyadventures to flesh himself in those Crimina devoratoria salutis , Adultery and Murther : Whole Camels will goe down now , where a Gnat was strain'd at erewhile : and these foul sins though mingled with Bloud are not so soon disgorge by Repentance , as a more innocent action was before . Thus a condition of prosperity and affluence and immunity from evil , doth as it were debauch the mind and make it grow wanton by excess ; whereas nature when kept under restraint and depression , is capable of just obedience : as in the body , a high and full Diet breed's many noxious and superfluous humours , whereas a spare feeding keeps it both clean and healthfull . We are most fruitful in a Low estate ; as Trees in an humble Vally are fertile , but on a high Hill more barren . There 's as much variety in the tempers of our souls in reference to the different conditions of Adversity and Prosperity , as there is in some Fountains , which in the night are warm , in the day-time cold : or that Indian Taddy we read of , which is sweet before the Sun riseth on it , but when warmed with it's beams it becometh Sower . T was when he was pamper'd in the Land flowing with milk and Hony , that Jesurun waxed fat and kicked ; and became more Unruly then he had been before , while under the Discipline of the scourge in a dry and barren Desert . XXXVIII . MAn that was once in honour , and placed little lower then the Angels , having lost his Birthright , is now become lower then the Beasts that perish ; and the Scripture now sendeth him to School to them ; to the Ant to learn Industry , to the Ox and the Ass to learn Duty to God , to the Dove to learn Innocency , to the Serpent to learn Wisedome . But how many do descend so far even below their Degraded Estate , that they transcribe these Patterns not in the Good but the evil ; & whereas they should make use of them as Tutours and Monitours , they degenerate into the very Nature of beasts , and make Nebuchadnezzar's punishment their option . We know that Centaures made up of half Man , and half Beast came not from Thessaly , but had their original in Pindar's Poetick fancy , he was the Prometheus that fashioned them ; and Galen considering the utter irreconcileablenesse of the fiction with principles of Anatomy , is very angry at his Vanity in it : But we may find many such Monsters in Morality , if we consider the strange discomposure that is in the Souls of Men ; where the difference is only , that here the Prodigy is more wonderful , in that the Beast is placed above the Man , Passion and Lust above Reason . How much rather should men endeavour to advance their Natures above their present Sphaere , to recover and raise them rather then thus depress them : and if they will needs forsake their Humanity , to assume the nature of Angels , & succed to that voided Rank which the Prinee of the morning was willing to leave . XXXIX . POpe Alexander the Fifth , who had been so bountiful to the Poor , that he had left little or nothing to himself ( Records do not abound with many such Popes ) would often take occasion to say merrily of himself , that he was a rich Bishop , a poor Cardinal and a beggerly Pope . Many are thus retrograde in Christianity ; like Nebuchadnezzar's Image , the further off from the Beginning the more their worth and goodnesse decay's , as in that , the further from the head the courser the Metal ; their first commencing Christian had a golden beginning , they went on to a Silver progresse , and in the conclusion they are all earthy : Or as we see salt Candles , they blaze a while at first kindling with fair hopes and a clear lustre , but they soon wear out to Leaks and Snuffs ; and expire at last in smoke and stench . True Saints goe up the Hill to Zion , every day bears them a step nearer Heaven ; but these goe down the Hill , and are further from Salvation in the evening of their life then when they first believe : Whereas they should be like the Sun going on from strength to strength , till they come to their Meridian lustre , they rather resemble him as he was in Ahaz's time when he stood still ; for in this subject the case is one , where non progredi est regredi , he that doth not goe forward in Christianity , goes backward ; He is already come to a decrease of goodness , that doth not strive after an increase of it . Many the higher they rise in the World , the more they descend and fall in goodnesse ; and their true riches decrease & are impaired by the increase of outward Acccessions : like Trees which as they advance higher in growth , their Roots proportionably goe deeper downward into the Earth ; and as Stars which the higher they are the more their beams are contracted and narrowed . The Devil effects on them what he did but tempt our Saviour to , no sooner are they raised to a high Pinacle , but straight it follows that they cast themselves down ; and being plac'd on a Mountain where they have a more large and Alluring View of the World , they fall down before Satan . XL. I have sometimes observ'd such a thing as a proud Humility in the world . Some will reject a merited Commendation only with a desire to be commended for rejecting it , and that their Esteeme may grow by their seeming restraint of it's increase ; these look one way and rowe another , and shun praise with a greater vainglory ; they hate pride , but so as that there is pride in their very hatred of it . 'T was a smart reproof of Diogenes , who trampling on Plato's rich Bed out of contempt , was told , that he trampled on it with more pride then Plato possessed it . Some are wont to enquire into the blemishes and crimes of their own Actions and discourses , on purpose or hear that it was wel done or spoken , & without blemish : There may be an equall vanity sometimes in praising and dispraising our selves ; for as they who commend themselves desire consent , and seek after others approbation , so likewise many times they who balme themselves , seek after opposition and desire they may be contradicted : Such have petty Arts and contrivances to lay a foundation for a Reputation where they would seem to be undermining it , and closely to raise an esteem where openly they seem to design the ruining of it . Because the way to be exalted is to be abased , therefore they will seem to cast themselves down in their own opinion that they may rise in the esteem of others . While they seem to be pouring contempt on themselves , they are drinking in the waters of vanity : Their humility and modesty is only Scenical , a dresse and Mask ; & usually at times they are discern'd through their vizour ; their dissimulation is not of perpetuall continuance ( ficta citò in naturam suam recidunt ) As the Devil sometime said to Job , touch him in his body and see if he will not curse thee to thy face ; so touch such a man a little in his reputation and see if he will not grow impatient , make an assault upon his esteem & see if his vanity do not cast off the Mantle and betray his humour which he feign would have concealed . There 's no more Critical Indication of our Humility whether it be serious or only Personated , then by this , whether we are content to hear dispraise not only from our selves but from others . XLI . I meet with an excellent advice of a Heathen ( soexcellent , that I can't but think it proceeded from a higher Dictate then that of his own spirit , as likewise many other sayings , both of the same and other Stoical Authours ) to procure that which in the issue is the Goale , which all men's pursuits do drive at , Contentment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To will nothing but what God wills . Methinks , this is like a North-west pasage or a shorter cut to a Treasure greater then that of the Indies , to a haven of Satisfaction and Rest , which men seek to arrive to generally by a wide compasse of vain contrivances : This is such an excellent Elixir that the very touch of it turn's all into Gold. This is that Panacéa & Universal remedy that preventeth and removeth all discontents , frettings , tumults and disqviets , murmurings and discouragements of the soul , and put 's it into a temper so equall so calm and serene , that it doth in a measure anticipate its future Happinesse by a present enjoyment . For when our will is thus as it were resolved and melted into the will of God , we have all that we desire and nothing can happen to us but what we will , and what more needeth there to make us happy here ? This is a higher degree then meer submitting our selves to God's will , ( which yet is a high attainment , ) for it makes the divine will and out 's te be the same : This is the ready way to procure riches and honours and pleasures , not by using endeavours to Adde to our Wealth , Reputation , and Carnall enjoyments ( for thus we find by experience , that he that hath most , hath greatest want in his store ) but by a more compendious and lesse tiresome way , by Detracting from our desires & by reducing them to a due proportion , and thus we shall find it true , that He hath most that hath as much as he desireth ; as he is not Rich that hath much , but he that hath enough , nor he Indigent that hath little , but he that craves more ; for we are not rich or poor , happy or unhappy , honourable or mean so much according to the proportion of what we possesse as of what we desire . Therefore I commend his answer , who when his friend wished him , that the Gods would give him whatever he desired ; nay rather ( saith he ) that they would give me to desire but what they give . XLII . WHen Nebuchadnezzar straightly begirt Jerusalem and they were reduced to extremities , the Jews made a solemn Covenant with God to dismisse their Servants and set them free : but no sooner had the King removed his siege and left the City open , but they reverse and repeal their Vow , & bring back their Servants to their former bondage . How often do we find such whom God hath beleaguer'd with an Affliction , or planted his battery against by a disease , and seemed to have marked out fordeath make Covenants and Promises of a future reformation , and of putting away their sin , which yet when he withdraws his terrours , and puts up his Arrows , or causeth the sicknesse to retreat , those tyes do no more bind them then the Wit hs did Sampson , but they arise and goe out & doe as at other times : while their backs smart under the Rod and they sit on the margent of the grave , their spirits stoope , their passions are broken and the heat of them asswaged , their thoughts are humbled to a Sobriety ; then to be liberall of Promises is an easy Bounty : but when the storm is over and they return to their former freedome and delight in sensible Converses , then they are hidebovnd and restrain'd in performances , & rescind former engagements : the sighes of their sick-bed which they turned into penitent groans are now vanished into air and forgotten ; the sad reflections on their former vanity's , the serious Recollections of their way 's , which they were reduced to when the flesh sat uneasily upon them , and dwelt in sorrow , are now as little thought on , as the dolorous accents of their grief . When they are come newly out of the Furnace of affliction , while the smell of fire is yet on them they are scrupulous and tender ; but it is but as those who come out of a hot stove , that shrink from a cold aire at first , but by degrees are soon brought to their former hardiness of temper if the soul be not chāged , though there may for a while some religious colour appear in the man's face , he will at last return to his former habit . It was therefore wise advice which Theodoricus Bishop of Coleine gave to Sigismund the Emperour , who demanding how he might be directed the way to heaven , he answered If thou live so as thou promisedst in a painfull fit of the Gout or Stone . The Israelites when they had been humbled with the voice out of the fire , the uproar in all the Elements , the thunder , darkness and terrour of Mount Horeb , were very prodigal of their promises , All these things will we doe : but God foresaw , though they spake as they intended in that distresse that they would after be no lesse niggardly in their performances , O that there were such a heart in them ! and what people ever more rebellious then they ? Never was a heart harder then Pharoah's ; and yet upon the repetition of every Plague ; how Couchant is the Lyon ! how doth he fawn and crouch to the Power which his stubbornness incensed ! at every stroak , how he cryes out , Spare me this once and I will offend no more ! And at length when Death had made all Aegypt at once to ring with Passing-Bells , & his Palaces were even invaded by that king of terrours , he suddenly gives the Israelites a dismission , and as it were thrust's them forth as if he could not be soon enough ridde of them , Rise up , get you forth from among us : And yet no sooner were they gone but the stream of his Passion hath a reflux , being only diverted by that Judgment , and he makes after them with the whole Posse of his Country to fetch them back again . Lord , let never my holy resolutions go away with my Afflictions , nor my Health dispense with the Vowes of my Sicknesse : Let me not , when I have in my distresse found Sanctuary in thy mercy as a Votary , in my enlarged condition indulge my self the loosnesse of a Libertine : Let me quit my credit , and faithfully pay my vowes , and discharge the Bonds I have entred into with thee in my necessitous and low state . Let Immunity from evil never render me such a stranger to what I were in distresse , that I should recoyle from my promises , and disown them . FINIS . The Spirituall Bee : Or A MISCELLANY , &c. The Second Part. I. IT is now no new advertisement , that the Spirit of God himself doth in Scripture make use of heathenish speeches and observations , and apply them to a Spirituall use . Thus St. Paul took notice of a Paganish Inscription of an Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and begun his Sermon to the Athenians on that text : and in the same place v. 28. he quotes one of their Poets , Aratus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As also Menander 1 Cor. 15. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Callimachus ( or Epimenides ) Tit. 1 ▪ 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. And James 1. 17. we have a perfect Hexameter verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and a double Jambick 2 Pet. 2. 27. Surely the warranty of such an Example will give good ground for our making use of the borrowed helpes of humane Writers in Sacred things , so we deal with them as God commandeth the Israelites to deal with the Canaanitish captives , if they would wed them , to shave their head and pare off their nailes &c. if we devest them of their paganish superfluities . For surely it would reflect injuriously upon the wisdome of God to think that he hath given the Gold and treasures of Arts & Learning , the spoiles of the Aegyptians , to be converted and made use of only for the making of a golden Calfe ( such are all other subjects compared with divine ) rather then to be applied to the use of the Sanctuary , and the Service of God , as Exod . 35. to the building and adorning of the Tabernacle : so be , that they be made to passe through the fire ( as the Midianitish gold and silver , Num. 31. 22 ) and be throughly refined and purg'd from their heathenish drosse . He that furnished Cyrus with treasure and riches of secret places , for the building of his Temple , Ezra 1. 2. doubtlesse had an eye to the framing and edifying of his Church in that light of knowledg and literature with which he hath imbelished such writers . Hagar must not bear children to her self , and her Mistresse Sarah obteine none by her ; and as long as this Handmaid hath her eyes towards her Mistresse in due subserviency , and is observant of her direction , while she seeks not to rule in the house , why should she be cast out ? Elias did not nauseate or reject the food that was brought to him by a Raven , an uncleane creature under the Law. II. The Mahometans are wont at their entrance into their Mosquits ( or Churches ) to put off their shoos and leave them behind them : and so when they bein their devotions they stop their ears , & fix their eyes , that their thoughts be not diverted . When we enter into the house of God we ought to take heed unto our goings : the shoos we are to put off ( as Moses when he entred upon holy ground ) are worldly and carnall affections ; we must devest our-selves of all earthly encombrances , not bring that into God's presence which may profane his Sanctuary , but wash our hands in Innocency before we compasse his Altar : much lesse may we carry into his house any resolutions of sin , or allowed and cherished inclinations to it ; for this were to enter not only with shoes on , but with feet filthy & bemired , which cannot but pollute the ground we tread on , and cause God not only to be angry at , but loath and abominate us . And when we are engaged in duties of worship , a strict guard must be kept on our Senses , that they be not inlets to that which may steal away our Hearts , and through their treachery our Sacrifice be not found ( what the Heathens counted Prodigious in their Victimes ) without a Heart . III. A Vine which is one of the most fruitfull of Trees , ( made use of by God to compare the Christian unto ) if it be left to its naturall excrescencies , unregarded and unpruned , shootes forth into many superfluous branches and stemmes , and spendeth its most g●nerous strength that way , and so becometh weak and fruitlesse . If God should leave the best Christian to the vitious exorbitances of his own heart and affections , and not curb and prune them , and retrench the extravagancy of his desires , his strength would be spent on that which profiteth not , and he would soon grow barren and uselesse . There is need that both by his restraining grace he reduce and limit our desires , and by the sharpnesse of afflictions he cut short and check their excrescencies . Jonah grew fond of his Gourd , and God smote it , and therein nipt and restraind the unrulinesse of his Spirit , which would have spent his love and delight on a silly plant . Hezekia's pride was grown to such a height , that he must needs vent it by boasting of his treasure ; but God blasteth it by sending the Chaldaeans to plunder him . When mine heart doth irregularly run out after vanity , let the smart of thine hand correct my wandrings , and tame the wildnesse of my affections . Better I should bleed by thy pruning hook , then be cut down by thy Axe as withered and fruitlesse , and cast into the burning . IV. WE may observe that Lightning doth work with more potency and force , where it meeteth with the greatest resistance ; and acteth more on that which hath hard and firmly compacted parts , then on what 's soft and yeilding , and giveth easie passage to it : hence it is , that it hath been sometimes said to passe through the scabbard without any effecton it , and to melt the sword in it ; hence also , the hard Oak and firme Cedar are exposed to its force , and feel its effects , when the Bay which is of a more yielding tender nature , is passed over untouched by it . The Judgments of God in their working are much accommodated to the temper of the Subjects on which they light . Where they meet with a stubborn , unpliant enemy , they fall with greater force , and are most pressing and heavy ; they will break , where they cannot bowe : the foolish heart ( Prov. 19. ) fretteth against the Lord , he is carelesse and rageth ; but what 's the effect ? The man that hardneth his neck when he is rebuked , shall suddenly be destroyed , and that without remedy : those that are as wild Buls in the net of God , their own fury and rage doth but the more entangle , perplex , and weaken them ; but where God meeteth with souls of a soft , complying , and obedient temper , his dealings are accordingly gentle , he afflicteth them lightly , and doth not stir up all his wrath , he doth but shake his rod over them , with which he lasheth the backes of others . In this respect , because God doth thus wisely & carefully distinguish between the different states and tempers of the Patients he dealeth with , he is said to correct us in Judgment . V. AN indiscreet , imprudent reproof hath usually a double ill effect first , in that by the fault of the manager ( as a good story may be quite spoild in the relating ) the action in its selfe good , is rendred for the present irksome and tedious : as a plaister laid on the wrong side may only smart , when on tbe right it would have cured . And next , in that it leaveth a prejudice behind it very disadvantageous at the like future occasion . A good stock of prudence and caution is in no duty more requisite then in this of Christian reproof , which requires such an exact observation of circumstances , time , manner , persons , &c. to a wise management of it . As I desire never to act that tacite part of a Flatterer , with silence seemingly to sooth and cherish him that deserves reproof ; and by a Friendly Cruelty to betray him into a security : so I think it both more safe and more wise to tarry on the shore , rather then lanch forth , when I know the wind will be contrary , and beat me back againe with bruises and rents . Where the person hath so much of the swine and dog in him , that he will trample under feet instruction and reproof , and turn againe and rent me . Christs prohibition warneth us not to dispence holy things , nor to cast pearls to him . When the dose meeteth with such tough ill humors , that it doth but stir and anger them , not purge them out , there mostly it is more wisely withheld then administred . VI. CHrist I find before his passion , repeateth the same prayer thrice , Father if it be possible &c. which yet is so far from a Tautology , that there is in it the divinest Art of Rhetorick . For the reiteration is a great evidence of the strong intention and affection of the mind : as it was the overflowing of compassion , which doubled the Compellation in that , O Jerusalem , Jerusalem , thou that killest the Prophets ; and of love , in that , Simon , Simon , Satan hath desired to sift thee : and the sweet Singer of Israel is no where more Patheticall , then where he twice doubles the Note , Sing praises to our God sing praises ; sing praises to our King , sing praises ; all crowded within the compasse of one verse : he found so much melody on that string , that he could not leave harping on it . Heaven cannot be proof against a Petition so often darted towards it , it pierceth the more forcibly where it is so by renewed applications driven home . In a strong Prayer a force is used upon Heaven , the violent take it by force , and when the strokes come so thick , and are so urged by redoubling , there can be no resistance . But further I observe likewise that our Saviour's latter prayer is somewhat longer then the rest ( as the wave which comes last swells highest ) his mind was inflamed to a greater fervency in the progresse ; insomuch that at last his ardency brake out into a sweat , a sweat of bloud . But how often do I find that my vigor and fervency rather loose then gain ground of my deadnesse and coldnesse in the continuance ; my hands fall and my desires sinke ; the sailes flagge , which at first setting out ( it may be ) seemed to have a full gale . This yeildeth suspicion , that the work is not so naturaliz'd to me as it should be : for ●ll naturall motions increase their swiftnesse the more near they draw to their period . VII . IN Civill converses , those whom we are not acquainted with , we cannot find that pleasantnesse and relish in their society , as we do in their converse which familiarity seasoneth with a delightfull gust ; because where we converse as strangers it is with some distance , and as it were under check and restraint ( as in a strange country we will not adventure any thing abroad without guard or convoy ) and so not without a kind of uneasinesse : but where as familiars we have more freedome and openesse . If we transfer this Experience to our spirituall Entercourse with God , we shall find the case very coincident ; surely it would be far more gustfull and delightfull unto us , if we did not by our neglect of it keep our selves still as strangers to him . Frequency in our Accesses would breed a familiarity , that we might converse with God with that freedome with which friends open their bosomes one to another ; we should be more enlarged in our Addresses , and that would make them have a more pleasant relish to us . By often treading the way , we shall beat out a path to the throne of grace , free from that uneasinesse and discouragement which in unfrequented waies we meet with : want of Vse maketh that irksome , which otherwise would be pleasant . He who bestoweth the frequentests visits on Heaven , finds himselfe most welcomed there , and hath the best entertainment ; and he who cometh oftnest , will still desire to come oftnest . Therefore let those who esteem that , as void of delight in its selfe , which their own negligence only rendreth so , learne to judge righteously , and impute the effect to t is genuine cause : Manna is here to be gathered , if they would come out and bring pots to vessell it up . The Table lies spread , and Christ bids his Guests be merry ; Eat ▪ O Friends , drink , yea drink abundantly ; but they stand off as strangers , and will not be among his Friends . VIII . SAltpeter , though it self observed to be of a fiery nature , yet being mixt with lue-warme water , at first it contesteth with it , but when overcome and dissolved by it , the water becometh abundantly more cold then otherwise it would have been . And that water which hath been warmed , and after returneth to its native temper , becoms more cold , and more subject to be frozen , then that which hath not felt the fire . The convictions of the Spirit of God , where they do not work a thorough change , the heart becometh afterward benumm'd into a greater coldnesse and deadnesse . A spirituall Relapse is very pernicious : where God hath been knocking and sent away with a Repulse , in judgment he will suffer another bar to be clapt on that dore , and make the sinner more hardned . He that hath conquered the good motions and desires which heaven kindled in him , is given over to a more reprobate sense ( as the temper of Iron is more hardned by being quenched after it hath been heated in the forge . ) No sinner doth more eagerly wallow in the mire , then he that returneth to it after he was once washed : and the Dog will not easily again cast up that Vomit which after his first disgorging he hath licked up . Where the unclean Spirit after his departure for a season , in his return findeth the soul empty of Christ , swept and voided of all gracious dispositions , and garnished with whatsoever vice may suit the entertainment of so unclean a Guest , his reentrance as with new Attendance , and his Hold is rendred sevenfold more impregnable then before ; he taketh to himselfe the black company of seven other spirits worse then himselfe , and that mans last estate is worse then his first . Lord , let me never quench those sparkes which I should be alwaies quickning and kindling into a flame , lest by so doing . I make my selfe fewell for a flame , that shall never be quenched . IX . PLiny ( as his Nephew tels us ) out of curiosity praying into the mountaine Vesuvius , that he might discover the manner and causes of those fiery Eruptions ( in Natures Kill ) was devoured by them , and made fewell to that , by which he thought to have encreased his knowledge ; and so found his death in his too bold advance in quest of that Mystery of Nature . Surely to be too curious in our Enquiries and researches into the Mysteries of God , cannot but be dangerous . God hath drawn a Veile over some things , and if we are so bold as to go about to lift it up , he may justly strike us with blindnesse , even in those things which were before exposed to our view . If we longe after such Forbidden fruit , God may by a flaming sword set to turn to all points of the Compasse keep us not only from the tree of Life and Knowledge , but from all other trees in his Paradise . Moses might come to the Hill , but not to the burning Bush , Come not hither ; if he had , it might have proved a consuming fire to him . If the waves of the Sea have their limits set , hither to shall ye goe ; much more man's presumption and curiosity : And what security can he give himself that will boldly invade the Privacy's which an infinite wisedom hath lock●d up in concealement , and breake down the Enclosures which the Allmighty hath set up . Cannot we be content to be admitted into his House except we ransack his closet and Cabinet ; to be of his court except we be his Secretarys ? If we have an eare to heare where God hath no tongue to speake , he may justly cause us to have no eye to read where he hath a hand to write . T' is dangerous presumption to breake open God's Seale ; to goe in quest after the knowledge of that , which he hath therefore , hidden that we might not know it . He who is not content to look on the Sun where his rayes are refracted through a cloud , will but loose his sight by staring on him in his naked brightnesse . X. ONe that had a thorne run into his foot , of which he took small notice , till it after caused an Inflamation , and Gangrene , which soon seis'd on his whole legge , was yet unwilling to undergoe an excision to prevent it's further spreading ; but at length it seized on his vitalls and proved mortall . The event of this disaster when told me , made me consider , how many inlets there are unto death , and how the most contemptible thing may be Harbinger to that King of terrours : examples of the like kind are frequent in story , of Fabius choaked by a hair , Pope Adrian by a gnat flying into his throat , Anacreon by the stone of a grape &c. One of the bravest Spirits that England ever gave a Cradle to , or Ireland a Grave , haveing received a light hurt , beneath his high mind to stoop to the dressing of it , by neglecting it lost his life : And we read of another whom the prick of a needle under the naile of his thumbe sent out of the world . Surely I cannot be certaine this day whether death may lodge with me before the next , if the least pricke of my foot may make way for it ; if the smallest passage be a dore wide enough for it to come in at and the soul to goe out at . Any thing from the bowe of death , when our appointed time is come , may be a sure Arrow to hit the marke ; a thorne may be as mortall as a sword . Though nature had never expos'd our bodyes to the assaults of an army of 300 diseases ( for so many Pliny's List informes us we are infested with , and a more exact accountant would finde upon enquiry that the number might be set much higher without any errour in the stating of it ) yet that variety of Instruments , chances , states , and circumstances of life which we lye open unto , might administer sufficiently unto the wombe of death . Let me be prepar'd for that by every thing and at all times , which may come at any time & by any thing , must come one time or another . I shall not hasten my death by being still ready fot it , but make it lesse terrible and deprive it of it's sting . He that lookes for death daily , shall never meet it the sooner , but the better and the more joyfully . XI . SHimei when eager in the pursuit and search after his Renegades , was unmindfull of the injunction Solomon had laid on him , and the limits he had confined him to , and so ventured the losse of his life for the finding of his servants . God hath made lawes that might limit and circumscribe the waies and actions of men , and hath menaced death for the transgression of them ; but most men are so earnest in the pursuit of transitory things riches and pleasures ( which are but servants and should not command our desires ) that they minde not the bounds which God hath prescribed them . While they are in the heat of their range , and carier in sin , there is no time for a sober weighing of that startling question , What will the end of these things be ? or for a serious reflexion on the terrour of that threatning voice , the soul that sinneth it shall dye . The Voluptuous man will as little own any bounds set to moderate his pleasures , as rivers do acknowledg their bankes when they swell and spread themselves out of their due channell : the Ambitious man is as vast and wide in his aimes and hopes as the boundlesse Ocean : the Covetous trades-man can inch his measure , and foist in false weights and use the ballance of deceit , while he mindeth onely his gaine , and considereth not that his conscience is fold in the bargaine Lord let me never endanger the losse of my soule in the unlawfull or unwarranted pursuit of any temporal good . XII . IN the rebellion of Corah , Dathan and Abiram wherein they rose up against Moses and Aaron to bereave the one of his rule , the other of his priesthood ; it was a dismall terrifying sight to see their punishment ; the earth to open under them and swallow them up alive and close her mouth on them ; that which is wont to be only a grave to be their executioner : insomuch that I do not wonder that the people ( which by God's command were all called thither to bespectators ) all that were round about fled at the cry of them ; for they said , lest the earth should devour us also : for though they were not guilty of the conspiracy ; yet the horrour of such a sight could not but affrighten them to seek for security . If we might in like manner se how rebellious impenitent sinners goe hence into the pit of destruction , if we might in visible manner behold how hell open's her mouth to receive them , and how they fall into the wombe of death which is closed upon them to all eternity ; surely it would make us tremble and flee , endeavour to avoide the danger and seek out for a refuge , lest it should devour us : their destruction would put us on vigorous endeavours of working out our salvation with feare and tremling ; and the sad evils of their death would be a meanes to remedy and cure the sinfull evils of our life . That which we cannot see by an eye of sense , we may discerne with an eye of faith , let it therfore haue the same effect on us as believed that it would as visibly seen . XIII . A Subtle Lawyer desireth no more advantage in an hold which he would take in a conveyance then many words ; somewhat he will finde to fasten on , and will so blanch the matter , that that shall seem plausible at last , which at first had no such appearance . I date the beginning of the Fall from thence , where Eve tooke the boldnesse to hold chat with the Serpent ; if once we enter into a discourse with the Tempter , and proceede so far as to listen to him , we are halfe wonne already ; there is a ready passage for him from the eare to the heart . Where such a Sophister is admitted to reason the case , and our eares are open and our tongues free , the matter is as sure given up as if it had been yeelded without dispute . Evill and Errour is of it selfe insinuative and plausible , much more when managed by so subtle and perswasive a Rhetorician . If the divell be entertained in our Parlor he will soon get a lodging in our bed-chamber , if we give him easy entrance into an Outworke , he will soon possesse himself of the City . Therefore stop thine eares at the voice of this Hellish Charmer : Assoon as he addresseth himself to a temptation send him going with an Avoid Satan . XIV . IT seemed strange to me when ▪ I first understood that some venomous things would yeeld an Antidote to their own poyson , and that the viper will offord a remedy against the deadlinesse of his own stinge ; and since I have learned that it is a frequent thing in Chymistry to extract Alexipharmacall Medicines out of things which in themselves are most noxious and destructive ; thus the Artist will make Mercury and Antimony , deadly poysons , by the power of his operation to yeeld remedy's of rare vertue : We read of a Plant also in the West Indies whose leaves are venomous , and yet the root of it , is an excellent Antidote . Let me not then wonder that he who brought all things out of nothing and light out of darknesse , can educe good out of evill : that this Omnipotent Chymist can out of sin draw a Restorative Elixir , and make the poysoned darts of Satan prove Antidotal ; that he can make our disease afford a Medecine ; that he can out of the Gall and Wormwood of Affliction extract a Quintessence of Pleasure , and sublime tears into spirituall Joy. Let me admire and adore thee Lord , not only for thy grace and love in our Salvation , but for thy Power and Wisedome in the methods of it . XV. THe Apostle compareth those subtile Impostures by which Factours for Hell drew men aside from the faith to the embracing of strange Doctrines , unto Witchcraft . Gal. 3. 1. O foolish Galatians , who hath bewitched you . And 2 Tim : 3. ( wher● he painteth out the condition of the last dayes in such lively colours , as if the state of our unhappy ages had been present before his eyes ) he parallel's the seducers with Pharaoh's sorcerers and Magicians , Jannes and Jambres who withstood Moses . What strange effects of this Sorcery have we seen in our daies ? did Satan ever play so much above board and act so openly upon the stage as in these times he hath sometimes even laid aside his maske and adventured to appear in his own shape . And of what little availe have the Countercharms of sound principles formerly instilled been to many on whom God hath suffered these Impostours to practise their Magick ? And how have the Devil's Instruments by this black Art , and Spirituall Necromancy , raised out of their graves errours long since dead and buried , and putting a new guise on them made them walke up and down again ? And many have been wrought upon by such an unhappy Fascination , that ( as Machates ( mentioned by Phlegon ) supposed he had caressed and happily enjoyed his Spouse , when it was but a dead and rotten carcase ; So ) they have fallen in love with and espoused that for truth and religion which is but Heresy long since laid in it's grave . XVI . I Read that the Mahometans have set houres for their daily Oraisons , in which they are so constant that not any secular matters , whether impediments of businesse or divertisements of pleasure do keep them from praying five times a day ; whether they are fixed at home or abroad moving in a journy , when their stinted times come they apply themselves to their ( O that I might call them , true ) devotions ; and this doth every one , from him that bears the Scepter to him that carryeth the Sheephooke . How many are there called Christians that cannot afford to pray so many times in a weeke , in a month , as those Infidels in a day ; that can be content to crowd a whole Sennight's devotion into one Prayer ; and count them too lavish in their expences of time that make greater allotments of it for that businesse then they : yea , some think it enough if they summe up their lives and expire their last breath with a , Lord have mercy upon me . Christ commandeth us to pray for Daily bread . Every day Manna must be gathered from Heaven . It is as necessary to the Spirituall life of our soules as our often repeated meales and refections to the subsistance of our bodys . We justly deem it strange and wonderfull in some that we read off , who have lived without meat , some whole Weekes , others Months , others years , ( and a creditable authour telleth us of one who lived 15 years withous eating or drinking . ) But here a long fasting and Abstinence from this Spirituall refection is a thing so frequent that it meriteth not so much admiration . But what account Quercetan giveth of the former , that in such strange fastings the inspired aire hath been sufficient in attraction to afford nourishment to such bodys ; is more truly applicable here ; for the soules of such are ( like Chameleons ) fed on the air and vanity . XVII . VVAlking in a hot summerday , I was somewhat annoyed with a multitude of flies and gnats humming about me ; drive them off wholy from me I could not whatever means I used , yet I could hinder them from setling on me . And thus I find it sometimes with the thoughts and motions of my heart ; evill suggestions are very busy within me , and though they much infest me and are troublesome to me , and I endeavour to drive them away , yet I cannot free my self wholly from them ; but they shall not rest there : the birds might light on Abrahams sacrifice , but they were soone driven thence . Though Satan and the Corruption of my heart do send forth a noxious Offspring , yet my heart shall not harbour nor cherish them . Evil motions may arise within me or be injected into me against my will , but I will not be Nurse to foster the breed , nor host to lodge or entertaine such hellish guests . As Vagrants that range the Country are wont to be served , whom though we cannot prevent from passing through our town , yet we do not permit them to make any abode there , but whip them away , and so send them to their own home : I cannot hinder them from passing through me , but I will looke to it that such straglers shall have the Law executed on them , that they do not either make their stay there , or returne thither any more . These Malefactours may come to me for harbour or shelter but the only thing I shall do with them , shall be to make their Mittimus and send them away . XVIII . THe Rabbines tel us , according to their wonted vanity , that Aaron Exod. 32. intended not to make a Calfe , but cast the golden earrings into the fire to consume them ; but by the operation of Satan working by some Egyptian Magitians in the camp the form of a calfe came forth . But surely it is very usuall for that old Serpent thus to over-act us , and make us unwittingly advance his interest , while we thinke with innocent intentions we drive on a good designe ; to use Zeale without knowledge as an Instrument to promote his own cause under the pretext of God's : Where men thinke they are building a Church for God , to make it a Chappel for himself . Peter thought he had uttered that which would have pleased Christ , Master pitty thy selfe : yet the Devil ( it seem's ) had made him his spokes-man , get thee behind me Satan . That designe which to gaine Proselytes and Assistants had pro aris stamped upon it in the front , holinesse to the Lord written on it ; when the other side is seen , sometimes proveth to be only pro focis , for the advancing of a carnal Interest which some have set up to be promoted and driven under that Maske : Hence hath it proceeded , that what David said the zeale of thy house ▪ hath eaten me up , may be by a prodigious Inversion truely applyed to some , their zeale hath eaten up the house of God. XIX . SErpents which in the cold of Winter growing impotent and languid retire themselves to their dens and caverns , unable to hurt , or to stand out against the least resistance ; when warmth returneth with the Sun , renew their former strength and vigour , relinquish the holes and retirements in which they lay folded up , can use their force and their stinge again and appear dreadful to the most armed opposition . Those Temptations which in the season of Adversity , we seemed to be wholy freed from , or had lost all their efficacy and force , that it was an easy conquest to subdue them ; when the Sun shine of Prosperity cometh on , it cherisheth ▪ and envigeurateth them , their number is augmented , their strength more prevailing , and their assaults more frequent ; scarce a step we take in which we are not in danger of a Serpent's stinge . XX. SOme Christians have been earnest and curious that they might know the very day of their conversion ; the time of their Spiritual Nativity , when there was an accesse of joy among the Angels in Heaven because a new Saint was borue to it ; the day from which as the Epocha of their salvation they are to date the beginning of their Happinesse ; that they might set a marke upon it , and make it signal in their Calendar in a scarlet-Text as the Day of their Second Birth . But let it not be so much my care to know when I commenced Believer as to assure my selfe that , the day is past , and the happy work wrought . The voice by which God raiseth a sinner from the dead , is not always accompanyed with thunder and Tempest , but sometimes it is a still voice : He sometimes cometh early and preventeth Satan's harvest , and stealeth into the Creatur's bosome silently and undiscernedly before any Giant-sin hath deflour'd the soul ; and then by no token can we retrive or finde out the determinate season , by the most careful search . Some in the Spiritual travel of their second birth have few or no painful panges , while others have sharpe and grievous throwes which make them remember the time as long as they live ; as the women of Israel were sprightful and quick and lively in ther delivery ▪ unlike the Egyptians . The streams of grace may be large and full , where yet the head of it may be undiscovered , as the river Nilus hath a great and plentiful current , yet his springe is unknown : The Sun may rise with his head veil'd under a cloud , and unobserved , and yet after appear in full strength and glory . S. Paul had his eye upon the Goale , and forgetting those things which are behind , press●d forward towards those things which are before : and ( in allusion to his practise ) we should not so much busy our selves to know where we first made our start , as minde the running of our Race . XXI . LEt us observe the several steps and descents which Eve made in her fall , that brought with it the ruine of Mankind . First , she enter's into a discourse and holdeth parlee with the Serpent at the forbidden tree , and so setteth her selfe out of God's guard . 2. She listneth to the plausibleness of his pretexts , is moved with the doubts which he starteth , and giveth credit to his false and sly insinuations , and believeth his lying suggestions . 3. She looketh on the fruit with a longing eye as pleasant and desirable . The heart is soon bewitched when the eye is fascinated , when the object findeth easy admittance there , it soon set's the affections on fire , and the fumes from them cloude the understanding and make the will to warpe . 4. Her longing must be satisfyed ; she tooke of the fruit ; her hands execute the commands of her perverted Will. 5. And she did eat ; And what els could be expected but that when she had received the cup so willingly at the Devil's hand she should drinke off the poyson ? But Lastly , she gave also to her husband with her : The Devil that before was a modest begger without door , now he is entred command 's the house ; and she is so officious for him as to become a Tempter herself , desirous to diffuse her sin beyond her personal confinement See by what winding staires we were led down into these depths of misery we now are in . Therefore give not place to Satan , not for a moment ; retire not the least step : stifle his primitive and seemingly innocent motions ; play not about the bait lest thou be caught unawares : Yeeld not at first lest thereby thou unwittingly part with thy strength to resist him in his following ▪ ollicitations : If he loosen the roots of thy Faith at first the next gust of temptation may cast thee quite down . If we stop not the journey of sin by a seasonable Arrest at it's first stage , the further it goeth the more stronge and numerous it groweth , like a River which the farther it runneth from its spring the more it enlargeth it's streā and windeneth the Channel . David walking on the Battlements of his house in a loose and careless manner , gave his eye liberty , and in that free gaze it soon ran out of God's keeping , and through amorous and light glances on Bathshebah let in Adultery , and so holy David became one of the fooles in Israel ; neither rest's he there , that was a Pearle in his eye , it soone becometh bloud-shot , and by degrees he compasseth a cruel , yet deliberately plotted murther . Absalon at first only entertained some ambitious thoughts , and a secreet desire of anticipating his future hopes and Antedating his style of King ; but the swelling imposteme soon ripened and brake out to his own destruction in Rebellion , incest and murther . One sin is the decoy to another ; and though God never pronounced an , increase and multiply , on it , yet nothing is more fruitful : The giving way to it is as the pouring out of water , which before might be kept within the bounds of what contained it , but when poured forth it's course is uncontroulable , and we cannot limit it ; it is not for us to say of sin hitherto it shall goe and no farther . XXII . THe Panther is wont to be taken by the Hunters by two sorts of wiles ; sometimes by wine in which he hath so much delight that he will drink of it to inebriation : at other times they are wont to lay glasses for him , which while he tarryeth to behold himself in , he is with ease overtaken and destroyed . Satan make's men drunke with the pleasures of sin , and then dealeth with them as he pleaseth : By immersing and drenching themselves in carnal delights they are transformed into swine , ( which the drunkard to a proverb most resemble's ) swallowing in the mire , and are a prey open and exposed to him that goeth about seeking to devour . Sampson having his mind weakned and inebriated by a too-fond and strong affection to his Dalilah , was thereby betrayed to the loss of his great strength , and laide himself open to the unresisted assaults and insults of them , of whom thousands before could not effect that which a handful did then . But where he cannot allure to gross sensuality , he compasseth men with a device no less effectual and more refined : This mighty Hunter of soules setteth a glass before them , wherein they may view and contemplate their own excellencies ; and that usually so falsly flattering as that it shall represent a fair beautious image to the most deformed mishapen face : He know's that the reflection on his own perfections with admiration was his own ruine , made him measure the distance between Heaven and Hell by a fall , and changed him from an Angel to a fiend ; and from a personal experience made use of this sleight to intrappe our first patents in his first grand Attempt to destroy Soules , in which he found such answerble successe , that no wile ha●h been ever since more practised , by one hath he more filled the Region of darkness with lost souls : By this he setteth the Creature in the Throne and maketh him in a direct way advance himself above his Creatour . When an unballasted spirit is so overset and swell'd up with fond and vaine conceits of it 's own excellencies , 't is easy for him to overturn it : When he hath set the soul on a Pinnacle there to be presented with a large view of it's glory , and to gaze on it's own perfections , the weak head scon grow's dizzy and addle through pride . These entrapments the Devil had practised on the Publican and the Pharisee , the one he had made to run into more enormous and grosse sins , the other he had set his glasse before , and he was so taken with his own image , that he could find no other matter to fill his prayers with , but the recounting of his own perfections . Lord , suffer not Satan by any of these wiles to ensnare me ; Not to intoxicate me by the pleasures of sin , and so weaken , & shave off my locks , lest the Legions of Hell be upon me : Let me not drinke of the Devil's wassel , his wine is a mocker ; my Soul , looke not on it when it is red , When it giveth it's colour in the temptation , for in the end it will bite like a Serpent , and hurt like a Cockatrice : Pride goeth before destruction , and a high minde before a fall ; therefore also lay thine hand upon thy mouth , for God hateth an haughty eye . XXIII . WHen Nathan had given holy David a relation of the cruel extortion and injustice of the rich man in wresting the poor man's ewelamb out of his bosome , how doth this anger kindle presently and his passion rise against the wickednesse of the injury ; insomuch that he straight resolve's , and backe 's it with an oath , that the man should surely dye who had done that thing : But in the issue it soon proved that David was a little more nearly concerned in the matter then he was aware of , when the Prophet came home and closed with him with a Thou art the man. The sentence he had pronounced was on his own person , and righteous David had unwittingly been the judge to condemne David ▪ the Adulterer and Murtherer ; at his own barre , out of his own mouth . Doe not we thus often condemne our own vices in other men's Persons , and passe a just censure on those sins in them which we have inconsiderately indulged in our selves ? Many do severely sentence worldly mindedness , sharpely declaime against coveteousnes , brand and defie the sensualist , pronounce condemnation on the Hypocrite , & can with heat enveigh against such other sins ; whereas if they would turne their eys inward they might see what they thus condemne within their own bosome ; and their sentence would be no where better applyed then to themselves . When I read the relation of Judas's cursed treachery , his coveteousnes and dissimulation , in selling his Master for thirty pieces of silver ( the price of him that was valued ) betraying him into the hands of the Jews to a grievous Passion and Death , making a kisse the Prologue to the hellish part he acted : how doth mine anger boyle and mine heart rise against his wickednesse ? How severely is Pilate condemned at my tribunal for sentencing my Saviour ? And I pronounce the Iewes a thousand times worthy of that scourging , and buffeting and death , which they inflicted on Christ . But if I seriously reflect on my self may I not finde a traiterous Judas within mine own home ? I may startle , and disown it ; Judas himself would not answer to his name , but put it of with a , Master , is it I ? But surely it will appear I may return upon my self with a , Thou art the man , if I consider , that I have betrayed Christ to my lusts and delivered him into the hands of his enemies : I have sold him by preferring the pleasures of sin , the satisfaction of my carnal defires , the drosse of the world before him ; by advancing some fleshly interest above him : And I have by mine hypocrisy made a kisse the covert of my treachery . I by my sins have pronounced Pilate's sentence on him , let him be crucified : Every transgression hath been a thorne , and naile , and spear to him ; I have spit in his face by despising his ways ; and by my vanity and pride have cloathed him with the purple , the crown of thorns , and reed of reproach : he hath been wounded not only for , but by my transgressions : Though he pronounced a consummation of his sufferings on the cross , It is finished ; yet by these new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterings of sufferings , I have acted over the Tragedy on him again , as though it had not been finished . Therefore , as Seneca said of himself , that if he would seek a foole [ non longè quaerendus , meipsum invenio ] he need not goe far for him , one might be found within his own skin : So I need goe no farther then my self ( though I cry Hosanna to Christ ) to seek a Judas , a Pilate , a Jew . XXIV . GAleacius that noble Marques of Vico , was so effectually wrought on and perswaded by an elegant similitude in a Sermon of Peter Martyr's , that he soon after laid down all his honours interests and relations at the feet of Christ , and by a voluntary choyce took up his cross , and became a Convert . Perhaps the same thing nakedly and barely proposed would not have made so easy and great impression upon him , as it did set forth and adorned in that Rhetorical dresse . The same passage in a different habit , may be vigorous and piercing , or languid and dispirited . Hearers are generally like Bees , they go all to the flowers ; therefore our discourse may be profitably as well as pleasingly strowed with them , so they yeeld as much hony as they make a fair shew : The food will be received more readily when thus candied and sweetned , as Pliny say's the Elephants eat their provender the better if the manger be garnish'd with flowers . The assistance of oratoury ( so it be duly applyed , and come in only as an Auxiliary ) is no way to be sleighted and rejected ; for by this chiefely ( among second means ) the Preacher in the affections of his Auditors , by this he thunder's and lighten's in them ( as Pericles was said to doe by his eloqnence . ) The palme may sometimes strike more effectually then the fist . The potion will down in sack which otherwise would have been nauseated ; and bitter Pills under the covert of somewhat that is toothsome will be admitted . The feathers that impe the arrow make it fly the faster and pierce the deeper . Surely it could not be without the help of this Art that Christ was so graphically describ'd , and ( as it were ) painted forth in his crucifixion before the eyes of the Galatians ( Gal. 3. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Although the Imposture of that Rhetorick , deserve's more reproof then commendati - which worke 's on the Affections alone , and not at all on Reason or conscience ; and so kindleth a strange fire in the Heart , ( thorough the glass of the Fancy rather then the Judgement ) which God will not own in our Sacrifice : As likewise the wantonness of that , which is as gay and gawdy in the dresse of every sentence , as a young Scrivener is in flowring a Capital letter with his luxuriant pen ; Truth ( specially divine ) will not be deck'd thus like a strumpet , although it refuse not that her native beauty should have the advantage of a decent matronlick ornament . The pearles of the Kingdome of Heaven should be set in Gold ( not in Lead ) though not so curiously wrought and embelish'd , as that the Artifice should hide the native lustre of the Iewel . Comely and neat apparel is an ornament to the body , but if either gaudy or course , a disgrace . XXV . A Spartan haveing long busied himself about the carcase of a dead man to try if he could settle it firme in an upright posture ; perceiving how ineffectual his endeavours prov'd , sometimes the head falling into the bosome , sometimes the armes flagging downward , and the whole , at last , falling to the ground ▪ told the slanders by ( who smil'd at his unsuccesful attempt ) Ther 's wanting ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) something within , meaning a Soul. Thus it is in dealing with those who are dead in trespasses and sins ; if we endeavour to hold up their countenances heavenward , and would have them fix their eye on Eternity , and an immortal estate , we can't hold them to it one moment ; they presently incline towards the earth again : if we would set them on their feet , and make them upright , if we would set their hands at work in deeds of righteousnesse , justice and truth ; and have them to stretch out their armes to the relief of those that are in distresses ; all is in vain ; while ther 's no spirit nor principle of motion ; something is wanting within . If God's dreadful threatnings be sounded in their ears with a voice of thunder they hear it not ; if Hell be set before their eyes in clear and visible representations , they see it not ; if a scourge be laid on their backs their dead flesh feel's it not . XXVI . 'T is a true and pithy proverb which is in use among the Levantines , that Heaven and Hell are seated in the heart of man. Every man is a little world within himself , and his soul is the scene and Theater in which are represented , the Processe of a Court of Iudicature , the pronouncing of a sentence of condemnation or Absolution , a binding and loosing , and according to that awarde , an execution ; in which , conscience ( as in the former it sit's as a deputy Iudge under God , so in this it ) act's the Executioner ; and there are in the Heart a Paradise of pleasure , streams of comfort on the one hand ; on the other , a gibbet , fire and a racke . Doth not he find a Heaven within him , that hath that certain and sincere and untroubled happinesse ▪ those gleams of joy and refreshment which a good conscience is authour of ? Let popular noises , vulgar suffrages & opinions , outward commotions and attempts be what they will , they can no more disturbe or raise a wrinkle in this inward calme and Pacifique Sea , or correct and restrain that transport of comfort that ariseth from the triumphs and applauses of Conscience , then all the thunderings and storms in the lower Regions can discompose the serenity of those which are above the stars : This made Paul and Silas sing in their prison , while the foundations of it were shaken by an earthquake . And doth not he carry a very Hell in his bosome , whose soul is rent and distorted with those convulsions of horrour and terrour , distracted , by those fearful amazements , pierced , by those sharp Agony's which a guilty conscience punisheth him with ? Though he seek relief by diversion to wordly businesse . by consorting with merry society , by running for Sanctuary to false and flattering opinions , by rolling himself in his uneasy chaine of fire ; yet he may assoon forsake himself , as by all his Arts and methods get out of these suburbs of Hell. XXVII . OLd Ely who was so mild towards the notorious sacriledges , Adultery's and incests of his sons , of which all Israel rang , how uncharitably doth he misconstrue poor Hannah's devotion , and upon what a weak ground ( only , seeing her lips move without noyse ) doth he build the heavy charge of drunkness against her : But afterwards perceiving his errour , he recant's , and turne 's his condemning Hannah into praying for her . Thus it often happen's , that those who are most mildly indulgent to their own , are most sharpely censorious of others ( As the Hedge-hogge hath sharpe prickles without , but is smooth and soft within : And the Snakes in Syria , doe sting forreigners , but will not hurt any of the inhabitants , as some say . ) He whose judgement is suborned or bribed by Affection to a too partial and soft Gentlenesse ; will on the same account , where the subject is different , be as much warped and bias'd to a contrary extreme of a too unjust rigour : For the case is much alter'd with the persons that are concern'd in it : If nature or affection be allow'd to passe the sentence , and in judging offences to accept the persons of the offendours , the judgment must needs be partial : The same eye which was so blear'd that it could not discern a beam in one case , will be so quicksighted as to spy a moate in the other . And how apt is hasty and in-considerate zealt to pass a grievous censure , where there is no other ground for it but meer misprision ? Those that are too forward and rash in their reproofs before they have taken sufficient estimate of the ground on which they are to level them , are often guilty of a zealous breach of charity . Let me imitate Ely , not in committing but amending his fault , and if in my haste I have prejudic'd or injur'd another by an unjust censure , let me not persist in my errour , but be as unquiet till I have made satisfaction for my offence , as I was till I had committed it : Let me in coole blood make the best reparation I can for the wound I have given in my heat and distemper'd zeale . XXVIII . A Dr. Spigelius , that incomparable Anatomist , while ( at the marriage of his only daughter ) he was gathering up the broken reliques of a Glasse , it hap'ned that a fragment of it scratched one of his fingers ; but the hurt because of it's seeming slighteness being neglected , created at last an inflammation which possess'd his whole arm , and rais'd a swelling under it , and in the conclusion ( though he might seem by his excellent skill in Physick to have command over death it self ) by an Empyema brought him to his grave . Thus the least wound given to our souls by the smallest sin , if neglected and slighted may by degrees fester and gangreen into the intolerable torment of a wounded spirit : And the lightest hurt if we have not timely recourse to our spiritual Physitian and to the balme of Repentance , may grow to our irremediable woe . If we wash not our wounds with our tears while they are fresh and make not speedy application of the playster of Christ's blood , a scratch may soon contract such a purulency as may ripen it to an ulcer : Specially considering that the flesh of the minde ( pardon the grosseness of the metaphor ) is not easy to heal , being full of evil , corrupt , and morbifick humours which will make the least hurt fester and ranckle . Neither must we content our selves with a palliative cure , a skinniug over the wound ; for that leave 's it securely to gather all superfluous and noxious humours to it self , as to an Abscessus , which will in the issue exulcerate and inflame the minde . XXIX . GOld in the Oare , as it newly comes out of the mine , before it hath pass'd through the fire , can hardly be discern'd from stone or a piece of hardned earth ; but yet when it hath felt the furnace , and is by it purged and separated from its dross , it come's out the most pretious of metals ; In somuch that the flames seem rather to make then purify the Gold. Many who before they were cast into the furnace of Affliction , had so much dross and impurity , and earthliness cleaving to them , that little of Heaven was discernable in them , come out of it wholy unlike themselves : That searching and penetrating flame , separateth the precious from the vile , divideth between them and those corruptions which are most closely and intimately combined with and embraced by their Spirits : They enter into the fiery trial earth , and come out Gold : This endue's them with that holiness and humility by which they are prepar'd for that high perfection of beauty and glory , which they shall be vested with when they enter that great and glorious city , whose streets are paved with pure Gold , and whose foundations and gates are precious stones . The hue and complexion of their souls who thus pass thorough the fire , is altered ; they have abandoned and laid aside all their carnal adhaerency's , repaired the breaches of their consciences , the decays of their graces , their neglect of duties , their coldness in religious services : Though before they were bound and fetter'd by their lust , yet they come forth , ( as the three children out of Nebuchadnezar's Furnace ) free and at liberty . XXX . 'T Was an inference that deserved laughter which one made , who reading in the subscription of some of S. Paul's Epistles , Missa fuit Romae , presently thence concluded that surely Mass was said at Rome in S. Paul's days . Pointz a Jesuite cry's out , ther 's no hopes of prevailing with these Hereticks because it was long since Prophecy'd of them . 2 Chron. 24. at illi Protestantes noluerunt audire . ( 'T is well ( as one say's ) Protestants were heard of in the old Testament as well as Jesuites , whose name by good hap one of them hath found out Numb 16. 24. even as Erasmus found Friers in S. Paul's time inter falsos fratres . ) Many there are whose dictates are as little favour'd by Scripture , and who are not asham'd to make as ridiculous a claime to it's patronage : That will not bring their opinions to the word of God , but draw it to their opinions ; and force their own sense out of it , with as much violence and torture , as that whereby Chymists endeavour to extract that out of Metals which God and Nature never put into them . Such would make the divine oracles ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) to speak to the patronizing of their own interest ; and would suborne God for a witness to their errours . As Caligula dealt with Jupiter's statue , taking off the head of it , and placing his own in the roome , so they substitute the devices of their own brain in place of the sense of God's word . Yea , sometimes such interpretations and Glosses are given as doe not only corrupt but contradict the Text , and that with as open and declar'd an enmity , as that of the Papists , when they make in one of their Pope's Canons by the word statuimus to be meant Abrogamus . Such might with greater shew of reason pretend either to a new Revelation , or to have found what they deliver in some of those ( spurious ) writings , the Epistles of Paul to Seneca , the Gospel of the Hebrews , the Acts of Paul and Tecla , &c. rather then in the Old or New Testament . XXXI . 'T Is as strange as true what we are told of the Tarantula an Insect not unfrequent in Italy , that if it happen to bite any , usually with a wonderful fit of mirth and laughter by degrees they dye away : And nothing but Musick can cure them . A Viti saltus doth the like in those who are feiz'd by it , their humours and spirits being so distempered , that they are continually dancing till death take's hold of them , and conclud's their comick mirth in a Tragical Catastrophe . Methinkes the case of those is much the same who are bitten by that Infernal Serpent ; All whose years are spent in mirth , and their days in laughter , but in a moment they goe down unto the grave . Let us see a little how the humour worke 's , and look on the image of this spiritual Phrensy , and listen to this crackling of thorns . Let out hearts chear us , say they , and let all care be extinguished in laughter ; let a solemne aspect ne're be entertain'd in our countenance , and let a sad looke be perpetually banish'd : Let a serious speech be interpreted the raising a Mutiny against the reigne of Mirth , a sigh be punish'd with manacles , and the dropping of a tear as the venting of a Pasquil : Let him that break 's not out every way in jollity ( like the wheele of a well-couch'd firework , that flye's out on all sides ) be baulked as a male content ; as one that would blend and dash our wine with water , or that would corrupt the charmes of our Musick with discord . Let us own no care but how we shall multiply and vary our methods of delight ; how to make the ensuing day glide away with more softness and jollity then his forerunner ; how to sublime and exalt pleasure , & extract an Elixir from all the flowers in the Paradise of Delight ; let us eat our bread with joy , and drink our wine with a merry heart , for there is nothing better then this : Let disports and Revels , feastings and dalliance be our daily and nightly entertainments . Rejoyce o young men in your youth , and let your heart chear you in the day of your youth , and walke in the ways of your heart and in the sight of your eyes . But listen , and you shall hear a clappe of thunder ; Know that for all these things God will bringe you to judgement . Your Joy is but a flash , your mirth vanisheth in the noyse , your disports do but impe the wings of Time , your feasts are but Running banquets , short delights , your Ordinary's are pleasant , but the Reckoning is Ruine , your Dalliances do not embrace content , your Musick is as empty as sound . What is the summe of your misery , the frolicksome excesses and extravagancy of your mirth are the Harbingers of anguish and sorrow ; these symptomes are the Prognosticks of destruction , the end of these things is death : Eternal wrath is entail'd upon your momentany delights , and nothing can cut off the entaile but an act of soveraign mercy : The Kisses of Pleasure ( like Joabs to Amasa ) are but a glosing to maske the conveyance of the Sword into your bowels . Surely that laughter well deserve's experienced Solomon's definition of Madness , which is thus the forerunner and symptome of destruction : Which ( as he speake's elswhere cast's arrows and firebeands , and death , and all in sport . XXXII . WE read of Agrippina that the course she took to destroy her husband Claudius was , by tempering poyson at a banquet with the meat which he most delighted in , a Mushrome ( boletum medicatum avidissimo talium ciborum obtulit . ) And we know that what is venomous , being mingled with Wine , worke 's more furiously and incurably then with Water . The Devil 's great business is , to search into our tempers , thoughts , inclinations and affections , that finding which way the pulse of our soule beate's he may apply himself accordingly ; that he may suit and attemper his temptations so , as most effectually to work on the humour that abound's most in us ; that he may lay his poyson in our daintyest dish ; and bait his hooke with what he is sure we will swallow with most eagerness ▪ If he finde's the heart bent upon Riches , he will present such a man a golden Idol for him to fall down unto ( as Nebuchadnezar set up an Image of gold for his subjects to worship : ) When he entred Iudas to hurry him to that horrid treachery , 't was a silver Key that let him into his heart , and he knew that the Bagge which he carryed was so closely hugg'd by him , that poyson would be best convey'd to him in a Cordial of gold . Are unclean and wanton desires accustomed guests to his soul ? The Devil will be the Pander to his lust , and by effectual contrivances will so order things as that they shall fall in with the current of his affections : Thus he endeavoured to compass David's death by the poyson of a look ; & when he found Amnon's soul hot with this Feaver , he by Ionadab's mouth inspire's a crafty fetch into his head of feigning himself sick , whereby he inveagled his sister . Hath pride and Ambition the throne in his heart ? How doth the Devil sublime his thoughts , and raise them up to high and soaring hopes , engaging him in such designes as cann●t be compassed but by wading through deep and enormous sins : Thus Haman that he might engross the favour of his King , and shine with a lustre of glory free from that shadow which the contempt of an unbended knee seem'd to eclipse it with , is draw'n to contrive a cruel epidemick plot against the whole nation of the Iewes ; and which prov'd in the upshot most fatal to himself in an advancement which his ambitious thoughts had never proposed to him . XXXIII . THe Universal Center to which all the thoughts actions , and contrivances of Men , tend , the Point to which they are all directed is Contentment ; this is the great Spring to all the various motitions of Mankinde : And however distant and contrary their ways and courses , their inclinations and constitutions are , yet here they all meet and concenter in this one reconciling object : They doe perhaps propound to themselves as several Idaea's thereof as they have different faces , but their desire is one and the same . Contentment is that which the Learned ▪ seek's to attain in his industrious quest after knowledge , this Jewel the Merchant seekes in his dangerous voyages , the Ambiti●us in his passionate pursuite of Honour , the Coveteous in his unwearyed heaping up of treasur● , the Lascivious in the pleasing charmes of beauty , the Conquerour in his earnest desires after victory , the Polititian in his deep designes and crafty knacks . But alas ! The misery of men is that they would find that in the variety of the creatures , which is no where to be found but in the unity of the Creatour . It is not in the Wise Solomon's dear bought Experience , in the Rich Fooles full Barnes , in ambitious Haman's state & Grand●ur , in Ahab's ravish'd Vineyard , in Sampson's lovely Dalilah , in Nebuchadnezar's Rule over the World , in Achitophel's deep-pated Witt. It is peculiar to God's Wisdom to engross all content in his own hands that he may dispose of it by retail to the children of men , and enforce all , either to purchase it of him or want it . Hence it is that men generally waste themselves in desires , tire themselves with labours , form new projects , and yet all this while spend their mony for that which is not bread ; and take up with glassebeads instead of that pearle of price . I condemn their desires as unjust , not because they are without prudence ▪ No matter though they be unsatiable , if they were not blind and fix'd on objects too scanty and disproportion'd . God as he is the only Principle of Being , so he is the only Fountain of content ; I will therefore desist from all vaine , amazed and unsuccesful pursuits of it within the bounds of finite things where it is not to be found , and procure a Patent of it from him who hath reserved the Monopoly of it to himself . XXXIV . ONe say's of Italy , that though in it there be a great many Sanctuary's to provoke and stirre up to prayer , yet the people thereof have little or no devotion ▪ And in this respect he compare 's it's condition to that of Bells , which call men to service & never enter into the Church themselves . Many there are who can teach others to know and practise that , which themselves have learn'd to know only not to practise : ( Like Scheub●lius , that great Mathematician , but by Book only , not by Practice ; who being required once in an Army to make use of his Quadrant , knew not the difference between , umbra recta , and umbra versa : ) Whose lives and Doctrines are so little relative ; that they are a downright contradiction to each other . Their precepts are a Directory for the way to heaven , but their examples if follow'd would lead to Hell. They never ruminated on that prudēt advice of wise Solomō , if thou be wise , be wise for thy selfe ; carrying their wisedome as birds doe Meat to their young , not in their breasts but in their Beakes : Like the holy Paraemiast's sland●rer , though they speak well yet there are seven Abominations in their heart : At the best they are but Fooles that have learn'd to be wise by rote only , not for themselves , and their Clergy will scarcely save thē at the tribunal of the Judge of all flesh who hath no other peculiar respect for him that know's his wil & doth it not , but a greater number of stripes to reward his learned folly . Such , what they teach is good warrant for our practise , but what they doe is unsafe President for us to live by , because they say and doe not . Where I meet this unhappy conjunction of a bad life and good Doctrine ( a Light shining but not burning ) the one may excite in me indignation & pity , but the other only merit 's my practise ( though we are all more apt to tread in the footsteps of Example then Precept , so Apish is our nature ) what he saith well belong's to all , but what he doth ill should be left only to it's Authour as his crime , not follow'd by others as their rule . XXXV . THough our Laws make so great a difference between and elder and younger brother , that the elder hath assign'd to him the maine bulk of the estate ; yet it doth not so intirely goe into his propriety , but that the Father chargeth it with requisite provisions for the younger : The measure whereof if it be not determinately limited , the greater engagement his Father's confidence in him lay's on him not to frustrate it by a too contracted and narrow dispensing . God who is the common Father of all , never so far either gratify'd the lusts or disregarded the indigency's of men , as by a large affluence to designe an indulgence to the excess ; and luxury 's of some and in the mean while no way to provide for supply of the necessary wants of others : No , he hath given an Abundance to the Rich upon this Proviso that the Poor is to have his Dole out of it : God hath plac'd them in the midst of such Affluence not as Proprietary's but rather as Stewards , the things that are in their possession are not meerly and intirely their own , though they have the dispensing power given them : And according to their Receipts so must be their disbursements , if they expect joy and reward at the last great Auditing of their Accounts . They are God's Almoners and must relieve the poor out of their surplusage . Though God's hand of Providence doth not deale out to the indigent their portion immediately , yet he hath given a right to be supplyed out of the Largesses of the others . And the Scripture's silence in a punctual limiting the proportion of our charity and as it were trusting it to our hands should the more engage us , not treacherously to deceive that trust by scanty allotments : Forasmuch as thereby we not only detain the Rights of the Poor , and turn their Lot into instruments of supply of our pompe , excess or covetousness ; and so sin against them ; but also against God , in the unfaithful management of that Trust wherewith he engageth us to take care for a supply of that part of his family which is bare and needy . XXXVI . I Find it to be more hard to combate Pleasure then grief , and that I am more easily foiled by the insinuating and victorious nature of that , then overthrown by the open and harsh violence of this : For grief where it make's it's onset can't hold any intelligence within me to facilitate a surprisal , but Pleasure hath a treacherous party in my bosome that have secret compliances with her , a thousand Passions that favour her Admittance and by all endeavours seek to frustrate my resistance : The soul barricado's itself against grief , and by all wards seeke's to keep off the fury of it's assaults , but to pleasure it ly's open and naked , and upon saying siege or retrenchment , it soon hearken's to the summons ; it admit's of Parlyes , Truces , Correspondency's , and Compliances here ; whereas in the other war , it fight 's it out to the last , without quarter ; that is like the strife between the Torrent and the Damme , alway's strugling to force one another , but this is like that between Wind and Tide , which sometimes strive , sometimes come about and are both of aside . The will keep 's it's forces firmly united and closely conjoyn'd when she enter's the lists with that ; but when Pleasure is to be resisted they are divided and dissipated and not easily rallied . The soul's resolution will not be born down by force , but it gently serrender's to the delight that would corrupt it : It soon come's to a Treaty here but the stormings of grief it firmly opposeth . Therefore I will adventure to pronounce it , though it be a bold Aphorisme that it is more easy to live on the dunghil of Iob with patience , then in the midst of Solomon's great affluence and soft contents with moderation : Those pathes wash'd with butter ( as the Scripture phraseth it ) must needs be more slippery , and ranke , then the way that hath blockes and crosses in it , or that is strewed with the salt of affliction . Surely if we goe out upon an Inquest , and retrive the examples of those , who have marked the way 's that lead to destruction with their bloud , we may return with that in our mouths . Adversity hath slain her thousands , but prosperity her ten thousands . King James once asking a Gentlemā of note , what the people talked of the Spanish Navy , was answer'd , Sir , the people is more afraid of the Spanish match , then of the Spanish Powder . I more fear Satan's kinde offers and courting addresses , then his hostile attempts . XXXVII . IT may be observ'd that our Saviour sometimes where the beams of his Deity have broken forth doth straight cast a cloud over them and shut up his great and Divine miracles with , See you tell no man : He will not permit his glory to appear in it's full and unalloy'd lustre , but draw's a Curtain upon it . How far different from this is the Spirit of many we meet with , whose only desire is that they may dazle the eyes of others with their splendour ; who would have all they doe taken notice of and set on Record , and esteem that treasure to be as good as not possess'd and enjoy'd which is unknown : That look on a vertuous modesty only as a fine innocent qualification , serving a little to commend and set off a man under the defect of more real merits : They desire always to be on the stage , and to be acting some part that may procure them some renowned Title : Glory is the Center to which all their actions are directed , and they care not how crooked the lines they draw and pathes they proceed in are , so they all concenter in this . Their great aime is to gaine Admiration ; and that I may so far gratify them , I will wonder at them , but it shall be only because of the folly and vanity of their humour ; it were a wrong to our selves to envy them , because they are indeed below deserving it , or to pity them , because they think themselves above meriting it . In truth , they are but the wonder of fooles , and the fooles of wise men . Christian modesty teacheth a prudent man , not to expose himself to the greatest advantage of view , nor to live at the highest rate of his value : Some Talents are best improved when laid up : And solid and true esteem and reputation grow's the more by being suppressed . Many a rich mine is enclosed in the entrails of the earth , and many a fair Pearl ly's in the Sea's womb which never came to view , or shall come . XXXVIII . THey who indulge themselves the divertisement of reading Romantick storys & fables , do experience , that though they know all to be false and fictitious , yet many times they can't hold from having as violent Passions as if it were true ; and as if they saw that really before their eyes , which they are sure is but painted : Sometimes they are under a transport of Joy , sometimes of Sorrow , as it pleaseth the Romancer to tell his story of good or unhappy fortune : They are in fears when extremity of danger is represented , and in hopes when a good issue of the matter seem's to open itself , and that with as lively a sense , as if they were in good earnest interessed in the Affair : And though still they can reflect on all as the dreams and fancyes of another man , yet when they find themselves so truly afflected they are ready to think them their own proper concernments . This plainly evidenceth what vain , irrational things our Passions for the most part are : How eager and vehement they may be in the pursuit of that which is as empty as shadows and dreams : And it would be a good Lesson from this Experience to learn how little we are to trust their Impostures and the Representations of our deceitful Fancy's there , where the matter is of a more concerning and weighty nature : It being an approv'd Rule in Prudence , never to trust those entirely who have deceiv'd us , though but once . How great folly is it in us , to permit our selves to the hurry , of these blind and hood-wink't , yet impetuous guides ? In this instance likewise , methinks we have an insight into the misery & unhappiness of our Natures , what a strange & secret violence Sense exerciseth over Reason ; what a tyrannical power Passion usurpeth in the Soul : How extremely contagious the neighbourhood of the inferiour faculty , the Imagination , is to the higher and more refin'd the understanding part of the soul : Certainly , there is in man more of the earth out of which he was taken and framed , then of that living spirit which was breath'd into his nostrils : Ther 's more body then soul in this proud creature which think 's himself created to have dominion over all others . XXXIX . SAint Paul when he was breathing out threatnings and committing Murthers in the high roadway to dānation , was met by God , & by a suddain arrest made stand , thrown off his horse , and forced to surrender up his heart heart ▪ Sometimes God set's a stop to a sinner in his hottest cariere , when he is ( like that Son of Nimshi ) driving furiously , and break 's his course on a suddain while in his full speed : His proceedings in this work are not always gradual and leisurely , but he delight 's sometimes by a speedy rescue to recover those entirely that were deepely sunk into the jawes of Hell ; and by a mighty surprize to bring them on their knees to begge for peace whose hearts are full of rage and war against Him and his Laws , so that the suddeness of the work may seem to anticipate all previous promptness , dispositions , and inclinations to good . How soon do we finde the Jailour ( Acts. 16. ) anointing those wounds which a little before his own scourge had inflicted on the Apostles : And that proling extorting Publican Zaccheus from a grinder of the faces of the poor is on a suddain become a charitable refresher of their bowels . XL. QUeen Elizabeth before she came to her Crown , being kept in restraint as a Prisoner , hapned to hear a simple Milkmaid sing chearfully in the field , while herselfe was more enclined to sadder Aires of sighing , then singing ; which occasioned her to say , that that poor maid was happier then herself . Peace and freedom of heart and contentment is more often to be found in a cottage then under a high and magnificent roofe : The greatest outward splendour and pompe cannot secure against misfortune , or give one night's sleep ( though it doe disturbe many ) or satisfy any appetite of reason or nature or religion ; all which the meanest fortunes may afford . Worldly glory and grandeur only make it possible for a man to be made more profoundly and extremely miserable : It is the unhappy Priviledge of being advanced to a great height that it make's a man lyable to a greater and more sadly calamitous fall ( As the Shell fish is carryed up by the Eagle high into the aire , only that he may be the more surely broken in the casting down . ) A great condition is exposed to great crosses and misfortunes ; but rags and a mean fortune can have but small ones . However , it is certain that greatness of state is but a great vanity ; and high fortune is nothing but danger , trouble ▪ and temptation . I would rather chuse a mediocrity then the highest condition : There I am high enough where I can best stand upright , and where my fall can be lest miserable & dangerous . Fata si liceat mihi Fingere anbitrio meo , Temperem Zephyro levi Vela , ne pressae gravi Spiritu autennae tremant . &c. Sen. Oed. Act. 4. XLI . IT is storyed of Primislaus first King of Bohemia that being rais'd from a very mean birth to that top of dignity , he always kept his country shoes by him to minde him from whence he took his rise to that advancement , and prevent pride and insolence . And we know Agathocles would always have his table furnished with earthen vessels in memory of his being raised from a Potter to be King of Sicily . Methinks every man carry's that about with him that might temper and allay his pride and vanity were his advancement never so high , either in external things , honour , and riches , or internal endowments gifts and accomplishments of minde ; were he no stranger to that great and necessary work of selfreflection : For let him consider his Extraction , his soule was drawn out of nothing , and his body formed out of the slime of the ground , a clod of earth kneaded into humane shape : If he would think on his relations , corruption is his Father , and the worm his mother and sister ( J●b . 17. 14. ) Surely that mā must needs forget his rise , and alliances , that entertain's pride and vain glory ; and he need only study and minde himself to learn to be humble . XLII . IT hath been a matter of no small debate where Paradise was situated ; some placing it beyond an immense Ocean , others by an extravagant fancy have made a room for it near the Moon 's Orbe , some in the third region of the aire , others have set it under the Aequinoctial , most in or about Mesopotamia : But the enquiry is as fruitless as it is curious ; and the certainest determination we have of it , is that which placeth it in Terra incognita , I mean out of the Sphear of our knowledge . All the Paradise that now the Scripture speak's of is that third heaven into which S. Paul was rapt . I will not employ my self to seek where that Paradise was which we lost , while I know where that is which I must busy my self to seek . Our sin set the guard of the Cherubins and flaming Sword at the entrance of that , and hath since spoiled and defaced it's glory ; our Saviour hath opened a free passage to this , and hath prepared it for a reenstatement of us in happiness ; and this which our second Adam hath purchased doth in as great a portion surpass that which the first Adam lost , as the highest heavens do excel the beautifullest and richest earth : For that Paradise was but as a transient representation and type shadowing forth the much more exceeding and abiding glory of this our heaven . XLIII . IT is observable in what manner the contention between Abraham's herdsmen and Lot's is related Gen. 13. 7. and there was a strife between Abraham's herdsmen and the herdsmen of Lot's cattel ( and immediately follow 's in a strange seeming dependance at first blush ) and the Cananite and Perezite dwelled in the land : Which surely the Spirit of God inserted as no small aggravation of the unseasonableness of the strife , that they should fall out and quarrel while the Heathens lived so near them and were looking on , and so expose their Religion to contempt and reproach . How great an aggravation have our dissentions and differences receiv'd from the neighbourhood of those that are Adversary's to the Truth who have delighted themselves to look on , and see our scuffles , and have clap'd their hands at the sport , saying Aha , so would we have it ▪ from hence also taking occasion to reproach and vilify our Religion . As S. Paul say's of speaking with several tongues , would not he that come's in say you are mad ? So when those that are without hear of so many dissensions and brawles such jangling opinions among us , will they not think us mad ? They will not easily be induced to believe there is a Church or Temple of God building , where there is such a noise and clatter of knocking of hammers & iron instruments . Surely Sion can as ill be built with discord of Hearts as Babel could with discord of tongues . God is not wont to be in the whirlewind of dissensions and uproars but in the still voice : And that Heavenly Dove the H. Ghost , like the Halcyon build's his nest only in a calme . Though the garment of the King's daughter the Church be of divers colours , though there be variety of gifts , yet it should be like Christ's garment without seam ; in veste varietas sit , scissura non sit . Lines the nearer they approach to the Center the nearer they come to one another , and those are at greatest distance from God who are furthest off from one another in uncharitable differences . But have the Canaanite and the Perezzite been meerly lookers on , or have they not had an other interest in the strife , by strong and secret influences causing and fomenting differences and contentions , and kindling sparks into a flame ? Surely the hand of Joab hath been in all this matter : To this sower of tares we are in great part to impute the stirres and disturbances which new Disciplines , new Doctrines , Sects and Schismes have raised among us : Who hath been diligent in improving that rule in the Machiavelian Politicks , Divide & impera , making divisions & disuniting that he may bring the broken parties more easily under his own Mastery . Let the words of my mouth & the meditations of my heart be acceptable in thy sight , O Lord my strength and Redeemer . Ps . 19. READER , THat the remaining pages might not be left vacant and naked , I have inserted a Poeme , which I intreat thee to receive with the same Candour , with which I desire thou wouldst accept the rest . THE SOVLS VALEDICTION TO THE WORLD . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I desire to be dissolved , Phil. 1 ▪ 2 3. COme Death , and antedate thy blow ; Why are thy Charriot wheels so slow ? Is Time grown slugge ? or hast no dart To smite through such a willing heart ? Oh! that some kind and wish'd disease Would hast my unexpir'd release ; That Agues shakings , Cholick's wind And Dropsy's water were combin'd To make this claiey Cotte to fall , And storme it s too well temper'd Wall ; Or that a Feaver's Fire would burn And turn't to ashes for my Urn ▪ What 's Life ? a span of nought but trouble , Lesse , like its Hierogliphick Bubble , In frailty then in emptinesse ; It s reall Ills have no redresse But by the shadows of false Joies : It s Good 's exceeded by alloyes Of much more numerous misery : Nor doth 't in Aequinoctiall lye Of night of Griefe and day of Pleasure ; It drinks in Sorrow in large measure , But tastes of Joy ; it gleanes of this , Of that its fertile Harvest is . Now Hope deceives , then double Doubt And baser fear do justle'tout : Now griefs disturb , and cares divide , Now passions blind , and errors guide . Had my life by Methus'lems fate Ten Ages thrown into one date , My sorrows would renew , till death , As oft as I renew my breath . I 'me weary of the World , and can Not rellish more its husks and bran . How dath this grand Impostor cheat Blind mortals , giving stones for meat , Scorpions in lieu of fish , and Aire In stead of food , Chamaeleo'ns fare ! How doth she trash obtrude for treasure , For true delight counterfeit pleasure ! She makes her bastard bullion price To barter for rich Merchandise , ( As foolish Indians are deceiv'd For Beads to be of Gold berev'd . ) Goe , rifle her Exchange , and there Thou 'lt find but toies and trifling ware : Ransack her Chequer , and thou It see Drosse and adulterate coines there be . The temptingst fruit sowr rellish leaves , And at the rotten Core deceives : The fairest Apples thou canst cull Vanish to cinders if thou pull . Every grain of Gold hath Clay Mixt with 't , and pounds of base allay . What poison and what mortall Ills Men swallow under guilded Pils ! Vaine pleasures do but so content Our feaverish minds , as to torment The more , improving hot desire To a more fervent ravenous fire ; As waters in a Hectique please Greedily swallow'd with false ease , But the deceit of that relief Is follow'd with redoubled grief . Blith mirth , and unctuous delights , Daies spent in jollity ▪ and nights In downy soft reposes be Sirenian baites , and vanity That fair and slattering Glosse doth borrow ; Specious and complementall sorrow . When will my thread of life be spun ! Time shake thy Glasse , thy sands don't run ; The wings of Hours unpinion'd are Else sure they 'de move more swift by far . Oh that I might find heavens eares Not proof to th' Rhetorick of my tears : That 't would no longer me deny The easie priviledge to dye ! A thousand drags and nets are cast , And Stratagems and Engines plac't , To circumvent poor mortals way , Who , had Hell no Arts to betray , No sleights or force , too pronely do By inward promptnesse Death pursue . What treachery , what traps and snares The world hides in her smiles or teares ! Do charming looks smooth up her face ? She would but kill by an Embrace : Or if the Crocodile do weep , Purpose of death she still doth keep . How oft by kind and fond addresse , By glosing words and fair caresse , Hath she attempted me , and I Alas ! too often did comply : My easie soul too oft did yield Her soveraign conquering look the field : But soon I found that I was led By fair speech to a Bankrupt bed . Her strong Protests of pleasures great Rais'd hopes but to a sad defeat . The Honey ( I remember 't well ) Had in 't a tast of Death and Hell ; And every traiterous kisse bred smart , Masking a sword aim'd at the Heart . All her sweets had bitter closes , Thousands of thornes did guard her Roses . Her Gemmes were flaring glasse I found , When viewd in a full light all round . Oh that my Leases date were here Determin'd , and that slight debt were To Nature paid ! this Tenement's woe My inmate soul would fain forgoe , T is a small boon , an easie suit , No great Almes ; Oh that heaven would do' it Alas ! how I 'me divided here Amphibious 'twixt hope and feare ! Now hopes do raise , and Joies tide in ; Then fears deject , and griefs begin . Now faith absolves , and love inflames , Then guilt condemns , and folly shames . Now heaven shines , and clear light guides ; Then errors darken , doubt divides . Alas ! my actions all are stain'd By flesh , and every word profan'd By sinfull and corrupted breath , And every thought doth merit death . How oft my lab'ring Mind would dart Desires to heaven from my heart , But heavy clogs do dragge it back . And make its strong endeavours slack . Oft have I spread my ready wing ( As Larkes when going to soar and sing ) And thought to mount a pitch as fair As ever towring Hawk i' th' aire ; But flesh's leash and tiresome weight Did check and soon restrain my flight . How wavering and unconstant is My heart : how apt to leave its blisse In wild persuits ! how apt to change ! How often doth the vagabond range ! Maugre the fetters and the tyes Of all my vowes , my watchfull eyes , The discipline of my strict care , T is often gone ere I 'me aware . At the bright flame of golden Trash , At Honour 's every glittering flash , At Pleasure's wanton fires , my mind Too ready to dissolve I find ; And melting like to easie wax , To break resolves as threads of flax . These Ills that are upon my breath Entail'd , nought can cut off but Death ; Oh that 't would charitably smite This breast that ope's so fair a white ! Would the salt humour of mine eies ( Like Aquafortis ) break the tyes And chaines that shackle me , I 'de vye Flouds with the boundlesse Sea , and dye . Oh! might I have so full a fight Of Heaven as by strong rapture might Oppresse my weak mortality , And stretch my heart stringes , till that I Do feel them break a passage free For my glad soul unlinkd to flee On flaming charriot of Desire ! Oh! I 'de rejoyce thus to expire , And in these beames my Death to find , To cinders Phoenix like calcind . Or that by large and lavish grief While woing heaven for deaths reliefe In silent tears ( tears without noise Are louder languag'd then a voice ) My heart might quite dissolve and melt , Till in the swelling streame I felt My soule to make its vent , and fly Wasted to Heaven in one great Sigh . FINIS . Notes, typically marginal, from the original text Notes for div A44560-e410 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A44560-e1040 Scal. Exer. adv . Card. 217. Luke 16. Noct. Att. lib. 4. c. 20. * The like we read was the occasion of that inundation of the Lombards into Italy under Alboinus their King. P. Diacon . l. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Busbequ . epist . Il vin nel fiasco non cava la sete del capo Wine in the bottle quencheth not a man's thirst . Chi pecorasi fà il lupo la mangia . He that makes himself a Sheep , the Wolf will eat him . Jam. 3. 10. 2 Cor. 2. 16. 1 Cor. 1. Ps . 78. 34. Terent. Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Tert. Anton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jambl. in vita Pythag. Notes for div A44560-e14640 Deut. 21. 10 11. Is . 45 3. Luk. 7. 5. Mark. 14. Math. 26. 44. Cant. 5. 1. Plin. Epist . l. 6. c. 16. Sir. T : Norris President of Munster . Cambdens Eliz : Phil. 3. 13. 2 Sā . 12. Which make's me think on Homers description of Paris II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fab. Obser . Cent. 5. Eccl. 9. 11. Prov. 26. 18 Suet. Claud. Guevara . Prov. 26. D. Balcanq lett . frō Dort. 1 Cor. 14. 23. 
A54109	----	A brief answer to a false and foolish libel called The Quakers opinions for their sakes that writ it and read it / by W.P. Penn, William, 1644-1718. 1678 Approx. 53 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54109 Wing P1259 ESTC R26862 09570554 ocm 09570554 43652 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54109) Transcribed from: (Early English Books Online ; image set 43652) Images scanned from microfilm: (Early English books, 1641-1700 ; 1337:23) A brief answer to a false and foolish libel called The Quakers opinions for their sakes that writ it and read it / by W.P. Penn, William, 1644-1718. 26 p. s.n.], [London : 1678. Signed: William Penn. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers opinions. Society of Friends -- Apologetic works. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Brief ANSWER TO A False and Foolish LIBELL , CALLED , The QVAKERS Opinions , For their sakes that Writ it and Read it . By W. P. Being Defamed , we Entreat , 1 Cor. 4. 13. Printed in the Year 1678. Sober Reader , THe end of Controversie with good men , is the Advancement of the Truth ; with ill men , of themselves and their base Interests ; in all which God is Judge , who judgeth righteously , and will reward every one according to their works , nor doth his Judgment slumber . Most Parties in Europe boast themselves of being Christians , an excellent Character indeed ; but the worst is , there is little more then a Boast in it . I am not incharitable ; I have first judged my self . Let none deceive themselves . To be like Christ , is to be a Christian , and not else ; and Christians are in Concord ; for Christ is not divided , neither is that Body , of which he is truly Head , at Variance ; how much Discord , so much Degeneracy from God ; for he is one , and so are those that are born of him ; the Children of God are not divided , because one and the same holy Spirit leads them . That which is the Guide of one , is the Guide of all ; and by this shall it be known who are Gods Children , if they bring forth the Fruits of his divine Spirit , which , saith the Apostle , are these , Love , Joy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance , against such there is no Law. And they , sayes he , that are Christs have crucified the Flesh , with the Affections and Lusts ; this only will avail in the great Judgment of the Lord. Therefore I beseech all vain Contenders to consider of their own Standing , what their Work is , who Employes them , and what their Wages will be . Tell me thou vain Disputer and Vitious Liver , what is Religion without Holy Love ? what is Faith without Good Works ? what is Worship without Godly Fear and Christianity , without true Self-denyal ? it is not he that cryes , Lord , Lord , but he that does the Will of my Father , said Christ , shall be accepted . There is a great talk of mans Laps in Adam , and Restoration in Christ , but they serve only for a sound with too many : For did people sincerely believe that they are fallen from true Love , Meekness , Patience , Humility , Mercy , Justice , Purity , &c. and did they but consider , that they are not restored to those Heavenly Qualifications , but that they live in fleshly lusts of one sort or other , some in Voluptuousness , others in Envy ; and therefore not really restored or redeemed by Christ , nor truly in a state of Salvation , but in peril of eternal Misery , certainly they would not pass away their little span of precious time in so much worldly Pleasure , neglect of God , and Carelesness of the other World , if they have any the least hope of it . Reader , the Petulancy of some Adversary or other has given occasion for this little Treatise : The design of which is both to reprove him , and to hinder others from being abused by him , that so the Innocency of a People , whom God hath raised by his own Power and Wisdom to glorify him in their Bodies Souls and Spirits ( which are his ) may be delivered from the mistakes of his Ignorance , and the reflections of his Malice . And truly , my servent Prayers to Almighty God are , that he would yet more and more send forth his Light and his Truth to inform the Understandings , and overcome the Hearts of all People , that they may experimentally know the Redemption of their Sou's from the prevalency of Sin , and the power of the God of this World's Lusts by the Blood of Jesus , who is the Lamb of God that takes away the Sin of the World ; then shall Love , Faith and Holiness encrease , and all Unrighteousness come to an End , Amen . W. P. AN ANSWER TO A False and Foolish Libel , CALLED , The QVAKERS Opinions . OPINION I. THe Quakers deny the Authority of holy Scriptures , as the Rule of Faith and Practice unto Christians . Answer , This we flatly deny , and charge our Adversary to make it good in terminis , in so many words , or retract his Charge . For the Authority of the Scripture is the Spirit ‖ and Power of God , which we say is our Rule and Guide , as it was the Rule of the holy Men of God both before the Scriptures were written , and when they spoke and writ them . And to say we deny it to be our Rule , is to say we deny our own Principle , for owning of which you are angry with us . Moses is taken on all hands to have been the first Penman of Sacred Story , and that we cannot rise higher then his time for Scripture , consequently then the Scripture must take date ; but who will deny that Abel had a Rule to worship God by , Enoch to walk with God by , Noah to preach by , Abraham , Isaac and Jacob to believe by ? if they had none , say so ; if they had , what was it , if not the Spirit of Truth and Holiness , that strove with the old World , but was resisted ? And if the Spirit of God was the Rule of Faith , Worship and Practice then , have we got another Rule in the room of it now ? No such matter ; those that loved & feared God in all Ages were ruled and guided by the Spirit of God ; & though many Helpers have been afforded men by the Father of Mercies and Lights , yet still the Spirit of Truth is the great Rule in and through them all . This is the Rule of all Rules , as God is the Light of all Lights ; yea , this is that Rule of the New Creature ; for the walking of the true Christian is in and after the Spirit ; yea , 't is the Mark of being a Child of God to be led and guided by the Spirit of God , this is the Scripture's Testimony . There is no Condemnation to those that walk not after the Flesh , but after the Spirit ; and as many as are led by the Spirit of God , are the Sons of God. The Argument is plain , and altogether as unanswerable ; That which is to lead Christians , is to rule Christians ; but the Spirit of Truth is to LEAD CHRISTIANS , consequently the SPIRIT OF TRUTH is to RULE CHRISTIANS . So that to deny that the Spirit of Truth is the Guide and Rule of Christians , is to gainsay the Testimony of Scripture , and the very Tenure and Nature of the second , new and everlasting Covenant of Life and Salvation ; for in that state the Law is writ in the Heart , and the Fear and Spirit put in the inward Part ; and what for , if not to rule and guide the Soul in the Path of Life ? To conclude , As the Spirit of Truth revealed to the Prophets things to come , and was a Rule to them in discerning , receiving , declaring and writing those things , so is the same Spirit of Truth the Rule and guide to all God's People in their reading and understanding of them now written ? and blessed are they that read with a good Understanding . And that the Simplicity of none may be abused , we declare , as we have frequently done , that the Scriptures of Truth were given forth by the holy men of God , as they were moved by the Spirit of God ; and that they are a Rule , yea , an Excellent Rule for Instruction , Reproof and Doctrine , and all true Christians ought to embrace and practice the holy Mind and Will of God thereby declared . And they are those that truly and substantially deny the Scriptures , who in Words own them , but in Works deny them , and in their Conversations walk not according to the godly Rules therein contained ; such are Whoremongers , Fornicators , Drunkards , Lyars , Back-biters , Slanderers , such as the Author or Authors of this Impious Libel , Envious Persons , Rioters , Sporters , Vain Persons , Lovers of Pleasures more then Lovers of God : These and such like are they that deny the Authority of holy Scripture ; yet as the Devil used Scripture against Christ , so do his Children use Scripture at this day against the Disciples of Christ . OPINION II. The Quakers deny the Resurrection of the Body . Answ . The Quakers deny no Resurrection , that is according to Scripture ; we own the Resurrection both of the Just and Unjust ; and that our Adversaries shall know one day to their Confusion , if they repent not . And as the Charge is laid down , we literally deny it , and require our Adversaries to prove it : for we declare to all people , we own the Resurrection of the Body according to the Pleasure of God : and every Seed shall have its own Body ; and Wo to the Wicked in that day . OPINION III. The Quakers deny the Person of Jesus Christ . Answ . If by Person of Christ is meant the Man Christ Jesus , we deny the Charge ; for there is no other Name given under Heaven , by which Salvation can be obtained . 'T is Christ alone that hath brought Life and Immortality to light : he is the Propitiation , the Mediator and Intercessor ; and by him only can man come to God : and no man can come to him but such as come to his Spirit in their own Hearts . And such as have not the Spirit of Christ dwelling in them , are none of his . And these are they that deny Christ , that deny his Cross , break his Law , and live not according to his Example , who is meek and lowly , pure and undefiled , and separated from all Sinners . So that the Antichrists of our dayes are those that live according to the Lusts of the Eye , the Lusts of the Flesh , and Pride of Life , without God in the World , that is , without a sense of God upon their Hearts : but their Minds run after the things that are seen , which are temporal , neglecting the things that are eternal . And though such may profess Christ in words , yet it shall be said unto them in the great Day of Account , Depart from me ye that work Iniquity . I would have our foolish and envious Adversaries look at home , and prepare for the Day of their Account to God , and leave off their Envy and Bitterness , and mind God's Fear , which will teach them to be meek and loving , sober and vertuous , that they may provide for their Latter-end : For pure Religion stands not in accusing and slandering , reviling and persecuting , but in keeping unspotted of the World ; for they who are of the World , are not of Christ ; they who love the Pride , Pleasures , Honours and Lusts of this World deny Christ , they are the Antichrists indeed ; for Christ saith , I am not of this World , neither is my Kingdom of this World , nor are his Followers of this World , therefore it is the World hates them ; but not under the Name of Christ's Disciples , Christians or Children of God , by no means ; for such the World nominally owns ; but as Hereticks ; Blasphemers , and the like , which hath alwayes been the Devil's Policy : For the Woolf with the Sheeps-skin on him , has in every Age been worrying the Sheep that hath been covered with the Wolf's-skin ; such have called Light Darkness , and Darkness Light. OPINION IV. The Quakers hold , that the Light in every man is a sufficient Guide unto Salvation . Answ . This is unfairly laid down ; but we say , that the Light of Christ in every man is a sufficient Guide to Salvation ; and who dares deny it ? I am the Light of the World , faith Christ , they that follow me shall not walk in Darkness , but have the Light of Life . And saith John , If we walk in the Light , the Blood of Jesus Christ shall cleanse us from all Unrighteousness . And it was the Doctrine in old time , The Path of the Just is as the shining Light , that shines more and more unto the perfect Day . And the Prophet Isaiah prophetically writes of the latter dayes thus , Come , let us walk in the Light of the Lord , and by the same Prophet saith the Lord , I will give thee ( Christ ) for a Light to the Gentiles , that thou may'st be my Salvation to the ends of the Earth . And the Apostle Paul had that good Opinion of the Light , that he advised the Saints of old , to put on the Armour of Light , that they might walk honestly as in the day , not in Rioting and Drunkenness , not in Chambering and Wantonness , not in Strife and Envy ; but put ye on the Lord Jesus Christ , and make not Provision for the Flesh , to fulfil the Lusts thereof . And it is nothing else , but the old Jewish Darkness , that spurns against the Light of Christ in our day : for the same Spirit that rejected that Light , Grace and Truth , with which he was filled in the day of his Bodily Appearance , is the same that resists and sleights that Light , Truth and Grace , which from his Fulness is distributed to the Children of men ; but as it was then , so it is now the Condemnation of the World , that Light is come into the World , and that men love Darkness rather then Light , and the Reason is plain , because their Deeds are Evil. Every thing loves its like . OPINION V. They hold that Perfection is attainable in this Life . Answ . This also is not fairly laid down , being without distinction ; and did not Compassion to the well-minded incline me to deliver our Judgment in these matters , I would have put our Adversary upon the proof of his Assertions , without giving him the least help by a sight of our true Principles , till he had first seen and acknowledged his own Ignorance and Inadvertency . We own Perfection according to the Scriptures ; Walk thou before me , said God to Abraham , and be thou perfect : who dare quibble this into an Imperfection ? or who dare charge God with commanding what was impossible to be done ? Noah was a just man , and perfect in his Generation , and Noah walked with God ; so did Enoch . Job also was a perfect man , and upright , one that feared God and eschewed evil . This Christ exhorted his Disciples to , Be ye therefore PERFECT even as your Father which is in Heaven is perfect . This also the Apostle Paul prayes for , That they might be sanctified THROUGHOUT , in Body , Soul and Spirit . Again thus , And the very God of Peace sanctifie you WHOLELY ; and I pray God your Spirit , and Soul , and Body be preserved BLAMELESS unto the Coming of our Lord Jesus Christ . Yet further , Till we all come in the Unity of the Faith , and of the Knowledge of the Son of God unto a PERFECT man. Again , That the Man of God may be PERFECT . And to the Hebrews saith the Author of that Epistle , Let us go on to PERFECTION ; and once more in the same Epistle he saith , The God of Peace make you PERFECT in every good Work to do his Will. This also was the Apostle Peter's Prayer for the holy Strangers scattered throughout Pontus , Gall●tia , Cappadocia , Asia and Bythinia , The God of all Grace , who hath called us into his eternal Glory by Christ Jesus , make you PERFECT . I will conclude with the Doctrine of the Beloved Disciple , that lay in his Lord's Bosome , and can give a better account of his Mind and Doctrine then any of our Adversaries can do , thus , If we walk in the Light as ( God ) is in the Light , we have fellowship one with another , and the Blood of Jesus Christ his Son cleanseth us from all Sin. Again , I write unto you Young Men , because ye have OVERCOME the Wicked One. Again , Whosoever abideth in Christ , SINNETH not ; whosoever is born of God , doth NOT COMMIT SIN ; for his Seed remaineth in him , and hē CANNOT SIN , because he is born of God. Again , If we love one another , God dwelleth in us , and his Love is PERFECTED in us ; God is Love , and he that dwelleth in Love dwelleth in God , and God in him : Herein is our Love made PERFECT , that we have Boldness in the day of Judgment , because as he is , so ARE WE in this World. What say Rioters and Envious Persons to this , such as revile , waste and destroy their Neighbours for the Exercise of a peaceable Conscience ? Doth the Love of God abide in them ? are they like unto the God of Love in this World ? can they hope for his Mercies in that World which is to come , who are cruel and abusive to their honest Neighbours in this ? But more of that another time . Yet again , Whosoever is born of God overcometh the World , and sinneth not ; but he that is begotten of God keepeth himself that the Wicked One toucheth him not . What think the Enemies of Perfection to this ? To Conclude , They that deny Perfection from Sin , deny the End of Christ's Coming , if this beloved Disciple may be Judge ; for saith he , Christ was manifested to take away our Sins ; and whosoever abideth in him , sinneth not : for this purpose the Son of God was manifested , that he might destroy the Works of the Devil ; and whatsoever is born of God , doth not commit Sin. And without Offence let me say , Our Adversaries may better employ themselves , then to turn Advocates for the Devil and his Kingdom , as they seem to do , by charging the Doctrine of Perfection upon the Quakers as an Evil Opinion ; for no man in his Wits can believe they intend us any Reputation or Credit when they set the Mark of Perfection upon our Creed . But is it not a great shame that men , who profess themselves to be Christians , the Disciples of that self-denying Jesus , should make their Lord's Office our Reproach , and the End of his blessed Coming a Mark of Heresie ? Why , Was he sent but to save ? and how does he save , if people must necessarily live in Sin , that eternally loseth them , and to save them from which he is come ? And thou shalt call his Name Jesus , said the Angel , because he shall save his People from their Sins . Alas what have Men to be saved from , if not from sin ? for sin set aside , man is good , and all his good ; if then sin loses men Heaven and Happiness , men must be saved from it , on they will be eternally lost ; for in that state Christ will profit them nothing . To the Quotations I shall make a brief Return . The first Quotation ; G. Whitehead saith , That the Light within must be God , because to deny it so to be , is to deny the Omnipresence of God. To what is here alledged , this brought to disrepute our Holy Religion , I answer , That this Adversary has not told us whether they were words spoken or written : if spoken , where be the Witnesses ? if written , where is the Book or Paper ? However , the words are not indefensible ; For God is Light , and in him is no Darkness at all ; and he is Omnipresent , therefore in man : and in him we live , move and have our being , yea , more especially ; for it is he that searcheth the Heart , and tryeth the Reins , and that telleth unto man his Thoughts . Upon whom , said one of old , doth not his Light arise ? To the second Quotation , viz. It is damnable Heresie to deny the worshipping the Measure of Light in every man. And that the Spirit which God breathed in Adam , was not Man's Spirit , but another ; the Breath of our Nostrils , the Anointed Lord ; this is that true Light which lighteth every man that comes into the World : see Rob. West's Book , called , Damnable Heresies discovered , p. 6. I answer , 1st , That I have not the Book cited , or cannot find , 2dly , That the Man is not entirely in Society with us , but there has been some Dissatisfaction in the Minds of our Friends about him in several respects , and particularly this Book was not received or printed by us . Yet lastly , I know not but many good things may be in it ; but if in any thing it be unsound , it will not lie at our Door : nor do I believe that the Passage it self may not be vindicated , and that by Authority of Reason , Scripture and the Consent of Ancient and Modern Authors . I will only say , that every Appearance of God is God ; the Light that comes from God is God ; for God is Light , and God cannot be divided from himself , and the word Measure of Light relates to our capacity , that receive and know only by Measure , and not to God , who , properly speaking , is immeasurable . And true it is , that the Breath God breathed into Adam was Divine , if the learned Rabbies Commentators on that Scripture be of any credit , as may be seen in my Rejoynder to Iohn Faldo ; for a meer humane Soul could not make Adam live to God , much less make him the Image of his Creator . And if it was the Divine Life , I hope none will question if that Life be Christ , who says expresly of himself , I am the Way , the Truth , and the Life ; who also says , I am the Light of the World ; and this is Iohn's Testimony , In the Word ( that made all things ) was Life , and that Life is the Light of men ; and his ( says he ) is that true Light which enlightens every man that comes into the World. So much to that Passage . To the third Quotation , out of G. Fox and R. Hubberthorn's Book , called , Truth 's Defence , pag. 101. I answer . 1st , That the Quoter has wrong'd the Passage , and falsified the Book ; for there is that quoted which is not there . The words are these , as given by our Adversary in the Name of G. F. and R. H. We do deny the Scriptures to be the word of God , and also to be a Standing Rule ; and that it is dangerous for ignorant People to read them : see Fox and Hubberthorn , in Truth 's Defence , pag. 101. I answer , All these words [ We do deny the Scriptures to be the Word of God , and also to be a standing Rule ] are not to be found there , they are added ; which is a great piece of injustice ; for the last part , which lies as if we would deny that ignorant people should read the Scriptures , hear the words themselves : Query . The Priest asks , Whether the Scripture being carnal , and the Letter killing , as you ( Quakers ) say , we may read them without Danger ? To this G. Fox and R. Hubberthorn answer : The Letter which killeth is dangerous ; for thou takest it her to war with against the Saints with thy carnal Mind and Expositions — Again thus , Here you read with Dānger , who speak of them , and speak a Lye ; and its dangerous to read that and make a Trade of that which the Prophets , Christ and the Apostles spoke forth freely ; and you wrest the Scriptures to your Destruction ; and to you 't is dangerous to read , &c. Now let all people of Cander , yea , common Sense judge , if this sort of reading and using the Scripture be not dangerous : thus the Pharisees and Iews used the Scripture against Christ . But does this give ground to our Adversary to say , We hold it dangerous for ignorant people to read the Scripture , because we say that a Covetous , Persecuting or Malicious End or Use of Scripture is dangerous ? O the perversion that is made of the words and sense of this passage ! the Lord forgive him or them that deal thus with us . Hear what the same page says , But I say , Blessed is he that doth read and doth understand . This I have else where observed more at large . To the fourth Passage , viz. That J. N. in answer to the Iews says , It is the Devil that contends for the Scriptures to be the Word of God. I can say the less because I have not the Book out of which it is pretended to be quoted . But certain it is , that the Devil , that loves not the very Form of Godliness , but to exalt it against the Power , and shelter himself for a Saint , has more then once on the same score pleaded for the scripture against Christ , and the letter against the spirit ; not that he loveth the Scripture , or that the Scripture opposeth either Christ or the Spirit , but that he hath subtilly used the very Scripture , as little as he loves it , both to tempt and oppose even Christ himself . This is plain in his tempting Christ in Scripture-Language , and in the Persecutions of the Iews both against Christ and his Disciples , for which they urged Scripture ; they relyed upon them for Life eternal , and not upon Christ ; him they set at nought then , as much as the false Christians sleight his Light now . And it was Christ's Complaint then , In them you think ( said he ) to have eternal Life , but you will not come unto me that you may have Life . Thus the outward Iew set up the scripture against Christ in the flesh , and thus the outward Christian sets up the scripture against Christ in the spirit , or in his spiritual appearance in the soul , insomuch that a man runs the hazard of being proclamed a Blasphemer that speaks but of Christ within , yet it is express Scripture ; and of being stigmatized for an Heretick that calls Christ only that Word of God , to whom only that Name is given in the Evangelical Writings , though at the same time a man confess the holy Scriptures to be given forth by Divine Inspiration , and that they are the Words of God. That the Word is his Name John will be our Warrant in the beginning of his History ; and that his Name is called the Word of God Iohn also affirms in his Revelation . I will end with this , that Luke the Evangelist in his Dedication of his History to his excellent Theophilus , now part of the sacred Scripture , calls it , A Declaration of those things that were most surely believed among them , and not the Word of God. We take him for our Pattern ; when he is confuted , it will be time enough for us to confess our Mistake . To the fifth Quotation , viz. that G. Fox says , The Soul is part of God , of his Being , without Beginning , and Infinite , Gr. Mystery , p. 68 , 9● , 29. I answer briefly : That G. F. speaks of the Divine Soul , or Life of Man , that comes from God , by which Man liveth to God , so Augustine calls it , anima animae , the Soul of the Soul , or Life of man's Soul ; so Rabbi Nunchmanni and Hiskuni , in the Comment of Paulus Fagius take it , saying , it s of the Being of God , his own Breath . This is without Beginning , respecting God , and Infinite ; or without End , respecting Man. Where is the Heresie of this ? To the sixth Quotation out of the Works of G F. junior , viz. We own the Scriptures as a true Declaration of the Saints Conditions . I answer , The Allegation is frivolous on the side of our Adversary ; for he doth not deny what G. F. asserts , nor does G. F. deny but that there are many Scriptures which are Promissary , Threatning and Prophetick ; does our owning the Scriptures to be an account of the Experiences of the Saints of God of old time , exclude any farther Character ? or say that they are no more ? What! have people lost their senses , or must any thing serve to blemish Quakers ; What Injustice is here ? For shame do as you would be done by . To the seventh Passage , alledged out of Geo. Whitehead's Apology , pag. 49. viz. That what is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures , yea and greater . I answer in G. W's own words , which are these , That which was spoken from the Spirit of Truth in any is of as great Authority as the Scriptures or Chapters are , and greater , as proceeding immediately from that Spirit , as Christ's words were of greater Authority when he spoke then the Pharisees reading the Letter ; and they and their speaking we deny : thi● ▪ ●ays he , was my Answer . Now I appeal to the just Witness of God in every Conscience , if this Adversary was not very disingenuous to take no notice of this Distinction : for , in short , two things are in our Friend's words ; first , That what comes from the same Spirit of Truth , is of the same Authority ; and who denies that ? no body that is in his senses . Next , That what is spoken by the immediate Motion , Life and Power of the Spirit , is of more Authority ( that is , Force and Efficacy to move , quicken , enliven or operate upon the Hearers ) then the bare reading of a Chapter in the Scripture , especially by such as the Pharisees were , as a Letter cannot give that Impression which we may justly suppose the lively Presence , Mind and Voice of the Person that writ it might . But the End of our Adversary plainly is this , to make us undervalue the Truth of the Scripture , and to debase the Authority of the Scripture with relation to its Verity ; as if what was said now by the Spirit of Truth in any godly Man , were more true then that which was spoken by the same Spirit in former ages , which is a gross suggestion . The difference lying in these two things ; ●st , Whether Christ's words , spoken by his own Mouth , were not of greater force , vigour and authority to influence or quicken an Auditory , then the same words written and now read . 2dly , Whether the words of Christ , when spoken by his own Mouth , were not of more Life and Authority then the Scriptures read by the Pharisees . The first is true , and much more the last : let this Adversary then be ashamed of his Injustice . Christ said of the words that he spoke , The words that I speak , they are Spirit , and they are Life ; that is , 〈◊〉 they proceeded from his gracious Lips , and as they were uttered from that Divine Power , Glory and Authority which dwelt in him . To the eighth Quotation , That Richard Stubbs a Quaker should say , That the Christ born of the Virgin , and that dyed at Jerusalem , was a False Christ , and an Antichrist . I answer , There was never any such man a Quaker that I know of , nor did ever any owned by us utter so horrid a Blasphemy ; we detest allsuch Impiety : besides , the story I suppose came out of an idle Pamphlet , printed about seven years since by a foolish Person in London , to get Money ; a Fiction like to that of the Island of Pines , &c. But if true , where 's the Witnesses ? shall the SAY-SO or Authority of an Enemy prevail ? what must any stuff serve to bedirt the Quakers , no matter what , nor from whom ? There is a Righteous God that will have the Judgment of these things . To the nineth Passage cited out of G. F's Great Mystery , pag. 206. viz. If there be any other Christ then he that is crucified within , he is a False Christ . I answer , I have not the Book by me , but I will stand by the Passage ; for either there is no such thing as a Christ within , or if there be , there must be two Christs ; or lastly , it is the same Christ that suffered without , which is also crucified by sin within . Now I leave our Adversary to chuse which of these three he will accept of . Is there no Christ within ? or is there two Christs , one within , and another without ? or is there but one Christ both without and within ? chuse him whether . But I would tell our Adversary , that a Christ was revealed in Paul , and forming in the Hearts of the Galatians , and was in the holy Antients the Hope of Glory , and so he is in his People in this day , blessed be the Name of the Lord. Yea , 't was the Apostolical Exhortation . Examine your selves , whether ye be in the Faith , prove your own selves : know ye not your own selves , how that Jesus Christ is in you , except ye be Reprobates . So that such as deny Christ within are out of the Apostolical Faith , and Reprobates . It was both Christ's Promise and Prayer ; for sayes he to his Disciples , Let not your Hearts be troubled ; ye believe in God , believe also in me . I will not leave you comfortless , I will come to you , I will come again . Yet a little while and the World seeth me no more , but ye see me : Because I live , ye shall live also : At that day ye shall know , that I am in my Father , and you in me , and I in you . That Christ prayed for this Fellowship is as clear ; Neither pray I for these alone , but for them also which shall believe on me through their word ; that they all may be one , as thou Father art in me , and I in thee , that they also may be one in us , that the World may believe that thou hast sent me : and the Glory which thou gavest me I have given them , that they may be one even as we are one . I IN THEM , and they in me , that they may be made perfect in one : And that the World may know , that thou hast sent me , and hast loved them , as thou hast loved me . O Righteous Father ! the World hath not known thee , but I have known thee , and these have known that thou hast sent me ; and I have declared unto them thy Name , and will declare it , that the Love wherewith thou hast loved me , may be in them , and I IN THEM . This is the Blessedness of the Righteous , even in this World , the true Disciples of Jesus , that forsake all for his Name , that take up his Cross daily to their vain Affections and Lusts , and boldly confess him before all men by a Life of true Self denyal . O that all people would receive him into their hearts , that is , into their Love & Affection . : Behold he stands at the Door and knocks ; shut not thy Door upon him ; let him in , entertain him in thy Soul , that he may wash thee & cleanse thee by his own spirit , & by his own water , & by his own blood , that bear witness for him on Earth , and these three are but one ; then shall the Love of God abound in thy Soul towards God and towards thy Neighbour ; this is Christianity indeed : and the truth is , 't is want of Christ being known more within people , to purge their Hearts , and purifie their Consciences , that so much Vanity & Ungodlines are to be found among Christians : People can let the Devil be within them , but they will not allow Christ to be within them . But I would ask them and you , How the strong Man of Sin must be bound , that keeps the House ( the Heart ) and his Works destroyed , if Christ , the stronger then he , have not entrance and sway in the Conscience ? for this know , that from within proceed Evil Thoughts , Murders , Adulteries , Fornication , Thefts , False Witness , Blasphemies ; these and such like are the things which defile the Man. Now , who shall purge this Heart , and with what ? Must not Christ do it , he that baptizes with Fire and with the holy Ghost , whose Fan is in his Hand , and who will thorowly purge his Floor ? This was John's record , that was sent of God for that End. Now let those that call themselves Christians , consider seriously and in the Fear of God , if their Floors , their Hearts , be purged , if the Dirt and Chaff be swept away , if Christ's Baptism of Fire has burnt up their Vain Thoughts , Lusts and Affections , or not ; for by Fire will God plead with all flesh . And let such consider , if they have been yet baptiz'd with the holy Ghost , that makes people alive to God , and whether they live to God , and meditate in his pure Law ; or rather if they be not carnally-minded , which is Death , let them see if Pride don't profess Christianity , & if Wantonness , Vanity , Covetousness , Passion , Envy , Wrath , Malice , and such like don't make Profession of Religion , read , pray , preach , go to Church , and the like : I say , in the Fear of Almighty God , let all that profess him and the Christian Religion examine themselves , and prove themselves , whether Jesus Christ live in them and rule in them , or another Nature , Principle and Spirit ; for God will not be mocked , such as men sow such must they reap in the terrible Day of Judgment . To the tenth Quotation , out of G. F's Way to the Kingdom , viz. That the four Books of Matthew , Mark , Luke and John are not the Gospel . I answer , If this be a piece of Heresie , we have good Company ; for Paul , Ignatius , Justine Martyr , Origen , Chrisostom , and some of our English Martyrs are of this Mind . Paul sayes , The Gospel is the Power of God ; but it were Blasphemy with a witness to call these four Narratives or Declarations , the Power of God ; in which there are the Sayings and Actions of the Devil and Wicked Jews and Persecutors recorded , as well as the Expressions and Deeds of Christ and his Disciples . Ignatius , in his Epistle to the Philadelphians , calleth it very near to Paul's Expression of the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Perfection of Incorruption , which these four Books are not , that are composed of Paper and Letters , containing meer reports and Records , though never so true ; or the Consequence would be , that the Writings of the Prophets ( because Ignatius saith in the same Epistle , that the Prophets have anounced and declared the Gospel ) are the Gospel in our Adversaries account , if he receives Ignatius , that lived soon after . But it s clear that our Adversaries refuse the Prophets Writings that Title , and do not give it even to the Apostolical Epistles , yet are displeased with our Tenderness in not stiling these four Books or Histories the Gospel . When Justin Martyr speaks of those four Books , especially when he citeth out of them the mocking of Christ , prophesied of in the Psalms , and of Christ's Silence to Pilate , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is written and expressed , not in the Four Evangelists , or in the Four Evangelia , or in the Gospel , or in the Writings of the Four Evangelists , as they do commonly now ; but , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Records or History of his ( Christ's ) Apostles : Yea , he is so far from calling the Books of Scriptures either the Law or Gospel , that he saith , Christ Jesus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal Law and the New Testament , which according to the Prophecy should come forth to the universal World. Chrysostom not only refused an Oath , but denyed those four Books to be the Evangile or Gospel , though he refused not to call them , The Writings of the four Evangelists . So said William Thorp , as may be seen in the Book of Martyrs . Besides , the Gospel is called , A Mystery hid from Ages and Generations , which four Books were not ; and it is still hid from all Envious , Proud , Lustful , Vain and Evil-minded People . To Conclude ; The Bible it self declares of the Gospel , but is not that Gospel ; it declares of the Spirit , but is not that Spirit ; it declares of the Light , but is not that Light ; and it declares of the Eternal Power and Word , but it is not that Eternal Word and Power of God : neither is the Light , Power and Spirit in the Scripture , though they were in those that gave them forth , and live and abide forever in him , who is the Fulness of all Wisdom , Life and Truth , who is Lord and Author of the holy Scriptures given forth by divine Inspiration . To the last Citation and Exception , viz. that G. F. sayes , That we ought not to pray to God to give us a sight of our Sins . I answer , That this Adversary misgives his words , and suggests by those he cites another thing then is plainly and honestly intended by G. F. in his own words ; they are these , And to you that tempt God and say , The Lord give us a sight of our Sins ; mark , he speaks to those that tempt God , and let me add , mock God too ; for to such he speaks , as what follows declares , viz. Priests and People ( sayes G. F. ) does not the Light which Christ hath enlightned you with , let you see your Sin ? that Lying and Swearing , Cursed Speaking , Theft , Murder , Whoredom , Covetousness , Pride , Lust and Pleasures , all these things to be the Works of the Flesh and Fruits of Darkness ? Mark now , this Light within you lets you see it , so you need not tempt God to give you a Sight of your Sins ; for ye know enough , and waiting in the Light , Power and Strength will be given to you . Now , let the Impartial judge if the Consequence of these words be , That we must not pray to God to give us a sight of our Sins that we don't see , which must be our Enemies suggestion or nothing , or not rather , that we should not tempt and mock God by praying for a sight of our sins , whilest we see , and that there is not a forsaking of the sins that we do already see . I ask , Does it follow , that because we should not tempt or mock God in praying for a sight of the sins we have a sight of , and yet don't forsake , that therefore we must not pray to God for a sight of those sins that we have no sight of , having first renounced those we have had a sight of ? Well , the Lord keep our Lives out of the Power of a Jury that would take this Latitude of Construction . The following words of that good man are these , and very savoury and Christian they are ; For they that wait upon the Lord , their strength shall be renewed ( but for what , if not to forsake sin , and serve the Lord God ) and living in the Light , and walking up to God , it will bring you to true Hunger and Thirst after Righteousness , that you may receive the Blessing from God , and give over tempting of God to give you a sight of your sins . And why ? because you see more then you forsake ; forsake what you see , before you pray for more sight ; for all such Prayer in such Disobedience is a meer Mockery , and God will not be mocked : and be it known to all , that God has determined not to hear the Prayers of the Wicked ; for they are , sayes the Prophet , an Abomination unto him . This yet appears to be his sense by the following Paragraph ; And to all ye that say , God give us Grace and we shall refrain from our Sin ; there ye have got a tempting customary word ; for the free Grace of God has appeared to all men , and this is the Grace which shews you Ungodliness and Worldly Lusts : Now , thou that livest in Ungodliness , Lying , and Swearing , and Theft , and Murder , and Drunkenness , and Filthy Pleasures , and lusting after the World , thou art he that turns the free Grace of God into Wantonness , and casts his Laws behind thy back , and walkest despightfully against the Spirit of Grace . Oh vain man ! yet thou canst say , God is merciful , and live in thy Wickedness , passing on thy time without the Fear of God , sporting thy self in thy Wickedness . What think you now ? Does this man say , the people ought not to pray for a sight of their sins , which they see not in order to Repentance , or can he mean so ? let Candor speak . For that I said before must be the meaning of this Adversary , or he means nothing , because in the other sense all must grant that men ought not to tempt , provoke and mock God by praying for a fight , when they have it and don 't use it . What then is the Conclusion of this Matter ? why plainly this , that from G. F. saying , that those who say the Lord give us a sight of our sins , that have a sight of them already and forsake them not , do therein tempt God : This Enemy of ours , makes no scruple of Conscience to infer and conclude that G. F. says , that we ought not to pray to God to give us a sight of our sins at all , without any regard to the Distinction of having the sight already , be it that such have forsaken what God has given them a sight of , or that they have Sins they have yet no sight of , yet G. F. says , we must not pray for a sight of our sins , if this Adversary may be credited . Well , the Lord God Almighty , who is the Searcher of all Hearts , knows the end of this Person in writing and spreading these Calumnies and Perversions , and with him I leave him and his Work , but so , as that I sincerely desire , that he may have a sight of his sin against God and an harmless People , if he acts ignorantly ; and that he may sincerely repent , and find Mercy with the Lord , if he acts maliciously , before he goes bence and be no more seen ; for it s not a sleight thing to mischarge , and that so peremptorily too , an entire People , about matters of the World that is without end . I shall conclude this Defence with these three things , the first is , that most of the Opinions he calls ours are not so evinced , or so much as attempted to be proved by the Author of the Libel against us . 2dly , Those that are endeavoured to be fastened on us , have not their due proof , one Person it may be is produced to make good a Charge against a Body of People ; would our Adversaries be thus used ? would they be concluded by the Word or Act of any one Member of their numerous Communion ? certainly no : Besides , the Proofs that are brought , are some lame , others perverted , and some forged , which looks very dishonourable on the part of our Accuser , first to mis-charge , then mis-cite , and lastly wrack words , well intended , to extort , if possible , a Consession of guilt : but the truth is , Error can only be maintained by Error , and therefore there is no wonder in the case . This is the Usage we have mostly met with put thanks be to God we are neither surprized nor unqrepared . Lastly , I do hereby offer a fair and free Conference with the Author or Authors of the Libel , or any other that can soberly pretend to a Conscientious Dissatisfaction about our Faith or Practice , at such time as shall be mutually agreed upon to be convenient . And this I offer , not out of Vanity or Oftentation , but in Duty to God my great Lord and Master , and in good will to all such Persons ; and did not these Considerations prevail , and carry me to this Condescention , my manifold Affairs and the many and large Books I have already writ on occasion of these and the like Imputations , would have disswaded me from any fresh undertaking of this nature , and sufficiently guarded me against all Reflections upon my Silence . I am a Friend to Mankind William Penn. THE END . Notes, typically marginal, from the original text Notes for div A54109-e340 ‖ This was the Doctrine of Luther , Zwinglius , Calvin , Oecolampadius , Beza and Marlorat abroad ; and of W. Tindal , D. Barns , John Frith , John Bradford , J. Woodman , Philpot , Fox , Jewel , Whittiker , &c. at home , that the Scriptures Authority to us stood in the inward Testimony of the Spirit of God. See my Quakerism a New Nick-Name for Old Christianity , and my Rejoynder in defence of the same , from pag. 24. to pag. 101. and from pag. 31. to pag. 186. Gal. 6. 15. Rom. 1. 14. Jer. 35. 33 , 34. Hebr. 8. 13. 2 Tim. 3. 15 , 16 , 17. Chap. 3. 1 , 2 , 3 , 4 , 5. Gal. 5. 19 , 20 , 21. Luke 20. 35 , 36 , 37 , 38. Joh. 11. 25. 1 Cor. 15. 34 , 35 , 36 , 37 , 38. Rev. 20. 5. Acts 4. 12. 2 Tim. 1. 10. Rom. 3. 25. 1 John 2. 2. 1 Tim. 2. 5 , 6. Heb. 8. 6. Chap. 12. 24. Rom. 8. 34. Heb. 7. 25. 1 John 2. 16. Mat. 7. 23. James 1. 27. John 8. 23. Chap. 15. 18 , 19. Chap. 18. 36. Mat. 5. 11. 1 Cor. 4. 10 , 13. John 8. 12. 1 John 1. 7. Proverbs 4. 18. Isa . 2. 5. Chap. 49. 6. Rom. 13. 12 , 13. 14. John 9. 14 , 16. 1 Cor. 12. 7. John ● . 19. Gen. 17. 1. Gen. 5. 22. & 6. 9. Job 1. 1. Matthew 5. 48. 1 Thessal . 5. 23. Ephes . 4. 13. 1 Timoth. 3. 17. Heb. 6. 1. & 13. 21. 2 Pet. 5. 10. 1 John 1. 7. Chap. 2. 13. Chap. 3. 9. Chap. 4. 12 , 16 , 17. Chap 5. 4 , 18. Chap. 3. ver . 4 , 5 , 8 , 9. Mat. 1. 21. 1 John 1. 5. Acts 17. 27 , 28. Jer. 23. 23 , 24. Iob 25. 3. Genesis 2. 7. Mat. 4. 6 , 12. Iohn 5. 9. and 19. 7. & 5. 39 , 40. Iohn 1. 1. Revel . 19. 13. Luke chap. 1. Iohn 6. 63. Gal. 1. 16. & 4. 19. 2 Cor. 13. 4. John 14. 1 , 3 , 18 , 19 , 20. Chap. 16. 20 , 21 , 22 , 23 , 25 , 26. Matthew 10. 38. Chap 16. 24. Mark 8. 34. Luke 9. 23. Revelat. 3. 20. 1 John 5. 8. Matthew 12. 29. Chap. 15. 19 , 20. Chap. 3. 11 , 12. Rom. 1. 16. Ephes . 6. 19. & 3. 3. Col. 1. 26. 1 Tim. 1. 11. Psalm 109. 7. Prov. 28. 9. Isa . 1. 13 , 14 , 15. 
A54111	----	A brief examination and state of liberty spiritual both with respect to persons in their private capacity and in their church society and communion / written ... by a lover of true liberty, as it is in Jesus, William Penn. Penn, William, 1644-1718. 1681 Approx. 42 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54111 Wing P1260 ESTC R32173 12353201 ocm 12353201 60045 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54111) Transcribed from: (Early English Books Online ; image set 60045) Images scanned from microfilm: (Early English books, 1641-1700 ; 1025:5) A brief examination and state of liberty spiritual both with respect to persons in their private capacity and in their church society and communion / written ... by a lover of true liberty, as it is in Jesus, William Penn. Penn, William, 1644-1718. [4], 15 p. Printed by Andrew Sowle and sold at his shop ..., London : 1681. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Apologetic works. Liberty -- Religious aspects -- Christianity. Liberty -- Religious aspects. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A Brief Examination and State OF Liberty Spiritual , BOTH With Respect to Persons in their Private Capacity , and in their Church Society and Communion . Written for the Establishment of the Faithful , Information of the Simple-Hearted , and Reproof of the Arrogant and High Minded , by a Lover of True Liberty , as it is in Jesus , William Penn. To go amongst the People of the Lord , called Quakers . If the Truth make ye Free , then are ye Free indeed . If we walk in the Light as he is in the Light , then have we Fellowship one with another , and the Blood of Jesus Christ his Son cleanseth us from all Sin , 1 John 8. London , Printed by Andrew Sowle , and sold at his Shop in Devonshire Buildings , without Bishops-Gate , 1681. To the People of the Lord , called QUAKERS . Dear Friends and Brethren ; IT hath of long time rested with some pressure upon my Spirit , for Zion's sake , and the Peace of Jerusalem , to write something of the Nature of True Spiritual Liberty ; Liberty , one of the most Glorious Words and Things in the World , but little understood , and frequently abused by many . I beseech Almighty God to preserve you , his People , in the right Knowledge & Use of that Liberty , which Jesus Christ , the Captain of our Salvation hath purchased for us , and is redeeming us into , who hath led Captivity captive , and is giving Gifts to them that truly believe in his Name . Christ's Liberty is obtain'd through Christ's Cross ; they that would be his Free-men , must be his Bonds-men , and wear his blessed Yoke . His Liberty is from Sin , not to Sin ; to do his Will , and not our own ; no , not to speak an Idle Word . 'T is not I that live ( saith the Apostle ) but Christ that liveth in me , who had set him Free from the Power of Sin , and brought Immortality to Light in him ; whence he learned thus to triumph , O Death , where is thy Sting ! O Grave , where is thy Victory ! This is the Personal Freedom that comes by Jesus Christ , to as many as receive him in the Way , and for the End for which God hath given him , to wit , to be a Saviour and a Leader , to save us from our Corruptions , and guide us in the Narrow Way of his holy Cross , and through the strait Gate of Self-denyal , which lead to Eternal Life . And as many as have entered at this Door , are come to have Vnity with God , and one with another ; To love him above all , and their Neighbours as themselves ; yea , to prefer each other before themselves . Such will not violate the great Law of their Lord and Master ; Love one another , the New ; and yet the Old Commandment : These dwell in Love , and so they dwell in God ; for God is Love. 'T was the beloved Disciples Testimony , and it comes up to what another man of God hath said , namely , The Church that dwells in God , if she dwells in God , then in Love ; consequently her Members are in Vnion , of one Mind in Church Matters , since she has but one Head to Rule her . Peruse this brief Discourse in this Love , and it may be to Edification . My aim is to assert the Truth , detect Error , and point in true Brotherly Kindness at those Shoals and Sands some by Mistake , or Over-boldness , have and may run upon . O Friends ! I greatly desire , that the Spirit of Love , Wisdom , and a sound Vnderstanding , of Meekness , Judgment and Mercy may ever rest upon you , that blamelesly you may be kept , an holy Family , at Unity with it self , to the Lord God your Redeemer , that he over all may in you , through you , and by you be Exalted , Honoured and Praised , who is worthy and blessed forever . A Brief Examination and State OF Liberty Spiritual , &c. Question . VVHat is Spiritual Liberty ? Answer , It is twofold ; there is a true and a false Liberty , as a true and false Spirit , the right discerning of which concerns every ones Eternal Well-beeing . Qu. What is true Spiritual Liberty ? Answ . Deliverance from Sin by the Perfect Law in the Heart , The Perfect Law of Liberty , James 2. otherwise called , The Law of the Spirit of Life in Christ Jesus , that makes Free from the Law of Sin and Death ; else-where stiled , The Law of Truth writ in the Heart , which makes Free indeed , as saith Christ , If the Truth make you Free , then are you Free indeed . So that the Liberty of Gods People stands in the Truth , and their Communion in it , and in the Perfect Spiritual Law of Christ Jesus , which delivers and preserves them from every Evil Thing that doth or would embondage . In this blessed Liberty , it is not the Will nor Wisdom of man , neither the vain Affections and Lusts that rule , or give Law to the Soul ; for the Minds of all such as are made Free by the Truth , are by the Truth conducted in doing and suffering through their Earthly Pilgrimage . Qu. What is False Liberty ? Answ . A Departing from this blessed Spirit of Truth , and a Rebelling against this Perfect Law of Liberty in the Heart , and being at Liberty to do our own Wills ; upon which cometh Reproof and Judgment . Qu. But are there not some things wherein we ought to be left to our own freedom ? Answ . We are not our own , for we are bought with a Price ; and in all things ought we to glorifie God with our Bodies , Souls and Spirits , which are the Lords . Qu. But must we have a Motion or Command from the Spirit of Truth for all things that we do ? Answ . That may be according to the Truth , which may not be by the immediate Motion or Command of the Truth ; for that is according to the Truth , that is not against the Mind of the Truth , either particularly or generally exprest . The Truth commands me to do all to the Praise and Glory of God ; but not that I should wait for a Motion to do every particular thing . For Example : The variety of Actions in Trading , Commerce and Husbandry , the variety of Flesh , Fish and Fowl for Food , with more of the same Nature , in all which there is a Choice and Liberty , but still according to the Truth , and within the holy Bounds and Limits of it . Qu. Then it seems there are some things left to our Freedom . Answ . Yes ; but it must still be according to the Mind of Gods Truth : There are things enjoyned , such as relate to our Duty to God , to our Superiours , to the Houshold of Faith , and to all Men and Creatures , these are Indispensible . There are also things that may be done or left undone , which may be called Indifferent ; as what sort of Meat I will eat to day , whether I will eat Flesh , Fish or Herbs , or what Hours I will eat my Meals at , with many such outward things of Life and Converse ; yet even in these cases I ought to act according to the Truth , in the Temperance and Wisdom of it . Qu. But doth not Freedom extend farther than this ; for since God hath given me a Manifestation of his Spirit to profit withal , and that I have the Gift of God in my self , should I not be left to act according as I am free and perswaded in my own Mind , in the things that relate to God , lest looking upon my self as obliged by what is revealed unto another , though it be not revealed unto me , I should be led out of my own Measure , and act upon anothers Motion , and so offer a blind Sacrifice to God ? Answ . This is true in a sence , that is , if thou art such an one that canst do nothing against the Truth , but for the Truth , then mayst thou safely be left to thy freedom in the things of God , and the Reason is plain ; Because thy Freedom stands in the Perfect Law of Liberty , in the Law of the Spirit of Life in Christ Jesus , and in the Truth , which is Christ Jesus , which makes thee Free indeed , that is , Perfectly Free from all that is Bad , and perfectly Free to all that is Holy , Just , Lovely , Honest , Comely , and of good Report ; but if thou pleadest thy Freedom against such things , yea , obstructest and slightest such Good , Wholesome and Requisit Things , thy Freedom is Naught , Dark , Perverse , out of the Truth , and against the perfect Law of Love and Liberty . Qu. But must I conform to things whether I can receive them or no ? Ought I not to be left to the Grace and Spirit of God in my own Heart ? Answ . To the first part of the Question , Nay ; to the last , Yea. But now let us consider what is the Reason thou canst not receive them : Is the fault in the things themselves ? Are they inconsistent with Truth , or will not the Truth own or assent unto them , or is the fault in thee ? that is to say , Is it thy Weakness , or thy Carelesness ? If thy Weakness , it is to be born with , and to be informed ; if thy Carelesness , thou oughtst to be admonished ; for it is a dangerous Principle , and pernicious to true Religion , and which is worse , it is the Root of Ranterism to assert , That nothing is a Duty incumbent upon thee , but what thou art perswaded is thy Duty ; for the Seared Conscience pleads his Liberty against all Duty , the Dark Conscience is here unconcerned , the Dead Conscience is here uncondemned , unless this Distinction be allowed of , that there may be an Ignorance or an Insensibility from Inability or Incapacity , or a Dark Education , and an Ignorance and Insensibility , from Carelesness , Disobedience , Prejudice , &c. So that though thou art not to conform to a thing ignorantly , yet thou art seriously to consider , why thou art ignorant , and what the cause of such Ignorance may be ; certainly it can't be in God , nor in his Gift to thee ; it must then needs be in thy self , who hast not yet received a Sense for or against the Matter , about which thou art in doubt . To the second part of the Question ; Ought I not to be left to the Grace of God in my own Heart ? Ans . That is of all things most desirable , since they are well left that are there left ; for there is no fear of want of Unity , where all are left with the one Spirit of Truth ; they must be of one Mind , they can't be otherwise . So that to plead this against Unity , is to abuse the very Plea , and to commit the greatest Contradiction to that very Doctrine of Scripture , viz. That all should be guided by the Grace and Spirit of God in themselves ; for the end of that Doctrine is , certainty . They shall all know me , saith the Lord , from the least to the greatest . And I will give them one Heart , and one Way , that they may fear me forever , for the good of them , and of their Children after them , Jer. 32. 39. And I will give them one Heart , and I will put a new Spirit within you ; and I will take the Stony Heart out of their Flesh , and will give them an Heart of Flesh , Ezekiel 11. 19. And the multitude of them that believed were of one Heart , and of one Soul , Acts 4. 32. Is not this Unity too ? I will restore unto you a pure Language ; they shall be of one Heart and of one Mind , and great shall be their Peace . Therefore I must say to thee , Friend , What if thou wilt not be left with the Grace and Spirit of God in thy self , nor wait for its Mind , nor be watchful to its Revelations , nor humble and quiet till thou hast received such necessary Manifestations , but pleadest against the Counsel of the Spirit of the Lord in other faithful Persons , under the pretence of being left to his Spirit in thy self ; by which means thou opposest the Spirit to the Spirit , and pleadest for Dis-unity , under the Name of Liberty ; I ask thee , May not I exhort thee to the Practice of that I am moved to press thee to the Practice of ? If not , thou art the Imposer , by restraining me from my Christian Liberty ; and not only so , but away goeth Preaching , and with it the Scriptures , that are both appointed of God for Exhortation , Reproof and Instruction . Qu. But are there not various Measures , diversities of Gifts , and several Offices in the Body ? Answ . True ; but therefore are not the Members of one Mind , one Will and one Judgment in common and universal Matters , especially relating to the Family and Church of God ? And indeed there can't be a falser Reasoning than to conclude Discord from Diversity , Contrariety from Variety . Is there Contrariety of Bloods , Lifes , Feelings , Seeings , Hearings , Tastings , Smellings in one and the same Body , at one and the same time ? No such matter : Experience is a Demonstration against all such Insinuations . So that though it be granted , that there is Diversity of Gifts , yet there is no Disagreement in Sense ; and though Variety of Offices , yet no Contrariety in Judgment concerning those Offices . Well saith the holy Scriptures of Truth , there is but One God ; the Lord our God is but One Lord ; there is but One God and Father of all things ( that are good ; ) and there is but One Lord , One Faith and One Baptism ; and his Light , Life and Spirit is at Unity with it self in all ; what comes from the Light , Life or Spirit in one , it is the same in Truth and Unity to the rest , as if it rise in themselves : This is seen in our Assemblies every day , and will be throughout all Generations in the Church of God , among those that live in the lowly Truth , in which the pure Sense and sound Judgment stands ; God is not the God of Confusion , but Order : Every one in his Order is satisfied , hath Unity and true Fellowship with whatever comes from the Life of God in another ; for this precious Life reacheth throughout the Heritage of God , and is the common Life that giveth the common Feeling and Sense to the Heritage of God. Degree or Measure in the same Life can never contradict or obstruct that which is from the same Life for the common Benefit of the Family of God. The Lord is the Vnmeasurable and Incomprehensible Glorious being of Life , yet have we Unity with him in all his Works , who are come to his divine Measure of Light and Truth in our own Hearts , and live therein ; and shall we not have Unity with that which proceeds from a Fellow Creature ? In short ; the Saints Way is in the Light , wherein there is neither Doubts nor Discord ; yea , they are Children of the Light , and called Light , and The Lights of the World ; and can it be supposed that such should disagree and contradict each other in their exteriour Order and Practice in the Church before the World ; Oh , the blessed Seamless Garment of Jesus ! where that is known , these things can never rise . But yet again , The Just Mans Path is not only a Light , but a shining Light , Brightness it self : Certainly there can be no stumbling . It is also said , That Light is sown for the Righteous ; then the Righteous shall never want Light upon any occasion : And saith that beloved Evangelist and Apostle of our Lord Jesus Christ , They that walk in the Light have Fellowship one with another , 1 John 1. Whence it is easie to conclude , they that go out of the Fellowship , go out of the Light ; but if they that walk in the Light , have Fellowship one with another , what shall we say of those that plead being left to the Light to justifie their not having Fellowship one with another ? and which is yet worse , who suppose People may Conscientiously and Justifiably Dissent within themselves , and that by reason of the Variety of the Degrees of the Spirit and Grace that are given of God unto them ; as if the lesser Degree may dissent from the greater , because of its not being able to comprehend it . And to make this Principle more Authentick , such tell us , This is the Antient Principle of Truth ; and object , How will you else be able to maintain the Quakers Principles ? The Fallacy of all which , lieth ( as I said before ) in not rightly distinguishing between Diversity and Disagreement , Variety and Contrariety ; for this Diversity hath Concord , and this Variety hath Unity : And it is a Blindness that hath too much of late happened to some , by going from the one Life and Spirit of our Lord Jesus Christ , first to fall into Disagreements , and then plead for it , under the Notion of Diversity of Measures . I would ask all such Persons , who arrogate to themselves such a peculiar Knowledge of the Antient Principles of Truth , or the Quakers first Principles ; 1st , Whether they believe there be a Christian Body ? 2dly , Whether this Body hath a Head ? 3dly , Whether Christ be not this Head ? 4thly , Whether this Head be without Eyes , Ears , Smell and Taste , and this Body without Sence and Feeling ? If not , Whether this Head Seeth , Heareth , Smelleth , Tasteth DIFFERINGLY and CONTRARILY to it self ? And whether this Body hath a Contrary Feeling at the same time about the same thing ? And if it be true , that the Church of Christ , redeemed by his most precious Blood to live to him , see with the same Eye , hear with the same Ear , speak with the same Mouth , live by the same Breath , and are led by the same Spirit , where is this Disagreement , Contrariety or Dissent about the things of his Church ? Qu. But the Members of Christs Church in the Primitives had different Apprehensions ; as the Apostles , and the People gathered by them . Answ . Pray let me know who they were , and in what Cases ? Qu. The Persons were PAUL and PETER , and those Christians that differ'd about Meats ; and the Scripture is plain in the Case . Answ . The Difference between Peter and Paul [ in the Acts ] testifies the Weakness of Peter , and the place justifies Paul's Reproof of his too great Compliance with the Jews in some of their Rites ; which makes against Liberty of various Practices in the Church of Christ , and not for indulging them . That Instance about the Difference of Christians as to Meats , &c. has nothing in it to the end for which it is alledged ; for this related not to Church-Order or Communion , but Private and Personal Freedoms , what each might do with respect to themselves ; that is , they might make Laws to themselves , in things that only concern'd private Persons , and it centred there ; Here , What I will eat , When I will eat ; things to my self , and for my self , as a man having Power over my own Appetite : This Liberty in things Private , Personal and Indifferent , makes nothing for Dissenting about Church Matters in things of Communion and Society , and that also are not Indifferent , as to eat Fish , or eat Flesh , or eat Herbs , plainly is : But necessary ; As to be careful and orderly about the External Business of the Church : These are no Jewish Rites , nor Shadowy Ceremonies , no Meats nor Drinks that are Private and Personal , where Weakness ▪ is apt to mistake ( That were an Unnecessary and an Vnchristian Yoke to bear ) but things comely , orderly and of good Report , that tend to Purity , Peace and Diligence in things acceptable to God , and requisit among his People in their Temporal Christian Capacity . And herein the Apostle Paul exercised his Godly Authority ; and we find that not only those that opposed themselves to it , as thinking , he took too much upon him , ( demanding a Mark of Christs speaking in him ) are in Scripture branded with Contention . But the true Believers , that had in themselves a Mark of Christs speaking in him , were of One Mind , and avoided such as were given to Contention ; for it was not the Custom of the Churches of Christ . Thus were Christ's People of One Heart , in things relating to their Communion . Yet a little further ; They that have the Mind of Christ , are of One Mind ; for Christ is not divided : They that have Christ for their Head , have One Counsellor and Prophet , One Seer and Bishop , they disagree not in their Judgments in things relating to him , and the good of his Church ; they have one and the same Guide ; For the one Spirit , into which they have all drank , and by it are baptized into one Body , leads them all . Now to every Member is a Measure of the same Spirit given to profit with ; and though every Member is not an Eye , nor an Ear , nor a Mouth , yet every Member hath Unity with the Eye , with the Ear , with the Mouth in their proper and respective Acts , and they one with the other : The Eye sees for the Mouth , the Mouth speaks for the Eye , and the Ear hears for both ; this Variety hath no Discord , but in this Diversity of Gifts and Offices , each Member is sensible of the other , and moves and acts by one and the same Life , Spirit and Guidance , which is Omnipresent proportionable to every Member in its distinct Office. It must be granted , that there are Helps in the Church , as well as that there is a Church at all ; and the holy Ghost has compared those Helps ( as is before mentioned ) to several Members and Senses of mans Body , as an Eye , an Hand , a Foot , Hearing , Smelling , &c. All then cannot be the Eye , neither can all be the Hand , for then they would confound their Office , and act disagreeably to the Ordination of the great Orderer of his Church . And if I will not comply with him that God hath made an Eye , because I am not that Eye , or an Hand , because I am not that Member my self , nor a Party to the Action , or Performance of that Member , I resist the Lord , though under pretence of resisting man for the Lords sake . And truly , this is the Rock that some of our own time , as well as Persons of former Ages have split upon ; they have not been contented with their own Station in the Body , they have not kept to their own Gift , nor been taken up with the Duty of their own place in the Church . If he that is a Foot would be an Hand , and the Hand covets to be an Eye , envying others their allotted Station , through highth of Mind , and walking loose from the holy Cross , there can be no such thing as Concord and Fellowship in the Church of Christ . Furthermore , since the Spirit of the Lord is one in all , it ought to be obeyed through another , as well as in ones self ; and this I affirm to you , That the same lowly frame of Mind that receives and answers the Mind of the Spirit of the Lord in a mans self , will receive and have Unity with the Mind of the same Spirit through another , and the Reason is plain ; Because the same Self-evidencing Power and Virtue that ariseth from the Measure of the Spirit of Truth in ones self , and that convinceth a man in his own Heart , doth also attend the Discovery of the Mind of the same Spirit , when delivered by another ; for the words of the Second Adam , the quickning Spirit through another , are Spirit and Life , as well as in thy own particular ; this is discerned by the Spiritual Man that judgeth all things , although the Carnal Man pleadeth , Being left to his Freedom ; and it may be talks of being left to the Spirit in himself too , the better to escape the Sense and Judgment of the Spiritual Man. It is my earnest Desire , that all that have any Knowledge of the Lord , would have a tender care how they use that Plea against their faithful Brethren , that God put into their Mouthes against the persecuting Priests and Hirelings of the World , namely , I must mind the Spirit of God in my self ; for though it be a great Truth that all are to be thereunto left , yet it is as true , that he whose Soul is left with the Spirit of Truth in himself , differs not from his Brethren that are in the same Spirit ; and as true it is , that those who err from the Spirit of Truth , may plead , being left to the Spirit in themselves , against the Motion and Command of the Spirit through another , when it pleaseth not his or her high Mind and perverse Will ; for a Saying may be true or false , according to the subject Matters it is spoken upon , or applyed to ; We own the Assertion , we deny the Application : There lies the Snare . 'T is true , the People of God ought to be left to the Guidings of the Spirit of God in themselves ; but for this to be so applied , as to disregard the Preachings or Writings of Christ's enlightned Servants , because by them applied properly to the Preaching or Writing of false Prophets and Seducers , will by no means follow . I say the Doctrine is true , but not exclusively of all external Counsel or Direction ; therefore false in application , where men are allowed to have had the fear of God , and the mind of his Spirit , and are not proved to have acted in their own Wills and Wisdom , or without the guidance of the Spirit of God , about the things of his Church and Kingdom . Qu. But though this be true , which hath been alledged for heavenly Concord , yet what if I do not presently see that Service in a thing , that the rest of my Brethren agree in ; in this case what is my Duty and theirs ? Answ . It is thy Duty to wait upon God in Silence and Patience , out of all fleshly Consultations ; and as thou abidest in the Simplicity of the Truth , thou wilt receive an Understanding with the rest of thy Brethren about the thing doubted : And it is their Duty , whilst thou behavest thy self in Meekness and Humility , to bear with thee , and carry themselves tenderly and lovingly towards thee ; but if on the contrary , thou disturbest their Godly Care and Practice , and growest Contentious , and exalts thy Judgment against them , they have Power from God to Exhort , Admonish and Reprove thee ; and ( if thou perseverest therein ) in his Name to refuse any further Fellowship with thee , till thou repentest of thy Evil. Qu. But lest I should mistake , when thou speakest of true Liberty , that it stands in being made Free by the Truth , from all Vnrighteousness , dost thou mean , That no other Persons ought to have the Liberty of Exercising their Dissenting Consciences , but that Force may be lawful to reduce such as are reputed Erroniously Conscientious ? Answ . By no means : It were a great Wickedness against God , who is Lord of the Souls and Spirits of men , and ought to preside in all Consciences , who , as the Apostle saith , is the only Potentate , and hath Immortalety . For though I give the true Liberty of Soul and Conscience to those only that are set free by the Power of Christ , from the Bondage of Sin and Captivity of Death , yet do I not intend , that any Person or Persons should be in the least harm'd for the external Exercise of their Dissenting Consciences in Worship to God , though Erronious ; for though their Consciences be blind , yet they are not to be forced ; such Compulsion giveth no sight , neither do Corporal Punishments produce Conviction : This we above all People in our Day have withstood , in Speaking , Writing and Suffering , and blessed be God , continue so to do with faithlness . For Faith is the Gift of God , and forced Sacrifices are not pleasing to the Lord. Qu. But according to thy Argument , it may be my Fault , that I have not the Gift of Faith ; and upon this Presumption , it may be , thou wilt inflict some Temporal Penalties upon me . Answ . No such matter ; for such kind of Faults are not to be punished with Temporal or Worldly Penalties ; for whether the Errors be through Weakness or Willfulness , not relating to Moral Practice , all External Coertion and Corporal Punishment is excluded . For the Weapons of our Warfair are not Carnal , but Spiritual . Qu. But what then is the Extent of the Power of the Church of Christ , in case of Schism or Heresie ? Answ . The Power that Christ gave to his Church was this , That Offenders , after the first and second Admonition , ( not Repenting ) should be Rejected : Not imprisoned , Plundered , Banished or put to Death ; this belongs to the Whore and false Prophet : Oh! all these things have come to pass for want of Humility , for want of the antient Fear , and keeping in the quiet Habitation of the Just : The Truth in you all shall answer me . And this I affirm , from the Understanding I have received of God , not only that the Enemy is at work to scatter the Minds of Friends , by that Loose Plea , What-hast thou to do with me ? leave me to my Freedom , and to the Grace of God in my self , and the like ; but this Proposition and Expression , as now understood and alledged , is a Deviation from , and a Perversion of the Antient Principle of Truth ; for this is the plain Consequence of this Plea , if any one ( especially if they are but lately convinced ) shall say , I see no Evil in paying Tythes to Hireling Priests , in that they are not claimed by Divine Right , but by the Civil Laws of the Land. I see no Evil in Marrying by the Priest , for he is but a Witness . Furthermore , I see no Evil in declining a publick Testimony in Suffering times , or hiding in times of Persecution , for I have Christ ' s and Paul ' s Examples . I see no Evil in Worshipping and Respecting the Persons of Men ; for whatever others do , I intend a sincere Notice that I take of those I know , and have a good Esteem for . Lastly , I see no Evil in keeping my Shop shut upon the Worlds Holy-days and Mass-days ( as they call them ) though they are rather Lewdly and Superstitiously than Religiously kept ; for I would not willingly give any Offence to my Neighbours . And since your Testimony is against Imposition , and for leaving every one to the Measure of the Grace which God hath given him , not only , No man hath Power to reprove or judge me , but I may be as good a Friend as any of you , according to my Measure . And now , here is Measure set up against Measure , which is Confusion it self — Babel indeed : This is that very Rock both Professors and Prophane would long since have run us upon , namely , That a way is hereby opened to all the Worlds Libertines , to plead the Light within for their Excesses ; Which indeed grieves the Spirit of God , & was severely judged by our Friends in the beginning , and is still reproved by them that keep their Habitation , though some are become as wandering Stars through their own Pride , and the Prevalency of the hour of Temptation that hath overtaken them ; whereas had they kept in the Channel of Love and Life , in the Orbe and Order of the Celestial Power , they had shined as fixed Stars in the Firmament of God forever . And from the deep Sense that I have of the working of the Enemy of Zions Peace , to rend and divide the Heritage of God , who under the pretence of crying down Man , Forms and Prescriptions , is crying down the Heavenly Man Christ Jesus , his blessed Order and Government , which he hath brought forth by his own Revelation and Power through his faithful Witnesses . This I further testifie , First , That the Enemy by these fair Pretences strikes at the Godly Care and Travail that dwells upon the Spirits of many faithful Brethren , that all things might be preserved Sweet , Comely , Virtuous , and of good Report in the Church of God. Secondly , That there never was greater necessity of this Godly Care than at this day , since we were a People , wherein the Cross by too many is not so closely kept to as in dayes past , and in which there is not only a great Convincement , but a Young Generation descended of Friends , who though they retain the Form their Education hath led them into , yet many of them adorn not the Gospel with that sensible , weighty and heavenly Conversation as becomes the Children of the Undefiled Religion , and the Seed of that precious Faith which works by the Love that Overcomes the World. And the Lord God of Heaven and Earth , that hath sent his Son Christ Jesus a Light into our Hearts and Consciences , to whose Search and Judgment all ought to ( and must ) bring their Deeds , & render up their Account , beareth holy Record , that for this end hath he moved upon the Spirits of his Servants , and for this good end only have his Servants given forth , recommended , and put in Practice those things that are now in Godly Use among his People , whether in this or other Nations , relating to Men and Womens Meetings , and their divers and weighty Services . And further ; in the fear of the Almighty God , I shall add , That heavenly Peace and Prosperity dwell with those who are found in a holy and zealous Practice of them ; wherefore I warn all , that they take heed of a slight and obstinate Mind , and that they have a care how they give way to the Outcry of some , faisly entituled , Liberty of Conscience against Imposition , &c. for the end thereof is to lead back again , and give ease to the Carnal Mind , which , at last , will bring Death again upon the Soul to God , and the living Society of his Children . And indeed , it is a great shame that any who have ever known the Truth of God in the inward Parts , and the sweet Society of Brethren , especially those who were early in the Work of this blessed Day and heavenly Dispensation , should so far depart from the Fear and Awe of the Lord , as to use such Unsavoury , as well as Untrue Expressions ; this is very far from that Meek Spirit of Jesus , and the first Love , which they pretend to have so singularly kept in , which beareth all things , suffereth all things , and endureth all things , and teacheth to keep the Word of Patience in the Hour of Tribulation ; Nay , but this is judging of Spiritual things with a Carnal and Prejudiced Mind , stumbling at the Matter , for the sake of the Persons through whom it comes , not eying nor weighing the Spirit the thing arises from , but the Person by whom it is spoken , which darkens the Eye of the Understanding , and blinds by Prejudice the Mind that should discern , taste and judge ; from whence many Mischiefs have sprung to the Courch of Christ in divers Ages : Nor is it the least Evil this Spirit of Strife is guilty of , even at this day , that it useth the words , Liberty of Conscience and Imposition against the Brethren , in the same manner as our suffering Friends have been alwayes accustomed to intend them against the persecuting Priests and Powers of the Earth , as if it were the same thing to admonish and reprove Conceited , High-minded , Loose or Contentious Persons in the Church , as to compel Conformity in matters of Faith and Worship , by Worldly Violence upon the Persons and Estates of Conscientious Dissenters : O such Iniquity God will not leave unreproved ! This , Dear Friends , I send amongst you , as a token of my true Love , in the Revelation of the free Spirit of our God and Father , who have ever been a Friend to true Liberty , as in the State according to Law , so in the Church according to Scripture , and as it standeth in the Truth of Jesus , that makes them who love it Free indeed . Let us all keep low , and remember the Rock from whence we were hewn , and dwell in a tender and reverent Sense of the daily Mercies and Providences of the Lord , looking well to our own Growth and Prosperity in his heavenly Way and Work , then shall the Desire of our Hearts be more and more after him , and the remembrance of his Name , and with our Love to God , will our Love encrease one towards another , helping and aiding one another : And I no ways doubt , but God that has brought us out of the Land of Aegypt , and out of the House of Bondage , and delivered us from the Mouth of the Lyon , and the Paw of the Bare , will preserve his People from this Uncircumcised Spirit that is not in Covenant with God , nor under the Yoke of his Holy Royal Law of True Spiritual Liberty ; for they that keep and walk in the Light of Jesus , are fenced from the Power of this Crooked Serpent , that seeks whom he may betray ; nor are any stung by him but the Unwatchful , the Lisseners and Hearkeners after his jealous Whispers , and detracting Insinnations : They are such as make their Dwelling in the Earth , where his Region is , and where he creeps and twists , who is Earthly , Sensual and Devilish , and so is all the Wisdom that comes from him . My dear Friends , Keep , I pray you , in the Simplicity of the Truth and Cross of Jesus , and wait for your daily Bread , and to be daily renewed from the Lord ; look to your Increase about Eternal Riches , and be sure to lay up Treasure in Heaven , that fadeth not away , that your Faith and Hope may have Eternal Foundations , which the cross Occurrences of Time and fears of Mortality cannot move ; and beware of that Loose and Irreverent Spirit , which has not those in high esteem among you , that are faithful in the Lords Work , and that labour in his blessed Word and Doctrine : I plainly see a coldness and a shortness on this hand , and be the pretence as it will , it is not pleasing to the Lord : They that love Christ , his Servants are dear to them , and they bear a tender Regard to their Tryals , Travails , Spendings and Sufferings , who seek not yours , but you ▪ that you may all be presented Blameless at the Coming of the great God , and our Saviour Jesus Christ , that so the Gospel Ministry and Testimony may be held up with holy fervent Love and Godly Esteem , to the keeping under every raw and exalted Mind , and whatever may slight and turn against it , lest God that has Richly visited us with his Fatherly Visitations and Day springing from on High should remove his Blessing from amongst us , and place his Candlestick amidst another People . Be wise therefore , O Friends ! for behold , he is at the Door that must have an Account of your Stewardship : Be watchful , keep to your first Love and Works , that so you may endure to the End , and be saved : And having Overcome , you may have right to eat of the Tree of Life , which is in the midst of the Paradise of God. The God of Peace , who hath brought our dear Lord Jesus from the dead , and Vs with him , more abundantly enrich you all with Wisdom and Knowledge , in the Revelation of himself , through Faith in his Son , by whom in these last dayes he hath spoken to us , who is the blessed and only Potentate , King of Kings , and Lord of Lords , who only hath Immortality ; to whom be Honour and Power Everlasting . Amen . Your Friend and Brother in the Tribulation and Salvation of the enduring Kingdom of our God , William Penn. Warninghurst in Sussex , the 20th of the 9th Moneth , 1681. 
A54114	----	A call to Christendom in an earnest expostulation with her to prepare for the great and notable day of the Lord, that is at the door / by William Penn. Penn, William, 1644-1718. 1694 Approx. 58 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54114 Wing P1261 ESTC R31759 12253104 ocm 12253104 57182 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54114) Transcribed from: (Early English Books Online ; image set 57182) Images scanned from microfilm: (Early English books, 1641-1700 ; 1510:15) A call to Christendom in an earnest expostulation with her to prepare for the great and notable day of the Lord, that is at the door / by William Penn. Penn, William, 1644-1718. 46 p. Printed and sold by T. Sowle ..., London : 1694. Dated on p. 46: Amsterdam, the 20th of the 8th month, 1677. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends. Second Advent. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A CALL TO Christendom , In an Earnest Expostulation with Her to prepare for the Great and Notable DAY of the LORD That is at the Door . By William Penn. LONDON , Printed and Sold by T. Sowle , near the Meeting-house in White-Hart-Court in Gracious-Street , and at the Crooked-Billet in Holywell-lane near Shoreditch . 1694. A CALL TO Christendom . AWake , O Christendom ! Awake , and come to Judgment , for the Great and Notable Day of the Lord is drawing apace upon thee ; prepare to meet him , thou and thy Children , for the Hour of his Judgement hasteneth upon you , as Travail on a Woman with Child , in which all your Works shall be tried , and that by Fire , For the Day of the Lord shall burn as an Oven , and all the proud , and all that do wickedly , shall be as stubble . Yea , by fire and by sword will the Lord God Almighty plead with all flesh ; with all fleshly Worshippers and Workers , who live after the flesh , to fulfil the lusts thereof : And with the Spirit of Judgment , and the Spirit of Burning , that is , with Spiritual Judgment and Burning will he visit all Ranks and Regions upon the Earth : Yea , his holy Terrors shall take hold of the Rebellious , and Anguish and Distress shall fill the Souls of the Guilty . The Faces of Nations shall gather paleness , and their Knees smite together , because of the Anger of God , that is kindling against them , and his fierce Wrath , that is revealing from Heaven against all the ungodly ; but more especially against the Children of the Mystery of Iniquity : 'T is in this day , that the Kindreds of the Earth shall mourn with a great Lamentation . O Christendom ! Thou hast long sate as a Queen , that should never know sorrow ; Great have been thy Pretences , and large thy Profession of God , Christ , Spirit and Scriptures ; come , let me Expostulate with thee and thy Children in the fear and presence of him , that shall bring every word and work to Judgment . God is pure , and the pure in heart only see him : Now , are you pure ? Do you see him ? God is a Spirit , and none can worship him aright , but such as come to his Spirit , and obey it : Do you so ? Christ is the Gift of God ; have you received him into your Hearts ? Does he rule there ? Then have you Eternal Life abiding in you : If not , you are not true Christians . The Spirit of Truth leadeth into all Truth , and the Children of God are born of it , and led by it . But are you led into all the holy ways of Truth , born of this Eternal Spirit ? Then you follow not the Spirit of this World , nor do your own wills , but the Will of God. You profess the holy Scriptures ; but what do you witness and experience ? What Interest have you in them ? Can you set to your Seal they are true , by the work of the same Spirit in you , that gave them forth in the holy Antients ? What 's David's Roarings and Praises to thee , that livest in the Lust of this World ? What 's Paul's and Peter's Experiences to thee , that walkest after the Flesh ? O you , that are called Christians , giv● ear a little unto me , for I am prest in Sp●rit to write to you : Read with patienc● and consider my words ; for behold , what I have to say unto you , concerneth your Eternal Good. GOD hath so loved the World , that he hath sent his only Begotten Son into the World , that those that believe in him , should have Eternal Life . And this Son is Christ Jesus , the true Light , that lighteth every one coming into the World ; and they that abide not in him the Light , dwell in Darkness , in Sin , and are under the Region and Shadow of Death : Yea dead in Sin , and see not their own states , neither perceive the sad Conditions of their own Souls . They are blind to the things of God's Kingdom , and unsensible of true and spiritual Life and Motion , what it is , to live to God : And in that state are alienated from God , without true Judgment and living Knowledge ; and under the Curse . For in Jesus Christ , the Light of the World , are hid all the Treasures of Wisdom and Knowledge , Redemption and Glory ; they are hid from the wordly Christian , from all that are captivated by the Spirit and Lusts of the World : And whoever would see them , ( for therein consist the things , that belong to their Eternal Peace ) must come to Christ Jesus , the true Light in their Consciences , bring their Deeds to him , love him and obey him ; whom God hath ordained a Light to lighten the Gentiles , and for his Salvation to the ends of the Earth . Light and Salvation are joined together ; and none can come to Salvation , but as they come first to the Light , and submit to the manifestation of it , which leadeth to Salvation . For the Nations of them that are saved , shall walk in the Light of the Lamb , Christ Jesus . Light and Sanctification are also joined together : If we walk in the Light , as God is in the Light , the Blood of Jesus Christ his Son shall cleanse us from all sin . And Light and Life Eternal are joined together : For in the Word ( that was with God in the beginning , and was God , by whom all things were made , that were made ) was life , and that life the light of men . And this is the Testimony of Jesus , I am the light of the world ; he that followeth me , shall not abide in darkness , but have the light of life : Yea , it is Eternal Life to believe in him , in Christ the Light , to receive , embrace , and to follow him . And this is that true Light ( saith the same beloved Disciple ) that lighteth every man , that cometh into the world . Now this Light shineth in Darkness , in the Children of Darkness , in their dark Hearts , in their black Souls , and defiled Consciences ; but in this Darkness they comprehend it not . Neither can man know the Nature and Benefit of it , whilst he rebelleth against it ; for the Virtue and Excellency of it is shut up and hid from the Children of Disobedience . To as many as received him of old , gave he power to become the Children of God ; and they that did his Will , knew his Doctrine to be of God , and of Power and Efficacy to their Salvation . But this is the great Condemnation of the World at this day , that though God hath sent his Son a Light into the Hearts of all Men and Women , to manifest and reprove their evil deeds , and to save them ; yet they love Darkness , they love the Lusts and Imaginations of their vain Hearts better , than this holy Light , that is given unto them for Salvation : They chuse Barrabas rather , than Jesus . Yea , they have set up other Lights , than Christ Jesus , God's great Light ; and other Prophets , than Christ , God's great Prophet ; and other Priests than Jesus , the High-Priest of the New Covenant : But they are dark Lights , false Prophets and blind Priests . All that came before me , saith Christ , are Thieves and Robbers : And all that Pray , Preach , Sing , Worship , &c. and not by the Light and Spirit of Jesus , they go before Christ , before Christ cometh , before he prepareth their Hearts , and toucheth their Lips with a Coal from his Heavenly Altar ; and perform Worship in their own Will , Time and Power , and stay not for his Leadings , And therefore all such rob Christ of his Office , who is the Leader of the true Christians ; their Heavenly High-Priest , to anoint them , and offer up their Sacrifice to God for them ; and Prophet , to let them see and know by his Light in their Hearts , what they ought to do , according to the New and Everlasting Covenant ; I will write my Law in their hearts , and put my Spirit in their inward parts , and they shall be all taught of me , saith the Lord. Now this is the Question to the whole World called Christian : Do you see with this Divine Light ? Have you searcht your Hearts with it ? And are you anointed by this High-Priest with his holy Vnction , that leadeth into all Truth ? Doth this Heavenly Prophet give you Vision , and reveal the Father to you ? Is he your Eye , your Head , your Wisdom ? Do you live , move , and have your life and being in him , in Praying , Preaching and Singing , yea , in your whole Conversation ? Are you renewed into this Life and Image ? And have you heard his Voice , and seen his Shape ? Are you Witnesses of his holy Rebukes , his pure Judgments , the Shame and Death of his Cross ? Is he the Fountain of your Knowledge ? The Author of your Faith ? O consider ! Are you of those , that have spoke with Jesus ? That have been taught in the School of his holy Cross ? Students in his Heavenly Academy ? O have you drunk of his Cup , and been baptized with his Baptism ? Tell me in the Fear of the Lord God , you that call your selves Christians , doth he go before you , and lead you , as a Master teacheth his Disciples , and a Captain leadeth his Souldiers ? And do you follow him in all the weighty things of this Life ? And doth he order your Minds , and rule your Affections ? If not , you are Thieves and Robbers ; for you rob Christ of his Office. For God hath appointed him to be the Leader and Ruler of all People ; yea , 't is God's Decree ; and those that he leadeth not in their Thoughts , Words and Works , shall never come to God : for all must come to God by him , that is , by his Light and Spirit ruling in their Hearts , which sanctifieth , regenerateth and converteth the Soul to God. And the Cause of the Confusion and Contention , that is about Religion in Europe at this day , is , That Men have deserted this true Light and holy Spirit , and so are degenerated from the life and power of pure and unspotted Religion , and have attempted to comprehend Christ's Doctrines without Christ's Light , and to know the Things of God without the Spirit of God. And being thus miserably erred by wicked Works from the one Spirit of Truth , they have wandred into the fallible Conceits and Opinions of Men. And in this State one Party hath contended against another : From Words they have fallen to Blows , and the strongest hath opprest the weakest . And not knowing what Spirit they were of , have called light darkness , and darkness light ; putting the Sheep's-skin upon the Wolf , and the Wolf's-skin upon the poor Sheep of Christ , endeavouring by carnal Weapons to enforce their Opinions , and to extort Conformity by worldly Laws and Punishments to their Perswasions . All this is out of the Light , Life and Doctrine of Christ Jesus , and in the Spirit of Darkness , Confusion , Strife and Blood-shed , which is the Devil . All which Babel must and shall come down by the Light , Power and Spirit of Jesus now rising in the World ; and Hell , Death , and the Grave shall not be able to hinder it . For the set time , the appointed time of the Father is come , and the Judgment is begun . O ye , that are called Roman-Catholicks , tell me , are you truly Catholick , that is , of an Vniversal Spirit ? Then you will not persecute , but love all , and be tender to all . Are you truly Roman , and Successors of that Antient , Apostolical Church ? Then you walk not after the Flesh , but after the Spirit , yea , the Spirit of Christ dwelleth in you , and you are led by the Spirit of God , and can call him Father in Truth and Righteousness , and the Word of God in the Heart is your Teacher , and not the Traditions of Men ; for so the Romans of old time were instructed . O consider , if you are true Successors , you must follow them in the same Nature , Spirit and Life ; for in that only standeth the Christian Succession , to wit , in Christ : And every Branch , Person or Church , that abideth not in this great Vine , is rejected for the Fire . Therefore deceive not your selves , as the Jews of old did , with crying , The Temple of the Lord , The Temple of the Lord ; and saying , We have Abraham to our Father , and to us belong the Fathers , Covenants , Law , Priesthood , and Chair of Moses : For as the Apostle said of old , so say I to you ; His servants you are , whom you obey ; and he that worketh Wickedness , is of the Devil . So that Christ's Successors are they , that take up his Cross , follow him , and that abide in his holy Doctrine , that keep his Commandments , and themselves unspotted from the World. And those that follow the Lust of the Eye , the Lust of the Flesh , and Pride of Life , are not of Christ , nor of the Father , but of the World ; Subjects to the Prince of the Power of the Air , and Successors of Sodom , Gomorrah , Egypt , Tyro , Sidon , and persecuting Jerusalem ; and not of the harmless , self-denying , holy , Suffering Spouse of Christ Jesus , that is ruled in all things by her Husband , her Head , her Lord. O search and try with the Light of Jesus , if you are not degenerated from Primitive Simplicity and Purity ? For great are the Abominations of all Sects , that flow like a Deluge throughout your Countries ! Repent , and Turn to the Ancient Apostolical Spirit and Life , that you may enter into the Rest of God. O you , that call your selves Evangelicks , or Gospellers , are you Evangelical ? Are you saved from the Lusts and Pleasures , and dead Worships of the World by the mighty Power of God , which is the Gospel , and led by an Evangelical Spirit ? If not , you are not yet Redeemed , you are not yet under Grace , which is the Gospel-state : For you are not taught by it , but rebel against it ; how then are you true Gospellers , Men of Gospel-liberty , Men of Deliverance and Redemption ; to whom Immortality is brought to light , ( as it is to all , that truly know and receive the Blessed Gospel ) that are yet Subjects and Servants to Sin ? How can you sing the Song of the Lamb , that are not delivered by the Lamb ; but by your vain Conversations Crucifie the Lamb , and do despite to the Spirit of Grace , and that every day ? The true Gospellers are those , that receive the Angel's Message , who is the great Preacher of the Everlasting Gospel , viz. Fear God , Give glory to his Name , for the hour of his Judgment is come ; and no more worship the Beast . Do you fear God in Truth , and in Sincerity ? Then are you fearful of offending the Lord , and tender of God's Glory ; then are your Hearts kept clean , then are you wise to Salvation ; and so you can glorifie God indeed : otherwise your Prayers and Praises are not Evangelical in God's sight . But tell me , O ye Gospellers , is the Hour of his Judgment come to you ? Is it begun at your Houses yet ? How do you feel it ? Hath it broke your Hearts ? Hath it contristed your Spirits ? Have ye known the Godly Sorrow ? The Chastisements of the Lord , and Rebukes of the Almighty ? Hath his pure Eternal Word divided yet betwixt your Souls and Spirit , the Joynts and Marrow ? Have you ever been weary and heavy laden with Sin ; Hath it been a Burden to you ? Did you ever cry out in the Agony of your Spirits yet , Men and brethren , what shall we do to be saved ? O! who shall deliver us from the Body of sin here , and the wrath to come ! ( the Travel of the holy Antients ; ) if not , you are yet strangers to Christ and his Kingdom : And if you die in that state , where he is gone , you shall never come . For Sion , God's City , must be redeemed through Judgments , and her Converts through Righteousness : Yea the House of God cannot escape it ; wherefore , said one of old , If Judgment begin at the House of God , where shall the ungodly and sinner appear ? O Wo to them , that live without the Judgments of the Lord ! Wo to them , that cast his Reproofs behind their Backs , and live in earthly Pleasures , fatting up themselves in their Lusts and Pleasures , as for the day of Slaughter , and treasuring up wrath against the day of wrath . O the Antient Saints lived not thus ; they worked out their Salvation with fear and trembling ; yea , they gave all diligence , to make their Calling and Election sure : Which way do you work out yours ? Habakkuk , that holy Prophet , his lips quivered , and his belly trembled , that his Soul might rest in the day of trouble : Is this your state ? Or , are you not rather Worshippers of the Beast at this day , Lovers of the worldly , sensual , voluptuous Life , walking in the lusts of the Eye , the lusts of the Flesh , and pride of Life ; like Rebellious Israel of old , forgetting God days without number ? But this know , that All that forget God , shall be turned into Hell. Oh! what is become of the Fatherly Visitation made to your Progenitors ; those good beginnings sow'd in Persecutions and Martyrdoms ? Have you answered the Loving-kindness of God therein ? Have you advanc'd in the Way of Righteousness ? Are you become an holy Nation , and a peculiar People to God , Zealous of good Works ? But have you not betaken your selves to the Wisdom and Learning of this World to make Ministers , and deserted the Spirit of the Lord , and fled to the Power and Policy of this World to defend and protect you , and not to the Name of the Lord , which hath always been the strong Tower of the Righteous ? Nay , are you not divided one against another , and turned Persecutors for Religion your selves , denying that Liberty to others , you took for your selves ? Ah! Where is the Royal Law of Doing as you would be done unto ! Thus have you decayed and degenerated into a Worldly Clergy , and a Carnal People , holding and maintaining Reformed Words , in an unreformed Spirit . Yea , are not the same evils , Pride , Passion , Malice , Wars , Bloodshed Persecution , Deceit , fleshly Lusts , Wantonness , vain Pleasures and Sports , yea , all manner of Worldly-mindedness to be found in you , that were in the Persecutors of your Fore-fathers , and against which your most serious and best Ancestors faithfully testified ? So that the difference now is about Words and Sentences , and not about the Life , Nature and Spirit of pure and undefiled Religion ; and Men are to be known now by their Denominations and Subscriptions to certain Human Creeds , Man-made Faiths and Forms , and not by the Spirit and Image of Christ Jesus , by the nature of the true Sheep , and by that holy Vnction , that was the Bond of the heavenly Fellowship of the Saints of Old. And you , that are called Reformed , with the rest of the Subdivided Sects , what better are you for your Names ? Are ye Regenerated yet ? Are you Reformed from the Lusts of the Eye , the Lusts of the Flesh , and the Pride of Life ; from the Devil and all his Works ? Are you born of the incorruptible Seed , that liveth and abideth for ever ? And are you come out of the corruptible things , and doth Christ lead you ? Is the Government of your Souls upon his Shoulders ? Tell me , is it the New Birth , that which is born of God through many Tribulations , the New Man Created in Christ Jesus , that calleth God Father in your Prayers , and that maketh mention of him in your Preachings ? Or is it the first Birth of the earth , earthly , the old Man , the corrupt and unregenerated Nature , that which is born of the Flesh , that is to say , of the Seed of the Evil One , the Father of all the fleshly Lusts , Inventions , Imaginations and Traditions of Men , that taketh pleasure in the vain and wicked Sports and Pleasures of this Apostate World , that forget God , and turn his Grace into Wantonness ; reproaching , nick-naming and persecuting the Children of Regeneration with scornful Names and cruel Punishments , calling God Father as the Jews did ; and Crucifying Christ afresh by a vain Conversation at the same time . O you Degenerated Christians of all sorts , yea , all the several Sects in Christendom , that have deserted your first Love , and degenerated from the Life and Power of Primitive Godliness ; with the Light of Christ Jesus in your Hearts examine your selves . God hath lighted your Candle , search and try your selves ; see , how it standeth with you as to your Eternal Condition , before you go hence , and be no more in this World. Consider , are you in the true Faith of Christ , or no ? For without true Faith none can please God ; and without pleasing him no Man can be saved . The Devils believe , yea , and tremble too ; that is more than Thousands , called Christians , do ; and so far they are short of the very Devils . Have you Faith ? Let 's try it in the Name of God. What is it for Faith ? Doth it overcome the World ? Doth it live , and depend upon God ? Can it forsake Country and Kindred ? Turn out Ishmael ? Offer up Isaac ? Live a Pilgrim , a Stranger in the World ? Doth it work by that love , which can forsake all for Christ's Names sake ? Doth it fight against the Devil ? Resist his fiery Darts ? Overcome his Assaults and Temptations ? And finally , purifie , the Soul to God's , use ? Is this your Faith , O you carnal , outside-Christians ? No such matter ; for you live in the flesh , fulfilling the Lusts thereof ; and your care is , what you shall eat , drink , and put on , and how you should get the Mammon , Friendship and Glory of this World. Examine your selves , and prepare , for the Day of the Lord hasteneth upon you . And have a care , lest you partake 〈◊〉 of the Plagues , that God hath prepared for Babylon ; she that calleth her self the Lamb's Bride , and is an Harlot , committing Fornication throughout all Nations and Sects , that is , those that by a lying Spirit have had their Hearts seduced from God and his holy Fear , yet in Words profess'd to be his People ; who call themselves Jews , but are not ; Christians , and are not , but of the Synagogue of Satan ; being Strangers to the Circumcision in Spirit , and the Baptism that is with Fire , and with the Holy Ghost : With Fire , to consume the fleshly Nature ; and with the Holy Ghost , to beget the heavenly Nature in Man. O the Downfal of this great City , and the Desolation of this false Church through all the Sects in Christendom is come and coming ! yea , in one day shall it be accomplisht , even in the day of the Appearance of Christ , who is the Second Adam , the Lord from Heaven , who by the Brightness of his Coming , and by the Breath of his Mouth in the Hearts of Nations , shall reveal , and destroy this great Antichrist , this Man of Sin , in Man , that sitteth in the Place of God , yea , exalted above all that is called God , requiring Conformity to all his Inventions and Injunctions upon pain of Life , Liberty and Estate : Nor are any suffered to Buy or Sell in this great City , but such as will receive his Mark. Wo to you all in the Name of the Lord , that call God your Father , and are not Born of him ; that name his Name , and hate to be Reformed : That call Jesus Lord , and not by the Holy Ghost ; who take his pure Name into your Mouths , and depart not from Iniquity . I say to you on God's behalf , as God said to the Jews of old ; your Prayers , your Sacrifices , and your solemn Assemblies , &c. in an unconverted state are Abomination to the Lord. No matter for your Names , your Pretences , your Creeds , if you live without God in the World , that is , without his holy Awe in your Hearts , without a Divine Sense of his Presence in your Souls , and know not that Godly Sorrow , that worketh unfeigned Repentance , the only way to Eternal Life . Your Worship God loatheth : A Dog's neck , Swines-blood , yea , to Bless an Idol , or kill a Man , is altogether as acceptable with the Lord. O! God is wroth with the feigned Worships as well as common Ungodliness of the World : Come to Christ's Spirit , be led of it , and do not your own Wills , but the Will of Christ Jesus ; and then you shall know the true Worship , For the true Ministry and Worship of God stand not in the Will , Wisdom , or Appointment of Men , nor can they be performed by unregenerated Men ; but in the leadings of his Eternal Spirit , by whom all the faithful offer up themselves , an acceptable Sacrifice to God , not to live unto themselves , but to him that hath purchased them . 'T is true , Christ Jesus died for the ungodly , but not that they should continue ungodly , but take up his daily Cross , and follow him . Christ ( saith Peter ) hath offered up himself once for all , leaving us an Example , that we should follow his steps : as he was in this World , so we should be , saith John , not conformable to the Rudiments ; Fashions and Customs of this World , that pass away ; but transformed and renew'd in our minds by the Grace , that he hath given us : which Grace bringeth Salvation to all that obey it , teaching such to deny all ungodliness , and worldly lusts , and to live soberly , righteously and godlikely in this present evil World : Because without Holiness , none shall ever see the Lord : That is God's Decree . Wherefore be you not deceived , O you Formal and Titular Christians ; God will not be mocked : Such as you sow , such shall you reap at the Hand of the Lord ; Yea , for every idle word shall you give an Accompt in the Day of Judgment . Think not with your selves , you have Christ to your Saviour , and you are reconciled to God , through Christ , and that God looketh not upon you , as you are in your selves , but as in Christ ; whilst you walk not after the Spirit , but after the Flesh : for the Wages of Sin is Death ; but the Gift of God is Eternal Life through Jesus Christ our Lord : To whom ? Not to them , that despise his Light in their Hearts , that grieve his Spirit , and by a worldly Conversation go on to Crucifie him ; and who follow not Jesus in the way of Tribulation and Regeneration . God is of purer Eyes , than to behold Iniquity ; and he looketh upon Men and Women to be , what they really are , and not what they imagine themselves to be : Behold he cometh , and his Reward is with him ; and he will reward all according to their Works . Sinners , while such , can no more come into Christ , than into God ; for God is in Christ , and Christ is in God : Christ is holy , harmless , pure and undefiled , and separate from Sinners . And if ever you would have God look upon you to be in Christ , you must come into Christ : And you can never come into Christ , the new and heavenly Man , that is undefiled and separated from Sinners , till you come out of Sin , and the Author of it , the Devil , the old Man of Sin , and leave your wicked Deeds of darkness . Therefore be ye separate from every evil Way : Christ , the Immaculate Lamb of God , came not only to save Men from Wrath , but from Sin , which is the cause of Wrath. Behold the Lamb of God , saith John , which taketh away the sin of the World : Not their Sin , that will not believe in him ; but the Sins of those that are weary and heavy laden , that wait , hunger , thirst , and cry for his Salvation ; whom God hath given for a light to lighten the Gentiles , and for his Salvation to the ends of the Earth . O you that are called by his Sacred Name , Repent , Repent ! Prepare , Prepare to meet the Lord , who is coming in the way of his Judgments to visit the Inhabitants of the Earth ; and put away the evil of your doings , and turn to him , that he may receive you . But Wo in the Name of the Lord , to all that Rebel against the Light of Christ Jesus , who serve another Master , and follow another Captain , and obey the Prince of the Power of the Air , who reigneth in the Hearts of the Children of Disobedience . Yea , Wo unto all , who are covered with a Covering , and not of my Spirit ; that take counsel , and not of me , saith the Lord : Who gather sticks , and kindle a Fire of their own , and compass themselves about in the Sparks , which they have kindled ; for this shall they have at my Hand , They shall lye down in Sorrow . Wo from God to all the Will-worshippers , who Worship , but not in the Spirit and in the Truth ; their Worship is not available . He that Worships God aright , is turned to the Spirit , and is taught and led by the Spirit . And such as have received the Spirit of Christ , are not led by their own Spirits , nor by the Spirit of this World , nor according to the Inventions and Traditions of Men : Neither do they Conform themselves to the Customs and Fashions of this World , nor will they bow to the Glory of this World , or the God of it . But having seen him , whom they have pierced with their vain Conversation in Times past , they mourn , and are in great bitterness , because they have done despite to his holy Spirit of Grace , that strove so long with them for their Redemption . And being called by his Spiritual Call in their Hearts , to come out of Babylon , the great City of Will-worship , Confusion and Darkness , that is in the Earth , do chearfully resign up all to follow him in the narrow Way of Self-denial , as his holy Disciples did of Old. And such have learned by good Experience , that Without Christ they can do nothing : Though in these days scarcely any thing is done with him , or by him . For he is resisted in his Spiritual Appearance in the Consciences of those , that make a Profession of him with their Mouths ; and therefore he doth not many mighty Works in them : Yea , he is smitten , spit upon , Crown'd with Thorns , Pierc'd and Crucified of all false Christians , through their Rebellion and Wickedness . O Wo from the Great and Just God , that made Heaven and Earth , upon all People , that work Iniquity , and forget God! Wo to you Kings and Princes , that have Crucified the Lord of Life and Glory ; yea , you have Crucified him in your selves , and helpt to Crucifie him in others : He lyeth slain at this day in your Streets . For you have not Ruled for God , as you ought to have done ; but for your selves , to please your own Lusts : and have not sought the Glory of the Lord , nor the Prosperity of his Work in the Earth , so much as the Greatness of your own Names , and to enlarge your worldly Dominions , often Oppressing the Poor , and Persecuting Consciencious Dissenters ; but suffering almost all manner of Vice and Vanity to go unpunisht . How doth the Lust of the Eye , the Lust of the Flesh , and the Pride of Life reign in your Territories ? Are not your Courts the very Schools of Vanity , and Nurseries of worldly Lusts and Pleasures , which War against the Soul , and lead to Eternal Destruction ? O! you have much to answer for before the great God at the Day of his Terrible Tribunal , who have Power in your Hands , to chase away Wickedness , and to reform the World. It is written , A King upon his Throne of Judgment scattereth all evil with his Eye : O! that the Kings and Princes of the World knew this Throne of true Judgment ! That they had this Godlike Majesty , that they would purge their Lands of Evil-Doers , that they and their People might escape the Wrath and Vengeance of God , that is ready to be poured forth upon them ! And Wo to you Nobles of the Earth , that spend your Estates in Pleasures , and your Days in Vanity ; that , like those of old , Drink Wine in Bowles , and stretch your selves upon Couches of Ivory : That invent Musical Instruments for your Mirth , but remember not the Afflictions of Joseph , neither consider of your latter End. What Pride , Lust and Excess lye at your Door ! What Spoil and Waste do you make in the World ! You live , as if you should never die , caring only , what you should eat , what you should drink , and what you should put on ; how you should trim , perfume and beautifie your poor Mortal selves , and at which Plays and Sports you should divert and spend away that troublesome and melancholy , thing , called Time , ( as you esteem it ) instead of Redeeming the Time , because the days are evil , and preparing for the Eternal Judgment . Is this the way to Glory ? Did Jesus give you this Example ? O! He is Crucified by these things ! This is far from the true Nobility and Christian Honour , that cometh from above . Wo to you Judges of the Earth , who pervert Judgment for a Reward , that Oppress the Poor , and despise the Cause of the Needy , who regard the Mighty and the Rich in Judgment , and delay Justice for the Fear or Favour of Man. That subject the Laws to your Wills , and Righteous Rules to your Passions and Interest . Repent , and be just , for God the Just God , the great Judge of Heaven and Earth shall Judge you all according to your Works : And dreadful shall that Day of his Reckoning and Tribunal be to all the Workers of Iniquity ! But especially to Vnjust and Corrupt Judges . And Wo to you Lawyers , that refuse no Cause for Money ; but will plead even against Law , Truth and Justice for Advantage , teaching your Tongues to Advocate for a Lye , and your Mouths for Gain , to plead the Cause of Vnrighteousness ; raising unreasonable Wealth unto your selves by the Folly , Ignorance and Contention of the People . O the Equivocation , Deceit , Falshood and Iniquity , that is in your Profession , in which , you let your Consciences out to hire at every Summons for all sorts of Causes : Insomuch , that 't is the Money , and not the Cause , that prevaileth . And the worst Cause most commonly is most desired , because the Client , doubtful of his Success , is usually the most Liberal to you : This also is for Judgment . And Wo to you Merchants and Traders , that have not the Lord's Fear before your Eyes ; whose God is Gold and Gain , that neither Buy nor Sell with regard to his just Principle in your Consciences , that use vain and deceitful Words , and that are not come to the just Measure , and the righteous Ballance ; but use Frauds for Advantage : That neither Eye the Lord's Providence by Sea , nor his care by Land ; but Day and Night cast about , how to raise to your selves a great Name and Estate , to exalt your Nests , and rank your Families among the Rich , and the Noble of the Earth ! The Lord will also plead with you ! Repent , and Fear before God. Wo to you Farmers and Countrymen , that reward the Lord evil for good , who giveth , you Increase of all things in their proper Seasons , yet you discern not his Hand , you regard not his Care ; you live without God in the World : Yet no Life is fuller of the Lord's Providence , who preserveth and prospereth your Flocks , who increaseth your Wine , your Corn , and your Grass ; instead of remembring his Goodness with Reverence , and in your Harvests praising him with Fear , you Sacrifice to your Lusts , and rejoice only in your Fulness ; making Merry at your Harvests without the Fear of God , or looking to him , that giveth you to Increase . Repent , and Fear before the God of the whole Earth . But above all others , Wo to you Scribes , Pharisees and Hypocrites , you Priests and Pastors , who have taken a Charge , that God never gave you ; who run , and he never sent you ; who say , Thus saith the Lord , and he never spoke to you , or by you . That steal the Words of the Prophets and Apostles , and with them , make Merchandize to the People , not knowing the pure Word of God in your Hearts , to be as an Hammer , a Fire , a Sword , to destroy Sin , and to purge , redeem , and reconcile you to God ; but boast in other Mens Lines , and speak things made ready to your hands : That Teach for Hire , and Divine for Money ; who seek Honour of Men , and love the uppermost places of Feasts . Who speak Peace to the Wicked , and sow Pillows under their Elbows for Reward : Pleasers of Men more , than Pleasers of God. Wo to you in the Name of the Lord , that counterfeit his Commission , and deceive the People , requiring their Money for that which is not Bread , and their Labour for that which doth not profit : At your Doors lyeth the Blood of Souls , in which you have traded . O you Physicians of no Value , whom have you Cured ? Where is the Seal of your Ministry ? Is it not an abominable Cheat , that you take Money to Cure , yet cannot Cure ; that have no Medicine to Cure ; and at last maintain , that the Disease is incurable ? You are they , that will neither enter into the Kingdom your selves , nor suffer others . For when-ever we have seen your Delusions , and deserted your Assemblies , presently a Pacquet of Letters must be sent to Damascus : The Magistrate must be called upon to be Goaler and Hangman for the Priest . What Wars , Changes and Persecutions ever befel the World , since you had a Being , in which you have not been at Head or Tail ? O your Practices shall more and more come to light : And the day hasteneth , that your very Name and Calling ( as now held ) shall be had in Abhorrence by the Nations . O you numerous Off-spring of the great , false Prophet , that hath been a Lyar from the beginning ; hereby is it known , that God hath never sent you , that you have not profited the People ; they are God's Words by the Prophet Jeremy . Weep and howl , for the day of your great Calamity hasteneth upon you ! Your Father and Mother are come into remembrance before the Lord , the Hour of their Judgment is at the Door . God will fill you the Cup of his Fury , you shall drink it at his Hand . O! I cannot but cry aloud to you all of all Ranks and Qualities , from the highest to the lowest , that walk not after the Spirit , but after the Flesh , daily fulfilling the Lusts thereof ; That you would Repent , and be saved . O how hath Christ's Religion been Prophaned , and his Holy Name Blasphemed by the lewd Life of profest Christians ! The very Heathens are scandal'd , and the Nations round about have you in scorn and derision . Arise , O God , for thy Name 's sake ! O what Tremendous Oaths and Lyes ! what Revenge and Murders , with Drunkenness and Gluttony ! What Pride and Luxury ! What Chamberings and Wantonness ! What Fornications , Rapes , and Adulteries ! What Masks and Revels ! What lustful Ornaments , and enchanting Attires ! What proud Customs , and vain Complements ! What Sports and Pleasures ! What Plays and Romances ! What Intregues and Pastimes ! Again , What Falsness and Treachery ! What Avarice and Oppression ! What Flattery and Hypocrisie ▪ What Malice and Slander ! What Contention and Law-suits ! What Wars and Blood-shed ! What Plunders , Fires and Desolations ! And 't is not only committed by Christians in general one against another , but by Christians of the same Faith , Sect and Church one against another ; praying to the same God to destroy one another ; and singing Psalms to God , when they have wickedly destroyed one another . O the Rapes , Fires , Murders and Rivers of Blood , that lye at the Doors of profest Christians ! If this be Godly , what 's Devilish ? If this be Christian , what 's Paganism ? What 's Anti-christian ? But to make God a Party to their Wickedness : O Prophanation ! O Blasphemy ! What need is there of any other demonstration , that Christendom is foully Apostatized from the Doctrine and Example of Christ Jesus and his true Followers , who saith , If ye love me , keep my Commandments : by this you shall be known to be my Disciples , if you love one another . Whosoever doth not love his Brother , is of the Devil , and whosever hateth his Brother , is a Murtherer ; and ye know , that no Murderer hath Eternal Life abiding in him . And it is not to be supposed , that they kill one another in Love : For Murther is not the effect of Love and brotherly Kindness ; but of Malice , Envy and Revenge . O Christendom ! how art thou and thy Children degenerated from God , and fallen from the Doctrine of Christ , whose holy Name thou professest ! Thou art become a City full of Uncleanness , committing Whoredom under every Green Tree ; following other Lovers , than Jesus , whose Spouse thou professest to be . O thou Rebellious City , thou Cage of unclean Birds , thou and thy Children have filled the Earth with a stink of your Abominations ! O how expert have you been in these Impieties ! How Ingenious to work , Wickedness , and how fruitful in your Inventions to gratifie the Lust of the Eye , the Lust of the Flesh , and the Pride of Life ! O how hath the Heathen-Nature , as an evil Leaven prevailed , and leavened the great Body of Christians at this day , as if the End of Christ's Coming into the World , had been to furnish us with a New Profession , but not to give us a New Nature ; to learn Men to Talk , and not to Live ; to cry Hosanna , but in works to Crucifie him . What did the Heathens , that Christians have not done ? Yea , the same Lusts , Vanities , and Impieties , that reigned among them , are to be found improv'd among Christians . So that 't is Paganism made free of the Christian Profession , or Heathenism Christian'd : And not to conform to the Heathen in the Christian , is not to be a Christian , but an Heathen . O the Ignorance as well as Wickkedness of the present Christian World ! Verily , the Christian Life is opprest under this Mass of Darkness and Impiety , found in the Conversations of Apostate-Christians , even as Christ was grieved and burdened with the Darkness and Obstinacy of the Apostate-Jews . And as the Hard-heartedness of the false Jews Crucified him outwardly , so hath the Hard-heartedness of the false Christians Crucified him inwardly : Which hath fulfilled , what is Recorded in the Apocalypse , viz. That the Lord was Crucified in Sodom and Egypt spiritually so called : For the false Christians are the spiritual Sodom and Egypt , who love and live in Sodom ' s Sins , and Egypt ' s Lusts and Pleasures . Yea , they are of the Race of them , that stoned the Prophets , and Crucified the Lord of Glory : Of the same Nature and Spirit . O the Blood of Jesus lyeth at their Doors shed , spilt , and trod under foot of them ; and will one day cry for Eternal Vengeance against them , if they Repent not with unfeigned Sorrow , and turn to the Lord with their whole Hearts : Certainly , Wo , Anguish and Tribulation shall be their Portion for ever ! That which they have grieved , shall grieve them ; and that which they have bruised and resisted , shall reject and torment them : yea , it shall be a never-dying Worm , and an endless Pain to them . O Wo to the Worker of Iniquity in that day ! Wo to the Slothful Servant ! Wo to the Mocker and Scoffer ! Wo to the Drunkard and Vnclean Person ! Wo to them that spend their Days Vanity , and their Life in Earthly Pleasures ! Wo to the proud Pharisee , and disdainful Scribe ! Wo to the fearful and unbelieving ! Wo to Idolaters and Lyars ! Yea , and Wo from God to all the Cruel Persecutors of the Innocent Lambs and Sheep of Jesus , for their pure Conscience to him ! For they shall have their part in the Lake , that burneth with Fire and Brimstones , which is the Second Death . O that you might escape this great Damnation ! And I testifie to you in the Word of the Lord , that God giveth unto you all a Day of Visitation , in which you may escape the Wrath to come . For this end God hath sent his Son a Light into your Hearts ; 't is He , which manifesteth all your Thoughts , Words and Deeds unto you ; 't is he , which checks and reproveth you ; yea , 't is he , which expostulateth and striveth with you ; 't is he , that knocketh at your Doors , and awakeneth you to Judgment : Who condemneth every unfruitful Thought , Word and Work in you . Repent , I exhort you , Turn to him , hear his Voice , and harden not your Hearts ; but while it is to day , and the light shineth , and the Spirit striveth , O humble your selves , bear his Judgments , love his Reproofs . And though his Word be as a Fire in your Hearts , and though you are even scorched within you , because of the Heat thereof ; yet bear the Indignation of the Lord , in that you have sinned against him . Wait , Watch and Walk in the Light of the Lord Jesus , that in his Blood you may feel Remission of Sins , and Sanctification unto Life Eternal : That you may no more walk after the Flesh , to fulfil the Lusts thereof , but in the Spirit of Holiness ; that you may be Sealed unto the Day of Redemption . O the Peace , the Joy , the Pleasure , and the undeclarable Comfort , that is daily met with in the holy and righteous Way of the Lord ! O this riseth powerfully in my Soul , that his Form hath no Comeliness in it , that will please Flesh ; his Way and Worship is most remote from it . Flesh and Blood have no share in his Worship ; the Will and Runnings of Man have no part in his Way . 'T is neither at the Mountain , where one sort runneth ; nor at Jerusalem , whither another sort goeth● ; but in Spirit , within the Vale , hid from Flesh and Blood : Yea , there it is , that his Worship is known and performed . Any Form is more pleasant , than this : His Visage is more Marr'd , than any Man's . All Will-worship , all Human Invention findeth Acceptance , where he cannot find a place to lay his Head on . O this is a bitter Cup to the Creature ; few will drink it ! They are hard to be perswaded to Sit still , and patiently to Wait for the Salvation of God , to let him Work all their Works in them and for them . They know not , what it is , to have the Mouth in the Dust , to have all Flesh silent before the Lord , that the Voice of God may be heard ; that he may prepare them , and that the Will of God may be brought forth in them . O this Mystery of Iniquity , how hath it wrought , and how doth it yet Work ! It claimeth a right to the Living Child ; but she hath no Right to it : She is the Womb of Death , and can bring forth no Living Fruit to God. All Nations have drunk her Cup : But the Hour of her Judgment is come . She is seen , disvailed , and condemned by the Living Spirit of God , that is felt , and received , and obeyed by a Remnant , who are gathered from the Mouths of Idol-Shepherds , and all the Errings and Strayings of false Prophets , that have no Vision ; and are come to the Lord , to know his Law in their hearts , and Fear , and Spirit to be in their inward parts , and are taught and led by him . And these follow the Lamb , and are his Host this day , that fight under his Banner with his holy Testimony against the Whore , false Prophet and Beast : And behold , they shall prevail . For greater is he , that is in them , than he that is in the World. O this is a great Mystery , but a greater Truth ; Moses , the Servant , is externally more Comely , than he : Yea , the Prophets were as pleasant Singers , and as delightful Instruments of Musick ; their Visions , Sights , and glorious Prophecies of the last Days , and New-Covenant-times were , ( says one of them of old ) as a pleasant Song : But the Son , the Substance , when he came , no Beauty , no Excellency , no Comeliness . What 's the matter ? The Way is Narrow for Flesh and Blood ; there is a Cross must be taken up , a bitter Cup drunk , and a Baptism , yea , of Blood gone through . Man must die to his own Will , Affections , Imaginations , and Carnal Conceptions ; he must wait and watch , yea , continually : His own Religion and Righteousness is as odious , as his Sin and Iniquity , yea , in a sense more dangerous . 'T is no Outside , will do ; not that which pleaseth the busie , active Will and Mind of the Creature ; that gratifieth the External Senses , that have prevailed against the Soul : O no , 't is an hidden Life , an hidden Temple , an hidden Worship , and that in God's time ; yea , an hidden Manna , an hidden Supper , not discernable by the vain Sects in this World. Of this Tabernacle is Jesus Builder , of this Covenant and Worship is he Author , of this Altar is he Priest : To this did he gather his of old , and to this is he gathering the Nations . And the Bride saith , Come ; and the Spirit saith , Come ; and he saith , Come : And blessed are they that Come , and See , how good he is . But Such , who like Sodom of Old , go on to grieve the Spirit of the Lord , to rebel against his Light , and vex God's just Lot , that liveth in the midst of them , persisting in their Lusts and Abominations , God's Angel shall smite them with blindness : The day of their Visitation shall pass away , and the forbearance of God shall be at an end , and Fire from Heaven shall devour them . Which with my Soul I fervently and tenderly desire you may all escape , whom God hath taught to hate your Sin , deny your Glory , and separate from all your false Worships by his own Light , Spirit and Truth , and to follow his Dear Son in the Way of Regeneration , whose Love to me hath taught me to Love all Mankind , and to seek their Salvation . Amsterdam , the 20 th . of the 8 th . Month , 1677. William Penn. The END . 
A54118	----	Christian liberty as it was soberly desired in a letter to certain forreign states upon occasion of their late severity to several of their inhabitants, meerly for their different perswasion and practice in point of faith and worship towards God / made publick on the behalf of the present suffering dissenters within this kingdom. Penn, William, 1644-1718. 1674 Approx. 14 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54118 Wing P1265 ESTC R32174 12353252 ocm 12353252 60046 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54118) Transcribed from: (Early English Books Online ; image set 60046) Images scanned from microfilm: (Early English books, 1641-1700 ; 1025:6) Christian liberty as it was soberly desired in a letter to certain forreign states upon occasion of their late severity to several of their inhabitants, meerly for their different perswasion and practice in point of faith and worship towards God / made publick on the behalf of the present suffering dissenters within this kingdom. Penn, William, 1644-1718. 8 p. s.n.], [London : 1674. Attributed to Penn by Wing. Dated at end: London, the 14th December, 1674. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Apologetic works. Religious tolerance. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Christian Liberty As it was SOBERLY DESIRED IN A LETTER TO CERTAIN FORREIGN STATES , Upon Occasion of their late Severity to several of their Inhahitants , meerly for thei● Different Perswasion and Practice in Point of Faith and Worship towards God. Made publick on the behalf of the present suffering Diffenters within this Kingdom . Printed in the Year 1674. TO THE Supream Council OF THE STATES , &c. The King of Kings , and Lord of Lords , who is God of all the Families of the Earth , incline your Hearts to Justice , Mercy and Truth . THe Noise of your severe Treatment of several Persons that are Inhabitants of your State , reproachfully term'd QUAKERS , hath reached these Parts , and fill'd several with Compassion and Surprize : Compassion , to hear of the * Miseries of Men Innocent & upright , against whom you have nothing to object , but the pure Exercise of their Conscience to God : Surprize , That you , a Protestant-State , should employ your Civil Power to Deter , Punish and grievously Afflict Men for Answering the Convictions of their Consciences , and Acting according to the best of their Understandings . Methinks you should not be oblivious of your own Condition in the Loyns of your Ancestors , who , you think , with great Reason & Justice strenuously advocated the Cause of Liberty of Conscience against the Popes Bulls and the Spanish Inquisition ; how did they Antichristian all Force on Conscience , or Punishment for Non-Conformity ? Their own many and large Apologies , and particularly , their Demands at the Diets of Norimberg and Spira , are pregnant Proofs in the Case : and your Practice doth not lessen the Weight of their Reasons ; on the contrary , it aggravates your Unkindness , let me say , Injustice . Protestants ( and such you glory to be thought ) got their Name by protesting against Imposition ; and will you turn Imposers ? They condemned it ; and will you practise it ? They thought it a Mark peculiar to the Beast ; and can you repute it the Care of a Christian Magistracy ? I mean , that Persons must not live under your Government , unless they receive your Mark in their Forehead or Right-hand ? which in plainer Terms is , to submit their Consciences to your Edicts , and to ask your Leave , What Religion they should be of . Remember , that Faith is the Gift of God ; and , that What is not of Faith is Sin : Nothing can be more Unreasonable , then to compel Men to believe against their Belief , or to trouble them for practising what they believe , when it thwarts not the Moral Law of God. You doubtless take your selves to be Christians , and would esteem it no little Injury to be otherwise represented ; yet what more Unchristian , then to use External Force , to sway the Consciences of Men about the Exercise of Religious Worship ? CHRIST Jesus , the Lord and Author of the Christian Religion , censur'd his own Disciples , that would have had Fire from Heaven to destroy those that conform'd not to what their blessed Master taught : Are you surer of your Religion ? Are you better Christians ? Or , have you more Christian-Authority , then they that were the chosen Witnesses of Jesus ? However remember , they call'd but for Fire from Heaven ; and can you kindle Fire on Earth to devour them ? Them , I say , that are of your own People , meerly for their Religious Dissent from you ? Doubtless , if that was then thought no fit Argument to induce Men to Conformity by him that was wiser then Solomon , it reflects greatly upon your Modesty and Prudence , that you should find out new Wayes , or rather old exploded ones to effect so ill a Design . Besides , you do not say , you know all you ought to know , or that there is nothing further to be revealed ; have a Care therefore , that you persecute not Angels , by being harsh to that which you call Strange : Think not ill , much less speak , and least of all act that which is so against what you do not perfectly understand . I am well perswaded , that those you inflict such severe Penalties upon , mean well in what they believe ( to be sure much better then you think they do , or else you are extremely to blame ) and that the Reason of their present Distance from you , is not to introduce or insinuate Dangerous or Exotick Opinions ; but to live a Life of more Holiness , Purity and Self-Denial , then before : They do not think that you walk up to your own Principles ; and have Reason to believe that the Power of Godliness is much lost among you ; and having long lain under a Decay and Languishing of Soul for Want of true spiritual Nourishment , they have now betaken themselves to that Heavenly Gift & Grace of God in themselves for Divine Satisfaction , even that Holy Anointing that is able to teach them all things necessary for them to know , as the Blessed Apostle speaks ; and they find the Joys of the Holy Ghost in so doing : And I am perswaded , they are not less Peaceable , Sober , Just and Neighbourly then formerly , and altogether as consistent with the Prosperity of Civil Society ; and I am sure , it is both found and confest among us here by some Men of Quality , Learning and Virtue . Further , be pleased to consider with your selves , that you justifie the ancient Persecutions of the Christians and first Reformers , whose Superiors thought as ill of them , as you do of these Men ; nay , you show the Papists what to do in their Dominions to your own Brethren . Do as you would be done by : if you would have Liberty , give it ; you know that God's Witness in your Hearts dictates this to you as an Immutable Law. Could you give Faith , it were more excusable for you to punish such as should resist ; but since that is impossible , the other is unreasonable ; for 't is to afflict Men for not being what they can't be , unless they turn Hypocrites : That is the highest pitch your coercive Power can arrive at ; for never did it convert or preserve one Soul to God ; instead thereof , it offers Violence upon Conscience , and puts a Man either upon the Denyal of his Faith and Reason , or being destroyed for acting according to them : But what greater Disproportion can there be , then what lyeth between the Intellect of Man , and Prisons , Fines and Banishments ? They inform no Man's Judgment , resolve no Doubts , convince no Understanding : The Power of Perswasion is not to be found in any such Barbarous Actions , no more then the Doctrine of Christianity . This Course destroyes the Bodies and * Estates of Men , instead of saving their Souls : Were they in the Wrong , it would become you to use God's Weapon , his Sword of the Spirit , that saveth the Creature , and slayeth the Evil in him ; This Course tends to Heart-Burnings and Destruction ; I am sure it is no Gospel Argument . I beseech you for the sake of that Lord Jesus Christ , that suffer'd so patiently for his own Religion , and so sharply prohibited making other men to Suffer for theirs , that you would have a Care , now you exercise Power over mens Consciences . My Friends , Conscience is God's Throne in Man , and the Power of it , his Prerogative : 'T is to usurp his Authority , and boldly ascend his Throne to sit Lords over it . Were their Conversation Scandalous , and Destructive to the Good of your State , you were to be held excusable ; But verely , no man of Mercy and Conscience , can defend your Practice upon poor Men so peaceable and Inoffensive . Gamaliel will rise up in Judgment against you , if you persevere in this course . Do not you help to fill the Catalogue of Persecutors , in much Love I intreat you ; but as becomes Christian men & true Protestants , leave men to their particular Perswasions of Affairs relative of the other World , which have no ill Aspect on the Affairs of this ; but Vice hath an evil Consequence as to both : Therefore punish Vice , and affect Truth and Righteousness , and bend not your Civil Power to Torment Religious Dissenters ; but to retrive good Life , lamentably lost amidst the great Pretences that are made to Religion . Doubtless , Magistracy was both ordained of God , and elected by Men , to be a Terror to Evil-doers , and not to them that do well , though of different Judgments . You oppugn the Roman Church for assuming Infallibility to herself , and yet your own Practice maketh you guilty of the same Presumption , or worse : For , either you do exercise that Severity upon an Infallible Knowledge , or you do not ; if you do , you take that to your selves , your Principles deny to any Church whatever , which is a Contradiction ; if you do not , you punish People for not conforming to what you your selves deny any Certainty about : And how do you know but you compel them to that which is false , as well as that which is true ? Verely , this Dilemma is not easily avoided , as well as that this inhuman Practice will stain your Profession , infame your Government , and bring a Blot upon your Posterity . Remember that they are Men as well as your selves , born free , and have equal Plea to Natural and Civil common Priviledges with your selves : The different Perswasion of their Consciences about Things relating to another Life , can no wayes render them unfit for this ; it neither Unmans nor Uncivilizes them . They have the same Right to their Liberty and Property as ever , having by no Practice of theirs in the least forfeited any of those human Advantages , the Great Charters of Nature and Scripture have conferr'd upon them : And the Opulency of your Neighbours , and Prosperity of their Affairs , prove to you that Indulgence is not inconsistent with Policy ; howbeit , you have now tryed the Sincerity of their Procedure by what you have already inflicted , and they sustained ; Let the Time past suffice , and make them not Sacrifices for their conscientious Constancy . If they are in the Wrong , 't is more then they know : Will you persecute Men for being what they must be , if they will be true to themselves ? this were great Violence ; rather Commiserate , then thus violently Compel them . I beseech you , seek some cheaper Way to accommodate your selves , then by their Destruction , who are so very remote from seeking yours . Oh! the Day will come , wherein one Act of Tenderness about Matters of Conscience , shall find a better Reward , then all the Severity by which Men use to propagate their Perswasions in the World ; and there is great Reason for it , since the one flows from the Saviour , the other , from the Destroyer of Men. In fine , Let your Moderation be known unto all Men , for the Lord is at hnad , whose Reward it with him ; and he will recompence every Man , Family , State , Kingdom and Empire , according to the Nature of their Works , committed in this mortal Body ; at whose Bar it shall never be laid to your Charge , that out of Fear of taking God's Office out of his Hands , and being unmerciful to tender Consciences , you admitted Men of differing Judgments to dwell quietly among you ; truly , you cannot be too tender in this Point . Imitate the God of Nature and Grace , by being propitious to all ; his Sun shineth on all , his Rain falls on all , he gives Life and Being to all ; his Grace visits all , and in Times of Ignorance he winketh : And though such you may repute ours , I hope you cannot think you wink at it , who make such broad Tokens of your Displeasure . Oh! how forbearing and merciful is he towards you ? Have you so lately escaped the Wrath of Enemies , and can you already thus sharply treat your Friends ? Had he enter'd into Judgment with you , what had become of you ? Let his Goodness to you prevail with you , to express Clemency to others , that so the Great God of the whole Earth , even the God of the Spirits of all Flesh , who respects not the Persons of the Rich , Poor , or Powerful in Judgment , may show you Mercy in the day of his Righteous Judgments , Ame● . London , the 14 th December , 1674. Notes, typically marginal, from the original text Notes for div A54118-e90 * Our Account sayes , Some were cruelly beaten by Order ; others Banished ; some put in a Dungeon , and fed with Bread and Water only ; several Fin'd greater sums of Money , it is thought , then they had to pay . * And Property , which they repute themselves Guardians of , is hereby lost . 
A54123	----	Considerations moving to a toleration and liberty of conscience with arguments inducing to a cessation of the penal statues against all dissenters whatever, upon the account of religion : occasioned by an excellent discourse upon that subject publish'd by His Grace the Duke of Buckingham / humbly offered to the Parliament at their next sitting at Westminster. Penn, William, 1644-1718. 1685 Approx. 32 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54123 Wing P1269 ESTC R32175 12353295 ocm 12353295 60047 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54123) Transcribed from: (Early English Books Online ; image set 60047) Images scanned from microfilm: (Early English books, 1641-1700 ; 1025:7) Considerations moving to a toleration and liberty of conscience with arguments inducing to a cessation of the penal statues against all dissenters whatever, upon the account of religion : occasioned by an excellent discourse upon that subject publish'd by His Grace the Duke of Buckingham / humbly offered to the Parliament at their next sitting at Westminster. Penn, William, 1644-1718. [8], 12 p. Printed for R. Hayhurst, London : 1685. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Buckingham, George Villiers, -- Duke of, 1628-1687. -- Short discourse upon the reasonableness of men's having a religion. Liberty of conscience. Religious tolerance -- England. 2005-07 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 John Latta Sampled and proofread 2005-11 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion CONSIDERATIONS Moving to a Toleration , AND Liberty of Conscience . WITH ARGUMENTS Inducing to a Cessation of the Penal Statutes against all DISSENTERS Whatever , upon the Account of RELIGION , Occasioned by an Excellent Discourse upon that Subject , Publish'd by His GRACE The Duke of Buckingham . Humbly offered to the Parliament at their next Sitting at Westminster . Tantaene animis Coelestibus Irae ? LONDON , Printed for R. Hayhurst , 1685. The Epistle Dedicatory . To His GRACE the DUKE OF Buckingham . My Lord , T Is with the Highest Veneration due to Your Graces Illustrious Worth and Quality , that I presume to make this Address to a Person of Your Graces Eminence and Greatness . And indeed , the only Encouragement for that Confidence , is , That this Discourse is onely Listed under Your Graces Banner . Your Grace has been pleased to be the first Assertor of that Justice , which in this Age of the World , wanted onely so Great a Name to Espouse and Vindicate it . For alas , whatever ( tho never so rational ) has or could be urged in the Defence of Christian Clemency and Tenderness , by any less Hand , would have been overbourn by the present Impetuous Torrent against it ; And therefore they only wanted so uninterested a Champion as Your Grace to Patronize them . If any less Person had attempted it , presently the opprobious Name of a Non-con , or a Tub-Preacher , would have been thrown in his Teeth , and all Reasons whatever , upon a Toleration , tho never so Convincing , would have been instantly Blasted ( how unjustly soever ) with the Old Brand of Great is Diana of Ephesus , as if Publish'd , Maintain'd , and cryed up only for the Service or Interest of a Party or Faction . But Your Grace has the happiness of a Station and Character above the Reach of so feeble and stingless a Calumny , whilst Your Generous Pen has been pleased to adapt that Truth which Malice may Snarl at , but cannot Bite . I confess indeed , the General , nay only Arguments urged against a Toleration , is that Clamorous pretence , of its Danger to the Government , through an Indulging of Rebellious and Antimonarchical Principles , which under the Mask and Cover of Tenderness of Conscience , have been , or may be diffused thro' the Kingdom , and several Republick Machinations and Poysonous Designs , have or may be hatcht and nourisht under the unhappy Consequences of Liberty of Conscience . And truly , Persecution for Dissent , in matter of Faith , without this plausible Apology , would not have so much as a Shadow of Excuse to Protect it from the Infamy of a more than Pagan piece of Cruelty . But alas , this weak Pretext , when truly and duely weigh'd , will quickly fall to the Ground . For that there have been , and may be again , those Atheistical and Diabolical persons , who Villanously , under the Veil of Religion , play the blackest of Hypocrites , and carry on their own ambitious and damnable Intregues , under that Golden Visor , is a most undoubted and too sad Truth . But is that a sufficient Plea , why those , whose utmost Aime is the Innocent Worship of God , untainted with any such Disloyal Thoughts , should not only be Loaded with their Reproach , and Stigmatized with their Brand , but also be equally involved in their Condemnation , viz. Fined , Harast , Imprison'd , Beggard , and Ruin'd as such . If the Government has had Experience of those Antimonarchical Principles so fomented , undoubtedly that Experience has given it Discretion enough to prevent the future Effects of them , and to distinguish betwixt the Guilty and the Innocent . Let every Judas therefore have his Judas Fate ; which may the Wisdom of the Nation and Government take care to see Executed : And those that urge the denyal of a Toleration from their Jealousie only of the forementioned Danger , must certainly suspect a very great Imbecility in the Administration , that can find no better Expedient , then rooting up the Flower , to keep the Spider from sucking Poyson out of it . This whole Discourse therefore , being absosolutely free from the least intention of favouring any of those false Pretenders to Religion and Christianity , those wicked Enemies of Magistracy , the Sacred Ordinance of God , is only an Endeavour to evince the Reasonableness of a Christian forbearance to our weak Brother , purely and only as such . With this Integrity and Innocence , these Considerations are made Publick , and with no other Recommendation durst the unknown Author lay himself at Your Graces Feet . CONSIDERATIONS Moving to a TOLERATION , AND Liberty of Conscience , &c. CONSIDERATION I. IT is not the Will of the Great and Wise God , to appoint any Forcible Ways or Courses to bring Men and Women to Conform to his Worship : But Christ was pleased to Commissionate his Apostles ( to whom he committed the Keyes of his Church ) to Preach and Declare the Christian Doctrine : And they that succeed them in their Office , are not by Might or by Power , but by gentle Invitation , and the influence of his kind Spirit , to inform the Judgment , convince the Conscience , and so to perswade the Children of Men to be Reconciled unto God. And who is Man that he should take another Course , and will not rest in God's Wisdome ? Now we are Ambassadors for Christ , as though God did beseech you through us ; we pray you in Christs stead , be ye reconciled to God. CONSIDERATION II. THe using outward Compulsion in matters of Conscience , does only serve to make Men Hypocrites , but works no saving Conversion . If Men conform to any Worship or way thereof , with an unwilling Mind , they cannot serve God aright , though the Worship be Right , because the Heart of the Worshipper is not Right . God calls for the Heart , My Son , give me thy Heart . If it were not for Compulsion , the Man would be in some other Practice or Profession ; and when he Conforms only to save his Person or his Purse , he is the Servant of Man , and not the Servant of God , and this is not to Save his Soul. Not by Constraint , but willingly ; not for filthy lucre , but a ready mind . CONSIDERATION III. ALL sorts of Persons are for Liberty of Conscience for themselves , even those that are most Imposing upon others . They would account it hard measure to be constrain'd to perform , or forbear such and such things which concern their Religion , or to suffer unproportionable Penalties . And why should not the Church Protestants make the Presbyterians , the Independents , the Papists case their own in this Point , seeing they are all Fellow-Christians : Therefore , whatsoever things ye would that Men should do unto you , do ye so unto them , for this is the Law and the Prophets . CONSIDERATION IV. THe good Rules of Humanity , and common Civility , which is carefully observed in smaller matters , are openly violated , by using of force in the matters of Conscience . Men abhor to thrust that Meat and Drink down their Neighbours Throat , which will not agree with their Stomachs . They say commonly , Pray take that which best likes you : and why are they not as civil in the matter of Religion ? Have compassion on one another , Love as Brethren , be Pitiful , be Courteous . CONSIDERATION V. THe Church Protestants in England have been distressed by hot doings heretofore in the Reign of Queen Mary , when they were accounted Criminals for not conforming to that Worship which was then the Established worship of the Kingdom : And they should have taken heed before now of what they did , and of what Spirit they be still of , in Prosecuting others , seeing they know not how soon that part of the Wheel which hath been , or is on the Ground , may come to be at Top , and fall the heavier on them upon this Account , For with the same measure Men meet withal , it shall be meeted to them again . CONSIDERATION VI. THe Conforming and Nonconforming Protestants , and the Protestants and Papists , all do agree as to the substance of Christianity , in the same Articles of Faith , and the same Rule of Manners , in the Apostles Creed , and the sen Commandements . There is one Body , one Spirit , one Lord , one Faith , one Baptisme . As a variety of Flowers may grow on the same Bank , so may Protestants and Papists live in England , Union in Affection , is not inconsistent with disagreement of Opinion . There is much more Reason to love one another for the many things wherein we agree , then to fall out for those wherein we differ ; and though we cannot have Communion in the same External worship , we can and have Communion in the same Internal Adoration of the same Blessed Trinity , and in the one hope of our Calling unto Life Eternal , through Jesus Christ . We cannot come together in the same Church , but may live together in the same Land ; and as we are under the same Gracious King , he may Protect both and suffer no Party to Persecute one another . The Woolf shall lie down with the Lamb , the Leopard with the Kid , they shall not hurt nor destroy in all my Holy Mountain . CONSIDERATION VII . THe French Protestants , who are the Dissenters from the Established Worship of that Kingdome , are kindly received and succoured by England . And when the French King is highly blamed by English Protestants , and perhaps too by some English Catholicks , for Persecuting his peaceable Subjects , shall we do the same things in our Kingdome which we condemn in another ? Therefore art thou inexcusable Man , whosoever thou art , for thou that Judgest another , dost the same things . CONSIDERATION VIII . THe Prosecuting Dissenters and Recusants for matters of Conscience is of great disadvantage to the Trade of the Kingdom , the Dissenters being a chief part of the Trading People of the Nation , considered as Merchants , Shop-keepers , Clothiers , Farmers , &c. by which many Thousands of the Kings poor Subjects are maintained , and consequently Liberty of Conscience must be a most effectual means for the restoring of it . I will mention a Story or two which may be easily attested , if they be called into Question . One Thomas Peard about 16 Years since of West Dean near Barnstable , who kept many Poor People at work in the Cloathing Trade , was Prosecuted upon the Act for Twenty Pound a Month , so many Months for not coming to Church , that he was forced to quit his Habitation and Imployment . Upon this the Poor People of many Parishes go a Begging , and the numbers presently were so great , that the Justices were fain to meet , and consulting together , conclude upon it to get the Mans Fines to be discharged . This being done , Peard returns to his business , takes the Poor off their hands , and finds them again the same Living . In like manner , about 14 Years since , the Bishop of Sarum sends forth Instructions into all the Parishes of his Diocess for bringing them to Church , or citing them to his Coutt . There were Eighty Clothiers Nonconformists of several Judgments in the County of Wilts , who being Alarum'd by this Summons , think of withdrawing their Trade , ( the time for Provision of their Wool favouring such a suspention ) but considering what a Number of Poor depended on them , some Imploying 500 , some a 1000 People under them , who were capable of getting no other maintenance : Besides that , the Farmer was no less concerned than the Spinner and the Carder , who could have no Money for his Wool ; fearing also that if they should give over on a suddain , there might so much Clamour ensue as might turn into some uproar , they agree upon sending up eight or ten of their sufficient Men to represent their Case to the King and Council . Orders are taken hereupon that the Arch-Bishop Writes to the Bishop to desist , and assurance is given by both the Secretaries to the Clothiers for their safety in keeping on their Imployment . What those Justices and what the Council at that time saw convenient for that Shire , and those Towns , will be discerned ( I doubt not ) by the considerate , to be of the like Emolument throughout the Nation . And this brings to my remembrance a certain Prophesie , that is now much in Mens Mouths , and hath been going for Scores of Years , That after Eighty Five , England shall Thrive : which though I have hitherto regarded ( I must confess , ) when I have heard the words but as Rhime only , yet if it shall please the King at his coming now to the Throne , to give Liberty of Conscience to his People , according to the design of this Paper , I shall not doubt but to see the matter really accomplished . The Riches of a Nation are the Bodies of Men ; for the greatness of a Kingdom certainly consists not in a vast continent of Ground , but in the Multitude of its Inhabitants ; and the Thriving of the People , lyes in the encrease of Trade , Manufacture and Commerce , as is intimated . An Act for Universal Toleration ( Stated rightly , that is , of all , so far as they are Tolerable , whereof the Wisdome of a Parliament is the fittest Judge ) would produce both these ; It would bring People that are Persecuted in our Neighbour Nations about their Religion , to England , as it does , or hath done to Holland ; and they must bring their Hands and Business with them . Besides , the Infinite Incouragement it would give to many , who now keep in their Monys , by Reason of their Obnoxiousness to the Law , which they would bring forth most Industriously into Imployment , as soon as they could see themselves safe , and their Consciences out of danger . And when Issachar saw that Rest was good , and the Land that it was Pleasant , he bowed his Shoulder to Bear , and became a Servant unto Tribute . CONSIDERATION IX . IT hath pleased our most Gracious Soveraign , King JAMES the Second ( whom God Bless with a gentle Mind , and good days ) to declare to his Council , and then to the Nation , that he will follow his Deceased Brother in his Example of Clemency , which we may hope for in this point of Indulgence . We have his Royal Word for thus much , and his Word , we all hear , may be Presumed upon , so far as the meaning may be Presumed . I do not therefore here Presume upon his meaning , but the Clemency of the late King , and Tenderness to his Subjects in his Gracious Purposes to indulge them in the point of Liberty of Conscience , does appear sufficiently to all Men on Record . In his Declaration from Breda , April 1660. We do declare ( says he ) a Liberty to Tender Consciences , and that no Man shall be disquieted , or called in Question for differences in Opinion , in the matters of Religion , which doth not disturb the Peace of the Kingdome ; and that We shall be ready to consent to such an Act of Parliament as upon mature deliberation shall be offered to us , for the full granting of that Indulgence . In his Declaration Dated October 1660. We do again renew what we have formerly said in our Declaration from Breda , for the Liberty of Tender Consciences . That no Man shall be disquieted or called in Question for differences in Opinion in matters of Religion , which do not disturb the Peace of the Kingdom , and if any have been disturbed in that kind since our Arival here , it hath not proceeded from any direction of ours . At the opening of the Parliament on the Eighth of May , 1661. I do Value my self much upon keeping my Word , and upon making good whatsoever I Promise to my Subjects . Again in his Speech to both Houses on July the 8th 1661. It is to put my self in Mind , as well as you , that I ( I think so often as I come to you ) mention to you my Declaration from Breda ; and let me put you in mind of another Declaration Published by your selves about the same time , which I am perswaded made mine the more effectual , an Honest , Generous , and Christian Declaration , Signed by the most Eminent . Persons that had been the most Eminent Sufferers , in which you Renounced all former Animosities , and Memory of former unkindnesses : And my Lords and Gentlemen , let it be in no Mans Power to charge Me or You with the breach of our Words or Promises , which can never be a good Ingredient for our future Security . Again in his Declaration of Decem. 1662. Concerning the Non performance of our Promises , we well remember the very words from Breda , viz. we Remember well the Confirmations we have made of them , since upon several occasions in Parliament , and as all these things are still fresh in our Memory , so are we still firm in the Resolution of performing them to the full . And further , We do still conceive our selves so far engaged both in Honour , and what we owe to the Peace of our Dominions , which we Profess we can never think secure whilst there shall be a colour left to the Malitious and Disaffected to Inflame the Minds of so many Multitudes , upon the score of Conscience , with despair of ever obtaining any effect of our Promises for their Ease . After all , we have his Indulging Declaration indeed , for fulfilling all his Promises , and puting an end to a preceding violent Prosecution of the Act against Conventicles , March 1672. It being Evident , by the sad experience of Twelve Years , that there is little Fruit of all those forcible courses ; we think our selves obliged to make use of that Supream Power which is not only Inherent in us , but hath been declared and Recognized to be so by several Statutes and Acts of Parliament , and therefore do now accordingly Issue out this our Declaration for the quieting the Minds of our good Subjects in these points , for Inviting of Strangers in this Conjuncture to come and Live under us , and for the better Incouragement of all , to a chearful following their Trade and Callings , from whence we hope ( by the blessing of God ) to have many good and happy advantages to our Government . There are many Gracious Sayings here might be added upon this , which the late King uttered in return to the Ministers who brought him the Thanks of several Counties for this his Declaration , fit to be Recorded , as of extraordinary kindness , but seeing it hath pleased the Divine Providence to take him from us , who should have made them good , I am content they be Interred with him . The Words of our present Soveraign are I am sure of more concernment now to us , which as they make all this which is brought to be material , and for which the whole Nation is Addressing him with their Thanks ( among whom I know no cause why I may not bring also my oblation ) must not be omitted . Since it hath pleased Almighty God to place me in this Station , and I am now to succeed so Good and Gracious a King , as well as so very kind a Brother , I think it fit to declare to you , That I will endeavour to follow his Example , and most especially in that of his Clemency and Tenderness to his People . Then after Five Days Ananias the High Priest descended with the Elders , and an Orator Named Tertullus , who when he was called forth , spake thus , Seeing that by thee we enjoy great Quietness , and that by thee very Worthy Deeds have been done to this Nation , we accept it always and in all places , most Noble Felix , with all Thankfulness . These are some Reasons ( among Multitudes ) that fly abroad for Toleration , and they are no pick'd chosen ones , but the most plain and obvious to the meanest Capacity , such as I have catch'd up most easily , from the Papers only of two ordinary Sedulous Men ; the one of them having had Publick Imployment about the Wool and Manufacture of the Nation , and so is Versed in these things ; the other having got , or kept such as these Publick Speeches by him , and Collected these Passages to my Hand , only I have changed their Stile , and abbreviated them , to avoid the baldness and Prolixity : I will now add some Testimonies for the same thing , out of an Author of another Character , but I will name neither one nor other , that I may not offend them or any body . And these Testimonies which are Argumentum ab Authoritate , shall be my Tenth and Last Consideration . CONSIDERATION X. IT is not like in the Three first Centuries of the Church , that any thing is to be found in the Christian writings , for the use of the Sword in Religion , whilst themselves were under it . In the next ensuing , we have Constantine , Constantius , Jovian , Valentinian , Valens , Theodosius , and after those , Honorius and Arcadius may be cited for their larger Permissions , especially towards the Jews , by those that will be at the pains to do it . In the Year 386 , Idacius and Ithacius were condemned by the Gallican Bishops for being Authors of bringing the Priscillianists to Execution . And St. Augustine no doubt with the Fathers , generally are against any Sanguinary Laws in this matter . Nullis bonis in Catholica Ecclesia hoc placet , si usqus ad Mortem in quemquam Haereticum saeviatur . Contra Or sconium lib. 3. cap. 50. Hence were they called Ithacians , and held for Hereticks , who maintained , That those who erred in Religion , ought to be put to Death . And it is observed , it was Dominick was the first that brought up the Fire among Christians upon that account . Withdraw from them , avoid them ( says the Scripture ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not beat or Persecute them as the Heathens do , says Ignatius . For it is an unheard of , strange kind of Preaching the Gospel ( says Gregory ) to exact Belief ( as the Egyptians their Bricks ) with Stripes . Decere arbitramur ( says Theodosius and Valentinian ) nostrum imperium subditos nostros de Religione commonefacere ; They chose not to say [ imperare ] but [ commonefacere ] signifying thereby , that Religion ought not to be forced . Nihil enim ( says Lactantius ) tàm voluntarium quàm Religio , in qua si animus est Sacrificantis aversus , jam sublata , jam nulla est . Religio imperari ( says Cassidoce ) non potest . And , suadenda est ( says St. Bernard ) non imperanda . Praecepit Sancta Synodus ( says the Toletan Council , de Judaeis ) nemini deinceps ad credendum vim inferre . And the New Law ( says Tertullian ) does not vindicate it self Ultore gladio . The Jewes took no such course ( as Pestilent as their Doctrine was ) with the Sadduces , nor Christ with the Samaritanes , See Luke 9. 35. Matth. 13. 28 , 29. John 18. 36. John 6. 67. And will ye also go away , says Christ to the Twelve ? Which are words removing all force and necessity from Man in the choice of his Religion . So Chrysostome , Athanasius , Cyprian , I may also add Augustine and Salvian . We may read in the Life of Josephus , when some of the Traohonites came in for Rescue to the Jews , where himself was Governour , and the Jews would thereupon constrain them to be Circumcized , or else not let them abide with them , he would not permit that injurious Zeal , alledging , That every Man ought according to his own Mind , and not by Mans compulsion to serve God. In our English Story ( to fuit this ) by Bede , when Ethelbert the first Prince that received Christianity of the Saxon Heptarchy , was converted by Austin , sent hither by Gregory , and many thereupon came into the Church , it is said , He especially embraced those that came in , but compelled none ; for he half learned that the Faith and Service of Christ ought to be voluntary , and not of constraint . It helpeth much ( says the Imperial Edict of Constantine and Lirinus ) to establish the publick Tranquillity , for every Man to have Liberty to use and choose what kind of Worshipping himself pleases ; and for that intent is this done of us , to have no man enforced to one Religion more than to another . A Prince who would draw his Subjects ( divided into Sects and Factions ) to his Religion , should not ( in my Opinion ) use Force , says Bodin ; which he Enhances more particularly from the example of Theodosius toward the A●rians . John Barclay ( not William that Wrote Adversus Monarchomachos ) hath a Discourse on purpose to this effect about the Calvinists , ( as it is thought ) under the Name of the Hyperephanians , in one chapter of his Argenis . And Camerartus in his Historical Meditations , hath a chapter as Learned , Full , and Grave , as need to be on this Subject , lib. 3. cap. 18. It was observed by the Popes Council ( says Guicciardine ) that the Prosecution of Luther , since it was not accompanied with their own Reformation , did encrease his Reputation ; and that it had been a less Evil to dissemble the knowledge of such a matter , which would perhaps have dissolv'd of it self , than by blowing at the Brand , to make the Fi●e burn the more . There may be some Notes conferred with this out of Davilah , upon the deliberations of the Politick Ka 〈◊〉 〈◊〉 , Regent of France , about the Pacification in her Son Henry the Thirds time ; I will rest in one after Henry the Fourth succeeded . That great Prince thought fit to declare himself Catholick , but gets that same Edict for Liberty to the Hugonots , to be renewed and passed the Parliament of Par● . By which means endeavouring to remove Suspicion from their minds , and confirming them by good Usage together with some Gifts and Promises to the chief Heads , he insensibly took away ( says the Historian ) the pulse and strength of that Party , so that those that are versed in the Kingdom , believe that a few years of such sweet Poyson ( if he had not been disabled in this course through want of Money ) would have extinguished that Faction , which so many years of desperate Wars had not , with the Effusion of so much Blood , been able to weaken . Violent courses ( says my Lord Cooke ) are like hot Waters , that may do good in an Extremity , but the use of them doth spoil the Stomach , and it will require them stronger and stronger , and by little and little they will l●ssen the Operation . They that have this Common-wealth ( says Judge Jenkins ) will use means together with the Restitution of the King , to procure an Act of Oblivion , and tender Consciences a just and reasonable satisfaction , else we must all Perish first or last . I will Crown these Testimonies with the experienced advice of CHARLES the First to our late Soveraign : Beware of Exasperating any Faction by the crosness and asperity of some mens Passions , Humours for private Opinions employed by you , grounded onely on the differences in lesser matters , which are but the Skirts and Suburbs of Religion , wherein a charitable Connivance , and Christian Toleration , often dissipates their Strength , whom a rougher opposition fortifies , and puts their despised and oppressed Party into such Combinations , as may most enable them to get a full Revenge on those they count their Persecutors , who are commonly assisted by that vulgar Commiseration , which attends all that are said to suffer under the notion of Religion . There are two Rules in the Preamble of the Statute Primo Mariae ; the one is , That the State of a King standeth more assured by the love of his Subjects , than in the dread and fear of Laws . The other is , That Laws justly made , without extream Punishment , are more often , and for the moct part better obeyed , than those that are made with that extremity . Unto which my once before named Lord chief Justice Cook , Subjoyns this Sentence , M●tius imperanti melius Paretur . I will close up all with the end of a Speech of Sir Orlando Bridgeman to the Parliament , when he was Lord Keeper . If any just grievances shall have happened , his Majesty will be as willing and ready to redress them , as you to have them Presented to him ; and his Majesty doubts not , but you will give Healing and Moderate Counsels , and Imprint that known Truth in the Hearts of his Subjects , that there is no distinct Interest between the King and his People , but the good of one , is the good of both . Now this is the Copy of the Letter which Artaxerxes gave unto Ezra the Priest , I make a Decree , that all they of the People of Israel , and of his Priests and Levites in my Realm , which are minded of their own free will to go up to Jerusalem , go with thee . And Gamaliel stood up in the Council , and said , Ye Men of Israel , take beed to your selves , refrain from these Men , and let them alone , for if this Counsel or this Work be of Men , it will come to nought ; but if it be of God , ye cannot Overthrow it , lest haply ye be found even to Fight against God. FINIS . 
A47140	----	An exact narrative of the proceedings at Turners-Hall, the 11th of the month called June, 1696 together with the disputes and speeches there, between G. Keith and other Quakers, differing from him in some religious principles / the whole published and revised by Goerge Keith ; with an appendix containing some new passages to prove his opponents guilty of gross errors and self-contradictions. Keith, George, 1639?-1716. 1696 Approx. 262 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47140 Wing K161 ESTC R14328 12937458 ocm 12937458 95822 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47140) Transcribed from: (Early English Books Online ; image set 95822) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:11) An exact narrative of the proceedings at Turners-Hall, the 11th of the month called June, 1696 together with the disputes and speeches there, between G. Keith and other Quakers, differing from him in some religious principles / the whole published and revised by Goerge Keith ; with an appendix containing some new passages to prove his opponents guilty of gross errors and self-contradictions. Keith, George, 1639?-1716. Whitehead, George, 1636?-1723. Penn, William, 1644-1718. Ellwood, Thomas, 1639-1713. 62, [1] p. Printed for B. Aylmer ..., and J. Dunton ..., London : 1696. Errata: p. 62. Half title: G. Keith's narrative of the proceedings at Turners-Hall, the eleventh of the month called June, 1696. The appendix contains quotations from the works of George Whitehead, William Penn and Thomas Ellwood. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2006-11 SPi Global Rekeyed and resubmitted 2007-01 Jonathan Blaney Sampled and proofread 2007-01 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion G. KEITH's NARRATIVE OF THE PROCEEDINGS at TURNERS-HALL , THE Eleventh of the Month called June , 1696. AN Exact Narrative OF THE PROCEEDINGS AT TURNERS-HALL , The 11th of the Month called June , 1696. Together with the DISPUTES and SPEECHES There , BETWEEN G. KEITH and other QVAKERS , Differing from Him in Some Religious Principles . The Whole Published and Revised , By GEORGE KEITH . With an APPENDIX containing some New Passages to prove His Opponents guilty of Gross Errors and Self-Contradictions . LONDON , Printed for B. Aylmer at the Three Pigeons in Cornhill , and J. Dunton at the Raven in Jewen-street , 1696. The PREFACE . THE Preface to the Friendly Readers , throughout these Three Nations , and elsewhere , professing the Christian Faith in Sincerity . To a●l you sincere B●lievers in the Lord Jesus Christ , and true lovers of him , and of that Holy Christian Religion , whereof he is the Author , throughout these three Nations ▪ and other Countries , where the Christian Religion is Professed , I do humbly recommend this following Narrative to your serious Reading and Consideration of what Station Rank or Quality soever ye be , the subject matter treated on in the said Narrative being so great Fundamentals of the Christian Religion and Faith , that the denyal of them is a downright denyal of the Christian Religion and Faith it self : Seeing therefore the Subject is so great , and so essential to the Christian Faith , it worthily deserveth and calleth for the due and serious Consideration of all the sincere Professors of Christ , to whose hands th●t may happen to come . And since the report of our late differences about Religious Matters , one with another , remaining under one common Name and Designation of Quakers , is spread far and near , not only through these Three Nations , but other Places abroad , as is apparent by the late GENERAL HISTORY of the QUAKERS , Written by Gerard Croese a Hollander , writ Originally in Latin , and lately Published in English here at London . And that the Report of the late Meeting and Conference held at Turners-Hall in London , the 11th of the Month called June , is much gone abroad through both City and Country , chiefly with respect to the subject matter there discoursed , and my undertaking against them of the opposite Party , to prove certain Persons of greatest Note among them , guilty of denying and opposing these great Fundamentals particularly specified in the following Narrative out of their Printed Books , it may be judged that both the love of Christian Verity , and the sense of Christian Duty , will oblige and induce you to read the said Narrative , if it fall into your hands , and others to enquire after it that the truth of the matter may be searched into , whether these whom I have undertaken , to prove guilty of denying and opposing these great Fundamental Truths , be really so or I be guilty in accusing them . I cannot suppose that any sincere Professor of the Christian Faith , to whose Ears the Report of this great Controversie hath come , will be a Gall●o in the Case , so as to care for none of these things . If your outward Estates , Liberty and Property , lay at stake to be endangered , would ye not be awakened to provide the b●st Remedy to secure them , how much more I hope will all sincere Professors of the Christian Religion be concerned for that which is incomparably more valuable than all these outward things ? Even the Redemption of your Souls , which is your true riches ; according to that in Prov. 13.8 . The Redemption of the Soul of a Man is h●s Riches ▪ It is reckoned the greatest Cheat and Imp●sture that can happen in a Nation to cor●upt and adulterate the true Coyn , and falsifie it , so as to make Brass or Iron pass for true Silver ; what shall then be judged of such , who seek to adulterate and falsifie the true Christi●n Religion as to put another thing in place of it , even plain Deism or Gentilism ; to w●t , a Profession of Religion towards God , and Light in Men , excluding Christ God Man and the Faith of him , as he dyed for us and rose again , and is sat down in the Kingdom of the Father , and as he is to come again to judge the Quick and the Dead in the true intire glorified Nature of Man , having the true Soul and Body of Man , the same he had on Earth . The denyal of these great Fundamental Truths of the Christian Religion , with some others necessarily related to them , and joyned with them inseparably , I have undertaken to prove my Opponents guilty of ; and not only I , but many Judicious Persons that were present at that Meeting at Turners-Hall , the 11th of the Month called June of this instant 1696 , of the several Professions of Protestants in this great City , did judge that I have effectually done it . But if I have not done it , and cannot make it justly to appear that these particular Persons are guilty of the things charged by me on them , I shall freely acknowledge that I deserve great blame , and therefore I greatly desire ( if it were the Will of God ) that I might have yet a more Publick Opportunity to be heard , as concerning these things , were it to be called before the greatest Persons of Authority in the Nation , either to make good my Charges against them , and if they be found guilty the blame to lye on them ; or if I be found guilty , that I may have the blame laid on me . But let them be found ever so guilty , as I am most sure they are , ( let them cover and cloak as much as ever they can ) I would not in the least have them persecuted , or any Sufferings , either in Person or Estate , to come upon them My design in this undertaking is , that they may be shamed out of their gross Errors if possible ; or if they continue shameless in them , yet that all others who are not as yet tainted with them , may be preserved from them , and cautioned and warned against them ; for this Gangrene of their vile and gross Errour and Heresie , that is a complex of the worst sort of Errors and Heresies that ever infested the Christian Profession , hath to my certain knowledge overspread many parts and many persons in these Three Nations , as well as elsewhere . Though I charge them not either upon the generality , far less the universality of all them called Quakers . But if they really disown these gross and vile Errors , which I have proved them guilty of in this following Narrative , and be cordial in the belief and acknowledgment of the great Fundamental Truths opposite to those Errors , then it will be that which the sincere Professors of Christianity in these Three Nations will expect from them , and may justly require of them , as publickly to retract and renounce these Errors , as they have publickly asserted them in their Printed Books in the face of the Christian World , otherwise no sincere Christians will believe them to be in good earnest , but that they resemble many old Hereticks , and particularly the crafty Arrians , that pretended and made great Protestations that they owned the true Faith , according to all contained in the Scriptures , when they did nothing less . And whereas some have Objected to me , that since I have acknowledged divers passages in my own Books need correction , and have promised to do it , I ought to have done that in the first place , before I had charged Errors upon others , otherwise it would look like the Hyprocrites seeking to pull cut the Mote out of his Neighbours Eye , when the Beam is in his own Eye . I Answer , The things that need Correction in my Books , compared with the vile Errors in theirs , are but as my Motes to their Beams , which I had so far already pulled out of my own Eye , that I have freely acknowledged them to many viva voce , and have them in readiness to Publish in Print with the first conveniency . Nor are they such things as oppose any Christian Principles of Faith , but of an inferiour nature . And it must be one of these two things that are their greatest hinderances to publish any such Corrections ; that is , either that they are still entangled in those Errors , but are not willing it be known , fearing lest the present publick avouching of them may bring some Persecution on them , or great Infamy and Reproach ; or if they be in their Consciences convinced of those Errors , and so are come to a better understanding of Christian Doctrines and Principles , yet their Pride and high Authority that they have gained over their too credulous followers will not suffer them to make any such free acknowledgment , but especially because any such free acknowledgment , by their own argument and way of reasoning against all other Ministers in all Christian Professions , would as much unminister them , as others they have unministred on that account ; viz want of Infallibility , or being subject and lyable to Errors and Mistakes in Articles of Christian Faith. And this will also not a little stick in the way , to be so humbled that they must acknowledge G. Keith has not falsly accused them , ( as they have severely charged him to have done ) if they confess their former Errors : But how much better were a sincere Confession in the case , taking shame as due to them , and humbling themselves under the power and victory of Truth , than a haughty and arrogant standing out to justifie themselves , in these things that neither God nor good Men will ever justifie them in . And if they continue so bold , as to hold such palpable Contradictions as are discovered in their former and latter Books , and sometimes in the same Books , all ingenuous Persons that know their Contradictions , will conclude them not only still guilty of those Errors , but great Hypocrites ; for n●ne but stark mad men , and crased in their Vnderstandings ( as they have falsly and injuriously represented me to be ) will hold perfect Contradictions , as such but Hypocrites may so dissemble and juggle with them that are weak so as to make them think these things , that are real Contradictions , are not so indeed , but well consistent Truths ▪ It nothing ( I thank God ) moves me that they so severely accuse me , as they have d●ne in their late Printed Pamphlets and Papers ; that Envy and Malice hath influenced me thus to expose them , the Testimony of my Conscience , and which is more , of that holy witness in my Conscience , clearing me of all such imputation , is as a Brasen Wall to me against their evil and injurious Aspersions : As they cannot prove it to be so by any of my words or deeds , so the comfort I have in that inward Peace of Conscience in that discharge of my Duty both to them , and to all in the Three Nations , to whom this my so publick Appearance , I hope will be of service , is safeguard enough unto me against their uncharitable constructions . And I do freely leave it to all Impartial Judges , whether they or I be guilty of this severe Charge ; and let the Tree be judged by the Fruits . Their pretended Excuses for not meeting me , as desired , at the Place and Time mentioned in my Printed Advertisement , are so frivolous and weak that they are scarce worth noticing : But however the chiefest of them I Answered on the Place , as the following Narrative will certifie . Their pretence of their not meeting me , for the sake of Religion , the Liberty granted us , and the Civil Peace , is an empty shift , and poor evasion . Is it contrary to their Religion to dispute their Adversary , viva voce ? Why then did they dispute with the Baptists , and mightily provoked them thereunto , and that viva voc● ? And not only with them but with many others , both at London , and in many other Places in the Nation , and that before promiscuous and mixt Auditories , as they commonly call the World , ( excepting their own Party , whom they call , The Elect People of God ) . And why did W. Penn give such a daring Challenge to Thomas Hicks , Reason against Railing , p. 184. and complain against him in these words ? I must needs tell the World , the base Cowardice of this Adversary in hand ; for we have offered him a free Meeting , with his Books in our hands proffering to refute them , viva voce , before the World ; but instead thereof , or any other way , ( as several have been tendered ) he disingenuously slinks away , and puts us off by meer Shifts and Evasions . And let the Reader judge if W. Penn has not shown great Cowardice , and his Party charged by not appearing at all ; whereas T. Hicks , at least , once appeared . But why should such a Dispute viva voce be construed to be against the Liberty granted us , and the Civil Peace , more now than then ; when at that time those in Civil Authority were more severe , whereas now they are very propitious ? And why should Disputes viva voce be more offensive to Civil Peace than Disputes in Print ? I believe they can give no Reason . And it is altogether incredible , that my undertaking the Vindication of the Fundamental Principles of the Christian Faith , professed by the present Authority , against such manifest Opposers of it as I have proved my Opponents to be , can be construed by the Authority to be any breach of the Civil Peace , especially when I had procured the Leave of the Lord Mayor of London for such an undertaking , whereof my Opponents were not ignorant . Their upbraiding me with vain speculations , not telling what those are , showeth their great impertinency : But such who are but a little acquainted with the Religious Differences betwixt them and me , may easily guess what they mean by my vain speculations , even the Fundamental Truths of the Christian Faith , and other solid and sound Articles of Doctrine thereunto belonging : And if these be not they , I dare them to name what my vain Speculations are , whereof they accuse me . But to be sure , the plain and manifest Proofs I have brought out of their Books against the greatest Truths of Christianity , demonstrate their Speculations not only to be Vain , but Pernicious and Pestiferous . Their Hypocrisie is manifest , in making what they call my Passionate and Abusive Behaviour , an Excuse for not meeting me , when desired . For if they thought that I would show any such Behaviour , it would be such an advantage to them , that it would rather be an Argument to invite them to meet me , that I may discover my self , than to disswade them . But blessed be God , that preserved me at that Meeting , when I had great Provocation given me by some of their Party , in such a Temper and Moderation of Spirit ( as hundreds are ready to witness ) as became a sober Christian , when some of them that appeared against me , shewed themselves very outragious . And as insignificant is their Excuse of declining to meet , because it was not an agreed Meeting on both sides : As if guilty Persons are not to be tryed without their consent and agreement . Was it not more Fair , Just and Equal in me , and my Friends , to give them a fair Tryal , with open and free access of all sober Persons , as many as the Place could contain without Croud , and leave it to the Consciences of the Auditors how to judge , and intimate my Intenti●n at a convenient time beforehand , than for them to condemn me in a clandestine Place without all Tryal , fair or unfair , and not to let me have access to them , but when and how little time they pleased , and to suffer none of my Friends to be present to be Witnesses of their unfair proceedings against me . Their upbraiding me by insinuating my assuming a Spiritual Jurisdiction over them , and summoning them to appear before me , is idle and vain . The Injurer is Debtor to the Injured , and accountable to him : But let them tell what Spiritual Jurisdiction they had over me , to call me several times to them at their Yearly Meetings 1694 , more than I had over them to call them to our Meeting at Turners-Hall , 1696 , unless they will fly to their common Pretence , common to them with the Church of Rome , their Infallibility ; the contrary of which they have manifestly showed ; and never any Society of People professing Christianity hath given greater Instances of not only their Fallibility , but their being miserably deceived , than these Men have done . And as idle is that other Excuse of theirs , that they will not dispute with me , viva voce , because I am gone off from them ( but they did thrust me from them by their Vnjust Excommunication , when I would have stayed among them so long as I could have any hope to have reclaimed them from their Errors ) ; but if my going off be a sufficient Reason why they will not Answer me viva voce , it is as sufficient a Reson why they should not Answer me in Print , which yet they boast they will do : For if I be not worthy nor fit to be Answered by Word , nor am I to be Answered by Writ : But all this sheweth their confusion and inconsistency . They think such a Meeting at Turners-Hall , is but in a corner , and not in the face of the Nation ; but they are like to find it hath been so much in the face of the Nation , that many in the Nation will notice it , possibly more than they would either wish or expect , and more than any thing that hath happened to them for many Years past , to give the Nation a discovery of them and of their vile Errors and irregular Practices . If my Adversaries happen to put out an Answer to this Narrative , filled ( as their manner is ) with the Falshoods and Perversions , and vain Shifts and Evasions , I purpose , with Leave of the Civil Authority , which I hope to obtain as well as formerly , God willing to Print a New Advertisement of a Méeting , and to give them timely Notice before-hand , to detect their Errors and Abuses yet further , and to renew the like Practice , as oft as they abuse the World and me with their Prints . For their unfair way of Disputing in Print , is much easier discovered viva voce , than by Answering in Print , and is more acceptable to all Free and Impartial People , who in that way are more capable to judge . G. KEITH . It is thought proper in the first place to insert the following Advertisement , bearing date the 11th of the Third Moneth , called May , 1696 , and sent to those Persons called Quakers , chiefly concerned ; it being the occasion of the following Conference . An ADVERTISEMENT . Of a Meeting ( about some Controversies in Religious Matters of Faith ) to be held by George Keith and his Friends , at their usual Meeting place in Turners-Hall in Philpot-Lane , London , the Eleventh Day of the Month called June , 1696. to begin about the Ninth Hour , and to be adjourned , if Occasion requireth : To which Meeting William Penn , Thomas Elwood , George Whitehead , John Pennington , and these of the Second Days Weekly Meeting at Lombard-street , London , called Quakers , are justly desired to be present , to hear themselves charged , and proved guilty of the following things , and they shall be freely heard , to answer to their several Charges . First , WHereas William Penn hath accused me George Keith , in a Publick Meeting at Ratcliffe , of my being an Apostate , and Impostor , and endeavouring to pluck up the Testimony of Truth by the Roots ; and that he hath not either then or since , after many months , proved his Charge to be true , tho' he promised to answer me ( before many Witnesses ) when I told him , I thought to put him to prove his Charge in the Face of the Nation : And I being conscious to my self , that I am not guilty of his Charge , I charge him to be guilty of False Accusation , and Defamation , and offer to prove him to be so ; as also I offer to prove him guilty out of his Printed Books , ( which it doth not appear that he hath Retracted or Corrected ) of most Erroneous and hurtful Principles , contrary to the Fundamental Doctrines of the Christian Faith and Religion delivered to us in the Holy Scriptures : And also that he is guilty of gross Contradiction to himself . Secondly , Whereas Thomas Elwood hath Printed sundry Defamatory Books against me , I charge him to be guilty of False Accusations , Perversions , and Forgeries , contained in his said books , as also of most Erroneous and Hurtful Principles , to the great shame of his Profession , and Scandal of Christian Religion , and I offer to prove him to be so . Thirdly , Whereas George Whitehead did joyn with a prevailing Party , in that called The Yearly Meeting of the Quakers , in the Third Month , 1695. to pass a most Unchristian Censure of Excommunication against me , ( without any Proof or Charge of either Error in Doctrine , or Evil Conversation ) I charge him to be guilty of False Accusation , and of a most false and unjust Censure , and offer to prove it against him . As also , I offer to prove the said George Whitehead , out of some of his Printed Books ( which it doth not appear that he hath Retracted or Corrected ) guilty of most Erroneous and Hurtful Principles , contrary to the Fundamental Doctrine of the Christian Faith and Religion . Fourthly , Whereas John Pennington hath Printed Defamatory Books against me , and hath Accused me to be an Apostate , I charge him to be guilty of false Accusation and Defamation , and I offer to prove it at the said Meeting . Fifthly , Whereas the Second Days Weekly Meeting of the People called Quakers , in Lombard-street , London , hath approved or Countenanced the above-mentioned Scandalous Books , and another late Book from Pensilvania , signed by Caleb Pusey , falsly called by him , A modest Account from Pensilvania of the Principal Differences in a Point of Doctrine , &c. I charge them to be guilty of great Injustice against me , as also of being guilty of the false Accusations , Perversions , Forgeries , and false Doctrines contained in the said Books by their approving the same , and allowing them to be publickly sold next Door to their Meeting-place , by one of their own Profession . If it happen that few or none of the above-mentioned Persons shall be present at the said Meeting , being conscious to themselves of the badness of their Cause , yet I do hereby declare and publish my full intention to be present , ( God willing ) with my Friends , at the said Place and Time appointed , to make good the Charges against them . And any moderate and Friendly People of other Professions , have freedom to be present , so far as there is room in the place to receive them , without Crowd or Throng , to hear what shall be said and proved in these matters above-mentioned . GEORGE KEITH . London , the 11th day of the Third Month , called May , 1696. And here I think fit to give a true Account of the Just Cause I have to intimate such a Meeting . IN my book called , A Seasonable Information and Caveat , against a scandalous book of Th. Elwood , I made a profer to Th. Elwood , to meet him at any Place and Time that he would appoint , to prove him guilty of gross Forgery in matters of Fact , &c. and also of false Doctrine : But he did no wise assent to any such proffer , nor gave any rational Excuse for his Rufusal ( pretending , he would not give G K. an Opportunity to gratifie the Rabble , and disgrace his Profession he yet made of Truth , by so publick a discovery of his ungoverned Passions ) . [ What is this but great hypocrisie ? And no doubt , if he or his Party thought to get any advantage against me , such a Publick Appearance , either in regard of the Cause , or of what he and they call my ungoverned Passions , they would greedily embrace it : But the reality of the matter is , they are not willing their great injustice , as well as their insolent carriage , and most unruly Passions in clandestine places , should be discovered ; shutting the doors upon all but themselves , that none that were equal and impartial Hearers and Observers might be present , to be a check to their rude and insolent carriage against me , many speaking to me at once , which some among themselves reproved at the first Yearly Meeting , I appeared among them . Thus they seek to murther the Reputation of the Innocent in secret places . ] And instead of assenting to my just proffer , he prints another book against me , filled with more than double ( to what was in his former book ) of Forgeries , Perversions , False Accusations and Misrepresentations . And I having neither time , nor ability of outward Estate , to print Answers to him and others , that heap book upon book against me , with no charge to them , ( they having got a way without any charge or cost to them , to Print what they please ) . And things being thus , I appeal to all moderate persons , whether this my intimation of such a Meeting , in the defence of the Fundamental Doctrines of Christianity , as the necessity of Faith in Christ , as he outwardly suffered at Jerusalem to our Salvation , Justification and Sanctification , by the Blood of Christ outwardly shed , the Resurrection of the Body that dyeth , and Christs coming without us , in his Glorified Body , even the same that formerly suffered Death for our sins , to Judge the Quick and the Dead : All which I offer to prove have been opposed and contradicted by some of them , being the common Faith generally and in common professed by Christians in all professions , and for the defence of which , all sincere Christians are jointly concerned , and also in my just vindication , both as a man and a Christian , be not justifiable and commendable , it being the best way I have at present to clear the Truth and my Innocency , and discover their great injustice towards me , and to Answer the proud and insulting boastings of my Adversaries . And whereas in my late Book , called , A short List of some of the vile and gross Errors of Geo. Whitehead , &c. I proposed a just demand to William Penn , to give me an Opportunity for him to make good his Charge against me at any publick Meeting of the People called Quakers , in or about London ; instead of his assenting to my just Demand , there comes forth a Third Book of Tho. Elwood , multiplying his gross Forgeries , Defamations , and Misrepresentations against me , and also containing most false and Antichristian Doctrine , to the great dishonour of the blessed Name of Christ , and the Christian Religion . And as if G. W. and W. P. were not alive , or not able to Answer for themselves , he will needs Answer for them ; and the said Tho. Elwood puts a most impudent and notorious perversion upon my plain words , in my Proposition to W. Penn , saying of me , as he has worded his Demand , he seems to have bespoke a Publick Meeting that he might have done it himself ; see page 159. and page 160. of his Truth defended . As if ( saith he ) he wanted such an Opportunity to prove himself an Apostate . Let the Reader but read my words in my own Book , and at the first sight he will see the Cheat and Forgery . Observe Reader my words , p. 32. And let him signifie to me the time and place where he will make it to appear . ( I say not when I will ) that his Charge against me is true . May I not well say , that ever such a gross and impudent Forgerer , Wrester and Perverter of a Mans words , should be allowed or permitted to be an Agent , Patron , or Champion for what they call the Body of the People named Quakers , and their Ministry , is a sign that they are at a low Ebb , when they make use of such Tools as T. E. is , whom I can , and do offer to prove not only to be guilty of gross Forgeries and Perversions , and Antichristian Principles , but grosly ignorant ( in that which he pretends to have knowledge ) — of Humane Learning ; and who is guilty of Pedantick trifling and quibbling , from meer Errors of the Press , not so duly corrected , yet obvious to any intelligent Reader . And to my demanding the like Justice to be done me , as some Years ago we demanded of the Baptists , against Thomas Hicks , he answereth in his last book , falsly called , Truth defended , pag. 158. That betwixt that and this of mine , there is in parallel : For ( saith he ) in that there was a people concerned on each side , &c. Whereas W. P 's calling G. K. Apostate , affects no body that I know of ( saith T. E. ) but himself and himself , but justly : neither is G. K. of any People now , so far as I can understand . Now Reader consider ( and judge by this Taste in the End of his Cask , what sort of Liquor fills the whole ) , W. P 's calling G. K. Apostate , affects no body that he knows of but himself . If this were true , as it is most false , is it not most unjust Reasoning ? G. K. is but one , and the charge of Apostate affects no body but himself ; therefore he must not have Right done to him , nor must his complaint be heard of his being wronged . Hath not every single person as real and true Right to Justice , as a great number ? Otherwise he must Justify all the Persecutions and Murthers that have been acted upon single persons , who have had none perhaps to own them but God alone . But T. E. knoweth that G. K. has Wife and Children that are affected with this unjust charge of W. P. tending to the exposing of them to ruin and want . If so be either W. P. or T. E. could beget an universal perswasion in people , that his Charge is true , but that T. E. saith , the Charge affects me justly , is his begging the Question , which neither he , nor any else can prove ; for they cannot prove that I am declined in the least , from any Principles or Practices of Christianity that I formerly professed : But that without any change of Principles , from what I formerly professed , ever since I was owned by the people called Quakers , I understand better some places of Scripture ; and that God has been pleased of late Years further to enlighten me , and enable me more clearly to conceive , and more distinctly and safely to hold forth the same Principles of my Faith formerly received by me , is no sign of my Apostacy , but of my growth in the Truth , and in the knowledge of it . And whereas there is one thing they mightily aggravate against me , and think they have catch'd me in a great Contradiction , that some time ago I had an Opinion of G. Whitehead and W. Penn , and some others , as being men of sound Principles , and of late I have charged them to the contrary . But to this I Answer , This is no contradiction in Principle , or matter of Doctrine ; the most it argueth , is , that I have been mistaken in these men : but I never heard that a mistake only in mens persons ; was ever made a Badge or Character of Apostacy . But they have no advantage against me in respect of the change of my Opinion of these men , but I have the same advantage against them ; for they have as much changed their Opinion of me as I have of them . And what change of Opinion : I have had of them , is occasioned by themselves , in their late cloaking and excusing vile Errors , which at last , by a more diligent search into their books ( than formerly I made ) I found them guilty of . But whereas T. E. saith , G. K. is of no people now , so far as he can understand ; I value not what he understands in the case ; I was then , and now am a Member of Christs body , which is his Church , that is not limited to this or that particular Society ; nor was I ever so strait in my Charity , to think none the people of God but them called Quakers . And notwithstanding their Bull of Excommunication against me , from a prevailing Party or Faction in the last Yearly Meeting , I have been since well owned , and my Testimony well received at a considerable number of Meetings within not many miles from London , and many of them owned to be Friends and members of the same body , whereof he professeth himself a member . And if it were necessary , I could easily bring a proof , that some , owned as his fellow-members , do own me more than they own him . And it is well known , that these Abuses I have met with from T. E. and W. P. and the prevailing Faction in the last Yearly Meeting , have affected many honest and Conscientious People called Quakers , in divers places , and have been a great scandal and offence to them . However , to take away all pretence of Excuse from T. E. and stop his mouth in the Case , he may see where a Meeting of People have publickly owned me , and my Christian Testimony , in their printed Treatise , called , A Seasonable Testimony ; ( and these did own me then as now ) and have disowned the unchristian and false Excommunication given forth against me by that called ; The Yearly Meeting , 1695. that gave themselves no particular designation of people , nor mentioned any particular Meeting-Place where they met , only Signed by a Raw Young Man , that serveth for his Salary , and dared not but Sign what they enjoyned him , for fear of losing his hire . G. K. THE Proceedings at TVRNERS-HALL BETWEEN G. KEITH , and Other QVAKERS . AT the Opening of the Meeting , when G. K. stood up to make some Introductory Speech to give an Account of the Occasion of the Meeting , Henry Goldney , with some other Quakers of W. Pens Party , came with a Printed Paper , giving some Reasons why W. Pen and Geo. Whitehead did not appear , which he desired might be read . It was readily granted ; and the Reasons why W. Penn and G. Whitehead did not appear , were read by G. Keith . G. Keith . Now if ye think it has not been well read , let another read it , if you think fit ; And I offer to Answer to every one of the Reasons , if you desire it . The Auditory . No , it is needless . G. Keith . This is their design , to divert us in our Business . The Reasons are so slender , that I hope every Judicious Person here can answer them . If I am such an angry person as they represent me , I shall lay my self the more open , and they shall have the greater Advantage . You know well enough that they would be glad of any Advantage against me . And then for any Offence to Authority , as they suggest , I have the Lord Mayors leave ; and he has sent his Marshal to preserve the Peace , and therefore there can be nothing in that . Their Paper rather reflects upon Authority , the Authority of the Worthy Mayor of this Famous City ; to whom I went , as I thought it was my Duty , to desire leave for this Meeting ; which he thought fit to consent to , and has sent his Marshal to keep the Peace . And I would have you to take Notice now , that they , viz. W. P. and G. W. own those Books of Thomas Elwoods , &c. that are out against me , that I knew not before . I went to G. Whitehead , and desired to know whether he owned a former Book of Thomas Elwood writ against me : He said , he would neither own it , nor disown it . And this is enough at present to Answer this Paper . I hope in God , the Lord shall preserve me , which has been my Prayer on my Knees this Morning , and many other times , that I might give no occasion of Reproach to his Name or Truth , and that Religion may not be scandalized by any thing I shall speak or act ; and I hope my Prayers shall be answered . They say , I did not exhibit to them a Copy of my Charge against them , ( an Indictment they call it , they would represent me as a Man setting up a Spiritual Court ) but my Printed Paper sayes , W. Penn , and G. Whitehead , are justly desired to be present . This is no Indictment nor Summons , as they falsly call it : And for the particulars I intend to prove against them , they were expresly mentioned in my Printed Paper , called An Advertisement , containing Four Fundamental Doctrines of Christianity by them opposed . I desired W. Penn to make good his Charge against me , in a former Printed Paper , which was , That I was an Apostate and Impostour , endeavouring to pluck up the Testimony of Truth by the roots . This he said at a Meeting at Ratcliffe , above Fourteen Months ago , and while I was peaceably speaking in that Meeting he interrupts me , and like a Clap of Thunder falls on me in the midst of my Testimony , calls me , Aposta●e , &c. I desired him also at the Yearly Meeting of the Quakers at London held 1695. to make good his Charge , and I told him , If he refused , I would put him to prove it in the face of the Nation . He justified his calling me Apostate , saying , He was in no Passion , but he was so transported by the Glorious Power of God , that he knew not whether he was Standing , Sitting or Kneeling . And since I have in Print desired him to prove his Charge , and now at this Meeting ; but he declines to appear . Ye know the saying , Affirmanti incumbit probatio , He ought to prove what he has affirmed . Quaker . H. Goldnay . If those that thou didst summon , had appeared , I do not see thou hadst provided any convenient place for them . G. Keith . If your Friends had appeared , they might have had a place : There ( pointing to a Table and a Bench s●t on it , opposite to the place where he stood ) is a place provided for them : If you will fetch them , they shall have a place ; or they might have been here with me where I stand . Strangers that stood on the Table . If they come we will give place to them . Quakers . N. M. and H. G. We came here to give an account that our Friends think not fit to be here , and have given their Reasons for it . G. Keith . It is a strange thing that th●y cannot print a Paper , but must have so many Falsities in it . They call my Paper , a Summons and an Indictment , but I meant it not so . But to leave that , and come to our business The four things which I charge them to be guilty of , are these ; and I appeal to all moderate persons , whether my intimation of such a Meeting can be blamed , when it is to defend such Points as these : Faith in Christ as he outwardly suffered at Jerusalem to our Salvation . That is the First . Justification and Sanctification by the Blood of Christ outwardly shed . That is the Second . The Resurrection of the Body that dyeth . The Third . And Christs coming without us in his glorified Body , to judge the Quick and Dead . That is the Fourth . All which have been contradicted by some of them , as W. Penn , G. Whitehead , &c. though these are Fundamental Principles belonging to the common Faith , and are generally owned by Christians of all Professions . Now , if you please , I shall proceed to my Proofs Most of my business , whether they be here or not , is to read my Proofs out of their Books , that they are guilty of every one of these Four Errors opposing thereby Four Fundamental Truths . The first is , The necessity of Faith in Christ , as he outwardly suffered for us at Jerusalem . This is the first . But that this is opposed by them , I prove thus : The O●ject of Faith is opposed by them , and therefore the Faith it self must needs be opposed . I hope the consequence is clear enough , it needs no Proof . The Object of Christian Faith is Christ , both God and Man , and yet but one Christ . But so it is that I offer to prove , that G. Whitehead , and W. Penn by approving of G. Whiteheads Books , has denyed Christ both to be God and Man. This is the thing , which if I make out , I make out my first Point . And first I offer to prove that G. Whitehead in a Book of his has denyed Christ to be God , and W. Penn has owned this Book : The Book is called , Light and Life , recommended by William Penn in his Reason against Railing , p. 186. in Answer to W. Burnet , a Baptist Preacher , Printed , 1668. P. 47. Here he first brings in the Baptists words . Says the Baptist , Now as he was God , he was Co-Creator with the Father , and so was before Abraham ; and had Glory with God , before the World was , and in this sense came down from Heaven . Now here is G. Whiteheads reply , What Nonsense and Vnscriptural Language is this ? To tell of God being Co-Creator wi●h the Father , or that God had glory with God ? Does not this imply two Gods , and that God had a Father ? Let the Reader judge . I shall read the Baptists words again , and see if there be any thing in them offensive to Christian Ears . I hope there are not many here but understand what Co signifieth , it is with . Now see if the words of the Baptist are offensive to Christian Ears ; As he was God , he was Co-Creator with the Father . Ye know John saith , In the beginning was the word , and the word was with God , and the word was God , John 1.1 , 2. See also Prov. 8. 22,3● . If these words offend any , let them speak with all my Heart . Quaker . N. Mark. If I might , I desire to have liberty to speak , when was the date of the Book ? Auditors . If you will undertake their cause , you may speak , otherwise not . Quaker . Pray hear me . The Reason why I askt him the date of the Book , is because I believe it was a book antiently written ; and G. Keith did write in Vindication of our Principles , and now for him to appear in opposition to our Principles , it appears that he has apostatized from our Principles . G. Kei●h . Now let me Answer him I do say , if it were my last words , I know not that I ever read a line of this book till I came last to England , which is about Two Years . And if G. Whitehead be wiser since , it is very well : But then he should have retracted this . For this book , and some other books of his , has leavened the minds of many in America ; as well as here , with Poysonous Errors . Stranger A Quaker . Then George Keith ought to make a candid and full Retractation of what he has said contrary to Truth , before he appeared against them . G. Keith . I own I have been mistaken in these Men : But I hope this Auditory are sufficient Judges of that , that if they cannot prove me to hold any Doctrine contrary to my former Principles , nor any Unchristian Principle , and that they have nothing against me Conv●rsation , they ought not to call me an Apostate . I never heard that a Man was judged an Apostate for changing his Opinion of some Men , especially when he finds cause so to do . Quaker . You are fallen from your former Principles . G. Keith . If you prove me not to have changed in any Fundamental Principle , ye ought not to charge me to be an Apostate . I know not any Fundamental Principle , nor indeed any one Principle of the Christian Faith , that I have varied from to this day , ever since I came among the Quakers , which is about Thirty Three Years ago ; therefore I ought to be cleared of that Imputation . Quaker . H. G●ldne● , began to speak . G. Keith . Art thou deputed to Answer to what I have Charged them with ? Stranger . They have declined your Meeting , and yet several persons ( it seems ) are deputed by them to speak . Auditors . G. Keith , go on with your Charge . G. Kei●h . There is another passage in G. Whiteheads book wherein he denies the Divinity of Christ ; and he deceives the Nation and the Parliament , by telling them , They own Christ to be both God and Man , and believe all that is recorded of him in the Holy Scripture , and no wonder he has deceived me . In his pag. 24. Light and Life , he saith , To tell of the word God Co Creator with the Father , is all one as to tell of God being Co-Creator with God , if the Father be God , and this is to make two Gods , two Creators , &c. For God Co-Creator with the Father , implyes two . Ye see this is positive ; and he puts this Censure on the Baptists words , Thus Nonsense , Confusion and Blasphemy is heapt up against the Light within . Quaker . We tell you , that whereas G. Keith hath Printed several Books , they have Answered them from time to time ; and he has left two Books unanswered ; and whatever he will print to the contrary , we will defend our Principles . G. Keith . They have a Publick Stock , I have not ; they are able to raise some Thousands of Pounds sooner than G. Keith can raise an Hundred . [ Here some Noise being raised in the Meeting by some discontented persons . ] Auditors . Let there be a Moderator chosen . G. Keith . If there be any Offence , do not charge it on me . I desire you for the Honour of the Nation , and of the City of London , to be still . It is a Mob from Grace-church-street to make a disturbance . Then that passage in G. Whiteheads book was read again . See here the Son of God , his Eternal Generation is denyed . If he had a Father , then there are two Gods. And here is as plain a denying Christ to be God , as any Socinian can be guilty of . Quaker . Nat. Mark. The casual dropping of words is no proof . G. Keith . I have proved to you already he disowns Christ to be God. Now I will prove he has denyed him to be Man : And then there is that great Article of our Faith lost , and the Object of the Christian Faith denyed . Here is G. Whiteheads Answer to T. Dansons Synopsis of Quakerism , as he calls it , p. 18. This is in the book called , The Divinity of Christ asserted , ( recommended by W. Penn , Reason against Railing , p. 185. ) See how G. Whitehead takes him up , and how he banters him : If the Body and Soul of the Son of God were both created , doth not this render him a Fourth Person , &c. But the stress I lay is in the words following ; But herein whether doth not his and their ignorance of the only begotten of the Father plainly appear : Where doth the Scripture say , that his Soul was created ? For was not he the brightness of the Fathers glory , and the express Image of his Divine Substance ? But supposing the Soul of Christ was ( with the Body ) created in time , &c. Here ye see , he will not own that Christ had a Created Soul. Th. Danson , being a Presbyterian Minister did plead , That Christ as Man had a created Soul. This G. W. makes an inconsistency , as if he could not be God also . This was the Errour of Apollinarius , who said , Christ was without a Humane Soul , for he was the express Image of his Father . But supposing the Soul of Christ were created with the Body , &c. That which I would have you take notice of , is this , Where does the Scripture say his Soul was created ? Quaker . Waite . That was only a Question . G. Keith . Well , it was his way of Disputing , as is ordinary to him , and many others . An● such way of Questioning plainly imperteth a Denyal . Next I prove , that G. Whitehead says ▪ He has not the Body of a Man. And then I hope I shall have performed what I promised . See his Nature of Christianity , p. 29 , 41. Here I undertake to prove , that G. Whitehead denies that Christ in Heaven has any Bodily Existence without us . It he has said otherwise in any of his late Printed Books , I am glad of it . But let him retract these , for these have done much mischief . Now when I said he was Orthodox , I mean not as he was Heterodox : For there is a G. Whitehead Orthodox , and a G. Whitehead not Orthodox : I did not know G. Whitehead not Orthodox till lately . I do not say there are two persons in George Whitehead ; he is but one and the same person , ( in this and some other things ) Orthodox and not Orthodox , George Whitehead contradicting George Whitehead ; he is accountable for these Contradictions and not I. I own it , that I have cited divers passages out of his later books that are Orthodox to prove him sound ; but I did not then know , when I so cited him , that he was guilty of such gross Errors , as since I have found by a further search into his books . Let him retract his Errors , and well enjoy his Orthodoxy . Ye know contradictory Propositions cannot be both true . I shall read to you , p. 29 , 41. of his Nature of Christianity . ( This is posteriour to his former book ) . In Page 29. Or dost thou look for Christ , as the Son of Mary , to appear outwardly in a Bodily Existence to save thee , according to thy words , page 30. If thou dost , thou mayst look until thy E●es drop out , before thou wilt see such an appearance of him . This is but one place , that is , that Christ will not so appear . But why will he not so appear , but because he has no Bodily Existence without us . That I come now to prove ; for which I shall read to you in his pag. 41. And that he existeth outwardly , bodily , without us at God's right Hand : What Scripture Proof hath he for these Words ? And then what and where is God's right Hand ? Is it visibl● or invisible ? within us , or without us only ? And is Christ the Saviour , as an outward bodily Existence or Person without us , distinct from God , and on that Consideration to be worshipped as God , yea or nay ? And where doth the Scripture say he is outwardly and bodily glorified at God's right Hand ? Do these Days express the Glory that he had with the Father before the World began , in which he is now glorified ? And where doth the Scripture say ? And here is the thing that rivets . Where doth the Scripture say , that he is outwardly and bodily glorified at God's right Hand ? Do these Terms express the Glory that he had with the Father before the World began ? Now G. Whitehead's way of writing , is to question his Adversaries , which is the Socratical way of disputing and arguing against his Adversary . But let me go on . Again , see his Book called , Christ ascended above the Clouds . All that I have yet cited out of G. Whitehead's Book , Light and Life , and that of the Divinity of Christ , and Nature of Christianity , W. Penn has own'd them all in his Reasons against Railing , pag. 185 , 186. This Book was printed , ( and also this called Christ ascended above the Clouds ) Anno 1669. Now for the Page and Matter , p. 21 , 22. John Newman his Opponent's Words were from Rev. 1.7 . Those that pierced him in his Body of Flesh , shall see that Body visibly come again . G. W. answereth , These are not the Words of Scripture , but added , Altho to add or diminish be forbidden under a Penalty , Rev. 22.18 , 19. yet this Man's Presumption leads him to incur that ; — And Christ in the Days of his Flesh ( when he visibly appeared to the World ) said , Yet a little while and the World seeth me no more . Now again I shall read to you John Newman's Words which G. W. doth so much blame : From Rev. 1.7 . Those that pierced him in his Body of Flesh , shall see that Body visibly come again . Is there any thing here offensive ? Nothing but what is the declared Opinion of the Church of Rome , the Church of England , the Presbyterians , Independents , Baptists , and mine , all along , tho I have been a Quaker near about 34 Years . Quaker . Then it is much that in 34 Years thou shouldst not correct them before . G. Keith . This Assertion that G. Whitehead charges with Heresy , see how he answers it ; These are not the Words of Scripture , but added , altho to add or diminish be forbidden under a Penalty . Why , John Newman here only uses the word Body to his coming again , and G. Whitehead finds fault with that ; and G. W. brings a Proof from John 14.19 . Yet a little while and the World seeth me no more : that those that pierced Christ in his Body shall not see that Body visibly come again . Here is a Proof that Christ was evanished : The World shall see me no more . The Translation will not prove G. Whitehead's Position even as it is . But it may be better translated as yet , Yet a little while and the World shall not see me : As yet , the Greek being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet , i. e. nondum , or not as yet . Does this prove that Christ has no Body at all ? This is very bad Reasoning . Quaker . If the Translation be not good , why do you make use of it ? † G. Keith . I own it a good Translation , and Thanks be to God we have such a Translation ; ●et that in some Places it may be better translated , the Quakers themselves , as well as all 〈◊〉 Professions , do acknowledg , ( such as have a little Hebrew or Greek ) that is one 〈◊〉 there are two or three Places more . I will give you only a few of my Proofs , and 〈◊〉 rest to a further Opportunity . P. 24. says J. Newman , By denying any perso● 〈◊〉 ●●ing of Christ , without all Men , at the right Hand of God , but only a feigned 〈◊〉 within , then Remission of Sins must die , and Faith also , for want of the Object 〈◊〉 . This I look on to be good Doctrine . And if you deny that , ( G. K. turning 〈◊〉 to his Opponents , Henry Goldney and Nathaniel Marke , who spoke by turns , sometimes one , and sometimes another , and stood close by him in the Gallery , a Favour his Adversaries would scarce have allowed to him , in any such Dispute , at Grace-Church-street - Meeting-place , or elsewhere ) ye may speak ; to which they not replying , G. K. further said , I think this is a good Deduction . Now to this G. Whitehead answers , p. 29. ( I defend not J. Newman in all he owns , but so far as he holds the Truth : And if a Papist say the Truth against a Jew , I am ingaged to defend him in it ) This manner of excluding God's right Hand and Christ to a Limitation out of his People in a personal Being , which are no Scripture-terms , still implies him to be a personal God or Christ , like the Anthropomorphites and Muggletonians Conceits of him . And again , pag. 69. he saith : And these Words , Christ in Person remote in his Body of Flesh , &c. and not in any Man , are not Scripture , but added . What strange Conceits would J. N. put upon the unlimited God , like the old heretical Monks of Egypt , called Anthropomorphites . By these Words of G. W. all Papists , Church of England-men , Presbyterians , Independents , Baptists , who believe that the Man Christ has any bodily Existence in Heaven , as he thinks , are Anthropomorphites and Muggletonians . So you see all of you are Muggletonians as well as I. But mark the Words of John Newman above-mentioned , which are sound ; and I say , whoever under a Christian Profession deny Christ to have any personal or bodily Existence without us in Heaven , whatever Notion they may have of Christ within , it is but a feigned Christ within ; but who have the true Knowledg and Faith of Christ within , to wit , of his Spirit , Light and Grace within , that leads them to own and confess to the Man Christ without , as well as to his Spirit within . There is no Church-of - England-man , Presbyterian or Baptist , &c. that holds that Notion , that the Godhead has the Shape of a Man ; but the Manhood of Christ has the true Nature of Man. And what Shape Christ's Body has now , that I leave , but I believe he has the self-same Body in Heaven that he had on Earth ; the same I say for Substance and Essence of Body , tho wonderfully changed in Manner and Condition . Another Quaker . Then you reflect on an Act of Parliament which allows the Translation of the Scriptures , if they be not truly translated , [ Note , This Man's Impertinency and Prejudice , as if to say a Place of Scripture may be better translated , which all the Learned of all Professions of English Protestants do allow , were a Reflection on the Parliament : how earnest is this Man with other of his Brethren , to make the Innocent an Offender ? Is this your Christianity ? ] G. Keith . Here is a Book of G. Whitehead's , called , The He-goats Horn broken . I hope this Meeting will give Satisfaction to many ; and therefore that it may be profitable , I desire you to keep Silence . Quaker N. Mark. I have a Proposition to make . I would not interrupt , but I desire to be heard , if I may have leave . G. Keith . Will you ( speaking to them all four that spoke sometimes one and sometimes another ) take upon you to vindicate your Friends ? then you may say what you will. Quaker . George , I desire thy Leave to be heard . G. Keith . If you will but speak briefly . Quaker N. Mark. The Proposition is this : 1. I tell you I am here accidentally . 2. I observe that G. Keith takes the Liberty of putting his own Interpretation on the Passages of several Books ; and since G. K. has departed from the Quakers , he has taken on him to write several Books , which are extant ; and over and over he makes his Appeal to this Assembly ; which I desire you to consider how improper and impracticable it is to decide it here . Therefore what he purposed to urge here , if he will print it , and proceed no further in this Meeting , I will be at the Charge of whatever he shall print . G. Keith . I say , If he would lay me down five hundred Pounds , I would not break up this Meeting till it is over . Stranger . He will pay for it , i. e. N. Marks . G. Keith . But it is upon Terms . Quaker , Began to speak , [ thus they oft sought to interrupt him to divert the Proofs . ] G. Keith . Thou knowest thou art not so qualified to speak in this Auditory . Let me go on with my Proofs . I prove further , that G. Whitehead writing against one Jo. Horn , reflects on him scornfully , he calls his Book the He-goats Horn broken . Now see whether G. Whitehead has not broken his own Horn rather . It is a Shame , the Reflections they have made on Men sounder than themselves . Let me read the Words ; The He-goats Horn broken , or Innocency , &c. in answer to two Books against the Quakers , Printed , London , 1660. Now if I understand any thing of true Divinity or Theology , the Passage this Man or Men ( for there are two of them ) lays down here , is a sound Passage , which G. Whitehead contradicts . Now here is the Passage , and do you judg of it . And where we lay down this as Tho. Moor's Principle , That their Nature is restored in Christ , and that their Nature is a filthy Nature . This they say is falsly expressed and perverted , and yet J. H. and T. M. a little after say thus , viz. That our Nature , Kind or Being , as in us , not in Christ , is corrupt and filthy in it self ; yet Christ took upon him our Nature , not as it is filthy in us by Sin in it . And they say , That we might as well have taxed the Apostle of Confusion , for saying , Men by Nature do the things contained in the Law ; p. 11 , 12. Now here is G. Whitehead's Answer , We may justly tax these Men for Confusion indeed , but not the Apostle ; for here they cannot discern between the sinful Nature and the pure Nature , for the Nature of Christ is pure ; so that it 's not their Nature , for their Nature is filthy , and therefore it is not in Christ . Observe , Christ did not take upon him Jo. Horn's Nature . No , says he . As I have oft told G. Whitehead , that he and W. Penn will needs imbrace false Notions in Philosophy , they will needs seem to be Philosophers by Divine Inspiration , as well as Ministers and Preachers by it . But it is a sad thing , that their false Philosophy should destroy their Faith. Now here is a false Notion , that Christ could not take on him Man's Nature , except he took on him the Pollution of it . As if the Pollution of Sin were an essential Attribute of Man's Nature . Now Sin , if it be like Scarlet , is no more essential to the Nature of Man , than Filth to a Garment : for a Garment is the same Garment still , whether it be filthy or clean . Therefore I say , our blessed Lord might well take on him our Nature , and the Nature in us be sinful , and in him pure and holy . And Jo. Horn distinguishes so . Now judg ye whether G. Whitehead has broken Jo. Horn's Horn , yea or no ; or rather whether has he not broken his own Horn ? Thus I have done as to the Object of Faith , at present at least . Now I come to the Act of Faith , or the Vertue of Faith. See for the Proofs , William Penn his Quakerism , a new Nick-name for old Christianity , p. 12. Printed Anno 1672. This Book is without the Printer's Name , and most of W. Penn's Books are without it , tho they persecuted William Bradford in Philadelphia for printing some of my Books without putting his Name . Here is the Point , Jo. Faldo makes this Charge against the Quakers , p. 12. Christianity was introduced by preaching the promised Messiah , and pointing at his humane Person , but Quakerism by preaching a Light within . Now if I had this to answer , I would have said , Any Quakerism I know of , that I learned , was introduced into my Heart both by believing in Christ without , and in Christ within , ( at once , and by one Faith ) but instead of that he answers thus : I answer , That this is nothing injurious to the Quakers at all , but highly on their side , for had they preach'd a Christ now coming in the Flesh , they had dented his true and only great visible Appearance at Jerusalem , which all true Quak●rs own . Since t●en they believe that Appearance , but therefore need not preach wh●t is not to be again : And that the whole Christian World besides have so long a●d lazily depended on it , without their thirsting after his inward holy Appearance in the Conscience , &c. This is the thing I come to ; Since then they believe that Appearance , but therefore need not preach what is not to be again ; if every one of them believe there was such a Man that was born of a Virgin , and died for our Sins sixteen hundred Years ago , they therefore need not preach that he was so born , or that he died for our Sins , &c. Christ is not to be born again , is not to die again , &c. We need not preach it , but throw it over the Shoulder , and give it up and bury it in Oblivion from Posterity . Judg if this ●e not the true Consequence . Let them retract these Errors , and not say I am an Apostate for telling them of them : As I told G. Whitehead , there are Errors in thy Books as well as others , and either thou or I must correct them , and he was very angry with me . L●t them retract them , and not count me a Liar for telling them of them . But let me again r●ad out the entire Paragraph . Since then they believe that Appearance , but therefore need not preach what is not to be again . There it clinches , they need not preach what is not to be again * . Take notice also of his uncharitable dealing here ; if he had said many , it might have past . But he says the whole Christian World has lazily depended on it . Is there none in the Christian World but the Quakers , that thirst after the Power of God in their Souls ? I was never so uncharitable to think so . There is more yet , p. 6. The Distinction between Moral and Christian . The making holy Life legal , ( I know none that do so of any that are sincere in all the Professions in Christendon ) and Fa●th in the History of Christ's outward Manifestation , has been a deadly Poison these latter Ages have been infected with , to the Destruction of God●y Living , and apostatizing of those Churches , &c. Another Proof I bring against W. Penn is out of his Address to Protestants , p. 119. printed 1692. the second Edition corrected and enlarged : But this Passage remains in it however . I will begin a little before the main thing : For it seems , p. 118. a most unreasonable thing , that Faith in God , and in keeping his Commands should be no part of the Christian Religion : But if a part it be , as upon serious Reflection who dare deny it , then those before ●nd since Christ's time who never had the external Law , and have done the things contained in the Law , their Consciences not accusing , nor Hearts condemning , but excusing them before God , are in some degree concerned in the Character of a true Christian ; for Christ himself preached and kept his Father's Commandments , and came to fulfil and not destroy the Law , and that not only in his own Person , but that the Righteousness of the Law might also be fulfilled in us . Now comes the main thing . Let us but soberly consider what Christ is , and we shall the better know , whether Moral Men are to be reckon'd Christians . What is Christ but Meekness , Justice , Mercy , Patience Charity , and Vertue in Perfection ? Can we then deny a meek Man to be a Christian , a just , a merciful , a patient , a charitable and vertuous Man to be like Christ ? But in this way of arguing there is a Fallacy ; these Moral Vertues are a Part of a Christian , as Animal is a part of the Definition of a Man , and belong to the Genus of a Christian . But there are two things in the true Definition of a Man , the Genus and the Differentia : they have the Genus , but not the Differentia ; therefore it is true to say , every Man is an Animal ; but it is not true nor good Logick to say , every Animal is a Man. Let us but soberly consider ( saith William Penn ) what Christ is , what is Christ but Meekness , and Justice , and Mercy , and Patience ? And now take notice , ( I would not misconstrue what I have read ) by William Penn's Argument , a Man may be own'd to be a Christian , and yet disbelieve that Christ is either God or Man ; if he own or practise a Habit or Quality of Moral Vertue , as that of Justice , and Meekness , &c. and practise accordingly , tho he believe not in Christ , if he have but some Moral Habits : So that here the Jew is the Christian , the Mahometan is the Christian , the Pagan is the Christian , and the professed Pelagian is the Christian , tho they deny any inward supernatural Principle , and call the Light within only natural , as many sober and moral Men do ; why then have they so fiercely contended against such Men , denying them to be Christians , in whom as much of Mora●ity has appeared as in many of t●em ? But it is strange to heathenise all Christendom through , calling them the World , and christianise Heathens for their Morality . See again the Christian Quaker , p. 125 , 126 , 127. let me but recommend it to you to read the Book . This Christian Quaker it is a Folio Book , he bestows about three Pages to define what a Christian Quaker is . In all this large De●●nition , not one word of the Man Christ ( who is God over all blessed for ever ) to be the Object , either of this Christian Quaker's Faith , Love or Homage : it is too large to reci●e , but I recommend it to you to read it , and shall go to the next . Again , see the Preface to R. Barclay's great Volume , p. 36. where he makes the Work of Regeneration greater than the Manifestation of the Son of God in the Flesh . R. Barclay is my Country-man , I will not be partial to him on that account ; but I do not now blame any thing in his Book , I know he is the soundest Writer among them . But the thing I blame , is a Preface supposed to be writ by W. Penn , and , however , commended by G. Whitehead and some others : By the Stile it is thought to be W. Penn's , and it commonly goes under his Name . These are the Words : O Reader ! great is the Mystery of Godliness ! And if the Apostle said it of the Manifestation of the Son of God in t●e Flesh , if that be a Mystery , ( and if a Mystery , it is not to be spelt out but by the Revelation of the Spirit ) how much more is the Work of Regeneration a Mystery , that is wholly inward and spiritual in its Operation ? Who is sufficient for these things ? Now pray take notice , that I tell you , I cast no Reflection on R. Barclay , I blame nothing at present in his Books , tho there may be things both in his Books and mine that may need Correction . If there be any Reflection on him , it is chiefly this , that such an unsound Preface should be put to his Book , for I can sufficiently prove , that R. Barclay's Doctrine is plainly Antipodes to this Doctrine * . O Reader , great is the Mystery of Godliness ; for which is cited 1 Tim. 3.16 . Great is the M●stery of Godliness , God manifest in the Flesh , &c. which all Christendom judg to be God manifest in Christ's outward Body of Flesh , and but consequentially of his Spirit and Grace in Men and I think it 's the greatest Mystery next to that of the Holy Three in One , and One in Three ; the Manifestation of the Son of God in that Body of Flesh is next to that . Now you see how he makes Regeneration in a Believer a greater Mystery than the Manifestation of the Son of God in his Body of Flesh ; How much more , saith he , is the Work of Regeneration a Mystery ? For the other here , 1 Tim. 3. ●6 . he does not say it is a Mystery , but he puts three ifs to it , If a M●stery , &c. Pray was our blessed Lord a mere Shell ? Was he like the Shell of an Egg without the Meat of an Egg ? or was he like the Shell of any Fruit , and no Kernel in it ? Was there any Holiness ever in any Prophet or Apostle , but it is like a Drop to the Ocean to what was in ●ur blessed Lord ? Therefore to compare the Work of Regeneration to the Incarnation of our Lord , so as to equal it , ( he prefers it , and does not equal it only ) I appeal to you , whether is it not a most abominable Error , and whether it doth not make every regenerate Man not only equal to the Man Christ , but greater ; for we truly value any Man as more holy , according as the Manifestation of God is more in one Man than in another . It is not enough , to say , he has unadvisedly dropt this Doctrine , but it is his main Aim in divers of his Books : See W. Penn's Rejoinder , p. 330 , 337 , 340. where he makes Christ in the Gentiles a greater Mystery than Christ incarnate , p. 335. J. Faldo is now in his Grave ; and I confess I never thought I should be raised up to vindicate J. Faldo . I cannot say I ever read the fourth Part of this Book of W. Penn's called his Rejoinder , till within this two Twelve months . But if J. Faldo speak Truth against my Father , I must defend him against my Father . Hear what J. Faldo says , p. 100 , 101. For Christ to be in the Gentiles , rightly understood , would be no hard Matter for the Gentiles to believe , as to believe such a Glory to be attain'd by Faith in , and Obedience to the Laws of a Man , who died as a Malefactor , and that this Death of his should reconcile God to Man , with the Addition of such a Purchase To this W. Penn answereth , This sort of Doctrine will becometh John Faldo , I perceive I have not mistaken him . What Carnalist in the World could have let drop a more perricious Sentence to the Doctrine and Kingdom of Christ , than to render it more difficult to believe , and lay a greater stress upon the external than the internal Work of Christ ? we must read the most weighty Scriptures backwards upon this Man's Principles , he hath helped us to a new way of rendring the Text ; not this Mystery among the Gentiles is Christ in you the Hope of Glory , but this Mystery among the G●n●il●s is a Man who died as a Malefactor , by his Death reconciled to God , &c. Behold your Expositor ! I dare warrant this Man's Comment will never trouble the next Collection of Criticks . At this rate the Lord , Lord Criar is highly privileged , and the Galatians had passed the most difficult Birth before they had known Christ to be formed in them . Regeneration is a slight thing in comparison of the Knowledg of Christ after the Flesh . This Doctrine brings not Men to Christ in them the Hope of Glory , but inticeth them into the vain Hope of the Hypocrisy which perisheth : the History is made the greatest Mystery ; and to believe the one , matter of greater Difficulty than to experience the other . — 'T is strange that should be reputed most mysterious which was the Introduction to the Mystery , and those Transactions counted most difficult that were by the Divine Wisdom of God ordained as so many facile Representations of what was to be accomplished in Man. In short , it is to lessen if not totally to exclude the true Mystery of Godliness which is Christ manifested in his Children , their Hope of Glory . We had wont to say , All other Professions denied Christ within but here J. Faldo owns Christ to be in the Gentiles rightly understood . But to me Christ crucified , in whom the Fulness dwell th , is a greater Mystery , and a greater Matter to be believed . I can shew many of the Philosophers that owned the Light within , under the Denomination of the Word , Light , Spirit , &c. yet it was so hard for them to believe that a Man that was crucified as a Malefactor should die for their Sins . Yea Julian the Apostate , and Porphirius , professed and owned a Divine Principle within , [ as generally the Platonist Philosophers did , and Aristotle also ] but Christ crucified they could not away with . And now it is a Stumbling-block to these Quakers . This sort of Doctrine well becomes J. Faldo . See how he hanters him . W. Penn thinks it is a Matter of little or no Difficulty to believe God sent Christ to die for Sinners , and to reconcile God to Men by his Death . But Christ told the Jews , This is the Work of God , John 6.29 . that ye believe on him whom he hath sent And surely that was the Man Christ Jesus . And he said also , No Man can come unto me , ex●ept the Father which hath sent me draw him , John 6.44 . And every one that has heard and learned ●f the Father comes to me , ver . 45. Now to come to him is the same as to believe in him with a true saving Faith. So that it is plain , he teaches the Jews that they cannot believe in Christ ( that appear●d outwardly among them ) whom God has sent , but as they are taught of God and drawn of him . And yet W. Penn makes it inseriour to Reg●neration , as you may see by his Words : [ Whereas true saving Faith in Christ crucified , who died as a Malefactor , to reconcile us to God , is a great and principal Part of Regeneration , and is as great a Work of God , as to make us believe Christ's inward Appearance in us ] . But says William Penn , " Behold your Expositor ! I dare warrant this Man's Comment will never trouble the next " Collection of Criticks , &c. A rare way to refute him , to banter him at this rate . Now I will give you my Sense . I do not reckon J. Faldo was so ignorant a Man , that he believed a Man could be a Christian only with a traditional Knowledg or Faith of Christ without him . But tho Regeneration is no slight thing , yet I say , comparing Christ's Incarnation , that is a Complex of Mysteries , ( a certain Writer ‖ shews a Complex of twenty and more Mysteries in that one Mystery of Christ's Incarnation ) I say , comparing that with the Work of Regeneration , I do affirm the Work of Regeneration is a light thing , tho not light in it self . Therefore this of W. Penn is but a mere Banter . There is none of all the Church-of - England-men , or Independents , or Presbyterians , say the mere historical , literal , traditional Faith of Christ will save any . But the Matter is , there is a saving Faith of Christ without us ; and Christ without us as he is both God and Man , the Emanuel , as well as his inward Appearance in us , is the Object of saving Faith ; but these Men would not own it . I desire you well to mark and consider the several Passages in this whole Paragraph of William Penn's Rejoinder , what gross and absurd things it contains . He saith , This Doctrine brings not Men to Christ in them the Hope of Glory , but inticeth them into the vain Hope of the Hypocrite which perisheth . Yea see how he makes it the vain Hope of the Hypocrite to believe that Christ without is a greater Mystery than Christ within ; that 's History , this is Mystery , according to him . Now I have some other principal Proofs yet remaining about this gross Error of W. Penn. I shall read to you in his Christian Quaker , a Passage , p 97 , 98. printed Anno 1674. but the Printer's Name is not to it . To conclude , as Abraham outward and natural , was the great Father of the Jews , whose Seed God promised to bless with Earthly Blessings , as Canaan , &c. and that they were figurative of the one Seed Christ , and such as he should beget unto a lively Hope through the Power of his Spiritual Resurrection ; it will consequently follow , that this Seed must be inward and spiritual , since one outward thing cannot be the proper Figure or Representation of another , nor is it the way of holy Scripture so to teach us . The outward Lamb shews forth the inward Lamb ; the Jew outward , the Jew inward . As God attended the one with many singu●ar outward Mercies ( to say no more ) above other Nations ; so the Jew in Spirit doth he benefit above all other People . I have these two short Arguments to prove what I believe and assert as to the Spirituality of the true Seed , and a clearer Overthrow it is to the Opinion of our Adversaries to the true Christ . First , Every thing begets its like ; what is simply natural produces not a spiritual Being ; material things bring not forth things that are immaterial . Now because the Nature , or Image begotten in the Hearts of true Believers , is spiritual , it will follow , if the Seed which so begets , and brings forth that Birth , must be the same in nature with that which is begotten , therefore spiritual ; then Christ's Body , or what he had from the Virgin , strictly considered as such , was not the Seed . Secondly , It is clear from hence , the Serpent is a Spirit : Now nothing can bruise the Head of the Serpent , but something that is so internal and spiritual as the Serpent is . But if that Body of Christ were the Seed , then could he not bruise the Serpent's Head in all , because the Body of Christ is not so much as in any one , and consequently the Seed of the Promise is an holy and spiritual Principle of Light , Life and Power , that being received into the Heart , bruiseth the Serpent's Head : And because the Seed , which cannot be that Body , is Christ , as testify the Scriptures , the Seed is one , and that Seed Christ , and Christ God over all , blessed for ever . We do conclude , and that most truly , that Christ was and is the Divine Word of Light and Life , that was in the Beginning with God , and was and is God over all , blessed for ever . W. Penn will needs have this to be not Christ without but Christ within . And you see his Arguments . So the Paschal Lamb was no Figure of Christ without . And when John said , Behold the Lamb of God! it was meant of Christ within us , not of Christ without us , for our Passover is slain for us . You see , according to W. Penn , that Passover that was slain for us , was slain in us , not without us : And so they throw away our Arguments against the Jews : the Jews may plead the Messiah is not yet come . [ The Light within is owned by the Jews , and their Rabbies speak highly of it , yea , they call it a Ray or Beam of the Heavenly Adam ; and by way of Allegory , his Flesh and Blood , as I can plainly prove out of their Writings . And if the Types and Prophecies of the Old Testament mean only the Light within , by the one Seed that was promised , and held forth under these Types , how shall we convince them that the Messiah is come ? and that because he is come , these Types , Figures and Shadows of the Law are abolished . ] W. Penn saith , Then Christ's Body he had from the Virgin , strictly considered as such , was not the Seed . This is rare Logick . Here is a Fallacy , but I believe it proceeds not from any Design , but from his Weakness in Logick . You know there should be no Term nor Thing of Importance in the Conclusion of any Syllogism or Argument , but what should be in the Premises ; but strictly considered is not in the Premises , therefore it should not be in the Conclusion . No Man says , the Body of Christ strictly considered without the Soul of Christ is Christ , or that either the Soul and Body of Christ strictly considered , without the Godhead , is the Christ . Therefore he fights against a Man of Straw . But the Sense of his Argument is , that his B●dy was no Part of him . The one Seed cannot be an outward thing , this ye see is universal and exclusive of any outward thing ; for says W. Penn , one outward Thing cannot be the proper Figure or Representation of another . — Again , Nothing ( saith he ) can bruise the Head of the Serpent but something that is also internal and spiritual , ‖ as the Serpent is . And whereas W. Penn saith , The Body of Christ is not so much as in any one ; this contradicts his Brother John Whitehead , that says , He denieth that Christ hath a Body out of every Man on Earth . Here is their Contradiction , and yet they both pretend to be infallible . But see what a Sorites is here , saith W. Penn : The Seed is one , and that Seed Christ , and Christ God over all , blessed for ever . We do conclude , and that most truly , that Christ was and is the divine Word of Light and Life that was in the Beginning with God , and was and is God over all , blessed for ever . Thus you see he makes the promised Seed to be nothing but an inward Principle , God over all , &c. But I think it is not true , to say , The Seed of God in Men is God ; I judg it is unsound Doctrine , and contradicts R. B. who calleth that inward Seed , Vehiculum Dei , the Vehicle of God. But to say , Christ is only God , and not Man without us , as W. Penn's way of arguing imports , is most false Doctrine , and is as great and dangerous an Extream as to say , Christ is only Man and not God. But the true Christian Doctrine is , that Christ is both God and Man , and yet one Christ . I have done at present with my first Head. Quaker N. M. Then you will admit of a short Appeal . I appeal to the Persons here met , presuming upon their Generosity and Temper , how unfair it is for him to make his Illustrations and Aggravations of these Matters , and to how great Difficulty he exposes those Persons he treats of . I think what he says to you is inconsistent with Christian Principles , should be read by another Person : for many things are explanatory of one another , &c. Qua. Henry Goldney also blamed his reading , that what made against him he read low , but what he thought made for him he read high . G. Keith . If any of you scruple my reading , if you desire it , another shall read : Only there is this Inconvenience , I have not the Places so well marked on the Margin that another can so readily find them as my self . But if I wrong the Quotations , it will appear in Print , for we intend that the Quotations shall be printed . Stranger . Let him overlook you , if he thinks you do not read right . Quaker N. M. I think he does not read false . G. Keith . The second Head is Justification and Sanctification by the Blood of Christ outwardly shed , which is opposed by William Penn , G. Whitehead , and others . For this I shall bring my Proofs . Reason against Railing , by W. Penn , pag. 91. And forgive us our D●bts , as we forgive our Debtors . Says W. Penn , Where nothing can be more obvious , than that which is forgiven , is not paid ; and if it is our Duty to forgive without a Satisfaction received , and that God is to forgive us , as we forgive them , then is a Satisfaction Totally excluded . I confess I was surprized with this word , Totally excluded . Satisfaction is not the strict Solution of a Debt in all Respects and Circumstance . When we consider the Dignity of our Lord , that was both God and Man ; his Sufferings , ( suppose they were not the Thousand Part of what the Damned suffer ) yet it was a true Satisfaction : Therefore I was scandalized with these words . An Hundred Years ago the Church of England has very well answered this fallacious Argument of W. Penn's , that is , the same with the Socinians , in her Homily on Salvation , the First Part. And here he gives Nine Arguments to prove that the Notion of Christ's Satisfaction for Sin brings with it Nine irrational Consequences and Irreligious : But they are so weak and insignificant , that it were but loss of time , to mention them here , or answer them . Only give me leave to add , These very Persons , G. Whitehead and W. Penn , after they have thrust out of Doors by their false Logick , Christ's Satisfaction without us ; they own that Christ in us (a) offereth up himself a Sacrifice , to appease the wrath of God. Now , if free forgiveness exclude the Satisfaction of Christ without us , by W. Penn's Argument , by the same it does as much exclude his Satisfaction within us ; pray mark that . Now you have heard a Proof from W. Penn , let me come to Geo. Whitehead again . You shall have here a rare Dish of Divinity , not that I would provoke any to Lightness . But I have read many Books in my time , but I never read such a Book ( except the Ranters ) in my Life ; Popery is Orthodoxy to it . No Popish Priest will Argue as he has done , G. Whitehead's Light and Life , pag. 8. He blames here W. Burnet , for saying , The Blood shed upon the Cross sprinkles the Conscience , Sanctifies , Justifies , Redeems us . Now here is G. Whitehead's Censure of him . Observe here a two-fold stress is laid upon that Blood ; 1. Merit , to Salvation ; 2. Work , to Sanctification : And so he hath set it up above God , for God could not save , he saith . Observ . To say , That Christ's Blood merits Salvation , is to set it up above God ; for God could not save , he saith . Now , he wrongs W. Burnet : I know not the Man , his words are these , which some where or other I have noted . W. Burnet says , Christ as God , without being Man , he could not save . (b) But I wholly wave that Dispute ; I think it is above man's Capacity , whether Antecedently to God's purpose , he could have saved us without the Death of his own dear Son. But God having so ordained it , consequentially to his purpose , it may be as safely and truly said , as when the Scripture saith , God cannot lye . Is it any Reflection to say , God cannot lye , and that he cannot contradict his purpose ? And the Scripture says , God has not appointed us to wrath , but to obtain Salvation by our Lord Jesus Christ ; I hope then he cannot save us without the Man Christ , because he has said , he will not ; and the Man Christ is a Joynt-Saviour with God the Father . Again , pag. 38. G. W. brings the words of W. Burnet thus . Bapt. Now the Quakers would be so far from directing Men to go to the Material Temple at Jerusalem , that they make it but a vain thing to look to Jerusalem , to the Antitype of that Temple , viz. to Jesus Christ , as he was there crucified ; or to that Blood , that was there shed for Justification , p. 24. Now see the Answer , The Quakers see no need of directing Men to the Type for the Antitype , neither to the outward Temple , nor yet to Jerusalem , either to Jesus Christ , or his Blood , knowing that neither the Righteousness of Faith , nor the word of it doth so direct , Rom. 10. And is it the Baptists Doctrine to direct Men to the Material Temple , and Jerusalem , the Type for the Antitype ? What (c) Nonsense and Darkness is this ? And where do the Scriptures say , the Blood was there shed for Justification , and that Men must be directed to Jerusalem to it ? It may be questioned whether there may not be some need to expound the Types , as directing to Christ , though not to pract●ce them . But let that pass . Now he says , it is contrary to Rom. 10. to direct People to Jesus Christ as he was crucified at Jerusalem . But let the Bible be Judge . He has not cited the Verse , but the Verses he aims at I shall read ; Ver. 5 , 6 , 7 , 8. For Moses describeth the Righteousness which is of the Law , that the man which doeth those things , shall live by them , &c. See Verses 6 , 7.8 . Now , in their Preachments they have used to stop there , and go no further . But read the 9th . Verse , If thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart , that God hath raised him from the dead , thou shalt be saved . And where was it that God raised Christ from the Dead ? Was it not at Jerusalem ? And there he died , where he rose . And Christ , when he took the Cup , said , Drink ye all of it , this is the New Testament in my Blood , shed for many for the remission of sins . And I believe he meant his Blood shed , was the outward Blood of his Body . Stranger . Read the words again . Which G. Keith did . G. Keith . You see G. Whitehead has falsified the Scriptures , and made them to say what they say not ; as if to direct to Jesus Christ as he was crucified at Jerusalem , and to his Blood that was there shed , were contrary to Rom. 10. whereas it is plainly according to Rom. 10. 9,10 . Quaker . It may be , something following may explain it ; read on . Which G. Keith did . Light and Life , pag. 39. ( Whereas that Blood shed is not in being pag. 40 ) But the true Apostle directed them to the Light ( which is so much opposed by the Baptists ) to walk in the Light , for the Blood of Jesus to cleanse them from all sin , 1 John 1. And he died for our sins , but rose again for our justification ; which Resurrection surely was after the shedding the blood outwardly . G. Keith . Neither W. Burnet , nor no Baptist , place the all and whole of our Justification on Christ's outward Sufferings , and shedding his blood . For I say with them , and all Christendom , That if Christ had died , and not risen again , he could not have been an Atonement for our sins : Therefore both his Death and Resurrection are concerned in our Justification . Give me leave to tell you one Passage . The. Ellwood thinks to put a trick on the Reader , and says , it is wrong Printed , and that it should have been for , instead of to ; and he charges some Typographical Errors in my Books on me . He says , it was corrected in his Copy with a Pen ; bu● he does not say , G. Whitehead mended it . He says , it should be thus read , Either for Jesus Chris● , or his Blood. He thinks that will so turn it , that it mends the matter , but it mends it nothing at all . And G. Whitehead has it , to , to , to , several times , ( See pag. 38 , 39. Where do the Scriptures say , saith G. W. ) the blood was there shed for Justification , and that Men must be directed to Jerusalem to it ? Again , in pag. 61. Light and Life , he saith , Another while People must seek their Saviour above the Clouds and Firmament , contrary to the Righteousness of Faith , Rom. 10.6 . Another while they must look to Jerusalem for Justification to the blood that was there shed , contrary to Deut. 30.13 , 14. and Rom. 10. Is not this abominab●e Perversion of Scripture , to confirm his Antichristian Doctrine ? Light and Life , pag. 61. What Confusion what a Labyrinth and Uncertainty is he in , and does he bring his Hearers into ( saith G. Whitehead of Will. Burnet ) because , according to Scripture , he asserts , that Men must be directed to Christ for Justification and Salvation , both as he suffered at Jerusalem , and as he rose again , and is ascended into Heaven , above the Clouds and Firmament . Next , you shall hear Solomon Eccles's Letter , That the blood of Christ is no more than the blood of another Saint . Quaker N. M. I beg a Favour . Here are several things urged as false Doctrine , which refer to several places of Scripture , which Scriptures ought also to be read . G. Keith . They have been read , except Deut. 30. Rom. 10. is a repetition of Deut. 30. This is only to prolong time , and hinder me to proceed in my Proofs . But if the Auditory please , I will read both Deut. 30. and Rom. 10. Auditory . There is no need , go on and read Solomon Eccles's Letter . G. Keith . Before I read the Letter , let me read these Lines , in G. Whitehead his Light and Life , pag. 8. W. B. ( saith he ) tells of looking to Jerusalem , to Jesus Christ , as he was there crucified , or to that blood that was there shed for Justification , Contradiction . That Christ , that restoreth man's loss , is both to be sought and found in Heaven , &c. but in contradiction to both , the Reception of the Spirit the only means , the gift of Christ to us , and his being revealed in us by his Spirit . Here you see G. Whitehead makes it a Contradiction , that we must look to Christ as he died at Jerusalem , and as he is now in Heaven . Judge ye if this be a Contradiction ; but in Contradiction to both , he saith , it is a Contradiction to direct to Christ our Saviour , as he died at Jerusalem ; and that Christ that saveth us , is revealed within us by his Spirit . Now the Letter , which G. Whitehead does own , it is a Letter of Solomon Eccles , it is this : Robert Porter . TAKE heed of belying the Innocent ; for I hear that thou hast reported to a Friend of mine , that I should say , That the Blood of Christ is no more than the Blood of another Man. I never spake it , but do very highly esteem of the Blood of Christ , to be more Excellent , and Living , and Holy , and Precious than is able to be uttered by the Tongues of Men and Angels : I mean the Blood which was offered up in the Eternal Spirit , Heb. 9.14 . But the Blood that was forced out of him by the Soldiers , after he was dead , who before that , bowed his Head to the Father , and gave up the Ghost ; but thou sayest , that was the Blood of the New-Covenant , which was shed after he was dead , which I do deny ; yet I did say , That was no more than the Blood of another Saint . These were my Words , which thou art wresting to thy own Destruction . And for the other Lye that thou chargest me withal , that I should say , That the Blood of Christ should fall to the Ground within a twelfth Month , it is false , and never was spoke by me : But I did say , That the Baptists , and Independants , and Presbyterians , and Pope , are all of one Ground , and none of you understand the Blood of Jesus Christ no more than a brute Beast ; therefore repent , for God will suddenly overthrow your Faith , and your imputative Righteousness too , for the Imputation of Christ's Righteousness which he did at Jerusalem , and without the Gates , the Pope , the Episcopal , the Presbyterian , Independants and Baptists , shall fare all alike , and shall sit down in Sorrow , short of the Eternal Rest : But the true imputative Righteousness of Christ we own ; but it is hid from you all , till the Lord do open an Eye within you . Stranger . Who Printed that Letter ? G. Keith . W. Burnet , the Baptist Preacher . Have you any Testimony of their owning that Letter ? T. Slaughter . I can answer to the Letter . G. Keith . It may be thou art the Man. T. Slaughter . I am not the Man , but I have had a Copy of the Letter . It was writ to one Porter at Whe●stone , and the Letter is true . Auditors . Pray , Sir , where do you live , and what is your Name ? T. Slaughter . My Name is Thomas Slaughter , I live at Darking , I have a Son that is a Tallow Chandler that lives in Bow-Lane , where you may have an Account of me . G. Keith . George Whitehead doth not question the Letter to be true , but defends it , and as much opposeth Justification by the outward or material Blood of Christ , as Solomon Eccles doth . Here is a weighty Passage , George Whitehead says in his Book , Light and Life , which T. Ellwood transcribes and vindicates , T. Ellwood represents G. Whitehead . And this is one of the Books , they say ( in their printed Paper they have sent and read at this Meeting ) I have not answered . And this is G. Whitehead in Effigie . I had charged G. Whitehead for saying , That Christ's material Blood , shed at Jerusalem , was but a Type of the Blood we were justified by . T. Ellwood finds fault with me for this . And you shall see T. Ellwood's Vindication , and how far G. VVhitehead has owned or disowned S. Eccles's Letter . All things under the Law , ( says VV. Burner ) in the Type , was purged with Blood , and this Blood was material Blood and not mystical ; and that Blood that Christ shed in order to the effecting the Salvation of Man , must needs be visible and material Blood. These are VV. Burnet's Words . Now G. VVhitehead says , Baptist . All things under the Law , in the Type was purged with Blood , and this Blood was material Blood , and not mystical , and that Blood that Christ shed , in order to the effecting the Salvation of Man , must needs be material and visible Blood. Answ. Do but mark here what sad Consequence he has drawn , as if one should Reason , that because the Type was material , visible , and not mystical , therefore the Antitype or Substance must needs be material , and not mystical . By this all Mysteries or Divine things are excluded from being either Spiritual , Antitype , or Substance ; whereas it was the Heavenly things themselves , that are in Christ , in which consists the Substance and End of Types and Shadows . But to say , that material Blood was a Type of that which was material , this is to give the Substance no Preheminence above the Type ( especially if neither of them be mystical nor in being ) or like as if one should say , one Type was a Type of another . Whereas both the Heavenly , and more perfect Tabernacle and Altar , with the Heavenly things , are all a Mystery , and Spiritual , the Offering and Living Sacrifices are Spiritual , the Passover Spiritual , the Seed Spiritual , the Bread , the Fruit of the Vine Spiritual , the Oyl , the Flesh , and the Blood , which give Life to the Soul , yea , the Water and Blood , which washeth and sprinkleth the Conscience , are all Spiritual and Mysterious , as the New Covenant it self is , which they belong to , and these things known in . And this is the new and living way , which Christ set open , through the Veil of his Flesh , Heb. 10. Let them receive this who can . Note , By G. Whitehead's Argument , as the New Covenant is Spiritual and inward , and not outward , so the Blood of the New Covenant is inward and not outward ; so the Passover is inward , which is Christ the Mediator , and not outward ; this is a plain denyal of the Man Christ without us to be our Mediator , our Passover , Offering , or his Flesh and Blood without us to be concerned in our Salvation otherwise than as the Type . That Christ's Flesh is called the Veil , is not to be understood like the Typical Veils , Figures , and Shadows , but hath a far greater and profound sense and consideration . But mark , W. Burnet does not express it universally , but in this particular Case : And G. Whitehead extends it to an Universal ; as if all the Types of the Old Testament signified nothing Internally and Spiritually . But VV. Burnet saith no such thing , though he justly contends that the material Blood of the Beasts that were offered , was a Type of the material Blood of Christ that was outwardly shed ; yet many of the Types signified the internal and spiritual Gifts and Graces that true Believers have by Christ . Now here I clinch the matter : G. Whitehead says , But to say material Blood was a Type of that which was material ; this is to give the Substance no preeminence above the Type ( especially if neither of them be mystical , nor in being ) or like as if one should say , one Type was a Type of another . Now the Argument lies here ; If the Sacriffces under the Law were Types of Christ's Blood then that Blood must not be outward Blood , but inward , to wit , the Light and Life in Men ; but this is a false Consequence of G. Whitehead , and sheweth , that he denieth Remission of Sin , and Justification by the Blood of Christ outwardly shed . And this whole Passage of G. Whitehead , his Advocate T. Ellwood doth defend in his Book called Truth Defended , which is one of the two they say I have not answered . Now as to the Letter , we go on to what T. Elwood says . He is so unfair , he will have it , that G. Whitehead owns , that the material B●ood of Christ is that by which we are justified . But here is the Trick , G. Whitehead makes a typical Offering of Christ , and an anti-typical ; the typical was the Offering of Christ at Jerusalem , the anti-typical is the Offering of Christ within . See here then their Answer : It was queried , whether they owned that we are by the Blood of Christ outwardly shed , justified ; or that the Blood that was outwardly shed , did belong to the Sacrifice ? G. Whitehead has since of late answered : Yea , here they have sought to blind all the World ; Christ , as he outwardly suffered was a Sacrifice , but a typical Sacrifice . Therefore the next Question to be put , must be , Whether he was the anti-typical Sacr●fice ? Now see what G. Whitehead hath said to the Letter of Solomon Eccles , to blame or censure it . I can find nothing at all . He does not own that Solomon Eccles's Expression was an Article of their Faith , but does he disown it ? Nay , a man may not own a thing to be an Article of his Faith , and yet not disown it . If G. Whitehead had had the true Faith in Christ crucified , and had the true Value of Christ's Blood , outwardly shed , he would have very severely and sharply blamed and censured Solomon Eccles's Letter as blasphemous , but I find not that he censured it all . He tells you in what Sence he owns it , viz. That Blood had a peculiar Significat●on ; I told him , so had the Blood of Beasts a peculiar Signification , for their Blood signified Remission of Sin , but was no satisfactory Offering for Sin : And if Christ's Blood outwardly shed was a Type , as G. Whitehead affirms it was , then he confirms Solomon Eccles's false Doctrine , and makes it no more than the Blood of the Beasts that were offered . But saith T. Ellwood , He does own that the Blood of Christ is more than the Blood of another Saint ; but what B●ood ? the Blood of Christ within , there is the Trick . Is not this enough to cheat all the World ? They have a double Meaning as (d) Arius had . They say they own the Blood of Christ , and every other thing said of him according to the Scripture ; so said the Arians and Macedonians , when at other times they discovered their Meaning to be quite contrary to Scripture . Quaker . N. M. I offer a Word in Vindication , which is this : I am here an accidental Man , as you are . What I would offer is this . 1. I acknowledge the Favour you give me leave to speak . Next , this little Tumult gives me Occasion to let you know that the principal Reason of the Persons not being here , that were challenged , was that Confusion and Disorder that would be the Consequence . G. Keith . Who makes it ? Quaker . N. M. There are not fifteen of us here , (e) therefore we take care not to be parties to it . The Persons challenged I do respect ; I know their own Ability , I think my self not capable to speak in their behalf . What I wou●d say , is to the Letter . The Letter you are to understand , is the Effect of a Dispute between two Persons . Though this Letter was writ by one that had Conversation with us , yet I think we are not intitled to what is in it . But if G. Whitehead hath writ in Vindication of it , it affects us as a People : And whatever we publish as a People , we are so far affected with it . But this Letter was writ by the Hand of a particular Man , whose Conversation among us I think not fit to answer for . G. Keith . He was an Eminent Preacher among them . Quaker . He says , G. Whitehead has vindicated this Letter ; now I observe G. Whitehead finds fault with the Letter . G. K●ith . Here he makes G. Whitehead the Representative and Metropolitan of the Quakers , saying , what G. W. writes , affects them as a People . I am a Quaker still , though I glory not in any Name , but that I may be accounted a true Christian . But he says , if G. Whitehead has justified the Letter , it is imputable to the Body . What is this , but to make G. Whitehead the Metropo●itan ? And I protest against it . I have so much Charity and Knowledge of many of the Quakers , that I believe there are Thousands will not own that Letter , though G. Whitehead does . He says , if G. Whitehead justifies that Lett●r , the whole Body is understood to justifie it . Now , I see not one Syllable wherein G. Whitehead blames it : And he that does not testifie against a thing , when he has just occasion for it , justifies it . But hear what G. Whitehead saith , pag. 58. Light and Life . Now , to these words , viz. No more than the Blood of another Saint , his intent was , saith G. Whitehead , as to Papists and you , whose minds are carnal , &c. This never was my Quakerism . For my belief all along , was , that Papists , and Baptists , and all , have a Benefit by Christ's Death . Now it is come to this , That the Blood of Christ is no more to Papists and Baptists , than the Blood of another Saint . His next Defence of S. Eccles's Letter is , That it was no more simply as to the matter of Blood. Then they may [ with Reverence be it spoken ] as it was reported some have said , say , it is no more than the Blood of a Thief , simply as to the matter of Blood ; but it may be affirmed , that simply considered , it was more than the Blood of any Saint ; for as it was never defiled with sin , so his Body of Flesh and Blood had a Miraculous Conception above all other Men , though it had the true Nature of our Flesh and Blood , yet it had an Excellency above that of all other Men. But let us consider these words of S. E. which G. W. saith , might satisfie any Spiritual or unbyassed Mind , I do very highly esteem of the Blood of Christ , to be more Excellent , &c. Here is Solomon Eccles's Fallacy , and George Whitehead's Fallacy also . Now you know what Blood they mean , and see what Blood G. Whitehead means ; The Blood is Spiritual and Inward , the other is a Type . It is confessed , saith G. W. Light and Life , pag. 56. That God by his own Blood purchased to himself a Church , Acts. 20.28 . Now the Blood of God ( saith he ) or that Blood that relates to God , must needs be Spiritual , he being a Spirit ; and the Covenant of God is Inward and Spiritual , and so is the Blood of it . So you see he doth not allow the Blood outwardly shed to relate to God , or to be the Blood of the New Covenant , or that God purchased his Church with that Blood outwardly shed on the Cross . Is not this a plain Justification of Solomon Eccles's Letter , That that Blood is no more than that of another Saint ? judge ye , who are Intelligent . Again , He judges none of them guilty of Blasphemy therein , as he saith pag. 58. Light and Life . viz. Neither Solomon Eccles , nor W. Burnet . But wherein does he charge him ? I find not in any thing . I cannot produce and read to you many of my Proofs for want of time , but two or three to every following Head. You have had an Account of them as to Justification . Now it is worth your while to see how these [ pretended ] Infallible Men contradict one another . W. Penn , ( Reason against Railing ) falls in with T. Danson , and Argues like a Christian , though in Contradiction to himself elsewhere , That no Obedience that Man can perform to God , by the help of the Spirit is strictly Meritorious , according to the Law of God. This is good Doctrine , and so is the Reason too , because it is but finite ; and I would make use of the same Argument . But G. Whitehead , in Answering this Argument , Answers T. Danson thus : Whereas T. Danson Argues , That the Obedience and Righteousness , wrought in the Saints by the Spirit , is but finite , and therefore not Meritorious , G. Whitehead denies this , that it is finite , and saith , it is infinite . So that by his Argumen● , our Obedience and Righteousness that God works in us , is equal to God himself . Now I will read the Passage . W. Penn's Reason against Railing , Pag. 82. Rewardableness is a work without which God will not bestow his Favour , and yet not the meritorious Cause , for that there is no proportion betwixt the work that is finite and temporary , and the Reward which is infinite and eternal , in which sense both the Creature obeys the Commands of God , and does not merit , but obtain only ; and God rewards the Creature , and yet so , that he freely gives too . A good Protestant Argument , and good Protestant Doctrine , so far ; but that he contradicts it again , by opposing the necessity of Faith in Christ crucified for Justification , and totally excluding Christ's Satisfaction , in order to Justification and Remission of sin . You see W. Penn says , the Work is finite and temporary , and therefore does not strictly Merit . But hear G. Whitehead , in his Book , called , The Voice of Wisdom against Antichrist , &c. pag. 36. Printed at London , Anno 1659. (f) The Righteousness which God effects in us , is not finite , but infinite ; for Christ is God's Righteousness , and Christ is formed in us , Gal. 4.19 . And so that Righteousness which God works in us by his Spirit , is of the same Kind and Nature with that which worketh it , for the Saints are made partakers of the (g) Divine Nature , 2 Pet. 1.4 . Now , if you think I have read wrong , read it your selves . Quaker . I do not think so , only I think the whole Paragraph should be read . I hope you have all so much Christianity , as rather to hope , that what G. Keith has pretended to be a Proof , that he cannot prove it , than that he can : For it were well , if there were no Party of People that there could be any Proof against . G. Keith . I wish I had no occasion to produce any Proofs of this kind . Quaker . To pick here and there a piece , out of two or three Books , it is impracticable . G. Keith . They should have been here then to have defended it . I will read the whole Paragraph to you . Now I would haste to a Conclusion . I have proved to you , that they have excluded the Blood of Christ , that we are not justified by the Blood outwardly shed . I come to prove that they say , we are not sanctified by that Blood. I shall read to you , G. Whitehead , pag. 49 , 50 , 51. Here is one Proof , if ye think this is not enough , I will bring more . Neither did I ever read , says the Baptist , that it was the Blood or Life of Christ in his People that we are justified by . Now here is G. Whitehead's Answer , Light and Life , pag. 59. The Spirit of Christ ( which is Life ) doth both Quicken , Sanctifie , and Justifie the true Believers , John 6.63 . 1 Cor. 6. And that Blood and Water that 's said to cleanse , is not of another kind , but agrees in one with the Spirit , all which is known within , and the Effects thereof . So you see he takes it away from the outward Blood , and gives it to the inward Blood. Auditors . Go to the next Head. G. Keith . That is but G. Whitehead's Proof , I shall give you W. Penn's Proof . Auditors . Let us hear it . G. Keith . I would be loath to mention this Man , Is . Pennington . However this Question is in his Book , and I charitably think this Passage dropt from him unawares : I wish I could have that ground of Charity to others of them . But Truth ought to be more Precious to me , than any Man. I only mention his Name as to the Subject we are on . Jo. Faldo thinks that he has made Is . Pennington his own . Can outward Blood wash the Conscience ? p. 29. A plain Denial , says Jo. Faldo . Here is Jo. Faldo's Commentary on Is . Pennington's words . Now see how W. Penn explains Is . Pennington's words , pag. 149. Is he so impiously Vnjust , that because we do deny , that outward Blood can be brought into the Conscience , to perform that inward work ( which they themselves dare not , nay , do not hold ) therefore Isaac Pennington denies any Efficacy to be in that outward Offering and Blood towards Justification , as it respects meer Remission of former Sins and Iniquities . So in short , I take it thus : W. Penn Answers , That Is . Pennington's words are to be understood with reference to Sanctification , but not Justification . Says he , Outward Blood cannot be brought into the Conscience to perform that work : But the way that Blood has been brought into my Conscience , is by the application of a living Faith in Christ , whose Blood it was , the Spirit of God working that Faith in me ; and that Blood is not a Physical , but a Moral once of our cleansing . 1 Christ Jesus , by his Obedience and Suffering , procured the Pardon of my Sins , as well as he sealed it by his Blood. And , 2. He procured the Spirit to Sanctifie me . Therefore I agree with all true Christians herein . I find none say , there must be a material application of that Blood , but a Spiritual and Moral ; and we can give Instances that Moral Causes are many times more effectual Causes than Physical are : As the Money wherewithal we buy the Medicine that cures the Body , is not the Physical cause of Health , but a Moral ; and the Money that we buy Bread with , is not the Physical cause of our Nourishment and Refreshment , but a Moral ; and yet it is so great a cause , that without Money , neither Bread nor Medicine can be readily obtained , and not at all without somewhat equivalent . Now I have done with the two first Heads , shall I go on to prove the other two , or shall we adjourn to another day ? Auditors . If half an hour will do , go on . G. Keith . I know not but it will , but that they oft interrupt us with Digressions . The Third Head to be prove , i● , That the Body that dieth , riseth not again . First , from W. Penn's holding the Resurrection immediately after Death , in his Rejoynder , pag. 138. I think this will be enough for W. Penn , if I give no more . T. Hi●ks Argues thus for the Resurrection of the Body ; That if there be no Resurrection of the Body , the Joys of Heaven should else be imperfect . Now here is VV. Penn's Answer to it . I Answer , Is the Joy of the Ancients now in Glory imperfect ? Or are they in Heaven but by halves ? If it be so unequitable , that the Body which hath suffered , should not partake of the Joys Coelestial , is it not in measure unequal , that the Soul should be rewarded so long before the Body ? This Principle brings to the Mortality of the Soul ( held by many Baptists ) or I am mistaken . But why must the Felicity of the Soul depend upon that of the Body ? Is it not to make the Soul a kind of Widow , and so in a state of Mourning and Disconsolateness , to be without its beloved Body ? Which state is but a better sort of Purgatory . G. VVhitehead Argues the same way : If the deceased Saints in Heaven , or their Souls , have not all that they expect to all Eternity , all the Resurrection they look for , then they must be in Purgatory for the time : But if the latter be not , then not the former . But this contradicts many Scriptures , that especially in Acts 26. That Christ should suffer , and should be the first that should rise from the dead . Now , according to this Doctrine of VV. Penn , and G. VVhitehead , Christ's Resurrection was later than that of many Millions . Now , if you will hear a Proof from G. VVhitehead , you may . Auditors . Yes , let us hear it . G. Keith . Here is the place , pag. 353. G. Whitehead 's Christian Quaker . Says T. Danson , The Happiness of the Soul is not perfect without the Body , its dear and beloved Companion , the Soul having a strong desire and inclination to a re-union to the Body , as the Schools not without ground determine . Vide Calv. And here is G. VVhitehead's Answer , pag. 353. Both Calvin , T. Danson , the the Schools , and divers Anabaptists , are mistaken in this very matter , and see not with the Eye of true Faith , either that the Happiness of the Soul is not perfect without the Body , or that the Soul hath a strong desire to a re-union to the Body , while they intend the Terrestrial Elementary Bodies , for this implies the Soul to be in a kind of Purgatory or Disquietness , till the supposed resumption of the Body . You see I hope here is Proof enough , that G. VV. holds , that the deceased Saints look for no Resurrection of the Body . Quaker . Elementary Body , G. VVhitehead saith . Quaker H. Goldney . He reads that word faintly . G. Keith . What other Body could it be ? The Matter is , there is the same Argument of G. VVhitehead , and VV. Penn. A little Philosophy I hope will not offend you ; I hope if they make use of false Philosophy to defend their false Faith , I may make use of true Philosophy to defend the true Faith. And the Objection they make is the same against Christ's Body . Pray , was not Christ's Body Elementary ? Did he not eat and drink ? And was it not the same as we eat and drink ? And if we eat and drink of what are Elementary , then his Body did receive the same Elements , and they were converted into his Body . And G. VVhitehead owns in his later Writings , that Christ's Body that rose , is the same with his Body that suffered ; but his Pride will not suffer him to own his former Error , either in that , or in other things . And seeing VV. Penn thinks it absurd that a Body can be transformed from an Earthly and Animal Body to an Heavenly Body , as he Argueth , Reas . against Rail . p. 134. He makes it not only as gross as Transubstantiation , but worse . But this is his gross Ignorance in true Philosophy , and his false Philosophy destroys his Faith. It is not Transubstantiation , if I say , a Saint's Body is the same at the Resurrection for substance , as it was when it went into the Grave , leaving the Faeces , or drossy part of it behind . But if he say , Christ hath not the same substance of Body that he had on the Earth , this is plain Transubstantiation . For have not many that Understanding , that a gross body of Herbs , or other Substance , can by Chymical Operation be made so Subtil , Volatile , and Spiritual ( without any Transubstantiation , or change of the Substance ) that a Glass can scarce confine it , or hold it . Now , VV. Penn holds , that grossness is so Essential to a Body , that a Body must cease to be a bodily Substance , if it put off Grossness or Carniety , and that Carniety is Essential to a Carnal Body . But see how contrary this is to common Sense and Understanding . There is no Woman that sets a Hen to breed Chickens , but knows the contrary ; you know the Substance of the Egg ( the White and Yolk ) by the force and heat of the Hen sitting on the Egg , is changed into a Chicken (h) . Is here any Transubstantiation ? So that W. Penn and G. Whitehead are guilty of the Doctrine of Transubstantiation , and not we , and abuse the World with false Philosophy . They warn People against G. Keith , and his false Philosophy ; and I appeal to you to Judge , whether they have not abused the People with false and vain Philosophy . Auditors . If you will answer one of these two things , you that are a Friend of W. Penn , do ; you have excommunicated G. Keith , either answer , or justifie it . G. Keith . If they will appoint a Meeting of Friends , to prove me guilty of Error , I will never refuse to meet them ; and here are many Persons of discretion . I thank God , that has given me that humble Heart , that if they bring any Passage out of my Books that is not to be justified , I will own my Error and shortness . Now , if they would do the like , it would be well . But the matter is here , T. Danson says , Our want of Infallibility is no Argument against our Ministry . G. Whitehead says , it is ; they that want Infallibility are not true Ministers . Now , I hope I have proved they want Infallibility , and therefore by their own Doctrine , they are no true Ministers of Christ . Therefore I think it necessary to have the Passage read . G. Whitehead's Voice of Wisdom , pag. 33. Says T. Danson , As for our want of Infallibility , 't is no valid Plea against our Ministry , &c. Now here is the Answer . His falshood here appears plainly , for they that want Infallibility ( saith G.W. ) and have not the Spirit of Christ , they are out of the Truth , and are fallible , and their Ministry is not of the Spirit , seeing they speak not from the Spirit , but from their own Hearts , which are deceitful , when they want Infallibility . Quaker , N. Marks . I do make my further Appeal to you , and if I am either impertinent or defective , I beg your Excuse . G. Kieth . Then thou art not Infallible . Quaker . You may be ashamed to mention that . (i) Quaker N. Marks . What I have to offer , I submit to you . The Person that has denoted me to be W. Penn's Friend , has hit right ; and I own I am not capable to represent him . And as you are Professors of Christianity , I hope you will not conclude that Philosophy or Logick are any Essentials to Christianity . G. Keith . Who says it is ? But is it not sad , that their false Philosophy should destroy their Faith , and deceive so many People , and destroy their Faith ? Quaker N. Marks . I hope you will observe too , that the Method taken to make the Proofs , has been principally by the Rules of Philosophy and Logick . Next , I beg the Charity of you to consider , how much it is the Right of every Man to give his own Interpretation of all he says and writes . Therefore I hope you will not believe all you hear , having the Illustrations of an Antagonist . Next , I would Apologize for the Persons , they are not here ; it may be you are not all of you capable of knowing the Reason of things . G. Keith has had his Conversation among us many Years , between Twenty and Thirty Years . G. Keith . Between Thirty and Forty Years . Quaker N. Marks . Now for as much as these Writings were then extant long ago , and he was then intirely passive , still , and quiet , under all ; these Objections he now makes , I hope , as we know , so you will believe , it does not arise altogether from the matter of Fact : For I do not think this a good way of proving , to take a bit here and a bit there . Next I say , I hope you will reasonably conclude , that we who knew the Circumstances of his Life and his Temper , knew his Conversation has been such that we could not own him . He stands not charg'd with us on the Account of his Principles . I do not know but you will find , when you have an Answer to what he has offered , that those he charges and paraphrases on , will agree with him in Principles ; nor have we any thing against his Conversation among Men in the World. It was his Discontents with particular Persons , because he was a little troublesome petulant Man and we could not pacifie him ; and it was for that Reason chiefly that we did disown him . G. Keith . A little petulant Man. Quaker . I would have you note , I do not pretend to personate any of the Persons challenged . Auditors . What is this Discourse for , then ? They are ashamed to come . Quaker . I am coming to give you a further Reason why they do not meet him . We have had several Meetings with him before he was put from us . And the Reasons why they did not think fit to meet him now , you have heard , the Paper gives you an Account of it . Now since he is disowned by us , and also by them where he lives , we do not think our selves obliged to submit to such a peremptory Challenge . G. Keith . I suppose you cannot think I can answer to every particular because my Memory does not serve me . He charges me to take a bit here and a bit there out of their Books , I have quoted full Periods at length , as all Authors do , the Quakers when they refute Books of Adversaries , do not use to recite the whole Author they write against . Stranger . About what you say as to Philosphy , Dr. Sherlock says , the Salvation of the Soul Depends not on such niceties ; but for you to charge G. Keith as an Apostate , is one of the greatest Charges under Heaven ; and now for you to say that he differs not from you in Principles , is to clear him from that Charge . Upon which the People made some Shout . G. Keith . Pray be quiet , and regard the Honour of your Nation . Let me put you in mind of one very great falshood . He says — Here one Wyat , or Wait a Quaker interrupted G. K. as they did oft , on purpose to divert him from his matter . Quaker Wait. There is an Apostacy from the Spirit of Christianity , as well as from the Principles : Friends have excommunicated him , not for his Principles , but for going from the Spirit of Meekness , Charity , &c. G. Keith . The Tree is known by the Fruits . I was like a Lamb among I know not what , where there were Two or Three Hundred . I had scarce One that sympathized with me , at their Yearly Meeting , when clandestinely with their Doors shut , suffering none that were my Friends , to be present , they passed false Judgment against me , without any Trial : A Notorious Falshood he chargeth against me , and nothing else : only he calls me a little petulant man ; and he is not a Story above my height . He says , I am — Quaker . I observe a Contradiction in G. Keith ; he said , he was not disowned by half the Yearly Meeting ; and now he says by all . G. Keith . Let me answer that . I say , Divers in the Meeting were favourable — but W. P. and G. W. over-ruled them , and influenced them against me with Prejudice ; and some they over-awed and frighted . There was a Person that came to me , and told me , he would rather suffer his Life to be taken from him , or his Right Hand to be cut off before he would sign a sentence against me . And some others that were not free to consent to them , did purposely absent and this I told them in their yearly Meeting ; that there was such a person that had so spoke to me that day , they asked me who it was , I told them , I desired to be excused , in not telling his Name , that was not convenient . After I was gone , they called over the Roll one by one ; and the poor man seeing it coming to him , says , You need go no further , I am the Man ; now what is this , but to set up something like the Spanish Inquisition ? And there is one ( viz. T. E. ) hath applyed that passage in Scripture , Master , is it I ? but the question there was , Is it thou ? And tho I had cause to think that divers then present did not in Conscience consent to their false Judgment , but thought it too severe , as some has since acknowledged , yet I did not know , as to the last Meeting , that of all them that were present , that I had one that Sympathized with me ; they were all silent , and were-over awed by G. Whitehead and W. Penn's Party . And this poor man , above-mentioned , has come to me since , and disowned that false Judgment , and declared to me before two Witnesses , he did not joyn with them in it . He says I am disowned by them , where I live , I suppose he means the (a) Scots , do I Live among them ? this is a notorious falshood . Stranger . All this is very impertinent to the business in hand . G. Keith . I happened to drop an Expression in Pensilvania , finding the same Errors there I have now mentioned in their Books here , that no Protestant Society would suffer such Errors as these , no not the Church of Rome it self ; my words were , that no Protestant Society would Tolerate them . They began with me . There was an universal neglect among them of Preaching Christ Crucified , and concerning Faith in him ; Preaching only the Light within , and Christ within . Whereupon , a little while after , I began to Preach this ; and they stood up against me , and charged me with new Doctrine ; and one (a) appealed to the Monthly Meeting , whether they ever heard of such Doctrine Preached in the Quakers Meetings , directing them to Faith in Christ without us : I answered , The more shame , and it was now , full time to begin , if it was never Preached in the Quakers Meetings before . But that to witness against Error , and sharply to reprove it , is no Argument of Apostazy . I have most effectual Proofs from the Quakers themselves , Ed. Burrough's says , It is no breach of the Peace to witness against Error , Truths Princip . G. Fox says , He was moved by the Lord to testifie against False Teachers , that deceive the People with false Doctrine . Now if they be guilty of these things , I say I am not to be blamed to withstand their false Doctrine . They say I began first to Print , which is true ; but they sent out their defaming manuscripts against me to England , Barbadoes , Maryland , before I Printed a line against them . What is the last Remedy against oppression ? Why , Printing . Therefore I began . G. Fox . p. 15. Some of the Principles of the (b) Elect People of God , called Quakers . I hope this one Testimony of G. Fox will clear me , that I am not guilty of the breach of the Peace in the Church for opposing their Doctrines . Some Principles of the Elect People of God , signed by G. Fox . Says G. Fox , Moved of the Lord , written from the Spirit of the Lord , for the cleansing of the Land of all false Teachers , Seducers and Deceivers and witches , who beguile the People , and Inchanters and Diviners , and Forgerers and Hirelings , and which is for the good of the People . Now was this man of a Turbulent Spirit ? What work did G. Fox and G. Whitehead make ? What breach upon breach did they make on all other Professions whereof they had been formerly , as Church of England , Presbyterian , Baptists ? Do not mistake me , I Reverence Divine Providence that I became a Quaker . But if I had known they had had such Errors among them , I would as soon have put my Head in the fire , as have owned such among them : But I am of the same Faith as I have been above this thirty years . Quaker . It has been here asserted , that he has been a Quaker above thirty years , and he has Vindicated their Doctrine ; he is a Studious man , and our Books have been publick always ; now for him to come now and call over all Books , that he has , by not opposing , consented to , it looks as if he had Apostatized from what he formerly held . Auditor . Did he ever write against these Principles he now holds ? Quaker . He has constantly Vindicated our Principles . G. Keith . Whereas they say I have not taken notice of their Errors , I say I can appeal to W. Penn and G. Whitehead , that in the year 1678. three Ministers of London rose up against me , and I opposed their Errors at that very time . Auditor . What Ministers were they ? G. Keith . They were Quakers . They accused me of three Principles in my Book , called , The way cast up . The first was , That Christs body rose out of the Grave . They said it never did . 2. That I said It was Lawful to Pray to Jesus Christ Crucified . They denied it , and dared me to give an Instance of one English Quaker that I ever heard Pray to Christ . Whereupon W. Penn said , I am an English-man , and a Quaker , and I own I have oft Prayed to Christ Jesus , even him that was Crucified . And they answered , He is not an Antient Friend of the Ministery ; and G. Whitehead , a man Antient in the Ministery , told them ( there were forty or fifty present ) It is neither what W. Penn , nor what G. Keith says , but let Scripture decide it ; and he took the Bible , and oponed it , and Read , 1 Cor. 1.2 To all that call upon the Lord Jesus Christ , both their Lord and Ours . Their answer was Paul was dark and ignorant , as G. Keith is ; For our part we know better (c) Quaker . Will you say this , and not mention their Names . G. Keith . I will not do it , it is not convenient ; there is one of them a Citizen of very good repute , and therefore it will be better to conceal his Name . Auditor . Go on to the last head . Quaker . H. Goldney , you ought to name his name particularly , if thou dost not , thou art an Impostor . Auditor . He has done enough . G. Keith . I think it not convenient , we must use a little Policy as well as you . Jo. Delawall Published a Manuscript against me , wherein he charges me with Heresy , for saying , The Light within was not sufficient without something else , and that something else was Christ without us . Now they say there is no diference between them and me . I will cite a passage or two out of a Manuscript from Pensilvania , it is a thing that will satisfy your Consciences as much as any thing . I brought the Manuscripts , they were read at the yearly Meeting at London , 1694. and something was objected to the hand ; and it was asked at Samuel Jennings , my Adversary , whether it was the hand of that man , and he said , he believed it was ; and you will find it is matter of Doctrine at the bottom , for which they have Excommunicated me , however they would cloak it : Let them retract their Errors , and I will forgive them my Excommunication . See the Book called , Light and Life , pag. 41. See what is here said by G. Whitehead , That there is not an outward coming of Christ to Judg the Quick and Dead . What I prove from G. Whitehead , is proved from W. Penn ; for W. Penn has Authorized his Book , therefore it is the proof of them both . Here is the place . Moreover Christ said , The Son of Man shall come in the Glory of his Father with his Angels , &c. Matt. 16.27 , 28. Luke 9.26 , 27 Now what is that Glory of the Father , in which his coming is , is it visible to the Carnal Eye ? And when was that coming to be ? Is it now to be looked for outwardly ? But farther we do acknowledg the several comings of Christ , according to the Scriptures , both that in the Flesh , and that in the Spirit , which is manifest in several degrees as there is a growing from Glory to Glory . But three comings of Christ , not only that in the Flesh at Jerusalem and that in the Spirit , but also another coming in the Flesh , yet to be expected ; we do not read of , but a second coming without sin unto Salvation , which in the Apostles days was looked for . And as concerning that noted place , 1 Thes . 4.17 . brougt by W. B. to prove Christs coming without us to judgment G. W. denyeth it to be meant of his Personal coming , and useth a Sophism to contradict it , and wrest it , to his inward coming : whereas all the stress of his Sophism lies in that , We , We , that remain ; but the true Sense of these words is , those Saints , those Believers , that shall be living at that day , shall not prevent them that dyed in Christ before . It is an enallage personae frequent in Scripture , putting we for they , live that or James , therewith bless we God and Curse men . Now all these proofs he has Allegorized to Christ within , he has allegorized away his Birth , his Death , Resurrection , and Ascension , and coming to Judgment ; and so we have nothing from Scripture to prove Christ's Death to be of any benefit to us , and we have no Argument to prove he came in the Flesh : And so all the proofs against Jews and Philosophers he has Allegorized away . Thus you have had a proof from G. Whitehead and W. Penn. Now if you will adjourn the Meeting to some other time , or continue it a while longer , I am content . And I hope I have proved that I am not Petulant , and that I have had just cause to accuse them of these Errors . I was presented by a Grand jury at Philadelgpia ; and the Presentment would have been Prosecuted , if the Government had not been changed , and I had been accused for endeavouring to alter the Government , which is Capital by their Law ; and they would have found me guilty of Death , had they not been turned out of the Government , tho I was innocent : And when I objected against the Jury , they would not suffer one of the Jury to be cast . Now it I had been guilty of any Trespass and , Offence against K. William and Q. Mary , ( the King is alive , and God bless him ) do you think that Governour Fletcher , ( put into the Government by King William and Queen Mary ) that was the Governor there , if he had found me guilty of High Treason , he would have passed me ; but he ordered them to let fall the Indictment . (a) Then the Company desired G. Keith to proceed , if he had any more proofs against G. Whitehead . G. Keith . Yes , I have . Says G. Whitehead to R. Gordon , Dost thou look for Christ's coming again to appear outwardly in a bodily Existence ? If thou dost thou mayest look until thy Eyes drop out before thou wilt see such an Appearance of him . Now see how G. Whitehead has excused this , * he says , He did not mean it of Christ's coming to Judgment ; but he meant it thus , because R. Gordon would needs have it , that Salvation was delayed till Christ's outward coming . I am apt to think he abuses R. Gordon ( not that I would vindicate R. Gordon in every thing , for I think he did overcharge the Quakers in some things at that time , but now I do not accuse or acquit him . ) But I say , he says , he only opposed that false Notion of R. Gordon , as if the Saints remained under their Pollution till the Resurrection from the Dead . Can you think so ? He was a Protestant , and no Protestant will say any such thing . We say , we are saved by hope . I say , in a Scripture sense we may expect that great Salvation then even from all charge of Sin , tho not from any stain of Sin. Not that the sense of Pardon is not made manifest before that day ; but that in that day , all that have Repented and Believed , he will clear them , before God. Angels and Men. The Devil will be ready to accuse them in that day , but Christ will then clear them . It will be a great solemn Assize , and there will be a solemn Acquitment to all that have sincere Repented of their sins , and believed in the Lord Jesus Christ . Quaker . Let the passage be read out . G. Keith . If we had not had these oppositions , we might have saved an Hour . I will read the passage . Dost thou look for Christ , as the Son of Mary to appear outwardly in a bodily Existence to save thee , according to thy words p. 30. If thou doest , thou mayest look until thy Eyes drop out , befor thou will see such an appearance of him . Ye see these are plain and express words agianst Christ's outward coming . The Scripture saith we are saved by hope , and hope that is seen is not hope , our great Salvation in the full accomplishment of it , is at the Resurrection and Christs last coming , then will be the great Discharge and Acquitment , according to 2 Tim. 1.18 . and 2 Tim. 4.16 . The Lord grant that we may find mercy in that day , and that our sins may not be laid to our charge . And Acts 3.19 . it is said , Repent , and be Converted , that your sins may be blotted out , when the times of refreshment shall come , &c. The word is very well Translated , when the times of Reanimation shall come , the Greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quaker . I desire to be heard a word . G. Keith . I have not done yet . I beg of you , I shall be but short . I had said I had upward of six Manuscripts . What says T. Elwood ( in his way of quibling ) six and an half ? All these Manuscripts were read at the Meeting two years ago , and for the Censure they gave of them ; I said I thought they had ( tho I confess I judg very mincingly ) censured these unsound expressions , Yet Tho. Elwood tells me that I am guilty of Forgery , that I said the Yearly Meeting said any thing like it . Here is the Paper of the Yearly Meeting , this Paper shews whom it came from ; does it find no fault with these Expressions in these Pensilvanian Papers . Here is seven or eight , I will read a few lines . I have brought an Original here , it is somewhat worn , but it may be read well enough ; I am glad that my Neighbour has such Charity for me , that he thinks I will not read wrong ; I can read every word of it , tho it be somewhat worn . I shall forfeit the Name of an honest man , it I read one word different from the Original . The words in John Humphrey's first Letter . Who is he that dares to make a Distinction between Christ's Body and his Spirit , and to put asunder what God hath joyned together ? Is not this to divide Christ to use that Terms , viz. Christ within , and Christ without ? when he himself , in that very Body that suffered , said , he that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him , and in that day we shall know that it is the very same that liveth in us , that hath died for us , which before we could not come to know , altho any should tell us of it ; for Christ in us , is the hope of Glory , and they that draw , us to look for Christ without , we are not to go forth after them , to divide Christ's Body from his Spirit . I perceive by G. Keith's Ten Articles of Faith , that they relish too much of Carnality , a Carnal Body of Christ in Heaven , a Carnal Election and Reprobation , a Carnal Justification and Adoption , a Carnal Day of Judgment and Resurrection , beyond the Grave . I am grieved to hear some say , they did expect to be Justified by that Blood that was shed at Jerusalem . Is 't not to be carnally minded . I have not read the whole Letter , but an intire Paragraph of it . So farewel Christ without . You divide Christ , if you mention Christ without . Now mark , these Ten Articles of mine , that he calls Carnal , they are short , will you hear them ? They are in Print . My Adversaries sent them over from America to England , and that before I came to England , as an Inditement against me ; Frances Bugg met with them , and Printed them ; my Adversaries here sent them about as a great Crime against me . Some of the Principles of G. Keith and his Friends . 1. That Bodily Sickness and Death came in by the Fall. 2. That Christ has now in Heaven a Soul and a Body , that is not the Godhead , but the Temple of it , and most gloriously united therewith . 3. That Christ's Body that was Crucified and Buried without us , rose again without us ; and is now in Heaven without us 4. That the Man Christ Jesus will come again in that Body without us , to judg the Quick and the Dead . 5. That there shall be a general day of Judgment , that all the deceased Saints are in expectation of . 6. That we get not the Resurrection of the Body , either in this mortal Life , or immediately after Death . 7. That Faith in the Man Christ without us , as he Died for us , rose again , and is gone into Heaven , wrought in us by thy Spirit of Christ , is universally necessary to make Men true Christians , and Children of God , born of the Free Woman , who have the Spirit of Adoption , crying , Abba Father . 8. That Christ's Obedience and Righteousness , which he performed in , himself , without us , is imputed to us by Faith for the Remission of Sins . 9. That Christ is not only God's Elect , but all that shall be saved from the beginning to the end of the World , are God's Elect , being chosen in him ( not only before they Believe and Repent , but ) before the Foundation of the World. 10. That all and every one of the Members of the Church of Christ ( who are at age can speak ) ought to confess with their Mouths , in the hearing of some of their fellow Members , the Fundamental Principles of their Christian Faith , before they can be owned to be Members of the Church , that by the same , as well as by a good Life and Conversation , it may be known who are qualified to be Members of our Church , which is a boundary Term and Bond of our Union , the Spirit being the Principal , which may be easily done by Answering to some plain Questions . G. Keith his Ten Articles read all condemned to be Carnal by the Pensilvania Letter of J. H. a Preacher among the Quakers there , these Ten Articles were read at the Yearly Meeting at London , 1694. and the Letter that Condemned them , also read at the said Yearly Meeting , and that Letter Justified by Th. Elwood , the Patron and Advocate for that Yearly Meeting ; and therefore we ought , if we give Credit to Th. Elwood , to conclude that the Yearly Meeting at London , 1694. hath concluded all these Ten Articles to be Carnal , which yet express the Common Faith of all Christendom . The Second Letter Read. The Words of John Humphery's Second Letter . I craved no favour to my Paper from thee , nor them , but that word ( only ) which was the omission of my Pen , and never intended to be put under a Bushel , if occasion did require . But however let Deceit and Malice have its full force and scope upon it , and that word ( only ) taken off the conclusion of my Paper , which that saying of our Saviour himself , when he Expounded his meaning unto them ( who in these days had offended at his own words ) will clear me of your Aspersion , John 6.63 . It is the Spirit that Quickneth the Flesh profiteth nothing , so he himself ascribed the Work of man's Salvation , and Sanctification , not to the Flesh that Suffered , but to the Spirit that Quickned ; not to the Blood that was Shed at Jerusalem , but unto the Flesh and Blood that is Spiritual , which the Saints was to feed upon , and their Robes was made white by ▪ and it doth appear , that these that are otherwise minded , do not rightly discern the Lord's Body . Some of his own Fraternity perswaded him to put in the word , only , and that would excuse the matter ; he puts in the word , only , and he thinks it was against his Conscience , and so bids put it out again . Quaker . Whether do ye own sanctification to the blood outwardly shed , or to the Spirit inwardly given . G. Keith . I say to both , to the blood of Christ that was outwardly shed at Jerusalem , and to the Spirit of Christ inwardly given , to believers . Now they say that I have belied them , they never knew any that said they were not sanctified by that blood . You see what proofs I have brought , and therefore I must be an Apostate for accusing them of errours . Who would have thought , but that the yearly Meeting , if they had any regard to the honour of Christ's blood , would have shown greater zeal against these Men , than to excommunicate me , for opposing their vile errors in Pensilvania , and for rendring that precious blood shed for us as an unprofitable thing , so trampling it under foot : But ye see , they have little at all censured them , and if you will believe their Patron , ( as ye have cause , they owning his Books ) nothing at all . Th. Ellwood affirms , I am guilty of Forgery , for saying that the yearly Meeting passed any reproof on those passages , and whereas I was accused for saying , the light within was not sufficient to salvation without something else . I have a Letter from B. Chambers , one of the principal Evidences , that were against me , he owns that I mean , by that , something else , not humane Learning , not the Letter of the Scripture , not outward preaching , but I mean only the Man Christ Jesus , and his death and sufferings and resurrection , &c. Now here is a new book of Caleb Pusey come out , he calls it a modest account of the difference in Principles between G. Keith and his Adversaries ; and he would father it on me , tho it was not in my thoughts , that Jesus of Nazareth cannot be something else than the light within . I tell you , he would father it on me , because I say there is but one only Christ . Now I say , Christ without does not admit of another Christ within , and Christ within does not admit of another Christ without us . But Christ without us admits of something else within us , and that is his Spirit and Grace : And Christ within us , admits of something else without , and that is his man-hood . This is not another Christ , than what the Scripture speaks of ; but the Light within is one thing , the body of Christ is another thing . Now they of Pensilvania and Th. Elwood give out that I differ from them in Doctrine , these men say I do not : What Confusion is here among them that say they are in Unity ? I say the Light within is not sufficient , without the Light without , Christ without us , yet the Sufficiency of the Light and Grace of God within , in a true sense , I deny not , but own . And whereas they say the most of my Proofs I have brought , have been from Philosophy ; but it has been only , that I may , by true Philosophy , overthrow their false Phylosophy , which destroys their Faith. I need not bring Scripture to prove these Points , because they now profess to own them ; but the thing is , the Honour of Infallibility , and that they have accused G. Keith ; that G. Keith has not charged them truly . And here are the two things , their own infallibility , and that I have unjustly accused them . Now whether I have or no , see by the Articles : But if they grant or yeild , that they have any Errors in any of their Books , or unsound passages , that they need retract , and correct , then they are found the false Accusers against G. Keith , and G. Keith's found Innocent . But this will be hard for them to own ; First , That they have Erred : And Secondly , That they have falsely accused G. Keith , for saying they did Err. I have here a Testimony from W. Penn , to prove that Bodily Death did not come in by Man's Sin ; and then it followeth that the Resurrection of the Body doth not come by Christ's Resurrection . W. Penn's words are , in Answer to Muggleton and Reeve , p. 55. If the Flesh of Beasts is capable of Dying , rotting , and going to dust , who never sinned , why should not Man have Dyed , and gone to dust , though he had never sinned . You see this is almost expresly in terms . And whereas J. H. calleth one of my Articles , a Carnal Reprobation . There is nothing about Reprobation in my Articles , and the word Carnal is not in-any of the Ten. Auditor . Now let him that Answers for W. Penn and Geo. Whitehead tell us what he says to them Articles . But they said nothing to them good or bad , rare Defendents ! G. Keith . I happened to charge W. Penn with self contradiction , will you hear that proved ? It was in my Printed Paper . G. Keith has contradicted himself . How ? Not as to Principles or Practices , but as to his Opinion of W. Penn and G. Whitehead , but I distinguish betwixt G. Whitehead and VV. Penn Orthodox , and G. VVhitehead and VV. Penn Hetrodox , so far as I quoted them , as Orthodox , I stand to these quotations ; but when in other Books and places they have contradicted them , they are accountable for their Contradictions , and not I. So not the G. VVhitehead Hetrodox , and guilty of these vile Errors I have commended , but the G. VVhitehead Orthodox , and the like of W. Penn. Now I beg your Patience for one or two Quotations more , before I have done . It is out of Tho. Elwood , to shew you that Tho. Elwood charges me with forgery , because I said the Yearly Meeting did censure some of these unsound Papers . Here is the passage , it is but short , p. 84. T. Ellwoods further Discovery . Here ye see Friends ( saith T. Elwood ) that that Paper of the Yearly Meeting is so far from owning them of the other side , as he calls them , that is the Friends in America , to be guilty of unsound and Erronious Doctrines ( which G. K. here Expresly saith , it doth ) that it doth not undertake to determine , whether the Offence ( said to be given by some persons ) was throuhg Erronious Doctrines , and unsound Expressions , or through weakness , frowardness , want of VVisdom , and right understanding . And yet this man hath the confidence and falseness ( meaning G. K. ) to say positively , that paper doth own them guilty of holding unsound and erronious Doctrines . This was my Charity to them , that I thought they censured them , in some part or degree at least . Now these are their words in their Yearly Meeting Paper , 1694. London , from which I gathered , that they censured the words of those in Pensilvania : And although it appears that some few Persons have given offence , either through Erronious Doctrines , unsound Expressions , or weakness , forwardness , want of Wisdom , and right understanding , I construed , or to be equivalent to and , as sometimes it is : Now see if I was not more charitable to the Yearly Meeting , than he is to them . Here you see that that Paper of the Yearly Meeting , is so far from owning them guilty of unsound Doctrines , which G. Keith says it does &c. By all which it is plain , that not only Th. Elwood , but all that approve his Books , approve and justify all these Vile Errors , I have proved them in Pensilvania , guilty of , and if he may be credited , the Yearly Meeting at London , 1694. is equally guilty with them . Quaker . This is only thy different apprehension . G. Keith . He says the Yearly Meeting has not found fault with any of these Expressions . Now let me read one Passage more , it is but about six Lines , and I have done with the Printed quotations at present . pag. 99. He blames me for comparing the Books of Friends , to the Books of the Greek and Latin Fathers , p. 99. For further Discovery . In comparing ( says Tho. Ellwood ) the Books of Friends to the Books of them called the Greek and Latin Fathers , he has not done as a Friend and Brother , but as an Enemy , in supposing Friends Books to have been written by no better guidance nor clearer sight than theirs who lived and writ in those dark times . You see how modest they are here . Auditors . They gave a shout , signifying their dislike , that the Quakers Books should be preferred so far to the Greek and Latin Fathers , next to the days of the Apostles . Quaker , N. M. It is very well that the whole Paragraph be read , that it may give the more satisfaction to the Auditory : which was accordingly done . T. Ellwood saith , He ( viz. G. K. ) turns off , and says , I reflect not only on him , but on the late Christian Teachers and Writers , who have corrected the Errors and unsound Expressions contain'd in the Books of them called the Greek and Latin Fathers . Now hear what he further says , In comparing the Books of Friends to the Books of them called Greek and Latin Fathers , ut supra . Quaker , J. Waite . I have made few Observations on the whole , one or two particular , the other are general . The first is , that he charges G. Whitehead and W. Penn to destroy the Object of Faith. Now , when he speaks of some Doctrines , that were preached by him in 1678 , and that he was reproved for saying it was lawful to pray to Jesus Christ , he has vindicated W. Penn as to this Point , who said he did so . — Also he has vindicated G. Whitehead , saying that — He directed not to what either of them could say , but what Scripture says , and he cites them a clear passage , that was then believed by him , and , I believed by all Quakers . The other particular Observation I did note , is , that the Quakers have not used recite the whole Author they write against ; and I appeal to you , whether G. Keith , in the opposition he has made , has ever repeated a whole Author . These are my particular Observations . The general is , that what has been casually dropt , and I believe there are none concerned on this occasion , but ( I say ) they may sometimes be apt to drop some Expressions , that they will not stand by . But to urge these against the whole Party , is too hard , and is very * uncharitable ; and therefore , I hope , you will not conclude the whole body concerned in it . And G. Keith hath been conversant among us eight and twenty years , or more , and has preached the Doctrines owned by us , and writ many Books that related to fundamental Articles of Faith ; I believe him that they were owned by the People he was joyned with . And at the yearly meeting , the charge against him , and his expulsion , was not matter of Doctrine , but Practice , which was turbulent : And therefore he has apostatized from what he was before , from the meekness and integrity that is agreeable to the Doctrine of Christianity . Stranger . G. Keith . I see you are almost spent , I will answer for you . He says , it was the whole body that was against you ; it was the worse , that the Excommunication should be from the whole yearly Meeting , without mentioning any thing in particular . For a man to apostatize , is to apostatize from the whole Faith ; but for a man to differ with respect to particular things , this is not Apostasie . G. Keith . The words of the Excommunication run thus " I am a man of no Christian " Spirit , I have dismember'd myself from the Church of Christ . If they had said from this particular Society , it might have passed ; but they say , from the Church of Christ . And why ? Because there is no Church of Christ on Earth , but the Quakers ; and no Representative of them , but the Yearly Meeting in Gracechurch-street . You see how weak that man's Objections are . The Auditory shouted . Quaker , H. Goldney . This man asserts a Lye , and then the People are taken with it , as if it were a Truth G. Keith . If I have spoken amiss , I am willing to be brought to a tryal . He says I have answer'd many Books , wherein I have not recited all the Books I have answer'd . It is true , and I blame not them for not doing so . But they say , I only take bits and scraps here and there . I say , what cause have I to recite G. Whitehead and W. Penn's whole Books to you , when they have not done so ? I think it sufficient to give an account of their sense from full Periods and Paragraphs . He says I have already cleared George Whitehead and William Penn , from that charge that they have not destroyed the Object of Faith. And I say I have proved that they have destroyed the Object of Faith ; if they have at other times Owned it , let them disown and retract their Errors ; I am not to account for their Contradictions . They have Contradicted themselves ; they have disowned the Object of Faith ; and if I have charged them with it , this is no Contradiction in me , but in them . Quaker . H. Goldney made an interruption , while G. K. was speaking , as he oft did , and gave great offence to the Auditory with his impertinencies and reflections , calling G. K. Lyer , Impostor , Apostate . G. Keith . The reading of this Paper , if ye please , shall conclude this Meeting . After T. Ellwood came out with his further discovery , I made my Complaint to the Monthly Meeting at Bull and Mouth , against the Forgeries and false Accusations that his Book was filled with , and I begged of them , that they would hear my Charge against him ; but they would not suffer me , they said I might print , as T. Ellwood did ; but I said I could not , they have a Stock , I have not . Whereupon I went to some of the Church-Party that favour'd me , and told them , if I could not get a meeting to hear me , my design was to give forth a printed Advertisement of a Meeting to clear myself of these things , and they might be present if they would . Some of their Party said to me , George , do not they , or some of them would give me a meeting . Accordingly they gave me a meeting . They took notice of some of Ellwood's Forgeries and Abuses ; some of them have , I hope , that Courage , that I believe they would not be offended nor afraid if I named them : They have said in their Paper , T. Ellwood has done me wrong . Quaker , H. Goldney . Let us know their names , who they are . G. Keith . We must use some little Policy , as well as ye . Some of them are eminent among you . Here is a Copy of a Paper containing an account of the matter . There were , I think , nine or ten of them , H. Goldney , if I should name them , would not deny them to be his Brethren . Quaker , H. Goldney . I dare thee to name their names , or else thou art a Lyar , an Impostor , a Cheat ; I dare say it is a Cheat. And turning to G. K. he said , O thou Lyer , thou contentious Creature ! G. Keith . See this little man's passion now , what is he but a Creature , and a contentious Creature ? I contend for Truth , he and they against it . I will not name them without their consent ; only bid this angry man , Henry Goldney , be silent , and I will read their Paper , containing their Censure against T. Ellwood in divers * particulars . The true Copy of a Paper containing a Censure and Judgment of a Meeting of Friends , ( owned by Tho. Ellwood's Brethren , to be in Vnity with them , and generally in good Repute among them ) held at London the 12th Month , 1694 , in divers weighty particulars . IN Thomas Ellwood 's Book , entituled , A further Discovery , &c. pag. 31 Thomas Ellwood blames G. K. for mistating the Controversie , and cunningly sliding in the word Within , when he knew it was not in the words charged , nor in the words proved . A true Copy of the three Judgments , p. 6. are these words : All which are something else than the People called Quakers understand by the Light , to wit , the light in every man's Conscience , which G. K. alledgeth , is Proof that G. K. intended the Light within . In Benjamin Chambers Letter , dated Philadelphia the 24 th of the fourth Month , 1693. one of the four credible Evidences against G. K. are these words following . The substance of what Tho. F●tzw●ters had said , to wit , that according to his own Apprehension of thee , thou didst not believe the Light of Christ within Man is sufficient for Salvation without something else : To which words thee didst then in the audience of the Meeting forthwith reply , No more I do not , without something else In John Delaval 's Letter , dated the 24th of the 10th Month , 1692. are these words , cited out of G. W. 's Book : That the Light which is sufficient to convince of Sin , and leads out of it , is sufficient to guide unto Salvation , but such is the Light of Christ in every man. John Humphry's Two Letters read , and both to the same purpose . T. E. Further Discovery , &c. pag. 101. are these words : And this makes a Verbal Confession ; yea , a bare Verbal Confession , sufficient to yoke them , as he phrases it , together in Church-Fellowship . Reasons and Causes of the Separation , pag. 22. ad finem ; Tho. Elwood leaves this out , viz. Touching these necessary and fundamental Principles of Christian Doctrine , as well as that their Conversation is such as becomes the Gospel of our Lord Jesus Christ . Pag. 36. That the Church of Christ is the multitude of sincere Believers in Christ , who ought to manifest their Faith to one another , by the living confession of the Mouth , flowing from the living Faith in the Heart , accompanied with the seal and confirmation of a Holy and Christian life and conversation . Pag. 103. Tho. Ellwood accuseth G. K. for giving of false Quotation , or forging Quotation out of Robert Barkly's Book . G. K's Quotation compared with Robert Barkly's agrees , as quoted ; Reasons and Causes , &c. pag. 16. for Substance of Doctrine , pag. 24 , 25 , 26. in express words , pag. 106. T. E. admits of Substance . Further Discovery , p. 19. Tho. Ellwood accuseth G. K. that he blames Friends that they were gone too much from the outward to the inward . But G. K. p. 20. which Tho. Ellwood brings for Proof , saith , That he blames some persons for not rightly and fully preaching Christ without ; so that Tho. Ellwood's consequences seems not fair , but strain'd . Pag. 22. Tho. Ellwood accuseth George Keith of a Fallacy , in declaring , he refused not to go forth at the Yearly Meeting : which Fallacy alledged , was , That G. K. should refuse to go out some one day of the yearly meeting : but that not appearing to us by any Quotation , the supposed Fallacy appears not . And further ; whereas Tho. Elwood alledges , tha● he was led into this Mistake by G. K's obscure way of writing ; for altho' in pag. 14. nor 18. of the Book Reasons and Causes , as Tho. Ellwood unduly argueth * , yet in pag. 3. Plea of the Innocent , quoted by himself , pag 19 of his first Book called an Epistle , &c. we find G. K. gives account ▪ the Yearly Meeting at Philadelphia was in the first week of the 7th month 1691. Further Discovery , p. 26 Tho. Ellwood saith , G. K. asks why they contradicted the sound Judgment of a Monthly Meeting at Philadelphia , passing due Censure upon W. S. sixth month thereafter , and saith . It doth not sound as if it came from a sound Judgment ; as if a Judgment now were capable of contradicting a Judgment that should be given six months after ; whereas it appears by the date of the Judgment given by the publick Friends , to be nine months after the Yearly Meeting , the first being as above , the 1 st of the seventh month , 91 ; the other bearing date the 4 th of the fourth month , 92 : The which Book , Tho. Ellwood being so conversant in , looks as if he could not be ignorant of the adjourned Meeting , being six months after the Yearly Meeting , to wit , the 27 th of the twelfth month , as appears in pag. 10. Reasons and Causes ; and that wherein the supposed Judgment of the Yearly Meeting is , is dated nine months after the Yearly Meeting . In the same Book , pag. 35. Tho. Ellwood alledgeth , That he no where gave that as the only , or any Reason , why the Meeting could not adjourn , to wit , because the Book and Clark was gone . Pag. 36 , & 37. he adds , Let G. K. clear himself fairly of this if he can , till then I shall take it for certain , that that Monthly Meeting was ended and broken up , part of the Friends gone away , the Clerk gone , the Book in which the Proceedings of the Meeting should be recorded gone , before the adjournment was made , and consequently that Adjournment not good , but invalid . Ditto , pag. 42 , & 43. Whereas Tho. Ellwood should have brought matter of Fact , to prove G. K. guilty of the Separation , instead thereof , he argues , as we think , unfairly by logical Nicety . Pag. 42. he blameth G. K. greatly , for not putting the Printer's name to some of his Books . But it 's well known this hath been the frequent practice of the People called Quakers , not to put the Printer's name to their Books , in times of suffering . Pag. 91. Tho. Ellwood alledges , he did not understand that the Doctrine of the Faith of Christ , as he died , being necessary to our Christianity and Salvation , &c. was by him reputed a Doctrine in Controversie between G. K. and others , in America , when in several places of his Books it plainly appears , it was the principal Doctrine in Controversie . See Reasons and Causes , pag. 8 , & 21 , 22. with many others . G. Keith . The Paper is read , the Question was not concerning the Light indefinitely , but whether the Light within was sufficient to Salvation , without the Man Christ and his Death , &c. Thomas Ellwood accuseth me unjustly . That I cunningly slid in the word Light within ; as if that were not the state of the Question , but Light indefinitely comprehending Christ both Light without and within . But ye see how the citations they bring in their Paper clear me , and shew T. Ellwood his injustice against me . — You see there is the Light within , not the Light without , in the Citations they have brought to clear me , and to blame T. Ellwood . And here is another thing they find fault with , as to T. Ellwood's wronging me , as if I had made a meer Verbal Confession , a sufficient qualification to a Member of the Church of Christ . See here they cite my Book , Reasons and Causes , p. 22. — Take notice how they notifie his Forgery , that he leaves out my words , — T. Ellwood says , I make a meer Verbal Confession a Qualification for being a Member of the Church . But I say not so , as if a Verbal Confession were enough , but as well a Conversation , such as becomes the Gospel , is necessary to qualifie a Member . So my Book is , Such a Conversation as becomes the Gospel , p. 36. Reasons and Causes , &c. — I appeal to you , is not this more than a Verbal Confession ? T. Ellwood charges me to say , That a meer Verbal Confession is enough to make a man a Member of the Church of Christ . Now , p. 103 T. Ellwood accuseth me unjustly ( as his own Brethren do observe ) for giving a false Quotation out of R. Barclay's Book called the Anarchy , &c. but they clea● me , and declare it to be true , as it is . T. Ellwood quibbles about Substance , finding fault with my Saying . Somewhere it agrees in Substance with R. B. as elsewhere in express words . — Now these men take notice that T. Ellwood is unfair in taking that liberty to himself he will not allow to me : They observe , he admits of Substance of Doctrine in his own Citations , but will not allow it to me . Another thing T. Ellwood accuses G. Keith ( as they observe in their Censure ) that he blames them for going too much from the outward to the inward : But these are not my words , nor sence . And they censure T. Ellwood for making a strained Consequence on my words ; for , tho' I blamed them for not rightly preaching Christ withou● , yet not for going to the inward Light : for if they did go rightly to God's Light and Gift in their Hearts , they would not hold such gross Errors . But he says , I blame them for going from the outward to the inward , which is not so . See p. 22. Again , they censure him in his blaming me for not naming the Day , Month , or Year wherein that Yearly meeting at Philadelphia was held , which he makes the ground of his perversion , and would excuse it . You see he argues like a rare Logician . He says , I do not name the Year , nor Day ; nor is it in p. 14 , nor p. 18. But what then ? I do it in another page . This is rare Logick . Now , I say , you have both in p. 3. quoted from The Plea of the Innocent . Which p. 3. T. Ellwood has quoted for another purpose , but could not see it for that . And all this Proof is , that I did not tell it in p. 14 , nor p. 18 but I did it in p. 3. His Argument is a Sophism , and is faulty in not making a sufficient enumeration . Again they censure him for charging me with Nonsence . Pray , may not a meeting held six months after contradict a meeting going before ? Very well . But he has given out that I am so weak a man , that I cannot write sence . This morning one came to me with Henry Goldney , and said , People would hoot at me in the Meeting , ( but it is fulfilled on themselves ) thinking me craz'd : And so here is a Paper against me , that I cannot speak sence : And why ? Because he feigns , that I said a meeting six months before contradicts a meeting held six months after it ; when there is no such thing ; but that a meeting six months after , contradicts a meeting six months before . When Tho. Ellwood could not prove , that I began the Separation at Philadelphia , by any Evidence of Matter of Fact , he essays to do it by false Logick , arguing , That the Cause must be before the Effect . Therefore because , I say , Th. Loid and they that were Magistrates went away , this was the beginning of the Separation , and a cause of it . And so when he cannot bring a reason in Matter of Fact , he will go to false Logick for it : So I answer'd his Argument , saying , All learned men , that write of causes and effects , acknowledge that a priority of time is not necessary to the cause ; but it is enough that there be a priority of nature ; the first moment the Sun was created , there was light . And then besides , the cause cannot be the effect , says he ; if their going away from that meeting were the cause of the separation , it was not the effect . But I said to him , formal and material causes may be both cause and effect . As for example ; The formal and material causes of a man , are his Soul and Body , and they are the man. The material and formal causes of this House , are the Stones , the Bricks , the Timber , and the Fashion . Now here these causes are the effect . Now Th. Loid's going away was a cause of the Separation , and yet was a beginning of the Separation : And is it not shameful ? They accuse me of Separation , but they run to a perversion of Philosophy to prove it by , that the cause is before the effect ; when they have no other Arguments against me , but false Logick and vain Philosophy and Deceit , and his own Brethren here in this Paper do censure him , for his arguing unfairly by Logical nicety . Here is another Observation of these honest men : they censure him for saying , he did not understand that the Doctrine of the Faith of Christ , as he died , &c. being necessary to our Salvation , was reputed a Doctrine in Controversie betwixt us . — Whereas the principal Doctrine in Controversie between them and me , was about the Faith of Christ , as he died , &c. whether necessary to our (a) Salvation . Here is something also to take notice of , that he blames me as not fair , for not putting my Name to my Book , nor the Name of the Printer . Now the Quakers have done so in England , in Suffering Times ; and yet the Printer in America was prosecuted by an Act of Parliament , for not printing his Name to some of my Books , and they took away his Letters and Frame : But , I find , that which is Persecution in England , is esteem'd good Justice in Philadelphia . Quaker , N. Marks . I have something to propose to you , if you please . We are all in general very apt , and too apt , to have a good Opinion of ourselves , it is very near to Mankind to do so . You have very well answer'd the Design of this meeting in this ; you have heard him with a great deal of temper . I desire you further to consider , that all considerate men , when they hear one part , hear but with one Ear. So far as G. Keith thinks fit to make this publick , you may expect an Answer , and I hope you will reserve one Ear to hear that . I have a Paper that some persons concerned in this Challenge have sent , that they desire may be read . Which was consented to . G. Keith . The truth is , I could be almost content to go away , and say nothing to it , there is so little of value in it . They say I began with them , but they began with me in Pensylvania . I was doing my duty , in preaching Christ without , and Christ within ; they charged me with preaching two Christs . I went to some of them about it , but they took their part against me . I laid it before the Ministry at the Yearly meeting , they also took their part . Now , you know , he that affirms , on him lies the business of proving . W. Pen , when I was opening a place of Scripture , he charges me with being an Apostate and Impostor . Here he charges me with being an Apostate ; I say , to him it belongs to make his charge good , but he goes away . — At the Yearly meeting , I put it to him to make it good . I do not doubt but this meeting will sound through the Nation . They urge me to Printing ; I say again , I have not either Estate or Time to print Book upon Book . And tho' I have not answer'd the said two (b) Books , why may not I say as they do , They are not worth answering ? As for example , There is a Book called , The Snake in the Grass , ( I would not vindicate all things in it ) but they have been urged to answer it ; their Answer is , it is not worth answering : This man that prints this half-sheet says , it cannot be supposed that G. Keith can answer eighteen sheets of Paper in a Meeting . Why can it be ●upposed ? But G. Fox can answer an hundred sheets of Paper in a few Pages . He has answer'd Books of ten or twelve sheets in a few lines . And as for their upbraiding my Friends for not bearing the charge of Printing my Books , they that own me here , are not many of them rich , and I would not put them to it . But now there is the thing , the Controversie is , whether the rich Church , or the poorer Church , be the Ch. of Christ . G. Keith's is the (c) poor Church , and theirs is the rich Church , and I am not asham'd of my Poverty , seeing I have not done any dishonest thing . I have weaken'd my Estate by printing what I have printed already ; there is a Printer here , that can own I have paid near forty pounds to him for Printing . Now they upbraid me for my Poverty . Their Church is the true Church , because the rich Church ; and ours the false Church , because the poor Church . Quaker , N. Marks . You should hear one side but with one Ear , and leave the other free for the other side . G. Keith . I am perswaded the Reasons given in the Paper read at the beginning , were no just Reason for their not appearing . But though some comparisons are odious , yet give me leave to make a comparison . May a Malefactor make this excuse ; You shall not call me before a Justice without my consent ? If a man rob me , I may complain of him as a Robber , and without his consent call him to account ; but here is a strange thing , injuring men may not be called to account without their consent , it will trespass against the Law , and intrenches upon liberty of Conscience . I was advised to go before the Lord Mayor of London , and I did , and told him , I hoped it would give no offence to Authority : for the things I was concerned in were the common Doctrines of Christianity ; if there be any Tumult , says I it shall not be on my side : And the Lord Mayor was pleased to consent to it . Now their printed Paper seems to reflect on the publick Authority , and not what I have done . And thus the Meeting peaceably ended , between the second and third hour in the Afternoon . Note , If any of my Adversaries object , That divers of these Proofs here brought , were brought formerly in my Book against W. Penn and G. W. call'd , A short List of the vile and gross Errors which T. Ellwood hath replied to in his printed Book called Truth defended ; I answer , I know not any one of them that he has sufficiently answer'd unto , to give the least Sati●faction to any sound Christian , his Answers being meerly Evasions and Perversions ; as I should have shown , if he had appear'd . But beside , there are many new Proofs here brought , beside the former , which I am well satisfied they can never truly answer , but by a sincere and free Confession of their gross Errors , and a hearty retracting and relinquishing them , And if any that were present at that Meeting , or may happen to read this printed Account , with the proofs brought out of their Books in full Periods and Paragraphs , as often as there was any occasion , are desirous to see the Books , and to read the Proofs in the said Books , that were then brought , or any others that may be brought , I freely offer them that are sober and impartial persons , to let them have the free sight and view of them , leisurely to read and consider them , if they please to call at my House . And I the rather make this Offer , because divers of these Books are not easily to be had , not being in the hands of many . And because I had not time enough to read divers other great Proofs that I had , being hinder'd with the impertinent Digressions of those that interposed , ( whom we had no just Cause to hear , pretending no Deputation from the persons they spoke for , and therefore only were permitted , by Favour , to shew their Impertinencies ) . I therefore think fit to add some other few very considerable Proofs out of these mens Books , and perhaps one or two out of Books approved and commended by them , and some few more of W. Penn's and George Whitehead's Self-Contradictions . AN APPENDIX , CONTAINING Some other Considerable Passages for Proofs , out of these Mens Books , relating to the foregoing Heads ; and some few more of W. Penn's and G. Whitehead's Self-Contradictions , which were design'd to have been read at the Meeting at Turners-Hall , 11th of the Month call'd June , 1696. but for the Diversions made , could not then be read . IN George Whitehead's Book called The Divinity of Christ , he hath this most unsound and scandalous passage concerning Christ , how a Sacrifice , and his Blood. In his Answer to T. Danson's Synopsis of Quakerism , p. 70. first he sets down the words of John Owen thus : The Sacrifice denotes his Human Nature , whence God is said to purchase his Church with His own Blood , Acts 20.28 . for He offer'd Himself through the eternal Spirit ; there was the Matter of the Sacrifice , which was the Human Nature of Christ , Soul and Body ; His Soul was made an Offering for Sin , Isa . 53.10 . His Death had the Nature of a Sacrifice . Against these sound words of John Owen he quarrels , and contradicts thus : Answ . These passages are but darkly and confusedly express●d ; as also we do not read in Scripture , that the Blood of God , by which he purchas'd his Church , is ever call'd the Blood of the Human Nature : nor that the Soul of Christ was the Human Nature , or was put to death with the Body , ( for the Wicked could not kill the Soul ) though his Soul was made an Offering for Sin , and he poured it out to Death , ( he bore the Sin of many , and made intercession for Transgressors ) but what Death ( and in what manner ) was it , is a Mystery truly to know ; for his Soul in his own being was immortal , and and the Nature of God is divine , and therefore that the Blood of God should be of human ( or earthly ) nature , appears inconsistent ; and where doth the Scripture call the Blood of God Human , or Human Nature ? Neither do we read , that the Blood which beareth Record in the Earth , and agrees in one with the Spirit , ( and which purgeth the Conscience , washeth and cleanseth the Believer in the Light from all Sin ) was ever called by the Apostles the Blood of the Human Nature . Nor do we read , that the Saints did eat and drink Flesh and Blood that was of a human nature , to receive Divine Life in them thereby : for the Water of Life and Blood of Christ , which are said to wash , sanctifie , and justifie ; which agrees with the Spirit in those Works and Effects We never read , that they are called in Scripture by the name of Human Nature , for the Spirit that quickens is divine , and it is the Spirit that gives Life , the Flesh profiteth nothing , John 6. Now this unsound Doctrine of G. W. doth so well agree with that in John Humphrey's two Letters abovementioned , that John Humphrey seems to have been his Disciple in the Case : and it is certain this sort of Doctrine of G. Whitehead hath corrupted the Minds of many . We see he will not own either the Flesh , or Blood of Christ , or Soul of Christ , to belong to the human nature . Annotat. Before I understood the Mystery of Iniquity and Antichristianism that lay hid , under the finding fault with this name or term Human Nature of Christ , and his Humanity , observing that divers found fault with it , I was ready to excuse them , thinking , that tho' they disowned the term Human , yet they owned that signified by it , to wit , the real Manhood of Christ , having a real Soul and Body , that is not the Godhead , but most gloriously united therewith . And accordingly I did in part excuse them , as in my Book The True Christ owned , pag. 20 and pag. 105 I cited some words of Hilarius , Lib. 10. de Trinitate ; Quid per Naturam Humani corporis concepta ex Spiritu S. caro judicatur . i. e. Why is the Flesh conceived of the Holy Ghost , judged by the nature of an Human Body ? But neither Hilarius nor I judged that the Body , though conceived of the Holy Ghost , was any part of the Substance of the Holy Ghost , the Particle of in that place denoting the Holy Ghost to be the Efficient Cause of that Conception , but not the Material . But that my Mind and Sense , that Christ had the true Nature of Man , of Soul and Body , neither of which were the Godhead , was sound then as now , and the same as now , plainly appears from Page 20. of my Book above cited , where I say , Human Soul may signify the true Soul of Man , having all the essential properties of man's Soul , and its whole Perfection . And if in this sense any will say , That Christ hath a Human Soul , and call the Manhood of Christ his Humanity , there needeth no contention about it : For in the Latin Tongue we have not a word so proper as Humanitas , to signify the Manhood ; and if we may say Humanitas in Latin , we may say in English , Humanity . G Whithead his Objection against the word Human , as signifying Earthly , hath the same force against calling Christ Adam , coming from the Hebrew word Adamah , that signifieth Earth . And the Scripture calleth the Man Christ the second Adam ; and certainly the Man Christ had not only that which was Heavenly , but had even our Earthly part , but without sin ; his Body being nourished with Earthly Food , which Body now glorified is Heavenly . But that I differed as much in Doctrine from G. Whithead then as now , as concerning the Blood of Christ , and the sense of that place of Scripture , Acts 20.28 . ( what that Blood of God was , wherewith he purchased his Church , he affirming it was the Blood , not of the Human Nature or Humanity , but of the Divine Nature , as may be seen above ) appears in my Book above-mentioned , The true Christ owned , pag. 94. I expresly say , I grant that there is such a figurative speech of the Communication of Names and Properties , whereby the Man Christ is called God , and also God is called Man ; and God is said to have shed his Blood , although Christ as God hath not Blood to shed , but only as Man ; yet by reason of that most rare and wonderful Union betwixt the Godhead and Manhood , the Blood of the Man Christ is called the Blood of God , Acts 20.28 . This may serve as one great Instance , to shew , That as I am not changed in this Doctrine from what I was many years ago ( that Book of mine being printed Anno 1679. ) , so I did then as widely differ from G. W. in that great Article of Faith , as I do now . But I confess I knew not that any such absurd Doctrine was in his Books , till of late that I made a more narrow search , occasioned by his defending the same Errors in his Pensilvanian Brethren . Again ; In the same Answer to T. Danson's Synopsis , T. D having affirmed that there is a continual need of Faith and Repentance in this life , G. Whithead answereth , That there is a continual need of Repentance , this I deny ; for true Repentance , where it is wrought , and the fruits of it brought forth , this is unto Salvation never to be repented of , and is attended with a real forsaking of sin and transgression . Annot. G. Whithead's Ignorance greatly appeareth in this , that he thinks Repentance and Perfection inconsistent ; but it is a strange Perfection that destroyeth an Evangelical Virtue and a Fruit of the Spirit , such as Repentance is ; and what is Repentance ? A change of the mind , or a transformation of the mind , as the Greek word , Englished Repentance , implieth ; or more particularly , true Evangelical Repentance is a great aversion and perfect hatred of the soul to all sin , and a deep humiliation before God , with godly sorrow and contrition of soul for sins past , which is very consistent with , and very becoming the most perfect and holy men that ever lived , since all have sinned ▪ It seems it is from this great Error that he and many others of his Brethren seldom , if ever , pray for Forgiveness of sin , at least for themselves ; for if there be no need of Repentance , it will follow that there is no need of praying for Forgiveness : But all sound Christians of true spiritual experience do know , that both Repentance for sin , and praying for Forgiveness of sin , are well consistent with the greatest degree of Holiness attainable in this life : Nor doth the praying for Forgiveness imply universally the want of it , more than the praying for the Spirit implieth the want of it . Again ; Whereas it was said in the above Narrative , That G. Whithead hath allegorized away the Birth , Death , Resurrection , and coming again of Christ without us to Judgment ; take these plain Proofs . 1. His allegorizing away his Birth , prophesied of by Isaiah , 9 6. Unto us a child is born , a Son is given : This he expoundeth of Christ born within . He-Goats Horn , Page 51. 2. He allegorizeth away his Resurrection , expresly denying that Christ was bodily seen of Paul , and perverting that place in 1 Cor. 15.8 . to Christ within . Page 51. 3. He allegorizeth away his coming without us to Judgment , in these Scriptures , Matth. 16.27 , 28 1 Thes . 4 15 , 16 , 17 Light and Life , Page 40 , 41. 4. Both he and Richard Hubberthorne allegorize away his Burial , Light and Life , Page 52. and He-Goats Horn , Page 62 perverting that Scripture , Isa . 53. He made his grave with the wicked ; he adulterates the true Translation , and turns it , in the wicked , which the Hebrew doth not bear : Where see a most absurd account of the Resurrection , turning it wholly to the Resurrection of two Seeds in two Bodies within men . 5. He allegorizeth away the Resurrection of the Saints Bodies , by his perversion of that place of Scripture , — Who shall change our vile body , and fashion it like to his glorious body , Phil. 3.21 . to a change of the Body that the Apostles and Saints witnessed before death ; and yet in contradiction to that , in his Real Quaker a Real Protestant , Page 105. he understands that very place of a change of the vile , or low and humble Body , like unto the glorious Body of Christ , as a thing to come . Some other of Geo. Whithead's Contradictions . 1. GEO. Whithead in his Light and Life , page 69. thinks him a very blind and ignorant man that reckons Bodies Celestial and Terrestrial to be all one in Matter and Substance ; and yet the same G. W. in malice of the Independant Agent , pag. 17. ( recited and approved by John Pennington , Apostat . expos'd , p. 16. ) owns that Christ's Body now in Heaven is the same in substance he had on earth : So by his own words he hath declared himself to be a blind and ignorant man , and yet Infallible , otherwise by his own word no true Minister . 2. In a late * printed Half sheet , signed by him and seventeen more , he owneth Christ to be both God and Man , and owneth the Humanity of Christ , making it synonimous with Manhood ; and yet it is proved in the above Narrative , that he neither owneth him to be God or Man ; finding fault with W. Burnet for saying that Christ as God had a Father , and had Glory with God before the world began ; arguing as the Socinians do , that this would imply two Gods ; s●e Light and Life , page 47. Again ; He finds fault with T. Danson for saying that the Man Christ had a Created Soul : Answer to T D. 's Synopsis , p. 18. And he blames R. G. for saying Christ hath a Bodily Existence without us , in Heaven ; Nat. of Christianity , page 41. 3. In his late Answer to the Queries sent to the Yearly Meeting of the people called Quakers , at London , signed by Dr. Lancaster , Chaplain to the Bishop of London , he owns the Blood of Christ that was outwardly shed , to be a part of the Sacrifice , even Christ's Blood that was shed without the gates of Jerusalem , together with the whole Sacrifice of himself , both of Soul and Body , was a true Propitiation and Atonement for man's Reconciliation and Peace with God , for Remission of sin , through a living Faith , and true Repentance , &c. But in his Light and Life , he denieth that the outward Blood was that by which we are either sanctified or justified , and calleth it a Type , and saith the shedding of it was a wicked man's act ; from whence he inferreth that we are not justified by the outward Blood , but pleadeth , that the Offering Passover Blood , by which we are cleansed , is within , as the New Covenant is , and not without ; See in the Narrative above . And this sort of Unchristian Doctrine G. Whithead ( as many others ) did receive neither from the Spirit of Christ within , nor from the Holy Scriptures , but , as it seems , from G. Fox , who in a printed Paper of his , having this Title , To all People in Christendom , concerning Perfect Love , &c. also concerning Christ's Flesh which was offered , ( which printed Paper I have ; it is joined with some other printed Papers under this general Title , Several Papers given forth for the spreading of Truth ; See Page 55 , 57 , 59. ) hath very unsound and unchristian Doctrine concerning Christ's Flesh , that is , the Offering , in which is the belief ; by Christ's Flesh meaning not his outward Flesh . Some of his words I shall faithfully recite as followeth , ( that to me are very unsound , and I believe in general to all sound in the Faith ) : — And Christ according to the flesh crucified , the Lamb slain ; that flesh of his which is a Mystery , when the first Adam's and Eve's flesh was defiled , and so death reigned from Adam to Moses , pag 55. — And Pag. 57. So Adam's , Eve's flesh was defiled , but the flesh of Christ , the Lamb slain from the foundation of the world , yet his flesh never corrupted , which flesh is the offering ; for as he was God he did not dye ; and this flesh is a Mystery ; and in this fl●sh ( Note ) is the belief that takes away the sin , that never corrupted , that is the Offering for sin , and the Blood of this flesh cleanseth from sin , p. 58. — Now they that are in the belief of this fl●sh , and offering , sees over all offerings , to the beginning into the Glory which was with the Father before the world began ; for all outward Offerings and Sacrifices was given to man after he fell , and the Lamb slain ; which Offering is a Figure of Christ , the Seed to be brought forth and offered up , and he the Top stone over all laid , to end and finish all the outward Offerings , and Types , and Shadows , and in him there is none , Page 59. So through this Offering is the Reconciliation , through the offering of his flesh , that never corrupted , but takes away corruptions , and his Blood cleanseth from Corruptions the Life real . And so this pure Flesh , this Offering , is set over all , which never corrupted , which must be your meat if you live : Though there is more in all these things , which is hard to be uttered , and cannot be uttered Yet . Annot. It seems what G. Fox did not so fully utter as to this Mystery , George Whithead had a mind to utter in his Book called Light and Life , that may be as a proper Key to these dark Sayings of George Fox . If any object to me , as Th Elwood hath done in his Book falsly called Truth defended , That I have in some of my Books owned Christ's flesh and Blood within ; I answer , I confess it ; but no otherwise but in the Scripture sense , and by way of Allegory , and in Metaphor ; as when the Divine Life inwardly enjoyed in the Saints , is also called by way of Metaphor and Allegory , Bread , Wine , Oyl , Milk , Honey , M●rrow , and Fatness : But I no where remember that I ever said or writ , That the Life or Flesh of Christ within men is the Offering , the Atonement for sin . And if any can shew me any such Passage or Saying in any of my Books , I am most willing and ready to disown and retract it , and blame my Rashness in so saying ; but I know no such Passage in any of my Books . 4. In a Treatise of Oaths presented to the King and Parliament , 1675. recommended in a Preface to it , and the Reasons given in it , which Preface is signed by George Whithead , and William Penn , and Eleven more , and which Preface obligeth G. Whithead to confess that he owned the Contents of that Book at that time , otherwise he might be construed to put a Trick upon the whole Nation , it is expressly said , Page 17. N 7. We look upon it ( saith he and they ) to be no less than a presumptuous tempting of God , to summon him as a Witness , not only to our terrene but trivial business , such as we should doubtless account it an high Indignity always to sollicite an Earthly Prince to give his attendance about . What! make God , the Great God of Heaven and Earth our Caution in worldly Controversies ; as if we would bind him to obtain our ends , that is to make too bold with him , and to carry an undue distance in our minds towards him that made us ; an Irreverence we can by no means away with . But in flat Contradiction to this , there is an Epistle printed to the Friends called Quakers , within these few Weeks , in this present Year , 1696. that comes from the Meeting of Sufferings , signed by Benjamin Bealing , their Clerk to their Yearly Meeting . In which Epistle they say they give the Sense of Ancient Friends , George Fox , Edw. Burrough , Francis Hougel , W. Penn , and divers more , That Friends may use such solemn words , when called to declare the Truth , even in worldly matters , as , I do in the Presence of God declare , or calling God to record , or God is Witness . But if it be said that G. Whithead hath not signed that Epistle , so is not chargeable with that Contradiction ; I answer , So nor hath any other of the Ministry , not indeed any one but their Hireling Clerk : But it is well known that G. W. is a frequent Member of that Meeting of Sufferings , and hath been a main Instrument to persuade his Friends to give these Solemn Attestations , which he and many others ( I say not all ) judged unlawful , and forbidden by Christ , to use in cases of worldly affairs , as Recovery of just Debts , and the like . Nor will G. Whithead's hiding himself by not signing to this Epistle , and others concerned , but getting their Hireling Clerk to sign for them ( who for his Yearly Salary must do their Drudgery-Work ; and if fault be found afterwards with what is done , have this hole to creep out at , They did not sign it ) , be any Excuse for him or them , to clear them of such palpable Contradiction , or not varying from their former Principle . The only use I make of it , is to prove , That George Whitheaed ( as well as others of the Ancient Friends of the Ministry , have palpably contradicted their former Testimony , delivered in Print to King and Parliament , Anno 1675. and that in a very weighty matter ; and therefore they are not such infallible men as they have made their too credulous Followers think them to be , and have given out themselves for , charging all others to be no Ministers of Christ , if not infallible , as the above Narrative sheweth . But let none from this infer , that I blame them who in some weighty Cases , especially in declaring their Fidelity and faithful Subjection to the Government they are under , do use such solemn Attestations , or judge and condemn their liberty in so doing . But the Contradiction of George Whithead and some others to what they have formerly asserted very publickly , is that which I would have notified , and their great Hypocrisy still to pretend to Infallibility , and as if still they had never varied in their Principle in any thing ; and also charging G. K. with Apostacy , because I have declared . That in divers places and passages of my former Writings , I have found cause to make some Correction and Retractation ; God having been pleased of late years further to enlighten me , yet without any change of my Faith as to any one Article of the Christian Faith , so far as I know . Having done with G. Whithead at present , I shall next bring some two or three more unsound and scandalous Pass●ges for Proofs , out of William Penn's printed Books , to shew the unsoundness of his Doctrine in relation to Christ , his Flesh and his Bodily Existence without us in Heaven : And then take notice of some of his palpaple Contradictions to himself , though he would still make his credulous Followers ( that are much fewer than sometime ago they were ) believe he is the same infallible W. Penn. 1. In his Rejoinder to John Faldo , page 179 , 180. he greatly blames Sydrach Sympson , an Independent Preacher , for excommunicating Robert Norwood for his Opinion , which he , to wit , W. Penn himself , saith , Is not very offensive ; and he tells us what that Opinion is ; 1. For denying the Locality of Heaven and Hell , that is void of outward place , as looking upon them to have a more Spiritual signification ; and that the other was too Carnal , indeed Mahometan . 2. That he believed the Soul to have been breathed from God , thereby assigning to it more of Divinity than the usual Opinion doth . — Now that he saith this Ro. Norwood's Opinion is not very offensive , and so not to deserve Excommunication , it 's plain he thinks it not very offensive , to deny that Christ's Body that was raised from the dead , is in any Heaven , that is , an outward place , or without us ; which yet ( as I appeal to all sincere Christians ) is really so offensive , that the denying of that one Truth , is a plain denial of one of the greatest Fundamental Doctrines of the Christian Faith , and so makes void the whole , to any that holds such a damnable Opinion . And next , his excusing the said Robert Norwood , for assigning to the Soul something more of Divinity than the usual Opinion doth , is offensive and scandalous to Christian Ears : For though it should be owned , That the Divine Power that made the Soul of man , is in it , and operateth in it more manifestly than in the inferior Creatures ; yet the Soul of man is a created Being , and hath nothing of Divinity essential to it ; for that were to make it God himself . And whoever shall compare the Excommunication given out against Rob. Norwood by Sydrac Sympson , with the Excommunication given out against me by William Penn and Geo. Whithead at their Yearly Meeting , will say , if they be impartial men , William Penn has blamed that in another unjustly , which most unjustly he justifies in himself , and in his Tyrannical Brethren of his Party , who for no other cause did excommunicate me , but for not obeying their most unjust and unreasonable demand , which was , To clear the Body of the People called Quakers , and their Ministry , from some of the Errors charged upon them in Pensilvania ; which as I at that very Meeting told them , I could prove some of them were guilty of , and which I have since effectually done . And that William Penn thinks it was such a notable Argumentum ad hominem , that Rob. Norwood used to them who did excommunicate him , Are none the People of God but your selves ? Have not I the same Argumentum ad hominem , against them that excommunicated me ; who in their Nameless Bull of Excommunication , given out against me at the Yearly Meeting at London , 1695. call themselves the Church of Christ , from which ( they say ) I have separated my self ? And because I could not obey their most unjust and unreasonable Demand , they pass this Judgment against me , as if they were the only Church of Christ ; and in their Yearly Epistle this very year 1696. directed to the Quarterly and Monthly Meetings in England , Wales , and elsewhere , they call themselves ( to wit , those that generally go under the Name Quakors , professing Unity with them ) God's whole Heritage and People ; this agreeth with Solomon Eccles Paper , called , The Quakers Challenge , p. 2 , 3. 1668. The Quakers are in Truth , and none but they . The Tabernacle of God is with you , and his Dwelling Place is among you , and only among you is God known , said Edw. Burrough to the Quakers ; see his Works , page 64. 2. In the same Rejoinder , page 310. he hath a Passage that is either perfect Nonsense , or Antichristian Doctrine , or rather indeed both . I shall cite it verbatim . Seventhly , Because that Flesh of Christ is called a Vail , but he himself is within the Vail , which is the Holy of Holiest , whereinto Christ Jesus our High-Priest hath entred , Heb. 10.20 , 21. And as he descended into , and past through a suffering-state in his fleshly appearance , and returned into that state of Immortality , and Eternal Life and Glory , from whence he humbled himself , which was and is the Holy of Holiest ( then obscured or hid by his Flesh or Body , the Vail while in the world ) so must all know a death to their fleshly ways and Religions , yea their knowledge of Christ himself after the flesh , or they stick in the Vail , and never enter into the Holy of Holies , nor come to know him in any spiritual relation , as their High and Holy Priest , that abides therein . Annot. I shall make no large Commentary on these words , only in short note , 1. His saying Christ has entred into the Holy of Holies within the Vail , and that Vail is his Flesh , and that Holy of Holies is himself ; What Nonsense is this ? Was not Christ always in himself ? 2. His entring in within the Vail of his Flesh is either perfect Nonsense , or it hath this sense , That he hath put off his Body he had on earth , and is separated from it ; as one Robert Young , a Preacher among the Quakers in Pensilvania , at a Meeting affirmed , and brought these very words of W. Penn's to confirm it , That Christ hath entred within the Vail , and Christ's flesh is that Vail ; whereas it is plain , and generally understood by all Christians , That the Vail within which Christ is entred , according to Heb. 6.19 . is not his flesh ; though elsewhere , but in another respect , his flesh is called a Vail , the word Vail having divers significations in Scripture . 3. That he saith , That all must know a death to their knowledge of Christ after the flesh ; it is plain from his words , that he hath this unsound sense of it . That they must know a death to the knowledge of Christ after the flesh , as that flesh signifieth the flesh of Christ , as he came in the flesh . But this is a perversion of Paul's words , as if Paul had rejected the knowledge of Christ as he came and suffered in the flesh , as inconsistent with the revelation of Christ in himself ; which are so consistent , that as none have the saving knowledge of Christ as he came and suffered in the flesh , without the inward revelation of him in their hearts , so none have that inward revelation of him , sufficient to Eternal Salvation , but who by that inward revelation know and believe that he came and suffered in the flesh , and that he is now in Heaven , in the same Body that suffered , the same , I say , as to Substance , though wonderfully changed in Mann●r and Condition . 3. W P. in a Book he calleth Truth exalted , presented to Princes , Priests , and People , reprinted Anno 1671. he giveth a large description of the Quakers Christ , as he calleth him , pag. 13 , 14. without mentioning in the least his Birth in the flesh , Death , Resurrection , Ascension , as the Son of Man , or the Son of Abraham and David ; and wholly applying that , Isaiah 9.6 , 7. Unto us a child is born ; and Deut. ●1 . 18 A Prophet shall the Lord your God raise up , to the Inward Principle of the Light in all men ; and thus he describeth the Quakers Christ , pag. 14. This is the second Adam , the quickening Spirit , the Lord from Heaven , the new and spiritual man , the Heavenly Bread , the true Vine , the Flesh and Blood that was given for the Life of the World , the second Covenant , the Law writ in the Heart and Spirit ▪ put in the inward parts , the way in which the fool cannot err , the Truth before Deceit was , the Life that 's hid in God , eternal in the Heavens , glorified before the world began , the Power , the Wisdom , the Righteousness of God , the Plant of Renown , the Royal Seed that bruiseth the Serpent's head ; in short , that Grace which hath appeared unto all men , teaching them to deny Ungodliness , &c. Annot. By this it is plain he makes nothing of Christ , but an inward Principle in all men , which yet falsly he calls the second Covenant , the Law written in the heart ; for the Law writ in the heart , that is , the second Covenant , is not in any Unbelievers , but only in the hearts of True Believers . Again , in his large description of the Christian Quaker , filling Three Pages of his Folio called the Christian Quaker , he mentions not one word of Christ , as he was born of the Virgin , suffered death for our sins , rose again , &c. as the Object of Faith , Hope , or Love , or Christian Devotion ; see his Pages , 125 , 126 , 127. By which it plainly appears that he , and G Whithead , and many other Teachers among the Quakers , have no other Notion of Christ , but an Inward Principle ; which is manifestly contrary to the Gospel preached by the Holy Prophets , Evangelists , and Apostles , who preached Christ chiefly without men , as both God and Man , and consequentially his Light , and Grace , and Spirit within men . I shall now point at some of W. Penn's most gross and palpable Contradictions . 1. His first Contradiction . In the Treatise of Oaths above-mentioned , signed particularly by William Penn , he is earnest against all Oaths under the Gospel ; and yet in his Reason against Railing he useth the greatest Oath that ever was used among the Jews , to wit , As God liveth , or The Lord liveth ; which was the form of their Oath , as is clear from many places of Scripture , but particularly Jerem 4.2.5.2 . Now let us hear how he himself hath practically used this Oath against Thomas Hicks , pag. 180. O that these heavy things might not be laid to thy charge , for so sure as God liveth great will be the Wrath that shall follow , yea , God will visit for these unrighteous dealings ; and I testify to thee from God's Living Spirit , if thou desist not , and come not to deep Repentance , the Lord will make thee an Example of his Fury , and thy head shall not go down to the Grave in Peace ; and by this shalt thou know that not a Lying or Delusive , but a True and Infallible Spirit hath spoken by me . Annot. These words imply some Prophecy that W. Penn thought he had from the Infallible Spirit of God , against Tho. Hicks , importing he should be made an Example of his Fury : But they that saw Tho. Hicks dye , and knew him living , say , nothing of this was fulfilled , nor did any thing extraordinary , as any Example of Divine Fury happen to Tho. Hicks either before he died , or at his death . 2. His second Contradiction is this ; In the Book called Judas and the Jews , pag 13. owned and signed by W. Penn , he thus glosseth on Matth 18.17 . Go tell the Church , That Christ as well gave his Church Power to reject , as to try Spirits , is not hard to prove ; that Notable Passage , Go tell the Church , does it to our hand ; for if in case of private Offence betwixt Brethren , the Church is made Absolute Judge , from whom there is no Appeal in this world , how much more in any the least case that concerns the Nature , Being , Faith , and Worship of the Church her self ? Annot. This he spoke with respect to the Quakers Church , whose Power he so mightily extols , that she is made Absolute Judge , from whom there is no Appeal in this world . But having to do with the Church of England , or any other Church of them called Protestants , we shall see how he makes a contradictory Gloss on the same Text , Matth. 18.17 . Go tell the Church . In his Address to Protestants , second Edition , p. 152. he saith , But what then can be the meaning of Christ's words , Go tell the Church ? Very well , I answer , It 's not about Faith , but Injury , that Christ speaks ; and the place explains it self ; Moreover , If thy brother shall trespass against thee , go and tell him his fault between thee and him alone ; here is Wrong , not Religion ; Injustice , not Faith or Conscience concerned , as some would have it , to maintain their Church-Power . Annot. Here you see he makes the Church-Power very low as by Church he means the Church of England , or any other Church besides the Church of the Quakers . But when he means the Church of the Quakers from the same Text , he magnifies her Power as great as ever Bellarmine or any other Jesuit magnified the Church of Rome . She ( to wit , the Quakers Church , otherwise tell us what other Church he means ) is made Absolute Judge , from whom there is no Appeal in this world . Then be sure , if W. Penn can prevail to keep up this Authority in the Quakers Church , neither G Keith , nor any other against whom that he calleth the Church , to wit , the Yearly Meeting at London , hath passed any Sentence , however unjust , must expect to have any Relief or Redress in this world . Well , It is a great Comfort that we may expect it in the world to come . If this be not to play the Ambidexter ( a Crime T. Elwood unjustly casteth on me in another case ) I know not what is . 3. His Third Contradiction is this . In his Address to Protestants , second Edition , pag. 246. he saith , Men that are angry for God , passionate for Christ ▪ that can call Names for Religion , and sling Stones for Faith , may tell us they are Christians if they will , but no body would know them to be such by their fruits ; to be sure they are no Christians of Christ's making . Annot. One would think this man would be far from giving hard Names to any that differ from him in Religious Matters , and that he would be one of the civilest men on earth , for softly and gently treating his Opponents . But instead thereof , I know not if ever I read or heard more angry and passionate words , and more und●cent and unbecoming any man , either Christian or sober Heathen , than William Penn hath given to his Opponents , and such as he hath differed from in Religious Matters ; witness what he saith in his Guide mistaken , p. 18. 1668 The old Gormandizing Priests of England . — No sort of people have been so universally through Ages the Bane of Soul and Body of the Universe , as that abominable Tribe , for whom the Theatre of God's most dreadful Vengeance is reserved to act their eternal Tragedy upon Again , in his Quakerism a new Nickname , &c. p. 165. he saith , But in the earth there is not any thing so phant●stical , conceited , proud , railing , busy-body , and sometimes ignorant , as a sort of Priests , to us not unknown , among whom our Adversary ( viz. John Faldo , an Independent Preacher ) is not the least , who think their Coat will bear out their worst Expressions for Religion ; and practise an haughty Reviling for Christ , as one of the greatest demonstrations of their Zeal ; an Ill bred and Pedentick Crew , the Bane of Reason , and Pest of the World , the old Incendi●ries to mischief , and the best to be spared of Mankind ; against whom the boiling Vengeance of an irritated God is rea●ly to be poured out , to the destruction of such if they repent not , and turn from their abominable Deceits . Annot. Seeing the only Reason that was given at the Meeting at Turner's Hall the 11th of this Instant , 1696. by one of William Penn's Party , why they excommunicated George Keith , having nothing either against his Doctrine or Conversation among men , but that he was ( as he was pleased to call me ) a little petulant , and turbulent Man ; and that they have aggravated some few words I gave to some professed Infidels among us in Pensilvania , to that height , as deserving Excommunication : Let the Impartial Reader judge , whether W. Penn has not far exceeded me , and that incomparably , ( for I thank God I have not the faculty to invent such words ) as well as George Whithead hath also done , in calling some that but differed from him about Womens Meetings , and Church Orders of G. Fox Incarnate Devils , Wolves , Dogs , in his Preface to Judgment Fixed , 1682. Behold therefore their Injustice and Partiality , for when did they ever so much as censure either of them for such scurrilous , abusive Language , or any others that have used the like ? Nay , of all people on the face of the Earth , many of the Preachers and Writers among the Quakers , that I know of , have been most guilty in this thing , and doubled this guiltiness in fathering these sinful Words , and their sinful Passion on the Spirit of God , as W. Penn did , when he called me Apostate , and Impostor , for defending Christian Doctrine common to all Christendom , saying , He was transported by the Glorious Power of God. For my own part , wherein I have at any time either in word or Writ exceeded in giving any uncharitable Names to any , or in any uncharitable practise or behaviour , I declare I am sorry for it , and have begged , and do beg God's forgiveness for it , for his dear Son's sake , and also the forgiveness of any whom I have at any time justly offended in Words or behaviour ; and I bless God , who has taught me more patience by the late Exercises I have gone through of the strife of Tongues ; and I hope I can in measure say , that I witness that place of Scripture fulfilled , That tribulation worketh patience , and patience experience ; and this I have divers times acknowledged to my late Adversaries , who have made ill use of it against me , but I never knew they made any such acknowledgment to any , I am sure never to me , whom they have most unworthily abused both by Word and Pen. And now before I have quite done with William Penn , let me put him in mind of his Promise , That he would answer me in the face of the Nation ; for I think I have made good my word , that I have put him to prove his Charge against me ( that I am an Apostate ) in the face of the Nation ; and let him not put off this Work that belongs to himself , to any Deputy , or busy Intruder , as Th. Elwood , or John Pennington , who have already sufficiently shewn their folly in print ; but let him perform his Promise by himself , and also remind his words in his Christian Quaker , pag. 1. who saith , I was not willing that any should answer for my faults , if any there were ; and if innocent , I osteemed my self both sufficient and obliged to my own relief . Some of Tho. Elwood his Vile and Gross Errors ; truly collected out of his Book , falsly called , Truth Defended . I Shall pass by at present his many Forgeries , and Perversions , and Abuses against me in this his last Book , and his two former Books ; to the first of which I have answered in print , having collected out of his two last Abusive Books above an hundred manifest Perversions , Forgeries , and Falsities he hath heaped up against me , which I have in readiness to shew , and which I keep by me for a reserve , until I find an occasion to publish them , either by print , or otherwise ; therefore I shall only now make an Index of some of his Vile and Gross Errors contained in his last Book , called Truth Defended . 1. The Blood that came out of Christ's Side , its shedding , was not done to compleat the Offering , because , before that , Christ said , Consummatum est , it is finished , p. 99. Note , this is as much against his Death , for before his Death he said , it is finished . 2. He justifies George Whithead's Doctrine and Words , denying that the material Blood of the Beasts were Types of Christ's material Blood , and yet fallaciously seems to own it , p. 106. 3. He justifies W ▪ Penn's Doctrine ; saying , The one Seed cannot be an outward thing ; for one outward thing cannot be the proper sign of another outward thing ; p. 113. 4. He denieth that the gift of the Divine Grace or Power within , is the real Purchase of Christ's Obedience unto death ; arguing , That if so , that would not be the free Gift of God , p. 121. This is contrary to Rom. 5.15 . Eph. 1.14 . and 4.7 , 8 compared with Psal . 68.18 . 5. He blames me for saying Christ's Body is the same in substance it was on Earth , p. 129. now if not the same in substance , then that Body he had on Earth is not in being , or he must hold the Doctrine of Transubstantiation in that case . 6. He denieth that Christ came by Generation of , and from the Properties of Man in Mary , p. 136. and in so doing , he must deny him to be the Son of David and Abraham . 7. He perverteth the Apostle's Creed , in that Clause ; Conceived of the Holy Ghost , p. 138. by which he infers , that Christ came not by Generation of ▪ and from the Properties of Man in Mary ; and in so doing , he makes the Holy Ghost to be the material Cause of that Generation ; as if that Holy Thing conceived , were of the Substance of the Holy Ghost ; whereas the Holy Ghost was the efficient Cause thereof , but not the material Cause . 8. His false way of reasoning against the Man Christ's being created , from my reasoning , if not created , therefore not Man ; by retorting , if created , therefore not God ; and in this he chargeth me to be deeply drenched into Socinianism , but this is his ignorance . This is as foolish as to argue , A. B. is no English Man , therefore is no Man ; whereas it is good arguing , A. B. is no Man , therefore no English Man ; the Socinian Error is not , that Christ is a Creature , but that he is a meer Creature , viz. only Man , and not both God and Man , p. 139. 9. His blaming me , to make light of the work of Generation in comparison of Christ's Incarnation ; therefore according to him , Regeneration is greater than Christ's Incarnation . Oh great Blasphemy ! pag. 155. 10. His saying , That the Author of Regeneration is Christ chiefly , as he is manifested inwardly in the heart , p. 152. This is as absurd , as to say , The Beams of the Sun that descend on the Earth , are the chief cause of the Earth's fruitfulness , and not the Sun it self that is in the Firmament . My answer to John Pennington's Book , falsly called , An Apostate Exposed : In his said Book he brings no matter against me , either as to Doctrine or Life ; but sets down some Citations out of my Books , and the Doctrine in all these Citations I own . But that I thought it had been the Doctrine of the Quakers in general , and of George Whithead and William Penn in particular ; in that I own my mistake ; but this is no contradiction , or proof of my Apostacy ; for I did not positively say , they had no Errors , but according to the best of my knowledge they had no Errors ; this is no contradiction ; for Contradictions ( according to that true Maxim ) are secundum idem , ad idem eodem loco , tempore & ratione . But he hath not so much either Logick or common Sense to understand , that this is no contradiction , or what a true Contradiction is , as neither his quondam Tutor Tho. Elwood hath . As concerning Caleb Pusey his Book , falsly called , His Modest Account ; I have a full Answer to it in readiness , but there is no present need of its publication . But let it be noticed , that my Adversaries have owned it , as having unity with it ; and no doubt it was approved by the 2d Days meeting . I only at present note these few gross things in it . First , He mis-states the Question , which was not , That the Light within is sufficient for Salvation , without something else ; for the Light within , or Grace within Paul and Peter , &c. is sufficient to Salvation , without thousands of some things else , as without thousands of Caleb Puseys , and all of us ; but not without the Man Christ without us . But the true state of the Question was , and is , That whereas they blamed my Assertion , viz. The Light within is not sufficient to Salvation , without something else . They are obliged to hold the Contradictory , which is , The Light within is sufficient to Salvation , without any , or every thing else ; true Contradictions being betwixt the one Particular , the other Universal ; but it hath been my Lot to have to do generally with such ignorant Men of late in dispute , that know not either by true Logick or common Sense , what a true Contradiction is . 2. Page 8. His false quotation of my words , citing my Book called ▪ A Refutation , pag ▪ 38 , 39. where he brings me in saying , It is a real degree of Blasphemy to say , This Light cannot make Satisfaction , &c. But I use no such words , therefore this is a gross Forgery , which I charge upon the Second day's Meeting ; for in all that Treatise I neither said nor intented any thing of the Light within making Satisfaction ; for the Question there treated of by me , was not about Satisfaction , but Revelation , what the Light within could reveal . And I was so far from affirming , the Light within , as we give Obedience to it , to make any Satisfaction for our sins , that I plainly said , pag. 41. ad finem , That man's most exact Obedience to the Light in him , cannot be an Atonement or Propitiation unto God for sins past or present . 3. His Fallacy or Forgery , pag. 12. in feigning a Contradiction on me , concerning the express Knowledge of Christ , necessary , and not necessary ; whereas I never said it was universally necessary , but only to such who have the occasion to hear it preach'd ; therefore I distinguished betwixt the Express and Implicit , saying this last was universally necessary , the former only to Particulars . 4. Pag. 15. His most gross Assertion , which is justly charged on the Second day's Meeting ( who have approved his Antichristian Book ) , That surely Jesus of Nazareth cannot be something else than the Light , Spirit , and Power within : For at this rate the Jews who own and confess to the Light within , and Pagan Philosophers who blasphemed against the Man Jesus of Nazareth , yet confessing to the Light within , may be said to confess Jesus of Nazareth ; and if Jesus of Nazareth be not something else than the Light within , then it is in vain to preach any Christ without , that was born at Bethlehem , and conversed at Nazareth . But he is guilty of gross Forgery , to infer it from my words : He says , pag. 14. The Word only is alone , and admits of nothing else ; but I answer , It admits not of another Christ , but it admits of something of Christ without us , that is not within us ; as Christ that died for us is the only Saviour ; this only admits not of another Saviour , or Christ , within us , yet it admits of something of Christ within us , that was not outwardly crucified , viz. His Grace and Spirit . As concerning the pretended Confession of Faith , called , Our Ancient Testimony renewed , of our Adversaries from Pensilvania , subscribed by Caleb Pusey , and above Thirty six more , though the Scripture-Words as therein recited , we own , yet seeing they ( and particularly he ) who have differed from us in Pensilvania , have declared a contrary sense to all these Places of Scripture touching the things in Controversy betwixt us , and have neither in that Confession , nor elsewhere , renounced their former Errors , whereof they have been proved guilty , their Confession is but a mere Sham , and Mock-Confession . G. K. ERRATA . Page 17. line 7. for Days read Words . Page 48. line 44. read clear me . A Sermon preached at the Meeting of Protestant Dissenters , called Quakers , in Turners-Hall , London ; on the 16 th . of the Second Month , 1696. Being the Publick Day of Thanksgiving for the Deliverance of the King and Kingdom . By George Keith . To which is added , A Testimony of Fidelity and Subjection to King William the Third , from the aforesaid People , on behalf of themselves , and others of the same Persuasion with them . Printed for B. Aylmer at the Three Pigeons in Cornhill . THE General History of the Quakers ; containing the Lives , Tenents , Sufferings , Tryals , Speeches , Letters , and Travels , of all the most Eminent Quakers , both Men and Women , from the first Rise of that Sect , down to this present time . Collected from Manuscripts , &c. A Work never attempted before in English ; being written originally in Latin by Gerard Croese , and now made publick against their present Yearly Meeting in London . To which is added , Fox's Conference with Oliver Cromwell . The Tryals and dying Speeches of the Quakers executed in New-England . An Account of their Marriages and Burials . A Quaker's Letter to King Charles II. charging him with several vile Practices . Keith's Learned Speech at his Tryal in Pensilvania . The Tryals of Mead and Pen. Pen's Speech to the Judges . His Conference with the Princess Palatine . His Sermon before Her. The Princess's Letter to Geo. Fox . Margaret Fox's Letter to a General Meeting of Women , held at London in the year 1692. A very particular Account of the Women Preachers . Hester Bidly's Speech to the late Queen Mary . Her Entertainment at Versailles by King James . Her Letter to the French King. Her Discourses with him . The great Sufferings of two Quaker Women in the Island Malta . The Rarity of Mary Fisher's Voyage to Adrianople . The Audience given this Maiden Quaker by the Grand Signior . The Present State of the Quakers . As also a Letter writ by George Keith , and sent by him to the Reverend Author of this Book ; containing a Vindication of himself , and several Remarks upon this curious History . Price Bound 5 s. Printed for John Dunton at the Raven in Jewen-Street . Notes, typically marginal, from the original text Notes for div A47140-e2080 † Note , There is an additional Postscript by me G. K. put to this Book of G. W. Nature of Christianity , the which Postscript I left in a Manuscript at London , and with the Quakers , printed with this of G. W. I acknowledg my want of due Consideration that I did not better consider G. W. his Words in that Book , having many Years ago read it , but too overly , and not having seen it since , for many Years , till of late : but I am sure I did really then believe , ( as I now do ) that Christ as Man did outwardly and bodily exist without us ; for Proof of which see my Words in that additional Postscript above-mentioned , p. 73. where at n. 11. I blame R. G. for saying , That the now present glorified Existence of that Body ( or Man Christ ) that suffered at Jerusalem , is denied by some Teachers among us . I confess I happened to find divers Passages in G. W.'s , and other Quakers Books , that seemed to me unsound ; but in an Excess of Charity I did construe them to be better meant than worded , and that they had rather unwarily slipped from them , than that they were the Expressions of their unsound Mind , until that of late I had found them to justify the same , and the like unsound Words , in my Adversaries in Pensilvania , and to hate and excommunicate me for telling them of them . * And by this same Argument they need not preach his Example of holy Life , nor the Example of the holy Lives of the Patriarchs , Prophets and Apostles , nor the Creation of the World , nor any of God's gracious Providences towards his Church and People in former Ages , they all being past , and Persons not to live again in Mortal Bodies . But why do the Quakers labour to keep up the the Remembrance of their deceased Friends , and their Works and Sayings , and collect them in Print for Posterity ? Is not the keeping in Memory the Birth , Life , Death and Resurrection , &c. of our Lord and Saviour Jesus Christ infinitely of more Value to be remembred ? and what is the way to have it remembred ( according to God's ordinary manner of working ) if not by preaching ? O what great Blindness and Ignorance is this of W. Penns ! * See his and my Answer to the Students in Aberdeer , called Quakerism confirmed , in the Collection of his Works , called , Truth triumphant , pag. 627. Prop. 3. we say , That the same Seed and Life is in us which was in him , ( viz. the Man Christ ) and is in him in the Fulness , as Water in the Spring , and in us as the Stream . — As the natural Life is in all the Members , but more principally in the Head and Heart , without any Division ; so this spiritual Life and Nature is both in Christ our Head , and in us , by which he dwelleth in us , as the Spirit of Man doth in the Body . Again , p. 628. Prop. 10. As for the Satisfaction of Chritst without us , we own it against the Socinians , &c. And pag. 629. The Doctrines of the Incarnation , Sufferings , Death and Resurrection of Christ , &c. are necessary every where to be preached : See the Places at more length , than which nothing can be more contradictory than W. Penn's Doctrine , as will appear in divers Places in this Treatise , from his own Words faithfully quoted out of his Books . ‖ This Writer is J. Reuclinus de verbo mirifico , lib. 3. cap. 2. Gal. 3.16 . ‖ But is not the Serpent or Devil without Men as well as within many Men ? (a) See W. Penn's Rejoynder , pag. 284. And G. W. Light and Life , p. 44. (b) See his Book , pag. 35. called , The Capital Principles . (c) It is no more Nonsense than many good Christian Teachers have used , to expound and open the Types of the Old Testament , and to shew how they directed to Christ , the Antitype ; yea , divers Quakers Preach the Types as directing to Christ and his Spirit within : And G. Fox used much to Preach upon the Types of the Old Testament , as the Booths they made at the Feast of Tabernacles , and the Lamps in the Temple , and the Snuffers , how they had a Spiritual signification . And shall any Christian say , that none of these Types signified Christ without , but only Christ within ? (d) See for this in the Church-History of Socrates Scholasticus , lib. 2. c. 7. and c. 25. (e) Note , The Meeting was for most part orderly and attentive ; if any little Disorder happened , it was by occasion of W. Pen's Party , and particularly by Henry Goldney that threw printed Papers among the People , in the Meeting , on purpose to make a Disturbance ; but what Disturbance happened , it was soon ended by the Care and Diligence of the Marshal , sent by the Lord Mayor , to prevent any Disorders . (f) Note here two Gods of one Kind and Nature , by his absurd Logick and false Philosophy ; one that worketh , another that is wrought . Oh gross Darkness and Ignorance in G. Whitehead ! (g) The Saints are partakers of the Divine Nature , and so are they of the Holy Ghost ; is therefore the Holy Ghost a Work or Effect wrought in us ? This is to comfound the Creator with the Creature , and is a Divinity more fit for Bedlam than any sober Society of People . (h) And in Egypt we hear that Chickens are bred of Eggs simply by heat , without the Hen. (i) N. Marks doth not profess himself to be Infallible , being not of the Ministry : But whence is it , that the Laicks should own themselves Fallible , and the Min●stry Infallible ? But at last it is come to this , that some of the Ministry are Fallible also , but such Principal Ministers as G. W. are not . (a) Tho some in Scotland , being influenced with their false reports , have seemed to disown me , yet others have not , and some of them have writ kindly to me , and owned me . (a) Arthur Cook a Preacher and Justice of Peace in Pensilvania . (b) Too high a Title for such who are quilty of such gross Errors . (c) The third was , 〈◊〉 they blamed me , for saying the best Saints had need to come alwa●s to God by the 〈◊〉 ●or the Man Christ Jesus , they said , They could come to God with●ut him , and this 〈◊〉 of Doctrine is to be found in W. Shewen's Book , a Quaker greatly owned by them . Treatise of Thoughts , see pag. 37.38 . (a) And I was cleared by a publick Writ , signed by the Deputy Governor , C. Markham , and the Counsel , in Philadelphia , which I have to show . See the Nature of Ch. pag. 29. * The real Quaker . A real Protestant . Nature of Christian . p. 29 * G. Keith doth not charge it on the whole , but only on the Guilty , and such as cloak and excuse them . * Note , They told me , It was sufficient to name a Few of Many , to prove T. E. guilty of wronging me in his Books . Let the Quotations be read out of R. B's Anarc . * There is not mentioned , any Day , Month or Year wherein the yearly Meeting at Philad . was held . (a) Note , W. Penn ( as is proved ) hath said , We need not preach it , the necessary consequence whereof is , They need not believe it . (b) So nor have they answer'd my Book , Gross Error and Hypocrisie detected ; nor my Book against Samuel Jennings . So here are Two for Two : But I think I have effectually answer'd them here , as to the main , and so , I hope , will many others judge . (c) I call it not G. Keith's Church , otherwise than as related to them as one of them ; as I call the other their Church , N. Mark 's Church , i. e. to which he is related ; but he did well to own his Fallibility , seeing he gave so great a Proof of it not long ago , by severely accusing a poor innocent Maid-servant of his of Theft , whose Innocency soon after was manifest to him . Notes for div A47140-e19540 * Called the Christian Faith. 
A54107	----	A brief account of the rise and progress of the people called Quakers in which their fundamental principle, doctrines, worship, ministry and discipline are plainly declared to prevent the mistakes and perversions that ignorance and prejudice may make to abuse the credulous : with a summary relation of the former dispensations of God in the world by way of introduction / by W. Penn. Penn, William, 1644-1718. 1694 Approx. 166 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A54107 Wing P1257 ESTC R30091 11243705 ocm 11243705 47073 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54107) Transcribed from: (Early English Books Online ; image set 47073) Images scanned from microfilm: (Early English books, 1641-1700 ; 1448:7) A brief account of the rise and progress of the people called Quakers in which their fundamental principle, doctrines, worship, ministry and discipline are plainly declared to prevent the mistakes and perversions that ignorance and prejudice may make to abuse the credulous : with a summary relation of the former dispensations of God in the world by way of introduction / by W. Penn. Penn, William, 1644-1718. [6], p. 9-131. Printed and sold by T. Sowle ..., London : 1694. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A BRIEF ACCOUNT OF THE Rise and Progress Of the People called QUAKERS . IN Which their Fundamental Principle , Doctrines , Worship , Ministry and Discipline are Plainly Declared to prevent the Mistakes and Perversions that Ignorance and Prejudice may make to abuse the Credulous . With a Summary Relation of the former Dispensations of God in the World , by way of Introduction . As unknown , and yet well known , 2 Cor. 6.9 . By W. Penn. London , Printed and Sold by T. Sowle , near the Meeting-House in White-Hart-Court in Grace-Church-Street - and at the Crooked-Billet in Holy-well-lane near Shore-ditch , 1694. AN EPISTLE TO THE READER . READER , this Following Account of the People called Quakers , &c. was writ in the Fear and Love of God : First as a standing Testimony to that ever Blessed Truth , in the inward Parts , with which God , in my Youthful time , visited my Soul , and for the Sense and Love of which I was made willing , in no ordinary Way , to relinquish the Honours and Interests of the World. Secondly , as a Testimony for that Despised People , that God has in his Great mercy gathered and united by his one blessed Spirit in the Holy Profession of it ; whose Fellowship I value above all Worldly Greatness . Thirdly , in Love and Honour to the Memory of that Worthy Servant of God G. Fox , the First Instrument thereof , and therefore styled by me the Great and Blessed Apostle of our Day . As this gave Birth to what is here presented to thy view , in the first Edition of it , by way of Preface to G. F's excellent Journal ; so the Consideration of the present usefulness of the following Account of the People called Quakers , ( by reason of the unjust Reflections of some Adversaries that once walked under the Profession of Friends ) and the Exhortations that conclude it , prevailed with me to consent that it should be republisht in a smaller Volume ; knowing also full well that Great Books , especially in these days , grow Burthensome , both to the Pockets and Minds of too many ; and that there are not a few that desire ( so it be at an easie rate ) to be inform'd about this People , that have been so much every where spoken against : But , blessed be the God and Father of our Lord Jesus Christ , it is upon no worse Ground than it was said of old time , of the Primitive Christians ; as I hope will appear to every Sober and Considerate Reader . Our Business after all the ill usage we have met with , being the Realities of Religion , an effectual change before our last & great change : That all may come to an Inward , Sensible and Experimental knowledge of God , through the Convictions and Operations of the Light and Spirit of Christ in themselves ; the sufficient and blessed means given to all , that thereby all may come savingly to know the only true God and Jesus Christ whom he hath sent to Enlighten and Redeem the World : Which knowledge is indeed Eternal Life . And that thou , Reader , mayst obtain it , is the earnest desire of him that is ever Thine in so good a Work , W.P. THE CONTENTS Chap. I. Containing a brief Account of divers Dispensations of God in the World , to the time he was pleased to raise this despised People called Quakers . Chap. II. Of the Rise of this People , their Fundamental Principle and Doctrines , and Practice in twelve Points resulting from it ; their Progress and Sufferings : An Expostulation with England thereupon . Chap. III. Of the Qualifications of their Ministry . Eleven Marks that it is Christian . Chap. IV. Of the Discipline and Practice of this People as a Religious Society The Power Church they own and exercise , and that which they reject and Condemn ; With the Method of their Proceedings against Erring and Disordering Persons . Chap. V. Of the First Instrument or Person by whom God was pleased to gather this People into the way they Profess . His Name G. Fox ; his many excellent Qualifications ; showing a Divine , and not a Human Power to have been their Original in him . His Troubles and Sufferings both from without and within . His End and Triumph at it . Chap. VI. Containing Five several Exhortations . First General , reminding this People of their Primitive Integrity and Simplicity . Secondly in Particular , to the Ministry . Thirdly to the Young convinced . Fourthly to the Children of Friends . Fifthly to those that are yet Strangers to this People and Way , to whom this Book , and that it was Preface to , in its former Edition , may come . All the several Exhortations accommodated to their several States and Conditions ; that all may answer the end of God's love to them , viz. God's Glory and their own Salvation . A BRIEF ACCOUNT , &c. CHAP I. Containing a brief Account of divers Dispensations of God in the World , to the time he was pleased to raise this Despised People called Quakers . DIVERS have been the Dispensations of God since the Creation of the World unto the Sons of Men ; But the Great End of all of them has been the Renown of his own Excellent Name in the Creation and Restauration of Man : Man , the Emblem of himself , as a God on Earth , and the Glory of all his Works . The World began with Innocency : All was then good that the good God had made : And as he blessed the Works of his Hands , so their Natures and Harmony magnified Him their Creator . Then the Morning Stars Sang together for Joy , and all parts of his Works said Amen to his Law. Not a Jarr in the whole Frame ; but Man in Paradise , the Beasts in the Field , the Fowl in the Air , the Fish in the Sea , the Lights in the Heavens , the Fruits of the Earth ; yea the Air , the Earth , the Water and Fire Worshipped , praised and exalted his Power , Wisdom and Goodness . O Holy Sabbath , O Holy Day to the Lord ! But this Happy State lasted not long : For Man , the Crown and Glory of the Whole , being tempted to aspire above his place , unhappily yielded against Command and Duty , as well as Interest and Felicity , and so fell below it ; lost the Divine Image , the Wisdom , Power and Purity he was made in . By which , being no longer fit for Paradise , he was expelled that Garden of God , his proper Dwelling and Residence , and was driven out , as a poor Vagabond , from the presence of the Lord , to wander in the Earth , the Habitation of Beasts . Yet God that made him had pity on him ; for He seeing Man was deceived , and that it was not of Malice , or an Original Presumption in him , but through the Subtilty of the Serpent ( who had first fallen from his own State , and by the Mediation of the Woman , Man 's own Nature and Companion , whom the Serpent had first deluded ) in his infinite Goodness and Wisdom found out a way to Repair the Breach , Recover the Loss , and Restore fallen Man again by a Nobler and more Excellent Adam , promised to be born of a Woman ; that as by means of a Woman the evil one had prevailed upon Man , by a Woman also He should come into the World , who would prevail against him and bruise his Head , and deliver Man from his Power : And which , in a signal manner , by the Dispensation of the Son of God in the Flesh , in the fullness of Time , was Personally and Fully accomplished by him , and in him , as Man's Saviour and Redeemer . But his Power was not limitted , in the Manifestation of it , to that time ; for both before and since his blessed Manifestation in the Flesh , he has been the Light and Life , the Rock and Strength of all that ever feared God : Was present with them in their Temptations , followed them in their Travels and Afflictions , and supported and carried them through and over the Difficulties that have attended them in their Earthly Pilgrimage . By this Abel's heart excelled Cain's , and Seth obtained the preheminence , and Enoch walked with God. It was this that strove with the Old World , and which they rebelled against , and which sanctified and instructed Noah to Salvation . But the outward Dispensation that followed the benighted State of Man , after his Fall , especially among the Patriarchs , was generally that of Angels ; as the Scriptures of the Old Testament do in many places express , as to Abraham , Jacob , &c. The next was that of the Law by Moses , which was also delivered by Angels , as the Apostle tells us . This Dispensation was much outward , and suited to a low and servile State ; called therefore by the Apostle Paul , that of a School-Master , which was to point out and prepare that People to look and long for the Messiah , who would deliver them from the servitude of a Ceremonious and imperfect Dispensation , by knowing the Realities of those Mysterious Representations in themselves . In this time the Law was written on Stone , the Temple built with Hands , attended with an Outward Priesthood , and External Rites and Ceremonies , that were Shadows of the Good Things that were to come , and were only to serve till the Seed came , or the more excellent and general manifestation of Christ , to whom was the Promise , and to all Men only in him , in whom it was Yea and Amen , even Life from Death , Immortality and Eternal Life . This the Prophets foresaw ; and comforted the believing Jews in the certainty of it ; which was the Top of the Mosaical Dispensation , and which ended in John's Ministry , the Forerunner of the Messiah , as John's was finished in him , the Fullness of all . And then God , that at sundry Times and in divers manners had spoken to the Fathers by his Servants the Prophets , Spoke to Men by his Son Christ Jesus , Who is Heir of all things ; being the Gospel-day , which is the Dispensation of Sonship : Bringing in thereby a nearer Testament and a better hope ; even the Beginning of the Glory of the latter days , and of the Restitution of all things ; yea , the Restoration of the Kingdom unto Israel . Now the Spirit that was more sparingly communicated in former Dispensations , began to be Poured forth upon all Flesh , according to the Prophet Joel , and the Light that shined in Darkness , or but dimly before , the most gracious God caused to Shine out of Darkness , and the Day-star began to arise in the Hearts of Believers , giving unto them the knowledge of God in the Face ( or Appearance ) of his Son Christ Jesus . Now the Poor in Spirit , the Meek , the true Mourners , the Hungry and Thirsty after Righteousness , the Peace-makers , the Pure in Heart , the Merciful and Persecuted , came more especially in Remembrance before the Lord , and were sought out and blessed by Israel's True Shepherd . Old Jerusalem with her Children grew out of Date , and the New Jerusalem into Request , the Mother of the Sons of the Gospel-Day . Wherefore no more at Old Jerusalem , nor at the Mountain of Samaria , will God be worshipped above other places ; for , behold , he is , by his own Son , declared and preached a Spirit , and that he will be known as such , and worshipped in the Spirit and in the Truth ! He will now come nearer than of old time , and he will write his Law in the Heart , and put his Fear and Spirit in the inward parts , according to his promise . Then Signs , Types and Shadows flew away , the Day having discovered their Insufficiency in not reaching to the inside of the Cup , to the cleansing of the Conscience ; and all Elementary services were expired in and by him that is the substance of all . And to this Great and Blessed End of the Dispensation of the Son of God , did the Apostles Testifie , whom he had chosen and anointed by his Spirit , to turn the Jews from their Prejudice and Superstition , and the Gentiles from their Vanity and Idolatry , to Christ's Light and Spirit that shined in them ; that they might be quickned from the Sins and Trespasses in which they were Dead , to serve the Living God in the Newness of the Spirit of Life , and walk as Children of the Light , and of the Day , even the Day of Holiness : For such put on Christ , the Light of the World , and make no more Provision for the Flesh , to fulfil the Lusts thereof . So that the Light , Spirit and Grace that come by Christ , and appear in Man , were that divine Principle the Apostles ministred from , and turned Peoples Minds unto , and in which they gathered and built up the Churches of Christ in their Day . For which cause they advise them not to quench the Spirit , but to wait for the Spirit , and Speak by the Spirit , and Pray by the Spirit , and Walk in the Spirit too , as that which approved them the truly begotten Children of God ; Born , not of Flesh and Blood , or of the will of Man , but of the will of God ; by doing his will , and denying their own ; by drinking of Christ's Cup , and being Baptized with his Baptism of Self-denial ; the Way and Path that all the Heirs of Life have ever trod to Blessedness . But alas ! even in the Apostles Days , those bright Stars of the first Magnitude of the Gospel-Light , some Clouds , foretelling an Eclipse of this Primitive Glory , began to appear , and several of them gave early Caution of it to the Christians of their Time , that even then there was , and yet would be more and more , a falling away from the Power of Godliness , and the Purity of that Spiritual Dispensation , by such as sought to make a fair shew in the Flesh , but with whom the offence of the Cross ceased . Yet with this comfortable Conclusion , that they saw beyond it a more glorious Time than ever to the true Church . Their sight was true , and what they foretold to the Churches , gathered by them in the Name and Power of Jesus , came to pass : For Christians degenerated a-pace into outsides , as Days and Meats , and divers other Ceremonies . And which was worse , they fell into Strife and Contention about them , separating one from another , then Envying , and , as they had Power , Persecuting one another , to the shame and scandal of their common Christianity , and grievous stumbling and offence of the Heathen ; among whom the Lord had so long and so marvellously preserved them . And having got at last the Worldly Power into their Hands , by Kings and Emperors embracing the Christian Profession , they changed , what they could , the Kingdom of Christ , which is not of this World , into a Worldly Kingdom ; or at least stiled the Worldly Kingdom that was in their Hands the Kingdom of Christ , and so they became Worldly , and not true Christians . Then Humane Inventions and Novelties , both in Doctrine and worship , crouded fast into the Church ; a Door being opened thereunto , by the Grossness and Carnality that appeared then among the generality of Christians , who had long since left the Guidance of God's meek and heavenly Spirit , and given themselves up to Superstition , Will-worship , and Voluntary Humility . And as Superstition is Blind , so it is Heady and Furious ; for all must stoop to its blind and boundless Zeal or Perish by it : In the Name of the Spirit , persecuting the very appearance of the Spirit of God in others , and opposing that in others which they resisted in themselves , viz. the Light , Groce and Spirit of the Lord Jesus Christ : But always under the Notion of Innovation , Heresie , Schism , or some such plausible Name . Though Christianity allows of no Name or Pretence whatever for persecuting of any Man for matters of meer Religion being in its very Nature , Meek , Gentle and Forbearing ; and consists of Faith , Hope and Charity , which no Persecutor can have whilst he remains a Persecutor ; in that a Man cannot believe well , or hope well , or have a Charitable or tender regard to another , whilst he would violate his mind or persecute his Body for matters of Faith or Worship towards his God. Thus the False Church sprang up , and mounted the Chair . But though she lost her Nature , she would needs keep her good Name of the Lambs-bride , the True Church and Mother of the Faithful : Constraining all to receive her Mark , either in their Forehead or Right hand ; that is , publickly or privately . But Indeed and in Truth she was Mystery Babylon , the Mother of Harlots , Mother of those that , with all their show and outside of Religion , were adulterated and gone from the Spirit , Nature and Life of Christ , and grown Vain , Worldly , Ambitious , Covetous , Cruel , &c. which are the Fruits of the Flesh and not of the Spirit . Now it was that the True Church fled into the Wilderness : That is , from Superstition and Violence , to a Retired , Solitary and Lonely State ; hidden , and as it were out of Sight of Men , though not out of the World. Which shows that her wonted Visibility was not Essential to the being of a True Church in the Judgment of the Holy Ghost ; she being as True a Church in the Wilderness , though not as Visible and Lustrious , as when she was in her former Splendor of Profession . In this State many Attempts She made to return , but the Waters were yet too High , and her way blocked up , and many of her excellent Children , in several Nations and Centuries , fell by the Cruelty of Superstition , because they would not fall from their Faithfulness to the Truth . The last Age did set some steps towards it , both as to Doctrine , Worship and Practice . But Practice quickly failed ; for Wickedness flowed in a little time , as well among the Professors of the Reformation as those they reformed from ; so that by the Fruits of Conversation they were not to be distinguished . And the Children of the Reformers , if not the Reformers themselves , betook themselves very early to Earthly Policy and Power , to uphold and carry on their Reformation that had been begun with Spiritual Weapons ; which I have often thought , has been one of the greatest reasons the Reformation made no better Progress , as to the Life and Soul of Religion . For whilst the Reformers were Lowly and Spiritually Minded , and trusted in God , and lookt to Him , and lived in his Fear , and consulted not with Flesh and Blood , nor sought Deliverance in their own way , there were daily added to the Church such as one might reasonably say should be saved : For they were not so careful to be safe from Persecution , as to be Faithful and Inoffensive under it : Being more concerned to spread the Truth by their Faith and Patience in Tribulation , than to get the worldly Power out of their Hands that inflicted those Sufferings upon them : And it will be well if the Lord suffer them not to fall by the very same way they took to stand . In Doctrine they were in some things short ; in other things , to avoid one extream they run into another : And for Worship , there was for the generality , more of man in it than of God. They owned the Spirit , Inspiration and Revelation indeed , and grounded their Separation and Reformation upon the Sence and Vnderstanding they received from it , in the Reading of the Scriptures of Truth . And this was their Plea , The Scripture is the Text , the Spirit the Interpreter , and that to every one for himself . But yet there was too much of humane Invention , Tradition and Art that remained both in Praying and Preaching ; and of worldly Authority and worldly Greatness in their Ministers ; especially in this Kingdom , Sweden , Denmark , and some Parts of Germany . God was therefore pleased in England to shift us from Vessel to Vessel : And the next remove humbled the Ministry , so that they were more Strict in Preaching , Devout in Praying , and Zealous for keeping the Lord's Day , and Catechizing of Children and Servants , and Repeating at Home in their Families what they had heard in publick . But even as these grew into Power , they were not only for Whipping some out , but others into , the Temple : And they appeared Rigid in their Spirits , rather than Severe in their Lives , and more for a Party than for Piety : Which brought forth another People , that were yet more retired and select . They would not communicate at Large , or in common with others ; but formed Churches among themselves of such as could give some account of their Conversion ; at least , of very promising experiences of the Work of God's Grace upon their Hearts ; and under mutual Agreements and Covenants of fellowship , they kept together . These People were somewhat of a Softer Temper , and seemed to recommend Religion by the Charms of its Love , Mercy and Goodness , rather than by the Terrours of its Judgments and Punishment ; by which the former Party would have awed People into Religion . They also allowed greater liberty to Prophecy than those before them ▪ for they admitted any Member to Speak or Pray , as well as their Pastor , whom they always Chose , and not the Civil Magistrate . If such found any thing pressing upon them to either Duty , even without the Distinction of Clergy or Laity , Persons of any Trade had their Liberty , be it never so Low and Mechanical . But alas ! even these People suffered great loss : For tasting of Worldly Empire , and the favour of Princes , and the Gain that ensued , they degenerated but too much . For though they had cryed down National Churches and Ministry , and Maintenance too ; some of them , when it was their own turn to be Tryed , fell under the Weight of Worldly Honour and Advantage , got into profitable Parsonages too much , and outlived and contradicted their own Principles : And , which was yet worse , turned some of them absolute Persecutors of other Men for God's Sake , that but so lately came themselves out of the Furnace ; which drove many a step farther , and that was into the Water : Another Baptism , as believing they were not Scripturally Baptized ; and hoping to find that Presence and Power of God in submitting to this Watery Ordinance , which they desired and wanted . These People made also Profession of Neglecting , if not Renouncing and Censuring , not only the Necessity , but Use of all Humane Learning as to the Ministry ; and all other Qualifications to it besides the Helps and Gifts of the Spirit of God , and those natural and common to Men. And for a time they seemed like John of Old , a Burning and a Shining Light to other Societies . They were very Diligent , Plain and Serious ; strong in Scripture , and bold in Profession ; bearing much Reproach and Contradiction . But that which others fell by , proved their Snare . For worldly Power spoiled them too ; who had enough of it to try them what they would do if they had had more : And they rested also too much upon their Watry Dispensation , instead of passing on more fully to that of the Fire and Holy Ghost , which was his Baptism , who came with a Fan in his Hand , that he might throughly ( and not in part only ) purge his Floor , and take away the Dross and the Tin of his People , and make a Man finer than Gold. Withall , they grew High , Rough and Self-righteous ; opposing further attainment : Too much forgetting the Day of their Infancy and Littleness , which gave them something of a real Beauty ; in so much that many left them and all visible Churches and Societies , and Wandred up and down , as Sheep without a Shepherd , and as Doves without their Mates ; seeking their Beloved but could not find Him ( as their Souls desired to know Him ) whom their Souls loved above their chiefest Joy. These People were called Seekers by some , and the Family of Love by others ; because , as they came to the knowledge of one another , they sometimes met together , not formally to Pray or Preach , at appointed times or Places , in their own Wills , as in times past they were accustomed to do ; but waited together in Silence , and as any thing rose in any one of their Minds that they thought Savoured of a Divine Spring , they sometimes Spoke . But so it was that some of them not keeping in Humility and in the Fear of God , after the Abundance of Revelation , were exalted above Measure ; and for want of staying their Minds in an humble Dependance upon him that opened their Understandings to see great things in his Law , they ran out in their own Imaginations , and mixing them with those Divine Openings , brought forth a Monstrous Birth , to the Scandal of those that feared God , and waited daily in the Temple , not made with Hands , for the Consolation of Israel ; the Jew inward , and Circumcision in Spirit . This People obtained the Name of Ranters from their extravagant Discourses and Practices . For they interpreted Christ's fullfilling of the Law for us , to be a discharging of us from any Obligation and Duty the Law required of us , instead of the Condemnation of the Law for sins past , upon Faith and Repentance ; And that now it was no Sin to do that which before it was a Sin to commit ; the slavish Fear of the Law being taken off by Christ , and all things good that Man did , if he did but do them with the Mind and Perswasion that it was so . Insomuch that divers fell into Gross and Enormous Practices ; pretending in excuse thereof that they could , without Evil , commit the same Act which was Sin in another to do ; thereby distinguishing between the Action and the Evil of it , by the Direction of the Mind and Intention in the doing of it . Which was to make Sin super-abound by the aboundings of Grace , and to turn from the Grace of God into Wantonness ; a securer way of Sinning than before : As if Christ came not to save us from our Sins but in our Sins ; not to take away Sin , but that we might Sin more freely at his Cost , and with less Danger to our selves . I say , this ensnared Divers , and brought them to an utter and lamentable Loss as to their Eternal State ; and they grew very troublesome to the better sort of People , and furnished the looser with an occasion to Prophane . CHAP. II. Of the Rise of this People , their Fundamental Principle and Doctrine and Practice in twelve Points resulting from it : Their Progress and Sufferings : An Expostulation with England thereupon . IT was about that very time , as you may see in G. F's Annals , that the Eternal , Wise , and Good God was pleased , in his infinite Love , to Honour and Visit this benighted and bewildred Nation with his Glorious Day-spring from on High ; yea with a most sure and certain sound of the Word of Light and Life , through the Testimony of a Chosen Vessel , to an effectual and blessed purpose , can many thousands say , Glory be to the Name of the Lord for ever . For as it reached the Conscience and broke the Heart , and brought many to a Sense and Search , so that which People had been vainly seeking without , with much Pains and Cost , they by this Ministry , found within ; where it was they wanted what they sought for , viz. The right way to Peace with God. For they were directed to the Light of Jesus Christ within them , as the Seed and Leaven of the Kingdom of God ; Near All , because in All , and God's Talent to All. A Faithful and True Witness and Just Monitor in every Bosom . The Gift and Grace of God to Life and Salvation that appears to all , though few regard it . This , the Traditional Christian conceited of himself , and strong in his own Will and Righteousness , and overcome with blind Zeal and Passion , either despised as a Low and Common thing , or opposed as a Novelty , under many hard Names and opprobrious Terms , denying , in his ignorant and angry Mind , any fresh Manifestation of God's Power and Spirit in Man in these days , though never more needed to make true Christians . Not unlike those Jews of Old that rejected the Son of God at the very same time that they blindly professed to wait for the Messiah to come ; because , alas , he appeared not among them according to their Carnal Mind and Expectation . This brought forth many abusive Books , which filled the greater sort with Envy , and lesser with Rage ; and made the way and progress of this Blessed Testimony Straight and Narrow indeed to those that received it . However , God owned his own Work , and this Testimony did effectually Reach , Gather , Comfort and Establish the Weary and Heavy Laden , the Hungry and Thirsty , the Poor and Needy , the Mournful and Sick of many Maladies , that had spent all upon Physicians of no Value , and waited for Relief from Heaven ; Help only from above : Seeing , upon a serious Tryal of all things , nothing else would do but Christ himself ; the Light of his Countenance , a Touch of his Garment , and Help from his Hand ; who cured the poor Womans Issue , raised the Centurion's Servant , the Widow's Son , the Ruler's Daughter , and Peter's Mother : And like Her , they no sooner felt his Power and Efficacy upon their Souls , but they gave up to obey him in a Testimony to his Power ; and that with resigned Wills and faithful Hearts , through all Mockings , Contradictions , Confiscations , Beatings , Prisons , and many other Jeorpardies that attended them for his Blessed Name 's Sake . And truly , they were very many and very Great ; so that in all Humane Probability they must have been swallowed up Quick of the Proud and Boisterous Waves that swelled and beat against them , but that the God of all their tender Mercies was with them , in his Glorious Authority ; so that the Hills often Fled and the Mountains Melted before the Power that filled them ; working mightily for them as well as in them ; one ever following the other . By which they saw plainly , to their exceeding great Confirmation and Comfort , that all things were possible with him with whom they had to do . And that the more that which God required seemed to cross Man's Wisdom , and expose them to Man's Wrath , the more God appeared to help and carry them through all to his Glory . Insomuch , that if ever any People could say in Truth , Thou art our Sun and our Shield , our Rock and Sanctuary ; and by thee we have leaped over a Wall , and by thee we have run through a Troop , and by thee we have put the Armies of the Aliens to Flight , these People had Right to say it . And as God had delivered their Souls of the wearisom Burthens of Sin and Vanity , and enriched their poverty of Spirit , and satisfied their great Hunger and Thirst after Eternal Righteousness , and filled them with the Good Things of his own House , and made them Stewards of his Manifold Gifts ; so they went forth to all Quarters of these Nations , to declare to the Inhabitants thereof , what God had done for them ; what they had found , and where and how they had found it ; viz. The way to Peace with God : Inviting all to come and see and taste , for themselves , the Truth of what they Declared unto them . And as their Testimony was to the Principle of God in Man , the Precious Pearl and Leaven of the Kingdom , as the only blessed means , appointed of God , to Quicken , Convince and Sanctifie Man ; so they opened to them what it was in it self , and what it was given to them for : How they might know it from their own Spirit , and that of the Subtil appearance of the Evil one : and what it would do for all those whose minds Should be turned off from the Vanity of the World and its Lifeless ways and Teachers , and ad-here to this blessed Light in themselves , which discovers and condemns Sin in all its appearances , and shows how to overcome it , if minded and obeyed in its holy Manifestations and Convictions : Giving Power to such to Avoid and Resist those things that do not please God , and to grow strong in Love , Faith , and Good Works . That so Man , whom Sin hath made as a Wilderness , over-run with Briars and Thorns , might become as the Garden of God , cultivated by his divine Power , and replenisht with the most Virtuous and Beautiful Plants of God's own Right Hand Planting , to his Eternal Praise . But these Experimental Preachers of Glad Tydings of God's Truth and Kingdom could not run when they List , or Pray or Preach when they Pleased , But as Christ their Redeemer prepared and moved them by his own Blessed Spirit , for which they waited in their Services and Meetings , and Spoke as that gave them utterance ; and which was as those having Authority , and not like the Dreaming , Dry and Formal Pharisees . And so it plainly appeared to the serious Minded , whose Spiritual Eye the Lord Jesus had in any measure opened : So that to one was given the Word of Exhortation , to another the Word of Reproof , to another the Word of Consolation ; and all by the same Spirit and in the good Order thereof , to the Convincing and Edifying of many . And truly they waxed Strong and Bold through Faithfulness ; and by the Power and Spirit of the Lord Jesus became very Fruitful ; thousands , in a short time , being turned to the Truth in the inward parts , through their Testimony , in Ministry and Sufferings : Insomuch as in most Counties , and many of the considerable Towns of England , Meetings were settled , and daily there were added such as should be saved . For they were Diligent to Plant and to Water , and the Lord blessed their Labours with an Exceeding great Increase ; notwithstanding all the opposition made to their blessed Progress , by false Rumors , Calumnies and bitter Persecutions ; not only from the Powers of the Earth , but from every one that listed to injure and abuse them : So that they seemed indeed to be as poor Sheep appointed to the Slaughter , and as a People killed all the Day long . It were fitter for a Volume than a Preface , but so much as to repeat the Contents of their cruel Sufferings from Professors as well as from Prophane , and from Magistrates as well as the Rabble : That it may well be said of this abused and despised People , they went forth Weeping and sowed in Teares , bearing Testimony to the Precious Seed , even the Seed of the Kingdom , which stands not in Words ; the Finest the Highest that Man's Wit can use , but in Power : The Power of Christ Jesus , to whom God the Father hath given all Power in Heaven and in Earth , that he might rule Angels above , and Men below . Who impowred them , as their Work witnesseth , by the many that were turned , through their Ministry , from Darkness to the Light , and out of the Broad into the Narrow Way of Life and Peace ; bringing People to a Weighty , Serious and God-like Conversation ; the Practice of that Doctrine which they Taught . And as without this Secret Divine Power there is no Quickening and Regenerating of dead Souls , so the want of this Generating and Begetting Power and Life , is the Cause of the little Fruit that the many Ministries that have been , and are in the World , bring forth . O that both Ministers and People were sensible of this ! My Soul is often troubled for them , and Sorrow and Mourning compass me about for their Sakes . O that they were Wise ! O that they would consider , and lay to Heart the things that truly and substantially make for their lasting Peace ! Two things are to be considered , the Doctrine they Taught , and the Example they lead among all People . I have already toucht upon their Fundamental Principle , which is as the Corner stone of their Fabrick : And indeed to speak eminently and properly their Characteristick , or main distinguishing Point or Principle , viz. the Light of Christ within , as God's Gift for Man's Salvation . This I say , is as the Root of the goodly Tree of Doctrines that grew and branched out from it , which I shall now mention in their Natural and Experimental Order . First , Repentance from dead Works to serve the Living God. Which comprehends three Operations . First a sight of Sin. Secondly , A Sence and Godly Sorrow for Sin. Thirdly , An Amendment for the Time to come . This was the Repentance they preached and pressed , and a Natural result from the Principle they turned all People unto . For of Light came Sight ; and of Sight came Sense and Sorrow ; and of Sense and Sorrow , came Amendment of Life . Which Doctrine of Repentance leads to Justification ; that is , Forgiveness of the Sins that are past through Christ the alone Propitiation , and the Sanctification or Purgation of the Soul , from the defiling Nature and Habits of Sin , Present by the Spirit of Christ in the Soul. Which is Justification in the compleat Sence of that Word : Comprehending both justification from the Guilt of the Sins that are past , as if they had never been committed , through the Love and Mercy of God in Christ Jesus ; and the Creatures being made inwardly just through the Cleansing and Sanctfiying Power and Spirit of Christ revealed in the Soul ; which is commonly called Sanctification . But that none can come to know Christ to be their Sacrifice that Reject him as their Sanctifier . The End of his coming being to save his People from the Nature and Defilement , as well as Guilt of Sin ; and that therefore those that resist his Light and Spirit , make his coming an offering of none effect to them . From hence sprang a Second Doctrine they were led to declare , as the Mark of the Price of the High Calling to all true Christians , viz. Perfection from Sin , according to the Scriptures of truth ; which testifie it to be the End of Christ's coming and the Nature of his Kingdom , and for which his Spirit was and is given , viz. to be Perfect as our Heavenly Father is Perfect , and Holy because God is Holy. And this the Apostles laboured for , that the Christians should be Sanctified Through-out in Body , Soul and Spirit . But they never held a Perfection in Wisdom and Glory in this Life , or from Natural Infirmities , or Death , as some have , with a weak or ill mind , imagined and insinuated against them . This they called a Redeemed State , Regeneration , or the New-Birth : Teaching every where , according to their Foundation , that without this Work were known , there was no inheriting the Kingdom of God. Thirdly , This leads to an acknowledgment of Eternal Rewards and Punishments , as they have good Reason ; for else , of all People , certainly they must be the most Miserable ; Who , for about Forty Years , have been exceeding great Sufferers for their Profession ; and , in some Cases , treated worse than the worst of Men ; yea , as the Refuse and Off-scowering of all things . This was the Purport of their Doctrine and Ministry ; which , for the most part , is what other Professors of Christianity pretend to hold in Words and Forms , but not in the Power of Godliness ; which , generally speaking , has been long lost by Mens departing from that Principle and Seed of Life that is in Man , and which Man has not regarded , but lost the Sense of ; and in and by which he can only be quickned in his Mind to serve the living God in Newness of Life . For as the Life of Religion was lost , and the generality lived and Worshipped God after their own Wills , and not after the Will of God , nor the mind of Christ , which stood in the Works and Fruits of the Holy Spirit ; so that which they prest , was not Notion but Experience ; no Formality but Godliness ; as being sensible in themselves , through the Work of God's Righteous Judgments , that without Holiness no Man should ever see the Lord , with Comfort . Besides these General Doctrines , as the larger Branches , there sprang forth several particular Doctrines , that did exemplifie and further explain the Truth and Efficacy of the General Doctrine before observed , in their Lives and Examples . As , I. Communion , and loving one another . This is a noted Mark in the Mouth of all sorts of People concerning them . They will meet , They will help and stick one to another . Whence it is common to hear some say , Look how the Quakers love and take care of one another . Others , less Moderate , will say ; The Quakers love none but themselves : And if loving one another and having an Intimate Communion in Religion , and constant care to meet to Worship God , and help one another , be any Mark of Primitive Christianity , they had it , Blessed be the Lord , in an ample manner . II. To love Enemies : This they both Taught and Practised . For they did not only refuse to be revenged for Injuries done them , and condemned it as of an Unchristian Spirit , but they did freely Forgive ; yea , Help and Relieve those that had been Cruel to them , when it was in their Power to have been even with them : Of which many and singular Instances might be given : Endeavouring , through Faith and Patience , to overcome all Injustice and Oppression , and Preaching this Doctrine as Christian for others to follow . III. Another was , The Sufficiency of Truth speaking , according to Christ's own form of sound Words , of Yea , Yea , and Nay , Nay , among Christians , without Swearing ; both from Christ's express Prohibition to Swear at all , Mat. 5. and for that they being under the Tye and Bond of Truth in themselves , there was no Necessity for an Oath ; and it would be a Reproach to their Christian Veracity to Assure their Truth by such an Extraordinary way of Speaking ; simple and uncompounded Answers , as Yea and Nay , ( without Asseverations , Attestations , or Super-natural Vouchers ) being most suitable to Evangelical Righteousness . But offering at the same time to be punisht to the full , for False-Speaking , as others for Perjury , if ever guilty of it : And hereby they exclude , with all True , all False and Prophane Swearing ; for which the Land did and doth Mourn , and the great God was and is not a little offended with it . IV. Not Fighting but Suffering , is another Testimony peculiar to this People : They affirm that Christianity teacheth People To beat their Swords into Plough-Shares , and their Spears into Pruning-Hooks , and to learn War no more , that so the Wolf may lie down with the Lamb , and the Lion with the Calf , and nothing that destroys be entertained in the Hearts of People : Exhorting them to employ their Zeal against Sin , and turn their Anger against Satan , and no longer War one against another ; because , all Wars and Fightings come of Mens own Hearts Lusts , according to the Apostle James , and not of the Meek Spirit of Christ Jesus , who is Captain of another Warfare , and which is carried on with other Weapons . Thus , as Truth speaking succeeded Swearing , so Faith and Patience succeeded Fighting , in the Doctrine and Practice of this People . Nor ought they for this to be obnoxious to Civil Government , since if they cannot Fight for it , neither can they Fight against it ; which is no mean security to any State. Nor is it reasonable that People should be blamed for not doing more for others than they can do for themselves . And , Christianity set aside , if the Costs and Fruits of War were well considered , Peace , with all its Inconveniencies , is generally Preferrable . But tho' they were not for Fighting , they were for submitting to Government ; and that , not only for Fear , but for Conscience Sake ; where Government doth not interfere with Conscience : Believing it to be an Ordinance of God , and where it is justly administred , a great Benefit to Mankind . Tho' it has been their Lot , through blind Zeal in some , and Interest in others , to have felt the Strokes of it with greater Weight and Rigour than any other Perswasion in this Age ; whilst they , of all others , Religion set aside , have given the Civil Magistrate the least occasion of Trouble in the Discharge of his Office. V. Another part of the Character of this People was , and is , They refuse to pay Tythes , or Maintenance to a National Ministry ; and that for two Reasons : The one is , They believe all compelled Maintenance , even to Gospel Ministers , to be Unlawful , because expresly contrary to Christ's Command , who said , Freely you have received , freely give : At least , that the Maintenance of Gospel Ministers should be free and not forced . The other Reason of their Refusal is , Because those Ministers are not Gospel Ones , in that the Holy Ghost is not their Foundation , but Humane Arts and Parts . So that it is not matter of Humour or Sullenness , but Pure Conscience towards God , that they cannot help to support National Ministries where they dwell , which are but too much and too visibly become ways of Worldly Advantage and Preferment . VI. Not to respect Persons , was and is another of their Doctrines and Practices , for which they were often Buffetted and Abused . They Affirmed it to be sinful to give Flattering Titles , or to use Vain Gestures and Complements of Respect . Tho' to Virtue and Authority they ever made a Difference ; but after their Plain and Homely Manner , yet sincere and substantial way : Well remembering the Examples of Mordecai and Elihu ; but more especially the Command of their Lord and Master Jesus Christ , who forbad his Followers to call Men Rabbi , which implies Lord or Master ; also the fashionable Greetings and Salutations of those Times ; that so Self-love and Honour , to which the proud Mind of Man is incident , in his fallen Estate , might not be Indulged but Rebuked . And tho' this render'd their Conversation disagreeable , yet they that will remember what Christ said to the Jews , How can ye believe in me who receive honour one of another , will abate of their resentment , if his Doctrine has any Credit with them . VI. They also used the Plain Language of Thou and Thee to a single Person , whatever was his Degree among Men. And indeed the Wisdom of God was much seen in bringing forth this People in so Plain an Appearance . For it was a Close and Distinguishing Test upon the Spirits of those they came among ; shewing their Insides and what predominated , notwithstanding their High and Great Profession of Religion . This , among the rest , sounded so harsh to many of them , and they took it so ill , that they would say , Thou me , Thou my Dog ! If thou Thouest me , I 'll thou thy Teeth down thy Throat ; forgetting the Language they use to God in their own Prayers , and the common Stile of the Scriptures , and that it is an absolute and essential Propriety of Speech . And what good alas , had their Religion done them , who were so sensibly toucht with Indignation for the use of this Plain , Honest and True Speech ? VII . They recommended Silence by their Example , having very few words upon all Occasions . They were at a Word in Dealing : Nor could their customers many Words tempt them from it ; having more regard for Truth than Custom , to Example than Gain . They sought Solitude ; but when in Company , they would neither use nor willingly hear Vnnecessary as well as Vnlawful Discourses : Whereby they preserved their Minds pure and undisturbed from unprofitable Thoughts and Diversions . Nor could they humour the Custom of Good Night , Good Morrow , God Speed ; for they knew the Night was Good , and the Day was Good , without wishing of either ; and that in the other Expression , the Holy Name of God was too lightly and unthinkingly used , and therefore taken in Vain . Besides , they were Words and Wishes of Course , and are usually as little meant , as are Love and Service in the Custom of Cap and Knee ; and superfluity in those as well as in other things was Burthensom to them : And therefore They did not only decline to use them , but found themselves often press'd to reprove the Practice . VIII . For the same reason they forbore Drinking to People , or Pledging of them , as the manner of the World is : A Practice that is not only Unnecessary , but they thought Evil in the Tendencies of it ; being a Provocation to Drink more than did People good , as well as that it was in it self Vain and Heathenish . IX . Their way of Marriage is peculiar to them ; and shews a distinguishing Care above other Societies professing Christianity . They say that Marriage is an Ordinance of God , and that God only can rightly joyn Man and Woman in Marriage . Therefore they use neither Priest nor Magistrate ; but the Man and Woman concern'd , take each other as Husband and Wife in the presence of divers Credible Witnesses , promising unto each other , with God's Assistance , to be Loving and Faithful in that Relation till Death shall separate them . But , antecedent to all this , They first present themselves to the Monthly Meeting for the Affairs of the Church where they reside ; there declaring their Intentions to take one another as Husband and Wife , if the said Meeting have nothing material to object against it . They are constantly askt the necessary Questions , as in Case of Parents , or Guardians , if they have acquainted them with their Intention , and have their Consent , &c. The Method of the Meeting is to take a Minute thereof , and to appoint Proper Persons to enquire of their Conversation and Clearness from all others , and whether they have discharged their Duty to their Parents or Guardians ; and make report thereof to the next Monthly Meeting , where the same Parties are desired to give their Attendance . In case it appears they have proceeded Orderly , the Meeting Passes their Proposal , and so Records it in their Meeting Book . And in Case the Woman be a Widow and hath Children , due care is there taken that Provision also be made by her for the Orphans before the Meeting pass the Proposal of Marriage : Advising the Parties concerned to appoint a convenient Time and place , and to give fitting Notice to their Relations , and such Friends and Neighbours , as they desire should be the Witnesses of their Marriage . Where they take one another by the Hand , and , by Name , promise Reciprocally Love and Fidelity , after the manner before expressed . Of all which Proceedings , a Narrative , in a way of Certificate , is made , to which the said Parties first set their Hands , thereby making it their Act and Deed ; and then divers of the Relations , Spectators and Auditors set their Names as Witnesses of what they Said and Signed . And this Certificate is afterward Registred in the Record belonging to the Meeting where the Marriage is Solemnized . Which Regular Method has been , as it deserves , adjudged in Courts of Law a good Marriage ; where it has been by Cross and Ill People Disputed and Contested , for want of the accustomed Formality of Priest and Ring , &c. Ceremonies they have Refused , not out of Humor , but Conscience , reasonably grounded ; in as much as no Scripture Example tells us that the Priest had any other part of Old Time , than that of a Witness among the rest , before whom the Jews used to take one another : And therefore this People look upon it as an Imposition to advance the Power and Profits of the Clergy . And for the use of the Ring , it is enough to say that it was an Heathenish and vain Custom , and never in Practice among the People of God , Jews or Primitive Christians . The words of the Usual form , as With my Body I thee Worship , &c. are hardly Defensible . In short , they are more Careful , Exact and Regular than any Form now used ; and it is Free of the inconveniencies with which other Methods are attended : Their Care and Checks being so many , and such , as no Clandestine Marriages can be perform'd among them . X. It may not be unfit to say something here of their Births and Burials , which make up so much of the Pomp and Solemnity of too many called Christians . For Births , the Parents Name their own Children ; which is usually some days after they are Born , in the presence of the Midwife , if she can be there , and those that were at the Birth : Who afterward sign a Certificate , for that purpose prepared , of the Birth and Name of the Child , or Children ; which is Recorded in a proper Book , in the Monthly Meeting to which the Parents belong ; avoiding the accustomed Ceremonies and Festivals . XI . Their Burials are performed with the same Simplicity . If the Body of the Deceased be near any publick Meeting Place , it is usually carried thither , for the more convenient Reception of those that Accompany it to the Burying-Ground . And it so falls out sometimes , that while the Meeting is gathering for the Burial , some or other has a Word of Exhortation , for the sake of the People there met together . After which , the Body is born away by the Young Men , or those that are of their Neighbourhood , or that were most of the Intimacy of the Deceased Party : The Corps being in a plain Coffin , without any Covering or Furniture upon it . At the Ground , they pause sometime before they put the Body into its Grave , that if any one there should have any thing upon them to exhort the People , they may not be disappointed , and that the Relations may the more Retiredly and Solemnly take their last leave of the Body of their departed Kindred , and the Spectators have a Sense of Mortality , by the occasion then given them to reflect upon their own Latter End. Otherways , they have no set Rites or Ceremonies on those Occasions . Neither do the Kindred of the Deceased ever wear Mourning ; they looking upon it as a Worldly Ceremony and piece of Pomp ; and that what Mourning is fit for a Christian to have , at the Departure of a beloved Relation or Friend , should be worn in the Mind , which is only sensible of the Loss , and the Love they had to them , and Remembrance of them : To be outwardly express'd by a respect to their Advice , and care of those they have left behind them , and their Love of that they Loved . Which Conduct of theirs , though unmodish or unfashionable , leaves nothing of the Substance of things neglected or undone : And as they aim at no more , so that simplicity of Life is what they observe with great Satisfaction ; though it sometimes happens not to be without the Mockeries of the vain World they live in . These things to be sure gave them a Rough and Disagreeable Appearance with the Generality ; who thought them Turners of the World upside down , as indeed , in some Sense , they were : But in no other than that wherein Paul was so charged , viz. To bring things back into their Primitive and right Order again . For these , and such like Practices of theirs , were not the Result of Humour , or for civil Distinction , as some have fansied , but a Fruit of Inward Sense , which God , through his holy Fear , had begotten in them . They did not consider how to contradict the World , or distinguish themselves as a Party from others ; it being none of their Business , as it was not their Interest : No , it was not the Result of Consultation , or a framed design by which to declare or recommend Schism or Novelty . But God having given them a sight of themselves , they saw the whole World in the same Glass of Truth ; and sensibly discerned the Affections and Passions of Men , and the Rise and Tendency of Things : What it was that gratified the Lust of the Flesh , the Lust of the Eye , and the Pride of Life , which are not of the Father , but of the World. And that from thence Sprang in the Night of Darkness and Apostacy , which hath been over People , through their Degeneration from the Light and Spirit of God , these and many other vain Customs , which are seen by the Heavenly Day of Christ that dawns in the Soul , to be , either wrong in their Original , or , by Time and Abuse , Hurtful in their Practice . And though these things seemed Trivial to some , and rendered this People Stingy and Conceited in such Persons Opinion ; there was and is more in them than they were or are aware of . It was not very easie to our Primitive Friends , to make themselves Sights and Spectacles , and the Scorn and Derision of the World ; which they easily foresaw must be the Consequence of so Vfashionable a Conversation in it . But herein was the Wisdom of God seen in the Foolishness of these things ; First , That they discovered the Satisfaction and Concern that People had in and for the Fashions of this World , notwithstanding their high Pretences to another ; in that any disappointment about them came so very near them , as that the greatest Honesty , Virtue , Wisdom and Ability , were unwelcom without them . Secondly , It seasonably and profitably divided Conversation : For this making their Society uneasie to their Relations and Acquaintance , it gave them the opportunity of more Retirement and Solitude ; wherein they met with better Company , even the Lord God their Redeemer ; and grew strong in his Love , Power and Wisdom , and were thereby better qualified for his Service : And the success abundantly show'd it : Blessed be the Name of the Lord. And though they were not Great and Learned in the Esteem of this World ( for then they had not wanted Followers upon their own Credit and Authority ) yet they were generally of the most Sober of the several Perswasions they were in , and of the most Repute for Religion ; and many of them of good Capacity , Substance and Account among Men. And also some among them wanted not for Parts , Learning , or Estate ; though then , as of Old , not many Wise , or Noble , &c. were called ; or at least received the Heavenly Call , because of the Cross that attended the Profession of it in Sincerity . But neither do Parts or Learning make Men the better Christians , though the better Orators and Disputants ; and it is the Ignorance of People about the Divine Gift that causes that vulgar and mischievous mistake . Theory and Practice , Speculation and Enjoyment , Words and Life , are two things . Oh 't is the Penitent , the Reformed , the Lowly , the Watchful , the Self-denying and Holy Soul that is the Christian ! And that Frame is the Fruit and Work of the Spirit , which is the Life of Jesus : Whose Life , though hid in the fulness of it in God the Father , is shed abroad in the Hearts of them that truly Believe according to their Capacity . Oh that People did but know this to Cleanse them , to Circumcise them , to Quicken them , and to make them New Creatures indeed ! Recreated , or Regenerated after Christ Jesus unto good Works ; that they might live to God and not to themselves ; and offer up living Prayers and living Praises , to the living God , through his own living Spirit , in which he is only to be Worshipped in this Gospel Day . Oh that they that read me could but feel me ! For my Heart is affected with this Merciful Visitation of the Father of Lights and Spirits to this poor Nation , and the whole World , through the same Testimony . Why should the Inhabitants thereof reject it ? Why should they lose the Blessed Benefit of it ? Why should they not turn to the Lord with all their Hearts , and say from the Heart , Speak Lord , for now thy poor Servants hear ? Oh that thy Will may be done ; thy Great , thy Good and Holy Will , in Earth as it is in Heaven ! Do it in us , do it upon us , do what thou wilt with us ; for we are thine , and desire to glorifie thee our Creator , both for that , and because thou art our Redeemer ; for thou art redeeming us from the Earth ; from the Vanities and Pollutions of it , to be a Peculiar People unto thee . Oh this were a Brave Day for England , if so she could say in Truth ! But alas , the Case is otherwise ; for which some of thine Inhabitants , O Land of my Nativity ! have mourned over thee with bitter Wailing and Lamentation . Their Heads have been indeed as Waters , and their Eyes as Fountains of Tears , because of thy Transgression and Stiffneckedness ; because thou wilt not Hear , and Fear and Return to the Rock , even thy Rock , O England ! from whence thou wert Hewen . But be thou warned , O Land of great Profession , to receive him into thy Heart : Behold , at That Door it is he hath stood so long Knocking ! but thou wilt yet have none of him . Oh be thou awakened , lest Jerusalem's Judgments do swiftly overtake thee , because of Jerusalem's Sins that abound in thee . For she abounded in Formality , but made void the Weighty things of God's Law as thou daily doest . She withstood the Son of God in the Flesh , and thou resistest the Son of God in the Spirit . He would have gathered her as an Hen gathereth her Chickens under her Wings , and she would not ; so would he have gathered thee out of thy Life-less Profession , and have brought thee to inherit Substance ; to have known his Power and Kingdom : For which he often knockt within , by his Grace and Spirit ; and without , by his Servants and Witnesses : But thou wouldest not be gathered : But on the Contrary , as Jerusalem of old Persecuted the Manifestation of the Son of God in the Flesh , and Crucified him , and Whipt , and Imprisoned his Servants ; so hast thou , O Land ! Crucified to thy self afresh the Lord of Life and Glory , and done despite to his Spirit of Grace ; slighting the Fatherly Visitation , and Persecuting the blessed Dispensers of it by thy Laws and Magistrates : Though they have Early and Late pleaded with thee in the Power and Spirit of the Lord ; in Love and Meekness , that thou mightest know the Lord and serve him and become the Glory of all Lands . But thou hast Evilly entreated and requited them . Thou hast set at nought all their Counsel , and would have none of their Reproof , as thou shouldest have done . Their Appearance was too Straight , and their Qualifications were too Mean for thee to receive them ; like the Jews of Old , that cried , Is not this the Carpenters Son , and are not his Brethren among us ; which of the Scribes , of the Learned ( the Orthodox ) believe in him ? Prophesying their Fall in a Year or two , and making and executing of severe Laws to bring it to pass : Endeavouring to terrifie them out of their Holy way , or destroy them for abiding Faithful to it . But thou hast seen how many Governments that rise against them , and determined their Downfal , have been overturned and extinguished , and that they are still preserved , and become a great and a considerable People , among the Middle sort of thy numerous Inhabitants . And notwithstanding the many difficulties Without and Within , which they have Laboured under , since the Lord God Eternal first gathered them , they are an Encreasing People ; the Lord still adding unto them , in divers Parts , such as shall be saved , if they persevere to the End. And to Thee , O England ! were they , and are they lifted up as a Standard , and as a City set upon a Hill , and to the Nations round about thee , that in their Light thou may'st come to see Light , even in Christ Jesus , the Light of the World , and therefore thy Light , and Life too , if thou wouldst but turn from thy many evil ways , and receive and obey it . For in the Light of the Lamb , must the Nations of them that are saved walk , as the Scripture Testifies , Remember , O Nation of great Profession ! How the Lord has waited upon thee since the Dawnings of Reformation , and the many Mercies and Judgments by which he has pleaded with Thee ; and Awake and Arise out of thy deep Sleep , and yet hear his Word in thy Heart that thou may'st live . Let not this thy day of Visitation pass over thy Head , nor neglect thou so great Salvation as is This which is come to thy House , Oh England ! For why should'st thou die , Oh Land that God desires to Bless ! Be assured it is He that has been in the mid'st of This People , in the midst of Thee , and not a Delusion , as thy mistaken Teachers have made Thee believe . And this thou shalt find by their Marks and Fruits , if thou wilt consider them in the Spirit of Moderation . CHAP. III. Of the Qualifications of their Ministry . Eleven Marks that it is Christian . I. THey were changed Men themselves before they went about to change others . Their Hearts were Rent as well as their Garments ; and they knew the Power and Work of God upon them . And this was seen by the great Alteration it made , and their stricter Course of Life , and more Godly Conversation that immediately followed upon it . II. They went not forth , or Preached in their own Time or Will , but in the Will of God ; and Spoke not their own studied Matter , but as they were opened and moved of his Spirit , with which they were well acquainted in their own Conversion : Which cannot be expresed to Carnal Men so as to give them any intelligible account ; for to such it is as Christ said , like the blowing of the Wind , which no man knows whence it cometh , or whither it goeth . Yet this Proof and Seal went along with their Ministry , that many were turned from their Life-less Professions , and the Evil of their Ways , to an inward and experimental knowledge of God , and an Holy Life , as thousands can witness . And as they Freely received what they had to say from the Lord , so they Freely administer'd it to others . III. The Bent and Stress of their Ministry was Conversion to God ; Regeneration and Holiness . Not Schemes of Doctrines and Verbal Creeds , or new Forms of Worship ; But a leaving off in Religion the Superfluous , and reducing the Ceremonious and Formal part , and pressing earnestly the Substantial , the Necessary and Profitable part to the Soul ; as all , upon a serious Reflection , must and do accknowledge . IV. They directed People to a Principle in themselves , tho' not of themselves , by which all that they asserted , Preached and Exhorted others to , might be wrought in them , and known to them , through Experience , to be true : Which is a high and distinguishing Mark of the Truth of their Ministry , both that they knew what they said , and were not afraid of coming to the Test . For as they were bold from Certainty , so they required Conformity upon no Humane Authority , but upon Conviction , and the Conviction of This Principle ; which they asserted was in them that they Preached unto , and unto that they directed them , that they might examine and prove the Reality of those things which they had affirmed of it , as to its Manifestation and Work in Man. And this is more than the many Ministries in the World pretended to . They declare of Religion , say many things true , in words , of God , Christ , and the Spirit ; of Holiness and Heaven ; that all Men should Repent and mend their Lives , or they will go to Hell , &c. But which of them all pretend to speak of their own Knowledge and Experience ? Or ever directed Men to a Divine Principle , or Agent , placed of God in Man , to help him ; and how to know it , and wait to feel its Power to work that good and acceptable Will of God in them . Some of them indeed have Spoke of the Spirit , and the Operations of it to Sanctification , and Performance of Worship to God ; but Where , and How to find it , and wait in it , to perform our duty to God , was yet as a Mystery to be declared by this further degree of Reformation . So that this People did not only in words , more than equally press Repentance , Conversion and Holiness , but did it knowingly and experimentally ; and directed those , to whom they preach'd , to a sufficient Principle ; and told them where it was , and by what Tokens they might know it , and which way they might experience the Power and Efficacy of it to their Soul's Happiness . Which is more than Theory and Speculation , upon which most other Ministries depend : For here is certainty ; a Bottom upon which Man may boldly appear before God in the great Day of Account . V. They reached to the Inward State and Condition of People , which is an Evidence of the Virtue of their Principle , and of their Ministring from it , and not from their own Imaginations , Glosses or Comments upon Scripture . For nothing reaches the Heart , but what is from the Heart , or pierces the Conscience , but what comes from a living Conscience . Insomuch as it hath often happened , where People have under Secrecy revealed their State or condition to some choice Friends , for Advice or Ease , they have been so particularly directed in the Ministry of this People , that they have challenged their Friends with discovering their Secrets , and telling the Preachers their Cases , to whom a word had not been spoken . Yea , the very Thoughts and Purposes of the hearts of many have been so plainly detected , that they have , like Nathanael , cryed out , of this inward appearance of Christ , Thou art the Son of God , Thou art the King of Israel . And those that have embraced this Divine Principle , have found this Mark of its Truth and Divinity ( that the Woman of Samaria did of Christ when in the Flesh , to be the Messiah , ) viz. It had told them all that ever they had done ; showed them their insides , the most inward secrets of their Hearts , and laid Judgment to the Line , and Righteousness to the Plummet ; of which Thousands can , at this day , give in their Witness . So that nothing has been affirmed by this People , of the Power and Virtue of this Heavenly Principle , that such as have turned to it have not found true , and more ; and that one half had not been told to them of what they have seen of the Power , Purity , Wisdom and Goodness of God therein . VI. The Accomplishments with which this Principle fitted , even some of the meanest of this People , for their Work and Service : Furnishing some of them with an Extraordinary Understanding in Divine Things , and an admirable Fluency and Taking way of Expression , which gave occasion to some to wonder , saying of them , as of their Master , Is not this such a Mechanick's Son , how came he by this Learning ? As from thence others took occasion to suspect and insinuate they were Jesuites in Disguise , who have had the Reputation of Learned Men for an Age past , though there was not the least ground of Truth for any such Reflection . In that their Ministers are known , the places of their Abode , their Kindred and Education . VII . That they rise Low , and Despised , and Hated , as the Primitive Christians did , and not by the help of Worldly Wisdom or Power , as former Reformations , in part , have done : But in all things , it may be said , this People were brought forth in the Cross ; in a Contradiction to the Ways , Worship , Fashions and Customs of this World ; yea , against Wind and Tide , that so no Flesh might Glory before God. VIII . They could have no design to themselves in this Work , thus to expose themselves to Scorn and Abuse ; to spend and be spent : Leaving Wife and Children , House and Land , and all that can be accounted dear to Men , with their lives in their Hands , being daily in Jeopardy to declare this Primitive Message , revived in their Spirits , by the good Spirit and Power of God. viz. That God is Light , and in him is no darkness at all ; and that he has sent his Son a Light into the World to enlighten all Men in order to Salvation ; and that they that say they have Fellowship with God and are his Children and People , and yet walk in Darkness , viz. in Disobedience to the Light in their Consciences , and after the Vanity of this World , they lie and do not the Truth . But that all such as love the Light , and bring their Deeds to it , and walk in the Light , as God is Light , the blood of Jesus Christ his Son should cleanse them from all Sin. Thus Jo. 1.4.19 . Ch. 3.20.21 . 1 Jo. 1.5.6.7 . IX . Their known great Constancy and Patience in Suffering for their Testimony , in all the Branches of it ; and that sometimes unto Death , by Beatings , Bruisings , long and crowded Imprisonments , and Noisom Dungeons . Four of them in New England Dying by the Hands of the Executioner , purely for Preaching amongst that People : Besides Banishments , and Excessive Plunders and Sequestrations of their Goods and Estates , almost in all parts ; not easily to be expressed , and less to have been endured , but by those that have the support of a good and glorious Cause ; refusing Deliverance by any indirect ways or means , as often as it was offered to them . X. That they did not only , not show any disposition to Revenge , when it was at any time in their Power ; but forgave their cruel Enemies ; shewing Mercy to those that had none for them . XI . their Plainness with those in Authority , like the Antient Prophets , not fearing to tell them , to their Faces , of their Private and Publick Sins ; and their Prophecies to them of their Afflictions and Downfal , when in the Top of their Glory . Also of some National Judgments , as of the Plague , and Fire of London , in express Terms : And likewise particular ones to divers Persecutors , which accordingly overtook them , and were very remarkable in the Places where they dwelt , which in time may be made publick for the Glory of God. Thus , Reader , thou seest this People in their Rise , Principles , Ministry and Progress ; both their General and Particular Testimony : By which thou maist be informed , how , and upon what foot they Sprang and became so considerable a People . It remains next that I shew also their Care , Conduct and Discipline , as a Christian and Reformed Society ; that they might be found living up to their own Principles and Profession . And this , the rather , because they have hardly suffered more in their Character from the Unjust Charge of Error , than by the false Imputation of Disorder : Which Calumny indeed has not failed to follow all the true steps that were ever made to Reformation , and under which Reproach none suffered more than the Primitive Christians themselves , that were the Honour of Christianity , and the great Lights and Examples of their own and succeeding Ages . CHAP. IV. Of the Discipline and Practice of this People as a Religious Society . The Church Power they own and exercise , and that which they reject and condemn : With the Method of their Proceedings against Erring and Disorderly Persons . THis People encreasing daily both in Town and Country , an Holy Care fell upon some of the Elders among them , for the Benefit and Service of the Church . And the first Business in their View , after the Example of the Primitive Saints , was the exercise of Charity ; to supply the Necessities of the Poor , and answer the like Occasions . Wherefore Collections were early and liberally made for that and divers other Services in the Church , and intrusted with Faithful Men , Fearing God , and of Good Report , who were not weary in well-doing ; adding often of their own , in large Proportions , which they never brought to account , or desired should be known , much less restored to them , that none might want , nor any Service be retarded or disappointed . They were also very careful , that every one that belonged to them , answered their Profession in their Behaviour among Men , upon all Occasions ; that they lived Peaceably , and were in all things good Examples . They found themselves engaged to record their Sufferings and Services : And in case of Marriage , which they could not perform in the usual Methods of the Nation , but among themselves , they took care that all things were clear between the Parties and all others : And it was then rare that any one entertain'd an Inclination to a Person on that account , till he or she had communicated it secretly to some very Weighty and Eminent Friends among them , that they might have a sense of the matter ; looking to the Council and Unity of their Brethren as of great Moment to them . But because the Charge of the Poor , the Number of Orphans , Marriages , Sufferings and other matters multiplied ; and that it was good that the Churches were in some way and Method of proceeding in such Affairs among them , to the end they might the better correspond upon occasion , where a Member of one Meeting might have to do with one of another ; It pleased the Lord in his Wisdom and Goodness , to open the Understanding of the first Instrument of this Dispensation of Life , about a Good and Orderly way of Proceeding : Who felt an Holy Concern to visit the Churches in Person thoroughout this Nation , to begin and establish it among them : And by his Epistles the like was done in other Nations and Provinces abroad ; which he also afterwards Visited , and helped in that Service , as shall be observed when I come to speak of him . Now the Care , Conduct and Discipline , I have been speaking of , and which are now practiced among this People , is as followeth . This Godly Elder , in every County where he travelled , exhorted them , that Some , out of every Meeting of Worship , should meet together once in the Month , to confer about the Wants and Occasions of the Church . And as the Case required , so those Monthly Meetings were fewer or more in number in every respective County : Four or Six Meetings of Worship , usually making one Monthly Meeting of Business . And accordingly the Brethren met him from place to place , and began the said Meetings , viz. For the Poor , Orphans , Orderly Walking , Integrity to their Profession , Births , Marriages , Burials , Sufferings , &c. And that these Monthly Meetings should , in each County , make up one Quarterly Meeting , where the most Zealous and Eminent Friends of the County should assemble to Communicate , Advise and Help one another , especially when any Business seemed difficult , or a Monthly Meeting was tender of determining a Matter . Also that these several Quarterly Meetings should digest the Reports of their Monthly Meetings , and prepare one for each respective County , against the Yearly Meeting , in which all Quarterly Meetings resolve ; which is held in London : Where the Churches in this Nation , and Other Nations and Provinces Meet by chosen Members of their Respective Counties , both mutually to communicate their Church Affairs , and to advise and be advised in any depending Case to Edification . Also to provide a Requisite Stock for the discharge of general Expences for general Services in the Church , not needful to be here particularized . At these Meetings Any of the Members of the Churches may come , if they please , and speak their Minds freely , in the Fear of God , to any matter ; but the Mind of each Quarterly Meeting , therein represented , is chiefly understood , as to particular Cases , in the Sense delivered by the Persons deputed or chosen for that Service by the said Meeting . During their Yearly Meeting , to which their other Meetings referr in their Order , and naturally Resolve themselves , care is taken by a Select Number , for that service chosen by the General Assembly , to draw up the Minutes of the said Meeting , upon the several matters that have been under Consideration therein ; to the end that the Respective Quarterly and Monthly Meetings may be informed of all Proceedings ; together with a general Exhortation to Holiness , Vnity and Charity . Of all which Proceedings in Yearly , Quarterly and Monthly Meetings , due Record is kept by some One appointed for that Service , or that hath voluntarily undertaken it . These Meetings are opened , and usually concluded in their Solemn waiting upon God , who is sometimes graciously pleased to answer them with as signal Evidences of his Love and Presence , as in any of their Meetings of Worship . It is further to be Noted , that in these Solemn Assemblies , for the Church's Service , there is no one presides among them after the manner of the Assemblies of other People : Christ only being their President , as he is pleased to appear in Life and Wisdom in any one or more of them , to whom , whatever be their Capacity or Degree , the rest adhere with a Firm Vnity ; not of Authority but Conviction , which is the Divine Authority and Way of Christ's Power and Spirit in his People : Making good his blessed Promise , That he would be in the Midst of his , where and whenever they were met together in his Name , even to the End of the World. So be it . Now it may be expected , I should here set down what sort of Authority is exercised by this People , upon such Members of their Society as correspond not in their Lives with their Profession , and that are Refractory to this good and wholesom Order setled among them ; and the rather , because they have not wanted their Reproach and Sufferings from some Tongues and Pens , upon this occasion , in a plentiful manner . The Power they exercise is such as Christ has given to his own People , to the End of the World , in the Persons of his Disciples ; viz. To Oversee , Exhort , Reprove , and after long Suffering and Waiting upon the Disobedient and Refractory , to Disown them , as any more of their Communion , or that they will any longer stand Charged in the Sight and Judgment of God or Men , with their Conversation or Behaviour as one of them , untill they Repent . The subject matter about which this Authority , in any of the foregoing Branches of it , is Exercised , is First , in Relation to common and general Practice ; and Secondly , about those things that more strictly referr to their own Character and Profession , and which distinguish them from all other Professors of Christianity ; avoiding two Extreams upon which many Split , viz. Persecution and Libertinism . That is , a Coercive Power , to Whip People into the Temple ; that such as will not Comform , tho' against Faith and Conscience , shall be punisht in their Persons or Estates : Or leaving all loose and at large , as to Practice ; and so unaccountable to all but God and the Magistrate . To which hurtful Extream , nothing has more contributed than the Abuse of Church Power , by such as suffer their Passions and private Interests to prevail with them to carry it to Outward Force and Corporal Punishment . A Practice they have been taught to dislike , by their extream Sufferings , as well as their known Principle for an Vniversal Liberty of Conscience . On the other hand , they equally dislike an Independancy in Society . An unaccountableness in Practice and Conversation to the Rules and Terms of their own Communion , and to those that are the Members of it . They distinguish between Imposing any Practice that immediately regards Faith or Worship ( which is never to be done or suffered , or submitted unto ) and requiring Christian Compliance with those Methods that only respect Church Business in its more Civil part and Concern ; and that regard the Discreet and Orderly Maintenance of the Character of the Society as a Sober and Religious Community . In short , what is for the Promotion of Holiness and Charity , that Men may Practice what they profess , live up to their own Principles , and not be at Liberty to give the Lie to their own Profession without Rebuke , is their Vse and Limit of Church Power . They compel none to them , but oblige those that are of them to walk Suitably , or they are denyed by them : That is all the Mark they set upon them , and the Power they Exercise , or Judge a Christian Society can Exercise , upon those that are the Members of it . The way of their Proceeding against such as have Lapst or Transgrest , is this . He is visited by some of them , and the matter of Fact laid Home to him , be it any evil Practice against known and general Vertue , or any Branch of their Particular Testimony , which he , in Common , professeth with them . They labour with him in much Love and Zeal for the good of his Soul , the Honour of God , and Reputation of their Profession , to own his Fault and condemn it , in as ample a Manner as the Evil or Scandal was given by him ; which for the most part , is performed by some Written Testimony under the parties Hand : And if it so happen that the party prove Refractory , and is not willing to clear the Truth , they profess , from the Reproach of his or her evil doing or Unfaithfulness , they , after repeated Entreaties and due waiting for a Token of Repentance , give forth a Paper to disown such a Fact , and the Party offending : Recording the same as a Testimony of their care for the Honour of the Truth they profess . And if he or she shall clear their Profession and themselves , by sincere Acknowledgment of their Fault , and Godly sorrow for so doing , they are received and looked upon again as Members of their Communion . For as God , so his true People Vpbraid no Man after Repentance . This is the account I had to give of the People of God called Quakers , as to their Rise , Appearance , Principles and Practices in this Age of the World , both with Respect to their Faith and Worship , Discipline and Conversation . And I Judge it very proper in this place , because it is to Preface the Journal of the First Blessed and Glorious Instrument of this Work , and for a Testimony to Him , in his singular Qualifications and Services , in which he abundantly excelled in this day , and are worthy to be set forth as an Example to all succeeding Times ; to the Glory of the Most High God , and for a just Memorial to that Worthy and Excellent Man , his Faithful Servant and Apostle to this Generation of the World. CHAP. V. Of the First Instrument or Person by whom God was pleased to gather this People into the way they Profess . His Name G. Fox : His many excellent Qualifications ; showing a Divine , and not a Human Power to have been their Original in Him. His Troubles and Sufferings both from without and within . His End and Triumph . I Am now come to the Third Head or Branch of my Preface , viz. The Instrumental Author . For it is Natural for some to say , Well , here is the People and Work , but where and who was the Man , the Instrument : He that in this Age was sent to begin this Work and People ? I shall , as God shall enable me , declare who and what he was , not only by report of others , but from my own long and most inward Converse and intimate knowledge of him ; for which my Soul blesseth God , as it hath often done : And I doubt not , but by that time I have discharged my self of this part of my Preface , my serious Readers will believe I had good Cause so to do . The Blessed Instrument of , and in this day of God , and of whom I am now about to Write , was George Fox , distinguished from another of that Name , by that Other 's addition of Younger to his Name in all his Writings ; not that he was so in Years , but that he was so in the Truth : But he was also a Worthy Man , Witness and Servant of God in his time . But this George Fox was Born in Leicester-shire , about the Year 1624. He descended of Honest and Sufficient Parents , who endeavoured to bring him up , as they did the rest of their Children , in the Way and Worship of the Nation : Especially his Mother , who was a Woman accomplisht above most of her Degree in the place where she lived . But from a Child he appeared of another Frame of Mind than the rest of his Brethren ; being more Religious , Inward , Still , Solid , and Observing beyond his Years , as the Answers he would give , and the Questions he would put , upon occasion , manifested , to the Astonishment of those that heard him , especially in Divine Things . His Mother taking Notice of his Singular Temper , and the Gravity , Wisdom and Piety that very early shined through him , refusing Childish and Vain Sports , and Company , when very Young : She was Tender and Indulgent over him , so that from her he met with little Difficulty . As to his Employment he was brought up in Country Business , and as he took most delight in Sheep , so he was very skilful in them : An Employment that very well suited his mind in several Respects , both for its Innocency and Solitude ; and was a just Emblem of his after Ministry and Service . I shall not break in upon his own Account , which is by much the best that can be given , and therefore desire , what I can , to avoid saying any thing of what is said already , as to the particular Passages of his coming forth : But , in general , when he was somewhat above Twenty he left his Friends , and visited the most Retired and Religious People in those Parts : And some there were short of few , if any , in this Nation , who waited for the Consolation of Israel Night and Day ; as Zacherias , Anna and good Old Simeon did of Old Time. To these he was sent , and these he sought out in the Neighbouring Countys , and among them he Sojourned till his more ample Ministry came upon him . At this time he taught and was an Example of Silence , endeavouring to bring them from Self-performances : Testifying of and turning them to the Light of Christ within them , and encouraging them to wait in Patience to feel the Power of it to stir in their Hearts , that their Knowledge and Worship of God might stand in the Power of an Endless Life , which was to be found in the Light , as it was obeyed in the Manifestation of it in man. For in the Word was Life , and that Life is the Light of Men. Life in the Word , Light in Men ; and Life in Men too , as the Light is obeyed : The Children of the Light living by the Life of the Word , by which the Word begets them again to God , which is the Regeneration and New-Birth , without which there is no coming into the Kingdom of God : And to which , whoever comes , is greater than John ; that is , than John's Dispensation , which was not that of the Kingdom , but the Consummation of the Legal , and Forerunning of the Gospel Times , the time of the Kingdom . Accordingly , several Meetings were gathered in those Parts ; and thus his Time was employed for some Years . In 1652. He being in his usual Retirement , his Minde exercised towards the Lord , upon a very High Mountain , in some of the hither parts of Yorkshire , as I take it , he had a Vision of the great Work of God in the Earth , and of the way that he was to go forth in a publick Ministry , to begin it . He saw People , as thick as Motes in the Sun , that should , in time , be brought Home to the Lord , that there might be but one Shepherd and one Sheepfold in all the Earth . There his Eye was directed Northward , beholding a great People that should receive him and his Message in those Parts . Upon this Mountain he was moved of the Lord to sound out his Great and notable Day , as if he had been in a great Auditory ; and from thence went North , as the Lord had shown him . And in every place where he came , if not before he came to it , he had his particular Exercise and Service shown to him , so that the Lord was his Leader indeed . For it was not in vain that he Travailed ; God in most places sealing his Commission with the Convincement of some of all sorts , as well Publicans as sober Professors of Religion . Some of the first and most Eminent of those that came forth in a publick Ministry , and which are now at Rest , were Richard Farnsworth , James Nayler , William Dewsberry , Tho. Aldam , Francis Howgil , Edward Burroughs , John Camm , John Audland , Richard Hubberthorn , T. Taylor , T. Holmes , Alexander Parker , William Simpson , William Catton , John Stubbs , Robert Withers , Tho. Low , Josiah Coale , John Burnyeat , Robert Lodge , Thomas Salt-house , and many more Worthies , that cannot be well here Named ; together with divers yet living of the first & Great Convincement ; who after the knowledge of God's purging Judgments in themselves , and some time of waiting in silence upon him , to feel and receive Power from on High , to speak in his Name , ( which none else rightly can , though they may use the same Words ) They felt Its Divine Motions , and were frequently drawn forth , especially to visit the Publick Assemblies , to reprove , inform and exhort them : Sometimes in Markets , Fairs , Streets , and by the High-way-side ; calling People to Repentance , and to turn to the Lord with their Hearts as well as their Mouths ; directing them to the Light of Christ within them , to see , examine , and consider their ways by , and to eschew the evil , and do the Good and Acceptable Will of God. And they suffered great Hardships for this their Love , and Good-will ; being often Stockt , Stoned , Beaten , Whipt and Imprisoned ; though Honest Men , and of Good Report where they lived ; that had left Wives and Children , and Houses and Lands to visit them with a living Call to Repentance . And though the Priests generally set themselves to oppose them , and write against them , and insinuated most False and Scandalous Stories to Defame them ; stirring up the Magistrates to suppress them , especially in those Northern Parts ; yet God was pleased so to fill them with his living Power , and give them such an open Door of utterance in his Service , that there was a mighty Convincement over those Parts . And through the tender and singular Indulgence of Judge Bradshaw and Judge Fell , and Coll. West , in the Infancy of things , the Priests were never able to gain the point they laboured for ; which was to have proceeded to Blood ; and , if possible , Herod-like , by a Cruel exercise of the Civil Power , to have cut them off and rooted them out of the Country . But especially Judge Fell , who was not only a Check to their Rage in the Course of Legal Proceedings , but otherwise , upon occasion ; and finally countenanced this People . For his Wife receiving the Truth with the First , it had that Influence upon his Spirit , being a Just and Wise Man , and seeing in his own Wife and Family a full Confutation of all the popular Clamours against the Way of Truth , that he covered them what he could , and freely opened his Doors , and gave up his House to his Wife and her Friends ; not valuing the Reproach of Ignorant or of Evil Minded People ; Which I here mention , to His and her Honour , and which will be , I believe , an Honour and a Blessing to such of their Name and Family , as shall be found in that Tenderness , Humility , Love and Zeale for the Truth and People of the Lord. That House was for some Years , at first especially , till the Truth had opened its way into the Southern parts of this Island , an Eminent Receptacle of this People . Others , of good Note and Substance in those Northern Countrys , had also opened their Houses , with their Hearts , to the many Publishers , that , in a short time , the Lord had raised to declare his Salvation to the People ; and 〈◊〉 Meetings of the Lord's Messengers were frequently held , to communicate their Services and Exercises , and Comfort and Edify one anohter in their Blessed Ministry . But least this may be thought a Digression , having touched upon this before , I return to this Excellent Man : And for his Personal Qualities , both Natural , Moral and Divine , as they appeared in his Converse with Brethren , and in the Church of God , take as follows . I. He was a Man that God endued with a Clear and Wonderful Depth : A Discerner of others Spirits , and very much a Master of his own . And though that side of his Understanding which lay next to the World , and especially the Expression of it , might sound Vncouth and Vnfashionable to Nice Ears , his matter was nevertheless very profound ; and would not only bear to be often considered , but the more it was so , the more Weighty and Instructing it appeared . And as Abruptly and Brokenly as sometimes his Sentences would seem to fall from him , about Divine Things , it is well known they were often as Texts to many fairer Declarations . And indeed it showed , beyond all Contradiction , that God sent him ; in that no Arts or Parts had any share in the matter or manner of his Ministry ; and that so many Great , Excellent and Necessary Truths , as he came forth to Preach to Mankind , had therefore nothing of Man's Wit or Wisdom to recommend them . So that as to Man he was an Original , being no Man's Copy . And his Ministry and Writings show they are from one that was not Taught of Man , nor had Learned what he said by Study . Nor were they Notional or Speculative , but sensible and Practical Truths , tending to Conversion and Regeneration , and the setting up of the Kingdom of God in the Hearts of Men ; and the way of it was his Work. So that I have many times been overcome in my self , and been made to say , with my Lord and Master upon the like Occasion ; I thank thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the Wise and Prudent of this World , and revealed them to Babes : For many times hath my Soul bowed in an Humble Thankfulness to the Lord , that he did not choose any of the Wise and Learned of this World to be the first Messenger in our Age , of his blessed Truth to Men ; but that he took one that was not of High Degree , or Elegant Speech , or Learned , after the way of this World , that his Message and Work , he sent him to do , might come with less Suspicion , or Jealousie of Humane Wisdom and Interest , and with more Force and Clearness upon the Consciences of those that sincerely Sought the way of Truth , in the Love of it . I say , beholding with the Eye of my mind , which the God of Heaven had opened in me , the Marks of God's Finger and Hand visibly , in this Testimony , from the Clearness of the Principle , the Power and Efficacy of it , in the Exemplary Sobriety , Plainness , Zeal , Steadiness , Humility , Gravity , Punctuality , Charity and Circumspect care in the Government of Church Affairs , which shined in his and their Life and Testimony that God employed in this Work , it greatly confirmed me that it was of God , and engaged my Soul in a Deep Love , Fear , Reverence and Thankfulness for his Love and Mercy therein to Mankind : In which Mind I remain , and shall , I hope , through the Lord's strength , to the end of my Days . II. In his Testimony or Ministry , he much laboured to open Truth to the Peoples Understandings , and to Bottom them upon the Principle , and Principal , Christ Jesus , the Light of the World ; that by bringing them to something that was from God in themselves they might the better know and judge of him and themselves . III. He had an Extraordinary Gift in opening the Scriptures . He would go to the Marrow of things , and show the Mind , Harmony and Fullfilling of them with much Plainness , and to great Comfort and Edification . IV. The Mystery of the first and second Adam , of the Fall and Restoration , of the Law and Gospel , of Shadows and Substance , of the Servants and Sons State , and the fullfiling of the Scriptures in Christ , and by Christ , the True Light , in all that are his , through the Obedience of Faith , were much of the Substance and Drift of his Testimonies . In all which he was witnessed to be of God , being sensibly felt to speak that which he had received of Christ , and was his own Experience , in that which never Errs or Fails . V. But above all , he excelled in Prayer . The Inwardness and Weight of his Spirit , the Reverence and Solemnity of his Address and Behaviour , and the Fewness and Fulness of his Words , have often struck , even Strangers , with Admiration , as they used to reach others with Consolation . The most Awful , Living , Reverent Frame I ever Felt or Beheld , I must say was His in Prayer . And truly it was a Testimony he knew and lived nearer to the Lord than other Men ; for they that know him most will see most reason to approach him with Reverence and Fear . VI. He was of an Innocent Life , no Busie-body , nor Self-seeker ; neither Touchy , nor Critical : What fell from him was very Inoffensive , if not very Edifying . So Meek , Contented , Modest , Easie , Steady , Tender ; it was a pleasure to be in his Company . He exercised no Authority but over Evil , and that every where , and in all ; but with Love , Compassion and Long-suffering . A most Merciful Man , as ready to Forgive , as unapt to take or give an Offence . Thousands can truly say he was of an Excellent Spirit and Savour among them , and because thereof of the most Excellent Spirits loved him with an unfained and unfading Love. VII . He was an Incessant Labourer : For in his Younger time , before his many , great and deep Sufferings and Travels had enfeebled his Body for Itinerant Services , he laboured much in the Word , and Doctrine , and Discipline , in England , Scotland and Ireland ; turning many to God , and confirming those that were convinced of the Truth , and setling Good Order , as to Church Affairs , among them . And towards the Conclusion of his Travelling Services , between the Years Seventy One , and Seventy Seven , he Visited the Churches of Christ in the Plantations in America , and in the Vnited Provinces , and Germany , as his Journal Relates ; to the Convincement and Consolation of many . After that time he chiefly resided in and about the City of London ; and besides his Labour in the Ministry , which was Frequent and Serviceable , He writ much , both to them that are within , and those that are without the Communion . But the care he took of the Affairs of the Church in General was very great . VIII . He was often where the Records of the Business of the Church are kept , and where the Letters from the many Meetings of God's People over all the World use to come : Which Letters he had read to him , and Communicated them to the Meeting that is Weekly held there for such Services ; and he would be sure to stir them up to answer them , especially in Suffering Cases : Showing great Sympathy and Compassion upon all such Occasions ; carefully looking into the Respective Cases , and endeavouring Speedy Relief , according to the Nature of them . So that the Churches , or any of the Suffering Members thereof , were sure not to be forgotten or delayed in their Desires if he were there . IX . As he was Unwearied , so he was Vndaunted in his Services for God and his people : He was no more to be moved to Fear than to Wrath. His Behaviour at Darby , Litchfield , Appleby , before Oliver Cromwell , at Launston , Scarborough , Worcester and Westminster-Hall , with many other places and Exercises , did abundantly evidence it to his Enemies as well as his Friends . But as , in the Primitive Times , some rise up against the blessed Apostles of our Lord Jesus Christ , even from among those that they had turned to the Hope of the Gospel , and they became their greatest Trouble ; so this Man of God had his share of Suffering from some that were convinced by him , who , through prejudice or mistake , ran against him , as one that sought Dominion over Conscience , because he prest , by his presence or Epistles , a ready and zealous compliance with such good and wholesome things as tended to an Orderly Conversation about the Affairs of the Church , and in their walking before men . That which contributed much to this ill Work , was , in some , a begrudging of this Meek Man the love and esteem he had and deserved in the Hearts of the people , and weakness in others , that were taken with their groundless Suggestions of Imposition and blind Obedience . They would have had every man Independent , that as he had the Principle in himself , he should only stand and fall to that , and no Body else : Not considering that the Principle is One in all ; and though the measure of Light or Grace might differ , yet the Nature of it was the same ; and being so , they struck at the Spiritual Vnity , which a people , guided by the same Principle , are naturally led into : So that what is an evil to One , is so to All , and what is Vertuous , Honest , and of good Repute to One , is so to All , from the Sense and Savour of the One Vniversal Principle which is common to all , and which the disaffected also profess to be the Root of all True Christian Fellowship , and that Spirit into which the people of God drink , and come to be Spiritually-minded , and of one Heart and one Soul. Some weakly mistook good Order in the Government of Church Affairs , for Discipline in Worship , and that it was so prest or recommended by Him and other Brethren : And thereupon they were ready to reflect the same things that Dissenters had very reasonably objected upon the National Churches , that have coercively pressed Conformity to their Respective Creeds and Worships . Whereas these things related wholly to Conversation , and the Outward ( and as I may say ) Civil part of the Church ; that men should walk up to the Principles of their Belief , and not be wanting in Care and Charity . But though some have stumbled and fallen through mistakes , and an unreasonable Obstinancy , even to a Prejudice ; yet , blessed be God , the Generality have returned to their First Love , and seen the Work of the Enemy , that loses no Opportunity or Advantage by which he may check or hinder the Work of God , and disquiet the Peace of his Church , and chill the Love of his people to the Truth , and one to another ; And there is hope of divers of the few that yet are at a Distance . In all these Occasions , though there was no Person the Discontented struck so sharply at , as this Good Man , he bore all their Weakness and Prejudice , and returned not Reflection for Reflection ; but forgave them their weak and bitter Speeches , praying for them that they might have a Sense of their hurt , and see the Subtilty of the Enemy to Rend and Divide , and return into their First Love that thought no Ill. And truly I must say that though God had visibly cloathed him with a Divine Preference and Authority , and indeed his very presence exprest a Religious Majesty ; yet he never abused it ; but held his place in the Church of God with great Meekness , and a most engaging Humility and Moderation . For upon all Occasions , like his blessed Master , he was a Servant to all ; holding and exercising his Eldership in the Invisible Power that had gathered them , with Reverence to the Head and Care over the Body : And was received , only in that Spirit and Power of Christ , as the First and Chief Elder in this Age : Who , as he was therefore worthy of double Honour , so for the same Reason it was given by the Faithful of this day ; because his Authority was inward and not outward , and that he got it and kept it by the Love of God , and Power of an Endless Life . I write my Knowledge , and not Report , and my Witness is True ; having been with him for Weeks and Months together on divers Occasions , and those of the nearest and most exercising Nature ; and that by Night and by Day , by Sea and by Land ; in this and in Foreign Countries : And I can say , I never saw him out of his Place , or not a Match for every Service or Occasion . For in all things he acquitted himself like a Man , yea a strong Man , a New and Heavenly-minded Man. A Divine and a Naturalist , and all of God Almighty's making . I have been surprised at his Questions and Answers in Natural things : That whilst he was Ignorant of useless and Sophistical Science , he had in him the Grounds of useful and commendable Knowledge , and cherisht it every where . Civil , beyond all Forms of Breeding , in his Behaviour . Very Temperate , Eating Little , and Sleeping Less , though a Bulky Person . Thus he Lived and Sojourned among us : And as he lived , so he died ; feeling the same Eternal Power that had raised and preserved him , in his last Moments . So full of Assurance was he , that he Triumpht over Death ; and so even in his Spirit to the last , as if Death were hardly worth Notice or a mention : Recommending to some of us with him the Dispatch and Dispersion of an Epistle just before given forth by him to the Churches of Christ throughout the World , and his own Books : But above all , Friends , and of all Friends , those in Ireland and America , twice over . Saying , Mind poor Friends in Ireland and America . And to some that came in and enquired how he found himself , he answered , Never heed , the Lord's Power is over all Weakness and Death , the Seed reigns , Blessed be the Lord : Which was about Four or Five Hours before his Departure out of this World. He was at the great Meeting near Lombard-street on the First Day of the Week , and it was the Third following about Ten at Night When he left us ; being at the House of H. Goldney in the same Court. In a good Old Age he went , after having lived to see his Childrens Children to many Generations in the Truth . He had the Comfort of a short Illness , and the Blessing of a clear Sense to the last : And we may truly say , with a Man of God of Old , that being Dead , he yet Speaketh : And though now absent in Body , he is Present in Spirit : Neither Time nor Place being able to interrupt the Communion of Saints , or dissolve the Fellowships of the Spirits of the Just . His Works praise him , because they are to the praise of him that worked by him ; for which his Memorial is and shall be blessed . I have done , as to this part of my Preface , when I have left this short Epitaph to his Name . Many Sons have done virtuously in this Day , but , Dear George , thou Excellest them All. CHAP. VI. Containing Five several Exhortations . First General , reminding this People of their Primitive In●egrity and Simplicity . Secondly in Particular , to the Ministry . Thirdly to the Young Convinced . Fourthly to the Children of Friends . Fifthly to those that are yet Strangers to this People and Way , to whom this Book , ( and That it was Presace to , in its former Edition ) may come . All the several Exhortations accommodated to their several States and Conditions ; that all may answer the end of God's love to them , viz. God's Glory and their own Salvation . AND now , Friends , you that profess to walk in the way that this Blessed Man was sent of God to turn us into , suffer I beseech you the word of Exhortation , as well Fathers as Children , and Elders as Young Men. The Glory of this Day , and Foundation of the Hope that has not made us ashamed since we were a People , you know is that Blessed Principle of Light and Life of Christ which we profess , and Direct all people to , as the great and Divine Instrument and Agent of Man's Conversion to God. It was by this that we were first Touched , and effectually enlightned , as to our Inward State ; which put us upon the Consideration of our Latter End , causing us to set the Lord before our Eyes , and to Number our Days that we might apply our Hearts to Wisdom . In that Day we judged not after the Sight of the Eye , or after the Hearing of the Ear , but according to the Light and Sense this Blessed Principle gave us , so we judged and acted in reference to Things and Persons , our selves and others ; yea , towards God our Maker . For being quickned by it in our Inward Man , we could easily discern the difference of things , and feel what was Right , and what was Wrong , and what was Fit and what not , both in reference to Religious and Civil Concerns . That being the ground of the Fellowship of all Saints , it was in That our Fellowship stood . In this we desired to have a Sense one of another , acted towards one another , and all Men ; in Love , Faithfulness and Fear . In the feeling of the Stirrings and Motions of this Principle in our Hearts , we drew near to the Lord , and waited to be prepared by it , that we might feel Drawings and Movings , before we approached the Lord in Prayer , or open'd our Mouths in Ministry . And in our Beginning and Ending with This stood our Comfort , Service and Edification . And as we ran faster or fell short , we made Burthens for our selves to bear ; our Services finding in our selves a Rebuke instead of an Acceptance ; and in lieu of Well done , who has required this at your hands ? In that day we were an Exercised People , our very Countenances and Deportment declared it . Care for others was then much upon us , as well as for our selves ; especially of the Young Convinced . Often had we the Burthen of the Word of the Lord to our Neighbours , Relations and Acquaintance ; and sometimes Strangers also . We were in Travail likewise for one anothers Preservation : Not seeking , but shuning Occasions of any Coldness or Misunderstanding ; treating one another as those that believed and felt God present . Which kept our Conversation Innocent , Serious and Weighty ; guarding our selves against the Cares and Friendships of the World. We held the Truth in the Spirit of it , and not in our own Spirits , or after our own Wills and Affections . They were bowed and brought into Subjection , in so much that it was visible to them that knew us , we did not think our selves at our own Dispose , to go where we List , or say or do what we List , or when we List . Our Liberty stood in the Liberty of the Spirit of Truth ; and no Pleasure , no Profit , no Fear , no Favour could draw us from this retired , strict and watchful Frame . We were so far from seeking occasions of Company , that we avoided them what we could ; pursuing our own Business , with Moderation , instead of medling with other Peoples Unnecessarily . Our Words were Few and Savoury , our Looks Composed and Weighty , and our whole Deportment very Observable . True it is , that this Retired and strict sort of Life from the Liberty of the Conversation of the World , exposed us to the Censures of many , as Humourists , Conceited and Self-righteous Persons , &c. But it was our Preservation from many Snares , to which others were continually exposed , by the prevalency of the lust of the Eye , the lust of the Flesh , and the pride of Life , that wanted no Occasions or Temptations to excite them abroad in the Converse of the World. I cannot forget the Humility and Chaste Zeal of that Day . Oh , how Constant at Meetings , how Retired in them , how firm to Truth 's Life , as well as Truth 's Principles ! And how Entire and United in our Communion , as indeed became those that profess One Head , even Christ Jesus the Lord. This being the Testimony and Example the Man of God , before-mentioned , was sent to Declare and Leave amongst us , and we having Embraced the same as the Merciful Visitation of God to us , the Word of Exhortation at this time is , That we continue to be found in the Way of this Testimony , with all Zeal and Integrity , and so much the more , by how much the Day draweth near . And First , as to you my Beloved and much Honoured Brethren in Christ , that are in the Exercise of the Ministry : Oh , feel Life in your Ministry ! Let Life be your Commission , your Well-spring and Treasury in all such Occasions ; else , you well know , there can be no begetting to God , since nothing can quicken or make People alive to God but the Life of God : And it must be a Ministry in and from Life that enlivens any People to God. We have seen the Fruit of all other Ministries by the few that are turned from the Evil of their Ways . It is not our Parts , or Memory , the repetition of former Openings , in our own will and time , that will do God's Work. A dry Doctrinal Ministry , however sound in Words , can reach but the Ear , and is but a Dream at the Best : There is another Soundness , that is soundest of all , viz. Christ the power of God. This is the Key of David , that Opens and none Shuts , and Shuts , and none can Open : As the Oil to the Lamp , and the Soul to the Body , so is that to the best of Words . Which made Christ to say , My Words they are Spirit , and they are Life ; that is , they are from Life , and therefore they make you alive that receive them . If the Disciples , that had lived with Jesus , were to stay at Jerusalem till they received it ; much more must we wait to receive before we Minister , if we will turn People from Darkness to Light , and from Satan's power to God. I fervently bow my Knees to the God and Father of our Lord Jesus Christ , that you may always be like minded , that you may ever wait Reverently for the coming and opening of the Word of Life , and attend upon it in your Ministry and Service , that you may serve God in his Spirit . And be it little , or be it much , it is well ; for much is not too much , and the least is enough , if from the motion of God's Spirit ; and without it , verily , never so little is too much , because to no profit . For it is the Spirit of the Lord immediately , or through the Ministry of his Servants , that teacheth his People to profit ; and to be sure , so far as we take him along with us in our Services , so far we are profitable and no farther . For if it be the Lord that must work all things in us for our own Salvation , much more is it the Lord that must work in us for the Conversion of others . If therefore it was once a Cross to us to Speak , though the Lord required it at our Hands ; let it never be so to be silent , when he does not . It is one of the most dreadful Sayings in the Book of God , That he that adds to the Words of the Prophecy of this Book , God will add the Plagues written in this Book . To keep back the Counsel of God , is as Terrible ; for he that takes away from the Words of the Prophecy of this Book , God shall take away his part out of the Book of Life . And truly , it has great Caution in it to those that use the Name of the Lord , to be well assured the Lord Speaks , that they may not be found of the Number of those that add to the Words of the Testimony of Prophecy , which the Lord giveth them to bear ; nor yet to mince or diminish the same , both being so very offensive to God. Wherefore , Brethren , let us be careful neither to out-go our Guide , nor yet loiter behind Him ; since he that makes Haste , may miss his Way , and he that stays behind , lose his Guide . For even those that have Received the Word of the Lord , had need wait for Wisdom , that they may see how to divide the Word aright : Which plainly implieth that it is possible for one , that hath received the Word of the Lord , to miss in the Dividing and Application of it , which must come from an Impatiency of Spirit , and a Self-working , which makes an unsound and dangerous Mixture ; and will hardly beget a right minded living People to God. I am earnest in this , above all other Considerations , as to Publick Brethren ; well knowing how much it concerns the present and future State , and preservation of the Church of Christ Jesus , that has been gathered and built up by a Living and Powerful Ministry , that the Ministry be held , preserved and continued in the Manifestations , Motions and Supplies of the same Life and Power from time to time . And where ever it is observed that any one does Minister more from Gifts and Parts , than Life and Power , though they have an Inlightned and Doctrinal Understanding , let them in time be advised and admonished for their Preservation , because insensibly such will come to depend upon a Self-sufficiency ; to forsake Christ the living Fountain , and hew out unto themselves Cisterns that will hold no living waters : And by degrees such will come to draw others from waiting upon the Gift of God in themselves , and to feel it in others , in order to their strength and Refreshment , to wait upon them , and to turn from God to Man again , and so to make Shipwrack of the Faith once delivered to the Saints , and of a good Conscience towards God ; which are only kept by that Divine Gift of Life , that begat the one , and awakn'd and sanctified the other in the beginning . Nor is it enough that we have known the Divine Gift , and in it have reached to the Spirits in Prison , and been the Instruments of the Convincing of others of the way of God , if we keep not as low and poor in our selves , and as depending upon the Lord as ever : Since no Memory , no Repetitions of former Openings , Revelations or Enjoyments will bring a Soul to God , or afford Bread to the Hungry , or Water to the Thirsty , unless Life go with what we say , and that must be waited for . O that we may have no other Fountain , Treasure or Dependence ! That none may presume at any rate to Act of themselves for God , because they have long Acted from God ; that we may not supply want of waiting with our own Wisdom , or think that we may take less Care , and more liberty in speaking than formerly ; and that where we do not feel the Lord by his Power to open us and enlarge us , whatever be the Expectation of the People , or has been our Customary Supply and Character , we may not exceed or fill up the time with our own . I hope we shall ever Remember who it was that said , Of your selves you can do nothing : Our sufficiency is in him . And if we are not to speak our own Words , or take Thought what we should say to Men in our defence , when exposed for our Testimony , surely we ought to speak none of our own Words , or take Thought what we shall say in our Testimony and Ministry in the Name of the Lord to the Souls of the People ; for then of all Times , and of all other Occasions should it be fulfilled in us ; for it is not you that speak , but the Spirit of my Father that speaketh in you . And indeed , the Ministry of the Spirit must and does keep its Analogy and Agreement with the Birth of the Spirit ; that as no Man can Inherit the Kingdom of God , unless he be born of the Spirit , so no Ministery can beget a Soul to God , but that which is from the Spirit . For this , as I said before , the Disciples waited before they went forth ; and in this our Elder Brethren , and Messengers of God in our Day , waited , visited and reached to us . And having begun in the Spirit , let none ever hope or seek to be made perfect in the Flesh : For what is the Flesh to the Spirit , or the Chaff to the Wheat ? And if we keep in the Spirit , we shall keep in the Vnity of it , which is the ground of true Fellowship . For by Drinking into that one Spirit , we are made one People to God , and by it we are continued in the Unity of the Faith , and the Bond of Peace . No Envying , no Bitterness , no Strife can have place with us . We shall watch always for Good , and not for Evil over one another , and rejoice exceedingly , and not begrudge at one anothers increase in the Riches of the Grace with which God replenisheth his Faithful Servants . And Brethren , as to you is committed the Dispensation of the Oracles of God , which give you frequent Opportunities , and great Place with the People among whom you Travail , I beseech you that you would not think it sufficient to declare the Word of Life in their Assemblies , however Edifying and Comfortable such opportunities may be to you and them : But , as was the Practice of the Man of God before mentioned in great Measure , when among us , inquire the State of the several Churches you Visit ; who among them are Afflicted or Sick , who are Tempted , and if any are Vnfaithful or Obstinate ; and endeavour to Issue those things in the Wisdom and Power of God , which will be a glorious Crown upon your Ministry . As that prepares your way in the Hearts of the People to receive you as Men of God , so it gives you Credit with them to do them good by your Advice in other Respects . The Afflicted will be Comforted by you , the Tempted Strengthened , the Sick Refreshed , the unfaithful Convicted and Restored , and such as are Obstinate Softned and fitted for Reconciliation ; which is Clenching the Nail , and applying and Fastning the general Testimony by this particular Care of the several Branches of it ; in reference to them more immediately concerned in it . For though Good and Wise Men , and Elders too , may reside in such places , who are of Worth and Importance in the general , and in other Places ; yet it does not always follow , that they may have the Room they deserve in the Hearts of the People they live among ; or some particular occasion may make it unfit for him or them to use that Authority . But you that Travail as God's Messengers , if they Receive you in the Greater , shall they refuse you in the Less ? And if they own the general Testimony , can they withstand the particular Application of it in their own Cases ? Thus , ye will shew your selves Workmen indeed , and carry your Business before you , to the praise of his Name that hath called you from Darkness to Light , that you might turn others from Satan's Power unto God and his Kingdom , which is within . And Oh that there were more of such Faithful Labourers in the Vineyard of the Lord ! Never more need since the day of God. Wherefore I cannot but Cry and Call aloud to you that have been long Professors of the Truth , and know the Truth in the convincing Power of it , and have had a sober Conversation among Men , yet content your selves only to know Truth for your selves , to go to Meetings , and Exercise an ordinary Charity in the Church , and an honest Behaviour in the World ; and limit your selves within those Bounds ; feeling ttle or no concern upon your Spirits for the Glory of the Lord in the Prosperity of his Truth in the Earth , more than to be glad that others succeed in such Service . Arise Ye in the Name and Power of the Lord Jesus ! Behold how white the Fields are unto Harvest in this and other Nations , and how few Able and Faithful Labourers there are to work therein ! Your Country-Folks Neighbours and Kindred want to know the Lord and his Truth , and to Walk in it . Does nothing lie at your Door upon their Account ? Search and see , and lose no time , I beseech you , for the Lord is at Hand . I do not Judge you , there is one that Judgeth all Men , and his Judgment is true . You have mightily increased in your outward Substance : May you equally increase in your inward Riches , and do good with both while you have a day to do Good. Your Enemies would once have taken what you had from you , for his Name Sake in whom you have believed ; wherefore he has given you much of the World in the Face of your Enemies . But Oh let it be your Servant and not your Master ; your Diversion rather than your Business ! Let the Lord be chiefly in your Eye , and ponder your Ways , and see if God has nothing more for you to do : And if you find your selves short in your Account with him , then wait for his Preparation , and be ready to receive the word of Command , and be not weary of well doing , when you have put your Hand to the Plow , and assuredly you shall Reap , if you faint not , the Fruit of your Heavenly Labour in God's Everlasting Kingdom . And You Young Convinced Ones , be you Entreated and Exhorted to a Diligent and Chast waiting upon God , in the way of his Blessed Manifestation and appearance of himself to you . Look not out , but within : Let not anothers Liberty be your Snare : Neither Act by Imitation , but Sense and Feeling of God's Power in your selves : Crush not the tender Buddings of it in your Souls , nor over-run , in your desires and warmness of Affections , the Holy and Gentle Motions of it . Remember it is a still Voice that Speaks to us in this Day , and that it is not to be heard in the Noises and Hurries of the Mind ; but is distinctly understood in a Retired Frame . Jesus loved and chose Solitudes ; often going to Mountains , to Gardens and Sea-sides to avoid Crowds and Hurries , to shew his Disciples it was Good to be Solitary , and sit loose to the World. Two Enemies lie near your States , Imagination and Liberty ; but the plain , practical , Living , Holy Truth , that has convinced you will preserve you , if you Mind it in your selves , and bring all Thoughts , Inclinations and Affections to the Test of It , to see if they are wrought in God , or of the Enemy , or your own selves : So will a true , Taste , Discerning and Judgment be preserved to you , of what you should do and leave undone . And in your diligence and Faithfulness in this way you will come to inherit Substance ; and Christ , the Eternal Wisdom , will fill your Treasury . And when you are Converted , as well as Convinced , then confirm your Brethren ; and be ready to every good Word and Work , that the Lord shall call you to ; that you may be to his Praise , who has chosen you to be partakers , with the Saints in Light , of a Kingdom that cannot be shaken , an Inheritance incorruptible , in Eternal Habitations . And now , as for you that are the Children of God's People , a Great Concern is upon my Spirit for your good : And often are my Knees Bowed to the God of your Fathers for you , that you may come to be partakers of the same Divine Life and Power , that have been the Glory of this Day ; that a Generation you may be to God , an Holy Nation and a Peculiar People , Zealous of Good Works , when all our Heads are laid in the Dust . Oh you Young Men and Women , let it not suffice you that you are the Children of the People of the Lord ! you must also be born again , if you will inherit the Kingdom of God. Your Fathers are but such after the Flesh , and could but beget you into the likeness of the first Adam ; but you must be begotten into the likeness of the second Adam by a Spiritual Generation , or you will not , you cannot be of his Children or Off-spring . And therefore look carefully about you , Oh ye Children of the Children of God! Consider your Standing , and see what you are in Relation to this Divine Kindred , Family and Birth ! Have you obeyed the Light , and received and walked in the Spirit , which is the incorruptible Seed of the Word and Kingdom of God , of which you must be born again . God is no respecter of Persons . The Father cannot save or answer for the Child , or the Child for the Father , but in the Sin thou Sinnest , thou shalt die ; and in the Righteousness thou doest , through Christ Jesus , thou shalt live ; for it is the Willing and Obedient that shall eat the Good of the Land. Be not deceived , God is not mocked , such as all Nations and People Sow , such they shall reap at the hand of the just God. And then your many and great Priviledges above the Children of other People , will add weight in the scale against you , if you choose not the way of the Lord. For you have had Line upon Line , and Precept upon Precept , and not only good Doctrine , but good Example ; and which is more , you have been turned to and acquainted with a Principle in your selves which others have been ignorant of : And you know you may be as Good as you please , without the Fear of Frowns and Blows , or being turned out of doors and forsaken of Father and Mother for God's Sake and his Holy Religion , as has been the Case of some of your Fathers in the day they first entred into this Holy Path. And if you , after hearing and seeing the Wonders that God has wrought in the deliverance and preservation of them , through a Sea of Troubles , and the manifold Temporal , as well as spiritual Blessings , that he has filled them with in the sight of their Enemies , you should neglect and turn your backs upon so great and so near a Salvation , you would not only be most ungrateful Children to God and them , but must expect that God will call the Children of those that knew him not , to take the Crown out of your Hands , and that your lot will be a dreadful Judgment at the hand of the Lord. But Oh that it may never be so with any of you ! The Lord forbid , saith my Soul. Wherefore , Oh ye Young Men and Women , look to the Rock of your Fathers ! chuse the God of your Fathers : There is no other God but him ; no other Light but his ; no other Grace but his , nor Spirit but his , to Convince you , Quicken and Comfort you ; to Lead , Guide and Preserve you to God's Everlasting Kingdom : So will you be Possessors , as well as Professors of the Truth ; embracing it , not only by Education but Judgment and Conviction : From a Sense begotten in your Souls , through the operation of the Eternal Spirit and Power of God ; by which you may come to be the Seed of Abraham , through Faith , and the circumcision not made with Hands , and so Heirs of the Promise made to the Fathers of an Incorruptible Crown . That , as I said before , a Generation you may be to God , holding up the Profession of the blessed Truth in the Life and Power of it . For Formality in Religion is Nauseous to God and good Men ; and the more so , where any Form or Appearance has been new and peculiar , and begun and practised upon a Principle , with an Vncommon Zeal and Strictness . Therefore I say , for you to fall flat and formal , and continue the profession without that Salt and Savour , by which it is come to obtain a good Report among Men , is not to answer God's Love , or your Parents Care , or the mind of Truth in your selves , or in those that are without : Who , tho' they will not obey the Truth , have Sight and Sense enough to see if they do that make a Profession of it . For where the Divine Virtue of it is not felt in the Soul , and waited for , and lived in , imperfections will quickly break out , and shew themselves , and detect the Unfaithfulness of such Persons ; and that their Insides are not seasoned with the Nature of that holy Principle which they profess . Wherefore , Dear Children , let me intreat you to shut your Eyes at the Temptations and Allurements of this Low and Perishing World , and not suffer your affections to be captivated by those Lusts and Vanities that your Fathers , for the Truths Sake , long since turned their Backs upon : But as you believe it to be the Truth , receive it into your Hearts , that you may become the Children of God : So that it may never be said of you , as the Evangelist Writes of the Jews of his time , That Christ , the true Light , came to his own , but his own received him not ; but to as many as received him , to them he gave Power to become the Children of God ; which were born , not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. A most close and comprehensive Passage to this occasion . You exactly and peculiarly answer to those professing Jews , in that you bear the Name of God's People , by being the Children and wearing of the Form of God's People : And He , by his Light in you , may be very well said to come to his own , and if you obey it not , but turn your Back upon it , and walk after the Vanities of your Minds , you will be of Those that receive him not , which I pray God may never be your Case and Judgment . But that you may be thoroughly sensible of the many and great Obligations you lie under to the Lord for his Love , and to your Parents for their Care : And with all your Heart , and all your Soul , and all your Strength turn to the Lord , to his Gift and Spirit in you , and hear his Voice and obey it , that you may Seal to the Testimony of your Fathers , by the Truth and Evidence of your own Experience ; that your Childrens Children may bless you , and the Lord for you , as those that delivered a faithful Example , as well as Record of the Truth of God unto them . So will the Gray Hairs of your Dear Parents , yet alive , go down to the Grave with Joy , to see you the posterity of Truth , as well as theirs , and that not only their Natures but Spirit shall live in you when they are gone . I shall conclude this Account with a few Words to those that are not of our Communion , into whose hands this may come ; especially those of our own Nation . Friends , As you are the Sons and Daughters of Adam , and my Brethren after the Flesh , often and earnest have been my Desires and Prayers to God on your behalf , that you may come to know your Creator to be your Redeemer and Restorer to the Holy Image that , through Sin , you have lost , by the power and Spirit of his Son Jesus Christ , whom he hath given for the Light and Life of the World. And Oh that you , who are called Christians , would receive him into your Heart ! For there it is you want him , and at that Door he stands knocking that you might let him in , but you do not open to him : You are full of other Guests , so that a Manger is his Lot among you Now , as well as of Old. Yet you are full of Profession , as were the Jews when he came among them , who knew him not , but rejected and evilly intreated him . So that if you come not to the Possession and Experience of what you profess , all your Formality in Religion will stand you in no stead in the Day of God's Judgment . I beseech you ponder with your selves your Eternal Condition , and see what Title , what Ground and Foundation you have for your Christianity : If more than a Profession , and an Historical Belief of the Gospel ? Have you known the Baptism of Fire , and the Holy Ghost , and the Fan of Christ that winnows away the Chaff in your minds , the Carnal Lusts and Affections ? That Divine Leven of the Kingdom , that , being received , Levens the whole Lump of Man , sanctifying him throughout in Body , Soul and Spirit ? If this be not the Ground of your Confidence , you are in a Miserable Estate You will say perhaps , that though you are Sinners , and live in the daily Commission of Sin , and are not Sanctified , as I have been speaking , yet you have Faith in Christ , who has born the Curse for you , and in him you are Compleat by Faith ; his Righteousness being imputed to you . But my Friends , let me intreat you not to deceive your selves , in so Important a Point , as is that of your Immortal Souls . If you have true Faith in Christ , your Faith will make you Clean ; it will Sanctifie you : For the Saints Faith was their Victory of old : By this they overcame Sin within and Sinful Men without . And if thou art in Christ thou walkest not after the Flesh , but after the Spirit , whose Fruits are Manifest . Yea , thou art a New Creature : New Made , New Fashioned ; after God's Will and Mould . Old things are done away , and behold , all things are become New : New Love , Desires , Will , Affections and Practices . It is not any longer Thou that livest ; Thou Disobedient , Carnal , Worldly One ; but it is Christ that liveth in thee ; and to live is Christ and to die is thy Eternal Gain : Because thou art assured , That thy Corruptible shall put on Incorruption , and thy Mortal , Immortality ; and that thou hast a Glorious House Eternal in the Heavens that will never wax Old or pass away . All this follows being in Christ , as Heat follows Fire , and Light the Sun. Therefore have a Care how you presume to Rely upon such a Notion , as that you are in Christ , whilst in your old fallen Nature . For what Communion hath Light with Darkness , or Christ with Beial ? Hear what the beloved Disciple tells you : If we say we have fellowship with God , and walk in Darkness , we lie , and do not the Truth . That is , if we go on in a Sinful way , are Captivated by our Carnal Affections , and are not Converted to God , we walk in Darkness , and cannot possibly in that state have any Fellowship with God. Christ Cloths them with his Righteousness that receive his Grace in their Hearts , and deny themselves , and take up his Cross daily , and follow him . Christ's Righteousness makes Men inwardly Holy ; of Holy Minds , Wills and Practices . It is never the less Christs , because we have it ; for it is ours , not by Nature , but by Faith and Adoption : It is the Gift of God. But still tho' not ours , as of or from our selves , for in that Sense it is Christ's , for it is of and from him ; yet it is ours , and must be ours in Possession , Efficacy and Enjoyment , to do us any good ; or Christ's Righteousness will profit us nothing . It was after this manner that he was made to the Primitive Christians , Righteousness , Sanctification , Justification and Redemption ; and if ever you will have the Comfort , Kernel and Marrow of the Christian Religion , thus you must come to learn and obtain it . Now , my Friends , by what you have Read , and will Read in what Follows , you may perceive that God has visited a Poor People among you with this saving Knowledge and Testimony : Whom he has upheld and encreased to this Day , notwithstanding the fierce opposition they have met withal . Despise not the Meanness of this Appearance : It was , and yet is ( we know ) a day of small things , and of small Account with too many ; and many hard and ill Names are given to it : But it is of God , it came from him because it leads to him . This we know , but we cannot make another know it , as we know it , unless he will take the same way to know it that we took . The World talks of God , but what do they do ? They pray for Power , but reject the Principle in which it is . If you would know God , and Worship and serve God as you should do , you must come to the means he has ordained and given for that purpose . Some seek it in Books , some in Learned Men , but what they look for , is in themselves , though not of themselves , but they overlook it . The Voice is too still , the Seed too small , and the Light shineth in Darkness . They are abroad , and so cannot divide the Spoil : But the Woman that lost her Silver , found it at Home , after she had lighted her Candle and swept her House . Do you so too , and you shall find what Pilate wanted to know , viz. Truth . Truth in the Inward Parts , so valuable in the sight of God. The light of Christ within , who is the Light of the World , ( and so a Light to you , that tells you the Truth of your Condition ) leads all , that take heed unto it , out of Darkness into God's marvellous Light. For Light grows upon the Obedient : It is sown for the Righteous , and their way is a shining Light , that shines forth more and more to the perfect day . Wherefore , O Friends , Turn in , Turn in I beseech you : Where is the Poison , There is the Antidote . There you want Christ , and There you must find him ; and blessed be God , There you may find him . Seek and you shall find , I testifie for God. But then you must seek aright ; with your whole Heart , as Men that seek for their Lives , yea , for their Eternal Lives : Diligently , Humbly , Patiently , as those that can taste no Pleasure , Comfort or Satisfaction in any thing else , unless you find him whom your Souls want , and desire to know and love above all . O it is a Travail , a Spiritual Travail ! Let the Carnal , Profane World think and say as it will. And through This Path you must walk to the City of God , that has Eternal Foundations , if ever you will come there . Well! And what does this blessed Light do for you ? Why , 1. It sets all your Sins in order before you : It detects the Spirit of this World in all its Baits and Allurements , and shews how Man came to fall from God , and the fallen Estate he is in . 2. It begets a Sense and Sorrow , in such as believe in it , for this fearful Lapse . You will then see him Distinctly whom you have Pierced , and all the Blows and Wounds you have given him by your Disobedience , and how you have made him to serve with your Sins ; and you will Weep and Mourn for it , and your Sorrow will be a Godly Sorrow . 3. After this it will bring you to the Holy Watch , to take Care that you do so no more , and that the Enemy surprise you not again . Then Thoughts , as well as Words and Works , will come to Judgment , which is the way of Holiness , in which the Redeemed of the Lord do walk . Here you will come to love God above all , and your Neighbours as your selves . Nothing Hurts , Nothing Harms , Nothing makes Afraid on this Holy Mountain . Now you come to be Christ's indeed ; for you are his in Nature and Spirit , and not your own . And when you are Thus Christ's , then Christ is yours , and not before . And here Communion with the Father , and with the Son you will know , and the Efficacy of the Blood of Cleansing , even the Blood of Jesus Christ , that Immaculate Lamb , which speaketh better things than the Blood of Abel ; and which cleanseth from all Sin the Consciences of those that , through the living Faith , come to be sprinkled with it from dead Works to serve the living God. To Conclude , Behold the Testimony and Doctrine of the People called Quakers ! Behold their Practice and Discipline ! And behold the blessed Man and Men ( at least many of them ) that were sent of God in this Excellent Work and Service ! All which is more particularly expressed in the Annals of that Man of God : Which I do heartily recommend to my Readers most serious Perusal ; and beseech Almighty God , that his Blessing may go along with both , to the Convincement of many , as yet Strangers to this Holy Dispensation , and also to the Edification of the Church of God in General . Who , for his manifold and repeated Mercies and Blessings to his People , in this day of his great Love , is worthy ever to have the Glory , Honour , Thanksgiving and Renown ; and be it rendred and ascribed , with Fear and Reverence , through him in whom he is well pleased , his Beloved Son and Lamb , our Light and Life , that sits with him upon the Throne , World without End. Amen , Says One , that God has long since Mercifully favoured with his Fatherly Visitation , and who was not Disobedient to the Heavenly Vision and Call ; to whom the Way of Truth is more Lovely and Precious than ever , and that knowing the Beauty and Benefit of it above all Worldly Treasure , has chosen it for his Chiefest Joy ; and therefore recommends it to thy Love and Choice , because he is with great Sincerity and Affection thy Soul's Friend , William Penn. The END . 
A54122	----	A commentary upon the present condition of the kingdom and its melioration Penn, William, 1644-1718. 1677 Approx. 100 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54122 Wing P1268 ESTC R32305 12624059 ocm 12624059 64616 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54122) Transcribed from: (Early English Books Online ; image set 64616) Images scanned from microfilm: (Early English books, 1641-1700 ; 1533:14) A commentary upon the present condition of the kingdom and its melioration Penn, William, 1644-1718. [2], 47 p. s.n.], [London : 1677. Attributed by Wing to Penn. Errata: p. 47. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Taxation -- England. Great Britain -- Economic policy. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A COMMENTARY Upon the Present Condition OF THE KINGDOM And its Melioration . Printed , Anno Dom. 1677. The Kingdoms Sickness , and its Cure , &c. IT is not unknown to any person that is concern'd in the welfare of his Country , that there are now very ill symptoms in the countenance thereof ; and not many particular persons there are , who can say , that their private affairs receive not a malignant influence from the ill Crasis and indisposition of the whole Body Politick : I shall therefore endeavour to give an account of this its malady , and propose the means of its redress and succour ; wherein I shall play the part of a bold Physician to a desperate and Chronical Disease , neither will I handle the matter as if I were to deal with a nice and tender Lady , consulting her ease , and the delight of her Palate , more than the benefit of a firm & lasting health , and therefore rejects the nauseous Potion offer'd for her Cure : But I shall prescribe , ( if occasion ) a Vomit , both strong and bitter , that will cause not only cause aversion in the taking , but likewise in the operation may put all parts into some perturbation , for the more effectual support and comfort of them all : I shall not savour my Lancet , nor the Saw it self if I find it necessary : To come to my design ; The sickness of the Nation appears evidently by those symptoms that are upon it , an Atrophy , listlesness to Action , Paleness and fearfulness ; I mean three things the main Indications of its weakness . 1. Want of Mony and Trade , the nourishment of a Commonwealth . 2. A Consequent of the former ; People are of low spirits , like Men expecting Ruine , they are without those lively and vigorous designs they were wont to have when full of Money . 3. Fear and apprehension of danger from a Forreign Enemy ; These are the principal symptoms of which we complain at this day . The last of these I shall not need to say much to ; For if the Purses and Stomacks of English-men be fraighted with a sufficient Cargo , it will have such influence upon their Courage , as to make them resolute , and bold enough in opposing any Forreign undertakings against them , It being an improvement of their natural Genius , it will rather push them upon the offensive part ; This our Neighbour Nations are aware of ; A French-man having observed , that England is like a great Beast , that can no otherwise be killed , but by being it self accessary and assistant to its own Ruine , or intangling it self in the snare may be laid for it : Let us then endeavour to keep it alive , by applying good nourishment , by correcting the Humours , cleansing the Blood ; and when it is healthfully settled upon a good Basis , freed from malignant humours , we may venture it to shift in all other encounters and hazards . Our business then is , to help in the two first particulars , For by them alone the last is made secure : There have been many attempts made of late for the Redress of the Former especially ; but by dealing too lightly , fearing to search to the bottom , they do but make things worse , and to stop one hole make three ; Prohibiting Irish Cattle , French Goods , &c. I like not those Physicians that apply themselves to remove two or three particular symptoms , and leave the sourse and Cause of the Disease untouch'd ; I shall therefore enquire into the very Springs and Original of our Distempers , and endeavour to shew , that without a deeper search and stronger application , no good is to be expected . The Tinker will tell us , that 't is in vain to bestow mending upon that Kettle whose bottom is grown thin with age and much use ; and certainly there is somthing of the same nature in Kingdoms and Commonwealths , which in continuance of time , will require not emendation and alteration by parcels of new Laws , some whereof are made at one time , some another ; some in one Century , some in many after ; till at length they are multipli'd to such a number that they becom to the Government like Patches to a Tinkers Kettle ; which after it will be patcht no longer , fine , must have a new bottom ; so also the Government must have a Restoration which is no longer capable of alteration and amendment in that part thereof which is weak and ill constituted . The reason whereof may be cast upon the prevailing power of Time , which subjects all things to its Dominions , and nothing can be secure from its over-turning Influence ; the strongest Forts and Castles are batter'd down by it ; Cities are metamorphos ▪ d into a Cottage , and a Wilderness into a City ; it removes Commerce , and Traffick , and Civility from one Country to another , and makes an Unwonted Village a well traded Port , and a Barbarous and Savage People nice and sinical ; And farther it d●ff●rently influences the nature of Mankind , that those of our generation are quite of another disposition than in former ages ; The civil Conversation we now cultivate , within Four or Five hundred years , was Milita●y Discipline , and Feats of Arms ; The Execution of Justice which is now performed with Gown and Scrowl , they did the same in Armour compleat , and with naked Sword. This alteration of mens inclinations and humours effected in process of time , is the reason , that , though the Form and Manner of Government may continue perfectly and entirely the same , yet there are distinct Parts and Members thereof , which re-iterated Laws and emendations cannot preserve from being the dissl●ke and burde - of the Subject , and so to be abolished , and somthing substitunted in the room thereof that is capable of obliging and comprehending the present Genius that has taken place ; something that may agree with those inclinations of Men which have succeeded in the room of those worn out by Time ; and till this be done there will be a discrasie in the body Politick ; there will be complaining and repining , and people will be ill at ease , dissatisfied , unsettled , by reason of something in the present Government that suits not now with their stomacks and appetites ; and there cannot be introduced a Settlement and Composure the mother of all blessings in Commonwealths , till some strong Medicine cause this to be disgorged . Now as all Laws and Government designs the benefit of the People governed , that there be a Harmony and Agreement in all the parts thereof ; so do they diligently avoid all things that may avert this harmony , and expel what is dossonant thereto , and causes that disagreement and uneasiness which fills mens minds to the prejudice of their settlement , their amity , and consequently their Traffick one with another ; Nay , though the Laws establisht by antiquity are still in Force for the preservation and maintenance of such Government , yet they must be abrogated or changed according to the present Genius , Manners and Inclinations of Men ; for Laws are Arbitrary , and in circumstantial things may be brought to our Manners ; whereas our Members have somthing of natural necessity in them , and cannot without prejudice and violence be brought to the Laws ; I mean such things as are free and in our choice , not such as are of eternal necessity to be done or omitted ; and likewise I mean the abrogation of such Laws as dis-agreeing with our present Inclination , will bring no dammage in other respects to the Publick . Now in this case , in my apprehension it is a Solicisme in Politicks , that Government being designed chiefly for the benefit of those that live under it , yet that the Laws should not comprehend and agree with the inclinations of the present generation , but of another worn off and gone : And this seems to be the right of a prevailing temper , as of a Conquerour that obtains anothers Country , not to be engaged to the former Laws he finds there , but to give them from himself . Thus when it was in fashion , and the humour prevailed of making Church-men great , and rich , and honourable , Laws were directed and promulgated to this purpose : If the fashion come again to contemn and slight them , and bring them down , the Laws ought to favour us in it , and not to suffer a discording note , to prejudice the harmony whereon the publick establishment and settlement is founded . Having seen that the Publick dis-satisfaction may give occasion to change some particular part of the Government ; we must enquire how it may be manifest , what must be done for the relief of it , and that we mistake not the minds and desires of people thus unsatisfyed ; In a word , this may be known by the general resentments of the most , or wisest , or soberest of the people ; If these generally agree in one vote as it were , either tacitly or expressly , by plain testimony , or such signs as are equivalent thereto , of a dislike of a Constitution in the Government , that is no essential part thereof , which serves to irritate them , and is the Mother of oppression , if it be protested against , and forsaken by most , contemned by others , and slighted by all , it may be said to be the discording Note , and hurtful to the harmony of the publick repose and consent . But perhaps this will not be a sufficient Plea for its expulsion unless other things concur ; In the mean time thus much we have got through the alterations of mens inclinations , Laws must be remitted , and perhaps some less essential part of Government changed , or else there will be an unsatisfyedness and discrasy amongst the People ; or thus in time mens Inclinations are changed , and the Constitutions of Government that are opposite thereto must be altered . If we look for examples of this , we may find in all Histories infinite thereof ; Thus the people of Israel were sick and discontented for a King , and no means to satisfie them but by indulging this humour : This also may be observed in the Roman Government , and also in the Commonwealths of Greece ; in our age we may observe the like ; France will allow no priviledge to the Pope-in-Secular Affairs and Revenues of the Clergy in that Dominion , though they still own his Authority . The Netherlands could not swallow the Inquisition , and Venice soon grew sick of the subtile practises of the Jesuites . Many might be heaped to this purpose . And thus much may serve for Apology , if we find that the state of things do require some change in a less material part of Government , that it is no new thing , but such as time does in every age produce . To proceed then , It may be demanded whether there be any such thing amongst us , That this unsatisfyed humour is prevalent with us , may be known from converse and society of Men , and their mouths are filled with complaints of the badness of the times , wishing for , and expecting some change of affairs that may give them some settlement and peace : Likewise it may be known whom it aims at , and what this burden is by the open protestation of the greatest part of the Nation , by the careless and remiss carriage of others , and by open contempt and derision of many , which is the present Ecclesiastical Government ; This all the different sorts and Opinions do protest against ; This wise Men and Polititians do barely suffer and allow as far as their Interest is concernd with it , without any zeal for its continuance . The third are , the Wits and Atheists of the age who contemn and deride it : As that we may safely conclude it is the publick nuisance and disgust of the Nation : and as an ill humour that is at enmity with the rest of the humours in a body natural , is the occasion of a perturbation , and that its actions are performed with less life and freedom than they were wont . So likewise this dis-agreeing part in the body Politick from the other parts , may be said to be occasion of its lowness of courage , and unwillingness to act in the matters which concern its welfare , as Trade , and the like . But if we look into the concerns of Trade , the life of our nation , and of the Body Politick , and to the Nation more attentively , we shall find that our condition is such , that we are near lost , unless we shall make this one part a Sacrifice to the preservation of the whole ; and we are not now so low in our own esteem , or the esteem of Forreigners , but by means thereof we may raise up our heads that lie in the dust , and not only obtain a firm and lasting constitution of Health and Integrity , in the advancement of our wealth at home , but we may be enabled to make our selves great enough to offer some attempts abroad , to serve our selves our selves of the spoils of other Nations , and take our share in the Ruines of the house of Austria , and once again retrieve our sullied glories , and re-assume the Palms that were wont to be the Merits of our victorious Armies . It being then thus with us , that most men complain of the badness of the times ; The Labourer has no work , the Husband man hath no price for his Corn whereby to pay his Rent ; the Grazier gets little for his Wool , Cloth lies upon the hands of the Clothier , strangers run away with our Fishing-trade , for want of Mony or willingness in our own Nation to encourage it at home ; The power of France grows formidable , and Mony must be had to put us in a posture of Defence ; when yet the people are so dreined already , that they are scarce able to pay more . If we come to consider the original of these evils , it can be no other then that our Money is taken away by the late Taxes ; for Trade is then most full and redundant , and with it all things else , when Mony is equally ( that is in moderate portions suitable to every mans condition ) distributed throughout the whole Nation ; when each particular man has sufficient for his necessity , and the condition of his life and calling : for Mony being thus generally distributed , M●n will ( to find themselves imployment , if for no other reason ) be turning their Mony into Goods , and their Goods again into Mony , and every body will confer somthing to the general emolument of Traffick ; so that the means of advancing Trade , is so to influence every particular person in the Kingdom , that he may have Mony according to the degree of his Calling , and to carry on the designs be they smaller or greater which he has undertaken : and by the rule of contraries , the way to destroy Trade , is to draw the Mony from the Body of all the People , and gather it from all the particulars of the Commonwealth ; and the more this is done , the more the materials of Trade are taken away , and consequently it must weaken and consume , so that we do plainly see the Cause of the evils at this time ; The Parliament having granted the King such Immense sums of Mony , and that collected upon the whole Body of the Subject , which alone were capable to manage a great Trade ; and besides these , Excise and Hearth-mony collected also as the other , but never known till of late ; to this may be added the new Building of LONDON , especially in the concerns thereof ; so that putting these things together , we may wonder we are not much lower and weaker than we seem to be at this time : Well may Landlords complain of the fall of Rents , and have their Lands thrown into their own hands , when by their own Acts they have taken away the means of Traffick , and those materials that Men must work upon for their support : For as in a natural Body there is required nourishment to keep it in life and consistency ; and also this nourishment must have a Vehicle , which is the Blood , whereby it may be conveyed to all parts of the Body ; Now if you take away this too often , and in too great quantities , no wonder if at last the Body grow weak , and unable to perform what otherwise might be required of it : When the Blood is perfectly distributed through all the parts , and permitted to take its free and natural Circulation ; So it is in a Body Politick , Trade is its nourishment , maintains its life , and keeps it in heart , gives it a healthful Constitution , and preserves it from sinking by any weakness within , and enables it also to repel external violence ; The Vehicle to convey this nourishment to all the parts for their relief , is Mony , the very Blood of the Body Politick , of which , the more we take from this Body , the nearer we do bring it to a Consumption and inability to sustain it self . Farther , we must not imagine that the burden is made lighter when divided amongst so many Interests , which as to privat concerns perhaps is not so much perceived at present , but as to the concerns of Trade , the whole Nation is but as one Man , and so much as you take there ▪ from , so much you take from Trade and the livelihood of the Nation ; which in time will return with more weight upon particulars , as we find by experience in Rents , Wool , &c. This being the condition of the Nation dreyned to this faintness and weakness as at this day , and still there is occasions for more Mony , and those no light ones neither , such as to put us in a posture of Defence in case of any attempt from a Forreign Enemy , which our present circumstances leave us not without cause to apprehend , also to take off the burden that lies upon the Kings Revenue ; and further , if we can , to recover those eruptions and devastations made upon our Trade and Livelihood , to set us upon our legs , that we may shew somthing of antient valour in times of such action and enterprizes as are now on foot ; But how shall this be done ? to take more blood from the Publick , is to bring us down beyond hopes of Becovery , after so many plentiful evacuations . But some course must be taken , and which way shall we turn ? shall we exenterate our own bowels , and sacrifice our Lives and Livelihoods for our Liberties ? shall we destroy our selves , that we may save our selves ; and give away the support of our lives for the defence of them ; or to what purpose is it to defend them from outward violence , when they must thus sink from within , though they should be secured from without ? Is it not better we cast about , and see if there be not some other means of Relief ? Can we not find an Ulcerated part in this Body , which being lopt off , that nourishment which it too potently draws to it self , may by its separation be distributed through the whole Mass , for the support of its weakness and indisposition ; To be short , there cannot be any better means or other method to compleat our hapiness , and to make amends for all our evils , than to take away the Lands of laizy and deceitful Clergy-men ; there seems to be a fatal necessity upon us to do it , they being not only useles● , but a bitter Fountain , that sends forth streams to the annoyance of the greatest and meanest of the people ; and when it shall appear that this may be done with honesty and Honour , with ●ight of Justice , with safety to the Government , and advancement of Religion , as I shall shew ; The design will be more worthy to be put in execution : Supposing then , that the Tithes throughout England be allotted to be the Portion of the Clergy , as in the old Law by Divine Constitution , which being equally divided amongst them throughout England , will amount to 100 l. a year or better , an ample Revenue for a Clergy-man that will answer the ends of his Calling , as we shall shew hereafter ; And in case any Controverse arise , it may be determined by the general Assembly of the County , or by the gravet and wiser amongst them ; but by all means that their hands be kept off from Secular business , which belongs not to their Function upon any account ▪ Having so well provided for them ; Let their Lands and Manors , &c. be given to the Publick Benefit , and that the Parliament have the power over it , to appoint Officers about the Concerns of that Revenue , and to take an account of them , and that it be by their prudence and Care so disbursed to the several Affairs that may require its assistance , to D●mise throughout the Nation those Lands for the raising Mony upon a sudden exigency : That part of these rents be imply'd in Maritine affairs , the building of Busses , Galleys and other Vessels for the Fishing , likewise for greater Ships as shall be necessary ; and for mantaining and repairing Forts and Walled Towns. Another part for the Improvement of Trade by Land , there may small Stocks be derived into all parts of the Kingdom to set the poor on work ; Likewise in divers parts that Work houses may be built for the Improvement of our Manufactures in the manner of Hospitals , wherein the lame and blind , and all sorts may have some imployment whereby to get their own livelihood ; and also others may make some advantages by their labours . Likewise other Houses may be built for the Benefit and Improvement of the Mineral Trade , whither may be sent to works of Industry , such whom we now too severely deliver to death upon small offences ; All these Methods will not diminish the revenue , but increase it ; For if well managed , it will return into their hands again perhaps double ; As suppose Ffty Thousand Pound a year be allowed , and well managed in these uses , this Mony lies not dead , as in Hospitals or such Foundations , but will perhaps return Fourscore thousand pound again , or more , for the benefit of the publick , and yet the Nation is advantaged as much as that Fifty thousand pounds comes to , and perhaps more than if it were given without any return : So that besides the Commodities of our Country well improv'd , and every man has work and dealings enough ; there will be an ample foundation for Banks of Piety , for encouragements to advance Trade , as to send Men into Forrein Countreys upon the Publick Charges , for the advancement of Trade ; to learn skill in Manufactures , to improve Commerce ; also liberal Sallaries and Rewards for such as have deserved well of the Commonwealth by useful Inventions , Fighting for its Defence &c. Hence also Allowance may be given to decayed Gentlemen ; such whose Estates are incumbred by Debts ; and more by Interest may hence be relieved : Out of this the necessities of the KING may often be supply'd without burden to His Subjects ; and it will be as an eternal Cement to unite the hearts of the King and his Sub●ects ; The People shall not be burdened with Taxes , or else made able to pay them ; and thereby the King shall be freed from the Complaints and Grievances of the People , more burdensom than any part of administration : Thus shall these Lands which have hitherto mantained unjust usurpation , which served Pride and Malice to distress and grieve Mankind in all Orders and Degrees ; By this means they shal become the happy Instruments of universal benefit to all Orders and Degrees amongst us : Now if the Remedy must be contrary to the Distemper , then have we a very apt Remedy for all our evils , which as they have been brought upon us by dreyning the Nation of so much of its Blood ; so shall our Cure be by deriving these refreshing Springs into all the exhausted and weak'ned parts of the Kingdom ; and we may promise our selves from the wisdom of the Parliament , that no corner of the Kingdom shall be excluded from the benigne Influence thereof : The young Man may be advanced into Trade without any Fortune of his own ; the poor Man shall have work , the Tradesman Business , the Mariner is made happy , the Ingenious rewarded , the Unfortunate relieved , and the whole Nation so exalted and Improved , that we shall be like the Israelites returning from Captivity as Men in a Dream , scarce believing on a sudden that happiness which we see and feell : Now it being so , that Episcopal Govrnment expelled , such Blessings follow as are like the Glories of the Morning Sun to Midnight darkness ; Is it not to be wished , that the King and Parliament having laid such continued burdens upon the Subject , would consult their own Honour and Reputation , and transmit their Names and Memory to Posterity with some sweet odours of Praise and Blessing ; that they would once in so many Essays do somthing which may prove the Universal Benefit of the Civil State , and of Religion , which may make their Fame Glorious and Renowned to the present and future Generations , and may bring a blessing from Heaven to prosper and establish all other their undertakings . What though our Ancestors eys were blinded to give the best of the Kingdom to Clergy-men , and to confirm them by Laws ; Yet since our eyes are open , to discover the Cheats and folly thereof , we should commit a greater folly than they , if we in so great necessity should suffer them to enjoy what was so exorbitantly given , or rather what was gotten by Fraud and Collvsion ; Have not we the same power to nullify Laws made against the Common good , as they had to establish the same ; And have we not yet more Reason , since they granted them through Collusion and deceit , whereas every day discovers to us , that there is no ne●essity and occasion thereof ; And moreover , it is returned into the bosom of their Posterity with a hundred Fold disadvantage instead of Benefit . Now though it were enough to say , that the Supreme Law did require this , even the safety of the Kingdom being concern'd in it ; There being a necessity that all Government be directed according to the course and exigency of the present circumstances and conditions in which they live to whom the mannagement of affairs is committed , or else it loseth its end , and is not established for the preservation of the Subject , his peace and settlement , but by a kind of Solaecism in Politicks , for the preservation of that which is no more , even a worn off generation gone to their Fathers . Yet I shall add farther , that there ir Right and Equity enough in the thing ; For 1st . They obtained their Lands by Collusion and Fraud . 2ly . They managed them so as to be the Instruments of oppression and disturbance to all Mankind , and to this Commonwealth in particular ; which is Treason enough in a sound sense , if not directly , yet interpretatively : As for the Imputation of Sacriledge we shall see more hereafter . But the Collusion and deceit will appear plainly , if we consider , that these Lands and Priviledges were granted in such an age and time of Darkness , when nothing of the Scripture , or of the Truth was known , and less of Religion practised ; Men pretended then a great deal of Ze●l for Religion , but really abominated the plainness and simplicity that was in the Gospel , and the spiritual exercise it did require ; So that all their Zeal was spent in pursuit of a strange Worship , things diametrically opposite to the Gospel of Truth , whereby they might make themselves Great or Honourable , that they might abound with all things that could minister to their Pride , their Luxury and Excess , and what ever else was contrary to the rule of sound Doctrine . To accomplish these their extravagant and wicked designs ; They first trouble and muddy the pure Springs of Christian Doctrine and Practice , br●ng first Liturgies , Forms and Ceremonies of Worship , and then went on to Altars , Crosses , Bowings , Washings , Images , Masses , and Infinite such trumpery , to amuse mens minds with a shew of outside Worship ; Then they set apart multitudes of Men devoted to these wickednesses , who had no other Imployment but to read M●sses , filling the world with Lies , and Forgeries of Miracles , whereby to bring the world into Fear and Superstition , chiefly to induce Men to impart to them of their wealth and substance ; relating wonderful Apparitions and Visions of such who had been favourable to their greedy desires , ma●ing them no less than Saints , that others might be incouraged to follow their works ; And more Fuel might be added to their ungodly Lusts : But if any did discountenance them in their Designs , or not fulfil their desires to the utmost , they had a serviceable invention of Purgatory , whereby they would make up their Markets ; For their Prayers were of no Force to deliver Men from thence , unless they were well paid in hand before they begun to work : Also Confession , and Extreme Unction were none of their meanest Engines to cheat the world ; For by virtue of these being near the Beds of departing Souls , they made successful use of the opportunity , either to Forge Wills and Donations , or else by aggravating their sins , and the torments of Purgatory , get from them what men in despair , ( and no more capable of enjoyments in this world , and therefore prone enough to throw them away , ( especially where there appeared hopes of a return in another ) were willing to part with . Add to this , that having locked up the pure Truth in an unknown language , and few Bibles also to be got by reason of the unlearnedness of the age ; All their Devotions they comprehended in Rituals and Rosaries , &c. All their Religion was external Pomp , Ceremony and Magnificence , puzled and intricated with a thousand inventions and devices , that had no relation to it , otherwise than to destroy it from the Earth : Now by these means they had got the Keys into their hands ; But what Keys ? even those of the bottomless Pit , to sink men in Perdition . But thus it was , and by these evil arts they had made themselvs the oracles of the age , through whose mouth all Religion and Devotion must proceed ; They call'd themselves the Church , all their Constitutions & Injunctions must now be irrefragable , and they must needs pretend to be Infallible , since they saw all matters of Religion depending upon them , and nothing was seen or known but what was their pleasure to apoint and declare : And who could convince them of Errour in the midst of darkness ? when all light of the Gospel , and of Truth it self seemed to be extinguished ? Thus have they overthrown that pure and undefiled Religion , denying the Lord that bought them , and betraying him with Judas into the power of his Enemies ; But he riseth again to take vengeance of his Oppressors . But these things consider'd , it is no wonder that our Ancestors could not see through this mist and darkness of errour , thicker than that of Aegypt , which had by this time overspread the face of the whole earth . But partly mistaking a generation of Deceivers , for the true Church , thought it Honourable to conferre what they could to its Greatness , partly through fear of Purgatory , and to deliver their Souls from that torment which they were taught to believe , partly to save their souls ; For which purpose they were taught that these Donations were effectual , settled upon them their Lands , which were afterwards confirmed to them by Law upon the same account ; For in Magna Charta there is express mention made by the King of this end of his Grants , ( viz. ) the saving of his Soul : Now that they were deluded in these Donations , we need go no farther than the universal consent of those Churches who have shaken off the Papal Usurpation , who have all declared against Praying for the Dead as insignificant ; and do acknowledge that all Donations given to the Clergy , could have no effect ( as was pretended , ) to save mens Souls ▪ Add to this , there is no colour for it in Scripture , and was only then invented as a serviceable Engine to deceive men of their Estates , and thereby to Benefit and Inrich that Idolatrous Church : Which being consider'd , that these Conditions on which they obtained their Lands were proposed dolo malo , and farther , that they are not kept according to the will of the Feoffor ; Those Customs being now abolished of Praying for Souls , upon which account they held many considerable Lands ; Whether the Statute of Marlbridge or other Laws will extend to redeem those Lands , I leave to the learned in the Law to judge . If it be alledged , that these Lands , and their Priviledges have been confirmed to them all along under Protestant Princes ; and that the King takes an Oath at his Coronation to defend them : It may be answer'd , that such use and benefit of those Lands may be permitted them by those who were Proprietors thereof ; Not that the right of the Successor should be prejudic'd thereby : Or perhaps they understood not so fully their condition in respect to that Right , and therefore more justly accrues to us as the discoverers ; or else they had not the same necessity to re-assume it : For our condition is such , by Divine Providence appointed ▪ that there is no other mea●s to save us from Ruine . I shall here add somthing much to this purpose out of Grotius ; Si Lex fundetur in praesumptione aliqua facti , quod factum revera ita se non habeat tunc ea Lex non obliget . Seneca says , Demens est qui fidem praestat Errori ; Grotius also brings the opinion of Bodinus much to our purpose . Bodinus censet iisdem ex causis Regem sive aliena fraude & dolo , sive errore circumventum , sive metu restitui posse . In another place the same Grotius , Sed hoc quoque sciendum est posse subditis jus etiam quaesitum auferri per Regem duplici modo , aut in Poenam , aut ex vi super-eminentis Dominii ; Sed ut id fiat ex vi super eminentis Dominii primum requiritur utilitas publica . Again , Illud quoque à multis traditum beneficia principum quae liberaliter sunt concessa semper posse revocari . As concerning the Kings Oath , I shall only propose the words of the same Grotius , Ut valeat Juramentum oportet ut obligatio sit licita ; Quare nullas vires habebit jurata promissio de re illicita aut naturaliter , aut Divina interdictione , aut etiam humana , If this be not sufficient , he adds farther , Imo etiamsi res quae promittitur non sit illicita , sed majus bonum morale impediens , sic quoque non valebit Juramentum . As for the Imputation of Sacriledge , we have thus much to say . 1. That the word has a very large signification , and it is hard to be punctually decided what is Sacriledge , and what not ; But 2. Of this we are certain , that extreme necessity cannot be praescribed to by it ; For we find David made use of the Shew-Bread in this case : And it is farther to be noted , that I have not directed that they should be appropriate to any private use , but to be preserved as a support of the Commonwealth in all degrees where there may be necessity , and so to become the publick Endowment ; For it is not to be applyed to the use of any particular Man , or Men , so as to be appropriated to them ; It being like Judas's Mony , the price of a Saviour , with which the Jews bought the Potters Field to bury strangers in , when it was returned by Judas : So these Lands also ought to be converted to the benefit and relief of the Poor , the Stranger , and Necessitous , which may very well consist with the method I have before mentioned . But farther , we may do well to consider how they have behaved themselves in the Fruition of these ample Priviledges they have been invested with : I shall not now trouble the Reader with a particular recitation of those disturbances and molestations wherewith our Kings and Nobles , as well as Commons have suffered under Popish Bishops ; Nor yet the Practices of our late Bishops of the Reformation ; how they oppressed the Subjects , and overthrew all Laws and Constitutions of the Kingdom , to set up their own Power , and satisfie the lust of tyrannous and absolute Dominion , abusing the goodness of our Kings to this purpose , which things have been shewed already by others : It shall be sufficient to observe , that when by the Reformation the Scriptues were opened , and put into every mans hands for their Direction , there were found very few whose minds were dis-engaged from the Superstition of Popery , but manifested an inclination to embrace the Scripture in the true and native plainness of it , and to yield obedience to the sincere practical Duties therein contained ; And at that time it seemed to have an Influence upon the Clergy as well as others , who minding the calling the People off from Popery , or Confirming them in the Reformed Religion , or building them up in Faith and good Works , were not much sollicitous of Dominion and Jurisdiction , but depended upon the Kings Grace , not only for any Authority to be exercised by them , but also for their very Lands and Revenues ; And he that had so boldly spoiled Abbies and Monasteries , bringing down proud and stately Fabricks to the dust , and Confiscating their Revenues , could also upon the least occasion offer'd , or tending to oppose his Projects , have caused them to taste of the same Lot with their Brethren ; These two things were concurring the Truth of Christ , and Fear of the Prince to whom they were subject , must needs make tolerable Bishops , though it is probable they were good men notwithstanding . But as it was in the Bishops of Rome , who of tollerable B●shops at the first , when their Fortunes were small , and the Secular Authority too Potent to be resisted , became intolerable Usurpers of uncontrollable Power , when once they had settled their Foot , and enlarged their Dominions ; So likewise the old Serpent had the same Game to play with us ; For after a little time having settled themselves by Law , they began to look about , and think of amplifying their Power , making all men submit thereto , and to suppress all opposition , and root it out ; And now they held no longer of the Kings Grace , but Jure Divino , still augmenting and riveting themselves by degrees in Secular Authority , and exceeding therewth from the Light and Purity of Scripture , to a hatred thereof , and the Preaching of it , and all such as owned it in Publick , declaring and teaching it , or in private ; Till at length no Remonstrances or Petitions to the contrary notwithstanding ; They had erected a Court of Commission , and had brought a Spanish Inquisition amongst us , and proceeded to other acts , by corrupting or delaying Justice , that it was hard to say whether the Subject was more opprest , by being deprived of the Priviledges the Law allows him , or the Bishops more Tirants & Usurpers in going so far beyond the limits that the Law had set them ; every where acting with such a Power as the Effects made appear to be unlimited : They having been thus seduced by Riches and Greatness , to abandon the Truth and Purity of Christian Religion , Yet other Persons wanting that Temptation , had no reason to submit to a domineering Lust , against the Testimony of Truth and Religion , nor lend their assistance to maintain a laizy and usurped authority ; So that animosities must needs be kindled ; and as the Bishops grew more in Authority and Dominion , and farther departed from this Truth , the Malice and Rage of the one increased , which added stubborness and resolution to the other ; These Causes of dissention were kindling and somenting a long while , till the Bishops at last so far abused the good nature of K. Charles I. so far to the oppression of the Truth , and the mantainers of it , and it was but the Name of a Puritan that must make a Man lyable to all the Inconveniences of a tyranical Court , to be susspended from his Office , and the Benefits of it ; to have his Study and House ransack'd , forced to accuse himself by an Oath Ex Officio ; and besides waiting upon Vexatious and Dilatory Suits , without liberty of Pleading or answering to any thing that was objected against him : He must thus spend his Time and his Estate to the Ruine of Himself and his Family . These and other things became so general a burden , that there was no redress but by taking up Arms against those unjust Invaders of their Liberty , whose original Greatness being establisht by Deceit and Falshood , their Authority a Usurpation ▪ their Government , though it had been Legal , yet so unreasonably abused , to the disturbance of the Peace and Liberty of the Subject ; It were not in the Kings power , though they decoy'd him to their Party ; nor was it just and right in him to defend or abett them , much less to esteem what was done against them , to be done against Himself , His Royal Crown , or Sacred Authority ; He is to be the Minister of Justice , and this must be adherd to , though with the loss of whatsoever is most dear to him ; T is He acts against his own Life & Crown , He betrays his Scepter and Authority , and is guilty of Treason against himself , when he takes part with the unrighteous , with cruel and blood-thirsty men , to disturb the Peace of his true and Loyal Subjects ; to spoil them of their Lives and Fortunes , and leave the Children of Innocent Men to the extremity of Sorrow and Distress : Thus were we at length engaged in a Civil War , and by a soul and reproachful Disaster contrary to the desires and wishes of the Nation : The Hand of the Subject was imbrued in the Blood of his King ; and shall we think these Men Innocent in all this ? Then may it be said that he who shall all manner of ways exagitate his enemie , and leave no part of malice unattempted to hasten the destruction of him , who hath no other quarrel to his Persecutor , but the desire of his amendment ; if he shall drive him to the utmost and last extremity , so that he knows not which way to turn , and finds no possible means of Recovery and safety , but by disarming his Persecutor , and captivating that Power that was so unjustly drawn out against him : This Person thus disarmed , may then complain he is abused and set upon , his Life and Fortune assaulted upon no ground or reason , he is Innocent , and only guilty ( if that be guilt ) of endeavouring to bring his Enemy to a right mind ; that is , to be his Vassal , that he may set his foot upon the neck of his Enemy , and make him know , that HE also is a God that ruleth in the Earth : The same imbittered Spirit seems to continue still with us , and has not been without its Essays of disturbing that Peace and repose which we at present enjoy ; But their wings are cut , and their nails ▪ pair'd , Men do generally do see into the cheat , and every day brings fresh discoveries ▪ thereof ; and it were strange that now mens minds are so busily imploy'd in the search of Knowledge and Improvement of Sciense to that degree , as to have arrived at such attainments in one Century , as we do not find that former ages were at any time Masters of . It were strange I say in such increase of knowledge , if we should be still blind in matters that concern Religion ; That we should not apprehend that all that Pomp and stateliness is vanished , for the support and mantaining whereof , the Clergy were Invested with such great Possessions , and ample Priviledges . I have two things more especially , which with some reason I may impute the occasion of them to the present Church-Government . 1. The present Atheism and Debauchery that the Age and Nation labour with , which though it may have its rise from some other Cause , yet it receives at least strength & Confirmation , partly from the empty Formality of the Clergy , who have apparently no other Designs but their own gains , partly from the open contradiction they see between their Life and Manners , and the● Doctrine ; who are all the week after refuting and pulling down that in their Practice , which a few empty words of speculation , like the Calf that Aaron made to guide the People , and to as much purpose ) set forth on the first day of it : They see that whilst these Men Preach against worldliness , they themselves are the most desirous , greedy and ambitious of all the world can afford ; Whilst they preach against Drunkenness and Debauchery , yet Themselves are never satisfyed with those advantages of Riches & enlarged Revenues , which serve but to keep these Vices in heart and life . They ▪ may add with some shew of Reason ; Perhaps we should not hear one word from them of these things , did they not find the Trade gainful , and the means to be great in this world , was to profess to deny it ; They will go on , sure these Men do but ▪ tell us Stories and Fancies , and maze in a wilderness of Tattle and empty sounding words ; For if there were any reality in the thing they propose , it would sure have some effect upon themselves , to moderate their Projects and Desires . Such kind of Conclusions as these they may draw from a Religious-Government ; stamped for true and Orthodox by Publick Authority ▪ Yet thus betraying it self to its own Condemnation : As for the Dissenters , they will appear to these Men silly deluded Creatures that know nothing . The 2. Thing is , the various Opinions and Phrensies that have of late infested our Nation , may be thought to have their original from hence , next to the Craft and Subtilty of our grand Enemy ; For English men ( to speak without flattery , ) are generally lovers of Truth and Integrity , and somwhat stiff and rigid in those Principles they adhere to , especially if they imagine them agreeable to Truth and Honesty ; When therefore they had embraced the Gospel and the Reformation ; and conceiving withal , it manifested an opposition to the Ecclesiastical Government ; To keep to the one , they grew into dislike of th' other , which took deeper root when this Government began Vex and Beat their Fellow-servants , and so instead of lessening the difference , make the gap wider . Now what must ●hey do in this Case , the Government had thrown them off , and pursued them as Enemies to it ; They were too rigid to quit those Principles they had taken up with such appearance of Truth ; And the Government would not yield to such whom they thought must receive and not give Laws , according to the pride of Usurpation ; So that they were forced to wander as Sheep without a Shepherd , or rather whose Shepherd was unfaithful ; Some took one way , some another , as their Fancy led them , to Munster , or Geneva , or worse , till at last all things came into Confusion . Thus hath Ecclesiastical Authority given birth to disscentions , and Fuel to continual Animosities , administred strength and growth to Atheism & Irreligion ; By it Men have been staved off from Unity , and peaceable enjoyment of their Lives ; Thereby they have been plunged in the depth of errour and distraction ; have been driven to sheath their Swords in the Bowels of their Brethren ; And that no wickedness might be left un-atchieved , the sad effects of all this hath been yet depending upon , and a Consequent to the former , the spilling the Blood of the Sacred person of their King ; These evils hang together as a Chain of many Links , whose first Link is the denying , not hearkning to , rejecting and disobeying the word of God , and the light of the Gospel ; Bring in this , and the rest follow as part of the Chain ; But establish the Truth of Christian Religion , and you have therewith security and peace , and a strong defence against all these Evils . Now our Enquiry shall be concerning Religion , How it may be settled with Truth as to it self , with Comfort to all people , and with security to the Nation . We shall therefore endeavour to give a brief account of Religion , according to the Talent we have received . It must be known , First then , that it is of another Nature than those outward things we converse with ; That is , It is not of the World , nor according to the fashion of the World ; Neither doth it agree or associate with any thing that is external , but it is opposite and contrary thereto , even to all Forms of Worship of what kind soever ; All Ceremonies & Constitutions of Men be they of what kind they will , But much more to the enjoyments of the present Life , Riches , and Honours , and the like ; To all designs of getting a Name , Dominion , Power , Estates , &c. This manifestly appears throughout the Scripture , especially the New Testament . Hence this pure Doctrine is called a New Creation , Regeneration , New Birth , &c. To shew that there is somthing old that must be shaken off , even the things of this world , which this is to succeed ; For we cannot be said to be born again , or Created again , unless that first Creation be made null and void , and brought to nothing , and this substituted in the room thereof : A man cannot Re-build his House that has not first pulled down the old one . Hence our Lord makes it the first step to come to him , to deny our selves , and take up our Cross ; That is , to cast away all concern for the things of this Life , any desire after them or satisfaction in them , and to be esteemed nothing , of no account ; yea Fools and Mad for his sake : Hence also we may observe a perfect opposition in Scripture , between the Kingdom of Christ and of this World ; those things are called Spiritual , Heavenly , not Fading : Whereas in Contradiction to them , are Put Earthly , Carnal , Corrupt , &c. Love not the World , nor the Things of the World ; if any man Love the world , the Love of the Father is not in him . Saith St. John , the Carnal man Savoureth not the things of God , they are Spiritually discerned ; where we may observe that Contrariety which Logicians call Contradictoriè opposita : Our Saviour also very diligently seperats them ; ye cannot serve God and Mammon , bidding us take no care What we shall Eat , or What we shall Drink , or What we shall Put on : But bids us in opposition to these things , seek First the Kingdom of Heaven and its Righteousness , and all these things shall be added . I might be large in Collecting to this purpose , but let it suffice to observe : That we cannot imagine the Scripture to be more express then it is , supposing it had been in the Mind of the Law-giver to make us fully sensible of the Contrariety and Inconsistency of outward enjoyments , with the Purity of a Christian life ; and had he not designed to Caution us diligently in this respect , it were impossible there should be found such expressions in his Will revealed : But here it must be noted , that the opposition is not of that nature ; as that he that hath the Blessings of Wealth or Honour must presently throw them away , but he Must throw them out of his mind , th●t his heart and affections be not set upon them , which may be obtained by earnest Prayer , and doing some good to others with the Enjoyments we possess : We must note farther , that if there be a Divine Command for forsaking of them , as in Abraham and the Apostles , or what is Equivalent thereto , as suffering the Will of God in times of Persecution ; they must be actually forsaken and thrown away : Farther , we must note as to our present designe , that this opposition so far prevails , as that it will be hardly or not at all possible for us to partake of this Heavenly Life , and be true Disciples of Christ , if we make it our designe and business to seek after and fill our selves with earthly enjoyments ; if we use them to the oppression of others , to an unjust Dominion over our Brethren , if they are made the chiefe thing in our aime , sought with Care , Deceit , Flattery , Lying , Freeing , &c. If we prostitute all our Actions , and Conscience it self for an empty Tittle , and transient Revenue : And Generally ( in the words of Solomon ) he that maketh haste to be Rich cannot be innocent . So that then this Contrariety between Flesh and Spirit , between Religion and the World , is such as they exclude each other : The man whose mind is taken up with Religion , values not the World , nor any thing therein ; he wants them not , he desires them not , he seeks them not : The man whose mind is taken up with the Affairs of the World , values not the things of Christ , they are foolishness unto him . Which thing also may be evinced by natural Light or Reason : For we see men that are given to Vices , run on without Deliberation , or regard of any other thing , to that immense degree , after satisfaction in their Vices ; as not only to consume their Patrimony , though a Princely Revenue , but the Health of their Bodyes , and even the World it self , to be satisfied in their desires ; thus the desires of Drunkenness and Lust , being infinite and never to be satisfied , but rather irritated by the fulness of Enjoyment ; the desires tending vehemently to the fruition , the fruition giving birth to new desires : That if men were permitted to act in their full carier , and prosecute these Vices without restraint of Divine and Humane Laws , how soon would it run the World in Confusion and Ruine , and yet not a stop put to these desires , for they are Infinite . Thus the Covetous man desires to gain more and more from others and inclose to himself all things , till at length all things else ( if his desires be fulfilled ) must perish for want of subsistance : So the Ambitious man will have all things subjected to himself , and if the whole world be his Vassallage ; yet his desires carry him still to grasp more Power and Dominion , as is reported of Alexander : Thus we see Vice in its true nature , tends to the destruction of all things , and consists in an inordinateness of the mind , whereby its desires are infinite , and not to be satisfied : The mind having forsaken God , and set up it self in its place , will thus have all things subservient to it , and is carried forth infinitely to obtain this end : And this inordinate mind and unlimited desiring and Lusting after that which it takes to , is that Corruption which was brought in by Adam's Transgression , which we call O●iginal Sin ; which is no other then this inordinate mind forsaking God and lusting infinitely after its own fancies and devices . Now to help lost man , and free him from this Slavery of an inordinate mind , was the business of the second Adam ; who came down from Heaven , took our Nature upon him in the form of a Servant , suffering upon the Cross that he might destroy the works of the Devil , and establish an ordinate regular mind in those that believe in him : That is the Divine Nature whereof he was partaker , by his taking our Nature , is communicated to all Men that believe , which rescues them from this slavery of their inordinate mind , and by virtue of which they subdue all those desires which were introduced by Adams transgression ; where we must take notice that we said Christ in the Divine Nature was united with our Nature ; and that by virtue of this Union it is communicated to all Men that believe , in opposition to Adam , whose transgression redounded to all by not believing , or disobedience ; in which it must be farther noted , That it being a Divine Nature united to Christians by Faith , 1. It is no other than the third Person in the Trinity the holy Ghost , which proceedeth from the Father and the Son , because he operates this work in us . Observe 2dly . That we cannot do any good work of our selves , for our Regeneration and new Life , is this Union of the Divine Nature , the holy Spirit in our hearts , our good actions coming from the Principle of Life , must also be from him who is that life . Now we may see clearly what our Saviour says , they that worship the Father , shal worship him in Spirit and in Truth , even in the Spirit which is communicated to all Flesh by the union of the Divine and humane Nature . To speak all in a word ; Adams transgression lusting after the forbidden Fruit , opened the dore to a lusting and inordinate mind in all his Posterity , tending to subvert all things ; This was taken away by the word becoming Flesh , uniting the Divine and humane Nature , and thereby communicated to all men that believe , that the Sons of Adam in the power thereof might become the Sons of God , In the strength of this Divine Nature to them that ask it , they are able to subdue those inordinate insatiable desires of the mind , which are propagated from Adam to all Posterity . Now we see what Religion is , even an imploring the Gracious Spirit to subdue these Corruptions we were addicted to , and a living in the exercise of this strength and power against all assaults of our spiritual Enemies . Religion then is an internal exercise to keep the soul pure , and free from inordinate desires , clean and immaculate from all pollution , and so is the Mother of all moral duties ; It is an Internal life whereby it does deny an external life , and abandons not only the enjoyments of the external life , but even the desires of them , which it only and principally aims at . Now let us consider what is Antichristian or Antichrist ; The Name shews that it is opposite to Christ , and somthing set up instead of him , or against him ; And sure if he will answer his name , he must overthrow that which Christ hath done and appointed , and set up somthing else in the room thereof , whatever he has a mind to , or his pleasure is to set up that is contrary thereto , which he has no other way to accomplish , but by bringing this Internal exercise of the Mind to some External exercise and performance ; For thereby the Mind will forget the Internal work , being amused and taken up with External duties . Now that he may bring may bring Religion to an external performance , he needs no more then with some shew of zeal to excogi●a●e certain Forms and Ceremonies , to set aside such Persons , such Places , such Times for Religious Duties ; and when he has done this , he may excogitate other things at pleasure , and go on till he be able to trample upon the necks of Kings , and pretend to dispose of the whole Ea●th at his command : For from wha● we hove said , Religion being an Internal Exercise , and lying in every mans breast to Repent and Believe ; It will follow , there is no necessity to set aside Men for Religions sake , though perhaps it may be done ; But if Men shall make it necessary , then these things will follow , that there must be Places for them wherein to officiate necessar●ly , and there ●s as much necessity that as these men encrease in number , that these Places also encrease ; But these men being idle , must have some outward Imployment , where we have a foundation for M●ssals , Rosaries , Prayings to Saints , Purgatory , &c. Likewise they must have a mantainance , and will look out to be Great and Glorious as other men ; and will perhaps as the nature of Men is , use deceitful arts for this purpose ; There is now a neces●ity this purpose ; There is now a necessity that their Places of Officiating be adorned also with Rich and Magnificent Building , with Gold and Silver , Pictures and Images ; Their Worship must be suitable to their State and Pomp in other things . Thus shall we have in that also a great deal of stateliness & Ceremonious Intricacies to amuse mens minds ; And lastly , the Doctrine must not be dissonant from all this , but suited to uphold the Fabrick ; * Likewise it will be highly necessary to appoint some days to appear more gloriously than others ; All men cannot attend every day an external Worship ; Therefore let some days be set apart , wherein it may be cloathen in its best Robes . Now in the truth of Religion , no Chr●stian is free from the duty of keeping his mind pure , in any day , or time of the day , nor in any Place ; much less ought we to think it is more tyed to one person than another ; Or that by studying in the Universitiy , where foolish Philosophy does add to the corruption of mens minds : Men should be freer from this Pollution , or fitter to free others there-from ; and what will follow , but that they endeavour to confirm their own Authority and Constitutions by all means possible , and avenge the violation of a Crime against this external shew of Worship , with the greatest punnishments and rigour ; But let every one contemn the Internal Worship as he will , and be be guiltless : So that all External Worship is in some degree or other Antichristian ; But the least evil is to be chosen in the Constitution of the Church , and all things so appointed , that there may be least occasion for the growth of this mischief , and all things ( as nearly as may be ) so ordered , as Religion may appear in its native beauty , devested of the outward Man in its too much redundancy ; and thereby somwhat pressed and urg'd more fully to seek the Righteousness of Christ , that inward power which worketh all in all . These things being thus laid down , we shall find what a Christian Church is , even the Assembly of such Persons , who denying the World and its corrupt Inclinations , have believed in Christ , and are Regenerate by his Spirit , keeping their minds regular and pure from the inclinations to vanity : Their Union is Internal through the Spirit of God , They are of one mind , and in perfect Love , being all cemented together by that one Spirit , built upon the Corner Stone , which is Christ ; Their Government also must be according to that Spirit , being nothing but Unity , Love , Peace , Mutual Assistance , and delighting to benefit each other , in meekness submitting to each other ; every Man is Servant to his Brother for his good ; and he that is greatest , is he that is most serviceable ; All things are done not only with Decency and order , but with the greatest sweetness , candour , and integrity that may be . Now because of humane infirmity , there will be Lapses ; Charity will oblige that the offence be covered , and the Person offending upon his Repentance ( privately manifested to any of the Company ) be restored ; But if after private and particular admonitions he continue pervicacious and impenitent , he is to be secluded , and cast off from the Company : Here is no External Violence to be used , no assistance from the secular arm , no imployment for the Mastistrates Sword , but a plain and simple shutting him out of the Society , that will not be guided by the Laws of it , and thereby it becomes his own act and not theirs ▪ But our Saviour hath given a greater Power with the Keys , not External concerning Wills and Testamen●s , &c. but Internal by the operation of his Spirit , whereby any Two of his Disciples agreeing together concerning any matter , whatever they establish on Earth , shall be confirmed in Heaven , be it what it will ; So that if they ask in Faith ; of which we have not found any instances as yet , we may hereafter : The Word is sure , and the Promise firm , but requires Faith in them that ask it . Thus it must needs be , that all its Jurisdiction and Power must be Internal , since the very design of Christian Religion , is to deny outward things ; But we have been long trained up in a contrary Doctrine , the Ministers still placing themselves in the room of Christ , will be heads when they ought to be but Members , and rule such whom they ought to serve , seeking rather the Substance and Goods of the Flock , than the good of their Souls . This Society then being met together , their Exercise and Worship will be as agreeable as may be to their Religion ; that is , Internal , I mean there will be not be need of any great pains or study to prepare for to entertain the Company with a studied Discourse of an hour long , but rather all being partakers of , and Regenerated into the Divine Nature , as was said , it will be necessary to act suitable thereto in all plainness and simplicity ; And further , this being that Life from whence all a Christians actions flow , let every one submit to the direction and guidance thereof ; and so whoever hath a word of Exhortation , let the rest hear it , as coming from the same Spirit which is given to all : Let him that hath a mind to speak , speak freely , but humbly also , and willing to forbear if it shall be signifyed to him ; This Paul calls Prophecying , 1 Cor. 14.31 , For they may all Prophecy one by one , that all may learn , and all may be comforted . and the Spirits of the Prophets are subject to the Prophets . As for the Minister or Bishop , if this practice be mantained , it may soon be decided who he is , or ought to be , even he , whose Guifts , whose Zeal , whose Piety and wisdom shall be noted as chief amongst the rest , and Honoured among them with general consent as deserving the first Rank : Now if there be dissent in this regard , the best way to avoid strife , is to decide it by Lot. According to what we have said , his business will not be much , in regard of study , but in pains and labour , in causing them often to meet together , to exhort them earnestly and diligently , to heal those that are fallen , visit the sick , comfort the weak , take care for the poor , instruct the Ignorant , with many such duties which accompany this weighty Charge . He earnestly endeavours to build up the Inward man , ●nd is so far from admitting Ceremonies in Religion , that he wisheth them far excluded from the civil practise of men . There are but two appointed and those only necessary , Baptism or washing with Water , to shew our being cleansed by the Holy Ghost from Adams sin , rendered pure from all Pollution , and is the admission into this Holy Society : The other is the Supper , signifying to us , and also conveying to us by Bread and Wine , the fruit of our Lords being bruised for us , and farther confirming and strengthning of us in his Power to resist all Corruption ; both which he will administer to such as understand what they do , and are sincere in the doing thereof : All that we have said may easily appear to be the Constitution of the Primitive Church : They were so united in the Spirit of Love and Peace as to have all things common , and to be a wonder to the Heathens ; who would say of them , see how these Christians Love one another . Likewise that every man had liberty to speak in the Congregation , appears by what St. Paul saith of Prophesying ; also the Apostles as they removed from place to place , took care to appoint such Pastors or Bishops in Church they were about to leave title to , as being Pious , Elderly and Zealous ; might thereby have the best take care of the rest , and to serve them in that Office : But when large Revenues came to be annexed to these Places ; he was the fittest man among many pretenders , whom the Secular Authority did commend whether a Shepherd or a Wolfe , 't was not regarded , But thus much to shew what is truth in Religion , and in its practise thereof , which we are gone so far from as to be Ignorant of the notion , but much more of the Actions agreeable to it . But it si good to know it , though we do not for the present embrace it ; yet to look whence we are fallen , may be some means of amendment , and to consider well thereof is the first step to it . At least from hence it will appear very Just and Reasonable , to remove those unnecessary Additions , to cut off those superflous Branches , those redundant Revenues of Clergy , which tend to destroy Religion : It will also appear , that in proposing a Hundred Pounds a year to the Clergy ; I am so far from being beyond the mark , that I am short of it , and the danger is still more in the largeness of the Revenue , then in the shortness of it . But it will be said Ministers will not be satisfied therewith . Neither will unreasonable men be satisfied with any thing . Bishops were never yet satisfied with the Power and Revenues they had unjustly obtained , but were continually Proling for more : Their Grand Captain the Pope , will not easily say it is enough : Should his Greatness be more widely extravagant then it is ? In the mean time let the Magistrate take care to give such limits to their desires , as may come nearest to the bounds of Truth ; and since they cannot govern themselves in the Fortunes they enjoy , he shall do well to place them in such Fortunes , as they shall have least opportunity to abuse ; such as may have a tendency to cause them to reflect and consider who they are , and what they are set about . Thus not only the necessiy of the Civil State require that the Lands of the Clergy be alienated , but likewise the Truth of Religon does more pressingly urge it : The best means to secure and establish which , if any outward means will do it , is to allow the Officers and Min●sters thereof such advanges from the World , as that they prove not Temptations to draw them aside to a disregard of their Office , to Pride , Malice , Covetousness , &c. And on the other hand may keep them from being burdensome to themselves by the straitness of their Fortune , or to their Neighbours for Relief : I have known a Minister , his Wife and Children Maintained out of Thirty Pound a year , with that Contentment to themselves , and with such esteem amongst their Neighbours : That though other Clergy men exceed him in Wealth , yet he much exceeds them in the abundance of his Enjoyments ; if they are before him in Honour and large Possessions ; he is much before them in Happiness and Content , which is the fulness that all things tend to administer . For these men whilst they teach others , are themselves yet to learn what it is to live Well and Happily ; it is not to have much or Great things , which with their increase , increase the desires of them , and so there is no rest , and consequently no satisfaction : But it is to have a mind sufficient to it self , and well governed , making use of the present enjoyments , without anxiety for the future , and cutting off these restless desires in the bud , which if prosecuted serve only for a snare and torment , as Heathens have observed : For a conclusion we shall propose these particulars . 1. From what has been said , it appears that Christian Religion is best upheld by small Revenues in the Ministers of it ; because its designe is to shake off all the outward things of this World. 2. Thing , that no Pomp or Ceremony , no Altar , no Surplice , &c. are required in the Christian Religion : The reason is , Religion being an Internal work , and a change of the mind from outward things , and inconsistant therewith : To what purpose are these outward forms and Ceremonies ? what Reference have they ? Unless it be to amuse the mind , and frame a beliefe in men that Religion ( quite contrary to the nature of it ) consists in externalls , whereby ( to the destruction of Religion ) the mind shall be drawn forth into external appearances , to cause it delight in that Pomp and Vanity which it should forsake ; and by this means it will be blinded so much , as not once to look within it self , but thinks all is well where there is nothing but rottenness and Corruption . If you say that these externals are representations of the Internal , work , and serve to lead us to them . I answer , it is a Preposterous and indirect means ; for what is so near me as I am to my self ? And why cannont I descend into my own mind every moment , without taking that for an advantage which brings ruine with it ? As Crosses , Garments , &c. For Ceremonies are not only needless , but mischeivous , cheating and blinding the World , whereby they let go the substance and embrace the shaddow . 3. Ministers or Bishops have no concern in publick Affairs , or in Secular Jurisdiction ; their business is to press Faith in Christ , both in themselves and others ; to remove the Corruption fallen upon mens minds : what duty then lyes upon them for Secular business , or what claime have they to it ? The nature of their Profession and Doctrine does divest them thereof as much as is possible , being quite opposite to it ; forbidding even too much concerne for their Private Affairs in the World ; which shews that it is their extravagancy and degeneracy when they thrust themselves into publick Imployment , which has such tendency to overcharge their minds with that which they should be altogether cleansed from , as we have before shewed . 4. It is almost needless here to say there is no such Power of Excommunication as is now in use , being made to uphold a lye and an unjust usurpation in Secular Affaires , to lacky after Fees , and to serve the Secular Interest of the Clergy : which according to the Truth of their Imployment is none at all ; we have shewed before , what this Excommunication is : And certainly the true Church as well as the Government thereof being Internal and Spiritual , not External and Secular , all the Acts of its Jurisdiction must be agreeable thereto . 5. That Method of Preaching , is a prejudice to the Life and Power of Religion , wherein men set forth themselves by Studied Discourses , with Ornaments of History , Rhetorick , subtile Disputations , nice Distinctions , &c. For by these things the mind is taken up with things that are Circumstantial and External , and thereby le ts slip those things that are Internal and of nearer Concernment , and therefore has a stamp of of the Beast upon it ; tending to inhance the value of all other External things which men ought to deny , causing them to love and embrace what they should cast away , to desire more earnestly such things as they should be mortified unto ; and consequently they will run more swiftly then before to the pit of Destruction , where Antichrist and the false Prophet is : So that at the end , these men are worse then at the beginning they might have been ; had they not been trained up in such a Religion as this , and it were better for them not to have known the way of Truth , then having known it , to make it the Instrument of more enlarged wickedness ; and of going yet farther from God then at first . 6. The Minister or Bishop takes no honour to himself ; all that he is or hath , he hath received it , it is the purchase of the the blood of Christ , exhibited according to the word in the second Covenant to all that belive ; he seeks not reward nor laboureth for gain , having devested himself of Worldly and outward things : He Governs the people , ●e is set over , not with force but meekness ; he useth no means of Compulsion , but draweth them gently ; he pretends not power over their Wills , but an Office to perswade , but if men will destroy themselves , he is guiltless , doing what is suitable to his Office , to reclaime them , alwayes willing to help them , alwayes with open Arms to receive such as come to the Church , and restore such as are fallen , Lamenting and Praying for such whose Miscarriages are from their own Wills , and not in his power to help . 7. The last thing we observe from what is said before , is that it is impossible there should be any Difference or Sect in the Christian Religion ; and if you find any amongst them , say assuredly Inimicus homo fecit hoc , it is a stranger to the Truth a●d proceeds from some other cause . The reason is plain , for what occasion can be imagined of Division or Schisme amongst those who all conspire only in this , to keep their minds Pure and clean from Corruption , by Faith in Jesus Christ , and in the power of that Holy Spirit , which is one in all of them : From which oneness divided through many members , there must needs be unity : But you will say , the present time testifies the Division that is among Christians . I answer , that such as are Christians in pretence only , may divise a hundred more Sects and Parties : They are men that will inspite of the Scriptures serve two Masters , God and Mammon ; the Lord and Baall . Men who are Christians by the halfes , that will serve the Lord , yet not without a Babel of their own setting up . In Briefe , the Presbyterians , Independants , Anabaptists , &c. Will add to the Scriptures something that is meerly of their own fancies , imagining the Scripture to sound according to their prejudice and preconception , Now if one man will set up one thing , and say this is according to Scripture ; another man with the same reason may set up another thing of his own hatching and framing , and say the like , and so we may go on in Infinitum : If the Bishops say , such and such Ceremonies are to be used in the Church , seeming to them decent and according to Scripture . The Presbyterians are not obliged to think as they do , nor take the same measures of Decency as they do , and therefore may claim Priviledge as well as the other of a second Constitution , which perhaps will not so well agree with Independants ; and therefore with as much Right may they set up a third , and so every man as his Fancy leads him : In the mean time this difference is not in Religion it self , but in the Braines and Fancies of men , that love to cloth and dress Religion according to their own fashion ; and there cannot be a unity till men shall come to throw away all these their delightful Imaginations , and return to the obedience of that Spirit of Life and Truth , which proceedeth from the Father and the Son , and is only able to make us wise unto Salvation . There is no unity but in this ; the occasion of our divisions , was by departing therefrom , and our returning to it , will be our advancement to our right minds , to live in unity , in love , in Peace , in serving the Lord our God with one heart , and one mind , rejoycing before him continually . Now it should methinks shame these Teachers of what denom nation soever , that set up a Doctrine of their own framing though out of the Litteral Word ; if they consider , that after all their contrivances and designes , their study and labour , and spending so much sweat and words in the Pulpit ; it is as impossible for them to make men Believe , or Holy , or Powerful to resist the least Temptation , as it was in the Priests of Baall after their Bellowings and howlings to obtain the pure fire from Heaven to consume the Sacrifice ; and I wish they would no longer ( with them ) halt between two opinions ; But if God be to be Worshiped , let him be only Worshiped and entirely Worshiped ; and made not only the object , but to fill all Circumstances of his Worship . Thus I have endeavoured according to my Talent to shew , with what plainness I could the nature of Christian Religion , and to preserve it from the mistakes it lyes under at this day , by Episcopal Government , and shewn that the necessity of the Affairs of the Nation conspire with Religion to abolish it ; and let us understand the voice of God and what he requires , when he has thus hedged in our way , that we cannot divert to any other path , but with great Detriment : He hath proclaimed the Truth of his Religion and Worship , which he will no longer suffer to be opprest with unjust usurpation : If the Government shall think good to interest themselves in his cause , it will be well for them , but if not , he will find other means and make way for the accomplishment of his will. And let not the Bishops and their Party say , that every dangerous change in the Common-wealth , still makes them the first objects of the assault , and begins through their sides to ruine the Common-wealth . For the thing is contrary , and he that will bring any Reformation in Church or State , must begin with them who generally have been the disturbers of both , and alwayes the strongest opposers of any thing that tended much to the benefit of either ; so that any thing that is good and truly Profitable , must needs call for their removal , as its first step to advancement . How great the benefit would be of casting off the Bishops Courts , and that unsupportable Yoke the Subject is enslaved to by means thereof ; though all men are in some measure sensible , yet those only can fully understand who have felt the Lash of it ; and I think , there is no man that considers the abominable Corruption in those Courts , that any thing is carried which way the man desires that gives the most Money , that all such persons as are of any Rank , or Fortune , or Esteem in the World are freed from the molestations of these Courts , only such as are poor and have little , must have this addition to their Misery , to maintain the Credit of this unjust Authority , by the expence of their time , and that little lively-hood they have ; whereby it is plainly to be seen , that they are not keept to rectifie Disorders , or ill Manners , as they pretend ; but purely for support of Episcopal Authority without any farther end , or which is worse , to Grind the poor , and to rob such as are ready to starve . And after all that has been said , shall we imagine that the Magistrate does ill to take away Bishops Lands , or is their any cause to doubt what he ought , or what is his duty to do in this case ; rather do not the rules of Justice , and Conscience oblidge him thereto , with the strongest obligation ; for what greater obligation can there happen to a Magistrate than to honour his Creatour , to obey him from whom he has received that trust he is invested with , and to take away all remainders of an unsavory Idolatrous Worship What can oblige him more then to procure the Happiness and welfare of his Subject in all cases , where it may be done with safely to himself and his Government , with Justice and Piety , and without injury to any , ought he not in Conscience to establish a Harmony and Concord amongst his people , tending to their peace and settlement and manifold satisfaction . Ought he not like a good Physitian , to take away that ill humour that has layne so long corroding upon their Bowells : Or is there any other or better means of laying a solid foundation of durable empire and undisturbed Government , then in the prosperity and contentment of the people : Do not all our Laws and degrees of Magistracy , and even Civil Society it self tend to this end ; is not this that bond that at first linked men into Civility , made them reasonable and sociable , and void of this , they slide insensibly into confusion , and return to the Savage nature of such as Prey upon their own kind : For such is said to be the condition of our Ancestors before they understood the benefit of concord , and usefulness of well ordered Government ; which restrains Injustice by Laws , and gives Life to whatever may benefit mankind . But I cannot think that barbarous Age so bad , when force prevailed and strength of Arme bore down all before it , when nothing could be called a mans own longer then the absence of a more puissant Champion gave him leave to enjoy it ; when weakness and innocence was the greatest calamity and occasion and suffering continual Insolences and outrages : When Robbery and Stealing gave a just Title to all things a man could Possess , and the security thereof lay only in the strength of Possessour , if we compare these times with what has succeeded under Episcopal Jurisdiction , we shall find the same exorbitances , but perhaps more grievous coming upon the Stage , the Scene only altered ; since unrighteousness was established by a Law , and backed with Religion ; since Piety and the fear of God was thought worthy the greatest Punishment , Innocence and Humility the greatest guilt ; to open the mouth against vanity and wickedness was the greatest Heresie : Since men have acted Lyes with Applause , and Deceit with Honour and Remuneration , professing Christ , yet trampling him under their feet , renouncing the World , yet insatiable in their desires after it , pretending Humility , yet insulting over the greatest Princes : Encouraging a contempt of the Almighty their Creatour and Redeemer , filling their Coffers by Indulgences and Pardons thereof , and in the mean time the violation of the least Punctilio enjoyned by them , must be worthy of death : I could enlarge upon these things , but why should I do it : To thee , O Lord Vengeance belongeth : Shew thy self , O God of our Salvation . There are two things more ( which are wanting ) to give us a vigorous and lasting health ? one is the Regulating the Laws , and the abuses of the numerous pretenders to it . For the first , in my Apprehension , it were necessary that the beginning of every Kings Reigne , should be accompanied with a Cleansing , Digesting and Gompiling a certain Perfect Body of the Law , that it might be something certain , and that it might not be lyable to the Quirkes and Fallacies of so many busie Deceivers , and also that it may be brought as near as may be to the present Genius and Humour of men , by that means that we be not governed by an Antique Humour , as we would not be clothed in their fashion . To Regulate the abuses therein , and hinder Multiplicity of Suites ; the means may be to appoint Arbitrations , that no Suit shall be in any of the Kings Courts under a hundred Pounds : But that the Parties at variance for any value under that , be made to chuse each his Arbitratour , and to enter into bond , to approve the Arbitrators shall determine , only this bond in case Covenants be not performed , to be brought into the higher Courts and Sentence strictly passed thereupon ; also in case one Party refuse this Arbitration , that then the other proceed in the Kings Court , and that the refuser be proceeded against upon Evidence given , as Non-suited . Some such effectal application the Corruption of Judicature and increase of Law Suites do seem to require . The Benefits whereof will be , 1. That people shall in a manner decide themselves their disagreements , it being done by those whom themselves chuse . 2. The Case may be more fully known , being near the place and Justice more exactly rendered by that means . 3. It saves great Expences and long Journeys . 4. It may be a means that men run not out of their Estates by long Suits . 5. It may keep a good Ballance of Money in the Pockets of meaner men , which tends to the advancement of Trade , and so Lawyers may be prevented of drawing too much thereof into their Pockets , where it is either useless to the publick , or manifestly prejudicial by Usury and exaction . Likewise it were highly requisite the Universities were looked into , which are become Seminaries of Debauchery , rather then good Learning or good Manners to the Nation . They have too great a Temptation to Debauchery from the too large Beneficence of their Founders , which would be Retrenched , and part of the Revenues , and also of their Colledges better setled , upon another designe viz. for maintaining Professors in all manner of Gentile Heroick exercises , that young Gentlemen may not only know Arts and Sciences , but also to Fence , Ride , Marshall an Army and the like ; continual reading flats and deads the mind , makes it unfit for Action : But this exercise will whet and inlarge it , and make men capable of being imployed in the Common-wealth , and I perswade my self that these two being conjoyned , Reading and Exercise would make a wise active people . It were advisable that Tutours trouble not their Pupills with an uncertain and Pedantick Philosophy , and with the Fabulous and Futilous Authors of Hethenisme . But rather wi●h History , Sacred and Profane : Mathematicks , Sacred Philology ; Languages , Policy , &c. But above all to instruct them in Religion and matters of the Bible , and of Salvation . The difference of Habit in their degrees , serve to puff them up , and cause them to carry a Magisterial Pride throughout their Lives , every little adds to a mind already corrupted . For a Conclusion , let Politicians enquire whether it be safe and requisite in a Common-wealth to allow of two Authorities and two distinct orders of Government in the same body Politick , I suppose they will find it noxious , if the consider that the Stability and Perpetuity of a Common wealth depends upon its oneness or unity , which is like the straight line of the Mathematicians , the foundation of all other their operations ; now this oneness is so near the foundation of a Common-wealth , that any receding from it , most needs have a dangerous influence upon the whole Fabrick , being a weakning and loosning the Foundations ; and the effects must follow that a violent Push of Storm and Wind will through this defect endanger its overthrow : For this Episcopal Government being established upon on different principles and different Interest to the rest of the Government , with another Authority then that of the supream Authority , it will follow , that though it may agree well for a time in subordination to the supream Authority , yet there is a gap open for Division , which will not be without its evil effects ; when any unusual accident shall happen in the Common-wealth to its disturbance ; thus we know by vertue of this Authority , and from this principle of Division in the Government , our Kings to have been thrown off , the whole Kingdom disturbed and made Feudatary to a Forreigne Authority , as in King John : In those times it played with its Batteries upon our Kings , but since the Reformation it has turned the Engines of Malice upon the People , and cause them to begin a War. In briefe , Episcopacy being a Government of it self , distinct from the supream and lawful Authority , without any just Title or pretensions ( all which come within the verge of the Civil Magistrate ) it must needs ( to support it self , for it cannot be idle ) trouble the Waters that it may have the better Fishing : If you say it is necessary for Maintaining Religion , the Answer is , I have shewed before that Religion needs no such supports : And further , that the first Instituters of our Religion , never used nor claimed any such Authority , but with the greatest submission yeilded to the Secular Power in all things . The Christian Religion tends to benefit mankind with all good things temporal and eternal ; it is perfect goodness and perfect unity , and it is impossible a principle of Division should proceed from it : And therefore , those Divisions in Common-wealths can proceed from no other cause then the author of Division , who having at first separated from the Holy God , makes it his business to fill all things with the effects of that Division . But you will say , the Church under Christ and his Apostles was persecuted and hated . The Answer is , that the Tempter made the first proffer , the Kingdoms of the earth , and the Glories of them , to our Saviour if he would fall down and Worship him , which our Saviour refusing to do and his Apostles ; he was forced to keep them till he met such as admiring the beguiling Temptation ; would submit to the Condition . But Politicians will tell us , that all mutation in Government goes not unaccompanied with danger ; to which we may Answer : That this happens when Circumstantials are changed for other Circumstantialls , as I may call them : As the danger is nothing so much in taking away any thing in a Common-wealth that is superfluous , but in the bringing in a thing superfluous . ( Thus the taking away the Ceremonies in Scotland at the Reformation , was without any great noise , but the obtruding a new Lyturgy was not without Tumult and War ; the like we have seen in England , the pulling down of Abbies and Monasteryes in the time of Henry the 8th . and alienating the Lands of the Church , was done with safety and silence enough : But the practises of bringing in new Ceremonies in the time of Charles the first , was followed with a Bloody War , & wonderful change of Affairs , whereas the contrary Acts were a kind of Stability to the Kings Throne ; and generally it may be observed throughout Europe in France , Germany , and other places that the Reformation , and taking away what was superfluous in the Government , was not only done peaceably , but also without the least change of Government , only perhaps it was better secured thereby ; whereas all attempts of bringing in , or re-establishing those Futilous Ceremonies and Devices , were alwayes accompanied with long and Bloody Wars . ) Or when a part of the Government is changed , and something put into the room of it of a different Nature . 2. Not when Circumstantials are abolished without addition or Substitution of others . 3. Not when it is to the gust and liking of the greatest part of the Nation . 4. Nor when it is recompensed with great advantage to all the people . And besides , let us consider what Henry the 8th . has done in this kind , being in far worse Circumstances , and in much more dangerous Condition then we are : As first very Potent Adversaries abroad , the Pope , the Emperour , the King of Spain . 1. This whole Nation had sat down a long time under that beliefe which he opposed , and sucked it in with their milk , that this change must needs appear monstrous and formidable ; which would not only bring a change upon the outward Condition of the Nation , but mens minds also : They must change those thoughts and opinions which were almost as natural to them , as the Aire they Breathed in : Whereas in our Condition , there is nothing to be feared upon this account from a Forreigne Enemy : Neither shall we have need oppose any Preconceptions , or row against the tide of the common sentiments of the Nation : Add to this the benefit we may reap by it , whereas the former Reformation was effected by a bare preheminence of Power and Dominion : and so looked something like Tyranny . Farther , we want not instances in the Churches of the Reformation that were in Bohemia and those parts , how a Christian Church may most fully agree with a submission of all external Jurisdiction to the Magistrate , and live in excellent Harmony with the Common-wealth , of which they are Members , their Interest ( not differing therefrom as in the Episcopacy ) but bound up in all things that concerne the external Government with it . Which is done , 1. By giving them a competent maintenance equally divided to all . 2. Let them chuse one of the most sober and wise amongst them ( for such a time ) to have the Inspection over them and the affairs of the Church . 3. In their Confistories or publick Meetings , let a Secular imployed by the King be alwayes present . 1. To see they meddle not with State Affairs . 2. To provide that no dammage redound to the Publick by Heates or Controversies . Thus shall we have a truer and more perfect Religion , a surer foundation of Peace , a firmer Establishment of Government , and lasting support of Unity and Commerce in all degrees amongst us , Now the Author all Blessings , publick and private , grant us Grace to open our Eyes , that we may see the things that belong to our Peace , which is thus conjoyned with the Honour of his Name ; and let him that is as great in power as goodness , strengthen our Hearts and our Hands , that all of us may confer our assistance to the pulling down that great Babylon of Rome , and this of our own Nation , which are as well a dishonour to him , as the Obstacles of our Peace FINIS . ERRATA . Page 2. line 31. read at another , p. 3. l. 24. r. substituted , p. 5. l. 18. r. or thus : In , and l. 30. for And r. But , p. 6. l. 2. for And r. That p. 9. l. 7. r. Recovery , p. 10. l. 19. r. care Disbursed , l. 12. r. imployed , p. 13. l. 1. r. is Right , p. 18. l. 1. r. things concerning , l. 16. r. Receding there with p. 19. l. 3. r. last , abused , l. 24. r , be adhered to , l. 30. r. Wives and Child , p. 24. l. 24. r. Feeing , p. 28. l. 13. r. clothed , l. 33. thereby men may be somewhat , p. 29. l. 31. r. that they ask in Faith : Of which , if l. 33. r. But thus , p. 30. l. 8. r. will not be , p. 33. l. 19. Leave , as , l. 20. r. best title to take , l. 25. r. in the Prac. p. 40. l. 22. r. safety . Notes, typically marginal, from the original text Notes for div A54122-e50 * This will bring on such a Council as that of Tr. to establish such exorbitances by a Law. It is Common-wealth in a Common-wealth explained by the general consent of all Politicians . There is no Kingdom in Europe that has not some time or other tasted the ill effects of it . 
A54125	----	The continued cry of the oppressed for justice being a farther account of the late unjust and cruel proceedings of unreasonable men against the persons and estates of many of the people call'd Quakers, only for their peaceable meetings to worship God : presented to the serious consideration of the King and both Houses of Parliament : with a postscript of the nature, difference and limits of civil and ecclesiastical authority, and the inconsistency of such severities with both, recommended and submitted to the perusal of Cæsar's true friends / by the author of England's present interest, &c. Penn, William, 1644-1718. 1675 Approx. 66 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54125 Wing P1270 ESTC R18856 13048399 ocm 13048399 96947 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54125) Transcribed from: (Early English Books Online ; image set 96947) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:15) The continued cry of the oppressed for justice being a farther account of the late unjust and cruel proceedings of unreasonable men against the persons and estates of many of the people call'd Quakers, only for their peaceable meetings to worship God : presented to the serious consideration of the King and both Houses of Parliament : with a postscript of the nature, difference and limits of civil and ecclesiastical authority, and the inconsistency of such severities with both, recommended and submitted to the perusal of Cæsar's true friends / by the author of England's present interest, &c. Penn, William, 1644-1718. 34 p. s.n.], [London : 1675. Marginal notes. Errata: p. 34. A second part was published in 1676. Cf. BM. Reproduction of original in Duke University Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE Continued Cry OF THE OPPRESSED FOR JUSTICE , Being A farther Account of the late Unjust and Cruel Proceedings of Unreasonable Men against the Persons and Estates of many of the People call'd Quakers , only for their peaceable Meetings to worship God. Presented to the Serious Consideration of the KING and both Houses of PARLIAMENT . With a Postscript of the Nature Difference and Limits of Civil and Ecclesiastical Authority , and the inconsistency of such Severities with both . Recommmended and submitted to the Perusal of Caesar's True Friends . By the Author of England's Present Interest , &c. Seek Judgment , Relieve the Oppressed , Judge the Fatherless , and Defend the Widdow , Isa . 1. 17. Printed in the Year 1675. FOR THE KING AND Both Houses OF PARLIAMENT . FOrasmuch as the Maintenance of Justice , and Preservation of the Peace of Civil Societies have in all Ages been the great End of Government ; and since it hath pleased Almighty God to cast our Lot in a Kingdom , whose Constitution is more then ordinarily caresil of the Liberty and Property of its free-born Inhabitants : And because several Laws have been made upon Occasion of Dissent in Matters of Religion , to press an Uniformity to the Religion now established , that in the Execution of them have generally interferred with those Laws that give and preserve English Freedoms , in that Hundreds of us have been Imprisoned , and our Goods frequently spoiled , to the utter Ruine of many Families , without any Legal Process or Tryal by Peers ; and This not for refusing Conformity to the State , or denying Caesar his Due , or being chargeable to Parishes , or useless to the Government but only because of our conscientious Dissent from the present Church : And since this seems to be an Alteration in the ancient English Government , by making an ECCLESIASTICAL CONFORMITY the Grand and Necessary Qualification in English Men to the Peaceable Enjoyment of their NATURAL and CIVIL INHERITANCES : and forasmuch as this Course tends ●o a manifest Decay of Trade ( the Political Life or this Island ) Discouragement of Strangers , Depopulation of the Country , Impoverishing of many Thousand Vseful Inhabitants , as well as that such Severities about Matters of Conscience are Inconsistent with the Doctrine and Example of Christ and his Followers in all Ages , and repugnant , not only to the very VVay of true Conviction , but the Doctrine of ancient Protestants , whose Protestation at the Diet at Spira against Coertion in Matters of Religion , was the Occasion of their being called Protestants . And because many malicious and covetous Persons ( under Pretence of doing God , the King & Country Service ) have taken advantage by these Laws to vent their Passions , act their Revenge , and pursue their VVorldly Interest , beyond all Law and Humanity , as wofully appears by the anexed Particulars , ready to be proved . VVe therefore intreat ; First , That it would please you to peruse the anexed Particulars for your better Information of the Nature of our Case and Allegations . Secondly , That you would be pleased , for the Removal and Prevention of the like Mischiefs , to repeal or qualifie those Laws , whereby the Persons and Estates of many Thousands of the peaceable People of this Kingdom are hourly exposed to Ruine in this VVorld , for meer Conscience , about Things relating to the next VVorld , that being assured , the sweat of our Brows , and hard-gotten Bread for our Families shall not be made a Forfeit for our peaceable Consciences , we may be better encouraged , for the Time to come , to all virtuous and industrious Living under the present Government , as hath hitherto been , through God's Grace , our daily Practice . A few Instances out of many which might be given , of the great OPPRESSIONS and CRVELTIES lately acted upon Innocent Persons and Industrious Families , chiefly in Persuance ( as is pretended ) of the late Act against Conventicles , for their meeting in peaceable Manner to worship God : Read , Consider , and Redress . Leicester-Shire . FOR a Meeting at Long Claxton , or Clawson four persons were sent to Prison , and so much Goods at divers Times taken from some of the said Meeting , that they had not a Cow left to give their young Children Milk , their very Bed-Clothe , wearing Clothes and working-Tools escaped not the Violence or Avarice of their Persecutors ; the total Sum amounts to above Two Hundred thirty six Pounds , nor did this satisfie our Persecutors for they cruelly dragg'd some Women in the Streets by the Necks , till they were neer stiffied , tearing the Clothes off their Heads and Backs . One Woman that gave Suck was so bea●●n and bruised on her breast ▪ that it sestered and broke , with which she hath end●red many Weeks Misery and Torture ; Another Woman of seventy five Years of Age was violently ●●rown ●own ●pon the Gro●n● by one W 〈…〉 Constable ; the Men w●●● sorely beaten , drawn and dra●ged out of the Meeti●● some by the Heels , some by the Hair of the Head , and 〈◊〉 , so br●ised , that they were not able to follow their Day 〈…〉 others they whip● on the Face till the Blood ran down ; there was one they furiously trod upon till Blood gusht out of his Mouth and Nose ; To compleat the Matter , the Informer took away from one of the Prisoners his Purse and Money , as if he had not been a quiet Neighbour , but a Prisoner of VVar ; Nor was this accidental ; but Designs no short Fit of Cruelty , upon an extraordinary Provocation ; for at this bitter Rate have they treated them for several Moneths . Witnesses , Edward Hallam , William Marryott , John Wilford , William Smith , Richard Parker . Nottingham-Shire . UNder Pretence of prosecuting the late Act against Conventicles One Peniston Whaley a Justice , and one Colgrave a Bum-Bayly , and one Walker , both Informers have utterly ruin'd many poor Families in this County in their Estates , having taken or caus'd to be taken from several Persons about Seven Hundred Pounds , the Justice bidding the Officers take three or four Times the Value of the Fines , that they mig●t sell good peny-worths , never returning , as we are informed , any one Record of Conviction into the Sessions , except forced by persons appealing : John Godrick and William Hudson of Little G●e●ly appealing to the Sessions , the Sessions ordered them their Money again ; but the aforesaid Peniston Whaley still detains Sixty pounds in his Hands , contrary to the Orders of the Sessions , notwithstanding it ha● been divers Times demanded . T. Sampson by Warrant from G. Nevil , Justice , for two Meetings had taken from him nineteen Head of Beasts and Goods to the Value of sixty Pounds and upwards , as was vallued by the Neighbours ; so that they left him not a Cow to give his Children Milk : That ever these Things should be done by such as count themselves Christians , and Followers of Christ Jesus , who suffered , but would have none to suffer for his Religion . Witnesses , Abraham Sampson , Francis Hawksmore , Robert Porter . Norfolk . FOR several Meetings in and about Cockley Clay several Persons have had Goods taken from them to the Value of fifty three Pounds , William Wat being Informer . John Patterson had Two Hundred Sheep taken from him worth Eighty Pounds . William Barber being informed against by John Gibbs a Priest of Glissing , for Meeting , had Cows , Carts , a Plough , Harrows and Hay taken from him to the Value of Fifty Pounds ; the said William's House hath been rifled TEN Times , and he is now a Prisoner upon a Writ of Excommunicato capiendo . At Fakenham several Persons have been fined , Wat the Informer , and his Wife being the only Witnesses against them , & Goods have been taken to a great Value ; they left one Joseph Harrison not so much as a Bed to lye upon ; but he , his Wife and Children were fain to lye on Straw . Cambridge . FOR a peaceable Meeting at the House of William Brasier Shoemaker in Cambridge , he was fined Twenty Pounds by John Hunt Mayor , and John Spencer Vice-Chancellor , upon the Information of Stephen Perry a Tinker : The Officers that came to distrein for this Twenty Pounds said , They had Warrants for Fifty Five Pounds more ; They took his Leather , Lasts , and the Seat he workt on , wearing-Clothes , and Sheets where he lay , though on Straw , having taken his Bed before , not leaving him any Thing to cover him withal ; ; so that he was fain to lodge abroad , till he could get some old Things to cover him at Home . And there hath lately been taken from several Persons , for meeting in and about Cambridge , Goods and Cattel to the Value of Sixty Three Pounds and upwards . At Littleport , Ely , and other Places in the Isle of Ely , several Persons were fin'd , & had their Goods taken for their peaceable Meetings , viz. Cloth , Stuff , Houshold-Goods and Cattel ; from one Woman the very Bed she lay on ; in all , to the Value of One Hundred Ninety five Pounds and upwards . Edward Partridge and his Favorite Thomas Richman , the old Informer , used great Violence to several ; Edw. Partridge struck Samuel Cater twice , and being at Prayer , pulled him down by the Nose , beating Men and Women till he broak his staff : He also struck one Person , standing quietly at the Meeting-house Door , and felled him , that the Standers by said , There is one knockt on the Head ; yet he revived in a little Time , but within six Moneths after dyed , and to his dying Day complained of that Blow . Note , William March Justice , fined one Man ( no Quaker ) Five Pounds , for refusing to help to carry away the aforesaid Sufferers Goods , which Five Pounds , the poor Man paid ; but wanting but Two Pence thereof , the said Justice forced him to borrow it , to make up the sum ; and shortly after the poor Man dying , on his Death-Bed he much rejoyced , That he had ▪ no Hand in taking away his Neighbour Adams his Goods . Witnesses , William Brasier , Samuel Cater . Oxford-Shire . FOR a Meeting at Alvskoet near Burford ( Walter Powel Priest of the Town , being Informer , who before the Meeting had spoak to the Justices , at their Peril to be at the Meeting ) several Persons , were fined , and had Goods taken away to the Value of Forty Four Pounds and upwards . Sommerset-Shire . THirty two Persons were fined for being at a Burial , for which they had taken from them in Cows , Corn and other Goods , to the Value of Eighty Two Pounds and upwards , by Warrant from Fra. Pawlet Justice , who when none else would buy the distreined Cattle , he sent Men to buy them for himself . One Margery Osmond , who was not at the Buryal , and yet was fined by F. Paulet , went to him to know the Names of them that had sworn against her , and desired Justice of him ; he said , It was a Mistake ; by which it did afterwards appear , he was willing to excuse the Informers ; howbeit , he then read in a Book in the hearing of several Persons , in which Bayner and Withey were recorded Informers against the said Assembly at the Burial , and said withal , That she should prosecute them for Perjury at the next Sessions , and that the Record at the Sessions should be Evidence against them , or to that Effect ; but he was not so good as his Word ; for at the Sessions Witnesses were present to testifie , that she was not at the said Burial ; but Fra. Pawlet ( in Favour to these Informers ) left Withey's Name out of the Record , and put in another's Name , who was not present , and also left out her Name ; so there could be no Proceedings against the Informers for their Perjury , albeit he had issued out his Warrant to levy the Fine imposed on her . The said Justice Pawlet for the same Burial fined several persons Twenty Four Pounds for an unknown Preacher , yet sent a Certificate to the Mayor of Bridgwater , to distrein Twenty Pounds on the Goods of John Anderton for preaching at the Burial that Day ; so he would have Forty Four Pounds in all [ Note , this is Twenty Four Pounds more then the Rigour of the Law allows of , admitting it had been a Conventicle . ] for the Preacher known & one unknown when in Truth there was none spoak , but John Anderton that Christianly exhorted the People to consider their latter End : And when Mary Tyler , the Widdow of the deceased ( who was fined Four Pounds for being at her Husband's Burial , and had Goods taken for it ) spoke mildly to him , to shew him his Injustice , he told her , It did not become Women to go to their Husbands Burials . And several Persons for being at Meetings at Glastenbury and Gregory Stoake in this County , have lately had Cattle , Corn and Goods taken from them , to the Value of One Hundred Forty Five Pounds and upwards , by Warrant from two Persons , called , Justice Waldron and Justice Cross . At this Day there remain Prisoners in this County for the Testimony of Jesus , Twenty one Persons . And there hath dyed in Prison , Sufferers for good Conscience sake , in this County , since the Year 1660. Eighteen Persons . Witnesses , John Cuff , Henry Clothie , George Taylor . Berk-Shire . THomas Curtis , fined Three Pound Fifteen Shillings , had a Mare taken from him worth about Seven Pounds , by Warrant from Justice Craven ; and though an Appeal was tendered ( according to the Act ) it was refused ; and though the Officers voluntarily offered the Justice the Fine , yet he would not take it ; but had the Mare valued at Four Pounds , and kept her . The 7th Day of the 8th Moneth , 1675. William Armourer and George Goswel , Mayor of Reading , came to the Meeting , and because the Women came not forth so soon as they would have them , W. Armourer pluckt out of his Pocket a sharp Instrument , and prickt several of them in a Shameful Manner , till it fetcht Blood ; and afterwards tendered the Oath of Allegiance to seven of them , on purpose to ensnare them ; and because for Conscience sake they could not swear at all , they were sent to Goal , where they now remain . And the Mayor Thrust some Women in a very Abusive Manner , perticularly an Antient Woman , without regard to Age or Sex. Of which Cruelty , and much more , many in Reading are Witnesses . Cheshire . JUstice Daniel of Daresbury hath fined one Meeting near him several times over , and hath taken from T. Briggs and other the Value of One Hundred and Sixteen Pounds , Fifteen Shillings and Ten Pence , in Kine and Horses ( which the Justice keeps to his Own Use and Work , as his own ) also Corn , Brass , Pewter , Bedding , and such like Goods . William Hall of Congleton , Shoemaker , was fined Twenty Pounds , by Will. Knight , Mayor , and two Justices , for having a Meeting at his House ; for which his Mare was distrained , when his Wife was riding on her . And some time after , they seized on his Shoes in his Shop . And another time , in his Absence , with Mathooks brake open the Doors of his Dwelling House , and took away Two Cart-Loads of Goods , whereupon William tendered an Appeal , but the said Magistrates denyed it : Sometime after , the Mare , of her own accord , came Home , in his Absence , his Wife let her in ; now , notwithstanding that upon their Crying the Mare , he went with two of his Neighbours , and acquainted the Chief Magistrate , that he had the Mare , and she was in the Field , without any Lock to hinder them from her , and if they had more Right to her then he , they might fetch her ; otherwise , if they pleased , he would joyn Issue with them , to try whose the Mare was ; which they refused , and committed him to the Goal , and Arraigned him for his Life , as a Fellon ; but was acquitted by the Judge and Jury . Taken from several in and about Nantwich , by Warrant from Justice Manwaring , for Eighty Seven Pound in Fines , Goods to the Value of One Hundred and One Pounds , in Kine , Bacon , Bedding , Brass , Pewter , Corn , Cloth , Shoes and Cheese : And from one Man was taken , the very Beds they lay on to the Dunghil , which they also carryed away . Some of the Sufferers appealing , the Jury acquitted them , but the Justices would not receive their Verdict ; but at the next Sessions the Justices gave Judgment for the Informers ; and not contented with this , they gave them TREBLE Cost . Note the Cheif Informer in these Sufferings , was one John Widdowbury of Hanklow , called an Esquire , who did it to be revenged on Thomas Braisey ( one of the Meeting ) for demanding Forty Pounds of him , which he owed unto Thomas Braisey upon Bond , which , that he might ( as appears ) defraud the said Thomas Braisey of , he hath since ( by reviving an old Excommunication ) sent him to Prison , and swears he will send his Wife after him from her four SMALL Children . Witnesses , Henry Fletcher , Jonathan Fletcher , Samuel Ellis . York-Shire . HAving in a former Narrative acquainted you , that Goods to the Value of Two Thousand Three Hundred Eighty one Pounds , Ten Shillings , by the late Act against Conventicles , have been taken from us , with some other of our heavy Pressures and Sufferings in the County of York , for the Exercise of our Consciences towards God ; and having yet obtained no Redress , but rather an Increase of our Sufferings , One having since dyed in Prison at York , where Twenty four yet remain Prisoners , and some Hundreds of Families like to be ruin'd by Prosecutions , both in Temporal and Ecclesiastical Courts , because for Conscience sake we cannot conform to the Religion and Worship imposed on us , nor deny the Religion and Worship which we have been taught by the Spirit of God , according to the Holy Scriptures ; and our constant adhering to the Religion and Worship in Spirit , which we believe God requires of us , can injure no Man ; but the Denyal of it would greatly injure us , because every Man must give an Account to God for himself : Oh why then should we by Law be exposed to Ruin and Destruction for the Exercise of our Consciences towards God , since by our Ruines none are like to be raised , unless it be a few Informers , Paritors and other inferior Officers in the said Courts ; but the Dammage that may come to the King , and the whole Nation , by Discouraging , Persecuting or Ruining an industrious innocent People , is like to be very great : Therefore we desire , that you would be pleased to put a Stop to the vexatious Proceedings of the said Informers and Courts , and confirm to us , your selves and Posterities the Liberty of our Consciences towards God , that we all may worship and serve him , as we believe he requires us ; so shall we be accepted of him , and receive his Blessing , and Peace , and Tranquility in the whole Nation . Witnesses John Whitehead , John Hall. In divers other Counties in this Nation , there are many more Instances , both of great Havock and Spoil of Goods , impoverishing and ruining many innocent Families in their Trades and Livelihoods , which for Brevity sake , is at present here omitted . A Postscript , Wherein The CIVIL and ECCLESIASTICAL AVTHORITY is briefly considered in their Natures , Difference and Extents , not Vnseasonably to the present Posture of Affairs . OUR Blessed Lord and Saviour Jesus Christ did long since distinguish the Things of Caesar from the Things of God in his plain and notable Answer unto that ensnaring Question of the Jews , about paying Tribute to Caesar ; Render ( saith he ) unto Caesar the Things that are Caesar 's , and to God the Things that are God's ; that is , Divine Worship , and all Things relating to it belong unto God , Civil Obedience to Caesar : God can only be the Author of right Acts of Worship in the Mind , this is granted by all ; therefore it is not in the Power of any Man or Men in the World , to sway or compel the Mind in Matters of Worship to God ; where this is attempted , God's Prerogative is invaded , and Caesar ( by which VVord I understand the Civil Government ) hath all ; for he doth not only take his own Things , but the Things appertaining to God also . If any should ask me , What are the Things properly belonging to Caesar ? I answer in Scripture-Language , To love Justice , as Judgment , relieve the Oppressed , right the Fatherless , be a Terror unto Evil-doers , and a Praise to them that do well ; for this is the great End of Magistracy ; but perhaps my Answer shall be reckoned too general and ambiguous , and a fresh Question started , Who are the Evil-doers , to whom the Civil Authority ought to be terrible ? But this ought in my Judgment to be no Question with Men that understand the Nature of Civil Authority ; for those are the Evil-Doers , that violate those Laws which are necessary to the Preservation of Civil Society , as Thieves , Murderers , Adulterers , Traytors , Drunkards , Cheats , Vagabonds , and the like mischievous and dissolute Persons , Men void of Virtue , Truth and Sincerity , the Foundation of all good Government , and only firm Bond of human Society ; whoever denies me this , must at the same Time say , that Virtue is less necessary to Government then Opinion , and that the most Vitiated Men , professing but Caesar's Religion , are the best Subjects to Caesar's Authority , consequently , that other Men , living never so honestly and industriously , & having else as good a Claim to Civil Protection and Preferment , shall meerly for their Dissent from that Religion ( a Thing they can't help ; for Faith is the Gift of God ) be reputed the worst of Evil-doers , which is followed with exposing their Names to Obloquie , their Estates to Ruin , and their Persons to Goals , Exiles , and Abundance of other Cruelties : What is this , but to confound the Things of Caesar with the Things of God ; Divine Worship with Civil Obedience ; the Church with the State , and perplex human Societies with endless Debates about Religious Differences ? nay , is not this to erect new Measures to try the Members of Worldly Societies by , and give an Accession to another Power , then that which is necessary to the Constitution of Civil Government ? But that which ought to deter wise Rulers from assuming and exercising such an Authority , is the Consideration of the pernicious Consequences of doing so . For , First , It makes PROPERTY , which is the first and most fixt part of English Government , floating and uncertain ; no Conformity to the Church , no Property in the State ; and doubtless , the Insecurity of Property can be no Security to the Government . 2dly , It makes me owe more to the Church then to the State ; for in this Case , the Anchor I ride by , is not my Obedience to Laws , relating to the Preservation of Civil Society , but Conformity to certain Things belonging to the Doctrine and Discipline of the Church ; to that though I may be an honest , industrious English man , a great Lover of my Country , and an Admirer of the Government I live under , yet if I refuse to profess the Religion that either now is , or hereafter may be imposed , I must neither enjoy the Liberty of my Person , nor the quiet Possesion of my Estate . 3dly , This not only alters the Government , by sacrificing Mens Properties for that which cannot be called a Sin against Property , nor an Offence to the Nature of Civil Government , if any Transgression at all ; but it narrows the Interest and Power of the Governours ; for proportionably , what Number they cut off from their Protection , they cut off from themselves and the Government , not only rendering a great Body of People Vseless , but provoaking them to be Dangerous ; to be sure it clogs the Civil Magistrate in his Administration of Government , making that necessary which is not at all necessary to him as Caesar ; It is a Sort of DVVMVIRATESHIP in Power ▪ by which the Civil Monarchy is broken ; for as that was a Plurality of Men , so this is a Plurality of Powers ; and to speak freely , the Civil Power is but Lackey , to run of all the unpleasant Errands the froward Zeal of the other sends it upon , and the best Preferment it receives for its Pains , is to be Informer , Goaler or Executioner to some of the best Livers , and therefore the best Subjects in the Kingdom : Oh what greater Injustice to Caesar ! then to make his Government vary by such Modes of Religion , and him to hold his Obedience from his People , not by their Conformity to Him , but the Church . 4thly , This is so far from resembling the Universal Goodness of God , who dispenses his Light , Air , Showres , and comfortable Seasons to all ( and whom Caesar ought alwayes to imitate ) and remote from increasing the Trade , Populacy and Wealth of this Kingdom , that it evidently tends to the utter Ruin of Thousands of Traders , Artificers and Husband-men and their Families , thereby increasing the Charges , by increasing the poor of the Nation . 5thly , This must needs be a great Discouragement to Strangers , from coming in , and setling themselves amongst us , when they have Reason to apprehend , that they , and their Children after them can be no longer secured in the Enjoyment of their Properties , then they shall be able to prevail with their Consciences , to believe that the Religion which our Laws do now , or shall at any Time approve and impose , is undoubtedly true ; and the Way of worshipping of God , which shall at any Time be by our Laws enjoyned , is , and shall be more agreeable to the Will of God then any other Way in which God is worshipped in the World. 6thly , The Religion we are commanded Conformity to , doth not make better Livers ( that 's a Demonstrative ) nor better Artists ; for it cannot be thought , that going to Church , hearing Common-Prayer or believing in the present Episcopacy , learns Men to build Ships or Houses , to make Clothes , Shoes , Dials or Watches , Buy , Sell , Trade or Commerce , better then any that are of another Perswasion ; and since these Things are Vseful , if not Requisite in Civil Society , is not prohibiting , nay , ruining such Men , because they will not come to hear Common-Prayer , &c. distructive of Civil Society ; nor more obedient Subjects . If any object , Dissenters have not alwayes been so ; the Answer is ready , do not expose them , protect them in their Lives , Liberties and Estates ; for in their present Posture they think they can call nothing their own , and that all the Comforts they have in this World are hourly lyable to Forfeiture , for their Faith , Nope and Practice concerning the other World : Is not this to destroy Nature and Civil Government , when People are ruined in their Natural and Civil Capacity , not for Things relating to either , but what are of a Super-natural Import . 7thly , This deprives them of Protection that protect the Government ; Dissenters have a great Share in the Trade , which is the Greatness of this Kingdom ; and they make a large Proportion of the Taxes that maintain the Government ; and is it reasonable , or can it be Christian , when they pay Tribute to Caesar , to be preserved in an Vndisturbed Poss●ssion of the rest , and that the rest should be continually exposed for the peaceable Exercise of their Consciences to God ? 8thly , Neither is this a Conformity to True and Solid Religion , such as is necessary to Eternal Salvation , wherein most Parties verbally agree , but for a Modification of Religion , some peculiar Way of Worship and Discipline : All confess One God , One Christ , One Holy Chest , and that it is indispensably requisite to live Soberly , Righteously and Godlikely in this present evil World ; yet is one prosecuting the other for his Conscience , seizing Corn , driving away Cattel , breaking open Doors , taking away and spoiling of Goods ; in some Places not leaving a Cow to give poor Orphans Milk , nor a B●d to lye on ; in other Places Houses have been swept so clean , that a Stool hath not been left to fit on , nor so much as working Tools to labour for Bread. To say nothing of the Opprobrious Speeches , Bloody Blows and Tedious Imprisonments , even to Death it self , through Nastiness of Dungeous , that many Innocent People have suffered for their peaceable Conscience only . 9thly , But this Way of proceeding for Maintenance of the National Religion , is of an ill Consequence upon this Account ; Heaven is barr'd from all further Illuminations , let God send what Light he pleaseth , it must not be received by Caesar's People , without Caesar's Licence ; and if it happen that Caesar be not presently convinced it is of God , at this Rate I must either renounce my Conv●ct●ons , and loose my Soul to please Caesar or profess and persevere in my Perswassion , and loo●e my Life , Liberty or Estate to please God ; this hath frequently oc●urr'd , and may again ; therefore I would entreat Caesar to consider the sad Conseq●ence of Imp●sition , and remember , both that God did never ask Man Leave to Introduce Truth , or make further Discoveries of ●is Mind to the World , and that it hath been a wof●l Snare to those Governments that have been drawn to employ their Power against his Work and People . 10thly , This Way of Proceedure endeavours to stiffle , or else to punish Sincerity ; for Fear or Hopes , Frowns or Favour prevail only with base Minds , So●ls degenerated to the third and fourth Generation ; every Spark of Integrity must be extinguisht , where Conscience is sacrificed to Worldly Saf●ty and Preferment ; so that t●is Net holds no Temporizers , Honest Men are all the Fish it catches ; but one would t●ink they should make but an ill Treat to such as reckon themselves generous Men , and what is more Christians too ; but that which renders the Matter more unjustifiable , is , the Temptation such Severity puts upon Men , not hardy enough to suffer for Conscience , yet strongly perswaded they have Truth on their Side , to desert their Principles , and smo●her their Convictions , which in plain Terms is to make of sincere Men Hypocrites , whereas it is one great End of Government , by all laudable Means to pre●erve Sincerity ; for without it there can be no Faith or Truth in Civ●l Society : nor is this all ; for it is a Maxim worthy of Caesar's Notice , NEVER TO THINK HIM TRUE TO CAESAR THAT IS FALSE TO HIS OWN CONSCIENCE ; besides , raped Consciences treasure up Revenge , and such Persons are not likely to be longer Friends to Caesar , then he hath Preferm●●ts to a●lure them , or Power to deter them from being his most implacable Enemies . 11thly , There is not so ready a Way to 〈…〉 eism , as this of extinguishing the Sense of Conscience for Worldly Ends ; destroy that Internal Rule of Faith , Worship and Pract 〈…〉 t●wards God , and the Reason of my Religion will be Civil Injunctions , and not Divine Convictions ; consequently , I am to be of as many Religions as the Civil Authority shall impose , however untrue or contradictory ; this Sacred Tye of Conscience thus broken , farewell to all ●eavenly Obligations in the Soul , Scripture-Authority and ancient Protesta●t Principles ; Christ may at this Rate become what the Jews would have had him , and his Apostles be reputed Turners of the World upside down , as their Enemies represented them , and the godly Martyrs of all Ages so many Self-Murderers ; for they might justly be esteemed Resisters of Worldly Authority , so far as that Authority concerns it self with the Imposition of Religion , because they refused the Conformity commanded , even to Death . And it may not be unworthy of Caesar's Consideration , if from these Proceedings People are tempted to infer , there is nothing in Religion but Worldly Aims and Ends , because so much Power is abus'd under the Name of Religion , to vex and destroy Men for being of another Religion , that he hazards the best Hold and Obligation he hath to Obedience , which is Conscience ; for where they are taught to obey for Interest , Duty and Conviction are out of Doors : By all Means let Conscience be sacred , and Virtue and Integrity ( the under dissenting Principles ) cherisht ; Charity is more powerful then Severity , Perswasion then Penal Laws . Lastly , To the Reproach of this Course with wise Men it hath never yet obtain'd the End desired ; for instead of Compliance , the Difference is widened , the Sufferers are pitied by Spectators which only helps to increase the Number of Dissenters ; for whoever is in the wrong , few think the Persecutor in the Right . This in all Ages having been the Issue of severe Prosecution of Dissenters for Matters of Religion ; what a Cruel , Troublesom , Thankless , Succesless Office is it for Caesar to be employed in ; may he take better Measure of his Authority , and use his Power to the Encouragement of all the Virtuous and Industrious , and Just Punishment of the Lazy and Vicious in all Perswasions ; so shall the Kingdom Florish , and the Government Prosper . For Ecclesiastical Authori●y or in plainer English Church-Power , which makes up the other Pa●t of this Postscript , it will be requisite to consult Holy Scripture , wh●re we shall be informed of the Institution and Practice of it among the Ancient Ch●istians ; and by that Canon all People professing Christianity , pretend a Willingness to be concluded . CHurch-Power supposeth a Church first ; It will not be improper therefore to examine , first , What a Scripture-New-Testament-Church is ; and next , what is the Scripture Power belonging to such a Church : A Scripture-Church is a Company or Society of People , believing , professing and practising according to the Doctrine and Example of Christ Jesus and his Apostles , and not according to the Scribes & Pharisees , that taught for Doctrine the Traditions of Men : They are such as are Meek in Heart , Lowly in Spirit , a Chast in Life , b Virtuous in all Conversation , c full of Self-Denyal , d Long-Suffering and Patience , e not only for giving , f but loving their very Enemies ; g a People so effectually redeemed from the Impieties and Vanities of the World ; h he that thought it no Robbery to be equal with God , i thought it no Disparagement to be Head to , and account as his own Body : k It was upon a Society thus qualified , that the Holy Ghost bestows these excellent Names , Disciples and Friends of Christ ; l Heirs and 〈◊〉 with Christ m Christ's Brethren and Ki●d●●● n A peculiar People o The p●r 〈…〉 as most p●●ci●us Blood p the Redeemed from 〈◊〉 Earth q A Royal Priesthood , 〈◊〉 〈◊〉 Nation ; r The Church of the First Born ; s ( Christ's Body , t and the Lamb's Brid ▪ u which answers but Christ's own Character of himself , Religion and Kingdom , which is the most apt Distinction that ever can be given of the Nature of his Church and her Authority , viz w MY KINGDOM IS NOT OF THIS WORLD . which well connects with Render unto Caesar the things that are Caesar 's , and unto God the things that are God 's , It was an Answer to a very suspitious Question ; for it was familiarly bruited , that he was a King , and came to poss●ss his Kingdom , and was by some called the King of the Jews . The Jews being then subjected to the Roman Empire , it concerned Pilate , Caesar's Deputy to understand his pretentions , which upon better information he found to center in this , My Kingdome is not of this World , else would my Subjects fight for me : As if he had said , these Reports are a meer perversion of my Peaceable and Self-denying Intentions , an Infamy invented by malicious Scribes and Pharisees that they might the better prevaile with Caesar to sacrifice me to their hatred and revenge : I am Caesar's Friend , I seek none of his Kingdom from him , nor will I sow Sedition , plot or conspire his Ruin ; no , let all Men render unto Caesar the Things that are Caesar 's that 's my Doctrine ; for I am come to erect a Kingdom of another Nature then that of this World , to wit , a Spiritual Kingdom to be set up in the Heart : And Conscience is my Throne , upon that will I sit , and rule the Children of Men in Righteousness ; and who ever lives soberly , righteously and godlily in this World , shall be my good and 〈…〉 s , and they will certainly make no ill ones for C 〈…〉 Virtue is the end of Government , and renders hi● S 〈…〉 more easie & safe then before . Had I any other Des●g● then ●●is , would I suffer my Self to be reproached , traduced and per●ecuted by a conquered people ? were it not more my 〈◊〉 to suffer then revenge , would not their many provocation have drawn from me some instance of another Nature then the Forbearance and Forgiveness I teach ? Certainly were I animated by another principle then the perfection of Meekness and Divine Sweetness , I should not have forbiden Peter fighting , 〈…〉 ing , put up thy Sword , or endoctrinated my Followers to bear Wrongs , but revenge all Affronts , and by Plots and other Stratagems have attempted Ruin to my Enemies , and the Acquest of worldly Empire ; and no doubt but they would have fought for me : Nay I am not only patiently ( and with Pitty to Enemies ) sensible of their barbarous Carriage towards me for my Good Will to them ( for their Eternal Happiness I only seek ) but I foresee what they further intend against me , they design to crucifie me , and to do it , will rather free a Murderer then save their Saviour , they will perform that Cruelty with all the Agravation and Contempt they can , deriding me themselves , and exposing me to the Derision of others , for they will mock my Divine Kingship with a Crown of Thorns , and in my Agonies of Soul and Body for a Cordial , give me Gall and Vineger to drink ; but notwithstanding all this , to satisfie the World that my Religion is above Wrath and Revenge , I can forgive them ; and to secure Caesar and his People from all Fears of Imposition , whatever Authority I have , and how many Legions of Angels , soever , I might command both to my Deliverance , and the Enforcement of my Message up●n Mankind ; I resolve to promote neither with worldly Power ; for it is not of the Nature of my Religion and Kingdom : and as I neither assume nor practise any such thing my Self that am the great Author , Promoter and Example of this Holy Way ; so have I not only never taught my Disciples to live or act otherwise or given them a Power I refuse to use my Self ; but expresly forbad them , and warn'd them in my Instructions of exercising any the least Revenge , Imposition or Coertion towards any : This is evident in my Sermon preached upon the Mount , where I freely , publickly and with much Plainness , not only prohibited Revenge , but ●njoyned Love to Enemies making it to be a great Token of true Discipleship to suffer Wrongs , and conquer Cruelty by Patience and Forgiveness , which is certainly a great Way off Imposition or Compulsion upon other Men. And when I was strongly bent for Jerusalem , and sent Messengers before to prepare some Entertainment for me and my Company in a Village , belonging to the Samaritans , and it seems the People refused , because they apprehended I was going to Jerusalem ; this provoakt some of my Disciples , particularly James and John to that Degree , that they asked me , if I were willing that they should command Fire from Heaven to destroy those Samaritans , as Elias in another Case had done ; I turned about , and rebuked them , saying , Ye know not what Manner of Spirit ye are of ; for I am not come into the World to destroy Mens Lives , but by my peaceable Doctrine and Example to save them . At another Time one of my Disciples , relating to me some Passages of their Travails , told me of a certain Man they saw , that cast out Devils in my Name , and because he was not of their Company , nor followed them , said he , we forbad him ; as if they had thereby served and pleased me ; but I presently testified my Dislike of the Ignorance and Narrowness of their Zeal , and to inform them better told them , they should not have forbid him ; for he that is not against us is for us ; my Drift is not Opinion , but Piety ; they that cast out Devils , convert Sinners , and turn Men to Righteousness , are not against me , nor the Nature and Religion of my Kingdom , and therefore ought to be cherisht rather then forbid . That I might sufficiently declare and inculcate my Mind in this Matter , I did at an other Time , and upon a different Occasion , preach against all Coertion and Persecution for Matters of Faith and Practice towards God , in my Parable of the Sower , as my Words manifest , which were these ; The Kingdom of Heaven is likened unto a Man which sowed good Seed in his Field ; but while Men slept , his Enemy came , and sowed Tares among the Wheat , and went his Way ; but when the Blade sprung up , and brought forth Fruit , there appeared the Tares also ; so the Serv●nts of the House-houlder came and said , didst thou not sow good Seed in thy Field ? from whence then hath it Tares ? he answered , an Enemy hath done this ; the Servants said unto him , wilt thou then that we go and gather them up ? but he said NAY , lest while ye gather up the Tares , ye root up also the Wheat with them , let both grow together till the Harvest , and in the Time of Harvest I will joy to the Reapers , gather ye together first the Tares , and bind them in Bundles to burn them , but gather the Wheat into my Barn. And that I might not leave so necessary a Truth mis apprehended of my dear Followers , or liable to any Mis-constructions , my Disciples , when together , desiring an Explanation , I interpreted my Words thus ; He that soweth the good Seed is the Son of Man ; the Field is the World ; the good Seed are the Children of the Kingdom ; but the Tares are the Children of the Wicked One ; the Enemy that sowed them is the Devil ; the Harvest is the End of the World ; and the Reapers are the Angels . This Patience , this Long-Suffering and great Forbearance belong to my Kingdom and the Subjects of it , my Doctrine speaks it , and my Example confirms it , and this can have no possible Agreement with Imposition and Persecution for Conscience : And that I might sufficiently deter my Followers from any such Thing , as I profess my self to be their Lord and Master , so have I commanded them to love one another in a more especial Manner ; but if instead therof any grow proud , high minded , and beat or abuse their Fellow Servants in my religious Family , when I come to take account of my Houshold , he shall be cut asunder , and appointed his Po●●tion among the Unbelievers ; behold the Recompence I appoint to Imposing Lordly Persons , such as count others Infidels , and to make them such Believers as themselves , will exercise Violence towards them , and if they prevail not , will call for Fire from Heaven to devour them , and if Heaven refuse them , will fall a beating and killing , and think ( it may be they do God good Service ) b●t their Lot shall be with Unbelievers forever : Nay , I have so effe●●ua●●y provided against all Mastery , that I expresly charged them , not to be many Masters ; for one was their Master ; I told them , that the greatest amongst them was to be Servant to the rest , not to impose upon the rest ; nay , that to be great in my Kingdom , they must become as gentle and harmless as little Children , and such cannot force and punish in Matters of Religion . In fine , I strictly commanded them , to love one another , as I have loved them , who am ready to lay down my Life for the Ungodly , instead of taking away Godly Mens Lives for Opinions ; and this is the great Maxim of my holy Religion , He that would be my Disciple , must not crucifie other Men , but take up his Cross , and follow me , who am meek and lowly , and such so enduring shall find Eternal Rest to their Souls , this is the Power I use , and this is the Power I give . How much this agrees with the Language , Doctrine and Example of Jesus Christ , I shall leave them to consider , that read and believe Scripture ; but some affected to present Church Power , and desiring their Ruine that conform not to her Worship and Discipline , will object , That Christ did give his Church Power to bind and loose , and bid any Person agrieved tell the Church . I grant it ; but what Binding was that ? with outward Chains and Fetters , in nasty Holes and Dungeous ? nothing less : Or was it , that his Church had that true Discerning in her , and Power with him , that what she bound , that is condemned , or loosed , that is remitted , should stand so in God's Sight and Christ's Account . But tell the Church ; and what then ? observe Christ's Extent in the Punishment of the Offender ; If the Offender will neither receive private Admonition , nor hear the Church , then ( sayes Christ ) let him be to thee as an Heathen , &c. Here 's no Fines , Whips , Stocks , Pillories , Goals , and the like Instruments of Cruelty , to punish the Heretick ; for the Purport of his Words seems to be no more then this ; If any Member of the Church refuse thy private Exhortation and the Church's Admonition , look upon such a Person to be no more of you ; let him take his Course , thou hast done well , and the Church is clear of him . Well , but say the Church-Fighters of our Age , Did not St. Paul wish them cut off that troubled the Church in his Time ? Yes : But with what Sword think you ? Such as Christ bid Peter put up , or the Sword of the Spirit which is the Word of God ? Give him leave to explain his own Words ; For the WE APONS of our Warfare are NOT CARNAL , but mighty through God , to the pulling down of strong Holds , casting down Imaginations , and every high Thing that ex●lteth it self against the Knowledge of God , and bringing every Thought into Obedience to Christ . What think you of this ? Here are Warfares , Weapons , Oppositions and Conformity , and not only no external Force about Matters of Religion us'd or countenanced , but the most express and pathetical Exclusion and Rejection of any such Thing that could be given . Now observe what Sort of Church-Government he recommends to his beloved Timothy ; Avoid foolish Questions , and Genealogies , and Contentions , and striving about the Law , for they are unprofitable and vain : A Man that is an Heretick , after the first and second Admonition , reject , knowing that he that is such is subverted and sinneth , being CONDEMNED OF HIMSELF , or self-condemned . It 's very remarkable ; first , That t●is is great Apostle , instead of exhorting Timothy to stand upon Niceties , and sacrifice Mens Natural Comforts and Enjoyments for Opinions of Religion , injoyns him to shun Disputes about them , leaving People to their own Thoughts and Aprehensions in those Matters , which excellently well coheres with another Passage of his . Let us therefore , as many as be perfect , be thus minded , and if in any Thing ye be otherwise minded , God shall REVEAL even this unto you ; he did not say , you shall be FINED , PILLAGED , EXCOMMUNICATED and FLUNG into Prison , if ye be not of our Mind . 2dly , That , in the Apostles Definition , an Heretick is a self-condemned Person , one conscious to himself of Error , and Obstinacy in it ; but that are not conscientious Dissenters ; for many Ten Thousands in this Nation act as they believe , and dissent from the National Religion , purely upon a Principle of Conscience to Almighty God ; and with Men of any Tenderness or common Sense , their continual great Sufferings in Person and Estate , and their Patience under them , are a Demonstration , or there can be none in the World : Nor can their Persecutors disprove them , unless they could search Hearts , and that is a little too far for a Fallible Spirit to reach , and an infallible One they deny : So that the Apostle makes not the Heretick to lye upon the Side of misbelieving , or not coming up to his Degree of Faith & Knowledge , but upon the Side of Wilfully , Turbulently , Obstinately and Self condemnedly maintaining inconsisting Things with the Faith , Peace and , Prosperity of the Church . Granting us then not to be obstinate and self condemned Dissenters ( and you cannot reasonably refuse it us ) how do you prove us Erroneous in the other Part ? All Parties plead Scripture , and that for the most opposite Principles ; Homousians and Arrians , Calvinists and Arminians , Papists , Jansenists and Protestants ; The Scripture , you see , cannot determine the Sense of it self ; it must have an Interpreter ; he must either be Fallible or Infallible ; If the first , we are worse then before ; for Men are apt to be more confident , and yet are still upon as uncertain Grounds ; If the last , this must either be an external or an Internal Judge ; If an External , you know where you are without pointing ; for there stands nothing between you and Popery in that Principle ; If an Internal Judge , either it is our selves , or the Spirit of Christ dwelling in us ; Not our selves ; for then the Rule is the Thing ruled , which cannot be ; and if it be the Spirit of Christ Jesus ( and the Apostle tells us , That unless we have the Spirit we are none of Christ's ) then is the Neck of Imposition broken , and what hast thou to do to judge me ? let me stand or fall to my own Master ; And upon this Foot went Luther , Calvin , Melancthon , Beza abroad ; And Cranmer , Ridly , Hooper , Jewel , Bradford , Philpot , &c. at home , and as good Men , and constant Martyrs in Ages before them . But suppose Conscientious Dissenters as ill Men as the Apostle describes an Heretick to be ; what is the Punishment ? 3dly , A Man that is an Heretick , after the first and second Admonision reject , that is , deny his Communion , declare he is none of you , condemn his Proceedings by a publick Censure among your selves ; what more can be strain'd by the fiercest Prosecutors of Men for Religion out of these Words . But was this the Evangelical Rule and Practice ? Yes , that it was ; Oh then whence comes Imposition Force Cruelty , Spoil of Goods , Imprisonments , Knocking 's , Beatings , Bruisings , Stockins , Whippings , and Spilling of Blood for Religion ? What Church is that , whose Officers are so far from cloathing the naked , as to strip the clothed , from feeding the hungry , that they take their Bread from them , and those poor Widdows and helpless Orphans too ; and so remote from visiting the sick and imprisoned , that they drag away their Bed from under them , and cast People into Prison for Conscience sake ; Nay they haled away an Honest Man from a Meeting to Goal at Reading , ( but the other Day ) not permitting him to TAKE LEAVE of his poor Wife , newly delivered , and in a DYING Condition , though she also desired it , and liv'd but just by the Meeting-House where they took him . In fine , what are they that for no other Cause pass such dreadful Excommunications , as render the Excommunicants little better then outlawed Persons , subjecting their Civil and Natural Rights to their Pride , Passion , Interest or Revenge , unless they will purchase their Enjoyment at the dear Rate of loosing their own Souls ? For what else can be the Conseq●ence of conforming to that I do not believe ? Is not this to destroy sincere Men , and make and save Hypocrites . Oh , that such as are concern'd would soberly consider , if any Thing is so Scandalous to True Religion as FORCE ; who can think that evidence Good that is extorted ? And what a Church is that , which is made up of such Proselites , or that employes such Means to make them ? O where is that Christian Meekness , Patience and Forbearance ? How many have been ruined , that were never exhorted , and excomunicated before they were once admonished ? This is not to serve God , but Worldly Interest : it s quite contrary to Christ's Counsel and Doctrine : He came to save , and not to destroy Nature to magnifie his Grace . You pretend to hate J. Calvin's unconditional Reprobation , yet practise it ; If you say no , Conformity is your Condition : I answer , that it s as unreasonable to require an impossibillity , as cruel to damn Men for not doing it ; For as you say , his Doctrine makes God to command them to repent , that cannot repent , and yet damn them if they repent not ; So you injoyn Men to relinquish their present Faith and Worship , and conform to yours , which is not in their Power to do , yet damn them in a temporal Respect if they refuse it ; For you make such an unavoidable Dissent , punishable with the Destruction of Mens Liberties and Estates : You had better leave off valuing your selves upon the Mercy and Well-Natur'dness of that Tenet of the universal Love of God to Mankind , till you love more then your selves , and abominate the Church of England's being , such an Elect to the Civil Government as utterly reprobates the rest , as you pretend to detest the like Injustice in J. Calvin's Notion of Election and Reprobation . And the Truth of it is , this helps on Atheism as much as any Enormity in the Land , when Witty Men , not willing to take Pains to examine after the Truth and Excellency of Religion , behold Men that call themselves Christ's Ministers , and the Apostles Successors and Followers , to affect and seek Government , and yet twice deny it , when they go to receive it , that some others grow Lordly , live Voluptuously , and watch after the biggest Preferments , not being excited by most Service for God , but Earthly Power and Wealth for themselves , and at the same Time persecuting Men of more Self-Denyal , for Matters of Opinion about Faith and Worship towards God ; so that No Conformity to this Church , No Protection from the State. Which among Protestants is so much the more unreasonable , because they by these Courses implicitely own and assume the highest Infallibility and Perfection , and yet deny any such Thing ; for it supposes that nothing is Truer , nothing Perfecter , or else they both persecute Men to embrace a Fallible and Imperfect Religion , and with cruel Penalties provide against any Thing more True or Infallible ; the greatest Injury to the World that can be ; for it is a plain Endeavour to frustrate all those excellent Prophesies and gracious Promises God has given , and the holy Scriptures declare of the latter Dayes . To conclude , I shall desire Men of this Unnatural , Unreasonable and Unchristian Spirit to consider : 1. What Church was that which John saw , riding upon the Powers of the Earth , employing their Authority to force CONFESSION , TRIBUTE and SUBJECTION to her ? 2. What that Church was which dyed her self in the BLOOD of them that believed not in her , against whom the poor Souls under the Altar ( whose Bodies had been beheaded by her ) cryed to God ? 3. What Church it was that would suffer none to Buy , Sell or Traffick without having her Mark ( CONFORMITY to her ) in their Forehead or right Hand , that is , either those that heartily and openly confest her , or those that basely complyed for Fear ? 4. What Church is that which Trades in the Souls of Men ? Read Revelations , Chap. 13. 18. & 20. 5. Whether this Church reigns not , wherever Mens . LIBERTIES and PROPERTIES , with all the Comforts of this Life are exposed and sacrificed for Matters of FAITH and WORSHIP to Almighty ▪ God. Weigh these Things , you great Church-Men of the Age , in the Fear of that God who made Heaven and Earth , and think not to make thus cheap of the Lives , Liberties and Estates of Free-born English People , and Harmless Christians for their peaceable Conscience , without being accountable to that Great Lord in the Terrible Day of his Judgment , that draws on upon the World : No Plea you have shall be able to justifie these things , or fence off the heavy Stroak of that Just Judge , unless you repent : 'T is not Succession in Name , but Nature , that makes the true Christian Minister and Bishop : And where the Divine Life and Holy Qualifications of Christ and his Apostles are wanting , there can be no Succession , but what is as proper to the false Church as the true , the Counterfeit as the Christian : Be not deceived , God will not be mocked , such as you Sow , such shall you Reap . Remember Christ's Words ; Blessed are the Poor in Spirit ; for theirs is the Kingdom of God. Blessed are they that mourn , for they shall be comforted . Blessed are the Pure in Heart ; for they shall see God. Blessed are the Meek ; for they shall inherit the Earth . Blessed are the MERCIFVL ; for they shall obtain Mercy . Therefore Reform , and let your Moderation be known unto all Men , for the Lord is at hand : Even so come Lord Jesus . ERRATA Pag. 18. Line 33. for Injustice read Injury . p. 20. l. 11. dele and. p. 20. 31. read Heaven is hereby barr'd , as much as in Men lyes , from . p. 22. l. 22. for the read though . p. 25. l. 15. read revenged . p. 28. l. 25. read Chains . Notes, typically marginal, from the original text Notes for div A54125-e530 ☜ ☜ ☞ ☞ ☞ ☜ ☜ ☜ ☜ ☞ ☞ ☞ ☞ ☜ ☜ ☜ ☞ ☜ Notes for div A54125-e2470 a Mat. 11. 29 b 1 Pet. 3. 2. 2 Cor. 11. 2. c Phil. 4. 8. 1 Pet. 1. 15. d Mat. 16. 24 e 2 Cor. 4. 6. f Luke 6. 37. g Mat. 5 44. h Rev. 14. 4. i Phil. 2. 6. k Eph. 1. 22. Col. 1. 118. l Job . 19. 14 , 15. m Rom 8. 17. n Heb 2. 11. o Tit. 2. 14. p Acts 20 28. q Rev. 14. 3. r 1 Pet. 2. 9. s Heb. 12 , 23. t Col. 1. 24. u Rev. 21. 9. w Joh. 18. 36. Mat. 22. 2. Luke 13. 2. Joh. 18. 36. Luke 17. 21. Tit. 2. 12. Mat. 26. 52. Mat. 27. 20. Ver. 27. &c. Ver. 29. ver . 48. Luke 23. 34. Mat. 26. 53. Mat. 5. 44. 45 , 46 , 47. Luke 9. 53 , 54 , 55 , 56. Luke 9. 49 , 50. Mat. 13. 24 , 25 , 26 , 27 , 28 , 29 , 30 Ver. 36 , 37 , 38 , 39. Joh. 15. 12. Phil. 3. 15. 
A54130	----	A defence of the Duke of Buckingham's book of religion and worship from the exceptions of a nameless author by the Pensilvanian. Penn, William, 1644-1718. 1685 Approx. 75 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54130 Wing P1275 ESTC R38190 17203639 ocm 17203639 106220 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54130) Transcribed from: (Early English Books Online ; image set 106220) Images scanned from microfilm: (Early English books, 1641-1700 ; 1621:18) A defence of the Duke of Buckingham's book of religion and worship from the exceptions of a nameless author by the Pensilvanian. Penn, William, 1644-1718. [4], 31 p. Printed for A. Banks ..., London : 1685. Attributed to William Penn by Wing and NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Buckingham, George Villiers, -- Duke of, 1628-1687. -- Short discourse upon the reasonableness of men's having a religion. Religious tolerance -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-04 Emma (Leeson) Huber Sampled and proofread 2006-04 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A DEFENCE OF THE Duke of Buckingham's BOOK OF RELIGION & WORSHIP , FROM THE Exceptions of a Nameless AUTHOR . By the PENSILVANIAN . Deceit is in the Heart of them that Imagine Evil ; But to the Councellors of Peace is Joy. Prov. 12. London , Printed for A. Banks , in the Year 1685. To the READER . IT pleas'd me so well to see any thing in Defence of RELIGION , under the Name of the Duke of Buckingham , that I was quite of another mind to the Gentleman that troubled himself with an Answer ; And thought if he had said less to his Point , it shew'd , to his greatest Honour , by his own Sense , the force of his Convictions , and how little serv'd him to the Belief of a Deity . That so much Wit and Quality , that have made so great a Figure in the world , should give this On-set to Atheism , that had so long stoln the Credit of both , to giver her self Value with Men of Highest Rank , might have escap'd a Reprimand from the Deist or Christian ; And This was enough to send the Atheist a Challenge . That his Discourse was not labour'd with Repetitious Thought , nor writ in the Language of the Schools , is owing to his better genius , and more sensible Education . It needs no Apology , and is its own Encomium ; To be sure it is like Himself , and That is an Original . In this Evening of his Time , I heartily wish him the Felicity of living the irreprovable Life of his Admir'd Instinct , especially , since be Believes it is not out of his Power , and that such extraordinary Rewards follow it . And This will add a Demonstration to his Probabilities for Religion . I would then press the Nobility and Gentry of England , to the Imitation of so Illustrious an Example , and that those Virtues might be recover'd , that once made the Discipline of their Ancestors so much the Honour of their King , the Safety of their Country , and the just Fear and Admiration of all Foreigners . For the Person that undertook to Answer the Dukes Discourse , in my Opinion , he has , with the Duke , abus'd his Time ; As all do , that , Mistake . Write loosely , beg the Question , pervert the Sense ; And , to Crown their Work , Contradict themselves . Hear the Noble Peer this Friendship , and his Essay may Challenge it for a Duty : But I am particularly Interested in a Reply , by a Reflection the Author gives me in his Answer . 'T were Justice to vindicate a less Man , when assaulted in my Name . But there is another Reason ; His Arguments were too low an Entertainment for the Duke , and therefore fit for a man of my inferior Talents . While I Reprehend his Performance , I must not be too confident in my own , especially when I have not his Six Hours Haste to offer in excuse of my self ; For , to my Dulness I must own , it has cost me the best part of Six Days , and therefore time for me to rest . Such as it is , Friendly Reader , Take , Read , and Judge . I am no Sceptick , for I believe what I Write . If I err , I am to be inform'd : The way , must be Reason , as it is with all reasonable Men , and as I profess my self such , so from them I expect , the Mercy that all Men need , and desire , when it comes to their turn to be where I am , I mean , upon the Stage of Censure , Farewell , Just Reader , Thine of long standing , W.P. A DEFENCE , &c. HIs first Paragraph contains his wonder , that the D. should espouse the Cause of Whiggism in her old age , when a cast Mistress , and scorn'd of all . And all that know the D● humour , would wonder too , if the thing were true ; and if not , the wonder turns upon the man's Confidence . It has been the D's fault to love fresher game ; But This is as much below his Wit , as the other against his Inclination . But if the story cou'd be true , I am not of the Answerer's mind ; it was not his Pity but Policy to entertain her ; perhaps , to know the secrets of his Great Peer , p. 1. for so Cecil serv'd Essex . But what is Whiggism ? He tells us very briefly ; 't is Tolleration & Persecution ; and that these Qualities made her so amiable to the Associating Lords . How this affects the D. that was not of their knot , is un-accountable , and how those L ds . lov'd the persecuting part of her , is as hard to understand ; unless he means it of the Exclusion , and prosecution of the Popish Plot ; and if that be it , He does ill to rail at the Rom. Cath. and their Religion too , p. 15.21 . as able to ruine the whole Earth , and lay the foundation of eternal mischiefs to mankind . But if Tolleration be a part of Whiggism , it may touch the D. in general : Only in this the man is mistaken , she came not last to his hands ▪ he was the first of all the Peers of England that had her : And his credit be it spoken , in This he is constant , and more the same George D. of B. than this Author fancies him , p. 8. But must the D's Book of the weightiest matters ; be disgrac'd with Whiggism ? Is it Whiggish to assert a God , his Providence o● the world , the Immortality of the Soul , the Duty of Divine Adoration , Freedom of our Wills from Absolute Predestination , the Unreasonableness of one mans forceing another mans Conscience in Religion , the necessity of good Works , and Rewards and Punishments ▪ Must so Noble a Design be blasted with so odious a Name ? And his Essay Branded without Distinction ? Don't we all know that the State Dissenter was esteemed the Whig , and the great Offence of Whiggism the Interruption of the Line ? Which must be the Persecuting part of Whiggism in this mans account , or none , And can the Duke be guilty of this , for writing a Discourse against Persecution of any Body for Religion ? If Indulgence be Whiggism , let him remember who it was that lately wanted it . And if Persecution be Whiggism too , who it is that he makes Whiggs now : Himself a great one to be sure , page 28 , 29 , & 30. In the mean time , the Duke of Buckingham it seems , Has enter'd the Lists , is become a Champion , and a Glorious Protector of Whiggism , alias , Toleration of Dissenting Christians ; A greater Honour , I think he could hardly have done him : And in this I am of his mind . His second Paragraph begins with a question every body may Answer , to wit , If it was not boldly done of him to Answer a Peer of his High Rank , pag. 2. And for my part , I think so , and somthing worse ; considering the Abuse , Slightness , Untruth and Contradiction with which he has perform'd it . For the Duke cannot think it ill done of him to Answer , but to Answer ill , no body can think well done , and that 's his Case ▪ But to fight this Noble Peer with Success , he unhappily tells us , He has armed himself with an Invulnerable Conscience ; And I am afraid so , because he shows himself Insensible of his Injustice and Indecency to a Peer , that himself says , Is of the Highest Rate , in the beginning of his Answer , and flies to the Penal Laws to support himself at the latter end of it . But he would have us believe , His Nature and Education are more soft and obliging ; and if we may trust him , it is pity his Religion should have spoil'd him , or that a man should be the worse for that which should have made him better . He says , Though in approaching so near his Grace , he cannot be procul a Jove , he will be sure to be procul a Fulmine . This I presume was to pass for Wit , but he is somewhat unlucky in it , and either jeers the Duke , or Himself ; For this is to tell us the Dukes Arguments have no force ; or if they have , he has wit enough to keep out of their way . I might add a third , perhaps he presumes upon his Goodness , which I perceive is more then Jupiter himself must hope for in some Countreys , from the Malitia of the Pulpit . But now I think of it , who knows but he meant Scandalum Magnatum , and that by concealing his Name , he should escape the Thunderbolt ; least that might happen to turn the Wine of his Hopes into the Vinegar of Despairs ; his own sweet Metaphor . He ends this Paragraph p. 4. with be ▪ speaking his own Impunity , And professing a profound Veneration for his Graces High Character . He more than once labours to perswade the Duke to let him abuse him Gratis : To be sure , I shan't oppose the Charity , but advise him to prove himself the better Christian by exercising it . But methinks it shows the mans Fear , and That , his Guilt , as his Hope , the Dukes Goodness , and his diffidence in the Invulnerableness of his own Conscience . He would have something else to trust too . It is an odd thing to bespeak a mans Sanctuary where he intends the wrong , and presume upon the Goodness of the Person to abuse him safely . He profoundly respects the Duke , and yet makes him to keep , and be the Champion of Whiggism ; and then too , When every Body else for fear or shame has forsaken her . I will end with this , That he that Intitles a Man to the Sin , does his best to Intitle him to the Punishment too : Which in my Judgement shows a wild and an ill Conscience in the Answerer . His third Paragraph p. 4. Declares , His own belief is unavoidable , and his Book , That they that don't avoid their own beliefs , to believe as he believes , are justly punishable ; and why ? Because he believes as the Church believes , that is by Law Establish'd . Here 's the reason of his Creed : And they that offer to have any better , are dangerous to the Government , p. 19 , 22 , and 23. I think I don't wrong him with Consequences ; the places import as much . There is little else in this Paragraph , but that he has a mind to show his Affectation and Ignorence of French , by Opinionatre , instead of Opiniatrelé , and cautions us to take head of him , for he does not know , But he may be Mad before he has done , at least freakish and unruly . He would place it to the Infection of the Dukes Wit ; but his Book proves he has escap'd the Contagion . But in his fourth Paragraph , p. 5 , & 6. It wants , Temperamentum ad pondus . If so , it shows the man Light-headed ; for that which has pondus , will not be taken with that which has none . All true Wit has weight ; for Wit is an apt and strong expression of a thing , such as strikes our Understanding Truly and Lively . I should take his Praise and Pleasure to be the best Argument in his Book against the Duke , but that they are Dissembled . 'T is a kind of a Civil way of taking leave , to be Rude , ( all Abuse is such : ) For to tell us , of his Graces Facetious Pen , taking Air , Pleasant and Wity Reasonings ; In fine , The Tarantula of his Paper ( which is a Fly , that makes Folks Dance and Caper , ) as if the Duke had written a Farce , is Idle . It may be the Encomium of a Play , but it makes an ill Character for a Religious Essay . But this sticks in his Stomach too , That Noble Cavaliers should trouble their Heads with Religion ; And who knows but he has reason , for 't were the way to make Chaplains necessarily Learned , or unnecessary and useless to their Masters . He wonders as much at Noble Cavaliers writing of Religion , as to see a Blew Apron Knight correcting Euclids Elements . And yet I think they use to wear Green ones that Teach them . I thought he would allow it to Nobles after Mechanicks ; But this shows he is of the Tribe of — , and has no Charity for those that han't enough to believe in Verbum Ministri . I expect in the next Book , the Gentleman will plead his Charter against such Interlopers . But the Duke hates Ingrocers , and is too Old to mend : 'T is Labour lost ; He is and will be the same D. of Buckingham he was forty years agoe , in the Point Controverted . Arguments drawn from Selfish Topicks and Private Interests , move slowly with men of large and Generous Minds . This is worse by half then Praying in Latine ▪ ( which he is against , p. 15 ▪ ) if I were to be Judge ; For men may learn that , but our Nobility must not meddle in Religion , though it seems They helpt to make ●is . However , he graciously allows this Noble Peers Notions to be fine , and many of them Natural and True , yet in a breath His ●onceptions are greatly to the Disadvantage of Religion , And why ? Because the Duke ( poor man ) had not attended their Consequences ; which , of things Natural and True , I had always thought there had been no danger . He concludes with a Story of an Airy Gentleman of his Acquaintance ( for he 's of that Element ) that being prest with the Consequences of his odd Opinions , would cry , A Pox upon Consequences , I hate these Consequences : VVho the Story belongs to , the Reader must judge : But if the Answerer be not more Inconsequent then the Duke ; I will share in the Blame , that for all him , had no share in the fault . In his next Period pag. 6 , 7. he looks like a man of the White Apron ; and I think it as Lawful for a Blew one to talk of Euclids Elements , as for that to medle with Religion ; and of the two , that spots least : He says , He will not read us an Anatomical Lecture upon his Graces Paper , nor curiously dissect every Nerve and Muscle . This is be like to excuse both his Skill and Courseness ; he was for shorter work , though it savour'd somewhat more of the Butcher . From hence he shifts Callings and turns Cook , Cousen-german to t'other ; and without so much as washing his Hands , falls to talk of Hashing of Books , and serving them up with Limon and Anchovies . Men use the Metaphors of their Calling and Genius ; but he shows ill Judgment : For an Ass in a Chair were as true Painting , as this Wit : That Sauce in my Opinion had done much better with a Calves-Head . And now he Promises us his matter in a lump , and to say true , it looks as if it came out of the Mine of Confusion , Gross enough . He first salutes the Dukes Method to confute the Atheist , p. 8. and will not have the Mutation of things in the World a reason against the Eternity of it , no more than the Dukes to render him not the same George Duke of Buckingham he was forty year ago . But in this the Gentleman is short , and beside the Cushion : For though I fancy the Duke would say him many kind things to be the same he was forty years ago , yet because he is the same Personality under mutations ; to conclude , the World may be Eternal notwithstanding its proper Revolutions , is a mighty Non-sequitur . For it is to say , because a thing is , it must always be . I should rather think , that because the Duke is a Being of time , and once was not , and again will not be that George D. of Buckingham he is , and therefore he suffers those mutations , we see him under : It is a good Argument , that the Revolutions we dayly see the World subject to , makes it , at least probable , that it is a Being of Time , that once was not , and again will not be the VVorld it is . In Truth , there is no Parity in his allution , and therefore his Argument is fallacious ; for how does this follow , that the World may be Eternal for all its Changes , because George D. of B. is the same he was forty years since , notwithstanding his Bodily Mutations . I must return him his Complement , which he , with less reason makes the Duke , that his Argum●nt is not too Logical . A thing 's being the same , does not necessarily conclude it never had a beginning , and to be sure its Mutation , be it but of Accidents only , does not make its Eternity more credible . If the Duke were Eternal , for all his Change , it were a good Argument that the World might be so too , under all its Revolutions ; But that the Dukes being that Individual he was forty years ago , for all his Mutations of Body , should prove the World Eternal , notwithstanding the changes of it , is as un-accountable as his poison of Wit , p. 4. I take it to be a better way of Arguing , that if the Duke was Born , grows old , and must die , though He be the same D. of B. he was forty years ago , the World , that feeds him , had a beginning , grows old , and will have an end , though it be the same in nature that it was five thousand years ago . And of this the daily mutation we see it subject to , are almost a Demonstration . For all the Productions of the World Die , and all that are nourish'd of it End : It can neither give nor feed a life beyond Time. And that it self should yet be Immortal , that neither makes nor keeps any thing else so , is against that parity of Reason , which we observe about all other things , and cannot refuse here . All Productions are of the nature of the thing Producing : And tho' it may reasonably be ordained by some Superiour Being , to entertain & nourish many Generations of Mankind , 't is Incomprehensible that it Self should be Eternal , whose Nature & Powers we see so short & finite by the Revolutions and Mortality of the Creatures they exert and feed . Plain it is , upon our notion of Creation , this Dilemma vanishes , but upon Production , it will remain . If it should be objected : But the World out lives Man , and the Creatures it produces ; and if the absurdity of the World 's being Eternal , is taken from its Productions not being like it Self , why does not the World , such as it is , produce or feed a life as durable as its own ? I answer , that it differs mightily , Men beget lives longer and shorter than their own , are they not therefore Mortal ? or did they not beget them ? It is one thing to talk of Mortal Production out of an Eternal Being , and another thing to say that a Temporal Being should produce or nourish another less durable than it self : Besides , the Objection granting the Question of the In-eternity of the World , it is easie to conceive that the Supreme Agent , whose Wisdom and Power made it , contriv'd that excellent Fabrick , House or Stage of Life , more durable than that of any Man or Age , to entertain so many Generations of Mankind , as he design'd to inhabit and subsist in it . It lies much in the Frame and Constitution of the Subject . Men make Clocks that go a Week , a Month , a Year , Seven years , and are out-liv●d by the works of their own hands . They may allow it to those of the Supreem Agent to survive them , without the necessity of their being Eternal . But , Argumentum ad hominem , the World cannot to him be mutable and Eternal ; For 't is plain , that he allows Impassibility ( which he knows , with Philosophers , takes with it immutability ) to be an Atribute of God , and that God only is Eternal , p. 9. Now I cannot apprehend why he refuses Mutability to be an Argument against Eternity , or how the World may be Eternal tho' Mutable , when he argues that God is only Impassible or Immutable , because he is Eternal . Let him have a care of his Airy Gentlemans Fate , p. 6. And yet if he be as much a School-man as he would have us believe , he must know that the Argument the Duke has advanc'd against the Athiests , is Celebrated by the Schools . And tho' the Apostles Testimony is a begging of the question to an Athiest , 't is doubtless Orthodox with this Person ; and he tells us , That the things that are seen , are Temporal , and the fashion of this World passeth away . But for all this he fancies the Duke has done little , and that he could do wonders against the Athiest , and therefore , If he were to discourse him , he would press him with this Dilemma . If the World be Eternal , it must be the cause of its own existence , p. 9. And this he urges without mercy upon his Athiest , and runs through all the Consequences of it , with as much confidence and vanity as if he had first obliged the World with the knowledge of the secret ; and when all is done , it is better said by the Duke , and with less exception , in the main question , p. 5. And to say true , it grows upon every Common in the Countrey . But with his leave , I take the Dukes Argument of the In-eternity of the World , from the Mutability of it , to be much the better of the two ; for the absurbity of any thing being the Cause or Effect of its own existence , which this man says is the consequence of the Worlds being Eternal , being perhaps as applicable to one Eternal as another , is no credit to his better way of Discoursing an Athiest , and proving a Deity . For a thing to be the Cause or Effect of it self , is , in my poor Opinion , not too Logical and I am affraid , too near a Kin to Nonsense . His making the Duke to hint at nothing else in proof of a God , is dis-ingenious ; for there is one thing mentioned , he takes no notice of , p. 5. For , says the Duke , Whether the World has been Created out of nothing is not material to our purpose , because if a Supream Intelligent Agent , has fram'd the World to be what it is , and has made us to be what we are , we ought as much to stand in awe of it , as if it had made both Vs and the World out of nothing . Which plainly imports thus much ; That though the matter of the World were Eternal , that Being whose VVisdom and Power , dispos'd and fram'd it into the Glorious and Regular thing we all see it is , shew him to be what we call God , and Vs that we should fear Him ; which is best done by a sober and regular life , because that is most suitable to the Law of our Nature , and consequently the mind of the great Workman . The Built and Skill then of the VVorld , thus proving the Supreme Intelligence , and at the same time , that he is the object of the Adoration of his Creatures , we are naturally brought to the Dukes next point , too weakly opposed by his unweary Answerer , viz. That Man only of all other Creatures , having had conceptions , at least suspicions of a Deity and another World ; It is probable there is something nearer a Kin to the Nature of God in Man , than in any other Animal whatsoever , and that Instinct of a Deity ought to be our Guide and Director in choosing the best way for our Religious Worship of God. This is the passage the Gentleman falls upon , and tells us p. 11 , 12. That that is as fair a Plea for the Alcoron ; as the New Testament for Pythagoras's Golden Verses , as St. Paul's Epistles . But which way , he leaves us to guess ? And yet we shall not guess to say that Pythagoras's Golden Verses are much nearer a Kin to St. Paul's Epistles , than the Alcoron to the New Testament . For the one has great and excellent Truths , without Imposture ; the other not . And tho' less Nobly descended , and of inferiour Authority , so far as they are right , it is no dishonour to St. Paul's Epistles , that Pythagoras writ Truth , nor to the Instinct that his Verses are so far approved by it . And if this Gentleman would but allow the Duke the Law , which is yet less than the courtesy of the Learned , he knows how Fruitful the Doctrine of Idea's is to the defence of the Dukes Instinct . To say true , it were enough to refer the Reader to the Dukes Paper , and that of his Answerer . The natural , plain , and easie Deduction of the one from p. 11. to p. 19. the Dis-ingenious Citation , Pervertion and confusion of the other throughout , will make him think I might have spar'd my self the pains of following him here . But that it may appear , beyond all doubt , let us hear him at large how well he grounds his Exceptions . He says , if he be not mistaken , ( and that is modestly condition'd , ) his Grace must mean Humane Reason , not regulated by any Publick and Politick Reason of a Community , but as every private Man's Reason dictates to him . And that then the Duke has this Consequence , That it is one of the greatest crimes a Man can be guilty of , to force us to act or sin against that Instinct of Religion , and something a-Kin to the Sin against the H. Ghost . For this Doctrine , thus hash'd & drest by himself , he is angry with me ; And but that his Grace is no Minor , he should suspect the Pensilvanian had Tutor'd him with his Quakeristical Doctrine ; Mighty civil to the Duke , and very just to Me. I am sorry the Duke pays so dear for my acquaintance , and that I cannot have the Honour to have such a Pupil without a Jeer upon His. The Man might have nam'd me plainer if he had pleas'd , without fear of the fatal and murdering blow of Scandalum Magnatum , though not without great Scandal . But in this we are both Debtors to his singular Goodness , that whosoever got the Child , he resolves to be Gossip ; and for that purpose has provided four Names , which are these four ensuing Consequences . First , that Reason is the Sole guide of every Man's Religion , tho' neither Sole nor Reason are any terms of the Duke's Doctrine , and that the D. excuses the omission of Scripture because of the qualifications of the Men his Discourse was design'd too , that he might come close to their own Natures and not beg the Question . But in its due place he recommends Christanity as the best Religion , p. 18. and then to be sure he cannot neglect the Scripture . His Second consequence he pins upon the Duke , is as just as the former . That Divine Revelation is not necessary to Salvation ; when it is evidently the meaning of that part of the Duke's Discourse , that People use the Light that God has given them to chuse themselves a Religion by , and recommends the Christian for the best . Is it the way to deny reveal'd Religion to press men to chuse , with the best Skill they have , the Christian , that is the truest Revelation . Certainly this Man must be beside himself a little , or He could hardly be so much beside the matter . His Third Consequence is yet more dis-ingenious than the other ; for he makes the Duke to say , That it is a most horrid Sin to lead Men out of the Errours Natural Religion , and bare Reason of necessity lead Mens to , whose very Essay was on purpose to lead Natural Men by the way of first Principles to imbrace revealed Religion . But is it , in good earnest ▪ a Sin to lead Men out of Errours , because it is a Sin to force Men against their Consciences ? what Man can have a happier Tallent than this : The very guift of Consequences . To shift Force for Lead , and Conscience for Error , shews His to be invulnerable with a Witness . In one he forges , & begs the Question in the other : No Man could be more dextrous at it : doubtless he will in a while be as much out of humour with Consequences , as his Airy Gallant ; for no Man can make worse . I must not perswade a Man , because I must not F●●ce him ; I must not Lead a Man , because I must not drag and whip him ; In fine , I must not Inform a Man , because I must not knock him on the head . If this be the Gentlemans Leading . I shall have a care how I take him for a Guide . There 's a sort of Men , whose Mercies are Cruelties , and who with all their pretence to Reveal'd Religion , have not the Justice & Mercy of a poor benighted Pagan . His Last Consequence he draws from the Duke's Position and Deductions , is this , That Men who believe a God , and follow the Dictates of Reason in his Worship , may be Saved in any , in all Religions , provided they know no better . But how this Consequence can with any Justice be charged upon the Duke , that so expresly , p. 18. prefers the Christian Religion , is past my Skill . For unless he will make the Duke , to say that no Religion is necessary to Salvation , when he writes to perswade People to have one , he must confess he makes the Christian to be It , because he recommends That to our Belief and Practice ; confirming it to himself from the agreeableness of its Doctrine with what he is prompted by his Pious Instinct to believe to be true . Can a Man then say with any Conscience that is Just , that the D. of B. thinks Men may be Saved in any and in all Religions , when he first , makes Religion necessary , and then tells us that in his Conscience he believes the Christian to be the true : As if his business had been to Prophane , and not advance the True Religion . And I cannot but wonder how this wild conception came in his head , so disagreeable to the Duke's Reason , Instinct and Deductions . If he had said , in any , or all Perswasions , he had Magnify'd the Duke's Charity , with this distinction , that Men of Sincerity in all Perswasions may be Saved , and not that Men may shift Perswasions for Interest , and yet go to Heaven : tho' if it were so , perhaps this Doctor might have the better of the two by the Notion ; Hypocrisy being none of the Dukes Vice. But to say that men may be Saved in any , or in all Religions , is somewhat harsh upon the Duke ; and yet if in all these Religions , a Man must be , a Man that believes in God , and lives Virtuously , and in modes of Worship , knows no better , then the Tradition of his Fathers , it is hard to Damn him ; And this Gentleman must produce better Authorties for his Severity , before it will have credit with Men of Sense and Bowels , Now though this does not touch the Dukes Discourse any more then his Charity , to admit that a Dissenter , a Roman Catholick , a Jew , a Turk , an Indian may be saved , let us see how well it may be supported . St. Peter seems to have been of this Mans mind in the Preamble to the Story of Cornelius , Act. 10. till better taught : and who knows what this man may be in time . Of a truth I perceive ( says Peter ) that God is no respecter of Persons , but in every Nation he that feareth him , and worketh Righteousness , is accepted of him . This was a Gentile , a Roman , neither Jew nor Christian , yet Devout , a Just man , one Fearing God ; And as such , with all , of all Nations of the same Quality , declared by this great Apostle , accepted with God : So that it seems here is ( greatly doubtless against this Gentleman's mind ) some acceptance for the poor Men of the Dukes Instinct . Well , but let us suppose them to be Comparatively Benighted , was not Cornelius so too ? Yet we see the consequence , He was accepted as he was ; and why , but because sincere , and he knew no better ? He stood the fairer for revealed Religion ; this prepared him for it : Nay , we are told by the same unquestionable Authority , That in the times of Ignorance , God winked . And such to be sure he thinks theirs are , and I think are like to be , for all him : For if I mistake not , the man is for the Promise at Home , let what will betide them Abroad . If he can but sit under his Own Vine here , let the Rore , the Devil take the Turk and all the rest for him . Extraordinary Itinerary Calls are ceas'd ; for there 's extraordinary Pains and Perils in the case , and though he may love Souls well , yet who shall Pay him . Well , but if God Winks at the Ignorant , must this Man be so prying ? And if the Judge of the whole Earth will not be strict , Ought He to turn Inquisitor ? Or must it be an hainous Error because He says it , That Men that Fear God , and follow the Dictates of Reason in any Religion , and know no better , may be Saved ? Most unjust then is his Clamour , against the Divinity of Calvinists , as Inhumane , p. 4. That Damns men , p. 13. for not being better than they know how to be . But the Man builds the things he destroys ; For he more than any body believes one of these three things ; First , That there is no such thing as Salvation , or that men may be Sav'd in the Religion as it is by Law Establish'd in all Countreys , Or that men are bound to submit to the Religion Established by Law , let the Issue in t'other World be what it will : For that Power he gives absolutely into the Magistrates Hand ; And who can be Judge upon him ? The English of all which I take to be this , that men may be of any or all Religions , but not in the same Country , for fear of Suffering for it ; but , cum furis Romae Romano vivete more . One after another , at Rome a Papist , at London a Protestant , at Constantinople a Mahometan . This Principle , so naturally his own , is the consequence of his Malice upon the Duke ; for he would have the D's deduction of the Reasonableness of Mens choosing their Religion by the direction of that which in themselves is nearest a-kin to the Nature of God , to imply , that for all that , Men may be of any , and of all Religions ; a pretty way to shift with all Winds , and Sail the Compass round : But in this he has more than avenged the Dukes quarrel upon himself ; for he cannot make himself more ridiculous then in attempting to make the Duke so unreasonable . And he is just as fair to Reason as he has been to the Duke . For if he says true , A man may follow the Dictates of it , and be of all Religions too : Such a Gipsy is Reason with him . And if you ask him , why Reason is so prostitute a thing , that nothing comes amiss to her ; His Answer is extraordinary , For ( says he ) it can never lead men to the knowledge of the Belief of a Trinity , the Incarnation , Death , Passion , Resurrection , Ascention , or Divinity of Christ . Ergo what ? Ergo , It will bow to any else , though it be never so Idle and Extravagant . Is not this sad work for a Doctor . But if the Dictates of Reason will fall in with any Religion , they may embrace the Christian as well as another , and then he 's gone again . He will certainly hate Consequences too , when he has but thought of his own , that so inevitably attended his Conceptions to the disadvantage of Religion . But the Dukes Instinct , or that which God has placed in our Hearts , so near a-kin to the Nature of God , he says , must be Reason , and that Reason he makes an arrant Strumpet ; for he assures us , She is a Prolifick Parent of Idolatry , Superstition , Will-Worship , and a thousand Absurdities more in Religion , and quotes All Times , Places , and Ages for proof , p. 14. But as it happens , names not one of them to the point asserted . Now the little skill I have in Books , tells me quite other things to the Tale of this Answerer : That Superstition and Idolatry are the most Unreasonable things in the World , that They could never Bribe Her in any Time , and till Sensuality had Darkened and Over-laid Mens Reason , It was impossible for Superstition and Idolatry to obtain that Empire , that in Prejudice of Reason , they have at any time got upon the belief of any part of Mankind . And if we will be just to Ethnick Ages , we find men among them of extraordinary Light ; That , As having no Law , became a Law unto themselves , and that were of the Vncircumcision that kept the Law , as the Apostle of the Gentiles speaks . Such was Pythagoras , Anaxagoras , Socrates , Plato , Xenocrates , Plotin , Antipater , Zeno , Epicteius , Seneca , Plutarch , Cato , Cicero and others . And to be free with the Dukes Undertaker , I take old Plutarch to be much a better Christian , who calls this Instinct , The everlasting foundation of Virtue . A Law written , not in Pillars of Wood or Stone , but in the Hearts of men . But that he may meet with some Rebuke ; for much is owing him on this account ; I shall take upon me to examine his Imputations , be it upon this Instinct , or be that , Reason , I will not quarrel the word . I do say then , that He must either deny that God hath plac'd any such thing in man , to distinguish him from other Animals ; or if that be true , He is to chuse his Religion without consulting it . If the first , he makes us all Beasts and himself an Atheist ; if the last , our Religion is in ▪ evident , we know not what , for we are not to take the Judgment of the Divine Gift in our Election : What a Religion must that be ? If his Argument were true , here would be indeed as fair a Plea for the Alcoran as the New Testament . But it were Blasphemous so to speak of the Dukes Instinct For it is that Notion of God which is innate , and as it were congeneal to Us : We bring it with us into the World. The peculiar Seal and Mark of Divinity : A kind of counter ▪ part of himself in Man ; his Picture in little : The Attributes that are Infinite in Him , being here Epitomiz'd and Resembled in Man , that by It He may have a right knowledge of his Cretor , and sense of his Duty . Antiquity offers a cloud of Witnesses both Pagan and Christian . Justin Martyr , Clemens Alexandrinus and Origen exceed . But the opposition is too mean to draw out so great an Artillery ; It will be time enough when a greater force appears to assault so venerable a Truth : And in the mean time I will attend him in his Exceptions , such as they are . But perhaps he will excuse himself , because he does not certainly know what the Duke means by that part of Us which is nearest a kin to the Nature of God. For he says . If he be not mistaken , it must be Reason . But if I be not mistaken , he had better have known first , and not have drawn positive Conclusions from doubted Premisses . But suppose the Duke understands Reason by that Instinct , rather than a Divine Gift to guide our Reason and Understanding ; will Reason plead the cause of the Alcoran as soon as that of the New Testament ? VVhat has God done then to make us Reasonable ? I had thought that the New Testament had been a more reasonable Book , and that God Almighty had not made Man so deceivable a Creature , or fram'd him with such false Intellects ; and submitted him to such dangerous Errors . And though he might have made him Feeble , yet not so squint-ey'd or tender-sighted that he could not see straight , or tell colours , or distinguish an Alcoran from the New Testament . I pray , is the Alcoran as credible as Christ's Sermons upon the Mount , to the Multitude , to his Disciples ? VVherein we find the most excellent Morality , Piety , and Purity of Discipline ; so suitable to our Understandings , that they seem to answer the Perfection of Reason ? I know he will tell us he means it of Revealed Religion , as he does , p. 13. Reason ( says he ) can never lead us to the knowledge of the belief of the Trinity , Resurrection , Ascention , or Divinity of the Son of God. To be led to the knowledge of the belief of any thing , is odly said ; but let it pass : However , there is a difference between Miracles and Fables ; Arrant Poperies and Fictions ; so ill counterfeited too , that a man of small sight must needs discern them . Tradition , and prejudic'd Education indeed give credit often to such things ; but Reason does not chuse , but is overborn : Besides , we have as good Authority for our Saviours Miracles , as for any thing we did not see : Of Mahomets we have not the like ; And this is further to be said , if Reason cannot work them , it never opposed them : On the contrary , it leads us to believe them , and Revealed Religion for their sakes ; For a man must be a Hogg to oppose himself to so over-coming an Evidence , in lieu of a man that is led by Reason . It seems to me as if this Gentleman dare not venture his Religion with Reason , that opposes Reason to Religion . The New Testament is so far from refusing Reason any share in our Christianity , that it is made a Duty to us to give a Reason of our Christian Hope , 1 Pet. 3.15 . And it were absurd to give a Reason for that which a man Receives without Reason , and is impossible to Receive by it , or for Reason to apprehend ; and if it could , it judges so ill , that it will as soon prostrate it self to the Alcoran as to the New Testament . But this is not all the Dukes fault , perhaps he would go a great way to yield him his point , if he did but mean Political Reason , or Reason regulated by a Community . This he explains , p. 19. For his Community is the Government : But had not this been a fine Receit to keep Christianity out of all Countries ? For had this reason of Community prevailed , there had been neither Christians nor Protestants . Without Racking a Syllable of his excellent Argument ; I think I may say , it pleads as much for the Alcoran as the New Testament , and more in Turkey ; For if the Political Reason of the Community of a Country is still to conclude those that dwell in it ; Turks , must be Turks , Infidels , must be Infidels , Idolators , must be Idolators still : In which also I perceive he is a Republican , after all his Railing at Commonwealths-men : for the Community over all Causes , with him , Judges . I don't know but it may run as far as Exclusion too : To be sure it would , if all had agreed ; for all measures of Right or Wrong , True or False , are by my Man humbly submitted to the Political Reason of the Community ; What is this but to say ; that every Religion is best where it is Establish'd , though the most disagreeing among themselves , and any or all of them with the True ? Nor is this the extent of the Dukes Errour , He is not only for Reason , guiding and choosing , but he would have every private mans Reason Dictate for himself . This is a Pestiferous Doctrine in the Answerers account ; and yet should a man chuse without himself , for himself , he must certainly be beside himself . Who should choose for a man but himself , if he must answer for himself ? It would certainly be most unreasonable to judge a man for a thing he is not allow'd the liberty of his choice in : Nor do I think a man can have any Reason to render for his Religion , that receives his Religion without the suffrage of his own Reason . Has our Bodies Eyes , and our Souls none ? Shall our Temporal part act upon sight , and our Eternal upon Trust , and That not of God , but of Man ? That when the poor Labourer will be Judge of his pay , and not trust his very Minister about the currentness of a Groat , we should be left without distinction about that Treasure , which is of Eternal moment to us : Surely then , Understandings are of no use in Heaven : But I know not how to believe it . To be a Child in Malice is excellent ; But under favour , in Understanding , not . To trust out our Souls upon Humane Say-so's , is to go into Coates again ; And to be sure , a Childs Coat , is a Fools , upon a mans Back . Let them wear Bibs that Slabber , and the Blind follow the Dog and the Bell. In Religion , Authority concludes Minors ; but Conviction determines Men. That this Gentleman should pretend to Protestancy , and rail at a mans Judging for himself , is absurd . If the reason of the Community must guide , let him not be so angry with the Romanists for saying , Believe as the Church Believes ; when he says , Believe as the State requires : The one presses Conformity as by the Catholick Church Establish'd ; the other cryes as by Law Establish'd ; A Doctrine Calculated to all Meridians . I fear he grants too much for the quarrel , but let Him look to that : For the one pre-supposes the Holy Ghost to conduct , to justify the determination ; The other scorns her words , but won't bate one jot of Conformity . I shall only tell him , that taking the Translation of the Bible to have been an Appeal to the People , made by the first Reformers , against the Church they Dissented from ; If as this Man suggests the English of reading it now , be , that we must not make any Judgment to our selves of what we read , the Appeal cannot be determined , and our Case is not mended ; On the contrary , it is made a Temptation of Trouble and Mischief to Us : For , whereas the Inspir'd Doctor tells us , that in Religious matters , We are to be perswaded in our own Minds That they commended Themselves and Doctrines to mens Consciences , so making Them Judges for Themselves . That Conscience Accuses and Excuses , ay , our own Hearts , that all are to walk as they have Received , and not usurp a Judging Power over our fellow Christians Faith or Liberty ; We are told now , that all our Faith and Worship must be submitted to the Political reason of the Community , we are of , hit or miss . I take this to be leaping blind fold into t'other World in matters of Salvation . But it may be , he will tell me , that he has nothing to say against Reason consider'd in its Purity , and un-deprav'd , only , That it cannot lead us to the knowledge of Revealed Religion ; and he says as much , p. 13. But this will not do , or else do worse then before ; For if by Reason he means a Reasonable Capacity , he does not mean as the Duke means , and says , and then he is mistaken indeed in what his Grace calls that part of us that is nearest a kin to the Nature of God , to wit , His Instinct in Us , and is understood by this Noble Peer to be the Guide and Director of our Understandings in our choice , and , which gives the Rectitude and true Judgment . On the other hand , if he understands Reason abstractly , and as the Principle it self ; It can no more be deprav'd , then the Sun darkn'd by the Mists and Vapours of the Earth . And truly it is just as reasonable to accuse the Law of Moses with the Death of our Saviour , and the Gospel with the Errors and Impieties of Christians , as to charge to the account of Reason all the ill things , that men pretending to it , have committed . And yet to do the worst of them right , the most Idolatrous , Unnatural and Senseless Rites the darkest Ages of the World ever had , they have discharg'd their Reason , and plac'd them , in all times , to the unaccountable Tradition and Authority of their Priesthood : Where , 〈◊〉 this time , I will leave them too : Only I must needs say , I wish the Dust this man has so vehemently rais'd upon Reason , be not to put out our Eyes too , that we may be less Resty , and lead better . For if such men once get us out of our depth , we are gone . Trust thick and three-fold . And the more Un-Intelligable , the more Venerable , this will be the Maxim. But if I may , I would wonder for all that , how after all , He can so expresly contradict himself , as p. 14. to allow Reason to Judge , and p. 36. To send his Readers thither to convince others of their Duty both in their Spiritual and Civil Capacity . He must have relented him mightily , or having been in a Fit , is come to himself , or else his own reason has had the wind , and is too many for his Perjudices , or he could not have given himself so quickly so great a Reprimand ; But this shews the Nature and Power of Reason , that it will rise to its own Evidence and Vindication , even in the most Unreasonable Men. But this Author tells the World , That granting the Duke to have carried his Postulatum of the being of a Supream and perfect Power , he would have followed his blow at another rate , and sent his Reader another Road , which shews the Duke's little , and his better Skill and Courage ; tho' he might have been so modest as to let us have been the Judges of that : He did not catch this of his Grace's Pen. And pray what would he have done ? why , after a flood of words ( and that is all . ) he tells us , That he would have sent them to the Scriptures . And by this , one would think that the Man had never read the Book he pretends to Answer ; For that Noble Peer expresly tells us in the beginning of his Discourse , that he has to do with Men that deny their Authority , and therefore to use it to prove what he asserts , were to begg the Question . And I do assure him , so soon as he had Gain'd the Postulatum of the being a Supream and perfect Power , he recommends them to the Christian Religion , of which I had always understood till now , the Scriptures had been the Creed . Well , but in case of doubtful places he has an Interpreter , a Judge for Him at hand too , and That is the Society of Christians ; why could not he as well have said the Church ; and then have told us which Church ; for there is not one of a douzen that don't alledge the Text for their Authority . But to do him Right , he has given us a Rule to know her by ; he takes it , ( Good Protestant ) from Vincentius Lirinensis , and a Golden one it is , he assures us ; But for all that , I fancy it has an Iron Rod at the Tail for him . 'T is this , Quodubique quod semper , quod ab omnibus , id vere quidem Catholicum est , and that this would have shewn the Duke a thousand Errors , p. 15 ▪ Now , methinks , out of meer pity , I am not willing to allow his Rule ; For if I should , first this showing Rule , will infallibly shew him , that the Duk●s Instinct and the Pensilvanian's Doctrine , ( to his unspeakable grief , ) has the hope to be Establish'd by it . For there is nothing more Antient , more Universal , more constantly credited , at all times , in all places , by all Nations , then a Divine Instinct in the Natures of Men : And then , if this attempt upon the Duke has not been Unreasonable , as to the Pensilvanian , an Honour as much above his hope , as his Adversary's intentions , let Him Judge . My second Reason of unwillingness is this , he says , p. 16. This Rule would have taught the Duke to avoid the cruel Divinity of Calvinists which his Grace lashes with so much Truth and Justice : where , besides the non-sence of teaching a Man to dislike a thing , he already is allow'd to have lasht with Justice , he confirms the Judgment of his Instinct , by which , he was lead to lash that Doctrine , for a Golden Rule . But lastly , as he has Establish'd the thing he would overthrow , so it 's to be fear'd , he has overthrown the thing he would Establish ; And would not a well ▪ natured Man be sorry for that . For most evident it is that the Church of England is not every where , there 's for His Vbiques : And some tell us , that She was not always what She is , there 's for His Semper : And that every Body is not of Her Communion , this Gentlemans Invectives against Dissenters , iprove the Roman Church , charges Novelty ; She flies to Scr●pture ; The Roman Church disputes the Sense , the Church of England appeals to the first Doctors of the Church ; the Romanists to the Sense of the Church upon the Doctors . Now says He , The Society of Christians must be Judge . p 15. Not the Few that seperate from the Many ; For then they will be Judge in their own Cause , and the Dissenters at Home will expect the same Priviledge ; If the Church they Dissent from , they are gone ; If the Scripture , 't is the Subject to be Judge . This must issue therefore , or in no Judge , or in an External Judge , or in an Internal Judge . If no Judge , we are left without Decision till the last Judgment . If an External Judge , it must either be the Church or Civil Government . If the Church , the Romanists think they carry it . If the Civil Government , to be sure the Church of England has it here . If lastly , an Internal Judge , that every Man should try , fast , and examine for himself , the Dukes Instinct , ( much against this Gentleman's mind ) will come in for a share in the choice of a Man 's own Religion , and that within the Rule too . The next point he falls upon , is the Dukes Maxim about Persecution ; he does not think it Antichristian at home , but the Duke under a mistake of the Reason , Nature , and necessity of those Humane Laws Dissenters are prosecuted by . p. 17. And upon this he bestows eight Pages , which in a Lump , comes to thus much . That though he allows punishing the Professors of a True Religion , purely for Religion , ( living otherwise inoffencively to the Civil Government ) is Persecution , and truly Antichristian , which was the Primitive Christians case under the Heathen Emperours of Rome ; yet the Laws against Papists and Dissenters are out of a Political , not Religious necessity to secure the Peace and Safety of the Government ; And if this be Antichristian , the whole World , all Ages , Times , Governments , and Governors must have been , and are Antichristian , and it turns his Admiration into Wonder , that his Grace should be of this mind that had his share in passing those Laws . I perceive his dis ▪ ingenuity continues to the Duke . For besides that , he loves Wondering , he might know that the Dukes share was to Vote against them , and so that he did not Espouse Tolleration a cast Mistress ; The Dukes Discourse relates to Men of ●onscience , not Rebellion ; And to conclude , more or less than the Question contains , is not fair or sound , The Duke says , 't is Antichristian to Persecute : His Answerer says 'T is truly so of the true Religion ; And pray where does the Duke say it , of the false ? But I am ready to think that if Persecution in all the World , were stopt , till that were determin'd , we should at least gain one Age of Peace : And to have any of it before , is , at least in this Author , unaccountable , and a begging of the Question . But he would not have Danger ensue to Government , and therefore draws upon the Duke this un-natural Consequ●nce ; That the whole World , and all Governments and Governors are Antichristian ; whilst that Noble Peer meddles not with Government , nor Solicits freedom for them that di●turb it . He declares himself for Mens having Liberty to Worsh●p God according to their Perswasion , and the Reason of it . If Men will call Consciene this Plea is no shelter ; Currat ●ex . His Argument is safe : the Consequence is the partial application of h●s Answerer . The Duke thinks perhaps , 't were m●re easie and Honourable to let ill Men not have that to say against good Government , You trouble us for our Consciences , since in its self , there is no Real and Proper Overt-Act of Sedition , meerly in performing a differing sort of Worship ; and that there are , or may be Laws enough provided to secure the State from those civil disorders ▪ that any such Man might attempt under that pretence . Here , such People would not only justly suffer , but without a cover too : The Disgrace and Odium , in the opinion of all , as well as Penalty , falling only upon the Criminals head . I do with the last duty and defference a Man can bear to his King and Countrey , Wish and Pray for their Prosperty : I would by no means that any Man should be indulg'd to their detriment : I should besides my civil obligations , cancel those of Conscience before Almighty God , if I thought it ; But I cannot prevail with my self , to believe that the Government may not be safe by some civil Provision , with the most suspected Dissenter : Else 't were past a scruple with me that his Liberty should at all times purchase the publick safety . This Gentleman allows all Dissenters may not be Guilty ; if so , it must be a dangerous Execution ; Especially when the Justice of our humane Laws had rather an hundred Criminals should escape , then that one Innocent should perish . But he says , he has not Momus ' s Windows to see , and know them by . I am sure he has too much of his mind , or he had not troubled the World with such a bundle of Exceptions : But if he can't distinguish them , will that excuse his destroying them ? I am sorry this Gentleman's Divinity has no more Bowels , nor better sence ; for if Mankind be left without the knowledge of Guilt from Innocence , They must punish in the lump ; They must be unjust . This is Judging without Overt acts ; by guess and jealousy . A way that may make an Innocent Guilty , and a Guilty Person Innocent . To be cast without Evidence is wrong , and what Witness is there of that which is only in foro Conscientiae ? then what Judge ? A piece of cruel Enthusiasm . I know not what to call it . Not only Christianity , but Gamaliel ; ay , our own Laws would have taught Him a better way of finding out Criminals , yet His excels . Well , But the Laws against Papists , ( He says ) are occasioned from their Vnchristian Machinations and King-killing Doctrine , able to ruine the whole Earth , and lay the Foundations of Eternal Mischief to Mankind ; And for those against Dissenters , They were made , because of their Rebellious , Excluding , Covenanting , Associating , Murdering Principles . p. 15.16.21.22 . Now though this Man would think it imprudent in me , and I , that it is none of my business , to vindicate the Persons charged from His imputations ; yet I have so much Justice , I confess , as not to condemn Parties by Particulars , and Charity as to be satisfied with their solemn disclaimings of such Practices : For I did never love that one Man should have the making of another Mans Faith or Confession , especially if He were His Adversary . I must tell Him also , I cannot admire His Wisdom , Manners , or Justice , in his Reflection upon the Roman Catholicks , after the assurances that so great an One of their Communion has given Him and His Friends of their Security and protection : For if they are a People able to ruine the whole Earth , and lay the Foundations of Eternal Mischief to Mankind ; believe me , England is in an ill pickle , and tho' I am an ill Judge , He has in it put but a Scurvy Complement upon the King. But if by the Kings promise p. 33. He means that the King is to destroy the Men of His own Faith , to support and secure Theirs ; I shall only admire , first His understanstanding , and next His Charity . For Dissenters , I shall say no more , than that it may be , the Wars made Them , rather than They made the Wars , and that things older than the Act of Oblivion , are in Law , buried by it . And with Submission , this Gentlemans Conscience , for ought I know , might have done as well to let Them alone . For the late occasion He takes , let him be just , and He will find the Excluders , almost , every Sunday at their Parish Churches : And if three quarters of them were to Pray for their lives , it may be they could better Read their Clergy , then say their Prayers without the Publick Liturgy . What follows ? Shall I recriminate the usuage of the late King about the Declaration of Indulgence ? And say , that some Men lov'd Him well for their own ends ? And that when they were not humour'd exactly , They would pout , slack their Loyalty , and grow passive , let things go as they will for them : A thing almost threaten'd by this Loyal Gentleman , p. 33. May not this be aggravated , and with as many harsh words , by a Man of words and no Charity ? But I would be modest ▪ and that not of Prudence , but Choice , for I hope He would give His Replicant the Liberty He expects , and takes with the Great Peer He answers . And I must say I cannot but extreamly admire , that less than twelve Lines , so softly dropt by the Duke in favour of Liberty of Conscience , should have almost as many leaves of little invectives to answer them . Believe me , it impeaches His pretences to Christianity , and renders Him to have more of the Fire brand than of the Loyal Subject . I should end here ; but there are two things more I think must be mentioned , that nothing carrying any pretense to Weight may be omitted . First , That the reason of the Penal Laws is purely Political and not Spiritual , to obviate the Overt-acts , Acts of Treason and Rebellion ; for a man may be of any Religion to himself ▪ and privately exercise it too , not exceeding such a number above their Families . Secondly , That Tolleration is the way to overthrow Religion , and with it the Government , especially as now Established ; and is a fatal Enemy to Monarchy . To the first , I say , Fact must Rule us ; I would desire to know if the Act of Vniformity , Printed with the Liturgy , be purely Political and not Spiritual ? I hope , without offence I may say , it is not . The Laws of the 23 , and 28th . of the Queen , Requiring People to come to Church , will not let People be of any Religion to themselves ; for unless they are , at least once a Month at Divine Service , and show , to joyn in the Publ●ck Worship , by Law Establish'd , he pays twenty Pounds Monthly , and has two Thirds of his Real Estate expos'd to Sequestration . And this is done in one place or another every day . So that it is not true in Fact , That People may have any Religion to themselves ; because , both those that keep home , and within the number allow'd by the Act against Conventicles , and those that exceed it , are notwithstanding presented upon the former Statutes of the Queen ; Nay , I have known some persons Prosecuted by them all , at one and the same time . And , with all due respect to the Wisdom of our former Legislators , if this Gentlemans gloss be true , I think Improprieties should no more have been Enacted , then Impossibilities or Contradictions . To make a man Dangerous to the State , for not going to Church ; or a Breaker of the Peace , for being at a Meeting of a hundred People , when their persons were Naked their Entertainment meer Devotion , and their Behaviour very quiet and Innoffensive , sounds in the use of words , very harsh . It puts me in mind of a Wity Passage of the Lord ●hancellor Hyde , when the Bill prohibiting the Importation of Irish Cattle was read in the Lords-house , hearing it stiled a Nusance ; Pray , ( says he ) let it for this time be called Adultery , for one word is just as fit as t'other . Inadiquate and unsuited Expressions are oftentimes of dangerous consequence . No man knows where the practice may stop . Religion should sweeten and humble the Spirits of men , abate their Passions and ex●ite their Obedience to their Superiors . And it is one of the strangest things in the World that greater numbers may meet on twenty other occasions every day , with less fear of the Breach of the Peace . As that Religion cannot be good that makes any man the worse for having it : So I am not for beheading any thing before it is born , or punishing People for fear of what they may do . I would hope the best , and that if they had that freedom they desire in the exercise of their Religious Perswasion , their Condition would teach their Wit , it were too good to hazard , that if their Duty or Gratitude did not oblige them , their very Interest must ; and there is hardly one of them so stupid , as not to understand and pursue the ways that preserve it . For that of Colleration , it is my Opinion , he does ill to distinguish it from Liberty of Conscience ; For if he mean the same thing , it needed not have had a fresh Head with other Consequences ; nor was it requisite that I did further consider it . And I am heartily sorry , I must say , that to the end of his Answer he hardly fails of his usual way of Construction : For after having made Tolleration as ill a thing as he could , and as such , the Duke to be the Patron of it ; He falls on with a whole Volly of hard words , asking the Duke , p. 27 , 28 , 29 ▪ If he would give Tolleration to a Rebellious , Associating , Sanguinary , Inhumane , Blasphemous , Murdering Conscience , such as that of Calvanists , that Decrees Damnation without free Conditions ; Kill'd his Master , Father and Brother , and that particularly used him so ill . But this is so far from determining , that in ill Language it miserably begs the question , by the reflection of false and Scandalous Consequences , upon what the Duke said in favour of Indulgence . Is there no such thing as Conscience , because it may be falsly pretended ? Or shall a Sober and Moral Conscience be deny'd Indulgence , because some or other may , or do misuse it ? And that He may have something to think on ; I ask if those Calamities were the effects of a Tolleration ? If so , pray when was there one to do us so much mischief ? The difficulty , I know , he will have to find one , makes me ask him another question : If Ease to men in that respect , were not the way of greatest Safety to the Publick , at least , fit to be tryed . I must say , this Gentleman takes too many things for granted , and needs a very merciful Adversary : One that will do less then not exact the uttermost Farthing , though he himself will reap where he hath not Sown , and Compel Conformity where he cannot convince . The very point , he says , His Grace has with so much Justice lasht the Calvinists for , and that he himself did but just now call Inhumane and Blaspemous . Good-Nature with all that little prudence that falls to my share , makes it easier to me to believe that a Christian Tolleration were the best way to prevent the Mischiefs that are said to be the effects of it . I say , by all means Secure the Government ; But withall , pray let us see if that may not be done , by some other and easier method : It is pity that it should cost the Liberties or Estates of so vast a People as do Dissent , and , I would hope , without so much as an ill Thought to the King or his Government . But he is so in love with the Chase , that without any more to do , he sends us to the French King , p. 29. To take measures for England in point of Religion : Which is pretty well for an English-man and a Protestant , and perhaps a Doctor too . This in any Man had not been well , but in an English Protestant , with his leave , is Impious , since it is to draw that Kings Severity into Example , and render it a Prudence to be imitated here . A Notion , he has taught me to call , in him , Atheistical , because it cannot be done by a Protestant , Whose Conscience , as he says , will not let him be of any , and of all Religions . This yields little Consolation to the French Protestants : And if he would but think well upon it , not too much to the English Church ; For if he says true , That Lewis the Fourteenth does well to Compel an Vnion of his Subjects in his own Religion ; He has recommended a Policy that goes a great way to discharge the King of His Promise , and make us all of his : I don't know whether Coleman's Letters say so much as this , that were made the Proof of the Plot. This may make Roman Catholicks amends for p. 27 , 28 , 29. To Conclude , he is so fond of the Instance , that he Appeals to Crowned-Heads in General ; If a Tolleration be not Inconsistent with their Safety . A man had need be well assured , at least as far as an Invulnerable Conscience , to try his Appeal , but that I am , and therefore joyn Issue with him ; submitting with all my heart , to their Royal Evidence in the Decision of the Point : But because it requires more Room then agrees with the success of this Reply , in an Age that loves not length ; I have chosen to make it a Discourse of it self , and refer him thither : The Title , A Perswasive to Moderation : And shall conclude this with the Wise and Christian Judgment of King CHARLES the First , in His Advice to the late King. Take head ( says he ) of abe●●ng any Factions , your Partial Adhering to any one side , gains you not so great Advantages in some Mens Hearts , Who are Prone to be of their Kings Religion , as it looseth you in Others ; Who think themselves and their Profession , first Dispised , and then Persecuted by You. A Christian Tolleration often Dissipates their Strength , whom Rougher Opposi●ion Fortifies . This was the Councel of a Crowned Head : The Judgment of his Adversity : Always the Soundest : Resentments could not Blind it , nor Revenge of wrongs , Precipitate it . In which , he Acted the Christian Prince , and not the Amilcar . Let us then Remember his Councel with his Afflictions , and the one the more endear the other to us ; least we despise some of the best Fruit of the Autumn of his Life , to wit , his Wisdom and Goodness , that the Gusts of Time and Troubles he lay under did not shake ; and which he has Recommended to us for a Guide in Future Times , to prevent them . FINIS . 
A54136	----	An epistle containing a salutation to all faithful friends, a reproof to the unfaithful, and a visitation to the enquiring in a solemn farewell to them all in the land of my nativity. Penn, William, 1644-1718. 1682 Approx. 14 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54136 Wing P1283 ESTC R24453 08189281 ocm 08189281 41052 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54136) Transcribed from: (Early English Books Online ; image set 41052) Images scanned from microfilm: (Early English books, 1641-1700 ; 1236:14) An epistle containing a salutation to all faithful friends, a reproof to the unfaithful, and a visitation to the enquiring in a solemn farewell to them all in the land of my nativity. Penn, William, 1644-1718. 7 p. s.n., [S.l. : 1682?] Caption title. Signed: William Penn. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Pastoral letters and charges. Society of Friends -- Apologetic works. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN EPISTLE , Containing A SALUTATION TO ALL Faithful Friends , A Reproof to the Unfaithful ; AND A Visitation to the Enquiring , In a Solemn FAREWELL to them all in the Land of my Nativity . A Salutation to the Faithful . YE are beloved of me above all the Sons and Daughters of Men , who have received and bowed to the blessed Appearance of the Lord Jesus Christ in your Hearts , and that have not counted any thing dear for the Testimony of his Cross and Gospel , but have unfeignedly loved and obey'd his Light within , and not been afraid to confess it without : You that have not been offended in him , though the World hath not received him , but bitterly mocked and persecuted his saving Appearance ; To you doth my Soul reach , in the Love which many Waters cannot quench , nor Time , nor Distance wear away , beseeching the God and Father of our Lord Jesus Christ , to be with you , and bless you with his abundant Goodness and Mercy . Oh , Friends ! go on , you are called to an high and heavenly Calling , the Trumpet hath given you a certain Sound ; follow your Captain , be Valiant , fight the good Fight of Faith , lay hold on Eternal Life , that you may finish your Course with Joy ; a Crown is at the end , a Diadem that will never fade away , the Reward of the Righteous at the end of all his Troubles . Dear Friends , Love the Truth in your Hearts , be inward to the Lord , that you may grow in the Life and Wisdom of it ; And keep all your Meetings in the Faith and Power of God ; and love and honour the Brethren that labour in Word and Doctrine : Be diligent in his Work , and that will make you Rich in the Heavens that will never pass away . Have a Godly Care over your Children and Families , and let your Conversation be in Heaven , and the Earth under your Feet . Oh! ye that received the Truth for the Truth 's sake , who have loved it above all , and for it left all , that being tried , fainted not , but endured ; and who to this Day have not sought your selves , but the Lord , and have counted nothing dear , that you might lift up his Name amongst men , who being reviled , have blessed ; and being persecuted , have suffered ; and being defamed , have yet entreated ; and are to this day tempted , buffited , and accounted by too many as the Off-scouring of the Land ; be not discomforted , but Gird up the Loins of your Minds , be sober , watch , pray and hope to the End ; for through many Tribulations are we to enter the Rest and City of God. And yet , what if I should say , That the Days of Sorrow and Sighing will even here have an end ; And that the Peace , Righteousness and Glory of the latter Days are just at the door ! Beloved Friends , As Clay is in the hand of the Potter , so let us be in the hands of our God , so will he manifest himself through us , and confound the Wisdom and Opposition of this World. Nothing can hurt us , but our own Vnfaithfulness ; for the God that hath called us , is All-powerful , All-knowing and All-present , and hath given to us that believe , the Witness in our selves , which is the Vnerring Way of the Lord ; so that our Religion is of Emanuel , God with us , who hath the Words of Eternal Life . He that cured the Ruler's Son by his divine Presence in his Bodily Absence , he also is present with us in Spirit , in the Fire , in the Water , by Sea , and by Land , he worketh Wonders upon both , who is Glorious in Holiness , and Fearful in Praises , in the Congregations of his Children : In him I Love you , in him I Salute you , and in him I dearly bid you all Farewell . His Grace , Mercy and Peace be with you all , and the Blessings of his Life and Presence forever rest upon you : Amen . Your faithful Friend and Brother , William Penn. A Reproof to the Vnfaithful . HOw long shall the Spirit of the Lord strive with you , O ye Careless and Unfaithful Ones ! who are convinced of the Truth of God , and come to Meetings , confess to the Testimony , and profess it in the World , and are yet Unsanctified and Unregenerated , and so have no part nor lot in this blessed matter of Life Eternal ! What can you hope for from the hand of the Lord at the hour of your Death and day of your Judgment ? Will not God remember unto you the Day of your Visitation , his Strivings , his Waitings , his Long-suffering ? How often he would have gathered you , that you might have inherited Substance ? Awake , Awake , ye Sensual , ye Earthly-minded Professors of the Truth , that Christ Jesus may give you Life ! for I may say with the Apostle , and that Weeping , too , There are too many unworthy of the great Favour and Mercy of God in this Day , who under all their pretences to Religion , walk in the way of those , whose God is their Belly , who Glory in their Shame , &c. who mind Earthly things , pursuing uncertain Riches , and trusting in their Store , if redeem'd from scandalous things , yet abounding too much in more hidden Evils , Envy , Covetousness , High-mindedness , medling in other Folks matters , out of the Watch , out of the Cross , that crucifieth the Fl●sh , yet delivers the Spirit to serve God in the Newness of Life . Oh! as one knowing the Terrors of the Lord , let me perswade you , while it is to day , to hear his Voice , his living Word , that cleanses the Young Man's Way ; And believe in the Light , whilst you have the Light , that you also may be the Children of the Light , in which the Nations of them that are saved must walk , lest it pass away from you , and the Night overtake you , in which the Works of Peace cannot be wrought ! O Friends ! your Doom will be most Dismal , your End the most Terrible of all others , that are called , and would not make your Calling sure , that knew the Master's Will , and would not do it : Will not he make such of the Synagogue of Satan , who are not Jews inward , neither of that Circumcision that is of the Spirit in the Heart and Ear , whose praise is not of Men , but of God ? For it is just with God , to give such up to strong Delusions , and to commit sin with Greediness , who hold the Truth in Vnrighteousness , and profess it in their own Spirits , not in th● Spirit and Power of God ; whose Tongues are their own , whose Wills and Affections are their own , and under the Profession of Truth , can give them their Swing . Such as these become the Subjects of Satan's Devices , and too ▪ s●en by a loose Conversation , or High-mindedness and Unsubjectedness cause Grief , and give great Trouble to the Churches of Christ ; for many may never leave the Profession of Truth , that yet may be Troublers o● the Peace of Jerusalem here , and Vessels of Wrath hereafter : Be therefore warned , ye foolish Virgins , ye vain Professors of the Truth ! In the Fear and Dread of God , I send this Caution to you , that ye may Repent , and do your first Works , else be assured , That in the Day of his Winnowing , you shall go to the Chaff , and the Wind of his Fury shall drive you from the Joy of his Presence forever : Therefore receive my Counsel in the Love of God ; be faithful to his Truth , wait and watch in it , that you may be delivered in the hour of Temptation : It will tye your Tongues , limit your Desires , bound your Affections , order all your Steps aright : It will make you Humble , so God will teach you ; and Meek , so will he guide you in Judgment , and clothe you with Salvation . I have a Travail upon my Soul , and my Spirit is pained for you ! I would have nothing lost , but the Son of Perdition : I would have you all gathered , and nothing castaway that is called of God ; Yea , a greater than all would have all come to the Knowledge of the Truth , as it is in Jesus , and be saved . This I send you as a Farewell to you , in the Name and Power of the God of my Salvation , and in so doing am I clear of you all . Your True Friend , William Penn. A Visitation to the Enquiring . YE are the Workmanship of God as well as I , and he hath made us for an end of Glory to himself ; Let us see , search and try , how we answer it ? Ye have Souls as well as I , and you must give an Account as well as I ; for we must all Dye and come to Judgment : Turn in therefore , and see how it standeth betwixt you and your Judge ; for by Jesus Christ , the Light of the World , will God judge all Men. Therefore with the Light of Christ , which is within you , judge your selves , that you may not be judged : Put away the Evil of your Doings ; Love the Light , come to it , walk in it , and it will give you a sight of the Spirit of this World , and the Fruits of it , from the Spirit of God , and the Fruits thereof ; by which you will receive an Understanding of him that is true , whom if ye receive , you shall live in him that is true , and he will give you Power to become the Children of God , born not of Flesh and Blood , but of the Incorruptible Seed , Word and Will of God : O hear his Voice , that you may be his Sheep ; let him go before you , and do you follow him , & he will give unto you Eternal Life . O ye Hungry and Thirsty Ones , that want , seek and cry for Eternal Life ! 'T is his Light within that reveals Life and Immortality ! And if it should be said , Can any good come out of Nazareth ? Can such a Day of small things bring Salvation ? I say , Oh , Come and see ; for we who have believed , have seen his Glory to be that of the only begotten of the Father , full of Grace , and full of Truth : He is the good Samaritan , the Physi●ian of Value ; he cureth our Diseases , he healeth our Breaches , he leads us in the Wayes of Pleasantness , and in the Paths of Peace ; There are Riches in his Reproaches , and a Crown in his Cross . Remember who desired Eternal Life , and what hindred ! Therefore give up all when he calls , and follow him fully . Out of him the Enemy is too strong for you , but in him you are too strong for the Enemy : Therefore wait in the Light of Christ , and watch against him : This is painful to Flesh and Blood , which must not inherit the Kingdom ; but it brings the Soul into the Liberty of the Sons of God , where the Peace of God , and the Joy of his Salvation flow , as a pure River that is never dry . Oh! that you may have Eternal Life , that you may not miss of your Desire through the subtil working of the Enemy of your Souls , that seeks to divert you from the right way of God by many stumbling Blocks ; but be not offended in him , that he may bless you : And remember , That all things are Possible with him with whom we have to do ; for all Power in Heaven and Earth is given him that hath enlightned you : Therefore do not murmur , do not despond , do not presume ; but hearken to his Voice , in whom the Prince of this World hath no part , and he will give you Power to resist him And remember , That to them that Overcome , shall be given a New Name , & they shall have right to eat of the Tree of Life , that stands in the midst of the Paradise of God. My God shed abroad his Love abundantly in your Hearts , to the love and obedience of the Truth , that you may all be saved in the Day of the Lord , in whose visiting Love I bid you all Farewell . From the Downs , the 30th of the 6th Mon. 1682. Your Well-wishing Friend , W. P. Books Printed and Sold by Andrew Sowle , at the Sign of the Crooked-Billet in Holloway-Lane in Shoreditch , and at his Shop without Bishops-Gate , 1682. NO CROSS , NO CROWN ; Being a Discourse of the Holy Cross of Christ . By William Penn. A Legal Examination of Abuses of LAW , concerning 1. Forcible Entry , 2. Imprisonment without Warrant , 3. Riots , Routs and Unlawful Assemblies ; 4. The publick Peace and breach of it ; 5. How Arbitrary and Illegal the late proceedings at Bristol are ; 6. Oppression and Duress by Goals and Goalers , &c. How contrary to Law : What priviledge the Law allows to Prisoners . Due Order of Law and Justice pleaded , against Irregular and Arbitrary Proceedings . By George Whitehead . An Address to Protestants upon the present Conjuncture , in Two Parts . By William Penn. Humphry Smith's Books collected into one Volumn . The Arraignment of Popery ; Being a short Collection out of Ecclesiastical Histories and Chronological Accounts of the State of the Church , viz How long it was before the Vniversal Pope and Mass was set up , and the bringing in of their Rudiments , Traditions , Beads , Images , Purgatory , Tythes , Inquisitions , &c. And the Cruelty they have acted since the Pope got up . Also , the manner of the Spanish Inquisition . 
A54131	----	A discourse of the general rule of faith and practice and judge of controversie greatly importing all those who desire to take right measures of faith and to determine (at least to themselves) the numerous controversies now on foot in the world / by W. Penn. Penn, William, 1644-1718. 1699 Approx. 89 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54131 Wing P1277 ESTC R1708 13173044 ocm 13173044 98325 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54131) Transcribed from: (Early English Books Online ; image set 98325) Images scanned from microfilm: (Early English books, 1641-1700 ; 433:5) A discourse of the general rule of faith and practice and judge of controversie greatly importing all those who desire to take right measures of faith and to determine (at least to themselves) the numerous controversies now on foot in the world / by W. Penn. Penn, William, 1644-1718. 52, [1] p. Printed and sold by T. Sowle ..., London : 1699. Reproduction of original in Friends' Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A DISCOURSE OF THE General Rule OF Faith and Practice , AND Judge of Controversie . Greatly importing all those who desire to take Right Measures of Faith , and to Determine ( at least to themselves ) the numerous Controversies now on foot in the World. By W. Penn. For in Christ Jesus , neither Circumcision availeth any thing , nor Vncircumcision , but a NEW Creature : And as many as walk according to THIS , Rule , Peace be on them , and Mercy , and upon the whole Israel of God , Gal. 6. 16. But God hath revealed them unto us by his Spirit : For the Spirit searcheth all things , yea , the deep things of God. — The Things of God knoweth no Man save the Spirit of God. — He that is Spiritual judgeth all things , 1 Cor. 2. 10 , 11 , 15. But ye have an Vnction from the Holy One ; and ye know all things , 1 John 2. 20. London , Printed and Sold by T. Sowle in White-Hart-Court in Gracious-Street , and at the Bible in Leaden-Hall-Street , near the Market , 1699. OF THE General Rule OF Faith and Practice . SInce there are so many Faiths in the World , and perplex Controversies about them ; and that it greatly behoveth every Man , if to Contend for , then first to Know the True Faith that overcometh the World ; it may not be unnecessary to say something of the General Rule of Faith and Life , and Judge of Controversie , at this time . And indeed I am prest from this weighty Consideration , that Men perish for want of it , and can no more arrive at Truth without it , than the distressed Marriner can gain his Port who Sails without either Star or Compass . I shall begin with an Explanation of the Terms , Rule , and Faith , of which we shall first treat , that we may as well express what we intend by the one , as what we mean by the other , which will be a proper Introduction to the whole Discourse . By General Rule , &c. we understand , that Constant Measure or Standard , by which Men in all Ages have been enabled to Judge of the Truth or Error of Doctrines , and the Good or Evil of Thoughts , Words and Actions . By Faith we understand an Assent of the Mind , in such manner to the Discoveries made of God thereto , as to resign up to God , and have Dependence upon him , as the Great Creator and Saviour of his People ; which is inseparable from good Works . That Men , in all Ages , have had a Belief of God , and some Knowledge of him , tho' not upon equal Discovery , must be granted from that account that all Story gives of Mankind in matters of Religion ; several have fully performed this : Of old , Justin Martyr , Clemens Alexandrinus , Augustine , and others ; of latter times , Du Plessy , Grotius , Amiraldus , L. Herbert , and above all Dr. Cudworth : And indeed the relicks we have of the most ancient Historians and Authors , are a Demonstration in the Point . Now the Scripture tells us , that no Man knows the Father but the Son , and he to whom the Son reveals him : And as none knows the things of Man , save the Spirit of Man ; so the things of God knows no Man , but the Spirit of God. Hence we may safely conclude , that the Creating Word that was with God , and was God , in whom was Life , and that Life the Light of Men , and who is the Quickning Spirit , was He , by whom God in all Ages hath revealed Himself ; consequently , that Light or Spirit must have been the General Rule of Mens Knowledge , Faith and Obedience , with respect to God. And thus much Pythagoras , who liv'd about Six Hundred Years before those Words were spoke or writ , laid down for a Maxim , viz. That no Man can know what is agreeable to God , except a Man hear God himself , and that must be within ; for that was his Doctrine . To which the Apostle and Prophet thus agree : 1. In that whatever makes manifest is Light. 2. That whatever might be known of God was made manifest within ; for God ( who is Light , 1 John 1. 5. ) had shewn it unto them : And , God hath shewn unto thee , O Man , what is good , and what God requireth of thee , &c. which could not be without the Light of his Son shines in Man's Conscience ; Therefore the Light of Christ in the Conscience must needs have been the General Rule , &c. It was by this Law that Encch , Noah , Abraham , Melchizedeck , Abimilech , Job , Jethro , &c. walked and were accepted , as saith Irenaeus and Tertullian ; They were Just by the Law written in their Hearts : Then was it their Rule to , and in that just State. Obj. It seems then you deny the Scripture to be the General Rule , &c. Answ . How can they be the General Rule , that have not been General ? That which was both before , and since they were in being , must needs be More General than they : But that was this Light in the Conscience , the Law and Guide of those Patriarchs ( for the Scriptures began long after , in the time of Moses ) consequently that must be the General Rule , &c. Obj. But granting that the Light within were so before Scripture was extant , yet since the Writings of holy Scripture , the Scripture , and not the Light , hath been the General Rule . Answ . That cannot be , unless Palestina or Canaan , a little Province of Asia , was the whole World , and that the Jews , a particular People , were All Mankind . For at what time those Writings were among the Jews , other Nations were only left to the Law and Light within ; this the Apostle confirmeth in that Passage , For the Gentiles , which have not the Law ( that is , the outward Law , or Law written upon Stone ) do by Nature the things contained in the Law , which sheweth the Work of the Law written in their Hearts . And the Gentiles themselves called it , the Immutable Law , the Everlasting Foundation of Vertue ; no Liveless Precepts , but Immortal ; a Sacred Good , God the Overseer ; the Living Rule , the Root of the Soul ; that which makes the Good Man. Thus Thales , Pythagoras , Socrates , Plato , Plotin , Hieron , Philo , Plutarch , as cited . And saith Sophocles , God grant that I may always observe that venerable Sanctity in my Words and Deeds which these Noble Precepts ( writ in Man's Heart ) reuire : God is their Father , neither shall they ever be Abrogated ; for there is in them a Great God that never waxeth Old. More reverent Epithetes than our Opposers can afford , as their Books but too openly witness ; yet would go for Christian-Men , tho' manifestly short of Heathens . Thus is it evident that the Scripture was 〈◊〉 the General Rule , after it was given forth . Obj. But hath it not been since , and is it not 〈◊〉 the General Rule , & c ? Answ . There hath been since , and is now 〈◊〉 same Impediment ; for before Christ's ●●●ing in the Flesh and since , where the ●●●●ptures never reach'd , there hath been the 〈◊〉 Light : And though Nations , by not ●●●rifying God as God , when they have ●●wn him , have been given up to all man●●●● of Impieties , insomuch as their Under●●●●dings have been greatly vail'd ; yet did 〈◊〉 the Light within so entirely lose its Ru●●●● Exercise among them , as that they lived ●●●hout any Sense of such a thing : Therefore 〈◊〉 the Scriptures have not been , neither are 〈◊〉 General Rule ; no not so much as of any 〈◊〉 ; since in no Age can it be prov'd that 〈◊〉 whole , or greatest part of the World 〈◊〉 them . But had they been so for some 〈◊〉 or two Ages , as they never were ; yet 〈◊〉 granting it will not reach our Question , ●●ere the Word General implieth the Na●●●e of the Thing it self , respecting Man●●d from the Beginning of the World to 〈◊〉 Day , and so to the End. Obj. But is not the Scripture the Rule , &c. our Day ? Answ . If The Rule , then The General Rule : 〈◊〉 whatsoever is The Rule of 〈◊〉 and Life , excludeth all other from being General , 〈◊〉 being but particular in respect of it 〈◊〉 Therefore not The , though A Rule of Faith and Life . But besides their not being General , I 〈◊〉 several Reasons to offer , why they cannot The Rule of Faith and Life , &c. 1. If now the Rule , then ever the Ru●● But they were not ever the Rule ; and th●●●fore they cannot 〈◊〉 be the Rule . That 〈◊〉 were not ever the 〈◊〉 is granted : But 〈◊〉 they are not there●●● now the Rule may 〈◊〉 by some denied ; 〈◊〉 I shall prove thus the Faith of 〈◊〉 People in all Ages of One Nature , 〈◊〉 the Rule but of 〈◊〉 Nature : But cle●●● is , Heb. 11. The 〈◊〉 has been but of 〈◊〉 Nature ; Conseque●●● the Rule but of 〈◊〉 Nature . In short , the holy Ancients 〈◊〉 Faith before they 〈◊〉 or wrote Scriptu●● they had a Rule ●●●●fore they had or 〈◊〉 Scripture ; for 〈◊〉 Faith is , there is 〈◊〉 for that Faith. 〈◊〉 if the Faith be One Nature , the 〈◊〉 is of One Nature 〈◊〉 And since the 〈◊〉 is Inward , Spiri●●●● begotten of the ●●●ortal Word , in 〈◊〉 is Life , and that the Light of Men , that this Word of 〈◊〉 and Light was the 〈◊〉 ; then no Book , ●●●ing , or ingraving visible and perish●●● Matter , can be the 〈◊〉 now . ●gain , such as the 〈◊〉 is , such must the 〈◊〉 be : But the Faith 〈◊〉 before , Inward 〈◊〉 Spiritual ; there●●●● the Rule must be 〈◊〉 and Spiritual , 〈◊〉 no Meer Book 〈◊〉 be . If the Scriptures were the General Rule , 〈◊〉 must have always been a Perfect Rule , 〈◊〉 since they were a Rule : But this is ●ossible , since they were many Hundred Years Writing , and are now Imperfect also as Number ; How then are they the Perfect 〈◊〉 ? That they were not the Perfect Rule ●●fore they were written must be grante● and that they were many Hundred Ye● writing must also be allowed ; and that 〈◊〉 are Imperfect now , as to Number , I prove●● First , Enoch's Prophecy is mentioned 〈◊〉 Jude , but not extant in the Bible : The Bo●● of the Wars of the Lord , Numb . 21. 14. 〈◊〉 Book of Jasher , Josh . 10. 13. 2 Sam. 1. 〈◊〉 The Book of Nathan , 2 Chron. 9. 29. 〈◊〉 Book of Shemaiah , 2 Chron. 12. 15. 〈◊〉 Book of Jehu ; The Epistle of the Ap●●● Paul to the Laodiceans , Collos . 4. 16. 〈◊〉 several others mentioned in the Script●●● not now extant . And lastly , Luke says , 〈◊〉 many took in hand to relate from Eye-Wit●● the things most surely believed , &c. Now 't is taken for granted that 〈◊〉 wrote many Years after Luke : Some 〈◊〉 Luke wrote before Mark : However , M●●thew and Mark were not many , and to 〈◊〉 day we see no more than those Four in 〈◊〉 Bibles ; and therefore many such Writi●● are lost : And if lost , then the Scriptures , aforesaid , not Perfect ; and if Imperfect , 〈◊〉 can they be the Rule of Faith , since the 〈◊〉 of Faith must be Perfect ? 3. My Third Reason is this , The Sc●●●tures , however Useful to Edification 〈◊〉 Comfort , seem not in their own Nature 〈◊〉 Frame to have been compil'd and deliver● as the General Rule , and Intire Body of Fa●●● but rather written upon particular Occasi●● and Emergencies . The Doctrines are 〈◊〉 ●●ered throughout the Scriptures , insomuch ●hat those Societies who have given forth Verbal Confessions of their Faith , have been necessitated to toss them to and fro , search ●ere and search there , to lay down this or ●he other Principle ; and then as like the original Text as their Apprehensions can render ●t : Whereas , were it as plain and distinct as ●he Nature of a Rule requires , they needed only to have given their Subscription for a Confession . Besides , here They are Proper , ●here Metaphorical : In one place Literally , in ●nother Mystically to be accepted : Most times Points are to be prov'd by comparing and weighing Places coherent ; where to allude Aptly , and not wrong the Sense , is Difficult , ●nd requires a clear and certain Discerning , notwithstanding the Clamours upon us about infallibility . Now from all this , with abundance more that might be said , plain it is ●hat the Scriptures are not plain , but to the Spiritual Man : Thus Peter said of Paul's Writings , that in many things they were hard to be understood : Therefore not such a Rule which ought to be Plain , Proper and Intelligible . 4. Again , the Scripture cannot be the Rule of Faith , because it cannot give Faith ; for Faith is the Gift of God which overcomes the World : Neither of Practice , because it cannot distinguish of it self in all Cases what ought to be practised and what not ; since ●t contains as well what ought not to be practised , as what ought . This was the Case of Christ's Disciples , who had no particular Rule in the Old Testament Writings , for the abolishing of some part of the Old Testament Religion : On the contrary they might have pleaded for the Perpetuity of it , because Christ said unto them , Do as they say that sit in Moses 's Chair ▪ more reasonably than many who make that a Plea now a-days for their invented Worships . What then guided them in their declaring void and relinquishing those things ? For Instance , God gave Circumcision as 〈◊〉 Sign for ever : And Paul tells the Galatians , That if they be circumcised , Christ should pro●●● them nothing : Was not this the Spirit of Truth that leads into all Truth , that the Apostle made the Judge and Rule of their Doctrine● and Practices ? So said James and the Assembly of the Apostles , when they told the Believers , It seemed good to the Holy Ghost and to us , &c. 5. These very Men that say it is the Rule of Faith and Life , diviate in their Proof from their Assertion , for the Scriptures no where say so of themselves . Here they fly to Meanings and Interpretations : The Question arises not about the Truth of the Text , for that is agreed on all hands ; but the Exposition of it : If then I yield to that Man , do I bow to the Letter of the Text , or to his Interpretation ? If the Latter , as manifestly I do , is the Scripture o● that Man's Sense of it my Rule ? Nay the Person so interpreting makes not the Scripture his Rule but his own Apprehension , whatever he may say to gain Credit to his Conceptions with others ; then Mine it must needs be , I consenting thereto . 6. How shall I be assured that these Scriptures came from God ? I am bound to try all things : If all things , then Them amongst the rest . I would fain know what I must try them with ? with the Scriptures ? Then the Scriptures must be the Rule of my Examination , and Faith concerning themselves , which is improper : If with the Spirit that gave them forth , which searcheth the deep things of God ( a measure of which is given to me to profit withal ) Then is it most congruous to call the Spirit , by way of Excellency , and not the Scriptures , The Rule . 7. If the Scriptures are the Rule , they must be so in the Original , or Copies : If in the Original , that is not extant , and so there would be no Rule in being ; for the last of it that was extant , was the Evangelist John's History at Ephesus , not seen almost these thousand Years : If the Copies must be the Rule , it were to be wished we knew which were the nighest to the Original , there being above Thirty in Number : This is undetermined , and for ought we see Indeterminable . And that which further confirms what I say , is the Variety of Readings which we find among those Copies , amounting to several Thousands : And if the Copies cannot , how can the Translations be the Rule , so various ( if not differing ) from the true Sense of the Copies in many things , and one from another ? Besides , I would fain know of those of our present Age , who thus contend for the Scriptures being the General Rule , &c. in Opposition to the Spirit , upon what foot they receive them into this Place and Authority : Is it by Tradition , or Revelation ? I mean , the Internal Testimony of the Spirit ; or the External Award and Determination of Men : If the former , they must unavoidably come over to us ; for then the Spirit will , and must be both Rule and Judge : If the Latter , I ask how are they assured that they are not miserably Abused by Carelesness or Design ; since we see , that using utmost Diligence , both Translation , Transcription and Printing , are subject to numerous Mistakes , and those sometimes very material , against which the Scripture of it self can be no Fence ? But admit there were no Ground for any such Objection , I further demand of our Adversaries , if they are well assured of those Men that First Collected , Embodied and declared them Authentick by a Publick Canon ? Which we read was in the Council of Laodicea , held 360 Years after Christ , though not as they are now received : During which time They had been tossed and tumbled through many Hands , and of many Judgments and Opinions . Some were receiv'd , and some rejected , and doubtless many Thousands of times transcribed ; and it is not improbable that they were also abused . If they miss in their Judgment here , they are gone till they come to us . I say , how do they know that these Men rightly discerned true from spurious ? Either their Judgment was infallible in the Matter , or it was not : If it were , then there was such a thing as Infallibility since the Apostles Days , which is a Contradiction to your selves . But be it so that they were infallible ; how came you to be assured they were so ? Not by Inspiration ; for that is dangerous Doctrine with you : Which way was it then ? Not by Tradition ▪ Was it by the Scripture ? That were to say that the Scripture tells you that those Men that collected it for true , were Right in their Judgment : But we are yet to find any such place , and if it were so , that would but beg the Question . I cannot see any other Ground , besides your very great Indulgence to their Choice , which you call Popery , and believing as the Church believes , in other Folks . But if these Men were fallible , as your Opinion makes them , and their own Determinations prove them , what then ? Doubtless your Condition will be very uncertain . Now , sure it is that some of the Scriptures taken in by one Council for Canonical , were rejected by Another as Apocryphal ; and that which was left out by the Former for Apocriphal , was taken in by the Latter for Canonical . Now visible it is that they contradicted each other , and as true that they both erred , respecting the present Belief : For your Canon and Catalogue vary from theirs , and , let me say without Offence , from any Catalogue you can produce . Behold the Labyrinth of Incertainties you run your selves into , who go from that Heavenly Gift is your selves , by which the Holy Scriptures are truly Discerned , Relished and Distinguished from the Inventions and Abuses of Men ! 8. Furthermore , If the Scriptures were the Rule of Faith and Life , &c. then because they cannot be the Rule in their Translations , supposing the ancient Copies were Exact , it cannot be the Rule to far the Greatest Part of Mankind ; indeed to none but Learned Men : Which neither answers the Promise relating to Gospel-times , which is universal ; nor the Necessity of all Mankind for a Rule of Faith and Life . 9. That the Scriptures are not the Rule of Faith and Life , is proved from those voluminous Discourses of Cases of Conscience that are extant among us : For had the Scriptures been as sufficient as the Nature of the Rule of Faith and Life Requireth , there had been no need of such Tracts : Every Man might have read his own Condition laid down in Scripture without those numerous Supplements . Doth not your own Language and Practice prove its Insufficiency to that End , at what time you both exhort to , and go in secret to seek the Mind of the Lord in this or that important Affair ? Why do not you turn to Chapter and Verse for Satisfaction , if the Scripture be appointed of God for the General Rule ? Strange ! That what is so common in the Mouths of all sorts , viz. God direct you ( which implieth Inspiration and Revelation , or immediate Council or Guiding from God ) should not be known , much less acknowledged by you in our Writings ; but disdained with such scaring Epithetes , as Enthusiasm , Familism , Fanaticism , Quakerism , &c. In short , there are a * Thousand Cases , and not a few occurring almost daily , in which the Scripture cannot be our plain and distinct Rule and Guide : Yet has not God left himself without a Witness in any Bosom ; for his Grace that brings Salvation has appeared unto all Men , teaching them that believe in it , to deny Ungodliness and worldly Lusts , and to live soberly , righteously and godly in this present World. And Christ Jesus the Eternal Word has for that End lighted every Man coming into the Wold ( viz. ) to Discover , Reprove , and Instruct about Faith and Practice . But it may be , and is objected by some ; Obj. If this Law and Light in the Conscience had been enough , what need had there been of Scripture ? Answ . The same Argument will hold against God , Christ , his Spirit and Grace , all which are sufficient , notwithstanding the Use and Benefit of Scripture . The Case was this : Man's Mind being estranged from the Light and Spirit , through its wandrings after Visible and Perishing things : And in as much as the Light became thereby vailed from him , the Spirit as it were quenced , and the Law defac'd , God in peculiar Mercy to to the Jews , according to his Covenant with faithful Abraham , superadded , or Repeated ( as Ursin terms it ) the Law inward , by a Declaration of it Outwardly ; that both God might not be without an outward Witness , as well as an inward ( they having so much lost the Feeling thereof ) And likewise more deeply to strike their Minds , by their Senses ( into which their Minds were gone ) and to meet them abroad , where they were roving and wandering from the Law , and Light within . As it is great Vanity and Weakness to infer Insufficiency to the Light from the Imbecility and Darkness that are in Men , which is ; so is it from God's superadding Scripture , and other external Assistances to Men in that State. Since their Blindness is occasioned through their Rebellion to the Law and Light within . What! would such have God , his Light and Spirit appear to , and converse with Peoples outward Senses ? That can't be : The one is too Spiritual , the other too Carnal for any such thing . Or are they Insufficient , because they converse with Men through these exteriour things , suited to that weak State ? Or tell me if the considerablest part of Scripture be any more than the declared Knowledge and Experience of such 〈◊〉 were come to a more improved State in 〈◊〉 Teachings of that Light and Spirit ; ●●ch is therefore given forth , that others ●●ering behind , might be stirred up and 〈◊〉 more prevailed with to follow them , as 〈◊〉 had followed the Lord in the Light of 〈◊〉 Spirit ? Certainly it can never be that ●●●ipture should impeach the Light of Insuf●●ency , when that very Scripture is but the ●●nd and Teachings of the Divine Light in ●●ers , declared or recorded . Does the De●●ration jarr or make weak that from whence ●ame ? Or because of God's Condescen●●n for a time to External Mediums , shall 〈◊〉 turn the Light and Spirit out of the Of●●e of Rule and Judge ? Or is to lay down In●●uted Religion , as some ignorantly talk , 〈◊〉 press after that which was before , and ●●ds those temporary things ? The Law out●●rd , as a Rule , was but as Moses till the Son 〈◊〉 . The Servant abideth not in the House for 〈◊〉 . The written Law held its place but 〈◊〉 the inward rise in more Glory and Bright●●ss ; or rather , till People became more ca●●ble of being turned to it , and living with 〈◊〉 in it ? In those Days , said the Lord , I will ●rite my Law in their Heart , &c. They who 〈◊〉 otherwise of Scripture , do pervert and ●●use it ; for there is nothing more clearly ●●id down in it , from Beginning to End , than 〈◊〉 Rule and Reign of the Spirit . My King●●m , said Christ , is not of this World. Again , ●he Kingdom of God is within : I will write my ●aw in their Hearts , and place my Fear in their inward parts . All thy Children shall be 〈◊〉 of the Lord , and in Righteousness shall 〈◊〉 established . I will pour out my Spirit 〈◊〉 Flesh . The Grace of God that brings Salv● hath appeared to all Men , teaching , &c. Obj. But if the Law engraven and deli●● to Moses , was a Rule to the Jews ; why 〈◊〉 not the Law deliver'd by Christ , and writt●● his Apostles , be the Rule to Christians ? Answ . Christ left nothing in writing the Rule of Faith and Practice that we h●● of ; and it is not to be thought that he 〈◊〉 Less faithful in his House than Moses : A doubtless , had he intended the Rule of Followers to have been a written Rule , would have left it upon Record with all P●●●ctuality , This must be believed , and That 〈◊〉 on Pain of Eternal Death . Nor did his Followers write in the Method of a Rule , as 〈◊〉 Law was written ; nor did they So call recommend what they writ . But this leads me to my Eighth Reason why the Scriptures cannot be the Rule under the New Covenant , &c. For admitting the Law written by Moses were The Rule ( 〈◊〉 Rule I grant it was ) to the Jew outward yet Christ , the Spiritual Leader of a spiritual Israel , writeth his spiritual Law in the Heart , as Moses , the Outward Israel's Leader writ the Law upon Tables of Stone . This was God's Promise , and the Priviledge and Blessing of the New Covenant , that as the Outward Jew had an Outward Law , for a Direectory , the Inward Jew should have an Inward ●●●w for his Directory : And as the outward 〈◊〉 had an outward Priest , at whose Mouth 〈◊〉 ought to seek the Law , so the Jew Inward , Circumcision in Spirit , has an Inward Spiritual High-Priest , whose Lips preserve knowledge ; at whose Mouth he is to receive Law of Life . And This is his Rule , even who is the Ruler of his People Israel , ●●o reigneth in Righteousness , and of the increase of whose heavenly Government ●●ere shall be no End. The King , Ruler , Judge , Law-giver , High-Priest , Law , Rule , Temple , are all Spiritual : so the Scriptures inform us ; My Kingdom , said Christ , is not this World. Again , The Kingdom of God is within : I will write my Law in their Hearts , and place my Fear in their inward Parts . They shall be all taught of me ; and in Righteousness shall they be established , The Tabernacle of God is with Man ; He will dwell with them , I will pour out my Spirit on all Flesh . The Grace hath appeared to all Men , teaching , &c. A Measure of the Spirit is given to all Men to profit withal . The Inspiration of the Almighty giveth Understanding . Whatsoever may be known of God is manifest within . Walk in the Spirit : If ye walk in the Light , &c. Come let us walk in the Light of the Lord. And there needed neither Sun or Moon to shine ; for the Glory of God did lighten it , and the Lamb was the Light thereof . As many as walk according to this Rule , Peace be on them , and Mercy , and upon the Israel of God , 〈◊〉 What Rule ? Not that of the Old Legal 〈◊〉 which then passed away ; but the 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new Creation , as it 〈◊〉 be rendred , and as D●sius cites one to ha●● interpreted it ; and G●tius also does interpr●● it : Which is the 〈◊〉 of Life Isaiah spoke 〈◊〉 An High-Way there shall be , and it shall be call●● the Way of Holiness ; 〈◊〉 Unclean shall not pass ●●●ver it , and wayfari● Men , though Fools , 〈◊〉 not err therein : There shall be no Lyon there , ●●ravenous Beast go there●● but the redeemed sha●● walk there ; which Way , Teacher , Guide , Rule , Light , Spirit , and holy Unction that directs and keepeth in steady Paths of Truth , is Christ Jesus our Lord. Obj. But do you not turn the Scriptures off for an Uncertain and Unserviceable Writing , and as good as reject and deny them altogether ? Answ . Some indeed , to render us odious to all ●●testants , have said as much in our Names the Consequence of our Principles ; but without great Injustice to us . The Scriptures are uncertain upon their ●●●ndation , but not upon ours . Doth our ●●●ifesting their Faith concerning the Scriptures , to be grounded upon their own Ima●●●ations or humane Traditions , make void Scriptures or render them uncertain ? By means ; for we would have them receivupon the Spirit 's Testimony and Evidence which gave them forth . And though cannot allow them to be The Rule of 〈◊〉 and Life under the Dispensation of 〈◊〉 Gospel , which is Power and Life it self ; 〈◊〉 are they to be reverently Read , Believed 〈◊〉 Fulfilled under the Gospel . For notwithstanding the Law written upon Stone , was 〈◊〉 Paul's Rule , after the Son of God was ●●vealed in him ; yet the Son of God taught 〈◊〉 to fulfil the Righteousness declared by 〈◊〉 Law. If it be to deny and reject ( as 〈◊〉 have enviously said of us ) yea , to vilifie the Scripture , because we cannot allow to be The Rule , &c. Paul then may be said deny , reject and vilifie the written Law , what time the Law of the Spirit of 〈◊〉 in Christ Jesus became his Rule . There a great Difference between asserting that 〈◊〉 Spirit is the Rule , and casting away and ●●lifying of Scripture . And indeed it is but 〈◊〉 old Fetch of the Devil 's , to pretend Ho●our to the Letter that he might the more unsuspectedly oppose the bringing in of Dispensation of the Spirit ; which the 〈◊〉 it self testifies of and to . They that 〈◊〉 to be led of the Spirit , arrive at the End which the Scripture was given forth : 〈◊〉 Apostle John did as good as say the 〈◊〉 thing , when he told them to whom wrote , That the Anointing which they had ●●ceived and abode in them , would lead them all Truth ; and that they needed not that Man should teach them : To deny this to 〈◊〉 been the Saints Teacher , is to deny as 〈◊〉 a Proposition as is in the whole Scripture And that one Age of Christianity 〈◊〉 have one Rule , and another Age ano●●● Rule : That Age the Spirit , and This but Letter , is more then any Man can 〈◊〉 Yet did John's so writing to the Believers valid the Scripture , or vilifie his own 〈◊〉 ? I would think none could talk so 〈◊〉 How then doth our Exalting the Light 〈◊〉 Spirit of Christ , which fulfils the Scripture ( by bringing such as are led by . It to enjoy the good things therein declared ) reject 〈◊〉 vilifie the Scriptures ? Does our living up them by an higher Rule make us to deny a●● reprobate them ? Erasmus and Grotius thi●● them then most to be valued , when 〈◊〉 are Witnesses of their Truth in themselve● See them on 2 Pet. 1. 19 , 20. I do acknowledge they contain an Account of sever heavenly Prophecies , Godly Reproofs , Instructions and Examples that ought to be ●●beyed and followed . Object . If so , Then how are they not A Rule Faith and Life . Answ . A Rule and the Rule , are two ●●●ngs . By The Rule of Faith and Practice , understand , the Living , Spiritual , Immediate , ●mipresent , Discovering , Ordering Spirit of 〈◊〉 : And by A Rule , I apprehend some In●●●ment , by and through which this Great 〈◊〉 Universal Rule may convey its Directi●●● . Such a Subordinate , Secondary and De●●ratory Rule we never said several parts of ●●ripture were not : Yet we Confess the ●eason of our Obedience , is not meerly because they are there written ( for that were 〈◊〉 ) but because they are the Eternal Pre●●●ts of the Spirit in Mens Consciences , There ●epeated and Declared . It is the Testimony of 〈◊〉 Spirit which is The True Rule for believing ●nd understanding of the Scripture ; therefore 〈◊〉 the Scripture , but the Spirit of Truth must 〈◊〉 The Rule for our believing and understanding Them. Thus held the Ancients . Tertullion saith , Worldly Wisdom the Lord ●alls Foolishness , he hath chosen the foolish things of the World to the confounding of Philosophy ; ●or that is the Matter of Worldly Wisdom , a divine Interpreter of the divine Nature and Disposings . Justin Martyr in Exposit . fid . The Interpretation of the Scriptures is to be accommodated to the Will of the Doctrine of the Spirit ; and not to humane Reasonings . Hieron saith , The Scriptures ( must be ) open with Spiritual Exposition . Epiphanius saith , Only to the Children the Holy Ghost all the Scriptures are plain 〈◊〉 clear . Nor were the most approved Protestants any sort ( who have been so reputed in O●●position to Popery ) of another mind . It the Substance of the Fourth Article ex●bited against the Lutherans in the Council Trent , as an Erroneous Doctrine they he● That to understand the Scripture , neither Gloss 〈◊〉 Comment is necessary ; but only to have the 〈◊〉 of a Sheep of Christ's Pasture . Erasmus tells us , What Man sets forth Man's Device , may be received by Man's 〈◊〉 But the thing that is set forth by the Inspiration the Holy Ghost , requireth an Interpreter inspire with the like Spirit ; and without the Inspiration of it the Secrets of God cannot 〈◊〉 known . Luther giveth us his Mind thus . The Scrip●tures are not to be understood , but by that 〈◊〉 Spirit by which they were writ . Peter Martyr , that famous Italian Prote●stant , teacheth us , The Spirit is the Abett●● by which we must assure our selves for under●standing of the Scriptures , that thereby we may discern between Christ's Words , and a Stranger ( quoting Christ's words ) My Sheep know my Voice , and several other places of Scrip●ture . Again , The Spirit of God revealeth the Truth in the Scriptures . H. Bullinger Decad. 4. Serm. 8. Men fetch ●he Understanding of Heavenly Things , and Knowledge of the Holy Ghost from No where ●lse , but from the same Spirit . John Bradford answer'd to the Arch-Bishop of York thus , We know the Scriptures , as Christ's Sheep , by the same Spirit that wrote and spake them , being thereby assured , &c. 〈◊〉 teacheth thus in his Institutes : It necessary the same Spirit that spake by the Mouth of the Prophets , should Pierce into our Hearts , to perswade us , that they Faithfully Delivered that which was committed to them of God. Beza saith , That the Way of understanding Prophecies , and referring them to the right Scope , must be sought or fetcht from the Same Spirit , which dictated them to the Prophets themselves ; and more to that purpose . W. Tindal , call'd the English Apostle by J. Fox , saith , It is impossible to understand in the Scriptures , more than a Turk , for any that hath not the Law of God writ in the Heart to fulfil it . Bp. Jewel says thus against Harding , The Spirit of God is bound neither to Sharpness of Wit , nor to abundance of Learning : Flesh and Blood is not able to understand the Holy Will of God , without Special Revelation : Without This Special Help and Prompting of God's Spirit , the Scripture is to the Reader , be he never so Wise and well Learned , as the Vision of a Sealed Book . D. Ames , a great Father of the Independents , saith upon occasion of Bellarmin's words ; The Anointing of the Holy Spirit doth teach the Faithful , to understand those things which they received of the Apostles ; therefore to understand the Scriptures in those things which are necessary to Salvation , with more to that purpose . Vatablus on Job 32. 8. with Drusius , 〈…〉 and others , speak to the same effect . G. Cradock , a famous Independent Preacher , preach'd , That the Scripture is a Speechless Thing without the Spirit . Ch. Goad , an Eminent Separate in his Works , stil'd B. D. of K. College in Cambridge , and an Independent Pastor , thus taught , There is no Knowledge of Christ , nor of the Scripture , but by Revelation . D. J. Owen , a Man of greatest Fame among the present Independents , saith , The● Publick , Authentick and Infallible Interpreter of the holy Scripture , is He who is the Author of them ; from the Breathing of whose Spirit it Deriveth all its Verity , Perspicuity and Authority . So that we see , upon the Judgment of many considerable Persons , the Scripture is no● Rule for our believing and understanding 〈◊〉 It self ; and therefore not The Rule of Faith and Practice concerning the things therein declared . I will give a short Instance in Christ's words about Regeneration : He taught ( and strange it was , no doubt , to wise Nicodemus ) That unless a Man be born again , he cannot see the Kingdom of God. This is as plain a Proposition as can be laid down , and may be credited Historically : But what is that to the Knowledge and Experience of the New Birth ? That they are never like to be informed of there . Nor can that Scripture be my Rule in that Heavenly Travel , respecting the many and wonderful Trials and Exercises that are to be met with in the way to It : Neither can any other Writing whatever . This only is the Office of that Spirit and Word Immortal , by which we are begotten again . What then is my Rule , to inform , order , strengthen and lead through the whole Operation , but the Same Spirit ? All Doctrinal Scripture was experienced before written , or they had not been true Witnesses who wrote it . Now that which was their Rule can only guide us into the same Experiences ; nor are they to be rightly known before experienced : Do my Will , and you shall know more of my Doctrine , saith Christ . I read the History of such things ; This saves not : Neither can the History be the Rule leading into the Mystery . That belongs only to the Spirit , that searcheth out the deep things of God. Consequently the Spirit , and not the Scripture , is the Rule for So believing and living . Obj. But is not this to make void the Protestants Plea against the Papists , viz. That the Scriptures are the Rule of Faith and Practice ? Answ . No such matter : For the Question was not , Whether the Spirit of Christ or the Scripture was the Rule ; But , Whether the Scripture , which is God's Tradition , or Popish Traditions were the Rule to measure the Truth of Doctrines and Practices by ? We grant that particular Scriptures , rightly understood , may measure what is agreeable or disagreeable to them : That is , such Doctrines and Practices as are contrary to that part of Scripture , more particularly relating to our days , are questionable by the Scripture ; especially since all Parties pretend that what they say and do is according to Scripture : Yet this concludes not the Scripture to be The General and Evangelical Rule . Obj. But if God had not revealed those things that are in Scripture , by it to us , how could they have been known by us ? Answ . They were known by the Light and Spirit of Christ before they were written ( for from being written they are called Scripture ) Therefore it is said , That the Prophets searched diligently what , and what manner of Time the Spirit of Christ , tha● was in them , did signifie , when it testified before hand of the Sufferings of Christ . No● are they ever the more reveal'd to the blind and dark Mind , because they are written . The Mysteries of Regeneration are as Puzling to Natural Wit and Earthly Wisdom , as before . Therefore well said Epiphanius , Only to the Children of the Holy Ghost all the Holy Scriptures are Plain and Easie . Mens going to hammer out Principles , without this Infallible Guide and Rule , hath been the Cause of that great Confusion that is over Mankind about Religion to this very day . Obj. But how else could you have known those Prophesies to be true , for that is not matter of Witnessing , but Fore-telling ? Answ . That is an extraordinary Revelation , not falling within the Ordinary Discoveries that are absolutely necessary to Man's Salvation , by which he shews his Power and Faithfulness , that he is God , and can foretell , and will bring to pass : But therefore must there be an Extraordinary Light or Spirit , and not rather an Extraordinary Sight and Sense from One and the Same Light and Spirit in them ? Besides , That which gives me to Believe and Savour it to be from the Spirit , and not by Imposture , is my Rule for believing it . Now that the Spirit so doth , both Calvin and Beza , as before cited , assert for me , viz. The Same Spirit , that spake by the Mouth of the Prophets , must Pierce into our Hearts , to perswade us , that they Faithfully Declared that which was committed to them of God. Obj. But this Light you speak of could not tell you which way Sin came into the World : That there was an Adam and Eve , that they fell after that manner , and that Sin so entered the World : That Christ was born of a Virgin , suffered Death and rose again : That you ought not to Swear in any case , &c. If the Scriptures had not told you so . Answ . That is boldly said : But consider well : Moses , says the vulgar Opinion , had that Account of the Creation , above Two Thousand Years after it , by Revelation , which we find in Genesis . Now that there could be no Revelation without this Divine Light or Spirit , which is the Life of the Eternal , Creating Word , must needs be granted : For , saith the Apostle Paul , the Spirit of God knoweth Only the Things of God ; and whatever makes manifest is Light : And that the Spirit and Light are One , tho' Two Names , has been sufficiently evidenced already . If then it was This Light of the Eternal Word , that delivered those past things to Moses , and gave that Prospect of future things to the Prophets , as no doubt it was , if the Scripture be Credible , then to say , the Light or Spirit could not do it , is Blasphemous as well as absurd . Again To argue , because the Light does not Reveal every Circumstance of History to each Individual that hath already an Account thereof , of therefore it could not , is Unreasonable . Were the History of the Transactions of Christ and his Followers wanting , as before Moses was that of Adam and his Posterity , and that the Lord saw it needful to acquaint Mankind therewith , no doubt but the Light and Spirit which revealed the Account of the Creation , above Two Thousand Years after , to Moses , and fore-told several Hundred Years many of those Transactions of Christ by the Prophets , would also have supplied that Want : But inasmuch as an Account is extant , and therefore not needed , that Objection is vain . Again it does not follow , because every Man has a Measure of Light to Inform and Rule him , that therefore he must needs know all which that Light knows , or is able to Reveal to him . I return that Argument thus upon our Adversaries : They say they have the Spirit of God ; Then they know all that the Spirit of God knows , or can reveal to them : If the latter be absurd , then the former . Again say they , The Light within did not reveal Christ to the Gentiles , and that Christ should be born of a Virgin , &c. therefore Insufficient : I return upon them thus ; The Spirit of God , given to the Children of Israel , Neh. 9. 20. did not acquaint them that Christ should be born of a Virgin , nor much more of his Life and Bodily Transactions ; therefore the Spirit of God was Insufficient . The like may be concluded against the Spirit in the Prophets : For 't is manifest from 1 Pet. 1. 10 , 11. that the Spirit had not revealed to all the Prophets the Time of Christ's Appearance and Sufferings : Was the Spirit therefore an Insufficient Rule to them ? But that which falls heaviest upon our Opposers is this , That the Scriptures by their own Argument , are a most Inperfect Account themselves of what was done , not relating the hundredth part of things ; therefore as Insufficient in not relating what is behind , as they would weakly render the Light or Spirit in not revealing to every Individual those things which are already past : Nay , they may as well infer Insufficiency to the Spirit , or the Light within , in that it does not now shew all that shall be to the End of the World , which in their proper Seasons there will be a Necessity to know , as to reflect Insufficiency upon it , &c. because it did not fore-tell things that are now past unto former Ages , or needlesly Reveal them over again to us in this Age. Neither is History , or can it be , the Rule of that Faith and Life we speak of , which are so absolutely necessary to Salvation ; which is the Faith that God and not History gives , and that works not by History , but by Love , and overcomes the World ; by which Millions of Historical Believers are overcome , and wallow in the Spirit and Practice of : And the Rule must be answerable to the Nature and Workings of the Faith : The same in Point of Practice , which is Duty Done. Now History , though it inform me of others Actions , yet it does not follow that it is the Rule of Duty to me , since it may relate to ●ctions not imitable , as in the Case of Adam ●nd Eve in several Respects , and Christ's be●ng born of a Virgin , dying for the Sins of the World , &c. wherefore this cannot be The Rule of Duty . The like may be said of the ●ewish Story , that was the particular Concern ●nd Transaction of that People . Obj. But these things ought to be believed . Answ . I say so too , where the History has ●●eached , and the Spirit of God hath made 〈◊〉 Conviction upon the Conscience ; which , says D. J. Owen , as before Cited , gives them Authority , Verity and Perspicuity : But where ●his History has not reached any People , or they dye ignorant of it , they are not responsible for not believing any such Passages , as saith Bishop Sanderson . 'T is one thing to say the Scriptures ought to be Read , Believed and Fulfilled , and another thing to say they are the Evangelical Rule of Faith and Life : For when I read , believe and witness them fulfilling , I must needs have a Rule by which to Read , Understand , Believe and Witness them : Which being the Divine Light and Spirit of Christ ; it must be That , and not themselves that must be my Rule for so Read●ing , Understanding and Believing Them. And further , to prove that the Light and Spirit within the Heathens was sufficient to discover these things , it is granted on all hands that the Sybills had divine Sights : I mean not those made in their Name by some Professors of Christianity , as is charged upon them to gain Authority upon the Gentile● against which Blundel writes : But tho●● that are acknowledged , who prophesied 〈◊〉 a Virgin 's bringing forth a Son , and that 〈◊〉 should Destroy the Serpent , and Replenish th●● Earth with Righteousness , as is before 〈◊〉 out of Virgil , who took it out of the Remains of Cumaea's Verses , then among the Romans . And for the Practical Part of the Object on , viz. How should we have known 〈◊〉 had been Unlawful to Swear at all in 〈◊〉 Case , if Mat. 5. 34. had not been ( which 〈◊〉 of most weight in this Case , because it is ma●ter of Duty , and called particularly by some an Evangelical Precept , being a Step abov● the Righteousness of the outward Law among the Jews ) I have this to say fo●● Proof of the Light 's Sufficiency . There were among the Jews themselves long before Christ came , an entire People that would not Swear ; to wit , the Esse●●● They keep their Promises ( says Josephus ) and account every Word they speak 〈◊〉 more Force than if they had bound it with 〈◊〉 Oath : And they shun Oaths worse than Perjury ; for they esteem him condemned for a Lyar , who without it is not believed . Philo writes to the same purpose , and taught himself , that it was best to abstain from Swearing ; that one's Word might be taken instead of an Oath . And Pythagoras , in his Oration to the Cro●●ian Senators , exhorted them thus , Let no Man attest God by Oath , though in Courts of Judicature ; but Use to speak such things that he may be credited without an Oath . The Scythians are said to have told Alexander 〈◊〉 themselves , Think not that Scythians confirm their Friendship by Oath ; They Swear by keeping their Word . And Clinias , a Greek , and follower of Pythagoras , rather chose to suffer the Fine of Three Talents ( which make 300l . English ) 〈◊〉 to lessen his Varacity by taking of an ●●ath . Which Act was greatly commended 〈◊〉 Basilius , who upbraided the Christians of ●s time with it : Thereby ( after our Adversaries Way of drawing Consequences ) ●eferring the Light of the Gentiles before 〈◊〉 Light of the Christians : Though indeed 〈◊〉 Light was and is always One in it self : ●ut the Christian did not live up so closely it as the Heathen did , and therefore took greater Liberty , and walked in a broader Way . I would now know of our Opposers if they can yet think the Light that preach'd his Doctrine in the Mount , was the same with that Light that shined in the Consciences of those Gentiles , so many Hundred ●ears before that Sermon was writ or preach●● , who so plainly believed , practiced and ●ought it , Yea or Nay ? Perhaps some will 〈◊〉 stick out , while the more moderate will ●●bmit , and conclude Ignorance and Folly have made all this Opposition against us , 〈◊〉 that of a Truth , The Voice which cried , Prov. 4 , 6. Unto you , O Men , I call , and my Voice to the Sons of Men ; hear for I will speak Excellent Things , was also heard by the Gentile and that what concerned the Doctrine Holy Living was not hid from them : I me● Evangelically so ; provided Christ's Heaven Sermon upon the Mount , related by Mathew the Evangelist , may be esteemed , 〈◊〉 For their Writings flow with Amens the unto . But allowing our Adversaries that 〈◊〉 Voice was then so Low , and the Manifes●●●tion of the Light so Small , as it discover not many of those things before-mentioned could that give reasonable Men Ground conclude , Therefore the Divine Wisdom Light was Insufficient ; or that the Divine Wisdom or Light was not then , and 〈◊〉 not in other Ages become The Rule a Guide of the Children of Men ? Yet 〈◊〉 false Consequences have been the Cor●●● Stone and Foundation of our Oppos●●● Building against us ; and no reasonable 〈◊〉 I think , will attempt to clear it from being a Sandy One. OF THE Judge of Controversie . I Shall explain what I mean by these Terms . A Judge , is one that has not only Power 〈◊〉 determine , but Discerning to do it Rightly . Controversie , is a Debate between two Parties about the Truth or Falshood of any ●roposition to be determined by that Judge . From whence I am led to assert , that the Judge of Controversie must be certain and un●●ring . And though this may seem strange to some , 't is nevertheless true in it self : For if the Judge be fallible , he may indeed silence the Contending Parties by his Authority , but not the Controversie by a certain Judgment , since he may as well determine Falsly as Truly . So that Controversie can never be rightly determined by a fallible Judge , therefore He is no true Judge of Controversie . Indeed it is absurd , and a Contradiction in it self to think otherwise ; since he that is uncertain can never be certain of his Decision : And if not a certain one , then none to the Purpose . Nor ought any Person , no otherwise judged , that is persuaded of the Truth of his Cause , to let fall his Belief upon so Doubtful a Determination ; since he moves not only without Conviction , but against Conviction : And which is worse , 〈◊〉 is not ascertained of the Truth of what he required to submit to . Therefore of all People they are most condemnable , who , notwithstanding they keep so great a stir about Religion , and sometimes use coercive Mean to compass their designed Uniformity , acknowledge to us they are not Certain of the own Faith. Since then the Judge must be unerring , 〈◊〉 will be worth our while to consider , whe● this infallible Judge is to be found . There none Good but God , said God himself , whe● manifested in the Flesh , that is , Originally , 〈◊〉 as of himself : So truly there is none Infalli●ble but God , as of himself ; yet as the supreme Good is communicated unto Man according to measure ; so ( as well says Bp Latimer ) is there Infallibility , Certainty or Assurance of the Truth of things given to Man according to Capacity : Otherwise Men would be oblig'd to believe and obey , and that upon Damnation , those things concerning which there can be no Certainty whether they be true or false . Immanuel , God with Men , as he is their Rule , so their Judge ; he is the Law-giver , and therefore the best Interpreter of any Point that may concern his own Law : And Men are so far Certain as they are subject to his Voice , Light , or Spirit in them , and no farther ; for , humanum est errare , Man is Errable . Nor can any thing rescue him out of Error , or preserve him from the Infections of it , but the sound and certain Judgment that God , by the Light of his Spirit gives unto him . Obj. But is not the Scripture the Judge of Controversie ? Answ . How can that be , since the Question most times arises about the Meaning of Scripture ? Is there any place tells us , without Interpretation , whether the Socinian Or Trinitarian be in the Right , in their differing Apprehensions of the Three that bear Record , &c. also the Homousian and Arrian about Christ's Divinity ; or the Papists or Protestants about Trans-substantiation ? If then things are ●eft undefined and undetermined , I mean Litterally and Expresly , in the Scripture ; and that the Question arises about the Sense of Words , doth the Scripture determine which of those Interpreters hit the Mark ? As this is not reasonable to think , so must it be acknowleged , that if Interpretation decide the Matter in Controversie , then not the Scripture but the Interpreter must be the Judge . Now this Interpreter must either interpret by his own meer Wisdom or Spirit , called by the Apostle , 1 Cor. 2. 11. the Spirit of a Man ; who by weighing the Text , consulting the Intent of the Writer , comparing places together , gives the Judgment which the Scripture does not give of it self , or , from the Spirit of God , which gives Understanding , as Job 32. 8. and as the same Apostle saith , in the same place , searcheth the 〈◊〉 things of God : If the first , then a Fallible ; 〈◊〉 the last , then an Infallible Judge . I would fain know , whether it was the Scripture or the Holy Ghost that presided among the Apostles , when they were come together , Acts 15. when they said , It seemeth good to the Holy Ghost and to us , &c. If the Holy Ghost , then pray give us a plain Scripture to prove we are to have another Judge now ; If that cannot be done , then we must have the Same , and consequently an Infallible Judge , viz. the Spirit of Truth which leads Christians into all Truth , and is given of God , by Christ for that very End. Obj. 'T is granted that the Spirit is Infallible But how shall I know that any Man determine a thing by this Spirit , and does not rather obtrude his own Sense upon us , under that specio●● Pretence . Answ . By the same Spirit ; As well said Gualt . Cradock , The Way to know whether the Spirit be in us is its Own Evidence ▪ And that is the Way to know it in others too : And the Man that hath the Spirit may know the Spirit in another ; There is saith he , a kind of Sagacity in the Saints to this Purpose . Which is also true in the Judgment of abundance of Protestant-Writers : For as they held that no Man could know the Scriptures but by the same Spirit which indicted them ; so consequently that the Same Spirit only could assure him of the Truth of the said Interpretation . And Peter Martyr , as before quoted , tells us , The Holy Ghost is the Arbiter or Judge . Also D. J. Owen saith , That the Holy Ghost is the Only Authentick Interpreter of the Scripture : And if the Only Authentick , then the Only and Infallible Judge ; then the Judge of the Mind or Meaning of Scripture , is both an Only and an Infallible Judge . But to wave this : Does not the very same Objection lie against the Sense of Scripture , since one says This is the Sense , and another That ? To know God's Mind Men must come to God's Spirit , else Difficulties of that sort are Insuperable . In short , It were greatly to be wisht that all Men would hold themselves unconcern'd , in disputing about what they have not received an Assurance of from the Holy Spirit ; since they beat but the Air and obtain no solid Satisfaction , neither can they upon any other Bottom . God never Prostrates his Secrets to Minds disobedient to what they do already know . Let all Practice what they assuredly know to be their Duty , and be sparing in their search after Nice and Unknown Matters . Weighty and Seasonable was and is the Apostle's Saying , Nevertheless , whereunto we have already attained , let us walk by the same Rule : Where he both limits us to the present Knowledge communicated to us , and exhorts us to live up to that ; and if any thing be further necessary for us , God in due time will reveal it by his Spirit , that on gives to Know , Discern and Judge of the things that are of God. Obj. But how will this determine the Controversie , and allay the Fury of Debates that are foot in the World ? Answ . Nothing like it if Man adhere to it and if he does not , there is no way left but the Wrath that is to be reveal'd . But mo●● Persuasions are agreed about the absolute Necessaries in Religion , from that Light and Witness God has placed in Man's Conscience , viz. That God is ; That he is a Rewarde of them that diligently seek him ; That the 〈◊〉 of God is a Way of Purity , Patience , Meekness &c. Without whcih no Man can see the Lord ▪ Nay , they accord in some considerable Matters superadded , as some of them speak , to wit , That God was manifested extraordinarily in the Flesh ; that he gave his Life for the World that such as believe and obey his Grace in their Hearts , receive Remission of Sins and Life Everlasting . Now I say , since these things Men generally Consent to , let them live up to them ; and forbear wanton Scrutinies after Things or Notions that gender to Strife and Contention , and leave not Mankind better , but rather worse than they found them , and the World would be soon Rid of Controversie . Holy Living , and not Disputing , would be the Business of Mankind . What more excellent Judgment can be given then that Men quit their Contentions about Notions and Opinions , and betake themselves to the Pratice of that Good which God hath already shewn unto them ; as spake both the Prophet Micah 6. 8. and the Apostle Paul , Rom. 〈◊〉 . 19. And if any thing be revealed to one more than another , let the rest judge in the Spirit , or be silent till God manifest more ●o them , in order to Right Judgment . 'T is good to Try all things ; but we must have something to try them by ; and what ●ught that to be , but the Spirit that searcheth , and the Anointing that teaches all things , which is Truth it self . Here Mankind will 〈◊〉 in Love , having at least Natural Affections ( now lost by the Barbarity of some of their cruel Religions , or Heats for their Opinions ) and a Judgment of things will be made , not from the Rash , Partial , Short-●●ghted and Froward Mind of Man , but that Eternal Light and Spirit that never erred ; which , however disgustful to some Protestants in this Age , was no false Doctrine in the Account of John Philpot and Bp. Latimer , Two great Founders of the Reformation in England . The first , in his Answer to the Bishop of Chichester , reproving his Confidence about true Faith in Christ ; These Hereticks , saith One , take upon them to be Sure of all things obey stand in . Let him doubt ( saith John Philpot ) of his Faith that listeth ; God give me Always to believe that I am Sure of true Faith and Favour in Christ . The second , in his Answer to Sir Ed. Baynton , objecting the Uncertainty of Man in what he calls Truth , thus recorded by J. Fox , Your Friends deny not , but that certain Truths are communicated to us according to Capacity : But as to my Presumption and Arrogancy ; either I am certain or uncertain that it is Truth that 〈◊〉 preach ; if it be Truth , why may not I say so ? If I be uncertain , why dare I be so bold as to preach it ? And if your Friends be Preachers themselves , after their Sermon , I pray you ask them , Whether they be Certain and Sure. they preach the Truth or no ; and send me word what they say , that I may learn to speak after them . If they say they be Sure , you know what follows ; if they say they be Unsure , when shall you be Sure , that have so Doubtful and Unsure Teachers . Let not Protestants , for Shame , judge us for owning a Doctrine that is Confessed to and Confirmed by some of the Worthiest of their own Ancestors , viz. That an Unerring , Certain or Infallible Judgment in things Necessary to Salvation , is both Possible and Requisite , and that God communicates it by his Spirit to the Souls of Men. The Conclusion . TO Conclude , Immanuel , a word suited not only to that Appearance , but the whole Dispensation of the Gospel , imports , God nigh to or with Men : The Tabernacle of God is with Men ; he will dwell in them , and walk in them : They shall be all taught of me , and in Righteousness shall they be established : That is , by the Spirit of his Son. And this admits not of any Book , or Literal Rule or Judge , to come between that Indwelling Spirit of Light , Life and Wisdom from God , and the Soul , as its Rule of Faith and Practice . And because it is the unutterable Goodness of God to People in these latter Days , as the Sum of Scripture-Prophecy , thus to make known himself ; we are incessant in our Cries unto them , that they will turn their Minds Inward ( now abroad , and taking up their Rest in the Externals of Religion ) that they may hear his Heavenly Voice and Knocks , and let him in , and be taught of him to know and do his Will , that they may come to be Experienced and Expert in the School of Christ : For never Man spoak and taught , as he livingly speaks and teaches in the Consciences of those who diligently hear him , and are willing to be taught of him the Knowledge of his Ways . The Priest was Outward , but he is now Inward ; the Law Outward , but it is now Inward . And now he is no more a Jew that is one Outward , nor that Circumcision which is outward in the Flesh ; but he is a Jew who is one inwardly , and Circumcision is that of the Heart , in the Spirit , and not in the Letter , whose Praise is not of Men , but of God. Which is so far from lessening the Authority of the Scriptures of Truth , that unless This be Man's Rule and Judge in the Reading and Believing of them , he can never understand them Rightly , or keep their saying Faithfully . And indeed , as before I have expressed , I cannot but say , That Man ( whilst unregenerated ) setting his Wit and Wisdom to Fathom and Comprehend the Intention of the Holy Ghost in many of those Writings , hath occasioned that Confusion , Darkness and Perplext Controversie , that now so lamentably Pesters the World : In which State , for all the External Imitations of the Ancients in some temporary and figurative Parts of Worship , I am to tell such , and that from the Spirit of the Lord God of all Truth , They will never be Accepted . The Utmost of that Literal Knowledge , Historical Faith , and Outward Religion , is but as the Old Heavens that are to be wrapped up as a Scroul , and the Old Wine and Bottles that belong not to the Kingdom of God : Such Believers may slatter on themselves , and at last cry , Lord , Lord ; But alas ! They shall never enter into the Rest that God hath reserved for his Regenerated and Redeemed Children . For under such a Faith and Religion , Envy , Wrath , Malice , Persecution , Pride , Passion , Covetousness , Worldly , ●●ndedness , &c. may and do prevail ; yea , and are Cloaked , as with a secure Cover from the Stroak of God's Spirit ; insomuch , as when any are moved of the Lord to Decry such Fair and Hypocritical Shews of Religion , they are reputed Rash and Censorious , and presently a Plea must be made on this wise ; Do not we follow the Commands of the Scripture ? Did not such and such do so and so ? Which at best are but the Duties of Sacrifice , and not of Obedience : Never regarding from what Ground the Performance springs , whether it be according to the Rule of the New or of the Old Creature : But abuse and vilifie us for making such Distinctions ; as if the Prayers , Preachings , Singings , outward Baptizings and Suppings , &c. of Men in their own unsanctified Spirits , Strength and Will were required and accepted of God for Evangelical Worship . Thick Darkness , and a Dangerous Presumption ! Thus are Men Out of the Way concerning both Faith and Practice , and the true Rule and Judge of Them. They make the former , viz. Faith and Practice , to lie in an Assent of the Understanding to such Propositions , and in an Imitation of former Observations , that were at best but Signs of good things to come , and the Duties of Sacrifice ( which is far from the Immanuel-State ) And the latter , viz. the Rule and Judge to be the Scriptures ; which is but an Account of those Things that others were Ruled to , and Directed in by the Holy Spirit , before they were ever Recorded or made Scripture ; and no other Rule or Judge can so Regulate : For as the Faith and Experience , so the Rule and Judge of that Faith and that Experience must be One. God by his Spirit begets Faith ; God by his Spirit rules Faith , and governs the Life of his Children ; for as many as are Children of God are led by the Spirit of God. The Scripture , much of it , is but a Declaration of Faith and Experience ; therefore not The Rule , or Judge : For as Faith and Experience were before Scripture , so the Rule and Judge were before Scripture ; because , as I said before , there must be a Rule and Judge where there is Faith ; therefore the Scripture is not That Rule or Judge : And before that Declaration be answered or fulfilled by any , they must come to the Faith , Rule and Judge , of which That is a Declaration : So that Faith is yielding up to the Requirings of God's Spirit in us , in full Assurance of the Remission of Sins that are past , through the Son of his Love and Life Everlasting ; from whence daily flows Works of Holiness well-pleasing to God ; which is more than a meer Assent of the Understanding to a verbal , though a true Proposition . Again ; The Life of a true Christian stands not in Bodily Exercise , which says the Apostle profits little : Nor in an Imitation of the Ancients in Temporary and Shaddowy Things , which the Hypocrite as well as the Sain● can do ; But in Self-denial and walking in the Spirit , to bring forth the Fruits thereof unto all Godliness , which is the pure and spiritual Obedience , resulting from the Living Spiritual Faith of God's Elect , and the Rule and Judge thereof , is their Author and Begetter , even the Spirit of Truth , which alone gives saving Understanding , Faith and Obedience , and searcheth the deep things of God. O you Professors of Religion , that you would but seriously weigh these things , and examine your selves in God's Sight ( for he respects none for their Fair Outside ) If this Saving Faith be your Faith , and this Heavenly Life be your Life , and if the Holy Spirit be your Ruler and Leader ? If not , you are but Legal , Formal , and in the Oldness of the Letter , and Will-worshipers , which obtains not with God : In which State , not the Wisdom from above , but that which 〈◊〉 from below , of the Old Creature , is your Rule : In it you read Scripture , Expound it , Pray , Preach , Sing and Perform all your Duties ; and this is not to walk according to the Rule of the New Creature ; but in a Legal Spirit to make a Gospel-Profession , the End of which , from the Lord , I am to tell you , will be a Bed of Sorrow . Therefore Resist not the Light and Spirit within , but Turn at the Reproof thereof , that you may come to walk in the Way of Life , Daily Life to your Souls , that so you may be quickned and made alive to God in all your Duties , and live to him while you live 〈◊〉 that Life , which is hid with Christ in God that being thus Born again , and become Renewed in your inward Man , you may perform that Pure and Spiritual Worship , which is of a sweet Savour with the Lord ; so shall he Bless you with his Heavenly Blessing and daily Replenish your Souls with the unspeakable Joys of his Love and Salvation ▪ This I heartily desire , and through all Difficulties Incessantly Travel for , in Body , Soul and Spirit , that the All-Wise , Good , Omnipotent God may be Known , Served and Obeyed by you , to your Comfort , and his Eternal Honour , who alone is worthy to receive 〈◊〉 now and for ever , Amen . William Penn FINIS . Postscript . I Would not be misunderstood in what I have writ of the Excellency and Preference of the Holy Spirit of God , as the first , chief and general Rule of Life and Practice , and as the infallible , and therefore the best Judge of Controversy among Christians ; as if I thereby intended to lessen or undervalue the divine Authority , or Service , of the blessed Scriptures of Truth , since we most heartily believe them to have been given forth from the same Holy Spirit , and are a Declaration of the Mind and Will of God ; and , as such , are obliging upon all that have , and can have them , both in reference to Faith and Practice : And we utterly disclaim and renounce all Doctrines and Practices repugnant to them . But as the holy Spirit gave them forth through Holy Men , so without the Help of the Holy Spirit , they cannot be truly and spiritually understood , by those that read them , for their Edification and Comfort ; for that which writ them can best apply them : Which is the Reason of that Preference we give to the Spirit of God , and of our pressing People to take diligent Heed to the Manifestation of it , that they may read , pray , praise , preach and live in the Spirit , to God's Glory and their eternal Comfort . Notes, typically marginal, from the original text Notes for div A54131-e250 ●at . 11. ●7 . Cor. 2. 1. Eph. 5. 1 Rom. 1. 1 Mic. 58 Iren. l. 2. 30. Tert con . Jud. 184. Quakeri ●● a new Nic● name for 〈◊〉 Christiani P. 54. 55. Invalid . 〈◊〉 J. F's V● p. 69 , 70. Reas . aga●● Rail . p. 40. Rom. 2. 14 , 15. Justin Martyr saith , That all are Christians who live with Christ , as Abraham and Elias ; and amongst the Greeks , as Socrates , Heroclitus , &c. See Scultetus on him , who also saith , That some at this day are of his Judgment , who have taught that Melchizedech , Abimelech , Ruth , Rachab , the Queen of Sheba , Hyram of Tyre , Naaman the Syrian , and the City of Ninive , are in the Catalogue of Christians . Eusebius Pamph. in his Ecclesiastical History , saith , That Abraham and the ancient Fathers were Christians : And defines a Christian to be , one that by the Knowledge and Doctrine of Christ excels in Moderation of Mind , in Righteousness and Continency of Life , and Strength of Vertue and Godliness towards one only God ; see Scultetus on him . Clemens Alexandrinus saith , The Law of Nature and of Discipline is one . And Moses seems to call the Lord the Covenant : For he had said before , the Covenant was not to be sought in Scripture ; for that is the Covenant , which God , the Cause of all , setteth , whence his Name in Greek is derived . And in the Preaching of Peter , thou mayest find the Lord called the Word or Reason , and the Law. See his 1 Book Strom. at the end . And before Page 353. he saith , The Law and the Gospel is the Operation of one Lord , who is the Vertue and Wisdom of God : And the Fear which the Law had bred , is merciful to Salvation : And the Fear of the Lord is the beginning of Wisdom . That She ( that is , Wisdom ) that ministreth Providence , is Mistress and Good ; and the Power of both procureth Salvation : The one Chastizing as Mistress ; the other being Bountiful , as a Benefactor ; for one must pass from Darkness to Life ; and applying his Ear to Wisdom , first be a Servant , then a faithful Minister , and so ascend into the number of Sons , and be brought into the elect Adoption of Sons . That the Law works to make them Immortal , that chuse to Live temperately and justly . And again , Evil Men do not understand the Law ; but they that seek the Lord , do understand in every good thing . And the whole first Book of the Stromata is especially to prove the Antiquity of the one true Religion , or Philosophy , as he calls it . Eph. 2. 8. 1 John 5. 4. Gen. 17. Gal. 5. 1 , 2. Acts 25. 26. There 's laid down Scripture ●ny gener●● Rule how answer b●●fore Magi●strates ; 〈◊〉 to act in Times of Suffering John 1. Titus 2. 11. 12. John 18. 36. Isa . 54. 13. Joel 2. 28. Mal. 2. 7. Heb. 7. 24 , 25 , 26 , 27. Isa . 9. 6 , 7. Luke 17. 20 , 21. Heb. 8. 10. Rev. 21. 3. Joel 2. 28. Tit. 2. 11 , 12. Job 32. 8. Rom. 1. 19. Gal. 5. 16. 1 John 1. 7. Isa . 2. 5. Rev. 21. 23. Gal. 6. 15 , 16. Galat. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this Rule ; as it is translated , Phil. 3. 16. which is spoken of the Measure of Attainment : And Grotius saith , in the Manuscript , Rule is not ; so it must be understood , let us walk in the same Attainment ; as also in 2 Cor , 10. 13 , 15. in which three Places that word is only found : See Erasmus , Vatablus , Zegerus , Cameron . Jac. Capellus and Grotius , on those places , none whereof can be drawn to the Scriptures . Zegerus interprets this Place of Gal. 6. 16. thus , They that have followed this Form of Life , or Rule of the new Creature , having turned away from the invalid Ceremonies of the Law ; Peace , &c. Drusius explains it from Chap. 5. 6. The new Creation . 1. Faith which worketh by Love. Grotius saith , Rule here is a Way made as to a Rule that is plainly Right ; such is that Way of the new Creation , which was foretold , Isa . 42. 9. And signifies the State of the new Man , of which paul speaks , Col. 3. 10. Eph. 2. 15. Rom. 6. 4. Bp. Rob. Sand. de Regul . Cons . Proe● . 4 ta . sect . 31. Tertul. de Prescript . Heraetic . pag. 204. Dell. Confut . of Simps . P. 89 , 90. Hieron Tom. 4. 70. Bp. Jewel , p. 532. Polano . Histor . Counc . Tr. p. 150. Erasmus on 1 Pet. 1. 19. Ib. on 1 Cor. 2. Luther Tom. 3. fol. 169. Peter Martyr , Com. loc . p. 1. c. 6. Ibid. p. 2. c. 18. Book of Martyr 3 vol. p. 298. Calvin . Instit . lic . 〈◊〉 cap. 8. Beza on 2 Pet. 1. 19. Tindal . Works , p. 319. & 80. Jewel agai . Harding , p. 532 , 534. D. Ames against Bellarm . l. 1. c. 5. Thes . 32. G. Cradock Divin . drops page 217. C. Goad Refr . drops , page 12. Exercit 2. 7. 9. against Quak. John 7. 17. 1 Cor. ● , 10. 1 Pet. 1. 11. Cor. 2. ●0 . 11. Eph. 5. 13. Prelect . 4. §. 21 , 22. Josephus , Wars of the Jews , l. 2. c. 7. Philo , de spec . leg . & decalog . Laert. Hermip . & Orig. contr . Cels . Quint. Curtius , ni vit . Alex. H. Grotius on Mat. 5. 34. Notes for div A54131-e8270 Book Martyr . vol. 3. p. 475. G. Crad . Divine Drops , p. 210. Phil. 3. 16. 1 Cor. 2. 1 John 2. 20 , 27. B. Martyr vol. 3. P. 577. B. Martyr . vol. 3. p. 475. Notes for div A54131-e9970 Rev. 21. 3 , 7. Isa . 54. 13. Rom. 11. 28 , 29. Rom. 8. 14 , 15. 1 Tim. 4. 8. Col. 2. 20 , 21 , 22 , 23. Mat. 10. 38 Gal. 5. 16 , 22 , 23. Gal. 6. 16. Prov. 6. 23. 
A54137	----	An epistle of farewell to the people of God called Quakers where ever scattered or gathered in England, Ireland, Scotland, Holland, Germany, or in any other parts of Europe. Penn, William, 1644-1718. 1699 Approx. 13 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54137 Wing P1284 ESTC R38192 17203717 ocm 17203717 106222 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54137) Transcribed from: (Early English Books Online ; image set 106222) Images scanned from microfilm: (Early English books, 1641-1700 ; 1621:19) An epistle of farewell to the people of God called Quakers where ever scattered or gathered in England, Ireland, Scotland, Holland, Germany, or in any other parts of Europe. Penn, William, 1644-1718. 8 p. Printed and sold by T. Sowle ..., [London] : 1699. Caption title. Signed: William Penn. Cows, Isle of White, weighing anchor the 3d of the 7th month, 1699. Imprint from colophon. Imperfect: Print show-through. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-02 John Latta Sampled and proofread 2006-02 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion AN Epistle of Farewell To the People of God called QUAKERS , Where Ever Scattered or Gathered in England , Ireland , Scotland , Holland , Germany , or in any other Parts of Europe . MY Dearly Beloved , and Highly Esteemed in Christ , our heavenly Head ; the Living and Good Shepherd of the Sheep , by whom we have been found out ( one of a Family , and two of a Tribe ) and made One holy Flock and Family unto Him , in this day of his Spiritual and Glorious Appearance : Grace , Mercy and Peace , yea , His Peace , Which the World can neither give you , nor take from you , be plentifully multiplied amongst you from day to day ; that a holy , harmless , and faithful People you may be , yielding to the Lord the Fruits of his Goodness , by a Circumspect and Self-denying Conversation to the End. And now , my dear Friends , whom I Know and Love , and you also whom I truly love , tho' I do Not Know Personally , nor may be so known of some of you , since it has pleased the Good and All-wise God to order my Course from you , so that I cannot visit you ; as I have often desired , before I left you : This therefore is to be my Brotherly Farewell unto you . And surely my Soul is Bowed in Humble Petitions to Israel's God , The True , and Living , and Powerful God , that it may be well with you all , here and for ever . And , my Dear Brethren , this is certain , if you Do well , you shall certainly Fare well , and in the End of all your Trials , Troubles , and Temptations , it shall be said unto you , Well Done , Good and Faithful Servants , Enter ye into the Joy of the Lord. O it is that which crowns the work . Not Saying but Doing , we must not only Begin , but End well ; and hold out to the End. Not of those who are weary of Well-doing , but who follow the Lord fully , as Caleb and Joshua did in old time , and are Famed for it . So that tho' God has Appeared to us , and Given us many and undeniable Testimonies that it was He , and not Another , who Reached our Hearts , and Touched our Consciences , and brought us to Confession , yea , and Forsaking too , of that which offended Him , in great measure , Blessed be his Name , yet we are not to stop , or take up our Rest here : We must Watch still , Pray still , Fight still , that good Fight of Faith , till we have overcome the Enemy of our Souls : And even then must we Watch and Pray , and that to the End of our Days ; that we may not lose that Crown of Glory , which God the Righteous Judge , shall give to all those that love his Appearance , overcome , and persevere to the End : For be assured we shall reap if we faint not : But we shall faint if we wait not upon God , who alone is the Strength of his People . This , My Dear Friends , is that which lies with greatest stress upon my Spirit ; Watch to your Dayly Preservation , and be not satisfied unless you feel it . Sufficient is the Day for the Evil thereof , say'd our Blessed Lord. God is not wanting : He that long stood at the Door of our Hearts , under our Impenitency in times past , till his Locks were wet with the Dew , and his Hair with the Drops of the Night , till we were wakened out of our Carnal Security , and came to Judgment in our selves , unto unfeigned Repentance , to be sure he is not weary of waiting to be Gracious now to his poor People ; Especially if they are Poor in Spirit , and hungring and thirsting after Righteousness ; and are not fill'd , overlaid , and choak'd with the Cares and Incumbrances of this World. No , He was ever Good unto Israel , yea , unto all that are of an upright and clean Heart : Wherefore , Brethren , let your Eye be to the Lord , and wait often upon him ; Walk with him , and Dwell with him , and he will Walk and Dwell with you : And then no Weapon form'd against you , be it in Particular , or in General , shall prosper ; that is , not finally . It may perhaps Try you , and bruise your Heel , as it did your Lord and Master's , but it shall never finally Prevail against you , if you keep the Eye of your Minds to him , and have faith in him , who saved Daniel in the Lyons Den , and Shadrach , Meshach and Abednego in the fiery Furnace , and has upheld us to this Day under various Afflictions . And tho' Balaams there are , that may be hired by the Balaks of our Age , to Curse our Israel-Family of God , of which some of us have been very sensible ; Yet this we know , The Son of God is among us , who commands the Fire , and the Water , and the Winds , as well now as then : And there is no Inchantment against Jacob , or Divination against Israel , that can prosper . And who knows but even some of these present Balaams may yet live to say , before they dye , as others of them have done since we were a People , How goodly are thy Tents , O Jacob ! How pleasant is thy dwelling place , O Israel ! But then , Friends , we must keep our Tents , we must be a Retired and a Peculiar People , and dwell alone . We must keep above the World , and clear of the Spirit of it , and those many Trifles , Cares and Troubles that abound in it , with which but too many have visibly wounded and pierced their own Souls . Beware of this in the Name of the Lord , and do not Tempt God ; it is in Christ ye have Peace , in the World is the Trouble : Keep therefore in him who has called himself ( and we have found him so ) the Way , Truth and Life ; and you shall live because he lives : He the Root , you the Branches , by whom you will be kept Green and Fruitful , bringing forth the Fruits and Graces of the Holy Spirit , in all your Converse , and Commerce , that it may be seen and said , God is with you , and amongst you . O let Humility , Charity , Meekness and Self-denyal shine amongst you ; so will you come to sit , as did the Primitive Christians , in Heavenly Places in Christ Jesus , and be preserved through the Noise , Snares and Hurry of this present Evil World. Much I could say , for my Heart is open , and full too of Divine Love and Matter to you ; but time fails me ; therefore feel me , my Dear Friends , in that Love of God which is over Sea and Land ; where Distance cannot Separate , or Time Decay , nor many Waters quench . In which Love I Embrace and Salute you all , with the Kiss of our heavenly Fellowship , which the Lord hath given us in the Blessed Truth . And my strong Desires are to him , that we may maintain our blessed Relation by the same means , by which we came at first into it , viz. the true Fear and Love of God ; which did not only make us careful , not to offend him , but also to be willing to forsake all things that came in Competition with him , or our Duty to him , Oh let this Chaste Fear and first Love abound amongst you , my Beloved , in Christ , our Blessed Light and Life ; or you will Decay , Wither , and Dye to God , and your Good Beginnings ; which God Almighty forbid . I know there is a Serious and Diligent People amongst you , who do not only know when Good comes from the hand of the Lord , but wait upon him for it , and that dayly : That their Souls may be strengthened in the way and work of the Lord : And these can no more live without his Presence , his mystical and hidden Manna , in their Spiritual Journey , to the Eternal Canaan of God , than outward Israel was able to live without Manna in the Wilderness in their Journey to their temporal Canaan . And I Beseech my God and my Father , and your God and your Father , my Dear Brethren , to attend all these holy Waiters upon him with the good things of his House , and Dayly make them Glad in his Holy House of Prayer . But the Condition of some , who pretend to follow Christ , yet are afar off , affects my Spirit ; for they know little of these Enjoyments , and hardly Eat so much as the Crumbs that fall from Christ's Table , and seem to satisfie themselves with a meer Convincement of the Truth , or at best with a bare Confession to it . Who taking up with a formal Going to Meetings , and Hearing what others have to say of the Work and Goodness of God in and to them , they shun the Dayly Cross of Christ . Whereby they should dye dayly to their earthly Wills and vain Affections , and Overcome the World , the Flesh and the Devil . Oh! these are still their own , and not the Lord's ; and gird themselves , and go Whither , and do What they list ! For which cause they are Lean , Barren and Vnfruitful to God and to their own Souls ; and Worship him in the Form only , and not in the Power of Godliness ; such must needs be weak in Faith , ready to slip and start aside at every windy Doctrine , or sensual Temptation . Oh! My Dear Friends , let me prevail with you in this my Farewell to you , to turn your Minds inward , and wait to feel your Redeemer , and meet him in the way of his Righteous Judgments ; for there is no Redemption but through Judgment , nor Conversion , but through Righteousness . Come and be baptized by Christ ; He will Baptize you with his Fire and Holy Ghost . He will Scowr and Rinse you ; for , believe me , his Fan is still in his Hand , and he will , if you will let him , throughly purge his Floor , viz. your Hearts , and make all things Clean and New there , by his Spirit and Power . So will you Come to find your Interest in Christ , as you feel his Workmanship and Interest in and over you . And as you thus come to be related to Christ , the Heavenly Head ( by knowing him to be Head in you ) so will you come to be related to his Body , the Church , and see your Proper Membership , and Service therein ; which I pray God effect , to his Glory and your Comfort . And now to the whole Family and Flock God in this European part of the World , of the same Communion according to the Dispensation of God , be they High or Low , Young or Old , Rich or Poor , Wise or Simple , Strong or Weak , Male or Female , Bond or Free , I send this parting Salutation , of my most Dear Love in the Truth ; beseeching you all to have Me and Mine in your Remembrance , not only when upon the mighty Waters , but when in the Solitary Desarts of America , if it please the Lord to bring us safe thither : For I am not above the Love and Prayers of my Dear Brethren , knowing I need them , and have often found , by Good Experience , that they avail much with the Lord. I must leave you , but I can never forget you ; for my Love to you has been , even as David's and Jonathan's , above the Love of Women : And suffer me to say , That , to my Power , I have from the first endeavoured to serve you ( and my poor Country too ) and that at my own Charges , with an upright Mind , however mis-understood and treated by some , whom I heartily forgive . Accept you my Services , and ever Love and Remember , My Dear Friends and Brethren , your Old , True and Affectionate Friend , Brother and Servant , in Christ Jesus , William Penn. Cows , Isle of White , weighing Anchor the 3d of the 7th Month , 1699. FINIS . Printed and Sold by T. Sowle , in White-hart-court , in Gracious-street , 1699. 
A54139	----	The frame of the government of the province of Pennsilvania in America together with certain laws agreed upon in England by the governour and divers free-men of the aforesaid province : to be further explained and confirmed there by the first provincial council and General Assembly that shall be held, if they see meet. Penn, William, 1644-1718. 1682 Approx. 48 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54139 Wing P1292 ESTC R18855 13048387 ocm 13048387 96946 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54139) Transcribed from: (Early English Books Online ; image set 96946) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:16) The frame of the government of the province of Pennsilvania in America together with certain laws agreed upon in England by the governour and divers free-men of the aforesaid province : to be further explained and confirmed there by the first provincial council and General Assembly that shall be held, if they see meet. Penn, William, 1644-1718. [4], 11 p. s.n.], [S.l. : 1682. The preface and the "Frame of government" are signed: William Penn. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pennsylvania -- Politics and government -- Colonial period, ca. 1660-1775. 2005-07 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 John Latta Sampled and proofread 2005-11 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion The FRAME of the GOVERNMENT OF THE Province of Pennsilvania IN AMERICA : Together with certain LAWS Agreed upon in England BY THE GOVERNOUR AND Divers FREE-MEN of the aforesaid PROVINCE . To be further Explained and Confirmed there by the first Provincial Council and General Assembly that shall be held , if they see meet . Printed in the Year MDCLXXXII . THE PREFACE . VVHen the Great and Wise God had made the World , of all his Creatures it pleased him to chuse Man his Deputy to Rule it : And to fit him for so great a Charge and Trust , he did not only qualifie him with Skill and Power , but with Integrity to use them justly . This Native Goodness was equally his Honour and his Happiness ; and whilst he stood here , all went well : There was no need of Coercive or Compulsive means ; the Precept of Divine Love and Truth , in his own Bosom was the Guide and Keeper of his Innocency . But Lust prevailing against Duty , made a lamentable Breach upon it ; and the Law , that before had no Power over him , took place upon him and his Disobedient Posterity , that such as would not live conformable to the holy Law within , should fall under the Reproof and Correction of the just Law without in a Judicial Administration . This the Apostle teaches in divers of his Epistles : The Law ( says he ) was added because of Transgression : In another place ; Knowing that the Law was not made for the Righteous Man , but for the Disobedient and Vngodly , for Sinners , for Vnholy and Prophane , for Murderers , for Whoremongers , for them that Defile themselves with Mankind , and for Men-stealers , for Lyars , for Perjured Persons , &c. But this is not all , he opens and carries the matter of Government a little farther ; Let every Soul be subject to the higher Powers ; for there is no Power but of God. The Powers that be , are ordained of God : Whosoever therefore resisteth the Power , resisteth the Ordinance of God. For Rulers are not a Terror to good Works , but to Evil : Wilt thou then not be afraid of the Power , Do that which is good , and thou shalt have Praise of the same — He is the Minister of God to thee for good — Wherefore , ye must needs be subject , not only for Wrath , but for Conscience sake . This settles the Divine Right of Government beyond Exception , and that for two ends : First , To Terrifie Evil-Doers : Secondly , To Cherish those that do Well ; which gives Government a Life beyond Corruption , and makes it as durable in the World , as Good Men shall be . So that Government seems to me a part of Religion it self , a thing Sacred in its Institution and End : for if it does not directly remove the Cause , it crushes the Effects of Evil , and is as such ( though a lower , yet ) an Emanation of the same Divine Power , that is both Author and Object of Pure Religion ; the Difference lying here , that the One is more Free and Mental , the Other , more Corporal and Compulsive in its Operations : But that is only to Evil-doers ; Government in it self being otherwise as capable of Kindness , Goodness and Charity as a more private Society . They weakly Err , that think there is no other use for Government , than Correction , which is the coursest part of it : Daily experience tells us , that the Care and Regulation of many other Affairs , more soft and daily necessary , make up much the greatest part of Government ; and which must have followed the Peopling of the World , had Adam never fell , and will continue among Men on Earth under the highest Attainments they may arrive at , by the Coming of the blessed Second Adam , the Lord from Heaven . — Thus much of Government in General , as to its Rise and End. For particular Frames and Models , it will become me to say little ; and comparatively I will say nothing . My Reasons are , First , That the Age is too nice and difficult for it , there being nothing the Wits of Men are more busie and divided upon . 'T is true , they seem to agree in the end , to wit , Happiness ; but in the means they differ , as to Divine , so to this Humane Felicity ; and the cause is much the same , not alwayes want of Light and Knowledge , but want of using them rightly . Men side with their Passions against their Reason ; and their sinister Interests have so strong a Byass upon their minds , that they lean to them against the good of the things they know . Secondly , I do not find a Model in the World , that Time , Place and some singular Emergencies have not necessarily alter'd ; nor is it easie to frame a Civil Government , that shall serve all places alike . Thirdly , I know what is said by the several Admirers of Monarchy , Aristocracy and Democracy , whith are the Rule of One , a Few and Many , and are the Three Common Idea's of Government , when men discourse of that Subject . But I chuse to solve the Controversie with this small Distinction , and it belongs to all three : Any Government is Free to the People under it ( what-ever be the Frame ) where the Laws Rule , and the People are a Party to those Laws , and more then this is Tyranny , Oligarchy or Confusion . But Lastly , when all is said , there is hardly one Frame of Government in the World so ill design'd by its first Founders , that in good hands would not do well enough ; and Story tells us , The Best in Ill Ones can do nothing that is great or good ; witness the Jewish and Roman States . Governments , like Clocks , go from the motion Men give them ; and as Governments are made and mov'd by Men , so by Them they are Ruin'd too : wherefore Governments rather depend upon Men , then Men upon Governments . Let Men be good , and the Government can't be bad ; if it be ill , they will cure it : but if Men be bad , let the Government be never so good , they will endeavour to warp and spoil it to their Turn . I know some say , Let us have good Laws , and no matter for the Men that Execute them : But let them consider , that though good Laws do well , good Men do better ; for good Laws may want good Men , and be abolished or evaded by ill Men ; but good Men will never want good Laws nor suffer Ill Ones . 'T is true , good Laws have some Awe upon Ill Ministers , but that is where They have not Power to escape or abolish them , and the People are generally wise and good : But a loose and deprav'd People ( which is to the Question ) love Laws and an Administration like themselves . That therefore which makes a good Constitution must keep it ; ( viz. ) Men of Wisdom and Virtue ; qualities , that because they descend not with Worldly Inheritances , must be carefully propagated by a virtuous Education of Youth ; for which After-Ages will owe more to the care and prudence of Founders and the successive Magistracy , then to their Parents for their private Patrimonies . These Considerations of the Weight of Government , and the nice and various Opinions about it , made it uneasie to Me to think of publishing the ensuing Frame and Conditional Laws , foreseeing , both the Censures they will meet with from Men of differing Humors and engagements , and the occasion they may give of discourse beyond my design . But next to the Power of Necessity , ( which is a Solicitor that will take no denial ) this induc'd me to a Compliance , that we have ( with Reverence to God and good Conscience to Men ) to the best of our Skill contrived and composed the Frame and Laws of this Government to the great End of all Government , viz. To support Power in Reverence with the People , And to secure the People from the abuse of Power ; that they may be Free by their just Obedience , and the Magistrates Honourable for their just Administration : For Liberty without Obedience is Confusion , and Obedience without Liberty is Slavery . To carry this Evenness is partly owing to the Constitution , and partly to the Magistracy ; where either of these fail , Government will be subject to Convulsions : but where both are wanting , it must be totally subverted : Then where both meet , the Government is like to endure : Which I humbly pray and hope , God will please to make the Lot of This of Pennsilvania : Amen . VVilliam Penn. THE FRAME OF THE Government of Pennsilvania IN AMERICA , &c. To all People , to whom these Presents shall come : WHEREAS King Charles the Second , by his Letters Patents , under the Great Seal of England , for the Considerations therein mentioned , hath been graciously pleased to Give and Grant unto Me William Penn ( by the Name of William Penn Esquire , Son and Heir of Sir Willam Penn deceased ) and to My Heirs and Assigns forever , All that Tract of Land or Province , called Pennsilvania , in America , with divers great Powers , Preheminencies , Royalties , Jurisdictions and Authorities necessary for the Well-being and Government thereof . Now know Ye , That for the Well-being and Government of the said Province , and for the Encouragement of all the Free-men and Planters that may be therein concerned , in pursuance of the Powers aforementioned , I the said William Penn have Declared , Granted and Confirmed , and by these Presents for Me , my Heirs and Assigns do Declare , Grant and Confirm unto all the Free-men , Planters and Adventurers of , in and to the said Province These Liberties , Franchises and Properties to be held , enjoyed and kept by the Free-men , Planters and Inhabitants of and in the said Province of Pennsilvania forever . Imprimis , That the Government of this Province shall , according to the Powers of the Patent , consist of the Governour and Free-men of the said Province , in the Form of a Provincial Council and General Assembly , by whom all Laws shall be made . Officers chosen and publick Affairs Transacted , as is hereafter respectively declared ; That is to say , II. That the Free-men of the said Province shall on the Twentieth day of the Twelfth Moneth , which shall be in this present Year One Thousand Six Hundred Eighty and Two , Meet and Assembly in some fit place , of which timely Notice shall be beforehand given by the Governour or his Deputy , and then and there shall chuse out of themselves Seventy Two Persons of most Note for their Wisdom , Virtue and Ability , who shall meet on the Tenth day of the First Moneth next ensuing , and alwayes be called and act as the Provincial Council of the said Province . III. That at the first Choice of such Provincial Council , One Third part of the said Provincial Council shall be chosen to serve for Three Years then next ensuing , One Third part for Two Years then next ensuing , and One Third part for One Year then next following such Election , and no longer ; and that the said Third part shall go out accordingly . And on the Twentieth day of the Twelfth Moneth , as aforesaid , yearly , forever afterward , the Free-men of the said Province shall in like manner Meet and Assemble together , and then chuse Twenty Four Persons , being One Third of the said Number , to serve in Provincial Council for Three Years , it being intended , that One Third of the whole Provincial Council ( alwayes consisting and to consist of Seventy Two Persons , as aforesaid ) falling off Yearly , it shall be yearly supplied by such new yearly Elections as aforesaid . And that no one Person shall continue therein longer than Three Years : And in case any Member shall decease before the last Election , during his time , that then at the next Election ensuing his Decease , another shall be chosen to supply his place for the remaining time he was to have served , and no longer . IV. That after the first Seven Years , every one of the said Third parts that goeth yearly off , shall be uncapable of being Chosen again for one whole Year following : That so all may be sitted for Government , and have Experience of the Care and Burden of it . V. That the Provincial Council in all Cases and Matters of Moment , as their Arguing upon Bills to be past into Laws , Erecting Courts of Justice , giving Judgment upon Criminals Impeached , and Choice of Officers in such manner as is herein after mentioned , Not less than Two Thirds of the whole Provincial Council shall make a Quorum ; and that the Consent and Approbation of Two Thirds of such Quorum shall be had in all such Cases or Matters of Moment . And moreover , that in all Cases and Matters of lesser Moment , Twenty Four Members of the said Provincial Council shall make a Quorum , the Majority of which twenty four shall and may always Determine in such Cases & Causes of lesser Moment . VI. That in this Provincial Council the Governour or his Deputy shall or may alwayes preside and have a Treble Voice ; and the said Provincial Council shall alwayes continue and sit upon its own Adjournments and Committees . VII . That the Governour and Provincial Council shall prepare and propose to the General Assembly , hereafter mentioned , all Bills , which they shall at any time think fit to be past into Laws within the said Province ; which Bills shall be Publisht and Affixed to the most noted Places in the Inhabited Parts thereof Thirty Dayes before the Meeting of the General Assembly , in order to the passing of them into Laws , or rejecting of them , as the General Assembly shall see meet . VIII . That the Governour and Provincial Council shall take Care , that all Laws , Statutes and Ordinances , which shall at any time be made within the said Province , be duely and diligently Executed . IX . That the Governour and Provincial Council shall at all times have the Care of the Peace and Safety of the Province ; and that nothing be by any Person attempted to the Subversion of this Frame of Government . X. That the Governour and Provincial Council shall at all times settle and order the Scituation of all Cities , Ports and Market-Towns in every County , modelling therein all publick Buildings , Streets and Market-Places ; and shall appoint all necessary Roads and Highwayes in the Province . XI . That the Governour and Provincial Council shall at all times have Power to inspect the Management of the publick Treasury , and punish those who shall Convert any part thereof to any other use , than what hath been agreed upon by the Governour , Provincial Council and General Assembly . XII . That the Governour and Provincial Council shall erect and order all publick Schools , and encourage and reward the Authors of useful Sciences and laudable Inventions in the said Province . XIII . That for the better Management of the Powers and Trust aforesaid , the Provincial Council shall from time to time divide it self into Four distinct and proper Committees , for the more easie Administration of the Affairs of the Province , which divides the Seventy Two into four Eighteens , every one of which Eighteens shall consist of Six out of each of the Three Orders or Yearly Elections , each of which shall have a distinct portion of Business , as followeth . First , A Committee of Plantations , to scituate and settle Cities , Ports , Market-Towns and High-wayes , and to hear and decide all Suits and Controversies relating to Plantations . Secondly , A Committee of Justice and Safety to secure the Peace of the Province , and punish the Male-Administration of those who subvert Justice to the Prejudice of the publick or private Interest . Thirdly , A Committee of Trade and Treasury , who shall regulate all Trade and Commerce according to Law , encourage Manufacture and Country-growth , and defray the publick Charge of the Province . And Fourthly , A Committee of Manners , Education and Arts , that all Wicked and Scandalous Living may be prevented , and that Youth may be successively trained up in Virtue and useful Knowledge and Arts ; the Quorum of each of which Committees being Six , that is , Two out of each of the three Orders or yearly Elections , as aforesaid , make a constant or standing Council of twenty four , which will have the Power of the Provincial Council , being the Quorum of it , in all Cases not excepted in the fifth Article ; and in the said Committees and standing Council of the Province , the Governour or his Deputy shall or may Preside , as aforesaid . And in the Absence of the Governour or his Deputy ; if no one is by either of them appointed , the said Committees or Council shall appoint a President for that time , and not otherwise ; and what shall be resolved at such Committees , shall be reported to the said Council of the Province , and shall be by them Resolved and Confirmed before the same shall be put in Execution : And that these respective Committees shall not sit at one and the same time , except in cases of necessity . XIV . And to the end that all Laws prepared by the Governour and Provincial Council aforesaid , may yet have the more full Concurrence of the Free-men of the Province , It is Declared , Granted and Confirmed , that at the time and Place or Places , for the Choice of a Provincial Council , as aforesaid , the said Free-men shall Yearly chuse Members to serve in a General Assembly , as their Representatives , not exceeding Two Hundred Persons , who shall Yearly meet on the Twentieth Day of the second Moneth , which shall be in the Year 1683. following , in the Capital Town or City of the said Province , where during Eight Dayes the several Members may freely Confer with one another ; and if any of them see meet , with a Committee of the Provincial Council ( consisting of Three out of each of the Four Committees aforesaid , being Twelve in all ) which shall be at that time purposely Appointed to receive from any of them Proposals for the Alteration or Amendment of any of the said proposed and promulgated Bills ; and on the Ninth Day from their so meeting , the said General Assembly , after the reading over of the proposed Bills by the Clark of the Provincial Council , and the Occasions and Motives for them being opened by the Governour or his Deputy , shall give their Affirmative or Negative , which to them seemeth best , in such manner as hereafter is exprest : But not less than two Thirds shall make a Quorum in the Passing of Laws and Choice of such Officers as are by them to be Chosen . XV. That the Laws so prepared and proposed as aforesaid , that are Assented to by the General Assembly , shall be Enrolled , as Laws of the Province , with this Stile , By the Governour , with the Assent and Approbation of the Free-men in Provincial Council and General Assembly . XVI . That for the better Establishment of the Government and Laws of this Province , and to the end there may be an Universal Satisfaction in the laying of the Fundamentals thereof , the General Assembly shall or may for the first Year consist of all the Free-men of and in the said Province ; and ever after it shall be yearly Chosen , as aforesaid : which Number of Two Hundred shall be Enlarged as the Country shall Encrease in People , so as it do not Exceed Five Hundred at any time : The Appointment and Proportioning of which , as also the Laying and Methodizing of the Choice of the Provincial Council and General Assembly in future times most Equally to the Division of the Hundreds and Counties , which the Country shall hereafter be divided into , shall be in the Power of the Provincial Council to Propose , and the General Assembly to Resolve . XVII . That the Governour and the Provincial Council shall Erect from time to time standing Courts of Justice in such Places and Number , as they shall judge Convenient for the good Government of the said Province . And that the Provincial Council shall on the Thirteenth Day of the First Moneth Yearly Elect and Present to the Governour or his Deputy a double Number of Persons to serve for Judges , Treasurers , Masters of Rolls within the said Province for the Year next ensuing . And the Free-men of the said Province in their County-Courts , when they shall be erected , and till then , in the General Assembly shall on the Three and Twentieth Day of the Second Moneth yearly Elect and Present to the Governour or his Deputy a Double Number of Persons to serve for Sheriffs , Justices of Peace and Coroners for the Year next ensuing ; Out of which Respective Elections and Presentments the Governour or his Deputy shall Nominate and Commissionate the proper Number for each Office the Third day after the said respective Presentments , or else the First named in such Presentment for each Office shall stand and serve for that Office the Year ensuing . XVIII . But for as much as the present Condition of the Province requires some Immediate Settlement , and admits not of so quick a Revolution of Officers , and to the end the said Province may with all convenient Speed be well ordered and settled , I William Penn do therefore think fit to Nominate and Appoint such Persons for Judges , Treasurers , Masters of the Rolls , Sheriffs , Justices of the Peace and Coroners , as are most fitly qualified for those Employments ; to whom I shall make and grant Commissions for the said Offices , respectively to hold to them to whom the same shall be granted , for so long time as every such Person shall Well behave himself in the Office or Place to him respectively granted , and no longer . And upon the Decease or Displacing of any of the said Officers , the succeeding Officer or Officers shall be chosen as aforesaid . XIX . That the General Assembly shall continue so long as may be needful to Impeach Criminals , fit to be there Impeached , to pass Bills into Laws , that they shall think fit to pass into Laws , and till such time as the Governour and Provincial Council shall declare , That they have nothing further to propose unto them for their Assent and Approbation : And that Declaration shall be a Dismiss to the General Assembly for that time ; which General Assembly shall be notwithstanding capable of Assembling together upon the Summons of the Provincial Council at any time during that year , if the said Provincial Council shall see occasion for their so Assembling . XX. That all the Elections of Members or Representatives of the People to serve in Provincial Council and General Assembly , and all Questions to be determined by both or either of them that relate to Passing of Bills into Laws , To the Choice of Officers , To Impeachments made by the General Assembly , and Judgment of Criminals upon such Impeachments by the Provincial Council , and to all other Cases by them respectively judged of Importance , shall be resolved and determined by the Ballot ; and unless on Suddain and Indispensible Occasions , no Business in Provincial Council , or its respective Committees shall be finally determined the same day that it is moved . XXI . And that at all times , when and so often as it shall happen , that the Governour shall or may be an Infant under the Age of One and Twenty years , and no Guardians or Commissioners are appointed in writing by the Father of the said Infant , or that such Guardians or Commissioners shall be deceased , that during such Minority the Provincial Council shall from time to time , as they shall see meet , constitute and appoint Guardians or Commissioners , not exceeding Three , one of which three shall Preside as Deputy and Chief Guardian , during such Minority , and shall have and execute with the Consent of the other Two all the Power of a Governour in all the publick Affairs and Concerns of the said Province . XXII . That as often as any day of the Moneth , mentioned in any Article of this Charter , shall fall upon the First Day of the Week , commonly called the Lords Day , the Business appointed for that day shall be deferred till the next day , unless in case of Emergency . XXIII . That no Act , Law or Ordinance whatsoever , shall at any time hereafter be made or done by the Governour of this Province , his Heirs or Assigns , or by the Free-men in the Provincial Council , or the General Assembly , to Alter , Change or Diminish the Form or Effect of this Charter , or any Part or Clause thereof , or contrary to the true Intent and Meaning thereof , without the Consent of the Governour , his Heirs or Assigns , and Six Parts of Seven of the said Free-men in Provincial Council and General Assembly . XXIV . And Lastly , That I , the said William Penn , for My Self , my Heirs and Assigns have Solemnly Declared , Granted and Confirmed , and do hereby Solemnly Declare , Grant and Confirm , That neither I , My Heirs nor Assigns shall procure or do any thing or things , whereby the Liberties in this Charter contained and expressed , shall be infringed or broken : And if any thing be procured by any Person or Persons contrary to these Premises , it shall be held of no Force or Effect In Witness whereof I the said William Penn have unto this present Charter of Liberties set my Hand and Broad Seal this Five and Twentieth Day of the Second Moneth , vulgarly called April , in the Year of our Lord One Thousand Six Hundred Eighty and Two. William Penn. Laws agreed upon in England BY THE GOVERNOUR And Divers of the Free-Men of Pennsilvania , To be further Explained and Confirmed there by the first Provincial Council and General Assembly that shall be held in the said Province , if they see meet . I. THAT the Charter of Liberties Declared , Granted and Confirmed the Five and Twentieth day of the Second Moneth called April , 1682. before divers Witnesses by William Penn , Governour and Chief Proprietor of Pennsilvania , to all the Free-men and Planters of the said Province , is hereby declared and approved , and shall be forever held for a Fundamental in the Government thereof , according to the Limitations mentioned in the said Charter . II. That every Inhabitant in the said Province that is or shall be a Purchaser of One Hundred Acres of Land or upwards , his Heirs and Assigns ; and every Person who shall have paid his Passage , and taken up One Hundred Acres of Land at One Penny an Acre , and have cultivated Ten Acres thereof ; and every Person that hath been a Servant or Bonds-man , and is Free by his Service , that shall have taken up his Fifty Acres of Land , and cultivated Twenty thereof ; and every Inhabitant , Artificer or other , resident in the said Province , that payes Scot and Lot to the Government , shall be deemed and accounted a Free-man of the said Province ; and every such Person shall and may be capable of Electing or being elected Representatives of the People in Provincial Council or General Assembly in the said Province . III. That all Elections of Members or Representatives of the People and Free-men of the Province of Pennsilvania , to serve in Provincial Council or General Assembly , to be held within the said Province , shall be Free and Voluntary : And that the Elector , that shall receive any Reward or Gift in Meat , Drink , Moneys , or otherwise , shall forfeit his Right to Elect : And such Person as shall directly or indirectly give , promise or bestow any such Reward as aforesaid , to be Elected , shall forfeit his Election , and be thereby incapable to serve , as aforesaid . And the Provincial Council and General Assembly shall be the sole Judges of the Regularity or Irregularity of the Elections of their own respective Members . IV. That no Money or Goods shall be raised upon , or paid by any of the People of this Province , by way of a publick Tax , Custom or Contribution , but by a Law for that purpose made : And whosoever shall Leavy , Collect or Pay any Money or Goods contrary thereunto , shall be held a publick Enemy to the Province , and a Betrayer of the Liberty of the People thereof . V. That all Courts shall be open , and Justice shall neither be sold , denyed nor delayed . VI. That in Courts all Persons of all Perswasions may freely appear in their own Way , and according to their own Manner , and there Personally Plead their own Cause themselves , or if unable , by their Friends . And the first Process shall be the Exhibition of the Complaint in Court Fourteen Dayes before tho Tryal . And that the Party complained against may be fitted for the same , he or she shall be summon'd no less than Ten Dayes before , and a Copy of the Complaint delivered him or her at his or her Dwelling House . But before the Complaint of any Person be received , he shall solemnly declare in Court , That he believes in his Conscience , his Cause is Just . VII . That all Pleadings , Processes and Records in Courts shall be short , and in English , and in an ordinary and plain Character , that they may be understood , and Justice speedily administred . VIII . That all Tryals shall be by Twelve Men , and as near as may be , Peers or Equals , and of the Neighbourhood , and men without just Exception . In cases of Life there shall be first Twenty Four returned by the Sheriff for a Grand Inquest , of whom Twelve at least shall find the Complaint to be true , and then the Twelve Men or Peers , to be likewise returned by the Sheriff , shall have the final Judgment . But reasonable Challenges shall be alwayes admitted against the said Twelve Men , or any of them . IX . That all Fees in all Cases shall be Moderate , and settled by the Provincial Council and General Assembly , and be hung up in a Table in every respective Court : And whosoever shall be convicted of taking more , shall pay Twofold , and be dismissed his Employment , one Moyety of which shall go to the party wronged . X. That all Prisons shall be Work-houses for Felons , Vagrants and Loose and Idle Persons , whereof one shall be in every County . XI . That all Prisoners shall be Baylable by sufficient Sureties , unless for Capital Offences , where the Proof is evident , or the Presumption great . XII . That all Persons Wrongfully Imprisoned , or prosecuted at Law , shall have Double Damages against the Informer or Prosecutor . XIII . That all Prisons shall be Free , as to Fees , Food and Lodging . XIV . That all Lands and Goods shall be liable to pay Debts , except where there be Legal Issue , and then all the Goods , and One Third of the Land only . XV. That all Wills in Writing , attested by two Witnesses , shall be of the same Force , as to Lands , as other Conveyances , being legally proved within Forty Dayes , either within or without the said Province . XVI . That Seven Years quiet Possession shall give an Unquestionable Right , except in Cases of Infants , Lunaticks , Married Women , or Persons beyond the Sea. XVII . That all Briberies and Extortions whatsoever shall be severely punished . XVIII . That all Fines shall be moderate , and saving mens Contenements , Merchandize or Wainage . XIX . That all Marriages ( not forbidden by the Law of God , as to nearness of Blood and Affinity by Marriage ) shall be encouraged ; but the Parents or Guardians shall be first consulted , and the Marriage shall be published before it be solemnized , & it shall be solemnized by taking one another as Husband and Wife before Credible Witnesses : And a Certificate of the whole , under the hands of Parties and Witnesses shall be brought to the proper Register of that County , and shall be Registred in his Office. XX. And to prevent Frauds and Vexatious Suits within the said Province , That all Charters , Gifts , Grants and Conveyances of Land ( except Leases for a Year , or under ) and all Bills , Bonds and Specialties above Five Pound , and not under three Moneths , made in the said Province , shall be Enrolled or Registred in the publick Enrollment-Office of the said Province , within the space of two Moneths next after the making thereof , else to be void in Law. And all Deeds , Grants and Conveyances of Land ( except as aforesaid ) within the said Province , and made out of the said Province , shall be Enrolled or Registred , as aforesaid , within six Moneths next after the making thereof , and settling and constituting an Enrollment-Office or Registry within the said Province , else to be void in Law against all Persons whatsoever . XXI . That all Defacers or Corrupters of Charters , Gifts , Grants , Bonds , Bills , Wills , Contracts and Conveyances , or that shall deface or falsifie any Enrollment , Registry or Record within this Province , shall make Double Satisfaction for the same ; half whereof shall go to the Party wronged , and they shall be dismist of all Places of Trust , and be publickly disgraced , as False Men. XXII . That there shall be a Register for Births , Marriages , Burials , Wills and Letters of Administration distinct from the other Registry . XXIII . That there shall be a Registry for all Servants , where their Names , Time , Wages , and Dayes of Payment shall be Registred . XXIV . That all Lands and Goods of Fellons shall be liable to make satisfaction to the Party wronged Twice the Value ; and for want of Lands or Goods , the Fellon shall be Bonds-man , to work in the Common-Prison or Work-house , or otherwise , till the Party injured be satisfied . XXV . That the Estates of Capital Offenders , as Traitors and Murderers , shall go one third to the next of Kin to the Sufferer , and the remainder to the next of Kin to the Criminal . XXVI . That all Witnesses coming or called to testifie their Knowledge in or to any Matter or Thing in any Court , or before any lawful Authority within the said Province , shall there give or deliver in their Evidence or Testimony by solemnly Promising To speak the Truth , the Whole Truth , ●nd nothing but the Truth to the Matter or Thing in question . And in case any Person so called to Evidence , shall afterwards be convicted of Wilfull Falsehood , such Person shall suffer and undergo such Damage or Penalty as the Person or Persons , against whom he or she bore false Witness , did or should undergo , and shall also make Satisfaction to the Party wronged , and be publickly exposed as a False Witness , never to be credited in any Court or before any Magistrate in the said Province . XXVII . And to the end that all Officers chosen to serve within this Province , may with more care and diligence answer the Trust reposed in them , It is agreed , that no such Person shall enjoy more than one publick Office at one time . — XXVIII . That all Children within this Province of the Age of Twelve Years shall be taught some useful Trade or Skill , to the end none may be Idle , but the Poor may Work to live , and the Rich , if they become Poor , may not want . XXIX . That Servants be not kept longer than their time ; and such as are Careful be both justly and kindly used in their Service , and put in fitting Equipage at the expiration thereof , according to Custom . XXX . That all Scandalous and Malicious Reporters , Backbiters , Defamers and Spreaders of false News , whether against Magistrates or private Persons , shall be accordingly severely punished , as Enemies to the Peace and Concord of this Province . XXXI . That for the Encouragement of the Planters and Traders in this Province , who are incorporated into a Society , the Patent granted to them by William Penn , Governour of the said Province , is hereby ratified and confirmed . XXXII . — XXXIII . That all Factors or Correspondents in the said Province wronging their Employers , shall make Satisfaction , and one third over to their said Employers ; and in case of the Death of any such Factor or Correspondent , the Committee of Trade shall take care to secure so much of the deceased Party's Estate as belongs to his said respective Employers . XXXIV . That all Treasurers , Judges , Masters of the Rolls , Sheriffs , Justices of the Peace , and other Officers or Persons whatsoever , relating to Courts or Tryals of Causes , or any other Service in the Government , and all Members elected to serve in Provincial Council and General Assembly ; and all that have Right to elect such Members , shall be such as profess Faith in Jesus Christ , and that are not convicted of Ill Fame , or unsober and dishonest Conversation , and that are of One and Twenty Years of Age at least : and that all such so qualified , shall be capable of the said several Employments and Priviledges , as aforesaid . XXXV . That all Persons living in this Province , who confess and acknowledge the One Almighty and Eternal God , to be the Creator , Upholder and Ruler of the World , and that hold themselves obliged in Conscience to live peaceably and justly in Civil Society , shall in no wayes be molested or prejudiced for their Religious Perswasion or Practice in matters of Faith and Worship , nor shall they be compelled at any time to frequent or maintain any Religious Worship , Place or Ministry whatever . XXXVI . That according to the good Example of the Primitive Christians , and for the ease of the Creation , every First Day of the Week called the Lords Day , People shall abstain from their common daily Labour , that they may the better dispose themselves to Worship God according to their Understandings . XXXVII . That as a Careless and Corrupt Administration of Justice draws the Wrath of God upon Magistrates , so the Wildness and Looseness of the People provoke the Indignation of God against a Country ; Therefore , — That All such Offences against God , as Swearing , Cursing , Lying , Prophane Talking , Drunkenness , Drinking of Healths , Obscene words , Incest , Sodomy , Rapes , Whoredom , Fornication and other uncleanness ( not to be repeated : ) All Treasons , Misprisions , Murders , Duels , Fellonies , Sedition , Mayhems , Forcible Entries and other Violencies to the Persons and Estates of the Inhabitants within this Province : All Prizes , Stage-Plays , Cards , Dice , May-games , Gamesters , Masques , Revels , Bull-baitings , Cock-fightings , Bear-baitings and the like , which excite the People to Rudeness , Cruelty , Looseness and Irreligion , shall be respectively discouraged and severely punished , according to the appointment of the Governour and Free-men in Provincial Council and General Assembly , as also all Proceedings contrary to these Laws , that are not here made expresly penal . XXXVIII . That a Copy of these Laws shall be hung up in the Provincial Council and in publick Courts of Justice , and that they shall be read Yearly at the opening of every Provincial Council and General Assembly and Court of Justice , and their Assent shall be testified by their standing up after the reading thereof . XXXIX . That there shall be at no time any Alteration of any of these Laws without the Consent of the Governour , his Heirs or Assigns , and Six parts of Seven of the Free-men met in Provincial Council and General Assembly . XL. That All other Matters and Things not herein provided for , which shall and may concern the publick Justice , Peace or Safety of the said Province , and the raising and imposing Taxes , Customs , Duties , or other Charges whatsoever , shall be and are hereby referred to the Order , Prudence and Determination of the Governour and Free-men in Provincial Council and General Assembly , to be held from time to time in the said Province . Signed and Sealed by the Governour and Free-men aforesaid , this Fifth Day of the Third Moneth , called May , One Thousand Six Hundred Eighty and Two. Notes, typically marginal, from the original text Notes for div A54139-e1960 ☜ 
A54140	----	A further account of the province of Pennsylvania and its improvements for the satisfaction of those that are adventurers, and enclined to be so. Penn, William, 1644-1718. 1685 Approx. 43 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54140 Wing P1294 ESTC R218868 13048375 ocm 13048375 96945 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54140) Transcribed from: (Early English Books Online ; image set 96945) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:17) A further account of the province of Pennsylvania and its improvements for the satisfaction of those that are adventurers, and enclined to be so. Penn, William, 1644-1718. 20 p. s.n., [London? : 1685] Errata: p. 20. Caption title. Signed: William Penn. Worminghurst-place, 12th of the 10th month 85. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pennsylvania -- Description and travel. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A Further Account Of the Province of PENNSYLVANIA AND ITS IMPROVEMENTS . For the Satisfaction of those that are Adventurers , and enclined to be so . IT has , I know , been much expected from me , that I should give some farther Narrative of those parts of America , where I am chiefly interested , and have lately been ; having continued there above a Year after my former Relation , and receiving since my return , the freshest and fullest Advices of its Progress and Improvement . But as the reason of my coming back , was a Difference between the Lord Baltamore and my self , about the Lands of Delaware , in consequence , reputed of mighty moment to us , so I wav'd publishing any thing that might look in favour of the Country or inviting to it , whilst it lay under the Discouragement and Disreputation of that Lord's claim and pretences . But since they are , after many fair and full hearings before the Lords of the Committee for Plantations justly and happily Dismist , and the things agreed ; and that the Letters which daily press me from all Pa●●s , on the subject of America , are so many and voluminous , that to answer them severally , were a Task too heavy , and repeated to perform , I have thought it most easie to the Enquirer , as well as my self , to make this Account Publick , lest my silence , or a more private intimation of things , should disoblige the just inclinations of any to America , and at a time too , when an extraordinary Providence seems to favour its Plantation , and open a Door to Europeans to pass thither . That then which is my part to do in this Advertisement is , First , To Relate our Progress , especially since my last of the Month called August 83. Secondly , The Capacity of the Place for farther Improvement , in order to Trade and Commerce . Lastly , Which Way those that are Adventurers ; or incline to be so , may imploy their Money to a fair and secure Profit ; such as shall equally encourage Poor and Rich , which cannot fail of Advancing the Country in consequence . I. We have had about NINETY SAYL of Ships with PASSENGERS since the beginning of 82. and not one Vessel , designed to the Province , through Gods mercy , hitherto miscarried . The Estimate of the People may be thus made ; Eighty to each Ship , which comes to SEVEN THOUSAND TWO-HUNDRED PERSONS : At least a Thousand there before , with such as from other Places in our neighbourhood are since come to reside among us : And I presume the Births at least equal to the Burials : For having made our first Settlement high in the Freshes of the Rivers , we do not finde our selves subject to those Seasonings that affect some other Countries upon the same Coast . The People are a Collection of divers Nations in Europe : As , French , Dutch , Germans , Sweeds , Danes , Finns , Scotch ' Irish , and English ; and of the last equal to all the rest : And which is admirable , not a Reflection on that Account : But as they are of one kind , and in one Place , and under One Allegiance , so they live like People of One County ; which Civil Union has had a considerable influence towards the prosperity of that Place . II. Philadelphia , and our intended Metropolis , as I formerly Writ , is two Miles long , and a Mile broad , and at each end it lies thot mile , upon a Navigable River . The scituation high and dry , yet replenished with running streams . Besides the High-Street , that runs in the midle from River to River , and is an hundred foot broad , it has Eight Streets more that run the same course , the least of which is fifty foot in breath . And besides Broad-Street , which crosseth the Town in the middle , and is also an hundred foot wide , there are twenty streets more , that run the same course , and are also fifty foot broad . The names of those Streets are mostly taken from the things that Spontaneously grow in the Country , As Vine-Street , Mulbery-Street , Chesnut-Srteet , Wallnut-Street , Strawbery-Street , Cranbery-Street , Plumb-Street , Hickery-Street , Pine-Street , Oake-Street , Beach-Street , Ash-Street , Popler-Street , Sassafrax-Street , and the like . III. I mentioned in my last Account , that from my Arival in Eighty two , to the Date thereof , being ten Moneths , we had got up Four-score Houses at our Town , and that some Villages were setled about it . From that time to my coming away , which was a Year within a few Weeks , the Town advanced to Three hundred and fifty seven Houses ; divers of them , large , well built , with good Cellars , three stories , and some with Belconies . IV. There is also a fair Key of about three hundred foot square , Built by Samuel Carpenter , to which a Ship of five hundred Tuns may lay her broade side : and others intend to follow his example . We have also a Rope-walk made by B. Wilcox , and cordage for shipping already spun at it . V. There inhabits most sorts of useful Trades-men , As Carpenters , Joyners , Bricklayers , Masons , Plasterers , Plumers , Smiths , Glasiers , Taylers , Shoemakers , Butchers , Bakers , Brewers , Glovers , Tanners , Felmongers , Wheelrights , Millrights , Shiprights , Boatrights , Ropemakers , Saylmakers Blockmakers , Turners &c. VI. There are Two Markets every Week and Two Fairs every Year . In other places Markets also , as at Chester and New-Castle . VII . Seven Ordinaries for the Intertainment of Strangers and Work-Men , that are not House-keepers , and a good Meal to be had for sixpence , sterl . VIII . The hours for Work and Meals to Labourers , are fixt , and known by Ring of Bell. IX . After nine at Night , the Officers go the Rounds and no Person , without very good cause , suffered to be at any Publick-House that is not a Lodger . X. Tho this Town seemed at first , contrived for the Purchasers of the first hundred shares , each share consisting of 5000 Acres , yet few going , and that their absence might not Check the Improvement of the Place , and Strangers , that flockt to us , be thereby Excluded , I added that half of the Town , which lies on the Skulkill , that we might have Room for present and after Commers , that were not of that number , and it hath already had great success to the Improvement of the Place . XI . Some Vessels have been here Built , and many Boats ; and by that means , a ready Conveniency for Passage of People and Goods . XII . Divers Brickerys going on , many Cellars already Ston'd or Brick'd , and some Brick Houses going up . XIII . The Town is well furnish'd with convenient Mills ; and what with their Garden Plats , ( the least half an Acre ) the Fish of the River , and their labour , to the Country-man , who begins to pay with the provisions of his own growth , they live Comfortably . XIV . The Improvement of the place is best measur'd , by the advance of Value upon every mans Lot. I will venture to say , that the worst Lot in the Town , without any Improvement upon it , is worth four times more then it was when it was lay'd out , and the best forty . And though it seems unequal that the Absent should be thus benefited by the Improvments of those that are upon the place , especially , when they have serv'd no Office , run no hazard , nor as yet defray'd any Publick charge , yet this advantage does certainly redound to them , and whoever they are , they are great Debtors to the Country ; of which I shall now speak more at large . Of Country Settlements . 1. WE do settle in the way of Townships or Villages , each of which contains 5000 Acres in square and at least Ten Families : The regulation of the Country , being a Family to each five hundred Acres : Some Townships have more , where the Interest of the People is less then that quantity ; which often falls out . 2. Many that had right to more Land , were at first covetous to have their whole quantity , without regard to this way of settlement , tho by such Wilderness vacancies they had ruin'd the Country , and their own interest of course . I had in my view , Society , Assistance , Easy Commerce , Instruction of Youth , Goverment of Peoples manners , Conveniency of Religious Assembling , Encouragement of Mechanicks , distinct and beaten Roads , and it has answer'd in all those respects , I think , to an Universall Content . 3. Our Townships lie square : generally the Village in the Center ; the Houses either opposit , or else opposit to the middle , betwixt two houses over the way , for nearer neighborhood . We have another Method , that tho the Village be in the Center , yet after a different manner : Five hundred Acres are allotted for the Village , which among ten families comes to fifty Acres each : This lies square , and on the outside of the square stand the Houses , with their fifty Acres running back , whose ends meeting , make the Center of the 500. Acres , as they are to the whole . Before the Doors of those Houses , lies the high way , and cross it , every mans 450 Acres of Land , that makes up his Complement of 500 so that the Conveniency of Neighbourhood is made agreeable with that of the Land. 4. I said nothing in my last of any number of Townships , but there were at least FIFTY settled before my leaving those parts , which was in the moneth call'd August 1684. 5. I visitted many of them , and found them much advanc'd in their Improvements . Houses over their heads , and Garden-Plots , Coverts for their Cattle , an encrease of stock , and several Enclosures in Corn , especially , the first Commers ; and I may say of some Poor men , even to the beginings of an Estate : The difference of labouring for themselves and for others ; of an Inheritance , and a Rack Lease , being never better understood . Of The Produce of the Earth . 1. THe EARTH , by Gods blessing , has more then answer'd our expectation ; the poorest places in our Judgment , producing large Crops of Garden Stuff , and Grain . And though our Ground has not generally the symptoms of the fat Necks , that lie upon salt Waters in Provinces southern of us , our Grain is thought to excell and our Crops to be as large . We have had the mark of the good Ground amongst us ; from Thirty to Sixty fold of English Corn. 2. The Land requires less seed : Three Pecks of Wheat sow an Acre ; a Bushel at most , and some have had the increase I have mention'd . 3. Upon Tryal , we find that the Corn and Roots that grow in England , thrive very well there , as Wheat , Barly , Rye , Oats , Buck-Wheat , Pease , Beans , Cabbages , Turnips , Carrets , Parsnups , Colleflowers , Asparagus , Onions , Charlots , Garlick , and Irish Potatos ; we have also the Spanish , and very good RICE which do not grow here . 4. Our Low Lands are excellent for Rape and Hemp and Flax. A Tryal has been made , and of the two last , there is a Considerable quantity Dress'd Yearly . 5. The Weeds of our Woods feed our Cattle to the Market as well as Dary : I have seen fat Bullocks brought thence to Market before Mid-Summer . Our Swamps or Marshes yeeld us course Hay for the Winter , 6. English GRASS-SEED takes well ; which will give us fatting Hay in time . Of this I made an Experiment in my own Court Yard , upon sand , that was dug out of my Cellar , with seed that had layn in a Cask , open to the weather two Winters and a Summer : I caus'd it to be sown in the beginning of the month called April , and a fortnight before Midsummer it was fit to Mow : It grew very thick : But I ordered it to be fed , being in the nature of a Grass Plott , on purpose to see if the Roots lay firm : And though it had been meer sand , cast out of the Cellar , but a Year before , the seed took such Root , and held the earth so fast , and fastened it self so well in the Earth , that it held and fed like old English Ground . I mention this , to confute the Objections that lie against those Parts , as if that , first , English Grass would not grow ; next , not enough to mow ; and lastly , not firm enough to feed , from the Levity of the Mould . 7. All sorts of English fruits that have been tryed , take mighty well for the time : The Peach Excellent , on standers , and in great quantities : They sun-dry them , and lay them up in lofts , as we do roots here , and stew them with Meat in Winter time . Musmellons and Water Mellons are raised there , with as little care as Pumpkins in England . The VINE especially , prevails , which grows every where ; and upon experience , of some French People from Rochel , and the Isle of Rhee , GOOD WINE may be made there , especially , when the Earth and Stem are fin'd and civiliz'd by culture . We hope that good skill in our most Southern Parts will yeild us several of the Straights Commodities , efpecially , Oyle , Dates , Figgs , Almonds , Raisins and Currans . Of the Produce of our Waters . 1. MIghty WHALES roll upon the Coast , near the Mouth of the Bay of Delaware . Eleven caught , and workt into Oyl one Season : We justly hope a considerable profit by a Whalery . They being so numerous and the Shore so suitable . 2. STURGEON play continually in our Rivers in Summer : And though the way of cureing them be not generally known , yet by a Receipt I had of one Collins , that related to the Company of the Royal Fishery , I did so well preserve some , that I had of them good there three months of the Summer , and brought some of the same so for England . 3. ALLOES , as they call them in France , the Jews Allice , and our Ignorants , Shads , are excellent Fish , and of the Bigness of our largest Carp : They are so Plentiful , that Captain Smyth's Overseer , at the Skulkil , drew 600 and odd at one Draught , 300 is no wonder , 100 familierly . They are excellent Pickled or Smokt'd , as well as boyld fresh : They are caught by nets only . 4. ROCKS are somewhat rounder and larger , also a whiter fish , little inferior in rellish to our Mallet : We have them almost in the like plenty . These are often Barrell'd like Cod , and not much inferior for their spending . Of both these the Inhabitants increase their Winter store : These are caught by Nets , Hooks and Speers . 5. The SHEEPSHEAD , so called , from the resemblance of its Mouth and Nose to a Sheep , is a fish much preferr'd by some , but they keep in salt Water ; they are like a Roach in fashion , but as thick as a Salmon , not so long . We have also the Drum , a large and noble fish , commended equal to the Sheepshead , not unlike to a Newfoundland Cod , but larger of the two : T is so call'd from a noise it makes in its Belly , when it is taken , resembling a Drum. There are three sorts of them , the Black , Red and Gold colour ; the Black is fat in the Spring , the Red in the Fall , and the Gold colour believed to be the Black , grown old , because it is observ'd that young ones of that colour have not been taken . They generally ketch them by Hook and Line , as Cod are , and they save like it , where the People are skilful . There are abundance of lesser fish to be caught of pleasure , but they quit not cost , as those I have mentioned , neither in Magnitude nor Number , except the Herring , which swarm in such shoales , that it is hardly Credible ; in little Creeks , they almost shovel them up in their tubs . There is the Catfish , or Flathead , Lampry , Eale , Trout , Perch black and white , Smelt , Sunfish , &c. Also Oysters , Cockles , Cunks , Crabs , Mussles , Mannanoses . Of Provision in General 1. IT has been often said , we were starv'd for want of food ; some were apt to suggest their fears , others to insinuate their prejudices , and when this was contradicted , and they assur'd we had plenty , both of Bread , Fish and Flesh ; then 't was objected , we were forc't to fetch it from other places at great Charges : but neither is all this true , tho all the World will think we must either carry Provision with us , or get it of the Neighbourhood till we had gotten Houses over our heads , and a little Land in tillage . We fetcht none , nor were we wholly helpt by Neighbours ; the Old Inhabitants supplied us with most of the Corn we wanted , and a good share of Pork and Beef : t is true , New-York , New-England and Road-Ifland , did with their provisions fetch our Goods and Money , but at such Rates , that some sold for almost what they gave , and others carried their provisions back , expecting a better Market neerer , which showed no scarcity , and that we were not totally destitute in our own River . But if my advice be of any Value , I would have them buy still , and not weaken their Herds , by killing up their Young Stock too soon . 2. But the right measure of information must be the proportion of Value of Provisions there ; to what they are in more planted and mature Colonies . Beef is commonly sold at the rate of two pence per Pound ; and Pork for two pence half-penny ; Veal and Mutton at three pence , or three pence half penny , that Country mony ; an English Shilling going for fifteen pence . Grain fells by the Bushel ; Wheat at four shillings ; Rye , and excellent good , at three shillings ; Barly two shillings six pence ; Indian Corn two shillings six pence , Oats two shillings , in that money still , which in a new Country , where Grain is so much wanted for seed , as well as food , cannot be called dear , and especially if we consider the Consumption of the many new Commers . 3. There is so great an encrease of Grain , by the dilligent application of People to Husbandry , that within three Years , some Plantations have got Twenty Acres in Corn , some Forty , some Fifty . 4. They are very careful to encrease their stock , and get into Daries , as fast as they can . They already make good Butter and Cheese . A good Cow and Calf by her side may be worth three pounds sterling , in goods at first Cost . A pare of Working Oxen , eight pounds : A pare of fat ones , Little more , and a plain Breeding Mare about five pounds sterl . 5. For Fish , it is brought to the Door , both fresh and salt . Six Alloes or Rocks for twelve pence , and salt fish , at three fardings per pound , Oysters at 2 s. per bushel . 6. Our DRINK has been Beer and Punch , made of Rum and Water : Our Beer was mostly made of Molosses , which well boyld , with Sassafras or Pine infused into it , makes very tollerable drink ; but now they make Mault , and Mault Drink begins to be common , especially at Ordinaries , and the Houses of the more substantial People . In our great Town there is an able Man , that has set up a large Brew-House , in order to furnish the People with good Drink , both there , and up and down the River . Having faid this of the Country , for the time I was there , I shall add one of the many Letters that have come to my hand , because brief and full , and that he is known to be a Person of an extraordinary Caution as well as Truth , in what he is wont to Write or Speak . Philadelphia the 3d. of the 6th . month ( August ) 1685. Governour . HAving an opportunity by a Ship from this River , ( out of which several have gone this Year ) I thought fit to give a short account of proceedings , as to settlements here , and the Improvements both in Town and Country . As to the Country the Improvements are large , and settlements very throng , by way of TOWNSHIPS and VILLAGES . Great inclinations to Planting Orchards , which are easily raised , and soon brought to perfection . Much Hay-Seed sown , and much Planting of Corn this Year , and great produce said to be , both of Wheat , Rye and Rise ; Barly and Oates prove very well , besides ●●●ian Corn and Pease of several sorts ; also Kidny-Beans , and English Pease of several kinds , I have had in my own Ground , with English Roots , Turnaps , Parsnaps , Carrets , Onions , Leeks , Radishes and Cabbidges , with abundance of sorts of Herbs and Flowers : I know but of few seeds that have mist , except Rosemary seed , and being English might be old . Also , I have such plenty of Pumpkins , Musmellons , Watermellons , Squashes , Coshaws , Bucks-hens , Cowcumbers and Simnells of Divers kinds ; admired at by new Commers , that the Earth should so plentifully cast forth , especially the first Years breaking up ; and on that which is counted the WORST SORT OF SANDY LAND . I am satisfied , and many more , that the Earth is very fertil , and the Lord hath done his part , if Man use but a moderate Diligence . Grapes , Mulberies , and many wilde Fruits , and natural Plums , in abundance , this Year have I seen and eat of . A brave Orchard and Nursery have I planted , and thrive mightily , and Fruit the first Year . I endeavor choice of Fruits , and Seeds from many parts ; also Hay-Seed ; and have sowed a field this spring for tryal . First , I burn'd the leaves , then had it Grub'd , not the field , but the small Roots up , then sowed great and small Clover , with a little old Grass-seed , and had it only raked over , not Plowed nor Harrowed , and it grows exceedingly : also for experience I sowed some patches of the same sort in my Garden and Dunged some , and that grows worst . I have planted the Irish Potatoes , and hope to have a brave increase to Transplant next Year . Captain Rapel ( the French man ) saith , he made good WINE of the Grapes ( of the Country ) last Year , and Transported some , but intends to make more this Year . Also a French man in this Town intends the same , for Grapes are very Plentiful . Now as to the Town of PHILADELPHIA it goeth on in Planting and Building to admiration , both in the front & backward , and there are about 600 Houses in 3 years time . And since I built my Brick House , the foundation of which was laid at thy going , which I did design after a good manner , to incourage others , and that from building with Wood ; it being the first , many take example , and some that built Wooden Houses , are sorry for it : Brick building is said to be as cheap : Bricks are exceeding good , and better then when I built : More Makers fallen in , and Bricks cheaper , they were before at 16 s. English per 1000 , and now many brave Brick Houses are going up , with good Cellars . Arthur Cook is building him a brave Brick House near William Frampton's , on the front : For William Frampton hath since built a good Brick house , by his Brew-house and Bake-house , and let the other for an Ordinary . John Wheeler , from New-England , is building a good Brick house , by the Blew Anchor ; and the two Brickmakers a Double Brick House and Cellars ; besides several others going on : Samuel Carpenter has built another house by his . I am Building another Brick house by mine , which is three large Stories high , besides a good large Brick Cellar under it , of two Bricks and a half thickness in the wall , and the next story half under Ground , the Celler hath an Arched Door for a Vault to go ( under the Street ) to the River , and so to bring in goods , or deliver out . Humphery Murry , from New-York , has built a large Timber house , with Brick Chimnies . John Test has almost finished a good Brick House , and a Bake-house of Timber ; and N. Allen a good house , next to Thomas Wynns front Lot. John Day a good house , after the London fashion , most Brick , with a large frame of Wood , in the front , for shop Windows ; all these have Belconies . Thomas Smith and Daniel Pege are Partners , and set to making of Brick this Year , and they are very good ; also , Pastorus , the German Friend , Agent for the Company at Frankford , with his Dutch People , are preparing to make Brick next year . Samuel Carpenter , is our Lime burner on his Wharf . Brave LIME STONE found here , as the Workmen say , being proved . We build most Houses with Belconies . Lots are much desir'd in the Town , great buying one of another . We are now laying the foundation of a large plain Brick house , for a Meeting House , in the Center , ( sixty foot long , and about forty foot broad ) and hope to have it soon up , many hearts and hands at work that will do it . A large Meeting House , 50 foot long , and 38 foot broad , also going up , on the front of the River , for an evening Meeting , the work going on a pace . Many Towns People setling their liberty Lands . I hope the Society will rub off the Reproaches some have cast upon them . We now begin to gather in some thing of our many great Debts . I do understand three COMPANIES FOR WHALE CATCHING are designed to fish in the Rivers Mouth this season , and find through the great Plenty of fish , they may begin early . A Fisherman this Year found the way to catch Whiteins in this River , and it 's expected many sorts of fish more then hath been yet caught , may be taken by the skilful . Fish are in such plenty , that many sorts on tryal , have been taken with Nets , in the Winter time : The Sweeds laughing at the English for going to try , have since tried themselves . The River so big , and full of several sorts of brave fish , that it s believed , except frozen over , we may catch any time in the Winter . It 's great pity , but two or three experienced Fishermen were here to Ply this River , to salt and serve fresh to the Town . A good way to Pickle Sturgion is wanting ; such abundance in this River , even before the Town : many are Catcht , Boyld and Eaten . Last Winter great plenty of Dear brought in by the Indians and English from the Country . We are generally very Well and Healthy here , but abundance Dead in Maryland this Summer . The Manufacture of Linnen by the Germans goes on finely , and they make fine Linnen : Samuel Carpenter having been lately there , declares , they had gathered one Crop of Flax , and had sowed for the Second , and saw it come up well : And they say , might have had forwarder and better , had they had old seed , and not stayed so long for the Growth of the new seed to sow again . I may believe it , for large hath my experience been this Years , though in a small peece of Ground , to the admiration of many . I thought fit to signify thus much , knowing thou wouldst be glad to hear of the People and Provinces welfare ; the Lord preserve us all , and make way for thy return , which is much desired , not only by our Friends , but all sorts . I am , &c. thy truly Loving Friend . ROBERT TVRNER . Of Further Improvements for Trade and Commerce . THose things that we have in prospect for Staples of Trade , are Wine , Linnen , Hemp , Potashes , and Whale Oyle ; to say nothing of our Provisions for the Islands , our Saw-Mills , Sturgeon , some Tobacco , and our Furs and Skins , which of themselves are not contemptible ; I might add Iron ( perhaps Copper too ) for there is much Mine ; and it will be granted us , that we want no Wood , though I must confess , I cannot tell how to help preferring a domestick or self subsistance , to a life of much profit , by the extream Toyl of forraign Traffick . Advice to Adventurers how to imploy their Estates , with fair profit . IT is fit now , that I give some Advertisement to Adventurers , which way they may lay out their Money to best advantage , so as it may yeild them fair returns , and with content to all concerned , which is the last part of my present task ; and I must needs say so much wanting , that it has perhaps given some occasion to ignorance and prejudice to run without mercy , measure or distinction against America , of which Pennsylvania to be sure has had its share . 1. It is agreed on all hands , that the Poor are the Hands and Feet of the Rich. It is their labour that improves Countries ; and to encourage them , is to promote the real benefit of the publick . Now as there are abundance of these people in many parts of Europe , extreamly desirous of going to America ; so the way of helping them thither , or when there , and the return thereof to the Disbursers , will prove what I say to be true . 2. There are two sorts , such as are able to transport themselves and Families , but have nothing to begin with there ; and those that want so much as to transport themselves and Families thither . 3. The first of these may be entertained in this manner . Say I have 5000 Acres , I will settle Ten Families upon them , in way of Village , and build each an house , an out-house for Cattle , furnish every Family with Stock ; as four Cows , two Sows , a couple of Mares , and a yoke of Oxen , with a Town Horse , Bull and Boar ; I find them with Tools , and give each their first Ground-seed . They shall continue Seven Year , or more , as we agree , at half encrease , being bound to leave the Houses in repair , and a Garden and Orchard , I paying for the Trees & at least twenty Acres of Land within Fence , and improved to corn and grass ; the charge will come to about sixty pounds English for each Family : At the seven years end , the Improvement will be worth , as things go now , 120 l. besides the value of the encrease of the Stock , which may be neer as much more , allowing for casualties ; especially , if the People are honest and careful , or a man be upon the spot himself , or have an Overseer sometimes to inspect them . The charge in the whole is 832 l. And the value of stock and improvements 2400 l. I think I have been modest in my computation . These Farms are afterwards fit for Leases at full rent , or how else the Owner shall please to dispose of them . Also the People will by this time be skilled in the Country , and well provided to settle themselves with stock upon their own Land. 4. The other sort of poor people may be very beneficially transported upon these terms : Say I have 5000 Acres I should settle as before , I will give to each Family 100 Acres , which in the whole makes 1000 ; and to each Family thirty pounds English , half in hand , and half there , which in the whole comes to 300 l. After four years are expired , in which time they may be easie , and in a good condition , they shall each of them pay five pounds , and so yearly for ever , as a Fee-farm rent ; which in the whole comes to 50 l. a Year . Thus a man that buys 5000. Acres may secure and settle his 4000 by the gift of one , and in a way that hazard and interest allowed for , amounts to at least ten per cent . upon Land security , besides the value it puts upon the rest of the 5000 Acres . I propose that there be at least two working hands besides the wife , whether son or servant ; and that they oblige what they carry ; and for further security bind themselves as servants for some time , that they will settle the said land accordingly , and when they are once seated , their inprovements security enough for the Rent . 5. There is yet another expedient , and that is , give to ten Families 1000 Acres forever , at a small acknowledgement , and settle them in way of Village , as afore ; by their seating thus , the Land taken up is secured from others , because the method of the Country is answered , and the value such a settlement gives to the rest reserved , is not inconsiderable ; I mean , the 40●● Acres ; especially that which is Contiguous : For their Children when grown up , and Handicrafts will soon cover to fix next them , and such after settlements to begin at an Improved Rent in Fee , or for long Leases or small Acknowledgements , and good Improvements , must advance the whole considerably . I conceive any of these methods to issue in a sufficient advantage to Adventurers , and they all give good encouragement to feeble and poor Families . 6. That which is most adviseable for People , intended thither , to carry with them , is in short , all things relating to Apparel , Building , Housholdstuf , Husbandry , Fowling , and Fishing . Some Spice , Spirits and double ●ear , at first , were not amiss : But I advise all to proportion their Estates thus ; one third in Money , and two thirds in Goods . Upon peices of eight , there will be almost a third gotten , for they go at 6 s. and by goods well bought , at least fifty pounds sterl . for every hundred pounds ; so that a man worth 400 l. here , is worth 600 l. there , without sweating . Of the Natives . 1. BEcause many Stories have been prejudicially propagated , as if we were upon ill terms with the Natives , and sometimes , like Jobs Kindred , all cut off but the Messenger that brought the Tidings ; I think it requisit to say thus much , that as there never was any such Messenger , so the dead People were alive , at our last advices ; so far are we from ill terms with the Natives , that we have liv'd in great friendship . I have made seven Purchasses , and in Pay and Presents they have received at least twelve hundred pounds of me . Our humanity has obliged them so far , that they generally leave their guns at home , when they come to our settlements ; they offer us no affront , not so much as to one of our Dogs ; and if an● of them break our Laws , they submit to be punisht by them : and to this they have tyed themselves by an obligation under their hands . We leave not the least indignity to them unrebukt , nor wrong unsatisfied . Justice gains and aws them . They have some Great Men amongst them , I mean , for Wisdom , Truth and Justice . I refer , to my former Account about their Laws , Manners and Religious Rites . Of the Goverment . THE Goverment is according to the words of the Grant , as near to the English as conveniently may be : In the whole , we aim at Duty to the King , the Preservation of Right to all , the suppression of Vice , and encouragement of Vertue , and Arts ; with Libert to all People to worship Almighty God , according to their Faith and Perswasion . Of the Seasons of Going , and usual time of Passage . 1. THO Ships go hence at all times of the Year , it must be acknowledged , that to go so as to arrive at Spring or Fall , is best . For the Summer may be of the hottest , for fresh Commers ; and in the Winter , the wind that prevails , is the North West , and that blows off the Coast , so that sometimes it is difficult to enter the Capes . 2. I propose therefore , that Ships go hence about the middle of the moneths call'd February and August , which , allowing two moneths for passage , reaches time enough to plant in the Spring such things as are carried hence to plant , and in the Fall to get a small Cottage , and clear some Land against the next Spring . I have made a discovery of about a hundred Miles West , and find those back Lands richer in Soyl , Woods and Fountains , then that by Delaware ; especially upon the SASQVEHANAH River . 3. I must confess I prefer the Fall to come thither , as believing it is more healthy to be followed with Winter then Summer ; tho , through the great goodness and mercy of God , we have had an extrordinary portion of health , for so new and numerous a Colony , notwithstanding we have not been so regular in time . 4. The Passage is not to be set by any man ; for Ships will be quicker and slower . Some have been four moneths , and some but one , and as often . Generally between six and nine weeks . One year , of four and twenty Sayl , I think , there was not three above nine , and there was one or two under six weeks in passage . 5. To render it more healthy , it is good to keep as much upon Deck as may be ; for the Air helps against the offensive smells of a Crowd , and a close place . Also to scrape often the Cabbins , under the Beds ; and either carry store of Rue and Wormwood , some Rosemary , or often sprinkle Vineger about the Cabbin . Pitch burnt , is not amiss sometimes against faintness and infectious scents . I speak my experience for their benefit and direction that may need it . And because some has urged my coming back , as an argument against the place , and the probability of its improvement ; Adding , that I would for that reason never return : I think fit to say , That Next Summer , God willing , I intend to go back , and carry my Family , and the best part of my Personal Estate with me . And this I do , not only of Duty , but Inclination and Choice . God will Bless and Prosper poor America . I shall conclude with this further Notice , that to the end such as are willing to embrace any of the foregoing propositions for the Improvement of Adventurers Estates , may not be discouraged , from an inability to find such Land-Lords , Tennants , Masters and Servants , if they intimate their desires to my Friend and Agent Philip Ford , living in Bow-Lane in London , they may in all probability be well accommodated ; few of any quality or capacity , designed to the Province , that do not inform him of their inclinations and condition . Now for you that think of going thither , I have this to say , by way of caution ; if an hair of our heads falls not to the ground , without the providence of God , Remember , your removal is of greater moment . Wherefore have a due reverence and regard to his good Providence , as becomes a People that profess a belief in Providence . Go clear in your selves , and of all others . Be moderate in Expectation , count on Labour before a Crop , and Cost before Gain , for such persons will best endure difficulties , if they come , and bear the Success , as well as find the Comfort that usually follow such considerate undertakings . Worminghurst-Place , 12fth of the 10th Month 85. William Penn. PAge 1. Line 24. Read thing . p. 3. l. ● . r. that . p. 11. l. last r. soon brought . p. 12. l. 9. r. ●uckshorns . p. 14. l. 21. r. Those things . p. 17. l. 2. for Bond , read Land. l. 8. r. on small l. 17. f. there r. their . p. 20. l. 3. r. Improvement . THE END . 
A54150	----	The great question to be considered by the King and this approaching Parliament, briefly proposed, and modestly discussed, (to wit); how far religion is concerned in policy or civil government and policy in religion? ... / by one who desires to give unto Cæsar the things that are Gods. Penn, William, 1644-1718. 1679 Approx. 44 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54150 Wing P1300 ESTC R7032 12193395 ocm 12193395 55932 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54150) Transcribed from: (Early English Books Online ; image set 55932) Images scanned from microfilm: (Early English books, 1641-1700 ; 872:42) The great question to be considered by the King and this approaching Parliament, briefly proposed, and modestly discussed, (to wit); how far religion is concerned in policy or civil government and policy in religion? ... / by one who desires to give unto Cæsar the things that are Gods. Penn, William, 1644-1718. 8 p. s.n., [London : 1679] Reproduction of original in Huntington Library. Caption title. Attributed to William Penn. cf. NUC pre-1956. Signed: Philo-britannicus. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church and state -- Great Britain. Sovereignty -- Great Britain. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2005-11 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion The Great Question to be Considered by the KING , and this approaching PARLIAMENT , briefly proposed , and modestly discussed : ( To wit ) How far Religion is concerned in Policy or Civil Government , and Policy in Religion ? With an Essay rightly to distinguish these great Interests , upon the Disquisition of which a sufficient Basis is proposed for the firm Settlement of these Nations , to the most probable satisfaction of the several Interests and Parties therein . By one who desires to Give unto Caesar the things that are Caesars , and to God the things that are Gods. THat this Nation , and the Nations of Scotland and Ireland concerned with it , are at present in such a posture , and under such circumstances , as give just reason both of fear and care more then ordinary both to Rulers and People , is so without doubt , that it needs no proof ; and that we are in a dangerous Feaver ▪ in regard both to our Civil and Religious Interest , all in their wits must know : which Disease , albeit it be now in the opinion of most come to a Crisis , yet few can determine whether it will end in a natural cool , or prove a distemper yet more dangerous and deadly . And truly , at this time we are so far happy , that though the Evil be great which threatneth , us , yet the Cause thereof is very manifest , so that we are not put to the disadvantage of an uncertain search in that matter . We see all this trouble proceeds from a pretence of Religion , and Opinion that men have drank in , that for and because of Religion , they ought to concern themselves in the Civil Government of the Nations , yea so far as to overturn it , if otherwise the advancement of their Religion cannot be procured . How much this Opinion , albeit managed by men vastly differing as to the Religion they would advance , has wrought to the shaking of these Nations , few can be ignorant ; so that it seems high time , and no season more opportune then now , that this Question were fully decided , What is the Interest of Religion in Policy or Civil Government ; and again , of Policy and Civil Government in Religion ? And how far men upon the account of Religion may and ought to meddle in the Government , or with the Governours ; and again , how far the Civil Magistrate , as such , ought to concern himself in the Consciences of the People ? that if possible , such Principles may be pitched upon , agreeable to the nature of Christianity , and to the soundest Principles of Government , by which men may be possessed with a Faith , that Christianity doth not oblige them to meddle in Government , and reciprocally that they may be the more quieted in that belief , that the Magistrate is not to concern himself in their Consciences : so that in this mutual assurance , the Magistrate may rule securely , and administer Justice to all equally , without fearing hurt from the Religion of any of his people ; and the people may fear God , and follow piety , according to the best of their knowledge , without fearing prejudice from the Magistrate therefore . And truly it cannot but be acknowledged , that it would be a happy Nation where this were fully fixed ; and the establishing of such Principles seems the less difficult , that in the purest times of Christianity , ( so reputed by all ) the true Christian Religion was not at all hurtful nor dangerous to the Magistrate , though differing from it ; nor did the Christians judge it any part of their Religion , to seek to disturb him in his Government , or screw themselves into it : and though again they acknowledged his Authority in Civils to be just and lawful , yet they claimed an exemption from being imposed upon by him in the exercise of their Consciences ; so that a re-establishing of those Principles and Practices which were believed and followed , by those who on all hands are affirmed to have been the purest Christians , and also good and faithful Subjects , will do the business . But for the more clear understanding of this matter , it will be fit to take it a little higher , and enquire how those two great Interests of Religion , and Civil Government , came to be interlaced and mixed together . Cain was the first that disturbed Civil Society because of Religion ; and the Scripture , from which alone we may expect it , gives no account of any thing like the mixing of these Interests before the Floud ; and after the Floud , the whole tract of the Hebrew History from Heber to Moses , ( for of the particular state of the Jews I shall speak anon ) 〈◊〉 shew , that the matter of Religion was wholly distinct from the outward Policy and Government then used in the World. Jacob lived in Laban's Family , though differing from them ; and Joseph among the Egyptians , with which Superstitious Nation we cannot suppose he joyned in Worship , and yet was both a faithful Friend to Pharoah , and considerable Ruler over the People . Moreover , if the true ground and rise of Government be considered , this will more appear ; for all Lawyers and States ▪ men derive the first grounds of Government , from the Posterity of Noah's Sons after the Floud , and do show how through necessity , Reason and the Law of Nature led them thereunto ; for the Law of Nature giving to every man a natural and paternal Jurisdiction over his own Family , when as the increase of Mankind , and necessity of Commerce , gave occasion for several Families to be concerned together , and that these concernments begot Controversies needful to be determined , and that every Family stood upon equal foot as to Authority , and to decide by Force would prove destructive , and not necessarily be just , and that it was unfit every man should be Judge in his own cause ; therefore Reason led them to chuse men of approved Justice and Honesty , to whom all differences were remitted , and whose decisions served as Laws , and were readily submitted to , the parties resting in the assurance of their equity : and this all Lawyers generally acknowledge ▪ was the first foundation of Civil Government , in the joynt agreement of several Families ; from whence arose the Institution of Cities , and from their Interest in the Country about the division of Provinces and Kingdoms . Now as in the first part of Government in Families , the Authority stood in one ▪ viz. in the Father of the Family ; so they usually chose one for the Government of joynt Families , who thence were called Kings ; and this was the Original of Monarchy : whom the opinion of Honesty , Knowledge and Justice , most readily and without fear of Emulation advanced to that dignity , whose Judgment and W●ll answering to the cause of their advancement , was a Law to the People . Afterwards when the respect put upon these Rulers or Kings , and the advantage thence accruing increased , men began to be ambitious of the Imployment , and from thence to use their influence to obtain it ; from which followed Faction , and often Bloudshed , which made men fall upon the expedient of letting the Government rest upon the Children of those who formerly had possessed it , the Veneration of their Fathers , and the supposition and expectation they might inherit their Fathers Virtues greatly contributing thereto ; which laid the foundation of Hereditary Monarchy . But when the Primitive simplicity and integrity of those first Ages began to wear out , and that those Kings did extend and advance the Authority they derived from their Predecessors , but lost their Equity and Justice ; and since the ancient and entire confidence put in the first Rulers , had made their Government , and consequently their Successors , unlimited , it depending upon Will , and not qualified by any Laws , whereof there were not written at that time ▪ Thus Monarchy degenerated into Tyranny , as appeared in Nimrod , and his Successors , the Kings of Assyria , which gave a rise , as many judge , to the ●●●●itution of Commonwealths amongst the Grecians and others . Now during these times , although the number of those that truly feared God , and retained any 〈◊〉 of pure Religion , were very few and for most part ( at least ▪ so far as is conveyed to us in the Family and Success●●● of Abraham ; yet that inward and Universal Testimony of a Deity , implanted in the hearts of all men , ( as all sorts of Christians acknowledge ) did so far influence men , as to set their thoughts about Religion ; for as Cicero says Nulla Gens tam Barbara quae Deum aliquem non agnoscat ▪ since it is most certain , that Justice will gain a Testimony in the hearts of the most barbarous , the ancient Veneration and esteem to the great Justice and Equity of those Primitive Rulers , being fixed in 〈…〉 and heighned by the depravation of their Successors ; and this compared with daily ▪ 〈◊〉 afforded to men in the course of Providence , begot a belief that these things were the Gifts of these Good Kings 〈◊〉 in Heaven , from whence they came to be prayed unto , and reputed Gods 〈◊〉 And thus those things th●t did seem immediately to convey those 〈…〉 the Sun , Moon , and Stars , came 〈◊〉 to be adored , from whence sprung the Religion or divers ▪ Nations ▪ and thus 〈◊〉 any 〈◊〉 came to receive Power and Domination over others , 〈…〉 became more universally to be received . Now whereas Religion among the Gentiles had its rise so 〈…〉 hence , so every Nation had their p●rticular 〈…〉 , among this Roman● 〈…〉 , which they were devoted to ▪ The 〈…〉 of Religion with 〈…〉 insensibly , since all the Gentiles generally esteemed it a duty to worship the Gods of that place and Country they came to , as judging they had a sort of distinct and peculiar Jurisdiction there ; so there was little occasion of observing here a distinct Interest ; because there was no man to claim the liberty of exercising it : so far had blindness and Idolatry overgrown the World. In which state things continued for many Ages , until Daniel and the Three Children , after the carrying a way of the Jews by Nebuchadnezzar , gave a rise rightly to distinguish and clear the Marches b●twixt Religion and Policy , and claim the liberty of the one , without prejudice to the other ; for this making Religion necessary to Policy , took its strength from the unlimited Tyranny of the Assyrian Monarchy , and was the fruits of an Arbitrary Power , standing and exercised in the superlative degree ; ( and it 's observable , that where there is most of that sort of Government , there this , to this day , most prevails ; this being most suitable to meer Tyranny , and contrary to a solid and well-ballanced Government : ) for such being the state of the Assyrian Monarchy , as all well read therein know , the Flatterers of these Kings possessed them with a belief , that the Authority of no Power even in matters of Religion , was to be acknowledged , nor even the Counsel of any Deity sought to , above or besides that of the King ; for they did not build the reason of Obedience , upon the intrinsical verity of the thing commanded by the King , as those that press the same thing now would seem to do , or for shame pretend to do ; but meerly upon the Will and Command of the Prince , whom they think ought not to be disobeyed , whatever he commanded , whose Will they would have to be the only rule of mens Actions in all things : Hence came the fury of Nebuchadnezzar against the Three Children , for not obeying him , Dan 3. in falling down before his Golden Image ; and against Daniel , for praying with the Windows open towards Jerusalem ; for neither of them are charged for doing any thing prejudicial to the State , and except in this , were found faithful Servants to the King in other things wherein they were imployed . And as none will readily justifie the Assyrian King in his doings , whereof himself greatly repented , so the Imployments he bestowed upon those and other Jews , and wherein they proved useful and faithful to him , doth sufficiently shew , that the distinct Interests of Religion and Policy under one Prince , may well be found without prejudice either to Prince or People . The like may be observed in the case of Ahasuerus , who was influenced by Haman to give out an Edict for the destruction of the Jews ; the reason whereof urged by Haman was , that they had Laws different from the Kings Laws , and therefore it was not for the Kings profit to suffer them . I need not bestow pains to refute Haman's reason , since most men will condemn it . The same thing took place for the same cause in Nero , and the rest of the Emperors who persecuted the Christians ; for the piety and ancient equity and sobriety of the Romans wearing out , and the corruption ▪ degeneracy and effeminacy of the Eastern Nations prevailing , so as the Emperors would be reputed and adored as Gods , thence came their endeavouring to oblige men to acknowledge no God but their Will and Pleasure , and no Religion but what depended thereon ; thence they made Religion a necessary part of Government . And thus I have briefly traced things until such time as Christianity came to be established by Law , and Christians came to be Magistrates . After that Christianity came to be received in the Courts of Princes , and that the Emperors became Christians , their honest zeal was soon abused by the corruption and covetousness of the Clergy , who for their own ends first possess'd them with a belief that they ought to seek to settle and establish Christian Religion by their Force and Power , and that it did much contribute to their Spiritual advantage to bestow large Revenues upon the Clergy , and that as Supreme Magistrate he had a care and superintendency over the Church ; in meddling with which the Emperor Constantine found himself quickly not a little embarassed , when he could not find a way to satisfie the Clergy , when they came to quarrel among themselves ; and so each Party afterwards in the differences of these Times ▪ as they could draw the Emperor to their side , made use of this Power of the Magistrate in matters of Religion , for the destroying each other : until at last by the growing of Superstition and other great shakings which hapned to the Roman Empire , the Pope instead of being subject to the Emperor ▪ and appointed by him ( which he was for several Centuries ) made a shift to turn him by degrees out of Italy , establish to himself a Temporal Jurisdiction in Rome , as being forsooth Peters Patrimony , and at last not only to be independant from the Emperor , but superiour to him , as by the tract even of their own Historians is manifest , and known to all those who have read the story of Hildebrand and others . And thus by the like means several Bishops in Germany , and other places , abusing the zeal and ignorance of the people , came into the possession of great Temporal Jurisdictions ; and not only so , but in all Nations of Europe they obtained a place in the Government , and became a distinct State ; by means of which , having an immediate dependance upon the Pope , he came to exercise an Universal Monarchy in the Christian World : And thus Religion came to be a part of Civil Government among Christians . And it is greatly to be regretted , that in the Reformation this was not rooted out , but in a great measure retained not only by the Lutherans , but even by the Calvinists : So that although those who follow the Geneva Discipline , do pretend to abstract the Clergy from meddling in State , yet their method of proceeding proves at last the same ; for while they lay an obligation upon the Magistrate , under pretence of taking care for the Cause and Church of Christ , to establish one sort of form of Religion , and ruine all others ; wherein he must steer by the Clergies Compass , or otherwise have the people blown up unto a Sedition from the Pulpit : So that experience hath proved , that under the Government of Presbytery , ( especially as it was improved in Scotland , where it came to its height ) the insolency and imperiousness of the Clergy became no less troublesome and unsupportable to the Magistrates , then that of Bishops , whether Papal or Protestant ; so that it is manifest , the altering from one form to another , hath not cured these Nations of the mischiefs that therethrough has attended them , so long as that fundamental Error is entertained , of making Religion a part of the Civil Government . Now this brief Historical hint doth abundantly shew , how these Interests are distinct , and ought not be jumbled together : To which I shall add these brief Considerations . First , Because Religion and Policy , or Christianity and Magistracy , are two distinct things , have two different ends , and may be fully prosecuted without respect one to the other ; the one is for the purifying and cleansing the Soul , and fitting it for a future state ; the other is for the maintenance and preserving of Civil Society , in order to the outward conveniency and accommodation of men in this World. A Magistrate is a true and real Magistrate , though not a Christian ; as well as a man is a true and real Christian , without being a Magistrate . Christianity , far less this or that form of it , doth not belong to the being of Magistracy ; else the Apostles and Primitive Christians could not have acknowledged the Heathens to have been their lawful Magistrates and Superiors , as they did , and taught their Disciples so to do , as appeared in the practice of the Primitive Christians beforementioned . Secondly , Christ says expresly , his Kingdom is not of this World ; the thing he came for is a business distinct from the external Government of the World , and hath no necessary connexion thereto ; and therefore there doth not appear any one saying of his or his Followers , to warrant Magistrates as such to meddle in Religion , or to warrant his Disciples and Followers as such to meddle with the outward Government of the Nations : And truly the dismal effects this has produced , both to the ruine of Christianity and Civil Government , may convince those that are not byassed by particular Interest , ( as all Clergy-men , both Pope , Prelate and Presbyter generally are ) and love the good and advancement either of Christianity or Civil Government , that it is high time to avoid this snare . To this the state of the Jews is usually objected , whose Religion and Government was mixed together : But that saying of Christ abovementioned is thereunto a sufficient Answer , for they had an outward Kingdom , which Christ came not to establish , neither for himself nor Followers ; and theirs related to a particular Race or Family , which is not the case now : besides that their outward Policy was by Revelation expresly given them of God , who gave them Rulers , Judges , Kings , oftentimes by the particular appointment of his Prophets , without respect either to hereditary Right , or the choice of the People ; and unless we would plead for the like thing now , which none I know of do , I mean of those that strive for the Government , there can be nothing rationally urged from the state of the Jews in this matter . But some may be apt to say , that there is a necessity that Religion and Policy be interlaced , because those things are a part of Religion , which are of absolute necessity to Government ; such as the suppressing of Murther , Adultery , Theft , Perjury , which surely belongs to the Magistrates to punish . To this I answer , It is true it belongs to the Magistrate to punish such like crimes ; but as these things are contrary to the Law of God , and such as Religion strikes against , so they are injurious to Civil Society , and tend to destroy it ▪ and therefore come under the Magistrates cognizance in this respect , or under this reduplication , and not upon the meer Religious account ; for whatever is destructive or injurious to Civil Society , comes to be punished by the Magistrate upon that score , without respect to its concern in Christianity : as we see these things were punishable by the Magistrates in all well-regulated Kingdoms and Commonwealths among the Heathens ; where they could not be considered as any part of the Christian Religion . Not that I deny , where both Magistrate and People are Christian , and agreed in the acknowledgment that such things are not only hurtful to Civil Society , but destructive to their immortal Souls , he may improve that reason to deterr the people from these evils ▪ as also to bear home to them the justice of the punishment : but this he does not simply as a Magistrate , but as a Christian , even as such Magistrates among the Heathens as were Philosophers sometimes used to do . To this I suppose it may be also readily objected ; That according to this Principle both Papists , Presbyters , Anabaptists , yea such as were John of L●yden and his Complices , may and ought to be tolerated , if the Magistrate has nothing to do with the Consciences of his Subjects : And again , if the Magistrate should become any of these , the People ought quietly to bear it . To this I answer , and indeed herein the excellency of this fundamental Principle both in Religion and Government will appear , That Popery hath two parts , the one is that which is meerly Religious , that is , which relates properly to Religion or Conscience , and are peculiar to them , such as the believing Transubstantiation , Purgatory , Adoration of Saints and Images , yea and the Superiority of the Bishop of Rome over other Church-men , as they call them ; all which , and those of this kind , may be believed and professed without prejudice to Civil Society , and as being matters meerly relating to Conscience , come not properly under the Magistrates cognizance . The other part is the opinion of the Pope's power over Princes and States , his absolving the people from their Obedience , his giving them Dispensations to kill and destroy them ; and allowing them not to keep Faith to Hereticks , and such like ; which as they are destructive to Government , are truly no part of Religion , but a politick contrivance long hatched by the Bishop of Rome and his Dependants , for establishing to himself a firm Monarchy in the World , and therefore ought to be guarded against and punished by the Magistrate , not as Errors in Religion , but as destructive to the Government . If it be said , all Papists believe and profess , and are ready to practise these things : To that I say , then in so far they are lyable and ought to be punished , and not tolerated . But let the reason of our procedure & sentence against them be , not their opinion in things meerly Religious , but their destructiveness to Civil Government : Thus if we go upon this sound Principle , we shall preserve the honour of the truly Christian & Protestant Cause , and take away from them all occasion of glorying in their Sufferings , or of strengthning themselves against Protestants in Popish Countries , who live peaceably , and hold no such Principles as oblige them to make any disturbance in the Government . The like may be said of all others called Sectaries , whom the Magistrate is to restrain only in so far as they hold principles , or bring forth practices that are destructive to the Government . As to the second part of the objection , relating to the Magistrate , I answer , such are either Elective , or Hereditary ; if Elective , there is no place for the objection , because the Electors have access to chuse men of such Principles as they like best ; if Hereditary , it is either absolute , or limited ; if there be any such exyress limitation , as excludes men of such and such Principles , then the case is solved ; if not , the former distinction will hold : Let the Magistrate entertain such Principles as best likes him , in matters that are purely Religious ; but if he will entertain such as are destructive to the Government , by which he infringes the priviledges of the people , and will rob them of their Lives , Liberties and Estates , meerly upon the account of Religion , certainly they have great reason to beware how they come under such a Yoak ; which they can do without any blemish , and with full justification in the face of the Nations , since they deny not the Magistrate the exercise of his Religion for himself : and herein the people also may be sufficiently secured , whatever be the M●gistrates Religion , if thus bounded , as in the application to the state of things here in England , and Scotland also , will appear , to which I now proceed . It is to be considered , that these Nations having been long involved in a Civil War , through which a new people ( not formerly , or but little known ) have grown up , who as men have or ought to have an interest in the same Immunities , Freedoms and Priviledges with the rest ; as to Civil things at least ; for else in England the Papist might plead Magna Charta , that all but they ought to be extruded the Nation , or be lyable to such troubles as might make it too hot for them to stay in ; and so in Scotland and Ireland , if not by the same , yet by other mediums : so that as to the Spiritual Constitution , or the Civil Government of these Nations as to Spiritual things the Laws have not been as those of the Medes and Persians , but have received alterations according to the necessity and conveniency of times ; that those who have given the Law , and in and for whose favour , for whose protection the Laws were expresly made , had them turned against them , and for the protection of those against whom the Laws were made . Since the coming in of the King that now is , ( after a long Civil intestine War , as hath been said ) that which hath been set up paramount over and above all , hath been that of Bishops , or Episcopacy , to the utter suppression of all others ; with all strenuous endeavours to strengthen and propagate that Profession , and drive on an Uniformity , which how ineffectual it hath hitherto been , all may see , as may appear by the Kings Declaration in the year 1672. and though a considerable time hath since intervened , it may still be seen there was good reason for the import of that Declaration , whereby the Ship of these Nations hath been tossed and lyable to great hazards , through the tumultuating humours , surmises , discontents of the severals concerned , in being lyable to be out of the protection of the Law ; so that upon these accounts , and the concurring circumstances that either have been , or might have bern artificially managed to blow the Coal ; I say , considering the combustible matter , it is to me matter of acknowledgment and admiration , that things have not run unto confusion long ere now : And truly my hope is , that God Almighty intends better things for these Nations , then that one size or sort of people should be set up in matters of Religion , to the utter ruinating and undoing of all others ; or that thereby through the impatience of man , ( to whom it is hard to bear to have his Spiritual and Civil Liberties snapt away at once ) or through the artifice of them who upon other grounds of discontent , may make use of this to blow these Nations into a flame , which God forbid , my hope and desire is rather , that those in Authority may consider as Christians and prudent men , how to land the Ship in a safe Harbour . First , how as Christians they are not concerned to meddle in this matter ; that is , that Christianity lays no obligation upon the Magistrate to establish any form of the Christian Religion by Law , is above shewn : so that such do say nothing to the purpose , who land this debate ( as most of the Clergy do ) in recurring to the Laws in force , saying , So it stands by Law , so it is settled by Law , for the Law was no less strong in Q. Maries days for Popery , then now for that which is set up . Next , if it stand upon a meer prudent prudential politick foot , and so be settled by the Laws of these Nations , I apply my self in the second place to consider , how far it is truly suitable to prudence , how far it is prudential for the Magistrates of these Nations , how far it is good policy in them to own , assert , lay claim to such a power , as things are circumstantiated especially ; that is to say , to set up by Law any form of Christian Religion , and by the Civil Power and Authority to stand by the Professors of it , to the depressing , exterminating , discountenancing , crushing and discouraging of all others : I say , this seems to me not only to be Antichristian , but Antiprudential , Antipolitical , and a thing of a wonderful dangerous consequence , and impracticable for any long continuance , without the hazarding of all , for these Reasons . It is not prudential for Magistrates to keep alive Seeds of discord , emulation , strife , among the people over whom they rule , for this but narrows his or their power , instead of enlarging it ; for as this engages those who are countenanced , so it alienates more or less all those who are discountenanced or is lyable to do so . Besides all the several other dissenting Judgments in these Nations , there are three sorts that lay claim to the Magistrates espousing them and their way , as that which he is obliged to do in a National way ; and all these three lay claim for the limits of their Church to be as broad and long at least as the Nation , to wit , the Popish , Prelatical , and Presbyterian ; all these pretend to be diametrically opposite to each other , and each of them have had the advantage to get the Magistrate on their side , and to be settled by Law ; publick places and publick maintenance have belonged to them : Thus even the Democratical Government of Presbytery , could cry out on all meddlers with Church-Lands , but especially Tithes , as Sacrilegious persons . Now this hath been especially the Bone of Contention among these three ; it was not , nor is not meerly that any of them should be owned to be the Church and Ministry of Christ only , or before all others , but that they should be set above all others , so as to have the maintenance and respective priviledges due to Holy Church . Now were it prudential to set up any of these three , as the present condition and complexion of the Nations are ? I say , Nay ; as for the Papists , they are a diminutive Sect to the rest of the Nation respectively , though upon all other accounts they stood upon an equal foot with the rest differing from them , as I have shewn before they do not : as to those of the Episcopal way , such as truly are engaged in their Judgments to that way , are not much more considerable then they , so that they will be found but a diminutive Sect also ▪ so that to establish them , and drive a Conformity to them , hath been hitherto but to go against Wind and Tide , because the sence of the people ( though upon differing accounts ) hath been and is against them : as to the Presbyterians , it is to be confessed they are more considerable then both the other for number , though not of one Judgment among themselves , albeit all agreeing that they ought to be set up , owned and countenanced by the Magistrate , and he to be subservient to them , not to be the Head of the Church , that is lodged in the General Assembly : yet in prudence it is not ●●t , nor a foot large enough for the Magistrate to rest upon , so as to crush down all others ; for they , taken as all of one Judgment , will be found but a diminutive Sect , put in the ballance with all others , to wit , the other two beforementioned , and the rest of the dissenters in the Nation . And as they are a people positive and peremptory , and lyable to fall in differences among themselves , as was manifest in Scotland about the year 1650. it will be no less hard to satisfie them ; then they to satisfie one another ; however this will be the minimum quod sic , that all others must be crushed and born down , so as it will be found hard to please them , for they will be found to grow in their Encroachments and Demands , and it will not be found so easie a matter , whatever cause or occasion should be found for it , to limit or stop them once being set up as they that are less considerable : neither do I see it prudential for the Magistrate to countenance any of these , so as to give them the sole countenance of Publick Authority , as to Church-Power , as it hath been called and accounted the National Church , & so these to have Publick Authority and Maintenance , and Priviledge accord●ng to Law ▪ & the rest only to be tolerated and connived at , for this is only to keep up the Bone of Contention , that as opportunity serves they in the Saddle may be unhorsed , and they that are stronger get into their room : For it is never to be reckoned of , that the Papists though they had their Liberty by way of toleration or connivance , as the rest of dissenters , will be satisfied so long as they see Law countenance them that separated from them , and those in the possession of their Mass-houses and Maintenance , that were originally settled upon and consecrated by their Church , and which as to its original had its rise from their Church ? Or is it to be reckoned upon that the Presbyters , whatever countenance or toleration were granted them , though settled by Law , would be satisfied while excluded from the Publick Places and Maintenance ? and they being the stronger , and a growing Interest , would still be lying at catch to be in again ; were it not then good Christianity in the Magistrates , who profess themselves to be Christians , to deny themselves in giving to Christ Jesus that which is his due only , that is , to be Head in and over his Church , and leave the Government to him , and get their hands out of this Thorny matter , that hath produced nothing to themselves but trouble , without which these Nations can never be firmly settled : I am bold to say , and were it not good prudence so to do . What hath been the Fama clamosa for many years of old , and of late before the War , and since the coming in of the King , and is so at this day ? Popery ! Arbitrary Government ! there hath a Jealousie entred the minds of people concerning these things ; could a better way be found out to pluck up these surmises by the Roots , then if all concern'd would shew a willingness and ready compliance , and contribute to it in their respective places and stations , that it might be fundamentally settled and established as a Basis never to be shaken , that all Christian men should be left to the Government of the Law of Jesus , to worship him and serve him , as they shall find themselves by him obliged ; the Magistrate not at all to meddle or intermeddle therein , further then to see that this be kept among all , so that no man nor men may be imposed upon in the matters of Religion , within the bounds of his Jurisdiction , by any outward force or violence ; nor his Authority be made use of to confirm any Spiritual sentence more or less , but as every one hath been or may be perswaded to joyn themselves to any sorts of people , upon a Spiritual or Christian account , they may be left so to do in matters meerly and only relating to Conscience , and that all Laws to the contrary may be utterly and totally abolished ; and as to all other things , every one from the least to the greatest to be subject to the Civil Laws of the Nation , and that Order and Good Government among men may be established , and that none under whatsoever pretence may plead Immunity from subjection to the Laws , in such things that come properly and unquestionably under the Civil Magistrates cognizance ; so that he may be an encouragment to those that do well , and a terror to evil doers , that good and wholesom Laws may be made by those to whom it is proper so to do , for establishing the Rights and Properties of men as men , and for encouraging Sobriety ; and this is proper for the Magistrate . But what will become of Holy Church , will some say ? She will be where she was , for the Magistrate withdrawing his hand , leaving every profession and way to stand upon its own legs , Unchurches neither Papists , Episcopalians , nor Presbyterians , they are a Church still , if they were so before . But saith the Bishops and Hierarchy , What shall become of us ? if the Magistrate withdraw his hand , where shall we have Maintenance ? where shall we have a place to Preach in ? Ye shall have no less advantage or ground to stand in then those that relate to other people , that account themselves to have Ministers , and to be Churches ; yea this advantage you have above all them , that you have had 18 or 19 years Places and Benefices , so you may the better hear the want , till you try the benevolence of your People , which is all the rest will have as well as you , so you will all stand on an equal foot ; and it 's fit they should ▪ for the publick Preaching places , and the publick Maintenance hath been the Bone of Contention in these Nations , and will be found to stand upon the same foot with Abbeys and Nunneries , and Church-Lands : The intent originally was honest and good , and from ●●al . As the one 〈◊〉 time of Reformation ; and for publick necessity and conveniency , was removed and utterly abolished ; as to the use they were first intended for ; so may these , and so must these , if ever the Nation see a firm and thorough settlement ; the Church-Lands ( a suitable case given to the Tenants ) applied to the Revenue of the Crown , and annexed thereto for ever inviolably ; I mean Bishop , Chapte● , and Dean-Lands , and such as have been accounted in the right and possession of the present Churches respectively . The Tithes have been a great oppression upon the people of these Nations ▪ and would be absolutely extinguish'd both as to name and thing , so as there may be no footsteps of them ; and that no man whatsoever that is a Proprietor in Land , may be lyable to have another to have an Interest in his Tithe , which hath been a great bondage and servitude ; and had its Interest upon the account that they belong'd to Holy Church , and was their Patrimony . Now things being settled upon another foundation and turned quite in another Channel , by the prudence and care of those to whom it be●●●gs properly so to do , with a suitable regard every way , that the c●nscientiously tender Christian , ●ho ha●● suffered daily upon this account , and the Rights of men , as men , may be answered , and 〈◊〉 way and expedient found out to give some competent satisfaction , suitable to the Rights and Possessions of Impropriators , so as henceforward the Stock and Tithe may b● so confounded and involved , that whoever hath the Property of Possession of Lands , may never be lyable to any such bondage more or less , by these accessions of the Bishops ; and other Church-Lands not already disposed o● into the possession of the Laity , so called , there shall be a considerable addition of Revenue to the Crown , and hereby the Body of ●●e people of those Nations will be gratified , in removing the great oppression and servitude of Tithes , the cause of Contention will be removed , and every sort and size of people will stand upon their own legs ; all unreasonable expectations of setting up one sort of men , and throwing down all the rest , will be out ; all fears and jealousies , and animosities upon this account will cease , and hereby that which hath been a standing fear and jealousie upon the people of these Nations , will be plucked up by the Roots . If it be said , What shall become of the Magistrate or Magistrates , things being thus settled ? Where were the hazard ? for were it not unreasonable that the Magistrate or Magistrates should be in worse case then the People ? who are to be left to their absolute liberty as to the matter of Religion , without being lyable to any Civil inconveniency , or abridg'd of any priviledge upon the account of this or that form of Religion , meerly as such ; then why not the Magistrate ? It being fundamentally settled , as it would be , and is needful it should be , that except in his or their Family as Chap●ain , and that in a temporary way , it should not be in the power of the Magistrate or Magistrates , to make any standing Maintenance , or settlement upon any sort of men in Orders , or to set them up or countenance them , further then by his or their being of their perswasion , or allowing them on such account entertainment as Chaplain● ; and that for clearing the people of these Nations of the aforementioned Seeds of Jealousie , it be fundamentally settled as a Magna Charta for ever , that whosoever in the Magistracy , or any other from the least to the greatest , shall be found to alter or innovate this Fundamental settlement , shall be lyable to be judged by this Law , as guilty of Tre●son against the Fundamentals of the Government , for the Law only is , and is to be declared Supreme ; and that whoever either separately or in conjunction , shall go against this Basis or Fundamental settlement , were it a single person , or the Parliament , shall ceas● to be Magistrate or a Parliament , and their Decrees become void and null : for the ●●ndame●tals are never to be altered , viz. that the Magistrate , as Magistrate , is to be wholly ▪ shu● but , as to all meddling in matters of Religion , but every man as to the Magistrates interposition 〈◊〉 ▪ be left free ; and that all men , as men born freemen , not having fo●f●i●ed their Liberty by doing those things which makes them obnoxious , shall be secure in their Persons and ●●dates from all . Arbitrary proceedings ; which will truly be for the ho●●ur and greatn●ss of the Magistrate or Magistrates , and safety of the People . These things being writ by one that hates to be Dogmatical , are therefore only modestly proposed and humbly submitted to those of more mature Judgment and greater Experience , especially to the New appro●ching Parliament , by him who in truth can subscribe himself , Philo-Britannicus . 
A54152	----	Information and direction to such persons as are inclined to America, more especially those related to the province of Pensilvania Penn, William, 1644-1718. 1686 Approx. 31 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54152 Wing P1303 ESTC R18824 13048345 ocm 13048345 96944 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54152) Transcribed from: (Early English Books Online ; image set 96944) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:18) Information and direction to such persons as are inclined to America, more especially those related to the province of Pensilvania Penn, William, 1644-1718. 8 p. s.n.], [London? : Reprinted in the year, 1686. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pennsylvania -- Description and travel. Pennsylvania -- Emigration and immigration. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-05 Judith Siefring Sampled and proofread 2006-05 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion INFORMATION AND DIRECTION TO Such Persons as are Inclined TO AMERICA , More Especially Those Related to the Province OF PENSILVANIA . Re-printed in the Year , 1686 Information and Direction to such Persons as are inclined to America , &c : THat the value and improvement of Estates in our Parts of America , may yet appear with further cleaness Assurance of Enquirers , I propose to speak my own Knowledg , and the observation of others , as particularly as I can ; which I shall comprise under these Heads . I. The advance that is upon Money and Goods . II. The Advance that is upon Labour , be it of Handicrafts or others . III. The Advance that is upon Land. IV. The Charge of Transporting a Family , and fitting a Plantation . V. The Way the Poorer sort may be Transported , and Seated , with Advantage to the Rich that help them . VI. The easier and better provision that is to be made there for posterity , especially by those that are not of great Substance . VII . What Vtensels and Goods are fitting to carry for Vse or Profit . For the first , Such Money as may be carried , as pieces of eight , advances Thirty , and Goods at least Fifty per cent . Say I have 100 l. sterl . If I am but six in Family , I will pay my Passage with the advance upon my money , and find my hundred pounds good in the Country at last . Upon Goods , well bought and sorted , there is more profit : but some money is very requisit for Trade sake ; for we find it gives Goods a better Market ; so that considering the great quantity of Goods already carried , it were not amiss at present , if one half were in Money , and the other in Goods . Thus in General . But it particularly encourages Merchants , because the profit by advance , is seldom less then 50 l. sterl . per cent , which is very considerable ; and we have already got some things for returns , as Skins , Furs , Whale-Oyle , Tobacco , &c. II. For Labour , be it of Handicrafts , or Others , there is a considerable Encouragement by advance of price , to what is here , because the Goods manufactured there advance equal to those the Merchant sells , and where Provision is at least as cheap , and there is such additional gain , to the first gain of Handicrafts here ( of whom the Merchant buys ) the American Handicraft must have an extraordinary time of it . The like may be said of Vnder Labourers for some time , untill the Country be better replenished with people . III. The Advance upon Land is Encouraging , which will be best apprehended by an English understanding , in a comparison with the Lands of England , that he is familiarly acquainted with . If 500 Acres of unclear'd Land there , indifferently chosen , will keep as many Milch Cowes , or fat as many Bullocks for the Market in Summer , as 50 Acres of improved Land in England , as chosen aforesaid , can do ; then by computing the value of the Summers Grass of such fifty Acres of Land here , we shall the better find the value of 500 Acres of Land in America ; for within that compass , the same quantity of Cattle may be well kept . Admit this then , that the Summers Grass of 50 Acres of middling Land in England , is worth 15 l. , I conceive that makes 20 l. , which is the price of the Inheritance of the 500 Acres , no dear Purchass . The cost to go thither is no Objection , because it is paid by the Advance that is upon the Money and Goods at the rate aforesaid . If the hazard of the Seas be objected , we see that the five hundreth Ship using those parts , does not miscarry , and the Risk is run for themselves only . However , except in Winter , passages are pleasant , as well as safe . But this Comparison draws an Objection upon us that must be obviated . What becomes of your stock in the Winter ? I say our Woods usually keep them for the Market till December , and unless it be a more then ordinary Winter ( which is observed to happen but once in four or five Years ) or that they are young Stock , or Cattel big with Young , they mostly shift for themselves . But if Fodder be wanted , we have a supply by Hay , we mow in the Marshes and Woods , or the Straw of the English Grain we use , or the Tops and Stalks of Indian Corn , and sometimes that it self ; a Thing hearty , and easily ras'd , and is good to fat as well as keep , and answers to Oats , Pease , Beanes and and Fetches here , tho we have of them also . This Scheam of Grazing and keeping of Stock , may inform Inquirers what the Woods and unbroken Lands of those Countrys in some sort will do , in proportion to Lands here , allowing equally for Care and Fodder on both sides . To be short , the produce of Wild Land there in this respect , is within less than ten to one , of what our cleared Land is here , and the purchase here , is an hundred to one Dearer , which must needs make American Lands no hard Bargain to the Purchasers . Now for clearing our Wood-lands in order to corn ; the difficulty is not so great as is imagined ; our Trees , being not so thick , or not so burdensome , but that four hands , in four months time , may easily clear five and twenty Acres for the Plow ; which , at 15 d. English per Day , for each hand comes to twenty five shillings per Acre . The encrease of which , is with less then half the seed , at least equal to the improv'd Land of England . Add to this , the ten pence which buys the fee of an Acre unclear'd and an Acre of Land , producing the like quantity with English Ground , shall cost 1 l. 5 s. 10 d. which at eight years purchase , ought to yield three shillings two pence three farthings per Annum . Now , where it brings an increase equal to Land of ten shillings per Annum in England , and what it produces , yields not , at present , a less value , the advantage is almost four to one , which I conceive is no inconsiderable advance . Having given this general account of Lands in those parts of America , which for Variety of Earth , and Number of Fountains , falls not short , in my Opinion , of any Country I have seen in Europe ; I shall in the next place , for their help and Direction that intend thither . IV. First , Set down the Charge of Transporting an ordinary Family . Secondly , The Method and Charge of their setling a Plantation when there , vvhich vvill serve for all Ranks , proportion still considered . I vvill suppose my self vvorth but one hundred Pounds .   l. s. d. For my Self , Wife , and tvvo Men Servants at 5 pound per head , and one Child of ten years old , 50 s. ( for to that age Children pay no more ) 22 10 00 For a Tunn of Goods , each a Chest gratis , 02 00 00 For the Ship Doctor , per head 2 s 6 d. 00 12 06 For 4 Gallons of Brandy and 24 pounds of Suger for the Voyage . 01 00 00 For Cloaths for my Servants , each 6 Shirts , 2 Wastcoats a Summer and a Winter Suite , one Hat , 2 pair of Shooes , Stokins and Drawers . 12 00 00   38 02 06 When it pleases God vve are vvel arrived vvhich I suppose to be about the first of October , the first thing is to get a Lodging in some Tovvn or Village at hand , for my Family and there stay one Week , and take something for our health , refresh our selves and advise vvhere to settle , if my Land be not already fixt : This done , I take my tvvo men and go to my Lot , vvhich is , say five hundred Acres . I lodg them at the next Village , or House to the place , and then go to felling of Trees , proper for a first House , vvhich vvill very vvel serve for the presented occasion , and aftervvards be a good out House , till plenty vvill allovv me to build a Better . To build then an house of thirty foot long and eighteen foot broad , vvith a Partition neer the middle , and an other to divide one end of the House into tvvo small Rooms , there must be eight Trees of about sixteen Inches square , and cut off , to Posts of about fifteen foot long , vvhich the house must stand upon , and four pieces , tvvo of thirty foot long , and two of eighteen foot long for Plates , vvhich must lie upon the top of those Posts , the vvhole length and bredth of the House , for the Gists to rest upon . There must be ten Gists of tvventy foot long , to bear the Loft , and tvvo false Places of thirty foot long to lie upon the end of the Gists for the Rafters to be fixed upon twelve pair of 〈◊〉 of about tvventy foot , to bear the Roof of the House , vvith several other smal pieces ; as Wind-beams , Braces , Studs , &c , vvhich are made out of the Waste Timber . For covering the House , Ends ▪ and sides , and for the loft , vve use Clabboard , vvhich is Rived Feather-edg●● , of five foot and a half long , t●at vvell dravvn , lyes close and smooth : The lodging Room may be lined vvith the same , and fil●'d up betvveen , vvhich is very Warm , These houses usually endure ten years vvithout Repair .   l. s. d. For the Carpenters vvork for such an House , I and my Servants assisting him , together vvith his Diet. 07 00 00 For a Barn of the same Building and Dimentions . 05 00 00 For Nailes , and other things to finish both 03 10 00 The lovver flour is the Ground , the upper Clabbord : This may seem a mean vvay of Building , but 't is sufficient and safest for ordinary beginners . 'T is true , some of our folks have exceeded much even in Villages ; but hovv vvise they vvere in it , is the Question : An ordinary House , and a good Stock , is the Planters Wisdom ; Else , some of our Neighbouring Provinces , improv'd by persons , vvhom necessity had made ingenious and provident , had not succeeded so vvell as they have done . Hovvbeit , if better are desired , people may have them sutable to their abilities . This House may be finished by the middle of November , the Barn by the Spring , but there being little use for it , till the next fall , it may be built at leasure , and the Winter imploy'd to clear Land ; or the Spring , by vvhich time , they may easily have clear'd fifteen Acres . The Spring come a stock must be bought .   l. s. d. For three Milch Covvs and Calves by their sides . 10 00 00 For a Yoke of Oxen , 08 00 00 For a Breeding Mare , 05 00 00 For tvvo Young Sovvs and a Boar , 01 10 00   24 10 00 H●re vv●ll fitly ●●me in our Years Provision .   l. s. d. To each person of the 〈◊〉 ● Bushels of Indian Corn at 2 s. per Bushel , and 5 Bushels of English Wheat at 3 s. 6 d. per Bushel , vvhich comes for five persons to . 08 07 06 For tvvo Barrels of Molasses , for Beer . 03 00 00 For Beef and Pork , at a 120 pounds per head , and 2 d. per pound 05 00 00 For 5 Gall. of Spirits , at 2 s. per Gall. 00 10 00   16 07 06 I fall novv to the Land I have clear'd to Plant , upon vvhich , vvith Gods ordinary Providence , a Crop may be thus made of divers Grain , viz.   l. s. d. The three Working hands may Plant and tend , especially vvith a little help of the Woman and Boy 20000 Indian Corn Hills ▪ vvhich generally make about 400 Bushels , vvhich at 2 s. per Bushel coms to 40 00 00 They may sovv eight Acres ; half vvith Summer Wheat , and half vvith Oats , vvhich computing at 15 Bushels per Acre , there vvill be 120 Bushels of both , and Oats at 2 s. per Bushel , and Wheat at 3 s. 6 d. per Bushel , come to . 16 10 00 To Indian Pease 01 10 00 To Gallavances and Patatoes ( a tollerable encrease ) 01 10 00   59 10 00 By this time the Year is brought about , and October is come again . Let us see novv vvhat vve are Worth. Planter Debitor .   l. s. d. TO Passage and Cloaths for my Servants , being part of my first Principle . 38 02 06 To tvvo months Lodging till an house be built 01 00 00 To an House and Barn 15 10 00 To Provisions for one Year for the Family 16 17 06 To a Stock in Covvs , Oxen , Svvine and a Mare . 24 10 00   96 00 00 Rest Due 04 00 00   100 00 00 Per Contr. Creditor   l. s. d. By the remaining part of my 100 pounds 04 00 00 To the advance of five and twenty per Cent. upon thirty pounds worth of goods to bring them to the sterling value of money 07 10 00 By an House and Barn worth together with the assistance the Carpenter had 30 00 00 By 15 Acres of Land Clear'd 18 15 00 By Corn and Grain , being the produce of this years Crop 59 10 00 By the stock , as good as when Bought , 24 10 00 144 05 00 With the overplus of the Grain I have , to what I want , I furnish my self the ensuing Year with two Barrels of Molosses , two of meat , and two of Fish , to save my young stock ; and proceed to clear more Land for Indian Corn and Oates , and Imploy the other Land to English Wheat and Barley : A Garden Plat , next the House , and an Acre in an Orchard , follow of course . And thus I end with my settlement of a Plantation , leaving the Planter to live by his industry and encrease , and make what he can of the rest of his five hundred Acres , and that for the sake of this very settlement , is in reputation worth , three times more then it was . For those that have greater abilities , and aim at better settlements , they have the means in their own Hands , and the People of the Country skill enough to answer their desires , be it in fine Timber or very good Brick Buildings . But for the Poorer sort , that either can but just transport themselves , or that are not well able of themselves to do that , I shall for the encouragement of such , as well as of those that shall assist them , propose my former Methods somewhat better explain'd . V. The way the Poorer sort may be transported , with advantage to the Rich that help them , is thus ; In the first place , there are such as are able to transport , themselves and Families , but are unable to build or stock themselves when they are there ; others that have not enough to transport themselves and Families , and such will come under a different Consideration . The first of these may be entertained in this manner , Say I have 5000 Acres I will settle Ten Families upon them , in way of Village , and build each an house , an out-house for Cattle , furnish every Family with stock ; as four Cows , two Sows , a couple of Mares , and a yoke of Oxen , with a Town Porse , Bull and Boar ; I find them with Tools , and give each their first Ground-seed . They shall continue Seven Years , or more , as we agree at half encrease , being bound to leave the Houses in repair , and a Garden and Orchard , I paying for the Trees , and at least twenty Acres of Land within Fence , and improved to Corn and Grass : The charge will come to about sixty pounds English for each Family : At the seven years end , the Improvement Will be worth , as things go now , 120 l. besides the value of the encrease of the Stock , which may be near as much more , allowing for casualities ; especially , if the People are honest and careful , or a man be upon the spot himself , or have an Overseer sometimes to inspect them . The charge in the whole is 832 l. And the value of stock and improvements 24●0 l. I think I have been modest in my computation . These Farms are aftewards fit for Leases at full Reat , or how else the Owner shall please to dispose of them . Also the People will by this time be skilled in the Country , and well provided to settle themselves with stock upon their own Land , which shall be a thousand Acres their Land-lord will give them , which is own hundred to each Family , in some part of his five thousand Acres , they only paying for the same ten shillings yearly , which is a shilling for each Family . The advantage of this way ; is chiefly to those that go , for as the benefit seems greater , so is the hazard , by loss or embezlement of stock , unless one were present , or a dilligent and honest Overseer there : But those that design going , and have money , and aim to live with most Ease , cannot do better ; for the half encrease of the stock and labour of those Families will supply them with Provisions ; so that they need not toyl , in a way , they are perhaps unacquainted with , for their accommodations of life . And if half encrease be thought a way too uncertain , it may be brought to a certain value , by paying a yearly Rent for suck stock as aforesaid . The other sort of poor people my be very beneficially transported upon these terms : Say I have 5000 Acres I should settle as before , I will give to each Family 100 Acres , which in the whole makes 1000 ; and to each Family thirty pounds English , half in hand , and half there , which in the whole comes to 300 l. After four years are expired , in which time they may be easie , & in a good condition , they shall each of them pay five pounds , and so yearly for ever , as a Fee-Farm rent ; vvhich in the vvhole comes to 50 l. a Year . Thus a man that , buys 5000 Acres may secure and settle his 40000 by gift of one , and in a vvay , that hazard and interest allovved for , amounts to at least ten per cent . upon Land security ; besistes the value it puts upon the rest of the 5000 Acres , vvhich vvill be , for that reason , really vvorth three times as much as before . In these Families I propose that there be at least two working hands besides the wife , vvhether son or servant ; and that they oblige vvhat they carry ; and for further security bind themselves as servants for some time , that they vvill settle the said Land accordingly , and vvhen they are once seated , their improvements are security enough for the Rent . There is yet another expedient , & that is , give to ten Families 1000 Acres for ever , at a small acknowledgment , and settle them in vvay of Village , as before ; by their seating thus , the Land taken up is secured from others , because the method of the Country is ansvvered , and the value such a settlement gives to the rest reserved , is not inconsiderable ; I mean , the 4000 Acres ; especially that vvhich is Contiguous : For their Children vvhen grovvn up , and Handicrafts vvill soon covet to fix next them , and such after settlements beginning at an Improved Rent in Fee , or for long Leases , on small Acknowledgments , and good Improvements , must advance the vvhole considerably . I conceive any of these methods to issue in a sufficient advantage to adventurers , and they all give good encouragement to feeble and poor Families . Novv I knovv some think this looks a little hard upon the People that are to pay the said Rent , the thing that is most contrary to my inclinations , as vvell as design in making this proposal . But I am of another mind ; for in Ireland , money bears the Interest of ten per cent : Thirty pounds then , will deserve three pounds a Year , three Years Interest makes 9 l. The 100 Acres surveyed ct Patented are worth 8 l. at least , for that is one of the lowest prises Parchasers sell again at . The Interest of this 8 l. for three Years at ten per cent , is Eight and forty shillings ; there is also three shillings for three years rent . Novv put the thirty , the nine , the eight , and the tvvo pounds eight shillings , and the three shillings together , and there vvill be forty nine pounds eleven shillings , vvhich vvants but nine shillings of fifty pounds , and you advance no more then money does in Ireland , that is neerer home , and an improv'd Country ▪ to vvhich add , the hazard that is Run , in this vvay , above a double Bond for the payment of the fifty pounds in Ireland ; for the ship perish , my money is gone , if the man or vvorking hands Dye , I have a Charge instead of a Revenue that vvill follovv me ; vvhich plainly evidences that the proposition is not grievous , but reasonable and charitable too , and especially vvhen vve Consider that Sixty five Days out of the Year , at eighteen pence by Day , vvill , vvithin half a Crovvn , pay the Rent , and as he has three Hundred to himself . Nor is this all , he is come to a Country vvhere Lands is cheap , and does Rise , and vvhere those that have hands cannot but live , and in a vvay too , not subject to the Contingiences & decays of Trades ; for as belovv the ground none can fall , so here every one falls upon his ovvn ; vvhich brings me to the Sixth Particular , about the benefit these Countries bring to Posterity . VI. There is an easier and better provision to be made there for posterity , especially of such as are not of great substance . I never thought , but mere Trades vvould do as vvell here as there , but vvhen People have gain'd something here by their ingenuity and Toyl say ●000 l. hovv much Land vvill that buy here , and hovv much income vvill that fetch ; perhaps 50 l. per Ann. on Bond , or 40 in Land , vvhich at ten shillings by the Acre , comes to fourscore Acres . This , to bring up five Children , Feed , Cloath , School , and Portion them , vvill be very scanty ; but then , vvhat vvill this do to Estate their Children , and so forvvard . Novv in America , a thousand Pounds discreetly laid out , is an Exchequer to a family . I vvill suppose I have one hundred Pounds in Land , vvhich contains 3000 Acres . This I stock , to half increase , for 360 l. upon this half increase I live vvell , till my Children are of age . By this time at least , the Tennants Term is up , and I place my Children in those Tenements , vvith a proportion of stock , vvithout Portions or Rents to pay : Each has 500 Acres , besides my five hundred after my decease . If each of them have five Children , there is an hundred Acres a piece for them , besides the 500 Acres I leave them ; and if any take to Trades , the rest have the more Land. By this time , an hundred Acres may be reasonably presum'd to be vvorth as much as a 1000 vvas in their Fathers time , and it must advance yet : All improv'd Countries teach us this . Novv this is a vvay of putting people into the natural Channal of life to vvit , Agriculture , and of Adjourning care for posterity to the Fourth Generation . Let it be remembred that there is but 360 l. expended of the 1000 l. so that to carry me and my Family , and settle us in some proportion to our degree , as also to Traffick and encrease portions , there rests 640 l. Novv if a 1000 l. in Europe , cannot have so natural an increase , free of those Contingences that other means of life are subject to , I conceive America somevvhat a better place for the good of Posterity , especially of such as are not vvealthy , or have many Children , that they vvould nor should too unequally live and be provided for . VII . Novv as to vvhat Utensels and Goods are fittest to carry for use and profit , I say , in general , all things relating to Apparrel , Building , Houshouldstuff , Husbandry , fowling and Fishing : but for Particulars , English Woollen , and German Linnen , as ordinary broad-Clothes , Kereseys , Searges , Norwich-Stuffs , some Duffels , Cottons & Stroud-waters , for the Natives , and White and Blew Ozenburgs , Shoes , and Stockins , Buttons , Silk , Threed , Iron ware , especially Felling Axes , How 's , Indian How 's , Saws , Frows , Drawing-Knives , Nailes , but of 6. d. and 8. d. a treble quantity , because they use them for shingling , or covering of Houses . Powder and Lead are often vvanted for the Woods , in Winter , for Water Fovvl that are very numerous . There are lesser things that vvill be convenient to carry ; but being trivial in themselves , and vvhat People 〈◊〉 hardly miss to think upon ; I shall close this Information and direction vvith my usual Caution , and good Wishes . Let none be Hasty or Presumptuous . The even humble Temper vvill best endure the difference of the Change either vvay . A Wilderness must vvant some things improv'd Countries do enjoy ; but Time and Labour vvill reprize , vvhere Industry sooner makes an Inheritance . And tho vve have not the Ornaments of Life , vve vvant not the Conveniences ; and if their Cost vvere put in Ballance vvith their Benefit , the World vvould be greatly debtor on Account . If then vve have less of Art , vve have more of Nature ; and the Works of God are 〈◊〉 objects for meditation and Delight ; then the Inventions of men . In vain do vve admire the First and Simpler Ages of the World , and stile them Golden , vvhile vve object against America's Rusticity and Solitude . I vvill say no more , but if Jacob dvvelt in Tents , and Herds and Flocks vvere his Revenue , a Life like his should be no stop vvith those that love his Plainness and Integrity . I beseech God it may be so vvith them that go , and I am sure they vvill not have much Reason to repent their Change. FINIS . 
A54153	----	Innocency with her open face presented by way of apology for the book entituled The sandy foundation shaken, to all serious and enquiring persons, particularly the inhabitants of the city of London / by W.P., j. Penn, William, 1644-1718. 1669 Approx. 31 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54153 Wing P1304 ESTC R18823 13048339 ocm 13048339 96943 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54153) Transcribed from: (Early English Books Online ; image set 96943) Images scanned from microfilm: (Early English books, 1641-1700 ; 748:19) Innocency with her open face presented by way of apology for the book entituled The sandy foundation shaken, to all serious and enquiring persons, particularly the inhabitants of the city of London / by W.P., j. Penn, William, 1644-1718. 39 p. s.n.], [S.l. : 1669. Marginal notes. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penn, William, 1644-1718. -- Sandy foundation shaken. Society of Friends -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion INNOCENCY WITH Her open Face PRESENTED By way of Apology for the Book entituled The Sandy Foundation Shaken , To all Serious and Enquiring Persons , PARTICULARLY The Inhabitants of the City of LONDON : By W. P. j. He that uttereth a Slander is a Fool ; and a False Ballance is an Abomination to the Lord , Prov. 10. 18. and 11. 1. Printed in the Year , 1669. RELIGION , Although there can be nothing of greater concernment , nor which doth more essencially import the immortal happiness of men ; yet such is the calamity of the Age , that there is not any thing they are less solicitous about , or serious in the prosecution of , vainly imagining it to consist in the implicite subscription and verbal confession of mens invented Traditions and Precepts , whilst they neglect that more Orthodox definition of the Apostle James , ( viz. ) Pure Religion and undefiled before God is , to visit the Fatherless , and to keep himself unspotted from the World ; and instead thereof , believe they are performing the best of Services , in sacrificing the Reputation , Liberty , Estate , if not Life it self of others to their own tenatious conceptions ; because perhaps though Persons of more vertue , they cannot in all punctillioes correspond therewith ; how much I have been made an instance must needs be too notorious to any that hold the least intelligence with common fame , that scarce ever took more pains to make the Proverb good , by proving her self a Lyar , then in my concern ; having been most egregiously slander'd , revil'd and defam'd by Pulpit , Press and Talk , tearming me a Blasphemer , Seducer , Socinian , denying the Divinity of Christ the Saviour , and what not ? And all this about my late Answer to a Disputation with some Presbyterians : but how unjustly ; it is the business of this short Apology to shew , which had not been thus long retorted , if an expectation first to have been brought upon my examination had not required a suspence ; and if I shall acquit my self from the injurious imputations of my Adversaries , I hope the cry will have an end ; to which purpose , let but my innocency have your hearing in her own defence , who as she never can detract from her intentions in what she really hath done ; so will she as easily disprove her Enemies , in manifesting their Accusations to be fictitious : judge not before you read , neither believe any further then you see . I. That which I am credibly inform'd to be the greatest reason for my Imprisonment , and that noise of Bl●sphemy , which hath pierced so many Ears of late , is , my denying the Divinity of Christ , and divesting him of his Eternal Godhead , which most busily hath been suggested as well to those in Authority , as maliciously insinuated amongst the People ; wherefore let me beseech you to be impartial , and considerate in the perusal of my Vindication , which being in the fear of the Almighty God , and the simplicity of Scripture dialect presented to you , I hope my Innocency will appear beyond a scruple . The Proverbs which most agree , intend Christ the Saviour , speak in this manner ; By me Kings reign , and Princes decree justice ; I ( Wisdom ) lead in the midst of the Paths of Judgment : I was set up from Everlasting ; to which Paul's words allude , unto them which are called ( we preach ) Christ the Power of God , and the Wisdom of God ; from whence I conclude Christ the Saviour to be God ; for otherwise God would not be himself ; since if Christ be distinct from God , and yet Gods Power and Wisdom , God would be without his own Power and Wisdom ; but inasmuch as it is impossible Gods Power and Wisdom should be distinct or divided from himself , it reasonably follows , that Christ , who is that Power and Wisdom is not distinct from God , but intirely that very same God. Next , the Prophets , David and Isaiah speak thus , The Lord is my Light and my Salvation ; I will give thee for a Light unto the Gentiles ; and speaking to the Church , for the Lord shall be thine Everlasting Light ; to which the Evangelist adds , concerning Christ , That was the true Light which lighteth every man that cometh into the World ; God is Light , and in him is no darkness at all ; from whence I assert the unity of God and Christ , because though nominally distinguished , yet essentially the same Divine Light ; for if Christ be that Light , and that Light be God , then is Christ God ; or if God be that Light , and that Light be Christ , then is God Christ . Again , And the City had no need of the Sun , for the glory of God did lighten it , and the Lamb ( Christ ) is the Light thereof , by which the oneness of the nature of these Lights plainly appears ; for since God is not God without his own glory , and that his glory lightens , ( which it could never do if it were not Light ) and that the Lamb ; or Christ is that very same Light , what can follow , but that Christ the Light , and God the Light are ONE pure and eternal Light ? Next , from the word Saviour its manifest , I even I am the Lord , and besides me there is no Saviour : And thou shalt know no God but me , for there is no Saviour besides Me. And Mary said , my spirit hath rejoyced in God my Saviour : And the Samaritans said unto the Woman , Now we know that this is indeed the Christ the Saviour of the World : according to his grace made manifest by the appearing of our Saviour Jesus Christ . Simon Peter to them that have obtained like precious Faith with us , through the Righteousness of God , and our Saviour Jesus Christ . For therefore we suffer reproach because we trust in the Living God , the Saviour of all men : To the only wise God our Saviour be glory , &c. From which I conclude Christ to be God ; for if none can save , or be stiled properly a Saviour but God , and yet that Christ is said to save , and properly called a Saviour , it must needs follow , that Christ the Saviour is God. Lastly , In the beginning was the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Word , ( which the Greeks sometimes understood for Wisdom and divine Reason ) and the Word was with God , and the Word was God : all things were made by him , and without him was not any thing made that was made ; for by him were all things created that are in Heaven , and that are in Earth : He is before all things , and by him all things consist , upholding all things by the Word of his Power , &c. wherefore I am still confirmed in the belief of Christ the Saviours Divinity ; for he that made all things , and by whom they consist and are upheld , because before all things ; he was not made nor upheld by another , and consequently is God : now that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word that was made Flesh , or Christ the Light , Power and wisdom of God , and Saviour of men , hath made all things , and is him by whom they onely consist and are upheld , because before them , is most evident from the recited passages of Scripture ; therefore he was not made , nor is he upheld by any other power then his own , and consequently is truly God : In short , this conclusive Argument for the proof of Christ the Saviours being God , should certainly perswade all sober persons of my Innocency , and my Adversaries Malice , He that is the Everlasting Wisdom , the Divine Power , the true Light , the onely Saviour , the creating Word of all things , ( whether visible or invisible ) and their Upholder by his own Power , is without contradiction God ; but all these qualifications and divine properties are by the concurrant testimonies of Scripture ascribed to the Lord Jesus Christ ; therefore , without a scruple , I call and believe him really to be the Mighty God. And for a more ample satisfaction , let but the 28th page of my Reply to J. Clapham be perused , in which Christ's Divinity and Eternity is very fully asserted . Judge then impartial Readers , ( to whom I appeal in this : concern ) whether my Christian Reputation hath not been unworthily traduc'd ; and that those several Persons who have been posting out their Books against me ( whilst a close Prisoner ) have not been beating the Air , and fighting with their own Shadows , in supposing what I never thought , much less writ of , to be the intendment of my Book ; and then as furiously have fastned on their own conceits , expecting I should feel the smart of every blow , who thus far am no ways interressed in their heat . As for my being a Socinian , I must confess I have read of one Socinus , of ( that they call ) a noble Family in Sene in Italy , who about the year 1574 , being a young man , voluntarily did abandon the glories , pleasures and honours of the great Duke of Tuskany's Court at Florence , ( that noted place for all wordly delicacies ) and became a perpetual Exile for his Conscience , whose parts , wisdom , gravity and just behaviour made him the most famous with the Polonian and Transilvanian Churches ; but I was never baptized into his name , and therefore deny that reproachfull Epithite ; and if in any thing I acknowledge the verity of his Doctrine , it is for the Truth 's sake , of which , in many things , he had a clearer prospect then most of his Contempories ; but not therefore a Socinian , any more then a Son of the English-Church , whilst esteemed a Quaker , because I justifie many of her Principles , since the Reformation , against the Roman Church . II. As for the business of satisfaction , I am prevented by a Person whose reputation is generally great amongst the Protestants of these Nations ; for since the Doctrine against which I mostly levelled my Arguments , was , the impossibility of Gods forgiving sin upon repentance , without Christ's paying his Justice , by suffering Infinite Vengeance and Eternal Death for Sins past , present , and to come , he plainly in his late Discourse about Christs Sufferings , against Crellius , acknowledges me no less by granting , upon a new state of the controversie , both the possibility of Gods pardoning sins , as debts , without such a rigid satisfaction , and the impossibility of Christs so suffering for the World ; reflecting closely upon those persons , as giving so just an occasion to the Churches Adversaries to think they triumph over her Faith , whilst it is only over their Mistakes , who argue with more zeal then judgment : Nay , one of the main ends which first induced me to that Discourse , I find thus deliver'd by him , namely ; If they did believe Christ came into the World to reform it , That the Wrath of God is now revealed from Heaven against all unrighteousness , that his Love which is shown to the World , is to deliver them from the hand of their Enemies , that they might serve him in righteousness and holiness all the dayes of their lives , they could never imagine that Salvation is entailed by the Gospel upon a mighty confidence , or vehement perswasion of what Christ hath done and suffered for them ; thus doth he confess upon my Hipothesis , or Proposition what I mainly contend for ; and however , positively I may reject or deny my Adversaries unscriptural and imaginary Satisfaction ; let all know this , that I pretend to know no other name by which Remission , Attonement and Salvation can be obtained , but Jesus Christ the Saviour , who is the Power and Wisdom of God , what apprehensions soever people may have entertained concerning me . III. As for Justification by an imputed righteousness , I still say , that whosoever believes in Christ shall have Remission and Justification ; but then it must be such a Faith as can no more live without Works , then a Body without a Spirit ; wherefore I conclude , that true Faith comprehends Evangelical Obedience ; and here the same Dr Stillingflees comes into my relief ( though it s not wanting ) by a plain Assertion of the necessity of obedience ( viz. ) such who make no other condition of the Gospel but believing , ought to have a great care to keep their hearts sounder then their heads ; thereby intimating the grand imperfection and danger of such a notion ; and therefore ( God Almighty bears me record ) my design was nothing less , or more , then to wrest those beloved and sin-pleasing Principles out of the hands , heads and hearts of people , that by the fond perswasion of being justified from the personal righteousness of another , without relation to their own obedience , they might not sin on upon trust , till the Arrest of Eternal Vengeance should irrecoverably overtake them , that all might be induced to an earnest persuit after holiness by a circumspect observance to Gods holy Spirit , As without which none shall ever see the Lord. And ( to shut up my Apology for religious matters ) that all may see the simplicity , Scripture Doctrine , and phraise of my Faith , in the most important matters of Eternal Life , I shall here subjoyn a short Confession . I sincerely own , and unfeignedly believe ( by vertue of the sound knowledge and experience received from the gift of that holy Unction , and divine Grace inspired from on high ) in one holy , just , mercifull , almighty and eternal God , who is the Father of all things ; that appeared to the holy Patriarchs and Prophets of old , at sundry times , and in divers manners ; And in ONE Lord Jesus Christ , the everlasting Wisdom , divine Power , true Light , only Saviour and preserver of all , the same one holy , just , mercifull , almighty and eternal God , who in the fulness of time took , and was manifested in the Flesh , at which time he preached ( and his Disciples after him ) the Everlasting Gospel of Repentance , and Promise of Remission of Sins , and Eternal Life to all that heard and obeyed ; who said , he that is with you ( in the Flesh ) shall be in you , ( by the Spirit ) and though he left them , ( as to the Flesh ) yet not comfortless , for he would come to them again , ( in the Spirit ) for a little while and they should not see him ( as to the Flesh ; ) again , a little while and they should see him ( in the Spirit , ) for the Lord ( Jesus Christ ) is that Spirit , a Manifestation whereof is given to every one to profit withal , In which holy Spirit I believe , as the same Almighty and Eternal God , who , as in those times ended all shadows and became the infallible Guide to them that walked therein , by which they were adopted Heirs and Co-heirs of Glory ; so am I a living witness , that the same holy , just , mercifull , almighty and eternal God , is now , as then , ( after this tedious night of Idolatry , Superstition and humane inventions that hath overspread the World ) gloriously manifested to discover and save from all iniquity , and to conduct unto the Holy Land of pure and endless Peace ; in a word , to tabernacle in men : and I also firmly believe , that without repenting and forsaking of past sins , and walking in obedience to this heavenly voice , which would guide into all Truth , and establish there , Remission and Eternal Life can never be obtained , but unto them that fear his Name and keep his Commandments , they , and they only shall have right unto the Tree of Life , for whose Name sakes I have been made willing to relinquish and forsake all the vain fashions , enticing pleasures ; alluring honours and glittering gloglories of this transitory World , and readily to accept the portion of a Fool from this deriding Generation , and become a man of sorrows , and of perpetual reproach to my Familiars ; yea , and with the greatest chearfulness can obsignate and confirm , ( with no less seal , then the loss of whatsoever this doting World accounts dear ) this faithfull Confession , having my eye fixt upon a more enduring Substance , and lasting Inheritance ; and being most infallibly assured , that when time shall be no more . I shall ( if faithfull here unto ) possess the Mansions of Eternal Life , and be received into his Everlasting Habitations of Rest and Glory . IV. Lastly , It may not be unreasonable to obse ve , that ( however industrious some ( and those Dissenters too ) have been to represent me as a person disturbing the Civil Peace ) I have not violaced any truly Fundamental Law which relates to external property and good behaviour , and not to religious apprehensions , it being the constant Principle of my self and Friends , to maintain good works , and keep our Consciences void of offence , paying active or passive obedience , suitable to the meek Example of our Lord Jesus Christ ; nor would I have any ignorant , how forward I was by Messages , Letters and Visits , to have determined this debate in a sober and select Assembly , notwithstanding the rude entertainment we had met with before ; but contrary to their own appointments our Adversaries fail'd us , which necessitated me to that defence ; and finding the Truth so prest with slander , I cannot but say I saw my just call to her relief : but , alas ! how hath those two or three extempory sheets been tost , tumbled , and torn on all hands , yea aggrevated to a monstrous design , even the subversion of the Christian Religion , then which there could be nothing more repugnant to my Principle and purpose ; wherefore how very intemperate as well as unjust have all my Adversaries been in their revilings , slanders and defamations ? using the most approbrious tearms of Seducer , Heretick , Blasphemer , Deceiver , Socinian , Pelagian , Simon Magus , Impiously robbing Christ of his Divinity , for whom the Vengeance of the Great Day is reserved , &c. nor have these things been whispered , but in one Book and Pulpit after another , have more or less been thundred out against me , as if some Bull had lately been arrived from Rome ; and all this acted under the foul pretence of zeal and love to Jesus Christ , whose meek and gentle Example alwayes taught it for a principle mark of true Christianity , to suffer the most outragious injuries , but never to return any ; nay , if my Adversaries would but be just and constant to themselves , how can they offer to conspire my destruction upon a Religious ground , who either are themselves under a present limitation , or have been formerly by the Papists : Tell me , I pray , did Luther , that grand Reformer , whom you so much reverence justly demand from the Emperor at the Dyet of Worms ( where he was summon'd to appear ) that none should sit judge upon his Doctrines but the Scripture , and in case they should be cast , that no other Sentence should be past upon him , then what Gamaliel offered to the Jewish Council , If it were not of God it would not stand ? and if you will not censure him who first of all arraigned the Christian World ( so called ) at the Bar of his private judgment , ( that had so many hundred years soundly slept , without so much as giving one considerable shrug or turn , during that tedious winter night of dark Apostacy , but justifie his proceedings ) can you so furiously assault others ? but above all , you who refuse conformity to others , and that have been writing these eight years for Liberty of Conscience , and take it at this very season by an indulgent connivance ; what pregnant testimonies do you give of your unwillingness to grant that to others you so earnestly beg for your selves ? Doth it not discover your injustice , and plainly express what only want of power hinders you to act ? But of all Protestants in general I demand , Do you believe that Persecution to be Christian in your selves , that you condemned for Antichristian in the Papists ? you judg'd it a weakness in their Religion , and is it a cogent Argument in your ? nay , is it not the readiest way to enhance and propagate the reputation of what you would depress ? If you were displeased at their assuming an infallibility , will you believe it impossible in your selves to err ? Have Whitker , Rynolds , Laud , Owen , Baxter , Stillingfleet , Poole , &c. disarm'd the Romanists of these inhumane Weapons , that you might imply them against your inoffensive Country-men ? let the Example & holy Precepts of Christ disswade you , who came not to destroy , but save ; and soberly reflect upon his equal Law of doing as you would be done unto . Remember I have not dethron'd a Diviny , subverted Faith , made void obedience , nor frustrated the hope of an Eternal Recompence ; much less have I injured your persons , or in any thing deviated from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or holy Principle , so much insisted on by Philosophers and Lawyers as the Original of good Laws , and Life : No , your own Consciences shall advocate on my behalf . Let it suffice then , that we who are Nick-nam'd Quakers have under every revolution of Power and Religion been the most reviled , contemned and persecuted , as if God indeed had set us forth in these last dayes as a Spectacle to the World , to Angels and to Men ; and treat us not as if by being what we are , our common right and interest in humane Societies were forfeited ; neither accept that for a true Measure of our Life and Doctrines , which hath been taken by the ill-will or ignorance of others ; but rather make an impartial examination , that what you judge may be from what you know , and not from what you hear at second hand ; and then we shall as little question your just opinion of our innocency , as we have too much been made sensible of the sad effects that follow an ignorant and unadvised zeal ; for so monstrously fond are some of their perswasions , and doting on the Patrons of them , that seldom they have discretion , much less religious desires to consider how true or false an other Religion is , or what may be the consequence of its tolleration ; but with a fury , not inferior to their ignorance , cry , Crucifie , crucifie ; and Pharisee-like , out of pretence of honour and service done to God Almighty , and the memory of his holy Prophets , not stick to persecute his beloved Son , and righteouss Servants , so Cruel , Blind , and Obstinate is Persecution : Be therefore advised in the words of that meek Example Jesus Christ , Call not for fire any more ; let the Tares grow with the wheat ; neither imploy that Sword any more , which was commanded to be sheathed so many hundred years ago ( suppose we were Enemies to the true Religion ; but have a care you are not upon one of Sauls errands to Damascus , and helping the mighty against God and his Anointed ; ) and rather chuse by fair and moderate debates ( not penalties ratified by Imperial Decrees ) to determine religious differences ; so will you at least obtain Tranquility which may be called a Civil-Unity . But if you are resolved severity shall take its course , in this ; our case can never change , nor happiness abate , that no humane Edict can possibly deprive us of his glorious Presence , who is able to make the dismal'st Prison so many receptacles of Pleasure , and whose Heavenly Fellowship doth unspeakably replenish our solitary Souls with Divine Consolation ; by whose Holy , Meek and Harmless Spirit I have been taught most freely to forgive , and not less earnestly to solicite the Temporal and Eternal good of all my Adversaries : Farewel . William Penn , jun. A Questionary Postscript . WHere doth the Scripture say that Christ suffered an Eternal Death and Infinite Vengeance ? for did not Christ rise the third day ? and is not infinite vengeance and eternal death without end ? and doth not God say he was well pleased with his Son before his death ? and was not his Offering acceptable ? and did not the Apostle say that the Saints were accepted in Christ that was God's beloved ? and this was after Christ died and rose ; and God was said to be well-pleased with his Son , both before he suffered , in his suffering , and after he suffered , though displeased with those that caused him to suffer . These Lines were added by a Friend . WE are bought with a price , and therefore we are to glorifie God with our bodies , souls and spirits , which are his ; and not to live in sin which dishonors God ; and Christ tasted death for every man ; not that men should live in sin and death : Christ's Blood was shed for all men ; and by his Blood he redeems from iniquity ; not that people should live in iniquity , and die in their sins ; for he came to make an end of sin : Christ's Righteousness is not put upon people that lives and dies in unrighteousness ; for Abraham believed , and it was counted to him for righteousness , as it is written , he that doth righteousness , is righteous , even as he is righteous ; and he that commits sin is of the Devil : and he that hath the Son hath Life , and he that hath not the Son hath not Life ; and Christ was the Offering , not for our sins only , but for the sins of the whole World ; and so he is the Way & the Mediator ; and so Christ's Birth , Blood , Offering , Death , Mediatorship , Covenant , his being Priest , Prophet and King , is owned according to the Scriptures of Truth , and all the Prophesies of him : And Christ who is the Foundation which no other can be laid , then what is already laid ( the Foundation of the Prophets and Apostles ) we own ; and there are three that bear record in Heaven , the Father , the VVord , and the Spirit , which are one ; and there are three that bear record in the Earth , the Spirit , the VVater , and the Blood , and these three agree in one . THE END . Notes, typically marginal, from the original text Notes for div A54153-e130 Jam. 1. 27. Prov. 8. 12 , 15 , 20 , 23. 1 Cor. 1. 24. Psal . 27. 1. Isa . 49. 6. and chap. 60. 20. Joh. 1. 9. 1 Joh. 1. 5. Rev. 21. 23. Isa . 43. 11. Hos . 13. 4. Luke 1 47. Joh. 4. 42. 2 Tim. 1. 9. 10. 2 Pet 1. 1. 1 Tim. 4. 10. Jud. v. 25. Joh. 1. 1. 3. Col 1. 16 , 17. Hebr. 1. 3. 10. Joh. 1 , 24. Guide Mistaken , p. 28. con . 9. Clap. Stil . con . Cr●ll . pag. 269 , 270 , 271. 272 , 273 , 274. p. 160. Jam. 2. 26. Id. pag. 164 , 165 , 166. 1 Cor. 8. 5. 6. Hebr. 1. 1. 1 Cor. 8. 6. Joh. 1. 14. 1 Tim. 3. 16. Mat. 4. 17. Luk. 24. 47. Joh. 14. 17 , 3 , 18. Ch. 16. 16. 2 Cor. 3. 17. 1 Cor. 1● . 7. Rom. 8. 14. 17. Rev. 21. 3 Prov. 28. 13. Luke . 14. ●● . 〈…〉 〈…〉 . Mat. 10. 37 , 38 , 39. Luke 18. 32. and Ch. 23. 36. 1 Pet. 4. 14. See Tho. Vincent's late railing piece against the Quakers , also Tho. Danson's and Dr Owen's . Mat. 5. 39. 39. 40. Coun. Trent . p. 14. 1 Cor 21. 9. 
A54129	----	A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn Penn, William, 1644-1718. 1698 Approx. 191 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54129 Wing P1274 ESTC R218266 99829875 99829875 34322 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54129) Transcribed from: (Early English Books Online ; image set 34322) Images scanned from microfilm: (Early English books, 1641-1700 ; 1921:11) A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn Penn, William, 1644-1718. Penn, William, 1644-1718. Gospel-truths. aut Wettenhall, Edward, 1636-1713. Testimony of the Bishop of Cork. aut The second edition. [8], 131, [5] p. printed by Tace Sowle], [London : Printed in the year, 1698. Includes "The testimony of the Bishop of Cork" with a caption title on p. 21; pagination and register are continuous. Place of publication and printer's name from Wing. With a final leaf of advertisement. "Gospel-truths held and briefly declared by the people called Quakers," was originally published in 1698. With a caption title, and signed on p. 5 by William Penn and 3 others. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines -- Early works to 1800. Quakers -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Elspeth Healey Sampled and proofread 2005-10 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A DEFENCE Of a PAPER , Entituled , GOSPEL-TRVTHS Against the EXCEPTIONS OF THE BISHOP of CORK'S Testimony . By W. Penn. The Second Edition . Printed in the Year , 1698. THE PREFACE . Reader , IT was the Wise Counsel of an Ancient and Great Prelate , of the Kingdom of Ireland , at a late Visit I made him there , to discourage Controversie , and endeavour to abate Strife among Christians : For , said he , Heaven is a Quiet Place ; there are no Quarrels there , and Religion is a Holy and Peaceable Thing , and Excites to Piety and Charity , and not to Genealogies , Strife and Debates . But the Bishop of Cork seems to be of another Mind , that could not pass by so Inoffensive a Paper as that Stiled Gospel-Truths ( given him by me in a Private Way , at a Friendly Visit upon his own Desire ) without his Publick Animadversions ; and those Exprest not with so much Justice and Charity as might have been expected from him to his Dissenting Neighbours . I am , I confess , very sorry my Christian Visits to the Bishop have met with no Better Returns than Controversie : But because that 's his , and not my fault , it shall be my Satisfaction . I did indeed , Perceiving him Conversant in our Writings , and his Character to be Moderation , casually Present him with one of those Papers ; but as the Nature of it is Far from Provocation , so my design in it was purely to Improve his Temper , and not to Excite his Contradiction . Nor was it Writ for an Exact and Compleat Account of our Belief , but Occasionally , to prevent the Prejudices that the Attempts of a Course and Scurrilous Pen at Dublin , just before , might provoke in some against us , as to the Points touched upon in the Gospel-Truths . And though we have been so Unhappy as to be therein Mistaken by the Bishop , yet it 's some Comfort to Us that our Christian Declaration hath had quite another Reception with the Generality of those to whose Hands it has come : And I heartily wish That hath not been the most prevailing Motive to his Undertaking . However , since he has been pleased to fault it both with Shortness and Error , which we thought Healing , at least Inoffensive , I esteem my self Answerable for it , and shall , with God's Assistance , Defend it against the Force of his Exceptions , and I hope with Clearness and Temper : For , though I may be plain , as he may expect , I desire to be neither Rude nor Bitter . I ask , Reader , but the Common Justice due to all Authors , especially in Controverted Points of Religion , to wit , Attention and Impartiality ; and then judge whether our Pacifick Paper deserved so Sharp a Censure , and the Manner of its being given him , so Publick a Return : Though I hope the Consequence will be Good. To Almighty God I leave the Success , and am in all Christian Obligation , Thy Assured Friend , W. Penn. Bristol , the 23d of the 7th Month , 1698. GOSPEL-TRUTHS Held and briefly Declared by the People called QUAKERS , for Satisfaction of Moderate Enquirers . SOBER READER , IF thou hadst rather we should be in the Right than in the Wrong , and if thou thinkest it but a Reasonable Thing that we should be Heard before we are Condemned , and that our Belief ought to be taken from our own Mouths , and not at theirs that have prejudged our Cause ; then we intreat thee to Read and Weigh the following Brief Account of those Things that are chiefly Received and Professed among us , the People called Quakers , according to the Testimony of the Scriptures of Truth , and the Illumination of the Holy Ghost , which are the Double and Agreeing Record of True Religion . Published to Inform the Moderate Enquirer , and Reclaim the Prejudic'd to a better Temper , which GOD grant , to his Glory , and their Peace . I. It is our Belief ; that GOD Is , and that He is a Rewarder of all them that fear Him , with Eternal Rewards of Happiness ; and that those that fear him not , shall be turned into Hell. Heb. 11. 6. Rev. 22. 12. Rom. 2. 5 , 6 , 7 , 8. Psal . 9. 17. II. That there are Three that bear Record in Heaven , the Father , the Word , and the Spirit , and these Three are really One. 1. John 5. 7. III. That the Word was made Flesh , and dwelt among Men , and was and is the only Begotten of the Father , full of Grace and Truth : His Beloved Son in whom he is well pleased , and whom we are to hear in all things ; who tasted Death for every Man , and Dyed for Sin , that we might Die to Sin , and by his Power and Spirit be raised up to Newness of Life here , and to Glory hereafter . John 1. 14. Matth. 3. 17. Heb. 2. 9. IV. That as we are only Justified from the Guilt of Sin by Christ the Propitiation , and not by Works of Righteousness that we have done , so there is an absolute Necessity that we receive and obey , to unfeigned Repentance and Amendment of Life , the holy Light and Spirit of Jesus Christ , in order to obtain that Remission and Justification from Sin : Since no Man can be Justified by Christ , who walks not after the Spirit but after the Flesh ; for whom he Sanctifies , them ●e also Justifies : And if we walk in the Light as he is Light , his precious Blood ●leanseth us from all Sin ; as well from the Pollution as Guilt of Sin , Rom. 3. 22. to 26. Chap. 8. 1 , 2 , 3 , 4. 1 John 5. 7. V. That Christ is die Great Light of the World , that lighteth every Man that cometh into the World , and is full of Grace and Truth , and giveth to all Light for Light , and Grace for Grace ; and by his Light and Grace he Inwardly Appears to Man , and teaches such as will be taught by him , That Denying Ungodliness and Worldly Lusts , they should live Soberly Righteously , and Godly , in this present World. John 8. 12. Chap. 1. 9 , ●14 . Tit. 2. 11 , 12. VI. That this Principle of Light and Grace , which is GOD's Gift , through Christ , to Man , is that which shews us our Sins , Reproves us for them , and would Lead all all out of them that obey it , to serve GOD , in Fear and Love , all their Days . And they that turn not at the Reproofs thereof , and will not Repent , and Live , and Walk according to it , shall die in their Sins , and where Christ is gone , they shall never come , who is Undefiled , and separated from Sinners . Ephes . 5. 13. John 16. 7. Prov. 1. 20. to 24. John 8. 24. VII . This is that Principle by which GOD prepares the Heart to worship him aright ; and all the Duties of Religion , as Praying , Praising and Preaching , ought to be performed through the sanctifying Power and Assistance of It ; other Worship being but Formal , and Will-Worship , with which we cannot , in Conscience , joyn , nor can we maintain or uphold It. Rom. 8. 26. 1 Pet. 4. 10 , 11. VIII . Worship in this Gospel-Day is Inward and Spiritual ; For GOD is a Spirit , as Christ teacheth and he will Now be worshiped in Spirit and Truth , being most suitable to his Divine Nature : wherefore we wait in our Assemblies to feel GOD's Spirit to open and move upon our Hearts , before we dare offer Sacrifice to the LORD , or Preach to others the way of his Kingdom , That we may Preach in Power as well as Words , and as GOD Promised , and Christ Ordained , Without Money , and without Price . John 4. 23 , 24. 1 Thess . 1. 5. Isa . 55. 1. Rev. 22. 17. Matt. 10. 8. IX . This also leads us to deny all the vain Customs and Fashions of the World , to avoid Excess in all things , that our Moderation may be seen of all Men , because the LORD is at hand , to see and judge us , according to our Deeds . Tit. 2. 12. Rom. 12. ● . Philip. 4. 5. Eccl. 12. 14. Mat. 16. 27. Rom. 2. 6. Rev. 20. 12. X. We believe the Necessity of the One Baptism of Christ , as well as of his One ●upper , which he promiseth to Eat with those that open the Door of their Hearts to him , being the Baptism and Supper signified by the Outward Signs ; which tho' we disuse , we judge not those that conscientiously practise them . Mat. 3. 11. Ephes . 4. 1. 1. Pet. 3. 21 , 22. John 6. Rev. 3. 20. XI . We Honour Government : For we believe it is an Ordinance of GOD , and that we ought in all things to submit , by Doing or Suffering : But esteem it a great Blessing where the Administration is a Terror to Evil Doers , and a Praise to them that Do Well . Rom. 13. 1 , 2 , 3 , 4 , 5. This hath all a long been the General Stream and Tendency both of our Ministry and Writings , as our Books will make appear , notwithstanding what Ill-minded and Prejudic'd Persons may have strained to Mis-represent Us and our Christian Profession . Dublin , the 14th of the 3d Month , 1698. William Penn. Thomas Story . Anthony Sharp . George Rooke . THE TESTIMONY OF THE BISHOP OF CORK As to a Paper Intituled , GOSPEL●TRUTHS , held , &c. by the PEOPLE called QUAKERS : And Delivered to Him by an eminent Member of them . Friends , I Am such a Reader as in your Paper you desire . I have read and soberly weighed the account you give of those things , which you say are chiefly Received and Professed amongst you . And I will exercise so much Moderation and Charity as to lay a great weight on that word [ chiefly ] hoping these are not the Only Things , or All that you Believe : I should have been heartily glad to have found that you had been in the Truth , as I am well assured I my self am ; But as I professed , when the Paper was given Me , That if I took it , you must expect I should bear my Testimony touching It or against It ; So I now must tell you , I think my self bound in Conscience to perform what I then professed ; and that upon more Reasons than I will now trouble the World with . You must not be offended if I say , You have such a way of Writing and Speaking , that it is very hard in many matters of Religion to know what you mean. But , as far as I understand you , I will candidly acknowledge what Truths you have sufficiently or tolerably exprest ; I will shew you , with meekness , how far your Faith , if this be your Faith , comes short of being sufficient or Christian ; and I will sincerely tell you , what I apprehend to be the cause of your Delusion , and how dangerous a condition I really fear , nay believe , you to be in . And first ; The only Articles , in which you have exprest a sufficient Christian Belief , are your IV. which is touching Justification ; and your last touching Government and your Submission thereto . I wish you may always stick to this Belief and Practice : And I heartily rejoyce to find you acknowledging the Necessity of Christ as a Propitiation , in order to Remission of Sins , and Justifying You , as Sinners , from Guilt . 'T is the first time I have heard of it amongst you . As to all the rest of your Articles , I mean those which I understand , I must tell you , the declaration of your Faith comes so short , of what is required from People to denominate them Christians , that except , under each Article you believe more than you have declar'd , you cannot be accounted Christians . For first ; in those Articles of Faith , which you have thought fit to mention , you have set down only some little Ends , I had almost called them Snaps , of the Article : And Secondly ; many more whole Articles , of the true Christian Faith , and which are of no less import , you have intirely omitted , waved or suppressed . You acknowledge in your I. Article , there is a God , and you own his Providence as to the other Life . But that He made Heaven and Earth , that He is the Almighty , and at present by his Sovereign Power , most wisely and holily , Governs , Orders , and Sustains all ( by his Mercies as well as Judgments , even in this World , not ●●aving Himself without witness ) you say not 〈◊〉 word . Creation in the beginning and Providence as to this World at present , are not here acknowledged by You. We hope you believe both . Your II. Article is wholly true ; for it is express Scripture , 1 John V. 7. But it is onely what the Apostle there had occasion to say , and what was to his purpose touching the Father , Son , and Holy Spirit ; far from being the sum of what the Holy Scripture , teaches of them ; and therefore i● not a sufficient Confession of Faith on that head . In your III. Article you acknowledge indeed the Son of God to have been made Flesh , but neither Conceived by the Holy Ghost , nor Born of the Virgin Mary : So that it does not appear , by this your Confession , but that He was at first an ordinary corrupt sinful Person : Nay you own Him not so much as Jesus or the Christ ; ( the great Saviour , who delivereth from the wrath which is to come ; or the Great Prophet , Priest , Lord and King of his Church : ) You acknowledged him indeed to have dyed for Sin , but ( not to mention the Articles inferible from , and relating to , the Circumstances of his death ) You have not one word of His Resurrection from the Dead or of His Ascension into Heaven : which i● may be proved some of you have expresly denyed , saying , He is not ascended into Heaven , He is in us . Nor again , of H●… sitting now at the right hand of the Majesty o● high . And so you seem not to own any thing of His Mediation , Intercession , or Appearing now in Heaven for us . Nor further have you said a word of his coming again to Judgment , or the End of the World. Thus indeed You have here neither own'd the Creation nor Dissolution of the World ; so that it does not appear , by this Account of your Faith , whether you do not judge it Eternal , and so otherwise Infinite . Yet again ; Not a word of One Church , which it may be feared you strike out of your Belief , because you are resolved never more to return into the Unity of the Church , but to make and maintain a Schism or Party for ever . Nor further have you a word of the Resurrection of the Body , which divers of you have been known to deny , and others of you only say . It may be so . And Lastly , Tho' you acknowledge Everlasting Rewards for them that fear GOD , yet nothing of the Everlasting Punishment of Wicked Men : You mention Hell indeed ( in a very unnatural place , viz. in your first Article of ●he Being of GOD ) but whether you mean thereby the Grave , as most commonly in ●cripture is meant ; or a place of Temporal Punishment after this Life , as some have ●one ; or a State of total Destruction and Annihilation , as many now a days do , no one knows . Upon the whole ; As to the Sum of the Christian Faith , which you have been pleased to set down , there is not any one Article of our common Twelve , that you have own'd intirely ; and Eight at least , if not more of them , that you have here totally suppressed or waved . And how influential to a holy Life , those which you have waved are , and therefore how necessary to Salvation , I must require and conjure you , on your own Eternal Account , to consider . I will only mind you of two passages out of the Scriptures of Truth : 1 Cor XV. 16 , 17. If the Dead rise not ( that is , if there be no Resurrection of the Flesh ) then is not Christ Raised . And if Christ is not raised , your Faith is vain , you are yet in your Sins , Hence it appears All other points of Faith are in vain , if this be not true . The other is Rom. X. 9. If thou shalt confess with thy Mouth the Lord Jesus , and shalt believe in thy Heart that GOD hath raised Him from the Dead , thou shalt be saved . This Article alone is of such force and influence on Mens●Hearts , that if believed as it should be , such belief will save Men. But both Christ's Resurrection and Our own , are by You in this Paper , left out of your Faith. I judge You not , but judge Your selves , lest you be condemned of the LORD . Your V , VI , and VII . Articles treat of what you call The Light of Christ within Man : This You have never been able yet , that I could find , to make out what You mean by . For You will not allow it to be either the Natural Rational Faculty , or common innate Notions , or Natural Conscience , or Conscience Illuminated , by the Preaching of the Gospel and the Operation of the Holy Ghost thereby : Till You can make us understand your meaning , or indeed till You understand it Your Selves , ( that is , till you are less confused in this , the very Fundamental Principle or Rule of what you profess ) You must not think of Declaring ( or Publishing ) an Account of your Faith : See you understand it first . There are some Men who have a Faculty to speak things seemingly profound , but in the End neither themselves nor others can make any distinct sense of what they have said . This we usually call Banter ; And I must acknowledge , as far as I can see , your Discourse of his Light within , is perfectly such . Take notice We in our Preaching require People to look within , as much as You do : We strictly charge all to walk according to the Convictions , and Light they have received . We daily appeal unto Conscience ; but then we teach , that Conscience ( opened by the Holy Spirit , under the Ministry of the Word , Acts XVI . 14. ) does and must take in its Light from Holy Scripture . The Commandment of the Lord is pure inlightning the Eyes , Ps . XIX . 8. [ viz. of the Mind , Ephes . I. 18. ] Thy Word is a Lamp to my Feet , and a Light to my Path. Ps . CXIX , 105. To the Law and to the Testimony ; If they [ even Men in their Consciences ] speak not according to this Word , it is because there is NO LIGHT in them . Isai . VIII . 20. Now these things are intelligible . This Rule is fixt and certain , nothing of which can be said of Your Light within . In Your VIII Article You tell us , Worship under the Gospel is Inward and Spiritual . If You mean hereby , that all Outward and Bodily Worship ought to be accompanied with an Inward and Spiritual Worship , it is what we daily Preach and Practice , and even in private press . But if , as it would seem , You mean all the Worship GOD now requires , is from the Inward Man , or from the Spirit , this is abominably false : For Our Bodies are GOD's handy-work ▪ and Christ's Purchase , as well as Our Souls ; on which reason , GOD by His Apostle commands , Glorifie ●OD in Your Body and in Your Spirit , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which ( in the Plural Number that is , both which ) are GOD's . Not to tell You , that You your selve now a days perform somewhat of Bodily Worship . And indeed , if there be not a worship of the Body , as well as of the Spirit , there can be no Publick Worship . This Article therefore must also be mended , to make it Christian . In your IX Article , You tell us of you● Denying all the vain Customs and Fashions of the World , as also Excess in all things . I know no sort of Christians who teach otherwise ; I wish I could say I knew none ( even of your selves ) that practice otherwise . It is one part of the Catechism We teach our Children , to renounce all these . But there are many Innocent and laudable Customs which You call vain . Would it not almost make a Mans Stomach turn to hear one forbear , in point of Conscience , ●●ying [ You ] to a single Person , because it 〈◊〉 improper ; and at the same time , while ●e is speaking to his Superiour , because Thou doest ; sounds a little rudely , to soften the Thou , and say Thee doest , which is commonly Your Peoples Practice , and much more improper . Will You ever be able to prove , the Primitive Christians ●sed a Dialect or Dress different from others of their Nation and Qualities , and placed Religion in it ? Does not Christ require Saluting even those who salute not us ? And no doubt his , and his Apostles Salutations , were in the common form . In a word , There is more Vanity in Singularity and Affectation , than in moderate following a common innocent Phrase , Garb , or Custome . In your X Article you believe ( you say ) a Spiritual Baptism , and a Spiritual Supper and Communion ; but acknowledge you Disuse the Outwards Signs , by us commonly called Sacraments : Now did not Christ command Water-Baptism ? Go ye and Baptise all Nations , Matth. XXVIII . 19 , 20. The Baptism here commanded was Water-Baptism : For Baptising with the Spirit was GOD's work , not the Apostles ; and tho the Baptism of the Spirit commonly accompanied Baptism with Water , yet not always , as in the Case of Simon Magus , and many others . Yet , did not Christ promise to be with them ( Preaching to all Nations and Baptising ) to the End of the World Further , Did not the Apostles in Obedienc● to Christs Command , both constantly practice , and also require , Water-Baptism to all Initiated Christians ? Can any Man forbi● Water , that these should not be Baptised which have received the Holy Ghost as well as we ▪ And he [ Peter ] commanded they should b● Baptised : Acts X. 47 , 48. Then as to the Outward use of Bread and Wine for the Lord's Supper , can any Command be more Express than This do in Remembrance of Me ▪ Four times repeated in the New ( which you call the better ) Testament . To which St. Paul adds , It is a shewing forth the Lord● Death until He come , 1 Cor. XI . 26. Now if Christ and his Apostles have commanded this , who hath Authorised you to disuse it ? Remember what St. Paul tells the Corinthians , he received from the Lord that which on this Subject he delivered to them , 1 Cor. XI . 23. And 't is a severe Passage in another Epistle of his , Gal. I. 8. If we , or an Angel from Heaven , preach any other Gospel unto you , than that which we have preached unto you , let him be accursed . That which lays aside so much of the Old Gospel , and sets up a New and Variable Rule o● Faith , ( we know not what Light within ) is Another and New Gospel . To draw towards a Conclusion : I have written this short Paper in much and true Compassion to you ; It had been far easier to me to have said more , than thus to have confined my self : I look upon many of you as an harmless well-meaning People , but under strong Delusions . This your Deluded State proceeds from your making what you call The Light within you ( which is in many Cases nothing but your own Presumptive Perswasion or Fancy ) a Rule of Faith and Practice , Co-ordinate , if not Superiour and Antecedent to the Holy Scriptures : These words in your Paper [ Which are the Double and Agreeing Record of True Religion ] intimate at least thus much , That you will not believe what Scripture saith , except the Light within you dictate the same , and so make a Double Record . Now my Friends , do not flatter your selves , GOD is not mocked ; you must Answer at the Dreadful Day of Judgment , amongst other Points , to such as these ; and therefore Examine your Consciences before-hand . 1. Is it not your main End and Study , by pretended Mortifications , and Renouncing the World , ( while there are no sort of Men ▪ alive that more eagerly pursue it , nor have more effectual , wily , and secret ways o● getting Wealth than your selves ) Is it no ; I say , your main Aim and End to make your selves a Party considerable , and such , t● which , for Reasons of State , peculiar Priviledges must be Indulged ? 2. Are not , to this purpose , many of your Distinctive Characters , such as you Different Garb ( for it is plain not a few o● your Peoples ●loaths , as to materials , are more costly than many of ours ) your way of speaking , yea , even your Looks and Gestures , assumed rather to make your selves remarkable , and at first sight known from other People , than out of any Perswasion , Sense of Duty , or Conscience of Obligation . 3. What reasonable or tolerable Warrant can you plead for waving , suppressing , at least , not confessing , much the greater part of the Christian Faith , and Rejecting all Outward Positive Parts of Worship ( especially Baptism and the Lords Supper ) which have such plain and Repeated Evidences in Holy Scripture . Your Light within , ( or Sense and Perswasion which you say you have , and are sure is from Christ ) forasmuch as , in the present Cases , it dictateth against Holy Scripture can never be proved even to your selves , much less to others , to be from Christ : But must rather in all reason , be resolved to be one of the Heights or Depths of Satan , transforming himself into an Angel of Light. And for any Persons to yeild to such Conduct ( besides or against Holy Scripture ) is plainly to abandon themselves to the Delusions of the Devil . In a word therefore , I again require you , as you will answer all your Secret Arts and high Pretensions at Christ's Tribunal , that you either Embrace and Profess the intire Christian Faith , in the Points wherein I have shewn you to be defective ; and that you receive the Christian Seals or Badges , Baptism and the Lord's-Supper ; or else that you desist to lay claim to the Name of Christians . It is not for me to Judge you , but again I say unto you , ( truly from GOD , as His Minister ) Judge your selves . This is the Case . If Men who take away even from the Faith once deliver'd to the Saints , at least Two Thirds , besides many main Points of the other Third ; who Equal their own Presumptuous Conceits to the Divine Oracles , and Revelations ; who use and disuse at pleasure , what parts of GOD's Instituted Worship they think fit , even the very Badges of Christianity , ( I will not here Interpose your Making Gain your Godliness ) but if the aforesaid Men are in a Way of Perdition , what can you conclude of your selves ? In the Name of GOD Repent and Return : And from my Soul I pray , That GOD will please to give you Repentance . EDW. CORK and ROSS . Cork , July the 2d . 1698. A DEFENCE OF a PAPER , Entituled , GOSPEL-TRUTHS , &c. I Have given the Bishop's Exceptions together at Large , as he did our Paper , and shall now Consider their Validity . He is pleased to say at the beginning of his first Paragraph , he is such a Reader as in our Paper ●we desire : Words that gave me great hopes , of not only fair , but friendly dealing ; and I heartily wish it had been so : But since it seems to me the Reverse of his Promise , he must not take it ill from me , if I stop a while , and shew him a little to himself , and how much he is mistaken in his own Temper , as well as in our Principles . For tho' he begins with the Names of Moderation , Charity and Meekness , that 's all : He quickly Loses sight of them , and forgets them , with himself , almost all the way . And unless my Taste be Extreamly Depraved , there is little Relish of those Vertues in his Management , or a tolerable Temper shewn towards us , respecting either our Belief , or Practice . We desire such a Reader indeed as had rather we were in the Right , than in the Wrong ; One that did not Prejudge our Case , and would give us ( and not our Enemies ) the wording of our own Belief ; While the Bishop but too plainly shews , he would not have us in the Right , Even where he dares not say ( however freely he suggests it ) that we are in the Wrong . Which appears , First , by his Unnecessary Exceptions to such Truths , as we have Declared in our Paper ( and he cannot deny ) as imperfectly Exprest , because we have not said all that might be said , to Branch them out , or Illustrate them ; tho' enough to be understood by such as are not Captious . Secondly , by Suppositions Incongruous , and that can have no other Service than to Expose us , and that in a very ill Manner . Thirdly , by rendring us to Deny , what we don't Express in our Paper : Tho' indeed we Believe it . Fourthly , in not taking due notice of what is Implied , as well as Exprest . Which had been but Just . Fifthly , in making the worst of what is not concurrent with his Belief , and not the best where we believe the same thing . Sixthly , by Grosly Misrendering our Pretences to Strict Living . Lastly , by Condemning us upon Rumour . All which , is more than leaning to that side , that had rather we were in the Wrong , than in the Right ; and Consequently not such a Reader as we desired . That this is so , let it but be observed , how he Unchristians us in his third Paragraph ; tho' Immediately in a Contradiction , what he just before Acknowledges in his second . Nor will he allow us to be so much as Deists in his fourth , or at most but very Imperfect ones , because , we have not said all of God , that may be ascribed to him . In his sixth , he supposes us Capable of believing that Christ Came of Corrupt and Sinful Flesh , because we say no more in that Place , of the Manner of his Incarnation than the Evangelist doth , John 1. 14. Also , that we are Defective , at best , Ambiguous , about Eternal Rewards and Punishments . He makes us , in his seventh Paragraph , to Deny the Resurrection of the Dead , at large , and without Distinction , tho' we there Acknowledge a Future State , which implies it ; and have not said one word against it ; but upon all Occasions , in Print , or otherwise , have Exprest our Belief of that Branch of Christian Doctrine , according to Scripture . In his Tenth , he derides our Plain ( though Proper ) Language , of Thou to a single Person , though it is what he himself gives to God in his Prayers . In his Fourteenth , and Fifteenth , he is pleased to slight and render our Stricter Living , a Trick to promote a Party , and that our Garb , Looks and Gestures , are more to make ourselves Remarkable , than out of any Perswasion of Duty , or Conscience : As bad a Construction , as he could make . In his Sixteenth , he tells us , the Light within us , that we say , we have from Christ , is rather one of the Highths or Depths of Satan Transformed , and that we are Abandoned to his Delusions . So that We and most of our Principles too , are stark Naught with the Bishop . In his Eighteenth , and last Paragraph , he suggests , We take away two Thirds of the Christian Faith , besides many Points of the other Third ; and equal our Presumptuous Conceits , to the Divine Oracles , and Revelations , and use , and dis-use at pleasure , what part of God's Instituted Worship , we think fit ; Even the very Badges of Christianity . I will not , says the Bishop , interpose ( yet suggests it ) your making Gain your Godliness ; but if the Aforesaid Men , are in a way to Perdition , what can you Conclude of your selves ? In the Name of God Repent and Return : Thus the Bishop , upon a whole People , without any other Provocation , than has been Exprest . I hope , after this , He will not Expect , ( I am sure he ought not ) that any Body should think him such a Reader , as we desired for our Gospel-Truths , and which he promised us to be ; or that he has treated us with the Moderation , Charity , and Meekness , he made us hope for ; since none of our Adversaries have used us much worse , in so little a Compass . I heartily wish him a better sight of himself , as well as of us , that he may be less mistaken in both another time ; for I have a Respect for him , and desire not to be upon these Terms with him , any Longer , than he thinks fit to make it necessary . The rest of his first Paragraph is only a Strain of Fair and Pastoral Promises , forgotten by him , and not to be remembred any more , at this time , by me ; and therefore shall proceed to his Second . Only observe this one thing to my Reader , and the Bishop too , that he is pleased to place Moderation and Charity to our Account , because he does not take us by out wor● Chiefly to mean Only , or All in reference to the things , by us believed : Which , unde● favour , he could not do in Justice ; . an●● therefore he needs not bring us in Debt●● for that , which is our Due , since no Bod● ever took Chiefly , for Only , any more tha● an Eldest , for an Only Son , or an Arch , fo● an Only Bishop . Nor does Chiefly imply Al●● any more than Only ; for whether It regards things Humane , or Divine , It imports the Best Part of any thing , but n●● All : The most valuable , that which deserve● and commands our Regard and Estee●● in the first place . And I leave it with m●● Reader , whether Believing in God , an●● Christ , and the Holy Spirit ; and Believing the Scriptures , and the Necessity of Holiness , and Divine Worship , and finally of Eternal Rewards and Punishments , are no●● Points of Faith , Chiefly to be Received , and Professed by Christians ? And if they are such , the Bishop must have been , Super-finely Critical , upon our word Chiefly , as well as that he might have been a better Husband of his Moderation , and Charity , and have kept them for an Occasion where they might have been more needed , and Consequently better bestowed . His Second Paragraph allows us to have ●…iciently Exprest our Christian Belief in ●…o Articles , but with this Censure , that 〈…〉 leven , we are only Clear in these Two , 〈◊〉 Justification by Christ , And Submission to 〈◊〉 Civil Government , wishing we may always 〈◊〉 to this Belief , and Practice ; and adds , I ●●…tily Rejoyce to find you acknowledge the ●●…essity of Christ , as a Propitiation , in order to the Remission of Sins , and Justifying you , as Sinners , from Guilt . 'T is the first time I have heard of it among you . If so : It is the Bishops Fault , and seems to me , next to Impossible ; since before that Paper was given him , he was pleased to Acknowledge he had read several of our Books ; particularly , my Rise and Progress of the People called Quakers , taking it out of his Pocket at that time ; also Robert Barclay's Apology , which States , and Vindicates our Principles at large , in which the two Doctrines afore-mentioned , are very Clearly Declared , and Maintained ; notwithstanding he seems to make this look like a New Discovery . But however , I am pleased , that the Bishop is so , at two of the Gospel-Truths : I am of Opinion if he had well considered the Force and Comprehensiveness of our Belief concerning Christ , that pleases him so well , he might hav● saved himself the Trouble of what he h●● published to the World upon the rest 〈◊〉 them : For , whoever believes in Christ , 〈◊〉 a Propitiation , in order to Remission of Si●● and Justification of Sinners from the Guilt 〈◊〉 Sin , can hardly disbelieve any Fundament●● Article of the Christian Religion ; since , 〈◊〉 very such Person , must Necessarily belie●● in God , because it is with Him alone M●● is to be Justified . To be sure he must b●lieve in Christ , for that is the very Pro●●sition . He must also believe in the H●● Ghost , because , He is the Author , of 〈◊〉 Conviction , Repentance , and Belief . He mu●● believe Heaven , and Hell , Rewards , a●● Punishment , and Consequently the Resurr●●tion of the Just , and Unjust : For , wh●● should he be Concerned about being free●● from the Guilt of his Sin , if he were una●countable in another World ? So that Acknowledging the Necessity of Christ , as Propitiation , in order to the Remission ( 〈◊〉 Sin , comprehends the main Doctrine ( 〈◊〉 Christian Religion ; and as so many Line● drawn from the Circumference to the Center , they all meet and center in Christ : An● indeed it is as the Navel of Christianity , an● Characteristick of that Religion . 〈◊〉 would intreat Him again , to reflect well 〈◊〉 his own Acknowledgment , and Com●endation of our Belief , concerning the End 〈◊〉 Benefit of Christ , to Mankind ; and he 〈◊〉 not think us so deficient ; much less , un●● such strong and dangerous Delusions , as he 〈◊〉 been pleased to represent us . His Third Paragraph will not suffer us 〈◊〉 be Christians , notwithstanding what 〈◊〉 have said of our Belief in Christ , in our Paper called Gospel-Truths . In one sence I shall easily agree with him , for I think nothing makes any Man a True Christian , but Regeneration , the Power of the Son of God Revealed in the Soul , Converting 〈◊〉 to God : For the Devils Believe , and Tremble , too , and yet are Devils still ; they Believe what is True , but they do not Truly Believe in him that is True : They know and assent to the Propositions of Truth , or Articles of Faith , and knew Him to be Christ too , when He came of old , and called him by His Name , but this did not make True Christians Then of them : Nor yet does an Assent Now to all the Truths of the Gospel , Truly Qualifie Men Christians , unless they feel the Power of them , upon their Hearts . And I would have my Reader reflect well upon rhis Great ●nd Essential Truth , tho' he were as Big as a Bishop : For a new Creature is the B●siness ; an Orthodox Life , the Cross of Chri●● which is the Narrow way of Self-denial 〈◊〉 I must say , That whoever declares , he believes in Christ as his Sacrifice and Sanctif●●● which is to save both from the Guilt 〈◊〉 Pollution of Sin , is a Professor of Christian●●● and may reasonably be allowed to be●● Christian at large . And that what we ha●● declared , in our Third , Fourth , Fifth , a●● Sixth Gospel-Truth , comprehends the Be●● before-mentioned , my Just and Sober R●●der may satisfie himself in the peru●● thereof His Fourth Paragraph faults our first Article , as he is pleased to call it , with gre●● Shortness and Imperfection concerning our Belief of God ; for tho' he says we own his Pr●vidence as to the other Life , yet we say n●thing , as to the Creation of this present Work ▪ and Providence over it : But with the Bishop leave , He that believes in God , believes 〈◊〉 all that 's necessary to the Supreme Being 'T is what he , and all Christians , take fo● granted , and allow , as often as they hea● any one say , He believes in God. For no● to believe Him Omnipotent , Omnissie●t , and Omnipresent , is not to believe him to be●● God , being inseparable from the Divine● Nature . I must appeal to the Bishop , whe●●er a small Grain of Charity would not have excused us from his Reflection upon this Head. We have said more then Moses ●●d to Pharaoh : For besides that , I am , is ●o more then , He is ; We have added that He is , the Rewarder of all Men , according to ●heir Works . We gave the Text , as it is , ●nd the very Text seems exprest for a Decla●●tion of Faith in God , viz. He , that will come to God , must believe that He is , and that He is a Rewarder , of them that seek Him. ●he Text does not Enumerate and require ●he belief of all the Divine Attributes , and Properties that are in God , but the bare ●elief of his Being , and what He is to Mankind that fear him . And whatever the Bishop says , this is enough for a Man to come to God , tho' not enough , it seems , to come ●●o the Bishop in the Quality of a Believer : He must help the Holy Ghost to speak Properly , or we , that speak after him , must be deficient in our Expressions , if not our Belief . But when any one affirms , that Man was created by God , is he Short , Fallacious , or Equivocal because he does not say how God made Man , or what he made him ? ●●is not his Body , Soul , and Spirit , his Will , Understanding , Memory , and Affections comprized , and meant , under that word Man ? Besides , could the Bishop think that while we owned God's greater Providence , his lesser could be disbelieved by us ? He that has the alone Power of Rewarding Men , in the other World , according to their Works in this , must certainly be the Sovereign of Both ; and his Providence , in Justice , is to be so understood . And as it is most certain that we believe of God , all that the Holy Scriptures declare of him , and whatsoever is proper to that Great and Glorious Being so , had we not thought it unnecessary to be more particular , from the Common Notion all Men have of the Deity , the Bishop could have had no room left for the Exercise of his Charity . In his fifth Paragraph he Blames us of being Defective in our Confession of the Holy Trinity : Tho' we give it in the very Terms of the Holy Ghost , 1 John 15. 7. If this is not a sufficient Text to prove the Trinity , that Antiquity Urges , and also Modern Writers of the Church of England to prove it , I know not where to find one , in the Scripture . It is Generally believed the Apostle John gave this Declaration to the first Christians , to prevent their being deluded by Cerinthius . How come the Bishop then to render it but 〈◊〉 by passage , and otherwise intended by the Apostle , than for an Article of Faith about the Trinity ? Is there a plainer , or a fuller any where in the Writings of the New Testament ? Three and yet One , is the Doctrine of the Trinity : And no other Apostle has gone so far , or been so Express : Insomuch that the Text has been doubted , and render'd Apocryphal by such as do not believe the Common Doctrine of the Trinity ; and Foisted in to serve the turn of Trinitarians : So plain it has been thought to their purpose , even by the Anti-Trinitarians . How then is the Text defective with the Bishop ? But he says the Apostle writ it upon occasion : Doubtless he did so . But what other Occasion , I pray , than that of the Holy Trinity ? He adds , and it was to the Apostles purpose , touching the Father , Son , and Holy Ghost : But what purpose could the Apostle have , but that of Declaring the Trinity , and yet Unity ? What other Use does be make of it ? The Bishop must be very hard put to it , certainly , to shift off , and lessen our Confession in this Point , and Rather then fail , render the Text it self short ; which , with submission , I think is a bold Attempt in one of his Station , if he Believes the Thirty Nine Articles . The next and sixth Paragraph , relating to our third Gospel-Truth , is large , and consists of divers Branches , and therefore I shall Consider them distinctly and apart . In the third Article , You acknowledge indeed the Son of God to have been made Flesh , but neither Conceived by the Holy Ghost , nor Born of the Virgin Mary : So that it does not appear , by this your Confession , but that he was at first an● Ordinary , Corrupt and Sinful Person . I think it is hardly to be supposed that we could intend so Gross a thing , or that it is inferrible from the Manner of Expressing of ourselves , in Reference to Christ's Manifestation in the Flesh . Where Enough is said , to Comprehend the Rest , all is Meant , though all be not Exprest : We call him the Beloved Son of God , the only Begotten of the Father : Pray what is that short of being Conceived by the Holy Ghost ? To be sure , it is very far from a Corrupt and Sinful Person , a Supposition as remote from what we said , as from what the Bishop promised , viz. Charity . He that Confesses the Word was made Flesh , Confesses Him made Flesh by God , and therefore made Holy Flesh : For God never made any Corrupt or Sinful Flesh . If the place is read , as some do , viz. the Word took Flesh , the Flesh must be Holy , for he would not take , or dwell in Sinful Flesh . And had the Bishop well remembred what he Acknowledged , upon our Believing Christ to be a Propitiation for Sin , not many lines before , he could never have Suggested so unreasonable , as well as uncharitable a conceit , since Sinful Flesh , or a Corrupt Person could never be any part of a Sacrifice for Sin : So that in Commending that part of our Belief , he has sufficiently secured us against this part of his Insinuation . But the Bishop proceeds to Aggravate our Shortness in Expression to a Severe Imputation , viz. that we own him not so much as Jesus or the Christ . This must be a great oversight of the Bishop , not to say worse , when the very Fourth Head about Justification by Christ , of which he declares himself so well satisfied , Thrice confesses him to be Christ , viz. in the First , Third and Fourth Lines . Again , we call him Christ in the First Line of the Fifth Gospel Truth ; likewise in the First and Fourth Lines of the Sixth we call him Christ : We do the same in the First and Fifth Lines of the Eighth , and in the First Line of our Tenth Gospel-Truth : How the Bishop came to miss in so Palpable a Point of Fact , in the Compass of one half side of a Sheet of Paper , I cannot Imagine , and am unwilling to Censure . Nor would I willingly think the Bishop so Trifling , as Well as Disingenious , as to Excuse himself herein , because we do not call the Word that took Flesh by the Name of Christ in that place , since the Bishop Repeats it from us , out of our aforesaid Fourth Head , about Justification by Christ , where we call him by the Name of Christ , as may be seen in the Second and foregoing Paragraph of his Reflexions . Besides , we have not Confessed his Name less than Nine times in that Paper . But if the Bishop could yet insist upon the word Christ not being in our Third Head , I say the Thing is there , though the Word be not . For what is Christ but the Word made Flesh , and who is the Word made Flesh but Jesus Christ ? Again , who is the Beloved Son of God but Christ , and who else but Christ is the Beloved Son of God , and Only Begotten of the Father , full of Grace and full of Truth : For these High and Distinguishing Characters are to be found in That very Head of Doctrine , where the Bishop will not have us to acknowledge him to be Christ . So that unless a Corrupt and Sinful Person can be full of Grace and Truth , I wonder how the Bishop came to suppose a thing in our Name , so very Gross . But he proceeds in the same Paragraph . You acknowledge indeed he died for Sin , but you have not one Word of his Resurrection from the Dead , or of his Ascention into Heaven , which it may he proved some of you have expresly denied , saying , he is not ascended into Heaven , he is in us : With more to this Effect . I should be sorry to tax the Bishop here of Absurdity and Uncharitableness ; but who can help it ? For if Christ be not Risen , He is still in his Grave ; He is no more . How then do we assert him to be a Propitiation , and the Light and Life of his People ? See Gospel Truth 3 , 4 , 5 , and 6. Can that which is Dead Sanctifie and Justifie Believers ? Can the Dead give us Grace and the Holy Spirit ? Or have we not said so of Christ , that he is the Giver thereof ? And if we have said so , must not the Bishop be Extreamly beside the business ? His Uncharitabliness is as obvious , I will not say his Untruth ; but I must pray him to Reflect a little better upon what he has writ ; for unless he would make us to mean the Grave , when we say that Wicked Men shall never come where Christ is gone , Gospel Truth 6 , he must allow that we acknowledge Christ to be in Heaven , and Consequently Ascended . What shall I say to his Story of some of our Friends , whom he makes to affirm that Christ is not ascended into Heaven , he is in us ? Can it touch us , or should he have said it , and not have proved it ? Is that fair and candid ? Is it Charitable , Supposing it were true , which does not appear ? Or is it Just to Insinuate it upon the People as Dubious ? But let it be never so true , it cannot Conclude the People , if not the Act of the People , The Church of England has Doctors of very different Sentements ; would the Bishop think it fair the Common Belief of the Church should thereby be concluded ? It is true , and a great and Comfortable Truth , that Christ is in us , according to 2 Cor. 13. 5. Gal. 2. 16. Col. 1. 26. 27. but not Confined to Man : He is not so there , as that he is no where else , and least of all that he is not in Heaven . For the Apostle tells us , Eph. 4. 10. that He Ascended far above all Heavens , that he might fill all things ; then he is in Man certainly . So that our asserting that Doctrine of the Indwelling of Christ in Man , does not make void his being elsewhere because he is every where : Tho' in Heaven most Gloriously , without doubt , being there Glorified with the Glory that he had with the Father before ●he World began . And they that Thus believe in Christ cannot deny his being at God's Right Hand , which signifies , according to Scripture , Philip. 2 , 9 , 10 , 11. the Highest Exaltation : Nor yet to be their Mediator , for that is inseparable from his being their Propitiation . So that tho we did not dwell upon Points , but were Concise in our Expressions , yet whatever is Implied or is Implicable from any Assertion , Justice , as well as Charity always grants ; and so wound the Bishop have done , had they been Uppermost in his Mind when his Pen ran so fast against us . I must own it was not writ for Criticks , but for such Readers as the Bishop says he was , or should have been , to wit , who Exercise Moderation , and Charity ; more of which , I hope he thinks as well as I , will do him no harm . But it disturbs the Bishops that we have said nothing of Christ's coming to Judgment , nor of the end of the World , whether it be Dissolvable or Eternal . For the first , it is implied in our making all Men Accountable to God , for their Deeds done in the World. For the Other , it was not under our Consideration , being not objected to us . But they that say as much of Christian Doctrine as we have done in those Eleven Heads of our Paper , did never yet , that I have heard , believe the Eternity of this World , Heb. 1. 10 , 11 , 12. Yet again says the Bishop , Not a word of one Church , which it may be feard you strike out of your Belief , because you are resolved never more to return into the Unity of the Church , but to make and maintain a Schism or Party for ever . These are very harsh Constructions , besides that they beg the Question , and in my Opinion would have past better from a Person whose Office was less concerned in Charity than That of a Bishop : But why , pray , must Interest and Obstinacy Rule our Dissent ? What 's to be got by it ? Profit and Preferment go the Bishops way , I will not say he goes Theirs . But why not Conscience , tho' it were mistaken , since we have been all along of the Loosing side ? which is not usually espoused by the Men of Interest ; nor are Men ordinarily Obstinate against their Interest . Let us at least be Honest Men and allowed to mean well though we were mistaken . But what Church , of the many Churches in Europe is the Bishops One Church , to which he would have us return ? He has not told us . Methinks 〈◊〉 that censures our Shortness so much , ●●ould not have been deficient himself in so material a Point . So that if we are out of the way , we must be so still for all the Bishop ; since we are yet to seek what Church ●e Err from , or should repair to . But I ●ill suppose he means his Own , by which he excludes the Lutheran and Calvinist ; the Presbyterian , Independant and Baptist , as well as the People called Quakers , from being of his One Church ; to say nothing of the Roman Catholick or Greek Churches . But unle●ss the One Church , as he phrases it ; by which I understand him to Intend the true One , may be of two minds , it will be difficult for him to recommend his own above the rest , because that is not only broken in Sentiments , but Practice too , and which the Bishop knows is no longer a Secret. I might mention the Differences warmly managed between the Doctors of it , about Grace and Free-will ; one taking the Calvinist , the other the Arminian way ; as they also do about the Doctrine of Satisfaction and Justification . Likewise the late Controversie between two Famous Men of the Church , about the Trinity , who are followed in their differing Sentiments by great Numbers of the Learned of the Bishops One Church : And for that Reason ( if no other ) I cannot be so well satisfied of his exact Correspondence with all the Articles of that Church himself . And I hope I am not beside the business , when I say it would very well have become the Bishop to have told us what it is he would have us believe , when he found so much fault with what that Paper says we do believe . It would be too long , and perhaps he might think 〈◊〉 besides the business , at least the brevity th● Case requires , to give him the reasons o● our Separation and Dissent or Disagreemen● . with the Church . I put these Words together , because some were never Members of it , and so they could not properly be said to separate from it , but true it is , we may all b● said to Dissent or Disagree ; and I would think the Bishop should not be much to seek for the Reasons of it . And yet where we are vulgarly apprehended to differ most , we dissent least , I mean in Doctrine , which is the reason so many have upon occasion said , as indeed did the Bishop at the Visit I made him : viz. Why we believe the same , 't is what we Preach as well as you . For except it be the wording of some of the Articles of Faith in School Terms , there are very few of them ●●ofest by the Church of England , to which ●●e do not heartily Assent . And this I have ●●prest for my self , and in behalf of my ●●iends in my Key , and Primitive Christianity revived . But of this and the more material Reasons of our distance from the ●hurch , I may have occasion to express my 〈◊〉 at the Closure of this Vindication . But the Bishop proceeds in his Sixth Paragraph : Nor have yon a word of the Resurrection of the Body , which divers of you have ●●en known to deny , and others of you only say 〈◊〉 may be so . I shall consider this Immediat●ly upon the next Paragraph , where he ●eats upon the same Subject , and apply my 〈◊〉 to his conclusion of this : Lastly , Tho' 〈◊〉 acknowledge everlasting Rewards for them that fear God , yet nothing of the everlasting ●unishment of wicked Men. I think we do , ●nd that the Bishop aggravates his disinge●uity to us upon this Head : For the Words of the Paper are these , It is our Belief that ●od is , and that he is a Rewarder of all them that fear him , with Eternal Rewards of Happiness ; and that those that fear him not , shall be turned into Hell. The Scriptures are , Heb. ●1 . 6. Rev. 22. 12. Rom. 2. 5 , 6 , 7 , 8. Psalm ●● . 17. Now tho' Eternal is not joyned to Hell , yet Justice as well as Candor would have understood it so , and to mean the Hel● of the damned , the Punishment of Evil Doer● after this Life , according to , the Ancient Common Belief . But the Bishop that seldom fails to make the Worst of every thin●… for us , Thus comments upon our Word● ▪ You mention Hell indeed , but whether y●… mean thereby the Grave , as most commonly in Scripture is meant , or a Place of Temporal Punishment after this Life , as some have don● or a State of total Destruction and Annihilation as many now adays do , no One knows . B●●… with the Bishops leave , what if we mea● None of These , may we not be in the righ● for all that ? For what if none of these an●● the Ancient , Common and Scripture Belie●… what will the Bishop do then ? Since On● would think that one of them is the Bishop● Hell , because he gives Us and his Reade● no more Room for our meaning , or any other Belief of a Hell. And either one of these is an Article of his Belief , or else he keeps the true Hell to himself , and was not so just as to include that in the Question with the rest , lest he should be thereby guilty of supposing us capable of meaning the True One is our Gospel-Truths , viz. The Worm that never dies , the Fire that never goes out , where is weeping and gnashing of Teeth for ever : ●●e 2 Thessalonians 1. 9. Jude 6 , 7. And ●hich , I think , is none of the Three the Bishop mentions . However , he abundantly ●●●ws his Inclination to represent us rather ●●rong than Right , in our Belief : For if the ●●riptures by us cited are consulted , they ●ainly shew we never meant the Grave , and ●●at they Equally Referr to the Future , State 〈◊〉 the Souls of Men ; viz. That all shall re●●ive the Recompence of their Works , and the ●ewards of their Deeds , according to the ●ature and Quality of them . And if the Re●ards of the Righteous are Eternal , then so ●●ust those of the Wicked be , or both must 〈◊〉 Temporary : For the Holy Ghost makes 〈◊〉 Difference as to the Duration of the one ●●ore than of the other . One Grain of a Truly Christian Temper , had saved the Bishop , and he me , the Trouble of this as ●ell as of other Reflections . I am now come to his Seventh Paragraph , ●he first part of which is a heavy Complaint of our Shortness and Deficiency in Expressing of our Belief . We , it seems , are too General in some Points , and Wave Others ; he is pleased to say Eight of Twelve , but Instances only in that of the Resurrection ; tho' he conjures us at the same time , upon our Eternal Account , to consider what he say ▪ Now if being General and keeping to th● terms of Scripture be a Fault , we are lik● to be more vile with the Bishop : For thank be to God , That , only is our Creed , and wi●● good reason too , since it is fit That shou●● only conclude and be the Creed of Christians , which the Holy Ghost could only Propose and Require us to believe . For 〈◊〉 the Comment is made the Creed instead the Text , From that time we believe not God but in Man. I heartily wish none 〈◊〉 been wise above what is written , and th● Generals had Concluded Christians : Th● Charity had been better Maintained , an● Piety Promoted : Whereas Strains or R●fines upon the Text , have thrown us int● those Labarinths of Controversie , that th● Zeal which should have been Imployed t● suppress Sin in all its Branches , has too G●nerally been used to Fire one Party upo● Another , till Practice , which is Religion indeed , was blown up by the Generallity . S● much for our Shortness or Wavering , as the Bishop calls it . I shall now attend his only necessary Poin● of Eight , that he thought fit to mention which , he says we either suppress or wave viz. The Resurrection of the Dead : I confess I did not think that any Body would have been so uncharitable to us , after our Acknowledging the Future State of the Just and Unjust , since that implies it , and every Medium to it . However I will attend what ●he Bishop urges for Proof of what we don't ●eny , but always must the Slander of doing so . I will ( says he ) only mind you of two Passages out of the Scriptures of Truth , 1 Cor. 15. 16 , 17. If the Deadrise not , your Faith is vain , you are yet in your Sins . Hence it appears ( says the Bishop ) all other Points of Faith are in vain , if this be not true . And so say I , as well as the Bishop , and shall always say as he says , while he says no more than the Text says : For who can think that allows himself to think , that we should not believe an Immortality , who have exposed our selves , and suffered so much that we may obtain an happy One. But the Question is not whether Dead Rise , but with What Bodies : For if the Dead rise not , then may we say with the Apostle , Verse 19. in the same Chapter , We are of all Men most miserable . So that the Resurrection of the Dead is out of all Dispute with us : But with What Body , will I believe , be One , till the Dead Rise . Here it is we are Cautious , and tread Softly ; Remembring what the Apostle says to the Curious and Inquisitive upon this Head , Ver. 35 , 36 , 37 , 38. But some Man will say , How are the Dead Raised up , And with what Bodies do they come ? Thou Fool , thou sowest not that Body which shall be but bare Grain . — But God giveth it a Body as it had Pleased him , and to every Seed his own Body . Here is the Ground of our Caution , which the Bishop is pleased to call Suppressing , and others denying of the Resurrection . We have indeed been Negative to the Gros● Conceits of People concerning the Rising of this Carnal Body , we carry about us which better agrees with the Alcoran of Mahomet , than the Gospel of Christ . But that there is a Resurrection of the Just and Unjust to Rewards and Punishments , we have ever believed . And indeed we cannot but wonder that any should be displeased with us for being Pleased with that which God i● pleased to give us . Bodies we shall have , but not the same says the Apostle , and so Believes the Quaker ; but God giveth every one a Body as pleaseth him , and that Pleaseth us , whoever it displeaseth : For we had rather be called Fools Ten times by the Bishop , than Once by the Apostle , which we think we think we should deserve , if we should ●are to stretch the Text , or presume to de●ine the Secret. The other Scripture urged by the Bishop , ●n defence of what we never opposed , is Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jesus , and believe in thine Heart , that God hath raised him from the Dead , thou shalt be saved . He adds , Those who believe this as they should do , shall be saved . But that we have left out both Christ's Resurrection , and our Own in our Faith. In the ●irst part of his Note , I agree with him , that ●●ll who Rightly believe the Text , will be saved : For that must be by the Illumination and Working of the Saving Power of Christ in the Heart , that he can so believe . But that we have left out Christ's Resurrection and our Own , is a mistake already observed , because they are both plainly Implied ; one in our Belief of Christ's being a Propitiation for Sin , and the Light , Life and Strength of his People , and in giving us his Grace and Holy Spirit , which that which is Dead cannot do : And our own Resurrection is sufficiently secured in our declared Belief of Rewards and Punishments ; tho' the Mode of it be not Exprest : Nor was there any reason for saying more upon that Head with respect to the Occasion of our Papers being Published . I am now come to the Bishop's Eighth Paragraph , which Comprehends his Exceptions to Three of our Gospel-Truths , viz. the 5th , 6th , and 7th , which wholly relate to the Doctrine of the Light of Christ within Man. And I am truly sorry to find the Bishop at so great a loss , as that Paragrap● shews him , about so Excellent and Evident Principle , and which so very much concern him , and indeed All Men to know . And that my Reader may lnform himself throughly in this Matter , I must desire him to look back and read those Three Gospel-Truths and compare them with the Bishop's Eighth Paragraph , and he will make himself much a better Judge of the Vallidity of the Bishop's Answer and my Reply , and which 〈◊〉 us two keeps closest to the Doctrine and Language of the holy Scriptures , that h●● in the same Paragraph seems so much to Respect . His first Exception in this Paragraph i● at our Incapacity : For he says we have never been able yet , that he could find , to make out what we mean by the Light of Christ within . Perhaps the Bishop has never sought , or has sought amiss ; which as great and learned Men as himself have done before ●ow , and so mist what they have sought ●or : And then it cannot be a wonder , that he has not found out what we mean by the Light of Christ in Man. But that a Bishop ●hould represent this an unintelligible doctrine , after reading so distinct and plain an account of it in R. B's Apology , not to mention divers other Books ; and which is of ●reater Authority , the Scriptures of Truth , ●s no ordinary Surprise to me . Has the Bishop forgot the first of John , and the 4th , ●th , and 16th , Verses , where speaking of ●he Word-God , he says in him was Life , and the Life was the Light of Men. This is that Light of Christ the Quakers Assert , and desire to turn the Minds of all People too . For all must have it , if it be the Light of all , as the Text plainly tells us it is . The Ninth Verse is yet more express , viz. That was the True Light which lighteth Every Man that cometh into the World ; then which , nothing can be more Express to our purpose . And that the Bishop should feel no share in this Glorious Light of Men , renders him very unfit , methinks , for an Over●seer of them . I know some read this Text otherwise , a● indeed he did to me in Cork , viz. That wa● the true Light , That Coming into the World lighteth all Men ; referring the word Coming to Christ , and not to Man. But all th● Versions I ever met with , and I have see● more than twenty , render the verse as it● in our English Translations : And all C●●ticks and Commentators , except the followers of Socinus , Read and Render it as ●word do . And while we have so much Company and so great Authority , I think we nee● not be solliscitous about the success of thi● point . But besides that the foregoing veri●● tells us , that the Divine Life of the Word God , is the Light of Men , which shews all Mankind have it in them ( for it is the Light of their Minds , and not of their Bodies ) it is impossible that Interpretation should be true in a strict Sense : For the Coming of Christ in that Blessed manifestation was to the Jews only : He says it himself , he was not sent but to the lost Sheep of the House of Israel , Matth. 13. 24. Again , he came unto his own , and his own received him not John 1. 11. And within that narrow ●ompass he could not be said to be the Light of all Mankind that had , did and ●hould come into the World , for so both the ●th and 9th Verse plainly import , viz. The Light of Mankind , without restriction to This or That Manifestation of God to Men. But the Bishop is still at a loss what to ●ake of this Light , and what we would be ●t ; for , says he , You will not allow it to be ●ither the natural Rational Faculty , or common ●nnate Notions , or natural Conscience , or Conscience Illuminated , by the preaching of the Gospel , and the Operation of the Holy Ghost ●hereby . We say , we would have it to be what the Scriptures say it to be , viz. The Light of Christ , the Son of God , who called himself , John 8. 12. the Light of the World ; and if so , then Every Mans Light ; the Light of every Mind and Understanding , and consequently the Light of Christ within , too hard it seems for the Bishop to comprehend , and yet so very easie , to the meanest Capacity that observes the Discoveries and Convictions of it in their own Hearts . But since it is , as he rightly terms it , a Fundamental with us , we will follow the Bishop , in his Inquiries a little further . We say first then , It is not the Natural Rational Faculty of Man ; for then It would be Man , or a part of his Composition , meerly as Man : But that It is not , but a Manifestation in the Soul of Man , of Christ , the Word-God , the Light of the World , the Second Adam , the Lord from Heaven , the Quickning Spirit ; who was full of Grace and Truth , and of whom Man hath received , Grace for Grace : To wit , a Tallent , a Proportion suited to his Want and Capacity , to Convince and Convert him , to Renew and Restore him fro● his great Lapse unto God , his blessed Maker , again . In short , our Natural Rationa● Faculty is our Sight , but not our Light● That , by which we descern and judge wha● the Divine Light shews us , viz. Good from Evil , and Error from Truth . But as the Ey● of the Body is the Sensible Faculty of seeing External Objects , through the Discovery that an External Light ( as the Sun in the Firmament ) makes to the Eye , but is not That Light it self ; so does the Rational Faculty of the Soul see Spiritual or Immaterial Objects , through the Illumination of the Light of Christ within , but is by no means That Light it self , any more than the Eye is the Sun , or John the Baptist was our blessed Lord and Saviour Jesus Christ , that was but Servant and Fore-runner of his blessed Manifestation in the Flesh . As for the Bishop's Innate Notions , and Natural Conscience , if by them he means Impressions , or Principles wich are born And come with us into the World , viz. the Law of God in the Heart of Man ; I must tell him , first , that this is not the Language of the Law and Testimony he referrs us to in the same Paragraph : And next , that as the Work is not the Workman , so They are not properly the Light of Christ , but the blessed Fruit and Effect of the Light of Christ , the Word-God in Man , which shines in the Heart , and gives him the Knowledge of God , and of his Duty to Him. So that the Innate Notions , or Inward Knowledge we have of God , is from This true Light that lighteth every Man , coming into the World , but is not that Light it self . Just so the Bishop's Natural Conscience , must only mean a Capacity that Man has by Nature ; that is , in his Creation , of making Judgment of himself , his Duty , and Actions , according to the Judgment of God manifested to him by the Light of Christ within . Not that such a Capacity is That Light ; but that It sees or understands by the Inshining of the Divine Light , the things that belong to Man's Duty and Peace . Nor is it Conscience , Illuminated , by the preaching of the Gospel , and the Operation of the Holy Ghost thereon , which is the last of the Bishop's Constructions ; but That very Principle of Life & Light , which Illuminates the Conscience , and was the very Spring and Force of the Apostolical Ministry , and of the Conviction and Conversion of their Hearers , and which Opened their Hearts to receive the Gospel when preach'd unto them . In short , this Excellent Principle is in Man , but not of Man , but of God. The Nature of it is to Discover Sin , Reprove for It , and Lead out of It , all such as Love and Obey the Convictions thereof . It is a Principle of Divine Life that Quickens the Obedient Heart to Newness of Life : It Raises , the Mind above the World to God , and searches out and reveals the Deep things of God to the humble and waiting Soul. And be it known to the Bishop , and all that with him profess Ignorance about what we mean by the Light of Christ within Man , This is It , I have been treating of ; and I have writ , I bless Almighty God , My own Experience , the Taste and Relish I have had of Its Excellency and Sufficiency in the Course of far the greater and best part of my Life . But the Bishop must excuse me if I say , I ●annot but take it very Ill at his hands , to ●orbid us in his following Words , to pretend ●o give an Account of what we Believe , unless ●e can make him understand our meaning : And , ●ecause he does not penetrate our Sense , to ●all our way of Wording that blessed Prin●iple of the Light of Christ in Man , a Per●ect Banter . This to me is one of the seve●est Persecutions , because Spiritual things , ●re only to be Spiritually discerned and un●erstood . I would fain know how a Rege●erate Man can possibly make a Carnal Man understand the New Birth ? It is cer●ainly the Gift of God to understand Divine Truths , as well as Rightly to Believe . So that supposing our Assertion of the Nature , Power , and Excellency of the Light of Christ in Man to be true , not to have leave to say so , unless we could make every Man rightly take our Sence and Meaning , whether he be Spiritually Discerning , or not , looks Antichristian as well as Unreasonable . We speak Wisdom , says the Apostle , among them that are perfect , 1 Cor. 7. 6. It seems others understand him not , must He therefore not have wrote of the things of God ? The very Preaching of the Gospel was Foolishness to the Wiselings of Jews and Greeks ; they could make neither Head nor Tail of It , by Their way of Judging of Truth : Must not the Gospel therefore be preach'd ? When the Apostle Paul preach'd to the Athenians , some of the Men of the Gown , the Philosophers of that Time , Opposed and Despised him , saying , What will this Babbler say ? But had they known what he meant , we cannot think they would have said so to Him. Wa● the Aposlte then , or the Athenians in faul● that they did not understand Him ? Or was it Bantering as well as Babbling , because he did not make them understand his meaning ; which is only the Work of the Holy Ghost to do ? Who was it , I pray , tha● said The World by Wisdom knew not God ? And can we suppose any thing else blinded the Scribes and Pharisees and the High-Priest of the Jews , from discerning the Messiah when He came ? For they wanted not Academical Learning , if that could have enlightned them ; nor yet the Scriptures , but they Resisted the Holy Ghost their only True Interpreter , and so stumbled and fell . Let the Bishop also have a Care. In the Second Chapter of the first Epistle to the Corinthians , he will find that the A●ostle spake the Wisdom of God in a , My●tery , which the Prinees of this World knew ●ot , with all their Wisdom : For the things ●f God , fays the Apostle , knoweth no Man , but the Spirit of God ; by which those Christians , knew those things that were freely given to them of God. Which thing also we speak , says He , not in the Words which Mans Wisdom teacheth , but which the Holy Ghost teachetb , comparing Spiritual things with Spiritual . But the Natural Man receiveth not the things of the Spirit of God , for they are foolishness unto him : Neither can he know them , because they are Spiritually discerned . Now , according to the Bishops treatment of us , the Apostle ought not to have writ of Faith and Salvation , unless he could have made all that read his Writings understand his Meaning . And it must be a perfect Banter , to talk of speaking Wisdom in a Mystery , and not in the Terms that Man's Wisdom teacheth . But the Lord Jesus Christ was of another Mind , when he said , I thank thee , O Father , Lord of Heaven and Earth , because thou hast hid these things ( the Truths of the Kingdom ) from the Wise and Prudent , and Reveal'd them unto Babes ; Even so Father , for so it seem'd Good in thy sight . It is hence beyond all Dispute that God hideth the Mysteries of His Kingdom from the Wisdom of Man , when Simplicity and Sincerity fail not to Reach and Understand them . Here it was that poor Nicodemus was absolutely at a loss for Christ's meaning , when Christ said , Unless a Man be born again , he can in no wise enter the Kingdom of God , John 3. Insomuch as he asked Christ , upon his Discourse of the New Birth , How can these things be ? At which Christ seems to admire , in a sort of Reproof upon Nicodemus , Art thou a Master of Israel , and knowest not these things ? As much as to say , Art thou , a Man of thy Station in the Church of God , Ignorant of the Way to Heaven ? Whoever reads that notable Interview between Christ and Nicodemus , will find that Christ resolves the Matter into Two Births , That which is Born of the Flesh , and That which is Born of the Spirit , and these are Contrary : And therefore no wonder if they differ in their Understanding of the Holy Scriptures , being a Declaration of the Faith and Experience , as well as Doctrine and Practice of the Servants of God that were Enlightned and Born of the Holy Ghost . Nor is this all ; for they that are Born of the Flesh , Persecute them that are Born after the Spirit : So that when they can no longer commit Violence upon their Persons and Estates , they will Persecute them with their Tongues and Pens : They are Hereticks , Blasphemers , Illiterate and Ignorant , yet Presumptuous ; Enemies to Caesar , and Disobedient to Government , if they will not give God's due unto Man , viz. Conscience . And if they choose to deliver themselves in Scripture Stile , and speak earnestly of the Necessity of the Work of the Spirit of God , in order to an Experimental and Saving Knowledge of the Truth , declared in Holy Scripture ; and that Christ's Ministers are made by the Holy Ghost , and not by Humane Learning ; and that the Worship which is acceptable to God , must be in the Spirit and in the Truth ; that is , with Clean Hearts and Right Spirits , Kindl'd and Inflam'd with the Holy Spirit of God ; They must be called Enthusiasts , Unintelligible , Men of Cant and Banter . And here I leave the Bishop , upon this Paragraph , desiring him to Consider , whether his Knowledge of God the Father , and Jesus Christ , whom rightly to know is Life Eternal , John 17 , be by the Revelation of the Son of God in his own Soul , since Christ himself Teacheth and Affirmeth , that no Man knows the Father but the Son , and He to whom , the Son Reveals Him : I should be glad to see the Bishop's Evidence for this Knowledge . For in the Conclusion of this Paragraph ; he turns us to the Scriptures , who in the beginning of it , makes us Unintelligible and Banterers in Religion , for Expressing Ours in the Terms of It ; which may well merit the Bishop's Serious Reflexion . His Ninth Paragraph refers to our Eighth Article , as he calls it of which he cites these Eight Words only . Worship under the Gospel is Inward and Spiritual ; upon which , he says , If you mean , that Outward Worship ought to be accompanied with Inward and Spiritual Worship , 't is what we Preach , Press and Practice ; but if ( as it would seem ) you mean that all the Worship , God now requires , is from the Inward Man , or from the Spirit , this is abominably false ; for our Bodies are God's Handy-work , and God by the Apostle commands , Glorifie God in your Body , and in your Spirit , which are God's . Not to tell you , that you your selves , now a-days , perform somewhat of Bodily Worship , Indeed we do , and Ever did , and Ever shall , I hope , while we have Bodies to Worship God in . We are so ●ar from denying the Body what share is ●ue to it , that with the Apostle , 1 Cor. 6. ●9 . we say , What , know ye not that your Bo●ies is the Temple of the Holy Ghost , which is ●n you , which ye have of God , and you are not ●our own ? Of which I would have the Bi●hop well Consider : For , if our very Bodies are under the Influence of the Holy Ghost , how much more reasonable is it to believe , that It dwells in our Souls , and that our Hearts must be Prepared , and Animated by the Holy Spirit , in all our Devo●ion towards God. But two things I must Remark to the Bishop , First , That we did not give him the least Occasion to suspect we deny'd Bodily Worship , as appears by the Gospel-Truth now in question : For 't is plain there , by these words , Worship in this Day is Inward and Spiritual , That we only distinguish'd between Gospel Worship , and the Ceremonial , and Pompous Worship of the Law ; and that by Spiritual Woship , we understand Praying , Praising , and Preaching by the Preparation and Sanctification of the Spirit of God ; which the Bishop does not , and , I hope , dares not . Deny : Yet Unkindly , and I think Unjustly brings in His , as it would seem , to make us by an Uncharitable Innuendo look to his Reader , as if we denied Bodily Worship . And yet , to avoid so hard a Chapter , as Maintaining this Aspersion would prove to the Bishop , he is forced to confess that now a-days we perform some-what of Bodily Worship ; as if we did not perform any formerly , and but a little now : Which shews not that Candor , that his Character ows us , and but too plainly tells every Impartial Reader , how muck more mind he has that we should be in the Wrong than in the Right . I must Confess we have le● Pomp and Gaudiness in our Worship , as wel● as in our Cloaths , than is the Custom o● some other Churches , and think it our Happiness that we are freed from such an Unprofitable as well as Unsuitable Incumberance . Whatever It be , 't is such as we believe God by his Holy Spirit hath led us into : And tho' it be not so Entertaining to those who are Govern'd more by their outward Senses than their Souls , yet , I hope it will be allowed us to be Grave , Solemn and Fervent . The other Remark I make upon the Bishop's Exceptions is this , That the Spiritual Worship he there allows of , seems to be but the Worship of Man's Spirit , and not of the Spirit of God , working upon the Spirit of Man. I would not Imitate him , lest I ●●ould be Uncharitable too : For if my ●eader can make more of it , he has my ●onsent ; but that seems to me to be the ●ishop's Interpretation upon Christ's words ●ted by us on this Occasion , viz. God will 〈◊〉 worshipped in Spirit and in Truth : Tho' ●ere is a Truth in that also , yet this nor ●eing so peculiar to the Gospel Dispensa●on , could not be the Extent of Christ's ●ords , whose Drift certainly was , to draw Mens Minds to a more Inward and Spiri●ual Worship : Not only to have less Cere●ony than was Practis'd among the Jews , ●ut to feel more of the Power and Spirit of God in our Adoration and Praises , than be●ong'd to the Former Dispensation ; and , with which , I heartily wish the Bishop a ●etter Acquaintance . Upon the whole Mat●er , I am apt to think my Reader believes with me , he might as well have spared his Pains upon us , about the first Part of this Gospel-Truth , as he is Silent of the latter , viz. That we may Preach in Power , as well as Words , and as God Promised , and Christ Ordained , without Money / and without Price . The Bishop , in his Tenth Paragraph , is pleased to Endeavour to lessen the Authority and Credit of our Ninth Gospel-Truth relating to the vain Fashions and Customs o● the World. His words are these . You te● us of denying all the vain Customs and Fashion of the World , as also Excess in all things ; 〈◊〉 know no sort of Christians who teach otherwise● I wish I knew none ( even of your selves ) tha● practis'd otherwise ; it is one part of our C●techism we teach our Children . He first Concurs with our Doctrine , for he says , 〈◊〉 knows none that Preaches otherwise ; and th● they do the like in their Catechism . S● far then he allows us to be sound . But h● wishes he knew none ( even of Us ) that Practice otherwise . This is a sort of Charge , and being not Prov'd , looks like a Calumny● Some perhaps do not walk quite so strictly as becomes them to their Profession ; but are they own'd by us therein ? Or Indulged it self ? If not , what are we to Conclude● but that the Bishop's Insinuation is to Ballance Accounts with us for the failures of his own People ? But , pray , are our Excesses equal , or the Numbers , that in Proportion do transgress ? I would not have him Comfort himself with his Uncharitableness to his honest and friendly Neighbours : As it will not Excuse his less exact Friends , that any of ours live larger , than they profess . so it cannot justly affect our Body , ●here so few are faulty , when 't is so well ●nown that such are sure to meet with due ●eproof . But he adds , that There are many Innocent ●nd Laudable Customs , We call vain : This 〈◊〉 all in a Heap , and a Reflection by Whole●ale , I can truly tell him , I know of none : ●nd if he had been more particular , so would too : Perhaps he thought Generals bes● 〈◊〉 make his Reflection Safe : But if it were ●y place to be Plaintiff , I could treat the ●ishop with a large Catalogue of very Of●ensive Customs , that would concern him ●o think upon . However , he is pleased to ●e particular upon us in one of them , which ●lmost turns his Stomach , he says , to think of , viz. Would it not make a Man's Stomach ●urn , to hear one forbear , in point of Conscience , saying [ you ] to a single Person , because ●t is Improper ; and at the same time , while ●e is speaking to his Superiour , because Thou ●ost sounds a little rudely , to soften the Thou , ●nd say Thee doest , which is commonly your Peoples practice . It is pity the Bishop could find nothing else to observe from us , that might have better edified us and his Readers : Yet if this be that , among the Laudable Customs which we call Vain , which is most Offensive to his Stomach , it shews him to have a very weak one . However , a weak Stomach is better then a weak Head and such an one I should take mine to be if my Instances were no more to the Purpose and my Readers Instruction . But I have somewhat to say to the Bishop , before I leave him , upon the Old Topick of Sincerity , and Charity , in this Reflection , as I have had in most of the other viz. That he makes the Ground of our Conscientiousness , about the saying of You to 〈◊〉 single Person , to be only Propriety of Speech which he ( I was going to say ) in his Conscience must know is not so : But that the true Reason of it is , first , That It is the Language of the Scriptures of Truth ; and next , that the Original of You to a single Person , was Pride and Flattery , being a Plural Honour to a Single Person ; given first to Potentates , and then gradually to all Subordinate Ranks of People . In Ancient and Unmixt Tongues , Thou to a Single Person is kept still , as also among the Common People of the present Languages and particularly in that Kingdom where he is a Bishop . I refer him to a Book entituled , No Cross , No Crown , where he will find other Reasons ●or our Tenderness in that Matter then he ●lledges , or we have Room for here ; tho' ●he Bishop confines us to Propriety as the ●nly Reason of our Practice , that he might ●e better Lash us with the Impropriety of Thee for Thou ; which yet he might have ●pared , since nothing is more common with ●ll People , than to take the like freedom in ●peech , in Cases as well as Tenses ; not ●xcepting the Learned themselves . But be ●t so , we keep Numbers , and intend not ●lipping of Cases , and that 's Our Point , tho' ●ot the Bishop's , it seems ; which it should ●ave been , would he have been just to us upon the Question . As for the Levity and Scorn , with which he is pleased to treat us upon this Head , I shall only say , it unbecame him , and Confirms us more than it Exposes us , whatever it does Him. But I Confess , I am surprized , to find a Man of his Character , and Pretensions , propose so loose a Question as that with which he closes this Paragraph : viz. Will you ever be able to prove , the Primitive Christians used a Dialect or Dress , different from other of their Nation or Quality , and placed Religion in it ? Does not Christ require Saluting , those that Salute not us ? And no doubt , Ho● and His Apostles Salutations were in the Common Form. Doubtless , we are able , most easily and fully : And 't is admirable to conceive how he could be Ignorant of these Proofs , who ought to be so well read in Scripture and Antiquity . I beseech you therefore Brethern , says the Apostle , by the Mercies of God , that you present your Bodies a Living Sacrifice , Holy , Acceptable unto God which is your Reasonable Service : And 〈◊〉 not Conformed to this World / but be 〈◊〉 Transformed by the Renewing of your Minds , Rom. 12. 1 , 2. Again , the Apostle Peter , Chap. 1. 13 , 14. Exhorts the Believers , to Gird up the loyns of their Minds , and be Sober , as Obedient Children , not Fashioning themselves , according to the former Lusts in their Ignorance ; which was the Custom of their Countrey . And Chap. 3. 3 , 4. Whose Adorning let it not be that of Plaiting the Hair and of Wearing of Gold / or of Putting on of Apparel : But let it be the Hidden Man of the Heart / in that which is not Corruptible , even the Ornament of a Meek and Quiet Spirit , which is in the sight of God , of great Price . Thus the Apostolical Counsel to the Churches . But for all this , the Bishop of Cork cannot tell how to think We are ●ble to prove , that the Primitive Christians ●iffered in their Dress , from other People of ●heir Country and Quality . Nor was this ●nly the Strictness of that Time ; for the ●ame Apostle adds , Verse 4. as an Argument 〈◊〉 Enforce his Advice ; for After this man●er , says he , in the Old time , the Holy Wo●en also , who trusted in God , Adorned them●lves . But can a Man of his Letters , realy ●e at a Loss for a Proof of the Singularity of Primitive Christians , in Dress , Speech and Behaviour ? Or is it to try if we have any ●o resolve his Question ? or taking our Il●iterature for Granted , that he puts upon ●●s ? I beseech him to Converse with Ouze●ius upon Minutius Faelix , and he will tell him that the first Christians were tax'd , and despised for Ill-bred , in Manners , Unpolish'd in Speech , Unfashionable in Behaviour ; in ●fine , Rustichs and Clowns : As the Christians Irronically return'd their Scorners the ●stile of Well-bred and Eloquent . This , and much more he cites out of Arnobius , Lactantius , Theodoret , &c. And Jerom writing to Celantia and Dometias , Noble Women of that time , sets them a Singular Form of Life from that of the People of their Quality : And Paulinus Bishop of Nola , was so far from pleading for Christians Temporizing with the People of their own Nation , or Quality , according to the Bishop of Cork , that he sharply reproves Sulpitius Severus for It , in a letter to him ; as the learned Casaubon in his Discourse of Use and Customs , observes . If the Bishop would look into the Constitutions , that go under the Name of Clemens Romanus , with Tertullian , Gregory Naz. Clemens Alexandrinus , Austin , Gregory the Great , and other Ancients , he would perceive the Care and Zeal of those Eminent Men to suppress the Education and Custom● of the Gentiles , and to encourage and recommend the Simplicity and Moderation of the Manners and Behaviour of the first Christians , Which Machiavel in his 2d Book of Disputations takes notice of , and is none of the least proofs to our Point . And to finish my Authorities , passing by Petrus Belonius , Gratian , Cardan , Luther , &c. I must recommend to the Bishop the History of the Waldenses ( an Early People , if not Successive from the Primitive Times ) written by one Perrin , more especially containing their Faith , Worship and Discipline ; and there he may , if he please , observe the Simplicity , Plainess and Distinction of that People from the Customs of the Countries ●hey lived in , and those that have the name ●f Reformed ones now . But he tells us , Christ and his Apostles had ●alutations ; and I tell him , so have We ●ut he will have it that Christ and his A●ostles Saluted after the Fashion of the Coun●ry they were in ; which is sooner said then ●rov'd . For Christ asked the Jews , How ●an you believe that receive Honour one of ano●her , and seek not the Honour that cometh from God Only ? Now this certainly must be Unlawful to Give or Receive , which hinders true Faith. And what was this Ho●our , but Salutations after the fashion of the Times ? As the Text shews , Mat. 23. and for Calling , and being Called of Men Rabbi Christ was so far from Commanding , or Imitating them in such things , that He expresly forbids it . But the meaning of Christ's ●aying , Mat. 5. And if ye Salute Your Brethren only , what do ye more then Others ? do not even the Publicans so ? is this , That in all Acts of Love , Mercy , and Goodness they were to Exceed the Practice of that time : They were to take more notice of , and to look more kindly and friendly upon All Men. But in another sense , He that bid them Salute Enemies as well as Friends , also forbids his Disciples to Salute any Man , or call any Man Rabbi or Master ; for that One was their Lord and Master , and they were all Brethren , Mat. 23. 6 , 7 , 8. and Luke 10. 4. And between such Relations Worldly Honours were of no use , as well as of no value . And did a Primitive Spirit Prevail in those that so much pretend to be the Successors of the Apostles , we should see them more Exemplary in Self-denial and Holiness ; Encouraging and not Undervaluing and Brow-beating the Serious and Conscientious . But Trees are known by their Fruit ; for Grapes are not gathered of Thorns , nor Figs of Thistles . In the mean time , if my Reader please to peruse the Ninth and Tenth Chapters of that Book Entituled , No Cross , No Crown , he will , I hope be satisfied , that we are for Honour , Respect and Civility according to Scripture ; tho' Non-conformists to the Empty and Troublesome Ceremonies of the Times , left by us , not of Rudeness , but Conviction ; and forbore of Duty and no otherwise of Choice . For , Humanely Speaking , that Contradiction to Custom cannot be Pleasant to us . I have detained my Reader longer upon this Head than I expected , or perhaps he desired : I shall therefore proceed to the Bishops next Paragraph , which contains his Exceptions to our Tenth Gospel-Truth about Baptism and the Supper , and the ●ast he has to take notice of , the Eleventh , about Government , , being by him already granted in the beginning of his Paper . He begins thus , In your Xth Article you believe a Spiritual Baptism and a Spiritual Supper and Communion , but acknowledge , you disuse the outward Signs , by us commonly called Sacraments : Now did not Christ command Water-Baptism ? Go ye and Baptize all Nations , Matth. 28. 19 , 20. He goes on , The Baptism here commanded was Water-Baptism : His reasons are first , that Baptizing with the Spirit was God's work , not the Apostles . 2dly , Primitive Practice , Acts 10. 47 , 48. in Cornelius's Case ; Who can forbid Water ? But this is also gratis dictum : For the first Reason is no Reason , since it is not true : And the second seems to me Defective and Short. I am very sensible of the Disadvantage I am under , and that I touch a tender Place , and what I say upon this Head , as also anon upon the Supper , will be against Wind and Tide with the Generality . But as I hope I shall express my self Reverently as well as Plainly upon this Occasion , so I beseech my Reader , for his Own sake as well as Ours , not to Prejudge us ; as I am sure he will not if he be a Searcher after Truth , and that I charitably suppose of him . I say then The Bishop's first Reason is not true ; for God by the Apostles did Baptize Believers with the Holy Ghost . It fell-upon them , through the Powerful Preaching of the Word : Thus , Acts 10. 44. While Peter yet spoke these words , the Holy Ghost fell on all them which heard the Word . By which it is evident that Peter , in that Sermon , was the Minister of the Spiritual Baptism to Cornelius and his Company . And Peter gives this account to those of the Circumcision at Jerusalem , Acts 11. 15. And as I began to speak , the Holy Spirit fell on them as on us at the beginning : Then remembred I the Word of the Lord , how that he said John indeed Baptized with Water , but ye shall be Baptized with the Holy Spirit . So that Peter evidently declares the Gift of the Spirit by the Ministry of the Gospel , to be the Baptism of Christ , or the Baptism of the Holy Spirit and Fire , which Christ promised at his Ascension into Heaven . But the Apostle Paul puts this Matter beyond all Doubt , in his Excellent Account ●e gives of his Conversion and Commission to King Agrippa , Acts 26. where my Reader will find these words dropping from the Mouth of the Lord Jesus to Saul ; Delivering thee from the people , and from the Gen●iles , to whom now I send thee , to open their Eyes / and to turn them from Darkness to Light / and from the Power of Satan unto GOD / that they may receive Forgiveness of Sins , and an Inheritance among them which are Sanctified through Faith that is in Me , Verse 17 , 18. Now if this could be done without the Holy Ghost , let my Reader judge . 'T was with the Holy Ghost that Peter's Hearers were Prick'd to the Heart , and fitted to receive more of It : And it was by the same Holy Ghost that Paul's Hearers had the Eyes of their Minds opened , to see the Mysteries of God's Kingdom , and by which they were Converted from Darkness to Light , that they might receive the Forgiveness of their Sins , and Inheritance among them which are Sanctified . So that the very End and Benefit of the Apostolical Ministry was Converting , that is , Baptizing them into Christianity ; in the Nature , Power and Life of It , by the Holy Ghost . Now for the Bishop's Second Reason , viz. Practice : I say it is granted that Water-Baptism having got place among them by John's Ministry , the Fore-runner , it held after Christ's Coming ; but that was Ex Gratia , and of Condescention , not of Commission ? for that properly ceases when his Ministration begins , of which John's was but the Fore-runner . For Moses and the Prophets were till John , and John till Christ . And this , John the Water-Baptist tells us , Mat. 3. 11. I indeed Baptize you with Water unto Repentance , but he that cometh after me is mightier than I , He shall Baptize you with the Holy Ghost and with Fire , see Mark 1. 8. Luke 3. 16. Here 's a different Baptism and Baptizer , the Servant and the Master , the Water and the Holy Ghost . One Transcient , the Other Permanent : One the End of the Jewish , and the Other the Beginning of the Gospel Dispensation . Wherefore says our Lord Jesus Christ , the least in the Kingdom of Heaven is Greater than John , Matth. 11. 11. Why is not John in Heaven ? No doubt of it at all , and a Glorious Saint too : But the Least in Christ's Dispensation , viz. The Kingdom of God in the Soul , the Work of Christ , the Baptizer with the Holy Ghost and Fire , is Greater than John , as to the Nature of his Administration . See John 3. 30 , 31. He must Increase , but I must Decrease . What! John decrease , or his Ministration ? His Ministration certainly , which he calls Earthly in Comparison of Christ's . So that the Baptist in his Watery Dispensation did but Fore-run Christ , in reference to the Kingdom that he was to set up in Men. He pointed to Christ , and shewed what Christ was to do , viz. to Wash , Fan , and Throughly Purge his Floor ; that is , His People , and Sanctifie them throughout , by his Spiritual Baptism , according to the Apostle , in Body , Soul and Spirit , 1. Thess 5. 23. So that in short , Practice Properly can be no Institution , where the thing Practic'd has no Commission , which I suppose the Bishop will not think fit to deny : But , says he , It has a Commission , Mat. 28. 19. which is , under favour , bur his say so ; and that I think it is no more , I do with all Humility and Submission say , First , I cannot tell how to reconcile it to Good Sense , or Common Usage in Sacred or Civil Matters , that any thing should be in force by a Commission that is not so much as once named in the Commission . I say , to me it does not appear Congruous any more than Cogent , or obliging . And this is the Cause in hand : For there is not a word of Water in the Text alledged for Water ; nor yet in the Context . And unless there were no other Baptism than that of Water , as there are several , it must at least be allowed to be a Question , what Baptism Christ meant in that Commission , when he sayd . Go ye therefore and Teach all Nations , Baptizing them in the Name of the Father , Son and Holy Ghost . But it may be returned upon me ; nor does the Text say it is the Baptism of the Holy Ghost , and so the Bishop is upon equal Terms with me . Grant it , that the word Holy Ghost is not litterally joined to Baptizing , any more than the word Water in that part : But if I am able to shew that the thing is there , and that the Baptism of the Holy Ghost was the Subject of Christ's Discourse , when he gave that Commission at his Farewell , I presume it will be granted me , that Christ intended a Spiritual , and not a Water Baptism ; and that is what I shall do , I hope with much Clearness . First , the Fact , and then my Arguments . Matthew , the Evangelist , large in his History upon other Points , seems short and abrupt in the Context of this Commission , as the Reader may observe . And as it is usual for one Evangelist to explain another , which was the great Wisdom , as well as Goodness of God , that those Christian Memorials might come with less Suspition to the World of any Humane Contrivance ; So Luke supplies the shortness of the other Evangelist in his Context to this Commission . Luke 24. 45 to 50. particularly the 47 , 48 , 49. verses . And ●hat Repentance and Remission of Sins should be Preached in his Name , among all Nations , beginning at Jerusalem . And ye are Witnesses of these things . And behold I send the Promise of my Father upon you : But tarry ye in the Ci●y of Jerusalem until ye be endued with power from on High. Where , as it is plain that this Evangelist in his Account of Christ's Commission , to wit , the Work Christ gave his Disciples to do , Names no Baptizing at all , tho' that which it Implies , in my Sense of the Word , is there , viz. the Promise of the Father , which is the Power from on High They were to tarry at Jerusalem for . So is there not one Word of Water here mentioned , to induce us to think that Christ intended to give it any Place in his Commission . In short , it appears that the Disciples were to be Qualified before they were to go forth as His Witnesses , and that this Qualification is the Promise of the Father , that he would quickly send them . Now I must desire my Reader to turn to the Acts of this Evangelist , Chap. 1. 4 , 5. where he further opens the Manner and matter of Christ's Discourse , and Farewell to his Disciples : And ( Christ ) being Assembled with them , commanded them , that they should not depart from Jerusalem , but Wait for the Promise of the Father , which , saith He , ye have learnt of me : For John truly Baptized with Water , but ye shall be Baptized with the Holy Ghost not many days hence . It can be , me-thinks , no longer a doubt what Baptism it is that Christ's words , Mat. 28. 19. refers to , since we see not only that Christ distinguishes betwen John's Baptism and His own , and between Water and Holy Ghost ; but also He assigns Water Baptism to John , as his Baptism , and not Christ's , and thereby declares the Holy Ghost to be his own Baptism , and none of John's , and which yet is no more than what John had said before . So that Comparing both Texts together , Mat. 28. 19. with Acts 1. 4 , 5. we may see , if we please , that the Commission in the one , is to be explained by the Qualifications in the other , which was omitted by the first Evangelist . There They are bid to Go , here They are bid to Stay : That is to say , Stay , before you Go , and receive your Qualification before you go to Qualify , viz. the Promise of the Father ; that is , the Baptism of the Holy Ghost , which is followed by the Power from On High , verse 8. And indeed , had we not this express force on our side from the Text it self , the Word Therefore in the Commission , ( referring plainly to the foregoing Verse , as the Reason of what follows ) justifies our sense . For whereas the Bishop has objected against our Assertion , that it must not be a Spiritual Baptism , because that was the work of God , and not of the Apostles : It is plain that our Lord takes off the force of his exception , since the Reason why he bid them Go , &c. is because , says he , all Power in Heaven and in Earth is given unto me . Verse 18. As much as if he had said , Go , do all that I have said unto you , and be not Doubting or Fearful / about the performance of It , for All Power in Heaven and Earth is given unto me that bids you Go , and Lo I am with you alway , even unto the end of the World , Which need not have been said , as an Encouragement to them , in reference to Water Baptism , since that was practised by them , as well as by John's Disciples long before . Nor is this all ; for the very Text , duely considered , will not have It to be Water , since that could Baptize none Into the Name of the Father , Son and Holy Ghost , and so the Bishop knows the Greek Text runs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they that are Baptized Into the Name of the Father , and of the Son , and of the Holy Ghost , must be baptized with the Baptism of the Holy Ghost . Since it is to become their Likeness , and bear their Image , which is Holiness . And had not the Apostles understood their Commission as I render it , when they had Baptized with Water , they would certainly have used the Terms that bore the Force of their Commission , viz. In the Name of the Father , and of the Son , and of the Holy Ghost ; of which there is not one Instance in all the Scripture . But that which further shews that Water cannot be understood , to be meant in the Apostolical Commission , is , that one of the Greatest of the Apostles , He that came behind ( and was added to , by ) none of them , denys It , 1 Cor. 1. 17. to be any Part of his Commission ; for , says he , Christ sent me not to Baptize but to preach the Gospel : And thanks God for that reason , in the foregoing Verses , that he had Baptized so few : Which to be sure he ought not to have done ; but on the Contrary to have been sorry he had Baptized no more , had Water-Baptism been Part of the Apostolical Commission , Mat. 28. 19. Again this Eminent Apostle , the Great Grand Father [ not to say God-Father ] of Gentile Christians , delivered to them for Doctrine , Eph. 4. 5. that there was but One Lord , One Faith , and One Baptism . And if so , That must be the Baptism of Fire and the Holy Ghost , which is Christ's Baptism , and Proper to the Gospel Dispensation . Now could any other make a Man a True Christian , or a Child of God then ; nor can any be so now without It. That Baptism therefore , without which a Man cannot be a True Jew , or Christian , or of the Circumcision made without hands , that Worship God in the Spirit , and hath no Confidence in the Flesh , must needs be the One Baptism ; but such is the Baptism of the Holy Ghost : Therefore the Spiritual Baptism is the Apostles One Baptism , Rom. 2. 28 , 29. Phil. 3. 3. Again ; the One Baptism must be Christ's Baptism , but Christ is the Baptism of the Spirit , therefore That , and not Water Baptism , must be the One Baptism that 's in force , according to the Apostle . As John was the Fore-runner of Christ , so was Water , of the Holy Ghost : But that which Fore-runs , in Nature Ceases , and that which succeeds , of course Remains : Therefore the Baptism of the Spirit , is the One Needful , and Permanent Baptism . Yet further ; If it be Gospel , That he is not a Jew that is one Outward , nor that Circumcision that is Outward in the Flesh ; but that he is a Jew that is one Inward , and that is Circumcision that is of the Heart , in the Spirit , and not in the Letter ; whose Praise is not of Men but of God , as Rom. 2. 28 , 29. Then unanswerably , He is not a Christian that is one Outward , nor is that Baptism that is of the Flesh : But he is a Christian that is one Inwardly , and that is Baptism that is of the Heart / in the Spirit ; whose Praise is not of Men but of God. For indeed in all Ages Men cry him down , as a Slighter of God's Ordinances ; but his Praise however is of God , let Men say what they will ; and this is the Inward Christians Comfort , in all Undervaluings and Reflexions he meets with from Outside Christians . For it 's not to be thought that the Apostle meant or designed to undervalue one Observation , as that of Circumcision , because it is Outward , and set up another Outward Observation instead of it , viz. Water-Baptism . Again , If in Christ Jesus , neither Circumcision availeth any thing , nor Uncircumcision , but a New Creature / as saith the same Apostle , Gal. 6. 15. Then by the same Reason , neither being baptized with Water availeth any thing , not being unbaptized with Water , but a New Creature . I will repeat the Apostles Discourse at large upon this Subject , in the same Chapter , because it is very Instructing , and seems Discissive in this Case ; As many , says he , as desire to make a fair shew in the flesh / they constrain you to be Circumcised ; only least they should suffer Persecution for the Cross of Christ . It seems they were Outside People , that laid stress upon Outside things ; or something else instead of the Cross of Christ ; for they Temporized in this matter , to shun the Shame and Persecution that then attended the Christians Cross : Which stood partly in laying down of outward Observations ; and which they that desire to make a fair shew in the Flesh stand most for . But the Apostle goes on ; For ( says he ) neither they themselves who are Circumcised keep the Law , but desire to have you Circumcised , that they may Glory in your Flesh . They were not exact in the other parts of the Law , it seems , as strict as they seemed to be for this Sacramental Practice , which is the Case of too many now : Yet they prest it , that they might glory and value themselves upon gaining others to be conformable to them , whether to excuse their Compliance with Custom , that they might avoid Persecution , or out of love to Ceremonial Religion . But says that clear-sighted and plain-dealing Apostle , God forbid that I should glory , save in the Cross of our Lord Jesus Christ , whereby the World is Crucified unto me , and I unto the World. If he rejoyced in nothing but in the Cross of Christ , then in no other Elementary Rite , Service or Ordinance , any more than in Circumcision . But he proceeds : For in Christ Jesus , neither Circumcision availeth any thing , nor Uncircumcision , but a New Creature . That is to say , for according to Christ Jesus , or in the Religion of Christ Jesus , neither Circumcision nor Uncircumcision availeth , but a New Creature , a regenerate Soul ; One born again by the Spirit of God : For the Apostle in these excellent Words , not only strikes at Circumcision , but all Outward and Elementary Observations : Neither This , nor That Outward thing availeth in the Christian Religion , or according to Christ Jesus , but a New Creature : He does not say , but Water Baptism , as some would have it , who tell us that It succeeds Circumcision by Divine Institution , by no means : But that which availeth with Christ , and in the Rel●gion of Christ Jesus , is a New Creature , a ●ew Man , one Changed , Regenerated , or Born gain by the Word and Baptism of the Holy Ghost . And says the Apostle ( to confirm ●hem in this Doctrine of Inward Circumci●ion , that is of the Heart , in the Spirit ; which ●s the same thing with the Baptism of the Spirit ) As many as walk according to this Rule , Peace shall be upon them . So that We the ●oor despised Quakers , take Comfort in this Apostolical Benediction , and can say to God's Glory , his Peace has been upon Us in our Belief and Confession of this blessed Doc●rine of the New Creature . It is what we have Aimed at , and has been the great Drift of our Testimony since we were a People ; and in order to it have directed all to the Gift of God's Grace in themselves , that by believing in it , and resigning up their Wills and Affections , and whole Man to the Teaching and Conduct of it , they may be leavened and sanctified by it , throughout ; by which the State of the New Creature , which is Christianity indeed , will be Experienced , though It was and is a Mystery to the World. As for the Apostle Peter's Question , Acts 10. 47 , 48. Can any Man forbid Water , that These should not be Baptized , which have received the Holy Ghost as well as We ? It Imports , with submission , no more than this ; That Peter well knowing the Narrowness of his Country Mens Spirits , was Cautious lest his Latitude should Distaste them : For the Gentiles being Unholiness to the Jews , and even Peter himself , without a Vision from God , too narrow Spirited for the Convictions and Devotion of that excellent Centurion , Cornelius ; It behoved him to ask if any body had any thing to say , Why they might not be baptised as well as the Jews , being Proselites to the Christian Profession . In all which he seems more concerned to save his Own Credit , than to recommend or establish that of Water Baptism : As if he had said , Why should this Custom be forbid to the Gentiles more than to the Jews ? But this will not warrant the Practice in General , because Practice is no Institution , and that their appears no Command to make It one . So that asking who can forbid what was not commanded , strengthens his Question instead of weakening it ; since what was done of Condescention , could not have been forbid upon Authority . There needed not so much Care or Strickness in the Matter . And indeed , the Apostles themselves seem not to have been so clear about the abolishing of the Jewish Observations , as appears by the want Peter had of a Vision , his own apprehension of the straightness of his Brethren , and their calling him to Account for what he had done , as may be seen in the same Chapter . But I confess I cannot see why the Bishop should assume the Power of Unchristianing Us , for not practising of that which he himself practices so unscripturally , and that according to the Sentiments of a considerable part of Christendom ; having not one Text of Scripture to prove that Sprinkling of Water in the Face , was the Water Baptism , or that Children were the Subjects of Water-Baptism , in the first times . And yet this is all the Baptism the Bishop practices , who seems so severe upon us . I think our forbearing of Water Baptism from a Belief and Sense of the coming of the Invisible Grace , signified by that Visible Sign , cannot be reputed such a slight to Water Baptism , as presuming to alter the Manner and Substance of its first Institution : For then it was in the River of Jordan , now in a Bason ; it was then unto Repentance , now to Children Uncapable of Repentance . But that which perhaps misled the Doctors of the Declining Church first into this Practice , being at the distance of some Hundreds of Years from the Apostolical Times , might be the supposition that Water Baptism came in the place of Circumcision , and that being to Children , so might Water Baptism too . But they forgot ( among other things , which even before that time were crept into the Church , without Precept or Evangelical Example ) that Repentance was not made a Condition to Circumcision , at it was to Water-Baptism . I would beseech the Bishop to tread softly in this Matter ; for if Water Baptism should indeed prove a Badge of Christianity , he would be at a loss for one that would pass currant in Scripture . Thus much for this Point . What I have said upon this Head of Water Baptism may serve also for what is commonly called the Lord's Supper , which the Bishop Reproves us for Omitting to Practice : Urging Luke 22. 19. This do in Remembrance of me . And the Apostles words , 1. Cor. 11. 24. 25. It is true indeed Christ said , when he eat it with his Disciples . That they should do it in remembrance of him till he came . And this seems much more of the Nature of a Commission than that cited by the Bishop for Water Baptism : But the Limitation Christ ●ives to the Practice of it , and a Right and ●roper Consideration of the Import of his ●ords , and the Nature of the thing will best ●ad us to undestand his Mind therein . 1st , This was also a Jewish Practice , as ●ell as Water Baptism , and so in Nature of ●o Gospel Institution , but Temporary in its ●se . 2dly , Christ seems by this to break or ●pen to them what was so hard for them to ●ear , to wit , his Departure and Death , by a ●oken of Memorial till he should come to ●hem again . 3dly , Christ takes occasion from thence ●o shew forth to his Disciples the Mystical Supper they should eat , and the Fellowship ●hey should have with him when he came again . Now we believe this Coming was Spiritual , suitable to that saying of his , I will drink no more of This Fruit of the Vine till I drink it New with you in the Kingdom of my Father : And some here shall not taste of Death till they see the Son of Man coming in his Kingdom , Matth. 16. 28. Again , He that dwelleth with you shall be in you , John 14. I in them and they in me , Chap. 17. All which plainly Imports a Spiritual Coming . Also Rev. 3. 20. Behold I stand at the Door and knock , if any Man hear my Voice , and open the Door , I will come into him , and will sup with him and he with me , which was said near Fourty Years after his Ascention . Now since this is acknowledged to be an Outward Sign of an Inward and Invisible Grace , what can Outward Bread and Wine more properly Signifie and Resemble , than Inward Bread and Wine ? And an Outward than an Inward Supper ? And if so , the words may reasonably be read thus , Eat this Supper of Outward Bread and Wine , till I come into and sup with you , and be your Supper , that am the Bread and Wine from Heaven which Nourishes the Soul unto Eternal Life . 4thly . The Kingdom of God being Spiritual and in the Soul , such should be the Ordinances of that Kingdom . Now Christ tells the Pharisees , Luke 17. 20. The Kingdom of God is within . And the Apostle Paul , Rom. 14. 17. saith , The Kingdom of God is not Meat and Drink / but Righteousness / and Peace and Joy in the Holy Ghost : But the outward Supper is Meat and Drink , and therefore not of the Kingdom of God which is not Meat and Drink / but Righteousness / Peace and Joy in the Holy Ghost . And this was made Use of by Christ in the State of Humiliation , before his Death , and the pouring forth of the Holy Ghost , to fasten upon his Disciples that were weak , and of little Faith , the Remembrance of him till they should know him with them and in them by his Spiritual Appearance ( as he was the Lord from Heaven , the Quickning Spirit ) according to his Promise . For if the Scripture be consulted , we shall not only find that Christ Reproves the Apostles for their Infide●ity in him , but after all the Example , Precepts and Miracles they saw by him , and that he had so very lately left them with such Assurances of his Coming to them again ; yet when Mary , &c. brought them the Tidings of his Resurrection , it is said , Luke 24. 10 , 11. Their words seemed to the Disciples as Idle Tales , and they believed them not . Which sufficiently shews the low State they were in , or that at least they needed a Sign or Token , as that of the Supper to Commemorate Him. But this Reason , which is yet true , does not Credit its Continuation ; for when the Spirit was come , or Christ in his Spiritual Appearance , their Eyes were opened and they saw then it was the Spirit that Quickens , the Flesh profiteth nothing . John 6. 63. 5thly , Most certainly Christ meant no less , when he Preach'd himself the Bread that came down from Heaven , John 6. 31 to 52 , and that they that would have Life Eternal , must eat his Flesh and drink his Blood : That is , they must feed upon Spiritual Food : Not the Outward but Inward Supper ; the thing signified and Substance it self . For Christ opposes Himself , who is the Bread of God , to the Bread their Fathers eat in the Wilderness who were Dead , which was of an Elementary Nature ; therefore it can never be that such Bread as perisheth should be the Bread of the Evangelical Supper , when Christ by Companion undervalues it to the Bread he had to give them . 6thly , Our blessed Lord , Mark 7. 18. taught , That it was not that which went into the Man that defileth the Man , because it went but into his Body , and not into his Heart ; and if so , the Argument is undeniable , that it is not that wich goeth into the Man , that is , into his Body , and not into his Heart , that Sanctifieth the Man : But Material Bread and Wine goeth only into the Body , and not into the Heart ; therefore they cannot Sanctifie . The Import of Christ's words is plainly this , Meats and Drinks neither Defile nor Sanctifie ; they neither Benefit nor Harm any one upon a Spiritual Account : Consequently Elementary Bread and Wine cannot be the Evangelical Supper , but a Figure of It , which is ended in Christ the Bread of God , that cometh down from Heaven , John 6. 31 , 32 , 48 , 49 , 50. That a Man may eat of and not dye : The Substance of all Shadows ; for saith the Apostle , the Body is of Christ ; and where that is , our Lord tells us , Luke 13. 37. the Engles are gathered together : Where the Apostles ; Wise Men , 1 Cor. 10. 15. seek for the true Supper , which nourishes their Souls unto Eternal Life . 7thly , But the Bishop will have this Supper four times repeated in the Scripture of the New Testament , besides that of the Apostle Paul , which must be his mistake — since there is no Command to practice it beyond that very Time , but in Luke 22. 19. If there it self . For tho' his Eating of the Passover is there related , as also in Mark and Luke , It was but once done ; and the Command , this do in Remembrance of me , is only Once Related among the Evangelists , as well as it is but Once Commanded . And would we be strict with the Bishop , we need not allow him that Command to reach further than the present Time in which it was Given ; for This Do , or Take Eat , are Equally in the present Tence , for thereby you shew forth my Death . And the following words , viz. I will Drink no more of This Fruit of the Vine , until that Day when I Drink it New with you in my Father's Kingdom , Mat. 26. 29. further explains it . Thus Mark has it , 14. 25. Verily I say unto you , I will Drink no more of the Fruit of the Vine until that Day that I Drink it New in the Kingdom of God. Luke 22. 18. gives it thus , I say unto you , I will not Drink of the Fruit of the Vine till the Kingdom of God shall come . Now it is plain that Christ refers them to the Spiritual Supper , which we Prefer and Practice , and which is the Supper Signified by That of outward Bread and Wine , that was to serve till the Kingdom of God came , and then he would Communicate with them in a way Suitable to the Kingdome : which Kingdom , as before said , is not Meat and Drink , but Righteousness , Peace and Joy in the Holy Ghost . And as the same Apostle has it , 1 Cor. 4. 20. The Kingdom of God is not in Word but in Power ; of which Power , and its coming from on High upon the Apostles , Read Acts 1. 6 , 7 , 8. For when they asked Christ , Lord wilt thou at this time Restore the Kingdom again to Israel , and that he told them , 't was not for them to know the Times or the Seasons which the Father had put in his own Power . He also adds , But ye shall receive Power after the Holy Ghost is come upon you , and ye shall be Witnesses unto me , both in Jerusalem and Judea , and in Samaria , and in the uttermost Parts of the Earth . This Power was the Kingdom of God , for it stands in Power , says the Apostle ; but it seems he thought fit to wave their Question , as to a direct Answer , and left it a Secret to be revealed unto them , when the Holy ghost should Come , and the Power from on High should fall upon them : And thus he takes his leave of them , and is Immediately received by a Cloud out of their Sight . Before I conclude with this Paragraph , I would observe , First , that it was the Passover and Custom of the Jews , which properly speaking , we conceive hath no just plea to continue as a Gospel Ordinance or Institution ; since it was a Type of Him to come , & therefore ended , as to Institution by his coming . Secondly , That the Evangelist John , the Beloved Disciple , that lay in the Bosom of Christ , does not so much as mention It , or Water Baptism , as left by Christ to be continued by his Followers , Concerning the Spirit 's Baptism , tho' he uses not the word Baptism , yet he is very full , John 14 , 16 , 17. Chapters , where he tells them , that he would send them the Comforter the Spirit of Truth , to lead them into all Truth , and that he would dwell with them for ever . I say It seems very Improbable if not Incredible , that what the Bishop stiles the Badges of Christianity in his 17th Paragraph , should be wholly forgotten by so great an Apostle of Christianity . 3dly . And as the Beloved Disciple says nothing of these visible Signs , which the Bishop calls the Badges of Christianity , so neither are they made an Article of any of the Ancient Creeds Extant , which certainly does not make for their Credit or Authority : Since had they then been of that Importance they are now by some esteemed , we cannot think they would have been forgot by the Compilers of those Creeds . 4ly . The Apostle Paul , though he repeats the Tradition he received of the Lord's Supper , that night he was betrayed , does not Injoyn it ; but as often as the Corinthians did it , he tells them they should do it in remembrance of Christ : Which is far from commanding it , as it would be for the Bishop , if he should say to his Friend , as often as he comes to Cork he should come and Eat with him , obliges that Person to come often to Cork . So that tho' the Apostle bids them , that as often as they did it , they should do it in Remembrance of Christ , yet he does not thereby bid them do it often , if at ail . 5ly . And whereas the Bishop would make it a fresh Revelation to the Apostle , when he says for I have received of the Lord , that which also I delivered unto you , I must dissent from him . I cannot apprehend that means any more than this , that what account he had received of Christ's Eating the Supper with his Disciples , the Night he was Betrayed , the same also he had Delivered unto them : For what need could there be of an Immediate Revelation for so late a Fact , so well Witnessed by the Disciples ? But if my Reader will peruse that Part of the Chapter which relates to the Supper , he will find the Stress lies upon Remembring of the Lord , which is indeed our Daily , Indispensible Duty , and he that lives without it , may be said to live without God in the World ; of which those Corinthians at that time seemed to Insensible , and as such are severely reproved by the Apostle , being Irreverent , Greedy and Drunken , hardly fit for the Sign , and less able to discern the Thing Signified . 6ly . Nor does the Apostle seem to recommend this practice , but rather reprehend their Abuse of it ; and if my Reader will look back to the foregoing Chapter , from the beginning to die 18 Verse , he may find a more Spiritual Supper , and Mystical Bread and Cup hinted at by the Apostle , as well as Mat. 26. 29. Rev. 3. 20. by our Lord Jesus Christ himself : Which is indeed very copiously exprest by Luke in the Parable of the Supper , chap. 14. from the 16. to die . 24. Verse , where One that was at Meat with Christ , speaking of the Blessedness of eating of Bread in the Kingdom of God , Christ takes occasion to shew forth the Gospel Supper by a Parable , viz. A Certain Man made a Great Supper , and bid many , but they refused , upon divers pretences , and came not ; He sent out a second and third time to invite an inferiour sort of Guests , and they came to the Supper ; that is , they received the Gospel , which is the Power of God to Salvation , and the evidence , as Well as means of It : Which Christ in the 27th verse further expresses , thus ( viz. ) and whosoever doth not bear my Cross and follow me cannot be my Disciple . Now the Cross of Christ , the same Apostle also says , is the Power of God , 1 Cor. 1. 18. all which referrs to an Inward and Spiritual Work , and Supper , and that they who receive Christ in Spirit , Sup with him in Spirit , being the partakers of his Spiritual Supper , which Christ promises and prepares for all those that open at his knocks the Door of their Hearts unto him , Rev. 3. 7ly . But besides what I have said , both from Scripture and the Nature of the thing , in Proof of Christ's Spiritual Supper and Defense of our disuse of the visible Sign , the Bishop himself does the same thing in relation to another Ordinance : For our Lord Jesus Christ did as solemnly Command his Disciples to wash one anothers Feet , as to eat the Supper . The Passage is large and edifying , and I must recommend it to my Reader to peruse in his Bible , John 13. But that part of it which more strictly concerns this point , between the Bishop and me , I shall repeat here , verse 12 , 13 , 14 , 15. So after he had washed their Feet , and taken his Garments and was set down again ; He said unto them , Know ye what I have done to you ? Ye call me Master and Lord ; and ye say well ; for so I am , If I then , your Lord and Master , have washed your Feet , ye also ought to wash one anothers Feet : For I have given you an Example that ye should do as I have done to you . Thus Christ Commanded his Disciples , not only by his Authority but Example . Now does the Bishop and his Friends follow Christ's example and obey this Precept ? He and they know they do not . What must I Infer from thence , that the Bishop is no Christian ? I suppose he would take it very ill from me . Tho' he has treated me and my Friends after that sort . But I will shew him a better example , and suppose he thinks , that if Christian Ministers and People , walk Humbly towards God and one with another , they fulfil this Commandment , tho' they disuse the Sign , by which the Lord Jesus exprest and recommended Humility to his Followers : Now that which excuses the Bishop in reference to this Ordinance of Washing of Feet , will also excuse our disuse of the Supper , viz. Our eating of the Spiritual Bread and Wine of the Kingdom ; the Thing Signified by the Outward Supper . But it is an Error incident to srail Man , to prefer the Practice of those things that have a Shew of Religion , and have least of Uneasiness , and of the Nature of the Cross of Christ in their Performance . Just thus it is easier to receive the Supper than to be Humble , if not easier than to wash Feet : For one is but a Memorial of Christ , but the other perhaps is a Reproach of present Practice , and to be sure a Command to Mortification and Self-denial , the hardest Lesson in Religion . And who knows but for the Reason it has been dropt so long ; since it must be very uneasie for People to continue a Custom , to which their Daily Practice is so visible a Contradiction : Though I hear the Roman Bishop ●●mocks the Text Once a Year . 8ly . But in Relation to the Supper , we farther say , the Practice is varied : Then they Sat , ●ow one sort Stands , another Walks , a third Kneels , a fourth Lies down upon the Ground , as in the East Countries . The Romans have one Opinion , the Greeks another , and the Lutherans and Calvinists Divide , to great Bitterness , in their Sentiments about It. 9ly . Again , in those Days they were Disciples , such as followed Christ , now all are admitted that profess Christianity , tho' they do not follow him or forsake any thing for his Name sake , or keep any of his Holy Precepts , Matth. 5 , 6 , 7 Chapters . 10ly . Nor is this all we have to say to Justifie our Disuse of this Practice ; It is too much Look'd at , and Relied upon by the People : And indeed is become a kind of Protestant Extream Unction ; for if the Generality of them can but have it administred just before they Die , they are too apt to presume upon it for an acceptance in the other World. And indeed it is very frequent , if not natural , for many Men to excuse their Disobedience by Sacrifice ; and where Ceremonies or Shadowy Services are continued , People rest upon their observance of them , and Indulge themselves in the Neglect of the Doctrine of the Cross of our Lord Jesus Christ . I need not look far , nor yet the Bishop for a proof of what I say ; we can hardly miss , which way soever we throw out Eyes , the more is the pity : And as this is no small Abuse of Primitive Practice , so no small Argument for our disuse of it . For when the Brazen Serpent was over-valued by the Jews , God , that had commanded It , for their benefit , stirred up Hezekiah to Destroy it . 11ly . Besides , these things are become matter of Gain , and made a Sacerdotal Revenue , not to say Merchandize ; which has also helpt to Scandalize People to Tender Consciences , who think it a Prophanation of Religion to suffer any part of it to be Excised to the People that ought to be Free. 12ly . But passing that by at present , and supposing Water Baptism and the Supper were not Antiquated , but still in Force , Who is there Qualified to Administer them ? Who has received a Commission , or the Mind of the Holy Ghost , and Power from on High to perform these things ? For if those that hold they are in Force , have no Divine Force or Authority to qualifie them to Administer them , there will be but a Lifeless Imitation , instead of an Edifying Reality . Which ●eads me to what I promised long since , That I would at the Close of this Discourse ●ay something of the True Ground of our Difference and Dissent . I say then , that where we are supposed to ●iffer most , we differ least ; and where we ●re believed to differ least , we most of all differ : Which I explain thus . It 's generally thought , that we do not hold the Common Doctrines of Christianity , but have Introduced New and Erroneous Ones in lieu thereof : Whereas we plainly and entirely Believe the Truths contained in the Creed that is commonly called the Apostles ; which is very Comprehensive as well as Ancient . But that which hath affected our Minds most , and engaged us in this Separation , was the great Carnality and Emptiness both of Ministers and People , under their Profession of Religion : They having hardly the Form of Godliness , but generally speaking , denying the Power thereof ; from whom , the Scripture warns Believers to turn away . Next Ministers being made such , and preaching , and the People worshipping without the Spirit , confining the Operations of it , to the First or Apostolical Times , as if these did not want them , as much , or that Christ would be less Propitious , where his Gifts were not less needful . I say , an Humane and Lifeless Ministry and Worship , together with the great Wordliness of Professors , have occasioned our Separation ; and the Persecution that has commonly followed it , hath abundantly confirmed our Judgment In that Matter . Hence it was we Retired our selves to wait upon God together , according to the Gift of his Holy Spirit , and as the Apostle Paul exhorted the Athenians Acts 17. We felt after him ( with our Souls ) if by any means we might find him , and hear what God the Lord would say unto us ; who speaks Peace unto his People and his Saints , but let them never turn to folly any more . We could not , I say , tell how to think that such as God had never sent , but run of themselves , and were made Ministers by Humane Learning and Authority , not knowing the Work of the Spirit to their own Regeneration , could possibly Profit or Edifie the People unto their Regeneration : And yet that is the very Work and End of the true Gospel Ministry , for no Man can guide another in the way he never trod . Besides , we apprehended the Ministry was ●ery much a Temporal Preferment , and there●ore few were to be found among them , that ●●d not court the Better Places , I mean those ●●at gave the Greatest Pay ; and by those ●ethods mounted to Worldly Wealth and ●onour , as the rest of the World did : Turn●●g Alms into Dues and by Law , making ●ifts Rents ; and vexing those extreamly , ●●at for Conscience sake could not uphold ●●em : Which we thought very Foreign to Primitive and an Apostolical Spirit ; and ●ort of a True and Through Reformation . This is not said with any disrespect to their ●ersons , or yet Calling , simply Considered ; for ●e that desires the Office of a Bishop , certainly ●esires a good thing ; but the Holy Ghost in ●hose days , had the Making of them ; and the ●ood thing then was their Service , and not ●evenue or Worldly Dignity . They were then ●ot only no Lords ( one being their Lord ) ●ut they lorded it not over God's Clergy or He●itage , which was the People in those days , ●or ●o the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , tho' it is now ●●scribed only to the Ministry . Then the Ground of Prophesie , or Ministry , was the Revelation of the Spirit , in those ancient Assemblies , as may be read 1 Cor. 14. 29 , 30 , 31 , 32. For all might Prophecy , that is , Preach as the Spirit of God moved upon their Spirit , and gave them utterance , be it to Reproof , Instruction , or Consolation : Now Study , Collection and Memory . In those Days they Preach'd their Own Experience of die Work of God upon their Hearts , but most now Preach of the Experiences of Others , recorded in Scriptures , but according to their own and others . Humane Apprehensions . To be brief , we Ground our Conviction , Conversion , Ministry , Prayer , and Praise upon the Light and Spirit of our Lord Jesus Christ , as the Powerful and Effectual Spring of our Religious Performances , and that alone which prepares the Soul , and Enables it to Perform those respective Services and Duties in a Manner Acceptable to God. And that Ministry and Worship which stands not in the Spirit , and is not performed in the Preparation and Inspiration thereof , but according to the Compilings , Traditions and Precepts of Men , we cannot allow to be Primitive and Evangelical , and consequently cannot join in them . And we are satisfied that it is the good Pleasure of God , that all who profess the Name of his Dear , and Only Begotten , and Well-beloved Son , should Acquaint themselves with the Spirit of His Son in their own Hearts , in its Reproof Instruction , Conviction , and Consolation , that they may become Spiritually Minded , such as mind Spiritual Things more than Earthly Ones ; and that Daily sow to the Spirit ; that is , bring forth the Fruits of the Spirit , and become the Children of God , who are led by the Spirit of God. Now the Fruit of the Spirit is Love , Joy , Peace , Long-suffering , Gentleness , Goodness , Faith , Meekness , Temperance : Against such there is no Law. And they that are Christ's have Crucified the Flesh , with the Affections and Lusts thereof . But the Works of the Flesh are manifest which are these , Adultery , Fornication , Uncleanness , Lasciviousness , Idolatry , Witchcraft , Hatred , Variance , Emulations , Wrath , Strife , Seditions , Heresies , Envyings , Murder , Drunkenness , Revilings and such like : Of which I told you before , as also in time past , that they which do such things shall not Inherit the Kingdom of God , Rom. 8. 6. 14. Gal. 5. 16. to 24. Chap. 6. 7. 8. And under these Marks , and Directions all People may examine themselves , and know their Birth , Family and Inheritance , whether they are the off-spring of God , and true Christians , or Children of the Evil One : Those that are born of the Spirit , for whom is reserved an Inheritance With the Saints in Light , or the Seed of Evil Doers , for whom is reserved the Blackness of Darkness for ever . And truly it seems just with God , that those who love Darkness better than Light in this World , should have their Fill of It in the next ; from which , God Almighty redeem Thee , Reader , that thou mayst walk in his blessed Light , as he is in the Light , then thou wilt have fellowship with the Children of Light , and the Blood of Jesus Christ ( the Great Atonement ) shall Cleanse the from All Sin , 1 John 1. 5 , 6 , 7. yea , from the filthiness both of Flesh and Spirit ; and being sanctified throughout in Body and Spirit ; thou mayst live to serve God in the Newness of his holy Spirit , Rom. 7. 6. and come to be made a New Man ; that is an other Man. From a Proud , an Humble Man ; from a Passionate , a Patient Man ; from a Rough , a Meek Man ; and of a Cruel , Covetous , Unjust , Lascivious , Intemperate , Vain and Ungodly Man ; thou becomest a Merciful , Liberal , Just , Chast , Sober and Godly Man : And where this Change , this New Birth , or New Creature is not known , Sacrifices avail nothing , Religion is but Formality and the Peace of God will never be their Recompence of Reward . But they that walk after this blessed unerring Rule of the New Creature , Peace be on them , and Mercy , and upon the Israel of God , Gal. 6. 15 , 16. who are the Circumcision made Without Hands , in putting off the Body of the Sins of the Flesh , by the Circumcision of Christ , Col. 3. 11. even that of the Heart , in the Spirit , whole Praise is not of Men but of God , Rom. 2. 29. And who therefore Worship God in the Spirit , and have no Confidence in the Flesh , Phil. 3. 3. that is , in fleshly Ordinances , or the observation of Figures and Signs compounded of Outward Elements , which represent Heavenly Things : Wherefore the Apostle Exhorted and Commanded , Col. 2. 16 , 17. Let no Man Judge you in Meat or in Drink or in respect of an Holy Day &c. which are Shadows of things to Come , but the Body is of Christ ; that is , Christ is the Substance of all outward representations , and they that have Christ have the End of all those things : Whom Reader we Labour and Pray , may be better known , received and obeyed by the Professors of his holy Name and Religion . That as he is Given of God to be our Priest , Prophet and King , we may all Know Feel and Enjoy him such in our selves , and then the Kingdom of God will be come in us , and his will done in our Earth as it is in Heaven : Which God Grant , I most Humbly beseech him . For the Conclusion of the Bishop's Paper , it is either Repitition , or Reflection ; the one needs no Answer , and the other wants a Defence . However , I will not have it said that I either wave or suppress It , and therefore without any Reflection I will consider his : Which should have no weight with my Reader but against him . He says in his 12 Paragraph , He pities us , thinking many of us Harmless and Well-meaning , but under the Power of strong Delusions . And in his 13 Paragraph he gives us his sence of the cause thereof , viz. that we make the Light within , a Rule of Faith and Practice , Co-ordinate , if not Superiour and Antecedent to the Holy Scripture . To prove which to be our Sentiment , he cites these words out of our Gospel-Truths , where speaking of the Holy Spirit , and the Scriptures , we say , they are the Double and Agreeing Record of true Religion . Now if the Light and Spirit agree with the Scripture , there is no fear of contradicting the Scripture , and so we can have nothing to answer for on account of that Expression , for what agrees with the Scripture , establishes it , instead of Slighting or Superceeding the Authority of it . And though we used no such words as Co-ordinate , much less Superiour and Antecedent , which is the Bishop's Gloss to render our most True and In-offensive Expression suspected , and make way to fasten his supposed Strong Delusions upon us ; I will be very frank with him in this matter , that we Believe the Scripture to be the Declaration of the Mind of the Holy Ghost , and therefore not Superiour to the Holy Ghost , but Credited , Confirmed , and Expounded by the Holy Ghost ; so that without the Illumination of It , the Scripture cannot be understood by them that read It. The Grammatical and Critical Sense of the Words and Allusions therein may be understood , but the Inside and Spiritual Signification of them , is a Riddle to those that are not Spiritually instructed therein , tho' they were never such Grammarians or Linguists . Again Christ says , He that loves the Light brings his Deeds to the Light , to see if they are wrought in God , John 3. 21. which was before the New Testament Scripture was in being ; and this makes It both Rule and Judge of the Life and Deeds of Men. What says the Bishop to this ? Also John 14 , 15 , 16 Chapters , Christ promises the Spirit to lead them , his People , into all Truth , and this was not the Scripture , but something at least Co-ordinate , if not Superiour and Antecedent to the Scripture , which is more than we said before . Also the Apostle Paul tells the Romans , Ch. 8. that as many as are led by the Spirit of God , they are the Sons of God ; Then the Spirit is to Lead Believers , or they cannot be the Children of God. And that which Leads , Rules , and that which Rules is a Rule to them that follow it . And the same Apostle referr'd the Galathians , Chap. 6. 15 , 16. to the Rule of the New Creature to walk by , and that must be the Spirit which begets the New Creature , viz. Christ formed in them , of whom he tells them , Chap. 14. 19. He travelled in Birth again . And the Beloved Disciple expresly says to the Christians in his First Epistle , Chap. 2. 20. that they had an Unction from the Holy One , and they knew all things / that is , all things they had to Believe , Know and Practice . And Verse 27. he adds , But the Anointing which ye have received abideth in you , and ye need not that any Man teach you , but as the same Anointing teacheth you of All things , and is Truth . If the Bishop will break through all these Scriptures to undervalue the Light and Spirit of Christ ( for no other Light or Spirit do we Assert , Recommend People to , or Contend for ) that he might render us Guilty of Strong Delusions , I cannot help it , but must be truly sorry for him . But I beseech him to have a care that he does not , like the Jews of old , Undervalue , and indeed Blaspheme against the Holy Light and Spirit of God , and by miscalling the Fruits and Effects of its Power , Strong Delusions and Transformations of Satan : For God will not hold such Guiltless in his Great and Terrible Day of Judgment . And after all , the Best and First Reformers and Martyrs , as well as Fathers , Concur in our Assertion and Testimony . As Zuinglius , Luther , Melanchton , Calvin , Beza , Bucer , Peter Martyr , and Erasmus too . Also our own Excellent Martyrs , viz. Lambert , Rogers , Philpot , Bradford , Hooper , Woodman , &c. that the Double and Agreeing Testimony of the Spirit of God within , and the Scripture of Truth without , is the Rule and Judge of Faith , Doctrine and Practice ; yea that the Spirit is given to Believers to be the Rule and Judge by which they are to understand the true Sense and Meaning of the Scriptures . Now let the Reader judge who gives the Truest Honour to the Scripture , the Bishop , or the People called Quakers ? They say the Scriptures have a Double Record , that is , the Evidence of the Spirit of Truth in the Hearts of Believers , as well as their Own : Or the Bishop , who by his way of Treating us and our Principle , will allow us no other Evidence of their Truth , but Themselves . For to say the Evidence of the Spirit of God , with that of the Scripture , make a Double and agreeing Testimony is with him to undervalue the Scripture , and the Ground , in his Apprehension , of our Strong Delusions . It must be my turn now to pity the Bishop , and truly I do it with all my Heart , to see him strain so Sound , as well as Inoffensive an Expression , as that which he makes the Reason of our Delusion , that he might have an occasion to lessen our Credit with the Professors of Christianity , and especially Protestants . Can it Dishonour the Scripture to deny the Evidence of the Principal and Author of the Scripture , to back the Authority of the Scripture ? Or doth not he rather lessen the Authority of Scripture , that will not allow us another Evidence of the Truth of Scripture than its own , for fear of Co-ordinacy , which was not so much as once intended to be insinuated by us , nor do the words import any such thing ; yet it had been no strong , nor any Delusion at all to give the Holy Ghost the Preference . But I shall keep to the Terms of the Paper , whatever the Bishop is pleased to do ; knowing that whoever Concludes an Argument in terms not in the Question , nor plainly deduceable from the Premises , is not a fair Dealer in Controversie : In which the Bishop , if he pleases , may reasonably enough think himself more than once concerned . Blessed be God we have known the Power and Efficiency of this Holy Light and Spirit of Christ in our selves , and being in good measures Witnesses thereof , we do not only speak by Report , but by Experience . We had the Scriptures in the Days of our Ignorance and Worldly-mindedness , but disregarding the Reproofs and Instruction of the Light of Jesus in our Hearts , we never could come to know the Power of those Truths the Scripture declares of . But when it pleased God , in the Riches of his Love , to cause his blessed Light , that had shined in Darkness , and the Darkness comprehended it not , to shine out of Darkness , and gives us the Knowledge of himself in the Face ( or through the Manifestation ) of his Son Jesus Christ , we saw and bewailed our selves , and by an unfeigned Sorrow and Repentance , returned as Penitent Prodigals towards our Fathers House ; and in this Turn , we were brought to die daily to that Love and Satisfaction we once had in the Glory , Pleasures , Honours , Friendships and Diversions of the World , which now became Burdensome , more than ever they were pleasing to us . Hence it was , and from no Sinister Ends , or Self-righteous Conceits , that we became an altered and a distinguished People , in our Behaviour , Garb and Conversation : More Retired , Watchful , Silent and Plain , than formerly , equally avoiding Luxury and Avarice . I say , it was the Work of God's Spirit upon our Hearts , who by his Light gave us to see the just difference of things , and to distinguish between that which pleased Him , and that which pleased Him not . And this Holy Pattern he gave us in the Light of his beloved Son , which we design to follow , as did the Holy Ancients ; and is a full Answer to the Bishop's Unfriendly Queries upon our distinguishing Behaviour , in his 14th and 15th Paragraph , as if it were not out of Fear towards God , or upon a Conscientious Bottom , but to serve a worldly Turn ? For he asks us Is it not your main Aim , End and Study , by pretended Mortifications , to make your selves a Party Considerable ? Again , Are not to this Purpose your different Garb , Speech , Looks and Gestures , and to make your selves remarkable , rather than out of a Sense of Duty , or Conscience of Obligation ? Which , as it is the worst Construction that the most Irreligious and Prophane could make upon our Behaviour , so I beseech God to forgive the Bishop , and make him sensible how little such Treatment of strict & sober Living advances the Common Cause of Religion , and how much it indulges those that know no Reins or Check to their Excesses in his own Church . But to go no farther than the Bishop and his Clergy , pray who distinguish themselves more by their Garb from other People then they ? Tho' I cannot say as much of their Behaviour . So indeed did the Chemerims or black Coats of old , and Those that wore long Robes in our Saviours time , but as I take it , they went not without his Censure , while I think the Bishop will find none in Scripture against our Plainness . But the Bishops Pontifical Robes , do in my Opinion look much more like Singularity and a Sight than ours ; for our Garb is like other Mens , only freed of their Superfluity . In short I wish him a better Understanding of the true Grounds of our stricter Conduct , and Where and Who they are that make a Trade of Religion ; that if he has any Shot left against Mercinary Religionists , he may not miss the Mark next time , but may make it his main Aim , End and Study , to Expose Hirelings and Hypocrites in their Proper Colours : And some are of Opinion he need not go far to find too many of them . It is strange the Bishop should be so unsensible of the Advantage he gives me by his Queries , and what a wide Door he opens to a severe Retaliation ; but my desire to be Modest , and to be Silent upon such Advantages , is , I think , to be abundantly so . Howbeit , I must take Notice of one Expression , for it may too seriously affect us not to be observed to him . When he asks , If it be not our main End and Study , by pretended Mortifications , to make our selves a Party Considerable ? He adds , and such to which , for Reasons of State / Peculiar Priviledges must be indulged . If this were not more than Mockery , I should wave my Notice ; but calling the meaning of the Government in Question about the Liberty of Conscience we enjoy , He must forgive me if I bestow a few Remarks upon that Expression . It seems then our Liberty flows not from the Inclination of the Government to Liberty , less from Compassion , and least of all from Justice and a Christian Principle . Which Motives carry with them a Prospect of the Continuance of Liberty , if not for Liberties sake . But the Bishop believes no such thing , and if he would not have us of his mind , he did weakly to tell us so . Well then , we are all of us to take his Advertisement , that our Liberty hangs but by slender Threads , and a Reason of State , and not of Nature , Right or Christianity ; which certainly is not to bespeak this Considerable Party to the advantage of the Government : And for which I think the Bishop a very moderate States-man , and the Government as little beholding to his Politicks as we are to his Charity . However , we will have a better Opinion of our Superiors Regards to Liberty , and conclude that their Inclination equals their Discretion , and that their Judgment as well as Prudence is of that side . Let the Bishop say what he pleases . And tho' he deserves it not at my Hands , I could almost perswade my self to think that he does not begrudge us , and means not so loosly as he writes . But be it as it will , That God that has upheld us by hit free Spirit to this Day , through many and great Afflictions , we firmly believe will suffer nothing to attend us , that shall not in the Conclusion work for his Glory and our Good , if we continue stedfast to the End , in the blessed way of Righteousness , wherein he has so often and signally Owned and Preserved us ; notwithstanding the Violence of Open Enemies , and the Treacherous and Restless Endeavours of False Friends . His 16th Paragraph multiplies Reflection , as before observed , and Repeats what I have already largely answered ; particularly that we own the Christian Faith , which he makes us to Wave , Suppress , or at least not to Confess ; and have express'd it even in the Paper , he has faulted so much of Shortness , and that more fully , in all Points , than in the Creed commonly called the Athenasian ; except that about the Trinity , which seems to me less plain by that Copious way taken to explain It. He also says , We Reject all Outward , Positive Parts of Worship , which we deny : For we own and use Prayer , Preaching and Praising in the Spirit , without which they cannot be Owned or Joined with ; for they cannot be so performed to Edification by a true Christian Worshipper ; since God , who is a Spirit , will be Worshipped in Spirit , and in Truth , which Christ's Spirit must enable us to perform . And such Worshippers Only God the Father seeks to Worship him : Implying he regards not other Worshippers . But Especially , the Bishop says , we reject Baptism and the Supper . We say we do not Reject but Disuse the Signs , because we felt the Invisible Graces in our Souls they were Signs and Shadows of ; and therefore not in Disrespect to the Signs , but in Reverence to the Divine Substance they shew forth , we discontinue their use among us . They obtain'd place in the Infancy and Twi-light of the Church ; in her more weak and Ceremonious time , directing , as I may say , that Inter-regnum between the Law and Gospel , before the Dispensation of the Holy Ghost had Fully obtained Place and Preheminence in the Church . But of this I have been already very particular . He grows warm in his 17th Paragraph and Episcopal ; for he says , In a word , I again Require you , as you will answer all your Secret Arts and Pretensions at Christ's Tribunal , that you either Embrace and Profess the Entire Christian Truth , in the Points wherein I have shewn you to be Defective ; and that you receive the Christian Seals or Badges , Baptism and the Lord's Supper ; or else that you Desist to lay claim to the Name of Christians . But first I must return the Bishop his Secret Arts and Pretensions , In all which he is Greviously Mistaken . For either I do not understand his meaning , or I abhor it . Next , be it known to him , we Wave not , we Suppress not , but heartily Embrace and Profess before the whole World , all Points of Christian Doctrine , according to the mind of the Holy Ghost , as I have amply signified before upon this subject . And where the Bishop takes leave of the Text , he must excuse me if I leave him to keep company with it . We did not Entitle our Paper All Gospel-Truths ; but Gospel-Truths , which extended so far as we were Tax'd with Error about those Truths : And yet he must have but a little Charity that will not allow a Believer and Follower of those Truths to be a Christian . Nor indeed has the Bishop given us the Articles of Faith he says we Wave or Suppress , or told us his own , or that One Churches Faith he would have us receive , as I have Complained already . But that the Bishop should forbid us so much as to lay claim to the Name of Christians , unless we will Practice what he calls the Seals or Badges of Christianity ( which divers Churches in Christendom think he misuses ) is very Uncharitable and Dogmatical . But besides what I have said at large in our Excuse and Defence in that Matter , he produces not one Scripture that calls them either Seals or Badges . But yet there are other things that are so represented by our blessed Saviour and his Apostles , which he takes no notice of . As Mat. 16. 24. where , they that will he reputed Christ's Disciples must take up his Cross and follow him . Christ's Cross is a Christians Badge and Seal of Discipleship . Again , John 13. 35. He said to his Disciples , By this shall all Men know that ye are my Disciples if ye love one another . Likewise Mat. 25. 34 , 35 , 36. The Distinguishing Character of the last Day is not Water Baptism and the Outward Supper , but Love , Mercy and Compassion ; Bowels and Charity ; not being Ashamed or Afraid of Owning and Helping the Lord's Servants in their Afflictions , viz. I was an Hungry and ye gave Me Meat : I was Thirsty and ye gave Me Drink : I was a Stranger and ye took Me in : Naked and ye Cloathed Me : I was Sick and ye visited Me : I was in Prison and ye came unto Me. This is the Christian Badge that will be Recognized by our Lord Jesus Christ at the last day : We have his own Word for It. In all which , He is so far from mentioning either of the other Badges that Luke 13. He brings in the Unhappy , that are on his left hand , using this Argument to engage him to receive them into blessedness , viz. We have Eaten and Drank in thy Presence , and thou hast taught in our Streets . A plain Instance they had the use of such Ordinances as the Bishop reputes Badges of Christianity ; but it is as plain that such Pleas would not do : For behold the Lord Jesus says unto them in the Parable , I know you not , depart from me ye workers of Iniquity ! I recommend the perusal of the following Verses to my Reader , which confirm my sense of the Text : For He spoke to an outside People that counted themselves the People of God , and were observers of Meats and Drinks , and Divers Washings : And that which was Doctrine and Caution then , is Doctrine and Caution now ; for Truth holds the same to the End. I might add , Holiness for a Characteristick , without which no Man shall ever see the Lord : And that neither Circumcision availeth any thing nor Uncircumcision , but a New Creature , Gal. 6. Also the Fruits of the Spirit , Chap. 5. among which there is not one word about Water - Baptism or the Outward Supper , with many more Passages that are Close and Cogent . His 18th and last Paragraph tells us , He will not judge us , and yet his whole Paper is but one Continued Judgment of us . But , from God , as he says , and as his Minister he bids us Judge our selves . First , We thank God we are before-hand with the Bishop , having Judged our selves , and that by the Judgment of God upon us , and so have right to Judge others according to that Judgment . Secondly , We have no proof that the Bishop speaks from God to us : Nor can I tell how he should , that does not acknowledge the Inspeaking Word of God in the Soul. Thirdly , For his being God's Minister , he has not shewn us his Commission yet , and I fear it will not be from Heaven when ever he does . But if my Reader will take the pains of perusing this very Paragraph , he will not only see a Judging Spirit , but that the Bishop holds out abusing of us to the last , rendring us as bad as bad can be , viz. That we Subvert the Faith once delivered to the Saints , and equal our Conceits to the Divine Oracles , Using and Disusing what Parts of God's Instituted Worship we please ; adding , I will not Interpose your making Gain your Godliness . But as I have already taken ample notice of this Charge , so I shall say no more of his Irreligious Slant at our Sincerity than this , That I cannot pretend to tell the Bishop what Tribe of Men in Christendom it is that have long made Gain their Godliness , and the Pretence of it their Worldly Inheritance ; since he has been so much more Sensibly instructed in this Affair than my self : But one thing I am sure of , that if Gain and not Godliness was our Motive to be the People we are , we mightily Mistook our way when we left the Bishops : For Afflictions , Spoiles , Prisons , Banishments , yea , and Death it self have attended us since God was pleased to manifest his Truth to us : And if under all those Calamitys that have followed us since we were a People , for the sake of our Unfashionable Profession , the Bishop or any else is so Unnatural , as to envy us the Blessing of God upon our honest Industry , and to render that which is an Effect of God's Goodness , the Reason and End of our Religion , God forgive them . I could Enlarge upon this Topick , but time would fail , and the Discourse swell beyond Bounds , as indeed it hath already beyond my Expectation : for which I should Excuse my self to my Reader , but that it was not Simply from the Regard I had to the Bishop's Sheet , since that could not have deserved this Notice from me , but might have been answered as Concisely as that was written , had I only considered his Undertaking and Treatment , and not my Readers Satisfaction , in the better Knowledge of our so much Misrepresented Perswasion : Especially in a Nation , where of late I had occasion so Generally to Travel , and the Bishop's Paper hath been I suppose as Generally Disperst . I owe it therefore to My Profession , to My Self , and to the Country , to Vindicate the One , and to Express my Christian Regard and Acknowledgment to the Other ; having received a more than common Civility from the Inhabitants in General : To whom I wish , as to my own Soul , the Saving Knowledge of the Truth , as it is in Jesus : That Christians Indeed and at Heart They may be , to the Glory of God their Creator , and the Eternal Salvatiou of their Souls , through Jesus Christ , the alone Redeemer , and to whom with the Father , by the Holy Ghost , be all Honour and Glory , Thanksgiving and Praise , World without End. FINIS . BOOKS Printed and Sold by T. Sowle , next Door to the Meeting-House , in White-Hart-Court , in Gracious-Street . And at the Bible in Leaden-Hall-Street , near the Market , 1698. SAmuel Fisher's Works , in Folio . The Works of the Long , Mournful , and Sorrowful Distressed Isaac Pennington's , in Folio . William Bayly's Works , Quarto . The Works of that Memorable and Ancient Servant of Christ , Stephen Crisp ; containing also a Journal of his Life , giving an Account of his Convincement , Travels , Labours , and Sufferings in , and for the Truth . Price Bound 5 s. A Collection of the several Writings and Faithful Testimonies of that suffering Servant of God , and patient Follower of the Lamb , Humphry Smith . Price Bound 2 s. 6. d. A Collection of certain Epistles and Testimonies of Divine Consolation , Experience , and Doctrine : Written by that Faithful , Patient and Long-suffering Servant of Christ , William Bennit . Price Bound 1 s. 8 d. The Memory of the Righteous Revived , being a brief Collection of the Books and Written Epistles of John Camm and John Audland : Together with several Testimonies relating to those two Faithful Labourers . Price Bound 2 s. Truth Vindicated , by the Faithful Testimony and Writings of the Innocent Servant and Handmaid of the Lord , Elisabeth Bathurst , Deceased . Price Bound 1 s. Baptism and the Lord's Supper , Substantially Asserted ; being an Apology in behalf of the People called Quakers , concerning those Two Heads . By Robert Barclay . Price Bound 1 s. A Catechism and Confession of Faith. By R. Barclay . Price Bound 9 d. No Cross , No Crown . A Discourse shewing the Nature and Discipline of the Holy Cross of Christ . By W. Penn. In Two Parts . The Fifth Edition . Price 3 s. An Address to Protestants of all Perswasions ; more especially the Magistracy and Clergy , for the Promotion of Virtue and Charity . In Two Parts . By W. Penn , a Protestant . The Second Edition , Corrected and Enlarged . Price Bound 1 s. 6 d. 
A54132	----	England's present interest discover'd with honour to the prince and safety to the people in answer to this one question, What is most fit ... at this juncture of affairs to be done for composing ... the heat of contrary interests & making them subservient to the interest of the government, and consistent with the prosperity of the kingdom? : presented and submitted to the consideration of superiours. Penn, William, 1644-1718. 1675 Approx. 157 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54132 Wing P1279 ESTC R1709 13173112 ocm 13173112 98326 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54132) Transcribed from: (Early English Books Online ; image set 98326) Images scanned from microfilm: (Early English books, 1641-1700 ; 433:6) England's present interest discover'd with honour to the prince and safety to the people in answer to this one question, What is most fit ... at this juncture of affairs to be done for composing ... the heat of contrary interests & making them subservient to the interest of the government, and consistent with the prosperity of the kingdom? : presented and submitted to the consideration of superiours. Penn, William, 1644-1718. [3], 30 p. s.n.], [London : 1675. Written by William Penn. Cf. DNB. Place of publication from Wing. Errata on p. 30. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Great Britain -- Politics and government -- 1660-1688. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion ENGLAND's Present Interest DISCOVER'D With HONOUR to the PRINCE , AND SAFETY to the PEOPLE . In Answer to this One Question ; What is most Fit , Easie and Safe at this Juncture of Affairs to be done , for Composing , at least Quieting of Differences ; Allaying the Heat of Contrary Interests , & making them Subservient to the Interest of the Government , and Consistent with the Prosperity of the Kingdom ? Presented and Submitted to the Consideration of SUPERIOURS . And Abraham said to Lot , Let there be no Strife between me and thee ; for we are Brethren , Gen. 13. 8. As ye would that men should do to you , do ye also to them likewise , Luke 6. 31. Lex est Ratio sine appetitu . Printed in the Year 1675. THE CONTENTS . The Introduction to the Question , pag. 1. The Question stated , pag. 5. The Answer to the Question , pag. 5. I. Of English Rights , in the Brittish , Saxon and Norman Times , pag. 6 , 7. Particularly of Liberty and Property , p. 7 , 8 , 9 , 10. Of Legislation , pag. 11 , 12 , 13. Of Juries , pag. 14 , 15 , 16. That they are Fundamental to the Government , and but repeated and confirmed by the Great Charter , pag. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. The Reverence paid them by Kings and Parliaments , and their Care to preserve them , pag. 25. The Curse and Punishment that attended the Violators , pag. 26 , 27 , 28 , 29 , 30. More General Considerations of Property , &c. The Uncertainty and Ruine of Interests that follow , especially where it is not maintain'd ; Presidents : That it is the Prince's Interest to preserve it Inviolably from the fingering of the Church ; that it is not Justly Forfeitable for Non-conformity to her ; and that where she has the keeping of Property , the Government is chang'd from Civil to Ecclesiastical , King to Bishop , Parliament-House to the Vestary ; for so the Clergy have the Keys as well of Civil as Church-Society , pag. 31 , 32 , 33 , 34 , 35 , 36 , 37. II. Of a Ballance , respecting Religious Differences , pag. 38 , 39 , 40. Eight Prudential Reasons why the Civil Magistrate should embrace it , pag. 40 , 41 , 42 , 43 , 44 , 45 , 46. Three Objections Answer'd , p. 46 , 47 , 48 , 49 , 50 51. A Comprehension consider'd , but a Toleration preferr'd , upon Reasons and Examples , pag. 51 , 52. 53 , 54. III. Of General & Practical Religion , pag. 55. That the Promotion of it only is the Way to take in , and stop the Mouth of all Perswasions , being the Center to which all Parties verbally tend , and therefore the fittest Station for a prudent Magistrate to meet every Interest : the Neglect of it pernicious ; Instances : That it is the Unum Necessarium to Felicity here & hereafter , p. 56 , 57 , 58 , 59. An Exhortation to Superiours , pag. 60. A Corollary , pag. 61 , 62. THE INTRODUCTION . THere is no LAW under Heaven , which hath its Rise from Nature or Grace , that forbids Men to Deal Honestly and Plainly with the greatest Personages in Matters of highest Importance to their Present and Future Good ; On the Contrary , the Dictates of both enjoyn every Man that Office to his Neighbour , and from Charity among private Persons , it becomes a Duty indispensible to the Publick : Nor do Worthy Minds think ever the less kindly of Honest and Humble Monitors ; and God , he knows , that oft-times Princes are Deceived , and Kingdoms Languish for Want of them . How far the Posture of our Affairs will instifie this Address , I shall submit to your Judgment , and the Observation of every intelligent Reader . Certain it is , that there are few Kingdoms in the World more Divided within themselves , and whose Religious Interests lie more seemingly cross to all Accommodation , then that we live in , which renders the Magistrate's Task hard , and giveth him a Difficulty , some think insurmountable . Your Endeavours for a Uniformity have been many ; Your Acts not a few to Enforce it ; but the Consequence , whether you intended it or no , through the Barbarous Practices of those that have had their Execution , hath been the Spoiling of several Thousands of the Free Inhabitants of this Kingdom of their Unforfeited Rights . Persons have been flung into Goals , Gates and Trunks broak open , Goods distrained , till a Stool hath not been left to sit down on ; Flocks of Cattel driven , whole Barns full of Corn seized , Parents left without their Children , Children without their Parents , both without Subsistence : But that which aggravates the Cruelty , is , the Widdow's Mite hath not escaped their Hands ; they have made her Cow the Forieit of her Consoience , not leaving her a Bed to lie on , nor a Blanket to cover her : and which is yet more Barbarous , and helps to make up this Tragedy , the poor Helpless Orphans Milk boiling over the Fire , was flung away , and the Skillet made part of their Prize ; that , had not Nature in Neighbours been stronger then Cruelty in such Informers and Officers , to open her Bowels for their Relief and Subsistence , they must have utterly perisht . Nor can these in human Instruments plead Conscience or Duty to those Laws that have been made against Dissenters , since their Actions have abundantly transcended the severest Clause in them ; for to see the Imprison'd has been Suspicion enough for a Goal ; and to visit the Sick , to make a Conventicle : Fining and Straining for Preaching and being at a Meeting , where there hath been neither ; and Fourty Pound for Twenty , at pick and choose too , is a Moderate Advance with some of them . Others thinking this a Way too Dull and Troublesom , alter the Question , and turn , Have you met ? which the Act intends , to , Will you Swear ? which it intendeth not : so that in some Places it hath been sufficient to a Primunire , that men have had Estates to loose ; I mean , such men , who through Tenderness refuse the Oath , but by Principle love the Allegiance not less then their Adversaries . Finding then by Sad Experience , and a long Tract of Time , That the very Remedies applyed to cure Dissension increase it ; and that the more Vigorously an Uniformity is coercively prosecuted , the Wider Breaches grow , the more Inflamed Persons are , and fixt in their Resolutions to stand by their Principles ; which , besides all other Inconveniencies to those that give them Trouble , their very Sufferings beget that Compassion in the Multitude , which rarely misse of many Friends , and makes a Preparation for not a few Proselytes ; so much more Reverend is Suffering , then making men to suffer for Religion , even of those that cannot suffer for their Religion , if yet they have any Religion to suffer for . Histories are full of Examples ; The Persecution of the Christian . Religion made it more Illustrious then its Doctrine . Perhaps it will be denyed to English Dissenters , that they relie upon so good a Cause , and therefore a Vanity in them to expect that Success . Arrianism it self , reputed the foulest Heresie by the Church , was by no Artifice of its Party so disseminated , as the severe Opposition of the Homousians . Contests naturally draw Company ; and the Vulgar are justified in their Curiosity , if not Pitty , when they see so many Wiser Men busie themselves to suppress a People , by whom they see no other ill then that for Non-conformity in Matters of Religion they bear Indignities patiently . To be short ; If all the Interruptions , Informations , Fines , Imprisonments , Exiles and Blood , the great Enemy of Nature , as well as Grace , hath excited man in all Ages to about Matters of Worship from Cain and Abel's time to ours , could furnish us with sufficient Presidents , that the Design proposed by the Inflictors of so much Severity , was ever answered ; that they have smother'd Opinions , and not Inflamed , but Extinguisht Contest , it might perhaps at least prudentially give Check to our Expectations , and allay my just Confidence in this Address ; But since such Attempts have ever been found Improsperous , as well as that they are too Costly , and that they have procured the Judgments of God , the Hatred of Men ; to the Sufferers , Misery ; to their Countries , Decay of People and Trade ; and to their own Consciences an infinite Guilt ; I fall to the Question , and then the Solution of it ; in which , as I declare , I intend nothing that should in the least abate of that Love , Honour and Service that are due to you ; so I beseech you , do me that Justice as to make the fairest Interpretation of my Expressions ; for the whole of my Plain and Honest Design is , to offer my Mite for the Increase of your True Honour and my dear Country's Felicity . The QUESTION . WHat is most Fit , Easie and Safe at this Juncture of Affairs to be done , for Composing , at least Quieting Differences ; for Allaying the Heat of Contrary Interests , and making them Subservient to the Interest of the Government , and Consistent with the Prosperity of the Kingdom ? The ANSWER . I. An Inviolable and Impartial Maintenance of English Rights . II. Our Superiours governing themselves upon a Ballance , as near as may be , towards the several Religious Interests . III. A sincere Promotion of General and Practical Religion . I shall briefly discourse upon these Three Things , and endeavour to prove them a sufficient , if not the only best Answer that can be given to the Question propounded . Of ENGLISH-RIGHT . THere is no Government in the World but it musteither stand upon Will and Power , or Condition and Contract : The one rules by Men ; the other by Laws . And above all Kingdoms under Heaven it is England's Felicity to have her Constitution so impartially Just and Free , as there cannot well be any thing more remote from Arbitrariness , and jealous of preserving her Laws , by which all Right is maintain'd . These Laws are either Fundamental , and so immutable ; or more Superficial and Temporary , and consequently alterable . By Superficial Laws we understand such Acts , Laws or Statutes , as are suited to present Occurrences , and Emergencies of State ; and which may as well be abrogated , as they were first made for the Good of the Kingdom : For Instance ; Those Statutes that relate to Victuals , Cloaths , Times and Places of Trade , &c. which have ever stood whilst the Reason of them was in Force ; but when that Benefit , which once redounded , fell by fresh Accidents , they ended according to that old Maxim , Cessante ratione legis , cessat l●x . By Fundamental Laws I do not only understand such as immediately spring from Synteresis , that Eternal Principle of Truth and Sapience , more orless disseminated through Mankind , which are as the Corner Stones of Humane Structure , the Basis of reasonable Societies , without which all would run into Heaps , and Confusion : namely , Honeste vivers , alterum non loedere , jus suum cuique tribuere ; that is , To live Honestly , not to Hurt another , and to give every one their Right ( Excellent Principles , and common to all Nations : Though that it self were sufficient to our present purpose ) But those Rights and Priviledges , which I call English , and which are the proper Birth right of English men , may be reduced to these Three : First , An Ownership , and Undisturbed Possession : That what they have , is rightly theirs , and no Body's else . 2dly , A Voting of every Law , that is made , whereby that Ownership or Propriety may be maintained . 3dly , An Influence upon , and a real Share in that Judicatory Power that must apply every such Law ; which is the Ancient , Necessary and Landable Use of Juries , if not found among the Brittains , to be sure practised by the Saxons , and continued through the Normans to this very day . That these have been the Ancient and Undoubted Rights of English men , as three great Roots , under whose spacious Branches the English People have been wont to shelter themselves against the Storms of Arbitrary Government , I shall endeavour to prove . 1. An Ownership and Undisturbed Possession . This relates both to Title and Security of Estate , and Liberty of Person , from the Violence of Arbitrary Power . 'T is true , the Foot. Steps of the Brittish Government are very much over-grown by Time : There is scarcely any thing remarkable left us , but what we are beholden to Strangers for ; either their own Unskilfulness in Letters , or their Depopulations and Conquests by Invaders , have deprived the World of a particular Story of their Laws and Customs in Peace or War : However , Caesar , Tacitus , and especially Dion , say enough to prove their Nature and their Government to be as far from Slavish , as their Breeding and Manners were remote from the Education and greater Skill of the Romans . Beda and M. West minster say as much . The Law of Property they observed , and made those Laws that concern'd the Preservation of it . The Saxons brought no Alteration to these two Fundamentals of our English Government ; for they were a Free People , govern'd by Laws ; of which they themselves were the Makers ; that is , There was no Law made without the Consent of the People ( de majoribus omnes ) as Tacitus observeth of the Germans in general . They lost nothing by transporting of themselves hither ; and doubtless found a greater Consistency between their Laws , then their Ambition : For the Learned Collector of the Brittish Councils tells us , That Ethelston , the Saxon King , pleading with the People , told them , Seeing I , according to your Law , allow what is yours , do ye so with me . Whence Three Things are observable , 1st , That something was theirs , that no Body else could dispose of . 2dly , That they have Property by their own Law ; therefore they had a Share in making their own Laws . 3dly , That the Law was Umpier between King and People ; neither of them ought to infringe ; the Law limited them . This Ina , the Great Saxon King , confirms ; There is no Great Man , saith he , nor any other in the whole Kingdom , that may abolish written Laws . It was also a great part of the Saxon Oath , administred to the Kings at their Entrance upon the Government , to Maintain and Rule according to the Laws of the Nation . Their Parliament they called Micklemote , or Wittangemote ; it consisted of King , Lords and People , before the Clergy interwove themselves with the Civil Government . And Andrew Horn in his Miror of Justice , tells us , That the Grand Assembly of the Kingdom in the Saxon time , was to confer of the Government of God's People , how they might be kept from Sin in quiet , and have Right done them according to the Customs and Laws . Nor did this Law end with the Saxon Race : William the Conqueror , as he is usually called , quitting all claim by Conquest , gladly stoopt to the Laws observed by the Saxon Kings , and so became a King by Leave , valuing a Title by Election before that which is founded in Power only : He therefore at his Coronation made a solemn Covenant to maintain the good , approv'd , and ancient Laws of the Kingdom , and to inhibit all Spoil and unjust Judgment . And this , Henry the first , his third Son , amongst others his Titles mentioned in his Charter , to make Ely a Bishoprick , calls himself Son of William the Great , who by Hereditary Right succeeded King Edward ( call'd the Confessor ) in this Kingdom . An ancient Chronicle of Leichfield speaks of a Council of Lords that advised William of Normandy , To call together all the Nobles and Wise Men throughout their Counties of England , that they might set down their own Laws and Customs ; which was about the fourth year of his Reign : Which implies , that they had Fundamental Laws , and that he intended their Confirmation , as followeth . And one of the first Laws made by this King , which , as a notable Author saith , may be called the first Magna Charta in the Norman Times , by which he reserved to himself nothing of the Free-men of this Kingdom , but their Free Service ; in the Conclusion of it , saith , that The Lands of the Inhabitants of this Kingdom were granted to them in Inheritance of the King , and by the Common Council of the whole Kingdom ; which Law doth also provide , That they shall hold their Lands and Tenements well or quietly , and in Peace , from all unjust Tax and Tillage ; which is further expounded in the Laws of Henry the first , ch . 4. That no Tribute or Tax should be taken , but what was due in Edward the Confessor's Time. So that the Norman Kings claim no other Right in the Lands and Possessions of any of their Subjects , then according to English Law and Right . And so tender were they of Property in those times , that when Justice it self became importunate in a Case , no Distress could issue without publick Warrant obtained ; nor that neither , but upon Three Complaints first made : Nay , when Rape and Plunder was rife , and men seem'd to have no more Right to their own , then they had Power to maintain , even then was this law sufficient Sanctuary to all Oppressed , by being publickly pleaded at the Bar against all Usurpations , though it were under the Pretence of their Conqueror's Right it self , as by the Case of Edwin of Sharnbourn appears . The like Obligation to maintain this Fundamental Law of Property , with the appendent Rights of the People , was taken by Rufus , Henry the 1st , Stephen , Henry the 2d , Richard the 1st , John , and Henry the 3d ; which brings me to that Famous Law , called , Magna Charta , or The Great Charter of England , of which more anon ; it being my Design to shew , That nothing of the Essential Rights of English men was thereby de novo granted , as in Civility to King Henry the third it is termed ; but that they are therein only repeated and confirmed : Wherefore I shall return to antecedent Times tofetch down the remaining Rights . The second part of this first Fundamental is , Liberty of Person . The Saxons were so tender in the point of Imprisonment , that there was little or no use made of it ; nor would they so punish their Bond-men , vinculis coercere rarum est : In case of Debt or Dammage , the Recovery thereof was either by a Delivery of the just Value in Goods , or upon the Sheriffs Sale of the Goods , in Money ; and if that satisfied not , the Land was extended ; and when all was gone , they were accustomed to make their last Seizure upon the Party's Arms , and then he was reputed an Undone Man , and cast upon the Charity of his Friends for Subsistence , but his Person never imprison'd for the D●bt , no , not in the King's Case : And to the Honour of King Alfred be it spoaken , He imprison'd one of his Judges for Imprisoning a Man in that Case . And we find among his Laws this Passage , Qui immerentem Paganum vin●ul●s 〈◊〉 stri●xer●t , dec●m solidis noxam sarcito : That if a Man should imprison a Pagan , or Heathen unjustly , his Purgation of that Offence should be no less then the Payment of Ten Shillings ; a Sum very considerable in those dayes . Nor did the Revolution from Saxon to Norman drop this Priviledge ; for besides the general Confirmation of former Rights by William , surnamed the Conqueror , his Son Henry the first , particularly took such Care of continuing this part of Property inviolable , that in his Time no Person was to be imprison'd for committing of Mortal Crime it self , unless he were first attainted by the Verdict of Twelve Men. Thus much for-the first of my Three Fundamentals , Right of Estate , and Liberty of Person ; that is to say , I am no man's Bond-man , and what I possess is inviolably mine own . 2. A Voting of every Law that is made , whereby that Ownership or Propriety may be maintained . That the second Fundamental of our English Government was no Incroachment upon the Kings of more modern Ages , but extant long before the great Charter made in the Reign of Hen. 3. even as early as the Brittains themselves ; and that it continued to the time of Hen. 3. I shall prove by several Instances . Caesar in his Commentaries tells us , That it was the Custom of the British Cities to Elect their General ; and if in War , why not in Peace ? Dion assures us in the Life of Severus the Emperor , That in Brittain the People held a Share in Power and Government ; which is the modestest Construction his words will bear . And Tacitus saith , They had a Common Council ; and that one great Reason of their Overthrow by the Romans was , their not Consulting with , and Relying upon their Common Council . Again , Both ad and Mat Westminster tell us , That the Brittains summon'd a Synod , chose their Moderator , and expell'd the Pelagian Creed : All which supposes popular assemblies , with Power to order National Affairs . And indeed , the learned Author of the Brittish Councils gives some Hints to this Purpose , That they had a Common Council , and call'd it , KYFR-Y-THEN . The Saxons were not inferiour to the Brittains in this Point , and Story furnisheth us with more and plainer Proofs . They brought this Liberty along with them , and it was not likely they should loose it , by transporting themselves into a Country where they also found it . Tacitus reports it to have been generally the German . Liberty , like unto the Concie of the Athenians and Lacedemonians . They call their Free-men Frilingi , and these had Votes in the Making and Executing the general Laws of the Kingdom . In Ethelbert's time , after Austin's Insinuations had made his Followers a Part of the Government , the Commune Concilium was tam Cleri quam Populi . In Ina's time , Suasu & instituto Episcoporum , omnium Senatorum & natu majorum sapientum populi . Alfred after him reform'd the former Laws consulto sapientum . Likewise Matters of publick and general Charge , in case of War , &c. we have granted in the Assembly , Regi , Baronibus & Populo . And though the Saxon Word properly imports the Meeting of Wise Men , yet all that would come might be present , and interpose their Like or Dislike of the present Proposition , as that of Ina , in magna servorum Dei frequentia . Again , Commune Concilium seniorum & populorum totius regni , the Common Council of the Elders and People of the whole Kingdom . The Council of Winton , Ann. 855. is said to be in the Presence of the Great Men , aliorumque fidelium infinita multitudine ; & an infinite multitude of other faithful People , which was nigh Four Hundred Years before the Great Charter was made . My last Instance of the Saxon Ages shall be out of the Glossery of the learned English Knight , H. Spelman : The Saxon Wittangemote or Parliament ( saith he ) is a Convention of the Princes , as well Bishops as Magistrates , and the free People of the Kingdom ; and that the said Wittangemote consulted of the common Safety in Peace and War , and for the Promotion of the common Good. William of Normandy chose rather to rely upon the Peoples Consent , then his own Power to obtain the Kingdom . He swore to them to maintain their old Laws and Priviledges ; they to him Obedience for his so governing of them : for , as a certain Author hath it , He bound himself to be Just , that he might be Great ; and the People to submit to Justice , that they might be Free In his Laws , c. 55. We , by the Common Council of the whole Kingdom , have granted the Peoples Lands to them in Inheritance , according to their ANCIENT Laws . Matters of general Charge upon the whole Body of the People , were setled by this grand Council , by the Commune Concilium , especially in the Charge of Arms imposed upon the Subject . The Law saith it to have been done by the common Council of the Kingdom . So W. Rufus and Henry the First , were received by the common Consent of the People . And Stephen's Words were , Ego Stephanus , Dei gratia , Assensu Cleri & Populi in Regno Angliae electus , &c. I Stephen , by the Grace of God , and Consent of the Clergy and People , chosen King of England , &c. So King John was chosen tam Cleri quam Populi unanimo consensu & favore , by the Favour and unanimous Consent of the Clergy and People : And his Queen is said to have been crown'd de communi consensu & concordi voluntate Archiepiscoporum , Comitum , Baronum , Cleri & Populi totius Regni , i. e. by the common Assent and unanimous Good-Will of the Arch-Bishops , Bishops , Counts , Barons , Clergy and People of the whole Kingdom . King Ed. 1 also desired Money of the commune Concilium or Parliament , as they have given in my time , and that of my Progenitors , Kings . All which shows , that it was Antecedent to the Great Charter , not the Rights therein repeated and confirmed , but the Act it self . And King John's Resignation of the Crown to the Pope , being questiond upon some Occasion in Edward the 3d's Time , it was agreed upon , that he had no Power to do it without the Consent of the Dukes , Prelates , Barrons and Commons . And as paradoxal as any may please to think it , 't is the great Interest of a Prince , that the People should have a share in the making of their own Laws ; where 't is otherwise , they are no Kings of Free-men , but Slaves , and those their Enemies for making them so . Leges nulla alia causa nos tenent , quam quod judicio populi recepta sunt ; The Laws ( saith Ulpian ) do therefore obliege the People , because they are allowed of by their Judgment . And Gratian , in Dec. distinct . 4. Tum demum humanae leges habent vim suam , cum fuerint non modo institutae , sed etiam firmatae Approbatione Communitatis : It is then ( saith he ) that human Laws have their due Force , when they shall not only be devised , but confirm'd by the Approbation of the People . 1. It makes Men diligent , and encreaseth Trade , which advances the Revenue ; for where Men are not free , they will never seek to improve , because they are not sure of what they have . 2. It frees the Prince from the Jealousie and Hate of his People ; and consequently , the Troubles and Danger that follow ; and makes his Province easie and safe . 3. If any Inconveniency attends the Execution of any Law , the Prince is not to be blam'd ; 't is their own Fault that made , at least consented to it . I shall now proceed to the third Fundamental , and by plain Evidence prove it to have been a material part of the Government before the Great Charter was enacted . 3. The People have an Influence upon , and a great Share in that Judicatory Power . &c. That it was a Brittish Custom , I will not affirm , but have some Reason to suppose ; for if the Saxons had brought it with them , they would also have lest it behind them , and in all likelyhood there would have been some Footsteps in Saxony of such a Law or Custom which we find not . I will not enter the Lists with any about it ; This shall suffice , that we find it early among the Saxons in this Country ; and if they , a free People in their own Country , setling themselves here as a new planted Colony , did supply what was defective in their own Government , or add some new Freedom to themselves , as all Planters are wont to do ; which are as those first and Corner Stones , their Posterity with all Care and Skill are to build upon , that will serve my turn , to prove it a Fundamental ; that is , such a first Principle in our English Government , by the Agreement of the People diffusively , that it ought not to be violated : I would not be understood of the Number , but of the Way of Tryal ; that is to say , that Men were not to be condemned but by the Votes of the Freemen . N. Bacon thinks that in ruder times the multitude tryed all among themselves ; and fancyes it came from Graecians , that determin'd Controversies by the Suffrage of 34 or the major part of them . Be it as it will , Juries the Saxons had ; for in the Laws of King Aetheldred , about 300 Years before the Entrance of the Norman Duke , we find enacted , in singulis Centuriis , &c. thus Englisht , In every Hundred let there be a Court , and let twelve Ancient Free-men , together with the Lord of the Hundred be sworn , that they will not condemn the Innocent , or acquit the Guilty : And so strict were they of those Ages in observing this fundamental Way of Judicature , that Alfred put one of his Judges to Death for passing Sentence upon a Verdict corruptly obtain'd , upon the Votes of the Jurors , three of twelve being in the Negative : If the Number was so sacred , what was the Constitution it self ? The very same King executed another of his Judges for passing Sentence of Death upon an Ignoramus return'd by the Jury ; and a third for condemning a Man upon an Inquest taken ex officio , when as the Delinquent had not put himself upon their Tryal . More of his Justice might be mention'd even in this very Case . There was also a Law made in the time of Aetheldred , when the Brittains and Saxons began to grow tame to each other , and intercommon amicably , that saith , Let there be Twelve men of Understanding , &c. six English and six Welsh , and let them deal Justice , both to English and Welch . Also in those simpler times , If a Crime extended but to some shameful Pennace , as Pillary or Whipping ( the last whereof as usual as it may be with us , was inflicted only upon their Bond-men ) then might the Pennance be reduc'd to a Ransom , according to the Nature of the Fault ; but it must be so assest in the Presence of the Judge , and by the Twelve , that is the Jury of Friling● , or Free-men . Hitherto Stories tell us of Tryals by Juries , and those to have consisted in general Terms of Free-men , but PER PARES came after , occasion'd by the considerable Saxons , neglecting that Service , and leaving it to the inferior People ( who lost the Bench , their ancient Right , because they were not thought Company for a Judge or Sherif ) And from the growing Pride of the Danes , who slighted such a Rural Judicature , and despised the Fellowship of the mean Saxon Free-men in publick Service ; for the wise Saxon King perceiving the Dangerous Consequence of submitting the Lives and Liberties of the Inferiour ( but not less useful People ) to the Dictates of any such superb Humour ; and on the other hand , of subjecting the Nobler Sort to the Suffrage of the Inferior Rank , with the Advice of his Wittagenmote provides a third Way , most Equal and Grateful , and by Agreement with Gunthurne the Dane , setled the Law of Peers , or Equals ; which is the Envy of Nations , but the famous Priviledge of our English People , one of those three Pillars the Fabrick of this ancient and Free Government stands upon . This Benefit gets Strength by Time , and is receiv'd by the Norman-Duke and his Successors ; and not only confirm'd in the lump of other Priviledges , but in one notable Case for all , that might be brought to prove , that the fundamental Priviledges mention'd in the Great Charter , 9. Hen. 3. were before it . The Story is more at large deliver'd by our Learned Selden ; But thus ; The Norman Duke having given his half Brother Odo , a large Territory in Kent , with the Earldom ; and he taking Advantage at the King 's being displeased with the Arch-Bishop of Canterbury , to posses himself of some of the Lands of that See : Landfrank that succeeded the Arch-Bishop , inform'd hereof , petition'd the King for Justice secundum legem terrae , according to the Law of the Land ; upon which the King summon'd a County-Court , the Debate lasted three Dayes before the Free-men of Kent in the Presence of Lords and Bishops , and others skilful in the Law , and the Judgment passed for the Arch-Bishop UPON THE VOTES OF THE FREE-MEN . By all which it is ( I hope ) sufficiently and inoffensively manifested , that these three Principles : 1. English men have individually the alone Right of Possession and Disposition of what they have . 2. That they are Parties to the Laws of their Country , for the Maintenance of that great and just Law. 3. That they have an Influence upon , and a real Share in the Judicatory Power , that shall apply those Laws made , have been the ancient Rights of the Kingdom , and common Basis of the Government ; that which Kings under the several Revolutions have sworn to maintain , and History affords us so many Presidents to confirm ; So that the Great Charter made in the 9th of Henry the 3d , was not the Nativity , but Restoration of ancient Priviledges from Captivity ; No Grant of New Rights , but a New Grant , or Confirmation rather of Ancient Laws & Liberties , violated by King John , and gain'd by his Successor , at the Expence of a long and bloody War , which shew'd them as resolute to keep , as their Ancestors had been careful to enact those excellent Laws . And so I am come to the Great Charter , which is comprehensive and repetitious of what I have already been discoursing , and which I shall briefly touch upon with those successive Statutes that have been made in Honour and Preservation of it . I shall rehearse so much of it as falls within the Consideration of the foregoing Matter , which is a great deal in a little ; with something of the Formality of Grant and Curse , that this Age may see , with what Reverence and Circumspection our Ancestors govern'd themselves in Confirming and Preserving it . Henry , by the Grace of God King of England , &c. To all Arch-Bishops , Earls , Barons , Sheriffs , Provoses , Officers , unto all Bailifs , and our faithful Subjects , who shall see this present Charter , Greeting . Know ye , that we , unto the Honour of Almighty God , and for the Salvation of the Souls of our Progenitors , and our Successors , Kings of England , to the Advancement of Holy Church , and Amendment of our Realm , of our meer and free Will have given and granted to all Arch-Bishops , &c. and to all Free-men of this our Realm , these Liberties underwritten , to be holden and kept in this our Realm of England for evermore . Though in Honour to the King , it is said to be out of his meer and free Will , yet the Qualification of the Persons , he is said to grant the ensuing Liberties to , shew , that they are Terms of Formality , viz. To all Free-men of this Realm ; for they must be free , because of these Laws and Liberties , since 't was impossible they could be any Thing but Slaves without them ; Consequently , this was not an Infranchising , but confirming to Free-men their just Priviledges . The Words of the Charter are these : A Free-man shall not be amerced for a small Fault , but after the Quantity of the Fault ; and for a great Fault , after the Manner thereof , saving to him his Contenements or Freehold : And a Merchant likewise shall be amerced , saving to him his Merchandize ; and none of the said Amercements shall be assessed , but by the Oath of good and honest Men of the Vicinage . No Free-man shall be taken or imprison'd , nor be disseized of his free hold or Liberties , or free Customs , or be outlaw'd or exiled , or any other wayes destroyed ; nor we shall not pass upon him , nor condemn him , but by Lawful Judgment of his Peers , or by the Law of the Land ; we shall sell to no Man , we shall deny , or defer to no Man either Justice or Right . I stand amazed , how any Man can have the Confidence to say , These Priviledges were extorted by the Barons Wars , when the King declares , that what he did herein , was freely or that they were New Priviledges , when the very Tenour of the Words prove the contrary ; for Freehold , Liberties , or Free Customs are by the Charter it self supposed to be in the Possession of the Free-men at the making and publishing thereof . No Free-man shall be taken or imprison'd ; then he is free ; this Liberty is his Right . Again , No Free-man shall be disseized of his Freehold , Liberties , or free Customs ; then certainly he was in Possession of them . And that great Father in the Laws of England , Chief Justice Cook in his Proaem to the 2d Part of his Institutes , tells us , that th●se Laws and Liberties were gather'd and observ'd amongst others in an intire Volumn by King Edward the Confessor , confirmed by William , sirnamed the Conqueror ; which were afterwards ratified by Henry the first ; enlarged by Henry the second , in his Constitutions at Clarendon , and after much Contest and Blood split between King John and the Barons concerning them , were solemnly established at running-Mead near Stanes ; and lastly , brought to their former Station , and publish'd by this King Henry the third , in the 9th Year of his Reign ; And though Evil Counsellors would have provoakt him to void his Father's Act and his own , as if the first had been the Effect of Force , the other of Non-Age ; yet it so pleased Almighty God , who hath ever been propitious to this Ungrateful Island , that in the 20th Year of his Reign , he did confirm and compleat this Charter , for a perpetual Establishment of Liberty to all free-born English Men and their Heirs forever , ordaining , Quod contravenientes per Dominum Regem cum convicti fuerint , graviter puniantur . i. e. but whosoever should act any Thing contrary to these Laws , upon Conviction should be grievously punished by our Lord the King. And in the 22 Year of his Reign , it was confirmed by the Statute of Marleb . c. 5. and so venerable an Esteem have our Ancestors had for this great Charter and indispensibly necessary have they thought it to their own and Posterities Felicity , that it hath been above 30 Times ratified , and commanded under great Penalties , to be put in Execution . Here are the 3 Fundamentals comprehended & exprest , to have been the Rights and Priviledges of English Men. 1. Ownershp , consisting of Liberty and Property , in that it supposes English Men to be Free , there 's Liberty ; next , that they have Freeholds ; there 's Property . 2. That they have the Voting of their own Law ; for that was an ancient free Custom , as I have already prov'd ; and all such Costoms are expresly confirmed by this great Charter ; Besides , the People helpt to make it . 3. An Influence upon , and a real Share in the Judicatory Power , in the Execution and Application of Law. This is a substantial Part , thrice provided for in those sixteen Lines of the great Charter by us rehears'd : 1. That no Amercement shall be assessed , but by the Oath of good and honest Men of the Vicinage . 2. Nor we shall not pass upon him , nor condemn him , but by Lawful Judgment of his Peers . 3. Or by the Law of the Land , which is Synonymous , or a Saying of equal Signification with Lawful Judgment of Peers ; for Law of the Land , and Lawful Judgment of Peers , are the Proprium quarto modo , or essential Qualities of these Chapters of our great Charter , being communicable , Omni soli & semper , to all and every Clause thereof alike . Chief Justice Cook well observes , that per legem terrae , or by the Law of the Land , imports no more then a Tryal by Proces , and Writ original at common Law , which cannot be without the Lawful Judgment of Equals , or a common Jury ; therefore per legale Judicium parium , by the Lawful Judgment of Peers , and per legem terrae , by the Law of the Land , plainly signifie the same Priviledge to the People : So that it is the Judgment of the Free-men of England , which gives the Cast , and turns the Scale of English Justice . These Things being so evidently prov'd by long Use and several Laws , to have been the first Principles or Fundamentals to the English free Government ; I take leave to propose this Question ; May the free People of England be justly disseized of all or any of these fundamental Principles , without their Individual Consent ? Answ . With Submission to better Skill , I conceive , Not ; for which I shall produce first my Reasons ; then Authorities . 1. Through the Brittish , Saxon and Norman Times , the People of this Island have been reputed and call'd Free-men by Kings , Parliaments , Records and Histories ; and as a Son supposes a Father , so Free-men suppose Freedom . This Qualification imports a supream Right , such a Right as beyond which there is none on Earth to disfree them , or deprive them of it ; therefore an unalterable fundamental Part of the Government . 2. It can never be thought , that they intrusted any Legislators with this Capital Priviledge further then to use their best Skill to secure and maintain it , that is , so far as they were a Part of the English Government ; they never delegated or impower'd any Men , that de jure they could deprive them of that Qualification ? and a Facto ad Jus non valet Argumentum , for the Question is not , What May be done ? but what Ought to be done ? Overseers and Stewards are impower'd , not to alienate , but preserve and improve other Mens Inheritances . No Owners deliver their Ship and Goods into any Man's Hands to give away , or run upon a Rock ; neither do they consign their Affairs to Agents or Factors without Limitation . All Trusts suppose such a Fundamental Right in them for whom the Trusts are , as is altogether indissolvable by the Trustees : The Trust is the Liberty and Property of the People ; the Limitation is , that it should not be invaded , but inviolably preserved according to the Law of the Land. 3. If Salus Populi be suprema lex ; the Safety of the People the highest Law , as say several of our ancient famous Lawyers and Law-Books ; then since the aforesaid Rights are as the Sinnews of this free Body politique , or that soveraign Cordial without which this free People must needs consume and pine away into utter Bondage ; it follows , they are the highest Law , and therefore ought to be a Rule and Limit to all subsequent Legislation . 4. The Estate goes before the Steward , the Foundation before the House , People before their Representatives , and the Creator before the Creature . The Steward lives by preserving the Estate ; the House stands by Reason of its Foundation ; the Representative depends upon the People , and the Creature subsists by the Power of its Creator . Every Representative in the World , is as the Creature of the People ; for the People make them , and to them they owe their Being : Here is no Transessentiating or Transubstantiating of Being from People to Representative , no more then there is an absolute transferring of a Title in a Letter of Atorney ; The very Term Representative is enough to the contrary : Wherefore as the House cannot stand without its Foundation , nor the Creature subsist without its Creator ; so can there be No Representative without a People , nor that People free , which all along is intended ( as inherent to , and inseparable from the English People ) without Freedom ; nor can there be any Freedom without something be Fundamental . In short , I would fain know of any Man , how the Branches can cut up the Root of the Tree that bears them ? How any Representative that is not only a meer Trust to preserve Fundamentals , the Peoples Inheritance ; but , that is a Representative , that makes Laws , by Virtue of this Fundamental Law , that the People hath a Power in Legislation ( the 2d Principle prov'd by me ) can have Power to remove or destroy that Fundamental ? The Fundamental makes the People free , this free People make a Representative ; Can this Creature unqualifie its Creator ? What Spring ever rose higher then its Head ? The Representative is at best but a true Copy , an Exemplification ; the free People are the Original , not cancellable by a Transcript : And if that Fundamental that gives to the People a Power of Legislation , be not annullable by that Representative , because it makes it what it is ; much less can that Representative disseize Men of their Liberty and Property , the first Great Fundamental , that is the Parent of this other , which intitles to a Share in making Laws for the Preservation of the first inviolably . Nor is the third other then the necessary Production of the two first , to intercept Arbitrary Designs , and make Power legal ; for where the People have not a Share in Judgment , that is , in the Application , as well as making of the Law ; the other two are imperfect , open to daily Invasion , should it be our Infelicity to have a violent Prince : for as Property is every day expos'd , where those that have it are destitute of Power to hedge it about by Law-making ; so those that have both , if they have not the Application of the Law , but the Creatures of another Part of the Government , how easily is that Hedge broken down ? And indeed , as it is a most just and necessary , as well as ancient and honourable Custom , so it is the Princes Interest ; for still the People are concern'd in the Inconveniencies with him , and he is freed from the Temptation of doing arbitrary Things , and their Importunities , that might else have some Pretence for such Adresses , as well as from the Mischiefs that might ensue such Actions . It might be enough to say , that here are above 50 Statutes now in Print , beside its venerable Antiquity , that warrant and confirm this Legale judicium parium suorum , or the Tryal of English Men by their Equals . But I shall hint at a few Instances : The first is , The Earl of Lancaster in the 14th of Edw. 2. adjudged to dye without Lawful Tryal of his Peers , and afterwards Henry Earl of Lancaster his Brother , was restored : the Reasons given were two ; 1. Because the said Thomas was not arraign'd and put to Answer ; 2. That he was put to Death without Answer , or Lawful Judgment of his Peers . The like Proceedings were in the Case of John of Gaunt , p. 39. coram Rege . And in the Earl of Arundel's Case , Rot. Parl. 4 Edw. 3. n. 13. And in Sr. John Alce's Case , 4 Edw. 3. n. 2. Such was the Destruction committed on the ●d . Hastings in the Tower of London by Richard the 3d. But above all , that Attainder of Thomas Cromwel , Earl of Essex , who was attainted of high Treason , as appears Rot. Parl , 32. Hen. 8. of which saith Chief Justice Cook , as I remember , Let Oblivion take away the Memory of so foul a Fact , if it can ; if not , however , let Silence cover it . 'T is true , there was a Statute obtained in the 11th of Henry the 7th , in Defiance of the Great Charter , which authoriz'd several Exactions contrary to the free Customs of this Realm ; particularly in the Case of Juries , both sessing and punishing by Justices of Assize and of the Peace , without the fining and Presentment of 12 Free-men ; Empson and Dudley were the great Actors of those Oppressions , but they were hang'd for their Pains , and that illegal Statute repealed in the 1st of Henry the 8th c. 6. The Consequence is plain ; That Fundamentals give Rule to Acts of Parliament , else why was the Statute of the 8th Edw. 4. c. 2. of Liveries and Information by the Discretion of the Judges to stand as an Original ; and this of the 11th of Henry the 7th repealed as illegal ? for , therefore any Thing is unlawful , because it transgresseth a Law : But what Law can an Act of Parliament transgress , but that which is Fundamental ? Therefore Tryal by Juries or Lawful Judgment of Equals , is by Acts of Parliament confest to be a Fundamental Part of our Government : And because Chief Justice Cook is generally esteem'd a great Oracle of Law , I shall in its proper Place present you with his Judgment upon the whole Matter . 5. These Fundamentals are unalterable by a Representative , which were the Result and Agreement of English Free-men individually , the ancienter Times not being acquainted with Representatives ; for then the Free-men met in their own Persons : In all the Saxons Story we find no Mention of any such Thing ; for it was the King , Lords and Free-men , the Elders and People ; and at the Counsel of Winton , in 855. is reported to have been present the Great Men of the Kingdom , and an INFINIT MULTITUDE of other faithful People . Also that of King Ina , the common Council of the Elders & PEOPLE of the WHOLE Kingdom . It is not to be doubted but this continued after the Norman Times ; and that at Running Mead by Sta●●s the Freemen of England were personally present at the Confirmation of that great Charter , in the Reign of King John. But as the Ages grew more human , with respect to Villains and Retainers , and the Number of Free-men encreased , there was a Necessity for a Representative , especially , since Fundamentals were long ago agreed upon , and those Capital Priviledges put out of the Reach and Power of any litle Number of Men to endanger : And so careful were their Representatives in the time of Edward the Third , of suffering their Liberties and free Customs to be infring'd , that in Matters of extraordinary Weight they would not determin , till they had first return'd and conferr'd with their several Counties or Burroughs that delegated them . Several Authorities in Confirmation of the Reasons . So indubitably are these Fundamentals the Peoples Right , and so necessary to be preserved , that Kings have successively known no other safe or legal Passage to their Crown & Dignity , then their solemn Obligation inviolably to maintain them . So sacred were they reputed in the Dayes of Henry the 3d , that not to continue or confirm them , were to affront God , and damn the Souls of his Progenitors and Successors ; to Depress the Church , and Deprave the Realm : That the Great Charter comprehensive of them should be allow'd as the common Law of the Land , by all Officers of Justice ; that is the lawful Inheritance of all Commoners : That all Statute-Laws or Judgments whatsoever , made in Opposition thereunto , should be null and void : That all the Ministers of State and Officers of the Realm , should constantly be sworn to the Observation thereof : and so deeply did after-Parliaments reverence it , and so care ful were they to preserve it , that they both confirm'd it by 32. several Acts , and enacted Copies to be taken and lodg'd in each Cathedral of the Realm , to be read four times a Year publickly before the People ; as if they would have them more oblig'd to their Ancestors for redeeming and transmitting those Priviledges , then for begetting them : And that Twice every Year the Bishops , apparel'd in their Pontificials , with Tapers burning , and other Solemnities , should pronounce the greater Excommunication against the Infringers of the Great Charter , though it were but in Word or Counsel ; for so saith the Statute . I shall for further Satisfaction repeat the Excommunication or Curse pronounced both in the Dayes of Henry the Third , and Edward the First . The Sentence of the Curse given by the Bishops , with the King's Consent , against the Breakers of the Great Charter . IN the year of our Lord 1253. the third day of May , in the great Hall of the King at Westminster , in the Presence , and by the Consent of the Lord Henry , by the Grace of God King of England , and the Lord Richard , Earl of Cornwall , his Brother ; Roger Bigot , Earl of Norfolk , Marshal of England ; Humphry , Earl of Hereford ; Henry , Earl of Oxford ; John , Earl Warren ; and other Estates of the Realm of England ; We Boniface , by the Mercy of God , Arch-Bishop of Canterbury , Primate of England , F. of London , H. of Ely , S. of Worcester , E. of Lincoln , W. of Norwich , P. of Hereford , W. of Salisbury , W. of Durham , R. of Excester , M. of Carlile , W. of Bath , E. of Rochester , T. of St. Davids , Bishop , apparell'd in Pontificials , with Tapers burning , against the Breakers of the Churches Liberties , and of the Liberties and other Customes of this Realm of England , and namely these which are contained in the Charter of the Common Liberties of England , and Charter of the Forrest , have denounced Sentence of Excommunication in this Form , By the Authority of Almighty God , the Father , the Son , and the Holy Ghost , &c. of the blessed Apostle Peter and Paul , and of all Apostles , and of all Martyrs , of blessed Edw. King of England , and of all the Saints of Heaven , We Excommunicate and Accurse , and from the Benefit of our Holy Mother , the Church , we sequester all those that hereafter willingly and maliciously deprive or spoil the Church of her Right ; and all those that by any Craft or Willingness , do violate , break , diminish , or change the Churches Liberties , and free Customs contained in the Charters of the Common Liberties , & of the Forrest , granted by our Lord the King , to Arch-Bishops , Bishops , and other Prelates of England , and likewise to the Earls , Barons , Knights and other Free-holders of the Realm ; and all that secretly and openly , by Deed , Word or Counsel do make Statutes , or observe them being made , and that bring in Customs , to keep them , when they be brought in , against the said Liberties , or any of them , & all those that shall presume to judge against them ; and all and every such Person before-mention'd , that wittingly shall commit any Thing of the Premises , let them well know that they incur the aforesaid Sentence , ipso facto . The Sentence of the Clergy against the Breakers of the Articles above-mentioned . IN the Name of the Father , the Son , and the Holy Ghost , Amen : Whereas our Soveraign Lord the King , to the Honour of God , and of holy Church , and for the common Profit of the Realm , hath granted for him , and his Heirs for ever these Articles above-xwriten , Robert Arch-Bishop of Canterbury , Primate of all England , admonished all his Province once , twice and thrice , because that Shortness will not suffer so much delay , as to give knowledge to all the People of England , of these Presents in writing : We therefore enjoyn all Persons , of what Estate soever they be , that they , and every of them , as much as in them is , shall uphold and maintain these Articles granted by our Soveraign Lord the King , in all Points : And all those that in any Point do resist or break , or in any manner hereafter Procure , Counsel , or in any wise Assent to , Testifie or Break those Ordinances , or go about it , by Word or Deed , openly or privily , by any manner of Pretence or Colour ; we , the aforesaid Arch-Bishop , by our Authority in this Writing expressed , do Excommunicate and Accurse , and from the Body of our Lord Jesus Christ , and from all the Company of Heaven , and from all the Sacraments of Holy Church do sequester and exclude . We may here see , that in the obscurest Time of Popery they were not left without a Sence of Justice ; and the Papists , whom many think no Friends to Liberty and Property , under dreadful Penalties injoyn an inviolable Observance of this great Charter , by which they are confirm'd . And though I am no Roman Catholick , and as little value their other Curses pronounc'd upon Religious Dissents , yet I declare ingenuously , I would not for the World incur this Curse , as every Man deservedly doth , that offers Violence to the Fundamental Freedoms thereby repeated and confirmed : And that any Church or Church Officers in our Age , should have so little Reverence to Law , Excommunication or Curse , as to be the Men that either vote or countenance such Severities , as bid Defiance to the Curse , and rend this memorable Charter in pieces , by disseizing Free-men of England of their Freeholds , Lib●●ties & Properties , meerly for the Inoffensive Exercise of their Co●science to God in Matters of Worship , is a Civil sort of Sacriledge . I know it is usually objected , That a great Part of the Charter is spent on the Behalf of the Roman Church , and other Things now abolisht ; and if one Part of the great Charter may be repeal'd or invalidated , why not the other ? To which I answer ; This renders nothing that is Fundamental in the Charter the less valuable ; for they do not stand upon the Legs of that Act , though it was made in Honour of them , but the Ancient and primitive Institution of the Kingdom . If the Petition of Right were repeal'd , the great Charter were never the less in Force , it being not the Original Establishment , but a Declaration and Confirmation of that Establishment . But those Things that are abrogable or abrogated in the great Charter , were never a Part of Fundamentals , but hedg'd in then for present Emergency or Conveniency . Besides , that which I have hitherto maintained to be the Common and Fundamental Law of the Land , is so reputed , and further ratified by the Petition of Right , 3 Car. 1. which was long since the Church of Rome lost her Share in the Great Charter . Nor did it relate to Matters of Faith and Worship , but-Temporalities only ; the Civil Interest or Propriety of the Church But with what Pretence to Mercy or Justice , can the Protestant Church null the Romish , that she may retain the English Part without conforming to Rome , and yet now cancel the English Part it self to every free-born English Man that will not conform to Her ? But no more of this at this Time ; only give me leave to remind a Sort of active Men in our Times , that the cruel Infringers of the Peoples Liberties , and Violaters of these Noble Laws , did not escape with bare Excommunications and Gurses ; for such was the venerable Esteem our Ancestors had for these great Priviledges , and deep Sollicitude to preserve them from the Defacings of Time , or Usurpation of Power , that King Alfred executed 40 Judges for warping from the ancient Laws of the Realm . Hubert de Burgo , Chief Justice of England in the Time of Edw. 1. was sentenced by his Peers in open Parliament for advising the King against the Great Charter . Thus Spencers , both Father and Son for their Arbitrary Rule and Evil Counsel to Edw. 2. were exiled the Realm . No better Success had the Actions of Tresilian & Belknap : And as for Empson and Dudley , though Persons of some Quality in the Time of King Henry the 7th , the most ignominious Death of our Country , such as belongs to Theft and Murder , was scarce Satisfaction enough to the Kingdom for their Illegal Courses . I shall chuse to deliver it in the Words of Chief Justice Cook , a Man , whose Learning in Law hath not without Reason obtained a venerable Character of our English Nation . There was ( saith he ) an Act of Parliament , made in the 11th Year of King Hen. 7. which had a fair flattering Preamble , pretending to avoid divers Mischiefs , which were ( 1st ) To the high Dispicasurs of Almighty God. ( 2dly ) The great Let of the Common Law. And ( 3dly ) The great Let of the Wealth of this Land. And the Purven of that Act , tended in the Execution contrary , EX DIAMETRO , viz. To the high Displeasure of Almighty God , and the great Let , nay , the utter Subversion of the Common Law , and the great Let of the Wealth of this Land ; — as hereafter shall appear , the Substance of which Act follows in these Words . THat from thenceforth , as well Justices of Assizs , as Justices of the Peace , in every County , upon Information for the King , before them made , without any Finding or Presentment by Twelve Men , shall have full Power and Authority , by their Discretion ; and to hear and determine all Offences , as Riots , unlawful Assemblies , &c. committed and done against any Act or Statute made , and not repeal'd , &c. By Pretext of this Law , Empson and Dudley did commit upon the Subjects insufferable Pressure and Oppressions ; and therefore this Statute was justly , soon after the Decease of Hen. 7. repealed at the next Parliament , by the Statute of 1 Hen. the 8. chap. 6. A good Caveat to Parliaments to leave all Causes to be measur'd by the Golden and strait Metwand of the Law , and not to the incertain and crooked Cord of Discretion . It is almost incredible to foresee , when any Maxim , or Fundamental Law of this Realm is altered ( as elsewhere hath been observed ) what dangerous Inconveniencies do follow ; which most expresly appears by this MOST UNJUST and strange Act of the 11th of Hen. 7. For hereby not only Empson and Dudley themselves , but such Justices of Peace ( corrupt Men ) as they caused to be authorised , committed most grievous and heavy Oppressions & Exactions , grinding the Faces of the poor Subjects by penal Laws ( be they never so obsolete , or unfit for the Time ) by Information only , without any Presentment or Tryal by Jery , being the ANCIENT BIRTH RIGHT of the Subject ; but to hear and determine the same , by their Discretions , inflicting such Penalty as the Statute not repealed , imposed . These , and other like Oppressions and Exactions by the Means of Empson and Dudley , and their Instruments , brought infinite Treasure to the King's Coffers , whereof the King himself , at the End , with GREAT GRIEF and COMPUNCTION REPENTED , as in another Place we have observ'd . This Statute of the 11th of Hen. 7. we have recited , and shewed the just Inconveniencies thereof , to the End that the like should NEVER hereafter be attempted in any Court of Parliament ; and that others might avoid the FEARFUL END of those two Time-Servers , Empson and Dudley , Qui eorum v●●●igiis insistant , exitus perhorrescant . I am sure , there is nothing I have offer'd in Defence of English-Law . Doctrine , that riseth higher then the Judgment and Language of this great Man , the Preservation and Publication of whose Endeavours became the Care of a great Parliament . And it is said of no inconsiderable Lawyer , that he should thus express himself in our Occasion , viz. The Laws of England were never the Dictates of any Conqueror's Sword ; or the Placita of any King of this Nation ; or ( saith he ) to speak impartially and freely , the Results of any Parliament that ever sate in this Land. Thus much of the Nature of English Rights , and the Reason and Justice of their inviolable Maintenance . I shall now offer some more general Considerations for the Preservation of Property , and hint at some of those Mischiefs that follow spoiling it for Conscience sake , both to Prince and People . 1. The Reason of the alteration of any Law , ought to be the Discommodity of Continuing it ; but there can never be so much as the least Inconveniency in continuing of Liberty and Property ; therefore there can be no just Ground for infringing , much less abrogating the Law that gives and secures them . 2. No Man in these Parts is born Slave to another ; neither hath one Right to inherit the Sweat of the others Brow , or reap the Benefit of the others Labour , but by Consent ; therefore no Man should be deprived of Property , unless he injure another Man's . 3. But certainly , nothing is more unreasonable then to sacrifice the Liberty and Property of any Man ( being his Natural and Civil Rights ) for Religion , where he is not found breaking any Law relating to Natural & Civil Things . Religion , under any Modification is no Part of the old English Government ; Honeste vivere , alterum non ladere , jus suum cuique tribeure , are enough to entitle every Native to English Priviledges : A Man may be a very good English Man , and yet a very indifferent Church-man . Nigh 300 Years before Austine set his Foot on English Ground , had the Inhabitants of this Island a free Government . It is Want of distinguishing between It and the Modes of Religion , which fills every Clamorous Mouth with such impertinent Cryes as this ; Why do not you submit to the Government ? as if the English Civil Government came in with Luther , or were to go out with Calvin : What Prejudice is it for a Popish Landlord to have a Protestant Tennant ; or a Presbyterian Tennant to have a Protestant Landlord ? Certainly , the Civil Affairs of all Governments in the World may be peaceably transacted under the different Trims of Religion , where Civil Rights are inviolably observ'd . Nor is there any Interest so inconsistent with Peace and Unity , as that which dare not solely rely upon the Power of Perswasion , but affects Superiority , and impatiently seeks after an Earthly Crown : This is not to act the Christian , but the Caesar ; not to promote Property , but Party , and make a Nation Drudges to a Sect. Be it known to such Narrow Spirits , we are a Free People by the Creation of God , the Redemption of Christ and careful Provision of our ( never to be forgotten ) honourable Ancestors : So that our Claim to these English Priviledges rising higher then the Date of Protestancy , can never justly be invalidated for any Non-conformity to it . This were to loose by the Reformation , which God forbid ; I am sure ' twas-to enjoy Property with Conscience that promoted it : Nor is there any better Definition of Protestancy , then protesting against Spoiling Property for Conscience . I must therefore take Leave to say , that I know not how to reconcile what a Great Man lately deliver'd in his Eloquent Harangue to the House of Lords : His Words are these , For when we consider Religion in Parliament , we are supposed to consider it as a Parliament should do , and as Parliaments in all Ages have done , that is , as it is a Part of our Laws , a Part , and a necessary Part of our Government : For as it works upon the Conscience , as it is an INWARD PRINCIPLE of the DIVINE LIFE , by which good Men do govern all their Actions , the State hath nothing to do with it , it is a Thing which belongs to another kind of Commission , then that by which we sit here . I acquiesce in the latter Part of this Distinction , taking it to be a venerable Truth , and would to God Mankind would believe it , and live it ; but how to agree it with the former , I profess Ignorance ; for if the Government hath nothing to do with the Principle it self , what more can she pretend over the Actions of those Men that live that good Life ? Certainly , if Religion be this Principle of Divine Life , exerting it self by Holy Living , and that as such , it belongs not to the Commission of our Superiours , I do with Submission conceive , that there is very little else of Religion lest for them to have to do with ; the rest merits not the Name of Religion , and less doth such a Formality deserve Persecution : I hope such Circumstances are no necessary Part of English Government , that can't reasonably be reputed a necessary part of Religion ; and I dare believe , that he is too great a Lawyer , upon second Thoughts , to repute that a Part of our Laws , a Part & a necessary Part of our Government , that is such a Part of Religion as is neither the Divine Principle , nor yet the Actions immediately flowing from it , since the Government was most compleat and prosperous many Ages without it , and hath never known more perplext Contests and troublesom Interruptions , then since it hath been receiv'd and valu'd as a Part of the English Government ; and God , I hope , will forbid it in the Hearts of our Superiours , that English Men should be deprived of their Civil Inheritance for their Non-conformity to Church-Formality : For no Property out of the Church ; the plain English of publick Severity , is a Maxim that belongs not to the holy Law of God , nor Common Law of the Land. 4. If Liberty and Property must be the Forfeit of Conscience for Non conformity to the Princes Religion , the Prince and his Religion shall only be lov'd as the next best Accession to other Mens Estates , and the Prince perpetually provoakt to expose many of his Inoffensive People to Beggary . 5. It is our Superiours Interest , that Property be preserved , because it is their own Case : None have more Property then themselves ; But if Property be exposed for Religion , the Civil Magistrate exposes both his Conscience and his Property to the Church , and disarms himself of all Defence upon any Alteration of Judgment . This is for the Prince to fall down at the Prelate's F●●t , and the State to suffer it self to be rid by the Church . 6. It obstructs all Improvement of Land and Trade ; for who will labour that hath no Propriety , or hath it exposed to an unreasonable Sort of Men for the bare Exercise of his Conscience to God , and a poor Country can never make a Rich and Powerful Prince . Heaven is therefore Heaven to Good and Wise Men , because they have an Eternal Propriety therein . 7thly , This Sort of Procedure hitherto oppugn'd to the behalf of Property , puts the whole Nation upon miserable Uncertainties that are follow'd with great Disquiets and Distractions , which certainly it is the Interest of all Governments to prevent : The Reigns of Henry 8. Edw. 6. Q. Mary and Q. Eliz. both with relation to the Marriages of the first , and the Religious Revolutions of the rest , are a plain Proof in the Case . King Henry voids the Pope's Supremacy , and assumes it himself . Q. Mary his Daughter by his first Wife Katharine , repeals all those Acts made since the 12th of Henry 8. in Disfavour of the Pope ; Oaths taken on both sides to maintain those Laws . Edw. 6. enacts Protestancy with an Oath to maintain it . 1 Q. Mary , c. 1. This is abrogated ; Popery solemnly restored , and an Oath inforc'd to defend it . Comes Q. Elizabeth and repeals that Law , calls back Protestancy , ordains a new Oath to un-Oa●h Q. Mary's Oath . and all this under the Penalty of loosing Estate , Liberty , and sometimes Life it self ; which Thousands to avoid , lamentably perjur'd themselves four or five times over within the space of 20. Years : in which Sin the Clergy transcended , not an Hundred for every Thousand but left their Principles for their Par●sh●s . Thus hath Conscience been debaucht by Force , and Property toss'd up & down by the impetuous Blasts of ignorant Zeal , or sinister Design . 8. Where Liberty & Property are violated , there must alwayes be a State of Force : And ( though I pray God that we never need those Cruel Remedies , whose Calamitous Effects we have too lately felt ) yet certainly , SELF-Preservation is of all Things dearest to Men , insomuch , that being conscious to themselves of not having done an ill thing to defend their unforfeited Priviledges , they cheerfully hazard all they have in this World ; so strangely vindictive are the Sons of Men in Maintenance of their Rights : And such are the Cares , Fears , Doubts and Insecurities of that Administration , as render Empire a Slavery , and Dominion the worst Sort of Bondage : on the contrary , nothing can give greater Cheerfulness , Confidence , Security and Honour to any Prince , then ruling by Law ; for it is both a Conjunction of Title with Power , and attracts Love , as well as it requires Duty . Give me Leave without any Offence , for I have God's Evidence in my own Conscience , I intend nothing but a respectful Caution to my Superiours , to confirm this Reason with the Judgment and Example of other Times . The Governours of the Eleans held a strict Hand over the People , they being in Despair , call'd in the Spartans for Relief , and by their Help freed all their Cities from the sharp Bondage of their Natural Lords . The State of Sparta was grown Powerful , and opprest the Thebans , they , though but a weak People , yet whetted the Despair , and the Prospect of greater Miseries , by the Athenians deliver'd themselves from the Spartan Yoak . Nor is there any other considerable Reason given for the Ruin of the Carthagenian State , then Avarice and Severity . More of this is to be found in W. Raileigh's History of the World , lib. 3. who hath this witty Expression in the same Story , l. 5. of a severe Conduct , When a forced Government , saith he , shall decay in Strength , it will suffer , as did the old Lion , for the Oppression done in his Youth , being pintcht by the Wolf , goar'd by the Bull , and kickt also by the Ass . This lost Caesar Borgia , his New and Great Conquests in Italy : No better Success attended the severe Hand held over the People of Naples by Alphonso and Ferdinand . 'T was the undue Severity of the Sicilian Governours , that made the Syracusans , Leontines and Messenians so easie a Conquest to the Romans . An harsh Answer to a petitioning People lost Rehoboam Ten Tribes . On the contrary , in Livy , Dec. 1 l. 3. we find that Petilia , a City of the Brutians in Italy , chose rather to endure all Extremity of War from Hannibal , then upon any Condition to desert the Romans , who had govern'd them moderately , and by that gentle Conduct procur'd their Love , even then , when the Romans sent them Word , they were not able to relieve them , and wisht them to provide for their own Safety . N. Machiavel , in his Discourses upon Livy , p. 542. tells us , that one Act of Humanity was of more Force with the Conquer'd Falisci , then many violent Acts of Hostility ; which makes good that Saying of Seneca , Mitius imperanti melius paretur , They are best obeyed , that govern most mildly . 9. And lastly , If these ancient Fundamental Laws so agreeable with Nature , so suited to the Disposition of our Nation , so often defended with Blood and Treasure , so carefully and frequently ratified , shall not be to our great Pilots , as Stars or Compass for them to steer the Vessel of this Kingdom by , or Limits to their Legislation , no Man can tell how long he shall be secure of his Coat , enjoy his House , have Bread to give his Children , Liberty to work for Bread , and Life to eat it : Truly , this is to justifie what we condemn in Roman-Catholiks . It is one of our main Objections , that their Church assumes a Power of assuring People what is Religion , thereby denying Men the Liberty of walking by the Rules of their own Reason , or Precepts of Holy Writ . To which we oppose both : We say , the Church is tyed to act nothing contrary to Reason ; and that Holy Writ is the declar'd fundamental Law of Heaven , to maintain , and not to usurp upon which , Power is given to the true Church . Now let us apply this Argument to our Civil Affairs , and it will certainly end in a reasonable Limitation of our Legislators , that they should not impose that upon our Understandings , which is inconsistent with them to embrace ; nor offer any the least Violation upon the Fundamental Law of the Land , from whence they derive their Power , to prosper such Attempts : Do the Romanists say , Believe as the Church Believes ; Do not the Protestants , and which is harder , Legislators say so too , ? Do we say to the Romanists , at this rate , Your Obedience is blind , and your Ignorance is the Mother of Devotion ; Is it not also true of our selves ? Do we object to them ; This makes your Religion sluid as the Rivers , one Thing to Day , and another to morrow , any Thing the Church saith or doth ? Doth not our own Case submit us to the like Variation in Civils ? Have we not long told them , that under Pretence of obeying the Church , and not controling her Power , she hath raised a Superstructure inconsistent with that Foundation she pretends to build upon ? And are not we the Men in Civils , that make our grand Priviledges to depend upon Men , not Laws , as she doth upon Councils , not Scripture ? If this be not Popery in Temporals , what is ? It is humbly beseecht of those Superiours , that it would please them to consider what Reflection such severity justly brings upon their Proceedings ; and remember , that in their ancient Delegations , it was not to define , resolve and impose Matters of Religion , and sacrifice Civil Priviledges for it ; but , to maintain the Peoples Properties , according to the ancient Fundamental Laws of the Land , and to super-add such Statutes only , as were consistent with , and preservative of those Fundamental Laws . To conclude this Head ; My plain and honest Drift has all along been neither more nor less then this , to show that Church Government is no real Part of the old English Government ; and to disintangle Property from Opinion , the untoward Knot the Clergy for several Ages have tyed ; the which , it is not only the Peoples Right , but our Superiours Interest to undo : for it gauls both People and Prince . For , where Property is subjected to Opinion , the Church interposes , and makes something else requisite to enjoy Property , then belongs to the Nature of Property ; and the Reason of our Possession is not our Right by & Obedience to the common Law , but Conformity to Church-Law ; a thing dangerous to Civil Government ; for 't is an Alteration of old English Tenure , a suffering the Church to trip up & supplant the State , & a making People to owe their Protection not to the Civil , but Ecclesiastical Authority . : For let the Church be my Friend , and all is well ; make her my Foc , and I am made her Prey ; Let Magna Charta say what she will for me , my Horses , Cows , Sheep , Corn , Goods go first , my Person to Goal next ; and here 's some Church Trophys made at the Conquest of a peaceable Dissenter : This is that anxious Thing ; May our Superiours please to weigh it in the equal Scale of Doing as they would be done by . Let those Common Laws that fix and preserve Property be the Rule and Standard . Make English Men's Rights as inviolable as English Church Rights : Disintangle and distinguish them ; And let not Men sustain Civil Punishments for Ecclesiastical Faults , but for Sins against the ancient establisht Civil Government only , that the Natures of Acts and Rewards may not be confounded ; so shall the Civil Magistrate preserve Law , secure his Civil Dignity and Empire , and make himself Belov'd of English Men , whose Cry is , and the Cry of whose Laws has ever been , Property more sacred then Opinion , Civil Right not concerned with Ecclesiastical Discipline , nor forfeitable for Religious Non-conformity . But though an inviolable Preservation of English Rights of all things best secureth to our Superiours the Love and Allegiance of the People ; yet there is something further , that with Submission I offer to their serious Consideration , which in the second place concerns their Interest , and the Peoples Felicity ; and that is their Discord about Religion , notwithstanding their unanimous Cry for Property , a prudent Mannagement of which may return to the great Quiet , Honour and Profit of the Kingdom . II. Our SUPERIOURS governing themselves upon a BALLANCE , as near as may be , towards the several Religious INTERESTS . TO perform my part in this Point , I shall not at this time make it my Business to manifest the Inconsistency that there is between the Christian Religion , and a forc'd Uniformity ; not only because it hath been so often and excellently done by Men of Wit , Learning and Conscience , and that I have else-where largely deliver'd my Sense about it ; but because Every free and impartial Temper hath of a long time observ'd , that such Barbarous Attempts were so far from being indulg'd , that they were most severely prohibited by Christ himself , who instructed his Disciples , to love their Enemies , not to persecute their Friends for every Difference in Opinion ; That the Tares should grow with the Wheat ; That his Kingdom is not of this World ; That Faith is the Gift of God , That the Will and Understanding of Man are Faculties not to be workt upon by Corporal Penalties ; That TRUTH is all-sufficient to her own Relief ; That ERROR and ANGER go together ; That base Coyn only stands in need of Imposition to make it current , but that True Metal passeth for its own intrinsick Value ; with a great deal more of that Nature : I shall therefore chuse to oppose my self at this time to any such Severity upon meer Prudence ; that such as have No Religion , and certainly They that persecute for Religion , have as little as need to be , may be induc'd to Tolerate THEM that have . First , However advisable it may be in the Judgment of some wise Men , to prevent , even by Force , the arising of any New Opinions , where a Kingdom is universally of another Mind ; especially if it be odious to the People , and inconsistent with the Interest of the Government ; it cannot be so , where a Kingdom is of many Minds , unless some One Party have the Wisdom , Wealth , Number , Sober Life , Industry and Resolution of its side , which I am sure is not to be found in England ; so that the Wind hath plainly shifted its Corner , and consequently oblieges to another Course ; I mean , England's Circumstances are greatly changed , and they require new Expedients and other sorts of Applications . Physicians vary their Medicines according to the Revolution and Commixture of Distempers . They that seek to tye the Government to obsolete and inadequate Methods ( supposing them once apt , which Cruelty in this Case never was ) are not Friends to its Interest , whatever they may be to their own . If our Superiours should make it their Business so to prefer One Party , as to depress the rest , they insecure themselves by making them Friends to be their Enemies , who before were one anothers . To be sure it createth Hatred between the Party advanced , and those deprest ; Jacob's preferring Joseph , put his Brethren upon that Conspiracy against him . I will allow that they may have a more particular Favour for the National Religion ( if they can think she deserves it ) then for any other Perswasion , but not more then for all other Parties in England : that would break the Ballance , the keeping up of which will be , to make every Party to owe its Tranquillity to their Prudence and Goodness , which will never fail of Returns of Love and Loyalty ; for since we see each Interest looks jealously upon the other , 't is reasonable to believe , they had rather the Dominion should lodge where it is , while universally impartial in their Judgment , then to trust it with any one sort of themselves . Many inquisitive Men into humane Affairs , have thought , that the Concord of Discords hath not been the infirmest Basis Government can rise or stand upon : It hath been observed , that less Sedition and Disturbance attended Hannibal's Army , that consisted of many Nations , then the Roman Legions , that were of one People ; It is Marvelous , how the Wisdom of that General secured them to his Designs : Livy saith , that his Army for Thirteen Years , that they roaved up and down the Roman Empire , made up of many Countries , divers Languages , Laws , Customs , Religions , under all their Successes of War and Peace , never Mutined : Malvetzy as well as Livy asscribes it to that Variety , well mannaged by the General . By the like Prudence Jovianus and Theodosius Magnus brought Tranquillity to their Empire , after much Rage and Blood for Religion . In Nature we also see , all Heat consumes , all Cold kills ; that three Degrees of Cold , to two of Heat , allay the Heat ; but introduce the Contrary Quality , and over-cool by a Degree ; but two Degrees of Cold to two of Heat , make a Poyz in Elements , and a Ballance in Nature . The like in Families : It is not probable , that a Master should have his Work so well done , at least with that Love and Respect , who continually smiles upon one Servant , and severely frowns upon all the rest ; on the contrary , 't is apt to raise Feud amongst Servants , and turn Duty into Revenge , at least Contempt . In fine : It is to make our Superiours Dominion less then God made it ; and to blind their Eyes , stop their Ears and shut-up their Breasts from beholding the Miseries , hearing the Cries and redressing the Grievances of a vast number of People , under their Charge , vext in this World for their Belief and inoffensive Practice about the next . Secondly , It is the Interest of Governours to be put upon no Thankless Offices , that is , to blow noCoales in their own Country ( especially when it is to consume their People , and it may be , themselves too ) not to be the Cat 's Foot , not to make Work for themselves , or fill their own Hands with Trouble , or the Kingdom with Complaints : It is to forbid them the Use of Clemency , wherein they ought most of all to imitate God Almighty , whose Mercy is above all his Works ; and renders them a sort of Extortioners to the People , the most remote from the End and Goodness of their Office. In short ; It is the best Receipt that their Enemies can give , to make them uneasie to the Country . Thirdly , It not only makes them Enemies , but there is no such Excitement to Revenge , as a rap'd Conscience : He that hath been forc'd to break his Peace , to gratifie the Humor of another , must have a great share of Mercy and Self-denyal to forgive that Injury , and forbid himself the Pleasure of Retribution upon the Authors of it : For Revenge , in other Cases condemnable of all , is here lookt upon by too many to be the next way to their Expiation . To be sure , whether the Grounds of their Dissent be rational in themselves , such Severity is unjustifiable with them ; for this is a Maxim with Sufferers , Whoever is in the Wrong , the Persecutor is never in the Right . Men , not conscious to themselves of Evil , and harshly treated , not only resent it unkindly , but are bold to shew it . Fourthly , Suppose the Prince , by his Severity , conquers any into a Compliance , he can upon no prudent Ground assure himself of their Fidelity , whom he hath taught to be Treacherous to their own Convictions . Wise Men rarely confide in those whom they have debaucht from Trust , to serve themselves : At best it resembleth but forc'd Marriages , that seldom prove happy to the Parties . In short : Force makes Hypocrites ; 't is Perswasion only that makes Converts . Fifthly , This Partiality , of sacrificing the Liberty and Property of all Dissenters , to the Promotion of a single Party , as it is the lively Representation of J. Calvin's Horrendum Decretum of Predestination ; so the Consequences of the one belong unto the other , it being but that Ill-natured Principle , practised ; Men are put upon the same desperate Courses , either to have no Conscience at all , or to be Hang'd for having a Conscience not fashionable ; for , let them be Virtuous , let them be Vitious , if they fall not in with that Mode of Religion , they must be reprobated to all Civil and Ecclesiastical Intents and Purposes . Strange ! that men must either Deny their Faith and Reason , or be destroyed for acting according to them , be they otherwise never so Peaceable . What Power is this ? But that men are to be protected upon Favour , not Right or Merit ; and that no Merit out of the English Church-Dress should find Acceptance , is severe . That Father we justly blame , that narrows his Paternal Love to some one of his Children , though the rest be not one jot less Virtuous then the Favouriter : Such Injustice can never flow from a Soul acted by Reason ; but a Mind govern'd by Fancy , and enslaved to Passions . Sixthly , consider Peace , Plenty and Safety , the three grand Inducements to any Country to honour the Prince , and love the Government , and the best Allurements to Forreigners to trade with it , and transport themselves to it , are utterly lost by such Intestine Jars ; for instead of Peace , Love and good Neighbourhood , behold Animosity and Contest ! One Neighbour watcheth another , and makes him an Offender for his Conscience ; this divides them , their Families and Acquaintance : Perhaps with them , the Towns and Villages where they live , most commonly the Sufferer hath the Pitty , and the Persecutor the Odium of the Multitude ; and when People see Cruelty practised upon their Inoffensive Neighbours by a Troublesom Sort of Men , and those countenanced by a Law , it breedeth Ill Blood against the Government . Certainly , haling People to Goals , breaking open their Houses , seizing of their Estates , and that without all Proportion , leaving Wives without their Husbands , and Children without their Fathers , their Families , Relations , Friends and Neighbours under Amaze and Trouble , is almost as far from the Peace of a well-govern'd Kingdom , as it is from the Meekness of Christianity . Plenty will be hereby exchanged for Poverty , by the Destruction of many Thousand Families within this Realm , who are greatly Instrumental for the carrying on of the most Substantial Commerce therein , Men of Virtue , good Contrivance , great Industry , whose Labours not only keep the Parishes from the Trouble & Charge of maintaining them and theirs , but help to maintain the Poor , and are great Contributors to the Kings Revenue by their Traffick : I his very Severity will make more Bankrupts in the Kingdom of England in 7 Years then have been in it upon all other Accounts in 7 Ages ; which Consequence , how far it may consist with the Credit & Interest of the Government , I leave to better Judgments . This Sort of great Severity that hath been lately , and still is used amongst us , is like to prove a great Check to that Readiness , which otherwise we find in Forreigners to trade with the Inhabitants of this Kingdom ; for if Men cannot call any Thing their own under a different Exercise of Conscience from the National Way of Religion , may their Correspondents prudently say , We will not further concern our selves with Men that stand upon such tickling Terms ; what know we but such Persons are ruin'd in their Estates by Reason of their Non-Conformity , before such Time as we are reimburst for Money paid , or Goods delivered : Nay , we know not how soon those who are Conformists may be Non-Conformists , or what Revolution of Councils may happen , since the Fundamental Laws , so jealous of the Peoples Property , are so little set by with some of their own Magistrates ; for though we are told of very worthy and excellent Laws for the Security of the Peoples Rights , yet we are also told , that they all hang at the Churches Ear ; and no Church-Conformity , no Property , which is , no Church-Man , no English-Man ; so that in Effect the Rights of their Country depend upon the Rights of their Church ; and those Churches are so numerous , and have taken their Turns so often , that a Body knows not how to mannage one's self securely to one 's own Affairs in a Correspondence with any of them : For in King Henry the eight's Dayes Popery was the only Orthodox Religion , and Luther , Melanchton , Oecolampadius , Calvin , &c. were great Hereticks : In Edward the sixth's Time , they were Saints , and Popery Idolatry : A few Years after Q Mary makes the Papists Holy Church , and Protestancy Heresie : About six Years complcats her Time , and Q. Elizabeth enters her Reign , in which Protestants are good Christians , and the Church of Rome the Whore of Babylon : In her Reign , and King James ' s , and Charles the first 's , sprung the Puritans , who divided themselves into Presbyterians and Independents ; the Bishops exclaimed against them for Schismaticks , and they against the Bishops for Papistical and Anti christian : In the long Parliament's Time the Presbyterian drives out the Bishop ; O. Cromwel defeating them , and sending the Presbyterian to keep Company with the Bishop , confers it mostly upon the Independent and Anabaptist , who kept it through the other Fractions of Government , till the Presbyter and Bishop got it from them ; and the Bishop now from the Presbyter ; but how long it will rest there , who knows . Nor is my Supposition idle or improbable , unless Moderation take Place of Severity , and Property the room of Punishment of Opinion ; for that must be the lasting Security , as well as that it is the Fundamental Right of English People . There is also a further Consideration , and that is , the rendering just and very good Debts desperate , both at home and abroad , by giving Opportunity to the Debtors of Dissenters to detain their Dues : Indeed it seems a natural Consequence with all but Men of Mercy and Integrity , What should we pay them for , may they say , that are not in a Capacity to demand or receive it ; at least to compel us ? Nay , they may plead a sort of Kindness to their Creditors , and say , We had as good keep it ; for if we pay it them , they will soon loose it ; 't is better to remain with us , then that they should be pillag'd of it by Informers ; though Beggary and Want should in the mean time overtake the right Owners and their Families . Nor is it unworthy of the most deliberate Thoughts of our Superiours , that the Land already swarms with Beggars , and that there is no so ready Course to encrease their Number , as the severe Prosecution of Dissenters ; so that though they immediately Suffer , the Kingdom in the End must be the Looser : For besides a Decay of Trade , &c. this driving away of Flocks of Sheep , and Herds of Cattel , seizing of Barns full of Corn , breaking open of Doors and Chists , taking away the best Goods those Instruments of Cruelty can find , sometimes All , even , to a Bed , a Blanket , wearing Apparel , and the very Tools of Trade , by which People honestly labour to get their Bread , till they leave Men , Women and Children destitute of Subsistence , will necessitate an extreme Advance of the Poors Rate in every Parish of England , or they must be Starv'd . Oh that it would please them that are in Authority to put a Stop to this Inhuman Usage , lest the Vengeance of the Just God break forth further against this poor Land. Safety , another Requisite to an happy Government , must needs be at an End , where the Course oppugn'd is followed : And it is but some prudent Forreigners proclaiming Liberty of Conscience within their Territories , and a Door is opened for a Million of People to pass out of their Native Soil , which is not so extremely improved , that it should not want two or three hundred thousand Families more then it hath , to advance it , especially at this Time of Day , when our Forreign Islands yearly take off so many necessary Inhabitants from us : And as of Contraries there is the same Reason ; so let the Government of England but give that prudent Invitation to Forreigners , and she maketh her self Mistress of the Arts and Manufactures of Europe : Nothing else hath hindred Holland from truckling under the Spanish Monarchy , and being ruin'd above therescore Years ago , and given her that Rise to Wealth and Glory . Seaventhly , Nor is this Severity only Injurious to the Affairs of England , but the whole Protestant World : For besides that it calls the Sincerity of their Procedings against the Papists into Question , it furnisheth them with this sort of unanswerable Interrogatory : The Protestants exclame against us for Persecutors , and are they now the very men themselves ? Was Severity an Instance of Weakness in our Religion , and is it become a valid Argument in theirs ? Are not our Actions ( once void of all Excuse with them ) now defended by their own Practice ? But if men must be restrained upon prudential Considerations from the Exercise of their Consciences in England , why not the same in France and Germany , where matters of State may equally be pleaded ? Certainly whatever Shifts Protestants may use to palliate these Procedings , they are thus far condemnable upon the Foot of Prudence . Eightly , Such Procedure is a great Reflection upon the Justice of the Government , in that it enacts Penalties inadequate to the Fault committed , viz. That I should loose my Liberty and Property , Natural Endowments , and confirmed Civil Priviledges , for some Error in Judgment about Matters of Religion ; as if I must not be a Man , because I am not such a sort of religious Man as the Government would have me , but must loose my Claim to all Natural Benefits , though I harmonize with them in Civil Affairs , because I fall not in with the Judgment of the Government in some Points of a supernatural Import ; though no real Part of the ancient Government . Perhaps instead of going to the Left Hand , I go to the Right : and whereas I am commanded to hear A. B. I rather chuse to hear C. D. my Reason for it , being the more Religious Influence the latter hath over me , then the former ; and that I find by Experience , I am better affected , and more Religiously edified to Good Living . What Blemish is this to the Government ? What Insecurity to the Civil Magistrate ? Why-may not this Man Sell , Buy , Plow , pay his Rent , be as good a Subject , and as true an English-man , as any Conformist in the Kingdom ? Howbeit , Fines and Goals are very ill Arguments to convince sober Mens Understandings , and disswade them from the Continuance of so harmless a Practice . Lastly , But there is yet another Inconveniency that will attend this Sort of Severity , that so naturally follows upon our Superiors making Conformity to the Doctrine and Worship of the Church of England , the sine qua non , or Inlet to all Property , and Ground of Claim to all English Civil Priviledges , to wit , that they make a Rod , for ought they know , to whip their own Posterity with ; since it is Impossible for them to secure their Children to the English Church ; and if it happen that any of them are never so conscientiously of another Perswasion , they are lyable to all the Miseries that may attend the Execution of those Laws : Such a King must not be King ; such Lords and Commons must not sit in Parliament ; nay , they must not administer any Office , be it never so inferiour , within the Realm , and they never so virtuous and capable ; their very Patrimony becomes a Prey to a Pack of lewd Informers , and their Persons exposed to the Abuse of Men , Poor or Malicious . But there are three Objections that some make against what I have urged , not unfit to be consider'd . The first is this : If the Liberty desired be granted , what know we but Dissenters may employ their Meetings to insinuate against the Government , inslame People into a Dislike of their Superiours , and thereby prepare them for Mischief . Answ . This Objection may have some Force , so long as our Superiours continue Severity ; because it doth not only sharpen and excite Dissenters , but it runs many of them into such Holes and Corners , that if they were disposed to any such Conspiracies , they have the securest Places and Opportunities to effect their Design . But what Dissenter can be so destitute of Reason and Love to common Safety , as to expose himself and Family , by plotting against a Government that is kind to him , and gives him the Liberty he desires , and could only be supposed in common sense to plot for . To be sure , Liberty to Worship God , according to their several Professions , will be , as the Peoples Satisfaction , so the Governments greatest Security ; For if men enjoy their Property and their Conscience , which is the noblest part of it , without Molestation , what should they object against and plot for ? Mad Men only burn their own Houses , kill their own Children , & murder themselves . Doth Kindness or Cruelty most take with men that are but themselves ? H. Grotius with Campanella , well observ'd , that a fierce and rugged Hand was very improper for Northern Countries . English men are gain'd with Mildness , but inflamed by Severity : And many that do not suffer , are as apt to compassionate them that do . And if it will please our Superiours to make Tryal of such an Indulgence , doubtless they will find Peace and Plenty to ensue . The Practice of other Nations , and the Trade , Tranquillity , Power and Opulency that have attended it , is a Demonstration in the Case , and ought not to be slighted by them that aim at as high and honourable things for their Country : And if we had no other Instance then our own Intervals of Connivance , they were enough to satisfie reasonable men , how much more Moderation contributes to publick Good , then the Prosecution of People for their Religious Dissent ; since the one hath ever produced Trade and Tranquillity ; the other , greater Poverty and Dissension . The second Objection , and by far the more weighty , runs thus : Obj. The King and Parliament are sworn to maintain and protect the Church of England , as establisht , &c. therefore to tolerate other Opinions , is against their Oath . Answ . Were the Consequence true , as it is extreamly false , it were highly unreasonable to expect Impossibilities at their Hands . Kings and Parliaments can no more make Brick without Straw , then Captives : They have not sworn to do things beyond their Ability . Had it been in His and their Time and Choice , when the Church of England had been first disturbed with dissenting Opinions , it might have reflected more colourably a kind of Neglect upon them : But since the Church of England was no sooner a Church , then she found some sort of Dissenters ; and that the utmost Policy and Severity of Q. Elizabeth , King James , and King Charles the 1st , were not successful towards an absolute Uniformity ; Why should it reflect upon them , that the Church of England hath not yet rid her self of Dissenting Parties ? Besides , it is Notorious , that the late Wars gave that Opportunity to Differing Perswasions to spread , that it was utterly impossible for them to hinder , much less during the several Years of the King's Exile , at what time the present Parliament was no Parliament , nor the generality of the Members of it scarce of any Authority . Let it be considered , that 't was the Study of the Age to make People Anti-Papistical and Anti-Episcopal , and that Power and Preferment went on that side : Their Circumstances therefore and their Ancestors are not the same ; They find the Kingdom Divided into several Interests , and it seems a Difficulty insurmountable to reduce them to any one Perswasion ; wherefore to render themselves Masters of their Affections , they must necessarily govern themselves towards them on a Ballance , as before exprest ; otherwise , they are put upon the greatest Hazards , and extreamest Difficulties to themselves and the Kingdom , and all to perform the Uncharitable Office of suppressing many Thousands of Inoffensive Inhabitants for the different Exercise of their Conscience to God : This is not to make them resemble Almighty God , the Goodness of whose Nature extends it self universally , thus to narrow his Bowels , and confine his Clemency to one single Party of Men : It ought to be remembred , that Optimus went before Maximus of old , and that Power without Goodness is a frightful Sort of a Thing . But Secondly , I deny the Consequence , viz. That the King is therefore oblieged to persecute Dissenters , because he or the Parliament hath taken an Oath to maintain the Church of England : For it cannot be supposed or intended , that by maintaining Her , they are to destroy the Rest of the Inhabitants : Is it impossible to protect her without knocking all the rest on the Head ? Do they allow any to Supplant her Officers , Invade her Livings , Possess her Emoluments , Exercise her Authority ? What would she have ? Is she not Church of England still , in the same Regency , invested with the same Power , bearing the same Character ? What Grandeur or Interest hath she lost by them ? Are they not manifestly her Protector ? Is she not National Church still ? And are not the greatest Offices , Civil , Military and Maritin conferr'd upon her Sons ? And can any of her Children be so insensible as either to challenge her Superiours with Want of Integrity , because they had not performed Impossibilities ? or to excite them to that Harshness , which is not only destructive of many Thousands of Inhabitants , but altogether injurious to their own Interest , and dishonourable to a Protestant Church ? Suppose Dissenters not to be of the visible Church , are they therefore unfit to live ? Did the Jews treat Strangers so severely that had so much more to say then her self ? Is not the King Lord of Wastes and Commons as well as Inclosures ? Suppose God hath elected some to Salvation , doth it therefore follow he hath reprobated all the rest ? And because he was God of the Jews , was he not therefore God of the Gentiles ? or were not the Gentiles his People , because the Jews were his peculiar People ? To be brief ; They have answer'd their Obligation , consented to severe Laws , and commanded their Execution , in that they have still preferr'd her above Every Interest in England , to render her more Powerful and Universal , till they have good Reason to be tired with the Lamentable Consequences of those Endeavours , and to conclude , that the Uniformity thereby intended , is a thing Impracticable . And I wonder that these men should so easily forget that great Saying of King CHARLES the 1st ( whom they pretended so often and with so much Honour to remember ) in his Advice to the present King : where he saith , Beware , of Exasperating any Factions , by the Crossness and Asperity of some Mens Passions , Humours , or Private Opinions , imployed by You , grounded only upon their Differences in Lesser Matters , which are but the Skirts and Suburbs of Religion , wherein a Charitable Connivance and Christain Toleration often Dissipates their Strength , whom Rougher Opposition Fortifieth , and puts the Despised and Oppressed Party into such Combinations as may most Enable them to get a Full Revenge upon Those they count their Persecutors ; who are commonly Assisted with that Vulgar Commiseration , which attends all that are said to Suffer under the Common Notion of Religion . So that we have not only the King's Circumstances , but his Father's Counsel , who saw not the End of one half of them defending a Charitable Connivance , and Christian Toleration of Dissenters . Obj. 3. But it may be further alledged , This makes way for Popery or Presbytery to undermine the Church of England , and mount the Chair of Power and Preferment , which is more then a Prudential Indulgence of Different Opinions . And yet there is not any so probable an expedient to vanish those Fears , and prevent any such Design , as keeping all Interests upon the Ballance ; for so the Protestant makes at least six Parties against Popery , and the Church of England at least five against Presbytery ; and how either of them should be able to turn the Scale against five or six , as free and thriving Interests as either of them can pretend to be , I confess I cannot understand : But if one only Interest must be tolerated , which implies a Resolution to suppress the Rest , plain it is , that the Church of England ventures her single Party against six growing Interest , and thereby gives Preshytery and Popery by far an easier Access to Supremacy , especially the latter , for that it is the Religion of those Parts of Europ , which neither want Inclination , nor Ability to prosper it . So that besides the Consistency of such an Indulgence with the Nature of a Christian-Church , there can be nothing more in Prudence advisable for the Church of England , then to allow of the Ballance propounded ; in that first , no Person of any real Worth will ever the sooner decline her ; on the contrary , it will give her a greater Reputation in a Country so hating Severity : and next , it gives her Opportunity to turn the Scale against any one Party that may aspire after her Power and Indowments : And she never need to fear the Agreement of all of them to any such Design , Episcopacy not being more intolerable then Presbytery in Power , even to an Independency it self ; and yet between them lies the narrowest Difference that is among the Dissenting Interests in this Kingdom . But this seems too large , and yielding ; and therefore to find a Medium , something that may compass the happy End of good Correspondence & Tranquillity , at least so to fortifie the Church of England , as that she may securely give Law to all other Religious Interests , a Comprehension is pitcht upon , and diligently pursued by both Episcopalians and Presbyterians , at least some of each Party . But if it becomes wise men to Look before they Leap , it will not be unadvisable for them to weigh the Consequences of such an Endeavour : For , in the first place , there is no one People I know in England , that stands at a greater Distance from her Doctrine as it is maintain'd by her present Sons , then the Presbyterians , particularly about absolute Reprobation , the Person of Christ , Satisfaction and Justification ; and he must be a Stranger in the Religious Contests of our times that knows not this . In the next place , None have govern'd themselves with a plainer Denial and more peremptory Contempt of Episcopacy , and the whole Discipline and Worship of the Church of England , then the Presbyterians have ever done ; let them put me to prove it , if they please , even of their most reverend Fathers . 3dly , Who knows not that their reciprocal Heats about these very things , went a great way towards our late lamentable Troubles ? Now if the same Principles remain with each Party , and that they are so far from repenting of their Tenaciousness , that on the contrary they justifie their Opposition to one another in these matters , how can either Party have Faith enough to rely upon each other's Kindness , or so much as attempt a Comprehension ? What must become of the Labours of Bp. Witgift , R. Hooker , Bp. Banckroft , Bp. Lawd , &c. in Rebuke of the Presbyterian Separation ; and the Names of those leading Dissenters , as Cartwright , Dode , Bradshow , Rutterford , Galaspee , &c. so famous among the present Presbyterians , and that for their Opposition to the Church ? This consider'd , what Reason can any render , why the Episcopalians should so singularly Provide for , and Confide in an Interest that hath already been so Destructive to theirs ? On the other hand , With what Prudence may the Presbyterians imbrace the others Offer that intended it not in Kindness to them , and who they must needs think , cannot but ow Revenge , and retain deep Grudges for old Stories ? But 4thly , The very Reason given for a Comprehension is the greatest that can be urged against it ; namely , The Suppression of other dissenting Perswasions . I will suppose a Comprehension and the Consequences of it , to be an Eradication of ALL Interests ; the Thing desired : But if the two remaining Parties shall fall out , as it is not likely that they will long agree , what can the Presbyterian have to Ballance himself against the Ruling Power of Episcopacy ? or the Episcopalian to secure himself against the Aspirings of Presbytery ? They must either all become Episcopalians , or Presbyterians , else they will commix as Iron and Clay , which made ill Leggs for the Image in Daniel ; Nor , is it to be thought , that their Leggs should stand any better . But some are ready to say , that Their Difference is very minute . Grant it ; Are they ever the more tolerable for that ? Certainly , Forbearance should carry some Proportion with the Greatness of the Difference , by how much it is easier to comply in smaler matters : He that dissents fundamentally , is more excusable then those that sacrifice the Peace and Concord of a Society about little Circumstances ; for there cannot be the same Inducement to suspect men of Obstinacy in an Essential as Circumstantial Non - Conformity . Besides , How far can this Accommodation extend with Security to the Church of England ? Or , on what better Terms will the Presbyterians conform to her Discipline and formal Acts of Devotion , then those upon which Peter du Moulin offer'd to preach the Gospel at Rome ? viz. That if the Pope would give him Leave to preach at Rome , he would be contented to preach in a Fool 's Coat . I question if the Presbyterian can go so far , I am sure he could not ; and as sure , that Peter du Moulin hop't by preaching there in a Fool 's Coat , to inculcate that Doctrine which should un-Mitre the Pope , and alter his Church , the very Thing the Church of England ought to fear : For Peter du Moulin intended to preach in a Fool 's Coat no longer , but till he had preacht the People Wise enough to throw it off again . So the Presbyterians , they may conform to certain Ceremonies ( once as sinful to them , as a Fool 's Coat could be ridiculous to Peter du Moulin ) that they may the better introduce their Alterations both in Doctrine and Discipline . But that which ought to go a great Way with our Superiours in their Judgment of this Matter , is not only the Benefit of a Ballance against the Presumtion of any one Party , and the Probability , if not Certainty of their never being overdriven by any one Perswasion whilst they have others to more then poiz against the growing Power of it ; but the Conceit it self , if not altogether impracticable , is at least very difficult to the Promotors , and an Office as thankless from the Parties concern'd . This appears in the Endeavours used for a Comprehension of Arrians and Homousians under one Orthodoxy , related not only in our common Ecclefiastical History , but more amply in the Writings of Hilary , an Enemy to the Arrians , and Mariana's Spanish History . These publick Tests , or comprehensive Creeds were many , Nice , Ariminum , Sirminium , &c. in order to agree both Parties , that neither might stigmatize the other with the odious Crime of Heresie ; but the Consequence of all this Convocation and prolix Debate was , that neither Party could be satisfied , each continuing their former Sentiments , and so grew up into stronger Fractions , to the Division , Distraction , and almost Destruction of the whole Empire ; recover'd a little by the prudent Moderation of Jovianus , and much improved , not by a Comprehension , but Restauration of a Seasonable Liberty of Conscience by Theodosius Magnus . Also in Germany about the Time of the Reformation , nothing seemed more sincere then the Design of Union between the Lutherans and Zuinglians : For Luther and Zuinglius themselves by the earnest Endeavours of the Landgrave of Hessen ; came together ; but the Success was so small , notwithstanding the Grave's Mediation , that they parted scarcely Civil ; To be sure , as far from Unity as Controversie is . Luther & Cardinal Cajeten met for a Composure of the Breach betwixt the Protestants and the Pope ; but they were too wide for those Conferences to reconcile , no Comprehension could do the Business . A second Essay to the same Purpose was by Melanchton , Cassander & others ; the Consequence of it was , that the Parties were displeased , and the Heads suspected , if not hated of their Followers : Nor had Bucer's Meeting with Julius Pflugg any better Success . And how fruitless their Contrivances have been , that with greatest Art and Industry have of a long Time endeavoured a Reconciliation of Lutherans and Calvinists , is well known to those that are acquainted with the Affairs of Germany ; and such as are not , may furnish themselves from those publick Relations given by those that are employed about that Accommodation ; where besides a dull and heavy Progress , the Reader may be a Witness of their Complaint , not only that both Parties are too tenacious , but that they suffer Detraction for their good Endeavours , each Side grudging every Tittle they yield , and murmuring as if they were too hardly born upon . And if Persons so disinterested , and worthy in their Attempts have had no better Issue , I cannot see how those who seem compell'd by Worldly Interest more then Conscience to seek and propagate a Comprehension , especially , when it determins in the Persecution of the rejected Perswasions , can with any Reason expect from God or Good Men any better Success to their Design . Lastly , there is nothing any Man toucht with Justice and Mercy , can alledge for a Comprehension , that may not be much better urg'd to procure a Toleration ; they are Men as well as those of other Perswasions , their Faith is as Christian , they believe as sincerely , live as conscientiously , are as useful in the Kingdom , and mannage their Dissent with as much Modesty & Prudence , the Church of England her self being in a great Measure Judge , as those on whose Account a Comprehension may be intended : To be sure they are English Men , and have an Equal Claim to the Civil Rights of their Native Country , with any that live in it , whom to persecute , whilest others , and those no better Men , are tolerated , is , as I have already said , The Unreasonable and Unmerciful Doctrine of absolute Election and Reprobation put in Practice . III. A SINCERE PROMOTION of General & Practical RELIGION . I am now come to the last , which to be sure , is not the least Part of my Answer to the Question propounded , viz. The Sincere Promotion of general and practical Religion , by which I mean the Ten Commandments , or moral Law , and Christ's Sermon upon the Mount , with other Heavenly Sayings , excellently improved , and earnestly recommended by several Passages in the Writings of his Disciples , which forbid Evil , not only in Deed , but Thought ; and injoyn Purity & Holiness , as without which no Man , be his Pretences what they will , shall ever see God. In short , General , True and Requisite Religion in the Apostle James's Definition is , To visit the Widow and the Fatherless , and to keep our selves , through the Universal Grace , unspotted of the World : This is , as the most sacred , so the most easie & probable Way to fetch in all Men professing God & Religion ; for that every Perswasion acknowledges this in Words , be their Lives never so incongruous with their Confession ; And this being the Unum necessarium , that One Thing only requisite to make Men happy here and hereafter , why should Men sacrifice their Accord in this great Point for an Unity in minute or circumstantial Things , that perhaps inobtainable , and if it were not , would signifie little or nothing , either to the Good of Human Society , or the particular Comfort of any individual in that World which is to come ? No one Thing is more senseless and condemnable among Men , then their Uncharitable & Mutinous Clamours and Contests about Religion , indeed about Words & Phrases , whilst they all verbany meet in the most , if not only necessary Part of Christian Religion : For nothing is more certain , then if Men would but live up to one half of what they know in their own Consciences they ought to practise , their Edge would be taken off , their Blood would be sweetned by Mercy and Truth , and this unnatural Sharpness qualified ; they would quickly find Work enough at home ; each Man's Hands would be full by the Unruliness of his own Passions , and in Subjection of his own Will ; and instead of devouring one another's Good Name , Liberty , or Estate , Compassion would rise , and mutual Desires to be assistent to one another in a better Sort of Living . Oh how decent , how delightful would it be , to see Mankind ( the Creation of one God , that hath upheld them to this Day ) of one Accord , at least in the weighty Things of God's practical Law ! 'T is Want of Practice , and too much Prate , that hath made Way for all the Incharity and Ill living that is in the World. No Matter what Men say , if the Devil keep the House : Let the Grace of God , the Principle of Divine Life ( as a great Man lately call'd it in his Speech ) but be heartily and reverently entertained of men , that teaches to deny Ungodliness , and converse Soberly , Righteously and Godlily in this present evil World ; and it is not to be doubted but Tranquillity , and a very amicable Correspondence will follow . Men are not to be reputed Good by their Opinion ; nor is that , nor ought it to be offensive to the Government ; but Practice is what must save or damn , temporally or eternally . Christ in his Representation of the Great Day , doth not tell us that it shall be Well SAID , or Well TALKT , but Well DONE good and faithful Servant : neither is the Depart from me YOU , directed to any but the Workers of Iniquiry . Error now is brought from the Signification of an Evil Life to an unsound Proposition , as Philosophy is from Mortification , and well living to an Unintelligible Way of Wrangling . And a man is more bitterly harrac'd for an Erroneous Proposition , though the Party holding it thinks not so , and the Party charging it denies all Infallible Judgment in this World ( so that it may as well be true as false for all him ) then for the most dissolute Life . And truly it is high Time , that Men should give better Testimony of their Christianity ; for Cruelty hath no Share in Christ's Religion , and Coertion upon Conscience is utterly inconsistent with the very Nature of his Kingdom : He rebuked that Zeal , which would have Fire from Heaven to devour Dissenters , though it came from his own Disciples ; and forbad them to pluck up the Tares , though none had a more gentle or infallible Hand to do it by : He preferr'd Mercy before Sacrifice , and therefore we may well believe , that the Unmerciful Sacrifices some Men now offer , I mean , Imprisoning Persons , spoiling of Goods , and leaving whole Families destitute of common Subsistence , are far from being grateful to him , who therefore came into the World , and preacht that Heavenly Doctrine of Forbearing , and Loving of Enemies , and laid down his most Innocent Life for us , whilst we were Rebels , that by such peaceable Precepts and so patient an Example the World might be prevailed upon to leave those Barbarous Courses : And doubtless , very lamentable will their Condition be , who at the Coming of the great Lord shall be found Beaters of their Fellow Servants . In vain do Men go to Church , pray , preach , and style themselves Believers , Christians , Children of God , &c. whilst such Acts of Severity are practised , and any Disposition to molest harmless Neighbours for their Conscience , so much as countenanc'd . A Course quite repugnant to Christ's Doctrine and Example In short ; the promoting of this General Religion by a severe Reprehension and Punishment of Vice , and Encouragement of Virtue , is the Interest of our Superiours several Wayes . 1. In that it meets with , and takes in all the Religious Perswasions of the Kingdom ; Penal Laws for Religion is a Church with a Sting in her Tail ; take that out , and there is no Fear of the Peoples Love and Duty : And what better Obligation or Security can the Civil Magistrate desire ? Every Man owns the Text ; 't is the Comment that 's disputed : Let it but please him to make the Text only sacred and necessary , and so leave Men to keep Company with their own Meanings and Consequences , and he not only prudently takes in all , but suppresseth nice Searches , fixes Unity upon Materials , quiets present Differences about Things of lesser Moment , retrives Humanity and Christian Clemency , and fills the Kingdom with Love and Respect to their Governours . 2. Next , A Promotion of general Religion , it being in it self practical , brings back again ancient Virtue : Good Living will thrive in this Soil ; Men will grow Honest , Trusty and Temperate ; we may expect good Neighbourhood and Cordial Friendship ; one may depend more upon a Word then now upon an Oath . How lamentable is it to see People afraid of one onother ; Men made and provided for of one God , and that must be judged by that one Eternal God , yet full of Diffidence in what each other sayes , and most commonly interpret as People read Hebrew , all Things that are spoaken backward . 3. The third Benefit is , that Men will be more industrious ; more diligent in their lawful Callings , which will encrease our Manufacture , set the Idle and Poor to work for their Livelyhood , and enable the several Countries with more Ease and Decency to maintain the Aged and Impotent among them . Nor will this only make the Lazy conscientiously industrious , but the Industrious and Conscientious Man Chearful at his Labour , when he is assured to keep what he Works for , and that the Sweat of his Brows shall not be made a Forfeit for his Conscience . 4. It will render the Magistrates Province more facil , and Government a safe as well as easie Thing ; for as Tacitus sayes of Agricola's instructing the Brittains in Arts and Sciences , and using them with more Humanity then other Governours had done , that it made them fitter for Government : So if that practical Religion , and the Laws made to maintain it , were duely regarded , the very Natures of Men now wild and froward by Cross and Jealous Interests , would learn Moderation , and see it to be by far their greatest Interest to pursue sober and amicable Conversation , which would rid the Magistrate of much of his present Trouble : And the Truth is , 't is a Piece of Slavery to have the Regiment of Ignorants and Ruffains ; but there is true Glory and Royalty in having the Government of Men instructed in the Justice and Prudence of their own Laws and Country . Lastly , Heaven will prosper so natural , so noble , and so Christian an Essay , which ought not to be the least Consideration with a good Magistrate ; and the rather , because the Neglect of this practical Religion hath been the Ruin of Kingdoms and Common Wealths among Heathens , Jews and Christians . This laid Tarquin low , and his Race never rose more . How puissant was Lacedaemon and Athens in Greece , till Luxury had eaten out their Severity , and a pomp●…●…ing , contrary to their Excellent Laws , render'd their Execution intolerable ? And was not Hannibal's Army a Prey to their own Idleness and Pleasure , which by esseminating their Natures conquer'd them , when the whole Power of Rome could not do it ? What else betray'd Rome to Caesar's Ambition ; and madeway for the after Rents and Divisions of the Empire ? The Conquest and Inheritance of a well govern'd People for several Ages , as long as their Manners lasted . The Jews in like Manner were prosperous while they keept the Statutes and Judgments of their God ; but when they became rebellious and dissolute , the Almighty either visited them from Heaven , or exposed them to the Fury of their Neighbours . Nothing else sent Zedekiah to Babylon , and gave him and the people a Prey to Nebuchadnezar and his Army . Neglect of Laws and dissolute Living , Andrew Horn ( that lived in the Time of Edw. the ●st . as before cited ) tells us , was the Cause of their miserable Thraldom and Desolation the Brittains sustained by Invaders and Conquerers . And pray , what else hath been the English of our sweeping Pestilence and dreadful Fires of late Years ? Hundreds of Examples might be brought in this Case ; but their Frequency shall excuse me . Thus have I honestly and plainly clear'd my Conscience for my Country , and answer'd , I hope , modestly , and though briefly , yet fully the Import of the Question propounded , with Honour to the Magistrate , and Safety to the People by an happy Conjunction of their Interests . I shall co●●lude , That as greater Honour and Wisdom cannot well be attributed to any Sort of Men , then for our Superiours , under their Circumstances , to be sought to by all Perswasions , consided in by all Perswasions , and obey'd by all Peswasions ; and to make those Perswasions know , that it is their Interest so to do , as well as that it is the Interest of our Superiours , they should , which the Expedients proposed naturally tend to ; So , for a further Inducement to embrace them , let it be constantly remembred , that the Interest of our English Governours is like to stand longer upon the Leggs of the English People , then of the English Church ; since the one takes in the Strength of all Interests , the other leaves out all but her own ; and it may happen that the English Church may fail , or go travail again , but it is not probable that English People should do either , while Property is preserved , a Ballance kept , General Religion propagated , and the World continues . May all this prevail with our Superiours to make the best Use of their little Time , remembring in the midst of all their Power and Grandeur that they carry Mortality about them , and are equally liable to the Scrutiny and Judgment of the last Day with the poorest Peasant , and that they have a great Stewardship to account for ; that Moderation and Virtue being their Course , they for the future shall steer , after having faithfully discharg'd that Grand Trust reposed in them by God and this Free-People , they may with Comfort to their Souls , and Honour to their Names and Actions , safely anchor in the Haven of Eternal Blessedness : So prayes with much Sincerity , An English-Christian-Man , William Penn. A Corollary . THat the People are under a great Dissatisfaction . That the Way to quiet Differences , and render contrary Interests subservient to the Interest of the Government , is , First , To maintain inviolably the Rights of it , viz. Liberty and Property , Legislation and Juries , without Neglect . That slighting and Infringing them hath been the Injury of Prince and People , and early or late the Ruin of the Contrivers of so ill Designs ; and when all has been done , the only Expedient has been , to come back again to English Law : This takes in all , pleases all , because it secures and profits all ; sacrificing Priviledges for the sake of Conformity , makes a Breach upon the Civil Government , alienates the Peoples Affections from their Prince , lodges Property in the Church , so as none can come at it , but through Obedience to her Rites ; for she at this Rate has the keeping of it , a Thing Unknown , as well as Unsafe to the Ancient English Government . 2dly , That the Prince govern himself upon a Ballance towards all Religious Interests ; that this best poizes Parties to his Security , renders him Master of an universal Affection , and makes him truly and safely Prince of all his Country ; but the contrary Course narrows his Justice and Mercy , makes the Government to shine but upon one Patch of the Kingdom ; to be Just but to one Party , and disinherit the rest from their Birth-right ; that this Course ends in great Disadvantage to the Peace , Plenty and Safety of Prince and People . 3dly , And lastly , Instead of being Uncharitable , Severe and Cruel for Modifications , let them sleep , and General and Practical Religion be promoted , that which receives an Amen in every Man's Conscience , from the Principle of Divine Life ( as the Lord Keeper well call'd it , in every Breast : That all agree in the most weighty Doctrines ; and that nothing will sooner sweeten Mens Blood , and mollifie their Natures , then employing that Time and Pains they bestow on fruitless Contests , in Living up to what they both Know , Believe and Accord in ; that this leaves Men to keep Company with their own Comments , and makes the Text only Sacred , and Holy Living necessary , not only to Heavenly , but Earthly Places , I mean , Preferments , whence Virtue becomes the Door to Favour , and Conscience ( now smothered in the Crowd of Sinister Interests ) the Noble Rule of Living . God Almighty , if it please him , beget Noble Resolutions in the Hearts of our Superiours to use these plain & safe Expedients , that Charity may supplant Cruelty , Contest yield to Good Life , and present Distances meet in a Just and Kind Neighbourhood . Great and Honourable is that Prince , Free and Happy that People , where these Things take Place . W. P. ERRATA . Page 6. l. 30. read and may . p. 12. r. Rege . Marg. r. Plut. f. 162. r. 126. f. 19. r. 350. p. 14. l. 13 r. above . l. 14. r. 100. Marg. r. 975. p. 218. p. 17. l. 21. f gain'd . r restor'd . p. 21. l. 20. r. never so . p. 23. l. 20. r. there . p. 35. l. 16 r. Rites . pag 44. l. 30. r. Sirmium . l. 35. r. Factions . p. 47. l. 29. r. perhaps is . p. 51. l. 15. r. of the. Notes, typically marginal, from the original text Notes for div A54132-e1950 Caesar . Com. Tacit. in vit . Agric. Dion . l. 6. Beda . M. West . an . 4 16. l. 1. c. 17 Hist . Germ. Concil . Brit. p. 397. Ll. In● Lam. Miror . c. 1. §. 2. Miror . Just . c. 1. §. 3. §. 2. c. 4. §. 11. Hoven . Eadmur . Histor . l. 1. p. 13. M. Paris , in vit . Gulielm . Spicileg . Chro. Leichf . Ll. Gulielm . c. 55. Ll. Gulielm . cap. 42 , 45. Gloss . 227. Camb. Brit. Norf. Ll. Edw. Ll. Alfr. c. 1. & 31. Ll. Gulielm , c. 42 , 45 , 55 Ll. Henr. 1. cap. 5. Caes . Comm. l 5 , 6. Dion . in vit . Sever. Tacit. in vit . Agric. c. 12. Tacit. Hist . Germ. Plat. in vit . Sol. & Lyr. Concil . Brit. 162. Ll. Sax Lam. Cant ab . f. 1. Ibid. f. 22. Ll. Ed. Lam. Cant. f. 139. Ll. Sax. Lam p. 1. Concil . Brit. 19. Ingulph . Spelm. Gloss . Tit. Gemote , f. 261. Ll. Gulielm . c. 55. Ll. Guliel . c. 58. Spicileg . W. Malmbs , Hist . p. 101. Cart. moder . foeder . magn . sigil . ann . 1. Joh. ex vet . Reg in Arch. Cantuar. Archiepiscop . Rot. Cart. ann . 5. Joh. Memb. 5 n. 29. Rot. Par. 24. Edw. I. n. 22. Rot. Par. 40. Ed. 3. n. 78 ; Ll. Sax. Lam ann . 675. Ll. Etheld c. 3. Lamb. Ll. Inae . Ll. Canut . Spicil . 197. S●igand . 9th . Hen. 3. Ch. 14. Ch. 29. Cook , Proaem . Instit . part . 2. 52. Hen. 3. Stat. Marleb . Cook on c. 4. of 52. E. 3. Inst . 2. p. 50. 5. Ed. 3. c. ● . 25. Ed. 3. c. 4. 17. R. c. 6. Rot. Parl. 42. Ed. 3. c. 3. Cook , 2. Inst . 43. Stamf. pl. cor . p. 150. ●● . Sax. Lam. Concil . Brit. 219. Ingulph . Rot. Parl. 13. Ed 3. n. 8. Cook , 4. Inst . fol. 14. n. 34. Praeambl . 9. Henr. 3. 25. Ed. 1. c. 1. 42. Ed. 3. c. 1. Rot. Parl. 15. Edw. 3. n. 10 , 37. Cook , 1. Inst . f. 81. Cook , 2. Inst . f. 525 526. 25. Edw. 1. c. 3. 28 Edw. 1. c. 1. 25. Edw. 1. c. 4. 
A54142	----	Good advice to the Church of England, Roman Catholick and Protestant dissenter, in which it is endeavoured to be made appear that it is their duty, principle & interest to abolish the penal laws and tests Penn, William, 1644-1718. 1687 Approx. 133 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54142 Wing P1296 ESTC R203148 12100578 ocm 12100578 54106 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54142) Transcribed from: (Early English Books Online ; image set 54106) Images scanned from microfilm: (Early English books, 1641-1700 ; 818:23 or 2011:7) Good advice to the Church of England, Roman Catholick and Protestant dissenter, in which it is endeavoured to be made appear that it is their duty, principle & interest to abolish the penal laws and tests Penn, William, 1644-1718. [4], 61 p. Printed and sold, by Andrew Sowle ..., London : 1687. Reproductions of originals in Huntington Library (reel 818) and Harvard University Library (reel 2011). Attributed to William Penn. cf. BM. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- Great Britain. Oaths. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Good Advice TO THE Church of England , Roman Catholick , and Protestant Dissenter . In which it is endeavoured to be made appear that it is their Duty , Principles & Interest To abolish the Penal Laws and Tests . Beati Pacifici . Licenced June the 30th 1687. LONDON , Printed , and Sold , by Andrew Sowle , at the Crooked-Billet in Holloway-Lane in Shoreditch , and at the Three Keys in Nags-Head-Court in Grace-Church-Street , over-against the Conduit , 1687. THE PREFACF . Reader , NO matter who , but what ; and yet if thou wouldst know the Author , he is an English-Man , and therefore obliged to this Country , and the Laws that made him Free. That single Consideration were enough to command this Vndertaking ; for 't is to perswade his Country Men to be delivered of the greatest Yoke a Nation can well Suffer under ; Penal Laws for Religion , I mean. And now thou hast , both the who , and what ; If thou art Wise and Good , thou art above my Epethites , and more my Flatteries ; If not , I am in the Right to let 'um alone . Read , Think and Judge . Liberty , English and Christian , is all that is sought in the ensuing Discourse . Adieu . Good Advice , &c. PART I. I Must own , it is my Aversion at this time , to meddle with Publick Matters , and yet my Duty to the Publick will not let me be Silent . They that move by Principles must not regard Times nor Factions , but what is just , and what is honourable ; and that no Man ought to Scruple , nor no Time nor Interest to Contest . The single Question I go upon , and which does immediately concern and exercise the Minds of the Thinking , as well as Talking Men of this Kingdom , is , whether it be fit to repeal the Penal Laws and Tests , in matters of Religion , or not . I take the Affirmative of the Question , and humbly submit my Reasons to every reasonable Conscience . I say reasonable , because That which knows not its own Duty , Principles and Interest , is not so , and That which is not willing to do to others as it would be done by , less deserves to be thought so . Now there are three sorts of People that will find themselves concerned in this Question ; The Church of England , the Roman Catholick , and the Protestant Dissenter , and these make up the whole Body of the Kingdom ; If it appear to be their Duty , Principles and Interest , the Question is gain'd , and no body is left to complain ; and if I am mistaken , it is with so great an inclination to serve them all , that their good nature cannot but plead my Excuse , especially when they consider I am neither mov'd by Hopes nor Fears . Private Loss or Gain being farther from my thought , then I hope they are from a good Understanding . I say , first , then it is the Duty of all of them , because they all profess that Religion which makes it their common duty to do it ; Christianity , I mean : For no Christian ought to deprive any man of his native Right for matters of Faith and Worship towards God , in the way that he thinks most agreeable to the Will of God ; because it is necessary to a Christian to believe that Faith is the Gift of God alone , and that He only is Lord of Conscience , and is able truly to enlighten , perswade , and establish it ; and consequently that prejudicing Men in their Persons or Estates , or depriving them of any Station in the Government , they might otherwise , in their turn , be capable to serve the Publick in , is contrary to the tenderness and equity of that Religion ; which will yet further appear , if we consider that Christianity is the sole Religion of the World , that is built on the Principles of Love ; which brought with it the greatest Evidences of Truth . Equally convincing our Understandings with its Light , and bearing down our Sences with its Miracles : Which silenc'd the Oracles of the Heathens by the Divine Power present with it , and vanquisht their Hearts , that had left nothing else to conquer , leading Kings and Emperors with their Courts and Armies in triumph after the despised Cross of him , who was the holy and blessed Author of it . It was he that laid not his Religion in worldly Empire , nor used the Methods of worldly Princes to propagate it ; as it came from Heaven , so that only should have the Honour of protecting and promoting it . His whole business to mankind , from first to last , was Love. 'T was first Love in his Father to send him ( as St. John teaches ) God so loved the World that he sent his Son , &c. It was love in Jesus Christ to ▪ come on that Arrand ; that he , who thought it no Robbery to be equal with God , should take the form of a Servant to adopt us Children , and make himself of no Reputation with the World , that he might make us of Reputation with God his Father . And he did not only come in much Love , but preach't it and prest it both to Friends and Foes ; Love one another , Love Enemies , do good to them that hate you , forgive them that trespass against you ; what you would that other Men should do unto you , do that unto them ; by these things shall all Men know you are my Disciples ; for I came not to destroy Mens Lives , no , not for Religion it self ; for my Kingdom , Power , Force , Weapons , and Victory are not of this World. In all this Love prevails . It was his great , his new , his last Commandment ; of all his Disciples , the most persued by his beloved One , that in his Bosom had learn'd his Heart , as his Divine Doctrine of Love in his Epistle tells us . As he liv'd in Love , so he died in Love , with us , and for us , and that while we were rebellious too ; ay , he pray'd and dy'd for them who put him to Death , shewing us ( says St. Peter ) an Example that we also should follow his Steps . And what are they ? doubtless the Steps of Love , the Path he trod : To do good to Mankind , Enemies as well as Friends , that we may be like our heavenly Father , that causes his Sun to shine , and his Rain to fall upon the Just and Vnjust . This must be the Apostles meaning , for the rest of his Passion was Inimitable . Now if this be the Doctrine of Christ , the Nature of Christ●anity , the Practice of the Primitive Church , that , like Adam , was Created in full Strength , Beauty and Wisdom , and so an Example to succeeding Ages of Religion , and to which we so often refer as our Original ; with what Pretence to a Christian Conscience can any one stickle to keep Imprisoning , Banishing , Impoverishing , Hanging and Quartering Law● on ●oot for Religion sake , but especially against such as are by Creed professors of Christianity as well as themselves . I know the Case is put hard by those that have the Laws on their side , We do this to save our selves ; but an harder Case than Christs can never be put , whose Answer in his , ought to resolve theirs fully . Christ is sent by his Father for the Salvation of the World : He introduces and proves his Mission by Miracles , and the great Authority of his Word and Doctrine ; His Followers fully satisfied who he was , whence he came , what he taught , and how eminently confirm'd , grew impatient at Contradiction ; they could not bear the least Dissent ; for when some of the Samaritans refused to entertain their Lord , because they thought he was going for Jerusalem , the place of their greatest aversion ; these Disciples were for having but the Word from his Mouth , and they would , in imitation of Elijah , have called for Fire from Heaven to have destroy'd them . But he turned and rebuked them , and said , ye know not what manner of Spirit ye are of , for the Son of Man is not come to Destroy Mens Lives but to Save them . This Answer is to purpose , and for all times , to be sure Christian ones ; and the higher the Pretentions of any Party are to Christianity , the more inexcusable if they practice the contrary , Would not Christ then hurt them that refused him , and can we hurt our Neighbors for not receiving us ? He condemned that Spirit in his Disciples , and shall we uphold the same Spirit , and that by Law too , which he condemned by his Gospel ? This is killing for Gods sake , expresly charg'd by Christ with Impiety . They shall think , says he to his Disciples , they do God good service to kill you ; who should think so ? why the Christian Persecutors . Is it their Property to do so ? yes , what shall one think then of those Christians that profess it . The Jews were grievously punished of God , for that abomination of sacrificing their Children to Moloch , but these 〈◊〉 though they change the Object , they have not lessen'd the Sin ; for they offer up Man , Woman and Child , and tho they say 't is to God , no matter for that , since it makes their Case worse , for 't is to imagine that so good , so just , so sensible , so merciful a Beeing can take pleasure in so much Cruelty . Well , but if we must not knock Folks on the Head , what must we do with them ? Take an Answer at the Mouth of Truth and Wisdom . Let the Tears and Wheat grow together till the Harvest ; what 's that ? he tells you , 't is the end of the World ; so that whatever the Church of England is , 't is certain Christ is for a Toleration , and his Doctrine is always in Fashion ; what he was , he is , and will be ; he went not by Reasons of State , or Customs of Countries ; his Judgment was better built , who came to give Law , and not to receive it , and 't is a Light and Rule to all times : And He that loves Father , or Mother , or Wife , or Children , or House , or Land better than him , that is , his Doctrine ( of which this is so great a part ) is not worthy of him ; and I fear no other Reason induces the Church of England to decline it . To confirm what has been said , tho I design Brevity , let me not lose another Passage very pregnant to our purpose ; when his Disciples had accomplisht their first Mission , at their return they gave him the History of their Travels : Among the rest , they tell him of one they met with , that in his Name cast out Devils , but because he would not follow with them , they forbad him ; here is at least a Dissenting Christian , tho a Believer , yet it seems not one of that closer Congregation ; we also see their Zeal and Sentence . But what says the Master , yet alive , and with them , the infallible Doctor , in whose Mouth was no Guile , who had not the Spirit by measure , and was the great Wisdom of God to his People , was he of the same mind , or did he leave them without rule in the Point ? His Answer is this . And Jesus said to them , forbid him not , for he that is not against us is for us . The Prohibition is taken off , and their Judgment revers'd , and from his , to be sure , there lies no Appeal . For tho a Power of Decision were allow'd to some one or more on Earth , in matters obscure and undetermin'd , yet in cases already adjudged by the Son of God himself , who had the Chair , and could not Err , there can be no room for another Judge . Now to apply it , I must first say , I find no such Disciples among those that are of the side of keeping up the Penal Laws , God knows , the disparity is but too unequal . But next , if they were all Twelve in Westminster Abby , and should be of the side of upholding the Penal Laws ( which is the wrong side they were of before ) I should beg their Pardon , if I were of their Masters mind , and objected his Wisdom to their Zeal , and his gentle Rule to their harsh and narrow Judgment . And I beseech the Church of England to consider , that no Pretence can excuse her Dissent , and less her cross Practice to the Judgment of her Saviour : A Judgment that seems given and setled for the Conduct of the Church on the like Occasions in succeeding times . And 't is pitty any worldly thing should have place with her to divert her Obedience . Did Christ then come to save Mens Lives , and not to destroy them ? and should she ( she I say , that pretends to be a reformed Church ) uphold those Laws that do destroy them ? He , Alas ! went to another Village instead of burning them , or theirs , for refusing him : And she forbids any , that belongs to any other , to lodge in hers , upon pain of loosing Life or Estate ; This may make her a Samaritan indeed ; but not the good One , whose Example would have taught her , instead of these sharp and ruder Remedies , to have poured the Oyle of Peace and Gladness into those Chops and Wounds that Time and Heats of all Hands had made in every Religious Party of Men. Nor does she lose anything by repealing those Laws , but the Power of Persecuting , and a good Church would never have the Temptation . Come some body must begin to forgive , let her not leave that Honour to another , nor draw upon her self the Guilt and Mischief of refusing it . She pretends to fear the Strokes of the Romanists , but I would fain know of her , if following their Example will convert them , or secure her ? Does she hope to keep them out by the Weapons that have fail'd in their Hands , or can she honourably censure Persecution in them , and yet use it her self ? But she is extreamly scandal'd and scared at the Severity upon Protestants in France . 'T is certainly very ill ; but do not the Laws she is so fond of point at the same Work , Conformity , or Ruin. And don't we know , that in some Places , and upon some Parties her Magistrates have plow'd as deep Furrows , especially within these six and twenty Years ▪ Husbands separated from their Wives , Parents from their Children , the Widdows Bed and the Orphans Milk made a Prize for Religion , Houses stript , Barns and Fields swept clean , Prisons crowded without regard to Sex or Age , and some of both sorts Dungin'd to Death , and all for Religion . If she says they were peevish Men , Biggots , or mov'd by private Interest , she still made the Laws , and says no more for her self than the French say for their King , which yet she refuses to take for an Answer . Perhaps I could parralel some of the severest Passages in that Kingdom out of the Actions of some Members of the Church of England in cool Blood , that are even yet for continuing the Penal Laws upon their plunder'd Neighbours ; so that this Reflection of hers upon France , is more popular than just from her . But I beseech her to look upon a Country four times bigger than France ; Germany I mean , and she will there see both Religions practis'd with great Ease and Amity , yet of this we must not hear one Word : I hope it is not for fear of imitating it . However 't is disingenious to object the Mischiefs of Popery to a general Ease , when we see it is the way to prevent them . This is but in the name of Popery to keep all to herself , as well from Protestant Dissenters , as Roman Catholicks . How Christian , how equal , how safe , that narrow Method is , becomes her well to consider , and methinks she ought not to be long about it . I know she flatters herself and others to believe , she is a Bulwork against Popery ; and with that , without any further Security to other Protestants , wipes her Mouth of all old Scores , and makes her present Court for Assistance . But when that word Bulwork is examined , I fear it appears too mean no more than this , That she would keep out Popery for that reason for which she apprehends Popery would turn her out , viz. Temporal Interest . But may I without Offence ask her , when she kept Persecution out ? Or if she keeps out Popery for any bodies sake but her own ? Nay , if it be not to hold the Power she has in her hands , that she would frighten other Parties ( now she has done her worst ) with what mischief Popery would do them when it has Power . But to speak freely , can she be a Bulwork in the Case , that has been bringing the worst part of Popery in these six and twenty Years , if Persecution be so as she says it is ? This would be call'd Canting to the World in others . But I hear she begins to see her Fault , is heartily sorry for it , and promises to do so no more : And why may not Popery be as wise , that has also burnt her Fingers with the same work ? Their praying for ease by Law looks as if they chose That rather than Power for Security ; and if so , why may not the Papists Live , as well as she Reign ? I am none of their Advocate , I am no Papist , but I would be just and merciful too . However , I must tell her , that keeping the Laws on foot , by which she did the mischief , is none of the plainest Evidences of her Repentance : They that can believe it , have little reason to quarrel the unaccountableness of Transubstantiation . Is it unjust in Popery to invade her Priviledges , and can it be just in her to provoke it , by denying a Christian Liberty ? or can she expect what she will not give ? or not do as she would be done by , because she fears others will not observe the same Rule to her ? Is not this doing Evil that Good may come of it , and that uncertain too , against an express Command as well as common Charity ? But to speak freely , whether we regard the Circumstances of the King , the Relation of his Children , the inequality of the Number and Strength of those of each of their Communions , we must conclude , that the Aversion of the Church of England to this intreated Liberty , cannot reasonably be thought to come from the Fear she has of the prevalency of Popery , but the loss of that Power the Law gives her to domineer over all Dissenters . And is not this a Rare Motive for a Christian Church to continue Penal Laws for Religion ? If her Piety be not able to maintain her upon equal terms , methinks her having so much the whip hand and start of all others , should satisfy her Ambition , and quiet her Fears ; for 't is possible for her to keep the Churches if the Laws were abolished ; all the difference is , she could not force : She might perswade and convince what she could : And pray , is not that enough for a true Church , without Goales , Whips , Halters and Gibbets ? O what Corruption is this that has prevail'd over Men of such Pretensions to Light and Conscience ? that they do not , or will not , see nor feel their own Principles one remove from themselves ; but sacrifice the noblest part of the Reformation to Ambition , and compel Men to truckle their tender Consciences to the Grandure and Dominion of their Doctors . But because the Sons of the Church of England keep at this time , such a stir in her favour , and fix her excellency in her opposition to Popery , it is worth while to consider a little further , if really the most feared and disagreeable part of Popery in her own opinion , does not belong to her , and if it does , should we not be in a fine Condition , to be in Love with our Fetters , and to Court our Misery ? That part of Popery which the Church of England with most success objects against , is her Violence . This is that she can only pretend to fear : Her Doctrines she partly Professes or thinks she can easily refute . She does not think her Doctors Conjurers ▪ for their Transubstantiation , or dangerous to the State for their Beads , or their Purgatory . But forcing others to their Faith , or ruining them for refusing it , is the terrible thing we are taught by her to apprehend . Now granting this to be the case , in reference to the Roman Religion , where it is in the Chair : I ask , if the Church of England , with her better Doctrines , has not been Guilty of this Impiety , and for that cause more blameable the the Church she opposes so much ? If we look into her Acts of State , we find them many , and bitter , against all sorts of Dissenters . There is nigh twenty Laws made , and yet in force , to constrain Conformity , and they have been executed too , as far and as often as she thought it fit for her Interest to let them . Some have been Hang'd , many Banish't , more Imprisoned , and some to Death ; and abundance Impoverish't ; and all this meerly for Religion : Tho , by a base and barbarous use of Words , it has been call'd Treason , Sedition , Routs and Riots ; the worst of aggravations , since they are not contented to make People unhappy for their Dissent , but rob them of all they had left , their Innocency . This has been her State Craft , to coin Guilt , and make men dangerous , to have her ends upon them . But that way of Palliating Persecution , by rendring a thing that it is not , and punishing men for Crimes they never committed , show but little Conscience in the Projectors . The Church of England crys out against Transubstantiation , because of the Invisibility of the Change. She don't see Christ there , and therefore he is not there , and yet her Sons do the same thing . For tho all the tokens of a Riot are as invisible in a Dissenters Meeting , as Christ in the Transubstantiation , yet it must be a Riot without any more to do : The English of which is , 't is a Riot to pray to God in the humblest and peaceablest manner in a Conventicle . I know it is said , The Blood-shed in the fore-going Raign , and the Plots of the Papists against Queen Elizabeth , drew those Laws from the Church of England . But this was no reason why she should do ill because they had done so : Besides , it may be answered , that that Religion having so long intermixt it self with worldly Power , it gave way to take the revenges of it . And certainly the great men of the Church of England endeavouring to intercept Queen Mary , by proclaiming the Lady Jane Gray , and the Apprehension the Papists had of the better Title of Mary Queen of Scots , together with a long Possession , were scurvy Temptations to kindle ill Designs against that extraordinary Queen . But tho nothing can excuse and less justifie those cruel Proceedings ; yet if there were any reason for the Laws , it is plainly removed ; for the Interests are joyn'd , and have been since King James the first came to the Crown . However , 't is certain there were Laws enough , or they might have had them , to punish all civil Enormities , without the necessity of making any against them as Papists . And so the civil Government had stood upon its own Legs , and Vices only against it had been punishable by it . In short , it was the falsest Step that was made in all that great Queens Raign , & the most dishonourable to the Principles of the first Reformers , and therefore I know no better Reason why it should be continued , than that which made the Cardinal in the History of the Council of Trent oppose the Reformation at Rome ; That tho it was true that they were in the wrong , yet the admitting of it approved the judgment of their Enemies , and so good-night to Infallibility . Let not this be the Practice of the Church ▪ of England , and the rather , because she does not pretend to it : But let her reflect , that she has lost her King from her Religion , and they that have got him , naturally hope for ease for theirs by him , that 't is the end they labour'd , and the great use they have for him , and I would fain wonder that she never saw it before ; but whether she did or no , why should she begrudg it , at least refuse it now ? Since 't is plain , that there is nothing we esteem dangerous in Popery that other Laws are not sufficient to secure us from : Have we not enough of them ? let her think of more , and do the best she can to discover Plotters , punish Traitors , suppress the Seditious , and keep the Peace better than those we have can enable us to do : But , for Gods sake , let us never direct Laws against Men for the cause of Religion , or punish them before they have otherwise done amiss . Let Mens Works , not their Opinions , turn the Edg of the Magistrates Sword against them , else 't is Beheading them before they are Born. By the common Law of this Kingdom there must be some Real and Proper Overt Act that proves Treason ; some Malice that proves Sedition ; and some violent Action that proves a Rout or Riot . If so , to call any sort of Religious Orders , the one , or Praying to God in a way out of fashion , the other , is prepostrous , and punishing People for it , down right Murther , or Breach of the Peace , according to the true use of Words , and the old Law of England . If the Church of England fears the growth of Popery , let her be true to the Religion she owns , and betake her self to Faith , rather than Force , by a pious , humble , and a good Example : To convince and perswade , which is the highest honour to any Church , and the greatest Victory over Men. I am for a National Church as well as she , so it be by Consent , and not by Constraint . But Coercive Churches have the same Principle , tho not the same Interest . A Church , by Law established , is a State Church , and that is no Argument of Verity , unless the State that makes her so be infallible ; and because that will not be asserted , the other can never oblige the Conscience , and consequently the Compulsion she uses , is unreasonable . This very Principle justifies the King of France , and the Inquisition . For Laws being equally of Force in all Countries where they are made , it must be as much Fault in the Church of Englands Judgment to be a Protestant at Rome , or a Calvanist at Paris , as to be a Papist at London : Then where is Truth or Conscience but in the Laws of Countries ! which renders her an Hobbist , notwithstanding her long and loud Clamours against the Leviathan : I beg her , for the love of Christ , that she would think of these things , and not esteem me her Enemy for performing the part of so good a Friend . Plain Dealing becomes that Caracter ; no matter whether the Way be agreeable , so it be right : We are all to do our Duty , and leave the rest to God : He can best answer for our Obedience , that Commands it ; and our Dependance upon his Word , will be our Security in our Conduct . What weight is it to a Church , that she is the Church by Law established , when no humane Law can make a true Church ? A true Church is of Christs making , and is by Gospel established . 'T is a Reflection to a Church that would be thought true , to stoop to humane Law for her Establishment . I have been often scandal'd at that Expression from the Sons of the Church of England , especially those of the Robe , What do you talk for ? our Religion is by Law established , as if that determin'd the Question of its Truth against all other Perswasions . The Jews had this to say against our Saviour , We have a Law , and by our Law he ought to Dye . The Primitive Christians , and some of our first Reformers Dyed as by Law established , if that would mend the matter ; but does that make it lawful to a Christian Conscience ? we must ever demur to this Plea. No greater Argument of a Churches Defection from Christianity than turning Persecutor . 'T is true , the Scripture says , The Earth shall help the Woman , but that was to save her self , not to destroy others : For 't is the Token that 's given by the Holy Ghost of a false Church ; That none must Buy or Sell in her Dominions that will not receive her Mark in their Forehead , or Right-hand . That is by going to Church against Conscience , or bribing lustily to stay at Home . Things don't change , tho men do . Persecution is still the same , let the hand alter never so often ; but the Sin may not : For doubtless it is greatest in those that make the highest claim to Reformation . For while they plead their own Light for doing so , they hereby endeavour to extinguish anothers Light that can't concur . What a Man can't do , it is not his Fault he don't do , nor should he be compell'd to do it , and at least of all be punished for not doing it . No Church can give Faith , and therefore can't force it ; for what is constrain'd is not Believed ; since Faith is in that sence free , and constraint gives no time to assent ; I say , what I don't will is not I , and what I don't Choose is none of mine , and anothers can't save me , tho it should save him . So that this Method never obtains the end design'd , since it Saves no body , because it Converts no body ; it may breed Hypocrisie , but that is quite another thing than Salvation . What then is the use of Penal Laws ? only to show the Sincerity of them that Suffer , and Cruelty of those that make and execute them . And all time tells us they have ever fail'd those that have lean'd upon them : They have always been loosers at last : Besides , it is a most unaccountable obstinacy in the Church of England to stickle to uphold them , for after having made it a matter of Religion and Conscience to Address the late King in behalf of this , to think He should leave his Conscience behind him in Flanders , or when they waited on him to the Crown , that he should send it thither upon a Pilgrimage , is want of wit at best , pardon the censure . Could they Conscientiously oppose his Exclusion for his Religion , and now his Religion because he will not leave it ? Or can they reasonably maintain those Tests that were contrived to exclude him when Duke of York , while they endured none to hinder him from the Crown ? I heartily beg the Church of Englands excuse , if I say I can't comprehend her : Perhaps the fault is mine , but sure I am she is extreamly dark . How could she hope for this King without his Conscience ? or conceive that his Honour or Conscience would let him leave the Members of his Communion under the lash of so many Destroying Laws ? would she be so serv'd by a Prince of her own Religion , and she in the like Circumstances ? She would not , let her talk till Dooms-Day . To object the Kings promise , when he came to the Crown , against the repeal of the Penal Laws , shows not his Insincerity , but her Uncharitableness , or that really she has a very weak place : For it is plain the King first declared his own Religion , and then promised to maintain hers ; but was that to be without , or together with his own ? His Words shows he intended that his own should Live , tho t'other might Raign . I say again , it is not credible that a Prince of any Sincerity can refuse a being to his own Religion , when he continues another in its well being . This were to act upon State not Conscience , and to make more Conscience to uphold a Religion he cannot be of , than of giving ease to one his Conscience obliges him to be of . I cannot imagin how this thought could enter into any Head that had Brains , or Heart that had Honesty ▪ And to say true , they must be a sort of State Consciences , Consciences as by Law Establish'd , that can follow the Law against their Convictions . But this is not all I have to observe from that objection : It implies too evidently , first , that she thinks her self shaken , if the Penal Laws be repeal'd ; then by Law Established she must mean , Established by those Penal Laws . Secondly , that the King having promised to maintain her , as by Law established , he ought not to endeavour their Repeal by which she is established . I confess this is very close arguing , but then she must not take it ill , if all Men think her ill founded ; for any thing must be so , that is established by destroying Laws ? Laws , that Time and Practice have declared Enemies to Property and Conscience . O let her not hold by that Charter , nor Point thither for her Establishment and Defence , if she would be thought a Christian Church . Plutarch had rather one should think there never was such a Man in the World , than that Plutarch was an ill Man. Shall the Church of England , that glories in a great Light , be more concern'd for her Power , than her Credit ? To be , than to be that which she should be ? I would say , far be it from her , for her own sake , and which is of much more moment , for the sake of the general Cause of Religion . Let us see therefore if there be not another way of understanding those Words , more decent to the King , and more honourable for her , viz. that she is in the National Chair , has the Churches and Revenues , and is Mother of those that do not adhere to any separate Communion , and that the King has promised to maintain her in this Post from the Invasions of any other perswasion that would wrest these Priviledges out of her hands : this he promised formerly ; this he has very particularly repeated in his gracious Declaration : But to Ruin Men that would not Conform , while himself was so great a Dissenter , and came such , to her knowledge , to the Crown , can be no part of his Promises in the Opinion of common Sence and Charity . Is there no Difference to be observed between not turning her out , and destroying all others not of her Communion : He will not turn her out , there 's his Promise , and he has not done there 's his performance : Nor will he do it , am confident , if she pleases . But there is no manner of necessity from this Engagement that all Parties else are to be Confounded . Tho if it were so , 't is ill Divinity to pr●ss such Promises upon a Princes Conscience , that can't be perform'd with a good One by Any Body . Let her remember how often she has upbraided her Dissenters with this , Render to Caesar the things that are Caesars , whilst they have returned upon her t'other half of the Text , and render unto God the things that are Gods. It happens now that God and Caesar are both of a mind , which perhaps does not alwayes fall out , at least about the Point in hand . Will she Dissent from both now ? Her case , believe me , will be doubtful then . I beg her to be Considerate . 'T is the greatest time of Tryal she has met with since she was a Church ▪ To acquit her self like a Member of Christs Universal One let her keep nothing that voids her pretentions . The Babilonish Garment will undo her . Practices Inconsistant with her Reformation will ruin her . The Martyrs Blood Won the Day , and her Severity has almost lost it . They Suffer'd by Law , she makes Laws for Suffering . Is this an Immitation of their practice , to uphold the Weapons of their Destruction ? I must tell her , 't is being a Martyr for Persecution , and not by it . Another Path then that the holy Ancients , and our humble Ancestors trod , and which wll lead her to be deserted and Contemn'd of every Body that counts it safer to follow the Blessed Rule and practice of Christ and his inspr'd Messengers , then her narrow and worldly Policies . But that which heighthens the Reproach , is the offer of the Romanists themselves to make a perpetual civil Peace with her , and that she refuses , Would the Martyrs have done this ? surely no. Let her remember the first Argument honest old Fox advances against that Church , is the Church of Englands present Darling , viz. Penal Laws for Religion ; as she may see at the beginning of his first Volumn : Doubtless he was much in the right , which makes her extreamly in the wrong . Nothing , says the Prophet , must harm in Gods holy Mountain , and that 's the Church sayes Fox , and therefore he says , Christ's Church never Persecutes . Leave then God with his own Work , and Christ with his own Kingdom . As it is not of the World , let not the World touch it ; no , not to uphold it , tho they that bear it should trip by the way . Remember Vzza , he would needs support the Ark when the Oxen Stumbled ; but was struck Dead for his Pains . The Presumption is more than Parralel . Christ promis'd to be present with his Church to the end of the World. He bid them fear not , and told them , that sufficient was the Day for the Evil thereof . How ? with Penal Laws ? no such matter ; but his Divine Persence . Therefore it was , He call'd not for Legions to fight for him , because his Work needed it not They that want them have an other sort of Work to do : And 't is too plain , that Empire , and not Religion , has been too much the Business . But , O let it not be so any more ! To be a True Church is better then to be a National One ; especially as so uphold . Press Vertue , Punish Vice , Dispence with Opinion ; Perswade , but don't Impose . Are there Tares in Opinion ? let them alone ; you heard they are to grow with the Wheat till Harvest , that is , the end of the World. Should they not be pluckt up before ? no ; and 't is Angles Work at last too . Christ that knew all Men , saw no Hand on Earth fit for that Business . Let us not then usurp their Office Besides , we are to Love Enemies ; this is the great Law of our Religion ; by what Law then are we to Persecute them ? and if not Enemies , not Friends and Neighbours certainly . The Apostle rejoyced that Christ was Preached out of Envy , If so , I am sure we ought not to envy Christians the enjoyment of the Liberty of their Consciences . Christianity should be propagated by the Spirit of Christianity , and not by Violence or Persecution , for that 's the Spirit of Antichristianity . Nor for fear of it , should we , of Christians , become Antichristians . Where is Faith in God ? where is trust in Providence ? let us do our Duty , and leave the rest with Him ; and not do Evil that Good may come of it ; for that shows a Distrust in God , and a Confidence in our own Inventions for security . No reason of State can excuse our Disobedience to his Rule ; and we desert the Principles of our heavenly Master when we decline it . The Question is about Conscience , about this we can none of us be too tender nor exemplary . 'T is in right doing that Christians can hope for Success ; and for true Victory only through Faith and Patience . But if to avoid what we fear , we contradict our Principles , we may justly apprehend that God will desert us in an unlawful way of maintaining them . Perhaps this may be Gods time of trying all Parties , what we will do ; whether we well rely upon him or our own feeble Provisions ; whether we will allow what we our selves in our turn have all of us desired ; if not , may we not expect to suffer the thing we would inflict ? for our Penal Laws cannot secure us from the turns of Providence , and less support us under them . Let us consider the true ground of the difficulty that is made , if it be not partial and light in Gods Scale ; for to that tryal all things must come , and his Judgment is inevitable as well as infallible . Besides , if we have not tryed all other methods , we are inexcusable in being so tenacious for this . I do therefore , in all humility , beseech all sorts of Professors of Christianity in these Kingdoms , to abstract themselves from those Jealousies which worldly motives are apt to kindle in their Minds , and with an even and undisturbed Soul pursue their Christian Duty in this great Conjuncture : Considering the Race is not to the Swife , nor the Battle to the Strong , and that for all our Watchmen , 't is God alone ( at last ) that keeps the City . Not that I would decline a fitting , but an unchristian Provision : For though the Foundation were never so true , yet if our Superstructure be Hay and Stuble ( our own narrow Devices ) the Fire will consume it , and our Labour will be worse then in vain . Let us not therefore Sow what we would not Reap , because we must Reap what we Sow : And remember who told us , what we measure to others shall be meeted to us again . Let us therefore do unto all Parties of men , as we would be done unto by them in their tu●n of Power : Least our fear of their undutifulness , should tempt us out of our Duty , and so draw upon our selves the mischiefs we are afraid of . Sacred Writ is full of this , in the Doctrine of both Testaments ; and as we profess to believe it , we are inexcusable if we do not practice it . Let the Spirit then of Christian Religion prevail . Let our Policies give way to our Duty , and our Fears will be overcome of our Hopes , which will not make us asham'd at the last and great Judgment : where , O God! let us all appear with Comfort . I could yet Enlarge upon this Subject ; for nothing can be more fruitful . I could say , that a Church that Denies Infallibility , cannot force , because she cannot be certain , and so Penal Laws ( tho it were possible that they could be lawful in others ) in her , would be Vnjust . That Scripture leaves Men to Conviction and Perswasion . That the true Chruch-Weapons are Light and Grace ; and her punishments , Censure and Excommunication . That Goals and Gibbets are Inadiquated Methods for Conversion , and that they never succeeded . That this forbids all further light to come into the World , and so limits the Holy One , which in Scripture is made a great Sin. And lastly , that such ensnare their own Posterity that may be of an other mind , and forfit by it the estates they have so carefully transmitted to them . Thus far against Imposition . And against Compliance ▪ I could say , that it s to betray Gods Soveraignty over Conscience ; To deify Men ; Gratifie presumption ; foil and extinguish truth in the mind ; obey blindfold ; make over the Soul without Security ; turn Hipocrite , and abundance more ; each of which heads might well merit an whole chapter . But this having been well and seasonably consider'd elsewhere , I shall now proceed to the second part of this discourse in which I will be as brief , and yet as full as I can . PART II. That 't is the Principle of Men of Note of all Parties . BUT what need is there of this , may some say , when all Parties profess to be of the same Judgment , That Conscience ought not to be forced , nor Religion imposed upon men at their civil peril ? I own they are all of that mind , at one time or other , and therefore that I may purge my self of any Animosity to the Doctrine of the Church of England , I will Ingeniously confess ▪ the severe conduct I have argued against , is not to be imputed to her Principles ; but then her Evil will be the greater , that in fact has so notoriously contradicted them . I know some of her defenders will hardly allow that too ; Tho the more candid give us their Silence or Confession : For they tell us , 't is not the Church that has done it , which , unless they mean , the Laws were not made a Church , must needs be false , since those that made and executed them were of her own Communion , and are that great body of Members that constitute her a Church ; but by her shifting them off , 't is but reasonable to conclude that she tacitly condemns what she publickly disowns . One would think then it should not be so hard to perswade her to quit them , in the way she made them , or to injoyn her Sons to do it , if that language be to harsh for her . This Story she must hear of some way , and I pray God she may endeavour to do her duty in it . She is not alone ; for every Party in Power has too evidently lapst into this Evil ; tho under the prevalency and persecution of another Interest they have ever writ against club Law for Religion . And to the end that I may do the Reformation Right , and the Principles of the Church of England , Justice , I must say , that hardly one person of any note , dyed in the time of Queen Mary , that did not pass Sentance upon Persecution as Antichristian , particularly Latimer , Philpot , Bradford , Rogers , very Eminent Reformers . The Apologies that were writ in those times , are of the same strain , as may be seen in Jewel , Haddon , Reynalds , &c. and the Papists were with reason thought much in the wrong by those Primative Protestants , for the Persecution that they raised against them , for matters of pure Religion . But what need we go so far back ? is it not recent in memory , that Bishop Vsher was Employ'd to O. Cromwell by some of the Clergy of the Church of England for Liberty of Conscience ? Dr Parr , in the Life of Dr Vsher Primate of Armagh , fol. 75. has that passage thus . Cromwell forbidding the Clergy , under great penalties , to teach Schools , or to perform any part of their ministerial function ; some of the most Considerable Episcopal Clergy in and about London , desired my Lord Primate that he would use his Interest with Cromwell , ( since they heard he pretended a great respect for him ) that as he granted Liberty of Conscience to almost all sorts of Religions , so the Episcopal Divines might have the same freedom of serving God in their private Congregations ( since they were not premitted the publick Churches ) according to the Liturgie of the Church of England ; and that neither the Ministers , nor Those that frequented That Service , might be any more hindered , or disturbed by his Souldiers : So according to their desire , he went and used his utmost Endeavours with Cromwell , for the taking off this restraint , which was at last promised ( tho with some difficulty ) that they should not be molested , provided they meddled not with any matters relating to his Government . Certainly those Gentlemen were of my mind . And to give Dr Hammond his due , who I understand was one of them , he left it to the Witnesses of his end , as his dying Counsel to the Church of England , That they displaced no man out of the University or present Church , but that by Love , and an holy Life they should prevail upon those in possession to come into their Church . But this lookt so littie like the Policy and Ambition of the Living , that they resolved it should be Buried with him . This I had from an eminent Hand in Oxford , a year or two after his Death . An older man out liv'd him , and one of the most Learned and Pious of that Communion , Bishop Sande son I mean : They were the two great men of their sort that was of the Party . Let us see what this Reverend man says to our point . The Word of God doth expressly forbid us to subject our Consciences to the Judgment of any other , or to usurp a Dominion over the Consciences of any One. Several cases of Conscience discussed in ten Lectures in the Divinity School at Oxford , 3 Lect. 30 Sect. pag. ●03 . Printed 1660. He is not worthy to be Christs Disciple , who is not the Disciple of Christ alone . The Simplicity and Sincerity of the Christian Faith , hath suffered a great prejudice since we have been divided into Parties , neither is their any hope that Religion should be restored to her former Original and Purity , until the Wounds that were made wider by our daily Quarrels and Dissentions , being anointed with the Olye of Brotherly Love , as with a Balsom , shall begin to close again , and to grow entire into the same Unity of Faith and Charity , ibid Sect. 29. The obligation of Conscience doth not signifie any Compulsion , for , to speak properly , the Conscience can no more be compelled than the Free-will . ibid 4. Lecture Sect. 5. pag. 109. The express Commandment of God doth oblige the Conscience properly by it self and by its own force ; and this obligation is absolute , because it doth directly and always oblige ▪ and because it obligeth all persons ▪ and the obligation of it is never to be cancelled . No●e but God alone hath power to impose a Law upon the Conscience of any Man , to which it ought to be subjected , as obliging by it s●lf , — This Conclusion is proved by the words of the Apostle , There is but one Law-giver , who can both save and destroy , In which words two Arguments do profer themselves to our Observation ; In the first place they assert there is but one Legislator ; not one picked out amongst many ; not one above many ; but one exclusively , that is to say , One , and but one only . The Apostle otherwise had made use of a very ineffectual argument , to prove what he had propounded ; for he rebuketh those who unadvisedly did pass their Judgment either on the persons , or the deeds of other Men , as the Invaders of their Rights . Who art Thou ( saith he ) who dost judge another ? as if he should have said , dost thou know thy self , what thou art , and what thou dost ? It doth not belong to Thee to thrust thy sawcy Sickle into the harvest of another Man , much less boldly to fling thy self into the Throne of Almighty God. If already Thou art Ignorant of it , then know , that it belongeth to him alone to judge of the Consciences of men , to whom alone it doth belong to impose Laws upon the Consciences of men , which none can do but God alone . ibid pag. 111 , 112 , 113. The Condition and Natural estate of the Conscience it self is so placed as it were in the middle betwixt God and the will of Man , as that which is usually and truly spoken of Kings and Emperors , may as truly be verified of the Consciences of every man , Solo Deo minores esse , nec aliquam in Terris superiorem ag noscere ; They are less than God only , and on Earth do acknowledge no Superior . That Speech of the Emperor Maximilian the first is very memorable , Consciencij Dominari velle , est Arcem Coeli invadere ; To exercise a Domination over Consciences , is to invade the Tower of Heaven . He is a Plunderer of the Glory of God , and a nefarious Invader of the Power that is due unto him , whosoever he is that shall claim a right to the Consciences of men , or practice an Usurpation over them . ibid. Sect. 11. pag. 115. And yet this is the sad consequence of imposing Religion upon Conscience , and punishing Non-conformity with worldly Penalties . Let us now hear what the late Bishop of Down says in his Lib. of Prophesie to our Point , I am very much displeased that so many Opinions and new Doctrines are commenced amongst us , but more troubled , that every man that hath an Opinion thinks his own and other mens Salvation is concerned in its maintenance , but most of all , that men should be Persecuted and Afflicted for disagreeing in such Opinions , which they cannot with sufficient grounds obtrude upon others necessarily , because they cannot propound them Infallibly , and because they have no warrant from Scripture so to do ; for if I shall tye other men to believe my Opinion , because I think I have a place of Scripture which seems to warrant it to my understanding ; why may he not serve up another dish to me in the same Dress , and exact the same task of me to believe the contradictory ? Liberty of Prophesie , Epist . Dedic . pag. 8 , 9. The Experience which Christendom hath had in this last Age is Argument enough that Toleration of differing Opinions is so far from disturbing the Publick Peace , or destroying the Interest of Princes and Common-wealths , that it does advantage to the Publick , it secures Peace , because there is not so much as the pretence of Religion left to such Persons to contend for , it being already indulged to them . ibid. p. 21. It is a proverbial saying , Quod nimia familiaritas servorum est conspiratio adversus Dominum , and they who for their security run in Grots and Cellers , and Retirements , think that they being upon the defensive , those Princes and those Laws that drive them to it are their Enemies , and therefore they cannot be secure , unless the Power of the one , and the Obligation of the other be lessened and rescinded ; and then the being restrained and made miserable indears the discontented Persons mutually , and makes more hearty and dangerous Confederations . ibid. pag. 23. No man speaks more unreasonably , than he that denies to men the use of their Reason in choice of their Religion . ibid. pag. 169. No Christian is to be put to Death , Dis-membred , or otherwise directly Persecuted for his Opinion , which does not teach Impiety or Blasphemy . ibid. pag. 190. There is a popular Pity that follows all Persons in Misery and that Compassion breeds likeness of Affections , and that very often produces likeness of Perswasion ; and so much the rather because there arises a Jealousie and pregnant Suspition that they who Persecute an Opinion are destitute of sufficient Arguments to confute it , and that the Hangman is the best Disputant . ibid. pag. 197 , 198. If a man cannot change his Opinion when he lists , nor ever does heartily or resolutely , but when he cannot do otherwise , then to use Force , may make him a Hypocrite , but never to be a right Believer , and so instead of erecting a Trophee to God and true Religion , we build a Monument for the Devil . ibid. pag. 200. The Trick of giving Persons differing in Opinion over to the secular Power , at the best is no better than Hypocrisie , removing Envy from themselves , and laying it upon others , a refusing to do that in external Act , which they do in Council and Approbation . ibid. pag. 209. Thus far Bishop Tayl●r , and one of the most Learned Men of the Church of England in his time . Let me add another Bishop , held learn'd by all , and in great Reputation with the men of his Communion , and among them the Lords Spiritual and Temporal in Parlioment assembled , who have sufficiently declared against this persecuting Spirit on the account of Religion by their full approbation of , and thanks returned to the Bishop of St Asaph for his Sermon preached before them November the 5 th . 1680. and their desire that he would Print and Publish that Sermon . The Bishop says , that , They who are most given to hate and destroy others , especially those others who differ from them in Religion , they are not the Church of God , or at least they are so far corrupt in that particular . pag. 8. Again he says , That of Societies of Men , Christians , of all others are most averse from ways of Violence and Blood ; especially from using any such ways upon the account of Religion : And among Christian Churches , where they differ among themselves , if either of them use those ways upon the account of Religion , they give a strong Presumption against themselves that they are not truly Christians . ibid. pag. 9. There is reason for this , because , we know that Christ gave Love for the Caracter by which his Disciples were to be known . John 13.35 . By this shall all Men know that you are my Disciples , if you have Love to one another . And least men should unchristen others first , that they may hate them , and Destroy them afterwards , Christ enlarged his Precept of Love , and extended it even to Enemies , and not only to ours , but to the Enemies of our Religion , Matt. 5.43 , 44. ibid. pag. 9. As our holy Religion excels all others in this admirable temper , so by this we may usually judge who they are that excel among Christian Churches , when there happens any difference between them , whether touching the Faith , or the terms of Communion . They that were the more Fierce , they generally had the worst Cause . ibid. pag. 12 , 13. The Council of Nice suppressed the Arians by no other Force , but putting Arians out of their Bishopricks ; they could not think Hereticks fit to be trusted with cure of Souls ; but otherwise , as to Temporal things , I do not find that they inflicted any kind of Punishment ; but when the Arians came to have the Power in their Hands , when theirs was come to be the Imperial Religion , then Depriving was nothing , Banishment was the least that they inflicted . ibid. pag. 14. Neither our Religion , nor our Church , is of a persecuting Spirit . I know not how it may be in particular Persons ; but I say again , it is not in the Genius of our Church : She hath no Doctrine that teacheth Persecution . ibid. pag. 20. I would have no man punished for his Religion , no not them that destroy men for Religion . ibid. pag. 37. Dr Stillingfleet comes short of none of them on this Subject . Our Saviour , says he , never pressed Followers as men do Souldiers , but said , If any man will come after me , let him take up his Cross ( not his Sword ) and follow me . His was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his very Commands shewed his Meekness ; his Laws were sweet and gentle Laws ; not like Draco's that were writ in Blood , unless it were his own that gave them . His design was to ease men of their former Burdens , and not lay on more ; the Duties he required were no other but such as were necessary , and withal very just and reasonable . He that came to take away the insupportable Yoke of Jewish Ceremonies , certainly did never intend to gall the Necks of his Disciples with another instead of it . And it would be strange the Church should require more than Christ himsel● did ; and make other conditions of her Communion , than our Saviour did of Discipleship . What possible reason can be assigned or given why such things should not be sufficient for Communion with a Church , which are sufficient for eternal Salvation ? And certainly those things are sufficient for that ; which are laid down as necessary Duties for Christianity by our Lord and Saviour in his Word . What ground can there be why Christians should not stand upon the same terms now which they did in the time of Christ and his Apostles ? Was not Religion sufficiently guarded and fenced in ●hem ? Was there ever more true and cordial Reverence in the Worship of God ? What Charter hath Christ given the Church to bind men up to more than himself hath done ? Or to exclude those from her Society who may be admitted into Heaven ? Will Christ ▪ ever thank Men at the great day for keeping such out from Communion with his Church , when he will vouchsafe not only Crowns of Glory to , but it may be Aureolae too , if there be any such things there ? The Grand Commission the Apostles were sent out with , was only to teach what Christ had commanded them . Not the least Intimation of any Power given them to impose or require any thing beyond what himself had spoken to them , or they were directed to by the immediate Guidance of the Spirit of God. Without all Controversie , the main Inlet of all the Distractions , Confusions and Divisions of the Christian World , hath been by adding other Conditions of Church Communion than Christ hath done . There is nothing the Primitive Church deserves greater imitation by us in , than in that admirable Temper , Moderation and Condesention which was used in it towards all the Members of it . This admirable Temper in the Primitive Church might be largely cleared from that Liberty they allowed freely to Dissenters from them in matters of Practice and Opinion ; as might be cleared from Cyprian , Austin , Jerome , and others . — Leaving the Men to be won by observing the true decency and order of Churches , whereby those who act upon a true Principle of Christian Ingenuity may be sooner drawn to a Compliance in all lawful things , than by Force and rigorous Impositions , which make men suspect the weight of the thing it self , when such Force is used to make it enter . in Preface . The same is in effect declared by the House of Commons , when they returned their Thanks to Dr. T●llotson , Dean of Canterbury , for his Sermon preached before them November the 5 th . 1678. desiring him to Print that Sermon , where he says , upon our Saviours Words , Ye know not what manner of Spirit ye are of , Ye own your selves to be my Disciples , but do you consider what Spirit now Acts and Governs you ? not that surely which my Doctrine designes to mould and fashion you into , which is not a Furious and Persecuting , and Destructive Spirit , but Mild and Gentle , and Saving ; tender of the Lives and Interests of Men , even of those who are our greatest Enemies . pag. 6 , 7. No difference of Religion , no pretence of Zeal for God and Christ can warrant and justifie this Passionate and Fierce , this Vindictive and Exterminating Spirit . ibid. pag. 7. He ( i. e. Christ ) came to introduce a Religion , which consults not only the Eternal Salvation of mens Souls , but their Temporal Peace and Security , their Comfort and Happiness in this World , ibid ▪ pag. 8. In seemed good to the Author of this Institution to compel no man to it by Temporal Punishment . ibid. pag. 13. To seperate Goodness and Mercy from God , Compassion and Charity from Religion , is to make the two best things in the World , God and Religion , good for nothing . idid . pag. 19. True Christianity is not noly the best , but the best natured Institution in the World ; and so far as any Church is departed from good Nature , and become Cruel and Barbarous , so far it is degenerated from Christianity . idid . pag. 30. Thus far Dr Tillotson , who to be sure , deserves not to be thought the least Eminent in the present Church of England . Let us hear what Doctor Burnet says to it . Men are not Masters of their own Perswasions , and cannot change their thoughts as they please ; he that believes any thing concerning Religion , cannot turn as the Prince commands him , or accomodate himself to the Law or his persent Interests , unless he arrive at that pitch of Atheism , as to look on Religion only as a matter of Policy , and an Engine for civil Government ; Dr Burnet's History of the Rights of Princes , &c. in his Preface , pag. 49. 'T is to this Doctor 's pains she ows the very History of her Reformation , and as by it he has perpetuated his Name with hers , certainly he must have Credit with her , or we can deserve none with any body else , for no man could well go further to oblige her . Let me here bring in a lay Member of the Church of England , Sir Robert Pointz , in his vindication of Monarchy , who yeilds us an excellent Testimony to the matter in hand , The Sword availeth little with the Souls of Men , unless to destroy them together with their Bodies , and to make men desperate , or dissemblers in Religion , and when they find oppertunity to fall into Rebellion , as there are many Examples . p. 27. In the Ancient Times of Christianity , such means were not used as might make Hereticks and Schismaticks more obstinate than docible , through the preposterous proceedings of the Magistrates and Ministers of Justice in the Execution of Penal Laws , used rather as Snares for gaining of Money and Pecuniary Mulcts impos'd , rather as Prices set upon Offences , than as Punishments for the Reformation of Manners ▪ ibid. pag. 28. The Ancient Christians were forbidden by the Imperial Law , as also by the Laws of other Christian Nations , under a great Penalty to meddle with the Goods of the Jews or Pagans living peaceably ibid. pag. 29. For , the Goods of the Jews , although Enemies to the Christian Religion , cannot for the cause of Religion come , by Escheat unto Christian Princes , under whom they live . ibid. pag. 29. It is truly said , that Peace , a Messenger whereof , an Angel hath been chosen to be , is scarce ever established by the Sword ; and the Gospel , the blessed Peace , cannot be published by the Sound of the Cannon ; neither the Sacred Word be conveyed unto us by the impious hands of Souldiers ; neither Tranquility be brought to the Persons and Consciences of Men , by that which bringeth Ruin unto Nations . ibid. pag. 30. He has said much in a little , the Talent and Honour of Men truly great . I give this still to the Church of Englands Principles , which yet makes it harder for her to justifie her Practice in her use of Power . But let us hear a King speak , and one the Church of England is bound to hear by many Obligations . King Charles the First , out of his tender and princely sence of the sad and bleeding Condition of the Kingdom , and his unwearied Desires to apply such Remedies , as by the blessing of Almighty God , might settle it in Peace ; by the Advice of his Lords and Commons of Parliament Assembled at Oxford , propounded and desired , that all the Members of both Houses might securely meet in a full and free Convention of Parliament , there to treat , consult and agree upon such things , as may conduce to the maintenance and defence of the Reformed Protestant Religion , with due consideration to all just and reasonable ease to tender Consciences . The Kings Message of a Treaty , March 3. 1643. from Oxford , Superscribed to the Lords and Commons of Parliament assembled at Westminster . In the Kings Twentieth Message for Peace , January 29. 1645. he has these Words , That by the Liberty offered in his Message of the 5 th . present , for the ease of their Consciences who will not Communicate in the Service already established by Act of Parliament in this Kingdom , He intends that all other Protestants behaving themselves peaceable in and towards the civil Government , shall have the free Exercise of their Religion according to their own way . In the Thirty third Message for Peace , November 17. 1647. there are these Words , His Majesty considering the great present Distempers concerning Church Discipline , and that the Presbyterian Government is now in practice , his Majesty to eschew Confusion , as much as may be , and for the satisfaction of his two Houses , is content that the said Government be legally permitted to stand in the same Condition it now is , for three Years ; provided , that his Majesty and those of his Judgment ( or any other who cannot in Conscience submit thereunto ) be not obliged to comply with the Presbyterian Government , but have free Practice of their own Profession without receiving any Prejudice thereby . From the Isle of Wight . In his Declaration to all his People , January 18. 1645. from Carisbrook Castle , after the Votes of no Address , He says , I have sacrificed to my two Houses of Parliament , for the Peace of the Kingdom , all , but what is much more dear to me then my Life , my Conscience and my Honour . In his Letter to the Lords , Gentlemen and Committee of the Scotch Parliament , together with the Officers of the Army , July 3. 1648. from Carisbrook Castle . — As the best foundation of Loyalty is Christianity , so true Christianity is perfect Loyalty . VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon his Majesties retirement from Westminster . — Sure it ceases to be Counsel , when not Reason is used , as to Men to Perswade , but Force and Terror as to Beasts , to drive and compel men to whatever tumultary Patrons shall project . He deserves to be a Slave without Pity or Redemption , that is content to have his Rational Soveraignty of his Soul , and Liberty of his Will and Words so captivated . — Again , ibid. Sure that Man cannot be blameable to God or Man , who seriously indeavours to see the best reason of things , and faithfully follows what he takes for reason ; the uprightness of his Intentions will excuse the possible failings of his Understanding . — Again , ibid. I know no Resolutions more worthy a Christian King , then to prefer his Conscience before his Kingdoms . XII . Upon the Rebellion and Troubles in Ireland , — Some kind of Zeal counts all merciful Moderation Lukewarmness , and had rather be Cruel than accounted Cold , and is not seldom more greedy to kill the Bear for her Skin , than for any harm he hath done . — ibid , O my God , thou seest how much Cruelty among Christians is acted under the colour of Religion , as if we could not be Christians unless we Crucifie one another . XIII . Upon the calling the Scots and their coming . — Sure in matters of Religion those Truth 's gain most on mens Judgments and Consciences which are least urged with Secular Violence , which weakens Truth with Prejudices ; and is unreasonable to be used , till such means of rational Conviction hath been appli'd , as leaving no excuse for Ignorance condemns mens Obstinacy to deserv'd Penalties . — Violent Motions are neither Manly , Christian nor Loyal . — The proper Engine of Faction is Force ; the Arbitrator of Beasts , not of reasonable Men , much less of humble Christians and loyal Subjects , in matters of Religion . XIV . Upon the Covenant . — Religion requires Charity and Candor to others of different Opinions . — Nothing Violent and Injurious can be Religions . XV. Upon the many Jealousies raised , and Scandals cast upon the King to stir up the People against him . — In point of true Conscientious Tenderness ( attended with Humility and Meekness , not with proud or arrogant Activity , which seeks to hatch every egge of indifferent Opinion to Faction or Schism ) I have oft declared how little I desire my Laws and Scepter should intrench over Gods Soveraignty , which is the only king of mens Consciences . XXVII . To the Prince of Wales . — Take heed of abetting to any Factions ; your partial adhereing to any one Side gains you not so great Advantages in some Mens Hearts ( who are prone to be of their Kings Religion ) as it looseth you in others , who think themselves , and their Profession , first despised , then persecuted by you . — My Counsel and Charge to you is , That you seriously consider the former real or objected Miscarriages , which might occasion my Troubles , that you may avoid them . — A Charitable Connivance and Christian Toleration , often dissipates their Strength whom rougher Opposition fortifies . — Always keep up Sollid Piety and those Fundamental Truths ( which mend both Hearts and Lives of Men ) with impartial Favour and Justice . — Your Prerogative is best shewed and exercised in remitting rather then exacting the rigour of the Law , there being nothing worse than legal Tyranny . And as this was the Sence and Judgment of a King that Time and the greatest Troubles had inform'd with a superiour Judgment , ( and which to be sure highly justifies the measures that are now taken ) So Dr. Hudson his Plain-dealing Chaplain must not be forgotten by us on this occasion , who took the freedom to tell his Royal Master , That he lookt upon the Calamities he laboured under , to be the hand of God upon him , for not having given God his due over Conscience . One can easily imagin this to be Reformation Language , and then it is not hard to think how low that Church must be fallen , that from so free and excellent a Principle , is come to make , execute and uphold Penal Laws for Religion , against her Conscientious Neighbours ; but it is to be hoped , that like Nebuchadnezzar's Image , whose Feet was a mixture of Iron and Clay , and therefore could not stand for ever ; Persecution will not be able to mix so with the Seed of Men but that Humanity will overcome it , and Mankind one day be delivered from that Iron hard and fierce Nature . I have done with my Church of Englands Evidences against Persecution . And for the Judgment of all sorts of Dissenters in that Point , let their Practice have been what it will , nothing is clearer than that they disallow of Persecution , of which their daily Addresses of Thanks to the King , for his General Ease by his Excellent Declaration are an undoubted Proof . Thus then we see it is evident , that it is not only the Duty of all Parties , as they would be thought Christians , to Repeal Penal Laws for Religion , but upon a fair enquiry , we see it is the avowed Principle of every Party at one time or other that Conscience ought not to be compel'd , nor Religion impos'd upon worldly Penalties . And so I come to the third and last part of this Discourse . PART III. It is the Interest of all Parties , and especially the Church of England . AS I take all Men to be unwillingly separated from their Interests , and consequently ought only to be sought and discours'd in them , so it must be granted me on all hands , that Interests change as well as Times , and 't is the Wisdom of a Man to observe the Courses , and humor the Motions of his Interest , as the best way to preserve it . And least any ill-natur'd or mistaken Person should call it temporizing , I make this early Provision ; That I mean no immorral or corrupt complyance : A Temporizing , deservedly base with Men of Vertue , and which in all times , my Practice as well as Judgment hath shown the last Aversion to . For upon the Principle I now go , and which I lay down , as common and granted in Reason and Fact with all Parties concern'd in this Discourse , that Man , does not change , that morrally follows his Interest under all its Revolutions , because to be true to his Interest is his first civil Principle . I premise this to introduce what I have to offer , with respect to the Interests to be now treated upon . And first , I say , I take it to be the Interest of the Church of England to abolish the Penal Laws , because it never was her Interest to make them . My reasons for that Opinion are these . First , they have been an Argument to invalidate the Sufferings of the Reformers , because if it be unlawful to disobey Government about matters of Religion they were in the wrong . And if they say , O but they were in Error that punish'd their Non-conformity ; I answer , how can she prove that she is Infallibly in the Right ? And if this cannot be done , she compels to an uncertainty upon the same terms . Secondly , She has overthrown the Principles upon which she separated from Rome . For if it be unlawful to plead Scripture and Conscience to vindicate Dissent from her Communion , it was unlawful for her upon the same Plea to dissent from the Church of Rome , unless she will say again , that she was in the Right , but the other in the Wrong , and she knows this is no Answer , but a begging of the Question ; for they that separate from her , think themselves as Serious , Devout , and as much in the Right as she could do . If then Conscience and Scripture , interpreted with the best Light she had , were the ground of her Reformation , she must allow the Liberty she takes , or she eats her Words , and subverts her Foundation ; then which nothing can be more destructive to the Interest of any Beeing , Civil or Ecclesiastical . Thirdly , The Penal Laws have been the great Make-bate in the Kingdom from the beginning . For if I should grant that she had once been truly the Church of England , I mean , consisting of all the People of England , ( which she was not , for there were divers Parties dissenting from the first of her establishment ) yet since it afterwards appear'd she was but one Party tho the biggest , she ought not to have made her Power more National than her Faith , nor her Faith so by the Force of her Temporal Authority . 'T is true she got the Magistrate of her side , but she engaged him too far . For she knew Christ did not leave Caesar Executor to his last Will and Testament , and that that should be the reason why she did so , was none of the best Ornament● to her Reformation . That she was but a Party , tho the biggest , by the Advantages that temporal Power brought her , I shall easily prove , but I will introduce it with a short Account of our State-Reformation here in England , Henry the Eighth , was a kind of Hermophredite in Religion , or in the Language of the times , a Trimmer ; being a meddly of Papist and Protestant , and that part he acted to the Life , or to the Death rather ; Sacrificing on the same Day Men of both Religions , because one was not Protestant enough , and t'other Papist enough for him . In this time were some Anabaptists , for the distinction of Church of England , and Calvanist was not then known . Edward the Sixth succeeded , a Prince that promised Vertues , that might more than ballance the Excesses of his Father , and yet by Arch-Bishop Cranmer , was compelled to sign a Warrant to Burn poor Joan of Kent , a famous Woman , but counted an Enthusiast : But to prove what I said of him , 't was not without frequent Denials and Tears , and the Bishop taking upon him to answer for it at Gods Judgment ; of which I hope his Soul was discharged , tho his Body , by the same Law , suffered the same Punishment in the succeeding Reign . Thus even the Protestants begun with Blood for meer Religion , and taught the Romanists , in succeeding times , how to deal with them . At this time the Controversie grew warm between the Church of England and the Calvanists , that were the Abler Preachers and the Better Livers . The Bishops being mostly men of State , and some of them looking rather backward then forward , Witness the Difficulty the King had to get Hooper Consecrated Bishop , without Conformity to the reserved Ceremonies . Queen Mary came in , and ended the Quarrel at the Stake ▪ Now Ridly and Hooper hug , and are the dearest Brethren and best Friends in the World. Hooper keeps his Ground , and Ridly stoops with his Ceremonies to t'others further Reformation . But this Light and Union flow'd from their Persecution : For those abroad at Frankford , and other places were not upon so good Terms : Their Fewds grew so great that the one refused Communion with the other , many endeavours were used to quench the Fire , but they were ineffectual ; at best it lay under the Ashes of their Affliction for another time ; for no sooner was Queen Elizabeth upon her Throne then they returned , and their Difference with them . They managed it civilly for a while , but Ambition in some , and Covetousness in others on the one hand , and Discretion giving way to Resentment on the other , they first ply the Queen and her Ministers , and when that ended in favour of the Men of Ceremony , the others arraigned them before the first Reformers abroad , at Geneva , Bazil , Zurich , &c. The leading Prelates by their Letters , as Doctor Burnet lately tells us , in his Printed Relation of his Travels , clear themselves to those first Doctors of any such Imputation , and lay all upon the Queen , who for Reasons of State would not be brough to so Inceremonious a way of Worship as that of the Calvanists . At this time there were Papists , Protestants , Evangelists , Praecisians , Vbiquitists , Familists or Enthusiasts and Anabaptists in England ; when the very first Year of her Reign , a Law for Vniformity in Worship and Discipline was enacted , and more followed of the severest Nature , and sometimes executed . Thus then we see ▪ that there never was such a thing as a Church of England since the Days of Popery , that is , a Church of Communion containing all the People of the Kingdom , and so cannot be said to be so much as a Twin of the Reformation ; nevertheless she got the Blessing of the Civil Magistrate . She made him great to be great by him : If She might be the Church , He should be the Head. Much good may the Bargain do her . Now is the time for her to stand to her Principle . I never knew any body exceed their Bounds that were not met with at last . If we could escape Men , God we cannot , his Providence will overtake us , and find us out . By all this then it appearing , that the Church of England was not the Nation , the Case is plain that the Penal Laws were a Make-bate , for they Sacrificed every sort of People whose Consciences differed from the Church of England ; which first put the Romanist upon flattering Prerogative , and courting its Shelter from the wrath of those Laws . The Address could not be unpleasant to Princes ; and we see it was not ; for King James , that came in with Invectives against Popery , entring the List with the Learn'd of that Church , and charging her with all the Marks the Revelation gives to that of Antichrist , grew at last so tame and easy towards the Romanists , that our own Story tells us of the Fears of the encrease of Popery in the latter Parliament of his Reign . In King Charles the First 's time , no body can doubt of the Complaint , because that was in great measure the drift of every Parliament , and at last one Reason of the War. On the other hand the Severity of the Bishops against Men of their own Principles , and in the main , of their own Communion , either because they were more zealous in Preaching , more followed of the People , or could not wear some odd Garment , and less , lead the Dance on a Lords Day at a Maypole , ( the Relique of Flora the Roman Strumpet ) or perhaps for rubbing upon the Ambition , Covetousness and Laziness of the Dignified , and Ignorance and Loosness of the ordinary Clergy of the Church ( of which I could produce Five hundred gross Instances ) I say these things breed bad Blood , and in part , gave beginnings to those Animosities , that at last broke forth , with some other Pretences into áll those National Troubles that agitated this poor Kingdom for Ten Years together , in which the Church of England became the greatest Looser , Her Clergy turn'd out ▪ her Nobility and Gentry Sequestred , Decimated , Imprisoned , &c. And whatever she is pleased to think , nothing is truer , then that her Penal Laws , and Conduct in the Star-Chamber , and high Commission Court in matters of Religion , was her overthrow . 'T is as evident , the same Humour since the Restoration of the late King , has had almost the same Effect . For nothing was grown so little and contemptible as the Church of England in this Kingdom she now intitles her self the Church of : Witness the Elections of the last three Parliaments before this , I know it may be said the Persons chosen were Church goers ; I confess it , for the Law would have them so . But no body were more avers to the Politicks of the Clergy ; insomuch that the Parson and the Parish almost every where divided upon the question of their Election . In truth , it has been the Favour and Countenence of the Crown , and not her intrinsick Interest or Value , that has kept her up to this Day ; else her Penal Laws , the Bulwork of the Church of England , by the same figure , than she is one against Popery , had sunk her long since . I hope I may , by this time , conclude , without offence , that the Penal Laws have been a Make-bate in the great Family of the Kingdom , setting the Father against his Children , and Brethren against Brethren ; not only giving the Empire to one , but endeavouring to extinguish the rest , and that for this the Church of England has once paid a severe Reckoning . I apply it thus : Is it not her Interest to be careful she does it not a second time ? she has a fair Opportunity to prevent it , and keep her self where she is , that is ▪ the Publick Religion of the Country , with the real Maintenance of it ; which is a plain preference to all the rest . If she hopes by her Aversion to a general Ease , to set up for a Bulwork against Popery , one Year will show the trick , and mightily deceive her , and the Oppertunity will be lost , and another Bargain driven , I dare assure her , mightily to her Disadvantage . Violence and Tyranny are no natural Consequences of Popery , for then they would follow every where , and in all places and times alike . But we see in twenty Governments in Germany there is none for Religion , nor was not for an Age in France , and in Poland , the Popish Cantons of Switzerland , Venice , Lucca , Colonia , &c. where that Religion is Dominant , the People enjoy their Ancient and Civil Rights a little more steadily than they have of late time done in some Protestant Countries nearer home , almost ever since the Reformation . Is this against Protestancy ? No , but very much against Protestants , For had they been true to their Principles , we had been upon better Terms . So that the Reformation was not the Fault , but not keeping to it better than some have done ; For whereas they were Papists that both obtain'd the Great Charter and Charter of Forests , and in the successive Reigns of the Kings of their Religion , Industriously laboured the Confirmation of them , as the great Text of their Liberties and Properties , by above thirty other Laws ; we find almost an equal Number to Destroy them , and but one made in their Favour since the Reformation , and that shrowdly against the will of the high Church-men too ; I mean the Petition of Right , in the third Year of Charles the first . In short , They desire a legal Security with us , and we are afraid of it , least it should insecure us ; when nothing can do it so certainly as their Insecurity , for Safety makes no Man Desparate . And he that seeks ease by Law , therefore does it , because he would not attempt it by Force . Are we afraid of their Power and yet provoke it ? If this Jealousie and Aversion prevail , it may drive her to a Bargain with the Kingdom for such general Redemption of Property , as may desolve our great Corporation of Conscience , and then she will think that half a Loaf had been better than no Bread , and that it had been more advisable to have parted with Penal Laws , that only serv'd to dress her in Satyr , then have lost all for keeping them ; especially , when it was but parting with Spurs , Claws and Bills that made her look more like a Vulter than a Dove , and a Lion than a Lamb. But I proceed to my next Reason , why it is her Interest to Repeal those Penal Laws , ( tho a greater cannot be advanced to Men than self Preservation ) and that is , That she else breaks with a King heartily inclin'd to preserve her by any way that is not Persecuting , and whose Interest she once persu'd at all Adventures , when more than she sees was suggested to her by the Men of the Interest she opposed in favour of his Claim . What then has befallen her , that she changes the course she took with such resolutions of perseverance ? for bringing him to the Crown with this Religion , could not be more her Duty to his Title , or her Interest to support her own , than it is still , to be fair with him . If she ow'd the one to him and to Christianity , she is not less indebted to her self the other . Does he seek to impose his own Religion upon her ? By no means . There is no body would abhor the Attempt , or , at all Adventures , condemn it more than my self . What then is the matter ? why he desires ease for his Religion , she does not think fit to consider him in this , ( no not to the King she brought with this Objection to the Crown ) Certainly she is much in the wrong , and shews her self an ill Courtier ( tho it was become her calling ) first to give him Roast-meat , then beat him with the Spit . Is not this to quit those high Principles of Loyalty and Christianity she valued her self once upon , and what she can , provoke the Mischiefs she fears ? certainly this is dividing in Judgment from him that she has ackowledged to be her Ecclesiastical Head. My fifth Reason is , that as the making and executing the Penal Laws for Religion affects all the several Parties of Protestant Dissenters as well as the Papists ( the Judges in Vaughhan's time , and he at the Head of them , giving it as their Opinion , they were equally exposed to those Laws ) and that are thereby naturally driven into an Interest with them ; so it is at this time greatly the Prudence of the Church of England to repeal them , for by so doing she divides the Interest that self Preservation allows all Men to persue , that are united by danger : And since she is assured the Papists shall not have the less Ease in this King's time than if the Laws were Repeal'd , and that her Fears are not of the succeeding Raigns , how is their Repeal a great Insecurity , especially , when by that , she draws into her Interest all the Protestant Dissenters , that are abundantly more considerable than the Papists , and that are as unwilling that Popery should be National as her self . For if this be not granted , see what Reputation follows to the Church of England . She tells the King she does not desire his Friends should be persecuted , yet the forbearance must not be by Declaration to save the Government , nor by Law to save her ; and without one of these Warrants ▪ every civil Magistrate and Officer in England is Perjured that suffers them in that Liberty against Law. How can she be sincerely willing that should be done , that she is not willing should be done legally ? But Sixthly , the Church of England does not know but they or some other Party may at one time or other prevail . It seems to me her Interest to set a good Example , and so to bespeak easie Terms for her self . I know of none intended , and believe no body but her self can place her so low , yet if it were her unhappiness , I think to have civil Property secur'd out of the Question of Religion , and Constraint upon Conscience prevented by a Glorious Magna Charta for the liberty of it , were not a thing of ill Consequence to her Interest . Let us but consider what other Princes did for their own Religion , within the last seven Raigns , when they came to the Crown , and we cannot think so soft and equal a thing as an impartial Liberty of Conscience , after all that has been said of a Popish Successor , an ordinary Caracter of a Prince , or a mean Assurance to us : This ought not to slip her Reflection . Besides , there is some care due to Posterity : Tho the present Members of her Communion may escape the Temptation , their Children may not : They may change the Religion of their Education , and Conscientiously chuse some other Communion . Would they submit the Fortunes they leave them to the Rape of hungry Courtiers , Biggots and indigent Informers , or have their poor Posterity Impoverisht , Banisht or Executed for Sober and Religious Dissent ? God knows into whose hands these Laws at last may fall , what Mischief they may do , and to whom . Believe me , a King of the humor of Sr J.K. of the West , or Sr W.A. of Reading , or Sr R.B. or Sr S.S. of London , would , with such vouchers , quickly make a Golgatha of the Kingdom . If she thinks her self considerable in Number or Estate , she will have the more to loose . Let her not therefore establish that in the Prejudice of others , that may in the hands of others turn to her Prejudice . Lastly , I would not have her miss the advantage that is design'd her by those that perhaps she thinks worst of . I dare say no body would willingly see the Presbyterian in her Chair , and yet that may happen to be the Consequence of her Tenaciousness in a little time . For if the Aversion her Sons promote by whole sale against Popery should prevail , the remains of it in her self are not like to escape that Reformation : I mean , her Episcopal Government , and the Ceremonies of her Worship , for which she has vext the most Consciencious People of this Kingdom above an Age past . And the Presbyterian being a Rich , Industrious and Numerous Party , as well among the Nobility and Gentry , as Trading and Country People , I cannot see but the next Motion , naturally speaking , is like to tend that way ; for other Parties , however well esteemed may seem too great a step of Reformation at once , and methinks she has tasted enough of that Regiment , to be once wise , and keep the Ballance in her own Hands . And certain it is , that nothing will so effectually do this as the entreated Liberty of Conscience ; for then there will be four Parties of Dissenters besides her self , to Ballance against any Designs that may warp or byass things to their Advancement . And that which ought to induce the Church of England not a little to hasten , as well as do the thing , is this ; she is now a sort of National Church by Power , she will then be the Publick Church by Concurrence of all Parties . Instead of Enemies to invade or undermine her , they that should do it are made the Friends of her safety by the happiness they enjoy through her complacency : And if any should be so unnatural or ungrateful to her , the Interest of the rest will oblige them to be her Spys and Security against the Ambition of any such Party . I do heartily pray to God that he would enlighten the Eyes of her Leaders , and give them good Hearts too , that Faction may not prevail against Charity , in the name of Religion : And above all , that she would not be proud of her Numbers , or stand off upon that Reflection ; for that alone will quickly lessen them in a Nation loving Freedom as much as this we live in ; And what appears in the Town is an ill Glass to take a prospect of the Country by : There are Parishes that have Fifteen Thousand Souls in them and if two come to Church it is matter of Brag , tho half the rest be sown among the several dissenting Congregations of their Judgment . I would not have her mistaken , tho Popery be an Unpopular thing , 't is as certain she of a long time has not been Popular , and on that Principle never can be : And if she should Plow with that Heifer now , and gain a little by the Aversion to Popery ; when it is discern'd that Popery does return to the civil Interest of the Kingdom they will quickly be Friends . For besides that we are the easiest and best natur'd People in the World to be appeas'd , there are those charms in Liberty and Property to English Nature that no endeavours can resist or disapoint . And can we reasonably think the Romanists will be wanting in that , when they see it is their own ( and perhaps their only ) Interest to do so ? These are the Arguments which , I confess , have prevailed with me to importune the Church of England to yeild to the Repeal of all the Penal Statutes , and I should be glad to see them either well refuted or submitted to . I shall now Address my self to those of the Roman Church , and hope to make it appear it is their Interest to sit down thankfully with the Liberty of Conscience herein desired , and that a Toleration and no more , is that which all Romanists ought to be satisfied with . My Reasons are these . First , The Opposition that Popery every where finds : For in nothing is the Kingdom so much of a mind as in this Aversion : 'T is no news , and so may be the better said and taken . I say then this Vnity , this Vniversality and this Visibility against Popery , make the attempt , for more then Liberty of Conscience , too great and Dangerous . I believe there may be some poor silly Biggots that hope bigger , and talk further , but who can help that ? there are weak People of all sides , and they will be making a Pudder : But what 's the language of their true Interest , the Infallible guide of the wiser Men ? Safety certainly ; and that in succeeding Raigns to chuse : And if so , their Steps must be modest , for they are Watcht and Number'd . And tho their Prudence should submit to their Zeal , both must yeild to Necessity , whether they like it or no. What they convert upon the Square , Perswasion I mean , is their own , and much good may it do them . But the fear is not of this , and for compelling the avers Genius of the Kingdom , they have not the means , what ever they would do if they had them : Which is my second Reason . I say they have not the Power , and that is what we apprehend most . There are three things that prove this in my Opinion . First , their want of Hands , next , want of Time , and lastly , their Intestine Division ; which , whatever we think , is not inconsiderable . They are few , we must all agree , to the Kingdom , upon the best Computation that could be made . Out of eight Millions of People , they are not Thirty thousand , and those but thinly sown up and down the Nation ; by which it appears that the Disproportion of the natural strength is not less than two hundred and seventy Persons to one . So that Popery in England is like a Spirit without a Body , or a General without an Army . It can hurt no more than Bullets without Powder , or a Sword and no Hand to use it . I dare say , there is not of that Communion , enough at once , to make all the Coal Fires in London , and yet we are apprehensive they are able to consume the whole Kingdom . I am still more afraid of her Fears than of them ; for tho they seem high , she thinks their Religion in no Reign has appeared much lower . O but they have the King of their Side , and he has the Executive Power in his Hands ! True , and this I call the Artificial Strength of the Kingdom . But I say , first we have his Word to bind him . And tho some may think our Kings cannot be tyed by their People , certainly they may be tyed by themselves . What if I don't look upon the Act of both Houses to oblige the King , his own Concession must ; and that may be given in an Act of State I take the King to be as well obliged in Honour and Conscience to what he promises his People in another Method , as if it had been by his Royal Assent in Parliament ; for an honest mans Word is good every where , and why a Kings should not I can't tell . 'T is true , the Place differs and the Voice comes with greater Solemnity , but why it should with greater Truth I know not . And if the Church of England will but be advised to give him the opportunity of keeping his repeated Word with her , and not deprive her self of that advantage by Jealousies and Distances that make her suspected , and may force him into another Conduct , I cannot help believing that the King will not to a tittle let her feel the assurance and benefit of his Promises . But next , we have his Age for our Security , which is the second Proof , of the second Reason , why the Papists should look no farther then a Toleration . This is the want of time I mention'd . They have but one Life in the Lease , and 't is out of their power to renew ; and this Life has liv'd fast too , and is got within seven of threescore ; A greater Age then most of his Ancestors ever attain'd . Well , but he has an Army and many Officers of his own Religion . And if it be so , what can it do ? It may suppress an Insurrection , but upon the attemps we foolishly fear , they were hardly a Breakfast to the Quarters they live in . For if they were together , all the confines or remote parts of the Nation would Rise like Grass upon them , and if dispersed , to be sure they have not strength for such an Attempt . But if they are not sufficient , there is a Potent Prince not far off can help the Design , who is not angry with Protestancy at home only . Suppose this , is there not as Potent Naval Powers to assist the Constitution of the Kingdom from such Invasions ? yes , and Land ones too . And as the Protestant Governments have more Ships then the other , so an equal Land Force , when by such attempts to make Popery universal , they are awaken'd to the use of them : But certainly we must be very silly to think the King should suffer so great a shake to his own Interest as admitting an Army of Forraigners to enter his Kingdom on any pretence , must necessarily occasion . These Bull-Beggers , and Raw-Heads and Bloody-Bones , are the Malice of some , and Weakness of others . But time , that Informs Children , will tell the World the meaning of the Fright . The third Proof of my second Reason , is the Intestine Division among themselves . That Division , weakens a great Body , and renders a small one harmless , all will agree . Now that there is such a thing as Division among them is town talk The Seculars & Regulars have ever been two Interests all the Roman Church over , and they are not only so here , but the Regulars differ among themselves . There is not a Coffee-House in Town that does not freely tell us that the Jesuites and Benedictines are at variance , that Count Da Da the Popes Nuncio and Bishop Lyborn Dissent mightily from the Politicks of the first ; Nay t'other Day the Story was that they had prevail'd Entirely over them . The Lords and Gentlemen of her Communion have as warmly contested about the lengths they ought to go , Moderation seems to be the conclusion . Together they are little , and can do little ; and divided , they are Contemptible instead of Terrible . Lastly , the Roman Church ought to be discreet , and think of nothing further then the entreated general Ease , because it would be an extream that must beget another in the succeeding Raign . For as I can never think her so weak as well as base , that after all her Arguments for the Jus divinum of Succession , she should , in the Face of the World , attempt to violate it in the wrong of One of another Perswasion , ( for that were an eternal loss of her with Mankind ) So if she does not , and yet is Extravagant , she only rises higher to fall lower then all others in another Raign . This were provoking their own Ruin. And to say true , either way would , as the second Letter has it , discredit her for ever and make true Prophets of those they had taken such pains to prove false Witnesses . And supposing her to reckon upon the just Succession , nothing can recommend her , or continue her happiness in a Raign of another Judgment , but this Liberty equally maintained , that other Perswasions , more numerous , for that reason as well as for their own sakes , are obliged to insure her . Here the Foundation is broad and strong , and what is built upon it , has the looks of long Life . The Indenture will at least be , quint-pertite , and Parties are not so mortal as Men. And as this joyns , so it preserves Interest intire , which amounts to a Religious Amity and a Civil Vnity at the worst . Upon the whole matter , I advise the Members of the Roman Communion in this Kingdom , to be moderate , 't is their Duty and it belongs to all Men to see it and feel it from them , and it behoves them mightily they would ; for the first part of this Discourse belongs to their Hopes , as well as to the Church of Englands Fears , viz. the Duty and Spirit of Christianity . Next , let them do good Offices between the King and his excellent Children , for as that will be well taken by so affectionate a Father , so it gives the lie to their Enemies Suggestions , and recommends them to the Grace and Favour of the Successors . And having said this , I have said all that belongs to them in particular . There is left only my Address to the Protestant Dissenters and a general Conclusion to finish this Discourse . Your Case that are called Protestant Dissenters , differs mightily from that of the Church of England and Rome . For the first have the Laws for her , the last the Prince . Those Laws are against you , and she is not willing they should be Repeal'd : The Prince offers to be kind to you if you please ; Your Interest , in this Conjuncture , is the Question . I think none ought to be made , that it is the Liberty of Conscience , desired , because you have much more need of it , having neither Laws nor Prince of your side , nor a Successor of any of your Perswasions . The Fears of Popery I know reach you ; but it is to be remembered also , that if the Laws are not Repeal'd , there wants no new ones to Destroy you , of the Papists making ; so that every fear you are taught to have of their Repeal , is against your selves . Suppose your Apprehensions well grounded , you can but be Destroy'd ; Which is most comfortable for you to suffer by Law or without it ? The Church of England , by her Penal Laws , and the Doctrine of Headship , has Armed that Religion ( as it falls out ) to Destroy you . Nay , has made it a Duty in the King to do it , from which ( says she ) nothing but an Act of Parliament can absolve him , & that she is not willing to allow . And is it not as reasonable that you should seek their Repeal , that if you suffer from the Papists , It may be without human Law , as well as against Christs Law , as for the Church of England to keep them in force , because if she suffers , it shall be against the Laws made to uphold her ? For not repealing them , brings you an inevitable mischief , and her ▪ at most , but an uncertain safety ; tho 't is certain , she at the same time will Sacrifice you to it . And yet if I were in her case , it would please me better to remove Laws that might reproach me , and stop my Mouth when turn'd against me , and be content , that if I Suffer for my Religion , it is against the Law of God , Christianity and the Fundamentals of the old and true Civil Government of my Country , before such Laws helpt to spoil it . In short , you must either go to Church , or Meet , or let fall your Worshipping of God in the way you believe . If the first , you are Hypocrites , and give away the Cause , and reproach your dead Brethrens Sincerity , and gratifie the old accusation of Schism , Ambition , &c. and finally loose the Hope and Reward of all your Sufferings . If the second , viz. that you Meet against Law , you run into the Mouth of the Government , whose Teeth are to meet in you and Destroy you , as by Law established , . If the last , you deny your Faith , over-throw your own Arguments , fall away from the Apostolical Doctrine of assembling together , and so must fall into the Hands of God , and under the troubles of your own Consciences and woundings of his Spirit , of which 't is said , who can bear them . So that nothing is plainer then that Protestant Dissenters are not oblig'd to govern themselves after such Church of England Measures , supposing her Fears and Jealousies better Bottom'd then they are : For they are neither in this Kings time in the same Condition , with her if the Penal Laws remain in force , nor like to be so , if she can help it , in the next Raign , if they are not Repeal'd in this ; so that they are to be certainly Persecuted now , in hopes of an uncertain Liberty then . Uncertain both whether it will be in her Power , and whether she will do it if it be . The Language of Fear and Assurance are two things , Affliction promises what Prosperity rarely performs . Of this the Promises made to induce the late Kings Restoration , and the cancelling of the former Declaration , and what followed upon both are a plain proof . And tho the last Westminster Parliament enclin'd to it ; no body so much oppos'd it as the Clergy , and the most Zealous Sons of that Church : And if they could or would not then see it to be reasonable , I can't see why one should trust to People so selfish and short sighted . But if she will stoop to all those Dissenting Interests that are Protestant , it must either be by a comprehension , and then she must part with her Bishops , her Common-Prayer , her Ceremonies , and this it self is but Presbyterian ; ( and she must go lower yet , if she will comprehend the rest ) or , if not , she must Persecute or give this Liberty of Conscience at last ; which , that she will ever yeild to uncompel'd , and at a time too , when there is none to do it , while she refuses it under her present pressing Circumstances , I confefs I cannot apprehend . But there is yet one Argument that can never fail to oblige your compliance with the General Ease entreated ; viz. That the Penal Laws are against our great Law of Property , and so void in themselves . This has been the Language of every Apology , and that which , to say true , is not to be answer'd : How then can you decline to help their Repeal , that in Conscience , Reason and Law you think void in their own Nature ? Lastly , There is nothing that can put you in a Condition to help your selves or the Church of England against the Domination of Popery , but that which she weakly thinks the way to hurt you both , viz. The Repeal of the Penal Laws . For as you are , you are tyed Hand and Foot , you are not your own men , you can neither serve her nor your selves , you are fast in the Stocks of her Laws , and the course she would have you take , is to turn Martyrs under them to suppo●t them . If you like the Bargain you are the best natur'd People in the World , and something more . And since Begging is in Fashion , I should desire no other Boon ; for upon so plain a loss of your Wits , your Estates will of course fall a stray to the Government , so that without the help of a Penal Law , you make an admirable Prize . I have no mind to end so pleasantly with you . I have a sincere and Christian regard to you and yours . Be not Couzn'd , nor Captious , at this Juncture . I know some of you are told , if you lose this Liberty , you Introduce Idolatry , and for Conscience sake you cannot do it . But that 's a pure mistake , and improv'd , I fear , by those that know it is so , which makes it the worse ; for it is not Introducing Idolatry ( taking for granted that Popery is so ) but saving the People from being Destroy'd that profess that Religion . If Christ , and his Apostles had taken this course with the World , they must have Killed them instead of Converting them . 'T is your mistake to think the Jewish rigorous Constitution is adequate to the Christian Dispensation ; by no means : That one Conceit of Judaising Christianity in our Politicks , has fill'd the World with Misery , of which this poor Kingdom has had its share . Idolators are to be Enlighten'd and Perswaded , as St. Paul did the Athenians and Romans , and not knock on the Head , which mends no body . And to say a Christian Magistrate is to do that , that a Christian can't do , is ridiculous ; unless like the Bishop of Munster , who goes like a Bishop one part of the Day , and a Souldier the other , he is to be a Christian in the Morning and a Magistrate in the Afternoon . Besides , 't is one thing to enact a Religion National , and compel Obedience to it ( which would make this Case abominable indeed ) and another thing to take off unchristian Penalties for the sake of such mistakes , since that is to give them Power to hurt others , and this only to save you from being hurt for meer Religion . To conclude my Address to you , of all People , it would look the most disingenious in you , and give you an Aire , the least Sensible , Charitable and Christian not to endeavour such an Ease that have so much wanted it , and so often and so earnestly pressed it , even to Clamour . But that you should do it for their Sakes who have used you so , and that the Instruments of their Cruelty , the Penal Laws , should from a common Grievance become a Darling to any among you , will be such a Reproach to your Understandings and Consciences , that no Time or Argument can wipe off , and which I beseech God and You to prevent . The Conclusion . I Shall conclude with one Argument , that equally concerns you all , and that is this ; you claim the Caracter of English Men. Now to be an English Man , in the sence of the Government , is to be a Freeman , whether Lord or Commoner , to hold his Liberty and Possessions by Laws of his own consenting unto , and not to forfeit them upon Facts made Faults , by Humour , Faction or Partial Interest prevailing in the Governing part against the Constitution of the Kingdom ; but for Faults only , that are such in the nature of civil Government ; to wit , Breaches of those Laws that are made by the whole , in persuance of common Right , for the good of the whole . This regard must at no time be neglected , or violated towards any one Interest ; for the moment we concede to such a Breach upon our General Liberty , be it from an aversion we carry to the Principles of those we expose , or some little sinister and temporary Benefit of our own , we Sacrifice our selves in the prejudices we draw upon others , or suffer them to fall under ; for our Interest in this respect is common . If then as English men , we are as mutually interested in the inviolable conservation of each others Civil Rights , as men embark'd in the same Vessel are to save the Ship they are in for their own sakes , we ought to Watch , Serve and Secure the Interest of one another , because it is our own to do so ; and not by any means endure that to be done to please some narrow regard of any one Party , which may be drawn in Example at some other turn of Power to our own utter Ruin. Had this Honest , Just , Wise and English Consideration prevailed with our Ancestors of all Opinions from the days of Richard the second , there had been less Blood , Imprisonment , Plunder , Beggery for the Government of this Kingdom to answer for . Shall I speak within our own knowledge , and that without Offence , there has been Ruin'd , since the late Kings Restoration , above Fifteen Thousand Families , and more then Five Thousand Persons Dead under Bonds for matters of meer Conscience to God : But who hath laid it to Heart ? It is high time now we should , especially when our King , with so much Grace and Goodness leads us the way . I beseech you all , if you have any Reverence towards God , any Value for the Excellent Constitution of this Kingdom , any Tenderness for your Posterity , any Love for your Selves , you would embrace this happy Conjuncture , and persue a common Expedient ; That since we cannot agree to meet in one Profession of Religion , we may entirely do it in this common civil Interest where we are all equally engaged ; and therefore we ought for our own sakes to seek one an●●●ers Security , that if we cannot be the Better , we may not be t●e Worse for our Perswasions , in things , that bear no relation to them ▪ and in which , it is impossible we should Suffer , and the Government escape that is so much concern'd in the civil Support and Prosperity of every Party and Person that belongs to it . Let us not therefore uphold Penal Laws against any of our Religious Perswasions , nor make Tests out of each others Faiths , to exclude one another our civil Rights ; for by the same Reason that denying Transubstantiation , is made One to exclude a Papist , to own it , may be made one to exclude a Church of England-man , a Presbyterian , an Independant , a Quaker , and Anabaptist : For the Question is not who is in the right in Opinion , but whether he is not in Practice in the wrong , that for such an Opinion deprives his Neighbour of his common Right ? Now 't is certain there is not one of any Party , that would willingly have a Test made out of his Belief , to abridge him of his native Priviledge ; and therefore neither the Opinion of Transubstantiation in the Papists , Episcop●cy in the Church of England Man , Free-will in the Arminian , Predestination in the Presbyterian , Perticular Churches in the Independant , Dipping of adult People in the Anabaptist , nor not-swearing in the Quaker , ought to be made a Test of , to deprive him of the comforts of his Life , or render him incapable of the service of his Country , to which by a natural Obligation he is indebted , and from which , no Opinion can discharge him , and for that Reason , much less should any other Party think it fit , or in their power to exclude him . And indeed it were ridiculous to talk of giving Liberty of Conscience ( which yet few have now the fore-head to oppose ) and at the same time imagine those Tests that do exclude men that Service and Reward , ought to be continued : For though it does not immediately concern me , being neither Officer nor Papist , yet the Consequence is general , and every party , even the Church of England , will find her self concern'd upon reflection ; For she cannot assure her self it may not come to be her turn . But , Is it not an odd thing , that by leaving them on foot , every Body shall have Liberty of Conscience but the Goverment ? for while a man is out of Office , he is Test-free , but the hour he is chosen to any station , be it in the Legislation or Administration , he must wiredraw his Conscience to hold it , or be excluded with the Brand of Dissent : And can this be equal or wise ? Is this the way to employ men for the good of the Publick , where Opinion prevails above vertue , and Abilities are submitted to the humour of a Party ; surely none can think this a Cure for Division , or that Animosities are like to be prevented by the only ways in the World that beget and heighten them . Nor is it possible that the ease that should be granted can continue long when the Party in whose savour they are not repeal'd , may thereby be enabled to turn the point of the sword again upon Dissenters . I know Holland is given in Objection to this extent of freedom , where only one Perswasion has the Government , tho the rest their Liberty : But they don't consider , first , how much more Holland is under the power of Necessity then we are . Next , That our Constitutions differ greatly . For the first , 't is plain , in the little compass they live in ; the uncertainty and precariousness of the means of their subsistance : That as they are in more danger of Drowning , so neerer ruin by any Commotion in the State , then other Countries are . Trading is their Support , This , keeps them busy , That , makes them Rich ; and Wealth , naturally gives them caution of the disorders that may spoil them of it . This makes the governing Party wary how they use their power , and the other Interests tender how they resist it ; for upon it , they have reason to fear a publick Desolation ; since Holland has not a natural and Domestick Fund to rely upon , or return to from such national Disorders . The next Consideration is as clear and cogent ; our Constitutions differ mightily : For though they have the Name of a Republick , yet in their choice , in order to the Legislature they are much less free then we are : And since the Freeholders of all Parties in England may Elect , which in Holland they can no more do then they can be chosen , there is good reason why all may be elected to serve their King & Country here , that in Holland cannot be chosen or serve . And if our Power to chuse be larger then theirs in Holland , we are certainly then a freer People , and so ought not to be confin'd , as they are about what Person it is that must be chosen : Methinks it bears no proportion , and therefore the Instance and Objection are improper to our purpose . But it is said by some , That there cannot be two predominant Religions , and if the Church of England be not that , Popery by the Kings Favour is like to be so . It is certain that two predominant Religions , would be two Uppermosts at once , which is nonsence every where : But as I cannot see what need there is for the Church of England to lose her Churhces or Revenues , so while she has them , Believe me , she is Predominant in the thing of the World that lies nearest her Guides . But if I were to speak my inclination , I cannot apprehend the necessity of any Predominant Religion , understanding the word with Penal Laws in the tale of it : The Mischief of it , in a Country of so many powerful Interests as this , I can easily understand , having had the opertunity of seeing and feeling it too : And because nothing can keep up the Ball of Vengance like such a Predominant Religion , and that Penal Laws and Tests are the means of the Domination , I , for that reason , think them fit to be Repeal'd , and let English Mankind say AMEN . I do not love Quibling , but 't is true , to a Lamentation , that there is little of the power of Religion seen where there is such a predominant one , unless among those it Domineers over . I conclude , they that are so Predominant , and they that seek to be so ( be they who they will ) move by the same Spirit and Principle , and however differing their Pretentions and Ends may be , the odds are very little to me , by which it is I must certainly be Opprest . Dare we then do ( for once ) as we would be done by , and show the World , we are not Religious without Justice , nor Christians without Charity : That False self shall not govern us against True self ; nor oppertunity make us Thieves , to our Neighbours for Gods sake ? the end of Testing and Persecuting under every Revolution of Government . If this we can find in our Hearts to do , and yet as Men , and as Christians , as English Men , we do but do our Duty , let the Penal Laws and Tests be Repeal'd ; and in order to it , Let us now take those measures of men and things , that may give our Wishes and Endeavours the best success for the publick good , that our Posterity may have more reason to bless our Memories for their Freedom and Security , then for their Nature and Inheritance . FINIS . Notes, typically marginal, from the original text Notes for div A54142-e3290 Irenicum , a Weapon-Salve for the Churches Wounds , by Edward Stillingfleet , Rector of ●uton in Bedfordshire , in Preface to the Reader . L. 6. Cod. de Paganis . 
A54146	----	The great case of liberty of conscience once more briefly debated & defended ... which may serve the place of a general reply to such late discourses as have oppos'd a tolleration / the authour W.P. Penn, William, 1644-1718. 1670 Approx. 110 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54146 Wing P1299 ESTC R2871 13177708 ocm 13177708 98352 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54146) Transcribed from: (Early English Books Online ; image set 98352) Images scanned from microfilm: (Early English books, 1641-1700 ; 433:7) The great case of liberty of conscience once more briefly debated & defended ... which may serve the place of a general reply to such late discourses as have oppos'd a tolleration / the authour W.P. Penn, William, 1644-1718. [6], p. 3-55. s.n.], [London : 1670. Written by William Penn. Cf. BM. Place of publication from Wing. Errata on p. [2]. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of religion. Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-11 Robert Cosgrove Sampled and proofread 2005-11 Robert Cosgrove Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE GREAT CASE OF Liberty of Conscience Once more Briefly Debated & Defended , BY THE Authority of Reason , Scripture , and Antiquity : Which may serve the Place of a General Reply to such late Discourses , as have Oppos'd a Tolleration . The Authour W. P. For whatsoever ye would that men should do unto you , that do you unto them , Matth. 7. 22. Render unto Caesar , the things that are Caesars ; and to God , the things that are Gods , Matth. 12. 27. Printed in the Year , 1670. ERRATA . Reader , Grant the common Civility of excusing the Author from the Errors of the Press ; some of which are here Corrected . Page , Line , Error , Corrected . 9. 15. of for 10. 8. defected defective 11. 10. ten fourteen 18. 10. impo'd impos'd 19. 12. pervert perverts   22. afflictions reflections 20. 29. conform conforms 22. 2. when what   4. conscience consciences 23. 29. one he 26. 17. for from   32. demur demure 27. 33. hat that 30. 10. Book Cook 39. 7. kinds kind 45. 16. one once 48. 5. reverence revenge . Page , Line , Error , Corrected . 25 21 are pleased are not pleased . 55 15 defined defended .   19 point Faith point of Faith. TO THE Supream Authority OF ENGLAND . TOLLERATION ( for these ten years past ) has not been more the Cry of some , then PERSECUTION hath been the practice of others , though not on Grounds equally rational . The present cause of this Address , is to solicite a Conversion of that Power to our Relief , which hitherto has been imployd to our Depression ; that after this large experience of our innocency , and long since expir'd Apprentiship of Cruel Sufferings , you 〈…〉 pleased to cancel all our Bonds , and give 〈…〉 of those Freedoms , to which we are 〈…〉 English Birthright . This has been often promised to us , and we as earnestly have expected the performance ; but to this time we labour under the unspeakable pressure of Nasty Prisons , and daily Confiscation of our Goods , to the apparent ruin of intire Families . We would not attribute the whole of this severity to Malice , since not a little share , may justly be ascrib'd to Mis-intelligence : For 't is the infelicity of Governors to see and hear by the Eyes and Ears of other men ; which is equally unhappy for the People . And we are bold to say , that Suppositions and meer Conjectures , have been the best Measures , that most have taken of Us , and of our Principles ; for whilst there have been none more inoffensive , we have been mark't for Capital Offenders . 'T is hard that we should alwayes lie under this undeserved imputation ; and which is worse , be Persecuted as such , without the Liberty of a just Defence . In short , if you are apprehensive , that our Principles are inconsistant with the Civil Government , grant us a free Conference about the Points in Question , and let us know , what are those Laws , essential to preservation , that our Opinions carry an opposition to ? And if upon a due enquiry we are found so Hetrodox , as represented , it will be then but time enough to inflict these heavy penalties upon us . And as this Medium seems the fairest , and most reasonable ; so can you never do your selves greater Justice , either in the vindication of your proceedings against us , be we Criminal , or if Innocent , in dis-ingaging your service of such , as have been Authours of so much Mis-information . But could we once obtain the favour of such debate , we doubt not to evince a clear consistency of our Life and Doctrine with the English Government ; and that an indulging of Dissenters in the Sence defended , is not only most Christian and Rational , but Prudent also . And the contrary ( how plausibly soever insinuated ) the most injurious to the Peace and destructive of that discreet Ballance , which the Best and Wisest States , have ever carefully Observ'd . But if this fair and equal Offer , find not a place with you , on which to rest its Foot ; much less that it should bring us back the Olive Branch of TOLLERATION ; we heartily embrace and bless the Providence of God ; and in his Strength resolve , by Patience , to outweary PERSECUTION , and by our constant Sufferings , seek to obtain a Victory , more glorious , than any our Adversaries can atchive by all their Cruelties . Vincit qui patitur . Newgate , the 7th of the 12th Moneth , call'd February , 1670. From a Prisoner for Conscience Sake , W. P. The PREFACE . VVEre some as Christian , as they boast themselves to be , 't would save us all the Labour we bestow in rendring Persecution so unchristian , as it most truly is : Nay were they those men of Reason they Character themselves , and what the Civil Law stiles good Citizens , it had been needless for us to tell them , that neither can any external Coercive Power convince the understanding of the poorest Idiot , nor Fines and Prisons be judg'd fit , and adequate Penalties for Faults purely intellectual ; as well as that they are destructive of all civil Government . But we need not run so far as beyond the Seas , to fetch the sence of the Codes , Institutes , and Digests , out of the Corpus Civile to adjudge such practices , incongruous with the good of civil society , since our own good , old , admirable Laws of England , have made such excellent provision for its Inhabitants , that if they were but thought as fit to be executed by this present Age , as they were lightly judg'd necessary to be made by our careful Ancestors : We know how great a Stroak they would give such , as venture to lead away our Property in Triumph ( as our just Forfeiture ) for only Worshipping our God in a differing Way , from that which is more generally Profest and Establisht . And indeed it is most truly lamentable , That above others ( who have been found in so Un-natural and Anti-christian an Imployment ) those , that by their own frequent Practices and voluminous Appologies , have defended a Separation from the Papacy ) should now become such earnest Persecuters for it , not considering , that the Enaction of such Laws , as restrain Persons from the free Exercise of their Consciences , in matters of Religion , is but a knotting Whip cord to lash their own Posterity ; whom they can never promise to be conformed to a national Religion . Nay , since Mankind is subject to such Mutability , they can't ensure themselves , from being taken by some Perswasions , that are esteem'd Hetrodox , and consequently ketch themselves in Snares of their own providing . And that men thus lyable to change , and no wayes certain of their own Belief to be the most infallible , ) as by their multiply'd Concessions , may appear ) to enact any Religion , or prohibit Persons from the free Exercise of theirs , sounds harsh in the Ears of all modest and unbya'st men . We are bold to say our Protestant Ancestors thought of nothing less , then to be succeeded by Persons Vain-glorious of their Reformation , and yet Adversaries to Liberty of Conscience ; for to People in their Wits , it seems a Paradox . Not that we are so ignorant , as to think is within the reach of humane Power to fetter Conscience , or to restrain its Liberty strictly taken : But that plain English , of Liberty of Conscience , we would be understood to mean , is this ; namely , The Free and Uninterrupted Exercise of our Consciences , in that Way of Worship , we are most clearly perswaded , God requires us to serve him in ( without endangering our undoubted Birth-right of English Freedoms ) which being matter , of FAITH , we Sin if we omit , and they can't do less , that shall endeavour it . To tell us , we are Obstinate and Enemies to Government , are but those Groundless Phrases , the first Reformers were not a little pestered with ; but as they said , so say we , The being call'd this , or that , does not conclude us so ; and hitherto we have not been detected of that Fact , which only justifies , such Criminations . But however free we can approve our selves of Actions prejudicial of the Civil Government ; 't is most certain we have not suffered a little , as Criminals , and therefore have been far from being free from Sufferings ; indeed , in some respect , Horrid Plunders : Widdows have lost their Cows , Orphans their Beds , and Labourers their Tools . A Tragedy so said , that methinks it should obliege them to do in England , as they did at Athens ; when they had sacrificed their Divine Socrates to the sottish fury of their lewd and commical Multitude , they so regreeted their hasty Murder , that not only the Memorial of Socrates was most venerable with them , but his Enemies they esteemed so much theirs , that none would Trade or hold the least Commere with them ; for which some turned their own Executioners , and without any other Warrant then their own Guilt , Hang'd themselves . How neer a kin the wretched Mercenary Informers of our Age are to those , the great resemblance that is betwixt their Actions manifestly shews . And we are bold to say , the grand Fomenters of Persecution , are no better Friends to the English State , then were Anytus and Aristophanes of old to that of Athens , the Case being so nearly the same , as that they did not more bitterly envy the Reputation of Socrates amongst the Athenians for his grave and religious Lectures ( thereby giving the Youth a diversion from frequenting their Plays ) then some now emulate the true Dissenter , for his Pious Life , and great Industry . And as that famous Commonwealth was noted to decline , and the most observing Persons of it , dated its decay from that illegal and ingrateful Carriage towards Socrates ( witness their dreadful Plagues , with other multiply'd Disasters ) So is it not less worthy Observation , that Heaven hath not been wholly wanting to scourge this Land , for , as well as their Cruelty to the Conscientious , as their other multiply'd Provocations . And when we seriously consider the dreadful Judgments that now impend the Nation ( by reason of the Robbery , Violence , and unwonted Oppression ; that almost everywhere , have not only been committed , upon the Poor , the Widdow , and the Fatherless ; but most tenaciously justified , and the Actors manifestly encourag'd ) in meer pitty , and concern , for the everlasting welfare of such as have not quite sinn'd away their Visitation ( for some have ) we once more bring to publique view , our Reasons against Persecution , backt with the plainest Instances , both of Scripture and Antiquity . If but one may be perswaded , to desist from making any farther progress in such an Anti-protestant , and truly Anti-christian Path , as that of persecuting honest and vertuous English men , for only worshipping the God that made them , in the Way they judge most acceptable with him . But if those , who ought to think themselves oblieg'd to weigh these affairs with the greatest deliberation , will obstinately close their Eyes , to these last Remonstrances ; and slightly over-look the pinching Case of so many thousand Families , that are by these Severities expos'd for Prey , to the unsatiable appetites of a Villanous Crew of broken Informers ( doubing themselves with that deluding Apprehension of pleasing God , or at least of profiting the Country ; ( whilst they greatly displease the one , and evidently ruin the other ) as certain as ever the Lord God Almighty destroy'd Sodom , and lay'd waste Gomorah , by the consuming Flames of his just Indignation ; will he hasten to make desolate this wanton Land , and not leave an Hiding-place for the Oppressor . Let no man therefore think himself too bigg to be admonish'd , nor put too slight a value upon the Lives , Liberties , and Properties of so many thousand free-born English Families , Embarqu't in that one concern of Liberty of Conscience . It will become him better to reflect upon his own Mortality , and not forget his Breath is in his Nostrils , and that every Action of his Life the everlasting God will bring to Judgment , and him for them . The CONTENTS . CHAPTER I. WHat is meant by Liberty of Conscience . What by Persecution , &c. The Question Stated . That Gods Prerogative is Invaded by Imposition , Restraint , and Persecution : 1. They robb God of his Right of Creation : 2. They suppose infallibility in man , contrary to Protestant●Principles 3. They attribute all to Man , and take Gods share and his own too : 4. They defeat the Work of his Grace : 5. They assume the Judgment Seat. CHAP. II. They overturn the Christian Religion ; 1. In the Nature of it ; which is Meekness 2. In the Practice of it , which is Suffering ; 3. In the Promotion of it , since all further Discoveries are prohibited ; 4. In the Rewards of it , which are Eternal . CHAP. III. They oppose the plainest Testimonies of Divine Writ that can be , which condemn all Force upon Conscience , CHAP. VI. They are Enemies to the Priviledge of Nature ; 1. as rendring Some more , and Others less then Men ; 2. as subverting the universal Good that is Gods Gift to men ; 3. as destroying all natural Affection . Next , they are Enemies to the noble Principle of Reason , as appears in eight great Instances . CHAP. V. They carry a Contradiction to Government ; 1. In the Nature of it , which is Justice ; 2. In the Execution of it , which is Prudence ; 3. In the End of it , which is Felicity . Seven Common , but Grand Objections , fairly stated , and briefly answered . CHAP. VI. They reflect upon the sense and practice of the Wisest , Greatest , & Best States , and Persons of Ancient and Modern Times ; as of the Jews , Romans , Aegyptians , Germans , French , Hollanders , nay Turks and Persians too . And Cat● , Livy , Tacitus , Justin Martyr , Tertullian , Jovianus , Chaucer , Dominicus Soto , Malvetzy , Grotius , Raleigh , Doctor and Student , French and Duch Protestants in England , Dr. Hamond , Dr. Tayler , A nameless but great Person , Lactantius , Hillary , Jerome , Chrysostom , Polish and Bohemian Kings , King James , and King Charles the first . A Postscript to the whole ; explaining the tearms of the Act , and vindicating peaceable Meetings from Sedition , &c. CHAP. I. That Imposition , Restraint , and Persecution for Conscience sake , highly Invade divine Prerogative , and Divest the Almighty of a Right , due to none beside himself , and that in five eminent Particulars . THe great Case of Liberty of Conscience so often Debated and Defended ( however dissatisfactorily to such as have so little Conscience as to Persecute for it ) is once more brought to publique view , by a late Act against Dissenters , and Bill of an additional one , that we all hop'd the wisdom of our Rulers had long since laid aside , as what was fitter to be pass'd into an Act of perpetual Oblivion . The Kingdoms are allarum'd at this Proceedure , and Thousands greatly at a stand , wondring what should be the meaning of such hasty Resolutions , that seem as fatal as they were unexpected : Some ask what Wrong they have done ; others , what Peace they have broken ; and all , what Plots they have form'd , to prejudice the present Government , or occasions given , to hatch new Jealousies of them and their Proceedings , being not conscious to themselves of guilt in any such respect . For mine own part , I publickly confess my self to be a very hearty Dissenter from the establish'● Worship of these Nations , as believing Protestants to have much degenerated from their first Principles , and as owning the poor despised Quakers in Life and Doctrine , to have espous'd the Cause of God , and to be undoubted Followers of Jesus Christ , in his most Holy , Straight and Narrow Way that leads to the eternal Rest . In all which I know no Treason , nor any Principle that would urge me to a Thought injurious to the Civil Peace . If any be defected in this particular , 't is equal , both Individuals and whole Societies should answer for their own Defaults , but we are clear . However , all conclude that Union very Ominous , and Unhappy , which makes the first discovery of it self , by a John Baptists Head in a Charger , They mean that Feast some are design'd to make upon the Liberties and Properties of Free-born English-men , since to have the I●●ail of those undoubted hereditary Rights cut off for matters purely relative of another World ) is a severe beheading in the Law ; which must be obvious to all , but such as measure the justice of things only by that proportion they bear with their own interest . A sort of men that seek themselves , though at the apparent loss of whole Societies , like to that barbarous Fancy of old , which had rather that Rome should burn , then it be without the satisfaction of a Bone-fire . And sad it is , when men have so far stupified their Understandings with the strong doses of their private interest , as to become insensible of the Publicks . Certainly such an Over-fondness for self , or that strong inclination , to raise themselves in the ruine of what does not so much oppose them , as that they will believe so , because they would be persecuting , is a malignant Enemy to that Tranquility , which all Dissenting Parties seem to believe , would be the consequence of a Toleration . In short we say , there can be but two ends in Persecution , the one to satisfie ( which none can ever do ) the insatiable appetites of a decimating Clergy ( whose best Arguments are Fines and Imprisonments ) and the other , as thinking therein they do God good Service ; but 't is so hateful a thing upon any account , that we shall make it appear by this ensuing Discourse , to be a declar'd Enemy to God , Religion , and the Good of humane Society . The whole will be small , since it is but an Epitomy of no larger a tract then ten sheets ; yet divides it self into the same particulars , every of which we shall defend against Imposition , Restraint , and Persecution , though not with that scope of Reason ( nor consequently Pleasure to the Readers ) being by other contingent disappointments , limitted to a narrow stint . The Tearms explained , and the Question stated . First , By Liberty of Conscience , we understand not only a meer Liberty of the Mind , in believing or disbelieving this or that Principle or Doctrine , but the Exercise of our selves in a visible Way of Worship , upon our believing it to be indispensibly required at our hands , that if we neglect it for Fear or Favour of any Mortal Man , we Sin , and incur divine Wrath : Yet we would be so understood to extend and justifie the lawfulness of our so meeting to Worship God , as not to contrive , or abet any Contrivance distructive of the Government and Laws of the Land , tending to matters of an external nature , directly , or indirectly ; but so far only , as it may refer to religious Matters , and a Life to come , and consequently wholly independent of the secular affairs of this , wherein we are suppos'd to Transgress . Secondly , By Imposition , Restraint , and Persecution , we don't only mean , the strict requiring of us to believe this to be true , or that to be false ; and upon refusal , to incur the Penalties enacted in such Cases ; but by those tearms we mean thus much , any coersive let or hindrance to us , from meeting together to perform those Religious Exercises which are according to our Faith and Perswasion . The Question stated . For Proof of the aforesaid Tearms thus given , we singly state the Question thus . Whether Imposition , Restraint , and Persecution , upon persons for Exercising such a Liberty of Conscience , as is before expressed , and so circumstantiated , be not to impeach the Honour of God , the Meekness of the Christian Religion , the Authority of Scripture , the Priviledge of Nature , the Principles of common Reason , the Well-being of Government , and Apprehensions of the greatest Personages of former and latter Ages . First , Then we say that Imposition , Restraint , and Persecution , for matters relating to Conscience , directly Invade divine Prerogative , and Divest the Almighty of a Due , proper to none besides himself . And this we prove by these five Particulars . 1. First , If we do allow the honour of our Creation , due to God only , and that no other besides himself has endow'd us with those excellent Gifts of Understanding , Reason , Judgment , and Faith , and consequently that he only is the Object as well as Author , both of our Faith , Worship , and Service , then whoever shall interpose their Authority to enact Fa●th and Worship , in a way that seems not to us congruous with what he has discover'd to us , to be Faith , and Worship ( whose alone property it is to do it ) or to restrain us from what we are perswaded ; is our indispensible duty , they evidently usurp this Authority and invade his incommunicable right of Government over Conscience : For the Inspiration of the Almighty gives understanding : And Faith is the Gift of God , says the divine Writ . 2. Secondly , such Magisterial determinations carry an evident claim to that infallibility , which Protestants have been hitherto so jealous of owning , that to avoid the Papists , they have denied it to all , but God himself . Either they have forsook their old Plea , or if not , we desire to know when , and where they were invested with that divine excellency , and that Imposition , Restraint , and Persecution , were deem'd by God ever the Fruits of his Spirit : However , that it self were not sufficient ; for unless it appear as well to us , that they have it , as to them who have it , we cannot believe it upon any convincing Evidence , but by Tradition only ; an Anti-Protestant way of believing . 3. Thirdly , It enthrones man as King over Conscience , the alone just claim and Priviledge of his Creator , whose Thoughts are not as mens Thoughts , but has reserv'd to himself , that Empire from all the Caesars on Earth ; for if men in reference to Souls , and Bodies , things appertaining to this and to'ther World , shall be subject to their Fellow-Creatures , what follows ? but that Caesar ( however he got it ) has all , Gods share , and his own too ; and being lord of both , both are Caesars , and nothing Gods. 4. Fourthly , It defeats the Work of his Grace , and the invisible Opperation of his eternal Spirit , which can alone beget Faith , and is only to be obey'd , in and about Religion and Worship , and attributes mens conformity to outward force & corporal punishments . A Faith subject to as many revolutions as the powers that enact it . 5. Fiftly and lastly , Such persons assume the Judgment of the great Tribunal unto themselves ; for to whomsoever men are imposedly or restrictively subject and accountable in matters of Faith , Worship and Conscience ; in them alone must the power of judgement reside ; but it is equally true that God shall judge all by Jesus Christ , and that no man is so accountable to his fellow Creatures , as to be impos'd upon , restrain'd , or persecuted for any matter of Conscience whatever . Thus and in many more particulars are men accustom'd to entrench upon divine Property , to gratifie particular Interests in the world ( and at best ) through a misguided apprehension , to imagine they do God good service , that where they cannot give Faith , they will use force , which kind of Sacrifice is nothing less unreasonable , then the other is abominable : God will not give his honor to another , and to him only that searches the heart and tries t●●●●ins , it is our duty to ascribe the gifts of Understanding and 〈◊〉 without which none can please God. CHAP. II. THe next great evil which attends externall force in matters of faith and worship , is no less then the overthrow of the whole Christian Religion , and this we will briefly evidence in these four particulars . 1. First , that there can be nothing more remote from the nature 2. Secondly , the practice . 3. Thirdly , the promotion . 4 Fourthly , the Rewards of it . 1. First , it is the priviledge of the Christian Faith above the dark suggestions of ancient and modern superstious Traditions , to carry with it a most self evidencing verity , which ever was sufficient to proselite believers , without the weak Auxilaries of external power ; The son of God , and great Example of the world , was so far from calling his Father's omnipotency in legions of Angels to his defence , that he at once repeal'd all Acts of force , and defin'd unto us the nature of his Religion in this one great saying of his , MY KINGDOM IS NOT OF THIS WORLD . It was spiritual , not carnall , accompanied with weapons , as heavenly as its own nature , and design'd for the good and salvation of the soul , and not the injury and destruction of the body : no Goals , Fines , Exiles &c. but sound reason , clear truth , and a strict life . In short , the Christian Religion intreats all , but compells none . 2. Secondly , that Restraint and Persecution overturn the practise of it ; I need go no further then the allow'd Martyrologies of several ages , of which the Scriptures claim a share ; begin with Abel go down to Moses , so to the Prophets , and then to the meek example of Jesus Christ himself ; How patiently devoted was he , to undergo the contradictions of men ? and so far from persecuting any , that he would not so much as revile his Persecutors , but pray'd for them ; thus liv'd his Apostles and the true Christians , of the first three hundred years : Nor are the famous Stories of our first Reformers silent in the matter ; witness the Christian practises of the Waldenses , Lollards , Hussites , Lutherans , and our noble Martyrs , who as became the true followers of Jesus Christ , enacted and confirm'd their Religion , with their own blood , and not with the blood of their Opposers . 3. Thirdly , Restraint and Persecution obstructs the promotion of the Christian Religion , for if such as restraint , confess themselves miserable sinners , and altogether imperfect , it either followes , that they never desire to be better , or that they should incourage such as may be capable of further informing and reforming them ; they condemn the Papists for enco●●ening the Scriptures and their Worship in an unknown tongue , and yet are guilty themselves of the same kind of fact . 4. Fourthly , they prevent many of eternal Rewards , for where any are Religious for fear , and that of men , 't is slavish ; and the recompence , of such Religion is condemnation , not peace : besides , 't is man that is serv'd , who having no power but what is temporary , his reward must needs be so too ; he that imposes a duty , or restrains from one , must reward ; but because no man can reward for such Duties , no man can or ought to impose them , or restrain from them . So that we conclude imposition , restraint , and persecution , are destructive , of the Christian Religion , in the nature , practice , promotion and rewards of it , which are Eternall . CHAP. III. WE further say , that imposition , restraint , and persecution are repugnant to the plain Testimonies and precepts of the Scriptures . The inspiration of the Almighty gives understanding , 1. Job 32. 8. If no man can believe before he understands , and no man can understand before he is inspir'd of God , then are the impositions of men excluded as unreasonable , and their persecutions for non-obedience as inhumane . Wo unto them that take counsell , but not of me , 2. Isa : 30. 1. Wo unto them that make a man an offender for a word , and lay a snare for him that reproves in the gate , and turns aside the Just for a thing of naught , 3. Isa . 29. 15 , 21. Let the Wheat and the Tares grow together until the time of the harvest , or end of the World. 4. Mat. 13. 27 , 28 , 29. And Jesus call'd them unto him , and said ye know that the Princes of the Gentiles exercise dominion over them , and they that are greatest exercise authority upon them , but it shall not be so amongst you . 5 Ma●t : 20 ▪ 25 , 26. And Jesus answering said unto them , Render unto Caesar the things that are Cesars , and unto God the things that are Gods , 6 Luke 20. 21 , 22 , 23 , 24 , 25. When his Disciples saw this ( that there were Non-conformists then as well as now ) they said , wilt thou that we command fire to come down from heaven and consume them , as Elisha did ; But be turned , and rebuk'd them , and said , Ye know not what spirit ye are of ; for the Son of Man is not come to destroy me●s lives but to save them , 7. Luke 9. 54. 55. 56 Howbeit , when the spirite of truth is come , he shall lead you into all Truth . ● . John 16. 8 , 13. But now the anointing which ye have received of him abides in you , and you need not that any man teach you ( much less impose upon any , or restrain them from what any are perswaded it leads to ) but as the same anointing teaches you of all things and is truth , and is not lye . 9. Iohn . 1 , 9 , 27. Dearly beloved , avenge not your selves but rather give place unto Wrath ( much less should any be Wrath that are call'd Christians where no occasion is given ) therefore if thine Enemy Hunger Feed him , and if he Thirst , give him Drink ; Recompence no man Evil for Evil. 10 Rom. 12. 19 , 20 , 21. For though we walk in the flesh ( that is in the body or visible world ) we do not war after the flesh , for the weapons of our warfare are not carnal . 11 2. Cor. 3. 4 , 5. ( but Fines and Imprisonments are , and such use not the Apostles Weapons that employ those ) for a Bishop , 1 Tim. 3. 23 ( saith Paul ) must be of a good behaviour , apt to teach , no striker , but be gentle unto all men , Patient in Meekness , Instructing ( not Persecuting ) those that oppose themselves , if God peradventure will give them , Repentance to the acknowledgment of the Truth , 2 Tim. 2. 24 , 25. Lastly , We shall subjoyn one Passage more , and then no more of this Particular ; Whatsoever ye would that men should do unto you , do ye even so unto them . 12. Matt. 7. 12. Luke 6. 31. Now upon the whole we seriously ask , Whether any should be Impo'd upon , or Restrain'd , in matters of Faith and Worship ? Whether such Practices become the Gospel , or are sutable to Christs Meek Precepts and Suffering Doctrine ? And lastly , Whether those , who are herein guilty , do to us , as they would be done unto by others ? What if any were once severe to you ; many are unconcern'd in that , who are yet lyable to the Lash , as if they were not . But if you once thought , the Imposition of a Directory Unreasonable , and a Restraint from your way of Worship Unchristian , can you believe that Liberty of Conscience is changed , because the Parties in points of Power are ? or that the same Reasons do not yet remain in vindication of an Indulgeance for others , that were once Employ'd by you for your selves ? Surely such Conjectures would argue gross Weakness . To conclude , Whether Persecutors at any time , read the Scriptures we know not ; but certain we are , such practise as little of them as may be , who with so much Delight reject them , and think it no small Accession to the discovery of their Loyalty , to lead us and our Properties in Triumph after them . CHAP. IV. WE further say , That Imposition , Restraint , and Persecution are also destructive of the great Priviledge of Nature and Principle of Reason . Of Nature in three Instances : 1. First , If God Almighty has made of one Blood all Nations , as himself has declar'd , and that he has given them both Sences Corporal and Intellectual , to discern things and their differences , so as to assert or deny from Evidences and Reasons proper to each ; then where any Enacts the Belief or Disbelief of any thing upon the rest , or Restrains any from the Exercise of their Faith to them indispensible , such Exalts himself beyond his Bounds , Enslaves his Fellow-Creatures , Invades their Right of Liberty , and so pervert the whole order of Nature . 2. Secondly , Mankind is hereby rob'd of the use and benefit of that instinct of a Diety , which is so natural to him , that he can be no more without it , and be , then he can be without the most essential Part of himself ; For to what serves that divine Principle in the universallity of Mankind , if men be restricted by the Prescriptions of some Individuals ? But if the excellent Nature of it , inclines men to God , not Man ; if the Power of Accusing and Excusing be committed to it ; if the troubled Thoughts and sad Afflictions of Forlorn and Dying men , make their tendency that a way only , ( as being hopeless of all other Relief and Succour from any external Power or Command ) What shall we say ? but that such as invallid the Authority of this Heavenly Instinct , ( as Imposition and Restraint evidently do ) destroy Nature , or that Priviledge which men are born with , and to . 3. All natural Affection is destroy'd ; for those who have so little tenderness , as to persecute men that cannot for Conscience sake yield them compliance , manifestly act injuriously to their Fellow-Creatures , and consequently are Enemies to Nature ; for Nature being one in all , such as ruin those who are equally intitled with themselves to Nature , ruin it in them , as in Liberty , Property , &c. and so bring the state of Nature to the state of War , the great Leviathan of the times , as ignorantly as boldly does assert . 2. But secondly , We also prove them destructive of the noble Principle of Reason , and that in these eight Perticulars . 1. First , In that those who Impose or Restrain are uncertain of the truth and justifiableness of their actions in either of this , their own Discourses and Confessions are pregnant Instances , where they tell us , that They do not pretend to be infallible , only they humbly conceive 't is thus , or it is not . Since then they are uncertain and fallible , how can they impose upon , or restrain others whom they are so far from assuring , as they are not able to do so much for themselves ? What is this , but to impose an uncertain Faith upon Certain Penalties ? 3. As he that Acts Doubtfully is Damn'd , so Faith in all Acts of Religion is necessary ▪ now in order to believe , we must first Will ; to Will , we must first Judge ; to Judge any thing , we must first Understand ; if then we cannot be said to Understand any thing against our Understanding ; no more ca● we Judge , Will , and Believe against our Understanding : and if the Doubter be Damn'd , what must he be that conform directly against his Judgment and Belief , and they likewise that require it from him ? In short , that Man cannot be said to have any Religion , that takes it by another mans choice , not his own . 4. Where men are limitted in Matters of Religion , there the Rewards which are entail'd on the free acts of men , are quite overthrown ; and such as superceed that Grand Charter of Liberty of Conscience , frustrate all hopes of Recompence , by rendring the Actions of men unavoidable : But those think perhaps , They do not destroy all Freedom , because they use so much of their own . 5. Fifthly , They subvert all true Religion ; for where men believe not because it is True , but because they are required to do so , there they will unbelieve , not because 't is False , but so commanded by their Superiors , whose Authority their Interest and Security obliege them rather to obey , then dispute . 6. Sixthly , They Delude , or rather Compel people out of their eternal Rewards ; for where men are commanded to act in reference to Religion , and can neither be secur'd of their Rewards , nor yet sav'd harmless from punishments ; their so acting and believing dispriviledges them forever of that Recompence , which is provided for the Faithful . 7. Seventhly , Men have their Liberty and Choice in external matters ; they are not compelled to Marry this Person , to Converse with that , to Buy here , to Eat there , nor to Sleep yonder ; yet if men had Power to Impose or Restrain in any thing ▪ one would think it should be in such exteriour Matters ; but that this Liberty should be unquestion'd , and that of the Mind Destroy'd issues here , that it does not Unbruit us , but Unman us ; for take away Understanding , Reason , Judgment , and Faith , and like Nebuchadnezar , let us go Graze with the Beasts of the Field . 8. Eightly and lastly , That which most of all blackens the Business is PERSECUTION ; for though it is very unreasonable to require Faith , where men cannot chuse but doubt , yet after all , to punish them for Disobedience , 't is Cruelty in the abstract ; for we demand , Shall men Suffer for not doing when they cannot do ? Must they be Persecuted here if they do not go against their Conscience , and punished hereafter if they do ? But neither is this all ; for that part that is yet most unreasonable , and that gives the clearest sight of Persecution , is still behind , namely , The monstrous Arguments they have to Convince an Heretick with : Not those of old , as Spiritual as the Christian Religion , which were to Admonish , Warn , and finally to Reject ; but such as were imploy'd by the Persecuting Jews and Heathens against the great Example of the World , and such as follow'd him , aud by the inhuman Papists against our first Reformers , as Clubbs , Staves , Stocks , Pillories , Prisons , Dungeons , Exiles , &c. in a word , Ruin to whole Families , as if it were not so much their Design to Convince the Soul , as to Destroy the Body . To conclude , There ought to be an Adequation and Resemblance betwixt all Ends , and the means to them , but in this case there can be none imaginable ; the End is the conformity of our Judgments and Understandings to the acts of such as require it , the Means are Fines and Imprisonments ( and bloody Knocks to boot . Now what Proportion or Assimulation these bear , let the Sober judge : The Understanding can never be convinc'd , nor properly submit , but by such Arguments , as are Rational , Perswasive , and Sutable to its own Nature ; something that can Resolve its Doubts , Answer its Objections , Enervate its Propositions , but to imagine those Barbarous Newgate Instruments of Clubbs , Fines , Prisons , &c. with that whole Troop of external and dumb Materials of force should be fit Arguments to convince the Understanding , scatter its scruples , & finally , convert it to their Religion is altogether irrational , cruel , and impossible . Force may make an Hipocrite ; 't is Faith grounded upon knowledge , & consent that makes a Christian . And to conclude , as we can never betray the honour of our Conformity ( only due to Truth ) by a base and timorous Hypocrisie to any external Violence under Heaven , so must we needs say , unreasonable are those Imposers , who secure not the Imposed or Restrained from what may occur to them , upon their account ; and most inhuman are those Persecutors that punish men for not obeying them though to their utter ruin . CHAP. V. WE next urge , that Force in matters relating to Conscience , carry a plain Contradiction to Government in the Nature , Execution , and End of it . By Government we understand , an external Order of Justice or the right and prudent Disciplining of any Society , by just Laws , either in the Relaxation , or Execution of them . 1. First it carries a Contradiction to Government in the Nature of it , which is Justice , and that in three Respects . 1. It is the first Lesson that great Synterisis , so much renowned by Phylos●phers and Civilians , learns Mankind , to do as one would be done to , since he that gives , what he would not take , or takes what he would not give , only shews care for himself , but neither Kindness nor Justice for another . 2. Secondly , The just Nature of Government lies in a fair and equal Retribution ; but what can be more unequal , then that men should be rated more then their Proportion , to answer the Necessities of Government , and yet that they should not only receive no Protection from it , but by it be disseiz'd of their dear Liberty and Properties ; we say to be compell'd to pay that Power , that exerts it self to ruin those that pay it , or that any should be requir'd to enrich those , that ruin them , is hard , and unequal , and therefore contrary to the just Nature of Government . If we must be Contributaries , to the maintenance of it , we are entituled to a protection from it . 3. Thirdly , It is the Justice of Government to proportion Penalties to the Crime committed . Now granting our Dissent to be a Fault , yet the infliction of a Corporal or External Punishment , for a meer mental Error ( and that not voluntarily too ) is Unreasonable and Inadequate , as well as against particular directions of the Scriptures , T it 3. 9 , 10 , 11. For as Corporal Penalties cannot convince the Understanding ; so neither can then be commensurate Punishments , for Faults purely Intellectual : And for the Goverment of this World to intermed●●e with what belongs to the Government of Another , and which can have no ill Aspect or Influence upon it , shews more of Invasion then Right and Justice . 2. Secondly , It carries a Contradition to Government in the Execution of it , which is Prudence , and that in these Instances . The state of the Case is this , That there is no Republick so great , no Empire so vast , but the Laws of them are Resolvable into these two Series or Heads , Of Laws Fundamental , which are Indispensible and Immutable : And Laws Superficial , which are Temporary and Alterable : And as it is Justice and Prudence to be punctual in the Execution of the former , so by Circumstances it may be neither , to Execute the latter , they being suited to the present Conveniency and Emergency of State ; as the Prohibiting of Cattle out of Ireland , was judg'd of advantage to the Farmers of England , yet a Murrin would make it the good of the whole , that the Law should be broke , or at least the Execution of it suspended . That the Law of Restraint in point of Conscience is of this number ; we may further manifest , and the imprudence of thinking otherwise : For , first , if the saying were as true as 't is false ; No Bishop , no King , ( which admits of various readings ; As no decimating Clergy , or no Persecution , no King , we should be as silent , as some would have us : but the confidence of their Assertion , and the impollicy of such as believe it , makes us to say , that a greater injury cannot be done to the present Government . For if such Laws and Establishments are fundamental ; they are as immutable as mankind it self ; but that they are as alterable as the Conjectures and Opinions of Governors have been , is evident ; since the same fundamental indispensable Laws and Pollicy of these Kingdoms have still remain'd , through all variety of opposite Ruling Opinions and Judgments , and disjoynt from them all . Therefore to admit such a fixation to temporary Laws , must needs be highly imprudent , and destructive of the essential parts of the Government of these Countries . 2. Secondly , That since there has been a time of connivance , and that with no ill success to publick Affairs , it cannot be prudence to discontinue it , unless it was imprudence before to give it , and such little deserve it that think so . 3. Thirdly , Dissenters not being conscious to themselves of any just Forfeiture of that Favour , are as well griev'd in their Resentments of this Alteration , as the contrary did oblige them to very gratefull Acknowledgments . 4. Fourthly , this must be done to gratifie all , or the greatest Part , or but some few only ; it is a demonstration all are pleased with it ; that the greatest Number is not , the empty publick Auditories will speak : In short , how should either be , when six Parties are sacrificed to the seventh ; that this cannot be Prudence , common Maxims and Observations prove . 5. Fifthly , It strikes fatally at Protestant-sincerity ; for will the Papists say , Did Protestants exclaim against us , for Persecutors , and are they now the Men themselves ? Was it an Instance of Weakness in our Religion , and is 't become a Demonstration in theirs ? Have they transmuted it from Antichristian in us , to Christian in themselves ? Let Persecutors answer . 6. Sixthly , It is not only an Example , but an Incentive to the Romanists , to Persecute the Reformed Religion abroad ; for when they see their Actions ( once void of all Excuse ) now defended by the Example of Protestants , that once accus'd them ( but now themselves ) doubtless they will revive their Cruelty . 7. Seventhly , It overturns the very Ground of the Protestants Retreat from Rome ; for if men must be Restrain'd upon pretended Prudential Considerations , for the Exercise of their Conscience in England ; why not the same in France , Holland , Germany , Constantinople , &c. where matters of State may equally be pleaded ? This makes Religion , State-pollicy ; and Faith and Worship , subservient to the Humors and Interests of Superiors : Such Doctrine would have prevented our Ancestors Retreat ; and We wish it be not the beginning of a Back-march ; for Some think it shrewdly to be suspected , where Religion is suited to the Government , and Conscience to it's Conveniency . 8. Eighthly , Vice is incourag'd ; for if Licentious Persons see Men of Vertue molested for Assembling with a Religious Purpose to Reverence and Worship God , and That are otherwise most serviceable to the Common-Wealth , they may and will inferr , it is better for them to be as they are since not to be demur , as they call it , is half way to that kind of Accomplishment , which procures Preferment . 9. Ninthly , For such persons as are so poor spirited as to truckle under such Restraints ; What Conquest is there over them ? that before were Conscientious men , and now Hypocrites ; who so forward to be aveng●● of them , that brought this Guilt upon them , as they themselves ? And how can the Imposers be secure of their Friendship , whom they have taught to change with the Times ? 10. Tenthly , Such Laws are so far from benefiting the Country , that the Execution of them will be the assured ruin of it , in the Revenues , and consequently in the Power of it ; For where there is a decay of Families , there will be of Trade ; so of Wealth , and in the end of Strength and Power ; and if both kinds of Relief fail ; Men , the Prop of Republiques ; Money , the Stay of Monarchies ; this as requiring Mercenaries , that as needing Freemen ( farewell the Interest of England ; 't is true , the Priests get ( though that 's but for a time ) but the King and People lose ; as the event will shew . 11. Eleventhly , It ever was the prudence of wise Magistrates of Obliege their people ; but what comes shorter of of it then Persecution ? What 's dearer to them then the Liberty of their Conscience ? What cannot they better spare then it ? Their Peace consists in the enjoyment of it : And he that by Compliance has lost it , carries his Penalty with him , and is his own Prison . Surely such Practices must render the Government Uneasie , and beget a great Disrespect to the Governours , in the Hearts of the people . 12. Twelfthly , But that which concludes our prudential part , shall be this , That after all their Pains and Good-will to stretch men to their Measure , they never will be able to accomplish their End : And if he be an unwise Man , hat provides Means where he designs no End , how neer is be kin to him that proposes an end inobtainable . Experience has told us . 1. How Invective it has made the Impos'd . 2. What Distractions have insued such Attempts . 3. What Reproach has follow'd to the Christian Religion , when the Professors of it have us'd a coercive Power upon Conscience . And lastly , That Force never yet made , either a Good Christian or a Good Subject . 3. Thirdly and Lastly , Since the proceedings we argue against , are prov'd so destructive to the Justice and Prudence of Government , we ought the less to wonder that they should hold the same malignity against the End of it , which is Felicity , since the Wonder would be to find it otherwise ; and this is evident from these three brief Considerations . 1. First , Peace ( the End of War and Government , and its great Happiness too ) has been , is , and yet will be broken by the frequent Tumultuary Disturbances , that ensue the Disquieting our Meetings , and the Estreeting Fines upon our Goods and Estates . And what these things may issue in , concerneth the Civil Magistrate to consider . 2. Secondly , Plenty ( another great End of Government ) will be converted into Poverty by the Destruction of so many thousand Families as refuse Compliance and Conformity , and that not only to the Sufferers , but influentially to all , the rest ; a Demonstration of which we have in all those Places where the late Act has been any thing considerably put in Execution . Besides , how great Provocation such Incharity and Cruel Usage , as stripping Widdows , Fatherless , and Poor of their very Necessaries for human Life , meerly upon an account of Faith or Worship , must needs be to the Just and Righteous Lord of Heaven and Earth ; Scriptures , and plenty of other Stories plainly shew us . 3. Thirdly , Unity ( not the least but greatest End of Government is lost ) for by seeking an Unity of Opinion ( by the wayes intended ) the Unity requisit to uphold us , as a Civil Society , will be quite destroy'd . And such as relinquish that , to get the other ( besides that they are Unwise ) will infallibly lose both in the end . In short , We say , that 't is unreasonable we should not he entertain'd as men , because some think we are not as Good Christians as they pretend to wish us ; or that we should be depriv'd of our Liberties and Properties , who never broke the Laws that gave them to us : What can be harder , then to take that from us by a Law , which the great indulgence and solicitude of our Ancestors took so much pains to intail upon us by Law ; An. 18 Ed. 3. stat 3. also stat . 20. Ed. 3. cap. 1. again Petition of Right , An. 3. Car. and more fully in Magna Charta ; further peruse 37 Ed. 5. cap. 8. 28. 42 Ed. 3. cap. 3. 28 Hen. cap. 7. And we are perswaded , that no Temporary Subsequential Law whatever , to our Fundamental Rights ( as this of Force on Conscience is ) can invalid so essential a part of the Government , as an English Liberty and Property : Nor that it 's in the power of any on Earth , to deprive us of them , till we have first done it our selves , by such Enormious Facts , as those very Laws prohibit , and make our Forfeiture of that benefit we should otherwise receive by them ; for these being such Cardinal and Fundamental Points of English Law-Doctrine , individually , and by the collective body of the People agreed to ; and on which as the most solid Basis , our Secondary Legislative Power , as well as Executive is built ; it seems most rational that the Superstructure cannot quarrel or invalid its own Foundation , without manifestly endangering its own security , the Effect is ever less noble then the Cause , the Gift then the Giver , and the Superstructure then the Foundation . The single Question to be resolved in the case , briefly will be this , Whether any visible Authority ( being founded in its primitive Institution upon those Fundamental Laws , that inviolably preserve the People in all their just Rights and Priviledges ) may invalidate all , or any of the said Laws , without an implicit shaking of its own Foundation , and a clear overthrow of its own Constitution of Government , and so reduce them to their Statu quo prius , or first Principles : The Resolution is every mans , at his own pleasure . Read Hen. 3. 9. 14. 29. 25 Ed 3. Book Justit . 2. 19. 50 , 51. Those who intend us no Share or Interest in the Laws of England , as they relate to civil Matters , unless we correspond with them in Points of Faith and Worship , must do two things : First , It will lie heavy on their parts to prove , That the Ancient Compact and Original of our Laws , carries that Proviso with it ; else we are manifestly diseized of our Free-Customs . Secondly , They are to prove the Reasonableness of such Proceedings to our Understandings , that we may not be concluded by a Law , we know not how to understand ; for if I take the matter rightly ( as I think I do ) we must not Buy or Sell unless of this or that Perswasion in Religion ; not considering civil Society was in the World before the Protestant Profession ; Men , as such , and in Affairs peculiarly relative of them , in an external and civil capacity , have subsisted many Ages , under great variety of Religious Apprehensions , and therefore not so dependent on them as to receive any Variation or Revolution with them . What shall we say then ? but that some will not that we should Live , Breath , and Commerce as men , because we are not such model'd Christians as they coercively would have us ; they might with as much Justice and Reputation to themselves forbid us to look or see unless our Eyes were Grey , Black , Brown , Blew , or some one colour best suiting theirs : For not to be able to give us Faith , or save our Consciences harmless , and yet to persecute us for refusing conformity , is intollerable hard measure . In short , That coercive way of bringing all men to their height of Perswasion , must either arise from Ex●rbitant Zeal and Superstition ; or from a consciousness of Error and Defect , which is unwilling any thing more sincere , and reformed should take place ; being of that Cardinals mind , who therefore would not hearken to a Reformation , at the sitting of the Counsel of Trent ; because he would not so far approve the Reformers Judgment ( for having once condescended to their Apprehensions , he thought 't would forever inslave them to their Sence ) though otherwise he saw as much as any man , the grand necessity of a Reformation , both of the Roman Doctrine and Conversation . Some grand Objections in the way must be Considered . Objection 1. But you are a People that meet with Designs to Disaffect the People , and to ruin the Government . Answer , A Surmis● is no Certainty , neither is A may be , or Conjecture , any Proof ; That from the first we have behaved our selves inoffensively is a Demonstration ; that our Meetings are open , where all may hear our Matter , and have liberty to object or discuse any Point , is notorious . Ignorant Calumnies are Sandy Foundations to build so high a Charge upon : Let us fairly be heard in a publique Conference , how far we can justifie our Principles from being deservedly suspected of Sedition or Disloyalty , and not over-run us with meer Suppositions . We declare our readiness to obey the Ordinance of man , which is only relative of Human or Civil Matters , and not Points of Faith , or Practise in Worship : But if Accusations must stand for Proofs , we shall take it for granted , that we must stand for Criminals ; but our Satisfaction will be , that we shall not deserve it otherwise then as prejudice seeks to traduce us . Object . 2. But you strike at the Doctrine , at least the Discipline of the Church , and consequently are Hereticks . Answ . This Story is as old as the Reformation ; If we must be objected against out of pure Reputation , let it be in some other matter then what the Papists objected against the first Protestants ; otherwise you do but hit your selves in aiming at us ? To say you were in the Right , but we are in the Wrong , is but a meer begging of the Question ; for doubtless the Papists said the same to you , and all that you can say to us : Your best Plea was , Conscience upon Principles , the most evident and rational to you : Do not we the like ? What if you think our Reasons thick , and our ground of Separation mistaken ? Did not the Papists harbour the same Thoughts of you ? You perswaded as few of them , as we of you : Were you therefore in the Wrong ? No more are we : It was not what they thought of you , or enacted against you , that concluded you : And why should your Apprehensions conclude us ? If you have the way of giving Faith beyond what they had , and have the faculty of Perswasion , evidence as much ; but if you are as destitute of both , as they were to you ; why should Fines and Prisons , once us'd by them against you , and by you exclaimed against , as Unchristian Wayes of reclaiming Hereticks ( supposing your selves to be such ) be employ'd by you as rational , Christian , and Convincing upon us ? To say we deserve them more , is to suppose your selves in the Right , and we in the Wrong , which proves nothing . Besides , the Question is not barely this , whether Hereticks or no Hereticks ; but whether an Heretick should be Persecuted into a disclaiming of his Error ; your old Arguments run thus , as I well remember . 1. Error is a Mistake in the Understanding . 2. This is for want of a better Illumination . 3. This Error can never be dislodged , but by Reason and Perswasion , as what are most suitable to the Intellect of man. 4. Fines , Goals , Exiles , Gibbets , &c. are no Convincing Arguments to the most erring Understanding in the World , being slavish and bruitish . 5. This way of Force makes , instead of an honest Dissenter , but an Hypocritical Conformist ; then whom nothing is more detestable to God and man. This being the Protestants Plea , we are not to be disliked by Protestants , for following their own avow'd Maxims and Axioms of Conscience in defence of its own Liberty . In short , either allow separation upon the single Principle of , My Conscience owns this , or disowns that ; or never dwell in that Building , which knew no better Foundation ( indeed good enough ) but accusing your Fore-fathers of Schism , and Heresie , return to the Romish Church . What short of this can any say to an Anti-liberty-of-Conscience-Protestant . Object . 3. But at this rate ye may pretend to Cut our Throats , and do all manner of savage Acts. Answ . Though the Objection be frequent , yet it is as fouly ridiculous . We are pleading only for such a Liberty of Conscience , as preserves the Nation in Peace , Trade , and Commerce ; and would not exempt any man , or Party of men , from not keeping those excellent Laws , that tend to Sober , Just , and Industrious Living . It is a Jesuitical Morral , To Kill a man before he is Born : First , to suspect him of an Evil Design , and then kill him to prevent it . Object . 4. But do not you see what has been the end of this Separation ? Wars , and Revolutions , and Danger to Government ; witness our late Troubles . Ans . We see none of all this , but are able to make it app●ar , that the true cause of all that perplext Disturbance , which was amongst the Homousians & Arrians of old , & among us of later years ( as well as what has modernly attended our Neighbouring Countries ) tooks its first rise from a narrowness of spirit , in not Tollerating others to live the Freemen God made them , in External Matters upon the Earth , meerly upon some difference in Religion . And were there once but an Hearty Tolleration establisht , 't would be a Demonstration of the truth of this Assertion . On this Ground , Empire stands safe ; on the other , it seems more uncertain . But these are only the popular Devices of some to traduce honest Men , and their Principles ; whose lazy Life , and intollerable Avarice become question'd , by a Tolleration of people better inclin'd . Object 5. But what need you take this Pains to prove Liberty of Conscience Reasonable and Necessary , when none questions it ; all that is required is , That you meet but four more then your own Families ; and can you not be contented with that ? Your Disobedience to a Law , so favourable , brings suffering upon you . Answ . Here is no need of answering the former part of the Objection ; 'T is too apparent throughout the Land , that Liberty of Conscience , as we have stated it , has been severely prosecuted , and therefore not so franckly injoyed : The latter part , I answer thus , If the words Lawful or Unlawful , may bear their signification from the nature of the things they stand for , then we conceive that a Meeting of Four Thousand is no more Unlawful , then a Meeting of Four ; for Number singly consider'd criminates no Assembly : but the reason of their Assembling ; the Posture in which ; and the Matter transacted , with the Consequences thereof . Now if those things are taken for granted , to be things dispensible ( as appears by the allowance of Four besides every Family ) certainly the Number can never render it Unlawful ; so that the Question will be this , Whether if Four met to worship God , be an Allowable Meeting , Four Thousand met with the same Design be not an Allowable Meeting ? It is so plain a Case , that the Matter in the Question resolves it . Object . 6. But the Law forbids it . Answ . If the enacting any-thing can make it lawful , we have done ; but if an Act so made by the Papists against Protestants , was never esteem'd so by a true Protestant ; and if the nature of the matter will not bear it ; and lastly , that we are as much commanded by God to meet Four thousand as Four ; we must desire to be excused , if we forbear not the assembling of our selves together , as the manner of some is . Object . 7. But the reason of the prohibition of the number is ( for you see they allow all that can be said to Four Thousand to be to said the Family and Four ) that Tumults may arise , and Plots may be made , and the like Inconveniences happen to the Goverment . Answ . Great Assemblies are so far from being injurious , that they are the most inoffensive ; for , First , They are open , exposed to the view of all , which of all things Plotters are the shyest of ; but how fair an opportunity 't were , for men so principled , to do it in those allowed Meetings of but four besides the Family , is easie to guess , when we consider , that few make the best and closest Council ; and next , that such an Assembly is the most private and clandestine , and so fitted for Mischief and Surprize . Secondly , Such Assemblies , are not only publique and large , but they are frequented , as well by those that are not of their Way , as of their own ; from whence it follows , that we have the greatest reason to be cautious and wise in our Behaviour , since the more there be at our Meetings , the more Witnesses are against us , if we should say or act any thing that may be prejudicial to the Government . Lastly , For these several years none could ever observe such an ill use made of that Freedom , or such wicked Designs to follow such Assemblies ; and therefore it is high Incharity to proceed so severely upon meer Suppositions . To this we shall add several Authorities and Testimonies for further confirmation of our sense of the matter , and to let Imposers see , that we are not the only Persons , who have impleaded Persecution , and justified Liberty of Conscience , as Christian and Rational . CHAP. VI. A Brief Collection of the Sence and Practice of the Greattest , Wisest , and Learnedst Common-Wealths , Kingdoms , and particular Persons of their Times , concerning Force upon Conscience . 1. First , Though the Jews above all people had the most to say for Imposition and Restraint within their own Dominions , having their Religion instituted by so many signal Proofs of Divine Original , it being deliver'd to them by the Hand of God himself , yet such was their indulgence to Dissenters , that if they held the common receiv'd Noachical Principles tending to the acknowledgment of one God , and a just Life , they had the Free Exercise of their distinct Modes or Wayes of Worship , which were numerous . Of this their own Rabbies are Witnesses , and Grotius out of them . Secondly , The Romans themselves , as strict as they were , not only had Thirty Thousand Godds ( if Varro may be credited ) but almost every Family of any note , had its distinct Sacra , or peculiar Way of Worship . 3. Thirdly , It was the sence of that grave , exemplary Common-wealths man , Cato , in Salust , that among other things which ruin any Government want of Freedom of Speech , or mens being oblieged to humor Times is a great one ; which we find made good by the ●●wrentine Republick , as Guicceardine relates . 4. Fourthly , Livy tells us , It was a Wonder that Hannibals Army , consisting of divers Nations , divers Humors , differing Habits , contrary Religions , various Languages , should live 13 years from their own Country under his Command without so much as once mutining , either against their General , or among themselves . But what Livy relates for a Wonder that ingenious Marquess , Virgilio Malvetzy gives the Reason of , namely , that the difference of their Opinion , Tongues , and Customs , was the reason of their Preservation and Conquest ; For said he , 'T was impossible so many contrary Spirits should Combine , and if any should have done it , 't was in the Generals power to make the greater Party by his equal hand ; they owing him more of Reverence , then they did of Affection to one an another : This , says he , some impute to Hannibal , but how great soever he was , I give it to the variety of Humors in the Army . For ( adds he ) Romes Army was ever less given to Mutining when joyned with the Provincial Auxilaries , then when intirely Roman ; thus much and more , in his publique Discourses upon Cornelius Tacitus . 5. Fifthly , The same , best Statist of his Time , C. Tacitus , tells us in the Case of Cremtius , That it had been the interest of Tiberius not to have punished him , in as much as Curiosity is begotten by Restriction of Liberty to Write or Speak , which never mist of Proselites . 6. Sixthly , Just . Martin . I will forbear to quote , in less then this , two whole Apollogies , dedicated to Adrian and Antonius Pius , as I take it . Seventhly , Tertullian ad scapulum , that learned and juditious Appollogist , plainly tells us . That 't is not the Property of Religion to Compel or Persecute for Religion , she should be accepted for her Self , not for Force ; that being a poor and beggarly one , that has no beeter Arguments to Convince ; and a manifest Evide●ce of her Superstition and Falshood . 8. Eightly , Of this we take the nine Moneths Reign of the Emperor Jovianus to be an excellent Demonstration , whose great Wisdom , and admirable Prudence ingranting Tolleration ( expresly saying , He would have none 〈…〉 for the Exercise of their Religious Worship ) Calm'd the impetuous Storms of Dissention betwixt Homousians and Arrians ; and reduc'd the whole Empire , before agitated with all kinds of Commotions during the reign of Constantine , Constantius , and Julian , to a wonderful Serenity and Peace , as Socrates Scholasticus affirms . 9. Ninthly , That little Kingdom of Aegypt had no less then Forty Thousand Persons retir'd to their private and seperate Wayes of Worship , as Eusebius out of Philo Judeus , and Josephus relates . 10. Tenthly ; And here let me bring in honest Chaucer , whose Matter ( and not his Poetry ) heartely affects me : 't was in a time when Priests were as rich , and lofty , as they are now , and Causes of Evil alike . a THe time was once , and may return again , ( for oft may happen that hath been befor● ) when Shepherds had none Inheritance , ne of Land , nor Fee insufferance , But what might arise of the bare Sheep , ( were it more or less ) which they did keep , Well ywis was it with Shepherds tho : nought having , nought fear'd they to forgo , For PAN ( God ) himself was their Inheritance , and little them serv'd for their Maintenance , The Shepherds God so well them guided , that of nought were they unprovided ; b Butter enough , Honey , Milk , and Whay , and their Flock Fleeces them to array . But Tract of Time and long Prosperity , ( that Nurse of Vice , this of Insolency ) Lulled the Shepheards in such security , that not content with Loyal obeysance , Some gan to gap for greedy governance , and match themselves with mighty Potentates . c Lovers of lordships and troublers of states ; then gan Shepheards Swains to look aloft , And leave to live hard , and learn to lig soft , though under colour of Shepheards some while There crept in , Wolves full of fraud and guile , that often devour'd their own Sheep , And often the Shepheard that did them keep , d This was the first source of the Shepherds sorrow . that nor will be quit , with hale , nor borrow . II. Who knows not that our first Reformers were great Champions for Liberty of Conscience , as Wicklif in his Remonstration to the Parliament . The Albigences to Leuis the 11th and 12th of France . Luther to the several Dye●s under Fredrick and Charles the fifth ; Calvin to Francis the first , and many of our English Martyrs , as the poor Plowman's Famous Complaint , in Foxes Martyralogy , &c. 12. The present affairs of Germany , Plainly tell us that tolleration is the preservation of their states ; the contrary having formerly , almost quite wasted them . 13. The same in France : who can be so ignorant of their Story , as not to know that the timely Indulgence of Henry the fourth , and the discreet Tolleration of Richlieu and Mazarin saved that Kingdom from being ruin'd both by the Spaniards ; and one another . 14. Holland , then which , what place is there so improved in Wealth , Trade and Power , chiefly owes it to her Indulgence in matters of Faith and Worship . 15. Among the very Mahumetans of Turky , and Persia , what variety of opinions , yet what Unity and Concord is there ? we mean in matters of a Civil Importance . 16. It was the opinion of that great Master of the sentences , Dominious a Soto , that every man had A natural right to instruct others in things that are good : and he may teach the Gospell truths also ; but cannot compell any to believe them , he may explain them , and to this ( says he ) every man has a right , as in his 4 Sent : Dist . Art. 510. Pag. 115. 7. 17. Strifes about Religions said Judicious and learned Grotius , are the most pernicious and destructive ; where pravision is not made for Dissenters : the contrary most happy ; As in Muscovy ; he further says upon the occasion of Campanella , that not a rigid but easy Government suits best with the Northren people ; he often pleads the relaxation of temporary Laws to be resonable and necessary . As in the case of the Curatij and Heratij , and Fabius Vitulanus ; and others stincted to time and place , as the Jewish Laws &c. Polit. Maxims P. 12 18. 78 , 98. 18. The Famous Raleigh tells us , that the way for Magistrates to govern well and gain the esteem of their People is to Govern by Piety , Justice , Wisdom , and a Gentle and Moderate Carriage towards them : And that Disturbance attends those States where men are ruin'd or depress'd by Parties . See his Observations and Maxims of State 19. If I mistake not , the French and Duch Protestants enjoy their Separated Wayes of Worship in London , if not in other parts of these Lands , without Molestation ; we do the like in remote Countries , but not in our own . 20. This must needs be the meaning of the learned Doctor to his inquisitive Student , in their Juditious Diologue about the Fundamental Laws of the Kingdoms , when he says , That such Laws as have not their Foundation in Nature , Justice , and Reason are void ipso Facto . And whether Persecution or Restraint upon Conscience be congruous with either , let the Impartial judge . lib. 1. chap. 6. 21. Doctor Hammond himself , and the Grand Patron of the English Church , was so far from urging the Legallity of Restriction in Matters relating to Conscience , that he Writ , Argu'd , and left upon his Dying Bed his sense to the Contrary : As the Author of his Life might have been pleas'd to observe , but that interest stood in the way ; the Doctor exhorting his Party , not to seek to Displace those then in the University ; or to Persecute them for any matter of Religious difference . 22. That a Person of no less ability In the Irish Protestant Church did the same , I mean D. Jer. Taylor , his whole discourse of Liberty of Prophesy , is a most pregnant demonstration . 23. It was the saying of a Person once , too great to be Nam'd Now. That liberty of Conscience is every mans Natural Right , and be who is depriv'd of it , is a Slave in the midst of the greatest Liberty : And since every man should do as he would be done to , such only don't deserve to have it , that won't give it . 24. Lactantius reflects upon Persecutors thus , If you will with Blood , with Evil , and with Torments defend your Worship , it shall not thereby be Defended but Polluted , lib. 5. cap. 20. 25. Hillary against Auxentius , saith , The Christian Church does not persecute , but is persecuted . 26. Jerom , thus , Heresie must be cut off with the Sword of the Spirit , Proam lib. 4. 27. Chrysostum saith , That it is not the manner of the Children of God to persecute about their Religion , but an evident Token of Antichrist — Relig. Uris . pag. 192. 28. Stephen King of Poland declared his mind in the point controverted thus , I am King of Men , not of Conscience ; a Commander of Bodies , not of Souls . 29. the King of Bohemia was of Opinion , That mens Consciences ought in no sort to be Violated , Urged , or Constrained . 30. And lastly , let me add ( as what is , or should be now of more force ) the sense of King James , and Charles the first , Men fam'd for their great natural abilities , and acquir'd Learning ; that no man ought to be punished for his Religion nor disturb'd for his Conscience ; In that it is the duty of every man to give what he would Receive . It is a sure Rule in Divinity , said King James , that God never loves to plants his Church by Violence and Bloodshed . And in his Exposition on Revel . 20. he saith , That PERSECUTION is the note of a false Church . And in the last Kings advice to the Present King , he sayes , Take heed of abetting any factions ; your Partiall adhearing to ANY ONE SIDE gains you not so great advantages in some mens hearts ( who are proue to be of their Kings Religion ) as it loseth you in others , who think themselves , and their profession , first dispis'd , then persecuted by you . Again , Beware of exasperating any Factions by the Crosness , and Asperity of some mens Passions , Humours , or private opinions imployed by you , grounded only upon their difference in lesser matters , which are but the Skirts and Suburbs of Religion . Wherein a Charitable Connivence , and Christian Toleration often dissipates their strength , whom rougher opposition fortifies ; and puts the despised and oppressed Party , into such combinations as may most enable them to get a full revenge on those they count their Persecutors , who are commonly assisted by that vulgar Commiseration , which attends all that are said suffer under the notion of Religion . Always keep up SOLLID PIETY and those fundamentall Truths ( which mend both hearts and lives of men ) with Impartial favour and Justice . Your Prerogative is best shown and exercis'd in remitting , rather then exacting the rigour of Laws ; there being nothing worse than Legall Tyranny . — NOW upon the whole , we ask , What can be more Equal , what more reasonable then Liberty of Conscience ; so correspondent with the Reverence due to God , and Respect to the Nature , Practice , Promotion , and Rewards of the Christian Religion ; the Sense of Divine Writ ; the Great Priviledge of Nature , and Noble Principle of Reason ; the Justice , Prudence , and Felicity of Government ; And Lastly , to the Judgment and Authority of a whole Cloud of Famous Witnesses , whose Harmony in Opinion , as much detects the Unreasonableness , and Incharity of Persecutors , as their Savage Cruelties imply an highcontempt of so sollid determinations ; of which number I can not forbea● the mention of two , whose Actions are so near of kin to one another , and both to inhumanity , as the same thing can be to it self . The first is a great Lord of Buckingham-shire ; but so hearty a Persecutor of the poor Quakers , that rather then they should peaceably enjoy the Liberty of Worshipping God , ( and to supply the County-defect of Informers ) he has encourag'd a pair of such Wretches , that it had bin a Disgrace for the meanest Farmer to coverse with ; one having been Prisoner in Alsbury for Theft , & said to have bin burnt in the Hand ; and the other of a Complexion not much less Scandalous and Immortal . To give an undeniable testimony of their Merit once for all , I shall briefly relate a most notorious piece of Perjury . They suspecting a Religious Assembly to be at a certain place in the same County came , and finding one in reallity , repaired to one they call Sr. Tho Clayton , and a Justice , where they depos'd , That not only a meeting was at such an House , but one Tho. Zachery and his Wife were there , who at the same time ( as at the Tryal upon Indictment for Perjury at Alsbury was proved by snfficient Witnesses from London ) were then in that City , yet fined not only for being there , but for the Speaker also , though none spoke that day . Upon the prosecution of these Men , as perjur'd men , and by the Law dispriviledged of all Imply , and never to be credited more in evidence , several delays were made , much time spent , and not a little pains bestow'd , all in hopes of an Exemplary Success ; which proved so , but the wrong way ; for the very last Sessions , when the matter should have receiv'd an absolute Decission , and the Attendants have been dismist ( especially on the score of the Witnesses , that came from London the second time , upon no other account ) a Letter was reported to have bin writ from the aforesaid Lord , in favour of these Informers , to this purpose , That since Sr. Tho Clayton was not present , the business could not well be determin●d , but if the Court would undertake the ending of it , he beseecht them to be favourable to those HONEST MEN. If this be as true as said , 't is a most aggravated shame to Nobility : what ! to protect them from the Lash of Law , who went about to destroy Truth the Life of it : 'T is a Dishonour to the Government , a Scandal to the County , and a manifest Injury to an inoffensive and useful Inhabitant . 'Tother is as well known by his Cruelty , as by his Name , and he scarce deserves another ; However , he is understood by that of the Reading Knight , Arrant , and alwayes in Armour for the Devil ; a man , whose Life seems to be whole BONNER reviev'd : Hogestraut , the Popish Inquisiter , could not hate Martin Luther more , then he does a poor Dissenter ; and wants but as much Power , as he has Will , to hang more then he has Imprisoned . The Laws made against Papists , he inflicts upon the Quakers ; And makes it Crime enough for a Prim●●ire to have an Estate to lose . The single Question is not , Were you at such a Meeting ? which the Act intends : But will you Swear , which it intends not ; and Women escape him as little for this , as those of his own Tribe do for SOME THING ELSE : but what of all things most aggrivates the mans Impiety , is the making a devillish snare of a Christian Duty ; since such as have come to visit the imprison'd , have been imprisoned themselves for their Charity ; so that with him it seems a current Maxime , that those must not come to see Prisoners , and not be such themselves , who will not take the Oath of Allegiance to do it . To relate the whole Tragedy would render him as Bad , as the Discourse Big ; and the latter not less Voluminous , then the former Odious . But three things I shall observe . First , That he has clouded 72 Persons ( of those call'd Quakers ) Men and Women , immodestly into Goal , not suffering them to enjoy common Conveniencies . And for his Divertion , and the Punishment of little Children , he pours Cold Water down their Necks . 2d His Imprisonments are almost perpetual . First he premunires them , without any just cause of Suspition ; thea Impris●ns them ; and lastly , Plunders them , and that by a Law enacted against Romanists ; which , if all be true , that is said , is more his concern then theirs , If without offence , it may be suppos'd he has Religion at all . 3d Some have been there about Eight Years , and should be Eighteen more , were he as sure to live ( being more then 70. ) and enjoy his Power , as doubtless he hopes to die before those good Laws over-take him , that would make an Example of such an Oppressor ; in short , Wives , Widdows , Poor and Father less , are all Fish for his Net ; & whether over or under Age he casts none away , but seems to make it his priviledge to correct Law by out-doing it . When we have said all we can ( and we can never say too much , ( if enough ) he is still his own best Character . Such are the Passion , Follies , and Prejudices , Men devoted to a spirit of Imposition , and Persecution , are attended with , Non enim poss●mus quae vidimus , et audivimus non loqui . In short , What Religious , what Wise , what Prudent , what Good-natured Person would be a Persecuter ? Certainly it 's an Office only fit for those who being wide of all reason , to evidence the verity of their own Religion , fancy it to be true , from that strong Propensity and greedy Inclination they find in themselves to Persecute the Contrary ; A Weakness of so ill a consequence to all civil Societies , that the admission of it ever was , and ever will prove their utter Ruin , as well as their great Infelicity who pursue it . And though we could not more effectually express our Revenge , then by leaving such Persons to the scope of their own Humors ; Yet being taught to Love and Pray for our very Persecutors , we heartily wish their better information , that ( if it be possible ) they may Act more suitably to the good pleasure of the Eternal just God , and beneficialy to these Nations . To conclude , Liberty of Conscience ( as , thus Stated & Defended ) we ask as our undoubted Right by the Law of God , of Nature , and of our own Country : It has been often promised , we have long waited for it ; we have Writ much , and Suffered more in its Defence , and have made many true Complaints , but found little or no Redress . However , we take the Righteous Holy God to Record aga●nst all Objections that are ignorantly , or designedly rais'd against us . That . 1st We hold no Principle destructive of the English Government . 2● That we plead for no such Dissenter ( if such an one there be . ) 3● That we desire the Temporal and Eternal Happiness of all Persons ( in submission to the Divine Will of God ) heartily forgiving our Cruel Persecutors . 4thly , And Lastly , We shall engage , by Gods assistance , to lead peaceable , just , and industrious lives amongst men , to the good and example of all . But if after all we have said , this short Discourse should not be credited , nor answer'd in any of its sober Reasons , and Requests ; but Sufferings should be the present Lot of our Inheritance from this Generation , be it known to them all , THAT MEET WE MUST , & MEET , we cannot but encourage all to do ( whatever Hardship we sustain in Gods Name , & Authority , who is Lord of Hosts and King of Kings ; at the revelation of whose Righteous Judgments and Glorious Tribunal , Mortal Men shall render an Account of the Deeds done in the Body ; and whatever the Apprehensions of such may be , concerning this Discourse , 't was writ in Love , and from a true sense of the present State of things : and TIME , and the EVENT will vindicate it from Untruth . In the mean while , 't is matter of great Satisfaction to the Author , that he has so plainly cleared his Conscience , in pleading for the Liberty of other Mens , and publickly born his honest Testimony for God , not out of Season to his POOR COUNTRY . Postscript . A few brief Observations upon the late Act , and the usual Tearms of Acts of this Nature . That which we have to say , relates , either to the Tearms of the Act , or the Application of them to us . As to the Tearms of the Act , they are these , Seditious Conventicles , Seditious Sectaries , and Meetings under Colour or Pretence of Religion , P. 1. 1 SEditious , from Sedition , imports as much as Turbulent , Contentious , Factious , which sowes Strife , and Debate , and hazards the Civil Peace of the Government . 2. Conventicle , is a diminutive private Assembly , designning and contriving Evil to particular Persons , or the Government in generall , see Lamb. p. 173. In Tertullians sense it is an Assembly of immedest and unclean Persons , at least it was so taken in those dayes , and objected against the Christians as their practise , whom he defends . Ter. Apol. 3. Sectaries , must be such as disjoyn or dis-member themselves from the body of Truth , and confess to a strange and untrue opinion . If any Subject of this Realm being 16 years of age or upwards , shall be present at any assembly , Conventicle or pretence of Religion &c. which can signifie no more then thus much , that true it is some may meet and assemble to Worship God , and upon a religious account , that are dissenters , such we censure not , but those who under colour or pretence of any exercise of Religion conspire &c. they are to be suspected and Prosecuted . This being the true explanation of the tearms of the Act ; we proceed to show how unreasonably they are applyed to us . 1. Words are but so many intelligible Marks , and Characters set and employ'd , to inform us of each others conceptions , and therein of the nature of those things they stand for ; Now because we take the Act to mean what it speaks , and that the Law concludes no man guilty upon conjectures , but from the detection of some fault ; we affirm our selves altogether unconcern'd in that word Seditious , because 't was never our practise in words , or actions to disturb the Government ; or suggest Principles that might hatch Conspiracies , or feed the vulgar with disaffection to their Rulers ; but before the Kings coming in , at his coming in , and ever since , notwithstanding our frequent suffering , we have made it our business to heal Animosities , Preach forgiveness and Charity amongst men , and that they would by an hearty repentance turn to God , rather then hunt after revenge upon one another : therefore we assert we have not done one thing that may be prov'd Seditious in the sense above mention'd . 2. That we are Strangers to Conventicles is most evident , for where the parts that render it such , are wanting , there can be no Conventicle ; but that they are in our Assemblies , appears . First , Because our Meetings are not Small . 2. Neither are they private or Clandestine ; but in the view of all People . 3. Nor are they riotous , liscentious , or otherwise immodest , or immorall ; but on purpose to diswade persons from such impieties ; so that we are clear in the Interpretation of the Law. 13 H. 5. cap. 8. 19. and 19. H. 7. cap. 13. and in the sense of the famous Father Tertullian . 3. Sectaries , is a word , that whosoever has but confidence enough to conceit himself in the Right , by consequence wants none to suppose the contrary in the wrong , and so to call him a Sectary ; but this is but a meer begging of the Question ; For to say those are Sectaries , do's not conclude them such , nor does the Act speak so plainly of Dissenters : but granting it did , yet they must be Seditious Ones , or else all will be in vain ; where we may observe , that purely to be a Sectary , is not what the Act strikes at , but to be a Seditious One : for a man may differ in judgement about matters of Faith , from the national Religion , and yet correspond with the Government in matters civil : so that ACT upon the whole , aims not at Sectaries simply , but they must be such as are Enemies to the civil constitution to be rendred Seditious Ones , from which we have sufficiently clear'd our selves . 4. That we meet under Colour and Pretence , and not really to Worship God ; we deny , and none can prove . 'T were high Incharity to affirm positively , This , or that People meet only under a Colour of Religion ; yet unless the Act had so expres'd it self , we conceive their Authority lame and imperfect that Persecute us by it . It will help but little to say , The King , Lords and Commons , by the following words , in other manner then acc●rding to the Liturgy of the Church of England , meant , that such meet under a Pretence th●t did not conform to that Worship ; since the precedent words say , under Colour or Pretence of any Exercise of Religion in other manner , &c. So that they are only struck ar , who are not sincere Dissenters , but that are such , with Design to carry on another End. Obj But may some say , 'T is granted , you have very evidently evaded the Force of the Act , so far as relates to these recited Expressions ; but what if a Bill be ready , for an Explanatory and Supplementory Act to the former , wherein this Scope for Argument will not be found , because your Meetings will be absolutely adjudged Seditious , Riotous , and Unlawful . To which we Answer , That as the granting of the first , which none reasonably can deny , is a manifest Impeachment of such as have violently prosecuted people for being present at Religious Assemblies ( almost to their utter Undoing ) so shall we as easily answer the second , which amounts to the force of an Objection , and briefly thus . First , It is not more impossible for Mankind to preserve , their Society without Speech , then it is absolutely requisit that the Speech be regular and certain . For , if what we call a Man , a Lion , a Whale to day , we should call a Woman , a Dog , a Sprat to morrow ; there would be such Uncertainty and Confusion , as it would be altogether impossible to preserve Speech or Language intelligible . Secondly , it is not in the power of all the men in the World to reconcile an absolute Contradiction , to convert the nature of Light into that of Darkness , nor to enact a thing to be that which it is not ; but that Those endeavour to do , who think of making our Religious Meetings Routs and Riots ; for first they offer Violence to our common Propriety of Language , it being the first time that ever a Religious and Peaceable Assembly would be enacted a Rout or Riot : Nature , Reason , the Law of the Land , and common Practice , and Observation , give a clear contrary definition of a Rout and Riot . Secondly , They endeavour to reconcile Contradictions ; for they would have a thing that which by nature it cannot be ; for that which is Peaceable cannot be Riotous , and what is Religious can never be Seditious . For any to say our Meetings are not R●ligious , is not only a poor Evasion , but great Incharity ; for that is properly a Religious Assembly where Persons are co●gregated with a real purpose of Worshipping God , by Prayer , or otherwise , let the Persons met be esteem'd Doctrinally Orthodox , or not . Can any be so Ignorant , or so Malitiou● , as to believe we do not Assemble to Worship God , to the best of our Understanding ? If they think otherwise , they must , and do assume unto themselves a Power beyond the Arrogancy of the POPE himself , that never yet adventur'd to tell man his Thoughts , nor the Purposes and Intents of his Heart , which he , or they must do , that definitively judge our Assemblies , void of Sword or Staff , Drum or Musket , Tumult or Violence , and circumstantiated with all the Tokens of Christian Devotion , a Rout or a Riot . And truly , If Protestants deny the Legallity of those Acts or Edicts , which were contriv'd and execu●ed in order to their suppression , by the respective Kings and Parliaments that own'd the Romish Faith and Authority , where they either did or do live , let them not think it strange , if we on the same Tearms ( namely , Scruple of Conscience ) refuse compliance with their Laws of Restraint . And as the first Reformers were no whit daunted at the Black Characters the Romanists fastened on them , neither thought their Assemblies in away of profest seperation , the more unlawful , for their representing them such ; no more are we surpriz'd or scar'd at the ugly Phr●ses , daily cast upon us by a sort of men , that either do not know us , or would not that others should : For we are not so easily to be Brav'd , Menac'd , or Persecuted out of our Sense , Reason , and Priviledge . They say , LOSERS have leave to Speak , at least , we take it ; none being greater Losers , then such as for Dissenting from national institutions in point of Faith or Worship , are depriv'd of their Common Rights and Fr●edoms , and hindred as much as may be , from reverencing the God that made them , in that Way which to them seems most acceptable to him . To Conclude , we say , and by it let our Intentions in our whole discourse be measur'd , that we have not defin'd any Dissenters , whose quarrell or dissent is rather Civill and Politticall , then Religious and Concientious ; for both we really think such unworthy of Protection from the English ●overnment , who seek the ruin of it ; and that such as are Contributries to the pres●rvation of it , ( though Dissen●ers in point Faith or Worship ) are unquestionably Intituled to a Protection from IT . THE END . Notes, typically marginal, from the original text Notes for div A54146-e9080 a The primative State of things observed by a Poet , more then 300. year old ; by which the Clergy may read their own Apostacy and Character . b Time and Prosperity corrupted them , & then they grew States-men . c 'T was now they began to Persecute ; they hated any that were more devout then themselves : Devotion was counted Disaffection ; Religious Assemblies , Conventicles ; primitive Spirited Christians , Upstart Hereticks ; thus the Tragedy began , Cain slaying Abel about Religion . d He truly maketh their Avarice the cause of their Degeneration ; for 't is the Root of all Evil. 
A54095	----	An account of W. Penn's travails in Holland and Germany, anno MDCLXXVII, for the service of the Gospel of Christ, by way of journal containing also divers letters and epistles writ to several great and eminent persons whilst there. Penn, William, 1644-1718. 1694 Approx. 300 KB of XML-encoded text transcribed from 153 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54095 Wing P1244 ESTC R18015 12657461 ocm 12657461 65409 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54095) Transcribed from: (Early English Books Online ; image set 65409) Images scanned from microfilm: (Early English books, 1641-1700 ; 364:5) An account of W. Penn's travails in Holland and Germany, anno MDCLXXVII, for the service of the Gospel of Christ, by way of journal containing also divers letters and epistles writ to several great and eminent persons whilst there. Penn, William, 1644-1718. Penn, William, 1644-1718. To the churches of Jesus throughout the world. [10], 295 p. Printed and sold by T. Sowle ..., London : 1694. "To the churches of Jesus throughout the world" (p. [59]-90) has special t.p. dated 1677. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Missions -- Netherlands -- History -- 17th century -- Sources. Society of Friends -- Missions -- Germany -- History -- 17th century -- Sources. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 John Latta Sampled and proofread 2006-03 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion AN ACCOUNT OF W. Penn ' s TRAVAILS IN HOLLAND and GERMANY . Anno MDCLXXVII . For the Service of the Gospel of Christ , by way of Journal . Containing also Divers Letters and Epistles writ to several Great and Eminent Persons whilst there . London , Printed and Sold by T. Sowle , near the Meeting-House in White-Hart-Court in Grace-Church-Street , and at the Croked-Billet in Holy-well-lane near Shoreditch , 1694. THE Preface to the Reader . THis Ensuing Journal of my Travils in Holland and Germany , in the Service of the Gospel of my Lord and Saviour Jesus Christ , was written for my own and some Relations , and perticular Friends Satisfaction , as the long time it hath lain silent doth show : But a Copy that was found amongst the late Countess of Connaway's Papers , falling into the Hands of a Person that much frequented that Family , he was earnest with me , both by himself and others , to have leave to Publish it for a Common Good : Which upon , perusal , I have found a willingness to comply with , hoping that the Lord will make the Reading of it Effectual to some into whose Hands it may Fall ; as well those who have received a Dispensation of the same Ministry , for Their Encouragement in their Publick Service for God , as those who are under the same Ministry , unto Zeal and Faithfulness . For it is the Glorious Gospel-Day in which God is Exalting his Dear Son , as Prophet , Priest , and King , in the Hearts of his People . Oh , that the Nations would hear him , their only Saving Health , and Israels great Shepherd ! who takes care of his Sheep , that hear his Voice , and gives unto them that follow him , in the daily Cross , unto Regeneration , Eternal Life : And who hath sent , and is sending forth his Servants to gather home the Sheep that are gone astray in all Nations , that so there may be but One Shepherd and One Sheepfold , according to the Glorious Promise made to these latter Times ; In which he would be the Teacher of his People himself : For he is Teaching thousands , by the Light , Spirit and Grace of his Son Christ , in whom he is well pleased . To this , God hath sent forth his Servants in this Day , to turn all People , as God's Call and Visitation to the Nations : And blessed are all those that Hearken to this Testimony , both Mediately and Immediately . For God is awakening Men to the Knowledge of his Glory in the Face or Appearance of Christ , by his Spirit in their Hearts and Consciences , which reveal to Men the Father ; yea , the deep things of God. Oh , that they would Hear , and Fear , and Learn the things that make for their Eternal Peace ! For if the Righteous scarcely are saved , where , O where , shall they appear that neglect so great Salvation ! A Salvation that comes so neer them , as to knock at the door of their Hearts ; that teaches them and trys their Reins , and tells unto them their most inward Thoughts ; and brings a Time of Judgment over all their Words and Works . This is Christ Jesus the Light of the World , that was given of God for Salvation to the ends of the Earth . He has Enlightned all , and Shines to all , and Calls all , that they should see their Sins and be sorry for them , and forsake them , and take up his dayly Cross and follow him whom God hath given for an Example as well as a Propitiation for our Sins . And none can know him to be their Propitiation that rejest him as their Example and Leader in their Lives and Conversations . Wherefore , Reader , be Serious , Inward and Inquisitive for thy Souls Sake . What Faith hast thou ? One that over-comes the World , or one that the Spirit of the World over-comes , which is not the Faith of God's Elect , without which we cannot please God. For that Faith works by love . Such a love to God as will not affend him , but seeks his Glory through a most willing Obedience to his Holy Will. Blessed are the Souls in which this love dwells . For such have none in Heaven but God , nor in the Earth in comparison of him : As they receive all good from him , so they resign all up to him ; and tho' it be through many Tribulations that they must attain the rest of God , yet as nothing can seperate them from his love , so neither can anything deprive them of their Reward in the End. Wherefore , Reader , be thou perswaded to take thy Lot among that blessed Number , if thou art not yet one of them . Thou seest the way to that Divine Priviledge ; walk in it ; for the End Crowns all : If one of that number , that have chosen God for their Portion , be Diligent , Zealous , and fervent in the Work and Service of God. Redeem thy Time and Run thy Race , with care and constancy ; looking to Jesus the Author , that he may be the Finisher of thy Faith. Remember who said , there are many Mansions prepared for the Faithful . Do we beleive and look for another World ? Let us not then live in this as if there were no other . Let our Eyes be upon our better World , and live here as Strangers that are but on our way to our Eternal Home ; that so we may Answer the End of God's Love by working out the Salvation of our own Souls ( by his Power ) with fear and Trembling ; knowing God will Judge all , by Christ Jesus , according to the Deeds done in the Body . Reader , this Journal is of a Religious Voyage , and has some passages in it that may Engage thy Soul to Seriousness , and let the see how Good ▪ God is to those that go of his Holy Errands . May'st thou be heartily affected with this Testimony of his Love and Presence with his People ; and feel good desires raised in thee to serve the Lord also , according to his blessed will in thy day , that Peace thou may'st know to thy Soul when time here shall be no more . I am Thy assured Friend in the best Things , W. Penn. AN ACCOUNT OF MY JOURNEY INTO Holland and Germany . BEING the First Day of the Week , I left my Dear ▪ Wife and Family at Worminghurst in Sussex , in the Fear and Love of God , and came well to London that Night . The next day I Emploied my self on Friends behalf that were in Sufferings , till the Evening , and then went to my own Mothers in Essex . The next Morning I took my Journey to Colchester , and met George Wats of London upon the Way , who returned with me , and came well to that Town that Evening . We lodged at John Furly's the Elder , but had a Blessed Meeting at Jonathan Furly's House that Night . The next Morning early I left Colchester , and came to Harwich about Nine , accompanied with George Wats and John Furly the Elder , William Tallcoat , and J. Whiterly of Colchester , where we found dear G. F. at J. Vanderwall's House , with many more Friends . After Dinner we went all to the Meeting , where the Lord gave us a Blessed Earnest of his Love ' and Presence that should be with us in this Voyage ; for his overcoming refreshing Power did open all our Hearts , and many of our Mouths in Ministry , Prayer and Praises , to the Magnifying of his own Name , and Truth in that Place . The Meeting done , we returned to John Vanderwall's House , where we took our leave of Friends , that is to say , of the Friends of that place , with others that came with us , or met us there ; and so we went on Board of the Pacquet-boat , where ( by the special Favour of the Master of the Pacquets to me , having formerly served under my Father ) we had the best Accommodation given to us : Many of the Friends accompanied us to the Ship , not leaving us till all was fixt , and then we parted in the Fellowship of Jesus . Those that came over were G. Fox , G. Keith , R. Barclay , G. Wats , J. Furly , W. Tallcoat , E. Keith , My self , with two of our Servants . We set Sail about Three in the Morning , being the fifth day of the Week , and got the Sixth day at Night within half a League of the Briel ; we had good Service those two daies in the Ship with several Passengers French and Dutch , and though they seemed at first to be Shy of us , and to Slight us , yet at last their Hearts were much Opened in kindness towards us , and the universal Principle had place . The next Morning Friends were fetcht on Shore by a Boat of Rotterdam , with some Friends of that City that came to the Briel to meet us ; the Friends that came were A. Sonneman , B. Furly and J. Johnson , Yetterkeuken , with three Young Men that live at B. Furly's House . After we had Eaten , we took Boat immediately for Rotterdam , where we arrived about Noon , and where many Friends came to see us , among whom we were comforted . The next day being the First day of the Week , we had two Meetings at B. Furly's House , whither resorted a great Company of People , some of them being of the considerablest Note of that City . And Oh , blessed be the true Word of Life that never failed them that rest upon it , and abide in it ! The Gospel was Preached , the Dead was Raised , and the Living Comforted , and God even our God bore Heavenly Record to his only begotten Son in us ; and Truth is honourable in the Eyes of several of that place . The next day being the Second day of the Week , we spent in visiting Friends from House to House , not in one Company , being lodged in several quarters of the City . All our Visits were Precious Meetings , for indeed for that end God brought us into this Land. Several of us Dined and Supped that day at two great Men's Houses , where we had blessed Opportunities to make known unto them what was the Hope of our Glory , that Mystery , which to the Gentiles is now revealing , even Christ Jesus the Light of the World manifested in us . The next day being the Third day of the Week , G.F. J.F. W.T. and my self , after having broken our Fast at A. Sonneman's , took Boat for Leyden , where we came that Night in Order to be at Haerlem next day at a Meeting appointed by G.F. and my self from Rotterdam , being accompanied by J. Bocliffs , J. Arents and J. Claus that came from Amsterdam on purpose to conduct us thither . At Haerlem we arrived about the 11 th . Hour , and went to the House of a good Old Man , that had long waited for , and is now come to behold the Consolation and Salvation of Israel . After we had a little refresht our selves , we went to the Meeting , where the Lord gave us a blessed Opportunity , not only with respect to Friends , but many sober Baptists and Professors that came in , and abode in the Meeting , to the End ; Blessed be the Name of the Lord. The Meeting done , we went to Amsterdam in Company with several Friends of that City , and of Alchmaer and Embden , who met us at the Meeting at Haerlem , and we were lodged at Getrueydt Dirck's House . G. K. and his Wife , and R. B. stayed over the Fourth day's Meeting at Rotterdam , and so came not till the next day , which was the day of the general Meeting of Friends in this Country . The Fifth day of the Week at G. D's House the general Meeting was held both of Men and Women . And the Lord who is setting up his own Kingdom by his own Power , owned us with his own blessed Presence , and opened us in that Wisdom and Love , that all things Ended with Peace , great Concord and Comfort , many things being Spoken , especially by our Dear Friend G. F. that were of good Service ; and I hope will dwell with them for ever . These several things being agreed upon , being of good Savour and Report , I think fit here to insert them . At the General Meeting of Friends at Amsterdam , the 12th . of the 6th . Month , 1677. 1. BE it known to all Men that th● power of God , the Gospel , is the Authority of all our Mens and Womens Meetings , and every Heir of that Power is an Heir of that Authority , and so becometh a living Member of right of either of those Meetings , and of the Heavenly Fellowship and Order in which they stand , which is not of Man , nor by Man. 2. That each Monthly Meeting have a Collection apart ; and also that there be another Collection quarterly at Amsterdam from each Meeting for general Services , and that it be disposed of but by the consent of the said Quarterly Meeting . 3. It is Agreed upon , that henceforth a Yearly Meeting be held here at Amsterdam , unto which Friends in the Palatinate , Hambrough , Lubeck and Frederickstadt , &c. be invited , of which Meeting there shall be given Notice to the Friends of the Yearly Meeting at London , to be kept always on the first day of that Week , which is fully the third Week following after the Yearly Meeting at London . 4. It is also Agreed upon , that henceforth this General Meeting is to be changed into a Quarterly Meeting , and that the first Quarterly Meeting hereafter shall be held on the second first day of the ninth Month following , and so forth every Quarter on the second first day of the Month ; this second of the nine Month is to be this first Quarterly Meeting . 5. It is also Agreed , that henceforth a Monthly Meeting in Vriesland should be Established , as also at Rotterdam , and that on the second second day of each Month , and at Harlingen upon the third third day of the Month. 6. Further , that in the interim , the Friends of Alchmaer and Haerlem and Waterland , are to have their Monthly Meeting with Friends at Amsterdam , and to begin the said Meeting the sixth , seventh Month , and so forth alwaies upon the first second day of the first week of the Month at the Eighth Hour . 7. And further concerning Gospel ▪ order , though the Doctrine of Christ Jesus requireth his People to admonish a Brother or Sister twice , before they tell the Church , yet that limiteth none , so as that they shall use no longer forbearance before they tell the Church , but that they shall not less than twice admonish their Brother or Sister before they tell the Church ; and it is desired of all , that before they publickly complain , they so wait in the Power of God to feel if there is no more required of them to their Brother or Sister , before they expose him or her to the Church . Let this be weightily considered . 8. And farther , when the Church is told , and the party admonisht by the Church again and again , and he or she remain still unsensible or unreconciled , let not final Judgment go forth against him or her , till every one of the Meeting hath cleared his or her Conscience , that if any thing be insisted upon any farther to visit such a Transgressour , they may clear themselves , if possibly the party may he reacht and saved , and after all clear of the Blood of such an one . Let the Judgments of Friends in the Power of God go forth against him or her , as moved for the Lord's Honour and Glory's Sake , that no reproach may come or rest upon God's Holy Name , Truth and People . 9. As much as possible can be , let all Difference be ended by some honest Friends , and trouble not the Monthly or Quarterly Meetings with them ; and if that will not doe , proceed to your particular Monthly Meetings ; but if they be not there ended neither , then take aside six honest Friends out of the Quarterly Meeting , and let them hear and determine the matter ; and in case any Person or Persons be so obstinate as that they refuse the Sense and Love of Friends , and will not comply with them , then to proceed towards them according to the way of Truth in such Cases . 10. That all such as behold their Brother or Sister in a Transgression , go not in a Rough , Light , or upbraiding Spirit to reprove or admonish him or her , but in the Power of the Lord and Spirit of the Lamb ; in the Wisdom and Love of the Truth which suffereth thereby to admonish such an Offender , so may the Soul of such a Brother or Sister be seasonably and effectually reach'd unto , and overcome , and have cause to bless the Name of the Lord on their behalf , and so a blessing may be rewarded into the Bosom of the Faithful and tender Brother or Sister that so admonisheth . 11. And be it known unto all , we cast out none from among us ; for if they go from the Light , and Spirit , and Power , in which our Unity is , they cast out themselves ; and it has been our way to admonish them , that they may come to the Spirit and Light of God which they are gone from , and so come into the Unity again . Fo● our Fellowship standeth in the Light , that the World hateth , and in the Spirit , that the World grieveth , vexeth and quencheth ; and if they will not hear our Admonitions , the Light condemneth them , and then goeth our Testimony out against them . 12. That no Condemnation is to go farther than the Transgression is known , and if he or she return and give forth a Condemnation against him or her self , ( which is more desireable than that we should do it ) this is a Testimony of his or her Repentance and Resurrection before God , his People and the whole World. As David when Nathan came to admonish him , Psalm 51. 13. That no Testimony by way of Condemnation be given forth against any Man or Woman ( whatever crime they commit ) before Admonition , and till such time as they have had Gospel-order according to Christ's Doctrine . 14. And if any Brother or Sister hear any Report of any Brother or Sister , let him or her go to the Party , and know the Truth of the Report ; and if true , let the thing be judged ; if false , go thou to the Reporter , and let him or her be judged , and if any should report it at a second or third hand , without going to the party of whom the Report goeth , let such be brought to Judgment , for thou shalt neither raise nor suffer a false Report to lie upon my People , saith the Lord , for they are to be Holy as he is Holy , and Just as he is Just . 15. And if any Controversie , or Weakness should appear in either Mens or Womens Meeting , let it not be told out of your Meetings , because such Speeches tend to the defaming of such Persons and Meetings , and to the Hurt of the common Unity , and Breach of the Heavenly Society and Previlege . This is an account of what passed in that Meeting . Next day ( notice being already given ) we had a large publick Meeting , in which the sound of the everlasting , Gospel , Testament and Covenant went forth , and the Meeting ended with a sweet and weighty Sense ; that Evening we had a more select meeting of Friends than the day before , in which the Nature of Marriage , and the practice of Friends relating to it , and other things were very weightily and closely discoursed ; the Resolutions were these following . 1. A Scruple concerning the Law of the Magistrate about Marriage , being proposed and discoursed of in the fear of God among Friends in a Select Meeting , it was the universal and unanimous sense of Friends , that joining in Marriage is the work of the Lord only , and not of Priest or Magistrate ; For 't is God's Ordinance and not Man's , and therefore Friends cannot consent that they should join them together ; for we Marry none ; 't is the Lord's Work and we are but Witnesses . 2. But yet if a Friend through tenderness have a desire that the Magistrate should know it before the Marriage be concluded , they may publish the same , after the thing hath by Friends been found clear , and after the Marriage is performed in a publick Meeting of Friends and others , according to the Holy Order and Practice of Friends in Truth throughout the World , ( the manner of the holy Men and Women of old ) to go and carry a Copy of the Certificate to the Magistrate , they are left to their freedom herein , that if they please they may Register it . But for Priests or Magistrates to marry , or join any in that Relation , it 's not according to Scripture ; and our Testimony and Practice have been alwaies against it . It was God's work before the Fall , and it 's God's work only in the Restoration . 3. If any Friend have it upon him to reprint any Book already Printed and approved either in England or here , they may do it upon their own Charges . 4. It is also agreed that the care of reading and approving Books be laid upon some of every Meeting , to the end no Book may be Publisht but in the Unity , yet any other faithful Friends not so Nominated , are not thereby excluded , though in all these cases it is desired , that all would avoid unnecessary Disputes about words , which profit not , but keep in the love that Edifieth . 5. It is farther concluded that the general Stock of the Quarterly Meeting be not disposed of , but by the consent of the Quarterly Meeting ; but if betwixt times there should be a pressing necessity concerning the Publick , let that monthly Meeting , where it shall fall out , lay down the Money , and give in an Account at the next Quarterly Meeting in Order to their Relief , if it appear that they are thereby overcharged ; and let all things be done without Favour , Affection , Relation , or any respect to Persons , even for the Lord's Sake and his blessed Everlasting Truth , that God may bless and prosper his People . And let all things be written down , both as to your monthly and quarterly meeting Collections , what you Receive , what you Disburse , that all may be fair and clear to the satisfaction of all that desire to see and Examine the Books . And the Lord's Fear and Life and Power was over all , in which the Lord God preserve his for ever . The next day ( being the Seventh day of the Week ) was imploied in visiting of Friends , and preparing our selves for a further Journey , that is to say , G. K. R. B. B. F. and My self . Finding Letters here from the Friends of Dantzick , complaining of their heavy Sufferings they underwent , informing us also that the King of Poland was there , asking advice about an Address to Him , it fell upon me to write the following Letter in the Name of the Friends of Dantzick . TO THE KING OF POLAND . Great Prince , ACtions of Justice , Mercy and Truth are worthy of all Men , but in a most excellent manner of the serious consideration of Kings and Princes . We certain Inhabitants of the City of Dantzick have been long great Sufferers , not for any Wickedness committed against the Royal Law of God , or any Breach of those Civil Laws of this City that relate to the well Government of it in all Natural and Civil things ; but purely and only for the cause of our Tender Consciences towards God. This severity being by us represented to the Magistrates of this City , we could not as yet receive from them any Relief , some expressing ; as if easing the Burthen of our Oppressions should give thee , O King , an occasion of Dissatisfaction against them , who art our acknowleged Protector . Being thus necessitated , and in a manner driven to make this address unto Thee , take it not amiss , that we with that Humility and Patience , that becometh the Servants and followers of Jesus , and with all manner of Christian respect and sincerity of Mind , briefly relate to Thee , the most Fundamental Principles most surely believed by us , which we hope Thou wilt believe deserve not those Punishments , that are inflicted upon us as evil doers . 1. We do reverently believe that there is one God and Father , one Lord Jesus Christ , and one Holy Spirit , and these three are one , Eph. 4.6 . 2. We believe the Scriptures of the Old and New Testament to have been given forth by Divine Inspiration , and that they are profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , able to make the Man of God wise unto Salvation through Faith which is in Christ Jesus , 2 Tim. 3.15 , 16. 3. That these Holy Scriptures are not to be understood , but by the Discoveries , Teachings and Operations of that Eternal Spirit from whence they came . 4. We beleive that all Mankind through Disobedience to the Spirit of God are fallen short of the Glory of God , and in that State are under Condemnation ; but that God out of his infinite Goodness and Kindness , hath sent his Son a Light into the World , that whosoever believeth and obeyeth this Light should not abide in Darkness , but have the Light of Eternal Life . 5. We believe this Gift of Light and Grace through Jesus Christ to be Vniversal , and that there is not a Man or Woman upon Earth , that hath not a sufficient measure of this Light , and to whom this Grace hath not appeared to reprove their ungodly Works of Darkness , and to lead them that obey it to Eternal Salvation . And this is the great Condemnation of the World at this Day , under all their great professions of God , Christ , Spirit and Scriptures ; that though Christ hath enlightned them , yet they will not bring their Deeds to the Light , but hate the Light , and love their dark Customs and Practices rather than the Light , because their Deeds are Evil. 6. We do believe in the Birth , Life , Doctrine , Miracles , Death , Resurrection and Ascension of Jesus Christ our Lord , and that he laid down his Life for the Vngodly , not to continue so , but that they should deny their Wickedness and Vngodliness , and live Soberly , Righteously and Godlikely in this present evil World , as the Saints of old did , that were redeemed from the Earth , and sat in Heavenly places . 7. We do believe , that as the Devil through Man's Disobedience brought sin into Man's Heart , so Christ Jesus , through Man's Belief in , and Obedience to his Holy Spirit , Light and Grace , cleanseth the Heart of Sin , destroyeth the Works of the Devil , finisheth Transgression and bringeth in everlasting Righteousness ; that as the Devil hath had his Kingdom of Darkness in Man , so Christ may have his Kingdom of Light , Life , Righteousness , Peace and Joy in the Holy Ghost in the Heart of Man , and not that Christ Jesus saveth Men from Wrath and not from-Sin ; for the Wages of Sin is Death in whose heart soever it liveth , but the Gift of God is Eternal Life to all that believe and obey through Jesus Christ . 8. We do believe that all true Ministry and Worship only stand in the experimental Sense , Operations and Leadings of this Holy Light , Spirit , or Grace , that is shed abroad in the Hearts of Men and Women , to conduct them in the Holy way of Regeneration unto Life Eternal ; this was the Ancient Apostolical Doctrine , they spoke what they had seen , Tasted and Handled of the Word of God. And this is our Faith , Doctrine and Practice in this day . And be not displeased with us , O King , we intreat thee , if we give this for the reason of our absenting our selves from the publick and common Ministry or Worship , Namely , that we have no Taste or Relish , no Sense or Evidence that their Ministry and Worship are Authorized and performed by the Apostolical Power and Spirit of Jesus , but rather that they are the Inventions , Studies and Powers of Man's Nature , all which are but strange Fire , and therefore cannot kindle a true and acceptable Sacrifice to God , for it is not Man's Spirit and degenerate Nature , Speaking and Professing the Words of God's Spirit that giveth acceptance with the Lord , or adminstreth Heavenly Edification to Men , nor can we believe , that where Envy , Passion , Wrath , Malice , Persecution , Envy and Strife , Lusts , Vanity , Wantonness and Worldly Mindedness have such Sway and Power , that the true Christian Spirit , Life and Doctrine can be heartily received and followed . And as this is the Reason in the sight and presence of that God that made Heaven and Earth , and will Judge the Quick and Dead , wherefore we cannot join in the common and publick Worship of these parts , so doth the same Light and Spirit of God lay an Holy necessity upon us with a Meek and Quiet Spirit to come together after the manner of the Ancient Christians , that were the true Followers of Jesus ; and with Godly fear and a retired Mind to wait upon God , and Meditate in his Holy Law of Life , that he hath writ in our Hearts according to his New Covenant-Promise that he may Feed us , Teach us , Strengthen us , and Comfort us in our inward Man ; and as by this Holy Spirit according to the Practice of the Churches of Old , any are inclined or moved to Reprove , Exhort , Admonish , Praise , or Pray , we are found exercised in these Holy Practices . Now , O Prince , give us poor Christians leave to Expostulate with Thee . Did Christ Jesus or his Holy Followers endeavour by Precept or Example to set up their Religion with a Carnal Sword ? Called he any Troops of Men or Angels to defend him ? Did he encourage Peter to dispute his escape with the Sword ? But did he not say put it up ? Or did he countenance his over zealous Disciples , when they would have had Fire from Heaven to destroy those that were not of their Mind ? No , but did not Christ rebuke them , saying , ye know not what Spirit ye are of ? And if it was neither Christ's Spirit , nor their own Spirit that would have Fire from Heaven ? Oh! what is that Spirit that would kindl●●ire on Earth , to destroy such as peaceably dissent upon the account of Conscience ; if we may not wish that God would smite Men of other judgments , because they differ from us , ( in which there is no use of Carnal Weapons ) can we so far deceive our selves , as to esteem our selves Christians and Followers of Christ , whilst we incourage Men with Worldly Weapons to persecute such as dissent from us ? O King ! When did the true Religion Persecute ? When did the true Church offer Violence for Religion ? Were not her Weapons , Prayers , Tears , and Patience ? Did not Jesus conquer by those Weapons , and vanquish Cruelty by Suffering ? Can Clubs , and Staves , and Swords , and Prisons , and Banishments reach the Soul , convert the Heart , or convince the understanding of Man ? When did violence ever make a true Convert ? Or bodily punishments a sincere Christian ? This maketh void the end of Christ's coming , which is to save Men's lives and not to ●estroy them , to perswade them and no●●o force them ; yea it robbeth God's Spi●it of its Office , which is to convince the World , that is , the Sword by which the Ancient Christians overcame : It was the Apostle's Testimony , that their Weapons were not Carnal but Spiritual , but the Practice of their pretended Successors proveth , that there Weapons are not Spiritual , but Carnal : Suppose we are Tares , as the true Wheat hath alwaies been called , yet pluck us not up for Christ's Sake , who saith , Let the Tares and the Wheat grow together until the Harvest , that is , till the End of the World ; let God have his due as well as Caesar ; the judgment of Conscience belongeth to him ; and mistakes about Religion are best known to him . And here give us leave to mind thee of a noble Saying of one of thy Ancestors , Stephen King of Poland , I am King of Men , not of Consciences ; King of Bodies , not of Souls ; and there have been found and still are among the Emperors , Kings , Princes and States of the World , some that have had that noble Spirit of indulging their Conscientious dissenting Subjects , and not only with Gamaliel and Gallio not to persecute , but also eminently to protect and defend them from the Hatred and Violence of their Enemies . Be not then less Noble than they , consider how Quietly and Comfortably our Friends live under other Governments . And indeed we conceive it to be the Prudence of the Kings and States of the World ; for if the wise Man say true , The Glory of a Prince is in the Multitude of his People ; but this Practice saith , No , the Glory of a Prince is in the Conformity of the People to the Canons of the Clergy ; which seemeth to strike at all Civil Society , which consisteth in Men of Virtue , Parts , Arts and Industry . But let Men have never such excellent Abilities , be never so Honest , Peaceable and Industrious , all which render them good and profitable Subjects to the Prince , yet they must not live within their Native Country , unless they will sacrifice the Peace of their Consciences by an Hypocritical Submission to the Canons and Fashions of the Church : Is not this , O Prince , to set the Church above the State ? The Bishop above the King ? to waste and give away the Strength and Glory of a Kingdom . O that thou mayest be wise even in thy Generation , and use the Power that God hath given thee , for God and Truth and Righteousness , that therein thou mayest be like unto God , who Peter telleth us , Accepteth of all that fear him and work Righteousness throughout the World , whose Sun shineth upon all , whose Rain cometh upon all . And least any should be so injurious to us , as to render us Enemies to Civil Government ; Be it known unto thee , O King , that we Honour all Men in the Lord , not with the vain invented Honours of this World , but with the true and solid Honour that cometh from above ; but much more Kings , and those whom God hath ●laced in Authority over us ; for we be●ieve Magistracy to be both Lawfull and ●sefull for the Terrifying of all Evil Do●rs , and the Praise and Encouragement ●f those that do well . The Premises duely Considered , we ●ntreat thee , O Prince , to take our suffering Case into thy serious Regard , and b● that Power and Influence thou hadst with the Magistrates of this City to recommend our suffering Condition to their serious Consideration , that we may no longer lie under these not only Vnchristian , but Vnnatural Severities , but receive that speedy and effectual Relief which becometh Christian Magistrates to give to their own sober and Christian People . The first day of the Week being come , the Meeting began about the Eleventh Hour , and held till about the Fourth Hour in the Afternoon . There was a mighty Concourse of People from several places of this Country , and that of several Perswasions , Baptists , Presbyterians , Socinians , Seekers , &c. and God was with his People , and his Word of Life and Power , of Wisdom and Strength covered them ; yea the hidden things both of Esau and Jacob , the mystery both of Iniquity and Godliness were opened and declared in the Demonstration of the Eternal Spirit that day ; and , O Blessed and Magnified be the Name of the Lord that hath not only not left himself , but also his Servants not without a Witness ! Oh , he is worthy to be Lov'd and Fear'd , and Obey'd , and Reverenced for ever ! The next day G.K. R.B. B.F. and my self , having taken our leave of dear G.F. and Friends , took Boat for Naerden , where we Arrived about the Second Hour in the Afternoon , and after having Eaten , we took our leave of those Friends that had Accompanied us hither , and begun our Journey in the common Post-waggon to Osnaburg , where we came the Fourth day following in the Evening . We past through a very dark Country to that place , yet I felt not so great a weight and suffering in my Spirit as six Years ago , when I went through the same places . At Osnabrug we had a little time with the Man of the Inn , where we lay , and left him several good Books of Friends in the Low and High Dutch Tongues to Read and to dispose of . The next morning ( being the fifth day of the Week ) we set forward to Herwerden , and came thither at Night . This is the City where the Princess Elizabeth Palatine hath her Court , whom and the Countess in Company with her , it was especially upon us to Visit , and that upon several Accompts . 1. In that they are Persons seeking after the best things . 2. That they are actually Lovers and Favourers of those that separate themselves from the World for the sake of Righteousness . For the Princess is not only a private supporter of such , but gave protection to De Labadie himself and his Company , yea when they went under the reproachfull Name of Quakers about seven Years since . This Man was a Frenchman , that dissatisfied with the loosness and deadness of the French Protestants , even at Geneva it self , left them and came for Holland , and so vehemently declaimed against the Apostacy of the Priests and People there , that the Clergy were inraged and stir'd up the Magistrates against him ; and the rather because many followed him , and several Women of great Quality : Upon this the Princess giveth them an invitation , and they came and were protected by her , but since some miscarriages falling out in that place , she thereupon in good measure withdrew her Favour from them , and they removed into another place . I was moved to Visit this Man and his Company six years ago , and did see him and his two great Disciples , but they would not suffer me to see the People which I laboured for ; I in that day saw the airiness and unstableness of the Man's Spirit , and that a Sect-master was his Name , and it was upon me both by Word of Mouth and Writing to let them know , that the Enemy would prevail against them to draw them into inconvenient things , if they came not to be stay'd in the Light of Jesus Christ , and to know the Holy Silence , and that at last they would come to fall out one with another and moulder away ; which is in some measure come to pass as I fear'd ; for I clearly perceived , that though they had received some Divine Touches , a danger there was they would run out with them , and spend them like Prodigals , not knowing then where to stay their Minds for daily Bread ; yea though they were something Angelical and like to the Celestial Bodies , yet if they kept not their Station , they would prove fallen Stars ; they moved not in the motion of him that had visited them , but were fill'd with gross Mixtures , and thereby brought forth mixt Births : That is to say , things not Natural but Monstrous . In fine they were Shy of us , they knew us not ; yet I believed well of some of the People , for a good thing was stirring in them , and in this Case was the Countess commendable , in that she left all to have joined with a People , that had a pretence at least to more Spirituality and Self-denial than was found in the National Religion she was bred up in ; for God had reacht her as she told me about Nine Years ago , and that by an extraordinary way . Now it seemed great pity to us , that Persons of their Quality in the World , should so willingly expose themselves for the false Quaker , the reprobate Silver , the Mixtures , and that they should not be acquainted with the Life and Testimony of the true Quakers . Now about a Year ▪ since , R.B. and B.F. took that City in the way from Frederickstadt to Amsterdam , and gave them a Visit , in which they informed them somewhat of Friends Principles , and recommended the Testimony of Truth to them , as both a nearer and more certain thing than the utmost of De Labadie's Doctrine . They left tender and loving . Soon after this Getrueydt Dircks and Elizabeth Hendricks from Amsterdam visited them , and obtained a Meeting with them , improving that little , way God by his Providence had made more closely to press the Testimony , and though they , especially the Countess , made some Objections , in relation to the Ordinances and certain Practices of Friends , yet she seemed to receive at that time satisfaction from them . These Visits have occasioned a Correspondence by way of Letter betwixt them and several of us , wherein the Mistery of Truth hath been more clearly opened to their Understandings , and they have been brought nearer into a waiting Frame by those Heavenly Directions they have frequently receiv'd by way of Epistles from several of us . This Digression from the present History , I thought not altogether unnessary or unpleasing . But to Return , being arrived at that City , part of which is under her Government , we gave her to understand it , desiring to know what time next day would be most proper for us to Visit her . She sent us word , she was glad that we were come , and should be ready to receive us the next Morning about the Seventh Hour . The next morning being come ( which was the sixth day of the week ) we went about the time she had appointed us , and found both her and the Countess ready to receive us , which they did with a more than ordinary Expression of Kindness . I can truly say it , and that in God's fear , I was very deeply and reverently affected with the Sense that was upon my Spirit , of the great and notable day of the Lord , and the breakings in of his Eternal Power upon all Nations , and of the raising of the slain Witness to judge the World , who is the Treasure of Life and Peace , of Wisdom and Glory to all that receive him in the Hour of his Judgments and abide with him . The Sense of this deep and sure Foundation which God is laying , as the Hope of Eternal Life and Glory for all to Build upon , fill'd my Soul with an Holy Testimony to them , which in a living Sense was followed by my Brethren , and so the Meeting ended about the Eleventh Hour . The Princess intreated us to stay and Dine with her , but with due regard both to our Testimony and to her at that time we refused it ; desiring if she pleased another opportunity that day , which she with all chearfulness yielded to ; She her self appointing the Second Hour . So we went to our Quarters , and some time after we had Dined we returned . The Meeting soon began , there were several present besides the Princess and Countess ; it was at this Meeting that the Lord in a more eminent manner began to appear , the Eternal Word shewed it self a Hammer at this day , yea sharper than a two edged Sword dividing asunder between the Soul and the Spirit , the Joints and the Marrow ; yea this day was all Flesh Humbled before the Lord ; it amazed one , struck another , broke another , yea , the noble Arm of the Lord was truly awakened , and the weight and work thereof bowed and tendered us also after an unusual and extraordinary manner , that the Lord might work an Heavenly Sign before them and among them , that the Majesty of him that is risen among the poor Quakers might in some measure be known unto them , what God it is we serve , and what Power it is we wait for and bow before , yea they had a Sense and Discovery that day what would become of the Glory of all Flesh , when God shall enter into Judgment . Well , let my right hand forget its Cunning , and my Tongue cleave to the roof of my Mouth , when I shall forget the loving kindness of the Lord , and the sure Mercies of our God to us his Travelling Servants that day . O Lord , send forth thy Light and thy Truth , that all Nations may behold thy Glory . Thus continued the Meeting till about the Seventh Hour , which done , with Hearts and Souls filled with Holy Thanksgivings to the Lord for his abundant Mercy and Goodness to us , we departed to our Lodging ; desiring to know whether our coming the next day might not be uneasie or unseasonable to her with respect to the Affairs of her Government , it being the last day of the Week , when we were informed she was most frequently attended with Addresses from her Peopl● ; but with a loving and ready Mind she replyed , That she should be glad to see us the next Morning , and at any time when we would . The next Morning ( being the Seventh day ) we were there betwixt Eight and Nine , where R.B. falling into some discourse with the Princess , the Countess took hold of the Opportunity , and Whispered me to withdraw to get a Meeting for the more inferiour Servants of the House , who would have been Bashful to have presented themselves before the Princess ; and blessed be the Lord , he was not wanting to us , but the same blessed Power that had appeared to Visit them of High , appeared also to Visit them of Low Degree , and we were all sweetly tender'd and broken together , for Vertue went forth of Jesus that Day , and the Life of our God was shed abroad amongst us as a sweet savour , for which their Souls bowed before the Lord , and confess'd to our Testimony , which did not a little please that Noble Young Woman , to find her own report of us , and her great care of them so effectually answered . Oh , what shall we say , is there any God like our God ? Who is glorious in Holiness , fearful in Praises , working Wonders ! To his Eternal Name , Power and Arm be the Glory for Ever . The Meeting done , the Princess came to us expressing much Satisfaction , that we had that good opportunity with her Servants , telling us she much desired they should have a true and right Character of us , and that therefore she chose to with-draw , that they might have freer access , and that it might look like their own Act , on Words to that Purpose . The Twelfth Hour being come we returned to our Inn , letting them understand , we purposed ( the Lord willing ) to Visit them some time that Afternoon . I must not here forget , that we found at our Inn the first Night at Supper , a Young Merchant of a sweet and ingenious Temper , belonging to the City of Bremen , who took occasion from that Night's Discourse , the sixth day at Dinner and Supper , and the Seventh day also , to seek all opportunities of conference with us , and ( as we have reason to be believe ) he stayed Twenty Four Hours in that City on our Account . We opened to him the Testimony of Truth ; I know not that in any one thing he contradicted us . At last he plainly discovered himself unto us to be a Follower of a certain Minister in Bremen , that is even by his Fellow-ministers and Protestants reproached with the Name of Quaker , because of his singular sharpness against the formal lifeless Ministers and Christians in the World. We laid fast hold upon this , and askt him , in case any of us should Visit that City , if he would give us the opportunity of a Meeting at his House ? which he readily granted us : So we gave him some Books , recommending him to the true and blessed Testimony of Christ Jesus the Light and Judge of the World , and Life of them that receive him and believe in him , and so we parted . It being now about Three in the Afternoon we went to the Princess's , where being come , after some little time , the Princess and Countess put me in Remembrance of a Promise I made them in one of my Letters out of England , namely , that I would give them an account ( at some convenient time ) of my first Convincement , and of those Tribulations and Consolations which I had met withal in this way of the Kingdom , which God hath brought me to . After some pause I found my self very free and prepared in the Lord's love and fear to comply with their request , and so after some Silence , began : But before I had half done , it was Supper time , and the Princess would by no means let us go , we must Sup with her , which importunity not being well able to avoid , we yielded to , and sat down & her to Supper ; among the rest , present at these Opportunities , it must not be forgotten , that there was a Countess , Sister to the Countess , then come in to Visit her , and a French Woman of Quality , the first behaving her self very decently , and the last often deeply broken , and from a light and slighting Carriage towards the very Name of a Quaker , she became very intimately and affectionately kind and respectful to us . Supper being ended , we all returned to the Princess's Chamber , where making us all to sit down with her , she with both the Countesses and the French Woman prest from me the Continuance of my Relation , but none more than the Countess ' s Sister , which ( tho' late ) I was not unwilling to oblige them with , because I knew not when the Lord would give me such an opportunity , and I found them affected . It continued till about Ten at Night , yet many particulars omitted , partly through forgetfulness , and partly for want of time ; howbeit , I must needs say , they heard me with an Earnest and Tender Attention , and I hope and believe the Lord hath made it profitable unto them . This done , some discourse they had upon it , and afterwards we spoke about a Meeting for the next day , being the first day of the Week , and that we might have not only as many of her own Family , but as many of her Town as would willingly be there , she yielded to it , and appointed the Meeting to begin at the Second Hour , so we parted being near the Eleventh Hour at Night . The next Morning we had a Meeting among our selves in our Chamber , wherein the Lord refresht us , and there was a great Travail upon our Spirits , that the Lord would stand by us that day and magnifie the Testimony of his own Truth by us , that he might have a Seed and People in that place to lift up a Standard for his Name . At Dinner there were several Strangers that came by the Post-Waggon that day , among whom there was a Young Man of Bremen , being a Student of Duysburgh , who informed us of a sober and seeking Man of great Note in that City of Duysburgh ; to him we gave some Books . There was one more who was tender and inquiring , to whom also we gave some Books . The Second Hour being at Hand we went to the Meeting , where were several as well of the Town as of the Family ; the Meeting began with a weighty Exercise and Travel in Prayer , that the Lord would glorifie his own Name that day , and by his own power he made way to their Consciences , and sounded his wakening Trumpet in their Ears , that they might know that he was God , and that there is none like unto him . Oh , the day of the Lord livingly dawned upon us , and the searching Life of Jesus was in the midst of us ! Oh! the word that never faileth them that wait for it , and abide in it , opened the way and unsealed the Book of Life , yea the quickning Power and Life of Jesus wrought and reacht to them , and vertue from him in whom dwelleth the God-head bodily , went forth , and blessedly distilled upon us his own Heavenly Life , sweeter than the Spices with pure Frankincense , yea than the sweet smelling Myrrh that cometh from a far Country , and as it began , so it was carried on , and so it ended ; Blessed be the Name of the Lord , and confided in be our God for ever . Assoon as the Meeting was done , the Princess came to me and took me by the hand ( which she usually did to us all coming and going ) and went to speak to me of the Sense she had of that Power and Presence of God , that was amongst us , but was stopt , and turning her self to the Window brake forth in an extraordinary Passion , crying out , I cannot Speak to you , my Heart is full , claping her Hands upon her Breast ; it melted me into a deep and calm tenderness , in which I was moved to Minister a few words softly to her , and after some time of Silence , she recovered her self , and as I was taking my leave of her , she interrupted me thus , Will ye not come hither again ? Pray call here as ye return out of Germany : I told her we were in the Hand of the Lord , and being his , could not dispose of our selves ; but the Lord had taken care , that we should not forget her and those with her , for he had raised and begotten an Heavenly Concernment in our Souls for her and them , and that we loved them all with that love wherewith God had loved u● , with much more to that purpose . She then turned to the rest of the Friends , and would have had us all gone down to Supper with her , but we chose rather to be excused ; we should Eat a bit of her Bread and Drink a glass of her Wine if she pleased in the Chamber where we were . At last we prevailed with her to leave us . The Countess , the French Woman , and the Countess's waiting Woman stay'd with us , and we had a very retir'd and seasonable Opportunity with them . After the Princess had Supt , we went all down and took our Solemn leave of her , the Countess , her Sister , the French Woman , with the rest of the Family , whose hearts were reach'd and opened by our Testimonies ; recommending unto them Holy Silence from all Will-worship , and the Workings , Strivings and Images of their own Mind and Spirit , that Jesus might be felt of them in their Hearts , his holy Teachings witnessed , and followed in the way of his Blessed Cross that would crucifie them unto the World , and the World unto them ; that their Faith , Hope and Joy might stand in Christs in them the Heavenly Prophet , Shepherd and Bishop , whose voice all that are truly Sheep will hear and follow , and not the voice of any stranger whatever . So we left them in the Love and Peace of God , praying that they might be kept from the Evil of this World. So we returned to our Lodging , having our Hearts filled with a weighty Sense of the Lord's appearance with us in that place , and being late ( towards the Ninth Hour ) we prepared to go to Rest . The next Morning ( being the Second day of the Week ) G.K. B.F. and my self got ready to begin our Journey towards Franckfort , w c● by the way of Cassel is about 200 English Miles . R. B. prepared himself to return by the way we●came directly back to Amsterdam . But before we parted , we had a little time together in the Morning in our Chamber , whither came one of the Princess's Family , and one of the Town . The Lord moved me to call upon his great Name , that he would be with them that stayed , and with them that returned also , and with us that went forward in wild and untrodden places , and his blessed Love and Life over-shadowed us , yea he filled our Cup together , and made us drink into one Spirit , even the Cup of Blessings in the Fellowship of the everlasting Seed , in which we took leave of one another , and after having Eaten , it being about the Seventh Hour , we departed the City . We came to Paderborn that Night , six German Miles , which are about thirty six English , it is a dark Popish Town , and under the Government of a Bishop of that Religion ; howbeit , the Woman where we lodged was an Ancient , Grave and Serious Person , to whom we declared the Testimony of the Light , shewing her the difference betwixt an outside and an inside Religion , which she received with much kindness . We left some Books with her , which she took readily . There was also with us at Supper a Lutheran that was a Lawyer , with whom I had very good Service in opening to him the great loss of the power of Godliness , as well among them who separated from Rome , as in the Roman Church : which he confessed : I directed him to the Principle of Light in his Conscience , that let him see the lifeless State of the false Christians ; and if he turned his mind to that Principle and waited there for Power , he would receive Power to Rule and Govern himself according to true Godliness , and that it was the loss of Christendom that they went from this Principle , in which the Power standeth , that conformeth the Soul into the Image and Likeness of the dear Son of God , and thither they must come again , if ever they will have the true knowledge of God , and enjoy Life and Salvation ; with much more to that purpose , all which he received lovingly . The next Morning we set forwards toward Cassel , but through great foulness of Weather , having only naked Carts to Ride in , the Waters being also High with the Rains : We got not to Cassel till the next day , which was the Fourth day of the Week . It being late we made little inquiry that Night , being also wearied with the foulness of the Ways and Weather . But the next day we made our usual Inquiry , viz. who was worthy in the City , and found some that tenderly and lovingly received us , to whom we declared the Visitation of the Light and Love of God. Among the rest was Dureus our Countryman , a Man of Seventy Seven Years of Age , who had learned in good Measure to forget his Learning , School Divinity , and Priest's Craft , and for his approaches towards an inward Principle is reproachfully saluted by some with the honest Title of Quaker ; 't is much better than Papist , Lutheran or Calvinist , who are not only ignorant of , but Enemies to Quaking and Trembling at the Word of the Lord , as Moses and others did . Upon the Sixth day of the same week about Noon , we set out towards Franckfort , having left several Books behind us , which hath been our Practice in our Journey . At Franckfort we Arrived the Second day about Noon , being just a Week from Herwerden , and having from thence and Cassel made known our intentions of coming to that City , two considerable Persons came and met us about half a German Mile from the City , informing us of several well affected in that Town ; upon which we told them the end of our coming , and desired to have a Meeting with them in the Afternoon , which we easily obtained at the House of a Merchant , one of the two that met us . The persons that resorted thither were generally People of considerable Note , both of Calvinists and Lutherans , and we can say , they received us with gladness of Heart , and embraced our Testimony with a broken and reverent Spirit , thanking God for our coming amongst them , and praying that he would prosper this work in our Hands ; this ingaged our hearts to make some longer stay in this City . We therefore desired another Meeting the next day , which they cheerfully assented to , where several came that were not with us the day before , and the Lord that sent us into the Land was with us , and by his Power reached to them , insomuch that they confessed to the Truth of our Testimony . Of these Persons there were two Women , one a Virgin , the other a Widow , both Noble of Birth , who had a deep Sense of that power and presence of God that accompanied our Testimony , and their hearts yearned strongly towards us ; the Virgin giving us a particular invitation to her House the next Morning , where we had the most blessed Opportunity of the three , for the Lord's power so eminently appeared , that not only those that had been with us before were most effectually reacht , but a certain Student residing in the House of a Lutheran Minister ( sent for by that Young Woman ) was broken to pieces , and magnified that blessed power which appeared . Also there accidentally came in a Doctor of Physick , who unexpectedly was affected , and confessed to the Truth , praying God to prosper us . This was the blessed Issue of our Visit to Franckfort . But there is one thing more not unfit to be mentioned . Among some of those that have Inclinations after God , a fearful Spirit together with the shame of the Cross hath entred , against which our Testimony in part striking , we took Notice it was as Life to these noble Women , for that was it as they told us , which had long opprest them , and obstructed the work of the Lord amongst them . Therefore said the Young Virginour , Quarters are free for you , let all come that will come , and lift up your Voices without fear , for ( said she ) it will never be well with us till Persecution come , and some of us be lodged in the Stadthouse , that is the Prison . We left the Peace of Jesus with them , and the same Afternoon we departed out of that City , being the fourth day of the week . Here I writ an Epistle to the Churches of Jesus . TO THE CHURCHES OF JESUS Throughout the WORLD , Gathered and settled in his Eternal Light , Power and Spirit , to be one Holy Flock , Family , and Houshold to the Lord , who hath Redeemed them from among all the Kindreds of the Earth . Godly Zeal , Wisdom , Power , Perseverance and Victory , with all Heavenly Blessings , be multiplied among you in the Name of the Lord. William Penn. Printed in the Year . 1677. TO THE CHURCHES OF JESUS Throughout the VVORLD , Gathered and settled in his Eternal Light , Power and Spirit , to be One Holy Flock , Family , and Houshold to the Lord , &c. Dear Friends and Brethren , WHO have been visited with the Fatherly Visitation from on High , and have received God's Eternal Word and Testament in your Hearts , by which you have been gathered home to Christ Jesus , the true Shepherd , from all the Idol-Shepherds , and their barren Mountains , and unprofitable Hills , where you have been scattered in the Dark and Gloomy Day of Apostacy , and by hi● Light , Spirit and Power have been convinced of Sin , Righteousness , and Judgment , and can say , The Prince of thi● World is judged by his Holy , Righteous and powerful Appearance in you , unt● whom all Judgment in Heaven and Earth is committed ; who is the blessed Lam● of God , the Light and Saviour of the World ; who is King of Salem , and Prince of Peace : My Soul loves you with everlasting Love , even with the Love with which my God and your God , my Father and your Father hath loved me , and visited my Soul and your Souls ; in this do I dearly salute and embrace you all , in this the day of the fullfilling of his glorious Promises to his Church in the Wilderness , and Witnesses in Sack-cloth . And , O magmagnified be his Name , and everlastingly praised and renowned be his holy Power and Arm , by which he hath reached unto us , and brought Salvation near us ! For he hath found us out , and hath heard our Solitary Cries , the deep and mournful Supplications of our bowed Spirits , when we were as the ●ittle silly Dove without its Mate , and ●he lonely Pelican in the Wilderness ; when we were ready to cry out , Is ●here none to save , is there none to help ! O when shall the Time and Times and half a Time be finisht ! when shall the One Thousand , Two Hundred and Sixty Days be accomplisht ! and when shall the Abomination , that stands in the Holy Place , ●●e cast out ! when shall the Captivity of the People be turned back ! O when shall Babylon come into Remembrance before God ; the Dragon , Beast , and False Prophet be cast into the Lake ! And when shall the Law go forth out of Sion , and the Word of the Lord out of Jerusalem ! When shall Sion become the Joy , and Jerusalem the Praise of the whole Earth ! And when shall the Earth be covered with the Knowledge of the Lord , as the Wa●ers cover the Sea ! Friends , The Lord of Heaven and Earth hath heard our Cries , and the full time is come , yea , the appointed time is come , and the Voice of the E●ernal Spirit in our Hearts hath been And , Friends , let it never pass out of our remembrance , what our God hath done for us , since he hath made us a People : Hath any Weapon formed against us , prospered ? hath he called us , and not protected us ? hath he given Power to conceive , and not to bring forth ? hath he not sheltered us in many a Storm ? did he ever leave us under the Reproaches and Contradictions of Men ? nay , hath he not spoken Peace to us ? were we ever cast out by Men , and he forsook us ? No , the Lord hath taken us up : Were we ever in Prison , and he visited us not ? hungry , and he fed us not ? naked , and he clothed us not ? or have we been sick , and he came not to see us ? When were the Jails so close , that he could not come in ? and the Dungeons so dark , that he caused not his Light to shine upon us ? O nay ; he hath never left us , nor forsaken us ; yea , he hath provided richly for us ; he hath brought us into the Wilderness , not to starve us , but to try us ; yet not above our measure : For he fed us with Manna from on high , with pure Honey and Water out of the Rock , and gave his good Spirit to sustain us : By Night he was a Pillar of Fire to us , to comfort us ; and by Day a Pillar of Cloud , to hide and shelter us . He was a Shadow of a mighty Rock , that followed us ; and we never wanted a Brook by the way to refresh us . Was God good to Israel outward ? Much more hath he abounded to his spiritual Israel , the proper Seed and Off-spring of himself . O the noble Deeds and valiant Acts that he hath wrought in our Day for our Deliverance ! He hath caused One to chase Ten , and Ten an Hundred , and an Hundred a Thousand many a Time. None hath been able to snatch us out of his Hands , who abode in his Truth . For though the Winds have blown , and the Sea hath raged , yet hath he rebuked the Winds and the Sea for his Seed's sake : He hath said to the Winds , Be still ; and to the Sea , Thus far shalt thou come , and no further . He hath cast up a high Way for his Ransomed to walk in , so plain , that though a Fool he shall not err therein . This is the Light , in which all Nations of them that are saved must walk for ever . And therefore , Friends , let us stay our Minds in the Light of the Lord for ever ; and let the Awe , Fear and Dread of the Almighty dwell in us ; and let his Holy Spirit be known to be a Covering to us , that from the Spirit of this World we may be chastly kept and preserved unto God , in the holy Light and Self-denying Life of Jesus , who hath offered up himself once for all , leaving us an Example that we should also follow his Steps ; that as he our dear Lord and Master , so we his Servants , and Friends , and Children , might by the eternal Spirit offer up our selves to God in Body , in Soul and in Spirit , which are his ; that we may be his Workmanship , created in Christ Jesus unto good Works , to the Praise of him that hath called us ; which Calling is an high and an holy Calling , by the eternal Light and Spirit in our Consciences . O that it might for ever remain in high Estimation with us ; and that it may be the daily Watch and Travel of us all , in the Presence of the Holy and Living God , that hath called us , to make our great Call and Election sure , which many have neglected to do , ( who have been convinced by the blessed Light and Truth of Christ Jesus revealed in their Hearts , and who for a time have walked among us ) have been overcome by the Spirit of this World , and turned their Hands from the Plough , and deserted the Camp of the Lord , and gone back into Egypt again , whereby the Heathens have blasphemed , and the Way and People of the Lord greatly have suffered . Therefore , O my dear Friends and Brethren , in the Sense of that Life and Power , that God from Heaven so gloriously hath dispensed among us , and by which he hath given us multiplied Assurances of his Loving-kindness unto us , and crowned us together with heavenly Dominion , and in which my Spirit is at this time broken before the Lord , do I most earnestly entreat you to watch continually , lest any of you , that have tasted of the good Word of God , and the Powers of the World to come , fall by Temptation ; and by Carelesness and Neglect tempt the living God to withdraw his fatherly Visitation from any of you ; and finally to desert such : for the Lord our God is a jealous God , and he will not give his Glory unto another . He hath given to Man all but Man himself , and him he hath reserved for his own peculiar Service , to build him up a glorious Temple to himself ; so that we are bought with a Price , and we are not our own . Therefore let us continually watch , and stand in awe , that we grieve not his Holy Spirit , nor turn his Grace into Wantonness : But all of us let us wait , and that in a holy travail of Spirit , to know our selves sealed by the Spirit of Adoption , unto the Day of our compleat Redemption ; when not only all our Sins , but all Sorrows , Sighings and Tears shall be wiped away from our Eyes ; and everlasting Songs of Joy and Thanksgivings shall melodiously fill our Hearts to God , that sits upon the Throne , and to his blessed immaculate Lamb , who by his most precious Blood shall have compleatly redeemed us from the Earth , and written our Names in the Book of Life . Friends , The Spirit of the Lord hath often brought you into my Remembrance , since I have been in this desolate Land , and with Joy unutterable have I had sweet and precious Fellowship with you in the Faith of Jesus , that overcometh the World : For , though absent in Body , yet present in him that is Omnipresent . And I can truly say , you are very near and very dear unto me ; and the Love that God hath raised in my Heart unto you , surpasses the Love of Women . And our Testimony , I am well satisfied , is sealed up together . And I am well assured , that all that love the Light shall endure to the End throughout all Tribulations , and in the End obtain Eternal Salvation . And now , Friends , as I have been travelling in this dark and solitary Land , the great Work of the Lord in the Earth has been often presented unto my view , and the Day of the Lord hath been deeply upon me , and my Soul and Spirit hath frequently been possessed with an holy and weighty Concern for the Glory of the Name of the Lord , and the spreading of his everlasting Truth , and the Prosperity of it through all Nations , that the very Ends of the Earth may look to him , and may know Christ the Light to be given to them for their Salvation : And when the Sense of these things hath been deeply upon me , an holy and strong Cry God hath raised in my Soul to him , That we , who have known this fatherly Visitation from on High , and who have beheld the Day of the Lord , the Rising of the Sun of Righteousness , who is full of Grace and full of Truth , and have beheld his Glory , and confessed it to be the Glory of the only begotten Son of God ▪ and who by Obedience to his appearance are become the Children of Light , and of the Day , and as the First-Fruits to God after this long Night of Apostacy , might for ever walk and dwell in his holy Covenant , Christ Jesus , the Light of the World ; because in him we have always Peace , but out of him comes all the Trouble . And whilst this heavenly Sense rested with me , the Lord God , that made me , and called me by his Grace unto Salvation , laid it upon me , to visit you in an holy Exhortation . And it is the Exhortation of my Life at this time , in the earnest and fervent Motion of the Power and Spirit of Jesus , to beseech you all , who are turned to the Light of Christ , that shineth in your Hearts , and believe in it , That you carefully and faithfully walk in it , in the same Dread , Awe and Fear , in which you began ; that that holy Poverty of Spirit , that is precious in the Eyes of the Lord , and was in the Days of your first Love , may dwell and rest with you ; that you may daily feel the same heavenly Hunger and Thirst , the same Lowliness and Humility of Mind , the same Zeal and Tenderness , and the same Sincerity and Love unfeigned ; that God may fill you out of his heavenly Treasure with the Riches of Life , and crown you with holy Victory and Dominion over the God and Spirit of this World : That your Alpha may be your Omega , and your Author your Finisher , and your first Love your last Love ; that so none may make Shipwrack of Faith , and of a good Conscience , nor faint by the Way . And as in this State we are kept in holy Watchfulness to God , as in the beginning , the Table which our heavenly Father spreads , and the Blessings with which he compasseth us about , shall not become a Snare unto us , nor shall we turn the Grace and Mercies of the Lord into Wantonness ; but we shall eat and drink in an holy Fear , apparel our selves in Fear , buy and sell in Fear , visit one another in Fear ; keep Meetings , and there wait upon the Lord in Fear : yea , whatsoever we take in hand to do , it shall be in the holy Fear of God , and with an holy Tenderness of his Glory , and Regard to the Prosperity of his Truth : yea , we shall deny our selves not only in the unlawful things , but in the things that are even lawful to us , for the Sake of the many Millions that are unconverted to God. For my Friends and Brethren , God hath laid upon us ( whom he hath honoured with the beginning of his great Work in the World ) the Care both of this Age , and of the Ages to come ; that they may walk , as they have us for Examples : yea , the Lord God hath chosen you to place his Name in you ; the Lord hath entrusted you with his Glory , that you might hold it forth to all Nations ; and that the Generations unborn may call you Blessed . Therefore , let none be Treacherous to the Lord , nor reward him Evil for Good ; nor betray his Cause directly by wilful Wickedness , nor indirectly by Negligence and Unfaithfulness : But be zealous and valiant for Truth on Earth ; let none be slothful or careless : O remember the slothful Servant's State. And let the loving-kindness of the Lord overcome every Soul to Faithfulness ; For with him are Riches and Honour , and every good thing : And whither should any go ? he hath the words of Eternal Life . O , let none loose their Testimony , but hold it up for God ; let thy Gift be never so small , thy Testimony never so little . Through thy whole Conversation bear it for God ; and be true to what thou art convinced of : And wait all upon the Lord , that you may grow in your heavenly Testimony ; that Life may fill your Hearts , your Houses , and your Meetings ; that you may daily wait to know , and to receive Power to do the Will of God on Earth , as it is in Heaven . And O! that the Cross of Jesus , may be in high and honourable Esteem with every one ; that the Liberty of all may stand in the Cross , which alone preserveth : for it is the Power of God , that crucifieth us to the World , and the World to us . And through Death , way is made unto Life and Immortality ; which by this blessed Cross , the Gospel , the Power is brought to Light : So shall the Seed of Life that God hath sown in our Hearts , grow ; and in that Seed shall we all come to be Blessed , unto whom God hath appointed the Dominion over us : and it is good for all to live under the Holy Government of it ; for the Ways of it are the Ways of Pleasantness , and all its Paths are Peace ; and all that are born of it , can say , Thy Scepter is a Scepter of Righteousness . And O! That all Friends every where , may continually bow unto his righteous Scepter , and keep to his holy Law , which is written in their Hearts ; that it may be a Light to their Feet , and a Lanthorn to their Paths . So shall they come to witness that holy Promise made good unto them , That the Spirit , which I have given unto him , the Seed ; and the Words ▪ which I have put into his Mouth , shall not depart from him , nor from his Seed , nor from his Seed's Seed unto all Generations . Wherefore , Friends , redeem the Time , because the Days are Evil ; God hath given you to see they are so : and be ye separated more and more , yea , perfectly disentangled from the Cares of this World. And be ye not cumbred with the many things ; but stand loose from the things that are seen , which are Temporal . And you that are Poor murmur not ; but be Patient , and trust in the Lord , and submit to his Providence , and he will provide for you , that which is convenient for you , the Days of your appointed Time. And you that are Rich , keep in the Moderation , and strive not to multiply earthly Treasure , nor to heap up uncertain Riches to your selves ; but what God hath given you more than what is convenient for your own Use , wait for his Wisdom , to employ it for his Glory ; that you may be faithful Stewards of this World 's Mammon ; and the Lord God shall reward you into your Bosoms , of the Riches of that Kingdom that shall never have an End. O my Friends and Brethren , whether Rich or Poor , in Bonds or at Liberty , in whatsoever State you are , the Salutation of the universal Life of Jesus is to you . And the Exhortation is , to bow to what is made known unto you ; and in the Light , by which ye have received in measure the Knowledg of God , watch and wait diligently to the farther Revelation of the Mind and Will of God unto you , that ye may be endued from on High with Power and Might in your inward Man , to answer the call and requirings of the Lord ; that ye may be enabled to make known to the Nations , what is the Riches of the Glory of this blessed Mystery in the Gentiles ; which is Christ Jesus the Light of the World , in you the Hope of Glory . For this I have to tell you in the Vision of the Almighty , that the Day of the breaking up of the Nations about you , and of the sounding of the Gospel-Trumpet unto the Inhabitants of the Earth , is just at the Door : And they that are worthy , who have kept their Habitation from the beginning , and have dwelt in the Unity of the Faith that overcometh the World , and have kept the Bond of Peace : The Lord God will impower and spirit you to go forth with his Everlasting Word and Testament to awaken , and gather Kindreds , Languages , and People to the Glory of the rising of the Gentiles Light ; who is God's Salvation unto the Ends of the Earth . And I must tell you , that there is a Breathing , Hungering , Seeking People , solitarily scattered up and down this great Land of Germany where the Lord hath sent me ; and ● believe it is the like in other Nations ▪ And as the Lord hath laid it upon me , with my Companions , to see● some of them out , so have we foun● several in divers Places . And w● have had many blessed Opportunities amongst them , wherein our Hearts have greatly rejoiced ; having been made deeply sensible of the Love of God towards them , and of the great openness and tenderness of Spirit in them to receive the Testimony of Light and Life through us . And we have a stedfast belief , that the Lord will carry on his Work in this Land effectually ; and that he will raise up those , that shall be as Ministers of his eternal Testament amongst them . And O! our desire is , that God would put it into the Hearts of many of his faithful Witnesses , to visit the Inhabitants of this Country , where God hath a great Seed of People to be gathered ; that his Work may go on in the Earth , till the whole Earth be filled with his Glory . And it is under the deep and weighty Sense of this approaching Work , that the Lord God hath laid it upon me , to write to you to wait for the farther pourings out of the Power and Spirit of the Lord ; that nothing that is Careless , Sleepy , Earthly , or Exalted , may get up , whereby to displease the Lord , and cause him to withdraw his sweet and preserving Presence from any that know him . But let all keep the King of Righteousness his Peace , and walk in the Steps of the Flocks of the Companions : For Withering and Destruction shall come upon all such as desert the Camp of the Lord , or with their murmuring Spirit disquiet the Heritage of God ; for they are greater Enemies to Sion's Glory , and Jerusalem's Peace , than the open Armies of the Aliens . And it is a Warning to all , that make mention of the Name of the Lord in this Dispensation he hath brought us to , That they have a care how they let out their Minds in any wise to please the Lusts of the Eye , the Lusts of the Flesh , and the Pride of Life ; which are not of the Father , but of this World , lest any be exalted in a Liberty , that maketh the Cross of Jesus of none effect , and the Offence thereof to cease : for such will become as Salt that hath lost its Savour , and at last will be trod under the Feet of God and Men. For the Lord will withdraw his daily Presence , and the Fountain will come to be sealed up , and the Well of Salvation be stopped again . Therefore , as all would rejoice in the Joy of God's Salvation , let them wait for the saving Power , and dwell in it ; that , knowing the Mystery of the Work of Regeneration , Christ formed in them the Hope of their Glory , they may be able in the motion of him , that hath begotten them through Death to Life , to go forth and declare the Way of Life and Salvation . And all you , that are young , convinced of the Eternal Truth , come into it , and then you will feel the Virtue of it : And so , you will be Witnesses , otherwise Vain Talkers , Wells without Water , Clouds without Rain ; for which State is reserved the Blackness of Darkness for ever . Wherefore gird up the Loins of your Minds , and be sober , and tempt not God ; but receive the Day of your Visitation , and walk worthy of so great Love , and delight to retain God in your Knowledg ; and grieve not his Holy Spirit , but join to it , and be led by it , that it may be an Earnest to you of an Eternal Inheritance . And take up your daily Cross and follow Christ , and not the Spirit of this World. He was meek and lowly , he was humble and plain ; he was few in Words , but mighty in Deeds : He loved not his Life unto Death , even the reproachful Death of the Cross ; but laid down his Life , and became of no Reputation , and that for the Rebellious . O the Height , and the Depth , the Length , and the Breadth ; yea , the Vnsearchableness of the Love of God in Christ Jesus . Wherefore , while it is to Day , hearken to his Voice , and harden not your Hearts ; and make no Bargains for your Self , neither consult with Flesh and Blood : But let the Lord be your Light , and your Salvation ; let him be the Strength of your Life , and the Length of your Days . And this know assuredly , that none ever trusted to the Lord , and were confounded . Wherefore hold up your Testimony for God ; as ye would enjoy the Increasings of his Life and Love : And let your Light shine , and confess him before the whole World. Smother not his Appearance , neither hide thy Candle , God hath lighted in thee , under a Bushel ; for Christ walketh among his Candlesticks of pure and tried Gold : Wherefore set thy Light upon a Candlestick , and shew forth thy good Conversation in Meekness and godly Fear , that thou mayest become a good Example ; and others beholding thy good Works , may glorify God. But for the Rebellious , the Fearful , and the Unbelieving , the Day hastens upon such , that the things that belong to their Eternal Peace , shall be hid from their Eyes for ever . And all you my dear Friends and Brethren , who are in Sufferings for the Testimony of Jesus , and a good Conscience ; look up to Jesus , the Author and Finisher of your Faith ; who for the Joy that was set before him , endured the Cross , and despised the Shame ; and is sat down at the Right Hand of the Father in the heavenly Place : into which , if you faint not , you shall all be received , after the Days of your Pilgrimage shall be at an End ; with a Well done , good and faithful Servant . And though these Afflictions seem not joyous , but grievous for the present ; yet a far more exceeding weight of Glory stands at the Door . Wherefore count it all Joy , you fall into these Trials , and persevere to the End ; knowing that he that shall come , will come , and will not tarry , and that his Reward is with him . Remember the Martyrs of Jesus ; that loved not their Lives to the Death for his Name's-sake , that had called them . And Jesus himself , that made a good Confession before Pontius Pilate ; who hath consecrated through his Blood a new and living Way for all , that come unto God by him , who is made a high Priest , higher than the Heavens , one that can be touched and moved ; and is daily touched and moved with our Weakness and Infirmity ; that through him we may be made strong in the Lord , and more than Conquerors through him that hath loved us . Wherefore let it not seem , as if some strange thing had happened to you , for all these things are for the Trial of your Faith ; which is more precious than the Gold that perisheth . 'T is the old Quarrel , Children of this World , against the Children of the Lord ; those that are born after the Flesh , warring against those that are born after the Spirit : Cain against Abel , the Old World against Noah , Sodomites against Lot , Hagar against Sarah , Ishmael against Isaac , Esau against Jacob , Egyptians against Israelites , the false Prophets against the true Prophets , as Isaiah , Jeremiah , &c. the Jews under the Profession of the Letter of the Law against Christ , that came to fulfil the Law , and all his spiritual Followers and Disciples : And all the false Apostate Christians against the true and Spiriritual Christians and Martyrs of Jesus . So , your Conflict is for the Spiritual Appearance of Christ Jesus against those that profess him in Words , but in Works and Conversations every day deny him ; doing Despight to the Spirit of Grace in themselves , and those that are led by it . But though Gog and Magog shall gather themselves together to lay waste the City of God ; yet the Lord hath determined their Destruction , and he will bring it to pass . Wherefore rejoyce , O thou little Hill of God , and clap thy Hands for Joy ; for he that is Faithful and True , Just and Righteous , and able to deliver thee , dwells in the midst of thee : Who will cause thee to grow and increase , till thou becomest a great Mountain , till thou becomest the Praise of the whole Earth , and the whole Earth be filled with thy Glory . And to you all , who are the followers of the Lamb of God , who was dead , but is alive , and lives for evermore ; who is risen in your Hearts , as a bright shining Light , and is leading you out of the Nature and Spirit of this World , in the Path of Regeneration . I have this to say by way of holy Encouragement unto you all ; the Lord God Eternal that was , and is , and is to come , hath reserved for you the Glories of the last Days : and if so be , that the Followers and Martyrs of Jesus in Ages past , when the Church was going into the Wilderness , and his Witnesses into Sackcloth , were notwithstanding so Noble and Valiant for the Truth on Earth , that they loved not their Lives unto the Death , and suffered joyfully the Spoiling of their Goods for the Testimony of Jesus , how much more ought you all to be encouraged unto Faithfulness , who are come to the Resurrection of the Day , which shall never more be eclipsed ; in which the Bride-groom is to come , to fetch you his Spouse out of the WILDERNESS , to give you Beauty for Ashes , and the Garment of Praise for the SPIRIT of HEAVINESS ; who will cover you with his Spirit , and adorn you with his fine Linen , the Righteousness of the Saints . Lean upon his Breast for ever ; and know your joyning in an Everlasting Covenant with him , that he may lift up the Light of his Countenance upon you , and delight to do you Good ; that in blessing he may bless you , increase you and multiply you in all spiritual Blessings now and for ever ; that to God through him you may live all the Days of your appointed Time : to whom be Glory and Honour , Praises and Thanksgivings in the Church throughout all Ages , and for ever . I am , In the Faith , Patience , Tribulation and Hope of the Kingdom of Jesus , your Friend and Brother , William Penn. My Companions in the Labour and Travel of the Testimony of Jesus , G. Keith and B. Furley , salute you all in the Love of our God. We have passed through several Cities of Germany , and are now at Franckfort , where the Lord hath given us Three blessed Opportunities with a serious and seeking People ; whereof , as in other places of this Country , many of them are Persons of great Worldly Quality . Blessed be the Name of the Lord , to whom be Glory be for ever . W.P. Franckfort , the 22d of the 6th Month , 1677. The fifth Day we arrived by the way of Worms at Crisheim in the Paltzgrave's Country , where we found , to our great Joy , a Meeting of tender and faithful People : But it seems the Inspector of the Calvinists hath injoined the Vooght , or chief Officer , not to suffer any preaching to be among our Friends ; who ( poor Man ) fearing the Indignation of the Clergy , came next Day to desire Friends not to suffer any preaching to be amongst them , lest he should be turned out of his Place . To whom we desired Friends to say , that if he pleased he might apprehend us , and carry us to the Prince , before whom we should give an Account of our Testimony . But , blessed be the Lord , we enjoyed our Meeting quietly and comfortably ; of which a Coachful from Worms made a part , amongst whom was a Governour of the Country , and one of the chief Lutheran Priests . It came upon me in this Place to salute the Princess and Countess with this following Epistle . A Salutation to Elizabeth Princess Palatine , and Anna Maria d● Hornes Countess of Hornes , at Herwerden in Germany . My worthy Friends , SUCH as I have , such I give unto you , the dear and tender Salutation of Light , Life , Peace and Salvation , by Jesus Christ the blessed Lamb of God , with the unspeakable Joy of which he hath replenished my Soul at this time , that my Cup overfloweth ; which is the Reward of them that chearfully drink his Cup of Tribulations , that love the Cross , and triumph in all the Shame , Reproaches and Contradictions of the World that do attend it : My God take you by the Hand , and gently lead you through all the Difficulties of Regeneration ; and as you have begun to know and love his sweet and tender Drawings , so resign the whole Conduct of your Lives to him ; dispute not away the precious Sense that you have of him , be it as small as a Grain of Mustard-seed , which is the least of all Seeds , there is Power in it ( if you do but believe ) to remove the greatest Mountains of Opposition . O pretious is this Faith , yea more pretious than the Glory and Honour of this World that perish : It will give Courage , go with Christ before Caiaphas and Pilate ; yea , to bear his Cross without the Camp , and to be crucified with him , knowing that the Spirit of God and of Glory shall rest upon them : to the Inheritors of this Faith is reserved the eternal Kingdom of Peace and Joy in the Holy Ghost . O be you of that little Flock unto whom Jesus said , Fear not , for it is my Father's good pleasure to give you a Kingdom : And to be of this Flock , you must become as Sheep ; and to be as Sheep , you must become harmless ; and to become harmless , you must hear and follow the Lamb of God : as he is that blessed Light which discovereth and condemneth all the unfruitful Works of Darkness , and maketh harmless as a Dove ; which word , All , leaveth not one Piccadillo or Circumstance undiscovered or unjudged ; and the word Darkness taketh in the whole Night of Apostacy ; and the word Vnfruitful , is a plain Judgment against all those dark Works : Wherefore out of them all come , and be you separated , and God will give you a Crown of Life , which shall never fade away . O! the lowness and meanness of those Spirits that despise or neglect the Joys and Glories of Immortality , for the sake of the things which are ●een that are but Temporal , debasing ●he Nobility of their Souls , abandoning the Government of the Divine Spirit , and embracing with all ardency of Affection the sensual Pleasures of this Life ; but such as persevere therein , shall not enter into God's Rest for ever . But this is not all that hindereth and obstructeth in the holy Way of Blessedness ; for there is the World's Fear as well as the World's Joy that obstructeth many , or else Christ had not said , Fear not , to his little Flock . The Shame of the Cross is a Yoke too uneasy , and a Burden too heavy for Flesh and Blood to bear , 't is true ; but therefore shall Flesh and Blood never enter into the Kingdom of God. And not to them that are born of the Flesh , but to those that are born of the Spirit through the Word of Regeneration , is appointed the Kingdom , and that Throne which shall judg the twelve Tribes of Israel , and all the World. The Lord perfect what he hath begun in you , and give you Dominion over the Love and Fear of this World ▪ And , my Friends , if you would profit in the Way of God , despise no● the Day of small things in you● selves : Know this , that to desire an● sincerely to breathe after the Lord , i● a blessed State ; you must seek befor● you find . Do you believe ? make no● haste , extinguish not those small Beginnings by an over-earnest or impatient desire of Victory . God's time is the best time ; be you faithful , and your Conflict shall end with Glory to God , and the Reward of Peace to your own Souls . Therefore love the Judgment , and love the Fire ; start not aside , neither flinch from the scorchings of it , for it will purify and refine you as Gold seven times tried ; then cometh the Stamp and Seal of the Lord upon his own Vessel , Holiness to him for ever ; which he never gave nor will give to reprobate Silver , the state of the Religious Worshippers of the World. And herein be comforted , that Sion shall be redeemed through Judgment , and her Converts through Righteousness ; and after the appointed time of Mourning is over , the Lord will give Beauty for Ashes , the Oil of Joy for Mourning , and the Garment of Praise for the Spirit of Heaviness : then shall you be able to say , Who is he that condemneth us ? God hath justified us ; there is no Condemnation to us that are in Christ Jesus , who walk not after the Flesh , but after the Spirit . Wherefore , my dear Friends , walk not only not after the fleshly Lusts , but also not after the fleshly Religions and Worships of the World : for that that is not born of the Spirit , is Flesh ; and all Flesh shall wither as the Grass , and the Beauty of it shall fade away as the Flower of the Field before God's Sun that is risen and rising ; but the Word of the Lord in which is Life , and that Life the Light of Men , shall endure for ever , and give Life Eternal to them that love and walk in the Light. And I entreat you , by the Love you have for Jesus , have a care how you touch with fleshly Births , or say Amen , by Word or Practice , to that which is not born of the Spirit : for God is not to be found of that , in your selves or others , that calleth him Father , and he hath never begotten it in them ; that Latitude and Conformity is not of God , but secretly grieveth his Spirit , and obstructeth the growth of the Soul in its Acquaintance and intimate Communion with the Lord. Without me , saith Jesus , you can do nothing ; and all that came before me are Thieves and Robbers : If so , O what are they that Pray , Preach and Sing without Jesus , and follow not him in those Duties , but even in them crucify him ? O that I may find in you an Ear to hear , and an Heart to perceive and embrace these Truths of Jesus . And I can say , I have great cause to hope , and patiently to wait till the Salvation of God be further revealed to you , and the whole Family ; with whom ( I must acknowledg ) I was abundantly refreshed and comforted , in that God in measure made known the Riches of his Grace , and Operation of his Celestial Power to you ; and his Witness shall dwell with you , ( if we never see you more ) that God magnified his own Strength in our Weakness . With him we leave our Travels , affectionately recommending you to his holy Spirit of Grace , that you may be conformed to the Image of his own dear Son , who is able and ready to preserve you : O stay your Minds upon him , and he will keep you in perfect Peace , and abide with you for ever . The Almighty take you into his holy Protection now and for ever . I am , Your true Friend ready to serve you , with fervent Love in the Will of God , William Penn. My dear Companions G. K. and B.F. do with me give you the dear Salutation of unfeigned Love , and those in the Family that love and desire to follow the Lord Jesus in Sincerity and Truth without wavering . P. S. We are this Evening bound towards Manheim , the Court of the Prince Palatine , and travell'd about twelve English Miles on foot . That Night we lodged at Franckenthall , and go● the next Morning , being the seventh Day of the Week , to Manheim ; but were disappointed of our Design , which was to speak with the Prince , for he was gone the Day before to Heydelb●rgh his chief City , about fifteen English Miles from that Place : and considering that by reason of the Meeting next Day with Friends at Crisheim already appointed , we could neither go forward , nor stay till he returned ; and yet being not clear to come away , as if we had never endeavoured to visit him , it was upon me to write him this following Letter , to let him know we had been there , and briefly our End in coming . To the Prince Elector Palatine of Heydelbergh . Great Prince , IT would seem strange that I , both a Stranger and a Subject , should use this freedom of Address to a Prince , were he not one whose Actions shew him to be of a free Disposition and easy Access to all ; would to God all Princes were of that mind : But I have not chosen this way of Application , I am driven to it by the disappointment thy absence from this Court gave me , and the necessity I am under to expedite my Return . And though I cannot so fully , and consequently not so clearly , express by Letter the Grounds inducing me to attempt this Visit ; yet this being all the way that is left me , I shall declare them as well as I can . In the first place I do , with all sincere and Christian respect , acknowledg and commend that Indulgence thou givest to all People professing Religion , dissenting from the National Communion : for it is in it self a most Natural , Prudent and Christian thing . Natural , because it preserves Nature from being made a Sacrifice to the savage Fury of fallible yet proud Opinions , out lawing Men of Parts , Arts , Industry and Honesty , the grand Requisites of Humane Society ; and exposing them and their Families to utter Ruine for meer Nonconformity , not to Religion , but to Modes and Fashions in Religions . Christian , since the contrary expresly contradicteth both the Precept and Example of Christ , who taught us to love Enemies , not to abuse our Friends , and triumph in the destruction of our harmless Neighbours . He rebuked his Disciples , when they called for Fire from Heaven upon Dissenters , it may be Opposers : Certainly then he never intended that they should kindle Fire on Earth to devour Men for Conscience . And if Christ ( to whom all Power was given ) and his Apostles refused to employ Humane Force and Artifice so much as to conserve themselves , 't is an Arrogancy every way indefensible in those that pretend to be their Followers , that they assume an Authority to supercede , controul and contradict the Precepts and Examples of Christ and his Apostles ; whose Kingdom not being of the nature of this ambitious violent World , was not erected or maintained by those Weapons that are Carnal , but Spiritual and Intellectual , adequate to the Nature of the Soul , and mighty through God to cast down the Strong-holds of Sin , and every vain Imagination exalted in Man above the lowly meek Fear of God , that ought to have the preeminence in the Hearts of the Sons of Men. Indulgence is Prudent , in that it preserveth Concord : No Kingdom divided against it self , can stand ; It encourageth Arts , Parts & Industry , to show and improve themselves , which indeed are the Ornaments , Strength and Wealth of a Countrey : It encourageth People to transplant into this Land of Liberty , where the Sweat of the Brow is not made the Forfeit of the Conscience . And , lastly , it rendereth the Prince peculiarly Safe and Great . Safe , because all Interests , for Interest-sake , are bound to love and court him . Great , in that he is not govern'd or clogg'd with the Power of his Clergy , which in most Countries is not only a Coordinate Power , a kind of Duumvirateship in Government , Imperium in Imperio , at least an Eclipse to Monarchy , but a Superior Power , and rideth the Prince to their Designs , holding the Helm of the Government , and steering not by the Laws of Civil Freedom , but certain Ecclesiastick Maxims of their own , to the Maintenance and Enlargement of their Worldly Empire in their Church : And all the Villany acted under the sacred , peaceable and alluring Name of Christ , his Ministry and Church ; though as remote from their Nature , as the Wolf from the Sheep , and the Pope from Peter . The next thing I should have taken the liberty to have discours'd , would have been this ; What Encouragement a Colony of vertuous and industrious Families might hope to receive from Thee , in case they should transplant themselves into this Country , which certainly in it self is very excellent , respecting Taxes , Oaths , Arms , &c. Further , to have represented the condition of some of our Friends , and thy own Subjects ; who though they are liable to the same Tax as Mennists , &c. ( not by part the Case of other Dissenters ) yet the Vaught of the Town where they live , came yesterday to forbid all preaching amongst them , which implies a sort of Contradiction to the Indulgence given . And in the last place , for as much as all Men owe their Being to something greater than themselves , to which 't is reasonable to believe they are accomptable , from whence follow Rewards or Punishments . I had an earnest desire to have spoken of the Nature of Truth , Use , Benefit and Reward of Religion , and therein as to have discours'd what is Christian Religion in it self , ( freed from those unreasonable Garbs some Men make it to wear , so justly offensive to wise and thinking Men ) so to have proved the Principle and Life of the People , in scorn called Quakers , to have been sutable to the true Followers of Holy Jesus . But as the Particulars would swell a Letter to a Book , I shall take the Freedom to present thee upon my Return with some Tracts treating upon all these Subjects . Prince , my Soul is filled with Love and Respect to thee and thy Family ; I wish you all true and lasting Felicity , and earnestly desire that you may never forget your Afflictions , and in the remembrance of them be dehorted from those Lusts and Impieties , which draw the Vengeance of Heaven upon the greatest Families on Earth , that God may look upon you with the favourable Eye of his Providence . And blessed is that Man , whose God ( by profession ) is the Lord in reality , viz. that is ruled and governed by the Lord , and that lives in subjection to his Grace , that having a Divine Sense of God in his Heart , delights to retain that Sense and Knowledg of him , and be meditating in his Noble Royal Law , that converts the Soul to God , and redeems Man from the sensual Pleasures of this World , to the true Satisfaction of the Intellectual and Divine Life . O the meanness and lowness of their Spirits , that abandon themselves to the Government of Sense , the animal Life , thereby debasing their Natures , rejecting the Divine Light , that shineth in their Hearts , saying , Let us eat and drink , for to morrow we shall die ; forgetting whence they are descended , and not considering the Peace and Joy of the Vertuous ! I desire that the Lord would put it into thy Heart to think of thy latter End , and with the Light of Christ in thy Conscience examine how it stands with thy Soul , that thou mayest know , and diligently watch to do those things that belong to thy eternal Peace . One thing more give me leave to recommend to thee , and that is , to be very careful of inculcating generous , free and righteous Principles into thy Son , who is like to succeed thee , that when thou art gone , the Reputation of the Country may not sink by contrary Practices , nor the People of divers Judgments ( now thy Subjects ) be disappointed , distressed or ruined . Which , with sincere desires for thy temporal and eternal Good , conclude this , Thy unknown , but sincere Friend , William Penn. From Manheim 25th of 6th Mo. 1677. Which being done , and having refreshed our selves , we returned that night by the Rhine to Worms , from whence we the next Morning ( being the first day of the Week ) walked on Foot to Crisheim , which is about six English Miles from Worms . We had a good Meeting from the tenth till the third Hour , and the Lord's Power sweetly opened to many of the Inhabitants of the Town that were at the Meeting ; yea , the Vaught or chief Officer himself stood at the Door behind the Barn , where he could hear and not be seen , who went to the Priest and told him , that it was his Work , if we were Hereticks , to discover us to be such , but for his part he heard nothing but what was good , and he would not meddle with us . In the Evening we had a more retired Meeting of the Friends only , very weighty and tender ; yea the Power rose in high operation among them , and great was the Love of God that rose in our Hearts at the Meeting to visit them ; and there is a lovely , sweet and true Sense among them : we were greatly comforted in them , and they were greatly comforted in us . Poor Hearts , a little handful surrounded with great and mighty Countries of Darkness ; 't is the Lord's great Goodness , and Mercy to them , that they are so finely kept , even natural in the Seed of Life ; they were most of them gathered by dear William Ames . The next Morning we had another Meeting , where we took our leave of them , and so came accompanied by several of them to Worms ; where having refresh'd our selves , we went to visit the Lutheran Priest , that was at the Meeting the sixth Day before at Crisheim ; he received us very kindly , and his Wife , not without some sense of our Testimony . After we had discours'd about an Hour with him of the true and heavenly Ministry and Worship , and in what they stood , and what all People must come unto if ever they will know how to worship God aright , we departed , and immediately sent them several good Books of Friends in High-Dutch . Immediately we took Boat about the third Hour in the Afternoon , and came down the River Rhine to Mentz , where we arrived about the fifth Hour in the Morning , and immediately took an open Chariot for Frankfort , where we came about the first Hour in the Afternoon . We presently informed some of those People that had received us the Time before , of our return to that City , with desires that we might have a Meeting that Afternoon ; which was readily granted us by the Noble Women , at whose House we met , whither resorted some that we had not seen before . And the Lord did , after a living manner , open our Hearts and Mouths amongst them , which was received by them as a farther confirmation of the coming of the Day of the Lord unto them ; yea , with much joy and kindness they received us . The Meeting held till the ninth Hour at Night ; they constrained us to stay and eat with them , which was also a blessed Meeting to them : before we parted , we desired a select Meeting the next Morning at the same Place of those that we felt more inwardly affected with Truth 's Testimony , and that were nearest unto the State of a silent Meeting ; which they joyfully assented to . We went to our Lodging , and the next Morning we returned unto them , with whom we had a blessed and heavenly Opportunity , for we had room for our Life amongst them ; it was as among faithful Friends , Life ran as Oil , and swom a-top of all . We recommended a silent Meeting unto them , that they might grow into an holy Silence unto themselves ; that the Mouth that calls God Father , that is not of his own Birth ▪ may be stop'd , and all Images confounded , that they may hear the soft Voice of Jesus to instruct them , and receive his sweet Life to feed them and to build them up . About the ninth Hour we departed from that Place , and went to Vander Walls , where the Meeting was the Time before , and there we had a more publick Meeting of all that pleased to come : The Lord did so abundantly appear amongst us , that they were more broken than we had seen them at any time , yea they were exceeding tender and low , and the Love of God was much raised in their Hearts to the Testimony . In this sensible frame we left them , and the Blessings and Peace of our Lord Jesus Christ with and among them . And after having refresh'd our selves at our Inn , we took Boat down the Main to Mentz , where we arrived about the fifth Hour : 't is a great City , but a dark and superstitious Place , according to the Popish Way , and is under the Government of a Popish Bishop ; we stayed not longer there , than till our Boat was ready , which might be better than half an Hour . From Mentz we went on our way down the Rhine six German Miles , and came that Night to Hampack ; from thence the next Morning we went by Bacherach , Coblentz , and other places upon the Rhine , to Tresy that Night , being about eleven German Miles . Next day ( being the sixth Day of the Week ) we got to Cullen , a great Popish City , about the third Hour in the Afternoon . We gave notice to a sober Merchant in that Town , a serious Seeker a●ter God , that we were there arrived ; who presently came to us . We sat down , and had a living and pretious Opportunity with him , opening to him the Way of the Lord , as to us it had been mani●ested ; intreating him , if he knew any in that City , who had desires after the Lord , or that were willing to come to a Meeting , that he would please to inform them of our being here , and of our desire to meet with them : He answered , That he would readily do it . This night when we were in Bed , came the Resident of several Princes ( a serious and tender Man ) to find us out ; we had some discourse with him , but being late , promised to see us the next Day . The next Morning came the aforesaid Merchant , informing us , that it was a busy Time , several preparing for the Mass or great Fair at Frankfort ; yet some would come , and he desired it might be at his House in the Afternoon about Three . In the Morning we were to visit that Resident , whom we met coming to see us ; but he returned and brought us to his House . We had a good Time with him , for the Man is an antient Seeker , opprest with the Cares of this World , and he may be truly said to mourn under them : his Heart was opened to us , and he blessed God , that he had lived to see us . We gave him an Account , how the Lord appeared in the Land of our Nativity , and how he had dealt with us , which was as the cool and gentle Showers upon the dry and scorched Desart . About Noon we returned Home ; after we had eaten , we went to the Merchant's House to the Meeting ; where came four Persons , one of which was the Presbyterian Priest , who preach'd in private to the Protestants of that Place , for they are no ways allowed in that City . Surely the true Day and Power of the Lord made known it self to the Consciences of them present ; yea , they felt that we were such as had been with Jesus , and that had obtained our Testimony through the Sufferings and Travels of the Cross . They were tender : the Resident and Merchant conducted us to our Inn , and from thence to the Boat , being about seven at Night . We set out towards the City of Duysburgh of the Calvinist Way , belonging to the Elector of Brandenburgh , in and near to which we had been informed there were a retired and seeking People . We arrived there next Day about Noon , being the first Day of the Week ; the first thing we did after we came to our Inn , was to inquire out one Dr. Mastricht a Civilian , for whom we had a Letter to introduce us from a Merchant of Cullen : Whom quickly finding , we informed him what we came about , desiring his Assistance ; which he readily promised us . The first thing we offered was an Access to the Countess of Falchensteyn and Bruch : He told us she was an extraordinary Woman , one in whom we should find things worthy of our Love ; that he would write to her to give us an Opportunity with her ; that the fittest time was the present time , in that we might find her at the Minister's of Mulheim , on the other side of the River from her Father's Castle ; for that she used to come out the first Day Morning , and not return till Night : That we must be very shy of making our selves publick , not only for our own sakes , but for hers , who was severely treated by her Father for the Sake of those Religious Inclinations that appeared in her , although her Father pretended to be of the Protestant Religion . We therefore dispatched towards Mulheim , having received his Letter , and being also accompanied by him about one third of the way ; but being six English Miles , and on foot , we could not compass the Place before the Meeting was over , for it was past three before we could get out of Duysburgh ; and following that way which led to the back-side of the Greaf's Castle and Orchard , which was also a common way to the Town , ( tho if we had known the Country we might have avoided it ) we met with one Henry Smith , Schoolmaster and Catechiser of Speldorp ; to whom we imparted our Business , and gave the Letter of Dr. Mastricht of Duysburgh to introduce us to the Countess . He told us , he had just left her , being come over the Water from the Worship , but he would carry the Letter to her , and bring an Answer suddenly , but notwithstanding staid near an Hour : When he came he gave us this Answer , viz. that she would be glad to meet us , but she did not know where ; but rather inclined that we should go over the Water to the Minister's House whither , if she could , she would come , but that a strict hand was held over her by her Father . After some more serious Discourse with him , concerning the Witness of God in the Conscience , and the Discovery , Testimony , and Judgment of that true Light , unto which all must bow that would be Heirs of the Kingdom of God ; recommending him to the same , we parted , he returning homewards , and we advancing to the Town : but being ●●cessitated to pass by her Father's Castle , who is Seignour of the Country , it so fell out , that at that very instant he came forth to walk : And seeing us in the Habit of Strangers , sent one of his Attendants to demand who and from whence we were , and whither we went , calling us to him , and asking us the same Questions . We answered , that we were Englishmen come from Holland , going no further in these Parts than his own Town of Mulheim . But not showing him , or paying him that worldly Homage and Respect which was expected from us , some of his Gentlemen ask'd us , if we knew whom we were before ? and if we did not use to deport our selves after another manner before Noble-men , and in the presence of Princes ? We answered , we were not conscious to our selves of any Disrespect or unseemly Behaviour : one of them sharply replied , Why don't you put off your Hats then ? is it respect to stand covered in the presence of the Soveraign of the Country ? We told them it was our practice in the presence of our Prince , who is a great King , and that we uncovered not our Heads to any but to the Almighty God. Upon which the Graef called us Quakers , saying unto us , We have no need of Quakers here ; get you out of my Dominions , you shall not go to my Town . We told him , that we were an innocent People that feared God , and had good-will towards all Men ; and that we had true Respect in our Hearts towards him , we would be glad to do him any real Good or Service ; and that the Lord had made it Matter of Conscience to us , not to conform our selves to the vain and fruitless Customs of this World , or words to this purpose . However he commanded some of his Souldiers to see us out of his Territories , ( to whom we also declared somewhat of the Reason and Intention of our coming to that Place in the Fear and Love of God ) who were civil to us . We parted with much Peace and Comfort in our Hearts ; and as we passed through the Village where the Schoolmaster dwelt , ( yet in the Dominions of the Graef ) we called upon him , and in the sense of God's Power and Kingdom open'd to him the Message and Testimony of Truth , which the Man received with a weighty and serious Spirit . For under the Dominion of the Graef there is a large Congregation of Protestants called Calvinists , of a more religious , inward and zealous frame of Spirit , than any Body of People we met with or heard of in Germany . After we had ended our Testimony to him , we took our leave , desiring him not to fear , but to be of good Courage , for the Day of the Lord was hastning upon all the Workers of Iniquity ; and to them that feared his Name , wherever scattered throughout the Earth , he would cause the Sun of Righteousness to arise and visit them , with Healing under his Wings ; and to remember us with true Love and Kindness to the Countess , Daughter to this Greaf , and to desire her not to be offended in us , nor to be dismayed at the Displeasure of her Father , but eye the Lord that hath visited her Soul with his holy Light , by which she seeth the Vanity of this World , and in some measure the emptiness and deadness of the Religions that are in it ; and he would preserve her from the Power of the Wrath of Men , that worketh not the Righteousness of God : So we left the Peace of Jesus with him , and walked on towards Duysburgh , being about six English Miles from thence , and near the eight Hour at Night . The Lord was with us , and comforted our Hearts as we walked ( without any outward Guide ) through a tedious and solitary Wood ( about three Miles long ) with the Joy of his Salvation , giving us to remember , and to speak one unto another of his blessed Witnesses in the Days past , who wandred up and down like poor Pilgrims and Strangers on the Earth , their Eye being to a City in the Heavens , whose Builder and Maker is God. Betwixt nine and ten , we reached the Walls of Duysburgh ; but the Gates were shut , and there being no Houses without the Walls , we laid us down together in a Field , receiving both natural and spiritual Refreshment , blessed be the Lord. About three in the Morning we rose , sanctifying God in our hearts , that had kept us that Night ; and walked till five , often speaking one to another of the great and notable Day of the Lord dawning upon Germany , and of several Places of that Land that were almost ripe unto Harvest . Soon after the Clock had struck five , they opened the Gates of the City , and we had not long got to our Inn , but it came upon me with a sweet , yet fervent Power to visit this prosecuted Countess with a Salutation from the Love and Life of Jesus , and to open unto her more plainly the Way of the Lord ; which I did in this following Epistle . And then followeth a Letter to her Father , the Graef of Bruch and Falckensteyn . To the Countess of Falckensteyn and Bruch at Mulheim . My dear Friend , JESUS , the Immaculate Lamb of God , ( grieved and crucified by all the Workers of Iniquity ) illuminate thy Understanding , bless and be with thy Spirit for ever . Tho unknown , yet art thou much beloved for the sake of thy Desires and Breathings of Soul after the living God : The Report whereof from some in the same State , hath made deep impressions of true Kindness upon my Spirit , and raised in me a very singular and fervent inclination to visit thee ; and the rather , because of that Suffering and Tribulation thou hast begun to endure for the sake of thy Zeal towards God , my self having from my Childhood been both a Seeker after the Lord , and a great Sufferer for that Cause from Parents , Relations , Companions , and the Magistrates of this World : the remembrance whereof hath so much the more endeared thy Condition unto me ; and my Soul hath often in the sweet Sense and Feeling of the holy Presence of God , and the precious Life of his dear Son in my Heart , with great tenderness implored his Divine Assistance unto thee , that thou mayst both be illuminated to do , and made willing to suffer for his Name 's sake , that the Spirit of God and of Glory may rest upon thy Soul. And truly I can say , I felt the good Will of God , his holy Care and heavenly Visitations of Love to extend unto thee . But one thing more especially lay upon my Spirit to have communicated unto thee , which made me the more pressing for an Opportunity to speak with thee , and that was this ; That thou shouldest have a true , right and distinct Knowledg of thy own State , and what that is which hath visited thee , and in what thy Faith , Patience , Hope and Salvation stand ; where to wait , and how to find the Lord , and distinguish between that which is born of God , and that which is not ; both with respect to thy self in all the Motions and Conceptions of thy Heart , and with respect to others in their Religious Worships and Performances , to the end that thou mayest not be deceived about the things relating to God's Kingdom , and thy Eternal Peace ; this is of greatest weight . Now know certainly , that which hath discovered unto thee the Vanities of this World , the Emptiness and the Fading of all earthly Glory , the Blessedness of the Righteous , and the Joy of the World that is to come , is the Light of Christ Jesus , wherewith he hath enlightned thy Soul ; for in him was Life , and that Life is the Light of Mankind , John 1.4 , 9. Thus God promiseth by the Prophet Isaiah , to give him , viz. for a Light to lighten the Gentiles , and for his Salvation to the ends of the Earth . So that Christ the Light is God's Gift , and eternal Life is hid in him ; yea , all the Treasures of Wisdom and Knowledg , who is the Light of the Gospel-Temple , true Believers , Rev. 21. And all that receive this Light into their Hearts , and bring their Deed to it , to see in what ground they are wrought , whether in God or in the evil One , and make this Blessed Light the Guide of their Life , fearing with a holy Fear to do any thing that this Light manifests to be evil , waiting and watching with a godly Care to be preserved blameless before the Lord : I say , all such become Children of Light , and Witnesses of the Life of Jesus . O blessed wilt thou be for ever , if in the way of this Holy Light thy Mind walks to the end . Let this that hath visited thee lead thee , this Seed of Light and Life which is the Seed of the Kingdom ; yea , 't is Christ the true and only Seed of God that visited my Soul even in my young Years , that spread my Sins in order before me , reproved me , and brought godly Sorrow upon me ; making me often to weep in solitary Places , saying within my Soul , O that I knew the Lord as I ought to know him ; O that I served him as I ought to serve him : yea , often was there a great Concern upon my Spirit about my eternal State , mournfully desiring that the Lord would give my Soul rest in the great Day of Trouble . Now was all the Glory of the World as a Bubble ; yea , nothing was dear to me that I might win Christ : for the Love , Friendship and Pleasure of this World was a Burden unto my Soul. And in this seeking-state I was directed to the Testimony of Jesus in my own Conscience , as the true shining Light , giving me to discern the Thoughts and Intents of my own Heart ; and no fooner was I turned unto it , but I found it to be that which from my Childhood had visited me , though I distinctly knew it not : and when I received it in the Love of it , it shewed me all that ever I did , and reproved all the unfruitful Works of Darkness ▪ judging me as a Man in the Flesh , and laying Judgment to the Line , and Righteousness to the Plummet in me : And as by the brightness of his coming into my Soul , he discovered the Man of Sin there upon his Throne , so by the Breath of his Mouth , which is the two-edged Sword of his Spirit , he destroyeth his Power and Kingdom ; and having made me a Witness of that Death of the Cross , he hath also made me Witness of his Resurrection . So that in good measure my Soul can now say , I am justified in the Spirit ; and though the State of Condemnation unto Death was glorious , yet Justification unto Life was and is more glorious . In this state of the new Man all is new ; behold new Heavens and a new Earth , old things come to be done away , the old Man with his Deeds put off . Now new Thoughts , new Desires , new Affections , new Love , new Friendship , new Society , new Kindred , new Faith , even that which overcometh this World through many Tribulations ; and new Hope , even that living Hope that is founded upon true Experience , which holds out all Storms , and can see to the Glory that is invisible ( to carnal Eyes ) in the midst of the greatest Tempest . Now 't is the same blessed Seed of Light , Life and Grace , that from God the Father is sown in thy Heart , and hath moved and wrought there that Change which thou hast witnessed from the Spirit of this World : turn to it , watch in it , that by it thou mayest be kept from all that it discovers to be contrary to God ; especially from thy self , from thy own runnings , willings and strivings : for whatsoever is not born of the Spirit is Flesh , and that inherits not the Kingdom of God ; and all that sow to it , shall inherit Corruption . By this thou wilt come to feel , not only all Sin to be a Burden , but all thy own Righteousness , yea , all Man's Righteousness to be a Burden . Thou wilt see the difference betwixt the Duties and Prayers which thou begettest , and the Duties and Prayers which in thy true silence from all self-activity of Mind the Lord begets in thee . O that thou mightest know the Mystery of the new Birth , and what that is that can truly call God Father , even that that is begotten of him , which liveth and breatheth , and hath its Beginning and Being in that Life which is hid with Christ in God , and by which it hath been quickened to the Knowledg and Worship of Christ and God ; and this thou shalt not fail to know and enjoy ▪ as thou patiently sufferest the Lord to work his own Work in thee by his own blessed Spirit . And that which will give thee to savour and discern the right Motions and Conceptions , Duties and Performances in thy self , from the false , will give thee to savour and discern that which is right in others , from that which is false ; that which is of God , from that which is of Man. Have a Care of gathering of Sticks , and kindling a Fire of thy own , and then compassing thy self about the Sparks of the Fire which thou hast kindled ; for the end of this State is to lie down in Sorrow , because the heavenly Fire is absent , which maketh the Sacrifice acceptable ; yea , the Lord may stir in thy Heart , and thou mayest bring forth : but he that gives to conceive , he brings to the Birth , and he giveth Power to bring forth , for without Christ we can do nothing ; and blessed are they that stir not before the Angel moveth the Waters , and go not before Christ , but are led by him , and that awaken not their Beloved till he please , in whose Hand the Times and the Seasons are . O blessed are they , whose Eyes are opened to see him always present , a God always nigh at Hand , whose Hearts are stayed upon his holy Appearance in them , and they are thereby translated into his Likeness , whose Faith and Hope is in Christ , in them the Hope of Glory . My dear Friend , weigh these Things with a serious , retired , sweet and tender frame of Spirit ; and the God that hath called me and thee , by the Light of his dear Son , open thy Understanding to perceive the Truth as it is in Jesus , and what is the Mystery of the Fellowship of the Saints in Light. So to the Lord I recommend thee , the Watchman and Keeper of Israel : the Lord be thy Strength and holy Comfort , and speak Peace to thee , and never leave thee nor forsake thee till he hath conducted thee through all Tribulations to his everlasting Kingdom of Rest and Glory . O dear Heart , be valiant , and stay thy self upon Christ Jesus the Everlasting Rock , and feel him a Fountain in thy Soul ; feel his Blood to cleanse , and his Blood to drink , and his Flesh to eat ; feed upon him , for God hath given him for the Life of the World. I had seen thee had not thy Father 's strange sort of severity hindred : I confess I do not use to be so treated in my own Country , where the Lord hath raised up many hundreds of Witnesses , that he hath gathered out of all Sects and Professions , to worship him , not in their Spirits or Wills , but in his Will , Spirit and Truth : and we are generally , after much Affliction and Suffering , in good Esteem , even with the great Ones of this World. And this let me add for thy particular Comfort , that though I have been a Man of great Anguish and Sorrow , because of the Scorn and Reproach that hath attended my separation from the World , ( having been taught of Jesus to turn my back upon all the sake of that Glory that shall revealed ) yet to God's Honour I 〈◊〉 say it , I have an hundred friends one , yea , God hath turned 〈◊〉 Hearts of my Enemies towar● me ; he hath fulfilled his Promi●● to turn the Hearts of the Paren● unto the Children . For my Paren● that once disowned me for this ble●sed Testimony 's sake , ( of the Jew●● Christian , Circumcision , and Ba●tism inward , against the fleshly Chr●stian ) have come to love me abov● all , and have left me all , thinkin● they could never do and leave enoug● for me . O how good is the Lor● yea , the Ways of his Mercy a●● even past finding out . Wheresore , my dear Friend , tru●● in the Lord for ever ; and the Go● of Abraham , Isaac , and Jacob , the Go● of the Prophets and of the Apostles the God of all the Holy Martyrs o● Jesus , illuminate , fortify and preserv● thee stedfast , that in the end thou mayest receive the Reward of Life and Eternal Salvation ; to who● be Glory , and to the Lamb tha● sits upon the Throne , one God and one Lord , blessed and magnified for ever and ever , Amen . Thy great and faithful Love for the blessed and holy Truth 's sake . W. Penn. Duysburgh 13 th of 7 th Month S.N. 1677. P.S. My dear Brethren and Companions G K. and B F. with me salute thee in the dear Lo●e of God. The enclosed I received from a religious young Woman at Franckfort : We have a blessed Opportunity in this Town with some that have a desire after the Lord , in which we are abundantly comforted . We have just now received thy Message and Salutation from H.S. which hath exceedingly refreshed and revive● us , for our trouble wa● not fo● our selves , but for thee , and w● hope our Love will not turn 〈◊〉 thy Disadvantage , for we men●●●ned nothing of thy Name , nor th● Name of any other Person , onel● that we desired to speak with the Minister of Mulheim , and that wa● only to the Souldier . The Lord made us a good Bed in the Fields ▪ and we were very well satisf●●● ▪ We are going this Afternoon out of the Town towards Wesel , from thence to Cleve , and thence to Herwerden ( the Lord will●●● ) s● farewell in the Lord. To the Graef or Earl of Bruck and Falckensteyn . Friend , I Wish thy Salvation , and the Lord reward thee Good for the Evil that thou shewedst unto me and my Friends the last night , if it be his Will. But since thou art a mortal Man , one that must give an Account , in common with all , to the Immortal God , let me a little expostulate with thee . By what Law on Earth are Men , not scandalous , under no Proscription , harmless Strangers about lawful Occasions , and Men not Vagabonds , but of good Quality in their own Country ; stopt , menaced , sent back with Souldiers , and that at Sun-set , exposed to the Night in an unknown Country , and therefore forced to lie in the Fields : I say , by what Law are we judged , yea , thus punished before heard : Is this the Jus Gentium or Germanicum , Naturale or Christianum ? Oh! Where 's Nature ? Where 's Civility ? Where 's Hospitality ? But where 's Christianity all this while ? Well , but we are Quakers ; Quakers , What 's that for a Name ? Is there a Law of the Empire against that Name ? No , Did we own it ? No , but if we had , the letters of that Name neither make up Drunkard , Whore-master , Thief , Murderer nor Traitor : Why so odious then ? What harm hath it done ? Why could Jews pass just before us , that have crucified Christ , and not Quakers that never crucified him ; but Ignorance is as well the Mother of Persecution as Devotion , and the false Christian , and the false Jew have but one Father . But Argumentum ad hominem , my Friend bear with me a little : Art thou a Christian ? How canst thou be rude , uncivil , and persecute then ? Thou art to love Enemies , not abuse Friends , harmless Strangers . Well , but this Life is dead , this Doctrine antiquated , Jesus Christ turn'd out of doors , I perceive : What art thou for a Christian ? A Lutheran ? Yes , Canst thou so lately forget the Practises of the Papists , and with what Abhorrence thy Ancestors declared against such sort of Entertainment ? Were not they despised , mocked and persecuted ? And are their Children treading in the steps of their old Enemies ? Friend , 't is not reformed Words , but a reformed Life that will stand thee instead : 't is not to live the life of the Unregenerate , Worldly-minded , and Wicked under the Profession of the Saint's Words , that will give an Entrance into God's rest : Be not deceived , such as thou Sowest , such must thou Reap in the Day of the Lord. Thou art not come to the Berean-state that tried all things , and therefore not noble in the Christian sense ; the Bereans were noble , for they judged not before Examination . And for thy saying , We want no Quakers here , I say , under favour you do , for a true Quaker is one that trembleth at the Word of the Lord , that worketh out his Salvation with fear and trembling , and all the Days of his appointed Time waiteth in the Light and Grace of God till his great Change cometh , and that taketh up the daily Cross to his Will and Lusts , that he might do the Will of God manifested to him by the Light of Jesus in his Conscience , and according to the holy Precepts and Examples in the holy Scriptures of Truth , laid down by Jesus , and his followers , for the Ages to come . Yea , he is one that loveth his Enemies , rather than feareth them ; that Blesseth those that Curse him , and prayeth for those that despitefully treat him ; as God knoweth we do for thee . And O that thou wert such a Quaker ! Then wouldst thou Rule for God , and act in all things as one that must give an account to God for the Deeds done in the Body , whether Good or Evil. Then would Temperance , Mercy , Justice , Meekness , and the Fear of the Lord dwell in thy Heart , and in thy Family and Country . Repent , I exhort thee , and consider thy latter End , for thy Days are not like to be many in this World , therefore mind the things that make for thy Eternal Peace , least Distress come upon thee as an armed Man , and there be none to deliver thee . I am Thy Well-wishing Friend W.P. Duysburgh 3d. 7th . m. 1677. S.V. This having done , we went to Dr. Mastricht's to inform him of what had past , who tho' of a kind Disposition , and very friendly to us , yet seemed surprized with fear ( the Disease of this Country ) crying out , What will become of this poor Countess ! Her Father hath called her Quaker a long time , behaving himself very severely to her , but now he will conclude she is one indeed , and he will lead her a lamentable Life : I know ( said he ) you care not for suffering , but she is to be pittied : We told him that we both loved her , and pittied her , and could lay down our Lives for her , as Christ hath done for us , in the Will of God , if we could thereby do her good , but that we had not mentioned her Name , neither was the Letter , that he gave us to her , so much as seen or known of her Father . But still he feared that our Carriage would incense the Graef so much the more against both his Daughter , and all those serious and inquiring People up and down the Country : We answered with an earnestness of Spirit , That they had minded the Incensings and Wrath of Men too much already , and true Religion would never spring or grow under such fears , and that it was time for all that felt any thing of the Work of God in their Hearts to cast away the slavish fear of Man , and to come forth in the boldness of the true Christian life ; yea , that Sufferings break and make way for greater Liberty , and that God was wiser and stronger than Man. We askt him if there were any in that City who enquired more diligently after the way of the Lord , he recommended us ( as we had already been informed in another place ) to the Family of the Praetor , or chief Governour of the Town , whose Wife and Sister more especially were seeking after the best things : So we parted with him in love , and by the help of his Daughter , were conducted to this Family . We had not been long there , before a School-master of Dusseldorp , and withal a Minister came in enquiring after us , having h●ard at Mulheim where he preached the day before to the People , or else by the way , of our attempt to visit that place , and the Entertainment we received at the hands of the G●●ef ; He sat down with us , and though we had already a sweet Opportunity , yet feeling the Power to rise , the Meeting renewed : And O magnified be the Name of the Lord , he witnessed to our Testimony abundantly in all their Hearts and Consciences , who were broken into much tenderness , and certainly there is a blessed Power and Zeal stirring in that young Man , yea he is very near the Kingdom . So we took our Leave of them , leaving the Lord's Peace and Blessing upon them . It was now something past the 12th . Hour of the Day . In the way to our Lodging we met a Messenger from the Countess , a pretty young tender Man near to the Kingdom , who saluted us in her Name with much love , telling us , That she was much grieved at the Ente●tainment of her Father towards us , advising us not to expose our selves to such Difficulties and Hardships , for it would grieve her Heart , that any that came in the Love of God to visit her , should be so severely handled ; for at some he sets his Dogs , upon others he puts his Souldiers to beat them : But what shall I say , That it self , must not hinder you from doing good , said the Countess , We answered him , that his Message was joyful to us , that she had any regard to us , and that she was not offended with us : We desired the Remembrance of our kind Love unto her , and that he would let her know that our Concern was not for our selves , but for her : We invited him to eat with us , but he told us he was an Inhabitant of Meurs , and was in haste to go home ; so we briefly declared our Principle and Mes●●ge , recommending him to Christ the true Light in his Conscience , and parted : So we went home to Dinner , having neither eaten nor drank since first-day Morning , and having lain out all Night in the Field . We had no sooner got to our Inn , but the Man was constrained to come after us , and sat down with us , and enquired concerning our Friends ; their Rise , Principles and Progress , and in all things that he desired satisfaction about , he declared himself satisfied . Dinner being done , and all cleared , we departed that City , being about th● fourth Hour in the Afternoon , and for want of Accommodation were forced to walk on foot 8 English Miles to a Town called Holton , where we rested that Night . The next Morning we set out for Wesel and got thither at Noon . The first thing we did ( as had been our Custom ) was to enquire who was worthy , particularly for two Persons recommended to us by the Countess of Hornes , that lives with the Princess Elizabeth . But upon enquiry , we found one of them was gone to Amsterdam with his Wife , who had been formerly a Preacher , but being conscienciously dissatisfied with his own Preaching , laid it down , and is now in a seeking State. But in lied of him we found out three more ▪ with the other Person that had been recommended to us . We bespoke a Meeting amongst them after Dinner ; which ac●ordingly we had at a Woman's House of good Note in the Town ▪ who told us , That she had been long in a solitary Estate , dissatisfied with the Religions generally profest in that Country , waiting for Salvation , and she hoped that now the time was come , and that we were the Messengers of it . The Lord was with us in the Meeting , and their Hearts were opened by the Word of God , to receive our Testimony as glad Tidings of Salvation . Meeting being done , we immediately returned to our Lodging , desiring we might see them together in the same place the next Morning to take our Leave of them , to which they readily assented . Next Morning we came , and had a precious Meeting with them , and there were some present that were not there the Night before : So we left them in much Love , and went to our Inn , where after having refresht our selves we went to Rees , where we met with a Counsellor of Gelderlandt , with whom we had a good Opportunity to declare the Testimony of Jesus , who received it , and parted with us in much kindness . From thence we went to Emrick , and there called upon an eminent Baptist-teacher , recommended to us by one of Wesel , we spent some time with him , opening to him the way of Life , as in the Light it is manifested to all that love and obey the Light , and of that more spiritual and pure Ministry that from the Living Word of God is received by many true Ministers in this Day ; the Man was somewhat full of Words , but we felt the living Visitation of the Love of God reacht to him , and so we left him , making all the haste we could to get to Cleve that night , which accordingly we did , though late , being forced to walk one third-part of the way on foot . That Night , notwithstanding , one of us went to a certain Lady , to whom we had Recommendations from the Princess , and that was particularly known to one of us , informing her that we were come to that City , desiring to know what time next day we might give her a Visit ; she appointed Eight in the Morning . About that time we went to see her , she received us ( considering her Quality and Courtship ) far from any appearance of Offence at our Deportment : We told her our Message and Visit was to those of that City , that had any Inclinations or Desires , Hunger or Thirst after the true and living Knowledge of God ; for that end we had left our own Country , and had wandred up and down in several parts of Germany ; she told us , That some there were that searched after God , but the feared the Name of Quaker would make them shy , because they were called Quakers themselves by People of the same Profession , only for being more serious and retired in their Conversation . We replied , That it was an honour to the Name , that all Sobriety throughout Germany was called by it ; this ought to make the Name less odious , yea it will make the way easier for those that are truly called so , or that are Quakers indeed ; it will take off much of the wonder , and , it may be , of the Severity of the places where we come , that the Name is gone before us , and hath received a Dwelling-place in their Towns and Cities . In fine , to all such God had committed to us the Word of Life to preach , and such we seek out in all places where the Lord bringeth us ; and hitherto we can say it to the praise of our God , he hath vindicated our Service and Testimony , by his own blessed Power , shed abroad in their hearts to whom we have been sent . So she told us she would send for an Attorney at Law , one that was more than ordinarily eminent , having deserted the Church , and being therefore reproached with the Name of Quaker . In this Interval we had close discourse with her , a Woman certainly of great Wit , high Notions , and very ready Utterance ; so that it was hard for us to obtain a true silence , a state in which we could reach to her . But through some travel of Spirit more than ordinary , we had 〈◊〉 sweet time of refreshment , and the Witness was raised in her , and we really and plainly beheld a true Nobility , yea that which was sensible of our Testimony , and did receive it . By this time the person she se●t for came , and a blessed sweet time we had , for the power and presence of the Lord our staff and strength , into which our eye hath been throughout all our travels , that we might onely be acceptable in that , plenteously appeared amongst us ( the Lord have the glory of his own work ) both confessing to the truth of what had been said , and the Attorney to the living sense in which the truth had been declared . We would have returned to our Inn to eat , according as we had appointed in the morning , but she laid a kind of violent hands upon us , and necessitated us to stay and eat with her , which we did . And we had no sooner sat down , but her Brother in Law , a Man of quality and employment in that Court of the Elector of Brundenburg came in , who dined with us . As we sat at Meat , we had a good meeting , for the time was much taken up about the Things of God , either in answering their questions , or our ministring to them about the true Christian nature and life ; in all which her Brother behaved himself with great sweetness and respect . After Dinner we took our Ch●istian leave of them in the fear of God , recommending unto them the Light of Christ Jesus , that brings all that receive it into the one Spirit , to live in holy Peace and Concord together , particularly and alone speaking to the Lady , and the Attorney what was upon us to their States . And so we departed , and soon after took Waggon for Nimwegen , where arriving about the 7th hour that night , we immediately took Waggon for Utrecht , and got thither about the 10th hour next morning . We hear there is a People in that City , but had not now time to visit them , referring it to another opportunity . About the first hour in the afternoon G. K. and B. F. took Waggon for Rotterdam , and I took Waggon for Amsterdam , where I came safely that night about six in the evening ▪ and I found Friends generally well ▪ though it is a sickly time in thi● Country . The Meeting-house i● much enlarged , and there is a fres● enquiry among many people afte● Truth , and great desires to hear the Testimony and Declaration of it . I also understand that dear G. F. is returned from Frederickstadt an● Hamburgh into Frieslandt , whether T. R. and I. Y. are gone from this City to meet with him ▪ he hath had a hard time of travel with respect to the Weather , yet I hear is in good health through the Lord's power that hath kept him . This day at night ( being the seventh day of the week ) came John Hill from Frieslandt to the House of G. D. in Amsterdam . The next day ( being the first day of the week ) we had a blessed and large Meeting , larger then ordinary , because a great addition of room since our Journey into Germany ; indeed there was a great appearance of sober professing people , yea several of the chief of the Baptists , as Galenus and Companions the Lord's heavenly Power was over all , and the Meeting blessedly ended about the fourth hour . That night after Supper , having taken my leave in a sweet little Meeting among Friends , I took Boat for Horn ( P. Hendrick's accompanying me ) about the seventh hour at night , and got thither about two in the morning ; where lying down till about six , we took Waggon for Enckhuysen , we came thither a little after eight in the morning ; where having refresht our selves , about the 9th hour we took Ship for Workum in Urieslandt , and arrived about one ; and thence immediately took Waggon for Harlingen , where we arrived about six , there we met with dear G. F. J T. I Y. T R. J C. and his Wife . The next day we had two blessed meetings ; one amongst Friends , being the first monthly meeting that was setled for Frieslandt , Groningen and Embden ; the other a publick meeting , where resorted both Baptists , Collegians and others ; and among the rest , a Doctor of Physick and a Presbyterian Priest , all sate with great attention and sobriety , but the Priest and Doctor more especially : The Priest having a Lecture-Sermon to Preach that evening , went away ; but notwithstanding speedily returned , G.F. still speaking ; but as a Man in pain to be gone , yet willing to stay , sate at the door till G.F. had done , and then stood up , and pulling off his Hat , looking up to Heaven , in a solemn manner , and with a loud voice , spake to this purpose : The Almighty , the All-wise , the O●●ipotent great God , and his Son Jesus Christ , who is blessed for ever and ever , confirm his Word that hath been spok●n this day : Apologizing , that he could not longer stay , for that he was a Minister of the Reformed Religion , and was now going to Preach , where all that would come , should be welcome ; and so left the Meeting . The Physician also was called away , but returned and stayed till the Meeting ended : Just as the Meeting ended , came the Priest again , who said in the hearing of some Friends , That he had made his Sermon much shorter than ordinary , that he might enjoy the rest of the Meeting . At night came the Physician to see me , who , after a serious and Christian discourse , expressing great satisfaction in most things relating to Friends , left me ; withall telling me , That if I had not been to go the 4 th hour next morning , he would either have stayed longer with me , or come again : He also remembred the Priest's Love to us , and told me , That if it had not been for fear of giving offence , or coming too much under the Observation of the People , he would have come to have seen us ; adding , That it was great pity , that this People had not printed their Principles to the World : To which the Doctor answered , That he had , some of our Books , and he would lend him them . Blessed be the Lord his precious Work goeth on , and his Power is over all : It being now the tenth hour at night , I took my leave of G.F. and Friends . This day it came upon me to write a Letter to Joanna Eleonora Marlane , the noble young Woman at Franckfort . Dear Friend J. E. M. MY dear and tender Love which God hath raised in my Heart by his living Word to all Mankind ( but more especially unto those in whom he hath begotten an holy hunger and thirst after him ) saluteth thee : and amongst those of that place where thou livest , the remembrance of thee , with thy companions , is most particulary and eminently at this time brought before me ; and the sense of your open-heartedness , simplicity and sincere love to the testimony of Jesus , that by us was delivered unto you , hath deeply engaged my heart towards you , and often raised in my soul heavenly breathings to the God of my life , that he would keep you in the daily sense of that divine life , which then affected you ; for this know , it was the life in your selves that so sweetly visited you by the Ministry of life through us . Wherefore love the Divine Life and Light in your selves ; be retired and still ; let that holy seed move in all heavenly things before you move ; for no one receiveth any thing ( that truly profiteth ) but what he receiveth from above ; thus said John to his Disciples . Now that , that stirreth in your hearts , draweth you out of the World , s●ayeth you to all the vain-glory , and pleasure and empty worships that are in it ; this is from above the heavenly seed of God , pure and incorruptible , that 's come down from Heaven to make you heavenly , that in heavenly places you may dwell and witness with the Saints of old , this heavenly Treasure in earthen vessels . O stay your minds upon the appearance of Jesus in you , in whose light you shall see light ; it will make you of a weighty considering spirit more and more , that you may see how the mystery of iniquity hath wrought , and how mankind is corrupted in all things , and what part you yet have , that belongeth not to the paradise of God , that you may lay it all down at the feet of Jesus and follow him , who is going up and down , doing good to all that believe in his Name . So possess your Souls in the sensible feeling of his daily divine visits , shinings and breathings upon your spirits , and wait diligently and watch circumspectly , lest the enemy surprize you , or your Lord come at unawares upon you , and you be unprepared to receive his sweet and precious visitations ; that so those holy beginnings , which thou art a witness of with thy companions , may not be lost , or as if they had never been , but that you may from day to day feel the growth of his light , life , power and kingdom in your souls , that you may be able to say , the kingdom of God is come , yea it is given to the Saints . And what I say unto one , I say unto all that received our Testimony in that City , to whom thou mayest give , if thou pleasest , the remembrance of my dear Love , who travel in the Spirit for their redemption , that they may be brought into the glorious liberty of the Sons of God : particularly salute me the young Woman , that met with us at thy Lodging . The Lord Jesus Christ the Prince of Peace , dwell amongst you , keep your hearts steadfast in his holy Light , without wavering , all the days of your appointed time , until your great and last change shall come , when he will receive his own Sheep into his own everlasting Kingdom from the power of the Foxes ai●d Wolves , and all the devouring Beasts and Birds of prey , when he will wipe away all tears from their eyes , and sighing and sorrowing shall be no more , and when it shall be said , There is no more death , no more night , no more time . So dear I. E. M. know , that the Lord hath brought us well to Amsterdam , not without good service by the way ; for at Cullen we had a pretious Meeting , and were received with much gladness of heart : We also went to Duysburg , and from thence towards Mullheim , being the first day of the week , hoping to get an opportunity with the Countess of Bruch , and to deliver thy Letter ; but her Father ( who is a cruel and severe Man ) meeting us near his Castle , stopt us ; and after some little time , finding what we were , said , There wanted no Quakers there , and sent us with some of his Souldiers out of his Territory ; it was about Sun-set , so that we were forced to return towards Duysburg ; but the Gates of the City being shut , and there being no Houses without it , we were forced to lye in the Fields all night , where the Lord made us a good and comfortable Bed ; we told the Graef at parting , we were Men that feared the Almighty God , we desired the good of all Men , and we came not thither for any evil design , but he would not hear ; the Lord , if he pleaseth , forgive him . Nevertheless we had a good Meeting at Duysburg , where we had our heart's desire , the blessed power and life of God making its own way in the hearts of those that heard our Testimony : I also writ a large and tender Letter to the Countess , and received a sweet and loving Message from her ; and I have great hopes that all things will work for the best . From Duysburg we went to Wesel , where we inquired out who was worthy , where we found four or five separated from all Congregations , waiting for the Consolation of Israel , with whom we had two precious Meetings ; and leaving the peace of Jesus with them , went to Emrick , where we visited the chief Baptist-teacher , who confessed to our Testimony , and received us lovingly : We directed him to that gift of God in himself , that pure and eternal Word in the heart , that he might know the pure Ministry of that , from the Ministry of Man's Spirit , which cannot profit or give life to the Soul. From thence we went to Cleve , where at a Lady's House belonging to the Court , we had a precious Meeting , and we found some that had deserted the publick Ministry , as not being anointed of God to preach , neither knowing by a true experience the way and travel of the new birth , but are made and maintained by Men , we sounded the joyfull Gospel amongst them . And from thence by the way of Nimmegen and Utrecht we came the last sixt day to Amsterdam , which was the 7 th of the 7 th Month. This last first day I had a great and blessed Meeting at Amsterdam almost of every Quality and Religion ; the Lord 's heavenly Power ( that is quickning People into a living sense of him , that they may say the Lord liveth , and he liveth in me ) reigned that day over all . In the Evening I took Boat for Horn , and from thence came last night ( being the second day of the Week ) to this City of Harlingen , where we met with some of our Brethren , that had been up at Hamburgh and Frederickstadt ; and this day we are to have two Meetings in this City , the one among our Friends , the other publick for the Town . It is upon me to visit de Labadie 's People , that they might know him in themselves , in whom their Salvation standeth ; for these simple people are to be pittied . From thence I think to visit Leeuwaerden , Groningen , Embden , Bremen , Herwerden , Wesel , Emrick , Cleve , Utrecht , and so to return to Amsterdam , the Lord enabling me by his Power . This ariseth in my Heart to thee , give not thy Bread to Dogs , spend not thy Portion , feed not the Serpent , neither hearken to him ; abide with Jesus , and he will abide with thee , that thou mayest grow in Wisdom and in Righteousness through the Cross that crucifieth thee to the World , and the World to thee . So in the Love , which over-cometh the World , that is divine and from above , and leadeth all thither that receive it into their hearts , I take my leave of thee , with thy Companions , and all the rest of that City known to us , remaining Thy faithful Friend , and the Lord's Day-labourer . W.P. Harlingen 11. 7th . Month , 1677. Next Morning about the 4th hour I took Boat for Leeuwaerden , J. Claus who had been at Frederickstadt with G.F. went with me . G.F. J.Y. and T.R. with P. Hendricks returned that day towards Amsterdam . At Leeuwaerden we came about 9 , and began the Meeting about 10 ; which we enjoyed with peace and refreshment , several being there ( as in other places ) that were never at a Meeting before . The Meeting being done , and having refresht our selves with food , we took Waggon for Wiewart , the Mansion-house of the Family of the Somerdykes , where De Labadie's Company resideth , it being strong upon my Spirit to give them a Visit . We got thither about 5 , and as we were walking over a Field to the House , we met a young Man of that Company who conducted us in . I askt for Ivon the Pastor , and Anna Maria Schurmans : Ivon presently came with his Co-pastor who received us very civilly , however they seemed shy of letting me speak with A. M. S. objecting her Weakness , Age , taking Physick , &c. but putting them in mind how unhandsomely I was used at Herwerden six Years a-go , by de Labadie their Father , who , though I came a great Journy to visit him and his People , suffered me not to speak with them ; they presently complied , and went in to let her know , that such a Person desired to speak with her , and quickly returned , desiring me to come in : But fore-seeing my time would be too short for my Message , the Sun being near setting , and having 2 English Miles of unknown way to our Lodging on foot , desired them that they would give an Opportunity the next Morning , which they readily complied with . So I took my leave of them , who in a Friendly manner brought us a little on our way . That night a great weight was upon my Spirit , and especially the next Morning , yet my Faith was in the power of God , and I had a plain sight , that I should have a good service among them , however I should clear my Conscience , and my Peace should rest with me . The next Morning I returned to them , and John Claus along with me ; so soon as we came , we were brought into A.M. Shurman's Chamber , where also was with her one of the three Somerdikes . This A. M. S. aforesaid is an ancient Maid , above 60 Years of Age , of great Note and Fame for Learning in Languages and Philosophy , and hath obtained a considerable place among the most learned Men of this Age. The Somerdikes are Daughters to a Noble-man of the Hague , people of great Breeding and Inhe●●●ances . These , with several other Persons , being affected with the zealous Declamation of de Labadie , against the dead and formal Churches of the World , and awakened to seek after a more spiritual Fellowship and Society , separated themselves from the common Calvinist Churches , and followed him in the way of a refined Independency . They are a serious , plain People , and are come nearer to Friends ; as in Silence in Meetings , Women-speaking , Preaching by the Spirit , Plainness in Garb , and Furniture in their Houses than formerly , and more than any other People I know . With these two we had the Company of the two Pastors , and a Doctor of Physick : After some silence , I proposed this Question to them , What was it that induced them to separate from the common Way they formerly lived in ? I desired them that they would be pleased to be plain and open with me , as to the ground of their separation , for I came not to cavil , but in the Christian Spirit to be informed . Upon this Ivon the chief Pasto● gave us the History of de Labadie'● Education , how he was bred among the Jesuites and Deserted them , and embraced the Protestant Religion , and finally of his great Satisfaction with the Protestant Churches of France , and that if God would not give them a purer Church , they three would set down by themselves , resolving never more to mix themselves among the Babylonish Assemblies of the World , adding several solemn Appeals concerning the Simplicity and Integrity of their Hearts in these things . Ivon having done , A. M. Shurmans began in this manner , I find my self constrained to add a short Testimony . She told us of her former life , of her pleasure in Learning , and her love to the Religion she was brought up in , but she confessed she knew not God or Christ all that while ; and though from a Child God had visited her at times , yet she never felt such a pow●rful Stroke as by the Ministry of de Labadie : She saw her learning to be vanity , and her Religion like a Body of Death ; she resolved to despise the Shame , desert her former way of Living and Acquaintance , and to join her self with this little Family that was retired out of the World , among whom she desired to be found a living Sacrifice , offer'd up entirely to the Lord. She spoke in a very serious and broken Sense , not without some trembling ; These are but short hints of what she said . After she had done , One of the Somerdikes began , in a very reverent and weighty frame of Mind , and in a Sense that very well suited her Contempt of the World : She told us how often she had mourned from her young Years because she did not know the Lord , as she desired ; often saying within her self , If God would make known to me his Way , I would trample upon all the Pride and Glory of the World. She earnestly exprest the frequent Anguish of Spirit she had because of the Deadness and Formality of the Christians she was bred among , saying to her self , O the Pride , O the Lusts , O the vain pleasures in which Christians live ! Can thi● be the way to Heaven ? Is this the way to Glory ? Are these followers of Christ ▪ O no! O God , Where is thy little Flock ! Where is thy little Family that will live intirely to thee , that will follow thee ? Make me one of that number ; and when the Servant of the Lord de Labadie came into Holland , I , among others , had a curiosity to hear him , and , among several others , was deeply affected by him . He spoke the very Thoughts of my heart ; me-thought my heart was pricked when I heard him , and I resolved by the grace of God to abandon all the Glory and Pride of this World to be one of those that should set down with him in a separation from the vain and dead Worships of this World. I count my self happy that I ever met with him , and these Pastors , who seek not themselves but the Lord ; and we are a Family that live together in love ; of one Soul , and one Spirit , intirely given up to serve the Lord ; and this is the greatest Joy in the World. After her du Lignon , the other Pastor , gave us also an account of his Inducement to embrace J. de Labadie , but not so lively . After him the Doctor of Physick , that had been bred for a Priest , ( but voluntarily refused that Calling ) exprest himself after this manner : I can also bear my Testimony in the presence of God , that tho I lived in as much Reputation at the University , as any of my Collegues or Companions , and was well reputed for Sobriety and Honesty , yet I never felt such a living sense of God , as when I heard the Servant of the Lord de Labadie ; adding , The first Day I heard him , I was so struck and affected , that I can truly say , through the good Grace of God , and the Conduct of the Holy Spirit , it was to me as the Day of my Salvation , he did so lovingly touch my heart with the sense of the true Christian Worship : Upon which I forsook the University , and resolved to be one of this Family ; and this I can say in the fear of the Lord. P. Ivon concludeth , This is what we have to say concerning the Work of God amongst us . All this while I minded not so much their Words , as I felt and had Unity , with a measure of divine Sense that was upon them : Certainly the Lord hath been amongst them ; yea , I had a living Sense in my heart that somewhat of the Breath of Life had breathed upon them ; and though they were in great mixtures , yet that God's love was towards them . After some silence I began on this wise : I come not to judge you , but to visit you ; not to quarrel or dispute , but to speak of the things of God's Kingdom , and I have no prejudice , but great love and regard in my heart towards you : Wherefore hear me with Christian patience and tenderness . I do confess and believe that God hath touched your hearts with his divine finger , and that his work is amongst you ; that it was his Spirit that gave you a sight of the vanity and folly of this World , and that hath made you sensible of the dead Religions that are in it . 'T is this Sense I love and honour ; and I am so far from undervaluing or opposing this tender sense I feel upon you , that this is it I am come to visit , and you for the love of it : And as for the reproaches that may attend you on the score of your separation , with all the Reports that therefore go concerning you , they are what I respect you for , being well acquainted with the nature and practise of this World towards those that retire out of it . Now since I have , with patience , and I can truly say with great satisfaction , heard your account of your Experiences , give me the like Christian freedome to tell you mine , to the end you may have some sense of the Work of God in me : For those who are come to any measure of a divine Sense , they are as looking-glasses to each other , seeing themselves in each other , as face answereth face in a glass . Here I began to let them know , how and when the Lord first appeared unto me , which was about the 12th . Year of my Age , Anno 1656. How at times , betwixt that and 15 , the Lord visited me ; and the divine Impressions he gave me of himself : Of my Persecution at Oxford ; how the Lord sustained me in the midst of that hellish darkness and debauchery ; of my being banisht the College , the bitter Usage I underwent when I returned to my Father ; whipping , beating and turning out of doors in 1662 , of the Lord's dealings with me in France , and in the time of the great Plague in London : In fine , the deep sense he gave me of the Vanity of this World , of the Irreligiousness of the Religions of it : Then of my Mournful and Bitter Cries to him that he would show me his own way of Life and Salvation , and my Resolutions to follow him whatever Reproaches or Sufferings should attend me , and that with great reverence and brokenness of Spirit , How after all this the glory of the world over-took me , and I was even ready to give up my self unto , it , seeing no such thing as the Primitive Spirit and Church on the Earth , and being ready to faint concerning my hope of the restitution of all things ; and that it was at this time that the Lord visited me with a certain sound and testimony of his eternal Word , through one of those the World calls a Quaker . I related to them the bitter Mockings and Scornings that fell upon me , the Displeasure of my Parents , the Invectiveness and Cruelty of the Priests , the strangeness of all my Companions , what a Sign and Wonder they made of me ; but , above all , that great Cross of resisting and watching against my own Inward vain Affections and Thoughts . Here I had a fine opportunity to speak of the Mystery of Iniquity and Ungodliness in the Root and ground , and to give them an account of the Power and Presence of God , which attended us in our publick Testimonies and Sufferings ; after an indirect manner censuring their Weaknesses , by declaring and commending the contrary practises among Friends , too large to be here related . And notwithstanding all my Sufferings and Tryals by Magistrates , Parents , Companions , and , above , all from the Priests of the false Religions in the World , the Lord hath preserved me to this day , and hath given me an hundred fold in this World , as well as the assurance of Life everlasting : Informing them of the tenderness of my Father to me before , and at his death , and how , through patience and long-suffering , all opposition was conquered : Then beginning my Exhortation unto them , which was on this wise . That therefore since God had given me and them a divine Sense of him , our Eye might be to him , and not to Man , that we might come more into a silence of our selves , and a growth into that heavenly Sense . That this was the Work of the true Ministry , not to keep People to themselves , ever teaching them , but to turn them to God , the new Covenant-teacher , and to Christ the great Gospel-teacher . Thus , John did , and thought it no dishonour , that they left him to go to Christ . Behold the Lamb of God , saith he , that taketh away the Sins of the World ! And even John's Disciples left him to follow Christ : Nay , John testifies of himself , That he was to decrease , and Christ was to encrease . Wherefore I prest them to have their eye to Christ that taketh away the Sin , that is from Heaven , heavenly ; to see that he increase in them . Yea , that henceforward they should know no Man after the Flesh , no , not Christ himself . That their knowledge of ▪ and regard and fellowship one with another , would stand in the Revelation of the Son of God in them , which is God's great Prophet by whom God speaketh in these latter days : And if their Ministers be true Ministers , they will count it their glory to give way to Christ , and that they decrease , and Christ encrease ; that the instrument giveth way to him that useth it , the Servant to the Lord ; which though it seemeth to detract from the Ministers , yet it was and is the glory of a true Minister , that God and Christ should be all in all , and that his Will should be fulfilled : For the day of the Lord God was come , and all People must look to him for Salvation : That all People must now come to keep God's great Sabbath , to rest from meer Man , and the Spirit of Man , and all Men's thoughts , words and works ; and that if they were true Believers , they were , at least , entring into their rest . I closely recommended that to them , that they might not be of those that begin in the Spirit , and end in the Flesh ; for that those that should do so , and thereby break God's Sabbath-day , should be stoned to death by the Stone which is cut out of the Mountain without hands ; yea , that should fall upon them as a Milstone and grind them to Powder . Therefore let Christ have his honour , let him preach and speak among you , and in you , and you in him , and by him only to sigh , groan , pray , preach , sing , and not otherwise , least Death come over you ; for thereby the Apostacy came in , by their going before Christ , instead of Christ going before them . And wait in the Light and Spirit of Judgment that hath visited you , that all may be wrought out that is not born of God , so will you come to be born of the incorruptible Seed of the Word of God that liveth and abideth for ever . That you may be a holy Pri●sthood , that offers up a living Sacrifice with God's heavenly fire , that God may have his honour in you all and through you all by Christ Jesus . And turning my self towards the Somerdikes , with a serious and tender Spirit I thus exprest my self : That you should be Pilgrims in the Inheritance of your Father , I have a deep and reverent sense of : O that you might dwell with him for ever , and exalt him that hath so visited you , with whom are the Rewards of Eternal Blessedness ! So I left the blessing and peace of Jesus among them , departing in the love and peace of God ; and I must needs say , they were beyond expectation , tender and respectfull to us ; all of them coming with us but the ancient A. M. S. ( who is not able to walk ) to the outward Door ▪ giving us their Hands in a friendly manner , expressing their great satisfaction in our Visit ; and being come by the Porch , and meeting several persons of the Family , I was moved to turn about , and to exhort them , in the presence of the rest , to keep to Christ , that had given them a sense of the Spirit of this World , and had raised desires in them to be delivered from it , and to know no Man after the Flesh , but to have their Fellowship in Christ , Union and Communion with God , and one with another , that all their Worship and Performances might stand in him , that he might be all in all ; desiring that the Lord might keep them in his fear all the days of their appointed time , that so they might serve him in their generation in his own universal Spirit to his glory , who is blessed for ever . The two Pastors and the Doctor came with us a Field's length , where we took Waggon ; and the chiefest of them took occasion to ask me , If the Truth rose not first amongst a poor , illiterate and simple sort of people ; I told him yes , that was our comfort , and that we owed it not to the Learning of this World : Then , said he , let not the Learning of this World be used to defend that which the Spirit of God hath brought forth ; for Scholars now coming among you , will be apt to mix School-learning amongst your simpler and purer Language , and thereby obscure the brightness of the Testimony : I told him it was good for us all to have a care of our own Spirits , Words and Works , confessing what he said had weight in it ; telling him , it was our care to write and speak according to the divine Sense , and no humane Invention . The Lord comforted my Soul in this service ; yea , all that is within me magnified his holy Name , because of his blessed Presence that was with us ! O let my Soul trust in the Lord , and confide in him for ever ; O let me dwell and abide with him that is faithfull and true , and blessed for ever-more ! So in a very sober and serious manner we parted , being about the 12th . hour at noon : This night about ten we got to Lippenhusen , where there is a little Meeting of Friends , being about 25 English Miles . The next morning we had a blessed Meeting among Friends , many of the World came in , were very serious and well-affected ; one whereof was a Magistrate of the Place : The Lord pleads his own Cause , and crowns his own Testimony with his own Power . There is like to be a fine Gathering in that place . After Dinner we took Waggon for the City of Groningen , where we arrived at eight at night , being about 25 English Miles . The next morning we had a Meeting among Friends of that City , whether resorted , both Collegiant and Calvinist Students , who behaved themselves soberly ; the Lord's Power was over all , and his Testimony stands . When Meeting was ended , they went out ; and as I was concluding an Exhortation to Friends , came in a flock of Students to have had some Conference with us ; but having set the time of our leaving the City , we recommended them to the Universal love of God , promising them some Books of our Principles ; with which they exprest themselves satisfied , and civilly parted from us . After Dinner we took Boat for Delfzyl , and came there about six at night . The next morning about seven we took Boat for Embden , which is about three Leagues : On Board of that Vessel it came upon me to write a Letter to Friends in England ▪ concerning the present Separatists , and their Spirit of Separation , which hath several times been opened unto me , and had remained some days upon my spirit . The Letter followeth . This came upon me in the Ship , between Delfzyl and Embden , upon the the 16th of the 7th . Month , 1677 , to send amongst you . To Friends every where concerning the present Separatists , and their Spirit of Separation . Friends and Brethren , BY a mighty Hand , and by an out-stretched Arm , hath the Lord God everlasting gathered us to be a People , and in his own Power and Life hath he preserved us a People unto this Day ; and praises be to his Eternal Name no weapon that hath yet been formed against us , either from without , or from within hath prospered . Now this I say unto you , and that in his Counsel that hath visited us , whoever goeth out of the Unity with their Brethren , are first gone out of Unity with the Power and Life of God in themselves , in which the Unity of the Brethren standeth , and the Member of the Body in the Unity standeth on the top of them , and hath a Judgment against them , unto which Judgment of both great and small amongst the living Family that in the Unity are preserved they must bow , before they can come into the Unity again ; yea , this they will readily do , if they are come into Unity with the Life and Power of God in themselves , which is the holy Root , that beareth the Tree , the Fruit and the Leaves all receiving Life and Virtue from it , and thereby are nourished unto God's praise . And let all have a care how they weaken that , or bring that under their exaltation and high imagination that it is revealed against : For I feel that unruly Spirit is tormented under the stroke and judgment of the Power , and in its subtilty is seeking occasion against the Instruments , by whom the Power gave it forth : Let all have a care how they touch with this Spirit in those Workings , for by being one with this Spirit in judging those that have been faithful , according to the Gift of Wisdom they have received from God , they will feed it and fortifie it , and in the end come to be one with them against the power it self , and at last run out and become open Enemies and Despisers , for whom is reserved the blackness and darkness for ever . Wherefore all that labour for the Restoration of those that are out of Unity with the Brethren , let them be such as are of a sound mind themselves ; Else , What will they gather from ? Or , What will they gather to ? And let them labour in the Simplicity , Integrity , Love and Zeal of the Power that first gathered us to God. For that which is rightly gotten will endure , but that which is obtained by the Contrivance , Interest and Perswasions of Men , getteth no farther than Man , and is of the Flesh , and what is of the Flesh is fleshly , and shall never inherit the Kingdom of God. Therefore let none look out of the Seed for help , for all Power is in it , and there the true Light and Judgment stand for ever ; and that Seed hath God ordained to bruise the Serpent's head . They that would save it , and those that would bruise it by any other thing , are Breakers of God's great Ordinance , and fly to Egypt for strength . For 't is David , the Stripling , that shall be too hard for Goliah the Giant , and that not by Saul 's Armour , but with God's living little stone cut out of the Mountains without hands , without Man's Invention and Contrivance . O this hath wrought all our mighty Works in us , and for us to this day ! Wherefore let us be still , and trust and confide therein for ever . Let none look back , faint or consult , for if they do , they will darken their pure eye , and lose their way , and into the Eternal Rest of the Flocks of the Companions will never come . Brethren , the Judgment given forth against this Spirit ( and all those that have resisted our love and forbearance that are joined to it ) must stand , and all that are out of Unity with the Judgment are judged by it ; therefore as all would stand before the Lord , and his People , let not this Spirit be reasoned withal ; enter not into Proposals and Articles with it , but feed it with Judgment , that is God's Decree , so may the Souls that are deceived come by the right Door into the heavenly Unity . My Brethren , look forwards , and lift up your Eyes , for the Fields are even white unto harvest up and down the Nations , remember the great Name of the Lord , and behold the great Work that he is doing before all People ; whose saving health is visiting the World , and whose eternal Word and Testament must from us go forth to gather the Nations ; let that , that will be unjust , be unjust still , let the Dead bury the Dead , to whose appearance the King and the Kingdom of the Gentiles shall bring their glory : Let us all who have received the Gift from God , wait in deep humility , to be raised up and impowered by him more and more to eye and prosecute his universal Service in the World ; which noble Work had those that are gone into the Sepation but laid deeply to heart , they would never have sat at home murmuring , fretting and quarrelling against the comely and godly Order and Practice of their Brethren : But Love , Peace and Joy had filled their hearts , and not the troubler and accuser of the Brethren ; who hath opened an evil Eye in them , and begotten them into a discontented self-separating mind , and this Image they bear , and the pure Eye sees it . O let none tempt the Lord ! let none provoke the eye of his jealousie ; let us all dwell in that divine sense , that he hath begotten in us : Where our love as a fresh and pure stream will always flow to God and one another . Here all his ways are pleasantness , and all his paths are peace ; for where he keepeth the House who is Prince of Peace , he will keep all in his heavenly peace . We are but as one Family , and therefore we have but one Lord and Master , we are but as one Flock , and we have but one heavenly Shepherd to hear , who goeth before us , and giveth us eternal like to follow him : And if any are offended in him or in his , it is their own fault ; if faint and grow weary we are truly sorry , if through unwatchfulness the Enemy hath enter'd , begotten coldness to the Brethren , and carelessness of embracing the opportunity by which the Unity is renewed and increased , so that what 's done by the Brethren without them , is lockt upon , first with a sleight eye , and then with an evil eye , which begets distance , and this distance in a time separation , and separation continueth enmity , and this enmity death it self : We are in our Spirits truly griev'd for them , however the Judgments of God must stand against them , and that Spirit which leadeth them , in which they gather not to God but to themselves , and woe to them , that strengthen their hands and despise counsel , they will have much to answer for before the Lord. I feel a slighting , scornful , laughing Spirit often flying at me with its venemous Sting , but the Seed of Life is over it , and the Lord God will destroy it . Wherefore Friends , in all places where the Spirit hath entrance keep sound Judgment upon it , if you will keep your Garments clean , and enter not into Disputes and Contests with it , 't is that it seeketh and loveth ; but go on in your Testimony and business for the Lord , in the Lord 's peaceable Power and Spirit , and his blessing and presence of Life shall be with you , and in multiplying he shall multiply you , for no good will be withhold from you , we can say it of a truth , God is good to Israel , and to all that are of an upright heart . And let us be of good chear , for 't is God's determination , that the House of David shall grow stronger and stronger , and his Branch shall encrease and spread , and of his Government , Kingdom and Dominion there shall be no end . Your faithful Friend and Brother in the service of our dear Lord W.P. From on Board the Passage , between Delfzyl and Embden , 16. of 7 th . Month , 1677. God's blessed work encreaseth and prospereth in these Lands , magnified be his everlasting Name . We arrived at Embden about the 11 th hour . This is the City , where Friends have been so bitterly and barbarously used , the like hath scarcely been known in any place , where Truth hath broke forth in our day , they having here been banished some 30 , and some 40 times and above . The first Family that received truth in this City was Doctor John William Haesbaert and his Wife , at whose house also the first Meeting was set up among Friends to wait upon the Lord by way of publick Testimony : they are now both Dead , but the Memory of their Fidelity is a precious Ointment among the Righteous ; they were with me at a Meeting six years ago in this City , and I remember the power had that operation upon them , that I said to B F. and T R. then with me , it will not be long before they will publickly own and bear testimony in this place ; and about three months after he came forth , and she about a year after him ; and from their fidelity and integrity , notwithstanding all the sore and bitter tempest of Persecution , a fine Meeting sprang , but at this day they are scattered , being still sent away as fast as they return . We visited his Mother's Family , where we found three of his Sisters in the love of Truth , his fourth Sister being also a Friend , and is Wife of John Claus living at Amsterdam . We had a little sweet comfortable Meeting with them . After it , returning to my lodging , as I was writing to Doctor Andrews , President of the Counsel of State ( who is reported to have been the Author of this cruelty to our Friends ) a burden came upon me , my writing would not serve turn , but I must go my self , and in the fear and name of the Lord to plead the innocent and suffering cause of our Friends with him : So away we went to his house , he was at first astonished to see what manner of Men we were ; but after a little time he comported himself with more kindness than we expected at his hand : I askt him if He and the Senate had not received a Letter in Latine from an English-man about two years since concerning their Severity towards the People called Quakers ? He told me he had : I replyed , I was the Man , and I was constrained in Conscience to visit him on their behalf ; and I could not see how he , being a Common-wealth's-man and 〈◊〉 Protestant , could persecute ; I pleaded with the Unnaturalness , the I●christianity and Imprudence of such proceedings , and prest ●ur Reason● earnestly , but tenderly upon him , he assaulted us with several Objections , but , blessed be the Lord , they were mostly fictitious , and therefore easily removed and answered : He also promised me , That if I would write to the Senate a Remonstrance of the Case of our Friends , and express my Request therein , and inclose it to him , he would both present it and get it to be read , and make it appear , that he was not so much our enemy as we lookt upon him to be ▪ I promised to send him some Books containing a Defence of our Principles , which were accordingly put into the hands of Eliza. Haesbert to deliver him in my name . Having taken our leave of the Old Woman and her Daughters , and a Man-friend residing in that City , and left the blessings and peace of our God amongst them . We took Ship for Lier , where we arrived the next morning ; thence we took Waggon for Bremen , where we came safe , through the Lord's goodness the next day , where we met our Friends and Companions G. Keith and B. Burly , who were come hither some hours before us from Amsterdam . In this City there is a work of the Lord begun , though yet obscurely : We had a travel upon our spirits , that the blessed and precious Truth of our dear Lord and Master might find a place to rest its foot upon ; to that purpose we wrote to two Ministers under some Suffering from their Brethren , because of their great zeal against the formality and deadness of the so called reformed Churches : This we sent by a Merchant , who we formerly met at Herwerden : With some difficulty we got to them , but the person chiefly struck at was shy to speak with us , his reason was this , it was known that we were in Town , and it was one of the accusations against him , that he was a Fosterer of all the strange Religions that came through the Town : Also he was then actually under Process , and that the People that had heard of the innocency of his cause conceived a prejudice against our Name , though it might be without cause ; he could not at present confer with us , and said he was sorry for it with all his heart , but what we should say to his Brother should be the same as if it been said to him , to whom he referred us , however I took hold of his Arm and said , I have this Message to deliver to thee , that I may disburden my self before the Lord , which was this : Mind that which hath touched thy heart , let that guide thee , do not thou order that , consult not with Flesh and Blood , how to maintain that cause , which Flesh and Blood in thy enemies persecuteth thee for . He answered , rather than I will betray that cause or desert Christ , by Gods strength they shall pull my flesh of my bones : So he left us in his house , and truely we had a good time with his Companion the other Minister about three hours testifying unto him , that the day was come and coming in which the Lord would gather out of all Sects ( that stand in the oldness of the Letter ) into his own Holy Spirit , Life and Power , and in this the Unity of Faith and Bond of Peace should stand , and therefore that he and all of them should have an eye to the principle of God , that being turned to that , they might speak from it , and that therein they would Glorifie God and be edified . So we parted leaving the man in a sensible and savoury frame . We visited the Merchant twice and had a very good time with him , the man is of a loving and simple Spirit , and the Love of God opened our hearts to him often . We also visited Doctor Johan Sophrony Cozack , an odd Compositum of a man , he had great and strange openings , he hath writ several hundred tracts , some of them are now printed at Amsterdam , he is a great enemy to the Priests , and in society with none , of a merry yet of a rough disposition , without any method or decency in his Cloaths , Food , Furniture and Entertainments ; he wants but three of fourscore , yet of a wonderful Vigor and pregnancy , we were twice with him , and we have reason to think he was as loving to us as to any body , and truly he did show at parting some serious and hearty kindness ; but we could fasten little upon him as to God's Power , or any inward sense of us or our testimony , yet we had little to object against what we had said , nay , some things were very extraordinary . From him we went to Doctor Belingham , an English Physitian a man of a lowly and tender spirit , who received us in much love , lamenting when we left him , that he had no more time with us . At the Inn we had frequent opportunity to declare the way of Truth , and we must needs say , we were heard with patience and Sobriety , particularly of a Doctor of Law who lodged at the house , and an ancient Man of Kiel in Holstein , we left Books amongst them all , and in the Love and Fear of God we took our leave of them on the fifth day after dinner , and begun our journey towards Herwerden the Court of the Princess , where we arrived on the Seventh day in the morning every way well , through the Mercies of the Lord. We sent to inform her of our arrival , and to know what hour it would be convenient for us to visit her , who returned us this answer , that being then imployed in the business of her Government , it would be the 2d . hour in the afternoon before she could be at leasure . The time being come we went to visit her , and found her and the Countess ready to receive us , which they did with much love and tenderness : I observed them to be much lower than ever , and that our former blessed opportunities had had a blessed effect upon them . That afternoon was imployed in the narrative of our travels , which they heard with great attention and refreshment , the whole discourse ended with a precious little meeting . The house being clear of Strangers , they both earnestly prest us to sup with them , which being not well able to decline we submitted to . At Supper the Power of the Lord came upon me , and it was a true supper to us , for the hidden Manna was manifested amongst us , yea a blessed Meeting it proved to us : O the reverent tenderness and lowly frame of Spirit that appeared this Evening both in the Princess and Countess . The French-woman we found greatly improved both in her Love and Understanding , yea , she is very zealous and very broken , she was always with us on these occasions . After supper we returned to the Princesse's Chamber , where we stayed till it was about 10. at Night , at parting I desired the Princess would give us such another opportunity next day , being the first day of the Week , as we had the last time we were with her ; she answered me , With all my heart , But will ye not come in the Morning too ? I replied , Yes willingly , What time wilt thou be ready to receive us , she answered , at 7. About 7 the next Morning we came , about eight the Meeting began and held till Eleven , several Persons of the City , as well as those of her own Family being present , The Lord's power very much affected them , and the Countess was twice much broken as we spoke . After the People were gone out of the Chamber , it lay upon me from the Lord to speak to them two , the Princess and the Countess , with respect to their particular conditions , occasioned by these Words from the Countess ; I am fully convinc'd , but O my Sins are great . Whilst I was speaking , the glorious Power of the Lord wonderfully rose , yea , after an awful manner , and had a deep entrance upon their Spirits , especially the Countesse's , that she was broken to pieces , God hath raised , and I hope fixt his own Testimony in them . We returned to our Inn , and after dinner we came back to the second Meeting on that day , which began about the second Hour in the afternoon : And truly the Reverent , Blessed , Sure Word of Life was divided a●right , the precious sense of Truth was raised in the Meeting ; There came more of the City than in the morning , and we were much comforted in the Lord's power that was with us . For the Truth had passage , and the hungry were satisfied , and the simple-hearted deeply affected : This day at both Meetings was one of the Princess's Women , that never was at Meeting before , and she ( though very shy of us the last time ) became tender and loving to us , she was truly reacht . O , magnified be the Name of the Lord , whose presence was with us , and whose arm stood by us . After Meeting the Princess prest us to stay and sup with her , pleading the quietness of the Family , and that they were alone ; At Supper ( as the night before ) it was upon me to commemorate the Goodness of the Lord , his daily Providences , and how pretious he is in the Covenant of Light to the dear Children , and Followers of the Light. Great was the reverence and tenderness that was upon the Spirits of both Princess and Countess at that instant . After Supper we returned to the Princess's Chamber , where we spent the rest of our time in holy silence or discourse , till about the tenth hour , and then we repaired to our Quarters . Next morning about eight we returned to the Court , where the Princess and Countess were ready to receive us . The morning was imployed in very serious Conference , relating to the affairs , practice and sufferings of Friends in England , with which they seemed greatly affected : When about the Eleventh Hour a ratling of Coach interrupted us . The Countess immediately stept out to see what was the matter , and returned with a countenance somewhat uneasie , telling us , that the young Princes , Nephews to the Princess and the Graef of Donaw , were come to visit her ; upon which I told them , we should withdraw , and return to our Lodging ; but intreated , that for as much as we were to depart that night with the Post-Waggon , we might not be disappointed of a farewell Meeting with them ; and the rather , for that I had a great burden upon my Spirit , which they readily complied with , telling me , these persons would onely dine and be gone . As we went to the door , the Countess stept before us , and opened it for us ; and as I past by , she lookt upon me with a weighty countenance , and fetcht a deep sigh , crying out , O the cumber and entanglements of this vain World ! they hinder all good ; Upon which I replied , looking her steadfastly in the face , O come thou out of them then . After we had dined in our Lodging , something being upon me to write to the Professors of that Country , I went up to my Chamber that I might be the more retired ; just as I was about the conclusion of the Paper , cometh the Steward of the House to the Princess , with this Message , That the Princess intreated us to come to her , for the Graef of D●naw had a great desire to see us , and to speak with us ; this brought a fresh Weight and Exercise upon us ; but committing all to the Lord , and casting our care upon him , we went. Being arrived , the Graef approacheth us in French ; at first took no great notice of our inceremonious behaviour , but proceeded to inquire of us our success in our Journey , and what we found answering our Journey and Inclinations . Then we fell to points of Religion , and the Nature and End of true Christianity , and what was the way that leadeth to the Eternal Rest . After some short debate about compleat satisfaction in this life , we both agreed that Self-denial , Mortification and Victory was the Duty , and ought to be the endeavour of every sincere Christian . From this I fell to give him some account of my Retreat from the World , and the inducements I had thereto , and the necessity of an inward work , with which he seemed much pleased . After this he fell to the Hat , &c. This choaketh ; and the rather , because it telleth tales ; it telleth what people are ; it marketh Men for Separatists ; it 's blowing a Trumpet , and visibly crossing the World , and that the fear of Man ( greatly prevalent with too many serious people in that Land ) cannot abide , starteth at , and runneth away from him ; howbeit the Lord enabled me to open the thing to him , as that it was no plant of God's planting , but a weed of Degeneracy and Apostacy , a carnal and earthly Honour , the effect , feeder and pleaser of pride and of a vain mind , that no advantage redounded to mankind by it ; and how could they that ought to do all to the glory of God , use that vain and unprofitable custom , which cannot be done to the glory of God. I intreated him seriously to consider with himself the rise and end of it , whence it came , whom it pleased , and what that was that was angry that it had it not ? I also told him of the sincere and serviceable respect which Truth substituteth in place thereof , and exhorted him to Simplicity and Poverty of Spirit , to believe that Jesus he professed to be his Saviour , whose outside as well as Doctrine pleased not the Jews , and so we parted ; he took his leave of the Princess , and then of us with great Civility . After he was gone , the Princess desired us to withdraw to her Chamber , and there we began our farewell Meeting ; the thing lay weighty upon me , and that in the deep dread of the Lord : and eternally magnified be the Name of the Lord that overshaddowed us with his Glory ; his heavenly , breaking , dissolving Power richly flowed amongst us , and his ministring Angel of Life was in the midst of us : Let my Soul never forget the Divine Sense that overwhelmed all , at that blessed farewell I took of them much opened in me of the Hour of Christ's Temptation , his Watchfulness , Perseverance and Victory : about the ten Virgins , what the true Virgin was , the true Oyl and Lamp ; what the Bride-groom , his Door , Chamber and Supper : and in conclusion , that torrent of heavenly melting Love that we were all deeply affected ; I fell on my Knees , recommending them unto the Lord , crying with strong Cries for their Preservation , and beseeched the Lord's Presence with us , and so ended . After some pause , I went to the Princess and took her by the hand , which she received and embraced with great signs of a weighty kindness , being much broken , I spoke a few words apart to her , and left the Blessing and Peace of Jesus with and upon her . Then I went to the Countess , and left a particular Exhortation with her , who fervently beseeched me to remember and implore the Lord on her behalf . From her I went to the French-woman , and bid her be faithful and constant to that which she knew ; she was exceedingly broken , and took an affectionate and reverent Leave of us . Then I spoke to the rest , and took leave severally of them ; my Companions did all the like . They followed us to the outward Room , and there it was upon me to step to the Countess , and once more to speak to her and take my leave of her , which she received and returned with great Sense , Humility and Love. So turning to them all , my Heart and Eye to the Lord , I prayed that the Fear , Presence , Love and Life of God , with all heavenly Blessings , might descend and rest with and upon them then and for ever . Home we went for our Lodging , clear'd the House , exhorted the Family , left Books , and then took Waggon for Wesel about 200 English Miles from Herwerden , we rid three Nights and Days without lying down on a Bed , or sleeping , otherwise than in the Waggon , which was only covered with an old ragged Sheet ; the Company we had with us made Twelve in number , which much streightned us ; they were often , if not always Vain , yea , in their religious Songs , which is the fashion of that Country , especially by Night , they call them Luther's Songs , and sometimes Psalms : We were forced often to reprove and testify against their Hypocrisy , to be full of all vain and often prophane Talk one hour , and sing Psalms to God the next ; we shewed them the Deceit and Abomination of it . We passed through several great Towns by the way , as Lipstad , Ham , &c. many Discourses we had of Truth , and the Religion and Worship that was truly Christian , and all was very well ; they bore what we said . But one thing was remarkable that may not be omitted . I had not been six hours in the Waggon , before an heavy weight and unusual oppression fell upon me , yea , it weighed me almost to the Grave , that I could almost say , My Soul was sad even unto Death ; I knew not at present the Ground of this Exercise , it remained about 24 hours upon me ; then it opened in me that it was a travel for the Seed , that it might arise over all in them I had left behind , and that nothing might be lost but the Son of Perdition . O the strong Cries and deep Agonies , many Tears and sincere bowings and humblings of Soul before the Lord , that this holy sense which was raised in them , might be preserved alive in them , and they for ever in it , that they might grow and spread as heavenly Plants of Righteousness to the glory of the Name of the Lord. The Narrative from the 27th of the 7th Month inclusive , to the 10th of the 8th Month exclusive , is inserted in the following Letter to the Countess of Hornes , beginning in P. 220. and ending with P. 244. For Anna Maria de Hornes , stiled Countess of Hornes , at Herwerden in Germany . My dear Friend , O That thou mayest for ever dwell in the sweet and tender Sense of that divine Love and Life which hath visited thy Soul , affected and overcome thy heart : O tell me , hath it not sometimes raised thy Spirit above the World , and fill'd thee with fervent and passionate desires , yea , holy resolution to follow Jesus thy blessed Saviour ; who hath given his most precious Blood for Thee , that thou shouldest not live to thy self , but to him that hath so dearly purchased thee , O the Retired , Humble , Reverent Frame that I have beheld thee in , when this blessed life hath drawn thee into it self , and adorned and seasoned thee with its own heavenly Vertue ; beautifying thy very Countenance beyond all the vain and foolish Ornaments of the wanton Daughters of Sodom and Egypt , ( for therein are Charms not known to the Children of this World ) O that this holy and chast Life may be always pretious with thee , and that thou mayest be for ever chastly kept in the Love and Fellowship of it : That out of this World's nature , spirit and practice thou mayest be redeemed by him who is the Way , the Truth and the Life , who as thou watchest with thy holy vigilance will not only daily manifest the Devices of the Enemy to thee , but save thee from him . For Christ's work in thee is thy sanctification , as it is in him his Father's Will , as he said of old to his Disciples , This is the Will of God even your Sanctification . O my dearly beloved Friend ! ●e stedfast , immoveable , without wavering , and work out thy great Salvation with fear and trembling , and lose not that sweet and precious Sense that the Lord hath begotten in thee , it is soon lost , at least weakened , but hard to recover , wherefore let not the Spirit of the World in any of its appearances , vain Company , unnecessary Discourse or Words , or worldly Affairs prevail upon the civility of thy Nature , ; for they will oppress the innocent Life , and bring grievous weights and burdens upon thy Soul , and prolong the coming of the Lord , whom thou lookest for , and put the Day of thy Redemption a far off . O beware of this compliance ! Let me put thee in mind of that sensible resolution so frequently and so passionately repeated , Il faut que je rompe , Il faut que je rompe . Ah this speaketh a weight , this weight a sense , and this sense a strong Conviction . Now be assured , that till Obedience be yielded to that present manifestation and conviction , the good things desired and thirsted after can never be Enjoyed . Wherefore , my dear Friend , be faithful , and watch against the Workings o● the Spirit of this World in thy self ; that the Nature and Image of it in all things may be crucified , that thou mayst know an entire Translation with holy Enoch , and walk with God. Jesus the holy Light , is this Cross and Power of God , that killeth and maketh alive , and 〈◊〉 is the heavenly Vine too , if thou abide●● in him , thou wilt bring forth fruit , b●● if thou abidest not in him , thou wilt no● bring forth that fruit , in which his heavenly Father only can be glorified . O see what the mind dayly abideth in . O my Soul is even ravisht with the sence of that holy and quiet habitation . In me , saith he , you shall have peace , but in the World trouble , however be of good cheer I have overcome the world , I am not of the World : as if he had said , I am not of the Worlds ways , Worships , Customs nor Fashions , for what , ever is of the nature and spirit of this World hath no part in me , and as I am not of this World , neither are you of this world , for I have chosen you out of the world , out of the invention , out of the worships and fashions ●f the world ; you are to leave them all , to come out of them all , and live and walk as Pilgrims in the world , that is strangers : To what ? To the life and practice of the World , not using but renouncing the vain Customs and Ceremonies , yea , the whole Conversation of the World , remembring that the friendship of this World is Enmity with God , and what if the World hate you , it hated me first , and the Disciple is not greater than his Master , nor the Servant than his Lord ; if you were of the World , the World would love you , and not reproach and persecute you ; for the World loveth its own . O my dear Friend , mayst thou be perfectly sensible what it is not to be of this World. But there is yet a farther mystery in these Words , not discerned even of many , in whom some tenderness and inquiry is begotten , much less of the worldly Christians . This World hath a false Earth and a false Heaven , a false Foundation , and a false Ioy ; not only gross Wickedness , but Iniquity in a Mystery inwardly and outwardly . The Whore , false Prophet and Dragon , and all their Off-spring are here concerned : This is their World , that must be burnt with fire , that Christ is not of , nor his true Disciples . O the Light of Jesus discovereth it ! And he is that spiritual Solomon that giveth true judgment , and that saveth the living Child , the true Birth , giving it to the right Mother , and not to the false pretender . And all that hear his voice and follow him , shall receive true Light , discerning and Judgment , to whom all Judgment is given : They shall know his Voice from Man's . There are two Trees of differing Natures have contrary Fruits and Leaves , the one is the Tree of Life , that is Christ , the other the Tree of Death , and that is Satan , the fruit of the one giveth life , the fruit of the other bringeth Death ; the leaves of the first Heal , the leaves of the last Poison , many that discern the Tree cannot clearly distinguish the Branches : And those that see many Arms and Branches cannot distinctly behold the fruit , much less the leaves , this cometh by the gradual Discoveries and Revelations of the Light of Jesus , the Word of God , as it is daily received , and daily obeyed ; yea , and that Word is the Ax and Sword of the Almighty to cut it down , daily feel the strokes of this eternal searching Light and Word at the very root of this corrupt Tree , this evil one , and his corrupt Nature , Works and Effects , for which end Jesus Christ is come , and therefore is called a Saviour , which is little known in truth to the Christians of this World. Ah , my dear Friend , thou knowest this Word , yea , thou hast fel● it , O hide it in thy heart ! Treasure it up it up in thy Soul and love it , and abide with it for ever . Alas ! Whether shouldst thou go ? This hath , and is the the Word of Eternal Life , daily therefore watch and wait that thou mayest be grafted more and more into it , that thou mayest live and grow by the virtue and life of it , and that it may grow in thy heart , as it grew among the first Christians , the holy followers of the persecuted Jesus ; and when it searcheth thy Wound , and cutteth away thy dead flesh , yea , when it separateth between the Soul and the Spirit of this World , and divideth between Joints and Marrow , when it cutteth off the right hand , and plucketh out the right eye . O watch unto Prayer , and pray that thou mayest endure ! O keep the holy patience of this pure and living Word , and this very Word will keep thee in the hour of thy sharpest Trials and sorest Tribulations ! O all virtue is in it ! O 't is a tried Word , a sure refuge , the staff and strength of the Righteous in all Ages . 'T was David's Teacher and Buckler , a Light to his feet , and a Lamhorn to his Paths , Walk thou in the Light thereof , and thou shalt not stumble ; in this word is life , as in the root , and this life is the Light of Men : They that receive and love the Light of it , will therein receive divine Life from it to live to God , this is the bread of God , that cometh from God , and seedeth and leadeth up to God , by this only that which is born of God liveth , and is nourished ; this is that Carcass to which the wise Eagles gather , see thou gatherest to no other , nor fe●dest on no other . This is that hidden Manna that cometh from heaven that feedeth God's Israel ; the World hath a Manna but it perisheth , but this endureth for ever , for 't is not of Man nor from Man but immortal and from God , hid from the knowledge of all the vain Christians in the World : So that the Israel of God can say to the Children of this World , and that in Truth and Righteousness , we have a Bread you know not of . For this Manna wait daily that thou mayst be strengthened in thy wilderness-travel to the Land of Eternal Rest . Wherefore labour not for the Bread that perisheth , that is the Bread of Man's inventing and making , which cometh from below , and profiteth not , because it giveth not life eternal . But labour thou ( my dear Friend ) for the Bread that never perisheth , that endureth for ever , and that giveth life eternal to all that feed upon it . O cast thy care upon this Word , love it , and dwell with it , wait daily upon it , hear its Voice only and follow it , for it bringeth the Soul to the eternal Habitation of rest and glory . Yea , when all Flesh wither , and the beauty thereof fade away , this Word , and they that are grafted in shall abide for ever . O that this may be thy choice , and it shall be thy Diadem , and thy Eternal Crown and Glory . These are the fervent desires , and these the daily prayers of my Soul to the God of my Salvation for thee , not only that nothing in thee may be lost besides the Son of Perdition : But that thou mayst cast off every weight and burden , and that Sin that doth so easily be-set thee , that grieveth , boweth and oppresseth thee : Under the heavy weight of which thou groanest and sighest that the Redeemer would come from Zion to deliver thee . O give not heed to the Enemy , the false accuser , that seeketh to devour that which is begotten of God in thee , neither look upon thy own Sins , Burdens , or Weaknesses , but lift up thy head and look to Jesus , the Author of thy blessed Visitation , and wholly hunger and thirst after him , the spiritual brazen Serpent that healeth and relieveth all that in Faith and full Assurance look to him . Want of looking to him , hearing and obeying him , and having true faith in him , is the cause both of all the Presumption and Despair that are at this day . He did no mighty things of old in those places where they believed not . O faint not , look not back , remember the holy Ancients , the holy Pilgrims of Faith , the Royal Generation of Heaven , Heb. 11. Thou believest in God , believe also in him for the Work 's sake that he has already wrought in thee : He will minister to thee , as he was ministred unto by his Father's Angel in the Hour of his Abasement and great Temptation . O watch and be faithful , and thou shalt be a noble Witness for the Lord. Once more let me expostulate with thee , would thou overcome the Enemies of thy Soul's peace , and enjoy the delightful presence of the Lord with thee , then keep nothing back , let nothing be withheld that he calleth for , remember that Saul of old lost his Kingdom , for keeping that alive , which he should have slain : Thou knowest what be●el Ananias and Saphira outwardly . But be thou like the poor Widow of old , that therefore gave more into the Treasury than all the rest , because they reserved the greatest part to themselves , but she gave all she had . O blessed are they that make no Bargains for themselves , that have no reserves for Self , neither consult with Flesh and Blood , nor in any Sense conform to the least Ceremony which ▪ is born of them : But that submit their Wills in all things to the Lord's , that they may be made perfect through Sufferings as Christ was . Read me in the mystery of Life , I speak not of deserting or flinging away all outward Substance , but that thy Heart may reign above all Visibles , and make God its Treasure , and never rest in any thing of this lower World , or short of Christ the Eternal Rest of all the Seed of Faith. Here beginneth the Narrative . THE Lord brought us well to Wesel on the fift day after we left Herwerden , having some Service by the way : At Wesel we had a good time with Dr. Schuler and Rosendale , and the Woman we mentioned to thee , but the Taylor was shy and fearful of coming to us at the Doctor 's . The next day we went towards Duysburgh , we visited the Schult or Chief Governour that Night , whom we found at home , he received us with much Kindness . His Wife and Sister , we fear , have been shaken in their good belief of our Testimony , since we were last there , some Fowls of the Air have devoured the Seed that was sown . O that sweet and tender frame in which we left them the time before ! however the entrance we had upon the Spirit of the Schult , a little consolated us . Hence we sent Maria , Martha's Friend , a Letter , desiring him to let us have his Answer the next Night at Dusseldorp , inclosed to Neander , when and w●ere we might see him , either at Dusseldorp , Mulheim , or Duysburgh , and if it were possible , we would gladly visit the Countess of Bruch . We got early to Dusseldorp , next day , being the last day of the Week : but Neander was gone to Mulheim , in order to Preach on the Morrow ; so that we were disappointed of our Intelligence . Next Morning we went towards Ceulen , and there arrived that Evening . The next day we had a good opportunity with van Durando and Docemius at the House of the latter , and that Afternoon took Boat for Dusseldorp . Where arriving next Morning we presently sent for Neander , who came to us , and three more in company ; we had a blessed meeting with them , and one of the three that came with him , our Souls were exceedingly affected with . The Meeting done , they went away , but Neander returned , and first of our Letter to Mulheim , we found by him ( as also at our return to Duysburgh ) that Kuper was so far from endeavouring ou● visit to the Countess , that he would not meet us himself neither at Dusseldorp , Mullheim , nor Duysburgh : nay , it did not please him to send us an Answer , much less any the least Salutation , I confess it grieved us . Now for Neander , the Young man hath a Zeal for God , and there is a Visitation upon him , my Soul desireth that it may not be ineffectual : but I have a great fear upon me , for this I know certainly from the Lord God that liveth for ever , and I have a Cloud of Witnesses to my Brethren , that Retirement and Silence before God , is the alone way for him to feel the heavenly gift to arise , and come forth pure and unmixt ; this only can preach for God , pray to God , and beget People to God , and nothing else . But alas , his office in that Family is quite another thing ; namely to perform Set Duties of fixt times , Pray , Preach , and Sing , and that in the way of the World's Appointments . His very office is Babylonish , namely , a Chaplain ; for 't is a Popish Invention : In the good old times , Godly Abraham that was a Prince , and Joshua a great General , and David a King , with many more , instructed their Families in the knowledge and fear of God : But now People are too Idle or too Great to pray for themselves , and so they worship God by Proxy . How can a Minister of the Gospel be at the beck of any Mortal living , or give his Soul and Conscience to the time and appointment of another ? the thing in it self is utterly wrong , and against the very Nature and Worship of the new and everlasting Covenant . You had better meet to read the Scriptures , the Book of Martyrs , &c. if you cannot sit and wait in silence upon the Lord , till his Angel move upon your Hearts , than to uphold such a formal , limited and ceremonious , Worship : this is not the Way out of Babylon . And I have a deep sense upon my Soul , that if the Young Man strive beyond the talent God hath given him to answer his Office and fill up his Place , and wait not for the pure and living Word of God in his Heart to open his Mouth , but either studieth for his Sermons or speaketh his own Words , he will be utterly ruined . Wherefore , O Dear Friend , have a care thou art no Snare to him , nor he to thee : Man's Works smother and stifle the true life of Christ , what have you to do but to look to Jesus the Author of the holy desires that are in you , who himself hath visited you , tempt not the Lord , provoke not God , what should any Man Preach from , but Christ ? and what should he Preach people too , but Christ in them the hope of Glory ? Consider nothing feedeth , that which is born of God , but that which cometh down from God , even the Bread of God which is the Son of God , which giveth his life for the World , feel it and feed on it , let none mock God nor grieve his eternal Spirit that is come to seal them up from the mouth of Man that hath deceived them : that Jesus the anointing may teach them and abide with them for ever . Be stedfast and immoveable , and this will draw the Young Man near to the Lord , and empty him of himself and purge away mixtures , and then you will all come to the Divine Silence : and when all Flesh is silent before the Lord , then is it the Lord's time to Speak , and if you will hear your Souls shall live . O my Soul is in great pain , that you may be all chastly preserved in that divine Sense begotten in your Hearts by the eternal Word of God that abideth for ever , that nothing may ever be able to extinguish it . But more especially thou , my Dear Friend , mayest be kept in faithfulness : for the Lord is come very near to thee and thou must begin the Work , the Lord God expecteth it at thy hand : if one Sheep break through the rest will follow ; wherefore watch , O watch , that thou may'st be strengthned and confirmed , and strengthen all that is begotten of God in that Family , by thy weighty , savoury and circumspect life . O how is my Soul affected with thy present condition ! it is the fervent Supplication of my heart , that thou may'st through the daily obedience of the Cross of Jesus , conquer and shine as a bright and glorious Star in the Firmament of God's eternal Kingdom : So let it be , Lord Jesus . Amen . We tenderly , yet freely spoke ou● hearts to him before we parted which done , in God's love we too● our leave of him and Dusseldorp ▪ and got that Night to Duysburgh ▪ being the third Day of the Week ▪ We first visited Dr. Mastricht , a Ma● of a good natural Temper , but a rigid Calvinist . I perceived by him , that they held a Consultation about seeing us at Bruch ; but they all concluded , it was best to decline meeting with us , because of the Graef , he being ready to fling our Name in reproach upon them in his displeasure , and this would confirm him in his Jealousies of them . This might excuse the Countess , but by no means Kuper , and if I had any sense , Mastricht was there with them , upon design to frustrate the hopes we had conceived of meeting with her . We from tha● descended to other things of weight● and in love and peace parted . From his House we returned to our Inn , and after Supper we visited the Schult , who with much civility and some tenderness received us : his Sister also came to us , and we had a good little Meeting with them , and our God was with us , and his pure and tender life appeared for our Justification , and pleaded our innocent Cause in their Consciences , and so we parted with them , leaving our Master's Peace amongst them . The next day we came to Wesel , being the 4th day , where we understood by Dr. Schuler that thy Sister desired , that we would be so kind as to see her when we returned ; upon that we went and visited her , she received us very kindly . Thy Brother in Law 's two Sisters were present , we stayed with them at least two Hours . Many Questions she put to me , which I was glad to have an Opportunity to Answer , for it made way for a Meeting ; she intreated us to come again if we stayed , and told us , our Visit was very grateful to her ; adding , That because we past 〈◊〉 by the last time , she concluded wi●● herself we had no hopes of her ▪ with more to that effect . From thence we went to Dr. Schuler's , who freely offered us his House for a Meeting next day ; and indeed , the Man is bold after his manner . The next day about Seven , I writ a Billiet in French to thy Sister , to inform her of the Meeting to begin about Eight . She came and her two Sisters with her , there was Rosendale , Colonel Copius and his Wife , and about three or four more , and to our great Joy the Lord Almighty was with us , and his holy Power reached their Hearts , and the Doctor and Copius confessed to our Testimony . The Meeting lasted about three Hours , being done , we took our leave of them in the Spirit of Jesus , and so returned to our Inn. The Taylor all this while afraid of coming to our Inn , or to the Doctor 's to the Meeting : great Fears have overtaken him , and the poor Man liveth but in a dry Land : After Dinner , we visited Copius and Rosendale , and at Copius's we had a blessed broken Meeting , he , his Wife , Rosendale , his Wife , and another Woman ( Wife to one Dr. Willick's Brother ) present , they were extreamly affected and overcome by the Power of the Lord , 't was like one of our Herwerden Meetings ; indeed , much Tenderness was upon all their Spirits . This done , and having left Books both there and with thy Sister , we left Wesel with Hearts full of Joy and Peace : and let me say this , That more kindness , more openness , we have scarcely found in all our Travels . O that this blessed Sense may dwell with them . A Seed there is in that place God will gather ; yea , a noble People he will find out : And I doubt not but there will be a good Meeting of Friends in that City before many Years go about ; my love is great to that place . O how God is our dear Lord to us , who helpeth our Infirmities and carrieth through all Opposition , and feedeth us with his Divine Presence in which is Life , his Candle hath hitherto rested on our Tabernacle , and he hath made us glad in his own Salvation ; Eternal Glory to his excellent Name . We immediately took a Post-Carr , and came next day about two in the Afternoon to Cleve , where we had a very pretious Meeting at an honest Procurator's House , who received us with much love ; four or five more were present , all Grave and Tender , our Hearts were greatly affected with their love and simplicity ; We also visited the Lady Hubner , who was kind to us . Next Morning we set out for Nimeguen , and thence immediately to Utrecht , where we arrived that Night , and took the Night-boat for Amsterdam ; because of a pressure upon my Spirit to be next day at the Meeting , and the rather having intimated as much from Ceulen . We arrived in the Morning at Amsterdam , where we found our dear Friends generally well , the City much Alarm'd , and great Curiosity in some , and Desires in others to come to the Meeting ; we had a very great Meeting , and many People of note resorted . God's Gospel Bell was rung , the great Day of the great God sounded , and the Dead was raised , and much tenderness appeared in several . O blessed be the Name of the Lord , whose Work and Testimony prospereth . The next day was spent in divers Affairs relating to the Truth . The day following we had a Meeting with Galenus Abrahams ( the great Father of the Socinian Mennists in these Parts ) accompanied with several Preachers and others of his Congregation , divers of our Friends were also present . It continued about five Hours , he affirmed in opposition to us , That there was no Christian Church , Ministry , or Commission Apostolical now in the World ; but the Lord assisted us with his Wisdom and Strength to confound his Attempts . Here endeth the Narrative . I intend a Visit to the Hague , to the Lady Overkirks , Sister of the Somerdikes , and some others that have sober Characters of Truth and Friends ; and thence to Rotterdam , where I have much to do , both with respect to Meetings and the Press , G K. and B F. go with me . Thus , my Dear Friend , have I given thee a tedious Narrative , yet I hope not altogether unpleasant ; perhaps the brevity of my Letters hereafter may best Apologize for the length of this : However , I consider two things ; one is , That thou hast time enough one time or other to look over it : And next , That I have plentifully , as were thy requests , demonstrated , I have not forgotten thee . O Dear Friend , let us live and remember one another ( now absent ) in that Divine Sense in which the Lord God dissolv'd our Spirits when together . O the Unity of this Faith , the Purity of this Love , and the Bond of this Peace . The Lord Jesus be with thy Spirit , and keep thee in this the Hour of thy Temptation ; that thou mayest come forth as Gold seven times tryed ; so shall thy Testimony shine for the God that hath called thee , and he will reward thee with Honour , Glory , and Eternal Life . Amen . Thus , saith the Lord , I remember thee , the kindness of thy Youth , the love of thine Espousals , when thou wentest after me in the Wilderness , in a Land that was not sown . Jerem. 2.2 . Dear Friend , consider this yet again , The way of the just is Uprightness , thou most upright do'st weigh the Paths of the Just , yea , in the Way of thy Judgment , O Lord , have we waited for thee , the desire of our Soul is to thy Name , and to the Remembrance of thee . With my Soul have I desired thee in the Night ; yea , with my Spirit within me will I seek thee early , for when thy Judgments are in the Earth , the Inhabitants of the World will learn Righteousness . Lord thou wilt ordain Peace for us , for thou hast wrought all our Works in us . O Lord our God , other Lords besides thee have had Dominion over us ; but by thee only we make mention of thy Name . Lord in trouble have they visited thee , they poured out a Prayer when thy chastning was upon them . Like as a Woman with Child that draweth near the time of her Delivery is in Pain , and cryeth out in her Pangs , so have we been in thy Sight , O Lord. We have been with Child , we have been in Pain , we have as it were brought forth Wind , we have not wrought any Deliverance in the Earth , neither have the Inhabitants of the World fallen . Thy dead Men shall live together with my dead Body shall they arise ; awake and Sing ye that dwell in the Dust , for thy Dew is as the Dew of Herbs , and the Earth shall cast out the dead . Come my People , enter thou into thy Chamber , and shut thy door about thee ; hide thy self as it were for a little moment , until the Indignation be overpast . For behold , the Lord cometh out of his place to punish the Inhabitants of the Earth for their Iniquities ; the Earth also shall disclose her Blood , and shall no more cover her Slain , Isa . 26.7 , 8. to 21. So come Dear Lord Jesus that was dead , but is alive and liveth for ever . Amen . Very dearly Farewell . Thy Friend that faithfully Travelleth for thy Redemption , W.P. Amsterdam . 10th . of the 8th . Month , 1677. The same day we had a blessed Publick Meeting never to be forgotten , O the Majesty , Glory and Life that the Lord attended us with , our Hearts were deeply affected with his Presence ; great Reverence and Brokenness was over the Meeting , more than I had seen . The Meeting done , we were opposed by a Preacher , who was closely encountred and pursued by several Merchants , &c. ( not of us ) that cryed he was Rude and Ignorant , and that they had a Testimony for us , who offered to Dispute in our Defence ; but the Priest run away , they followed him till they housed him , &c. It was upon me this day to engage Galenus Abrahams to a second Conference , that we might more fully debate and confute his grand Objections against the present Dispensation of Truth , and the heavenly Ministry witnessed among Friends : he refused not my offer of a second Meeting ; but sent me word , his Business would not give him leave to let it be any time this day , upon which the next was ●ixt for the Conference to begin at Eight , which accordingly it did , and held till One. The most impartial account of both these Conferences that I am briefly able to give followeth . The Meeting ended , and having refresht our selves , after a solemn leave taken of our dear Friends at Amsterdam , G. F. and I , went that Night to Leyden , , accompanied by B. Furly ; coming there late at Night , we forbore to inquire after any worthy in that place . But the next Morning we found out two , one a German of , or near Darmstad , who not only express'd much love to the Principle of Truth , and unto us the Friends thereof ; but also informed us of a retired Person of great Quality that liveth about two hours back again towards Amsterdam , at a Village called Nortwyck . Our Resolutions of being that Night at Rotterdam , and having the Hague to Visit by the way , made our return at that time unpracticable ; however the Relation of the German concerning the good Inclinations of the great Man and his Wife , their disdain of the World , voluntary retreat from the Greatness and Glory of it rested strongly upon our Spirits . This Person presently conducted us to the House of one who had formerly been a Doctor in the University , and there left us : To this Person both G. F. and my self were more than ordinarily open , he was of a sweet , yet quick , wise , yet very loving and tender Spirit ; there were few Strangers we felt greater love to ; He assented to every thing we said , and truly his Understanding was very clear and open to the things that lay upon us to declare , and express'd his firm Belief of great Revolutions at hand , and that they should terminate in the setting up of the glorious Kingdom of Christ in the World. What shall I say , the Man felt our Spirits and therefore loved us , and in the fresh sense of that love , writ a Letter by us to a retired P●rson at the Hague like himself ; which in several places of Germany was the way whereby we found out several of the retired People we visited : After near two Hours time with him , we took Waggon for the Hague , leaving the Peace of God upon him . The first thing we did there was to enquire out the Lady Overkirk a Person of a retired and religious Character , separated from the publick Worship of that Country : She was a home , but her Husband with her , being a great Man of the Army of another Disposition and Way of Living , hindred our Access at that time . The next Person we went to was a Judge at the Law of Chief Court of Justice in that Republick , he received us with great Respect , and a more than ordinary desire to know the truth of our Faith and Principles : We declared of the things most surely believed amongst us in the Power and Love of God : He made his Observations , Objections , and Queries upon several things we spake , to whom we replied , and explained all Mattters in question , insomuch that he declared himself satisfied in our Confessions , and his good Belief of us and our Principles : We took a solemn and sensible leave of him , and we felt the Witness reacht , and his Spirit tendred , which filled our hearts with dear love to him ; he brought us to his Street-door , and there we parted . From him we went to visit that Person for whom we had a Letter from the Dr. at Leyden , but he was not at home . We immediately took Waggon for Delft , and from thence an Express-Boat for Rotterdam , where we arrived well about Eight at Night . The next day was mostly spent in visiting of Friends , and the friendly People in that place , which consisted of several Persons of worldly Note . The next day being the first Day of the Week , we had a large and blessed Meeting , wherein the deep Mysteries of the Kingdom of Christ and Antichrist were declared in the power of an endless Life . Several of divers Religions were there , but no Disturbance and Contradiction , but a profound Silence and reverent Attention were over the Meeting . That Night I had a blessed Meeting at my Lodging with those Persons of Note , that at sometimes visited our publick Meetings , as at that day , and have a Convincement upon them : The Lord's Love , Truth and Life preciously reached towards them , and they were very sweetly affected . Next day I bestowed in perfecting and correcting several publick Letters , which I was moved to write both in my first and second Journey in Germany , and after my return to these Low-Countries : They are left behind to be Translated and Printed ; they are omitted here , because they are large and likely to be ●ereafter printed in English . The Titles whereof follow , I. A Summons to Christendom in an earnest Expostulation with her , to prepare for the great and notable Day of the Lord that is at the door . II. To all those who are sensible of the Day of their Visitation , and who have received the Call of the LORD by the Light and Spirit of his Son in their Hearts , to partake of the great Salvation , where-ever scattered throughout the World ; but more especially in the High and Low-Dutch Nations . Faith , Hope and Charity which over-come the World be multiplied among you . III. To all those Professors of Christianity , that are Externally separated from the visible Sects and Fellowships in the Christian World , ( so called ) wherever hidden or scattered ; true Knowledge , which is Life Eternal from God the Father by Christ Jesus . IV. A tender Visitation in the Love of God that over-cometh the World , to all People in the High and Low-Dutch Nations , who hunger and thirst after Righteousness , and desire to know and worship God in Truth , and in Sincerity , containing a plain Testimony to the Ancient and Apostolical Life , Way and Worship that God is reviving and exalting in the Earth in his Spirit and Truth . The sense of the serious retreat of this great Man we heard of at Leiden was so strong upon me , that I could not see my self clear to leave the Country , before I had given him a Visit . I purposed therefore the next Morning to set forward to the Hague , from thence to Leiden , and so to Nortwyck . I arrived there in the Evening with B F. A Sonnemans and M Sonnemans , and immediately made known our coming , and the end of it to him and his Wife , by the means of the young German , who was got thither before us to visit them . An Invitation came to us all at our Inn , and immediately we repaired to his House , which was very stately , and yet plain ; he presently came to us , took us by the hand , and bid us heartily welcome . We immediately sate down , and after some time of retirement , I spoke something of what was upon me , yet not before he had given us a sober and pathetical Account of his Life , and of the present frame and disposition of his Spirit . All this was in the absence of his Wife ; but so soon as I had finisht what was then upon me to speak of the Witness of God , and of its Work in Man , upon the occasion of the History he gave us of his 〈◊〉 ; he led us into another Room , 〈◊〉 his Wife was , he told her here were ●om● Christian Friends come to vis●t her , she saluted us very kindly . We all sat down , and after some ●●●ence , the heavenly Power of God did in a living and tender manner open their States and Conditions to me , and opened my Mouth to them ; the substance of my Testimony was to this purpose , That Death reigned from Adam to Moses , Moses was till the Prophets , the Prophets till John , and John till Christ : What Christ's day was , how few see this day ; and whilst People are talking of being in Christ under Grace , and not under the Law , Death reigneth over them , and they are not come to Moses , nor the shaking Mountain , the Thundrings , Lightnings and Whirlwinds , and what it was that led to Christ , and what it was to be in him , and under the Government of his Grace ; directing them to the blessed Principle of Light and Truth and Grace , which God had shed abroad in our hearts . I declared the nature and manner of the appearing and operating of this Principle , and appealed to their own Consciences for the truth of what was said : And I can truly say the holy Life of Jesus was revealed amongst us , and like Oil swom at the top of all : In this I was moved to kneel down and pray , great brokenness fell upon all , and that , that was before the World began , was richly manifested in us and amongst us . The Meeting done , the great Man and his Wife blest us , and the work of God in our hands , saying , with tears in his eyes , My house is blessed for your sakes , and blessed be God that I ever lived to see you . And thus we left them , though with much difficulty , for they prest us with great earnestness both to eat and to lodge with them , and were hard to bear our refusal . They said it we was a Scandal to their house , that they should let such good people as were to go out of it ; or suffer us to lodge in any other place : But we declared our pre-engagement elsewhere , and that it was not for want of true kindness towards them . One passage I had almost forgot to mention , I was ( said he ) once at table with the Duke of Holsteyn at Frederickstadt , when the Magistrates came to complain against a people called Quakers in that City . The Duke was ready to be prejudiced against them , but at the very naming of them I conceived a more than ordinary kindness in my mind towards them . I askt the Magistrate what they were for a People , he told me that they would not pull off their hats to their Superiors ; I askt him whether they would pull off their hats to God , he said , yes ; said I , that may be the reason why they will not pull them off to Man. Do they live peaceably ? Yes , Do they pay their Taxes ? Yes , Do they rub their hats in your eyes ? No , Do they do any harm with them ? No , Why what is your Quarrel then ; not they meet in silence , and they will speak or pray unless they be moved by the Spirit ; why , that is according to the Doctrine of Scripture : If this be to be a Quaker , I would I were a Quaker too , but , said he , I never saw one before , but I bless God I see you now . He very much inveighed against the false Christianity that is in the World , and greatly magnified a tender , mortified and retired Estate . I have great hopes he and his Wife will eye the truth . We returned to our Inn to supper , and to bed . Next morning we took Waggon for the Hague , where we ●●t with Docemius , the King of Denmark's Resident at Ceulen , who had been at Rotterdam to seek us , and came back thither with hopes to meet us . We had some service there with a Lawyer , but were again disap●ointed visiting the Lady Overkirk , ●ecause of her Husband's presence ; and the other retired Man befor●●entioned was again from home , the Judge would gladly have received us , but a great Cause then depending commanded his attendance . That Afternoon we took Boat for Delft , and so to Rotterdam , where we all arrived well . It was my desire to have been the next day at a Meeting at Dort , but it seems that Way that we hoped had been open for us was shut , insomuch that we were prevented of that service . However I applied my self to the perfecting of what yet wanted to be compleated in those Writings , I left behind me to be printed . The next day being the sixth day of the Week , we had a very blessed publick Meeting , taking therein our leave of the Country ; and after that was done we had another amongst Friends , recommending to them the peaceable , tender , righteous Truth , desiring that they might live and grow in it , and be a People to the Lord's praise ; so should his Work prosper , his Dominion enlarge and encrease among them . In the Evening I had also a Meeting at my Lodging among the great People of that place , of which I have before made mention , and magnified be the Name of the Lord , his Power did sweetly visit him , and effectually reacht them , that at their departure some of them fell upon our Necks , and with Tears of Love prayed that they might be remembred by us , and that they might have strength to answer our great Travel for them . We recommended them unto the Lord , and the pure Word of his Grace in their hearts . The next day the generality of Friends of that place met at Sim. Johnson's house early in the Morning , where we took our leave of one another in the Love and Power of the Lord , feeling his living Presence with them that stayed , and with us that went. Several accompanied us to the Briel , we arrived about Noon , there accompanied us the King of Denmark's Resident , who had been with us at those Meetings at Rotterdam , P. Hendricks and Corn. Roeloffs of Amsterdam , and A. Sonnemans , B. Furly , M. Sonnemans and Sim. Johnson , with several others of Rotterdam . The Pacquet-boat not being come we were necessitated to lie there that night . That Night it was upon me in the earnest Love of God to salute the Princess and Countess , with a few farewell-lines , as followeth . TO THE Princess Elizabeth , &c. Salvation in the Cross , Amen . Dear and truly respected Friend , MY Soul earnestly desireth thy Temporal and Eternal Felicity , which standeth in thy doing the Will of God now on Earth , as 't is done in Heaven . O dear Princess do it , say the Word once in Truth and Righteousness , not my Will , but thine be done , O God. Thy Days are few , and then thou must go to Judgment , then an Account of thy Talent God will require from thee ; what improvement hast thou made , let it prove and shew its own excellency , that it is of God , and that it leadeth all that love it to God : O that thou mayest be able to give an Account with joy . I could not leave this Country , and not testifie the Resentments I bear in my mind of that humble and tender Entertainment thou gavest us at thy Court ; the Lord Jesus reward thee , and sure he hath a Blessing in store for thee . Go on , be steadfast , over-come , and thou shalt inherit , do not despond , one that is mighty is near thee , a present help in the needfull time of trouble . O let the desire of thy Soul be to his Name , and the remembrance of him . O wait upon the Lord and thou shalt renew thy Strength , the Youth shall faint , and the young Men shall fail , but they that trust in the Lord shall never be confounded . I wish thee all true and solid Felicity with my whole Soul : The Lord God of Heaven and Earth have thee in his keeping , that thou mayest not loose , but keep in that Divine Sense , which by his Eternal Word he hath begotten in thee . Receive , dear Princess , my sincere and Christian Salutation . Grace , Mercy Peace be multiplied among you all that love the Lord Jesus . Thy Business I shall follow with all the diligence and discretion I can , and by the first give t●ee an Account , after it shall please the Lord to bring me safe to London . All my Brethren are well , and present thee with their dear love , and the rest ( that love Jesus the Light of the World ) in thy Family . Thou hast taught me to forget thou art a Princess , and therefore I use this freedom , and to that of God in thee am I manifest , and I know my integrity . Give , if thou pleasest , the Salutation of my dear Love to A.M. de Hornes , with the inclosed . Dear Princess , do not hinder but help her , that may be required of her , which ( considering thy Circumstances ) may not yet be required of thee : Let her stand free , and her freedom will make the passage easie unto thee ; Accept what I say , I intreat thee , in that pure and heavenly love and respect in which I write so plainly to thee . Farewell my Dear Friend , and the Lord be with thee . I am more than I can say , Thy Great Lover and Respectful Friend W.P. I referr thee to the Inclosed for Passages . We visited Giltall and Hooftman , and they us , they were at one or two of the Meetings at Amsterdam . Vale in aeternum . For ANNA MARIA de Hornes , stiled Countess of Hornes . Jesus be with thy Spirit . Amen . BEloved and much Esteemed for the sake of that love which is raised in thy Heart to the Eternal Truth of God , the increase of which I earnestly desire , that thou mayst be more than Conqueror , through the powerful Workings of that divine Love in thy Soul , which casteth out all fear and overcometh the World. In this eternal Love it is , that I love thee , and would be loved of thee , blessed are they that hold their fellowship in it : It is Pure , Harmless , Patient , Fervent and Constant . In fine , it cometh from God , and leadeth all that receive it to God , indeed it is God , and they that live in God , live in Love. If we keep and abide in him that hath visited us , we shall always feel his love as a fountain , and Wonderful are the Effects of it . O it can lay down its Life for its Friend , it will break through all Difficulty , and hath Power to conquer Death and the Grave . This transcendeth the Friendship of the World , and the Vain-glorious Honours of the Courts of this World. O this kindness is inviolable ! our purest Faith worketh by this Love. O the Tenderness of that Soul in which this Love liveth and hath place ; the Humility and Compassion that always keeps it Company , and who can lively enough describe the lovely Image it giveth , the attracting and engaging Conversation it hath : but it is discerned and greatly valued by the Children of Love , who are born of it , which all the Children of Light are . What shall I say , it is the great Command and keepeth all the Commands , Love pure and undefiled , it fulfilleth the Law and Gospel too : Blessed are they that feel any of this Love shed abroad in their Hearts ; with this Love it is that God loved us , and by the Power of this Love Christ Jesus hath died for us . Yea , 't is this Love that quickeneth us to Jesus , that enflameeth our Souls with pure and ardent Love to him and Zeal for him ; Yea , 't is this holy Love , that forsaketh Father and Mother , Sister and Brother , Husband , Wife and Children , House and Land , Liberty and Life for the sake of Jesus , that leaveth the Dead to bury the Dead , and followeth Jesus in the narrow Way of Regeneration : that can trust him in the Winds , and in the Earthquakes , in the Fire , and in the Waters ; yea , when the Floods come in even unto the Soul , this despondeth not , neither murmureth ; and as it cannot despair , so it never presumeth , yea , it can triumphantly say , What shall be able to separate me from the Love of God that is in Christ Jesus ; Shall Principalities or Powers ? Things present , or Things to come ? Shall Life or Death ? O no , neither Time nor Mortality . My Dear Friend , let this noble Plant of Paradise grow in thy Heart , wait upon the Lord that he would Water it , and Shine upon it , and make an Hedge about it ; that thy whole Heart may be replenished with the heavenly increase and fruits of it . O that thou mayst grow in thy inner Man ▪ in Wisdom ; Strength , and a pure Understanding , in favour with God ; and with all People that are in the same Nature and Image ; for the World only loveth its own . I hoped not to have been so quick upon my last long Letter , but God's pure Love ( that hath redeemed me from the Earth , and the earthly Nature and Spirit ) moved fervently upon my Spirit to Visit thee once more before I leave this Land. I deferr'd it to this Extremity , and being not clear to go hence , I send thee my Christian Salutation in this pure Love ; that many Waters cannot quench , distance cannot make it forget , nor can time wear it out . My Soul reverently boweth before the God and Father of our Lord Jesus Christ ▪ that it would please him to preserve thee . Fear him and thou needest not fear , for the Angel of the Lord encampeth about those that trust in his Name . The Angel of his Eternal Presence guard thee , that none of the Enemies of thy Soul's Peace may ever prevail against thee . Perseverance and Victory be thy Portion in this World , and a Crown of endless Glory be thy Reward in that which is to come . Amen . Since my last ( being the next day after the Date thereof ) we had a meeting with Galenus Abrahams and his Company ( for they are the most virulent and obstinate Opposers of Truth in that Land ) the success thou mayst perhaps see suddenly in Print , and therefore I may defer the Narrative , only in general our Dear Lord , our Staff and Strength was with us , and Truth reigned over all . That Night we went to Leyden , where we visited some . Thence next day to the Hague , where also we had a little Meeting . O the Lust and Pride of that place , thou camest into my Mind as I walked in the Streets , and I said ●n my self , Well , she hath chosen the better part . O be faithful , and the Lord will give thee an eternal Recompence . Thence we came to Rotterdam , where the Lord hath given us several heavenly Opportunities in Private and Publick . We are now come to the Briel and wait our Passage , the Lord Jesus be with you that stay , and with us that go , that in him we may live and abide for ever . Salute me to my French Friend , bid her be Constant : I wish thy Servants felicity , but thine as mine own , God Almighty overshadow thee , hide thee under his Pavillion , be thy Shield , Rock and Sanctuary for ever : Farewell , Farewell . Thy Friend and the Lord's Servant W.P. Briel 30. 8th . Month S.N. 1677. Next morning the Pacquet-boat arrived , and about Ten we went on board , having first taken our solemn leave of our Friends that accompanied us thither . We immediately set sail with a great number of Passengers , but by reason of contrary and tempestuous Weather we arrived not at Harwich till the third day about the 6th hour . Whence next Morning I writ this following salutation and Account to the Friends of Holland and Germany . A Letter from Harwich to Friends in Holland and Germany , containing the Passages from Holland to England . Let this be sent to Friends in High and Low-Dutch-Land . O My Soul magnifieth the Lord , and my Spirit rejoiceth in God my Saviour , who hath rebuked the Winds and the Seas , and made us to drink of his Salvation upon the great Deeps . Yea we could not but praise him in the Tempest , for all things are full of his Majesty . Blessed is the eye that seeth , and the heart that dependeth upon him at all times ; there is not another God ; he is the Lord alone that the holy Ancients trusted in , and were not confounded , what shall my Soul render unto the Lord. We are full of his Mercy , he hath made us Witnesses of his care : We can say in righteousness , they are blessed whose God is the Lord , and that serve all the day long no other Master than our God. Friends , this is an endeared Salutation to you all in High and Low Dutch-land , in the deep and fresh sense of the Lord 's preserving Power , O that you may abide in that sense of him which he hath begotten in you , and in the reverent knowledge of him according to the manifestation which you have received of him in the light of his dear Son. O that you may be faithful and fervent for the Lord , that his glorious life and power may break thro' you . And these Lands long dry and barren , as the Wilderness may spring and blossom as the Rose . For what have we to do here , but to exal● him that hath visited and loved us , yea , saved us in great measure . A● he is worthy , my Spirit reverenceth him , my Heart and Soul do bow before him , eternal Blessings dwell for ever with him . Dear Friends , my love followeth to you as a fountain , God , even my God , and your God hath made you dear to me , yea , dearer than all natural Kindred . You are Flesh of Flesh indeed , Sea nor Land , Time nor Place can never separate our Joy , divide our Communion , or wipe out the remembrance that I have of you ; yea , the living Remembrance that my God often giveth me of you in the life of his Son abideth ; which breaketh my heart to pieces , and I can say I have left most of my heart behind me , and the Lord only could have outwardly separated me so soon from you . O this Love that is stronger than Death , more excellent than the love of ▪ Women that endureth for ever ; this Privilege have all the Saints . Jesus the light of the World that saveth from the World , be with you , Amen . We got well last night about Seven to Harwich , being three days and two Nights at Sea : Most part of the time was a great storm of Wind , and Rain , and Hail , the We●ther was against us , and the Vessel so leaky , that two Pumps went night and day , or we ha● perisht , 't is believed that they pumpt twice more water out than the Vessel could contain , but our peace was as a River , and our joy full . The Seas had like to have washt some of the Seamen over-board , but the great God preserved all well . Frights were among the People , and Despondencies in some , but the Lord wrought deliverance for all , we were mightily throng'd , which made it the more troublesome . But it is observable that though the Lord so wonderfully delivered us , yet some vain People soon forgot it , and returned quickly to their wanton Talk and Conversation , not abiding in the sense of that hand which had delivered them , nor can any do it as they should , but those that are turned to his appearance in their hearts , who know him to be a God nigh at hand , which may it be your Experience and Portion for ever . And the Lord be with you , and refresh and sustain you , and in all your Temptations never l●ave you nor forsake you , that Conquerors you may be , and in the end of Days and Time stand in your Lot among the Spirits of the Just made perfect . Amen , Amen . Yours in that which is Eternal W.P. Harwich 24. of the 8th Month , 1677. Here I left dear G F. G Diricks and her Children , that came over with us , to follow me in Coach ▪ who having a desire to be that day at Colchester Meeting , went early away on horse-back . G K. accompanying me , we got the Meeting , and were well refresht in Friends . That Evening we had a mighty Meeting at J. Furly's house , where we lay , many being there of the Town , that would not come to a publick Meeting ; and indeed the Lord 's divine Power and Presence was in the Assembly . Next day we had a great Meeting at a Marriage , where we had good service for the Lord. Afternoon about four we took horse for London . G. F. &c. through miscarriage of a Letter about the Coach , not being come to Colchester : That night we lay at I. Ravens , eight miles on our Way ; there we met Giles Barnadiston and Willam Bennet , with whom , and some other Friends thereabout , we were comforted in the Life and Power of the Lord. The day following we took our journey for London , came there in good time that Evening , where I found all things relating to Friends in a good condition , blessed be the Name of the Lord. I stayed about a week in Town , both to visit Friends at Meetings , and to be serviceable to the more general Affairs of Truth . The first day of the next week I went to Worminghurst , my house in Sussex , where I found my dear Wife , Child and Family all well , blessed be the name of the Lord God of all the families of the Earth . I had that Evening a sweet meeting amongst them , in which God's blessed Power made us truly glad together ; and I can say truly blessed are they , who can chearfully give up to serve the Lord : Great shall be the encrease and growth of their Treasure , which shall never end . To Him that was , and is , and is to come , the eternal , blessed , righteous , powerful and faithful One , be glory , honour and praises , Dominion and a Kingdom for ever and ever . Amen . William Penn. TO THE Children of Light IN THIS GENERATION , Called of God to be Partakers of Eternal Life in JESUS CHRIST , the Lamb of God and Light of the World. My Endeared Friends and Brethren , MAny Days and Weeks , yea , some Months hath my Heart been Heavy , and my Soul unusually Sad for the sake of this Nation , the Land of our Nativity ! For I have not only long beheld with a grieved Eye the many Abominations and gross Impieties that reign therein , the Lusts , Pleasures , Wantonness , Drunkenness , Whoredoms , Oaths , Blasphemies , Envy , Treachery and Persecution of the Just , but for some time I have had a deep Sense , that the Overflowing Scourge of God's Wrath and Indignation was just ready to break out upon the People , Confusion Amazement and Misery ! The Weight of which hath caused me to Cry within my self , Who shall Save us ! Who shall Deliver us ! Is there none to stay the Stroke , to blunt the Edge , to stop the Fury , and intercede for the People , and mediate for this poor Land , that the Lord may not utterly depart , and take his Glory and his Name from it , and make it a Desolation for the Wild Beasts of the Field and Fowls of the Air , a Land of Judgment and not of Promise ; of Curses , and not of Blessings . My Friends , whilst the Sense of this Distress , that is coming as a Dreadful Visitation from the Hand of the Displeased God upon this Ungodly Land to Stain its Glory , Bring down its Pride and Punish its Forgetfulness of the Lord and his many Deliverances , lay so Heavy upon my Spirit , the Lord presented before me all the Truly Conscientious and Well-inclined People in these Nations ; and more especially You , his Despised but Chosen Generation , for whose sake he would yet have Mercy . And in the midst of his Judgments : This I received for you from the Lord , as his Holy Will and Counsel , and it often sprung in my Heart with a very Fresh and Strong Life ; TO THY TENTS , O ISRAEL ! TO THY TENTS ; O ISRAEL ! God is thy TENT : To thy God , O Israel ▪ PREPARE , O Friends , to stand in this Day before the LORD ( that is in the first place ) for ye shall also have your Exercise . Yea , Great is that Work , which we have to do for the Lord by his Powerful , but very Peaceable Spirit ; for God will by all these Hurries , Confusions and Vexations , that are at the Door , drive People from their False Gods , and bring them home to HIMSELF . He will throw down Wickedness , and establish Righteousness ; he will waste Sin , but Truth shall grow . He will debase the Mountain of Empty Profession ; but the Mountain of his Holiness shall be Exalted ▪ He hath determined to raise up and renown the Seed of Light , Life and Truth in the Hearts of People ; Holy Patience , Meekness , Wisdom , Love , Faith , Purity and Perseverance ( so much wanting in the World ) shall be seen to dwell in it , and only to come from it . And my witness is , that ye are the People , through whom this Heavenly Seed of Righteousness must Clearly and Stedfastly so shine unto others in these Uneven and Rough Times , that are Come and Coming , as that your Heavenly Father may be Glorified by you . Wherefore in the Name of the Lord be ye all dis-incumbred of the World and discharged of the Cares of it ; Fly as for your Lives from the Snares therein , and get you into your Watch-Tower , the NAME of the LORD ! Which is not a Dead Name ▪ or a meer Literal Name ; but a Living Spiritual and very Powerful Name : A Strong Tower indeed , yea , an Invincible Fortress ; where ▪ dwell ye with God , and in him who speaketh Peace to his Children , and ordains Quietness for them that trust in him . He will make you to lie down Safely , even then when Darkness and Confusion shall be thick about you ; yea , ye shall live in the Fire , that will Consume the Stubble of the World , and your Garments shall not be so much as Singed : for the Son of God , whom the Flames , as well as Winds and Seas obey ▪ will be in the Midst of you . Next Friends , this know , We are the People above all others , that must stand in the Gap , and Pray for the putting away of the Wrath , so as that this Land be not made an Utter Desolation ; and God expects it at our Hands . PREPARE ye therefore to Meet and Sanctifie the Lord in his Coming and Judgments ! Why stand any of you Gazing ? Let none Gaze or Look out , I beseech you , that is the Enemy's Work to weaken you within ; but be ye Retired , be ye Centered in the Eternal One , and Meditate upon the Lord and his Living , Pure Law , that ye may be Wise in Heart ▪ and travel in Spirit for this Poor Land , and that for Enemies as well as Friends . The Lord is ready to hear you for this people , when ye are ready to Intercede ; and I testifie Abraham is amongst you , God's Friend , and his Just Lot too ; yea , Jacob , that Prevailed : and One , that is Greater than them all , JESUS , the Lamb of God , whose Blood speaketh better things , than that of Abel , in whom is the Mediation and Attonement . Be therefore encouraged to wait upon the Lord , and to bow before him , and humbly to Meditate in the Life of JESUS with him : I know , he will put it into your Hearts so to do , if ye wait upon him . For he will not cast off this Land , as he did Sodom ; he hath a Right Seed , a Noble People in it , that he hath and yet will gather : many Sheep there be not yet of our Fold , whom he will bring in , and the foul Weather and the Storms will but help to drive them Home to JESUS , the Living and True Witness and Light within , that he whom God hath ordained to Reign , may be Great in them . And Lastly , my Dear Friends and Brethren , by how much this Day draws Nigh , by so much the more do ye Stand loose in your Affections to the World , but fa●t in the Faith. And Assemble your selves together , and let God Arise in you , and his Power and Spirit of Life among you , that ye may not only Wrestle , but in the End Prevail ; That it may be seen , that SALVATION is of the Jews , the Jews Inward , in Spirit and in Truth : And truly , the time hastens , that Ten shall take hold of the Skirt of such a Jew , and they shall be saved . But Wo to the Hypocrite in that Day , the Formalist , the Jew Outward , the Circumcision in the Flesh and Fleshly Christian , that cannot Resist the Temptations of this World , the Temporizer , one that Runs with the Tide , he will be Divided . For there will be more Tides , more Interests on Foot at once , than One ; wherefore Perplexity will take hold on him , his Policy will be Confounded . He will not know what to do to be Safe , nor what to Joyn with ; this Double-minded Man will be Unstable in his Counsels and in his Actions , his Sandy Foundation will be Shaken . Therefore , as I said , Wo to the Hypocrite , and to the Covetous Man too , for his Gods will fail him ; the Thief , the Moth and Rust will invade his Baggs and surprise his Treasure : his Anguish will be Great in this Day ! But my Dear Brethren , as the Power and Spirit of our Lord God will Preserve and Establish us , if we Sincerely and Entirely confide therein , and that above our Sollicitation or Need of Carnal Consultations or Contrivances , which we have therefore laid aside ; so shall it Vindicate us in Due Time in the Eyes of all Nations , and present us a People owned , beloved and protected of God , in whom we have firmly believed . Nor is this Presumption , as some may think , who being not so well acquainted with that Entire Resignation and Supreme Faith ( of which Jesus is the Author , that removes Mountains into the Sea ) conclude from meer Natural and Human Considerations against us ; yet we know him in whom we have believed : and the same , that hath Cured us of our Diseases , the same said unto us , Arise and Walk in this Way of Faith ; Trust in me , and not in another . And truly , this is much of that Wonder , which Men shall have in their Minds and Mouths about us in those Latter Days , In Troubles not to be dejected , and in Jeopardies not to be concerned to make to our selves Defences ; but as the Lillies , that neither toil nor spin , yet feed and grow , so we may both be preserved and become Victorious without Worldly Force or Projections . For we must shew our selves to be that Little City and Hill of God , that hath only his Salvation for our Walls and Bulwarks ; by whom he will renown his Arm , and magnifie his Power above the Arts and Contrivances of Men. Our Weapons and our Armour is Spiritual ; it hath prevailed , and it will prevail , if we keep in the Faith , which was first delivered to us : a blessed Shield , by which the Just live . And therefore , My Dear Friends , let us be Careful not to mingle with the Crowd , lest their Spirit enter us instead of our Spirit entering them , and we thereby come to fall into the same Temptations they are liable to , of Fear and Flying to the Hills and Mountains to protect them , confiding in the Arm of Flesh to deliver them ; no , no! they must come to us , we must not go to them . Yet can we not be Unsensible of their Infirmities , as well as we shall not be free from some of their Sufferings ; we must make their Case as our own , and travail alike in Spirit for them , as for our selves . Let us stand in the Counsel of our God , and he will make us Preachers-forth to them of the Works of his Divine Power , and the Virtue of that Faith which comes from Heaven ; yea , he will make us as Saviours to the People , that they may come to know the Holy Law and Word of the Lord ( their Creator ) in their Hearts , and have their Minds and Souls turned to him , and stay'd upon them , that Iniquity may no more abound , nor Ungodliness find a place : but that in Truth , Righteousness and Peace they may be establisht , and the Land keep its SABBATH to the Lord for ever ! Then shall God lift up the Light of his Countenance upon us , and water us from Heaven , and bless us with all Temporal and Spirital Blessings ; and we shall be yet called , THE ISLAND SAVED BY THE LORD ! Amen , Amen! This was upon my Soul from God to you ; I could not Visit you all with a Distinct Message upon many Accounts : besides , the Time is Short , and the Confusion appears to me to be at hand . Therefore have I sent it by way of Epistle , with the Brotherly Salutation of Unfeigned and Unalterable Love to you all in your Respective Meetings and Families . And the Lord God of our Visitation and Redemption stir you up to these things , and keep us all in his Holy Fear , Wisdom , Love and Patience through all those Travails and Exercises to the End of our Days ; that having finisht our Testimonies , our Heads may go down to our Graves in Peace , and our Souls be received into the Rest , which is reserved for the Righteous with God , and with his Blessed Lamb forever ! I am Your Brother and Companion through the many Tribulations of our Day and Testimony William Penn. Worminghurst in Sussex , the 4th of the 9th Month , 1678. I desire , that this Epistle may be read in the Fear of the Lord in your several Meetings . Notes, typically marginal, from the original text Notes for div A54095-e600 22d . 5. Month. London . 2●d . Essex . 24th . Colchester . 25th . Harwich . 26th . ● Month. 27th . 2●th . Briel . Rotterdam . 2●th . 30th . 5 Month. 31st . Leyden . 1st 6 Month. Haerlem . Amsterdam . 12th . 6 Month. 13th . 6 Month. 14th . 6 Month. 15th . 6. Month. 16th . Naerden . 18th . Osnabrug . 19th . 6 Month. Herwerden . 10th . / 20th . 6 Month. 11th . / 12th . ● Month. 12th . / 22th . 6 Month. 13th . / 23th . 6 Month. Paderborne . 14th . / 24th . 6 Month. 15th . / 25th . Cassel . 16th . / 26th . 17th . / 27th . 6 Month. Frankfort . 21st . / 31st . 6 Month. 22 / 1 6 Mon. Notes for div A54095-e3970 Isa . 59.21 . Notes for div A54095-e5240 5.23 . 6 Month. Crisheim . Franckenthall . 7.25 . 6 th Month. Manheim . 1.26 . 6th Month. Worms . Crisheim . 2.27 . 6 th Month. Worms . 3.28 . Mentz . Frankfort . 4.29 . 6 th Month. Mentz . Hampack . 5.30 . 6 th Month. Tresy . 6.31 . Cullen . 7.1 . 7 th Month. 1.2 . 7 th Month. Duysburgh Mulheim . 2.3 . 7 th Month. Duysburgh Holton . 7th . Month. 3.4 . Wesel . 7 th . Month. 4.5 . Rees . Emrick . Cleve ▪ 7th . Month. 5.6 . Nimwegen . Utrecht . 7 th . Month , 6.7 . Amsterdam . 7 th . Month , 7.8 . 7 th . Month. 1.9 . Horn. 7 th Month. 2.10 . Enckhuysen . Workum . Harlingen . 7 th . Month. 3.11 . Wesel . Leeuwaerden . Wiewart . 7 th . Month. 5.13 . Lippenhusen . 7 th . Month. 6.14 . Groningen . 7.15 . Delfzyl . 7 th . Month. 1.16 . Embden . Lier . 17 th . 2. Bremen . 7th . Month. 3.18 . 7th . Month. Herwerd●n . 7.22 . 7 th . Month. 8.23 . 7 th . Month. 2. ●4 . 7 th . Month. 3.25.4.26 . 27 . 7th . Month. Wesel . 28th . Duysburgh . 29th . Dusseldorp . 8.30 . Ceulen . 2.1 . 8th . Month. Dusseldorp . 3.2 . Duysburgh . 3. 8th . Month. Wesel . 5.4 . 8th . Month. 6.5 . Cleve . 8th . Month. 7.6 . Utrecht . 1.7 . Amsterdam . 2.8.5 . 3.9 . 8 th . Month. 4.10 . 5.11 . Leyden . 8 th . Month. 6.12 . Hague . Delft . Rotterdam . 8 th . Month. 7.13 . 8 th . Month. 1.14 . 2.15 . 8th . Month. Nortwyck . 8th . Month. 4.17 . Hague . Delft . Rotterdam . 8th Month. 5.18 . 6.19 . 8 th . Month. 7.20 . Briel . 8 th . Month. 1.21 . 2.22 . 3.23 . Harwich . 4.24 . Colchester . 8 th . Month. 5.25 . 6.26 . London . 9th . Month. 5.1 . Worminghurst . Notes for div A54095-e16220 Hague . 
A54156	----	A just censure of Francis Bugg's address to the Parliament against the Quakers published by and in behalf of the said people. Penn, William, 1644-1718. 1699 Approx. 61 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54156 Wing P1308 ESTC R38193 17203762 ocm 17203762 106223 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54156) Transcribed from: (Early English Books Online ; image set 106223) Images scanned from microfilm: (Early English books, 1641-1700 ; 1621:20) A just censure of Francis Bugg's address to the Parliament against the Quakers published by and in behalf of the said people. Penn, William, 1644-1718. [5], 43 p. Printed and sold by T. Sowle ..., [London] : 1699. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bugg, Francis, 1640-1724? Society of Friends -- Apologetic works. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Just Censure OF Francis Bugg 's ADDRESS TO THE Parliament Against the QUAKERS . Published by , and in behalf of the said People . By evil Report and good Report : as Deceivers , and yet True , 2 Cor. 6. 8. LONDON , Printed and Sold by T. Sowle , in White-Hart-Court in Gracious-street , 1699. TO THE READER . IT is certainly very unreasonable that any should be denied the liberty of Wording their own Belief , since there is nothing more Just than that Peoples Faith should be taken at their own hands ; for how else can it be theirs ? And yet it is the Disadvantage we lie under , that our Enemies will not let us believe what we do believe , lest they fail of their Ends , which is to make us in the Wrong , whether we are or no. All other Perswasions have the Happiness of being taken upon their own Confessions ; but we , alas , at our Adversaries Perversions : Tho' where Premises are not agreed , Conclusions can never be just . The first Question between Us and our Opposers , is not about what is Sound , but what we Believe ; and that it seems , must not be of our own giving , but of our Adversaries straining : The most Intolerable of Impositions , that any one should answer for the Faith that is not theirs . Yet so it is where one Man's Comments is to go for another Man's Belief , which makes it plain to the Judicious Inquirer , some People will not allow that any Good can come out of our Nazareth , and are much more fearful we should be in the Right than in the Wrong . And as they treat our Principles , so they do our Practices ; for if we collect Money to relieve the Exigencies of our Poor , it shall be rendered a Fund for Rebellion : And our Monthly , Quarterly and Yearly Meetings , constituted for the Promotion of Peace , Piety and Charity , must be interpreted an Imperium in Imperio , a Design no less than to supersede the Laws and Sovereignty of the Kingdom . One while we ought to be suppress'd , as a Confused and Immethodical People ; another time , because we have Meetings of Church Order and Authority . In short , rather than fail , our very Virtues must be made our Vices , by the same Figure that our blessed Saviour was said by the envious Jews , to cast out Devils by Beelzebub the Prince of Devils . And indeed any Candid and Judicious Person , who has read the Books lately published against us , must see so much of this Spirit prevail , as to think we might have saved our selves the pains of this , and our other Answers : But lest our Silence should be mistaken for our Guilt , and F. Bug's assurance , in his Address , pass for Truth ; we have perswaded our selves once more to bestow an Answer upon him , which we recommend , Reader , to thy Impartial Perusal . A Just Censure , &c. THE single Consideration that could induce us to take any notice of so Scurrilous as well as injurious a Paper , as that which was presented to the Lords and Commons against us ( the People called Quakers ) by F. Bugg , is , lest the Confidence and Solemnity of the Address , should give it any Weight with those that know neither him nor us ; for to others this Defence would be wholly unnecessary ; this troublesome Man being neither honest to his own Conscience , nor just to Us and our Profession , in his Attempts against us . To know this Satisfactorily , it is only needful to consider the Man , and the Merit of his Paper , equally Confident and Abusive , and then our Reader will be able to determine , if we are that pernicious People to Religion and Civil Society , he would represent us , and He that Convert , Patriot and Reformer , he vainly sets up for , in his busie Work against us . But we must premise , lest we should be misunderstood , that we would not be thought to Excuse our selves from ill things , if guilty , because He and his Abettors are Ill Men ; for that will not Excuse us , though it ought to rebate their Credit , where a Point depends upon their Veracity . For we will allow , that what an Ill Man alledges , when it is upon good Authority , is Valid , though he be not ; yet where a Witness is found false , there is Reason to suspect , if not disbelieve him in all the rest . However , let every thing have its due Weight , and we will abide the Consequence of so fair an Inquiry ; Knowing that we are abused where we are made Criminal . First , Then we say , that this Man acts not upon Principle , but Prejudice ; not of Conscience , but Envy and Interest : And if this appear , to be sure it must weigh much against him with all Candid Spirits . Now , that this is the Case , let it be considered , that after a long and sober Profession of the same Judgment with us , he Revolted from us , as he confesseth , not for any Dissatisfaction with us about our Principles , relating either to Faith or Worship ( the usual reason for changing of Communions ) on the contrary , he seem'd to Cool towards us , because we did not , in his opinion , adhere to them as strictly as in former times ; faulting us for quiting ( as he alledg'd ) in Practice our Characteristick Principle , of directing all Men to the Spirit of Christ in themselves , as a sufficient Guide in Religion , because we , as an orderly People , recommended and press'd Good Order and Discipline as requisite to the preservation of Society . And because we could not gratifie him in all points upon a meer personal Difference , with one of our Communion , and that about a Money-matter too , He flings off his wonted Respect and Regards , grows Murmuring , Complaining and Troublesome ; finding Faults , his better Mind and Temper never let him see before , and takes part with those that would not be under any Rules of Society , for Common Order and Decency in that Relation , or in things that purely regard Conversation , as Justice , Peace , Charity , &c. and a sincere walking according to their Profession . Here he interested himself as a busie Advocate for those , as mistaking our usual Plea of every Man 's being left to the Light of Christ in the Conscience , as to Matters that concern Salvation , would weakly leave every Man in Society to his Freedom , about the External Rules and Orders of that Society , whether he would act in Concurrence or Independently , or act at all : Which naturally dissolves Society , and brings every Member to an Independency one towards another . Having made this step himself towards Dis-Unity , he halts here a while , and sets up for a strict Walker , according to the Quakers first Doctrine , and a fervent Advocate for it ; charging several of the Elders with too much Indifferency about it , if not Declension from their old Fundamental ; as if they that had formerly preach'd others from Man , to an inward Principle , were now preaching them to Man again ; and who had before decry'd Imposition , were now become Imposers themseves . And what was all this for , but because we distinguished upon the Extent of our Testimony , limiting it to things that concerned Faith and Worship ? But as to what related meerly to the Order and Decency or Society , the Concurrence of the Generality should suffice ; of which I have already spoken , to wit , Charity , Justice and Concord , against which Conscience never can be warrantably pleaded . Here he became an Advocate for them , ( in the Name of Christian-Liberty ) that having since seen the Mischief of making that Plea in the wrong Place , would sooner perish than become One for him in his abusive ( and Self-condemning ) Practices against us . He then had no Scruple concerning our Belief of the Trinity , that it was not full or Express enough , nor about our owning or disowning either the Divine or Humane Nature of Christ , nor the Vertue and Benefit of his Death and Sufferings to Justification , nor what we hold of the Res●●●ection of the Dead , or about the Use of the Sacraments ; nor lastly of our Judgment about Ministry and Worship : Not one word of these things , as the Pretence or Reason of his Dislike of us , or Separation from us , did he ever object . And he knows very well , it is not one way to define these things in our Ministry or Writings , otherwise , than as they are left in the Scriptures of Truth , that so we may avoid the Dangerous Evil of Curiosity , and Supersining upon the Text , which does not only set the Head at Work instead of the Heart unto Regeneration ( the great Requisite in Religion ) but hardly ever fails to occasion Controversie and Division , if not Hatred at Last , even to Persecution it self ; as all time witnesseth against that Practice . Nor was our dissatisfaction about these things ( as he well knows ) the Ground of our Separation from the National or other Churches , but the Work of God's Grace and Spirit in our Hearts , which alone can make the Living and right Christian and Christian Churches . And such as we are sensible , have their Eyes opened , and their Hearts touched and affected with this holy Spirit , we receive and have fellowship with ; as we dissent from those , that make not the Work of God's Spirit the Ground of their Ministry , Worship and Communion ; according to that known and weighty saying of the Apostle , 2 Tim. 3. 5. Having a Form of Godliness , but denying ( in Practice ) the Power thereof , from such turn away . So that notwithstanding the Bustle he now makes against us , in reference to the aforementioned Doctrines , they were Unconcerned in the Reason of his Separation . For it is not Credible as well as Reasonable , that he should then palliate his Dissatisfaction with us ( if any he had ) in reference to them , since he shews himself so ready now to Create Occasions against us . As it is very Probable , that had he been Conscienciously doubtful about any point of Faith , he would often have earnestly endeavoured our better Information , or his own , by Consciencious Conferences with us to that Purpose ; which we can boldly say , he never did . What a Sort of a Convert then must this Man be , and what a kind of Conscience has he Carried to the Church he now embraces ? However he carried Prejudice against us , and has found Indigency ; and some of them have Imploy'd the one , and Supply'd the other ; and Doubtless while they pay him well , they shall have him a ready and Confident Tool against their Peaceable Neighbours . Nevertheless we find it has fared with him as with Gamesters , sometimes get , and sometimes lose ; for his hand has been out a great while , and waste Paper will not pay for Printing . Which we have reason to believe is his Case ; since his London-Factors have sadly complained of the Dulness of the Market . For tho his Cargo was large , they could get but 50 Shillings for him . And to give them their Due , they desired him to stop his hand , for they had more already , than they knew what to do with . This ( doubtless ) put his wits to work for a fresh supply ; and we see , with the help of the Bp. of N's Contribution , the effect of it : And yet when his new Cloths , Horse and Pocket-Mony for the Expedition are discounted , with the many Books and Papers that were given away at the Lobbies of both Houses , his Harvest must fall short of his Expectation ; as ( Thanks be to Almighty God ) did the Design some had against us by those endeavours . So that it may be truly said of him , he hath sold himself to do wickedly , if the most malicious and abusive Treatment may be called so . He is indeed in some Respects our Excercise ; but it is our greatest Trouble that in the End he will bring upon himself Destruction if he repent not . We are sorry too , that some Men of note in the Church , ( doubtless not altogether of their Own Inclination ) should turn Brokers for the Books of so Unconsciencious a Convert , in Order to supply him in his ill Practices against a Body of Sober People , and that are by Law indulged . But that the B. of N. should give himself the Trouble of mis-leading People with an Apocriphal Story , of this Man 's having been Instrumental to turn several Quakers from their Errors , as appears by his Recommendatory Alms-Letter to the Clergy of his Diocess , &c. in Favour of this Deserter , seems to us in no wise to become his Better Character . For besides that the Fact is not True , it cannot be Charity , to support and encourage a Spirit of Envy and Persecution . He that can reconcile F. Bugg's Work with Charity , must read the Gospel Backwards , and turn Turk in order to be a Christian . And this sort of busie and vexatious Work in such Church-men , at this time a-day , but too plainly shews they are grown weary of Liberty of Conscience , how much soever they boasted themselves to us of allowing it , at its being settled by Law , to lessen the Kindness and Security of the Liberty we enjoyed before . For they that are as troublesome as the Law will permit them to be , want only more Power to be more troublesome . And we hope we shall take the Aim by it , the thing gives us ; since of some Men it may be said , Can a Black-a-moor change his Skin , or a Leopard his Spots ? There must be a Miracle in the Case , or it can never be done . But how any Person of that Coat can heartily be Friends to the Present Government , and Spit in the Face of the Liberty that is ( as it were ) an Article of its Original Contract , is another Dilemma , I will not say Premunire , that some of them have of late ( at best unadvisedly ) run themselves into . We are very far from Concluding and Condemning all that wear it ( as too many treat us ) by their Unkindness and plain Violation of our Lawful Quiet , who too palpably encourage some Renegades to roar out their Anger at us , while we are quiet in the Land ; and least of all to suspect the Inclinations of the Government , that has with so much Humanity , as well as Regard to Natural Right , added Law to Liberty . But at the same time we would willingly believe , these active Incendiaries , that are thus flinging their Bombs among us ( which is indeed a plain Disturbance of the Liberty , and at least the Seeds of Persecution ) are neither many , nor out of the Observation of our Superiours : We would hope a much better Temper affects the Generality . Yet these Actions are but too lively an Instance of the Warm Work such violent Spirits would renew in these poor Kingdoms , if their Power did but equal their Will , which ( we pray ) God prevent and defend us from ; for that Day can never happen to England , and a severe Judgment of God not follow it . It were greatly to be wished , that these Zealots would turn their Spleen against Sin , and make Practice more their business than Opinion in Religion , especially where Opinion does not hinder Practice . It is a Scandal to the very Profession of it to observe , what fair Quarter all sorts of Enormities meet with from some of them , where a Vertuous Dissent can find little . And truly it is only want of a due Consideration in the People , that supports the Credit of such angry Men so much above their Merit : For 't is plain , and but too common too , that they are upheld by their Character , rather than their Virtue , and are much less lov'd , than fear'd . Lastly , we pray our Candid Reader to observe , that this troublesome Man , that has thus set his Conscience to Hackney , hath not obliged the World with any thing new and material . For what he alledges , and his three Seconds , hath been said long before them , and by much abler Pens than his or theirs , as T. Tombs , T. Danson , J. Faldo , Steph. Scanderet , Tho. Hicks , Tho. Jenner , &c. In which Controversies large Books have been exchanged between them and some of our Friends , about the very Points wherein we have been lately misrepresented , by these angry People , and which remain in our Vindication Unconfuted to this Day . Unless any thing be too good for us , and that we are Uncapable of being Injur'd in whatever is said against us ; and that the best Answer is none from our Hands ; and finally that Accusation , is Evidence ; Slander , Proof ; and Perversions , Principles for which We must be Accountable . To conclude , we ask no Favour , but Justice , and shall take that for a great One , if we may have it . We hope for it , and are willing to believe we shall not be frustrated of our Reasonable Expectation in our Reader . Thus much of the Man , and his true Motives to Separation from us , and of his and his Abettors Persecution of us . Next , the Paper : The Title is , An Address to the Parliament . Of which , whether he was the Author , or Hawker only , it matters little ; to be sure it cost a Contribution : For it cannot be unreasonable to suppose , that they that do nothing without Money , should have Money for what they do . We shall consider it in the Method of its Paragraphs . I. His first is a Plea of Priviledges , as an English-Man , to discover to the Government , what may be Dangerous to Church or State ; and this he says , he has done many Years . But while he was an honest Quaker , and followed his Family-Affairs ( which seemed better fitted to his Capacity , as well his Duty ) both his Family and Dealers had Reason to entertain a much better Opinion of him . Well , but what said the publick to this mighty Zeal for their Safety ? Why , nothing : A sad Disappointment certainly . From whence we must needs suppose the Government Care-less of their Safety , or that his Work was not worth their Notice . However , it seems he has got Money from some or other for many Years , which was his business , or without doubt he would have Waved his Priviledge long ago . A notable Priviledge indeed ! to impose upon the Government malicious Untruths , instead of discovering dangerous Practices , and exposing us to their severe Displeasure , whom a publick Good would oblige to protect . Certainly , no Man ever read a Word of such Priviledges in Magna Charta , or the Petition of Right ; and to be sure , not in the greatest Charter of all , the Bible II. His second Reason for thus treating us , is this ; viz. Because , as in the Quakers ancient Books , so in their late ; they seem to allow of an Excommunication , saying , Blame not before Examination ; first understand , and then rebuke . Answer , But this none can think we would have done , if we were as Tardy as he represents us . What can be fairer than this ? Where is the Snake in the Grass now ? Is this hiding or disguising our Principles from Peoples understandings ? Or is it the Equivocating Art and Affected Obscurities we are charged with , since it seems we challenge a fair Enquiry , by his own Confession . III. His third Reason is , Because he does not find the three Norfolk - Ministers intend our Persecution , or any Alteration of the Act of Toleration . Answer , A Tender-hearted Man ! What! for no Persecution , nor Alteration of the Indulgence ? And yet pray to have our Principles and Practices suppressed ? A new sort of Moderation : For nothing less is the very Title and End of his Paper , and their Books . Fourthly , But if he may be believed , he says , It 's morally Impossible to know what the Quakers Principles are . Answer , If so , how can they be Examined , or rightly Censured ? Is not that morally Impossible too ? Parliaments certainly have other Work to do than to hunt after Impossibilities : Yet that seems to be the Task he has impos'd upon them . But though his Wits have gone a Wooll-gathering by his own Confession , we hope other Men find better Imployment for theirs . The Reason he gives for this moral Impossibility of understanding our Principles is , Because our Books carry two Faces , and are fitted for the compass of all Occasions ; which he proves thus , That some of our Books are directed only to our Friends ; others more at large , both to Teachers and People of other Persuasions : And that in one sort we seem to own Jesus of Nazareth to be the Son of God , and that in the other sort we deny him to be such . Answer , But if it be as he says , it cannot be morally Impossible to understand our Writings , while he cites such plain Contradictions from them . And as we think it no Crime to entitule or direct our Papers according to the Subject Matter of them ; so we cannot but think it a great Contradiction in him to make us to carry Two Faces , in reference to our Principles ; since what he represents in the worst Terms is out of Books , chiefly directed to those that are not of our Communion , which is to be bare-fac'd and candid in the account of our Doctrines , as the very Passages he cites ( tho' very Partially ) evidently prove : So that the Insincerity he would insinuate against us flees in his Face ; since , if we were blameable for what we have writ , we can never be blamed for concealing it , which yet is the drift of this 4th Paragraph ; the particular Citations injuriously made crouded by him together , are considered at large by G. W. in his Answer to two Books lately delivered to the Parliment , by the three Norfolk-Clergy-Men and F. B. abhorred by us , as by them and him perverted and applied , yet owned by us , the true Scope of the Context , and Intention of the Author considered . V. His fith Reason for the Suppression of our Principles and Practices , is , That W. Penn , in his Defence against the Bishop of Cork , p. 38. and 79. means by these words , That where the Quakers seem to differ least from the Church of England , they differ most , viz. touching the English Government ; thereby representing us Enemies , and consequently exposing us to it : Whereas it is very plain , that not only the Drift , but the very Words of W. Penn shew quite another thing ; for as he had explained himself , as to what he meant , where he said , As to what we are thought to differ most , we differ least , viz. about the Fundamental Doctrines of Christianity . So when he says , Where we are thought to differ least , we most of all differ . He plainly expresses his meaning in those words , to wit , about the Nature and Quality of a true Gospel Ministry and Worship . Civil Government of any sort or kind , not so much as being express'd or meant by him upon that Subject . An Abuse not only gross , but aggravated by his Impudence ; and which is such a measure of the Man , that no Person with whom Honesty or Charity have any Reputation , can Patronize his Work. VI. His sixth and last Reason he makes to be an Inconsistency in our Books about Government , that in one sort of our Books we seem to own Love and Honour the King , yea , to pray for all Men , for Kings and all that are in Authority ; but in other of our Books , that we tell People , That Kings and Emperors sprang up in the Night , and among Apostate Christians ; and that we are against the English Government , &c. Answer , But he gives us here neither Book nor Author , and unless he can prove , it is our Principle to excite People against the Civil Government we live under , of what Form , or in what Country soever it be , he says nothing to the purpose ; for that only can render us unfit for Protection , which makes Governments unsafe from our Principles ; and such we have ever denied ; but these things are fully answered by G. W. in his Truth and Innocency vindicated ; and Jos . Wyeth , in his Anguis Flagellatus : Or , A Switch for the Snake in the Grass ; and we think , with submission to better Judgments , that it no way becomes the present Profession of this Man , and those that countenance him , to reflect upon us , as Temporizing about Principles of Civil Government . Thus much as to his Reasons for his procedure against us . The Title of the remaining part of his Sheet , proposed to the Parliament , for our Suppression , is this , Touching the Quakers Government within the Government , and opposite to it , as can be proved from Matters of Fact and Practice . And the truth of it is , were he as ready at proving , as at calling Names , he would not only deserve the Consideration , but the Reward of the Government ; but his performance will prove very short of the encouragement he gives ; because he founds it upon his Forgery just now detected ; his words are these , Having obtained the Key to open the Mystery of W. P 's Mysterium Magnum ; that where we are believed to differ least , we most of all differ ; I am of W. P 's mind , that where they are believed to differ least , there they differ most of all ; namely , touching Government . Answer , His Key must be very Fantastical , as is his Mystery ; for it is plain there is none in the Pages he quotes of W. Penn's , and his abuse of his Words can be no Mystery , since the Perversion is so plain . But he that has violated the Ties of Conscience for Revenge , can make no scruple of lesser points . Our Destruction is the Mark he aims at ; and though our Practice for above Forty Years proves not only our Consistency with , but Usefulness to Civil Government : Yet as if he were in Earnest , and Religious too , he breaks forth in this Expression , If God be not Merciful to us , and Inspire our Governours with a Godly Zeal , to stop the growth of the Quakers Government , it may prove like that of Mahomet , who stuck at nothing till he had over-run the Eastern Churches . Answer , Yet he would be thought no Persecutor ; but 't is well he is not to be believed : For in one place of his Paper , he urges our Suppression , because of the Inconsistency of our unsighting Principles , with the Preservation of the Civil Government ; and here , as well as in other Paragraphs , he presses it from a supposition , That we , like Mahomet , and his followers , should overthrow the Government by force . So that 't is plain to such as will give themselves the trouble of observing the Method this Man takes , to render us both odious and dangerous , that he dare give himself the latitude of saying any thing against us , tho it carry the grossest as well as most absurd Contradiction to it self . For the Import of what he says is plainly this , Suppress the Quakers lest they beat us and take the Government from us . Secondly , Suppress them because they will not Fight at all . We bless the Name of God , the Experience of those to whom he had addressed his Books and Papers , is on our side , and consequently gives the Lie to his unworthy Insinuations against us , and 't is because Time and our Conversation have worn out the froward and false Impressions , some angry and interested People have made upon them , and that we are less bug-bears to the Vulgar , and more acceptable with the better sort that he and other Persons are set at work by some private Incendiaries against us . As for his first proof , That we are a Government within the Government , and therefore against the Government , which is begging the Question , it is not matter of Fact , but matter of Prophecy , viz. That God will overturn , overturn , King , Princes and States of this World , for Sin and Ungodliness , till Righteousness take Place , and prevail with them by the Ruling of Jesus Christ in their Hearts . This he applies to us in respect of our disowning of the English Government , whereas it relates to no particular Constitution or Form of Government , which in all Countries to be sure aims at Justice and Virtue in the General , but intends the Evil administration of all sorts of Governours and Magistrates every where . This is so far from being a fault , that it is the Promise of God , and the Expectation of all good Men ; and was writ by way of Caution to the then ruling Authority . His Second , Third , Fourth , and so to the end of his Twelfth Instance , which he gives for proof of our being Enemies to the Government , are his Remarks upon our proceeding in our Yearly-Meeting , which he performs with as ill a Mind , and just as much Truth , as he makes W. P. to mean Civil Government in p. 97. of his Defence against the Bishop of Cork , his Key by which he opens that great Mystery of W. P's in saying , Where we are thought to differ least , there we most of all differ . He says we have a Yearly-Meeting , that this Yearly-Meeting is made up of other Inferiour Meetings , as Monthly and Quarterly ; That the Authority of it is the Light within , which is the Higher Power , by which they make and constitute certain Laws and Canons Ecclesiastical , contrary to the King's Prerogative , Rights of Parliament , and Fundamental Laws of the Land ; And that we virtually repeal such parts and branches of the Laws as do not quadrate with our Light within ; and thereby Absolve the King's Subjects from their active Obedience , causing them to adhere to a Superiour Power than that of Kings , Lords and Commons . Ans . Here is the Charge , but where to find the proof we cannot tell , for we think his Authority is too Apocryphal to pass for such . That we have a Yearly-Meeting is certain ; and that it is made up of Persons sent from the Quarterly-Meetings in the respective Counties is also true ; but this only relates to our own Society , and refers but to such things as are the common Duty , and fall under the Consideration of any Christian Communion : Nor indeed has it more Authority , though it may have a greater Influence ; the business thereof being comprised under these Four Heads , 1st , That we are at Peace among our selves , both in respect to our selves , and in respect to our Persuasion and Commerce ; a Justice not only due to every Society , but the Duty of It for its own Preservation . 2dly , Charity , that where there is the greatest need and least ability to answer it , Care be taken to proportion Relief : Thus the Poverty of Ireland after the War , the great Dearth now in Scotland , and the Spoils made on our Friends in some parts of Germany for Conscience sake ; as also the Supply and Redemption of Captives , have and do oblige us to recommend Charity to our Friends , that none among us may suffer want . 3dly , Compassion to our Friends in Suffering , whose cases are there considered in order to consider of suitable Remedies , which perhaps cannot be so well done in the respective places where the Grievance arises : But this alas extends no farther than an humble Application to our Superiours upon the Cognizance we receive of the Fact , for a seasonable and effectual Redress : We pretend not to compel , but intreat , not to make Laws as is suggested , but Supplicate Relief , be it in Relation to any hardship by Law , or a partial Administration of it . Lastly , That all be careful to walk up to their Profession , as the Apostle exhorted the Primitive Christians . And this being the Business of our Yearly Meeting , we take leave to hope , we shall not be mis-interpreted by the King and Parliament , as if we were erecting an Imperium in Imperio ; since these things ought to be so far from rendring us dangerous and odious to Government , that they must rather recommend us to it ; for our Obligations being Voluntary to each other , founded on Love and Choice , where is the Scandal that we are supposed to the Magistrate that we are thus employ'd ? Since by these Christian Methods he will naturally find his care and work sit the lighter upon his hands ? Nor does this justle with the Laws of the Land , since by Law we are allowed our Liberty , as Protestant Dissenters , unless , we must be notwithstanding esteemed Enemies to Government using it ; or having Charity enough to relieve our Friends from Want or Suffering , or maintain and encourage Peace and Piety . It seems our very Virtues are our Crimes with this ill Man , and our Christian care must be matter of Danger to the English Government . 'T is true indeed , so far as any Man dissents from Law , be it upon the most religious ground that can be , he may be said to contradict the Law ; and according to this Man's way of reading it , his persuading others to be of the same Sentiment , or be true to that he has , is seducing the King's Subjects , and so far , Contradicting or Repealing the Kings Laws : Which , as it is a most unworthy Construction of our practice to expose us to the displeasure of Authority , so it comprehends every Consciencious Person or Party of Men , in this or any other Nation ; and consequently all Societies of Dissenters every where must be Rebels to the Government they live under . But he says , We keep our Doors lock'd , barr'd or bolted , or a Guard of Men to prevent Inspection , whereby we have forfeited the benefit of the Act of Toleration . Answ . This we very well know is what he would be at , but as it happens these are not Meetings intended for Worship , which are Open ; nor are these barr'd , lock'd or bolted , or guarded , as he is pleased to phrase it , especially out of any design of Undutifulness to Government , or Prejudice to any Person upon Earth . But as the subject matter of this Meeting , only concerns the help and Comfort of our particular Society , in things Honest and Laudable , so it often happens there are many more present than those immediately concerned : And if our Numbers are less , and Meeting more private , than what is common , it is not for fear or shame , but to do and dispatch such business as hath been already observed . Well! but he will have this a general Rendevouz from almost all parts of the World. Answ . Where is the harm of it , if it were so ? Tho 't is very rare that any are present from other Countries , except Inland , and that of Choice ; but they are always welcome when they come , for our Establishment is not of Compulsion but Voluntary : Nor do we make Laws either for Faith or Worship , as he suggests in this his 6th Instance ; though we are careful that the Churches every where should walk correspondent to their Profession , to which commonly they receive from this Meeting a general Christian Exhortation : In all which we cannot see the least disrespect or insecurity to the Civil Government . His 7th Instance is , That we have a Fund , or Common Stock , which this Meeting orders to be raised without the Authority of Parliament , in order to support our Government , and propagate our Principles . Answ . 'T is easily seen what this foolish Man would be at , but it will not do . This Meeting orders no such thing : But as it is informed of the State of the whole Society , so it recommends the Wants of it to the Free and Christian Contribution of the respective Members thereof ; which perhaps in others would be a Mark of a True Church , though in us , of what pleases this Renegado , and his malicious Imployers ; we wish them Repentance and Remission . However , he neither has , nor can tell us what other Government we have , than that which hath been already express'd and owned by us . And we are sure he can never prove , that we uphold it by Money ; since our Services are free , who are the Members of that Assembly , or any other amongst us . We are not of those who have made a Trade of Religion , nor that get by Church Government . He himself is better instructed : And but that he has thrown off all Consideration of Conscience or Shame , he could inform the World much better of the Reason and Motive of our Proceedings . But in his 8th Instance he would have it believed , That when the Nation was actually ingaged in a War with France , even then we took care that our Friends should not be assistant ; nay , not so much as to carry Guns in their Ships . Answ . The Insinuation is plain , as if it were only then our Principle , to serve a Present Turn of Disaffection , and not our former and constant Practice . But all that have known us from the beginning , must vindicate us from his Insinuation . And for this Story of Pennsilvania , as if our Friends there were of another Mind or Practice , 't is an effect of Prejudice , as hath been already made appear . In his 9th and 10th Heads he suggests , Intelligence Foreign and Domestick , to be one part of the business of this Meeting . Answ . He might as well except against the Martyrs upon the Reformation , who corresponded with the Protestants of France , Switzerland and Germany ; and no doubt of it but he would have done it then , as well as Doctor Story , and for the same Motives . Our Correspondence is of Church , and not of State Matters ; and though foreign sometimes , yet not Foreign from our Obedience to the Civil Magistrate ; intermeddling with nothing , relating to temporal business . We are glad to hear of our Friends Wellfare , and usually do at these Meetings : But unless it be Scotland , the Low-Countries and Germany , we know no Occasion of Correspondence that is not within this Kingdom and the Dominions thereunto belonging . We would conclude these Instances here but for this extraordinary passage of his , which we will barely repeat , because it doth so exactly shew the Man , both in his Temper , Understanding and Design , viz. I say , when this united Confederacy ( viz. out of Maryland , Virginia , Barbadoes , Jamaica , East and West-Jersie , Pensilvania , New-England , North-Carolina , Road-Island , Long-Island , Antegoa , Mevis , Ireland , Scotland , Holland , Port-Royal , Dantzick , Hamburgh , Brandenburgh , Saxony , Germany , &c. ) I say , says he , when this united Confederacy are moved , either by their Light within , or by a motion of their inspired Prophets to call to their Assistance Two or Three Regiments from each of those places , what will become of poor England ? Then , tho too late , we may experience the Truth of W. Penn's words , viz. Where we believed the Quakers differed from us least , there they most of all differed . This , Reader , is such a Demonstration of the Author , that there seems left no room for us to say any thing upon it . He concludes by way of Apology for his Undertaking , That tho the Quakers have the Confidence to dictate , in the Name of God , to Kings and Parliaments what they are to do , he hopes he shall not follow their Example ; but when he has discharged his Conscience as an English-man and a Christian , he shall submit all to the Wisdom of his Superiours , not doubting but to make proof of what he has said , either out of our Books , or by his own Experience . Answ . We are glad to hear he will submit to any thing , but especially to the Wisdom of his Superiours , and thence hope he will be quiet , provided he remembers what he says ; for their Great Wisdom having neglected to take any notice of his Attempts , he is obliged to acquiesce in their Silence . All things do not deserve an express Sentence , and to such silence is ever one : And if he has any respect for that Example , he would do well to follow it . However , we can have no Apprehension of the Consequence of what Evidence he can produce from our Writings , that have so much to shew of his abusing of them . But for his Experience , he must excuse us , if we except against it , since ours has taught us that he is a corrupt one , by clipping our Writings , and Coining other Sense , a Forgery as Obvious as Gross , and most reprovable with Men of Truth . For his accepting of G. Whitehead 's Offer , to meet him with Six , Ten or Twelve competent Witnesses , to prove that he hath grosly and wickedly abused and perverted our Writings , and wronged us in Charge , Citation and Observation . We doubt not , if it proceed to a Conference , our Friend G. W. who hath so often detected him of gross Perversions , both by Writing , and Conference in the presence of several Eminent Persons , will not be wanting to make good his Charge , but not for the sake of this virulent Deserter , but those who are or may be imposed on by him . We are come now to his Postscript , which begins with a great deal of Rant , at a Pamphlet against him and his Partners , written by a Member of the Church of England , while he hath reason to believe ( he says ) the Author was a Real Quaker . Answ . If so , 't was more than we knew , as it is , that F. B. had any reason to think so ; for he hath taken care to give us none , and perhaps it is because he had none to give , unless it should be this , That no Member of the Church of England would shew so much dislike to any of the same Communion for challenging and exposing the Quakers , be it with never so much Heat or Injustice . Tho we hope , and upon very good grounds too , that the generality of the Sober and Discreat of them have better thoughts of us , and that upon Experience too . But he tells us , Our Teachers are Men of design , and have Ends to serve , being , generally speaking , Men of no Fortunes , as Journey-men Carpenters , Taylors , Shoemakers , Combers , Weavers , &c. Answ . We would think that such People , of all others , should be the most likely to be free from Design , or having Ends to serve . But if that be a good Reason which he alledges , both Jews and Heathens must have been much in the right , in objecting Meanness against Christ and his Followers ; as also the Roman Doctors , who threw Textores and Sutores in the face of many of the first Reformers ; who were just such Mechanicks , as those he intitles us to for our Ministry . And he knows in his Conscience that such Poor Men amongst us , whom God hath qualified by his Spirit , to speak and press their Knowledge and Experience for the Conviction and Edification of others , are conscienciously concerned in the Exercise of those Gifts , and that they labour hard to maintain themselves and Families , after the Example of Primitive Teachers , that they might not be burthensome to the Church . Nothing short of the worst of minds one would think , can make this our fault , and it must be one of the weakest that can reconcile the Talents and Education of these Mechanicks with the Jesuitical Crafts and Ends he supposes against them . But he says this Pamphlet suggests that F. Bugg is Judas , The Church of England the Jews , and consequently that the Quakers are Jesus . Answ . We will not believe him , for those that abuse Mens words , may very easily abuse their meanings . However , there is no necessity that the Quakers should be understood to be Jesus , because Judas and the Jews may joyn against them , for that they did formerly against his Followers as well as himself , if by Judas we may understand Apostates from the Christian Churches . But what if that Book supposes F. B. to be a Judas ? Has he not been so to the Profession he did once , Conscienciously and Zealously adhere to , and that with the greatest Aggravations ? Let his Actions speak , and he knows very well it is a word usually borrowed to character any Person that has been false to the People or Profession he once was of , and as such , he may not perhaps much mistake the Author of the Pamphlet , in applying that Epithet to himself . But this he will needs have for a Proof , that the Author is a Real Quaker ; to Credit which , he observes to us a Story that he lately heard , of a project proposed and carried on to acquit W. P. of the then general suspicion of being a J — te , tho' he thinks it rather increased it ; for , says he , W. P. and P. E. both juggled together , and P. E. was to be the Gentleman , and as such , to write a Letter thus superscribed , To the Honourable William Penn Esq Proprietor and Governour of Pensilvania , and W. P. to answer it . Well! an answer to it was written , and both Printed 1688. No matter whether each wrote their part , or one wrote both , they were then both Quakers , and it was for a Design ; and to serve a Turn they can turn their Dialect into any Shape . In like manner I take this subscription of the Obscure pretended Member of the Church of England ( by his scandalous Reflections ) to be a Real Quaker . Answ . But why so ? Suppose his Story were true , is it impossible for a Church of England Man to dislike a Renegado , disabhor his Treachery and Malice , and discountenance those that encourage him , tho' they were of his own Communion ? Say no , and We believe there are many thousands of that Communion of that same Mind . For at this rate the Author of The Contempt of the Clergy must be a Quaker , and every one that writes against any Clergy-man of her Communion . But the Rudeness and Falshood of the Story he alludes to about W. P. doth very much highten his reckoning . His insinuation is , that the Letter to him , is fictitious , and that W. P. writ both , or if he did not , they were both Quakers , and therefore the same thing . His consequence is , the Quakers will turn their Dialect into any Shape , to serve a Turn . Now if the Story be false , the Consequence must fall to the Ground ; and that it is so , not only W. P. denies that he is the Author of the Letter , but , the Person that writ it , hath owned himself the Author of it to divers Persons , and is well known to have never been of our Profession , but for several Years hath been , and still is , in a publick and eminent Employment under the present Government . And if this ill Man will not believe us , any Man between us shall have that Satisfaction , if what we say be scrupled . Now for as much as this Paper doth in two or three places of it , maliciously reflect upon our Friend W. P. as if he were Popishly affected , though we are satisfied that F. B. believes in his Conscience quite other things of him ; our Reader is desired to peruse those very Letters that passed at that time of day ( 88 ) and he will not think his time lost , or the worse of W. P. We may add that in 86 , and in the same Reign , no less Man than the Arch-Bishop Tillotson did beg our Friend's pardon for so much as giving Occasion to any to doubt of his being a Protestant , from some cold words dropt upon that subject , which Letter is extant , and written with his own hand , with a singular Respect as well as Vindication of him from such Reflections . Upon this subject we shall only add , That he that takes pains to mistake and abuse People , and that at any rate , cannot deserve the Countenance of honest Men , whatever he may of their Frowns . And we should think it Labour very ill bestowed to attempt their Conviction , that can credit him in his Endeavours against us , since they are attended with such horrid Instances of Corruption and Prejudice . It is a common Proverb , that One Renegado is worse than three Turks , which is true in this Man's case , not for his Abilities , but his Abuses . He is the very Reverse of Christianity , for instead of doing good in season and out of season , he seems incessantly mischievous ; the worst part of which is this , that though others may be as eager , they are not so culpable in their Opposition ; for what may be called Zeal in them , is a Self-condemning Presumption in him : And we believe though God is pleased to suffer him to go on for a time , He will either render his Endeavours ineffectual , or make him in the Conclusion his own Condemnation and Burden ; as hath fared with others less guilty than he hath appeared . We shall say little of his foolish Aggravations and Abuse of a Zealons Passage in a Book of James Parnel's , who observing and blaming the great Pride , Luxury and Forgetfulness of God , among a People of high Profession in their misuse of their Plenty ; This Man would have him say , 't is Sin to enjoy such Plenty , instead of a Sin to abuse it , lest he should want an Occasion to censure us in the careful Enjoyment of what God hath given us . But we cannot be silent under the Injury he commits against the Dead , in robbing that godly Young Man of the Innocency of his Death , and the Reputation of his Martyrdom , by making him to have starved himself : For his Death was occasioned by the barbarity of the Goaler and those that committed him ; as the Leaves F. B. quotes out of the Serious Apology written by G. W. and W. P. declare , and some yet alive in Colchester can witness : Whose last words were , Here I dye Innocently , which he could never have done , had he been Accessary to his own Death . But , says he , some may still object , that they hear nothing against the Quakers from the Presbyterians , Independents and Baptists , save only from the Church of England , &c. to which he answers on the behalf of the Dissenters , that they are one with the Church in this case , and are sorrowfully affected , that they are joyned with them in the Act of Toleration ; and not only so , but that he has a Testimony well Attested of their abhorrence of our blasphemous Tenents . Answ . We cannot think the Church of England ever made this Man her Advocate , or that She and the Dissenters have concurr'd in his Enterprize , we would shew a greater Respect to both , and have a better Opinion of their Moderation . 'T is plain he wants the credit of their Authority , having so little of his own . And we are very well satisfied he prevaricates with his Reader , when he boasts of a Testimony so well Attested , that it is no other than what he has Collected out of some of our old Adversaries Books of those Persuasions , which proves no Concurrence with the Church of England , or either of them with him in his Address to the Parliament , to have our Faith and Practice censur'd and suppress'd , but rather a proof of Forgery , to give his Collection the force of a Commission . His enumeration of our Tenents is the Epitome of his Perversions : For as we cannot quit any point of our own ; so we abhor every one of them as given by him . To Conclude , that he may shew himself all of a piece , he says to the Lords and Commons in the Parliament assembled , Here you have the Unanimous Consent of all Protestants , both Conformists and Non-conformists , for the Examination or Censuring and Suppressing the Errors of the Quakers : And as this , says he , would tend to the stopping of the Gangreen of Quakerism . So 't is hoped , and earnestly prayed , that the same may be taken into your Serious Consideration . Answ . We have made Enquiry of the several Classes of Dissenters , and they purge themselves from giving him any such Credentials ; and least of all that they ever said , as he expresses it in the tail of his former Paragraph , viz. That they are sorrowfully affected , that they are joyned with the Quakers in the Act of Toleration : On the contrary they are sorry many of them , to see a Man pretending to Reform , fill'd with so much Prejudice as seems to them to animate him against us ; as indeed we are that Envy as well as Untruth should so much predominate . For under all his pretences to mean no such thing as Persecution in all he says , he concludes with a fresh breath of severity against us , in an earnest prayer that we may be censured and suppressed in Principles and Practice , that is , in our Religion . But thanks be to God , This Man is none of our Judge , and hath sufficiently forfeited the Reputation of a Witness . We appeal to our Books in impartial Mens hands , and our constant Converse among our Neighbours , if they have heard any such Doctrine from our Mouths , or observed any such Actions in our Lives , as makes up the heap of this Mans Clamour and Calumny against us . And now Sober Reader and Inquirer , that thou may'st better acquaint thy self with our real Principles , be pleased to examine them , as laid down by our selves ( a Justice never to be denied to any People ) which thou wilt find in two little Treatises , one entituled , Truths Principles , by John Crook , first printed in 62 , and divers times since , the other called a Key , &c. by W. Penn , now in the 10th Edition , and for a larger Account , Robert Barclay's Apology , all Sold by Tacy Sowle in White-Hart-Court in Gracious-Street ; which we hope will be Satisfactory , atleast so far as to deliver us from the Frightful and Black Insinuations of our Busie and Angry Adversaries , to whom we wish Repentance , and to them that unwittingly encourage them , a better understanding of us , and our so much misrepresented Principles . Postscript . As for the Government of Pensilvania being guilty of Persecution for Religion as he suggests , 't is just as true as all the rest : For 't is not only a Fundamental Law of their Government , that every Person should enjoy a Liberty of Conscience , but it is so fully practised , that even all other Protestant Persuasions share equally with our selves in the Administration of the Government : The present Lieutenant Governour to W. P. being a Member of the Church of England , and many of the Council and Assembly , the Judges and Justices being of that and other dissenting Protestant Communions . But as we are for Liberty of Conscience every where , so we are no where for having Government affronted and abused , in the name of Conscience , by Gross and Insolent Behaviour . And for our Friends there , they have been so far from a Spirit of Persecution , that it is but too plain they have long suffered under it , from such Insolent and Abusive Pens as this Man has treated us with . FINIS . 
A54159	----	Just measures in an epistle of peace & love to such professors of truth as are under any dissatisfaction about the present order practis'd in the church of Christ / by a lover of the truth and them, G.P. Penn, William, 1644-1718. 1692 Approx. 26 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54159 Wing P1310 ESTC R31762 12254840 ocm 12254840 57347 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54159) Transcribed from: (Early English Books Online ; image set 57347) Images scanned from microfilm: (Early English books, 1641-1700 ; 1510:17) Just measures in an epistle of peace & love to such professors of truth as are under any dissatisfaction about the present order practis'd in the church of Christ / by a lover of the truth and them, G.P. Penn, William, 1644-1718. [2], 21 p. Printed by Tho. Northcott ..., London : 1692. Attributed to Penn by Wing and NUC pre-1956 imprints. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Pastoral letters and charges. Christian life. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Just Measures , IN AN EPISTLE , OF PEACE & LOVE TO Such Professors of Truth as are under any Dissatisfaction about the present Order practis'd in the CHURCH of CHRIST . By a Lover of the Truth and Them , G. P. COL . iii. 15. And let the Peace of God rule in your Hearts , to the which also ye are called in one Body ; and be ye thankful . LONDON : Printed for Tho. Northcott , in George yard in Lumbard-street , 1692. Just Measures IN AN EPISTLE OF PEACE & LOVE , &c. Friends , I Have , with a deep Sense and Sorrow , often beheld the Distance and Dissatisfaction you are under in reference to your ancient and faithful Brethren and that Fellowship , which , I am sure , was once very dear and valuable with you , and I would have the Charity to hope , is what many of you desire still : And , for your sakes that would not willingly think amiss , nor differ , nor divide from those that otherwise you have an Esteem for and are in Judgment one with , as to the Worship and Doctrines of Truth ; I desire to open my Mind , both with tenderness and plainness ; and if what I say has the Voice and Matter of Peace and Love in it , and may be helpful to you , in closing with your Brethren again , I shall greatly rejoice : In which , know this , I seek you not in the words of Man's Wisdom , nor to raise Controversie , nor for Victory , nor any By ends , but for the sake of that precious Fellowship and seamless Garment , in which the Truth cloathed us all in the beginning , and with which it will cloath and comfort all its faithful Servants and true Friends to the end . 1st . I shall begin with the Difference , and what you have both in Conferrence and Writing alledged for the Ground of your Dissatisfaction and Dissent : Next , I shall consider the Nature and Merit of it ; and last of all , give my sence upon the whole matter , in order to a better understanding for the future . That there is a Difference , is but too plain , for it has in some parts proceeded to a Separation , as well to places of Worship as in matters of Discipline . The Ground of this Dissatisfaction , upon which so great a Distance has been raised , you say is , Requiring your Complyance with some Practices relating to Discipline , particularly Womens meetings and coming twice before Men and Womens meetings about Marriages , before they are admitted to be solemnized among us ; some of you thinking , that there is no Service for Womens meetings at all ; others , no Service in their being distinct from Mens meetings , at least , no necessity for either , and therefore no necessary Complyance to be required and insisted upon , but every one left to their liberty in Christ , lest Imposition and Formality should prevail among us , as they have done in other Religious Societies . In this , I think , I have truly and fairly stated the Case on your part , and given your Objection to our Practice , and the reason why you dissent from it . Now Friends , I shall consider the nature and merit of this Dissatisfaction and Dissent , wherein I beseech your Attention , Patience , and Candour , and I hope you will find , that we are clear of the Imposition and Formality you object or fear . In the first place , I do not find that you have any just cause to fear , in general , an infringement on your Christian Liberty , since it has been , and is most sincerely declared by the Brethren , chiefly concerned in the good Order and Service of the Church , that they have no thought or design of imposing any thing upon the Consciences of Friends ; or , that Friends ought to have now any more than at the beginning , any other reason or Measure of Complyance or Conformity in Matters relating to God , than the conviction of the Light and Spirit of Christ in every Conscience . But there is this distinction to be considered well of , That the matters in Difference are not such as require such an Exercise and Conviction of Conscience as is pleaded , because they relate not to Faith or Worship . Did they require Faith , or did they appertain to Worship , as if you were obliged to worship God only in such a Place , Time , Gesture , Raiment , with such words and forms of Speech , &c. which has been the case of the Dissenters from the National Church , your Objection and Plea were good : But this about which your Dissatisfaction arises , is purely Discipline in Government , and not in Worship ; Formality in Order , and not in Religion : It is about methods of regulating our selves , as to the civil or outward part of the Church , as we are a Society ; how we may avoid Disorder , and preserve the Credit of our Society from Censure and Scandal . For instance , To keep the necessitous ; as Poor , Aged , Sick , and Orphans : To reconcile Differences : To take care of Births , Marriages , and Burials : In fine , to prevent , rebuke and restore disorderly walkers . To all which , I conceive , there is no need of an Act of Faith , or other Exercise of Conscience , than , as the Apostle exhorts , to be ready to every good word and work : I mean , here is nothing required to be believed as an Article of Faith ; here is , no Novelty or Formality in Worship introduc'd , or any thing proposed as an End or Service for our Men and Womens meetings , that can reasonably admit of the raising of such a Scruple of Conscience , since the things proposed are Duties that all civil Societies , as well as Church-fellowships , agree in , as requisite to the support of the Reputation of Fellowships and Societies . Now this being the great and true End , Vse , and Service of our Men and Womens meetings , and that 't is the End that always denotes and constitutes the nature of the means , it cannot justly be thought to be of the nature of Imposition and Formality , as the words are commonly taken in an i●l sence ▪ to expect t●e compliance of Members of a Society , to such Methods of Order as the Elders thereof have exhorted to , and the generality of the People have embraced , and which the most considerable part of those that dissent , declare they dissent from , rather for fear of suffering an Enfringement of their Christian Liberty , than any dislike to the Practice it self : I say , this cannot be called or accounted such an Imposition upon Conscience , because they are Expedients of Order and Methods of Rule about things universally agreed upon . The thing will not bear the word ; for instance , Because I may say it is against my Conscience to confess to such an Article or Doctrin of Faith , or to worship God after such a prescribed form , that therefore it would sound reasonable for me to say it is against my Conscience to submit to the Council of the Church for ending of Differences ; and it is against my Conscience , after having once told the Brethren I intend to marry such a Woman , to come again a fortnight , or a month after , to ask if they have informed themselves of mine and the Womans clearness , both towards Parents and other persons , before we solemnize it . Surely this would look to reasonable people an over-tender or an over-righteous , or rather , indeed , an over-free and large Conscience , that would scruple , at twice or thrice publishing the Banns , to prevent undutifulness to Parents and injury to Pre-engagements , when those , we profess to exceed , require in their Communion that it be thrice done . In like manner it would look very strange in me to call a Church-care of circumspect walking up to the religious Principles of the Society , that I have voluntarily embraced , an imposing or over-driving of me . But you object , Why must we go before Women , and why Women apart from Men ? This still , Friends , can be no Imposition , as is before expressed , because it is no Matter of Faith , nor Practice of Worship , but a referring still to our external Order of Life ; And we say , Women as well as Men , because they are concerned , for they are part of the Church of Christ ; and the common Banus that are published in Churches ( so called ) or Markets , exclude not Women to make their Exception any more than Men. But why Women apart , say you ? We think for a very good reason ; the Church encreaseth , which encreases the Business of the Church , and Women , whose bashfulness will not permit them to say or do much as to Church-affairs before the Men , when by themselves , may exercise their Gifts of Wisdom and Understanding in a discreet care for their own Sex , at least ; which makes up not the least part of the Business of the Church , and this while the Men are upon their proper business also . So that as Men and Women make up the Church , Men and Women make up the business of the Church ; and therefore it is very reasonable they should be Helpers together , in doing the Church's business . This way Women are made useful and serviceable in and to the Church , as were the Holy Women of old , that were so much commanded by the Apostle , for Deaconnesses indeed . And , as I said before , their businesses being hereby distinct , two businesses are doing at one and the same time , and consequently , there must needs be a greater dispatch ; which in Country places , and Winter Seasons , where Friends come Ten or Fifteen miles to Meetings , must needs be very convenient and comfortable . I may add , that there are divers things that seem peculiar to Women , that were not fit for Men , and in which Men did and would find themselves often at a loss , which renders their distinct Meetings farther convenient . These are the Reasons and Motives to the present Practice of the Church of Christ , without enfringing Christian Liberty , by compelling Conscience to any matter of Faith or Practice , relating to Worship ; we meaning by our whole Order and Government , no other thing than a careful Eye and Check upon Practice ; an Expediency against Irregularity in Conversation , whether towards them that are without , or those that are within the same Communion , to which the strong will submit for the sake of the weak . My own sence upon this whole matter is , That a misapprehending the Intention of the Brethren , and an undistinguishing zeal against Impositions on the one hand , and a fear on the other side , that those who so mistook and misrendered , the design of the Brethren , were either high-minded and unruly , or prone to undue liberty , or that they not being the first promoters of this Disciplin in Government , detracted from them that were , and so would lessen the Credit and Authority of their Endeavours , with such as were peculiar Favourers ; and that , in fine , their Dissent tended to the breach of Brotherly Love and Vnity in the Church . I say , my sence is , That this on each side , with the heats that followed , perhaps much worse than the thing it self , gave life to the Division that those that fear the Lord have truly mourned for . And since I have hinted the Heats that may have attended the management of this Difference , be not offended that I say , the Difference , through those Heats , is now more in Spirit than Fact , in Mind than Matter : It is come in Fact to this ; Whether the care of Conversation should belong to Women as well as Men , especially relating to their own Sex , the Women being so great a part of the Church : And over this , I think , you are got for the most part . 2. Whether the Women may meet separately from the Men ? And for answer to this , be pleased to take notice of your own unavoidable Concessions : You allow Meetings of Care in general , and do not deny Women absolutely their share among the Men , and that particular Members must be accountable to the Society they are of , in point of Conversation , according to the Rules embraced by the said Society . I say , you own the end , you allow the means , you referr the choice of your means to the Society , and you , as well as we , expect a compliance with those Rules . Then the Question is , Whether infact Womens meetings be a part of that Discipline the Church admits of ? And it is evident , that the Church of God does , generally speaking , receive and practise it , with satisfaction and advantage . I would therefore beseech you , Friends , to ponder in your minds , upon what a narrow point your Distance stands , and that the main and tender point is allowed you , viz. Conscience is free , and unconcern'd in the Question ; and the visible Ground of Distance being so small , weigh with your selves by what has been , what may be the consequence of this lamentable Breach . I am as much for Liberty as any man ; I ever was so , and hope I ever shall be for it ; but we must refer it to a proper Object , or we shall abuse what we do so much prize , and pervert one of the greatest Priviledges we can pretend to . I do not mean , by the Liberty we are to resign to the Benefit of Society , That which is private or personal ; no , this does not enter into private or personal Liberty , concerning which , the Apostles taught us to bear , and not offend one another ; as about Meats and Drinks : I may add Clothes , Houses , Trades , &c. so as there be no Excess , for that is every where wrong : These things regard not Society , but a man's self , and his private Liberty alone . What is it to the Society , what or when I eat , what sort of Clothing I wear , or House I live in , or Trade I will be of , so as Excess or Uncomeliness be avoided ? This is still in my own power , and many like things , hard to be numbred , about which Society is not in the least concerned , nor in which any Member of it is interrupted , or called in question . In the next place , we do also all agree , that Faith must not be forced nor Worship constrained , for that grates upon Conscience , which God only can effectually enlighten or rightly perswade . But that bears not upon our Question , as I said before ; for the compliance desired in it is about Order , not Faith , and that not about Worship , but Conversation , in which if you submit your Liberty , it is for the Good of Society , and you have the Returns of in the Benefit and Comfort thereof . Do you serve or take care of others , that before were free of that Engagement ? Others also are tryed by the same Rules , to serve and be concerned for you , that formerly owed you no obligation ; and if you are under the Notice and Reproof of others , as to your personal Conduct , they are equally under yours upon occasion ; so that you lose nothing but what you get , nor give nothing but what you receive again , and to a right Spirit and a good Mind this mutual Service will appear reasonable , christian , and requisite . And as in no Age the Resister and Gainsayers of Care and Order , in any of the Lord 's eminent Servants , have passed without the mark of God's Rebuke ; so those that have contested and opposed the Wisdom of God in his faithful Servants , have ever failed of their Purpose , and been finally manifested to have been lead by a wrong Spirit . And as observable it is , that those by whom the Lord has eminently appeared , and who were the first Instruments of his several Dispensations to the Sons of Men , have alwaies exercised that Authority among the People they have gathered , and have been constantly preserved from falling away , though some or other have rise against them with that clamour , as if they had set up themselves , and were gone from what they taught or were , and took too much upon them . But , what have they all come to ? Read and Judge . Nor was it ever heard of in the Dealings of GOD with the Sons of Men , that he varied or changed his Dispensations in the Life-time of the Instruments of any of them , as some have been ready to imagine , nor yet in that Age in which he has brought them forth : Which engages me to beseech you , in the Bowels of the Love of Christ our only Root of Life and Light , and Love and Peace , that you be like minded with your Friends and Brethren , and see that the Life and the Fellowship of the Truth be preserved in the enjoyment and practice of Fellowship ; which will be , if the love of God , which first made us love one another , be kept in , for that is a sovereign Antidote against all the Poyson of Discontent , evil Jealousie , and the Divisions that are wont to follow . And instead of reproaching our Elders and Brethren , whom God has honoured , and whom we have honoured , and could have laid down our Lives for , and who know nothing by themselves , but that they are as true to the Lord , and in as good a condition in the Truth as ever they were , and have done , and intended in what they have done , as much the Benefit of the Lord's People I say , instead of reproaching them with Vsurping Authority , and taking too much upon them , let us consider , that those whom we have received with so much reverent Love , and as worthy of double Honour in the greater things , are not unworthy to be heard and followed by us in lesser matters : Let us regard and value their Care , and love them for it . So true is that Saying among Men , That is well spoken which is well taken , that the Bent and Purpose of a Man's Spirit is that which gives the Just reason of acceptance or rejection . You have , dear Friends , judged too much after an outward appearance , and , you may see , not truly there neither . Open therefore your Hearts , your Souls , and Spirits , and taste with the divine sense of the tender and meek Truth , the aim and end of Brethren : Herein be a little more truly free and universal in your Minds , and you will perceive this Care has a large and a long Prospect for Good. The due exercise of your spiritual Senses will answer all your Objections , and satisfie every upright Soul among you ; but if you look out , mistake Liberty , mistake Imposition , mistake Formality , mistake the nature and end of things , and the Intention of your ancient Friends and Brethren in them , you will judge carnally , and be ready to think as it outward Rule and Lordliness were aimed at , and a departing from the Truth , even whilst our Care , in the sight of the Lord , is for the Honour of it , in reference to the young , the weak , and such as may be careless , and ready to fall asleep ; for such some yet are , and such are yet like to be ; and for their sakes a Discipline , as to Conversation , must be , as well as that there are natural Infirmities , as Sickness Age , &c. that unavoidably call for it . Nor did or can ever any Community subsist without it ; and the Heats , Prejudice , and Rents that have arisen about the How or Manner of it , shew the Opposition not to be right , nor of a good tendency ; the end of that Order , in the Minds and Hands of those from whence we joyfully received the Testimony of the Truth , being the Glory of God , and Good of his People , as a Primitive Christian Society . To conclude ; As this is not a Plea for Imposition nor Forms of Worship , but Forms of Discipline , as to the Government and Behaviour of our selves in our Converse both with those that are without and those that are within , and that there is no visible Communion or Society in this World of Bodies , but what is subject to them , and must in some sort subsist by them ; I beseech you , that we , as becomes a reasonable and modest People , and as dear Children , may be of one Heart , and one mind , and walk together as those that have been Partakers of one Life , and that have drank into one Spirit ; for , it is a comely thing to see Brethren walk together in Love. O Friends , let us labour against secret Animosities , watchings for Evil , Detractation , the Sin that flung the Angels out of their Heavenly Station : Let us see to our own Spirits , how they are , if meek , lowly , humble , tender , by which the true and preserving Judgment is only known and felt ; or , if not high , fierce , hard , and prejudiced ; for a man may come to lose a good frame of Spirit upon very Trifles . It is not alwaies what the Matter is the Dispute arises upon , but how far the thing is espoused , and what place a man suffers it to have in his Mind : If Jealousie , Reputation , Revenge , or Contradiction prevail , Division must follow : Some are apt to resent things too soon , and carry it too far , even to Obstinacy , through the Workings of the Evil One in a Mystery ; so that though the pretence of the Quarrel may be some Fact or other , yet that has the least share oftentimes in the Difference , it being enflamed and encreased by the mysterious workings of the Spirit of Strife and Variance in the Mind , according to an old Saying , The greatest Feuds oftentimes arise from the slightest Causes . Let me beseech and prevail with you to read and weigh the Bent and Force of the Apostle's Spirit in Rom. 12. also 14. 19. & 15. 4 , 5 , 6. and especially 16. 16 , 17 , 18 , 19 , 20 Verse . Likewise . 1 Cor. 14. 32 , 33. weighty places indeed . 2 Cor. 13. Ephes . 4. 1 , 2 , 3 , 4. Phil. 3. 16 , 17 , 18. ch . 4. 8 , 9. Col. 3. 12 , 14 , 15 , 16. 1 Thes . 5. 12 , 13 , 14. 2 Thes . 3. 4 , 5 , 6. He often commands Order and Obedience to the Apostolick Tradition in this Epistle , Tit. 1. 15. ch . 2. 1 , 2 , 3 , 4 , 5 , 6 , 7. Heb. 13. 1. And , 1 Pet. 4. 8. All which exhort to Peace , Brotherly Kindness , to be of one mind , to study one thing . O follow the things that make for Peace , and not to contend , dispute , and strive one with another . A blessed Doctrin , and it has a blessed Reward . The Lord God Almighty dispose your Minds , my Friends , to a tender returning state , and frighten not your selves with Designs ( of the Brethren ) that have no Being , but in Jealousie and Misapprehension : I beseech you , in the Lord , lay down every Mark or Ensign of Difference or Separation , and behold our Arms as open as ever , to receive you , and let your Heart be as our Heart , and then our Meetings your Meetings : Let the Fear and Awe of the Lord , the becoming love of his precious Truth , which is Christ in us , the Hope of our Glory , who gave himself for us , to redeem us from the Enmity , Death , and Curse Disobedience had laid us under , melt and cement us as one lump ; Flesh of Flesh , and Bone of Bone ; so shall our Joy exceed our Sorrow , and Tears be wiped from our Eyes on this occasion ; and GOD our exceeding Great and Glorious Rewarder , be our Crown , Portion , and Diadem for ever . Yours , In and for the Truth , G. P. 
A54126	----	The counterfeit Christian detected; and the real Quaker justified Of God and Scripture, reason & antiquity. against the vile forgeries, gross perversions, black slanders, plain contradictions & scurrilous language of T. Hicks an Anabaptist preacher, in his third dialogue between a Christian and a Quaker, call'd, The Quaker condemned, &c. By way of an appeal to all sober people, especially those called Anabaptists in and about the City of London. By a lover of truth and peace W. P. Penn, William, 1644-1718. 1674 Approx. 238 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54126 Wing P1271 ESTC R220484 99831884 99831884 36351 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54126) Transcribed from: (Early English Books Online ; image set 36351) Images scanned from microfilm: (Early English books, 1641-1700 ; 2129:15) The counterfeit Christian detected; and the real Quaker justified Of God and Scripture, reason & antiquity. against the vile forgeries, gross perversions, black slanders, plain contradictions & scurrilous language of T. Hicks an Anabaptist preacher, in his third dialogue between a Christian and a Quaker, call'd, The Quaker condemned, &c. By way of an appeal to all sober people, especially those called Anabaptists in and about the City of London. By a lover of truth and peace W. P. Penn, William, 1644-1718. 122, [2] p. s.n.], [London : Printed in the year 1674. W.P. = William Penn. Place of publication from Wing. The words "God .. Antiquity." are bracketed together on title page. Final leaf contains "A postscript by anothe rhand". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hicks, Thomas, 17th cent. -- Quaker condemned out of his own mouth -- Early works to 1800. Society of Friends -- Apologetic works -- Early works to 1800. Quakers -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Ali Jakobson Sampled and proofread 2006-05 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE Counterfeit Christian DETECTED ; And the REAL QUAKER JUSTIFIED . Of God and Scripture , Reason & Antiquity . against The Vile Forgeries , Gross Perversions , Black Slanders , Plain Contradictions & Scurrilous Language of T. HICKS an Anabaptist Preacher , in his Third DIALOGVE between a Christian and a Quaker , call'd , The Quaker Condemned , &c. By way of Appeal to all sober People , especially those called Anabaptists in and about the City of London . By a Lover of Truth and Peace W. P. The Vile Person will speak Villany , and his Heart will work Iniquity , to practise Hypocrisie , and to utter Error against the Lord , Isa . 32.6 . But ye are Forgers of Lyes , ye are all Physitians of no value , Job 13.4 . Printed in the Year 1674. Reader , IT was about a Mon●th after the Publication of T. Hicks's last Dialogue , ere I knew there w●s such a Pamphlet in the World ; I took gr●at Care to ge● it , and then us'd no less Diligence to per●se it , which having done , I shall bri●fly and faithfully give thee my Sense , both of the Man and his Work , and , I hope , sufficient Proof to justifie that Account . Some were of the mind , our full and so●er Answer to his other disingen●ous Dialogues , with that Remembrance we gave him of his own former Dislike and Reprehension of that unfair way of writing Controversie , to some of his own Profession in Wiltshire , would have had some place with him , and influence upon him , towards a more just Proceed with us for the f●ture ; That instead of a Man of Straw , and a Fool and a Knave of his own creating ( and therefore call'd by him a Quaker , that he might the better entitle us to his invented Error , Blasphemy and Immoralities , and bring us under the Odium that follows ) we should have seen , if not a real Contrition for the Wrong done us at least , if in the Wrong our selves , some Arguments more fairly given , and tenderly prest , in order to reclaim us : But in lieu of a solid & edifying Confutation ( were we in the Wrong ) the Man is become resolv'd and desperate ; without all regard to God , Reason , Scripture , his own Credit , and the Reput● of his Party ( not a little weakned by his Carriage ) for it seems no matter with him how black the Stratagem be , provided it r●nders but the Quakers and their Faith detestabl● . And so remote is he from the least Acknowledgment of his former Miscarriages , to wit , Forgeries , Perversions , Evasions , Lyes , Slanders and Railings , that with regret I speak it , he has presumtuously continued & advanced in that Ungodly Practice , as if he would maintain on● Iniquity by the doubled Confidence of another ; increasing , with the number of his Dialogues , the number of those Impieties , for which his other two were so frequently rejected of sober and well-disposed People . Now if the man be so bad , and that in his Book too , how his Book can be good , is beyond the Skill of any man to tell us . That he deserves no better Character at any good man's ●and , and that I write but the very Truth of the Matter , I shall proceed to manifest by such Instances and Evidences , as I think cannot be justly questioned of either Reason or Sense . Reader , be but intent and impartial in thy perusal , and I desire no more at thy hands to our Vindication and our Adversary's utter Shame . Farewel . THE Counterfeit Christian DETECTED ; NOt long after Tho. Hicks had brought forth his first piece of Fiction , being charged by several , as well those that were not of our Way , as our own Friends , with having made a Quaker of his own ( and no wonder then that he should confute him ) he , as one concern'd to buoy up his Credit above those Assaults , writes the Continuation , or Second Part , endeavouring to make appear , that he had not wrong'd us in his first . I undertook to consider them , and that in a Spirit of Moderation , to the people of his Profession , and to him , at most , but in a Way of grave Rebuke of his Unchristian Practice . In this I represented his Forgery , with many other of his Unrighteous Dealings towards our Persons and Profession . At this he fumed and raged ; and where he might safely do it , in City and Country , I was a Knave , and I know not how many more Hard Names , that both suit his Envy , pred●minan● Passions and sordid Practice , to t●e Disgrace of his Religious Pretences . But it has so happened , that about ● Year 's time after , he has thought it requisit to give us six Sheets , which are to advocate his Cause , and prove to the World that I am an ●rrogant , Abusive , Prophan● , Imperti●ent Man , with abundance of the like Dirt , out of his foul Pit , which he loads almost every Page withal . The Intent of this last Undertaking , is to condemn us out of our ow● Mouth , and shew to the World , that we verifie what before he had charged upon us , and we so confidently denyed : But if upon Examination , it shall appear , that my Charges against him remain firm , and that by the Assistance of this last Dialogue it self , I hope , notwithstanding his high Rants , mighty Confidence , most positive and dogmatical Say-so's , and hard and scornful Names , with which he endeavours to over-bear us , he sh●ll be reputed the man we have describ'd him , and therefore unworthy of the Name of Christian , which he untruly gives himself in his Dialogues . §. 1. Tho. Hicks proved guilty of Forgery . I Shall begin with an Account of his Title-Page , and what he promises his Reader there ; The Quaker Condemned out of his own Mouth , or an Answer to W. Penn's Book , entituled , Reason against Railing , and Truth against Fiction ; wh●rein W. P. hath confessed , That if those things objected against the Quak●rs in two former Dialogues be true , that then a Quak●r is quite another thing then a Christian . That those Matt●rs heretofore objected w●re and are real T●uths , and no Fictions is fully cleared and evinced in this Third Dialogue between a Christian and a Q●aker , by THOMAS HICKS , Tit. Pag. That a Quak●r is Condemn●d out of Tho. Hicks's Mouth , is no Wonder to me ; but that he should be Condemned out of his own , would be strange , ●nd is , we hope , a Task too difficult for him to surmount . However , he tells us , that what things he objected against us in his former Dialogues , called Fictions by us , are cleared and evinced to be no Fictions , but real Tr●ths by him : This is either true or false ; if true , we are wrong ; if false , T. Hicks is still to be reputed a Forger . He that would clear himself from any Charge , must be sure to take into his Answer the Matter of that Charge , or he shuffles with his Adversary , and maketh no allowable Defence for himself . That this is T. Hick's Case , instead of Condemning the Quaker out of his own Mouth , and consequently that he is worthy to be condemned himself for his Enterprise , I shall briefly shew . I charged him at the Entrance into my former Book , with having answer'd his own knottiest Questions in our Name , with the most weak and impertinent Returns he could well invent ; and in many Pages there was not so much as a Quotation to be seen ( a Practice to be det●sted of any that have learned but the very Alphabet of Common Honesty ) to which the man sayes nothing , yet would be thought a fair Disputant , yea , a Christian too , if any Body will believe him . Next I charged him with having given some Answers , we could acknowledge ours , joyned to their proper ●uestions , unto such Questions , as they were never returned to , therefore guilty of Forgery , though not in making them Answers at all ; yet in giving them for Answers to those Questions unto which they never relat●d , which is a manifest Misapplication of them ; But of this neither do we hear one word . Again , though what he has said in his Title-Page , be enough for u● , and we shall anon descend to use it , yet does not that contain or reach my Question , as in Honesty it ought to have done , which was this ; Wheth●r those Doctrines and Expressions charged up●n the People called Quakers , by Tho. Hicks in both his Dialogues , be really the Doctrines and Sayings of that Peopl● , or not ? And afterwards , Whether what we own , and is by him charged with Error , is sufficiently opposed or proved such ? Reason against Railing , p. 6. which , Reader , takes in not only what T. H. objects against the Quakers , but what he invents and answers for them , and under their Name , whether it be about Doctrine or Practi●e . Nor is this all that may be learned of T. Hicks in his Title-Page ; For , to compleat his Baseness in that very Passage , observe , that as he only renders us concerned at his Objections , so does he confine these words [ are real Truths and no Fictions ] unto them . Whereas it is notorious to all that have but turned over my Answer , that it was not only , nor indeed so much his Objections ●gainst us , as those Answers he gave for us , that I charged with Fiction . But T. Hicks's Policy in this Contrivance is not unworthy of our notice , though always of our Approbation ; for this is the plain Language of it , If I use not these Stratagems to cloud the Question , and vary the Charge , I am a Forger , &c. there 's no Help for it ; and that discards me with all men , even those of my ●wn Party ; wherefore I will so ord●r the Matter , that I will only bring my self upon the * Proof of my own Objections , and over-look theirs . But though this goes a great way , yet this alone will not do ; For I query , Dost thou intend by Objections , which thou sayest I call Fictions , all or some ; if but some of them , thou shouldst in Honesty have said so ; if all , as thy words imply , then ha●● thou further abused us ; for my state of the Question includes a grant of some of them in point of Citation , though none as Errors . But , Reader , this is T. Hicks'● Fetch ( for withou● them he can do nothing against us ) If I can extend th● word Forgery or Fiction , as w●ll to things they do grant , a● those they deny , by some such general words , as Matters objected against the Quakers , &c. Then by proving they acknowledge I have rightly quoted and charged them in some three or four Particulars , I will clear my self from the foul Imputation of Forgery in all the rest . That this is the very Truth it self , and therefore Forgery in the Abstract , let the Reader know , that this has been his Practice , to wit , Where we have never charged Forgery upon him , he has taken his Opportunity , and th●● with the Confidence of an Innocent to cry out , Is this candid to call me a Forgery , when you confess the thing — Then I am not guilty of Forgery — this clears me from being a Forger — Examine these Pages in his 3d Dialogue , viz. p. 4 , 5 , 6 , 9 , 29 , 36 , 39. and mine to which he there refers , and which he pretends to answer , and thou wilt have such Evidence of the Truth of what I s●y to thy very Sense , as must needs render my Adversary's Carriage worthy of thy severe Censure . But as he hath attempted the Proof of his Innocency in this Matter , by ●●aces that never reflected any such sort of Guilt upon him ( therefore still the man once charged to be ) so has he wholely declined medling with that very Head of Forgery , under which I rancked near Twenty Answers , set down by him in our Name , that were ●ever given by us , in either Matter or Form , to those or any other Questions , as a Demonstration of the Truth of my Accusation ; some of which are so very gross , that had not his Envy over-powred his Wits , Credit with his sober Neighbours would have dis-swaded him , if the Apprehension of God's Judgments could not have deterred him . Before I produce Particulars , I shall recite a Passage in his second Dialogue , p. 2. as a Proof of the immeasurable Confidence , as well as Folly and Wickedness of the Man. Quak. Thou hast presented the World with a Quaker of thine own framing , making him to speak those Impertinencies and Falsehood● that were never uttered by any real Q●●aker ; Therefore it is a Forgery . G. W. Epistle to D. P● . Anab. You had done well ▪ if you had produced some I●st●nc●s wherein I made them speak what was never uttered by a real Quaker : But if I can prove that what is spoken under that Name is the Language of a real Quaker ; then thou hast confessed that such may be guilty of Impertinencies and Falshoods . But T. Hicks has made them speak what was never uttered by a Real Quak●● , and has not so much as attempted to prove the contrary ; Therefore T. Hick● by his own Argument is guilty of Impertinencies and Falshoods . This I made appear in my Answer to his former Dialogues ; and therein did well by his own Confession ; For I produced several Passages to make good my Charge of Forgery , unto which he is wholely silent . I shall instance in three or four of t●●m , that my Reader may both perceive the Spirit of the man , and see at what rate he has clear'd himself from my Imputations . Anabapt . Is it hon●st in you to deny the Scripture to be a Rule to others , when at the same time you make it a Rule ●o your selves ? Dial. 1. pa● . 24 , 52. Q●ak . Thou mistakest u● ; when we make us● of the Scriptures , it is only to quiet and stop their Clamours , that plead for it as their Rule . Anab. D● you beli●ve the Scriptures to be the true Sayings of God , ibid. p. 25 , 2. Quak. Yea , so far a● they agree with the Light within . Anab. May I not conclud● , that the Reason why you so freely rail against and reproach your Oppos●rs , is only to secure your Cred●t with your Proselytes , ibid. p. 72 , 73. Q●ak . I cannot deny but that there may be something of that in it . Anab. Will this convince me or any other of your Perf●ction ? ibid. Quak. Though it do not , yet thereby we shall render you so Odious to our Friends , that they will believe nothing that is spoken by you against us . Anab. Will you be so liberal of your Revilings , whether your Adversari●s give occasion or no ? ibid. Quak. It concerns us to render them as ridiculous as we can , and to make our Fri●nds believe , they do nothing but contradict themselves : And if this fail , we will insinuate something by way of Qu●stion , that may be Reproachful to them . Anab. But doth not this signifie a very Dishonest and Malicious Mind ? ibid. Quak. We ●are not what you think , provided our Friends think not so . We will give it out , that we have both answer'd and confuted our Adversaries , and our Friends will believe u● , which is enough to us . What a Wicked and False Quaker this counterfeit Christian hath made to abuse true ones ? If this be not Forgery , palpable Forgery , and that not only against some one Person , but the People in general , personated by his own mad● Quak●r , there is no such thing as Forgery in the World. Oh you that seriously profess Religion , can you away with this ? But hath he vindicated himself from these base Courses , or honestly confessed them ? N●ither . How then can he justly call himself a Christian , or be thought to have answered my Book , that hath thus basely de●lined that part of it , which stood him most upon to disprove ? But how grosly soever he hath represented us , and how silently overlookt our Charges , he wants not Confidence to write after this Strain ; I do affirm in seriousness , that the Account I have now , and heretofore given of the Quakers , is no other then the very Truth , Epist . p. 5. How serious is this Man in his Lying ? Forge first , and then Lye to prop it : Impudence in Grain ! For what he hath said heretofore relating to this particular , I have here briefly considered it . Let us see if he be any better now ; In order to it , I have already shown you the Shuffle of his Title-page : I will now proceed to give you an Account of his Progress in this Black Art of Forgery and base Abuse . Anabapt . I am not conscious of having objected any thing against you in my former Dialogues , but what I am certainly perswaded to be true , p. 1. But is not T. Hicks conscious of first making us say that we never said , & then calling it , A Dialogue between a Christian and a Quaker ? That T. Hicks was a Forger , I have evidenced : That he is one still , his own words shew ; for instead of retracting , he pleads Innocen●y in being so : No wonder this man can write against the Light within ; whose Conscience , if we will believe him , is so seared , that it feels no Risings against the foulest Forgeries . But let 's hear him a little further . Anabapt . I am so confid●nt of the Truth of those Allegations , that I doubt not to avouch them , to all impartial men , Ibid. We never doubted his Confidence , but Honesty . His Allegations must either respect those Passages , which he book'd , & pag'd , or else all that he alledges under the Name of Quaker : If the former , he is a Forger still ; for more then Three Hundred in his first Dialogue were neither book'd nor pag'd : If the latter , he tells a plain Untruth ; for he has not so much as attempted to avouch them , unless it is to be understood of his Co●fidence . Seven Instances I shall give of his Continuance in FORGERY . I. T. Hicks's first F●rgery begins with his Title-Pag● , and in that very Passage , where he promiseth an Evinc●ment of his own Objections to be no Fictions , but real Truths ; to wit , that he doth not only content himself in making the Evincement of his own Objections against us ( unfairly over-looking ours ) to be all he is concern'd in , but in so many words tells the World , That I confess , if those things objected against the Quakers in th● two former Dialogues be true , that then a Quaker is quit● another thing then a Christian ; who never said or co●fessed any such thing in all my Life : For I well knew , that the Controversie rise higher , and went further then his meer Objections ; I mean , ●o all he gave under our Name ; as both the Question stated , and my Pursuit of it do evidently prove . So that he , to make the clearing of his own Objections enough ( yet more then he can e●er do ) brings me in with a Confession of a thing I never thought on , much less ever writ ; what shall I call this but Forgery upon Forgery ? II. His Second Forgery brings me in thus : Qu. If thy Quotations be true , I do freely acknowl●dge , that a Quaker is quite another thing then a Christian , Reas . against Rail . p. 2. There is no Passage so laid down by me ; my words are these , T. Hicks hath given us a Second Part , wherein he hopes to make good , what he charged upon us in his first by Quotations out of our own Books ; If faithfully done , I shall freely acknowledge that a Quaker is quite another thing then a Christian . Where it is observable , that I do not lay the Hazard of a Quaker's being a Christian , meerly upon the Truth of his Quotations , but the Use of and Application of them , if they be faithfully done ; that is , if he can make those Quotations and his Charges meet against us , I shall concede ; for a Quotation implies an Agreement . He hoped to creep out at a few right Citings , and to be over look'd all false Applying and Perverting by unnatural Consequences to his Crooked Purpose . Though had I said , as he sets me down , I should have no Cause to fear the Issue ; since if Naming us may go for quoting , he has done it an Hundred times , where he has directed to no particular Way of knowing the Truth thereof , consequently a Forger ; and where he has been more punctual , I dare abide by every such one he ever made , well knowing he cannot get one Letter to speak for him , but by his meer Sophistry and customary Wrests . III. His Third Forgery in this 3d Dialogue is thus laid down by him . He begins with an Answer to the last Passage he quoted for mine . Anabapt . Art thou well advised in what thou sayest ? p. 1 , 2. Quak. Were we as thou representest us , the severest Plagues and Judgments of the Eternal God we might justly expect to be our Portion , Reas . against Rail . pag. 4. The Stress lies here , Whether this Answer were ever given by me to the Question 't is now made an Answer to ? I say , No ; Therefore a Forger . Next , let us see if it was ever given to a Question of the like Tendency ? No ; therefore the greater Forger . I will set down the two Passages unto which this hath been given twice for Answer , that my Reader may be helpt to a clearer Sight of the Man. In this third Dialogue he queries of me : Anab. Art thou well advis●d in what thou sayest , in saying , If my Quotations be ●rue , thou doest freely acknowledge that a Quaker is quite anoth●r thing th●n a Christian , Dial. 3. p. 1. Quak. Were we as thou representest us , the severest Plagues and Judgments of the eternal God we might justly expect to be our Portion , R. against R. p. 4. Thus T. H. layes it down : But let us see how it is in my Book . T. ● . queries , Will you be so liberal of your Revilings , whether your Adversary give occasion or not ? He answereth for us : Quak. It concerns u● to render them as ridiculous as we can , and to make our Friends b●li●ve , They do nothing but contradict themselves , which is enough to us . Upon which Reader , I made this Reflection : Certainly these things shew such premeditated and willfull Obstinacy , to be Wicked , that w●re we what he represents us to be IN THIS VERY MATTER ▪ the severest Plagues and Judgments of the eternal God we might justly expect to be our Portion , &c. p. 4. If any said IN THIS VERY MATTER , then not in every Matter T. Hicks pleaseth to wrest or twist it to : Oh gross Abuse ! Shall this Man go for a Christian ? But his Evil is greatly hightned , when we consider , that these Words were spoken of such a Passage , as to this Minute he never so much a● attempted to clear from the Imputation of Forgery , though so charged upon him , pag. 67. of my Answer ; because there was no Quotation for it , nor in sense can be expected for so plain a Fiction : And yet he makes i● a formal Answer to ● Question about right and wrong Quotations , which were not there in Question ; as if it were one and the same thing , to say , the Plagues and Judgments of God we might expect , &c. if so morally Evil as h● brought us in spe●king our selves to be , for which he directed us to no particular Proof , neither could : And to say , We might justly expect the Plagues a●d Judgme●ts of God , &c. if he represented us right , as to Quotations about Doctrines out of our own Books , which was never th● Question . He that can thus invent , add , diminish , and transpose , both Words and Sentence● , may write Dialogues at Pleasure , and as easily abuse the Prophets and Apostles , yea , Christ Jesus himself , as the People called Quakers . IIII. His fourth Forgery he makes , and that I think ●t ●o re●●●k , is this ▪ Anab. But doest thou indeed believe , that those Quotations in the former Dialogues are Forgeries ? Quak. I do so , Dial. 3. p. 2. This is all false : I never thought so , much less writ so ; nor was that the Question , taking Quotations for places cited , as to Book and Page . And if generally accepted by him , he brings me in denying all , which was as much beside my Thoughts . Thus he shuffles with me , and endeavours to delude simple People by the word Quotation ( which taken strictly , does not reach the one half of those Answers he made us to give ) by getting a few Passages acknowledged , which he has punctually made ( though miserably perverted ) to make them believe , all given under our Name , not so cited , are also allowed under the same Term [ Quotations . ] Besides , he has not referred us for any such Answer in any Book I ever wrot . This , Reader , is so far from proving and evincing former Charges against us , that it is to multiply more Fictions , and add to his other Score . V. His Fifth Forgery is in page 59. and consists of two Parts : The first is , The foisting in of the Word only , The second of mis-placing and applying my Answer , that he may the better have his Ends upon me , which is but one of his many unruly reigning Sins . Observe , because I told him , that E. B. in saying , That was not a Command to him , which was a Command to another , respected not those universal and eternal Precepts of fearing God , and working Righteousness ( as T. H. untruly inferr'd ) But more extraordinary and particular Injunctions ; such as the Going of Moses to Pharaoh , with many more . And because I explain an other Passage out of E. B. by him cited and wrested , viz. You are not dead with Christ , who are yet subject to Ordinances ; after this manner , E. B. pleads ONLY against such Ordina●ces , as were but Shadowy , and to pass off ; He puts the Adverb Only , by me mentioned , in what I said to this last Citation out of E. B. in my Explanation of the first Citation , where I never mentioned it . And that he might fasten a Contradiction upon me , he omits this last Citation out of E. B. mentioned in his second Dialogue , and makes the Answer I gave to his Use of it , to belong to that which I gave to the former about Commands , as if they had been but one entire Answer to one and the same Passage , which were really two . The Advantage he hoped to gain , was this , that I should say , E. B. intended by Commands , only extraordinary Ones , as Mos●s's going to Pharoah , &c. and yet say , That E. B. only meant such Ordinances as are Shadowy ; if only such extraordinary , then not only such Shadowy ; if only such shadowy , then not only such extraordinary ; as if they had been said of the same Passage , and on the same Occasion ; whereas the first was in page 47. of E. B's Works , and the other in page 105. as T. Hicks himself quotes them , in his second Dialogue , p. 59 , 61. But that which yet adds Blackness to this Forgery , is first , that , at what time he foisted into my Explanation of the first Passage , he bas●ly left out these three Words [ with many more ] which were on Purpose to shew I did not stint E. B's Use of the Word Command , to the extraordin●ry Ca●es , instanced in my Answer . And next that , after all that premeditated Injustice , he flings these stinking Interrogatories at me , Dost thou consult thy Credit in multiplying such Instances of thy Inadvertency and Folly ? What Reason hath any Man to b●lieve thee , either in what thou affirmest or denyest , that dost so apparently contradict thy s●lf ? This is not only to be bad , but brazen withall . To contradict a Man's self is reproveable ; but to make Contradictions in another Man's Name , is detestable : To commit Injuries against any is ill done ; but to brave the wronged with insolent Reflections must needs be a great Aggravation . What think the more sober among the Bap●●sts of the●e Things ? VI. The Sixth Forgery I shall now mention is the Answer T. H. makes G. W. to give in his second Dialogue , pag. 1. The Question and Answer I will recite . Anab. I have form●rly detected you of se●eral perniciou● Error● , concerning the Scriptures , Light within , Person of Christ and Resurrection , &c. What say you thereunto ? Quak. I say , The Plagues and Judgments of God will follow thee . G. W. denies that this was ever his Answer to that Question , Appendix , p. 13. Though he at the same time tells T. H. he no wayes doubts the Thing . T. H. that he may not lye under the Charge of Forg●ry , so fixt upon him by G. W. has by his Legerdemain , p. 69. trapt in Joh. Gladman , to cloak his Fiction , thus ; Whereas G. W. denies that he said , The Plagues and Judgments of God would follow T. Hicks , th●se may certifie , that G. W. and my self being in D●scourse about the Dialogue between a Christian and a Quaker , he said , The Plagues and Judgments of God would follow T. Hicks , and all that had a Hand in that Dialogue , or that disperst it . J. Gladman , Dial. p. 85. But the Meaness of the Shift aggravates the Forgery : Did G. W. ever deny that he had said so to J. G. or was that the Question ? Vain Man ! or tell us , Does J. Gladman certifie , that G. W. said so to T. H. at what time he controversially askt him that Question ? Which is to come close to the Question : Or does he say , there ever was any such Question askt him ? Clear 't is , G. W. never deny'd that he had spoken those words , or to the same Effects , to any Body at any time , or upon any Occasion ( Therefore hath J. G. also manifestly wronged him in saying , whereas G. W. denies that he said , &c. this is an Untruth , as is evident by G. W's own Answer , Appendix p. 13. ) and as evident it is , that the Substance of this Certificate goes no further then to testifie that which was never yet denied ; Therefore no Certificate to clear the Matter objected against T.H. to wit , That he never received by Word or Writing any such Question from T. H. much less did he ever return him any such Answer ; consequently T. H. a Forger still . I will briefly parallel the Case : Let us suppose a Dispute between T. Hicks a Pr●destinarian , and J. Ives an Vniversalist , both Anabaptists , about El●ction and Reprobation ; And J. Ives using his Wits to depaint T. H's Opinion to greatest Disadvantage ; which T. H. looking upon as Unfair , and thinking himself not to have been doctrinally , gravely and justly dealt with , as by the Law of Sober Disputation should have been , falls upon J. Ives with this Rebuke , Thou art an Vng●dly ; Vain and Ca●tious Man ; the Judgments of God will overtake thee , if thou Repent not , for thy daring Opposition to the Gospel , and unfair Dealing with me J. Ives immediately writes a Dialogue ; the first Question suppose to be this . J. Ives . What dost thou say , T. H. to those gross and blasphemous Absurdities I charged thy Narrow and Ill-natured Opinion with ; of damning men unconditionally from all Eternity to glorifie God , thereby rendring God more Cruel then M●n and Beasts , that naturally take care of their Off-sprin● representing him partial and double-minded , as having a reveal●d Will that speaks of his Desire that all should be saved , and a secret Will notwithstanding that damns far the great●st part , whether they Obey or Rebel ? with much more of the like cruel and black Aspect . I suppose , thou hast considered them well ; hast thou any Reasons to offer in Countenance and Defence of this horrid Opinion ? What sayest thou ? T. Hicks is made by J. Ives to answer thus : T. H. I say , thou art an Vngodly , Vain an● Captious Man ; The Judgments of God will overtake thee , if thou Repent not , for thy daring Opposition to the Gospel , and unfair Dealing with me . Now , I would ask T. Hicks , if he thinks this Reflection , by him given upon the supposed disingenuous Carriage of J. Ives , to be a proper and suitable Answer for J. Iv●s to give in his Name to a doctrinal Question , unto which , it was never given as an Answer ? If not , how injuriously has he dealt with G. W ? Are our Rebukes of T. Hicks's Unrighteous and Prophane Carriage in his Dialogues , the only Reasons we are able to render in Defence of our Belief , or against his doctrinal Objections ? Or may a man honestly take another's Answer , and give it to his own Question , however impertinent , and that in the other man's Name , with design to render him so ? If not , then certainly T. H. has not acted the Christian , but the Counterfeit with us : And God will require this Wickedness at the Church's Hand to which he relates , if they indulge or connive at it . VII . His Seventh Forgery , and the last which I will now stand to mention , is ●●is , and I intreat my Readers Attention ; for He or I must needs be very Guilty . In his second Dialogue pag. 5. he thus brings me in : Anab. Be free and plain with me , how and in what respect is Christ said to fulfil the Law , and to DYE for Sinners . Quak. He fulfil'd the Law Onely as our Pattern or Example . Christ is so far from telling us of ●uch a Way of being Justified , as that he informs us the Reason why he abode in his Father's Love , was his Obedience : He is so far from telling us of being Justified by Virtue of his Obedience imputed , that unless we keep his Commands and obey for our selves ; in all which Christ is but our Example , Pen. Sand. Found . shak . pag. 26. To this , Reader , I return'd two Pages of Answer , in Defence of my Book , and to detect his Forgery , some of which he hath ventured to give , but with his wonted Disingenuity perverted : Let us hear him patiently . Anab. But for as much as thou seemest to grant that Christs Death was in the Nature of a Sacrifice , how will this a●ree with what thou hast formerly asserted ? viz. That Christ fulfill'd the Law , Onely as our Pattern or Example , Dial 3. pag. 74. Qu●k . In this Quotation thou hast done exactly like thy self ; for if thou canst find the word Onely there , or such an Answer to such a Question , thou hast not wronged me ; But sure I am , there is no such Question , and as sure , the Fulfilling of the Law was not the Subject treated on , and very certain , the word Onely was not there ; Therefore thou art a Forg●r . That which I said , with the Scripture on which it was grounded , was this : If ye keep my Commandments , ye shall abide in my Love , &c. Reas . against Rail . pag. 78. Sand. Fou●d . p. 26. Anab. H●re it is hard to say , whether thy Dishonesty or Impudenc● be the greater ; for in this Answer thou are guilty of no l●ss then three notorious Vntru●hs : First thou insinuatest , as if the Text above named were the only Text from which thou didst argue in thy Sand. Found . pag. 26. 2 dly , Thou art sure , the Fulfilling of the Law was not the Subject treated on there . 3 dly , Thou art very certain , the word Only is not there : Thus hast thou aggravat●d thy Wickedness in adding Lye unto Lye , and all this knowingly , Dial. 3. p. 74 , 75. 'T is now Time for me to speak ; and I beseech thee , Reader , hear me ; for it is of great moment to determine who is the Forger , who is the Lyar ; T. H. or W. P. First , he suggests by this Question , Is Christ's Death was in the Nature of a Sacrifice , as thou sayest , how will this agree with thy former Assertion , That Christ fulfill'd the Law , only as our Pattern , as if the Death and Suff●rings of Christ , as a Propitiation to declare God's Righteousness for the Forgiveness of Sins that are past , upon Repentance , had been part of that Doctrine in that part of my Book , unto which those W●●●s relate , viz. Christ fu●fi●●●d the Law as our Pattern , ●●ich really was no part of that Doctrine , as may be seen pag. 24 , 26. For because we assert him to have been our Example in Fulfilling the Righteousness of the moral Law , T. H. would conclude from my words , That he was only our Example in ending Types , Shadows , Sacrifices , Propitiations , &c. of the Law ; Therefore great Forgery in him , to make me answer two Questions , the one in pag. 52. of his second Dialogue ; the other in in pag. 74 of his last Dialogue , which take in the Death & Sufferings of Christ , that wholely related to but some part of the personal Obedience of his Life . I cannot forbear one Instance more of his foul Miscarriage in this particular , viz. Anab. Are we no further concern'd in the Obedience and Sufferings of our Lord Jesus without us , then only as our Example or Patttern ? Quack . What more wouldst thou have ? I have told thee , that Christ fulfilled the Law ; but Only as our Example . Where there is nothing clearer then that he thrusts the Sufferings of Christ into the Question , which was no part of the Question , making me to deny the Benefit thereof , because I assert him to be only our Example in that which is our daily Duty unto Acceptance with God ; not in being a Sacrifice for Sin. Is this not to be Guilty of Fiction ? Or is this to describe a real Quaker , and act the part of a true Christian ? Oh hateful Injuries ! But 2 dly , In his Quotation of my Answer he hath omitted two Pass●ges ; for when I said , If he can find such an Answer to such a Question he has not wronged me , I placed the●e words between , which he dropped , viz. or the M●●ter strictly contained in that Question , which I knew he could never compass , because his Question was , in what R●spect Christ dyed for Sinners ; and the Answer he made me give , truly related to the fulfilling filling of the Righteousness of the Law in our selves . Oh Injurious Man ! Is this the Christian ? His next Omission is this part of my Answer , which followed from my Argument ( by him cited for Proof of his Charge ) upon John 15.10 . If you keep my Commandments , &c. Now ( ●aid I ) that this concern'd not the whole Law Christ came to fulfill ; the whole Law he fulfil'd , the plac● of Scripture quoted , the Nature and Mat●er of the Argument clearly prove . Again , He was our Example in Holiness , ●hough not in his Ending of Types & Shadows , Reas . against Rail . pag. 79. Which Passages R●ader , plainly evidence , that if ever those words were spoken by me , they never extended to Christ's being but our Example in the Fulfilling of the whole Law , which T. Hicks by his Sophistry would insinuate . For Answer to his Three notorious Vntruths he chargeth on me , take what follows . 1. He sayes I insinuate as if John 15.10 . were the only Text from whence I argued in my Sand. Found , pag. 26. which , Reader , is so far from Truth , that I only charg'd him with having argued from that Text in which no such word or matter was to be found , which he denies . 2 dly , He says , That I am sure the Fulfilling of the Law was not the Subject treated on there ; and that I know therein I have spoken falsly . But sure I am he hath told two Tales in charging one upon me : For first , How could the Law , as he understands it , to wit , the Whole Law that Christ came to fulfil , be intended , when the very Text & Argument upon it , shew , that it was the Keeping of Christ's Comman●ments , that they might abide in his Love , and without which they could not be accepted ; that was insisted on . 2 dly , He tells an Vntruth in charging me with th● Knowledge of that which was not : But as he declined ●his Scripture , so the Arguments by which I proved the Impossibility of Christ's keeping his own Commandements in our stead , with which I made good my Conclusion , viz. The Necessity of Keeping his Commandments as he kept his Father's , in order to Acceptance with him . 3 dly , He sayes , I am certain , the Word Only is not there , and so add Lye unto Lye knowingly ; which , Reader , makes other Two Vntruths on my Adversary's part : For first , there is no such Word in all that Argument and Paragraph out of which he made his Citation , as may appear Sand. Found . Shak. pag. 26. Argum. 5. Dial. 2. pag. 52. Reas . against Rail . pag. 79. 2 dly , His saying , I should know of a thing that never was , makes up his other Falshood : But to the end he may acquaint all men with my Folly and Madness , as he is pleased to term his own horrible Fiction , he tells me , that he referred in his Citation not to John 15.10 . but Rom. 2.13 . Not the Hearers of the Law are just before God , but the Doers of the Law shall be justifi●d . But do men use to refer to Places they never cite , either as to Words , Chapter or Verse ; for they are not mentioned in his former Dialogues : How then did he refer to them ? If he sayes , It was to my Argument , I make the same Demand . Do men refer to Argumen●s they never mention ? If to those they do mention , then I can easily prove , it was not this Scripture or Argument upon it , that T. Hicks referred to ▪ Reader , peruse Sand , Found . p. 26. Arg. 5. Dial 2. p. 52. Reas . against Rail . p. 78 , 79. and thou shalt see his palpable Untruth . But becau●e he builds here upon this Argument , l●t's bear it : Unless we be Doers of the Law , which Chri●t came not to destroy , but as our Example , to fulfill , we can never be just before God : Let not any fancy , that Christ hath SO fulfill'd it for them , as to exclude their Obedience , from being requisite to their Acceptance , but Onely as their Pattern . Here Only is mentioned : But first , this was not the Place cited , but another that had it not , as before exprest ; Therefore I no Lyar , but T. Hicks a Forger . 2 dly , This Law mention'd Rom. 2.13 . was the Moral & Eternal Law of God , & not that Shadowy Law containing Ceremonies , Sacrifices , Propitiatories , Meats , Drinks , and d●vers Washings , &c. which Christ by his Life , Death and Sufferings fulfill'd and ended , in which T. H. would make me say , That Christ was Onely our Example : That it was not the whole Jewish Law , the two next verses prove ; For when the Gentiles which have not the Law , do the Things contained in the Law , these having not the Law , are a Law unto themselves , which shew the Work of the Law written in their Hearts : Therefore not the whole Jewish Law , for that they had not ; consequently , I do not contradict or make void the Benefit of Christ's Death and Sufferings , by saying , He was only our Example in keeping that Law which the best Jews and Gentiles were to keep and kept , and the Righteousness of which is to be fulfill'd in us . Thus hath he unworthily added , diminished , mis-rendred , transposed , &c. from time to time . Certainly , the People call'd Anabaptists , are deeply co●cern'd to reckon with him for this great Scandal to their Profession . But suppose I meant the whole Law of God in that place , I see no worse Consequence from my words then this , That so far as man's Obedience to God's Law is requisite to his Acceptance , so far only Christ became our Example : For as he was not our Pattern in things that more peculiarly related to him to perform and finish ; so was he no more then our Pattern in that which is our constant Duty to do . Now let T. H. snap and catch what he can , with all his Leg●rdemains , pag. 69. only take this along with him , That by his Reflection upon that Argument , viz. That Christ hath not SO fulfilled the Law for us , as to exclude our Obedience from being requisite to our Acceptance , he implies a Denyal of the N●cessity of Obeying the Law of God to Acceptance with God ; A Doctrine suited to his Practice , contrived and continued to the Ease of Hypocrites ▪ no wonder he struggles so hard for it ; for without it nothing but Horror would surround him , though at this rate he must not alwayes expect to escape the Blow ( I mean not , assassinating of him ) a Trick that lives nearer his Complexion then mine , but that Vengeance Which is the Recompence of every Soul that loveth and maketh a Lye. With you ▪ the People called Anabaptists , I leave this Section ; Right us , Right your selves ; Right our Profession of such an Unfair Adversary , and your selves of so Scandalous an Advocate . § II. That T. Hicks has grosly Perverted our Writings . TO Forge is bad , but to Pervert may in a Sen●e be worse ; since it is to mis-use true words , and by Disguise twist them to a Sense never intended , when many times that which is false it undiscernably swallowed for the sake of something that 's true . This was another Charge I exhibited again●t T. Hicks , and an Argument by which I proved him no Christian . I frequently in my Book took Occasion to detect him of this Unworthy Practice and more especially by 26 instances under a distinct Head , containing ten page● , our Principles in one Column , and his Perversions , in another ; but he seems dumb to the Charge . Shall I enter him mute ? that may alter , but not excuse the Punishment ( Ass●ssinating always excepted . ) I shall , Reader , for thy sake and the Truth 's , produce some of them , that those to whom this may come , may have some Account of his Carriage in his former Dialogues . I. From our Belief of the Light 's Sufficiency to save , he infers , That all other Means are needless , Dial. 1. p. 36 , 37. not considering it was not the Light 's Insufficiency , but man's Weakness , that occasion'd them . He might object Insufficiency as well against God , Christ , Spirit , Grace , &c. II. From our making the Illumination in man to be a natural Emanation or Product of the divine Word which made all things , he wickedly turns it to An Effect of God's Power , and so sayes , we would make Beasts and Trees , &c. also divine , Ibid. p. 4. III. From our asserting that the Light of Christ shineth within the Hearts of Wicked as well as Good Men , He tells People ( in our Name ) that he is in the Heart of every Wicked Man , as he is in his Saints , Cont. p. 45 , 46. Though through Rebellion they partake not of his Life , Power , &c. IV. From our affirming , that God is the Teacher of his ●eople , He infers , That we deny all Ministry and Visible Worship , though they stand in God's Power and Spirit , 1 Dial. p. 42 , 43. V. From our believing Christ to be in his People , according to express Scripture , and that as such he is crucified by Wicked Men , He infers , That we deny Christ to be as well without as within ; or that he was ever crucified in the Flesh , 1 Dial. p. 44. Contin . pag. 37 , 40 , 42. VI. From our denying of their rigid Satisfaction , that is , that Christ was punished by his Father for our Sin ; and that Sins past , present and to come , are answered for : And that men may be Holy by Virtue thereof , though not new , but old Creatures , and so unholy in themselves , He unworthily concludes , That We disown Christ's Death and Sufferings , as a Propitiation , that it carried away Sins past , and sealed Remission in his Blood to as many as believe : And that we expect to be both forgiven and accepted , not for Christ's sake , nor in his Sacrifice & Righteoussness , but our own Works , 1 Dial. p. 9 , 10. Contin . 48 , 49 , 50 , 51 , 52 , 53. VII . From our pleading for a Perfection from Sin , and the Duty of growing to the Fulness of the Measure , &c. He infers , Our Denyal of Perfection in Degrees , and our Belief of as high a Degree of Perfection in this World , as hereafter , Dial. 1 pag. 48 , 49 , 50 , 51. VIII . Because we say , that such Works as are wrought by the Holy Spirit in us , are necessary to Eternal Life , and may in a sense be said to obtain it , since the Lord hath ●o freely offered it upon the Condition of believing and ●being , which are the Fruits of the Spirit of God in man ; T. Hicks suggests in our Name , That we exp●ct to merit ●ternal Life by our good Works , and those of our own Working , as the Spider weaves his Webb out of his own Bowels , Dial. pag. 38. Contin . pag. 51 , 52. IX . Because we say , All Spiritual Liberty stands in God's Power ( that redeems from Sathan's Snares ) He inferreth , That who are not of our Way , should have no Liberty , Cont. pag. 85. X. Because we say , The Scriptures are not the great Gospel - Rule , but the Spirit ; The Dispensation of the Spirit being that of the Gospel more peculiarly ; and that without it we cannot understand , or savingly believe any thing declared of in the Scripture , and therefore that it is our Rule for believing the Scriptures them selves ; He basely suggests , That the Quakers cast off al● Precepts in the Scriptures ; and so will not bring their Cheats and Impostures to the Test thereof , counting them of no more Authority then Esop's Fables , Dial. 1. p. 20 , 21 , 22 , 23 , 24 , 30 , 31 , 32 , 33 , 34 , 35 , 36. Contin . Epist . to the Reader . Behold your Anabaptist-Preacher ! XI . From our preaching men to a lost God and Christ , that is , to God and Christ whom they have lost Fellowship with , He perverts it to our believing , That God and Christ were in a lost or undone Condition , Cont. p. 49. XII . From our asserting , that what was a Command to any Servant of God in old time , is not so to us , because so to them , that is , such as Moses's going to Pharoah , the Performance of Types , Shadows and Figur●s appointed for a Season , and to pass off , unless requir'd by the same Spirit anew , He falsly infers , That those Moral and Eternal Precepts , Thou shalt have no other God but me , Thou shalt not Murder , Commit Adultery , Steal , Bare False Witness , &c. are not binding upon us , but that we give our selves the Liberty of such horrid Principles , as the contrary to those Principl●s , and are therefore incosistent with Government , Contin . pag. 59 , 60. Who would have expected this from a profest Baptist and Preacher too ? XIII . From our denying the Resurrection of the natural corruptible Body , leaving it with the Lord to give us a Body as pleaseth him , as 1 Cor. 15.36 , 37 , 38. This Caviller endeavours to possess People with our Denyal of the Resurrection of any Body to Life eternal , however spiritual or glorified , Dial. 1. p. 56. to 62. And lastly , from our asserting the Unity of God and the Soul , and Denyal of his carnal Resurrection ; he concludes , That the Soul is Part of God , a●d that no future Rewards or Punishments are to be expected , Dial. 1. p. 16 , 17. These Reader , are some of the many Perversions this Ungodly Man is guilty of against our Principles . Is this to condemn the Quaker out of his own Mouth , and to evince his Objections against him to be real Truths ? Is not Counterfeit a Name good enough for him that has thus counterfeited a Quaker an● a Christian too ? Will this bring Honour to his Brethren ? Or can it be consistent with their Credit , to encourage such base Attempts , when but a midling Heathen would have abhorred to have been the Actor of half that Injury T. H. hath not only committed , but continues in , and boasts of . And that he has betaken himself to no better Refuge from the Pursuit of our Arguments , notwithstanding the Cautions of our former Book , I shall in a few Instances make evidently appear to all that dare trust , and will but impartially use their Eyes ? 1. From my saying , That those that crucified Christ were Admirers of the Scriptures , and pretended out of their own Law , that it was both lawful and necessary he should be put to Death : Whereas , had they brought that Deed to the Light , the Light would have shown it not to have been wrought in God ; which the Scriptures without the Light could not effectually do : He makes no Cons●ience of inferring , That I intimate an Insufficiency in the Scriptures to convince the Jews that Murder was a Sin , Dial. 3. p. 13. Whereas the Question was not , whether Murder was a Sin ; but whether the Jews thought that Murder , by the Scripture : if they did , give us an Instance ; if they did not , then I have the End of my Allusion , to wit , If the Scriptures are not therefore insufficient in T. H's Account , because the Jews were not convinced by them of Murder ; neither ought the Light within to be reputed insufficient , because Men were not convinced of their Unbelief in Christ by it . I will answer him in setting down his own Words to me : O Impious Man ! sayes he : The Defect was not in the Scriptures , but in themselves , in not attending what was therein delivered , wherein Murder is peremptorily forbidden . Right ; But , O Impious Man ! say I , the Defect was not in the Light , but themselves , in not attending to it , whereby Murder is also forbidden . How much more sufficient now , T. H. is the Scripture then the Light ? Vain Shuffler ! But this is not all his Perversion ; for he further infers in my Name , That the Scriptures did rather countenance and justifie , then condemn them in that Fact , Dial. 3. p. 13. Which , Reader , in plain Terms , is as much as to say , because the Scriptures do not so effectually discover evil Conceptions as the Light within ; therefore the Scriptures rather countenance and justifie them : Monstrous Baseness ! The Truth is , were his Endeavours against us but well weighed of all that see them , there were little need of our Labour in his Discovery , or our own Defence . But that which aggravates his Sin , is the hard Words he gives me after all ; I know not why , unless to cover his own Guilt , or make his credulous Reader think me as hateful as he would have me . 2. The second Perversion I shall instance , is this : Because I told him ( in Answer to his Objection about the Light 's Insufficiency , for it s not discovering to the Heathen-Philosophers how Sin came into the World ) If he meant by that Discovery , a clear and distinct Account and particular History , how Adam and Eve were beguiled by the Serpent , it was nowayes to his Purpose ( unless he can prove the Knowledge of it absolutely necessary to Salvation ) He , according to his usual Baseness , makes me to say , The Penning of that History was to no Purpos● , Dial. 3. p. 41. thus interrogating of me , Wilt thou dare to say , the Knowledge of this is to no Purpose ? Why then did sacred Penmen give such full Account thereof ? As if it were one and the same Thing for me to say , the Penning of that History is to No Purpose , and to say , It is not to T. Hicks 's Purpose . Is this the Way to prove the Quaker no Christian ? But since this full Account is made such a great Instance by T. H. for the Sufficiency of the Scripture , and Insufficiency of the Light , let him tell me , What Paradise Adam was put in ; and where it was ? What was that Serpent that tempted Eve ; a fallen Spirit , or a Beast of the Field ? And what was that Fruit and Tree God forbad , and the Serpent tempted the Woman to eat of ? And what was the Voice Adam heard in the Garden ? What were those Fig-Leaves he covered himself withall ? And what was that Death that he dyed ? And what were those Cherubims and the flaming Sword and the Tree of Lif● , all mentioned in that History ? If he takes the Account Literally , let him say so ; but let him take this with him , that then Adam bodily dyed , before he begot his Sons and Daughters ; and the History gives us no Account of his corporal Resurrection : But if he take the Account in whole or in Part mystically , then how is it full , clear and distinct , not distinguishing Literal & Natural from Mystical and Spiritual Things ? Is this the Way to prove the Insufficiency of the Light within , that sends all People to the Light within for a sufficient Account , which sayes Dr. Henry Moor of Cambridge , spoke in and reproved Adam for his Lapse from God , Philosoph . Cab. p. 27. However it be , this lies at T H's Door , that because I said , his Instance of Moses's Writing was nothing to his Purpose , he makes me to conclude , They were writ to no Purpose . If he loved his Soul , he would hate these Courses , that need no Aggravation , their own Infamy is enough . 3. Again , from my acknowledging that the Scripture furnisheth me with the Knowledge ●f Christ's visible Transactions ; he infers thus , which is as if thou shouldst say , God manifeste● 〈◊〉 lesh c●uld not have been known by thee , were it not revealed in the Scriptures , intimating , thou couldst NEVER have known it , but by the meer Light in thee , Dial. 3. p. 44 , 48. Which intimates , that Thomas Hicks is an arrant Perverter of my Sen●e . Is there no Difference between saying , I was informed of a certain Passage by A. B. and saying , It was impossible I should have known it any other Way then by A. B. But why all this wre●●ing ? Is it to conclude , therefore the Light within is insufficient ? which may as well be inferred against God , Christ and the Holy Spirit ; for he makes me to exclude all other Wayes of Di●covery , the● what is made by Scripture . If an Account be wanting , the Light of Christ is as sufficient now , as it was in the Time of Moses and the Prophets , who wrot both of Things past and to come : But a Relation being with us , the Light of Christ doth n●thing unnecessarily . But 't is like T. H. degenerates not from his Ancestors ; he can cry , Come down and save thy self , &c. 4. From our asserting the Works of the Spirit in us necessary to our compleat Justification or Acceptance with God , he insinuates , Our making those Works the meritorious Cause of our Salvation , Dial. 3. p. 69. which is manifestly denyed and rejected by me , in my Answer , p. 72 , 73 , 82 , 83 , 86. whi●h he no more regards , then if it never were : The Trick of an unfair and shuffling Adversary . 5. From my asserting the Necessity of an inward Work of Righteousnes● , by the Power of Christ in these Words of the Apostles to the Galatians , Let every Man prove his own Work , & then shall he have Rejoycing in himself , and not in another : He , to make his Ends upon me , infers , That the Doctrine of Christ dying for Sinners , hath nothing in it , as the Ground of our Rejoycing : For our Rejoycing must be in our selves , not in another , Dial. 3. p. 69 , 70. That , Reader , which aggravates this wretched Consequence by him , charged upon me , is first , that he sayes , it is plainly deducible , which is so plain a Wrest : And next , that they are the Apostle's Words , and not mine , of which he makes so ill an Use . Is this to make the Scripture his Rule , that is so unruly in his Abuse of them ? I am sure , a lying and an abusive Spirit has been his Rule throughout his three Dialogues , which God rebuke . 6. The sixth Perversion is as follows : Being formerly assaulted by T. Hicks , Cont. p. 50. for having said in a Book entituled , The Serious Apology , &c. p. 148. That Justification by a Righteousness wholy without us , is a Doctrine of Divels ; I undertook my Defence , and performed it in my Answer to his other Dialogues , from p. 68. to p. 98. I distinguished upon the Word Justification , first as it might be taken barely for the Remission of Si●s , or the acquitting Men of the Guilt and Punishment due to Sin , which was the free Love and Mercy of God upon Repentance ( d●clared in Christ's Death , as a Prop●tiation for the Sins of the whole World ) and therefore not to be merited by the best Works we can perform , 2dly , As it imported a being made inwardly just by the bringing in of Christ's Everlasting Righteousness to the Soul. To leave out this latter , and make the former only sufficient ( whereby Men are left in an unjust and unrighteous State ) I affirmed to be a Doctrine of Devils . But notwithstanding this plain and scriptural Distinction to satisfie T. Hicks ( would he but be satisfied ) what I meant by Justification ; He is so unjust to me , as to infer in my Name , That I account the Doctrine of Christ's Death in the Nature of a Sacrifice , to declare the Righteousness of God , for the Remission of Sins that are past ( because transacted without us ) a Doctrine of Devils , Dial. 3. p. 72 , 73 , 74. Canst thou , Reader , in earnest think , this Man makes Conscience of his Endeavours against us , who commits these frequent Abuses against our Books , Persons and Principles ? As if because I acknowledged Christ's Death to be in the Nature of a Sacrifice , to declare God's Righteousness , in the Remission of Sins that are past , unto them that believe , &c. to be one Part of Justification ; & that this Transaction was confessedly , without us , even while we were Sinners , &c. that therefore , I should call this the Doctrine of Devils , because without us , though the Word wholy be not there , upon which lay the Stress , and which was only said by me of a Justification , that wholy excludes Christ's Righteousness revealed within , to the making Man Just ; unworthily applying that Reflection to the begin●ing of Justification , that I have so expresly owned , which was made against a Doctrine no wayes concern'd in this true and Gospel-Justification . In short , If Justification by Christ's Righteousness without us , be the same , with being justified by Christ's Righteousness wholy without us ; then T. H. is not so bad a man , as I have represented him : But if there be any Difference , as undeniably there is , a●d a material One too ; then T. H's Inference and Con●lu●ion in my Name , make a foul Perversion . 7. The last Perve●sion I at this time think fit to mention , is his last , both in his Epistle and Book , to wit , from my saying , upon a sad Conside●ation of his many Miscarriages towards us , That his Head sh●uld not go down into the Grave in P●ace ; he thus interprets my Words : I must take them either as a Prediction , or as a Menace of some Mischief , he himself , or s●me influenced by him intend to perpetrate upon me : The former I fear not , the latter is most Probable ; as if Reader , his not fearing a Prediction , implies my not meaning a Prediction . But why is the former not feared , & the latt●● more probabl● ? because he would render me a Murder●r , as his following Words sufficiently evidence . Wherefore , sayes he , I desire all to whom this Book may come , that if at any time they hear of any Violence offered me , or that I be ASSASSINATED , they would remember these Words of W. Penn. that my Head shall not go down to the Grave in Peace , Epist . Book End. Now though this miserable Construction be ridiculous with wise Men , and rejected of several of his own Way , and so unlikely a Thing in it self , that I should proclaim that to be my Design that leads to t●e Gibbit , viz. Murder ; yet I was unwilling to pass it by , since first , it rather renders him to be the M●n he suggests me to be : And secondly , It aggravates the Sin of his false Constru●tion ; because to insinuate it the better , he has left out all these Words going before an● afte● , that had they been mentione● , wo●ld have detected his Malice , viz. Though thou hast best●w●d much Time to abuse our Friends in general , a●d my self in particular , a Stranger to thee , yet I can forgive thee : Oh , that these heavy Things might not be laid to thy Charge ! God will visit for these Vnrighteous Dealings , if thou desist not . Now , Reader , if I forgive , how can I Assassinate ? and if it be God's visiting Hand , how can it be mine , or any influenced by me ? Again , these following Words were the next to those by him cited , viz. Yea the Light within will bear Witness to the Truth of these Things on thy DYING-BED , and then remember me . How comes this T. H. to be omitted ? Dying-Beds do not use to be unnatural Deaths ; Nor will the Light within bear VVitness for Murder : Was all this left out to evince , that the Fictions I charged upon thee , were real Truths & no Fictions ; & that a Quaker is quite another thing then a Christian ? because it is his Honour to be quite another Thing then such a Christian as thou art , that is , a very Counterfeit . Reader , Does not thy Soul rise against these abominable Practices ? Falseness was ever hateful to Truth , and Baseness to an honest Mind , which T. H. being proved thus guilty of , I must conclude him quite another Thing then a Christian . Thus have I finished my Observations on his Perversions , leaving them also with the People called Anabaptists , upon whom I cannot chuse , but frequently call for Justice against this their unjust Member ; concluding my Complaint in this Section , in honest John Husse's against the like Adversaries , on the same Occasion : Some of these Propositions I did write and publish , other some mine Enemy did feign , now adding , then diminishing and taking away , now falsly ascribing and imputing the whole Proposition unto me . § III. T. H. proved guilty of Lyes and Slanders . REader , In my Answer to his former Dialogues , I charg'd him with Eighten Lyes and Slanders under a distinct Head , pag. 154 , 155 , 156. of which I find not that he hath taken any notice , saving two by way of further Affirmation , but no Proof . A few I shall mention to his utter Shame with all men loving Religion . 1st , That the Quakers owning of Christ Jesus , and the Christ they own , are a meer mystical Romance , Dial. p. 10. Cont. pag. 9. A prophane Untruth ! 2. That the Light in the Quakers see● no Necessity of a Mediator , 1 Dial. p. 35. when , God knows , we feel the daily Benefit of him . 3. That the Quakers account the Blood of Christ no more then they do the Blood of a common Thief , Ibid. p. 38. An ungodly Aspersion . 4. That we deny his Visible Coming and Appearance in the World , Cont. p. 37. This he contradicts else-where . 5. That the Quakers dissemble when they tell People they own the Scriptures ; and that they render them of no more Authority then Esop's Fables , Cont. Epist . Both abominable Untruths . 6. That a Quaker should say , The Thing that troubles t●ee is thy Puzling thy self in that Book the Bible , Thou wilt never be setled till thou throw that Book away , Cont. pag. 76. An arrant Slander . 7. That a Quaker should say to one J Nobbs ; What d●est thou tell me of the Scriptures , They are no more to me t●en an OLD AIMANAK [ whereas J. Nobbs , if he be alive , and have but a little more Honesty then T. H can't but confess that he was no Quaker ; nor that there was one so call'd in that Country , when any thing like those words were spoken ] As T. Holbrow , the Person charg'd by J. N. related it to me the last Summer , Dial. 8. That the Quakers appoint their Ministers to speak in such a Place , and at such a Time : And they go to Meetings only to DECOY , TRAPAN & INVIEGLE , Cont. pag. 66. 9. That a Woman-Quaker should bid her Husband take another Woman , Ibid. pag. 63. 10. That the Motions of God's Spirit are pretended by Quakers , at least one of them , to REFUSE just Debts , Cont. pag. 69. What Man that makes Conscience of Lying , would have told so many gross Vntruths ; and that cared for his own Reputation , would have pass'd over their Proof in such Silence ? Either he thinks it no Sin to render men Hereticks & Knaves at Pleasure ; or that there is no Obligation upon him to maintain ●is foul Imputations . But let see how much better he is grown since his second Dialogue . 1. The first Great Lye he tells in his New Book , is the very first Sentence that is writ in it , viz. The Quaker Condemned out of his own Mouth : For it is His foul Mouth that hath both Accused and Condemn'd him ; as we have already prov'd , and shall yet have further occasion to do . 2. His second Vntruth is in the fourth Page of his Epistle , viz. That there was a Person esteem'd by the Quakers a Friend , of whom W. Penn gave this Character , That he might be trust●d with one's Life ( not withstand●ng W. Penn 's Infallible Jud●ment ) co●n●erfeited ( like an Vngrateful and Vnworthy Wretch ) W. Penn 's Hand , took up a considerable Sum of Money in his Name ( pretending for his use ) which W. Penn in a little time found ( though to his Cost ) to be a meer Cheat. Reader , He hath put the Quaker in this man's Livery , that he might have the fairer Plea for abusing him . Vngrateful and Vnworthy Wretch , are Words not so much flung at the Fact or the Man , as the Quaker : For , were it the Temper of Thomas Hicks to be grateful and worthy to them that obliege him , he would never be Injurious to them , that never hurt him . But , be that as it will , I have three things to say to T. Hicks : 1st , That this Man was never a Quaker , unless such as sometimes come to T. Hicks's Meeting are to be reputed Anabaptists , having never come under any of those external Significations , by which they are differ'd from other People ; and I think I ought to be believ'd before T. H. that knew him , and perhaps he never saw him . 2dly , If he were an Vnworthy Wretch for counterfeiting my Hand in Money matters ; how much more Vnworthy a Wretch is T. Hicks who hath counterfeited the Faith , Doctrine and Practice of a great Body of People to the rendering them Infamous with all men , were that Work as Really Believed , as it was Enviously Contrived . 3dly , But for all my Infallible Judgment , I was cheated , sayes T. H. How plentiful , Reader , are the Instances T. H. gives us , to detect him : For besides the Baseness of his Taunt , he inferreth from our Asserting an Infallibility in the Principle , our arrogating an Infallibility to all our Persons , as well in Civil as Religious Concerns , whether we obey it , or no. But to turn it back upon himself : Have no Anabaptists been cheated , notwithstanding they pretend the Scriptures to be their Infallible Rule ? If they have , shall I make one of T. H's Conclusions ? viz. That they are Infallible , because they have an Infallible Rule ; Or that the Rule is Fall●ble , because they are Fallible themselves ? Or in Case of being cheated , should we tauntingly say , Where is your Infallble Judgment , because you say , You have an infallible Rule ? 3. I charge him with slandering our Friends , in saying , That when it hath been demonstrated ●o them wherein ( he thinks ) I have erred , What dost thou tell us of W. Penn ; He is an Heady , Rash Youngman , we take no notice what he saith — Yet acquaint them with the like Extravagancies in the Writings of the former , G. F. &c. They will either peremptorily deny them so written , or else tell us , We understand not their Meaning , Epist . pag. 5. This let him prove if he can . 4. That the Quakers excuse some of of their Villanies , by Pretences to the Innocent Life . This we esteem an abominable Falshood , 3 Dial. Epist . 5. The next Slander is , That the Quakers warn their Proselytes against reading their Adversaries Books , lest their Wickedness should be detected , p. 76. A very Falshood . 6. That W. Penn by the Sense of the Eternal Spirit doth declare , that Cursing , Railing and Lying were the only fit Answers to be given to the Priests trapanning Questions , pag. 10 , 80 , 81 , 82. Oh Ungodly Slanderer ! The Lord rebuke thy foul Spirit .7 That the Quakers have discovered themselves to be no other then the Spawn of that wicked Brood , the Ranters , having lick'd up their Vomit , pag. 80. What say the Baptists to this ? It is known , none so opposed them . 8. The Quakers say , They witness Innocent and Sober Enquirers after their Faith and Religion to be Beasts , Sots , in the Sorcery and Witchcraft , pag. 85. which manifest Slander I suppo●e , proceeds from certain Names , E●w . Burrough gave to a Priest that by subtil Queries endeavoured to trapan some of our Friends , as they of old , our Lord & Master , under the censure of Blasphemy , and as was attempted upon some about that very time : So that he was an Innoc●nt , and Sober Enquirer , by the same Figure that T. Hicks hath been an Innocent and Sober Dialoguer , who first invents Lyes , and then kicks them up and down for our Principles and Practices . 9. Another notorious Falshood committed by T. H. against us , is in pag. 88. to wit , That some Overtures have of late been offered to the Quakers , in order to a publick Meeting , to debate the chief Things in Diff●rence betwixt them and others ; which the Q●akers refused , under Pretence of being cau●ious not to run themselves voluntarily into Jeopardies , and therefore think it their best Way to Rail at their Adv●rsaries . It is to be hoped T. H. by this time hath suff●ciently shewed and vented his Falsehoods and Slanders by the Frequency of them ; and that for the future they will less need our Animadversion . That this is one , and a Great One too , take what follows . W. Hayworth , an Empty , but Hot-headed Preacher among the Professors at Hartford , often making a kind of Challenge to some of our Friends to meet with any of their Teachers ; and being answered that they would not refuse him a Meeting , he proceeded thereon , and propo●ed Ware for the Place ; against which the Scruple was made , and not about a Meeting , as T. H. falsly relates : This our Friends Answers to W. Hayworth prove . In Th. Prior's first Answer to W. H. it is said , I perc●ive they ( the Quakers ) are not intended to refuse thee a Meeting , at a convenient Time and Place agreed on by both Parties ; and it is expected and intend●d , the Book authorized by thee , styl'd , The Quaker Converted , be th● Subject of the Dispute . And in the second Paper to W. Hayworth , it is proposed , That the Meeting be at Theobald 's ; and that after the said Book be fully discoursed , if he had not Disputing enough , such other Questions as tend to Edification be propounded , and a further time taken to discourse them : But he would nowayes con●ent that his Book should be the Subject ; saying in his Letter , That to undertake it would narrow the Debate . Judge now Reader , who evaded the Meeting ; and if T. Hicks hath not falsly accused the Quak●r with refusing it : yet doth he Rant , Revile & add Lye unto Lye in that very Page where he told this , that he might make the most of his fancied Advantage against us , to our Disgrace , and his own Tryumph . But he shall fail in his Endeavours , and God will advocate our Cause among Men , against these foul and provoking Imputatio●s . One Slander more , and we end this Section . 10. That the Tendency of all the Quakers Reasoning about instituted Religion , is to DEBAUCH MANKIND , to teach them how to live in Rebellion against God. Their Religion is a meer Cheat , calculated only to the Service of the Devil and their own Lusts , and inconsistent with Government , Dial. 1. pag. 62. Dial. 3. p. 65. Here is a great deal in a little ; all at once : This shews what the Man would be at , and makes good what elsewhere he saith , That we are inconsistent with Government , Cont. pag. 69. The Consequence is plain ; A New-England Antidote , to rid Old-England of the Epidemical Disease of Quakerism : For it is a Maxim in Law , That whosoever is inconsistent with Government , deserves not the Protection of Government . But that this Language should drop from the Pen of an Anabaptist to a Quaker , is justly surprizing ; since a Multitude of his Profession stand charg'd on record with so many gross Immoralities , erroneous Doctrines , and rebel●ious Practices , as have rendred them and their Profession , the Suspicion of the Weak , the Abhorrence of the Multitude ▪ and at best the Dislike of many good men : But though T. H. hath invented Crimes to blacken us , I shall not so much , as recriminate the People that go under t●at Name , having abundance more of Charity for them then the softest Passage in T. H's Dialogue can afford us . I am well satisfied , that I have thus far honestly represented him in his Inventions , Perversions , Slanders and Aggravations ; so inconsistent with the Spirit , Language and Carriage of a true Christian ; and therefore his Pretence of being such , renders him b●t the geater COUNTERFEIT . §. IV. That T. Hicks , is guilty of Plain Contradictions . IT is inconsistent with the Credit of any man that writes , to contradict himself : But for one who pretends himself a Christian , so to do , and that in Matters of Religion , is shamefully to make void his own Pretences . That T. Hicks is the man , I produced several in my Answer to his former Dialogues ; But they were equally disregarded with the rest , not havi●g so much as attempted the reconciling of them . I will briefly repeat some of them , and add more out of all three Dialogues . I. Contradiction . First , I , T. Hicks do acknowledge , that the Light within checketh for many Evils , and excites to many good things ; and that I ought to shun those Evils , and do that Good , 1 Dial. p. 8. Yet in direct Contradiction he dares to tell us , That this Light in us directing to its best Actions , swelleth men but with proud Conceits ; and that it doth deceive and mis-guide such as follow it , 1 Dial. p. 3 , 37 , 38. 2 Contr. I , Thomas Hicks do and must bear Witness against thy Erroneous Opinion , if true to the Light in me , Dial. p. 8. I am to do what the Light in my self directs me , and herein is my Comfort , p. 91. I grant i● ought to be obeyed , p. 7. — Yet in direct Contradiction , and to unsay this , he tells us , That the Light i● uncertain ; in one man it teacheth one thing , and in another the directly contrary , so that , saith he , there can be no Certainty of Truth or Error , Sin or Duty by this , Dial. p. 42. 3 Contr. Again , T. Hicks sayes , That it is no Disparagement to the Light within , to say , That God doth make any Thing more known of his Will , then is or can be known by it ; For it is but to say , that EACH DEGREE of Light is serviceable to its End , 1 Dial. p. 36. — Yet in direct Contradiction to , and Undervalue of this , he sayes within two Pages after , The Improv●ment of the Light within subverts the Covenant of Grace , the only Way God hath revealed for Salvation ; and that it directly Opposeth it self to the Ends of the Covenant , and ought to be rejected , p. 38. My Animadversion contracted upon these Contradictions I will give : If this be to argue safely , prudently and like a Disputant , I am greatly mistaken ; sure I am , there is nothing of Truth or Christianity in such Confusion : For that a Man should be oblieged to obey a Light that doth mis-guide , or that T. Hicks should talk of acting according to the Light in him , making his Appeal to it in others ; and yet say , that it may deceive , and oppose the very Ends of the Covenant of Grace , is with 〈◊〉 the Top of all Impudence and Self-Contradiction . All this , Reader , he pass'd with his usual Silence . How concern'd he was to consider it , I shall leave with thee to judge , having hereby so manifestly forfeited his Reputation , both as a Christian and a Disputant . But I will not leave him here ; I shall greaten his Score ere we part , and yet evidence , that he hath said little against us , wherein he hath not said a great deal in Contradiction to himself . Contr. I. I , T. Hicks , appeal to the Light in thee , Steph. Crisp , whether this be not an insufficient Proof ; for I grant the Light ought to be obeyed ; It cheks for Evil , and excites to good things , Dial. 1. pag. 7 , 8. Yet in Contradiction to this , hear what he sayes : I deny not a Light to be in every man ; for the Vnderstanding and Conscience being Parts of the Reasonable Soul , these do remain still in the Worst of Men , though the RECTITUDE BE LOST , Dial. 1. pag. 32. Observ . Is it not Madness in T. Hicks to appeal to a Light that hath lost its Rectitude ( that is Reader , which through Depravity is become Darkness ) for an Evidence about matters of the greatest concern in Religion ? Can such a Light check for Evil , and excite to Good , that T. H. sayes , hath lost its Rectitude ? And is it a Crooked and Depraved Light that he grants , is to be obeyed and followed ? Is this man fit to reprove the Quak●rs for turning men to a sufficient Light , who himself ●onfessedly follows a Crooked & Depraved Light ? No Wonder if he cannot see the Truth and Streightness of our Light , who judgeth of it by a Light that hath lost its Rectitude : For , saith he , I do and must bear witness against thy Opinion of the Sufficiency of the Light in every man , if I be true to the Light in me , that hath lost its Rectitude , 1 Dial. pag. 8 , 32. Contr. II. It will be our Wisdom , yea our Duty ( also ) to attend to the Light within , 1 Dial. pag. 13. as the Place imports . Yet in direct Contradiction he sayes pag. 38. What intollerable Pride and Arrogancy have you Quak●rs arrived to , and all this in following the Conduct of the Light within ? What sayest thou to this , Reader ? Is this Man like to make the Quaker No Christian ? Is it not a Shame for those call'd Anabaptists to suffer this man as well in his manifest Weakness , as great Dishonesty to manage the Controversie against us ? Contr : III. That which any of you Quakers have said of the Light within , hath been no more then what the Apostle speaks of the Man of Sin. And what may as well prove Mahomet to be the True Christ , as the Light in you . Again , If thou sayest that the Light in every man is Christ , I charge it with Blasphemy , 1 Dial. pag. 3 , 11 , 12. Yet in direct Contradiction T. H. saith : How could you ( Quakers ) call the Light within Christ , if ●ome Scriptures had not mentioned Christ in you , and that he is the the Light and Life of men , 1 Dialog . pag. 22. Obs●rv . D●e● Joh. 1.4 , 9. chap. 14.20 . 2 Cor. 4 , 6. chap. 13.5 . Gal. 1.16 . which we are wont to offer as well prove the Man of Sin , & Mahomet , to be Christ as the Light which T. H. acknowledgeth to check for Evil , to ex●ite to Good things ; and confesseth , as before , That the Scriptures have given us to call the Light within Christ , and Christ the Life and Light of men ? Wer 't thou aware of these things , T. H. when thou wrotest them ? Art thou fit to accuse me of Inadvertency , that committest it thy sel ; f. I will not say that any of thy Friends , being charg'd with thy Follies , replied , What doest thou tell us of T. Hicks ? He is a Heady , Rash Man , we take no notice what he saith : But that thou hast prov'd thy self Rash and Heady , and that they ought to take no further notice of thee then to check thee , thy wretched Management of the Controversy against us , sufficiently proveth : But let us proceed . IV. Contr. You Quakers , since you have reprobated the Scriptures from being your Rule , and given up your selves to the immediate Motions and Government of the Light within , have arrived to this Degree of Wickedness , to deny Jesus Christ to be a distinct Person without you , 3 Dial. pag. 15 , 16. Yet in plain Contradiction he sayes , That every Man hath a Light within him , is not denyed ; and that it ought to be obeyed is granted , Ibid. pag. 8. Observ . The Consequence , Reader , which is this , That Men ought to obey that Light , the Government of which leads to deny Jesus Christ , &c. and to persist in a Reprobation of the Scriptures . Is this Doctrine like to Christian the Anabaptist , and Vnchristian the Quaker ? Contr. V. Verily , I much doubt , that you believe that Jesus Christ is the Son of God , and that as concerning the Flesh he was put to Death at Jerusalem , 1 Dial. Pag. 43 , 44. Again , The Quaker denies That Christ was over Visible to Wicked men ; and consequently that Person , call'd in the Scripture by this Name , who conversed in the World and suffered Death openly and visibly at Jerusalem , to be the Christ ; So that a Personal Coming in any respect is manifestly denyed by you , Contin . pag. 37 , 45. Yet to un-say and contradict all this , he sayes , I never charg'd you Quakers for denying that bodily Appearance , 3 Dial. p. 26. I no where accuse you for denying Christ's Bodily Appearance , Ibid. pag. 33. Ye have confessed to Chris●'s Bodily Appearance , Ibid. pg. 31. Which is to say , Observ . The Quakers do own Christ's Visible Appearance ; The Quakers do not own Christ's Visible Appearance : yet I doubt whether they own Christ's Visible Appearance or no. Is this Man fit to write Controversie that is of three or four Minds in the writing it ? T●e End of all this Confusion will be , not our Confutation , but Vindication in the minds of all impartial Men. VI. Contr. His sixth Contradiction is this : That the Religion of the Quakers is a Cheat , calculated only to th● Service of the Devil & their own Lusts , 1 Dial. p. 62. yet confesseth to us , T●●● every man is inlightned , that this Light checks for Evil , and exciteth to Good ; That it ought to be obeyed , Dial. 1. pag. 7 , 8. Dial. 3. pag. 8. And that this is the Quakers first and grand Principle , Di●● . ● Pa● . 6. Observ . Now , Reader , how our Religion can be calculated to the Service of the Devil , and our own Lusts ; & yet the first & grand Principle of that Religion be unconcern'd in that Hellish Service , is more then I can tell . The plain English of his gross Contradiction is this : Th●● the Light within , which checks for Evil , and excites to Good , and ought to be tended upon and obeyed , is the f●rst and grand Principle of that Religion , which is calculat●d to the Service of the Devil , and their Lusts that receive it . For which detestable Blasph●my , with more Reason may I use T. H's Exclamation , Blush O Heaven ! and be astonisht O Earth ! Was ever such a thing as this heard of before ? I must tell the People call'd Anabaptists , that the Attempts of T. Hicks will prove as great a Reproach to their Profession , and bring the Endeavours of our Adversaries into as utter Abhorrence with all honest-minded People , as any Opposition ever made against us . Contr. VII . The seventh Contradiction , and the last I shall here mention , is very well worth the notice of my Reader ; since it doth at once invalidate his whole Enterprise with Persons of Understanding : And that is this . A Dialogue between a Christian and a Quaker , wherein are faithfully represented some of the chief & most concerning Opinions of the Quakers , 1 Dial. Title page . Again , A further Account of their perilous Errors , clearly and plainly represented , Contin . Title-page . Again , The Things objected against the Quakers in the form●r Dialogues are fully clear'd & evinced , 3 Dial. Title-pag . Yet as a man infatuated with a Spirit of Contradiction , thus gives the Lye to his three Title-Pages , and in t●em to his Three Dialogues . The Doctrines delivered ( by the Quakers ) are such , as neither themselves , nor any for them can give us a distinct and intelligible Account of : And that the Tendency of all their Writings and Declarings , doth but lead People into the Thicket of Absurd , Inexplicable and Vnintelligible Dotages , Contin . Epist . p. 3. Observ . Now , Reader , if no man can understand them , how can T. Hicks represent and evince them ? Are they inexplicable by every Body , and yet explicated by him ? Be they unintelligible to all People , and yet not only pretended to be understood by him , but by him made intelligible to others ? How can he with Honesty or Sense pretend to give an Account of our Doctrines to the World , who confesseth not only that he has not , but he cannot have from us or any other a distinct and intelligible Account of them ? Has he not then shot his Bow at Random ? Is this the way to evince and confute them ? Never , certainly Reader , did any man , thought to be in his Wits , give greater Ground for People to believe him out of them : We have no Cause to fear what a Thousand such Adversaries can do against us , who thus manifestly help us against themselves , and fall by their own Weapons : Which leads me to conclude this part of this Discourse ; and that I shall do in this Argument : He that pretends to be a Christian , and yet commits Forgery , useth Perversion , tells Lyes , publisheth Slanders , and in his Endeavours contradicts himse●f , and that materially , must be a Counterfeit , and no Christian : But such a Man we have evidently prov'd Thomas Hicks to be ; Therefore , I think I may be held excusable in concluding that Tho. Hicks is a Counterfeit , and no Christian . THE REAL QUAKER JUSTIFIED , In a Desence of the Doctrines held by him , against the Mean Sophistry and Shuffling Opposition of Tho. Hicks the COUNTERFEIT . § I. Of the Light within . THough it matters not much what so Ill a man sayes of any Religion , yet lest some should be so weak as to conclude from our Silence , our Doctrines indefensible ; and that in having the last Word , he has the best Cause . I shall briefly consider his Opposition . Counterfeit . I do say , that the Quakers affirm the Light in every man to be God : And W. Penn ask● , Who of us did ever say , that the Light within is the whole entire God ? Reas . against Rail . p. 7. when I no where express those words , 3 Dial. p. 4. Quaker . Nor do I , T. H. in the manner delivered , nor to any such Charge , as thou now makest them to answer : What I said , with the Ground of it , was this : G. W. inferring from Joh. 1.4 . That if the Life was of the Divine Being , the Light must be the same ; ( which was against T. H's calling it an Effect ) for as is the Cause , the Effect must be * thou madest this unreasonable Conclusion , th●t not only the Light within , but every Creature , as Beasts and Trees are good , because the Eff●cts of God's Power and Wisdom . I then charged thee with insinuating , that every Measure of Light in man is whole God : So that thy not expressing those words will not acquit thee from not insinuating them ; since thou dost insinuate upon what G. W. said , not only every measure of Light , but every Tree and every Beast , because an Effect of his Power , to be God. C. Thou say●st the Light within is not a potential , but a natural Effect , which thou illustratest thus ; Men are the natural Off spring and Product of men &c. Though this be true , yet a Son is a distinct Person from his Father : Is the Light within such an Effect ? Is it another God ? ibid. p. 5. Q. I will answer thee in the Language of thy own Creed : The Son of God is the natural Off-spring of God , is he therefore another God ? The holy Ghost proceeds from the Father and the Son , is he therefore another God ? Her● is Off spring and Production ; what sayst thou T. H. to this ? C. If the Light within be a natural Effect , then it is a necessary Effe●t , and that from Eternity : But were Men from Eternity , in whom God had thus naturally shined ? if not , how is the Light within a natural Effect ? It is in vain to pretend to Infallibility , whilst thou talkest thus idly , Ibid. Q. Both thy silly Sophistry and Reflection are too weak for the Business . If the Light within had taken its Beginning with Men , as thou asserts , Dial. 1. p. 32. It were a good Consequence , That the Light were not Eternal , and therefore not God ; or if the Light had necessarily been within from Eternity , that Men were from Eternity : But that Men were from Eternity , because the Light which shines in Men was from Eternity , is to say , the Word , as manifested in the Flesh , was from Eternity , because the Word was from Eternity , or that Immanuel , God with men , was not from Eternity , because he was not with Men , nor Men with him from Eternity . In short , thy Sophistry playes upon the Word within ; we speak of the Eternity of the Light 's Nature , and thou turnest it to an Eternity of Manifestation ; as if because we say the Light within is Eternal , that therefore it must needs have been Eternally within . This is not to act the Christian , but play the Jew against the Son of God. For the Term Effect , it is variously spoken and taken among Men : The Light of the Sun is called an Effect of the Sun and yet the Light of the Sun , is not another Sun. Howbeit , the Scripture holds forth the the Life of the Word to be the Light of Men ; Consequently , The Life and Light are one . C. Though thou wilt not affirm every Measure of the Light within to be the Eternal Being ; yet thou wilt not deny , but that it is God. This clears me from Forgery . Q. Thy saying so , makes thee but the more guilty , because the Passage thou pretendest to answer , has no such Charge in it ; besides , thou hast perverted my words as thy self hast given them , viz. Though every Measure of Light distinctly is not that entire Eternal Being , yet we are bold to assert , that it is no other then God , the Fulness of all Light , who searcheth the Heart , &c. that doth shine into the inward Parts of Man , and doth convince , reprove , &c. These latter Words were omitted by thee , on Purpose to make the Word God , relate to the Measure of Light , which is joyned by me to the Fulness . But this is frequent with thee ; proceed . C. Either the Light within , in the least Measure , is God , a Creature , or nothing : Thou wilt not say it is the entire God ; thou darest not say it is a Creature ; it must then be nothing ; Might not thy Time and Abilities have been better improved , then in contending for that , which is neither God nor a Creature . Q. This Reflection as well reaches thee for contending against nothing , as me in contending for nothing : But ( Argumentum ad hominem ) consider this ; either the Spirit in the least Measure of it is God , a Creature or ●othing : I suppose T. H. will not say , that in the least Measure it is the entire God ; T. H. dares not say it is a Creature ; shall W. P. then say in T. Hick's Name , it must be nothing ? Thus through Inadvertency , do Men intangle themselves in their own Net ; we speak of a Measure of the Light and Spirit of God in Man , T. H. presently prophanely takes God into Parts and Pieces , as pag. 4 , 5 , 6. and then charges it upon us , as the Consequence of our Doctrine : Are not Measures and Degrees Scripture-Terms ? Does it strike at God's Immensity , because he measures forth himself , in his inward Discoveries , according to Man's Capacity ; It is called Measure , with Respect to Man , and not that God is divisible . But the Truth is T. H. Thou hast made it thy Business not soberly to argue , but vainly to quibble , manifestly aiming to take frothy Minds : A small Share of such Sophistry might easily obscure the clearest Truths , and seem to lead in Triumph the strongest Arguments given in its Defence ; but the best of it is , such Attempts are short-liv'd and , so are thine ? not , I promise thee , that I intend to have thee assassinated . But let us hear what further thou hast to say upon this Passage . C. For the other Part of thy Discourse , viz. That God searcheth the Heart , who denies it ? But what is this to the main Point ? Because God searcheth the Heart ; is therefore the Common Light in every Man God ? ●urely , no Man , except under the Power of Delusion would thus reason , p. 6. Q. The Word Common is neither ours , nor the Scriptures , yet if that be the main point , it will not be hard to prove , provided , by Common , thou meanest that which shines in all Men ; for if God be the Searcher of all men's Hearts , & he that shows unto man his Thought● ( as we must believe , till T. H. can groundedly assign us some other more common Searcher of the Heart , &c. then God ) and if God doth this , as he is Light , who is Light , 1 Joh. 1.5 . & Ephes . 5.13 . Then this Light which T. H. calls Common , and which we from Scripture say , enlightens all Men , is God , as Joh. 1.4 . In him was Life , and that Life was the Light of Men. And here is thy main Poi●t concluded against thee . I shall add , Reader , to this , another Instance of his evasive Carri●ge , which , I entreat thee to take particular notice of , that thou mayest see at what rate he shuffles with us . In his first Dialogue , pag. 7. he quotes Stephen Crisp thus , If the Light be obeyed , then it must be sufficient ; and answers , I grant it ought to be obeyed , so ought the lawful Commands of Masters , &c. Yet who will thence infer , that they are a sufficient Rule to Salvation ? To this I replyed , as he quotes me , Dial. 3. p. 8. By the same Reason , that such as obey the lawful Commands of Masters , are reputed good Servants , those who obey the Light , are good Servants to God : And if those who so keep the Commandments of Masters , obtain their Favour and Recompence ; then those who obey the Light , by T. H's Allusion , obtain God's Favour and Reward of Righteousness ; unto which he makes this Return : C. This concludes not the Question in Controversie , therefore it can be no Prejudice to me . Q. No , T. Hicks ? Is it nothing to the Purpose , that those who obey the Light , are saved from the Wrath , and receive the Favour and Reward of God ; as Servants which obey their Masters Commands , are saved from the Wrath , and receive the Favour and Recompence of their Masters ? Let the Reader judge how much this concerns the Question . C. I confess , the Light within ought to be obey'd , and so ought the lawful Commands of Masters , from whence thou boldly , like thy self , concludes to the Sufficiency of the meer Light within : S●ch Extravagancies as th●se , do ordinarily attend thy peculiar Genius , Dial 3. p. 9. Q. Soft a little ! If the Light ought to be obeyed , it is a su●●icient Rule for that Ob●dience : To keep to thy ●wn Parallel of a Master and a Servant : How can a Servant be condemned of his Master for not answering his Command , whilst the Master's Command is not a sufficient Rule for the Servant's Obedience . The Command implies a sufficient Rule to the Performance of the thing commanded . C. ' Ti● true , that God approves of Servants that do sincer●ly obey the Commands of their Superiors ; will it ther●fore follow , that their Commands are sufficient to g●ide us to Salvation , p. 9. Q. What a wretched Shuffle is this ? Was it ever the Question , Whether the Commands of Masters were sufficien● to guide us to Salvation ? Or are the Commands of the Light about the Things of God , no more sufficient to Salvation , then the Commands of Masters ( be they about what they will ) are sufficient to Salvation ? Is not this a taking away the Comparison , by putting the Subject of it in the Room of that for which it was brought ? making Salvation to be as natural a Co●sequence of following the Commands of Masters , as of following the Requirings of the Light. But we are not so to be shifted off ; for by the same Reason , that the civil Commands of a Master , obeyed , are sufficient to the obtaining of a civil Salvation from Man's Wrath ; The spiritual Commands of the Light obeyed , are sufficient to the obtaining of a spiritual Salvation , that is , a being sav'd from the Wrath to come , which is and shall be further revealed against all the Workers of Iniquity . Let me use thy own words , T. H. falsly reflected upon me in this very matter ; Where Proof is defective , thou beggest the Question ( nay , I may say , changest it ) and triumphest in thy o●n Confidenc● , which a modest Man would not do : Away with these poor Shuffles for shame ! Is this to evince the Matters objected to be real Truths ? But what sayest thou to my Argument p. 15. grounded on Jo. 1.4 ? If God be Divine and sufficient to Salvation , and the Word be God , and the Life of the Word , one with the Word , and that Life the Light of men ; then the Light of men is Divine and Sufficient to Salvation . C. Oh , what profound Divinity and exquisite Logick is this ! I perceive thy Mind abounds with Ignorance , from the Arguments that spring thence . Thou hudlest the Principal Agent and Ordinary Means together , p. 18. Q. A rare Excuse for thine — or something worse . Ought they not to be together in an Argument design'd to prove them one ? Ordinary Means are thy own words , and not mine . A meer Shift for an Answer . But to go on . C. How can God himself be called a Means ? p. 18. Q. After the same manner that his Power saveth us , and his Spirit sanctifieth us , and that he becomes the Teacher of his People ; such a Means , if thou wilt call it so , my Argument was offered to prove the Light to be . Is this to act either the Divine or Logician after all thy conceited high Rants , thus pittifully to beg the Question ? But what follows ? C. Thy Argument is fallaciou● , because that which is spoken in the first should exactly be the Subject of the second Proposition , p. 18. Q. And so it is . See Reas . against Rail . p , 14. C. If the Proposi●●on were right , yet thy Conclusion doth not reach the plain Terms of the Question , viz. Therefore the common Light in every man is God , and sufficient to Salvation . Q. Though I told thee before , that the word common is none of ours , yet I am not offended with it : For the Love of God is never the worse for being common , whatever thy Reprobation-Faith thinks of it . But art thou willing in earnest this should be the Question between us ? For I perceive , when thou art put to a Pinch , it is frequent with thee to turn me off with such Expressions as these , Prove this to be the Common Light within ; What is thi● to the Common Light within men ? Meer Evasions ; and most times attended with hard words to cover them , as in pag. 9 , 14 , 15 , 17 , 39 , 42 , 43 , 52 , 53 , &c. C. This is the Controversie between us , whether the Common Light in every man be God , Christ , and sufficient to lead to Salvation , p. 8. If thou couldst demonstrate this , it would put an Issue to a great part of the Controversie between us , Ibid. p. 17. Q. Very well ; Thou hast granted , that in the Word was Life , and that Life the Light of men , as Joh. 1.4 . on which I grounded my Argument ; and that the Life and Light there mentioned , are one with the Word ( or of its own Being ) consequently God , and sufficient to Salvation . But that such a Conclusion reacheth not the Terms of the Question , to wit , the Common Light in Men ; which thou denyest to be one with the Life of the Word , and therefore Insufficient to Salvation . Upon this I thus argue ; for the bringing of the Controversie to an Issue . If the Light of men , John 1.4 . be the Light of All men , then is it a Light common to all men . Thou must deny one of these two , either that Light of Men is the Light of all Men ; or , that the Light of All men is common to all men ; The latter I should think in Point of Reputation thou wilt not be so unreasonable as to deny : The former then I must suppose thee to reject , viz. That the Light of men , is the Light of all men . This I shall maintain by the general Phrase of Scripture , Eccles . 1.13 . — This sore Travail hath God given to the Sons OF MEN , chap. 2.3 , 8. the same chap. 3.10 . I have seen the Travail God hath given ●o the Sons OF MEN , vers . 18 , 19. That which befall●th the Sons OF MEN befalleth Beasts ; as the one dyeth so ●y●th the other , Jer. 32.19 . Thine Eyes are upon all the Wayes of the Sons OF MEN , to give every one according to his Wayes . Which prove , that OF MEN is mea●t OF ALL MEN. I will add two Places more out of Prov. 8.4 . Vnto you , O Men ! I ( Wisdom ) call , and my Voyce is to the Sons OF MEN. And ver . 31. My Delight is with the Sons OF MEN. This proves Matter and Phrase : For both Of Men , signifieth of all Men ; and this Voice cometh from him , in whom are hid all t●e Treasures of Wisdom and Knowledge , even the Eternal Word , in whom is Life , and that Lif● the Light of Men. From all which I conclude , that the Light of men , is the Light of all Men , yea , Every Man that cometh into the World , Joh. 1.9 . And that the Light of all men , is a Light Common to all men ; and that the Light that is common to all men , is a Common Light. Now T. H. thou hadst done something , if thou hadst given us as plain Reason and Scripture for thy Two Lights within , Common and Special ; and made good that Distinction between Light and Light , in Job . 24.13 . John 1.4 , 9. chap. 3.20 , 21. Ephes . 5.13 . 1 John 1.5 , 7. chap. 2.8 , 9 , 10. and have told us , if thou couldst , Where the common Light endeth , and the sp●cial Light begins : And if the Special reprove for Ev●l as well as the Common ( which tho● sayest , reveals much , and ought to be attended to ) thou shouldst have let us know how the Discoveries , Motions , Reproofs & Commands of ●he one might be discern'd and distinguished from the other : For we own but one real Spiritual-Light to the Sons of men , though divers Manifestations and Operations of that one Light , suited to the Capacities of all Persons and Ages ; and not to shuffle me off with asking me , How canst thou infer with such presumtuous Confidence , wilt thou dare stand by this Consequence ? after thou T. H. hast made it as Ugly as thy Malice and Dishonesty could well contrive . Mean Artifices to bear thy weak Reader in hand ; thou hast hit the Mark , when thou hast all along shot quite beside it ; Practices , unworthy of any fair Disputant , much more a Man of thy Pretences to Religion . Hadst thou truly regarded that Light of which thou hast writ so many slight things , we should not have seen that Envy , Passion , base Shuffling , Insolence , &c. that thy Writings now abound withall . Therefore under all thy higher Conceits thou standest condemn'd of the Light : Be exh●●ted first to obey it , before thou undertakest to write of thi●gs tho● vainly thinkst beyond it . Testimonies concerning the Light Within . Munsterius , Castalio , Vatablus , Drusius , Clarius , Co●ureus , upon Job 24.13 . & chap. 25.3 . They are of those who Rebel against the Light. Vpon whom doth not his Light arise ? say , that this Light is of the Divine Wisdom and Fountain of Light , alluding to the Psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Mat. 4.19 . The People that sa●e in Darkness saw great Light. Also see ●●ese Men , Erasmus and Camero upon John 1.4 , 9. I shall for a further Defence of the Light , produce some Testimonies from several Gentiles some Hundreds of Years before Christ . Orpheus , His Hand reaches to the End of the Sea , his Right Hand is every where ( ●hen within ) of him alone are all things , Clem. Alex. Strom. lib. 5. Thales thus , There is but one God ; he is Glorious forever ; he knows Hearts and tells Thoughts . He makes the Teller of his Thoughts God , as in Amos 4.13 . Pythagoras thus , God resembleth LIGHT and TRUTH ; he is one ; he is not OUT of the World ; he is the SALT of all Ages , ONE HEAVENLY LIGHT , and Father of all things , only Wise , Invisible , yet Intelligible . The very Language of the Apostle , Jambl. Just. Mart. Heraclitus thus , God is not made with Hands . Pythagoras , What things are agreeable to God cannot be known , unless a man HEAR God himself . Again , Having overcome thy Rebellious Appetite , thou shalt know the COHABITATION of the Immortal God and Mortal Men ; whose Work is Immortality , Eternal Life , Tim. de Anim. Mund. Sophocles , speaking of the Precept● written in man's Heart , saith , God is their Father , not Mortal Nature . Neither shall they ever be abrogated ; for there is in them a great God that never waxeth old . Again , saith he , This is with respect to man's Conscience , a Divine , a Sacred Good , God the Overseer . Oedip. Tyr. Cl. Alex. Str. l. 5. Socrates had the Guide of his Life within him , and preach'd as he was moved by it , even in ●he Streets ; And dyed for Reproving the Corruptions of the Athe●ians in Manners and Religion . Plo●in taught , That man had a Divine Principle in 〈◊〉 , which maketh a True and Good Man. Hi●ron called it , A Domestick God. They held Victory over their Sins by the Power of it ; witness Chilon , Socrates , Plato , Zeno , Antipater and others ; which Doctrine of Perfection , thou T. H. with all thy pretended super-●d●●d Light , can't tell how to swallow . As they prest Perfect Living , so they clearly laid down Eternal Rewards , the Pure to God● the Impure to Chains , said Pythago●as , as if he had read that Scripture writ Six Hundred Years after him , The Pure in Heart shall see God. The Good , sa●d Socrates , shall be united to God in an inacc●ssible Place ; the Wicked in conveni●nt Places suffer due Punishment . And though they might not have the Jewish History and Chronicle , yet they had a sufficient Law and Light within to Salvation ; and such as trusted in it , came to Salvation by it : and so much the Apostle sayes , Rom. 2. And for the Fathers , that they confirm the Testimonies of the Gentiles , and speak not of another Eternal Law and Light ; briefly thus . Justin Martyr in his Apology saith , God has built to himself a natural Templ● in the Conscienc●s of men , as the place wherein he would be worshipped , and there men ought to look for his Appearance . Clem. Alex. Admon . ad Gent. It is the Voice of Truth that Light will shine out of Darkness . Theref●re does it shine in the hidden part of Mankind . Strom. l. 5. Man cannot be void of Divine Knowledge , who naturally , or as he comes into the World , par●akes of Divine Inspiration . Lactant. de Cult . ver The Law of God is made known unto us , whose Light clearly discovers the Path of Wisdom . That Law is pure and unspotted Reason , diffused through all the World. A●hanas . contr . Gent. The Way to attain to the Knowledge of God , is Within us ; which is proved from Moses , who saith , The Word of God is within thy Heart ; and from this saying of Christ , The Faith and Kingdom of God is within you . §. II. Concerning the Soul of Man. Counterfeit . I affirm that G. Fox sayes , the Soul of Man is Part of God's being without Beginning , and infinite , which is to say , The Soul is God , Dial. 3. pag. 19. Quaker . I have two things to say : First , That in case G. F. so holds , thou hast done unworthily to conclude generally against the Quakers : In thy former Dialogues thou chargedst it upon the Quakers ; and now thou layest it directly upon G. F. Are such Shiftings & Runnings from Generals to Particulars allowable in Disputation ? Is this equal Dealing ? But 2dly , I deny that G. F. so holds : what sayest thou to that ? C. G. Fox in his Great Mystery , p. 90. in Answer to one that said , There is a kind of Infiniteness in the Soul ; yet it cannot be Infiniteness in it self , speaks thus : Is not the Soul without Beginning , coming from God , returning into God again ? Hath this Beginning or Ending ? and is not this Infinite in it self ? Can anything be clearer then that G. F. mak●s the Soul the Subject , and not the Divine Life ? Ibid. pag. 20 , 21. Q. Yes , that there may : For it is clear enough that G. F. intends by the Soul and Breath coming out from God , the Divine Breath , or Soul of the Soul , as Augustine calls it ; and as Mach , Neshemah , Pneunia , Anemos and Spiritus signifie . 'T was this made Adam a living Soul to God [ Thou dealest unfairly with G. F. and us in making his Questions about this , both his and our Affirmation . That the Soul ( or Spirit ) of Man is God. A manifest Falsehood and Abuse . ] And was not the Death threathned Adam upon Disobedience , the Loss of this ? They that read G. F's Books with a more impartial mind then thou doest , may see that sometimes he speaketh of the Soul , as of the Man , pag. 91. where he sayes , That such as receive the Light , receive Redemption , wh●r by their Spirits , Bodies & Souls are sanctified ; and sometimes he speaks of the Soul , as respecting that Breath of Life , by which it became a living Soul to God , which is Man in the Heavenly Image . He that reads page 90 , 91 , 100. may discern the Truth of this But why art thou not angry with the PRIEST , for talking of a kind of Infiniteness in the Soul ? 'T is at the Quaker and not the Principle , thy Gall is stirr'd : For a kind of Infiniteness ●ust be Infiniteness , and not a Finiteness . Did G. F's words at most rise higher ? What further doest thou object ? C. But G. F. saith pag. 100. God breathed into man the Breath of Life , and he became a Living Soul ; and is not this which cometh out from God , part of God ? which Soul Christ is the Bishop of . Can Fox here intend , that Christ is the Bishop of the Divine Life , & c. ? Yet is he as absurd in calling Christ the Bishop of the Soul : For if the Soul be part of God's Be●ng , and Christ be God , th●n one part of God must be B●sh●p over another , Ibid , p. 21 , 22. Q. Suppose this Cavil had any t●ing in it , and that thou hadst herein faithfully represented our Belief , might not I retort upon thy own Creed , that God is the Father of God : And when Christ prayed , God prayed to God ; since the One Nature could not pray without the other , and the Spirit makes Intercession , that is , God intercedes with God : What thinkst thou of this T. Hicks ? Besides I told thee then , that God inspired man with something of his own Substance in the Name of R. Nahmanni , Hiskuni , and P. Fagius , That God contributed something to him , and bestowed something of his own Divinity upon him , and that thou didst manifest thy self an ungodly Person , for inferring that what is vulgarly call'd the Soul of Man , to wit , the meer Creature , is part of God's own Substance , because we asserted , that the Life , Breath or Soul , as it may very well be term'd , which God breathed into man , was of his own Being and Substance : what sayest thou to his ? C. If G. F. be understood to speak with Reverence to the Soul , then my Inference is natural & proper , viz. That the Soul is of God's Substance , and part of God's Being , p. 22. Q. Are all thy Brags come to this ? Take Soul as before expressed , and it is granted without any Dammage to our Doctrine : For the Scriptures that testifie , God communicated of his own Breath or Life unto Man , whereby he became a living Soul , do not confound man and that Divine Life ; no more doth G. F. he never affirmed Man to be God , his own words distinguish them , viz. God breathed into man , &c. and consequently , that Man is not that Breath of God which he inspired Man with . Again , G. F. in many of his Writings , speaks of the Fallen and Degenerated State of Men , the great Pollution and Wi●kedn●ss th●y lie and live in ; and that h●avy Wrath and Vengeance which will follow : all which concerns Man , and not that Divine Life God hath breath●d into Man ; It was not That , but Adam which was beguiled : Had Adam liv'd in That Life , he had been preserved . But suppose what I said granted the Question , as it did not , Many Great and Learned Men have run in the same Line , and they escaped the Cryes of Blasphemy , Absurdity , and the rest of thy Exclamatory Termes from Millions : What makest thou keep such a Barking at us ? Is it that thou ha●t more Authority , or less Candor ? Before I conclude this Section , I would put thee in mind of a double Injustice thou hast committed : The one was in making this false & Prophane Consequence , That God sets up a Light in himself , which he himself is to obey , and in so doing God shall be saved , to follow from G. F's words forecited . The second is in thy giving this sharp Rebuke for this Passage , as an Answer in thy Dialogue , without so much as inserting one word of it , that thou mightst cover thy own Unrighteousness , and render me severe . These Tricks , T. H. will never compass thy End , but greatly contribute to fru●●rate it . §. III. Concerning the Redemption of the Seed . Counterfeit , FOrasmuch as Christ came to seek and to save that which was lost , I did query , who or what was that which was lost ? Ibid. p. 34. Quaker , I know thou didst ; and that thou madest G. Keith answer , That which is lost is still in man , that Christ came to seek and save , and all his Ministers preached People to this , A lost God , a lost Christ , &c. Upon which thou madest this Exclamation , Blush Oh Heavens , and be Astonished O Earth , & c. ! Did J●sus Christ come to seek and save a lost God , a lost Christs was ever God and Christ in a LOST CONDITION ? I told thee then , and do still , that the Heavens and the Earth might blush at thy base Dealings with G. K. I also told thee , as thou hast cited me , that he intended no other then that Christ came to seek and to save , by turning People to enquire after a lost God and a lost Christ . What sayst thou to this ? C. If by Lost we must not understand man's lost Condition ; what less can be understood , but that Jesus came to seek and to save a lost God. 'T is true , G. K , speaks of People's FINDING a lost God , whom they had lost , Ibid. p. 35. Q. If this be true , that G. K. so speaks , to wit , that by lost God , he understood People's loosing of God , what 's become of thy Blush O Heavens , &c. Is God and Christ in a lost Condition ? It is well thou art drawn to confess this against thy self . C. But still , if Lost be meant only of God and Christ , how can Christ be said to seek and save a lost God ? Ibid. Q. No such words ever fell from G. K. to any such Question , as thou makest them an Answer to . Thou hast unworthily perverted both his Words and Sense . Though lost be said of God , yet the Loss is Man's ; For every man who hath lost God is truly in a lost Condition : But to apply that lost Condition to God , and not man , becau●e man hath lost God , and is admonished to seek after a lost God , is to commit great Injury against us , as thou hast attempted with thy silly Ins●nuation , viz. If Lost he meant ONLY of God and Christ , &c. What poor begging Shifts art thou put to ? C. But to put the Reader out of Doubt , that what I infer is indeed your very Opinion , G. F. and J. N. tell us , that the Seed wants Redemption , and the Seed is Christ either then there must be more Christs then one , or Christ came to redeem himself , Ibid. Q. Is it to put us out of Doubt , to leave it in Doubt whether G. F. and J. N. ever said any such thing , or these words , as laid down together ? for tho● referrest to no Book . But suppose it be true ; will it bear thy Inference ; therefore God and Christ are in a lost Condition ? Is it all one to say , that Christ is brui●ed and oppressed , and crucified afresh by wicked Men , and put to open Shame ; and to say , That Christ is in a lost Condition ? If it be not , as every ordinary Capacity may easily see ; how needless , as well as how false is this Rant of thine ? p. 36. viz. Wilt thou assert the very thing which I infer from your Words , and yet say , I pervert them ; May we not justly esteem of thee , as a heady , rash and inconsiderate young Man , &c. Thus T. H where it is impossible for thee to make good thy Conclusions , thou tellest me of granting the Charge , and then fallest into thy usual Insults , the better to insinuate a Credence of thy Ability and Honesty with thy Reader . C. But is it not absurd , yea , blasphemous , to talk of God's redeeming the Seed ? Ibid. Q. No more Blasphemy then is in the Scripture , which sayes , Out of Egypt have I called my Son , a Place of Burdens . But I the less wonder at thy Ignorance in these Heavenly Things , who never yet drunk of his Cup , nor was baptized with his Baptism , nor knew the true Fellowship of his Death and Sufferings ; but art now adding to them by as provoaking Impieties , as any man of this Age hath committed against him . Give me thy Judgment of these Scriptures , and my Consequence from them . And God saw that there was no man , and wondred that there was no Intercessor ; therefore his Arm brought Salvation to him , and Righteousness it susteined him , Isaiah 59.16 . Again , The Year of my Redeemed is come , and I looked , and there was none to help , and I wondred that there was none to uphold ; therefore mine own Arm brought Salvation unto me , and my Fury it uph●ld me , Chap. 53.4 , 5. Whence it is no Contradiction to say , That God did rid himself of the Enemies of his own precious Life , or that he brought Salvation to himself . C. I infer from your Words this horrid Absurdity , that God redeems himself , p. 37. This is thy Truth against Fiction . Q. It is not from our Words , but the Words of Scripture ; and but that thou art become shameless , I should wonder that any Man pretending the Scriptures to be his Rule , should charge plain Scripture with Absurdity and Blasphemy . C. Thus Christ is at one and the same time at Liberty and in Bondage , redeeming and redeemed , conquering and yet pressed down : And though this kind of Language be Folly and Madness , yet thou tellest us , thou art content to use it , p. 38. Q. And it were well if thou wouldst be contented , not to abuse it : Is this thy Religion , to vilifie the Language of other Peoples Religion ; nay , of holy Scripture it self ? But how dark art thou T Hicks , to make b●th a Wonder and a Scoff at Christ's conquering and yet being pressed down at the same Time ; when the Scripture so plainly holds forth , that he is crucified by such counterfeit Christians as thou art , at what Time he reigns in the Hearts of his Children ? And is not the Spirit said to be quenched by some , at what Time it lives in others ? And is he not grieved by the Rebellions of some , whilst he is delighted in others ? Was not God at Liberty at what Time he said , They made him s●rve with their Sins ? And was he not whole , at what Time he said , He was broken , Ezek. 6.9 . * Canst thou reasonably infer , because of these Expressions , us'd after the manner of men , that it is Absurdity and Blasphemy , that God heals himself , delivers , himself , and eases himself of his Enemies ; Words of equal Import ? Methinks thy unsavory Carriage should reflect Shame upon W. Kiffin , with his Elders , &c. to suffer such irreverent Trash to come out of their Congregation ; if they value their Credit , they will not suffer thee any longer thus upon the Ramble . But before I leave thee in this Section , I have one thing more to charge thee with , and that is , not only the Abuse of our words , by concluding from Man's being turned to seek after a lost God and Christ , that God and Christ are in a lost Condition , but that they only want Redemption , and that Men and Women are not the Objects of Redemption , as in 3 Dial. p. 37. Then which nothing can be more false , and consequently , injurious to a People . But I have left wondering , that thou shouldst be base . §. IV. Concerning our Belief in Christ . Quaker . ANother Instance by which thou undertakest to prove the Quaker no Christian , is , his Denyal of Jesus Christ to be a distinct Person without him : Is this true , or no ? Counterfeit . I accuse you for denying Jesus Christ to be a distinct Person without you , p. 25. Q. I say that thou hast varied thy Charge , and given thy self an Answer to it out of my Book , which was never an Answer to any such Matter , viz. Herein thou hast shewn thy Ignorance and Malice ; nor is it so in my Book , but Ignorance or Malice : Thou also omitteth the Ground of my so speaking , which is not fair , viz , The Quakers say , that Christ is in them , Christ is God-man ; is God-man in them ? Again , there is but one Christ , born of ● Virgin , that suffered at Jerusalem : Can that Christ be in Man ? In Defence of which strange Construction of our Belief , thou hast offered nothing to what I opposed . Howbeit , I desire my Reader to take notice , that since thou pretendest to own but one Christ , and sayst , that it is impossible that Christ should be in Man , that thou both denyest the Scripture , and contradictest thy self ; there is not any Doctrine clearer in holy Record , then that of Christs indwelling with his Saints , Joh. 14.20 , 23. Chap. 15.4 , 5. Chap. 17.23 . Rom. 8.10 . 2 Cor. 13.5 . Cal. 1.16 . Col. 1.27 . Revel . 3.20 . The same Objection thou makest against us , holds good against them , as thus , Christ is God-man ; can God-man be in the Corin●hians ? What might not a T. Hicks have cavilled against Christ and his Disciples , ●s well as against us ? Is this the Way to prove the Quaker no Christian , that makes that Thing Error , which can only constitute Men right Christians : For if Christ be not there , no Anointing can be there , which John sayes , leads into all Truth : Besides , thou contradictest thy self , as thou mayest see , Dial. p. 22 , 23. But to thy present Charge . C. This I object against you , your denying Christ to be a distinct Person without you ; to which thou speakest nothing , signifying thereby , that y●u are pinched , Ibid. p. 26. Q. I told thee under the Head of Perversions , that this was not all thou madest us to deny ; for thou didst untruly infer Our Denyal of Christ's Bodily Appearance , concerning which thou speakest nothing , signifying thereby , that thou art pinched , unless it be to deny thou ever saidst so , as p. 26 , 31. thereby adding a Lye to the Shuffile . But why are we pinched , because we say nothing to a Doctrine the Scripture sayes nothing of : Give me one Place that mentions Christ to be a distinct Perso● without us ; art thou so destitute of common Sense , as to think of proving the Quaker no Christian , because he denies a Doctrine , not expressed in Scripture ; and yet at that Instance to magnifie the Scripture , as thy sole Rule : Verely , thou makest thy self a Derision to all wise Men. But go on , make the best of thy Charge . C. G. F. in his Great Mystery , p. 16. writes thus , Thou art deceived , who sayest Christ is distinct from the Saints : Can any Man eat the Flesh of Christ , if his Flesh be not in them ? Q. This probably thou mayst have found in thy Brother Faldo 's Book , and thou mightst have found it defended in mine . Wh●re is Distinct among G. F's Words , which are these , But God and Christ is in his Saints , and dwell 〈◊〉 them , and walk in them ; and he , the Priest , is Reprobate , and out of the Apostles Doctrine : which plainly shews that G. F. only opposeth Christ's being as a Distance , as divided from the Saints , because they who know not Christ to be in them the Apostle terms Reprobates ; and not that Christ and his Saints are in distinct Beings . That Christ's Flesh must be in People if they eat it , is so far from being either Matter of Error , or any Proof for thee , that , till thou canst prove , how a Man may eat his Victuals without him , thou wilt but render thy self ridiculous in talking at such an idle rate . What else hast thou to offer ? C. G. Whitehead saith , Jesus Christ a Person without us , is not Scripture-Language , Dip. pl. p. 13. — We cannot own your Limitations and un●criptural Notions concerning Christ's Being , R. against R. 1. p. 22. Q. But ( why dost thou leave out the Word God-man , which thou usedst at first , and was repeated by G. W. ) what of all this T. H ? C. If these be your Words , wherein is my Ignorance or Malice manifest , in giving the World an Account of your Belief ? Ibid. p. 26. Q. Thou mightst as well have said of our Dis-Belief of thy unscriptural Belief : Canst thou upon second Thoughts perswade thy self , that this is the way to prove the Quaker no Christian , cond●mn him out of his own Mouth and evince his Errors to the World , that wanderest from sound Doctrine and whols●m Words , to effect it . Howbeit , not so much for thy sake , who makest it thy Business to render us a Scorn and Reproach among Men , by the most injurious Practices upon our Persons and Principles ; as for theirs in whom there is some Tenderness and sober Enquiry , I shall endeavour to take away all Occasion of Stumbling , by this short and sesrious Account of our Belief . 'T is granted , that Christ , who is God over all , blessed for ever , is a distinct Being ( though not at a Distance ) from the Saints ; Otherwise , it would be all one indeed to ay , as thou , T. H. wickedly concludest , p. 30. from thy own Invention of Man's being the Seed , which is God , that it is all one , whether we call God by the Name of W. Penn or call W. Penn God and Christ ; a Blasphemous Absurdity indeed , as thou sayeth ! But then , what art thou that madest it ? Next , we never said , that Christ was not as well without us , as within us ; for we cannot comprehend him , but are comprehended of him : We never set any Limitations to Christ's Presence ; they are the false and hateful Inferences of our Enemies ; And let the Reader beware , that he be not abused by them . For the Word Person ( as thou usest it , in telling us of Christ , God-man , a distinct Person without thee ) it is no Scripture-Phrase ; for in Heb. 1.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hypostasis signifies Substance ; and in 2 Cor. 2.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies in Christ's Stead , Name , Sight or Authority , or for his sake , as ●rotius , Erasmus and the Ancient Fathers have it . However , I hope for our Tenderness in this particular , considering that T. H.'s Charge is no Scripture-Phrase , and that such like Expressions occasion People to retain mean and dark Apprehensions of God , and Christ , and his Place of Residence ; we shall not suffer in the Mind of our sober Reader , as Men undeserving the Name of Christians . Hast thou T. H. any more to offer upon this Head ? C. If the Light be Jesus Christ , and a Measure of it in all Men , but more eminently in your selves ; whether W. P. and G. W. may not as properly be called Jesus Christ , as well as that Bodily Appearance or Outward Person ? And why may not divine Worship be given as well to you as to him ? Q. That Jesus Christ is the Light of Men , the Scripture holds forth ; but that W. P. or G. W. should be the Proper Body prepared of God , for himself to be manifested in ( as was that in which God was manifested in the Flesh : in whom dwelt the Fulness of the God-head ) is not scriptural , nor a Consequen●e from our Opinion ; but a blasphemous Inference of thy making , to be abhorred of just Men. Are we Christ's Body , as that was ? Did we ever say , that the Fulness of the Godhead dwelt bodily in us ? He is manifested in us measurably , to save us : But was he so manifested in that Manhood to save it ? Or is either G. W. or W. P. as properly and peculiarly the Man-hood of the Saviour as that he took to manifest himself Saviour in ? Thou shalt see whither thy Sophistry will lead thee : The Son of God appeared bodily and visibly at Jerusalem : The Son of God was revealed in Paul ; therefore Paul might as well be called Jesus Christ as he , in that Appearance . Again , Divine Worship is to be given to Christ : but Christ was in Paul ; therefore divine Worship was to be given to Paul. Again , T. H. doubtless , at least many of the Baptists , believe they have the Spirit of God , and that the Spirit of God is God , and therefore to be worshipped ; will it be a good Consequence , That T. H. or those Baptists are to be worshipped ? These vain Cavils and Sophisms thou undertakest to entertain thy Reader with , and to abuse us by ; are great Instances of a weak Cause and an evil Mind . C. Be not angry if again I ask thee , if Christ signifie Anointed , and God be Christ , as thou affirmest ; whether God himself be Anointed , Ibid. p. 32. Q. It seems then , Socinian-like , thou dost not affirm that God is Christ ; and yet it is but two Pages before that thou sayst , The God-head of the Son , and the Manhood conjunct is the Christ . And Dial. p. 44 , Thou callest God manifest in the Fl●sh , Christ . Is not God then Christ by thy own words ? But what Answer did I give thee to thy Question about Anointing ? C. Thou sayest , Christ was not anointed by Halfes but entirely ; herein thou contradictest thy self , and overthrowest thy own Distinction between Chr●st and the Bod● of Christ. Q. No such matter ; for the Distinction came from thy insinuating , that the Man hood of Christ was the the Christ , because that only could be Anointed , upon which , knowing it was lately thy Opinion , that Christ was God as well as Man , I said , that he could not be anointed by Halfes ; and therefore Christ was anointed as God as well as Man : What sayst thou to this ? C. The Difficulty still remains : If God alone was that which was anointed , the Question returns upon thee , whether God did anoint himself , and with what , and to what End ? Q. Thou art mistaken , and miserably begst the Question , and sendest it back again : For when thou ( to prove the meer Manhood to be the Christ or Anointed ) didst insinuate the Impossibility of Christ to be God as well as Man , and that God manif●st in the Flesh , makes the true Christ or Anointed , and that it is absurd to think he should be anointed by Halfs : Is not God or the divine Nature also anointed ? if so , T. H. who is it that anointed the God-head , and with what , and to what End ? These are thy own Words , and they belong to thy own Doctrine . Thou didst object against our Principle , and hapned to contradict thy own Principle in it : I sent thee the Objection home again , for thee to disingage thy own Principle of it , First , Thou growest angry , tellst me of contradicting my self , and returnest me the Objection never considered ; but back it must go ; and when thou hast found the way to clear thy own , that shall serve for thine and mine too . And thus I leave thee and thy Cavils in this Section . §. V. Concerning the Gospel-Rule . LEt us hear what thou hast to say to the Arguments I gave about the Rule . C. You deny the Scriptures to be the Rule of Faith and Practice u●to Chri●tians , p. 38. ● . Thou would t here insinuate , as if our Faith and Practice ●ere not according to Scripture , because we do not assert them , but the Spirit that gave them forth , to b● the ●ule , especially , in new Covenant Times : I grant the Scriptures are to be fulfilled , and that many Heavenly Exhortations , Reproofs & Instructions therein contained , are to be regarded by us ; but that which is my Rule to direct my Under●tanding , what is fit for me to embrace , and what to reject , and how to understand that which is to be received , m●st be the Spirit of Truth , which alone g●ves true Discerning : Therefore let us hear what thou sayest to my Argument , Reas . against Rail . p. 25. as thou they self has cited it , Dial. 3. p. 38. viz. That which is more Ancient , more universal , and more able to inform , rule and guide , that must more eminently be the Rule : But that hath been , and is , the Light within ; therefore that hath been , and ought to be the Rule of ●aith and Practice : What dost thou offer to invalidate this Argument ? C. Then her●in I have not misrepresented your Belief , p. 39. Q. But is this the Way to confute our Belief ? Or did we charge thee with misrepresenting it in this particular ? Dost thou think thus to evince the Truth of thy Objections , to grant us the Matter objected : It seems , we are to take this for thy Answer ; and consequently , that the Light within is eminently the Rul● , for ought thou hast said against it . Proceed . C. ●ut forasmuch as you often say , you own the Scriptures , and the holy Rules therein contained : In what Sense do you acknowledge them to be your Rule ? Q. Thou makest me to answer this Question thus , The Scripture is the Rule of Historical Faith ; the Spirit can only be the Rule of saving Faith , Reas . ag . Rail . p. 40. But can any Man that hath the least Draghm of Honesty or Justice , think this the Way to confute me , to skip over near 15. Pages , containing several Arguments made to evidence and confirm the Truth of the fir●t ? Hadst thou not a Conscience that dares do and say any thing , thou could●t never have given me such an unhandsom Slip. But let us hear what thou sayst to that which thou hast cited . C. If the Light within be more able to inf●rm , rule and guide , and therefore more ●minently the Rule ; What need is there of an historical Rule ? p. 39. Q. Did ever any Man pretending to be in his VVits , talk so idly ? what is it but to say , If the Spirit of God was alwayes more able then the Scripture ; what need is there of having Scripture ? Is not this to infer from God's Condescension to Man's Imbecillity , that the Light and Spirit of God are Imbecil : Is not this to reprobate all external Means , and to conclude God , Christ , the Light and Spirit insufficient , because that any were ever used : Is it a good Argument , becau●e the Light does not reveal such a thing , therefore the Light cannot reveal such a thing , which is the utmost Strength of thy Opposition . I further told thee , that those who gave forth the Scripture , came by the Enjoyment of those Thing● through the Light and Spirit of God , or they could never have writ them ; therefore the Light and Spirit , and not the Scriptures , were the Rule of their Faith. But of this and abundance more to the same Purpose , thou takest no notice : I further told thee , that the Prophets saw him with this Light , unless they saw him without Light , and that those that believed him , when come , could not have received him , had they not beheld him with an inward Eye . Thus thou quotest me : What Reply makest thou to this ? C. That the Prophets saw him by the Light of divine Revelation , I grant : And that none do believe in him , what do not know him is true ; but that this Light or inward Eye is the common Light in every Man , that thou must prove . p. 42. Q. It was formerly , and is again proved to be the same Light , though not the same in Manifestations . Every one had th● same Light ; but not the same Prohecies , nor the same Sights : When thou hast proved two Lights , it will be Time for thee to talk at this Rate : No●hing did then , nor can now , lead truly to know and confess to the Word that took Flesh , in which VVord was Life , and that Life the Light of Men ; but ● ; uch Discoveries as proceed from a Measure of the same Light , as hath been already proved . And should I admit of thy Construction , that the Light by which such as had a true Sight of Christ before , and at his Coming was not the common Light , as thou callest it ; but that which thou thy self allowest to be divine ; yet wilt thou give me Leave to infer in thy Name , that the divine Light was insufficient , before such time as it reveald those Things to the Prophets , and gave tho●e that were alive at Christ's Spiritual Coming , a Knowledge and a Sense of them , because they did no● know them before they knew them : For at this Rate thou ●reate●●●s abo●t the Light within ; the Light within doth not do this , 〈…〉 the Light within cannot do it , presumpt●●●sly concluding it insufficient to discover those things , that either do not need a Discovery , because they are already known , or that it seemeth good to God in his VVisdom to conceal . C. If the Scriptures tell thee ●here was such ● Man as Moses , David and Matthew , &c. without which thou couldst not have known any such ●●ing ; so the Scripture tells thee what they spoke and wro● of ; therefore the Scriptures must be the Rule of thy Belief , both conc●rning those Men and their Sayings , p. 45. Q. I grant that the Scriptures tell me , there were such Men , as Moses , D●●id and Matth●w , and that they wrote : But what is it that gives me to believe the things they wrote to be true ? The Rule of ●aving Faith is that we speak of , and not that which is historical ? It is impossible for me to understand the Truth of those Things , till I come to that Spirit of Truth that gave them forth ; for no Man can know the Things of God , save the Spirit of God. The want of which hath been the Cause why so many have been bewildred about the things there declared : Spiritual and heavenly Things are not di●cernable by carnal Men , they are hid from their Eyes ; & till the Light shine out of Darkness , to give them the Knowledge of the Scriptures ; they are as a sealed Book , and they labour in a Labyrinth of Uncertainties . I do say again , The Light in all Ages hath made known Doctrines , fit to be obeyed , though not the Histories and Narratives of other Mens Actions ; which is thy silly Objection against the Light 's Sufficiency . But one thing I must not forget , on which thou didst not depend a little , as an Instance to prove thy Conceit , viz. How could we have known , that Swearing in any Case were unlawful , if it had not been written in the 5th of Matthew Swear not at all , Dial. 1. p. 22. But this I proved to thee , to have been revealed above 400. Years before that was written ; but what is the Reason thou over-lookest that Answer ? Clinias was taught by it rather to suffer a great Fine , then swear ; the Essaeaens had rather dye then swear , which was long before Christ came in the Flesh : Was not the Light then a sufficient Rule for their practising of an Evangelical Doctrine by thy own Argument ? But T. H. art thou not greatly ashamed , that because I supposed upon thy Principle , thy Light and Rule to be two , Reas . against Rail . p. 39. That therefore I contradict my self , and overthrow mine own Opinion , saying , If Light be given to understand the Rule , then it self is not the Rule , much less greater then the Rule ; and as if thou hadst come rightly by this Consequence , falling into thy customary Insults , telling me , T●is is so far from being Truth against Fiction , that it discovers me to be a rash , heady , confident and ignorant Man , one that neither cares what he sayes or affirms . Hadst thou any Regard to God , thy own Conscience , thy Neighbour , or thy own Reputation , thou wouldst never commit , much less continue to practise , these horrid Wrongs against me . However , as I said before , so again : I affirm , that supposing the Scriptures were the Rule , that which informs me of the Rule , and teaches me how to use it , must be greater then the Rule , in that it teaches me to know and do what the Rule cannot do of it self : I query then , if t●is Light be not the Rule , how and which way I come to understand and use the Scriptures ? &c. therefore eminently the Rule , the Terms of my Argument ; for the Question lay not upon particular Rules . C. The Primitive Christians took not their Measures from the Light within , but from the Will of God revealed to them , p. 46. Q. This is Confusion it self : Are the Light within and the Will of God revealed inconsistent things ? Who was it revealed to them ( Paul turned from Darkness to ( Light the Will of God , but the Light ? And what was it taught them the Truth , when John said , They had received an Anointing , which abode in them , and taught them all things ; unto which he directed , and with which he left them , John 1. 2 , 27. And doth not the same Apostle tell us , If we walk in the Light , we have Fellowship one with another , & c ? Was not the Light then the Rule of their Obedience , and the Way in which they were to walk ? for the Accomplishment of that Prophetick Speech , Isa . 2.5 . Oh ye House of Jacob , come ye , and let us walk in the Light of the Lord. And is there any thing plainer , then that the Apostle Paul describes the Children of God , to be such as are led by the Spirit of God , Rom. 8.14 . and that he exhorts the Galatians to walk in the Spirit , chap. 5.16 and the Ephesians to walk circumspectly , which was , according to the Manifestations of the Light , chap. 5.14 , 15 , 16. Finally does not the same Apostle pronounce Peace on as many as walk according to the Rule of the N●w Creature , Gal. 6.16 . I further told thee that the Waldonses , Lutherans , Prot●st●●ts , ●alvinists , &c. made the Testimony of God in their Consciences the chief Ground of their Belief of the Scriptures , Reas . against Rail . pag. 48. C. That the Walden●es , &c. made the Testimony of their Consciences the chief Ground of the Belief of th● Scriptures , is confidently said , but more then ever W. Penn is able to prove . Q. But if W. Penn is able to prove that the Waldenses , Lutherans , Prot●stants , Calvinists , yea and Independents , and Anabaptists too , have made the Testimony of God in their Consciences , the Ground of their Belief of the Scriptures , wilt not thou then appear to have told a confident Untruth ? Let us hear what they say . That the Waldenses held so thou mayst inform thy self if thou pleasest , out of their History , penn'd by John Paul Perin of Lyons , lib. 1. cap. 1 , cap. 11 , cap. 13. Luther taught , That the Spirit is required to the Vnderstanding of the whole Scripture and of every part thereof Again , The Scriptures are not to be understood , but by that very Spirit by which they were wrot , Tom. 3. fol. 169. John Bradford , a worthy Martyr , thus answered the Arch Bishop of York , who catechised him how he came to know the Scriptures ? We do believe and know , said he , the Scriptures , as Christ's Sheep , not because the Church saith they are the Scriptures , but because they be so , being thereof assured by the same Spirit that wrote and spake them , Book Mart. vol. 3. p. 298. William Tindal , another faithful Martyr in Hen. 8 his time , writes thus ; It is impossible to understand the Scriptures more then a Turk , for him that hath not the Law of God written in his Heart to fulfil it . Again , Without the Spirit it is impossible to understand them , W. Tind . Work. p. 319. & p. 80. B. Jewel against the Papists hath this Passages ; F●esh and Blood is not able to understand the holy Will of God , without special Revelation , therefore Christ gave Thanks unto his Father ; and likewise opened the Hearts of his Disciples , that they might understand the Scriptures : Without this special Help and Prompting of God's holy Spirit , the Scriptures are unto the Reader , be he never so wise or well learned , as the Vision of a sealed Book . Calvin saith , It is necessary that the same Spirit that spake by the Mouth of the Prophets should pierce into our Hearts , to perswade us of the Truth of what they delivered , Instit . lib. 1. cap 8 Beza saith , That the understanding of the Scriptures should be fetcht from the same Spirit that dictated them , Bez in Nov. Test . 2 Pet. 1.19 . Pet. Martyr taught , That it is the Spirit of God , that reveals the Truth in the holy Scriptures , Com. loc . p. 2 cap. 18. H. Bullinger asserted in his 4 Decad. & 8 Serm. dedicated to K. Edw. 6. That men fetch the Vnder●●anding of heavenly things and Knowledge of the Holy Ghost from no where else then from the same Spirit . What sayest thou to this T. H ? Can the Holy Ghost be this Discoverer and Instructor , and yet not eminently the Rule ? But in asmuch as thou chargest me with denying the Scriptures Authority , and then railest , p. 61. because I place it upon the Te●●timony of the Light and Spirit of God In the Conscience ; Hear what D. John Owen sayes , The only Publick Authentick and Infallible Interpreter of the holy Scripture , is He who is the Author of them , from the Breathing of whose Spirit it derives all its VERITY , PERSPICUITY and AUTHORITY , Exerc. 2.7 , 9. VVhat would have become of me , T. H. if I had spoken so broad as this ? This makes the Spirit Interpreter , Judge and Rule of our Knowledge , therefore eminently the Rule . T. Collier , an ancient and considerable Baptist , shall be my last instance here ; There is the Law and Testimony in the Spirit , saith he , as well as in the Letter . The Law of God is in the Heart , there it is written ; and there it testifies the Truth of God : And if any man speak not according to this Rule , it is because there is no Light or Morning risen in him . See his Works , pag. 249. Again , Others know no other Touch-Stone nor Tryal , no other Light by which they judge of Truth then Scripture ; thus putting it in the room of the Spirit , which is Light , and the Greater Light : For they say , they cannot know Truth till they bring it to the Letter for Tryal ; thus making an Idol of the Letter , setting it up in the room of God , Ibid. pag. 248. I could produce a great Cloud of more Witnesses , both of Fathers and other Authors ; But I hope I have discharged my self of my Engagement , and made appears , That what I asserted was not too hard for me to prove , and therefore thou T. H. wert too confident in saying so : but thy notorious Ignorance in these things may a little excuse thee . But thou chargest us with undervaluing the Scriptures , a Fault I abhor to be guilty of ; Let me hear in what . C. You contemptibly call the Scriptures the Letter , whilst you entitle some of your own Pamphlets , The Voice of Wisdom , A Message , &c , wherein you manifestly prefer your own Writings before the Holy Scriptures , pag 55. Q. This Cavil has been answered again and again , I told thee before , and thou hast cited me thus , If at any time we call the Scriptures Letter , it is not that we mean our Books are the Spirit , or that we irreverently set them ( the Scriptures ) below our own Writings , but upon a Comparison only between the Scriptures and the Spirit that gave them forth . What Return dost thou give to this ? C. It is aggravate , not to excuse your Error . Q. It is an Error to call the Scriptures the Letter in a Comparison with the Spirit ? And an Aggravation of that Error , to prefere the Spirit before the Letter ? But as this all thou hast to say to the Matter ? C. Why have you not respect to this Comparison when you entitle your own Books ? But that you would have us to believe that your Writings are more eminently from the Spirit then the Sciptures ? p. 56. Q. How do we prefer our Writings above the Scriptures , which we prove by the Scriptures ? I perceive it is become almost impossible with thee to make any other Constructions , then what rather shew thine own Envy then our Sense . Was there ever the same Reason for a Comparison between our Writings and the Spirit ? Did we ever set them up for the only Rule of Faith and Obedience , and that in Opposition to the Spirit , as the New Covenant Rule , and those that maintain that Plea ? If there were the same Occasion , thou shouldst quickly hear of the same Distinction and Comparison . But go on . C. Hence it is , That when both stand in Competition you thus distinguish them , Letter , yea , Dead Letter , as the proper Term for the Scriptures ; but The Voice of Wisdom to your Books : Art thou not ashamed of this Bas●ness and Prophaneness ? pag. 56 Q. Whatever I am , I perceive thou art not ashamed of making me base and prophane too , and printing a most horrid Untruth to render me so : There is not a Sentence in thy Book gives a clearer Testimony of the Injustice of thy Carriage then this in hand . For nothing is more frequent with thee throughout thy Dialogues , then first to invent something odious in our Name , and then , as if none so Modest and Righteous as thy self , cry out , Who would not be astonished at this Blasphemou● Absurdity ? p. 30. Art thou not ashamed of this Prophaneness and Baseness ? p. 59. O Impious Man , &c. p. 13. But let this determine this Point between us . Produce but one of our Friends , that ever brought his VVritings in Competition with the Scriptures , calling the Scriptures the Dead Letter , & his own Books the Voice of Wisdom , &c. and I will yield thee to have written Truth : If thou canst not , thou hast but fastened Baseness , Prophaneness and Lying upon thy self : with thee I leave them ; for there thou ought est to rest , till thou canst better clear thy self of them . I charged thee with having wronged Geo. Fox and Rich. Hubberthorn , in making them to say , It is Dangerous for ignorant People to read the Scriptures ; and then fixing the Name of Jesuit and Romanish upon us ; producing their words at large , which thou hast basely contracted to thy own Ends , leaving out what might most make for their Innocency , and the evincen●●ent of thy own Forgery . Thou givest the words thus , The Letter killeth , is Dangerous : In my Quotation , and in their own Book , thus , The Letter which killeth , 2 Cor. 3.6 . is D●ngerous [ for thou ( Priest ) takest in h●re to war with●l against the Saints , with thy carnal Mind , giving out thy carnal Expositions upon it . ] All this , T. H. thou hast unworthily left out , that thou mightest the better fasten thy Fiction upon G. F. and R. H. I ask , Is it not Dangerous to read the Scriptures to these Ends ? And the Ministers of the Letter are the Ministers of Death ; here thou leavest out again [ which is to Condemnation , and you take it to make a Trade with it , and with what the Prophets , Christ and the Apostles said , so that some have 60 and some 100 l. a year ; but Christ cryed Wo unto such Whited Walls ] having left out this part , that concerned the Hireling thou puttest in again ; And here you read with Danger who speak of them and speak a Lye , because you speak of your selves : Here again thou lettest drop [ and you wr●st the Scriptures to your own Destruction ] ( as the Unlearned and Unstable do ; and is not this Dangerous in them ? ) Then thou bringest in this , And to you it is Dangerous to read or speak of them ; omitting all that here follows by me cited to clear them of thy Charge , viz. [ who know not the Life of them as the Pharisees , who were learned in the Letter , but knew not Christ : But I say , Blessed is he that readeth & doth understand ] All this so necessary to give the Undertstanding of their true Meaning thou hast designedly overlookt : However , let us hear what Defence thou hast made for thy self . C. The Question respects the whole Scripture , which you say , is Dangerous and Killing ; The Ministers of the Scriptures are Ministers of Death , and it is Dangerous for such to read them : What a shameless Man art thou , thus to confess what I accuse you of , and yet condemn me as a Forger ? pag. 57. Q. These foul and confident Questions thou usest to ask me with which thou wouldst insinuate thy Innocency , do but aggravate thy Forgery . For first , How do I confess what thou accusest us of , when it is neither to be found in my words , nor theirs upon whom thou chargest them , viz. It is Dangerous for Ignorant People to read the Scriptures . 2dly , I told thee they meant by Ministers of the Letter , Ministers of the Law and Death , because of Transgression , and thou makest it Dangerous for such to read the Scriptures ; whereas G. F. and R. H. said , It was Dangerous for Hirelings and whi●e Walls to use them against the Saints with their carnal Exp●sitions , opposing them Pharisee - like , to the Life of them , wresting them to their own ●estruction . It is Dangerous for such to read them to such Uses and Purposes not in any Sense as thou untruly sayest : Of this thou takest no notice . So that here the Reader may plainly see thy first Forgery ; since it was not the Man of no Letters , but the Men of Letters , such as the Scribes and Pharise●s , who used them against the right Heirs of them , of whom G.F. and R.H. ●poak . And thy second is not less visible , in that thou hast imposed upon the Reader my Confession of thy Accusation , who never confessed any such thing . These are some of thy wonted Tricks , ever & anon imploy'd to cover thy Nakedness with , and to get off unsuspected , from encountering the Difficulty of our Charge , Proof or Argument . I appeal to God's Witness in my Reader 's Conscience , to right us against the many Injurious Practices against us : And shall conclude with this Acknowledgment and Argument concerning the Scriptures . We do receive and believe the Scriptures given forth by Holy Men of God , as they were moved of the Holy Ghost , and that they are profitable for Doctrine , for Reproof , and for Instruction in Righteousness ; yet since they are Writings relating to the things of God , no man can understand them , or have an assured Testimony of them , but by the Spirit of God , 1 Cor. 2. which alone reveals the deep things of God : It was not the Scripture , but the Father that revealed Christ to Peter , Mat. 16.5 . Further , The New Covenant Times are Times of Fulfilling of the Scriptures , by the pouring out of the Spirit , therefore Peoples regard should be to the inward Drawings and Leadings of the Holy Spirit . The Law outward was a Rule to the Jew , though not eminently unto them ( for the Lord gave them also of his good Spirit ; & what for , if not to rule them ? ) But the Law of the Spirit of Life promised to be reveal'd within , under the New & Everlasting Covenant , was certainly to be the Rule under that Covenant , being a time for the more immediate Flowings forth of Spirit and Life . We do not say that every one hath hereunto attained : But we affirm , that God hath given a measure of his Spirit unto Men & Women , that they might receive the pretious Promises , unto w ch we direct them for that End. I know that T. Hicks , according to his wonted Baseness , pag. 49. interprets our saying , that we deny the Scriptures to be the Rule of Faith and Practice in honour to the Divine Light , to be our denying & rejecting the revealed Will of God , thereby must hate their Parents , because they are to love Christ first , Mat. 10. This were to say , that Paul's regard to the Law of the Spirit of Life in him , as his Rule , was not to fulfil , but to deny & rej●ct the Law without : If this Consequence be false agains● Paul ; How can T. H.'s Consequence be good against us ? Is it to reject and deny the Scriptures , to have the good things they declare of brought in by the Eternal Spirit ? And since the Scriptures can not fulfil themselves in us , but the Spirit ; is not the Spirit the Rule and Guide to our Divine Knowledge and Enjoyments . But from our asserting the Spirit to be the Rule , T.H. infers , That we deny to live according to the Scriptures , a Mi●take he fell into before , which I offer'd to help him out of in my Answer ; for to own the Scripture to be the Rule , and to live according to the Scriptures , are not one and the same thing : For the Gentiles did the things contained in the outward Law , and yet had not the outward Law for a Rule , Rom. 2.14 . Nor is it to be doubted , but that Paul and the primitive Christians lived up to the outward Law ( that is the inward Law outwarly declared ) by the Law of the Spirit of Life , which was the Rule of their Obedience : Yet can any infer , that the outward Law and not the inward was the Rule of their so living ? And I must tell thee , Th. Hicks , that thy Exalting of the Scriptures , is but an Endeavour to throw down the Spirit ; which Sacrifice , be it known unto thee , the Lord of Heaven loathes . And I will say to thee , as G. F. and R. H. said to the Priest , They are Dangerous to be read and used for those Evil Purposes thou employest them upon : But as they said ( though that also thou didst overlook ) so say I , Blessed is He that doth read , and understands them . Testimonies concerning the Rule . Irenaeus , pag. 242 , 384 , 389. The Writing in the Heart is the Rule . Again , l. 5. c. 8. The Word giveth his Spirit to all , to some according to Condition . And , l. 4. c. 30. The Fathers justified by the Righteousness of the Law in them , therefore had no need of REPROVING LETTERS . W. Perkins Works , 3 Vol. pag. 220. The Light of Nature and Grace teacheth to do as we would be done to , pag. 221. It is the Fulfilling of the Law , the Rule to judge Scripture . That ( of God ) made the Rule , Something in the Conscience ; Happy Times , if Men would follow it . Bp. R. Sanderson , De Obligat . Conscient . pag. 127. A Rule of Discerning without the Scriptures . Regula discernendi extra Scripturam . And T. C●llier in plain words saith , The Spirit of God , who is God , is the ALONE RULE of a Christian , Gen. Epist . to the Saints , chap. 12. — The Spiritual Man judgeth all things by the RULE OF THE SPIRIT , ibid. The Law of the New Testament is written in the Heart , ibid. But what need is there further of my maintaining this Point , concerning The Light being the Rule in all Ages ; since thou hast made such ample Confession , That the Godly in all Ages before Christ in the Flesh , were turned from the Darkness to the Light , pag. 64. This Light must needs be within because the Darkness is there : And it must needs be sufficient , because thou sayest it was that which Paul was sent to turn People to , p. 63 , 64. And what could this Light be for , if not to Guide , Rule and Lead them in the Wayes of Godliness , and consequently the Rule of the Godly in all Ages ? Therefore the more General Rule , because the Scripture was not in all Ages , and suffi●●●nt ; because it was of God appointed for the Godly Man's Way , unless thou wilt suppose , that they were turned to an insufficient Light. §. VI. Of Commands and Ordinances ; particularly Baptism and the Supper . Quaker , I Have sufficiently shown under the Section of Forgeries the horrid Abuse thou hast committed in thy last Book against E. Burroughs , concerning Commands and Ordinances ; I shall here further detect thy Miscarriage . The Matter charged upon E. B. I shall set down with his Name before it . E. B. You are not yet dead with Christ , who are subject to Ordinances . T. H. The Spirit of God in the Scriptures assures us , that they that keep the Commandments of God are the Children of God , 1 John 2.3 , 4. Yet this Wicked Man E. B. saith , That they who are Subject to Ordinances are not dead with Christ [ Sec Colloss . 2.19 , 21. ] Q. E. B. pleads o●●y against such Performances under the Name of Or●●●ances , as were but Shadowy , Elementary and Perishing things , appointed for a Season , and to pass off . Thus thou thy self hast quoted me , Dial. 3. p. 59. What sayest thou to this ? C. If thus E. B. did plead , why dost thou say I b●lyed him ? Ibid. p. 59. Q. Because in thy former Dialogue thou madest him as well deny to continue Obedience to such eternal Precepts of Righteousness , as thou thy self confessest the Light within dictate , as to Shadowy , Elementary and Perishing Things . For about his saying , That was not a Command to him , which was a Command to another , thou didst most unjustly infer , That the Law which forbids Adultery , Murder , Theft , and bearing False Witness , is no Law to us ; breaking forth upon us with Impiously Horrid , Vngodly , Irreverent , Patronizers of Blasphemy , Countenancers of Novices , Prophane Scribler , with abundance more ; whereas p 47. of his Works , whence the Passage was taken , proves it to have been writ about extraordinary and particular Cases : as , Thy Running to Preach , because Peter preacht ; or , Plunging People in the Thames , or elsewhere , because John baptized many in Jordan : What sayest thou to this ? C Thou hast a strange Confidence ! If thou hadst examin'd the place my Quotation referrs to , thou must needs know I have not bely'd you : If thou hast not , how darest thou thus charge me ? p. 58. Q. My Confidence is grounded upon Examination : And this Ranting Answer will not clear thee . And the greatest Kindness that can be shown thee is , to believe thou tookst the Quotation first upon Trust . But in this Dialogue thou art left without Excuse : For had E. B. intended general Commands , it would not have cost thee much more Trouble to prove it , then to say it ; doubtless it would have been a Pleasure to thee . But as a man guilty , thou art wilfully silent about those horrid Constructions made upon his words , as the genuine Sense of the place , and vainly thinkest to shift it off with accusing me of strange Confidence : But I return thee thy own Words , If thou , T. H. hast examined the Place thy Quotation refers to , thou must needs know , that thou hast belyed us : if thou hast not , how darest thou thus ( continue to ) charge us ? But what sayest thou concerning shadowy Ordinances ? C. Forasmuch as ●hou confessest , that E.B. did plead against-such Ordinances as were but Shadows , appointed only for a Season ; and to pass off , that such Ordinances ) are no Commands to us , how wilt thou prove this ? Q. This is to grant , that thou art for continuing Shadows under a Gospel-Dispensation : My Reason against it is this ; Shadows are Members of the Ceremonial Law , the Substance of which is the Gospel : The bringing in of the Gospel is the ending of them ; because Shadows give way to , and End in their Substance . But let me see how thou bringst me in to answer thy Question ; Let it be observed , that there is not the least mention in all the Epistle of John of any of those Ordinances , that stood in visible and corruptible Elements , so that to bring in things of a shadowy and temporary Nature , amongst the Commands of Chirst , is to abuse the Apostle . What 's thy Return to this ? C. Let it be observed what an arrogant , abusive , prophane and impertinent Man this W.P. is . Suppose none of the positive Institutions of Christ be expresly mentioned in his Epistles ; did he therefore deny them ? p. 60. Q. To pass over thy hard Names , thou dost suggest to the Reader , as if this were my whole Strength , in Answer to thy first Query , viz. How wilt thou prove shadowy Ordinances to be no Commands to us ? whereas it was never given by me to any such Question ; nor indeed would it have been Proper to do so : But since thou hardst so little Sense , as to quote John's Words , viz. They that love God keep his Commandments , in order to prove the Continuance of shadowy Ordinances , I had so much Sense in me , as to make use of thy own citation again●t thee , where no such Ordinances are mentioned , upon which thou foolishly queries , did he therefore deny t●em ? which was not the Question . But whether that Place proves them : But this I am bold to infer , That it was not John 's Message to recommend and perpetuate them , as thou dost : And it is strange to me , that they should be of such Weight in the Christian Religion , and not one mention them in all their Epistles , save Paul once , in denying Baptism a Share in his Commission ; and another Time in regulating the Corinthians about their disorderly Use of the Type . If bodily Exercise profits little in Religion , much less Shadows . If Men run into external Performances , without the Leadings and Preparings of the Spirit ; such Duties cannot be acceptable with God , running into external Imitations without internal Qualifications , gives but to boast in another Man's Line : And such Oblations are so far from being accepted , that they are abominated . To this let us hear what T. Collier will say , a Man of greater Eminency and Antiquity that T. H. in the Baptist Way ; I see , saith he , that external Actings according t● a Rule without , is nothing , if not flowing from a Principle of Love and Life within , Works p. 247. I perceive T. H. thou art not of that Mind , so far from it as to account it Error : But let us hear what else thou ha● to say , in Defence of thy formal unwarranted Practice C. We are certain , that our Lord did walk in th● Observance of positive Institutions ; and he that abideth ●● Christ , ought to walk as he walked , 1 Joh. 2.6 . p. 61. Q. What makest thou forge , pervert , lye , sland●● and abuse us then ? If thou wouldst be a Chr●stian , thou shouldst walk as he walked : He was lovi●● thou art envious ; he meek , thou passionate ; he lo●● Suffering , thou froward ; he was good to his Enemi●● thou base to thy Neighbours . Surely thou hast forg●● that if thou walkest , as he walked , thou must have do with that dangerous Doctrine of Perfection , as thou else where reputest it . But at thy Rate of quoting this Scripture , and following of Christ , thou mayst as well bring in Circumcision and the Passover , as Baptism and the Supper . Christ told his Disciples , The Spirit should lead them into all Truth , after his Ascension ; and his beloved Disciple John referred the Churches to the Anointing . C. You tell us these Ordinances were used as Figures and Shadows , no longer to endure , then till the Substance comes , viz. The Baptism of the holy Ghost . The Reason can be no other then the vain Conceit of a deluded mind ; for they are no Figures of the Baptism of the Spirit ; therefore this can be no Reason for the abolishing of them : Christ commands his Apostles to teach and baptize , promising to be with them to the End of the World. Q. Who ever said , that Breaking of Bread was a Figure of the Spirit 's Baptism ? It 's a meer Fiction of thy making , as p. 107. of Reas . against Rail . will shew . But if Water-Baptism and Breaking of Bread are no Figures nor Shadows , they must be Substances ▪ and what Difference then there is between thee and Popery in this Point , let the Reader judge . And for Christ's bidding his Disciples , Go , teach , baptizing , Matth. 28. I told thee , That no Water was mentioned ; and that Luke , in the first of the Acts , sayes , before the Commission mentioned by Matthew could be given , at least executed , John baptized with Water , but ye shall be baptized with the holy Ghost , not many Dayes hence : And then comes the Commission in Force ; Go , teach , baptizing ; how ? with the holy Ghost , turning People from Darkness t● Light , from the Power of Satan unto God. C. If the Baptism of the holy Ghost do put this Commission in Force , as thou saist ; then the Obligation to those Duties signified in the Commssion cannot be taken off : If so , thy Argument falls . Q. A poor Shuffle indeed ! Does my Argument fall , because thou beggest the Question ? which is , Whether their Baptism be with Water or the holy Ghost ? C. If Baptism of Water be not intended , then none : not the Baptism of Afflictions ; for the Apostles were not to persecute : Not the Baptism of the holy Ghost ; for that was a Promise , not a Commission , p. 63. Q. Thou dost but triffle with us still : Though to be baptized was a Promise , yet to baptize was a Commission : To be baptized not many Dayes hence , was the Promise of Christ , but go and baptize all Nations , which followeth , was a Commission ; and that it was with no other Baptism , Christ's Distinction sufficiently proves , viz. John indeed baptized with Water , but ye shall be baptized with the holy Ghost not many Dayes hence ; stay till then ; and go , and teach , baptizing all Nations , &c. C. To baptize with the holy Ghost , was none of their Duty , it being properly Christ's Work , p. 63. Q. It was both their Work and Duty , witness that Simon Magus would have bought that Gift of Peter : And that Paul baptized with the holy Ghost , Acts 19. Did he not therein do his Duty ? C. Is it proper to say , I baptize you with the Spirit into the Name of the Spirit ? Q. Yes , if thou hast the Spirit ; unless thou wouldst make a counterfeit Christiaen of him , whom thou , without the Spirit baptizest into the Name of the Spirit : wouldst thou have a Man baptized into the Name , and not into the Nature of the Spirit ? Can a Man baptize into Spirit and into Life , without Spirit and Life ? God did convert , reconcile , baptize , beget and build up Thousands to himself by them ; unto whom the VVord of Reconciliation was committed , and who were Embassadors in Christ's stead . Now , as for Water-Baptism , what Paul sayes of himself , I may say of his Commission , It was not behind any of the rest ; yet he denies Water-Baptism to be any Part of it , and is as plainly rejected of him , in Point of Institution , as any Thing in Scripture . So that either Water-Baptism is none of Christ's Institutions ; or else Paul had no Commission to perform Christ's Institutions , which were strange . T. Collier determines this , The Baptism of Christ is the Baptism of the Spirit . But if any of you can shew a larger Commission then Paul had , let him produce it : if not , I must conclude they Run , and are not Sent. §. VII . Of the Doctrine of Justification I Perceive ●y what thou hast writ of Justification , thou inten●st to end at the rate thou hast manag'd the Controversie all along ; I mean with the same shuffles and injustice . I will set down thy Charge , the Answer thou makest me give , and thy Reply . C. Thou hast holdly affirm'd that Justification by that Righteousness Christ fulfilled for us , wholely without us , to be a Doctrine of Devils , Apol. pag. 148. What sayst thou is this ? Q. This Apology cited , was written against a malitious Priest in Ireland , Reas . ag . Rail . p. 68. If thy Position cannot be prov'd it will be no Excuse to say , It was given to a malitious Priest , yea , thy Folly and Rashness is the more aggravated , &c. p. 96. Q. As if I had given that Answer , not to inform Persons against whom the Book was writ , and the Occasion of the Passage , but ( as one unable to say any thing in my Defence ) to extenuate the Fact , and Excuse my writing it . I perceive , rather then want Occasions to Abuse me , thou wilt make them . But what sayst thou concerning Justification ? C. Thou supposest the Doctrine of Justification by that Righteousness which Christ fulfilled wholely without us , to be a Sin-pleasing and dangerous Notion : What Reason hast thou so to esteem it ? p. 67. Q. I do so ; taking my Words in my Sense , and my Reasons are , 1st , Because wholely wit●out us , is an unscriptural phrase : 2 dly , It takes away the necessity of all Inward Work. 3 dly , No man is justified without Faith. No man hath Faith without Sanctification and Works ; therefore the Works of Righteousness , by the Spirit , are necessary to compleat Justification . C. Whether a sincere Faith is necessary to our Justification , is one thing : But whether such a Faith be our sole Righteousness by which we are Justified , is another , p. 67. Q. And whether T. H. be not a● idle Shifter is another thing . Was it the Question , Whether our Faith were the sole Righteousness to Justification ; or whether Justification were by a Righteousness wholy without us and our Faith too ? If a sncere Faith be necessary ; then because Faith is not Faith without Work , Justification is not wrought wholely without . I told thee before , that this Doctrine of thine speaks Peace to the Wicked , whilst wicked . But there is no Peace to the Wicked , saith my God. C. It is horrible wicked to conclude , that what Christ hath done and suffered without us , is to speak Peace to the Wicked , whilest such . Q. R●g●t ; but who is the Man ? Not W. P. for opposing a Doctrine which leaves men as wicked as it found them ; yea , encourages them in it . I appeal to the sober Reader , if it be all one , to say , that Justification by the Righteousness of Christ wholely without , which leaves the Conscience as polluted as ever , is to speak Peace to the Wicked , whilest Wicked , and to affirm , that what Christ hath done and suffered without us , is to speak Peace to the Wicked , whilest wicked . Thy indirect Consequences T. H. are to obvious and numerous to deceive any ordinary Reader . But what sayst thou to my Distinction about Justification ? Christ's VVork was two-fold ; 1st , to remit , forgive or justifie from the imputation of sins past , such as truly repent and believe . 2dly , By his Power and Spirit working in the hearts of such , to destroy and remove the very Nature of Sin , to make an end of it , to finish Transgression present and to come : The first removes the Guilt , the second , tne Cause of it : Me thinks this should a little allay thy Clamours . C. This Distinction of the Work of Christ proves not what thou hast asserted : viz. That Justification is not by imputation of anothers Righteousness ; much less that such a Justification is a Doctrine of Devils . p. 72. Q. This shews thee weary of the VVork , or else ●hou wouldst not so soon after my Distinction continue in thy mis-construction of my VVords , for the clearing of which , my Distinction was made : I grant , that such as Repent and Believe receive Remission , or a justifying from former Sins through the Righteousness of God declared in and by Jesus Christ . But is this Compleat Justification ? it is a making Inwardly Just , through a Purging out of Iniquity , and Mortifying of Corruption , and bringing in Christ's Everlasting Righteousness ? If not , then to exclude this , and yet conclude men compleatly justified , by what Christ hath done wholely without , is a Doctrine of Devils ; for it leaves men in an impure state , and allows the Devils Kingdom to continue in being . In short , it is as much as to say , that W. Pen calls what Christ hath done for Men without , a Doctrine of Devils , because W. P. asserts that to be a Doctrine of Devils , which maketh all that is necessary for Mans compleat Justification before God , to have been wrought by Christ wholely without , thereby excluding the necessity of the Just-working , or Just-making Power of Christ from Man to that VVork . Well , but I also told thee of the necessity of Faith and Repentance , even to the first part of Justification ; consequently , that men cannot be justified in any sense , without regard had to any inward VVork , viz. Of Sanctification , without which there can be no true Believing . C. Though this be more close to the point then any thing thou hast spoken , yet it is not close as to prove thy Position : For if Repentance be but a Condition , then it is not the sole Righteousness for which we are justified , p 73. Q. Produce me but one Passage of ours that ever spoke that Langu●ge , and I will yet say thou hast not wronged us . Besides this Answer is wide from thy purpose , though it comes very close to mine : For from contending for Justification by a Righteousness wholely without ( the Question ) thou art come now to contend against , a Justification by a Righteousness wholely within , which was not the Question . C. But thou sayst Abraham 's personal Obedience was the Ground of his being accounted Righteous : If so , Then we are not made Just by a Righteousness perform'd without us , but by a Righteousness perform'd by our selves . But then , What wilt thou say to this Text ; If Abraham were justified by works , he hath whereof to glory , but not before God ? Rom. 4.2 . p. 77 , 78. Q. The Apostle James beares me out in what I said ; for if Abraham were justified by works , as said James , then his Obedience to God's Spirit , which makes up those VVorks , gave him acceptance in God's sight : and let T. H. say , if he dare , that Abraham was not justified in God's sight , in his resigning up Isaac for a Sacrifice ; and if he were , how do I err ? But that I might not be thought to oppose one Apostle to another , know , Reader , that the Apostle James speaks of such Works , as were not performed in Abraham's own strength , but through Faith and his Obedience to God's Spirit ; and therefore Evangelical . And the Justification they lead to , was a daily Acceptance with God. The Works the Apostle Paul speaks of , were meerly Abraham 's in his own power ( as those of the Jews from the Law ) therefore not justifying before God in any sense ; least of all could they merit Remission , or purchase Abraham those great Blessings and peculiar Favours that it pleased Almighty God to bestow upon him above others . Works and Justification thus distinguish'd and allow'd , prevent Mens setting one in opp●sition to the other ; and here Paul may come in without contradiction to James : If Abraham were justified by Works he hath whereof to glory , but not before God. The whole Chapter concerns a justifying by the Remission of Sins that are past , as the following Verses evid●n●e : Even as David also describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works ; saying , Blessed are they whose Vnrighteousness are forgiven , and whose Sins are covered . Blessed is the Man to whom the Lord will not impute Sin , Rom. 4.6 , 7 , 8. So that the Righteousness not obtainable by the Works of the Law , ver . 16. and the Justification ( which Abraham's own works could not procure ) which is obtain'd by Faith in the Love of God , is here explain'd to be , the Forgiving of Iniquity , and the covering of Sin. But this is far from maintaining th● Compleatness of Justification from a Righteousness wholely without . Testimonies concerning Justification . Erasmus . We grant to be justified by Faith , that is , Hearts to be purged , See Fascul . rerum expetend . p. 129. De amabili Eccles . concord . The Fathers were just by the Righteousness of the Law in them , Iren. l. 4. c. 30. Noah , Abraham , &c. were just by the Law natural ( that is eternal ) Tertullian Adv. Jud. p. 184. Clem. Alex. saith , That Abraham was justified by Faith , but that Faith he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a per●ect purgation . lib. 1. praed . Justin . Martyr . Defens ad . Anton. saith , Socrates ●ved with the Word ; and that he knew Christ in part , Defens . ad Senat. That was by the Light within : How could he know him otherwise ? Scultetus p. 38. of his Medulla , saith , There are some at this day of his Opinion , and that do reckon Melchizedek , Abimelech , Ruth , Rachab , the Queen of Saba , Hiram , Naaman , &c. among Christians . H. Bullinger D●cad . 1. serm . 6. de Justif . To justifie signifieth to ●●m●t offences , to clense to sanctifie and to give utterance of Life Everlasting . Again , Justification is taken for Remission of Sins , for Sanctification and Adoption into the number of the Sons of God. §. VIII . Of Personal Reflections . T. H's Scurrulous Language . The Conclusion . THou accusest me with defending and jus●●●ying E. B. in Cursing , Railing and Lying , and that in the Name of the Lord , Dial. 3. p. 10 , 82 , 83. where it is to be observed , that thou doest not onely esteem it so thy self , but supposest me both to confess it to be such , and that notwithstanding I warrant it from the Lord. These are thy black and odious Insinuations and Conclusions , as may at large be seen in the pages , before mentioned as if to deny them to be such , were to affirm them such ; for I know not by what other Figure I allow them such . But because this cannot appear less then an absurd and incredible Lye , to all that have their senses , I shall the less heed it ; But what Proof doest thou bring that E. B. curses , lyes and railes ? To call what he sayes by such hard Names , concludes no such thing . All I see is , that thou ry●'st to the words by him utter'd , as if a Repetition were a Proof : Poor Man ! This it is to be upon the Fret , Proud and Passionate : E. B. must curse , lye and raile , because thou sarst so . Is not this to act the Dictator with a witness ? The Truth is I scarce think there ever was a fouler . But thou stomackst my saying that the Scripture allows those Names , and retor'st , it seems you can make the Scripture your Rule for Lying , Cursing and Railing . But this is as irreverently said of the Scripture as abusively of us , and absurdly in it self ; can any man make them his Rule for that which is impious ? I had thought that at what time any act wickedly , th●y cease to make them their Rule . Shall I make one of thy Conclusions now against thee ? T. Hicks says , the Scripture may be a Rule for Lying , Cursing and Railing . But is every Example a Rule ? a Rule always relat●s to Duty ; a President or Example not . Is it my Duty to call bad men by all the Names mentioned in Scripture , because there are such Examples ? VVhat then should I call Thee , that art as bad a man , every jot , as the worst of them ? This shews that the Scripture cannot be a Rule in an hundred such Cases , but the particular measure of Wisdom from God , that is always present , and gives to und●rstand and apply things suitably , and not upon mere Imitation , where thy Religion , such as it is , stands . I say , that our justifying our Practice by the Example of Scripture , does not conclude it our Rule , or any man's whatsoever , in so citing it : And therefore thy thread-bare Answer , it seemes you are forc'd to make Scripture your Rule to prove this or that , is out of doors and to be despised , as plausible as it looks : Again , ●f the Scriptures be our Rule in any particular cases ( and I think we live up to it more then thou d●est , witness thy three impious Dialogues ) yet this concludes not the matter in Question for thee ; since it proves not the Scriptures to be eminently the Rule , or the most eminent or general Rule , &c. But T. H. why has E. B. transgress'd more than either Prophets or Apostles , yea then Christ himself , when he ( to such carn●l men as thy self ) seemed so unkind and harsh in his Answer and Rebuke of Peter's Love and Care of him , as to say , Get thee behind me Satan ? The Priest that E. B. gave those Names ( no one of which was harder then Satan ) was never half so kind to him , as Peter was to Christ ; Nay , they were entrapping Questions ; such as they used to assault Christ with , when they sought occasion against him , whom he called Children of the Devil . And we know that some of thy race T. H. in the former times when power was in your Hands , diligently sought matter against us : G. Fox was about the same time indicted for Blasphemy , and endeavours great in some of the old Pharisaical stock , thy Brethren , to take away his Life . E. B. knew whom and what he answer'd : And I do say , that by thy Argument about the Scriptures being the Rule , without , further Regard thou oughtest to stop thy Mouth , unless thou canst prove that E. B. had not the same Warrant the holy men of old had , to name thy Predecessors by ; to do which , thou must come to the discerning of Spirits : And by what wilt thou perform that enquiry and Judgment ? How canst thou tell , whether a man using Christ's Words to Peter , to a loving Disswader of him from Sufferings , that onely intends his Good , is well or ill done ? The Scripture is no Rule for our discerning aright this case ; nor is it his Duty , in case he be in the right , because Christ's words are there recorded , unless he be thereto prompted , of the same Power : Yet if he say so , and be reproved by any ; 't is and must be granted that there is an Example which shuts the Mouthes , or should do , of all who respect the Scripture ; which is our case with thee . Well , but Christ had no Provocation by Peter's words , but the Spirit that lurkt in them , which savour'd not the Work of God then doing ; To relish the like case aright there must be the same Spirit ; which T. H. rejecting for the Rule of right Judgment , to be sure he can be no right Judge of E. B. But upon his own Opinion ought to be silent from further Clamour against him , and repent of his scurrulous reproachful Language , with which he has so often run over his Grave . But thou chargest p. 86. Nicholas Lucas with saying , That if the Bible were burnt , as good an one might be writ , and though he denies it , yet thou tell'st us , it is never the less a Lye for that ; and that he knows his Accusers . But suppose it were true , had it not more become an Anabaptist , and a Preacher too , ( especially , when one of the Scriptures in thy Title Page is , A Man that is an Heretick , after the 1 st and 2 d Admonition reject , who never dealt so with either him or us , that thou so hast publickly writ against as such ) first to have dealt with N L. about it ; and granting he had been so obstinate in a wicked Saying , as thou Dialoguest him to be , had this been a sufficient Ground for thee to charge it upon the Persons and Principles of the People called Quakers ? But now thou hast given the World a Saying to measure us by , that first is of several years standing , and but lately raked up , and might have been either at first mis-apprehended , or some word forgotten or mis-placed . 2dly , That N. L. denies that he ever spake it , by a serious Certificate in G. W's Append. confirm'd by H. Stout , appeal'd to by thy Anabaptist Informers , which thou hast not so much as attempted to invalidate . 3dly , That he abhors the Matter contained in the Story , and that without all mental Reserves . And 4thly , That it 's charged upon , and made to be the Measure of Vs and our Principles and Motions , thereby making us to blaspheme God's Spirit , as well as reprobate Scripture , ( and that with no small Aggravation ) who are innocent , by never speaking the Words , by never countenancing such Words , & by not holding the Matter directly or indirectly contained in them ; and we do utterly renounce and abhor both the one and the other . Well , T. Hicks ! God will plead our Cause against the Malignity of thy Slanderous Spirit : No Justice , no Discretion could ever have led thee to this monstrous pitch of Abuse : thou shewest how glad thou art to bedirt us , by making other Folks Lyes thy Charges , and then insisting on them with as much Confidence , as if thou wert infallibly assured of every jot . But we have some cause to suspect thee more then ever ; thy Tale wears so many Dresses : One while it is , Thou mayst burn thy Bible , and write as good an one thy self , Contin . p. 5. Another while , We may burn our Bible , and make as good an one our self , Dial. 3. pag. 3. And last of all , it is to go thus , If the Bible were burnt , as good an one might be writ , ibid. p. 86. Now , T. H. answer ; thou that pretendest to such punctuality , which of these are we to take ? The first is unlikely , because what ever we think we could do , to be sure thou canst not think that a Quaker should have so good an Opinion of an Anabaptist Woman , as that she could write another Bible as good as this , that we are sure understands not this . If we must take thee in thy second Account , then the Woman is out in her first Story : If in the last Relation of this Fiction , then it concerns the Quakers no more then the Anabaptists . For suppose the World were under one Emperor , and he so impious as to enjoyn the burning of all the Bibles , and all were burnt ; I hope they are not so irreligious as to limit God's Power , who is Almighty , that he could not furnish us with one as good as this , especially , since Christians would else , as you must hold be without a Rule : for I would have thee take notice T. H. that thou hast so materially varied in thy Charge , that now it is not , whether , if the Bible were burnt , any Man could make as good an one ; but whether if it were by such Impiety burnt , as good an one might not be writ , which words are general . Here , T. H. to give the — his due , thou hast helpt thy Fiend Quaker , by bringing him in , saying , what T. H. unless he would question God's Omnipotency , dare not deny . But to conclude , either these Mistakes proceed from the first Authors , or from T. H. If from the first Authors , why should they be credited at all , who show such incertainty ? if from T. Hicks ; what Reason has he to be so infallibly sure of their Memories , who is not sure of his own Books , much less of his own Memory being found in such manifest Variations ? But since every just Judge accounts that Accuser and Witness of little Credit , that are found divers and inconsistent in their Stories ; I hope my sober Reader , who is made judge betwixt us , will in justice cashier T. Hicks from all Credit with him in these attempts . But as against N. L. so against S. Eccles T. H. has publish● a foul Slander , viz. That he should say , the Scriptures are a Lye. This G. W. Appe●d p. 12. reflected upon thee , as an abusive and false Charge ; To which I cannot find that thou sayst any more then this , that one of thy Witnesses against N. L. can testifie that S. E. said , he used Scripture , onely to satisfie him , Dial. 3. p. 86. Doubtless that Witness has long Eares , thou hangst so fast by them . But he can witness it . But why does he not ? Is that Put-off like to confirm the Charge ? But granting thy Witness remembers better against S. E. then N. L. Does S. E ' s. saying , that he us'd Scripture to satisfie his Opponent , prove , that he said , the Scriptures were a Lye ? Do men use to prove Truths by Lyes ? Doth not this make S. E. imply the Lye to his own Principles , which he quoted Scripture to prove real Truths ; What sayst thou T. H. Is this to ●vince the truth of thy Objections and Charges against the Quakers , and secure thy Credit with thy own and other People , that carries with it what merits the Detestation and Rebuke of every honest mind ? But that thou mayst go out with the same braving Rant thou camest in with , and the like Honesty , thou tellest thy Reader , that W. P. is guilty of wilful Lying , in saving , that thou disingenuously slankedst from a publick Meeting , and evadedst the offer made thee by G W to that purpose : It is not unlikely but thou takest thy old Way of proving , which is in the end to detect thy self of that thou chargest me w●th the Guilt of . First thou sayst , that long before my Book was out , thou didst desire to meet with me , and I refused . But doth this prove me guilty of wilful Lying , in charging thee with evading the offer made for a publick Disputation ? Are the termes of a Meeting for a publick Disputation in thy Answer ? If not , How does thy Answer reach the Question ? VVell , But I refus'd ; to do what ? To meet a Man in private that had twice printed a Knave , a Fool , an Heretick ▪ a Blasphemer● and I know not how much more , either in those Termes or in Circumlocution , to the VVorld : No such matter , T. H. I never intend to release thee from the Burden and Shame of so many publick and manifest Villanies as thou hast committed against me , a Stranger to thee in all respects , and my Friends in general , that it may be never heard of such a man. Besides , Let me tell thee , I look upon thee to be so base a Person , that as I shall always desire to have nothing to do with thee ( for that cause , and not thy Abilities ) so I never intend to trust my self in such private manner with any man , that is detected of such notorious Perversion , Lying and Forgery ; there being no Security to any one in common conversing with thee ; save that thou deservest no Credit against any man , who hast so publickly forfeited all Credit in thy numerous fictions against us . But to prove thou hast not evaded the publick Meeting , thou tellest thy Reader , that thou didst send six Questions to G. W. to debate them upon notice in a convenient time and place ; that he refus'd ; therefore G. W. did both shuffle and lye ; which is the great shuffle of thy 3d. Dial. in little , or the Evasion or thy whole Book Epitomized : For as thou hast pretended in thy 3d. Dial. that the Evincement of the own Objections , was all that we required or stood thee upon to do ; so here thou makest as if the Discussing of those Objections ( herein consider'd ) had bin all , there was any ground to dispute upon ; which was for thee , who art the Abuser , to chuse a Char●● for the abused to insist upon . But why didst thou no●●ell thy Reader , that G. W. first sent thee a Charge in writing ; and that he offered in a publick Auditory to prove thee guilty of Forgeries , Self-contradictions and gross Errours , from thy own Dialogues ? Instead of yielding to the Test , even about matter of Fact , where thou hast grossely abus'd us , thou didst in plain termes shuffle by a fresh proposal of Question ; as if thou wert to teach us where and what to charge our Enemies with ; and then prescribe Rules ( with many taunting Expressions , omitted in thy 3d Dial , ) how to behave our selves , on purpose to evade the Meeting . I would have thee know , it was our Right to make the Complaint ; and hadst thou been a man of any Honesty , thou wouldst readily have considered it , and joyn'd issue upon our Charge : This , in Reputation to thy self , as well as Justice to us , thou oughtst not to have declin'd ; And yet to aggravate these shuffles G. W. proffer'd in his 4th paper to thee a note of the particulars charg'd as Forgeries &c. if thou desiredst it ; so willing was he and others to have seen thee in a publick Auditory . B●t seeing this would not do , he and I went to John Gladman's , desiring him to offer thee from us , we wou●d meet thee and who else to defend thee , in a publick Auditory with thy Dialogue in one band and the Bible in the other ; the fairest of tenders ; to make thy own Book the Subject ; and the Scriptures , ( thou sayst we reprobate ) A Rule . But this thou canst not but know was also rejected : So that to conceal these Shifts , nay , to say thou art Shuffler , and which is worse , to charge G. W. with both Shuffling and Lying at what time thou art so manifestly guilty of both , is to highten thy Vnworthiness to a monstrous pitch . But as the Matter of thy Book is injurious , so thy Languague insolent and scurrulous ; intitling us Cheats , Impostors , a mad , arrogant , abusive , prophane M●n , Knave , in discourse [ Coxcomb ] impious Cursers , Lyars , Blasphemers , most implacable Enemies to the Christian Religion , as vile Impostors as ever were , influenced and inspired by the grand Impostor the Devil ; calling our Religion , malignant Errors , a mystical Romance , Satan's Snar●s , Blasphemy , blasphemous Absurd●ties , I proclaim to the World , that your Religion is a meer Cheat , calculated only to the Service of the Devil , and your own Lusts : and abusing our religious Language with such like Expressions as these , Impertinent Canting ; your idle non-sensical and blasphemous Prating ; Termes that as much unbecome thy Pretences , as they resemble the rest of thy Practices . Canst thou with good Conscience upbraid E. B. with rebuking a Priest in Scripture Language , whilst thou hast taken the Liberty ; throughout thy Dialogues , when and where thou we●t never provok'd , of such foul and frothy Expressions , as becomes not any Man writing of Religion ? Is this to make the Scripture thy Rule ; or to act the Christian against the Quaker ? and to prove the Quaker none ? No such matter T. H. but much the contrary , and that in the minds of not a few , and those too , of thy own Way , though of a better Spirit , who have disown'd them , Root and Branch . I would not , after thy Example , reprobate all with thee , God forbid : That God has turned these ill design'd Attempts to our Advantage , remember what sort of Salute was lately given thee , by a Religious and Ingenious Person in Bristol ( once a Preacher among the Independents ) at thy reflecting upon his adhering to the Way we profess , viz That he read thy Dialogues before he ever read the Quakers Books ( or Answers ) and that the disingenuity of that Dealing ( apprehending it to be no real Dialogue ) was a FURTHERANCE of his INQUIRIES , and so of his CONVICTIONS , grounded upon thy ABUSES ; an Argument never to be answer'd by thee , T. H. if thou shouldst write Three Dialogues more , unless they were as remote from these as thou wert from Honesty when thou writ'st them ; who doest first Forge , and then Lye and Rail to maintain it . Think not with these Comical Courses to obtain thy Ends upon us , nor raze the Foundation of our Religion by thy abusive Interludes ; in which thou hast not imitated Christ , but Ap'd the prophane Stager ; writing a sort of Mock Religion instead of solid Controversie ; therein playing the Humourist with the Vulgar , like Aristophanes of old , ( though with worse Malice , and less Wit ) who sacrific'd the Vertue and Gravity of Socrates and his Friends , to please their Enemies , and profit himself ; the Hinges on which thy Dialogues turn . The First is manifest , and so is the Last to the value of 300 Books at an Impression [ if some of thy Assistants do not wrong thee , as we suppose not ] ( ask the Bookseller else ) besides ●erquisites ; hereby proving thy self , one of those unruly Vain-Talkers , who writest things thou oughtest not for filthy Lucre sake , applyed to us in thy Title-page but due to thy Self . And however sweet these Courses may relish to thy worldly Palate , thou wilt find them deadly Poysonous in the End ; at what time thy own Dialogues , and not I , nor any influenced by me , will prove so many ASSASSINATORS in thy own Bowels . God , if it please him , give thee Repentance , that thou mayst escape his fierce VVrath to come . Amen . Now sober Reader , I shall address my self to thee , and God's righteous VVitness in thy Conscience , whether I have acquitted my Self in this Controversie as becomes a Christian-man , against the Violent & U●fair A●●●ults of my Adversary ? and if I may not with very good Reason conclude , that he has all this while but counterfeited the Christian , and abused the Quaker ; and consequently , that he ( and not the real Quaker ) is quite another thing then a Christian ? Let Righteous Judgment take place . 23d 6th Mon. 1674. A true Lover , and hearty Wisher of thy Souls Felicity , W. P. Not every one that sayth unto me , Lord , Lord , shall enter into the Kingdom of Heaven ; but he that doth the Will of my Father which is in Heaven , Mat. 7.21 . For he is not a Jew which is one outward ; neither is that Circumcision which is outward in the Flesh : But he is a Jew which is one inwardly , and Circumcision is that of the Heart in the Spirit ; and not in the Letter , whose Praise is not of Men but of God , Rom. 2.28 , 29. But us then he that was born after the Flesh persecuted him that was born after the Spirit , even so it is now , Gal. 4.29 . But be of good chear I have overcome the World , Jo. 16. last . Pag. 13. line 7. read two first Dialogues . p. 34. l. 32. r. Dial. 3. p. 41. p. 35. l. 28. r. spoak . l. 31. r. was p. 41. l. 26. r. 76. p. 46. l. 14. r. of ●his . A Postscript by another Hand . WE expect to hear what the Baptists in and about London will say ( as being appeal'd to ) concerning their Brother Thomas Hick's Proceeding in his Three Dialogues , and whether they approve thereof , or of such Play-Books , or Romances about Religion , yea or nay ; for they are highly concerned to give Judgment , and to be plain to the World herein , as they tender the Glory of God , and Reputation of Religion , &c. NOw , if you the Teachers and Elders , &c. among the Baptized People , do not publickly clear your selves of Thomas Hicks , and these his unjust Proceedings against us ; and hereafter he further persists therein . VVe may take it for granted , that you own his VVork ; and may justly deal with him , and pursue him , not only as Tho. Hicks , but as the Baptists great Champion , peculiar Agent , or Representative . But if you ingenuously clear your selves of him and his Corrupt , Perverse VVork , then his future Miscarriages will be chargeable only upon T. Hicks himself , and you will appear to the VVorld , so far clear thereof ; and approve your selves the more honest and sincere towards , God , Truth and Religion . THE END . Notes, typically marginal, from the original text Notes for div A54126-e520 * Not that I allow him to have rightly ch●rgd us in every thing in that Sense neither . Notes for div A54126-e12780 * Which was only admitted with respect to its Illumination or Measure of its Appearance in man ; It was never G. W's Principle or Words , t●a● the Life which is the Light of men , Joh. 14. is but in it se●f a me●r Effect , for he owns it in its o●n Being to be no other then God himse●f , and values not the Counterfeit's Quarrel . * T. H. takes that literally , which is metaphorically spoken , both in Scripture and our Books , and makes li●eral Consequences upon metaphorical Premises , as if ●od had Hands , Eyes , Head , Arms , could be imbondaged , broken , &c. after a Worldly Manner , or in ● strict and proper Sense , and ●ot rather in a more hidde●● ; c Metaphorical Signification ; He is herein e●ther very blind or very mali●ious . I would ask him how he knows the Scriptures extan● are perfect , both as to Number , and Copy and Translations ? Several Books are ●oft , that is certain ; does the Scripture tell us what they cont●ined ? if not , the Rule is impe●fect by T. H s Consequence . The Copies are above Thirty in Number , at least , in which there are Thousands of different Readings ; the Translators greatly differ , and have greatly c●rrupted . A●so T. H is to look to prove the present Collection Canonical . If he pleads the Testimony of ●od within , his Cause is gone ; if Tradi●ion , I ask how ? Is he assured the first Canon was rightly made ? The Council as either Fa●●ible or Infallible ; If the First , what Assurance ha● he ? If the last , it grants Infallibi●ity , since the Apostles 360. Years ; but begets the Qu●stion , How does T. H. know they were in the right ? And if in one Thing , why not in al● ? But those ●ouncils con●radicted ; and none ever gave the Cata●ogue , as now it is ; nor can T. H. give a Canon for it . And if he cannot assure us , that it is e●●ct with the Orig●nal , free from Variation , Corruption , M●s-translation , &c. as it is not ; he can never prove it the Rule , as he e●●eavour , in Opposition to the Spirit ; for tha● i● alwayes p●in and pe●fect . But more of thi● in the Christ●an Q●aker ; not to lessen Scr●pture , but to con●ound such Cavi●●ers . 
A54098	----	An address to Protestants upon the present conjuncture in II parts / by a Protestant, William Penn. Penn, William, 1644-1718. 1679 Approx. 475 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54098 Wing P1248 ESTC R15359 12006012 ocm 12006012 52323 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54098) Transcribed from: (Early English Books Online ; image set 52323) Images scanned from microfilm: (Early English books, 1641-1700 ; 574:5) An address to Protestants upon the present conjuncture in II parts / by a Protestant, William Penn. Penn, William, 1644-1718. 148 [i.e. 248] p. s.n.], [London : 1679. First edition. Marginal notes. Errata: p. 148 [i.e. 248] at end. Published later, 1692, with title: An address to Protestants of all perswasions. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 John Latta Sampled and proofread 2005-10 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion AN ADDRESS TO PROTESTANTS UPON THE Present Conjuncture . In II. Parts . By a Protestant , William Penn. Printed in the Year 1679. TO THE READER . Sober Reader , THe Present Affairs of this Kngdom are upon a Strong and Unusual Motion : to what Point they tend , or where they will Center , must rest with God , that only is Omniscient . This makes it Hard either to Write or Speak : perhaps I shall be able to do neither without Disadvantage to my self ; but I will do it with as little to the Matter as I can . And truly , I say it with some Comfort , the Clearing of an Opprest , yet Peaceable Conscience prevails more with me , than the Safety of Silence . And yet I have no Reason to think , there is an Hazard in the Case , when the Publick Fast secures the Undertaking ; and that I am sure , I propose nothing for my End besides the Glory of Almighty God , the Good of Mankind , and more especially the Peace and Happiness of my own Country . In which if I succeed not , it is no more , than what hath befallen the Endeavours of Most Excellent Persons : we must not measure our Duty by Success . Being therefore not discouraged in my self , and having a strong Hope , that Almighty God will favour this Honest Address with his Blessing . I beseech thee , Reader , peruse it with a Serious and Composed Mind , and with that Meekness and Charity , which becomes a True Protestant and a Christan to have . Thine in Sincerity for the Publick Good W. Penn. AN ADDRESS TO PROTESTANTS UPON THE Present Conjuncture . My Friends and Country-men , IF ye believe , that there is a God , that he is Holy , Just and Good , that he Made us , that we Owe our selves to him , & that he is not Careless of us , but the Constant Observer of our Thoughts and Actions ; and that as he is the Rewarder of them that fear , love and obey him , so he is the severe Punisher of all such as transgress his Law , and break his Righteous Commandments : if ( I say ) ye believe these things , and not only , that there is a Final Day of Reckoning , but that God even in this World recompences his Judgments upon the Wicked , and visit Nations with his hot Displeasure because of their Impiety ( which hath been the Experience and Confession of all Ages ) then it belongs to us of these Kingdoms to reflect upon our selves , and to take a true View of our Actions , since Divine Vengeance is at the door . And for the Lords sake , let us have a Care in the doing of it , since God will not be mocked ; and that our miscarriage in such an Inquiry will be as only our own Infelicity , so of infinite Moment to us . I must needs be Plain and Earnest here ; for if we miscarry in the Search , we shall certainly miscarry in the Cure. Sin gives the deadliest of all Wounds to Mankind ; I grieve to say it , but 't is too true ; there is no Wound so slightily healed : we rather seek our Ease , than our Security , like those Fools that love the pleasantest , not the safest Potions . It is ill at all times , to flatter a Man's Self ; but it is most Fatal about Repentance : Something men would keep , something men would hide ; and yet they have to do with that Searcher of Hearts , from whom its impossible they should hide any thing . This Folly increases our Account , endangers our Cure and makes our Condition Desperate , if not Irrecoverable . O England , my Native Country , Come to Judgment , bring thy deeds to the true Light ; see whether they are wrought in God or no. Put not off thy self with Hay , Straw and Stubble ; for they will burn , and the Fire is at the Door , that will consume them : he is coming , whose Reward is with him , and will give every one according to his Works . Let us therefore Examine our selves , Try our selves , Prove our own selves , whether Christ be in us or not ; if his Spirit , his Nature , his Meekness , his Patience , his great Self-denyal dwell in us ; if not , we are yet Reprobates , yet under the Reproofs of the Almighty ; the Charge and Guilt of Sin ; and his Witness in our own Consciences sends up Evidence to Heaven against us every day : this I justly fear and take to be our Case . Let us therefore strictly look into our Conversations , and with an impartial Eye take a view of those Sins , that most severely Cry to the Great Judge against us . And they appear to me to be of Two Sorts ; the one relating more particularly to the State , the other to the Church ( if I may without Offence use that Distinction ) for my Witness is with God , I intend not Provocation , but Edification . Those Impieties that relate more particularly to the State to correct , are Drunkenness , Whoredoms and Fornication ; Excess , in Apparel , in Furniture and in Living ; Profuse Gaming ; and finally Oaths , Prophaneness and Blasphemy . Drunkenness , or Excess in Drinking , is not only a Violation of God's Law , but of our own Natures ; it doth of all other Sins rob us of our Reason , deface the Impressions of Vertue , and extinguish the Remembrance of God's Mercies and our own Duty : It fits men for that , which they would abhor , if Sober . The Incest , Murder , Robberies , Fires and other Villanies , that have been done in Drunken Fits , make Drunkenness a Common Enemy to Humane Society . It renders men unfit for Trust or Business , it tells Secrets , betrays Friendship , disposes men to be Trappanded and Cheated : Finally , it spoils Health , weakens Humane Race , and above all provokes the Just God to Anger , who cried thus of Old ; Wo to the Drunkards of Ephriam ! the Drunkards of Ephriam shall be trodden under feet : they have erred through Wine , and through Strong Drink are out of the Way ; the Priest and the Prophet have erred through Strong Drink , they erred in Vision , they stamble in Judgment . Again , Wo unto them that are Mighty to drink Wine , and men of strength to mingle strong drink . Wo unto them that rise up early in the Morning , that they may follow strong drink ; that continue until night , till Wine inflame them : and the Harp , and the Viol , the Tabret and the Pipe , and Wine are in their Feasts ; but they regard not the Work of the Lord , neither consider the Operations of his hands . Therefore Hell hath enlarged her self and opened her Mouth without measure , and their Glory and their Multitude , and their Pomp , and he that rejoyces , shall descend into it . Yet you will bear me witness , I do not wrong the present Humor of too many in this Nation , and those not of the lowest Quality , in saying , that it is too often the beginning and top of their Friendship : it is their Common Diversion and Entertainment ; I might safely say , the Poor of England could be maintain'd by their Excess . Oh! hath the God of Heaven given men Plenty for such Ends ? or will this kind of Improvement of their Worldly Talent give them Peace in the Day of Judgment ? But that men should do all this without shame , nay , glory in it too , is greatly to be lamented ; for 't is not only Appetite , but the Vanity of Conquest excites not a few , as if it were matter of Triumph to Drown a Man's Reason , and to Degrade him to the Beast . Let us hear upon the whole matter the Sentence pronounced against them by the Wise Man ; Who hath Wo ? who hath Sorrow ? who hath Contentions ? who hath Babling ? who hath Wounds without Cause ? who hath Redness of Eyes ? They that tarry long at the WINE , they that go to seek mixt WINE . Look not thou upon the WINE , when it is Red , when it giveth his Colour in the Cup , when it moveth it self aright ; at the last it biteth like a Serpent , and stingeth like an Adder . Thine Eyes shall behold strange Women , and thine Heart shall utter perverse things . Here is much of the Mischief of Drunkenness in a little , & of the Excess and Wantonness of the Drunkard ; But did ever any Age come near ours , when the very Tasting of the several sorts of Wine ( that are liberally drunk of at many Tables ) is enough to distemper a Temperate Head ? But that such , Excesses should be , while the Backs of the Poor are almost Naked , and their Bellies miserably pinch'd with Hunger , is almost as great a shame to our pretences to Policy , as those ( I fear ) we Unwarrantably make to Religion . Oh! that we were fit to receive that Heavenly Exhortation of the Apostle , Be not Drunk with Wine , wherein is Excess ; but be filled with the Spirit , ( but God knows , this is mockt at ! He goes on ) speaking to your selves ( not in Lampoons nor Obscene Songs , that excite Lusts , but ) in Psalms , and Hymns and spiritual Songs , singing and making Melody in your Heart to the Lord , giving Thanks always for all things unto God and the Father , in the Name of our Lord Jesus Christ . The Next crying Sin is that of Whoredom and Fornication . From one of the Cleanest People under Heaven ( I fear ) we are become one of the most-Inchaste ( at least in & about London . ) The French have sufficiently revenged themselves upon us by the loose Manners they have brought amongst us , of which this makes a great part : but I must needs say to their Credit , they keep their Wits in their Debaucheries , whilst we by Over doing them in the Imitation of them lose both . VVhat is become of that Antient Education of the Kingdom ? our Integrity , Gravity and Manhood , which gave our Men so great Reputation in the World , is it not turn'd into Swearing and Drinking , Fidling and Dancing , fine Cloaths , a Duel and a Wench ? their Prophaneness is their Wit , and their base Crafts must be called Policy . But where is that Retired Breeding , which made our Women as famous for their Virtue , as they were always held for their Beauty ? alas ! there hath been a sort of Industry used to subdue their Native Modesty , as if it were an Indecent thing to have it , and Arts practised to make them Hardy against their own Blushes , and master their shy and bashful Disposition ( so peculiar to Chastity ) into an Unconcerned Confidence : as if it were their Perfection to be Insensible of any ill , and to be Tame at all things . Strange ! that Sobriety should be turn'd into Levity ! and Lust called Love ! and Wantonness , good Humor ! to introduce which , nothing hath been so Pernitious , as the Use of Plays and Romances amongst us , where the warm and uneven Passions of our Youth , easily transported beyond the Government of their Reason , have been mov'd and excited to try that in Earnest , which they have seen in Jest . But which way soever this Ungodly Latitude came in , certain it is , that what forty years ago was not fit to be named , is now practised without any Scruple . Marriage , which is Gods Ordinance , & as lovely to Chaste Minds as lawful , is now grown a Dull Thing , Old and Clownish , kept up only for Issue , and that because the Law will have it so ; A sort of Formality not yet thought fit to be abrogated , so that , what was once ordained of God for many other Helps and Comforts , and permitted by the Holy Apostle to prevent Lust ( Better Marry than Burn ) is by the Extravagant Growth of Vice turn'd to quite the Contrary . For some Men & ( which is worse ) some Women too , have said , They could love their Wives and Husbands , if they were not their Wives and Husbands ; ( tho that be the true Reason , why they ought to love them ) It is in short to say : If they were in that Condition , in which they ought not to love them , they could love them ; but being in that Condition , in which they ought to love them , they declare , they cannot love them : Yet Alas ! Christians , & Children of God : what a shame is this , & Scandal to Society ! But for God's sake , let this Impiety be laid to Heart ! let not the Marriage Bed be so horribly defiled ! let not our Virgins be so basely abused ! It destroyes Honour , Fortitude , Health ; it pollutes Houses , and makes the Issue of the Nation Spurious ; It occasions great Unkindnesses , Rents , Confusions and Divisions in Families , between Husband and Wife , Parents and Children , Masters , Mistrisses and Servants : it spots their Name ; but above all , the poor Children are unhappy , that wear an Ignominy they never deserved . In fine , it teaches Young-men to slight Marriage , and Married Men to break their Contracts : If Religion were not interested in it , yet the Breed of the Nation is Visibly injur'd by it ; Good Horse-men are more Nice and Careful in their Studs , the Policy of the Nation is concern'd in preventing the Mischiefs , that follow such Licentious Practices . But if we will consider the share that Religion has , both in Virginity and in Marriage , we shall find many severe Sentences past upon the Violators of them . Thou shalt not commit Adultery , saith God ; The Adulterer shall be put to Death , saith the same God : I will be a swift Witness against the Adulterer , saith the Lord. Know ye not , that the Unrighteous shall not inherit the Kingdom of God ? be not deceived ; neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate persons , nor Abusers of themselves with Mankind . And the Holy Apostle gives the Reason , The Body is not for Fornication , but for the Lord , and the Lord for the Body : Know ye not ( saith he ) that your Bodies are the Members of Christ . ? shall I then take the Members of Christ , and make them the Members of an Harlot ? God forbid ! Flee Fornication : he that committeth Fornication , sinneth against his own Body . what ! ( saith he ) know ye not , your Body is the Temple of the Holy Ghost , which is in you , which ye have of God , and ye are not your own ? for ye are bought with a Price ; therefore glorifie God in your Body and in your Spirit , which are God's . If any Man defile the Temple of God , him shall God destroy . O can men profess to believe these things , and lead that wretched Life they live ! But yet again hear this Man of God : But Fornication and all Uncleanness or Covetousness let it not be once named amongst you , as becometh Saints ; neither Filthiness , nor foolish Talking nor Jesting , which are not Convenient ; but rather giving of Thanks . For this ye know , that no Whoremonger , nor Unclean person , nor Covetous man , who is an Idolater , hath any inheritance in the Kingdom of Christ and God. Let no man deceive you with vain Words ; for because of these things cometh the Wrath of God upon the Children of Disobedience : be not ye therefore pertakers with them , and have no fellowship with the Unfruitful Works of Darkness ; but rather reprove them : See then , that ye walk Circumspectly , not as Fools , but as Wise , redeeming the Time , because the Dayes are Evil. ( Ephes . 5 , 3 , 4 , 5 , 6 , 7 , 11 , 12 , 15 , 16. ) I shall Conclude with these two Passages : Marriage is Honorable in all , and the Bed Undefiled ; but Whoremongers and Adulterrers God will judge ! The other is this : But the Fearful and Unbelieving , and the Abominable and Murtherers , and Whoremongers , and Sorcerens , and Idolaters , and all Lyars shall have their part in the Lake , which burneth with Fire and Brimstone , which is the Second Death ; This alone ought to deter all People , who have any respect for Holy Scripture , and do believe the Mind of God to be declared therein . Let then both Cities , Courts , Houses and Streets be swept of such Iniquity ; let the Law have its course , let not God be provoked to destroy us : and let all such turn to God by unfeigned Repentance ; that Sobriety , Chastity and Vertuous Conversation may return again among us : so shall we escape the Wrath , that for this with other Enormities is ready to break out against us . The Third Crying Sin of this Land is its Great Excess , and that in several Kinds ; In Apparel , in Furniture , in Feasting . An Excess is the Mis-using of any thing , by not observing a Moderation : that which is lawful in it self , may be Abused in the Use of it . What is more Allowable , yet what is more Abused than Cloths and Victuals ? The End of Apparel is to cover Nakedness , keep People Warm , Distinguish Sexes ; but the End is perverted : 't is used more for Ornament , for Pride , for Lust ; to beget Esteem and to draw Honour to the Person that wears it : A Mean , an Effeminate , a Wretched way to Honour ; yet such was the Folly of the Age , that few things are yet more Reverenced : it opens Doors , gets Access , obtains Dispatches , carries away the Cap and the Knee from most other Pretences . The Truth is , this Vanity abuses the Reason of Just Respect : for True Quality , if plain , is not to be known among Fine Cloths . But it does not only Confound all Reasonable Distinction , and those Civil Degrees that are among People ; but it begets Pride : they think themselves some Body , if they are Fine ; Plain Cloths must give them the Way and the Wall , and keep its Distance too . It introduces Effeminacy , and excites to Wantonness : it provokes to Prodigality , and leads People to Idleness . But there is a sort of Madness in it too : for 't is not so much the Apparel , as the Trimming ; not the Cloths , but the Cut , the Mode , the Figure : and as often as this changes , Cloths grow Useless , that are not half worn out . This is an Iniquity against the Good of the Government , as well as against God ; and there is so strong a Temptation in it , that not a Few turn Naught to be Fine , as well as the Fine turn Naught . In short , there is no Good , Prudence or Conveniency in this Excess ; the Law of God and of the Land is against it : The third Chapter of Isaiah is almost intirely employed against it , in which God does not only rebuke the Haughty Looks , the Wanton Eyes and Enticing Mean and Behaviour of the Women of those Times ; but declares his Resolution to Take away the Bravery of their Ornaments , Chains , Bracelets , Rings , Jewels and Changeable Suits of Apparel , and that their Perfume should be turned into a Stink , and instead of a Girdle there should be a Rent , and instead of Well-set Hair Baldness , and instead of a Stomacher a Girding of Sack-cloth , and Burning instead of Beauty . Thy Men ( said God ) shall fall by the Sword , and thy Mighty in the War : and her Gates shall lament and mourn ; she being desolate , shall sit upon the Ground . This was also the Sin of Tyrus , as ye may see Ezek. 27. For Pomp and Pride she excelled in those days : she boasted in her Splendor and sumptuous Living ; her Buildings were Lofty , her Furniture Stately , her Apparel Costly : but her End was Terrible , and her Destruction very Great . And God expresly threatens by his Prophet Zephaniah ; I will punish the Princes and the Kings Children , and all that are clothed with strange Apparel . What is this strange Apparel ? is it New Fashions ? then we are guilty with a witness . Or is it the Fashions of strange Countries ? it is still our own Case : We have been more Careful to receive the Law from France for our Clothes , than from Christ for our Conversation ; and so Prevalent is the Humor of that Country with us , and Powerful the Ascendant it hath over us , that we seem to be French-Men , only we live in England . But in this , as also in all other things the Christian Religion excells , and that for the Good of Civil Society : It reproves this Excess , limits the Vain Mind of Man , and teaches that decent Plainness , which becomes the Providence and Gravity of Civil Government . Hear the Language of the holy Apostles , in whose Doctrine we all pretend to believe , I will therefore ( saith St. Paul ) that Women adorn themselves in Modest Apparel , with Shamefacedness and Sobriety , not with Broidered Hair , or Gold , or Pearls , or Costly Array ; but ( which becometh Women professing Godliness ) with Good Works . The same Doctrine is repeated by the Apostle Peter , who speaking to the Christian Women , to whom he wrote ; Let not your Adorning be in that Outward Adorning of Plating the Hair , and of wearing of Gold , or of putting on of Apparel ; but let it be the hidden Man of the heart in that which is not corruptible , even the Ornament of a Meek and Quiet Spirit , which is in the sight of God of great Price : For after this manner in the Old Time the holy Women also , who trusted in God , adorned themselves . Would to God! I could say for the Women of our Age , that they trusted in God too , and adorned themselves with no other Ornaments , than what agreed with the Modest and Humble Plainness of these Christian Times . But the Law of the Land as well as the Christian Law reproves this Excess , they only want to be refresht and inforced by the Care of our Superiors ; were they Strictly put in Execution , it would not only prevent much Mischief , and enerease the Wealth of the Kingdom , but make Private Men in a little time thank the Just Severity of the Government . For it will help to keep them within Compas , to preserve ( which is one way to encrease ) their Estate , to enlarge their Trade , provide better for their Children , and open their hands more Liberally to the Poor : And this I am sure , God requires at our Hands . What I have said against Excess in Apparel , is also applicable to Excess in Furniture : For as Finery is more valued than Clothes , so is the Furniture , than the House . It is a most Inexcusable Superfluity , to bestow an Estate to line Walls , dress Cabinets , embroider Beds , with an Hundred other unprofitable Pieces of State : such as Massy Plate , Rich Chiny , Costly Pictures and Painted Windows of no use in the Earth , only for Show and Sight : the Interest of which Money so ill employed , might probably Maintain the Poor of a Numerous Parish . O Lord God! hast thou given us Plenty , and should we see others Want ? should we clothe our Dead Walls , and let thy Poor go Naked ? Can we feed our Eyes with these Objects , and not feed the Hungry with Bread ? and spend our Money upon Lifeless Pictures , but shut up our Bowels to thy Living Image , the Poor and N edy of the Earth ? Rebuke this Evil Mind , and bring down the Pride of all Flesh , O Lord ! for thy Name 's sake . The Last Excess is that of Feasting and Voluptuousness , Immoderate Eating and Drinking , with that strain of Mirth and Jollity , which is the Mode and Practice of the Times . Dives is almost got into every Family , especially those of Note and Estate : it is Want of Wealth , and not Will , that the Greatest Part of the Nation is not guilty ; they mostly sin to their Ability : that is sad ! But the Sin of Voluptuousness is swell'd to that Bulk , that there are more Receipts for Eating and Drinking , than there are Precepts of Life in the Old and New Law : the Book of Cookery is grown as big as the Bible , and I fear , read , to be sure , practised oftner . In this Art the Lust of the Flesh is deeply concern'd ; there is not so much Care of the Stomach as of the Palate , of Health as Pleasure : 't is the Taste , the Gust , the Relish , that makes the Victuals go down ; therefore the Sawce is preferred before the Meat . Twelve-penny worth of Flesh with Five Shillings of Cookery may happen to make a Fashionable Dish ; plain Beef , Mutton , or any other thing is become Dull Food : But by that time its Natural Relish is lost in the Crowd of the Cook 's Ingredients , and the Meat sufficiently disguised to the Eaters ; it passes under a French Name for a very Good Dish . But there is one thing in this Impiety more than ordinarily Condemnable ; it destroyes Hospitality and wrongs the Poor : For that Expence , which is now flung away upon a Vicious Palate , upon a French Soup or Sawce , in former Times afforded several Dishes of substantial Victuals ; which did not only feed Strangers or Neighbours , but the Poor , who have now little more than ( what the Dogs had then ) Empty Dishes to lick . This is Abusing the Providence of God , Tyrannizing over the Creatures made for man's Use , and sacrificing their Poor Lives not to our Lives , but to our Lusts : 'T is against such as these , that the Creation groans , and from whose Intemperance it cries to be delivered . God in all Ages hath had a Controversie with Voluptuous Men , and the Testimonies of sacred Records are Strong and Numerous against them : I will mention a few of them . Voluptuousness was the Sin of the Old World ; they were Eating and Drinking , Marrying and giving in Marriage , pleasing the Lust of the Eye , the Lust of the Flesh , and the Pride of Life , until the Day of the Flood . This also was the Condition of Sodom ; Christ himself has exprest it in these words : In the Dayes of Lot they did eat , they drank , they bought , they sold , they planted , they builded ; the same Day , that Lot went out of Sodom , it rained Fire and Brimstone from Heaven , and destroyed them all . The Prophet Ezekiel has it in these words , speaking to Jerusalem ; Behold , th●… was the Iniquity of thy Sister Sodom , Pride , Fulness of Bread and A undance of Idleness was in her and her Daughters ; neither did she strengthen the Hand of the Poor and Needy , and they were Haughty , and committed Abomination before me ; therefore I took them away , as I saw good . And it is very Remarkable , that the Voluptuou●ness of the Israelites was joyned with their Idolatry . It is said , that when Moses was in the Mount , the People Impatient of his Stay sat down to Eat and to Drink , and rose up to Play : they had got a Calf of Gold , and were Dancing about it . But it was a Dismal Ball , and they paid dear for their Junket ; for several Thousands were Slain : and it is said , That God Plagued the People . Job's Children had as Ill Success in their Festivals , they went from House to House Eating and Drinking ; and a Tempest rose , and smote the Four Corners of the House and Kill'd them . But most express is that Complaint of God by the Mouth of the Prophet Amos against the Voluptuous Jews : Ye that put so far away the Evi Day , and cause the Seat of Violence to come near ; that lie upon Beds of Ivory and stretch themselves upon their Couches , and eat the Lambs out of the Flock , and Calves out of the midst of the Stall . That Chant at the Sound of the Viol , and invent to themselves Instruments of Musick like David : that drink Bowls of Wine and anoint themselves with the chief Ointments ; but they are not grieved for the Affliction of Joseph . Therefore now shall they go Captive with the First that go Captive , and the Banquet of them that stretched themselves shall be removed . And I will turn your Feasts into Mourning , and all your Songs into Lamentation ; and I will make the End thereof as a bitter Day . I shall Sum up these Excesses , and Conclude the Instances with the Story of Dives , more commonly known , then reverently believed : It is delivered to us by the Great Lord of Truth in these Words . There was as Certain Rich Man , which was cloathed in Purple and Fine Linnen , and fared Sumptuously every Day . And there was a Certain Beggar , named Lazarus , which was laid at his Gate full of Sores , and de●iring to be fed with the Crums , which fell from the Rich Man's Table : moreover the Dogs came , and licked his Sores . And it came to pass , that the Beggar died , and was carried by the Angels into Abraham's Bosom . The Rich Man also died and was buried : And in Hell he lift up his Eyes , being in Torments , and seeth Abraham afar off and Lazarus in his Bosom . And he cried and said , Father Abraham , have mercy on me , and send Lazarus , that he may dip the tip of his Finger in water , and cool my Tongue , for I am Tormented in this Flame . But Abraham said , Son , remember that thou in thy Life-time receivedst thy good things , & likewise Lazarus Evil things ; but now he is comforted , and thou art tormented . And besides all this , between us & you there is a Great Gulf fix'd , so that they which would pass from hence to you , cannot , neither can they pass to us , that would come from thence . This Great Passage comprehends the State of Men in both Worlds ; it shews to us , what that Life is in this World , which leads to Misery in the Next , and what to Happiness . No Sensual Man , no Voluptuous Person , not those that deck themselves with Delicate Apparel , and fare Sumptuously every Day , that love their Back and their Belly more then God and the Poor , shall be received into Abraham's Bosom , or dwell in Blessedness forever ; let none deceive themselves , the Jealous God will not be mocked : If ye Sow to the Flesh , ye shall reap Corruption ; but if ye sow to the Spirit , ye shall reap Life Everlasting . They that live in Pleasures , Kill the Just , they Crucifie the Just Witness in themselves : such Treasure up wrath against the Day of Wrath. Wo , Anguish and Tri●ulation to every Soul that doth Evil , whether Jew or Gentile , Professor or Prophane , Christian or Infidel : For the Dives's under all these Names must be turned into Hell ; but such as through Patience and Well-doing wait for Immortality , as poor Lazarus did , after all their Poverty , Neglect and Hunger shall receive Glory , Honour and Eternal Life . And truly , it is some Comfort to the Miserable in this World , that they shall not live always in it , and that they have to do with a God , who is no Respecter of Persons : This Judge is impartial ; the Poor are upon Even Terms with the Rich ; and it will not be Quality , but Integrity ; not Riches but Righteousness , which will recommend us to him . No wonder then , if the Prophet Jeremiah in the Name of God , charged the Antient Jews Not to go into the House of Feasting ; and that Ecclesiastes should say , That it is better to go to the House of Mourning , than to the House of Feasting , since so many Evils follow it . But there is one Feast , that even Christ himself allows us ; though I have little Reason to believe , it will be Imitated , when I consider the Natural Aversness , that is even among Profest Christians to his Self-denying Precepts and Example . Then said Jesus , When thou makest a Dinner or a Supper , call not thy Friends or thy Brethren , neither thy Kinsmen nor thy Rich Neighbours , lest they also bid thee again , and a Recompence be made thee ( This would beget Feasting , the thing which is to be avoided : no such matter . ) But when thou makest a Feast , call the Poor , the Maimed , the Lame , the Blind , and thou shalt be Blessed , for they cannot recompense thee ; but thou shalt be recompensed at the Resurrection of the Just . There are few , that strive to obey this Counsel ; there is so little of Fashion or of Interest in it . What! Persons of Quality feast the Poor ? Carve for the Maimed , and feed the Blind ? 't is too Mean , too Ignominious : If they have the Bones , the Scraps , the Crums , 't is well : No , no , this Doctrine is too like him , that taught it , to be practised by them that are so Unlike him ; they that follow him in these things , must Take up the Cross , Despise the Shame , and Sow in Hope : But because there is an Everlasting Recompence for those that do ; I fervently desire of God , that it would please him to put it into the Minds of both Magistrates and People to Love Mercy , Do Justice , Walk humbly with the Lord , and Meekly and Charitably towards all men . I beseech you in the Tender Bowels of a Christian Man to consider of the Present Conjuncture : is this a Time for Feasts and Reveils , Plays and Pastimes , when the very Wrath of God seems to hang by a slender Thread over our Heads ? O! let your Moderation be known unto all men , now the Lord is so near at hand . And I do humbly pray the Supreme Authority of this Land , to put a speedy Check to these Exorbitances , to Discountenance these Excesses by the Revival of those Old Laws , and in making of such New Ones , as may be thought convenient to prevent such Pride and Prodigality . For I think , I may both with Modesty and Truth affirm , if the very Unnecessary Expences of most Ranks or Degrees in this Kingdom could be brought into one Publick Purse , they would arise to Three Times more Money , than either is given or is requisite to the Maintenance of the Poor that are in it : and whether this be a thing Practicable or no , it matters not ; the very Preventing of that Excess , which is amongst us , will be pleasing to Almighty God , and one Way or other Beneficial to the Government . It may not be improper for me here to add by way of Appendix to this Head of Excess the Sin of GAMING , an Invention of much Mischief in the World , & therefore inconsistant both with Christianity and Civil Government . The Evils that attend it , are neither small nor few : It is First a Great Enemy to Business , and that Just Care , that people ought to have for the Discharge of their Respective Capacities in their Civil Affairs . Next , It is one of the Greatest Thieves to Mens Estates : Many brave Families have been ruin'd by a Gamester : That which hath been got by the Care and Prudence of a Father , it may be hath been lost in one Night by the Extravagant Humor of a Son : But that the Reward of Virtue should be the Stake of Folly , and the Acquest of Worthy Ancestors exposed to the Chance and Hazard of the Die , is such Impiety to God's Providence , Ingratitude to Parents , Injury to their own Families and Disgrace to the Government , that I conceive , it may very well deserve the Care of our Superiors , to prevent that Extravagancy for the future . Thirdly , It is a great Consumer of Time. They who are addicted to Gaming , are the most Idle and Useless people in the Government ; and give me leave to say , that men are Accountable to the Government for their Time : there ought to be no Idleness in the Land ; for that End Bridewels are provided . Of many other Sins people are Weary , but of this never , unless to Sleep , or Eat , or for Want of Money to Play : We are commanded to Redeem the Time , bècause the Dayes are Evil ; but these people chuse rather to Lose their Time , and fall into the Evil , they should avoid . A Gamester and a Christian are as opposite as a Saint and a Sinner ; for the Christian looks to God in the increase of his Estate , the Gamester to Skill and Chance ; and there is no more of God in his Mind , than there is in his Game : and it cannot be otherwise . Fourthly , Therefore Gaming deserves to be supprest , because it has been the Occasion of Breach of Friendship , Quarrels , Bloodshed and Murder : if we ought to shun the Occasions of Evil , to be sure we ought not to indulge them . The Last Mischief that belongs to Gaming ( which I shall mention at this time ) is the Horrid OATHS and Passionate Imprecations used by the generality of Gamesters ; but because they are not confin'd to Gaming , but run through the whole Conversation of men , they may very well challenge a place among those FourCrying Sins , that I found my self Obliged in Conscience to Complain of to such , as have Power in their Hands to punish and suppress them . I have therefore reserved to speak of Oaths and Blasphemies till last , because I take them to be the most Provoking Sin. The other Enormities of Drunkenness , Whoredom and Excess in Apparel , Furniture , Feastings and Gaming do more immediately relate to our selves ; and are therefore Sins against God , because they are a Transgression of that Order , which he hath placed in the Nature of things : but Oaths and Blasphemies must be referred to God himself ; they are Sins committed more immediately against his Being , his Name , and the Majesty and Dignity of his Nature . It is Horrible to hear , how he is called upon about every thing , be it never so Trivial ; yea , about nothing , and worse than nothing . He is Summon'd at their Games , their Sports , their Obscenities , in their Drunkenness , Whoredoms , Murders , Rapines and Treachery : there is a Generation that cannot speak without him , though they live without him ; They would make him a Voucher of all their Falshood and a Witness for their Lyes , as often as they would have them believed . But I tremble to Remember , with what Presumption some Men , when transported into Rage , Invoke him to Damn those , they are Angry with , yea , themselves too ! and how Impiously they send him at their pleasure upon the Errands of their Vengeance ! Can there be greater Blasphemy , then to dare so much as to think , that the Holy , Wise and Just God should be the Executioner of their Passion , & Fury , and the Avenger of their Malice and Corrupt Interests ! And it is Observable , that if in any thing they are Cross'd or Disappointed , they fall a Swearing , Cursing , Damning , Blaspheming , as if the Name of God should make them Satisfaction ; and that it were a Sort of Ease to them , to deliver themselves of a Burden of Oaths . But that which aggravates this Evil , is the Impudence of the people that commits it : they are not Contented to use it at Home and at Ale-Houses and Taverns abroad ; but in the open Streets , Markets and Fairs , in the most Notorious Places of Commerce and Traffick , to the Dishonour of God , the Grief and Offence of Sober Men , and the Bad Example of those that are not so . But this Shameful Impiety ends not here ; it has not only prevailed with the Popula●● , the Cannale , the Vulgar ; but the Men of Quality , the Gentry and the Nobles of the Realm , to whom God in his Providence hath been more Propitious placing , them at the Distance of Example and Imitation to the Multitude . Even those , that ought to be the Heads of our Tribes the Leaders of the people , whose Virtue should at least keep Pace with their Quality , are guilty with this Base Custom ; and too many of them more concerned in it , than the Meanest of the People . And to carry this Practice to the Utmost Hight of that Mischief it seems Capable of doing , but too many ( God knows ! ) of those in Authority use it , even the Men , that by Law should suppress it ! And if Men of Office and Power ought in their several Trusts to be a Terror to Evil-doers , methinks , they should not suffer the Name of the God of the Nation ( whom they pretend to worship ) to be so prophanely us'd and blasphemed ; and least of all , that they should be the Men themselves , that Commit the Enormities , they should punish . To say Truth ( and with Grief of Soul I speak it ) so Universal is this Contagion in the Kingdom , that not only the Youth , but the Children are infected : The Boyes of seven Years Old , that in my time did not think upon an Oath , are now full of their God-damnyou's and God-damn-me's at their Sports and Playes ! And the Women of our Nation ( especially those of any Rank ) who by a Reserv'd Education and the Modesty of their Sex were scarcely ever heard to Curse even what they did not like , ( much less to Swear upon Ordinary Occasions ) are some of them grown Hardy enough to do Both. At whose Door must all these Mischiefs lie ? I beseech God to put it into the Hearts of our Superiors , to Use their Utmost Diligence , to rebuke and suppress this and the like Impieties ! We profess our selves to be Christians , Followers of that JESUS , in whose Mouth no Guile was ever found , what Precept did he ever give us ? what Example hath he left us to Countenance this Practice ? 'T is true , he Charg'd his Disciples , Not to Swear at all ; but we cannot think our selves to Obey him , when we Swear at Every thing ? pray consider the great Difference there is betwixt Christ and such Christians . Christ is Lord of a more Perfect Law , than that which came by Moses , that admits of Oaths in some Cases ; but they were Few , and must be kept upon great Penalties : This New Law of JESUS takes away Oaths by taking away the Cause and Need of them , namely , Falshood and Distrust ; and by planting Plainness , Truth and Integrity in the Natures of Men , which makes them such Faithful Disciples to him , and so entirely Brethren to one another , that there seems no farther Use for Oaths among Men under that Qualification . Ye have heard of Old Time ( saith Christ Jesus ) [ that Men should : Swear : not when they please , nor yet Swear Vainly ? No such matter : What then ? ] Thou shalt not For-swear thy self , but Perform thy Vows unto the Lord : This was thus far Good ; it was the Perfection of the Law. So it was Not to Kill , Not to Commit Adultery ; but Christ Jesus carries it higher : Thou must not be Angry ; Thou must not look upon a Woman to lust after her ; Thou must not Swear at all : Thou must not do that , which was Allowed or Dispensed with under the Law. For what the Law could not do through Weakness , I am come to do : Therefore let your Yea be Yea , and your Nay , Nay , Speak Truth ; what is more , is Needless , nay , 't is Evil. This is the Doctrine of Jesus : Certainly then there can be no Agreement between him and the Swearing , Damning Christians of this Age , who are so far from Obeying him , whose Name they take , that they are not come to the Righteousness of the Law , that condemns all Vain Swearing : but lie under the Heavy Judgment of the Lord for the Breach of his Third Commandment , [ Thou shalt not take the Name of the Lord thy God in vain : for the Lord will not hold him Guiltless , that taketh his Name in vain . ] It is esteem'd a Prophanation of things set apart for Divine Worship , to imploy them in our Common and Ordinary Services ; and is it not Prophanation with a Vengeance , to suffer the Name of the Great God to be prostituted at Every Turn by Lewd and Debauch'd people ? Can we be so Careful of our own Names , and so Careless of Gods ? Is it Possible , that we can be so Tender of our selves , and so Unconcern'd for him ? for him , I say , who Made us , and gives us Life , Breath , and Being , to whom we Owe our selves , and all that we are . But that Men to Right themselves , upon every little Affront should oppose their Lives to Utmost Peril , and not find in their Heart so much as to Rebuke the Indignities daily put upon Heaven , is an Ill Proof of Zeal and Religion . But as Insensible as such are of their Duty , God is not wanting to his own Glory : he has forbidden these thihgs ; let Men disobey at their Peril . Ye shall not Swear by my Name falsly ; saith God , neither shalt thou Prophane the Name of thy God , I am the LORD . Hear O ye Swearers , the Judgment of God has denounc'd against you ! Every One that Sweareth shall be Cut off , [ how Cut off ? ] FROM GOD : Again , The Land is full of Adulteries ; and because of Swearing the Land Mourneth : Behold ! the Whirl-wind of the Lord shall heavily fall upon the Head of the Wicked . To this I shall add a Brief Reflection upon that Pernicious Sin of PROPHANENESS so near a kin to Oaths and Blasphemy . Such is the Degeneracy of the Age we are fallen into , that Prophaneness does not only go Unpunisht , but boldly lays Claim to Wit , and fills the Conversation of too many of those , that think themselves rais'd above the Genius of the Vulgar . He is reputed Formal , that will not be Rude to Sacred Things ; and a Man Insipid , of no Sence or Salt , who cannot Jeer Devotion : And which is strange , they make the Bible a sort of Common Place ; but 't is for Mockery , not for Piety . The Phrases they use , are pick't to Abuse that Holy Book ; and that Prophaneness is placed to the Account of Wit : But truly , if Men must Rallie Religion at the Peril of passing else for Fools , and Abuse Scripture to purge themselves from the suspition of Reverencing it , there is here an Unhappiness in being Conscientious , and on the side of this World the Temptation to be Prophane , is stronger than the Encouragement to be Virtuous . For this is my Soul grieved , that Men should use their Wit to Abuse him , that gave it them : and that though there is more to be said for Religion , than there can be said against it , both with Respect to its Reasonableness and Usefulness , and that the Hazard of being Irreligious , is incomparably greater on the part of these Atheistical Scoffers , than of Men professing to fear God and believe another World ; they would yet be so Constant and Obstinate in their loose and lewd Conversation ! But if the Prophaning of the least thing , that was Dedicated to the Worship of God in the Times of the Law , was so Hainous a Sin ; what should we say , when men ●tick not to Prophane the Name of God himself , and scoff at his Revealed Will , so much Greater , than either Temple , or Altar , or any of those Rites belonging unto them ! And to you all , that live in the Practice of these Crying Sins I have at this time insisted upon , this I say unto you in the Fear of God : REPENT OF THE EVIL OF YOUR DOINGS ! Bring not down the Judgments of God upon this Land ; they may be the Affliction of many , but they will be your Punishment : ye shall pay the Reckoning of their Sufferings in the other World , and God will charge you with the Calamity that they shall Endure ! Remember , before it is too late . Dreadful Things are denounced against the Wicked ; Therefore go not on to Gratifie your Hearts Lusts and to forget the Living God ; for this shall be the End of such Works , that God will certainly bring you to Judgment : And who may Abide the Day of that Coming ? and who shall stand when he appears ? No Flesh can stand in his Presence . Consider the Awakening Saying of the Apostle , That the Righteous scarcely are saved ; and if so , Where shall the Ungodly , where shall the Wretched Sinner appear ? How shall such be able to hold up their Heads in the Day of his Wrath , in the Hour of his Judgment , at that Great Time of Reckoning , when a Final Account shall be past , when all must render an Account of the Deeds they have done , and receive the Reward due unto them ? Therefore while it is to day , harden not your Hearts against God and his Law : flatter not your selves ; To be Christians , ye must be like Christ : and if ye will be Sav'd from Wrath , ye must be Redeem'd from Sin. Encrease not therefore Guilt upon your Consciences by Rebelling against the Light , that shines in them : but lay your Impieties to Heart , mourn with true Contrition of Soul , and yet love Righteousness , and hate Iniquity ; and ye will prevent the Civil Magistrate , and probably avert the Indignation of God , that hangs over the Nation . Having thus ended my Reflections upon the Five great Crying Sins of the Kingdom , and my Reproof of the Actors and Promoters of them ; give me leave to make my Humble and Christian Address to you , that are in Authority . And in the First place , I beseech you to remember , that though ye are as Gods on Earth , yet ye shall Dye like Men ; that ye are Encompass'd with like Passions , and are subject to Sin. Such therefore of you , as may be concern'd in any of these Enormities ( to what-ever Degree of Guilt it be ) I beg you in the Name of God to search your selves , and to be Just to your own Souls . O! let the Mercies and Providences of God constrain you to Unfeigned Repentance ! Turn to the Lord , Love Righteousness , Hate Oppression , and he will turn to you , and love you and bless you . In the Next place , be pleased to consider your Commission and examine the Extent of your Authority : ye will find , that God and the Government hath impower'd you to punish these Impieties : and it is so far from being a Crime , that it is your Duty . This is not troubling Men for Faith , nor perplexing People for Tenderness of Conscience : for there can be no Pretence of Conscience to be Drunk , to Whore , to be Voluptuous , to Game , to Swear , Curse , Blaspheme and Prophane ; no such Matter : these are Sins against Nature and against Government , as well as against the Written Laws of God. They lay the Ax to the Root of Humane Society , and are the Common Enemies of Mankind : 't was to prevent these Enormities , that Government was instituted ; and shall Government Indulge that , which it is Instituted to Destroy ? this were to render Magistracy Useless , and the Bearing of the Sword Vain : there would be then no such thing in Government , as A Terror to Evil-Doers ; but every one would do that which he thought Right in his own Eyes . God Almighty defend us from this Anarchy ! There are Three Great Reasons , which inforce my Supplication . The First is , The Preservation of the Government , which by such Improvidence and Debauchery is like to be greatly Weakened , if not Destroyed . The Industry , Wealth , Health and Authority of the Nation are Deeply concern'd in the Speedy and Exemplary Punishment of these Extravagancies . This is the Voice of Interest for the Common Good of the Whole Society , Rulers and Ruled . But there is an Higher Voice , unto which Christian Men ought to have Regard , and that is the Voice of God , who requires us to Fear him and obey his Righteous Commandments at the Peril of making him our Enemy , whom we should make our Common Friend and Protector ; for upon his Goodness depend our very Natural and Civil Comforts . So that it is our Interest To be Good : and that is none of the least Arguments for Religion , that the Piety and Practice of it is the Peace and Prosperity of Government ; and consequently , that Vice , the Enemy of Religion , is at the same time the Enemy of Humane Society . Who then should be more concern'd for the Preservation of Virtue , than Government ? who in its Abstract and True Sense is not only founded upon Virtue , but without the Preservation of Virtue it is impossible to maintain the Best Constitution , that can be made . And however some particular Men may prosper , that are Wicked , and several private Good Men Miscarry in the things of this World ( in which sense things may be said to happen alike to all , to the Righteous as to the Wicked ) yet I dare boldly affirm ( and challenge any Man to the Truth of the thing ) that in the many Volumns of the History of the Ages and Kingdoms of the World there is not one Instance to be found , where the Hand of God was against a Righteous Nation , or where the Hand of God was not against an Unrighteous Nation ? and where a Just Government perish't , or an Unjust Government long prosper'd ? Kingdoms are rarely as Short lived as Men , yet they also have a Time to Die : but as Temperance giveth Health to Men , so Virtue gives Time to Kingdoms ; and as Vice brings Men betimes to their Grave , so Nations to their Ruin : 'T is the Reason given by God himself for the Destruction of those Countries , that he gave into the Hands of the Children of Israel ; They were Full of Uncleanness , Adulteries , Fornication and other Impieties . And though he is Soveraign Lord of the World , and may dispose of the Kingdoms therein as pleaseth him ( for he that gives , can take away ; and he that builds , can cast down : and Mankind is but a Tenant at Will to receive or surrender at his Lord 's Good Pleasure ; ) yet he useth not that Prerogative to Justify his Gift of those Countries to the Jews : but at the End of his Prohibition of Unlawful Marriages and Unlawful Lusts he charges them in these words ; Defile not you your selves in any of these things : for in all these the Nations are defiled , which I cast out before you ; And the Land is defiled : therefore do I Visit the Iniquity thereof upon it ; and the Land it self VOMITETH OUT her Inhabitants . Ye shall therefore Keep my Statutes and my Judgments , and shall not Commit any of these Abominations , neither any of your own Nation , nor any Stranger , that sojourneth among you ; that the Land Spue not you Out also , when ye defile it , as it Spued Out the Nations , that were before you . So Saul's Disobedience was his Destruction , and his Sin made Way for David's Title : Saul died ( saith the Sacred Story ) for his Transgression ; this made the Philistines Conquerors : his own Sins Beat him and Kill'd him . Saul died for his Transgression ; then if he had not sinn'd , he had lived ; he had beaten his Enemies and kept the Kingdom ? yes , the place implies it . This then should deter all Men , but Kings especially , who have so much to lose here , and so much to answer for hereafter . But what was Saul's Sin ? It was First , not keeping , but disobeying the Word of the Lord , both as it came by the M●●th of Samuel , God's Prophet , and as it spoke the Mind of God to him in his own Conscience ( for Moses had said before , that the word of God was nigh in the Heart , and in God's Name commanded the Children of Israel to Obey and Do it : ) In short , he refused the Counsel of God , and God for his Counsellor . For in the Next place he betakes himself to One that had a Familiar Spirit , for Advice ( saith the Story ) He enquired not of the Lord , therefore he Slew him and turned the Kingdom unto David . There are too many people troubled with Familiar Spirits ; it were well , if they were less Fami●iar with them : Had Saul trusted in God , he needed not to have been driven to that Straight ; He that was made King by God's Appointment and endued with a Good Spirit , so basely to degenerate , as to run to a witch for Counsel ! To this Darkness and Extremity Iniquity will bring Men. And truly , a Wo follows all such persons ; answerable to that Expression of God by the Prophet : Wo unto them that take Counsel , and not of me . when Saul ( saith the place ) was little in his own Eyes , God honour'd him ; he made him Head and King of the Tribes of Israel : but when Saul grew Proud , God deserted him & for his Disobedience destroyed him . And what befell the Family of Saul , in some After-Ages befell both Kings and People , and Worse ; for their Land was Invaded first by the Aegyptians , and then by the Caldeans and Babilonians : Their Temple was rifled , their Treasures taken , and their Kings , Princes , Nobles , Artificers , and Mighty Men of Valour ( yea all , save the Poorest of the people ) were kill'd or carried away Captive by the King of Babilon . The Reason rendred is this : Because the Kings did that , which was Evil in the sight of God , and stifned their Necks , and hardned their Hearts from turning unto the Lord God of Israel ; and because the Chief of the Priests and of the People transgressed very much after all the Abominations of the Heathen : and when God sent his Messengers to Reprove and Warn them ( and that out of his Great Compassion ; ) they Wickedly Mocked his Messengers , Despised his Words and Mis-used his Prophets , till his Wrath came upon them . I will here End my Instances out of Sacred Story : and let us now briefly Consider , what the Histories of other places will tell us ; that we may Observe some Proportion of Agreement in the Providences of God throughout the World. The First Empire had Nimrod's Strength , and the Wisdom of the Caldeans to establish it ; and whilst their Prudence and Sobriety lasted , they prosper'd : No sooner came Voluptuousness , then the Empire decayed ; and was at last by the Base Effeminacies of Sardanapalus ( in whom that Race ended ) transfer'd to another Family . It was the Policy of an Assyrian King to subdue the Strength of Babylon ( then under good Discipline ) not to Invade it with Force , but to DEBAUCH it . Wherefore he sent in Players , Musicians , Cooks , Harlots , &c. and by those means introducing Corruption of Manners , there was little more to do , than to take it . Nebuchadnezzar by his Virtue and Industry seen in the Siege of Tyre and in many Great Enterprises , recover'd and enlarg'd the Empire ; and his Discipline ( those Times consider'd ) was so Excellent , that it was prais'd in Scripture . But when he grew Proud and Foolish , forgetting that Providence , that had shown itself so kind to him , he became a Beast and grased amongst Beasts ; till God , whom he had forgotten , had restor'd him the Heart of a Man and his Throne together . He dying left Evil-Merodach Heir to his Crown , not his Conduct , nor the Knowledge of what God had done by him : In his Time Pride and Luxury encreas'd , but came not to its full Pitch , till the Reign of Belshazzar , who did not only as Nebuchadnezzar , live , but dye a Beast . In him we have the Exact Example of a Dissolute and Miserable Prince ; he thought to fence himself against Heaven and Earth , dissolv'd in Pleasures he worshipp'd no other God : His Story may make us well Conclude , that God and Man deserts those , that desert themselves , and neglect the Means of their own Preservation . The City was taken before he knew it , and the Sword almost in his Bowels , before he believ'd it : his Sensuality had wrapt him up in such a Desperate Security . But he fell not by the Hand of one like himself ; God , who had determin'd the End , prepar'd the Means . Cyrus and his Persians were the Men : the people were Poor , Inh●biting a Barren Country ; but Hardy and of Sober Manners . Cyrus God had endued with Excellent Natural Qualities , cultivated ( as Story tells us ) by the Care of Four of the Most Temperate , Just and Wise Persons of those Times : this was he , whom God honour'd with the Name of his Shepheard , and was the Executioner of his Vengeance upon the Assyrians . While he reigned , all was well , but after he and his Virtuous Companions deceased , their Children fell into the Vices of the Assyrians ; and though they Reign'd from the Indus to the Hellespont , they soon became the Conquest of the Greeks . Never was there a greater Instance given of the Weakness of Pomp and Luxury , than in the Resistance made at Thermipoli , where 300 Virtuous Spartans encounter'd the Vast Army of Xerxes , consisting of no less then Seventeen Hundred Thousand Men. In short , the Defeats of Salamity and Platea , the Expeditions of Xenophon with Cyrus the Younger almost into Babylon , and the Wars of Agesilaus into Asia made it Evident , that Greece wanted only Union and an Head , to make her self Mistriss of that Vast Empire . At last comes Alexander of Macedon , with the best Disciplin'd People that was then known : The Dispute was short , where Steel was against Gold , Sobriety against Luxury , and Men against ( Men that were turn'd ) Women . Thus the Persians , prepar'd by their own Vices , God deliver'd into the Hands of the Greeks , who as much excelled them in their Virtue , as they were short of their Dominion and Wealth . But this lasted not long ; for Ale ander , who died young , surviv'd his Virtue and Reputation by falling into those Vices of the Nations God had given him Power to Trample under Foot ; insomuch that he , who was before Generous , became Barbarous and Tyrannical . Egypt , Asia and Macedon held up their Heads a while ; but not resisting the Torrent of Lewdness , that came upon them , suffered themselves to be over-whelm'd with Misery and Confusion . Nor has this Calamity been peculiar to Monarchies ; for several Republicks have fallen by the same Mischief . That of Lacedemon or Sparta , so Severe in her Constitution , and so Remarkable for the Virtue of her People ( and that for many Ages ) at last growing slack in the Execution of her Laws , and suffering Corruption insensibly to Creep into her Manners , she became no more Considerable , but Weak and Contemptible . The same may be said of Athens , the Great School of Learning , and of all the Republicks of Greece most Famous for her Virtue and Philosophy ( when that word was understood not of Vain Disputing , but of Pious Living ) she no sooner fell into Luxury , but Confusion and Revolutions made her as Inconsiderable , as she had been Great . Rome , as she was the Greatest Common-Wealth , so the greatest Example of Gentiles in Virtue and Vice , in Happiness and in Misery : Her Virtue and Greatness are Commemorated by Austin the Father , and the latter made the Effect of the former . [ God ( saith he ) gave the Romans the Government of the World , as a Reward for their Virtue . ] Their Manners were so Good : and their Policy so Plain and Just , that nothing could stand before them . And truly , they seem'd to have been employ'd by God to punish the Impious , and to instruct the Barbarous Nations : and so very Jealous was she of the Education of her Youth , that she would not suffer them to converse with the Luxurious Greeks . But Carelesness with length of Time overcoming the Remarkable Sobriety of her Manners , who before seemed Invincible , she falls into Equal , if not Greater Miseries , than those that went before her ( though she had not only Warning enough from those Examples , but from Hannibal's Army and her great Enemy ) For one Winter's Quarter of Hannibal and his Army in the Luxurious City of Capua prov'd a greater Overthrow to them , than all the Roman Consuls and Armies . They that had been Victors in so many Battles , turn'd Slaves to Dancers , Boufoons , Cooks and Harlots ; so as from that time they never did any thing Sutable to the Reputation gain'd by their Former Actions ; but fell without much Difficulty into the Roman Hands . Nay , not long before Rome her self encountered one of the greatest Dangers , that ever had befallen her by the Corruption of her own People , in the same Place , by the like Means : and though this Defection was recover'd by those that remain'd entire in their Manners ; yet after the Overthrow of Antiochus , Mithridates , Tygranes , that the Riches and Vices of Asia came with a full stream upon them , the very Heart of the City became infected : and the Lewd Asiaticks had this Revenge in their own Fall , that they ruin'd by their Vices those they were no wayes able to resist by their Force , like the Story of the Dying Centaure . Thus Pride , Avarice , Luxury having prepared Rome for Destruction , it soon followed . Virtue now grew Intolerable in Rome , where Vice dared not for Ages to shew its Face . The Worthiest Men were cut off by Proscriptions , Battles or Murders , as if she resolved ipsam Virtutem exscindere : She destroyed her own Citizens , and sent for Strangers to protect her , which ruin'd her . Which proves , that the Kingdom or State , that under God doth not subsist by its own Strength , Prudence and Virtue , cannot stand ; for the Goths , Hunns and others despised to serve those , whom they excelled in Power and Virtue , and instead of Guarding took their Dominion from them . And truly , it might rather be called a Journey , than a Military Expedition , to go and pillage Rome ; so weak had her Vices made her : she that was feared by all Nations , became the Prey of all Nations about her . Thus ended that Once Potent and Virtuous Common-Wealth . The Vandals in Africk soon became Effeminate and Lewd ; which brought upon themselves speedy Ruin. The Gothes set up a Powerful Kingdom in Spain and Part of France ; by the Sobriety of their Manners it flourished near Four Hundred Years : but its End was not Unlike the rest . Two corrupt Princes Vuitza and Roderic by their dissolute Example debauch'd the People , insomuch that men run an Hazard to be Virtuous : This made their Destruction Easie to those , whom God sent against them ; which were the Mores , occasion'd by the Last of these Kings dishonouring Count Juliano ' s Daughter . In the Time of his Calamity in vain did he expect the Aid of those that had been his Flatterers , and the Companions of his Vices : His Security ( the Effect of his Luxury ) was his Ruin. For whilst he thought he had no body to Subdue , but his own People ; by Abusing them he Cut off his own Arms , and made himself an Easie Prey to his Real Enemies : And so he perisht with his Posterity , that had been the Cause of the Mischief , which befel that Great Kingdom . However , so it came to pass , that the Remainder of the Goths mixing with the Antient Spaniards ( to that Day distinct ) recovered the Liberty and Reputation of the Kingdom by an Entire Reformation of Manners and a Virtue in Conversation as Admirable , as the Vices , by which their Fathers had fallen , were Abominable . But the present impoverisht State of Spain can tell us , they have not continued that Virtuous Conduct of their Ancestors : the Increase of their Vices hath decayed their Strength , lessened their People and their Commerce . But why should we overlook our own Country ? that whether we consider the Invasion of the Romans , Saxons or Normans , Neglect of Virtue and Good Discipline ( and the present Inhabitants giving themselves up to Ease and Pleasure ) was the Cause ( if Gildas the Brittain , and Andrew Horn may be credited : for as the First bitterly Inveighed against the Loosness of the Brittains , threatning them with all those Miseries , that afterwards followed ; so the Last tells us , that the Brittains having forgotten God , and being over-whelm'd with Luxury ●nd Vice , it pleased God to give the Land to a poor People of the Northern Parts of Germany , called Saxons , that were of plain and honest Manners . ) God is Unchangeable in the Course of his Providence as to these things ; The like Causes produce the like Effects , as every Tree doth naturally produce its own Fruits . 'T is true , God is not Careless of the World ; he feeds the young Ravens , clothes the Lillies , takes Care of Sparrows , and of us , so as not an Hair of our Head falls to the ground without his Providence : but if Men despise his Law , hate to be Reformed , spend their Time and Estate in Luxury and persist to work Wickedness ; he will visit them in his Wrath , and consume them in his s●re Displeasure . To Conclude , Wars , Bloodshed , Fires , Plunders , Wastings , Ravishments , Slavery and the like , are the Miseries that follow Immoralities ( the Common Mischiefs of Irreligion ) the Neglect of Good Discipline and Government . Nothing weakens Kingdoms , like Vice ; it does not only displease Heaven , but disable them . All we have said , proves it ; but above all the Iniquity and Voluptuousness of the Jews , God's Chosen , who from being the Most Prudent , Pious and Victorious People , made themselves a Prey to all their Neighbours . Their Vice had prepared them to be the Conquest of the First Pretender ; and thus from Free-men they became Slaves . Is God asleep , or does he Change ? shall not the same Sins have the like Punishment ? at least , shall they not be punisht ? Can we believe , There is a God , and not believe , that he is the Rewarder as of the Deeds of Private Men , so of the Works of Government ? ought we to think him Careful of the Lesser , and Careless of the Greater ? this were to suppose , he minded Sparrows more than Men , and that he took more Notice of Private Persons than of States . But let not our Superiors deceive themselves , neither put the Evil Day afar off ; they are greatly Accountable to God for these Kingdoms . If every poor Soul must Account for the Employment of the small Talent he has received from God , can we think , that those High Stewards of God , the Great Governours of the World ( that so often Account with all others ) must never come to a Reckoning themselves ? yes ; there is a Final Sessions , a General Assize and a Great Term once for all , where he will Judge among the Judges , who is Righteous in all his ways : There Private Men shall answer only for themselves , but Rulers for the People as well as themselves . The Disparity that is here , will be observed there : and the Greatness of such Persons , as shall be then found Tardy , will be so far from Extenuating their Guilt , that it will fling Weight in the Scale against them . Therefore give me leave ( I do beseech you ) to be Earnest in my Humble Address to you ; why should ye not , when none are so much concern'd in the Good Intention of it ? Thus much for the First Reason of my Supplication . My SECOND Reason urging me to this Humble and Earnest Supplication , is the BENEFIT of POSTERITY . I would think , that there are few People so Vicious , as to Care to see their Children so ; and yet to me it seems a plain Case , that As we leave the Government , they will find it : If some Effectual Course be not taken , what with Neglect and what with Example , Impiety will be entailed upon our Children . Certainly it were better , the World ended with us , than that we should transmit our Vices , or sow those Evil Seeds in our Day , that will Ripen to their Ruin , and fill our Country with Miseries , after we are gone ; thereby Exposing it to the Curse of God and Violence of our Neighbours . But it is an Infelicity we ought to bewail , that Men are Apt to prefer the Base Pleasure of their Present Extravagancies to all Endeavours after a Future Benefit ; which besides the Guilt they draw upon themselves , our Poor Posterity must be greatly injur'd thereby : Upon this Occasion I shall take the Freedom to say something of Education . The Truth is , we are so much out of Order in the Education of our Youth , that I wish I could say , that we had only the Sin of Neglect to answer for : I fear , the Care has rather been to Educate them in a Way of such Vanity , as ends in great Inconveniencies here , and must needs find Vexation of Spirit hereafter . Our Universities have made more Loose , than Learned : and what Extravagancy is begun there , is Usually perfected Abroad , or at our own Inns of Court at Home , that now and then afford us a few Able Lawyers ; but the Generality are like the Man of Old , who return'd home Seven times Worse than he went out . The Genius of this Nation is not Inferior to any in the World ; 't is Industrious , 't is Wise , 't is Honest , 't is Valiant , yet Soft and Merciful . And ( without Partiality ) we have had Men , that have excelled in Every Worthy Qualification : But I must needs say , it has been more owing to the Goodness of God in the Disposition of our Natures , than the Prudence and Care of those who had the Charge of their Education . It was the Saying of a Wise Man ; Train up a Child in the Way he should go ; and when he is Old , he will not depart from it . This is prov'd to us every Day ; but it is in the Wrong Way , in the Way of Idleness , Wantonness and Impurity of Manners : 't is worth While and High Time to make the Experiment the other Way ; to try , what the Suppression of Vice and the Encouragement of Virtue will do ? in this our Superiors must begin , and give their Example , as well as shew their Power . There is scarcely any one thing , that so much needs the Wisdom of the Nation in the Contrivance of a New Law , as the Education of our Youth , whether we consider the Piety or Prudence of our Manners , the Good Life or Just Policy of the Government : There is such an Example of what Industry may do , in the Practice of the Jesuits , that I hope the Present Conjuncture will make the Proposal of the thing more Welcome to you . That the Interest of the Jesuits is the Greatest in the Roman Church and Empire , is so far from being doubted , that all Protestants wish , it were ; 't is our Trouble rather than our Scruple : it may be , some other Orders are of the same Mind , being much Ecclipsed since the Rise of this Great Interest . Ye know , they appeared about the time of the Reformation ; and apply'd themselves with all Conceivable Industry to secure the Tottering Papacy against the Progress of it : In this Attempt they Ventur'd so much farther , than any of their Predecessors in the Church ; that they have been esteem'd of Merit the Great Ministers and Governours of the Chair for some Last Ages . Indeed , they have almost Engross'd the whole Power of Church and State ; to them all other Orders seem but Small Retailers : their Great Politicians , their Philosophers , Orators , Historians and Mathematicians are generally found amongst this Society : so that we scarce see any thing of Note come out from Men of that Religion , which is not subscribed E. S. J. The Fame and Apprehension of their Extraordinary Learning , and the Arts they have to recommend it , have made their Order the Choice of most Princes and Men of Quality of that Religion for the Education of their Children , in whom they have Carefully instill'd with their Instructions and Principles that peculiar Respect to their own Society , as hath greatly serv'd to the Advancement of it , when they have grown to Age and Power . But that which above all other Stratagems hath prevail'd to extend their Dominion in the Roman Church , has been their Erecting of Schools ( where they have Colledges ) for the Free Education of Youth : The very Doing of it Gratis makes it look like Charity with the Poor , that have little to give ; and with the Rich , that seldom love to part with Money , to be sure , it is no Objection . Thus Obliging the Parents , they next fall to making themselves Grateful with the Children : and here they Exercise not a little Skill . They Strictly Observe the Divers Humors and Dispositions of their Schollars , and take great Care not to baulk their Capacity by Cross or Unsuitable Studies . But when once they are fix'd , every Youth according to his Genius it is not Easie to be believed , what pains they take to Allure them to their Studies ; how they will Tempt them with Childish Rewards , and Excite them to their Book by raising an Emulation among them : So that to Excell is more than a Rod ; and Victory , than any Chastisement whatever . By these Arts they fit all Capacities with Suitable Study , and Cultivate them to the Pitch of Learning , they are Capable of ; and all with that Obligation upon the Youth to Love them ; that from thence forward they become Partial Devotees to the Advancement of the Honor and Interest of that Society . To Conclude , they have got into their Hands the Education of the Generality of the Youth of the Romish Religion in every Country , from the King to the Peasant ; and being Masters of them , when Boys , they turn Governors and Confessors to them , when they are Men , so that all seem to have fallen into their Hands , and being but one Entire Interest throughout the World , and maintaining a most punctual Correspondence , they must needs have the Knowledge and Disposal of the Affairs of States and Kingdoms by that Share , they have in the Counsels of Princes , and that great Reliance that is upon their Judgment and Ability . This , if we regard only the Romish Religion , shews great Wit , Design and Industry : but if we consider well how Formidable these Arts render them to Protestant Kingdoms , it will become us to use our utmost Prudence to Secure our selves . And there seems not to me a more Effectual Remedy , than a Wise and Virtuous Education of our Youth . In order to it let us improve Methods not inferior to theirs , but for better Ends : Let us use our Skill to improve the Childrens Natural Abilities to excite them to Virtue and Endear the True Interest of their own Country to them . I will briefly set down , what at present occurs to me as a good Way of Education . ( 1. ) First , Let Care be taken To breed up Youth in MORALITY : for Virtue prepares the Mind , helps the Understanding and gives Industry to compass this . Let no Books be used in Schools , in which there may be the least Indecency , there were ( and not without Reason ) Ancient Canons against the Reading of such Heathen Authors ; and not a few Learned & Sober Men have rebuked that Practice amongst us : It is an Affront to Christianity , yea , to our Natures , to fetch our Wit or our Manners from them . It were well , if some Tracts of Moral Virtues and Invectives against Vice were written in those Languages we would have Youth to learn : for in such Discourses they might obtain Good Manners with the Languages ; whereas by tying up Schools to Heathen Authors , our Youth has learned Base Obscenities and a Corrupt Conversation . ( 2. ) In the Next place , I would propose some of the easier Parts of Mathematicks and the Knowledge of Plants and Natural Bodies to be compos'd on purpose after a Familiar Manner , that they may be Instituted in the Knowledge of Nature , and learn Things at the same time they learn Words . ( 3. ) The Last Sort of Books , which I would recommend ( and are in my Opinion most suitable to their Maturity of Age and Understanding ) are such as relate to the Histories and Transactions of our own Kingdom ; the Interest of the True Protestant Religion and Civil Policy amongst us . But because there are very few ( if any ) of these Discourses extant , it were Worth the Care of our Superiors , and an Act deserving Praise , That some Skilful , Socer and Judicious Men were set to work for the Composure of some small Tracts of this Nature ; and as an Appendix to the whole , that there might be a Summary of the Most Virtuous and Infamous Actions of Former Times , with the Rewards and Punishments they have received from God and Just Government : that by the Power of Example they may be deterr'd from Vice , and provoked to an Honest Emulation of the Virtues and Reputation of the Antients . ( 4. ) In the Fourth place , Cross not the Genius of your Youth , Match their Talents well ; for if ye do not s●te their Studies to their Understandings , it will be Drawing up Hill , Going against the Grain or Swimming against the Tide : that which will be gain'd , will be little ; and with so much Labour and Time too , as will not quit Cost . It should be greatly the Care of those , who have the Charge of Youth , to make the Wayes of Learning Easie and Chearful ; which leadeth me to — ( 5. ) My Last Observation : Let all Honest Arts be used by Masters of Schools to provoke their Youth to Learning without much Fierceness or Beating : For that Sort of Education has nothing of the Free and Generous Disposition in it ; which might be raised and improved in Youth by more Gentle and Reasonable Methods . They that are taught to obey only for Base Fear , make that Fear and not Reason the Rule of their Obedience ; and this grows in too many with their Age , that they turn meer Mercenaries and worship Violence . In short , Make Instruction Easie , Correction Reasonable : Convince them of their Miscarriage with Mildness , then Pardon them ; and finally excite them to Amendment by Smiles and Favour . This awakens the Noble Part and excites Youth to effect that , which may ingratiate them with their Tutors ; who , if they at any time commit an Error , should rather shew themselves affectionately Sorry for them , than bitterly Angry . Plato being greatly displeased with his Servant , and going about to Correct him , gave the Wand to one that stood by , saying : Do thou beat him ; for I am Angry . Chastizement should be used with Reason and Reluctancy : a Discreet and Cool Hand may direct the Blow right and hit the Mark ; when Men of Fury rather ease their Passion , than mend their Youth : especially , if the Correction exceed the Fault ; for that hardens : This very Bruitishness is more Injurious to the Nature of our Youth , than usually their Instruction is beneficial . Upon the whole Matter I take the Boldness to say , That if we would Preserve our Government , we must endear it to the People . To do this ( besides the necessity of present Just and Wise things ) we must Secure the Youth : and this is not to be done but by the Amendment of the Way of their Education , and that with all Conceivable Speed and Diligence . I say , the Government is Highly oblig'd : it is a sort of Trustee for the Youth of the Kingdom , though now Minors , yet will have the Government , when we are gone . Therefore depress Vice and cherish Virtue , that through good Education they may become Good ; which will truly render them Happy in this World , and a Good Way fitted for that which is to come . If this be done , they will owe more to your Memories for their Education , than for their Being . My THIRD and Last Reason for this Serious Supplication to the Civil Magistrate is so Great , that I find Difficulty to express it : 'T is the GLORY of that GOD , that Made us , that hath so often Deliver'd us , and doth so plentifully provide for us ; who sent his Son into the World to Save us , and waits every Day to be Good and Gracious to us . But he hath so particularly and with that Transcendency set the Marks of his Favour upon you , both in your Restoration and Protection , as scarce any Age can parallel : O! Let a Steady Virtue be the Return of these Mercies , and a Pious Care to Retrieve and Encourage Morality ( the very Basis of our Government ) be the Humble Token of your Gratitude ! It is your Office ; ye do but comply with the Reason of your own Institution : God expects it and Good Men beseech it from you . There is much in your Power at this time , to make this the ISLAND OF PEACE AND LASTING TRANQUILLITY . Lose not the Present Opportunity : Revive the Laws against these Gross Iniquities ; terrifie all Evil-Doers , Cherish them that do well . Provide for the Poor , that their Stock may not be Abus'd , nor their Cries pierce Heaven against you because of Neglect ; and God may yet Vouchsafe to spare us . Your Sins ( said God of Old ) have with-held Good Things from you : 't is Righteousness that exalts a Nation ; but Sin is the Reproach of any people . Would ye Prosper ? then please God ; and if ye will please him , ye must put away the Wicked from amongst you . It was both his Complaint and the Cause of his Judgment in Former Ages : There are found Wicked Men among my people , they lay Wait , as he that setteth Snares ; they set a Trap , they catch Men : as a Cage is full of Birds , so are their Houses full of Deceit . Therefore they are become Great and waxen Rich ; they are waxen Fat , they shine . They OVERPASS or OVERLOOK the Deeds of the Wicked , they Judge not the Cause of the Fatherless ; yet they prosper . These were no Small Folks , but Men of Power , such as got largely by the Government , and employed their Authority to Enrich themselves , and not to relieve the Oppressed . I must needs say ( and can with great Truth ) That Mis-government is the Occasion , though the Devil be the Cause of that Mischief and Ruin , that attends Nations . What Kingdoms hath God destroyed , and Cities turn'd into Rubbish , because of National Evils too much occasioned by the Remisness of Magistrates ? the slack Hand , that the Rulers of Israel held over that Unhappy people , made Way for their Unsubjected Passions and Corrupt Affections to break out into most Vile Impieties : but if Men shall be left to their own Licentiousness , to Commit Sin with Greediness , and with Impunity both despise the Laws of God and Men , all I can say is this ; God , who is Jealous of his Glory , the Great Avenger of his Law upon Rebellious Nations , will with-hold his Mercies , and hasten his Judgments upon us ! Hear the Word of the Lord ( said the Prophet Hosea ) ye Children of Israel ; for the Lord hath a Controversie with the Inhabitants of the Land : by Swearing , and Lying , and Killing , and Stealing and Committing Adultery they break out , and Blood touches Blood ; therefore shall the Land mourn . And by the Prophet Malachi God threatens that people thus : I will come near to you , and I will be a swift Witness against Sorcerers , and against the Adulterers , and against False Swearers and such as fear not me , saith the Lord of Hosts . Yea , to that Degree was that Magistracy degenerated , that they thought it a Vain Thing to serve God , to keep his Commandments : They called the Proud Happy ; yea they that workt Wickedness , were set up ( they were Advanced to Places of Honour and Trust ) and they that tempted God , were deliver'd : But the Word of the Lord was unto them a Reproach ; they had no Delight in it : They made a Mock at Sin , laid Snares for the Innocent , and ( like us ) made Men Offenders for a Word , for a good Word , a Word of Reproof or an Harmless Opinion . Well but what followed ? Shall I not visit for these things , saith the Lord ? shall not my Soul be Avenged on such a Nation as this ? Truly , 't is our very Case ; the same Impieties are daily found amongst us : Certainly God is offended , his Spirit grieved , and Heaven is set against us . For the Lord's sake , Do your Duty in this present Conjuncture , and mistake not your Measures : Let every thing have its Due Weight and Place with you ; that is the Way to Succeed . Ye are now Warmly concern'd in the Discovery and Prosecution of a Jesuitical Plot ( a Design ( it seems ) to Destroy the King , and blow up your Religion and Wrest the Government out of your Hands ) in this doubtless ye do well ; and all Just Care to preserve the Peace of the Kingdom from such Mischievous Conspiracies , is Most Commendable in you , and deserves and draws all Due Acknowledgments from Honest and English Minds . But I beseech you , Let God have a share in your Concern ; Remember him as well as Your selves : Ye confess , this Great Discovery is only owing to his Goodness ; shall we be then more Zealous for our own Safety , than for his Glory ? who , when all is done , must Save us or we are Lost . Let us make him our Friend , who is stronger , than the Combinations of all our Enemies ; and guard our selves against that which can only bring their EVIL DEVICES to pass , OUR SIN : for that is their Strength and the Poyson of their Arrows ; let us Confess and Forsake it ; let us Humble our selves under the Mighty Hand of God , that it may not Grind us to Powder . And truly , if our hearts were not harder than Adamants this Testimony he has given us of his Care over us ( notwithstanding all our repeated Provocations given him ) should break us into deep Contrition . O! let his Long-suffering prevail upon us to Unfeigned Repentance ! then shall we stand Clear Men before God ; and if so , he will quickly make our Enemies to fly before us . If there be any Truth in Sacred Story , any Credit to be given to Christian Religion or the Experience of Ages , this , that I say of God and Government is True ; it is our Duty , yea , our Interest , the truest and easiest Way to Safety : for God has decreed , The Nation and Kingdom , that will not serve him , shall perish , yea , those Nations shall be utterly wasted ( Isa . 60. 12. ) But Great is their Peace , that Love this Law ; It shall go well with the Righteous , but it shall go Ill with the Wicked : upon them God hath threatned to Rain Snares , Difficulties , Perplexities ; they shall not know , which way to turn . I am not against the Use of Means : Men have not Wisdom and Power for nothing ; but then let them use them in the Fear and Name of God : Cursed is he that putteth his Strength in Man , and his Confidence in the Arm of Flesh . And in another place : Wo to them , that go down to Egypt for Help , and stay on Horses and trust in Chariots , because they are many ; and in Horsmen , because they are very strong : but they look not to the Holy One of Israel , neither seek the Lord. 'T was his Reproof to the Nation that professed him , That they should seek to the Stratagems , and rely upon the Strength of Heathen Nations , rather than upon Faith in him , the Living God ; and the Reason he gives ( in the third verse ) is great , viz. The Egyptians are Men and not God , and their Horses Flesh , and not Spirit : when the Lord shall stretch out his Hand , both he that helpeth , shall fall , and he that is holpen , shall fall down , and they all shall fail together . If then the Hand of God be so much stronger than Man , for the Lord's sake , let us lay hold of it ; let that fight our Battels and decide the Controversie : He that trusteth to the Lord , shall never be confounded . It was the saying of a Great King and a Great Conqueror , By thee I have leaped over a Wall , by thee I have run through a Troop , &c. who preserved the Israelites from Pharaoh's Fury , threw down the Walls of Jericho , when the Priests blew or sounded the Rams-horns ; with more of the like kind . And we must not think , that God is alter'd , that Faith is weaken'd , that no Wonders are reserved for the Latter and Christian Ages . The Truth is , that Faith ( generally speaking ) is lost , and that holy Confidence now a days is esteem'd Presumption ; 't is become a Principle , that such things are not to be expected : so that we shut up or bar from our selves the True and most-Powerful Way of Deliverance . Let us not betake our selves to the Common Arts and Stratagems of Nations Incredulous of the Strength of the God of Israel , who is the God of True Christians too . O! that our Faith may be greater than our Arms ! no matter for the Strength of our Enemies , if God be our Strength : and truly , 't is vain to acknowledge a Providence in Humane Things , and not to confide in him and rely upon him , that provides for us . I was Young ( said David ) and now I am Old , but I never saw the Righteous forsaken , nor his Seed begging Bread : It shall go well with the Righteous . Therefore fear God , put away the Evil that provokes him , and trust not in Man , but in the Living God ; and it shall yet go well with England . What Noble Feats did the , Ancients do by FAITH ! and shall Christians have less than Jews had ? Is not God the same ? yes ; he is Un-Changeable : but Alas ! we are not the same ; that 's our Mischief . Christ did not many Mighty Works in some places , because they believed not in him : if our Confidence be not in God , our Hopes will prove Vain , and our Success will fail us . We shall but have MEN of our side , not God ; Flesh and not Spirit : and if we should be so Unhappy , as to make this our Strength ; both the Helpers & Helped will fall together . But let Nineve teach us better things , and may her Zealous King be the Example of ours : and let all the people say Amen! The Sutableness of which Story to our present Occasion makes me chuse to End this First Part of my Address with it . For Word came unto the King of Nineveh ; Yet Forty Dayes , and Nineve shall be Overthrown . And he Arose from his Throne , and he laid his Robe from him , and covered him with Sack-cloth , and sate in Ashes . And he caused it to be proclaimed and published through Nineve ( by the Decree of the King and his Nobles ) saying ; Let neither Man nor Beast , Herd nor Flock taste any thing ; let them not feed , nor drink Water . But let Man and Beast be covered with Sack-cloth , and cry mightily unto God : yea , LET THEM TURN EVERY ONE FROM HIS EVIL WAY , and from the Violence , that is in their Hands . Who can tell , if God-will turn and repent , and turn away from his Fierce Anger , that we perish not . And God saw their Works , that they turn'd from their Evil Way ; and God repented from the Evil , that he had said , that he would do unto them , and he did it not . O God , thou that workest Wonders in the Earth , whose Power cannot be Control'd , in whose Hands are the Souls of Men and the Spirits of all Flesh , who canst turn them in a Moment ! Turn thou the Hearts of King and People unto thee , and One unto another . Do thou proclaim a FAST FROM SIN throughout these Sinful Kingdoms ; let Wickedness and Oppression find no place among us . Turn away thy Fierce Wrath , Wipe away our Reproach and Love us Freely , O God , for thy dear Son ' s sake ! THE SECOND PART OF THE Address to Protestants UPON THE Present Conjuncture . HAving then finisht the First Part of my Address relating to the Immoralities of the Times , and left it with the CIVIL MAGISTRATE ( as in Conscience I found my self Oblig'd to do ) whose Peculiar Charge it is , and ( I Earnestly and Humbly desire and pray , that it may be his ) Great Care Effectually to Rebuke them ; I shall betake my self to the Second Part of this Address , that more immediately concerns us as Profest Christians and Protestants . But before I begin , I desire to premise ( and can with much Sincerity Declare ) that I intend not the Reproach of any Person or Party : I am weary with seeing so much of it in the World : for it gains nothing , that is worth keeping ; but hardens to a Desperateness , what 't is our Duty to endeavour to soften . But if without Offence I may speak the Truth , that which to the best of my Understanding tends to the Present Settlement and Future Felicity of my Poor Country ; I shall ( by God's Help ) deliver my self with that Modesty , Plainness and Integrity , that becomes a Real Christian and a True English-Man . Those Capital Sins and Errors , that relate to the ECCLESIASTICAL STATE or Church-Capacity of these Kingdoms , and which are so Inconsistant with Christian Religion and purest Protestancy , and that above all displease Almighty God , are — First , Making Opinions Articles of Faith , at least giving them the Reputation of Faith , and making them the Bond of Christian Society . Secondly , Mistaking the Nature of True Faith , and taking that for Faith , which is not Gospel-Faith . Thirdly , Debasing the true Value of Morality under pretence of Higher Things , mistaking the very End of Christ's Coming . Fourthly , Preferring Humane Authority above Reason and Truth . Fifthly , Propagating Faith by Force and Imposing Religion by Worldly Compulsion . These I take to be those Church Evils , that have too much infected even these Parts of the ( reputed ) Reformed World. And though the Roman Church for the most part hath transcended all other Societies in these Errors ( and may in a sense be said to be the Mother of them , She from whom they took Birth , by whom they were brought forth and propagated in Christendom ) yet there hath not been that Integrity to the Nature of Christianity , and First Reason of Reformation from Papacy in our own Country , as had been and is our Duty to conserve . First , In that Opinions pass for Faith , and are made Articles of Faith and enjoyn'd to be embrac'd as the Bond of Communion . That this is so , let us take the most impartial View we can , and we shall find it to be true , both of the National and many other Select Societies . That I may be understood in the Signification of the word OPINIONS , I explain it thus : Opinions are all those Propositions or Conclusions made by Men Doctrines of Faith and Articles of Communion , which either are not Expresly laid down in Scripture , or not so evidently Deduceable from Scripture , as to leave no Reason of Doubt in their Minds of the Truth of them , who sincerely and reverently believe the Text : or lastly such , as have no New or Credible Revelation to avouch them . That this is our Case , let the several Confessions of Faith published by almost every Party in England be perused , and ye will find such Propositions translated into Doctrines of Faith and Articles of Communion , as are ( First ) not only not Express'd in Scripture , but perhaps not Deduceable from Scripture . If one Party may be but believ'd against another , this will want no Evidence to prove the Point . And ( in the Next place ) such as are ( though not Exprest , yet it may be ) Deduceable as to the Matter of them ; but either carried so high , spun so fine or so disguised by Barbarous School-Terms , that they are rather a Bone of Contention , than a Bond of Concord to Religious Societies . Yet this has been the Unhappiness even of this Kingdom after all the Light of Reformation , which God hath graciously sent amongst us , Men are to be received or rejected for denying or owning of such Propositions . Wilt thou be an Episcopalian ? then Sign the Thirty-Nine Articles , Renounce the Covenant and Conform to the Discipline and Jurisdiction of the Church . Wilt thou be a Presbyterian ? Embrace and Keep the Covenant , subscribe the Westminster-Confession and Directory : and so on to the End of every Society , that grounds Communion upon Conformity to such Propositions and Articles . What a Stir have we had in England about the poor word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! He that says , it signifies an Higher Office than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall have no part or fellowship with us : On t'other hand , they that will debase Episcopos to Presbyteros and turn Levellers of Episcopal Dignity , shall be Excommunicated , silenc'd , punish't . Is not this Fact ? can any deny it , that love Truth more then a Party ? The Fire kindled by this Contention , hath warm'd the Hands of Violence : It had been well , if Men had entertain'd Equal Zeal against Impiety , and been but half asmuch Enemies to the Sin , as they have been against one another . If we look a little back , we shall find , that the Debate of Free-Will & Unconditional Reprobation fill'd this Kingdom with Incharitableness and Division . In the Arch-Episcopacy of Abbot ( reputed in himself a Good Man ) who ever held , that Christ died so for all Men , that all men might be saved ( if they would accept the Means ) and that none were absolutely decreed to Eternal Reprobation ; waa near akin to Heresie , and Excommunicated as an Enemy to the Free Grace of God , which , it seems , lay in being Narrow . In the time of Arch-Bishop Land the Tide turns : those that hold an Absolute Election and Reprobation without regard had to the Good or Evil Actions of Men , and assert , that Christ only died for the Elect , and not for all ; must be discountenanc'd , displac'd and pointed at as Men out of Fashion , though at the same time Conscientious , Sober and ( at worst ) Mistaken , to be pittied rather than prosecuted , and informed rather than confounded . This Controversie begot the Synod of Dort : he that reads the Epistles of that Judicious man J. Hails of Eaton upon the Matter and Conduct of the Assembly , will find cause of being sad at Heart ; too many of them talked of Religion without the Spirit of it . Men perhaps Learned in Books , but few of the Sticklers gave any great Testimony of their Proficiency in that Science , which is first pure , then peaceable , gentle and easie to be entreated . This Flame ( kindled between Arminius and Episcopius , &c. for the Remonstrants ; and Gomarus , Sibrandus , &c. for the Predestinarians ) distracted Holland not a little , and had an ill Influence upon the Affairs of England , at least so far , as concern'd the Church . But the Mournfullest part of that History is , the Ill Usage Martinius Cr●cius the Bishop of Landaff and others had : who though they were acknowledg'd to be Sound in the Faith of those Times ( which generally followed the Judgment of Calvin , as to the mean points controverted ) yet if at any time they appear'd moderate in their Behaviour , gentle in their Words and for Accommodation in some particulars with the Remonstrators or Free willers ; Gomarus and his Followers not observing that Gravity of the Assembly , the Rules of Debate , and least of all the Meekness of Christian Communion , fell foul of their Brethren , reproach'd their Tenderness , and began to fix Treachery upon their Sober Endeavours of Accommodation ; as if they intended to execute as well as maintain their Reprobation , and blow up their Friends rather , than not destroy their Adversaries . But if we will yet rise higher in our Enquiry , and view the Mischiefs of Earlier Times , the Fourth and Fifth Centuries after Christ will furnish us with Instances enough . We cannot possibly forget the Heavy Life , some men made about the Observation of Easter Day , as if their Eternal Happiness had been in Jeopardy ; for so far were they degenerated from the Love and Meekness of Christianity , that about keeping of a Day ( which perhaps was no part , but to be sure , no Essential part of the Christian Religion ) they fell to pieces , reproach'd , revil'd and hated one another . A Day was more than Christ , who was the Lord and End of Days ; and Victory over Brethren better , than the Peace and Concord of the Church , the Great Command of Jesus . But the Remarkable and Tragical Story of Alexander Bishop of Alexandria and Arius his Priest , in their known Debate about the Nature and Existence of the Son of God , with the lamentable Consequences thereof , ( as all Writers upon that Subject have related ) witnesseth to the truth of what I say . The Bishop's Curiosity , & the Niceness of Arius , the Presumption of the one to expound beyond the Evidence and Simplicity of the Text , and the Captious Humor of the other , that would not bate the Bishop any thing for his Age or the Rank he held in the Church ; but Logically exacted the Utmost Farthing of the Reckoning , began the ●ray . Which , as it became the Perplexity of Church and State some Ages , so it raged to Blood ; and those that had been persecuted like Sheep by the Heathen not long before , turn'd Wolves now to each other , and made sport for the Infidel , doing their work . Nay so much more Christian was Themistius the Philosopher , that in his Oration ( called CONSUL ) he commended and advised the Emperour Jovianus to Exercise Moderation , and to give that Liberty of Conscience , which profest Christians refused to do to each other : who seem'd to think , they never did God better Service , than in Sacrificing one another for Religion . Did we duly reflect upon the Unnatural Heats , Divisions and Excommunications among them , the many Councils that were called , the strong and tedious Debates held , the Translations of Sees , the Anathemas , the Banishments , Wars , Sackings , Fires and Blood-shed that followed this Unnatural Division , that sprang from so nice a Controversie ; one would verily believe no less , than that Religion it self had been in Utmost Hazard : that Judaism or Paganism were over-running Christianity ; and not , that all this Stir had been made about an Iota : For the whole Question was , whether HOMOUSIA or HOMOIUSIA should be received for Faith ? in which the difference is but the single Letter [ 1 ] Certainly , we must do Violence to our Understanding , if we can think , that these men were Followers of that Jesus , that Lov'd his Enemies & gave his Blood for the World ; who hated their Brethren and shed one anothers Blood for OPINIONS : The Heathen-Philosophers never were so Barbarous in their Differences . But how easily might all these Confusions have been prevented , if their Faith about Christ had been deliver'd in the words of Scripture ; since all sides pretend to believe the Text ? and why should any man presume to be Wiser than the Holy Ghost ? 'T is strange , that God and Christ should be wanting to express or discover their own mind ! or that the words used by the Holy Ghost , should have that Shortness , Ambiguity or Obliquity in them , that our frail Capacities should be needed to make them more Easie , Proper and Intelligible ! But that we should scarcely deliver any one Article of Faith in Scripture-Terms ; and yet make such Acts the Rule and Bond of Christian Communion , is in my Judgment an Offence hainous against God and Holy Scripture , and very Injurious to Christian Charity and Fellowship . Who can express any Man's mind so fully , as himself ? and shall we allow that Liberty to our selves , and refuse it to God ? The Scriptures came not in Old time ( said the Apostle Peter ) by the will of Man ; but holy Men of God spake , as they were moved by the Holy Ghost . Who can speak better or express the Mind of the holy Ghost plainer , than the holy Ghost ? the Scripture is the Great Record of Truth , that which all these Parties in Controversie agree , to be the Declared Mind and Will of God , they Unanimously say , It ought to be believ'd and profest as such . If this be true , in what Language can we so safely and properly declare our Belief of the Truths therein contain'd , orexpress those Truths , as in the very Language of the Scripture ? And I cannot see , how those Persons can be excused in the Day of God's Judgment , who make men Heter●dox or Heretical for refusing to subscribe their Articles of Faith , that are not in Scripture-Terms , who at the same time offer to declare their Belief of God , Christ , Spirit , Man's Laps or Fall , Repentance , Sanctification , Justification , Salvation , Resurrection and Eternal Recompence in the Language of Holy Scripture ? 'T is preposterous and a Contradiction , that those , who desire to deliver their Faith of Truth in the Language of Truth , should not be reputed True Believers nor their Faith admitted : for this were to say , that therefore their Faith is not to be received , because it is declared in the Language of that very Truth , which is the Object of that Faith , for which it ought to be received , and which is on all hands concluded to be our Duty to believe . It seems then , we must not express our Belief of God in his Words , but our own ; nor is the Scripture a Creed plain or proper enough to declare a True Believer or an Orthodox Christian . Are not things come to a sad pass , that to refuse any other Terms , than those the Holy Ghost has given us , and which are confest to be the Rule or Form of sound Words , is to expose a Man to the Censure of being Unsound in the Faith & unfit for Christian-Communion ! Will nothing do , but Man's Comment instead of God's Text ? his Consequences & Conclusions in the room of Sacred Revelation ? I cannot see , how any Man can be obliged to receive or believe revealed Truths in any other Language , than that of the Revelation itself , especially if those that vary the Expression , have not the same Spirit to lead them in doing so , or that it appears not to me , that they have the Guidance of that holy Spirit . If the holy Ghost hath left Doubts in Scripture ( which is yet irreverent to believe ) I see not how Men can resolve them ; 't is the Work of that Spirit . And since Men are so apt to Err , Doubts are better left in Scripture , than by us . But it is to cross that Order of Prudence and Wisdom among Men , who chuse to Conform their Expressions to the things they believe . If any honest Man hath related a Story to me of something he hath seen , and I am to declare my Faith about it , if I believe the Fact , I will chuse to deliver it in the Terms of the Relator , as being nearest to the Truth . Suppose a Father dying makes his Last Will and Testament , and ( as he thinks ) so plain , that there can be no Mistake made by the Executors , but what is wilful : if they instead of proving this Will and acting according to the plainness of it , turn Commentators , make more Difficulties than they find , and perplex the whole Matter to the Children and Legatees , and send them to the Law for their Right ; will we not esteem such Executors Ill Men , and justifie those Persons concern'd in their Refusal of the Paraphrase ? God hath at sundry times and in divers manners by his Prophets , his Beloved Son and his Apostles deliver'd to the World a Declaration of his Will and Testament ; but some have claim'd and taken to themselves the Keeping , Explanation and Use of it : so as those , that chuse to be concluded by the Letter and Text of this Testament in its most important Points , expose themselves to great prejudice ; for they are excommunicated from all other share in it , than the punishment of the Breakers of it , which is part of their Anathema , who of all others are most guilty of Adding or Diminishing , by undertaking to determin ( for others as well as themselves ) the Mind and Intention of the holy Ghost in it . But if it be true ( as true it is ) that few have writ of the Authority of Scripture , that do not affirm , the very Penmen of it to be not only inspired by the Holy Ghost , but so extraordinarily acted by him , as that they were wholely asleep to their own Will , Desires or Affections , like people taken out of themselves , and purely Passive ( as Clay in the hand of the Potter ) to the Revelation , Will and Motion of the Spirit , and for this End , that nothing deliver'd by them might have the least Possibility of Mistake , Error or Imperfection , but be a Compleat Testament of the Will of God to men ; I cannot see which way such Men can excuse themselves from Great Presumption , that will notwithstanding have the Wording of Creeds of Communion , and reject that Declaration of Faith as insufficient which is deliver'd in the very Terms of the Holy Ghost , and deny those Persons to be Members of Christ's Church , that in Conscience refuse to subscribe any other Draught , than their Lord has given them . Two things oppose themselves to this Practice : First , The Glory of God & the Honor of the Scriptures ; for it naturally draws people from the Regard Due to God & the Scriptures & begits too much Respect for Men & their Traditions . This was the Difficulty Christ met with and complained of in his time ; they had set up so many Rabbies to learn them Religion , that the Lord of the True Religion could hardly find a place amongst them . And what did they do ? They taught for Doctrines the Traditions of Men : They gave their own and their Predecessors Apprehensions , Constructions and Paraphrases upon Scripture for the Mind and Will of God , the Rule of the Peoples Faith. They were got near at this pass in the Church of Corinth , when they cryed out , I am for Paul , I am for Apollo , and I am for Cephas , though they had not the same Temptation . And that which followed then , ever will follow in the like Case , and that is DISTRACTION ; which is the Contrary to that Second thing , that opposeth it self to this Practice , and that is the Concord of Christians . For Peace's sake consider it , Lo here and Lo there always follow'd ; one of this mind , and another of that : As many Sects as Great Men to make and Head them . This was the Case of the Jews , and yet I do not hear , that they devour'd one another about their Opinions and Commentaries upon Scripture : but the Christians have done both , Divided and Persecuted too . First , they have Divided , and that mostly upon the score of Opinions about Religion : they have not been Contented with the Expressions of the holy Ghost ; they liked their own better . And when they were set up in the Room of Scripture , and in the Name of Scripture , SUBMISSION was required upon pain of Worldly Punishments : This dissatisfied Curiosity , this Unwarrantable ( what shall I say ? ) this Wanton Search has cost Christendom dear , and poor England of any part of it . I design not to grate upon any to revive old Stories or search old Wounds or give the least Just Occasion of Displeasure to those that are in Present Power : yet I must needs say , that Opinion on one side or t'other has been the cause of much of that Discord , Animosity and Confusion , that have troubled this Kingdom . And it seems to have been the great Stratagem of Satan to prevent the spreading of the Glorious Gospel of Salvation in the World , by taking men off from the serious pursuit of Piety and Charity , Humility and holy Living , Peace and Concord ; and under pretence of more raised Apprehensions and sublime Knowledge of Religion to put them upon introducing Curious and Doubtful Questions , that have given occasion for Contention and Persecution . This was no more uncondemned , than unfore-seen of the Apostle Paul who exhorted his beloved Son Timothy , To avoid those that doted about Questions ( those Men , that would be thought Skilful , Inquisitive Searchers after Truth , such as love to exercise their Faculties and improve their Talents ; but let us hear his Judgment ) of which ( says he ) cometh Strife , Railing , Surmises , perverse Disputings of men of Corrupt Minds . And the truth is , none else love such Disputings ; they , who seek a daily Victory over the World , the Flesh and the Devil , and press fervently after Fellowship with God and that Consolation , that ensues such an Employment of their time , have very little to lose upon Contention about Words . I could wish I were able to say , that Vain Controversie were not our Case ! But this is not all , the Apostle does expressly tell Timothy , that if any man consent not to wholsom Words , even the Words of our Lord Jesus Christ , and the Doctrine , that is according to Godliness , he is Proud , knowing nothing , but doting about Questions , &c. such as used Philosophy and vain Deceit ( as he writes to the Colossians ) Beware , says he , lest any man spoil you through Philosophy and vain Deceit , [ that is , draw them away from the Simplicity of the Gospel and the wholsome Words of Christ ] after the Traditions of men , after the Rudiments of the World , and not after Christ . He used no humane Wisdom , yet he spake Wisdom , but it was in a Mystery , not to the humble Disciples of Jesus ; nothing was plainer : but it was a Mystery to the Wise Men of this World. And truly , they that are not unacquainted with the more degenerate Ages of the Greek Philosophers , how Philosophy ( once taken for the Love of Virtue and self-Denial , which they esteem'd truest Wisdom , and was begun by men of Ordinary Rank ) became little else , than an Art of Rangling upon a multitude of Idle Questions , and so they entertain'd the Apostle Paul at Athens ) may very well guess , which way Apostacy entred among Christians ; especially , when we consider , that in the third and fourth Centuries the Heathen-Philosophers had the Education of the Christian Youth , and that no man had any Reputation among the Christian Doctors , who were not well Initiated in the Philosophy , Rhetorick and Poetry of the Gentiles . Which made way for Impurity of Language , and laid a Foundation for great Feuds in the Church ; Christ and his Doctrine must be prov'd by Aristotle and his Philosophy . Yes , Aristotle muff explain Scripture , and by Degrees Methodize the loose Parts of it , and reduce them to Formal Propositions , Axiomes ; and by the Help of such Philosophers the poor Fisher-men were taught to speak Metaphysically , and grew Polite in the Sense of Athens , that ( to say true ) had been neither guilty of Using no● Understanding it . But as the First Rules of Philosophy were few and plain , and consisted in Virtuous Living ; so the Christian Religion was deliver'd with much Brevity , yet much Plainness , suited even to the Capacity of the Young , the Ignorant and the Poor , to inform their understandings , subdue their affections and convert their Souls to God , as well as Persons of more Age , Knowledge and Ability . And truly , when we consider the Smalness of the Writings of the Evangelists , the Shortness of Christ's Sermons , the Fewness of the Epistles writ by the Apostles , and the Many and Great Volumns of Commentators and Criticks ; we may justly say , The Text is almost Lost in the Comment , and Truth hid rather than revealed in these heaps of fallible Apprehensions . Where by the way let me say , that the Voluminousness of the Books is no small token of the Unclearness of the Writers ; the more Evident and better digested and Matter is , the more easie and short it will be in expressing . But after the Christians had declin'd the Simplicity of their own Religion , and grew Curious and Wanton ; Loving God above all , Their Neighbours as themselves and Keeping the plain Commandments of Christ , that relate to good Life , became but Ordinary and Homely things ; their Easiness rendred them Contemptible . They gave but little pleasure to Speculative Minds ; they had nothing in them above Ordinary Capacities : and it seemed hard , that men of Inquisitive and Rais'd Spirits should sit down with the Lesson of RUSTICKS and PEASANTS : Philosophers did not do so ; & they would be like other Nations : 'T was not enough now to know , There was a God , and that he was but One , Just and Good , the Observer of their Actions and the Rewarder of their Deeds ; and that therefore they should serve him : But they must be distinctly inform'd of his Nature and all his Attributes , his Purposes and his Decrees , and the Suitableness of them all to the Line and Plumet of their Understandings : So that God was to be , what their Conclusions would allow him to be ; that yet knew not themselves , their own Beings and their Extents . Nor did it satisfie that there was a Christ , that this Christ was the Son of God , that God so loved Mankind , as beholding him in a way of Destruction , he sent his Son to proclaim pardon upon true Repentance , and offer'd a General Reconciliation to as many as received and embrac'd his Testimony ; and that to that End he laid down his Life a Ransom , Rise and Ascended , and gave his good Spirit to lead his Followers in the Way of Truth and Holiness . But they must search into the Secret of this Relation , how and after what manner he is the Son of God ? his Nature , Power and Person must be discus'd ; they will be satisfied in this , before they can find in their Hearts to believe in him . Next Whether he be the Cause or the Effect of God's Love ? What was that Prize he paid , that Ransom he gave ? and how he died for us ? if Properly and strictly or Tropically and elegantly to satisfie the Justice of God ? and whether God could or could not have Saved man an other way ? If this Mercy were offer'd to all , or but some ? and whether Acceptance and Repentance be with the Consent of the Creature , or by an Irresistible Grace ? what Body he Rise & Ascended with ? and what Bodies we shall have in the Resurrection , in Nature , Stature and Proportion ? Lastly , What this Spirit is , that comes from Christ ? if it comes from God also ? whether it be God , or an Inferior Minister ? how it Exists ? If a Person , in what Relation , Degree or Dignity it stands to the Father and Son ? with abundance more of this Unreasonable Strain , flowing from the Ungovern'd and Restless minds of men . No man would be used by his Servant , as they serve God : he must wait our Leasure , before we will believe , receive and obey him ; his Message is Obscure , we don't understand it ; he must gratifie our Couriosity ; we desire to be better satisfied with it , before we believe or deliver it ; It comes not presently up to Mens's Understandings ; 't is too obscurely exprest , we will explain it and deliver it with more Caution , Clearness and Success , then it is deliver'd to us . Thus God's Revelation hath been scan'd and his Precepts examin'd , before Licens'd : Men would be wiser then God , more wary then the holy Ghost . Our Lord ( it should seem ) understood not , what a kind of Creature Man was ; he wanted his Wisdom ( belike ) to admonish him of the Danger ; or haply he thought not upon that Corruption , which should befall Mankind in these Latter Ages of the World : which might require the Abilities of Men to supply the Wants and Defects left by the Holy Ghost in the Wording of the Scripture . — I wrong not this Practice , I render it not more Odious than it is ; 't is an Inexcusable piece of Presumption ; that which debases the External Testimony of God and draws men off from that which is Eternal too . It introduces the Traditions of men in the Room of God's Records , and maketh their Judgment and Results the Rule of Christian Faith and Canons of Christ's Church . This is one of those Things , that made Rome so hateful and her Yoke Intolerable to our Predecessors : Pretended Deductions from Scripture put in the Room of Scripture , with a Supersedeas to all Dissent upon never so Just a Ground of Dissatisfaction . I beseech you Protestants by the Mercies of God and Love of Jesus Christ ratified to you in his most-precious Blood , FLY ROME AT HOME : Look to the Enemies of your own House . Have a care of this Presumption , carry it not too high ; lay not Stress , where God has laid none , neither use his Royal Stamp to Authorize your Apprehensions in the Name of his Institutions . I do not say , that men are never to Express their Minds upon any place of Scripture to Edification ; there is a Christian Liberty not to be denyed ; but never to Articles of Faith , that ever ought to be in the Very Language of Holy Writ . Ye see , how the Contrary hath been the great Make-bate in all Ages , and the Impositions of such Opinions , the Priviledge of Hypocrites , but the Snare of many honest Minds ; to be sure , the sad Occasion of Feuds and miserable Divisions . It was plainly seen , that by the many Disputes that rise from hence , Mens Wits were confounded with their matters , Truth was lost & Brotherhood destroyed : thus the Devil acted the Part both of Opponent and Defendant , and managed the Passions of both Parties to his End , which was DISCORD . And but too many were ready to perswade themselves from the Miscarriages on both sides , that nothing certain could be concluded about Religion : for it so fell out , that whilst men were perpetually wrangling and brawling about some one Opinion of Religion , the most Important Points of Faith and Life were little regarded . So that a Godly Man was distinguish'd from an Ungodly by this one thing ( let his Life have been almost , what it would ) that he seem'd To maintain the Opinions in Vogue ; and to abhor that Doctrine , which in some one or two Points might be reputed Heretical . O! that we could but see how many and how great Defeats Satan hath given to the Work of God in the hearts of men ! what Desolations he hath made by this one Evil CONTROVERSIE , begot of Opinion and used for it ! and how few have Contended for the Faith , as it was once deliver'd to the Saints ! he must be a Man of Brass , that could not chuse to weep at these Calamities ! And truly I must desire to take leave sometimes to bewail this broken Condition of Christendom , and to bestow my Tears in secret upon these Common Ruins : And I beseech God Almighty with a Soul sensibly touch't with the Mischiefs , that naturally flow from this Practice , to Awaken you to a most-Speedy and Serious Consideration , your Present Standing and AMENDMENT of that Miscarriage in this and all other points , that may concern your Good and his Glory . Put away Wrath ! away with Clamors ! away with Arrogance and Impatience ! Let that Holy Spirit of God , which we in common profess to be the Christians Guide , have the Ordering of our Understandings in Spiritual things , lest Ignorance should mistake , Interest wrest or Prejudice pervert the Sense of God's Book . For as too many are Ignorant of the Divine Truth through their own Concupiscence and vile Affections ( that carry them away to the Desire of other things , and therefore easily mistake about Nice or Obscure Matters ; ) so there are not a few , who come to search the Scriptures as with Pre-possess'd Minds , that are sorry to meet with a Contradiction to their own Judgment instead of being glad to find the Truth , and use their Wits to Rack out another Sense , than that which is genuine : which sort of men use the Scripture for its Authority not its Sense or Truth . All this while the Head is set at work not the Heart ; that which Christ most insisted upon , is least concerned in this sort of Faith and Chris●tanity ; and that is , KEEPING HIS COMMANDMENTS . For 't is Opinion , not Obedience , Notion and not Regeneration , that such men pursue : This Kind of Religion leaveth them as bad as it finds them , and worse ; for they have something more to be proud of . Here is a Creed indeed , but of what ? the Conclusions of men ? and what to do ? to prove they believe in Christ ; that ( it seems ) never made them . It had been happy for the World that there had been no other Creeds , than what he and his Apostles made and left . And it is not the least Argument against their being needful to Christian Communion , that Christ and his Apostles did not think so ; who was not wanting to declare the WHOLE COUNSEL of GOD to the Church . To Conclude , if ye desire Peace , love Truth , seek Piety and hate Hypocrisie , Discord , all those things called Articles of Faith and Canons of the Church , that are not to be found in Express Terms in Scripture , or so plainly Authorized by Scripture , as may with ease be discerned by every Honest and Conscientious Person . And in the Room of those Numerous and Disputed Opinions ( made the Bond of External Communion ) let some Plain , General & Necessary Truths be laid down in Scripture Terms , and let them be few : which leads me to the Next point , and that is FAITH , generally mistaken in the very Nature of it . The Second Mischief , that is amongst us , is the Misunderstanding of the Nature of FAITH : Whence it comes to pass , that men take that for Faith , which is not ; and sit down in a Security pernicious to their Eternal Happiness . I shall briefly say something , of What is not Faith , before I speak of that , which appears to me to be Truly and Scripturally such . The Faith of our Lord Jesus Christ is not only not believing mens Opinions and Determinations from the Sacred Text ( of which I have so freely deliver'd my self ) but it is not meerly the Belief even of the things contain'd in Scripture to be True : For this the Devils & Hypocrites do , and yet very Bad Believers ; they refuse not the Authority of Scripture . The Devil made Use of it to Christ himself ; but he would have the Explaining and Applying of it : and since he could not hinder the Divine Inspiration , if he may but be allow'd the Exposition , he hopes to secure his Kingdom . Since then the Verity & Authority of both History and Doctrine may be believ'd by the Devil and Hypocrites , that are false to their own Faith and Knowledge ; we cannot without great Injustice to the Faith of our Lord Jesus Christ , ( which is the Faith of all his Followers ) allow , That a meer Belief of the Verity and Authority of the History and Doctrine of Scripture is that true and precious Faith. Faith then in the Sense of the holy Ghost is by the holy Ghost thus defined : viz. The Evidence of things not seen and the Substance of things hoped for . This is General and runs through all Ages ; but I shall express it thus : True Faith in God , is entirely believing and trusting in God , confiding in his Goodness , resigning up to his Will , obeying his Law and relying upon his Conduct d●an Mercies respecting this Life and that to come . This is in Scripture called the Gift of God : and well it may , for it is Supernatural ; It crosses the Pride , Confidence and Lust of man : It grows out of the Seed of Love , sown by God in the Heart ; at least , it works by Love : and this distinguishes it from the Faith of Ill Men and Devils ; that though they do believe , they don't Love God above all , but something else instead of God , and are full of Pride , Anger , Cruelty and all manner of Wickedness . But this Faith that works by Love , that Divine Love , which God plants in the Heart , it inclines Man , and gives him Power to forsake all that displeaseth God : and every such Believer becomes an Enoch Translated , that is , Changed from the Fashion of this World , the Earthly Image , the Corrupt Nature ; and is renewed in the Likeness of the Son of God and walks with God. The Just shall live by Faith ; they have in all Ages liv'd by this Faith ; that is , been sustain'd , supported , preserved ; the Devil within nor the World without could never conquer them . They walked not by Sight , but by Faith ; they had regard to the Eternal Recompense : No Visible things prevailed with them to depart from the Invisible God , to quench their Love or slacken their Obedience to him , the Great Testimony of their Faith in him . This Holy Faith excludes no Age of the World ; the Just Men , th● Cornelius's in every Generation have had some degree of it : 't was more especially the Faith of the Simpler Ages of the World , such as those , in whom the Patriarchs lived , who having not an Outward Law , became a Law to themselves , and did the things contained in the Law ; for they believed in God , and through Faith obtained a good Report . But because that it hath pleased God ( in Order to Man's Recovery from that grievous Laps , Disobedience had cast him into ) at sundry times and in divers manners to appear to the Sons of men , first , by his Prophets , and last of all by his Son ; & that these several Manifestations have had something peculiar to them & very remarkable in them , so that they claim a place in our Creed ; It will not be amiss , that we briefly consider them . The first was that of the Prophets , in which Moses preceded , by whom the Law came to the Jews , but Grace and Truth to mankind by Jesus Christ . The first brought Condemnation , the last Salvation ; the one Judgment , the other Mercy : which was glad Tidings indeed . The one did fore-run the other , as in Order of Time , so in Nature of Dispensations : the Law was the Gospel begun ; the Gospel the Law fulfilled or finisht : They cannot be parted . The Decalogue or Ten Commandments were little more , than what had been known and practised before ; for it seem'd but an Epitome and Transcript of the Law writ in Man's heart by the Finger of God : This is confest on all hands and in all Ages since . This therefore must needs be a Part of our Creed ; for it relates to that Righteousness , which is Indispensible and Immutable : The other part of their Constitution ( that was peculiar to their Politic , Typical and Mutable , the Gospel is either Unconcerned in it , or else ended it by the bringing in of a more Enduring Substance . But Grace and Truth came by Jesus Christ : Grace is opposed to the Condemnation of the Law , and Truth to Shadows : This is the most-Excellent Dispensation ; it is ours , and it becomes us to weigh well our Interest in it . God , who at sundry times and in divers manners spoke in times past unto the Fathers by the Prophets , hath in these last days spoken to us by his Son. For God so loved the World , that ( after all the World's Provocations by Omissions and Commissions ) he gave his Only Begotten Son into the World , that the World through him might be saved . And here Two Things present themselves to our Consideration : First , the Person , who he was ? what his Authority ? Secondly , his Message , his Doctrine , what he Taught : which though never so Reasonable in it self , depended very much in its Entertainment among the People upon the Truth of his Mission and Authority , that he was no Impostor , but came from God , the Promised Messiah . This was done Two Ways ; by Revelation and by Miracles . By Revelation , to such , as were as well prepared and inclined as honest Peter , the Woman of Samaria , and those that were mov'd to believe him from the Authority in which he spake so Unlike that of the Formal Scribes . By Miracles , to those , that being blinded by Ignorance or Prejudice , needed to have their senses struckwith such Supernatural Evidences : from many of whom this Witness came , that he was the MESSIAH , the Christ and SON of GOD. In fine , all was done within the Compass of People , among whom he daily conversed , that was needful to prove , he was from God and had God's Message to declare to the World. Insomuch that when some of his Disciples were not so firm in their Belief of his Authority , as he deserved at their hands ; he calls his own Works to prove his Commission and convict them of Infidelity : If ye will not believe , that the Father is in me , that he doth these Works by me ; believe me for the very Works sake , Thus he argued with the Jews : Say ye of him the Father hath sanctified and sent into the World , thou Blasphèmest , because I said , I am the Son of God ? if I do not the Works of my Father , believe me not ( this is reasonable ; he that will Judge the World , offers to be Tryed himself ; he goes on ) But if I do , though ye believe not me , believe the Works , that ye may know and believe , that the Father is in me . And he laid the Sin of the Jews upon this Foot , viz. That they rejected him , after he had made proof of his Divine Mission by such Extraordinary Works , As no men among them all could do : which ( to give them their Due ) they do not deny ; but shamefully pervert and foolishly abuse by attributing them to the Power of the Devil . To which Malice and Slander he returned this Inconfutable Answer ; A Kingdom divided against it self , cannot stand : What! cast out Devils by the Prince of Devils ? 't is a Contradition , very Madness it self . I have nothing to do now with Atheists , or those that call themselves Theists ; but such as own themselves Christians : and shall therefore keep to my Task , namely ; What of the Christian Dispensation is so Peculiar and Important , as to challenge of Right the Name of Articles of Faith ? I say then , That the Belief of Jesus of Nazareth to be the Promis'd Messiah , the Son and Christ of God , sent to restore and save Mankind , is the first and was then the Only requisite Article of Faith without any Large Confessions , or an Heap of Principles or Opinions resolv'd upon after Curious and Tedious Debates by Councils or Synods : and this may be proved both by Example and Doctrine . It is evident from Example , as in the Case of Peter , who for having believed in his heart and confest with his Mouth , That JESUS was the Christ and SON of GOD , obtained that Signal Blessing , Mat. 16. This made Nathaniel a Disciple ; Rabbi ( said he , thou art the Son of God , thou art the King of Israel . It was the like Confession , that made amends for Thomas's Incredulity , when he was sensibly assured of the Resurrection of Jesus , My Lord and my God. This was also the Substance of Martha's Confession of Faith to Jesus , when he said to her ; I am the Resurrection and the Life ; he that believeeth in me shall never dye : believest thou this ? She answered ; Yea , Lord , I believe , that thou art the Christ , the Son of God , which should come into the World ? She answered him not as to that Particular of the Resurrection ; but in General , that he was the Christ , the MESSIAH , that was to come into the World , and that suffised . 'T was a Confession not unlike to this , that the Blind Man made , to whom Christ gave Sight , when Jesus said but to him , Dost thou believe on the Son of God ? Lord , said he , I do believe ; and be worshipped him . What shall we say of the rare Faith of the Centurion , preferred by Christ himself before any in Israel , though a Gentile ? the Faith of the Woman and Inhabitants of Samaria , that he was the Messiah ? of that Importunate Woman that cryed to Jesus , To cast a Devil out of her possest Daughter , and would not be put off , to whom Christ said : O Woman , great is thy Faith , be it unto thee even as thou wilt . To which let me add the Faith of the People , that brought the Man Sick of the Palsy to Christ , who uncover'd the Roof to let him down to be toucht : The Faith of Jairus the Ruler ; and of that Good Woman , who pressed through the Croud to touch the Hem of Christ's Garment , to whom Jesus said , Be of good Comfort , Daughter , thy Faith has made Thee whole : Also the Two Blind Men , that followed him out of the Rulers House , crying ; Thou Son of David , have Mercy on us : To whom when Jesus had said , Believe ye , that I am able to do this ? they Answered , YEA , LORD : then touch'd he their Eyes and said , According to your Faith be it unto you . Also the Blind Man near Jericho : The Leprous Samaritan that Christ cleansed : And that Notable Passage of the Woman , that kissed his Feet and anointed his Head , to whom he pronounced this Happy Sentence ; Thy Faith hath saved thee , go in Peace . I will conclude this with that Famous Instance of the Thief upon the Cross , who neither knew nor had time to make a Large Confession , like the Creeds of these dayes : but it seems he said enough ; Lord , remember me , when thou comest into thy Kingdom . And Jesus said unto him ; Verily , I say unto thee , to day shalt thou be with me in Paradise . By which it is easie to learn , that 't was the Heart not the Mouth , the Sincerity not the Words , that made the Confession Valid . Nor was this only in the Days of Christ the Effect of his Gracious Dispensation or peculiar Indulgence , After-times afford us the like Instances . This was the main Bent of Peter's Sermon : and when the Three thousand believed , that he , whom the Jews had crucified , was both Lord and Christ , and repented of their Sins , and gladly received his Word , they are said to have been in a State of Salvation . Thus Cornelius and his Houshold and Kindred , so soon as Peter declared Jesus to be the Messiah , and that they had believed , the Holy Ghost fell upon them ; and they were received into the Christian Communion . But the Story of the Eunuch is very pat to our purpose : As he rid in his Charriot , he was reading these words out of the Prophet Isaiah , viz. That he was led as a Sheep to the Slaughter , and like a Lamb dumb before the Shearers , so opened he not his Mouth . In his Humiliation his Judgment was taken away : and who shall declare his Generation ? for his Life is taken from the Earth . Philip joyn'd to him and askt him , If he understood what he read ? he desired Philip to interpret the mind of the Prophet , if he spoke of him self or another ? Philip upon the place preached to him Jesus : the Eunuch was so well perswaded by the Apostle , that coming to a Water , he said , What doth hinder me to be Baptized ? Philip answered him ; If thou believest with all thine heart , thou may'st : To this the Eunuch replyed ; I believe , that Jesus Christ is the Son of God. Upon which he was Baptized : and 't is said , He went away rejoycing : which indeed he might well do , that felt the Comfort of his Faith , the Remission of Sin and the Joys of the holy Ghost . I will conclude these Examples with a Passage in the Acts of Paul at Thessalonica , 't is this : Paul , as his manner was , went in unto them , and Three Sabbath-dayes reasoned with them out of the Scriptures , opening and alledging , that Christ must needs have suffered , and risen again from the dead : and that this Jesus ( said he ) whom I preach unto you , is Christ . And some of them believed and consorted with Paul and Silas : and of the devout Greeks a great multitude , and of the Chief Women not a few . Thus we may plainly see , that they were Baptiz'd into the Faith of Jesus , and not into Numerous Opinions ; and that this one Confession from true Faith in the heart was the ground & Principle of their Church-fellowship : then God's Church was at Peace ; she thrive : there were then no Snares of Words made to catch Men of Conscience in . Then not many Words , but much Integrity ; now much Talk , and little Truth : Many Articles , but O ye of little Faith ! Nor was this only the Judgment and Practice of that Time out of Condescension to Weakness , and Charity to Ignorance ; for both Christ Jesus himself and his Apostles ( those blessed Messengers of holy Truth ) have doctrinally laid it down , as the great Test to Christians , that which should distinguish them from Infidels , and justly entitle them to his Discipleship and Christian Communion one with another . Then said they to Jesus , what shall we do , that we might work the Works of God ? Jesus answered and said to them ; This is the Work of God , that ye BELIEVE ON HIM , whom God hath sent . Verily , Verily , I say unto you , he that believeth on me , hath Everlasting Life . And upon another Occasion to the Jews he said : For if ye believe not , that I am HE , ye shall die in your Sins : It must follow then , that if they did believe him to be the Messiah , the Anointed of God to Salvation , they should be saved . Most plain is that Answer of the Apostles to the Goaler , when he came trembling to them and said ; Sirs , what must I do to be saved ? Believe ( said they ) on the Lord Jesus Christ , and thou shalt be saved . The Apostle Paul confirms this in his Epistle to the Romans , when he says : If thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart , that God hath raised him from the Dead , thou shalt be saved . For with the heart man believeth unto Righteousness , and with the mouth Confession is made unto Salvation : For the Scripture saith , Whosoever believeth on him , shall not be ashamed . For there is no difference between the Jew and the Greek ; for the same Lord over all is rich unto all , that call upon him . For whosoever shall call upon the Name of the Lord , shall be saved . This was the Word of Faith which they preached ; and he testified , that it was nigh in the heart , as Moses had done before him . And saith the Apostle John on this Occasion , Who is a Lyar , but he that denieth , that Jesus is the Christ ? — Hereby know ye the Spirit of God ; every Spirit that confesseth , that Jesus Christ is come in the Flesh , is of God. Again says he , Whosoever shall confess , that Jesus is the Son of God , God dwelleth in him , and he in God : Yet once more he affirms , Whosoever believeth that Jesus is the Christ , is born of God. I will conclude these Doctrinal Testimonies out of Scripture with a Conclusive passage John useth towards the end of his Evangelical History of Jesus Christ : And many other Signs truly did Jesus in the Presence of his Disciples , which are not written in this Book : But these are written , that ye might believe , that Jesus is the Christ the Son of God , and that believing ye might have Life in his Name . In which place Two things are remarkable : First , That whatever things are written of Jesus , are written to this end , that we might believe , that Jesus is the Christ . Secondly , That those that sincerely believe , shall through him obtain Eternal Life . Certainly then , if this be true , great must their Incharity and Presumption be , who have taken other measures , and set another Rule of Christianity , than Jesus and his Apostles gave . This sincere Confession contented Christ and his Apostles ; but it will not satisfy those , that yet pretend to believe them : 't was enough then for a Miracle and Salvation too , but it goes for little or nothing now . A man may sincerely believe this , and be stigmatiz'd for a Schismatick , an Heretick , an Excommunicate : but I may say ( as Christ did to the Jews in another Case ) From the Beginning it was not so . But I expect here to be Assaulted with this Objection ; If this be all , that is necessary to be believed to Salvation , of what use is the rest of Scripture ? I answer , Of great Use , as the Apostle himself teacheth us ; All Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be perfect , throughly furnisht unto all good Works . It concerns the whole Life and Conversation of a Man ; but every passage in it is not therefore fit to be such an Article of Faith , as upon which Christian Communion ought or ought not to be maintained . For though it be all equally True , it is not all equally Important : There is a great Difference between the Truth and Weight of a thing . For Example : 'T is as True , that Christ suffered under Pontius Pilate , as that he suffered ; and that he was pierced , as that he died ; and that he did eat after his Resurrection , as that he rise from the Dead at all ; but no Person of common Understanding will conclude an Equal Weight or Concernment in these things , because they are Equally True : The Death of Christ was of much greater Value than the Manner of it ; his Resurrection , than any Circumstance of his Appearance , after he was risen . The Question is not , whether all the Truths contain'd in Scripture are not to be believed ; but Whether those Truths are Equally Important ? and if the Belief with the heart and Confession with the mouth , that Jesus is the Christ and Son of God , be not as sufficient now to entitle a man to Communion here and Salvation hereafter , as in those times ? against which nothing can be of Weight objected . If it be said , that this Contradicts the Judgment and Practice of many great and good Men. I answer ; I can't help that . If they have been tempted out of their own Curiosity or the Corruption of Times to depart from the Ancient Paths , the Foot-steps of purest Antiquity and best Examples ; let their Pretences have been what they will , 't is Presumption : and it was Just with God , that Error and Confusion should be the Consequence of those Adventures ; nor has it ever fail'd to follow them . Lastly if it be alledg'd , That this will take in all Parties , yea , that Schismaticks and Hereticks will creep in under this General Confession , since few of them will refuse to make it . I do say , 'T would be an Happy Day . What Man loves God and Christ , seeks Peace and Concord . that would not rejoice , if all our Animosities and Vexations about Matters of Religion were buried in this one Confession of Jesus , the great Author and Lord of the Christian Religion , ( so often lost in pretending to contest for it ? ) View the Parties on Foot in Christendom among those called Protestants , observe their Differences well , and how they are generally maintain'd ; and you will tell me , that they are rent and divided about their own Comments , Consequences and Conclusions : not the Text , but the Meaning ; and that too , which perhaps is not in it self Essential to Salvation ( as the Dispute betwixt the Lutherans and Calvinists , the Arminians and Predestinarians and such like . ) Is it not lamentable to think , that those , who pretend to be Christians and Reformed ones too , should divide with the Winds and fight as pro● Aris & Focis for such things , as either are not Expresly to be found in Scripture , or if there , yet never appointed or intended for such Prime Articles of Faith by Christ or his Apostles . Should they then erect their Communion on another Bottom , or break it for deviating from any other Doctrines , than what they ( in terminis ) in so many words have deliver'd to us for necessary ? If we consider the Matter well , I fear it will be found , that the Occasion of D●sturbance in the Church of Christ hath in most Ages been found to lie on the side of those , who have had the Greatest Sway in it . Very pertinent to our present Purpose is that Passage of J. Hales of Eaton in his Tract concerning Schism : It hath ( saith he ) been the Common Disease of Christians from the Beginning , not to content themselves with that Measure of Faith , which God and Scriptures have expresly afforded us ; but out of a Vain Desire to know more than is Revealed , they have attempted to DISCUSS THINGS , of which we can have no Light neither from Reason nor Revelation . Neither have they rested here , but upon pretence of Church-Authority ( which is NONE ) or Tradition ( which for the most part is but FIGMENT ) they have peremptorily concluded and confidently imposed upon others a Necessity of Entertaining Conclusions of that Nature ; and to strengthen themselves have broken out into Divisions and Factions , opposing Man to Man , Synod to Synod , till the Peace of the Church vanished without all Possibility of Recall . Hence arose those Ancient and many Separations amongst Christians , Arianism , Eutychianism , Nestorianism , Photinianism , Sabellianism , and many more both Antient and in our Time. And as he hath told us one great Occasion of the Disease , so he offers what follows , for the Cure : And were Liturgies ( sayes he ) and Publick Forms of Service so framed , as that they admitted not of particular and private Fancies , but contained only such things , as in which all Christians do agree , Schisms on Opinion were utterly vanished . Whereas to load our Publick Forms with the Private Fancies upon which we differ , is the most-soveraign Way to perpetuate Schism unto the World's End. — Remove from them , whatsoever is scandalous to any Party ; and leave nothing , but what all agree on : and the Event shall be , that the Publick Service and Honor of God shall no wayes suffer . — For to charge Churches and Liturgies with Things Unnecessary , was the First Beginning of all Superstition . — If the spiritual Guides and Fathers of the Church would be a little sparing of Incumbring Churches with Superfluities , and not over-rigid either in reviving Obsolete Customs , or imposing New , there were far less Danger of Schism or Superstition — Mean while wheresoever false or suspected Opinions are made a piece of the Church Liturgy , he that separates , is not a Schismatick : for it is alike Unlawful to make Profession of known or suspected Falshoods , as to put in Practice Unlawful or Suspect Actions . He further tells us in his Sermon of Dealing with Erring Christians , That it is the Unity of the Spirit in the Bond of Peace , and not the Identity ( or Oneness ) of Conceit which the Holy Ghost requires at the Hands of Christians — A better Way my Conceit cannot reach unto , then that we should be willing to think , that these things , which with some Shew of Probability we deduce from Scripture , are at the best but Our Opinions . For this peremptory Manner of setting down our Conclusions under this High Commanding Form of Necessary Truths , is generally one of the greatest Causes , which keeps the Churches this Day so f●r assunder ; whenas a Gratious Receiving of each other by Mutual Forbearance in this kind might peradventure in time bring them nearer together . Thus much of this Great Man concerning Schism , the Cause and Cure of it : and for the Notion of Hereticks he will help us altogether as well . For though they are generally taken for such as err in Judgment about Doctrines and Articles of Faith , yet if this Man may have any Credit ( and perhaps none of his Profession has deserv'd more ) he tells us , that Heresie is an Act of the Will , not of Reason , and is ind eeda Lye , not a Mistake : else ( sayes he ) how could that known Speech of Austin go for true , Errare possum , Haereticus esse nolo : I may err , but I am unwilling to be an Heretick . And indeed this is no other , than what Holy Scripture teacheth ; A Man that is an Heretick , after the first and second Admonition reject ; knowing , that he that is such , is subverted and sinneth , being CONDEMNED OF HIMSELF . Which is as much as to say , that no body is an Heretick , but he that gives the Lye to his own Conscience and is Self-condemned : Which is not the Case of Men meerly Mistaken , or who only err in Judgment . And therefore the Term of Heretick is as Untruly as Uncharitably flung upon those , that Conscientiously dissent either in point of Discipline OF Doctrine from any Society of Christians : and it is not hard to observe , that those who have best merited it , have most liberally bestow'd it . But to show you , that neither true Schismatick ( who is One , that unnecessarily and unwarrantably separates from that part of the Visible Church , of which he was once a Member ) nor true Heretick ( who is a Wilful Subverter of True or an Introducer of false Doctrines ; a Self-condemned Person ) can ever shelter himself under this Common Confession of Christianity sincerely made , Let us consider , that who-ever so declares Jesus to be the Messiah and Anointed Saviour of God to Men , must be supposed to believe all that of him , with respect to which he is so called . Now that for which he is so denominated , is that which God sent him to do : the Reason and End of his coming he could best tell , who hath told us thus ; I am come , that ye may have Life , and that ye may have it more abundantly . The World was as dead in Trespasses and Sins , the guilt and defilement of Transgression had kill'd the Soul as to Spiritual Life and Motion ; and from under this powerful Death he came to redeem the Soul unto Life : in short , to restore Man from this Fearful Degeneracy , his Disobedience to God had reduced him to . The Way he took to accomplish this Blessed Work was First , To preach Repentance and the Approach of the Kingdom of God , which is his Rule and his Authority in the Hearts of men , which brings us to the Second thing to be believed , namely — What he Taught ? 1. First , his Doctrine led Men to Repentance : Repent , for the Kingdom of God is at hand . No Man could receive the Kingdom of God , whilst he lived under the Kingdom and Power of Satan : so that to Repent is not only to bring their Deeds to the Light ( which Christ exhorteth Men to ; ) but to forsake that , which upon Examination appeared to be Evil. Wherefore I conclude , that such as have not been acquainted with this Holy Repentance , do not sincerely believe , neither can Rightly confess Jesus to be the Christ the Son of God , the Saviour of the World. Therefore saith the Apostle , Let him that nameth the Name of the Lord , depart from Iniquity : plainly implying , that those do rather Prophane than Confess the Name of the Lord , who do not Depart from their Iniquities . And ( saith the Apostle in another place ) No man can call Jesus LORD , but by the Holy Ghost : Which opens to us the Nature of the True Confession , to wit , That the True Confession of Jesus to be both Lord and Christ is from such a Belief in the Heart , as is the work of the Holy Ghost ; and those that do not Confess him or call upon him by Virtue of the Overshadowings of this Divine Spirit and Power , are not truly Christians , true Worshippers , Believers and Disciples . Furthermore , they that receive Christ , receive his Kingdom , his Power and Authority in their Souls ; the strong Man that kept the house , becomes boun● , and his Goods spoil'd by this stronger man the LORD 's CHRIST , who is come from Heaven to dwell in us and be the Hope of our Glory : for so he was preached to the Gentiles . This Kingdom ( the Apostle tells us ) stands in Righteousness , Peace and Joy in the Holy Ghost : and Christ tells us , where it is to be set up ? The Kingdom of God is within you , saith the King himself ; and where should the King be , but in his own Kingdom ? they are blessed , that feel him to Rule and that live under the swaying of his Righteous Scepter : for when this Righteous One Rules the Earth , the Sons of Men rejoyce . So that no Man can truly Confess and rightly Believe Jesus to be the Christ and Son of God , that do's not receive him to be his King , to rule his Heart & Affections . For can a Man be said to believe in one , that he will not receive ? but To as many as received Christ of Old , gave he Power to become the Sons of God , which were born not of Blood , nor of the Will of the Flesh , nor of the will of Man , but of God. What is this will of God ? Paul answers the Question : The Will of God is your Sanctification ; for this Christ came into the World. So that those that believe and receive Christ , he is made to them Righteousness , Sanctification and Redemption ; that is , he has saved them from their Sins , Guilt and Defilement , and sanctified them from their Corruptions : they live now by the Grace of God , that teaches them to be of a Sober , Righteous , Godlike Life . Ye shall know them by their Fruits , saith Christ of the Pharisees ; so shall Men know them , that sincerely believe & confess Christ by their sanctified Manners and Blameless Conversations . And wo to them that make other Distinctions ! for God has made no other ; there will be but Goats and Sheep at the Last Day , Holy and Unholy , Just and Unjust . Therefore let that be our Distinction , which ever was and will be God's Distinction : for all other Measures are the Effects of the Passions and Presumptions of Men. But because it may be expected , that I should fix upon some few General Heads of Christian Doctrine from the Mouth of Christ and his Apostles as requisite to Christian Communion ; I shall proceed to mention , what Christ eminently taught . He that reads his Sermon upon the Mount , will find in the Entrance , how many States and Conditions Christ Blessed ; The Poor in Spirit , The Mourners , The Meek , They that hunger after Righteousness , The Merciful , The Pure in Heart , and the Peace-makers ; which indeed Comprehend the whole of Christianity . By Mourners we understand true Penitents , Men of Unfeigned Repentance ; which leads them not only to Confess but Forsake their Sins . This Godly Sorrow makes Men Poor in Spirit , Empty of themselves , wanting the Light , Life and Power of Jesus to support and sustain them ; in which as they sted fastly walk , the Attonement of the Blood is felt , and it cleanseth them from all Unrighteousness : which makes them Pure in Heart . And in this Condition no Food will serve their Turn but Righteousness ; after this they Hunger and Thirst more than for the Bread that perisheth . They are full of Meekness ▪ and Mercy , Making Peace and Promoting Concord , where-ever they come : For being themselves reconciled to God , they endeavour to reconcile all Men unto God and one unto another . In short , let us bring it home to our Consciences and deal faithfully with our selves . Do we know this Holy Mourning ? this Godly Sorrow ? are we Poor in Spirit ? not Self-conceited , but Humble , Meek and Lowly in Heart , like him that bid us be so ? Do we Hunger after the Kingdom of God and Righteousness of it ? and are our Hearts purified by the Precious Faith of the Son of God ? Infine , Are we Merciful ? Tender-hearted ? Lovers of Peace more than lovers of our selves ? Persecuted rather than Persecutors ? such as receive Stripes for Christ's sake , and not those that beat our Fellow-Servants ? No Man has true Faith in Christ Jesus , that is not acquainted with these Blessed Qualifications : This is Christ's Doctrine ; and to believe in him is to obey it and be like him . The great Intendment of this Sermon is to press people to a more Excellent Righteousness than that of the Scribes and Pharisees . For ( saith Jesus to the Multitude ) Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no Case enter into the Kingdom of Heaven . ( 1. ) He taught , not only that Killing but Anger without a very ▪ Just Cause is Unlawful to his Disciples . ( 2. ) he prefers Concord above Devotion , Mercy before Sacrifice ; He that will not use his Utmost Endeavour to be reconciled to his Brother , shall find no place for his Prayers : And Every Man is this Brother . ( 3. ) He not only forbids Adultery , which the Law forbids ; but Lust : the Ax of his Doctrine is laid to the Root of the Tree ; it reaches to the First Seeds of things , to the Innermost and most hidden Conceptions of the Mind . ( 4. ) From Keeping and Performing Legal Vows to not Swearing at all : and indeed , what Use can there be of any Swearing , where Mens Yea is Yea , and their Nay , Nay . ( 5. ) He taught Not to resist Evil , but to suffer Loss rather than enter into Contention : his Divine Wisdom did fore-see , how much easier it would be , to Overcome the Violent Passions of Men by Patience than Controversie . And he that considers the Unruliness of some Mens Dispositions , their Heats and Prejudices , it will be found , that it is not alwayes a Real Injury or Loss , but Passion , Revenge or Base Interest , that sets them to Sutes and Clamours . ( 6. ) He taught us the Highest Complesance and Charity : If any Man compel thee to go a Mile , go with him ●wain . Be of an Easie and Ready Mind to Do Good , and to all Friendly Offices be easily perswaded ; and in which rather exceed than fall snort . ( 7. ) He taught as great Liberality and Charity ; to give to him that asks , and from him that would borrow , not to turn away : in short , to be Stewards of our External Substance for the Good of Mankind , according to our Respective Abilities . ( 8. ) He advances the Doctrine of Loving Friends to the Degree of Loving Enemies . Ye have heard ( said Jesus ) that it hath been said , Thou shalt love thy Neighbour and shalt hate thine Enemy ; but I say unto you , Love your Enemies , bless them that Curse you , do good to them that hate you , and pray for them that despightfully use you and persecute you . Surely then , where no Anger dwells , no Revenge can grow ; and if we must love Enemies , there is no Man left to be hated . This is the Doctrine of that Jesus , that laid down his Life for all : and this is the End for which he preached it , That ( sayes he ) ye may be the Children of your Father , which is in Heaven ; for he maketh his Sun to rise on the Evil and on the Good , and sendeth Rain on the Just and on the Unjust , It is as much as if Christ had said ; No Man can be like God , that does not Love his Enemies , and who cannot do good to all : Consequently , he that does Love Enemies , and is ready to Do good unto all , he is like God the Father , that is in Heaven , who is Love. ( 9. ) Christ teaches us to avoid Ostentation in our Charity : Take heed that ye do not your Alms before Men to be seen of them . ( 10. ) He teaches us the Duty of Prayer , where and what : not in the Corners of the Streets nor in the Synagogues to be seen of Men ; but in the Closet , in the secret of the Heart betwixt God and the Soul. ( 11. ) He forbids Hoarding and Laying up of Money in Bank ; presses Treasuring up of Wealth in Heaven : and the Reason is this , that the one is Corruptible , and the other is Incorruptible . ( 12. ) He teaches Dependence upon the Providence of God ; calling the Dis-trustful , O ye of little Faith. Which of you ( says he ) by taking Thought can add one Cubit to his Stature ? therefore take no Thought , saying , What shall we eat or what shall we drink , or wherewith shall we be clothed ? for after all these things the Gentiles seek ; for your Heavenly Father knoweth , that you have need of all these things . But seek ye first the Kingdom of God and his Righteousness , and all these things shall be added unto you . ( 13. ) He sets up a Discrimination or Distinction between false and true Prophets , those that are his Disciples , from Counterfeits . Ye shall know them ( said Christ ) by their Fruits : Do men gather Grapes of Thorns or Figgs of Thistles ? even so every good Tree bringeth forth Good Fruit , but a Corrupt Tree bringeth forth Evil Fruit. A Good Tree cannot bring forth Evil Fruit , neither can a Corrupt Tree bring forth good Fruit : Wherefore by their Fruits ye shall know them . This was the Distinction given by Christ to his Followers ; the Tree was not accounted Good or Bad by the Leaves , but the Fruits ; not by the Opinions , but the Holy living . The Faith in that Day was an Entire Resignation and Dependence upon God , and not a Subscription to Verbal Propositions and Articles , though never so True : that was the Work of After-times , more Corrupt and Superstitious Ages . But — ( 14. ) Lastly Christ preaches the General Judgment . Many will say to me in that Day [ what Day ? the Day of Account and Final Reckoning with Mankind : ] Lord , Lord , have we not prophesied in thy Name , and in thy Name cast out Devils and done many wonderful works ? And then ( said Christ ) will I profess unto them , I never knew you , Depart from me , ye that work Iniquity . Not every one that saith , Lord , Lord , shall enter into the Kingdom of Heaven ; but he that doth the Will of my Father , which is in Heaven . Therefore whosoever heareth these Sayings of mine and doth them , I will liken him unto a Wise Man , which built his House upon a Rock , and the Rain descended and the Floods came , and the Winds blew and beat upon that House , and it fell not ; for it was builded upon a Rock . And every one that beareth these Sayings of Mine , and doth them not , shall be likened unto a Foolish Man , which built his House upon the Sand : and the Rain descended , and the Floods came and the Winds blew , and beat upon that House , and it fell , and great was the Fall of it , And it came to pass , when Jesus had ended these Sayings , the People were astonished at his Doctrine : for he taught them as one having Authority , and not as the Scribes . By all which it is most plain , that as Christ is the Rock , on which true Christians build ; so none can be said truly to build upon this Rock , but those that keep his Sayings , that do his Commandments , that obey his Doctrine . Wherefore that Faith of JESUS to be the SON and CHRIST of GOD must be such a Faith , as does the Will of the Heavenly Father , and keepeth THESE SAYINGS of Christ . There are Two places , in which Christ seems to sum up his blessed Doctrine : One is this , Therefore all things , whatsoever ye would , that Men should do to you , do ye even so to them ; for this is the Law and the Prophets ; Which Christ came not to destroy , but to fulfill . But the other Passage seems to be more full , the first relating only to our Dealings with Men ; this Second Passage comprehends our Duty both to God and Men , viz. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul , and with all thy Mind ; this is the first and great Commandment : and the second is like unto it , Thou shalt love thy Neighbour as thy self . In these two Commandments hang all the Law and the Prophets . This is the Perfection of the Christian Religion , the Great Commandment of Christ , the Certain Token of Discipleship . A new Commandment ( said Christ ) I give unto you , that ye Love one another ; as I have loved you , that ye also love one another : by this shall all men know , that ye are my Disciples , if ye have love one to another . Again , Christ speaks to his Disciples ; If ye keep my Commandments , ye shall abide in my Love , even as I have kept my Father's Commandments , and abide in his Love : and this is my Commandment , that ye Love one another , as I have loved you . Yet once more : Ye are my Friends , if ye do , whatsoever I command you ; and these things I command you , that you Love one another . He that hath my Commandments and keepeth them , he it is that loveth me , and he that loveth me , shall be loved of my Father , and I will love him and will manifest my self to him : but he that loveth me not , keepeth not my Sayings . So that only those are Friends , and Disciples of Christ Jesus that do his Sayings and keep his Commandments , and the Great Commandment of all is LOVE : for upon this One Commandment all the rest depend . For he that loves God above all , will leave all for God ; not one of his Commandments shall be slighted : and he that loves his Neighbour , will much more love the Houshold of Faith. Well may such be True Christians , when their Faith in Christ works by LOVE , by the Power of this Divine Love : he that dwells in this Love , dwell in God , ( if John say true ) for he is Love. And in this he recommended his Love unto us , that he sent his only Begotten Son , — that whosoever believeth in him , should not perish , but have Everlasting Life : Also herein did Christ manifest his Love , in laying down his Life for us . This is my Commandment ( said Christ ) that ye Love one another , as I have loved you : and , Greater love hath no Man than this , that a Man lays down his Life for his Friends ; ye are my Friends , if ye do whatsoever I command you . Indeed he gave his Life for the World , and offered up One Common Sacrifice for Mankind : and by this One Offering up of himself once for all he hath forever perfected [ that is , quitted and discharged and taken into Favour ] them that are sanctified ; who have received the Spirit of Grace and Sanctification in their Hearts : for such as resist it , receive not the Benefit of that Sacrifice . This Holy Offering up of himself by the Eternal Spirit , is a Great Part of his Messiahship ; for therein he hath both confirmed his Blessed Message of Remission of Sins and Life Everlasting to as many as truly believe in his Name , and given himself a Propitiation for all that have sinned , and so came short of the Glory of God : in so much that God is said by the Apostle Paul to be Just , and the Justifier of him , which believeth in Jesus , whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remissions of Sins that are past , through the forbearance of God. Unto which I shall Join his Mediatorship or Advocacy , link'd together both by the Apostle Paul and the beloved Disciple John : the first in these words ; For there is One God and one Mediator between God and Man , the Man Christ Jesus , who gave himself a Ransom for all to be testified in due Time. The Apostle John expresseth it thus : My little Children , these things write I unto you , that you Sin not ; and if any Man sinneth , we have an Advocate with the Father , Jesus Christ the Righteous ; he is the Propitiation for our Sins , and not for ours only , but also for the Sins of the whole World. So that ( to be Brief ) the Christian Creed so far as it is Declaratory , lies eminently in a Confession of these Particulars . Of the Divine Authority of the New as well as of the Old Testament Writings ; and therein of these Great , General and Necessary Truths expresly , to wit , Of Christ , his Miracles , Doctrine , Death , Resurrection , Advocacy or Mediation , the Gift of his Grace , Faith and Repentance unto Remission of Sins , the Necessity of Keeping his Commandments , and lastly of Eternal Recompence . — Less once than all this would have done ; and it does not shew the Age more Christian , but more Curious , indeed more Infidel , that there is this Stir made about External Creeds of Communion : for Distrust of Brethren and Incredulity among Christians is no small Sign of their Decay of Faith towards God ; From the Beginning 't was not so . But it may be here Objected , How shall we know , that such a Declaration of Faith is sincere ? I Answer , By recurring to that Evidence , which God shall give us . They that can try Spirits under the most-Sheeplike Clothing , have the most-Immediate and Certain Proof ; but let it suffise , that Christ hath told us , By their Fruits ye shall know them . If any Man , says Christ , will come after me , let him take up his Cross and follow me : and in another place he tells us thus ; My Sheep hear my Voice , and I knew them and they follow me ; that is , They are led by my Spirit , they live my Life , they obey my Doctrine . And the Apostle Peter assures us , that True Faith purifies the Heart : and no Impurity can flow from a pure Heart . You may know this Faith by that Way , by which Abraham's Faith was known to be True , to wit , Obedience . He believed God , that is , He Obeyed God ; he submitted to the Will of God and relied upon his Goodness : He that gave me my Son by a Miracle , can work another to save him ; To God all things are Possible . It is call'd by the Apostle Paul The Spirit of Faith ; something more near and inward , than any External Articles and Declaration of Faith , that from whence all True Confessions and good Works come ; which made the Apostle Paul thus to say ; We give thanks to God always for you all , making mention of you in our Prayers , remembring without Ceasing your Work of Faith. 'T was this true Faith , that brings forth Works of Righteousness , by which Abel Offered to God , Enoch was Translated , Noah was saved : it is said of him , that he became Heir of the Righteousness , which is by Faith. By this Faith Abraham left his own Country , and obey'd the Voice of God. By Faith Moses was preserved from his Childhood ; and when he came to years , refus'd to be called the Son of Pharaoh's Daughter : by Faith he forsook Egypt , and passed the Red Sea. By Faith the Walls of Jericho fell down , and Rahah was saved . By Faith Gideon , Barak , Sampson , Jephtha , David , Samuel and the Prophets subdued Kingdoms , wrought Righteousness , obtained Promises , stopped the Mouthes of Lyons , quenched the Violence of Fire , escaped the Edge of the Sword ; with much more too large to be utter'd . This is that Faith , which the Apostle James magnifies against all false Faiths : Faith ( says he ) if it has not Works , is dead . A Man may say , Thou hast Faith , and I have Works ; shew me thy Faith without thy Works , & I will shew thee my Faith by my Works . And as if he had fore-seen the Men of Creeds and Articles , he speaks on this wise : Thou believest that there is One God , thou dost well ; the Devils also believe and Tremble . But wilt thou know , O Vain Man , that Faith without Works is dead . Was not Abraham our Father justified by Works , when he had offered Isaac his Son upon the Altar ? seest thou how Faith wrought with his Works ? and by Works was Faith made perfect . — And he was called the Friend of God. And the Exhortation of the Apostle Peter is a plain Discrimination of true Faith ; And besides this , giving all Diligence , add to your Faith Virtue , and to Virtue Knowledge , and to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , and to Godliness Brotherly Kindness , and to Brotherly Kindness Charity . For if these things be in you and abound , they make you , that ye shall neither he barren nor unfruitful in the Knowledge of our Lord Jesus Christ . But he that lacketh these things , is blind , and cannot see far off , and hath forgotten that he was purged from his old Sins . I will seal up these Scripture . Testimonies of Faith with that Account which is given us by the Apostle John ; For whatsoever is born of God , overcometh the World : and this is the Victory , that overcometh the World , even our Faith. Who is he that overcometh the World , but he that believed , that Jesus is the Son of God ? So that the Belief in the Son of God must have this Evidence to prove it true , that by it Men are born of God and overcome the World : so that their Faith is false , whom the World Overcomes . I am not of this World , saith Christ Jesus ; neither can that Faith be , that is called the Faith of the Son of God. There are Three Passages left us upon Record by this Beloved Disciple of Jesus of Great Weight and Importance to us ; when he had discoursed of the Propitiation and Advocacy of Christ , he does immediately add ; And hereby do we know that we know him , if we keep his Commandments . He that saith , I know him , and keepeth not his Commandments , is a Lyar , and the Truth is not in him . But whoso keepeth his Word , in him verily is the Love of God perfected : hereby know we , that we are in him . He that saith , he abideth in him , OUGHT HIMSELF ALSO SO TO WALK , EVEN AS HE WALKED . The Second Passage very pertinent to this present matter is in the next Chapter ; My little Children , let us not love in word neither in tongue , but in deed and in truth . And h●reby we know , that we are of the Truth , and shall assure our Hearts before him : For if our Heart condemn us , God is greater than our Heart , and knoweth all things . Beloved ; if our Heart condemn us not , then have we Confidence towards God : and whatsoever we ask , we receive of him , because we keep his Commandments , and do those things that are pleasing in his sight . And this is his Commandment , that we should believe on the Name of his Son JESUS Christ , and love one another , as he gave us Commandment . The Third and last Passage , which I shall mention on this Account is in his fourth Chapter of the same Epistle , viz. And we have seen and do testifie , that the Father sent the Son to be the Saviour of the World. Whosoever shall confess , that Jesus is the Son of God , God dwelleth in him and he in God. And we have known and believed the Love , that God hath to us : God is Love ; and he that dwelleth in Love dwelleth in God , and God in him . Herein our love is made perfect , that we may have Boldness in the Day of Judgment , because AS HE IS , SO ARE WE IN THIS WORLD . These are the Holy Fruits of all that love God and believe in Christ , that are the Family of the Faithful , regenerated and redeemed from the Earth ; Where-ever two or three of them are met together , Christ is in the midst of them ; they neither Ask nor Hope in vain . With this Character let us take a View of all Persons and Societies of Christians throughout the World , not forgetting our selves : let us hereby try their Faith and Religion and our own ; if it be of God the Father , it is Pure and Undefiled , it leads them that have it , to Visit the Fatherless and Widow in their Affliction , and to keep themselves Unspotted from the World : Is this our Case ? If it be Objected , Which way shall we obtain this like Precious Faith ? I answer : They must take diligent Heed to the Light and Grace , that comes by Jesus , that Candle of the Lord , which he has set up in our Souls : we must bring our Deeds to this Light , see , if they be wrought in God or no ? For this gives us to discern betwixt the Precious and the Vile ; the one gives Joy , the other brings a load of Guilt upon the Soul : do we not know , that we Do the things we ought not ? and that we Leave undone the thin●s we ought to do ? this will be our Judgment : For therefore Men are Condemnable , because they knon . These therefore , that would obtain this precious Faith , that overcomes the World , must embrace the Grace of our Lord Jesus Christ , by which this Faith is begotten : and they , who believe not in this Grace , nor receive it in the love of it , nor give themselves up to be taught and led by it , can never be said truly to believe in him , from whom it comes , any more then the Jews may be said to believe in God , when they rejected him that came from God , his Beloved Son. He that denyes the Measure , can never own or receive the Fulness . John bears Record , that he was Full of Grace and Truth , and that of his Fulness they received , and Grace for Grace : for the Law was given by Moses , but Grace and Truth came by Jesus Christ : So that 't is utterly Impossible for a Man to believe in Christ , and not to be taught by the Grace that comes from him and by him . 'T is a Common saying of People in these dayes , We are not under the Law , but under Grace ; who are in Truth under Sin and the Law of Death , Subjects to the Prince of the Power of the Air , who reigns in the hearts of the Children of Disobedience ; and their Lives show it : No ; those are under Grace , that live the holy Life of it . For the Grace of God , that bringeth Salvation ( saith the Apostle Paul , Tit. 2. ii . 12. ) hath Appeared to All Men , teaching us , that denying Ungodliness and Worldly Lusts we should live Soberly , Righteously and Godly in this present World : These are the People that believe in Christ unto the saving of the Soul. This is that Blessed Light , which shines in the hearts of those that believe , and gives them the Knowledge of the Glory of God in the face of Jesus Christ : the Ancients walk'd in it , and found Eternal Life by it . I am the Light of the World , said Christ , he that follows me , shall not walk in Darkness , but have the Light of Life . The Saints Armed themselves with it against the fiery Darts of Satan , and by the Vertue and Power that is in it , were enabled to overcome Temptation . And this will be the Condemnation of Disobedient Men , that they see , but shut their Eyes ; know the Light , but rebel against it . Christ by his holy Light in the Conscience shews Men their Danger , warns them of it before it comes upon them : no Man on Earth can plead either Ignorance or Surprise . 'T is true , the Candle of the Wicked is often put out ; But that it implies , 't is often lighted , and that men Sin against Conviction , against Sight and Knowledge : 't is wilfull , and that 's dangerous . No Faith in Disobedience will do , no Faith without holy Fruits , holy Works , will save . Men must be born again , if ever they will enter into the Kingdom of God : there is no Fellowship between Christ and Belial ; People must part with their Vile Affections and Inordinate Desires , or they are no Company for Christ , they have no Share in him . What part can Pride have in Humility ? Wrath in Meekness ? Lust in Self-denial ? Revenge in Forgiveness ? To pretend , to believe in Christ , and not to be like him , is a Contradiction . This is the Message ( said the Beloved Disciple ) which we have heard of him , and declare unto you , that God is Light , and in him is no Darkness at all : If we say , that we have Fellowship with him and walk in Darkness , we lye and do not the Truth . The Truth is , all such Faith and Profession , are a Lye in the Right Hand , a Cheat upon a Man's Self . But ( says he ) if we walk in the Light as God is in the Light , we have Fellowship one with another , and the Blood of Jesus Christ his Son cleanseth us from ALL SIN . If we say , that we have no Sin [ to be cleansed from ] we deceive our selves , and the Truth is not in us : But if we confessour Sins , he is Faithful and Just to forgive us our Sins , and to CLEANSE us from ALL UNRIGHTEOUSNESS . To Conclude , Christ Jesus the Son of God and Saviour of the World is Holy , Harmless and Undefiled , and so must his Followers be ; he is no Head of a Corrupt Body , nor Master of Rebellious Servants : he that has not the Wedding Garment , must be cast out ; the Branch that brings not forth Fruit , will be cut off . But those that truly believe in his Name , walk in his Light , and are taught by his Grace to renounce the Lusts of the Eye , the Lusts of the Flesh and Pride of Life ; the Unjust Profits , Pleasures and Pomps of this World , and chuse to follow him in his own Holy Way of Regeneration : the same is his Brother , his Sister and his Mother . And whatever Losses they may sustain for his Names sake , they have the Promise of an Hundred fold here , and the Inheritance of Everlasting Life . And I do fervently beseech Almighty God , the Giver of all Saving Faith , mercifully to Vouchsafe more and more to beget a Serious Enquiry in us , What that Eaith is , which we have ? who is the Author of it ? and what Fruits it hath brought forth ? that we may not prophane the Name of God by a Vain Profession of it , nor abuse our selves unto Eternal Perdition ; But that we may endeavour ( by God's Assistance ) to approve our selves such Believers , as sincerely fear God , love Righteousness and hate every Eyil Way , as becomes the Redeemed of God by the pretious Blood of his Son. Since therefore we are not our own , but the Lord's , who hath bought us with that Great Price , let us glorifie him in our Bodies , in our Souls and in our Spirits , which are his . Then shall we be Children of Abraham indeed , Heirs of the Promises , partakers of that Resurrection and Life , that Immortality and Glory , which God the Righteous Judge will one Day plentifully distribute to them that abide in this pretious Faith unto the End. This naturally brings me to my Third Head , and an Unhappiness we have long labour'd under , to wit ; A Debasing of the true Value of MORALITY under pretence of Higher Things , mistaking the very End of Christ's Coming . By MORALITY I understand Vertuous Living , Purity of Manners , that Justice , Temperance , Truth , Charity and Blamelesness in Conversation , which may well Denominate the Man that lives that Life , a MAN JUST ; in short , one that does unto all men , as he would have all Men do unto him , this is the Moral Man. It is Notorious , how small an Estimate Two sorts of people have put upon him , the Prophane and the Professors ( the Publican and the Pharisee : ) The First despise him as too Squeamish , Nice and Formal , they deride his Regularity and make a Jest of his Preciseness . And thinking No Man can be good , because they are Nought ; and that all must needs fall by those Temptations they will not resist ; they construe Sobriety to be a Trick to decoy Mankind , and put a Cheat upon the World. If they hear any one say , Such a Man is a Sober and Just Person , They have learned by themselves to call him Knave ; that he has a Design upon some body by being Just in little things , to Cheat in things of more Moment . This Man is very Unfashionable among Men of Immoral Principles , for his very Looks and Life carry a Reproof with them upon Vitious Men , who , as if Virtue were their Common Enemy , are in Combination against the Lovers and Entertainers of her . Because such true Virtuos● will neither do the Ill things , they would have them , nor flatter them in the Ills they do ; and therefore where Ill Men have the Power , Good Men are sure to be made the Common Enemy . But the Reproaches that Men of Morality receive at the Hands of Lewd Men , are more their Honour than their Suffering . But that which is most of all Anxious , is that Morality is denyed to be Christianity ; that Virtue has any Claim to Grace , and that those , who glory to be called Christians , can be so Partial and Cruel , as to renounce a meer Just Man their Society , and send him preaching among the Heathen for Damnation . And pray , what 's the Matter ? Why ! though this Person be a sober Liver , yet he is but a General Believer ; his Faith is at large : 'T is true , he believes in God. but I hear little of his Faith in Christ . Very well : Does he not therefore believe in Christ ? or must he therefore be without the Pale of Salvation ? Is it possible that a Man can truly believe in God and be damned ? But as he that believes in Christ , believes in God , so he that believes in God , believes in Christ : For he that believes on him , that raised up Jesus from the Dead , his Faith shall be imputed to him for Righteousness . And says Christ himself ; He that believeth my Word , and believeth on him that sent me , hath Everlasting Life : Has he that believes in God , no Interest in this Expression ? But more particular is that place of the Apostle to the Hebrews , viz. For he that cometh to God , must believe that he is , and that he is a Diligent Rewarder of them that seek him . Now. if those who so belie●e , can come to God , the Moral Man's Condition is not Dangerous even in the strictest sense of the Word , not only such as have a General Faith of Christianity , and never adhered to any particular Party ( a Sense , we shall anon consider ) but even those , who never heard the History of Christ , nor had a distinct Knowledge of him , as we profess him . For it seems a most-unreasonable thing , that Faith in God and keeping his Commandments should be no Part of the Christian Religion : but if a Part it be ( as upon serious Reflection who dare deny it ? ) then those before and since Christ's time , who never had the External Law nor History , yet have done the things contained in the Law , their Consciences not Accusing nor Hearts Condemning , but excusing them before God , are in some degree concern'd in the Character of a true Christian . For Christ himself preach'd and kept his Father's Commandments ; he came to fulfil and not to destroy the Law ; and that not only in his own Person , but that the Righteousness of the Law might be also fulfilled in us . Let us but soberly consider , What Christ is ? and we shall the better know , whether Moral Men are to be reckoned Christians ? What is Christ but Meekness , Justice , Mercy , Patience , Charity and Virtue in Perfection ? can we then deny a Meek Man to be a Christian ? a Just , a Merciful , a Patient , a Charitable and a Virtuous Man to be like Christ ? By me Kings reign , and Princes decree Justice , saith Wisdom , yea , the Wisdom that is from above ( see Prov. 8. 15. ) so may I say here ; By Christ men are Meek , Just , Merciful , Patient , Charitable and Virtuous . And Christians ought to be distinguished by their likeness to Christ and not their Notions of Christ , by his Holy Qualifications , rather than their own Lofty Professions and Invented Formalities . What shall we say then of that Extravagancy , which those Men are guilty of , who upon hearing a sober Man commended , that is not of any great Visible Profession , will take upon them to cast him off with this Sentence ; Tush ! he is but a Moral Man : he knows nothing of saving Grace ; be may be damn'd for all his Morality . Nay , some have gone so far , as to say and preach ( if not Print ) That there are Thousands of Moral Men in Hell. But 't is worth our while to consider , that he that sins , is not saved by Grace in that state , and that the Virtuous Man is the Gracious Man : for 't is the Nature and End of true Grace , to make Men so . Unanswerable is that Passage of the Apostle , ( to the Romans ) Therefore if the Uncircumcision keep the Righteousness of the Law , shall not his Uncircumcision be counted for Circumcision ? and shall not Uncircumcision which is by Nature , if it fulfill the Law , judge thee , who by the Letter and Circumcision dost transgress the Law ? For he is not a Jew , who is one outwardly , neither is that Circum●ision , which is outward in the Flesh ; but he is a Jew , which is one inwardly , and Circumcision is that of the Heart , in the Spirit , and not in the Letter , whose praise is not of Men , but of God. So that he that keeps the Law of God and abstains from the Impurity of the World , that is the good Man , the Just Liver ; he is the Apostle's true Jew and Circumcision . Wherefore it is not Ill exprest by that extraordinary Man J. Hales of Eton : The Moral Man ( says he ) is a Christian by the surer Side , that is , Speculations may fail , Notions be mistaken , Forms wither ; but Truth and Righteousness will stand the Test : the Man that loves them , will not be moved . He tells us , That the Fathers had that Opinion of the Sincerity of the Life of some Heathens , that they believed , God had in Store for such his ( even Saving ) Grace , and that he would make them Possessors of his Everlasting Kingdom . And measuring their Satisfaction by the Pleasure I took in reading , what the Author both quotes and Comments upon this Subject , I will venture to transcribe him at large , Viz. Let it not trouble you , ( saith he ) that I intitle them to some part of our Christian Faith , & therefore without Scruple to be received as Weak , and not to be cast forth as Dead . Salvianus disputing What Faith is ; Quid est igitur Credulit as vel Fides ? ( saith he ) Opinor fideliter hominem Christo credere , id est , Fidelem Deo esse , hoc est , Fideliter Dei mandata servare . What might this Faith be ? ( saith he ) I suppose , it is nothing else , but Faithfully to believe Christ ; and this is to be Faithful unto God ; which is nothing else , but Faithfully to keep the Commandments of God. Not therefore only a bare Belief , but the Fidelity and Trustiness of God's Servants faithfully accomplishing the Will of our Master , is required as a part of our Christian Faith. Now , all those good things , which Moral Men by the Light of Nature do , are a part of God's Will written in their Hearts : wherefore so far as they were Conscientious in performing them ( if Salvianus his Reason be good ; ) so far have they Title and Interest in our Faith. And therefore Regulus that Famous Roman , when he endured infinite Torments , rather than he would break his Oath , may thus far be counted a Martyr and Witness for the Truth . For the Crown of Martyrdom sits not only on the Heads of those , who have lost their Lives , rather than they would cease to profess the Name of Christ ; but on the Head of every one that suffers for the Testimony of a good Conscience and for Righteousness sake . And here I cannot pass by one very General gross Mistaking of our Age. For in our Discourses concerning the Notes of a Christian Man , by what Signs we may know a Man to be one of the Visible Company of Christ ; we have so tied our selves tothis outward Profession , that if we know no other Virtue in a Man , but that he hath Cond his Creed by heart , let his Life be never so prophane , we think it Argument enough for us to account him within the Pale and Circuit of the Church . On the Contrary side , let his Life be never so Upright , if either he be little seen in , or peradventure quite ignorant of the Mystery of Christ , we esteem of him but as dead . And those , who conceive well of those Moral good things , as of some Tokens giving Hope of Life , we account but as a kind of Man●ohees , who thought , the very Earth had Life in it . I must confess , that I have not yet made that Proficiency in the Schools of our Age , as that I could see , why the Second Table and the Acts of it are not as properly the parts of Religion and Christianity , as the Acts and Observations of the First ? If I mistake , than it is St. James that hath abus'd me : for he describing Religion by its proper Acts , tells us , that True Religion and undefiled before God and the Father , is , to visit the Fatherless and the Widow in their Affliction , and to keep himself unspotted of the World. So that the thing which in an Especial refine Dialect of the New Christian Language signifies nothing but Morality and Civility , that in the Language of the holy Ghost imports True Religion . Thus far J. Hales . He hath said so much on this Account , that there is little need , I should say any more ; yet give me leave to add : Did Men mind the Language of the Holy Ghost more than their own Conceits , they would not Stile those Moral Men in a way of Disgrace , that are not of their Forms ; it would suffice , That those , that fear God and work Righteousness , in all Nations are accepted of him ; That Christ himself hath said , He that doth the Will of my Father , which is in Heaven , shall enter into the Kingdom of Heaven ; and of them that work Iniquity , Depart from me , I know you not . My Friends , let us not deceive our selves , God will not be mocked ; Such as we sow , we shall certainly reap . The Tree is known by its Fruits , and will be Judg'd according to its Fruits : The Wages of Sin is Death , Men will find it so : and every Man shall receive his Reward sutable to his Wor●k . For People to talk of Special Grace , and yet be carried away by Common Temptations , it is Provoking to God : but to conceit , that the Righteous God will Indulge his people in that Latitude , which he condemns in other Men , is Abominable . 'T is Sanctification , that makes the Saint ; and Self-Denyal , that constitutes the Christian ; and not filling our Heads and Elevating our Fancies by applying those Promises to our selves , which as yet we have no Interest in , though we may think they belong to no body else : this Spiritual Flattery of our selves is most pernicious . I cannot but say with the Apostle , 'T is neither Circumcision nor Uncircumcision , Jew nor Gentile ( this nor t'other thing ) but the New Creature created after Christ Jesus in Holiness : for without Holiness no Man shall ever see the Lord. And what is Holiness , but Abstaining from Wickedness ? and what 's that , but keeping the Law of God ? Great Peace have they , that love thy Law , said David , that had known the Trouble of Breaking it ; Therefore it is , that Grace and Truth is come by Jesus Christ , to help us to fulfill the Law , not to Excuse our Disobedience of the Law : And what before we were Unable , this gives us Force to do . So that Christianity is not an Indulgence of people under Weakness and Disobedience , but the Compleating and Perfection of that Righteousness , which without him was but Short and Imperfect , through that Grace and Power that came by Jesus Christ . Give me leave , I beseech you , for I have a Godly Jealousy upon me ; I fear , lest the very End of Christs Coming is Mistaken : And of how Dreadful a Consequence such a Mistake would be , you cannot possibly be Ignorant that believe , there is No Salvation in another Name . Let us hear the Testimony of Scripture : They are the Words of Christ himself ; I must peach the Kingdom of God , for therefore am I sent . Now , what is this Kingdom of God , but God's Government ? and where is this Kingdom and Government to be set up , Christ also tells us ; Behold the Kingdom of God is within you . So that the Reason of this being sent , is to destroy the Kingdom and Government of the Devil , the Strong Man , that kept the House , the Heart , and to erect and establish the Kingdom and Government of God in the Soul. Thy Kingdom come , thy Will be done : Would to God , people would but consider what they Pray for ! For they are scandal'd at the thing they ask , and both neglect and revile the Substance of their own Prayers , Thy Kingdom come , and thy Will be done ; but believe neither . It was the Office God designed his Son to . The Thief ( says Christ ) does not come , but to kill , to steal and to destroy : That is ; To steal away the Heart from God , and to kill and to destroy all Good Desires and Inclinations in the Soul : for the Devil is this Thief and Destroyer . But I am come , says Christ , that they might have Life , and that they might have it more abundantly . O Death , 〈◊〉 will be thy Death ; as if he had said , I will kill that , which kill'd the Soul. I will breath the Breath of Life into it again ; and by my Spirit and Grace I will beget Holy Motions and kindle Heavenly Desires in it after God , after the Kingdom of God , and the Righteousness thereof : This is the Newness of Life . And I will not only restore that Life the Soul has lost ; but I will encrease it : I will add to it , that it may have Life more abundantly . Indeed he was Anointed of God for this Purpose , and is therefore called the Restorer of Paths , the Repairer of Breaches and the Builder up of Waste Places ; that is , he is ordained of God for the Recovery of Man from his Fallen and Disobedient State. This is the Reason of his Name : Thou shalt call his Name Jesus ( said the Angel ) for he shall save his People from their Sins : Not from Wrath only , but from Sin , which is the Cause of Wrath. That is ; Of Bad Men he will make them really good Men , and of Sinful and Unholy he will make them Holy and Righteous Men , who truly believe in him . This is the Burden of John's Testimony : There is one ( says he ) that cometh after me , is mightier than I , he shall baptize you with the Holy Ghost and with Fire ; whose Fan is in his hand , & he will THROUGHLY PURGE his Floor . And seeing Jesus coming to him , said , Behold the Lamb of God , which TAKETH AWAY the SIN of the World. I know the Use , that too many make of these Scriptures , as if they were an Hebraism borrow'd from the Old Sacrifices : which may be said , To take away Sin by taking away the Guilt ; and not , that the Natures of Men are restored and perfected . And indeed , this is that Sense , which I dread above all others ; because it perverts the End of Christs Coming , and lodges Men in a Security pernitious to their own Souls . For though it is most true , that Remission of Sins was and is preached in his Name and Blood , and that Sin in a Sense may be said to be Taken away , when the Guilt of the Sins is removed by Remission ; yet this is only of Si●s past , that upon Repentance are forgiven : But this is not the Whole , Full and Evangelical Sense , as Christ's own words do plainly import . For ( says he ) the Son of Man is come to save that which was Lost : And upon another Occasion he expresseth himself to the same purpose , and almost in the same words , For the Son of Man is come to seek and to save that which was Lost . Now , who is this that is Lost , but Man ? and in what Sense can Man be said to be Lost , but by Sin and Disobedience ? that which cast him out of the Presence and Garden of God , and put him in a Condition of Eternal Misery . If Christ then came to Save Lost Man , he must be understood to Save him from that , which puts him into a Lost Condition , that is Sin ; for The Wages of Sin is Death , and the Servant of Sin is a Son of Perdition . Christ has determin'd this Point beyond all Exception in his Discourse with the Jews ( John 8. 31 , 32 , 33 , 34. ) Then said Jesus to those Jews , which believed vn him , if ye continue in my Word , then are ye my Disciples indeed ; and ye shall know the Truth , and the Truth shall make you Free. What Freedom was this ? Certainly from Sin ; sutable to that passage in his Prayer : Sanctify them through thy Truth , thy Word is Truth . But some Jews present , proud of their Priviledges , apprehended not the Liberty Christ spoke of ; and therefore answer'd him thus : We are Abraham's Seed , and were never in Bondage to any Man ; how sayest thou , Ye shall be made Free ? Jesus answered them ; Verily , verily , I say unto you , whosoever committeth Sin , is the Servant of Sin. In which place it is very remarkable that Men are only to be distinguish'd by their Works , that no Claims , Priviledges , Successions or Dissents are available ; but He that commits Sin , is the Servant of Sin. So that Christ's Free Man is he that is Freed from Sin ; this is his Follower and Disciple . And as Christ oppos'd the Works of the Jews , ( who unjustly sought to kill him ) to their Pretensions they made to Abraham's Seed ; so must we oppose the Actions of Ill Men to their better Professions : we must faithfully tell them ; He that commits Sin , is the Servant of Sin. From which Servitude Christ came to Save his people , and is therefore called The SAVIOUR and the REDEEMER . This Doctrine is closely followed by the Apostle Paul in his sixth Chapter to the Romans . Therefore we are buried with him by Baptism into Death , that like as Christ was raised up from the Dead by the Glory of the Father , even so we also should walk in Newness of Life — Kn●wing this , that our Old Man is crucified with him , that the Body of Sin might be destroyed : that henceforth we should not serve Sin. — Likewise reckon ye also your selves to be Dead indeed unto Sin , but alive unto God through Jesus Christ our Lord. As if he had said ; The End of Christs Coming is to turn People from their Sins ; and that those , who persist in their Disobedience , resist the Benefits , that come by him . Let not Sin therefore reign in your mortal Body , that ye should obey it in the Lusts thereof . Neither yield ye your Members as Instruments of Unrighteousness unto Sin ; but yield your selves unto God , as those that are Alive from the Dead , and your Members as Instruments of Righteousness unto God. — Know ye not , that to whom ye yield your selves Servants to obey his Servants ye are to whom ye obey ; whether of Sin unto Death , or of Obedience unto Righteousness . — For when ye were the Servants of Sin , ye were free from Righteousness . What Fruit had ye then in those things , whereof ye are now ashamed ? for the End of those things is Death . But now being made Free from Sin , and become Servants to God , ye have your FRUIT UNTO HOLINESS , and the End Everlasting Life . For the Wages of Sin is Death ; but the Gift of God is Eternal Life through Jesus Christ our Lord. To Conclude , nothing can be more apparent , then that Freedom from Actual Sinning , and giving Newness of Life to the Souls of Men , was the great Reason of Christs Coming , and the End for which he hath given us out of his fulness of Grace and Truth , and Grace for Grace , and that to be under Grace and not under the Law , is not to have Liberty to do that now , which ought not to have been done before ( as the Ranters interpret it ; ) but to be Freed from the Condemnation of the Law , First through Remission of the Sins that are past upon Faith and Repentance , and next , by Fulfilling the Righteousness of the Law , in receiving and obeying the Light and Grace that comes by Jesus Christ . Very pertinent is that Passage of the Apostle Paul ( to Titus ) to our present purpose , for it seems to comprehend the End of Christ's Coming , the Faith and Duty of his people ; which our Great Selden after all his Painful Readings and Curious Inquisitions said but a little before his Death , was the Most-Weighty Passage of the whole Bible to him , as the Bible was the best of Books in the World , viz : For the Grace of God , that bringeth Salvation , hath appeared to all Men , teaching us , that denying Ungodliness and Worldly Lusts we should live Soberly , Righteously and Godly in this present World , loo●ing for that Blessed Hope , and the Glorious Appearing of the Great God and our Saviour Jesus Christ , who gave himself for us , that he might redeem us from ALL INIQUITY , and purify unto himself a peculiar people Zealous of Good Works . In which Comprehensive Passage we find the End of Christ's Coming to be Our Redemption from all Iniquiquity , both to blot out our Sins that are past , & to purify our Hearts from the Sin that remains . We have the means that works and brings this Salvation into our Souls , which is the Grace , and the Way , by which this Grace doth accomplish it , is by Teaching us to deny Ungodliness and Worldly Lusts , and to live Soberly , Righteously and Godly in this present World. Which has this great Encouragement joyned to it , that those who so live , have only right to look for that blessed Hope and the glorious Appearing of the great God and our Saviour Jesus Christ . I will add the Testimony of his Beloved Disciple John , who has defined to us the End of Christ's Coming thus : Whosoever committeth Sin , Transgresseth also the Law ; and ye Know , that he was manifested to take away our Sins . And to shew that this is understood not only of the Guilt of Sins past , but of the Nature and present Power of Sin in Man , observe what follows ; Whosoever abideth in him ( Christ ) SINNETH NOT. As if this Apostle had foreseen the present Mischief Christianity labours under both on the side of Evil Men and but too many Mistaken Professors , he adds ; Little Children , let no Man deceive you : he that doth Righteousness is Righteous , even as he is Righteous ; he that committeth Sin is of the Devil , for the Devil sinned from the Beginning [ Now comes his most express Passage to the Matter in hand ] For this purpose the Son of God was manifested , that he might DESTROY the Works of the Devil : Which is more than the Remission of Sins that are past ; here is the DESTRUCTION of the Power and Kingdom of Satan . They that know not this , know not Christ : for as we , so our Lord is known by his Fruits , by the Works which he works in us ; therefore it is said , that His own Works praise him . He therefore that lives in Sin , denyes Christ by denying the End of his Coming : The Fool did not say with his Mouth , but in his Heart , There is no God ; yet but too many now adays plead with their Tongues and Pens , for Sin Term of Life by endeavouring to shew the Impossibility of overcoming Sin. But what saith this Apostle further of the Business ? Whosoever is born of God , doth not commit Sin : In this the Children of God are manifest and the Children of the Devil , whosoever doth not Righteousness , is not of God ; neither he that loveth not his Brother . But if you walk in the Light , as God is in the Light , we have fellowship one with another , and the Blood of Jesus Christ his Son cleanseth us from all Sin. Again : He that saith , he abideth in Christ , ought himself also so to walk , even as Christ walked . A little lower in the same Chapter he says : I have written unto you Young Men , because ye are strong , and the Word of God abideth in you , and ye have OVERCOME the Wicked One. I will add one Scripture-Testimony more in the present Case , and it is this : Herein ( saith John ) is our Love made perfect , that we may have Boldness in the Day of Judgment , because as he is , so are we in this World. Behold now the true End of Christ's Coming , viz. To SAVE FROM SIN and to purge us from all Iniquity ; that he might present us to God without Spot or Blemish . Let us not then Flatter our selves , for we shall be the Loosers : neither let us make the Impossibility through our Infidelity , which a Grain of Sincere Faith can make not only Possible but Easie : What has been , may be again , nay , in this Case must be : Did the First Christians overcome the VVicked one ? so must the Last Christians too : were those Ages led by the Holy Spirit and taught by the Grace of God to live God-like , or like God in the World ? so must we of these Latter Ages too , if we will be blessed forever ; that having put off the Old Man , the Devil and his Works ; we may put on Christ the new and heavenly Man , the second Adam , with his Holy Life and Works , so shall the Fruits of his Spirit shine through us , which are Love , Joy , Peace , Long-suffering , Patience , Gentleness , Faith , Meekness , Temperance ; for they that are Christ's have Crucified the Flesh , with the Affections and Lusts : They hear his Voice that leads them out of the Concupiscencies of this Vile World , and they follow him , and he gives unto them Eternal Life , and a Stranger they will not follow : The World , the Flesh and the Devil make up this Stranger , and those that are carried away by this Stranger are in an Unreconciled State to God , and so dying must inevitably perish . VVell , then will be true Christians ? Have we Faith , then let us take the Advice of that good man Peter ; Let us add to our Faith Virtue , and to Virtue Knowledge , and to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , and to Godliness Brotherly-Kindness , and to Brotherly-Kindness Charity : For says he , if these things be in you and abound , they make you , that ye shall neither be barren nor unfruitful in the Knowledge of our Lord Jesus Christ . But he that lacketh these things is blind , and cannot see far off , and hath forgotten that he was purged from his Old Sins . Wherefore the rather Brethren , give Diligence , to make your Calling and Election sure ; for if ye do these things , ye shall never fall . For so an Entrance shall be ministred unto you abundantly into the Everlasting Kingdom of our Lord and Saviour Jesus Christ . The Fourth Great Ecclesiastical Evil , is Preferring HUMANE AUTHORITY above Reason and Truth . This & the next Evil ( which is the Last now to be considered , to wit , Propagation of Faith by Force , Religion by Arms ) are the Two Legs , upon which the false Church hath in all Ages , under this degeneracy we find the Jewish Church at Christ's coming , and he complains of it , Ye teach for Doctrines the Traditions of men , ye seek to kill me , a man that has told you the Truth : But I challenge the whole Account of Time and Records of the World , which are come to the hands of this Age , to tell me , When , where and by whom these Principles have been receiv'd , improv'd and us'd with any sort of Proportion or Comparison , with the Practice of that Church , which has long prided her self with the Name of Catholick and Christian . And yet I could wish nothing of these Two Ill Principles had found any place amongst us , that call our selves Protestants ; for to them are properly owing most of that Ignorance Superstition , Idolatry , Animosity , Persecution and Blood-shed that have been among Christians , since the Christian Profession hath grown to any Power in the World. I shall consider them severally ( respecting us ) and in their due Order , with as much Brevity , as well I can . That Humane Authority hath been preferred above Reason and Truth , that is , That the Apprehensions , Interpretations , Conclusions and Injunctions of Men have been reputed the great Necessaries or Essentials to Salvation and Christian . Comm●ion , insomuch as a Sober and Reasonable Dissent hath been too often over-rul'd not by VVeight of Argument or Evidence of Truth , but by the Power and Numbers of Men in Ecclesiastical Office and Dignity , is ( that I may say Modestly ) in some Degree true among us . The First Church Evil reprehended in this Discourse , may begin the Proof , and give the first Witness upon this part of the Charge , viz. That OPINIONS have been ma●● ARTICLES of Faith , that is , the CONSTRUCTIONS and CONCLUSIONS of MEN from Sacred VVrit , and not the TEXT it self have been injoyn'd & impos'd as ESSENTIAL to Eternal Salvation and External Christian Communion . Insomuch as no Reason , Scripture or purest Antiquity have suffer'd to prevail against such Determinations , and too often not enough to excuse those , that have pleaded for a Conscientious Dissent from them ; the Authors of them either resting upon the Authority of their own Judgments , or conforming themselves to the Example of Ages less pure and clear . I Conscientiously refuse to name Parties , because I am tender of giving the least Offence ; but upon a Just Observance of those Revolutions of Protestancy , that have been amongst us , we may see , with what Stiffness ( not to say Obstinacy ) several Models of Religion and Draughts of Creeds have been contended for . I would beseech every Party in Christ's Name to look into it self , for I don 't , because such are best able ( if they will be Impartial and put no Cheat upon themselves ) to make the Application . However I will name those Points , about which the Authority of Man as it seems to me has been so Positive of God , as to his Prescience and Predetermination ; Of Christ , as to his Natures and Personality , and the Extent of his Death and Intercession ; Of Free Will and Grace ; Of Faith and Works ; Of Perseverance and Falling away ; Of the Nature of the Church ; And Lastly , of the Dignity and Power of the Clergy . And if men please but to lay their Hands upon their Hearts , and cast their Eyes upon the Scriptures , if they will but use the Light that God has afforded them , and bring such Debates and Results to the Test of that Light and the Sound Form of Words , the Holy Ghost hath preserv'd amongst us ; I need not take the Employment upon me of pointing to Humane Authority among the several Parties of Protestants as to these points ; nothing will be clearer . For it is about the Meaning of this and the Intention of that place of Scripture the Contest hath been and is ; and how to maintain and propagate those Conceits ; So that the falling out is in the Wood of our own Opinions , and there the Contention is kindled , that consumes all about our Ears . O that we would be but impartial and see our over-plus to the Scriptures , and retrench that redancy or keep it modestly ! for 't is an horrid thing that we Protestants should assume a Power of ranging our apprehensions with the Text , and injoining our Imaginations for Indispensible Articles of Faith and Christian Communion . But the next proof of the prevalency of Humane Authority amongst us Protestants is The great Power and Sway of the Clergy , and the Peoples Reliance upon them for the Knowledge of Religion , and the Way of Life and Salvation . This is such plain Fact , that almost every Parish proves it . Is not Prophecy ( once the Church's ) now engrost by them and wholly in their hands ? Who dare publickly preach or pray , that is not of that Class or Order ? Have not they only the Keys in keeping ? May any body else pretend to the Power of Absolution or Excommunication ? muchless to constitute Ministers ? Are not all Church Rites and Priviledges in their Custody ? don 't they make it their proper Inheritance ? Nay , so much larger is their Empire then Caesars , that only they begin with Births and end with Burials : Men must pay them for Coming in and Going out of the World. To pay for dying is hard ! Thus their Profits run to the Grave , and that which is the Loss of others , is their Gain , and a part of their Revenue . 'T is of this great Order and Sept of Men only , that all Synods and Convocations are ( of modern Ages ) compounded ; and what they determin , is called the Canons or Decrees of the Church ; though Alas ! they be only to Obey , what they Ordain ; giving us thereby to understand , that they want the Authority of her Name , where they deny her to have a part , or to be present . But they have not only been the Usual Starters of new Opinions , and the great Creed-Makers among Christians , but the Sway they have with the People , makes them so Considerable an Interest in the Eyes of the Civil Magistrate , that he often finds it not for his Ends to disobliege them . Upon this it is , we see them so Successful in their Solicitations of Publick Authority to give its Sanction to their Opinions and Forms ; and not only recommend them ( which goes certainly a great way with the People ) but impose the Reception of them , and that on severe Penalties ; in so much , that either men must offer up their understandings to their Fears , and dissemble Conviction to be safe , or perish ; there is no medium . Something of this lies near us : God Almighty open our Eyes to see both the Truth and Mischief of this thing . But what shall I say of that Implicit Reverence the people have for the Clergy and dependence upon them about Religion and Salvation , as if they were the only Trustees of Truth , and high Treasurers of Divine Knowledge to the Laity : and we daily see , that the blind Opinion they have of their Office ( as that which is peculiar to that order and not common to Christians , be their Gifts as they will ) disposes them to rely entirely upon their Performances . The Minister is Chooser and Taster and every thing for them : They seem to have deliver'd up their Spiritual SELVES , and made over the business of Religion , the Rights of their Souls to their Pastor , and that scarcely with any Limitation of Trust too : and as if he were , or could be their Garante in t'other World , they become very insolicitous of any further Search . So that if we would examine the respective Parishes of Protestant as well as Popish Countries , we shall find ( and it is come to that sad pass ) that very few have any other Religion then the Tradition of their Priest : They have given up their Judgment to him , and seem greatly at their Ease , that they have discharged themselves of the Trouble of Working out their own Salvation and Proving all things , that they might hold fast that which is good . And in the room of that care bequeath'd the charge of those Affairs to a Standing Pensioner for the purpose . Thus the Clergy are become a sort of Mediators betwixt Christ and us , that as we must go to God by Christ , so must we come to Christ by them ; they must be , it seems , like the high Priests under the Law , that only enter'd into the Holy of Holies ; whose Lips preserved Knowledge : and by whom we must understand a Divine Oracle . As if the Mysteries of Salvation are not to be intrusted with the Vulgar ; or that it were a kind of Prophanation to expose them to their View : and the only way to make them cheap and contemptible to suffer Every Christian to have the keeping of them : ( though they belong to every Christian . ) But this Language ( thanks be to God ) is that of humane Authority , that would magnify the Mysteries of Salvation by the Ignor●nce of those , that should know them , as if the Gospel-dispensation were not that of a full Age , but Infancy or Minority . 'T is true , the State of people under the Law and the Levitical Priest-hood is called a Bondage , Childhood and Minority , and the Law thereof is term'd a School master to bring to Christ ; but it is as true , that the State of Christianity is reputed the Age of grace , freedom , manhood and Inheritance by the same Apostle . And that we should have external Guardians of our Faith and Religion upon us after we are come to Years of Discretion , that might be very allowable under the ●mbroil Age of our Minority , is not to obtain greater Freedom , but to make our Case worse . For it is more tolerable to be used as Children when we are Children , and know nothing above that Condition , then when riper Years have brought us to the Understanding and Resentment of Men. But it is almost as unpardonable as it is unsufferable , to make that Infancy the Perfution of the Christian-Religion , as if there were nothing beyond wearing a Bib and being fed , carried and govern'd as Nurses please ; that is , as the Priests will. It is a Knowing and Reasonable , and not a blind Obedience , that commends a Man ; Children should be ruled , because they have no Understanding or Choice ; but because 't is not so with Men , Reason ought to conduct them in their Duty , that the Service they perform to God may be such , as the Apostle calls , a Reasonable one : The Will is no longer Will if not Free , nor Conscience to be reputed Conscience , where compell'd . The Gospel is not the time of Ceremonial Works but Faith , therefore not Coercive , because out of our own power ; it is the Gift of God. But though this be very unhappy , that so excellent a Reformation , founded upon the freest Principles of Inquiry , common to all-that had Souls to save , should so miserably degenerate into Formality and Ignorance , Implicit Faith and blind Obedience ; yet that part of our History is most lamentable to me , where we find the Noble Bereans , the diligent Inquirers , People that desire to prove all things , that they may hold fast that which is good , such as would see with their own Eyes , and that dare not transfer the right of Examination to any mortal man , but who desire to make their Faith and Religion , the Faith and Religion of their Conscience and Judgment , that on which they dare depend and rest their eternal Happiness in the Day of Judgment , that , these I say , should instead of being cherisht , be therefore exposed to the Displeasure of the Clergy , the Scorn of the Rude Multitude , and the Prosecution of the Civil Magistrate : this I confess is very anxious to remember , and I only do it for this purpose , that it may put us in mind of our great Declension from Primitive Protestancy , and how much Humane Authority has crept into the Affairs of Religion since that time of the day , when we made it a prime Article of our Protestant Creed to eject and renounce it . And that you may yet see your selves short of your own Pretences , if not contrary to your express Principles , and how much you have narrow 〈◊〉 your selves from the use of your First Principles . Suppose a Turk be convinced , that Christ is that , which he believed Mahomet to be , the Greatest of all Prophets , That Mahomet was an Impostor , That Jesus is the only Saviour and Mediator ; but being Catechistically taught the Two Natures in one Person ( the Hypostatical Union ) in fine , the Athanasian Creed and other Articles of Faith , or Rites of your Church not so clearly express'd in Scriptures , and not easie to be apprehended or assented to , will not this poor Creature be look'd upon either as Infidel or Heretick ? renounced all share in Christ and Christian Fellowship , because his Weakness or Understanding will not allow him to come up to the full Inventory of Articles believed and imposed by you ? Certainly you must either be partial , and give him that Liberty you deny to Persons of equ●l Tenderness , or else you mustafter your present streightness conclude him Infidel or Heretick . But I would beseech you that we may consider if this bears any Proportion with the Wisdom and Love of God , in sending Christ into the World to save you and me ? The Apostle became All unto all to win some ; but this is becoming All unto none , to force all : he thereby recommends the Utmost Condescention that can be lawful ; but this use of Humane Authority about Faith seems to make it unlawful to Condescend : As if Force were better than Love , and Conformity ( how ever it become at it ) than Christian Condescention . The Blessed Apostle had his Eye to the Good Intention and Sober Life of the Weak ; and used an holy sort of Guile to catch them : he seems , as if he ●…ssembled the Knowledge of those Averse Opinions which they held , or the necessity of their embracing those Doctrines , which as yet they might not believe . He fell not to Debate and Canvass Points in Difference between them , which instead of Union would have enflam'd the Difference and rais'd Contention ; No , no : He became all unto all , that is , He stoop'd to all Capacities , and humbled himself to those Degrees of Knowledge that men had , and valued that which was good in all ; and with this Sweetness he practised upon them to their further proficiency in the School of Christ . These Allurements were all his Injunctions , nay , in this Case he makes it an Injunction to use no other : Let us therefore ( says he ) as many as be perfect be thus minded ; and if in any thing ye be OTHERWISE minded , God shall reveal even this unto you . You shall not be impos'd upon , stigmatiz'd or excommunicated for Want of Full Satisfaction , or because you do not Consent before Conviction ; for God shall REVEAL it to you ; you shall see and know what you do , and to God you shall owe your Knowledge and Conformity , and not to Humane Authority and Imposition : your Faith shall not be implicit , nor your Obedience blind , the Reason of your Hope shall be in you . Pray let us compare this with the Language of our own Times ; where People cannot come up to the Prescriptions of men , but plead the Liberty of Dissent ( though with never so much Sobriety and true Tenderness of Conscience ) they are upbraided after this manner , Are you Wiser than your Superiours ? Were our Fore-Fathers out of the Way ? Did no body know the Truth till you came ? Are you Wiser than all our Ministers and Bishops and your Mother the Church ? Can't it content you to believe as she believes ? Is not this Pride and Presumption in you , a Design to make and head Sects and Parties ? with the like Entertainment . Now this is that which you your selves , at least in the Persons of your Ancestors have stiled POPERY ; yea , POPERY in the abstract , the Sum-Total of that Mystery its great Master piece , to wit , IMPLICIT FAITH and BLIND OBEDIENCE : If so ? then say I , let us also have a care of Pop●ry in Protestant guise , for that Popery is likely to do us most Injury that is least suspected . I beg you by the Love of God and Truth , and as you would lay a sure Foundation Piece here , and eternal Comfort to your own Souls , that you would consider the Tendency of upbraiding and violently over ruling the Dissent of Conscientious and Peaceable People : For if you will Rob me once of the Liberty of my Choice , the Use of my Understanding , the Distinction of my Judgment , no Religion comes amiss ; inde●d it leads to No Religion . 'T was the Saying of the Old King to the then Prince of Wales and our present King ; Make the Religion of your Education the Religion of your Judgment : which to me is of the Nature of an Appeal from his Education to his Judgment about the Truth of his Religion : And that Religion , which is too tender to be examin'd is unsound . Prove all things , and hold fast that which is good , lies an Impeachment against Imposition , deliver'd upon Record by the Apostle Paul in the Name of the Holy Gh●st . 'T was the same Apostle , that commended the Bereans of Old , for that they diligently searched the Scriptures , wheth●r those things delivered by the Apostles concerning the Messiah , were true . Nay , Christ himself to whom all power was given in Heaven and in Earth , submitted himself to the Test : he did not require them to believe him , because he would be believed ; he refers them to the Witness , that God bore to him : If I bear Witness of my self ▪ my Witness is not true . He also sends them to the Scriptures , pleads the Truth of his Authority from that of his Doctrine and Miracles : If I had not done among them the Works which none other Man did . And finally challenges them to convince him but of one Sin : Which of you convinceth me of Sin ? and if I say the Truth , why do ye not believe me ? He offers to reason the Matter , and submit himself to Truth ; and well he might , who was Truth it self . But an IMPOSING CHURCH bears Witness of her self , and will be both Party and Judge : it requires Assent without Evidence and Faith without Proof , therefore false ; Christian Religion ought to be carried on only by that way by which it was introduced , which was PERSWAS●ON ; If any man will be my Disciple , let him take up his Cross and follow me : and this is the Glory of it , that it does not destroy , but fairly conquer the Understanding . I am not unacquainted with the Pretences of Romanists to Ab●egation to a Mortified and Self denying Life ; and I do freely acknowledge , that the Author of the German Theology , Taulerus and Thomas a Kempis , and others of that sort of Men in their Communion , have written Excellent Practical Things , but there is scarcely any thing of this Violent Popery in those Tracts : On the contrary , the very Nature and Tendency of them is Diametrically Opposit to the present Constitution of that Church , and all others that practise Imposition in Religion . And as it is one great Mark of the False Church to pervert the right End of True Doctrine , so hath she excelled in the Abuse of that Excellent Word SELF-DENYAL : For she hath translated it from Life to Understanding , from Morals to Faith , Subjugare intellectum in Obsequium fidei ( to subject the Understanding to the Obedience of Faith ) is the perpetual Burden of their Song , and Conclusion of their Conferences . But what is this Faith ? that which conquers the World and purifies the Heart ? by no means . But 't is to believe that the Church of Rome is the True Church , and the Pope Christ's Vicar , and the Visible Head of that Church . So as that Self denyal , which relates to our Wills and Affections in a corrupt State , they apply to the Use of our Understanding about Religion ; as if it were the same thing to deny that which we understand and know to be Evil ( which is the Christian Self denyal ) and to deny that very Knowledge and Understanding , which is God's Gift and our Honour . Whereas Religion and Reason are so Consistent , as that Religion can neither be understood nor maintain'd without Reason . For if this must be laid aside , I am so far from being Infallibly assured of my Salvation , that I am not capable of any Measure of Good from Evil , Truth from Falshood . Why ? I have no understanding or use of any , which is the same . All the Disadvantage the Protestant is under in this is that , of his greater Modesty , and that be submits his Belief to be tryed , which the other refuses , under the Pretence of unaccountable Infallibility to that Authority Reason decides . So that whereas some people excuse their embracing of that Religion by urging the Certainty that is in it , I do say , 'T is nothing but Presumption . For a man can never be Certain of that , about which he has not the Liberty of Examining , Understanding or Judging : Confident ( I confess ) he may be ; but that 's quite another thing than being Certain . Yet I must never deny , but that every Christian ought to believe as the Church believes , provided the Church be true ; but the Question is , Which is that true Church ? And when that is answered ; as a Man may Unlawfully Execute a Lawful Sentence , so he may falsly believe as the True Church believes ; for if I believe , what she believes , only because she believes it , and not because I am convinced in my Understanding and Conscience of the Truth of what she believeth , my Faith is false , though hers be true : I say , it is not true to me , I have no Evidence of it . What is this Church , or Congregation rather ( as worthy Tindal every where translates it ) but a Company of People agreed together in the sincere Profession and Obedience of the Gospel of Christ . Now look what Inducement they severally had to believe and embrace the Gospel , that we must have to joyn with them : for as they made not one another an infallible Authority to one another , upon which they first embrac'd the Gospel ; neither are we to ground our Belief thereof upon their Authority joyntly ; but as they had a Rule to believe and commune , so must we have the same Rule to embrace their Communion . So that that Church cannot be the Rule of my Faith , that have the same Faith and Object for my Faith that she has . I argue thus , I must believe as the Church believes , that is , I must have the same Faith the Church has ; then I must have the same Rule , because the Church can be no more the Rule of that Faith , then she can be that Faith of which some would make her the Rule . If then the Church has Faith , and that Faith a Rule ; and that she can no more be the Rule of her own Faith , then she can be that Faith it self ; it follows , she cannot be the Rule of the Faith of her Members , because those Members have the same Faith , and that they in Society are this Church . For that which is the Rule of the Congregation's Faith in general , must reasonably be the Rule of every Member's Faith that makes up that Congregation ; and consequently of every Member that may hereafter adhere to it . So that to talk of believing as the Church believes ; to flowrish upon that Self-denyal and Humility , which takes all upon Trust , and revile those with the bitterest Invectives that are modestly scrupulous , and act the BEREANS ; for their Souls ( who think that Easiness of Nature and Condescention might be better bestowed , and in this occasion ill-tim'd and dangerous ) is to put the Knife to the Throat of Protestancy ; and what in them lies to socrifice it to implicit Faith and blind Obedience . For it cannot be denyed but that the great Foundation of our Protestant Religion is the Divine Authority of the Scriptures from without us , and the Testimony and Illumination of the Holy Spirit within us . Upon this foot the first Reformers stood , and made and maintain'd their Separation from Rome , and freely offered up their innocent Lives in Confirmation . With good Cause therefore it is the general Consent of all found Protestant Writers , That neither Traditions , Councils nor Canons of any visible Church , much less the Edicts of any Civil Session or Jurisdiction , but the Scriptures only , interpeted by the Holy Spirit in us , give the final Determination in Matters of Religion , and that only in the Conscience of every Christian TO HIMSELF . Which Protestation made by the first publick Reformers against the Imperial Edicts of Charles the fifth imposing Church Traditions without Scripture Authority , gave first beginning to the Name of Protestant , and with that Name hath ever been received this Doctrine , which prefers the divine Authority of the Scripture and Spirit to that of the Church and her Traditions . And if the Church is not sufficient implicitly to be believed , as we hold it is not , what can there else be named of more force with us , but the Divine Illumination in the Conscience , or Conscience in the best Sense of the Word , then which God only is greater . But if any man shall pretend that the Scripture judges according to his Conceptions or Conscience for other men , and that they must take their Religious Measures by the Line of his Direction ; such a person makes himself greater then either Church , Scripture or Conscience . And , pray , let us consider if in any thing the Pope is by our Protestant Divinity so justly resembled to Antichrist , as in assuming Infallibility over Conscience and Scripture to determine as he thinks fit ; and so in effect to give God , Scripture , Magistrates and Conscience the Law. To this they have without scruple applyed that to the Thessalonians ; Sitting in the Temple of God , exalting himself above all that is caled God. To check this exorbitancy , the Apostle Paul demands , Who art thou that judgest anothers Servant ? to his own Lord he stands or falls ; which sheweth with great Evidence that Christians of all sizes , great and small , are but Brethren , and consequently all superiority , Lordship and Imposition are excluded ; But if there be a Difference 't is in this , that as Christ taught , He that is greatest , is to be Servant to the rest ; but what is more opposite to a Servant then a Lord , and to Service then Injunction and Imposition , and that on Penalties too ? Here it is that Christ is only Lord and Lawgiver , who is only King of this inward Kingdom of the Soul : And 't is to be noted that the Apostle did not write this to a private Brother , or in some special Case , but to the Church , as a General and standing Truth , and therefore now as Authentick and proper as then : And if this be true , I cannot see how any , or even the most part of the Church , that are still but Brethren to the rest , of one voluntary Communion and Profession , can with any shew of Reason impose upon them and escape the Reproof of this Scripture ; for all Societies are to govern themselves according to their Institution and first Principles of Union . Where there is Violence upon this part , Tyranny and not Order is introduced . Now since Perswasion and Conviction began all true Christian Society , all Christian Societies must uphold themselves upon the same free Bottom , or they turn Antichristian . I beseech you here , let us examine our selves faithfully , and I am of belief that something of this will yet appear amongst us , that shew great Reverence to that free Name . But to make good their unreasonable conceit of Church Authority , they object Christ's Words , GO TELL THE CHURCH , that is , say they , The Church is the Rule and guide of Faith , whatever the Church agrees upon and requires your assent to and Faith in , that you must necessarily believe . But though , as before , 't is confest in a sense we must believe as the true Church believes , yet not because she so believes , but for the same Reasons that she her self does so believe , because none can truly believe as she believes , but must so do upon the same principles and motives , for which they believ'd that first made up that Christian Church : To talk of being the Rule and Guide in point of Faith , is to contradict Scripture , and justle Christ out of the Office which is peculiar to him and his Spirit ; he is given to his Church an Head , that is , a Counsellor , a Ruler , a Judge , and is called a Lawgiver ; and says the Apostle , The Children of God are led by the Spirit of God. And he was Wisdom and Righteousness to the Church Apostolick , and is so to his own Church all the World over . Besides , 't is absurd that the Church can be the Rule and Guide of Faith , for as such , she must be her own Rule and Guide , the Faith of the Members being that of the Church , which cannot be . But what then can be the meaning of Christs words , Go tell the Church ? Very well . I answer , 't is not about Faith , but Injury ? that Christ speaks , and the place explains it self , which is this : Moreover , if thy Brother shall TRESPASS against thee , go and tell him his fault , between thee and him alone ( here is Wrong , not Religion ; Injustice , not Faith or Conscience concerned , as some would have it , to maintain their Church power ) if he shall hear thee , thou hast gain'd thy Brother ; but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three Witnesses every word may be established ; and if he shall neglect to hear them , TELL IT UNTO THE CHURCH ; but if he neglect to hear the Church , let him be unto thee as an Heathen man and a Publican . Verily I say unto you ▪ whatever ye shall bind on Earth , shall be bound in Heaven , and whatsoever ye shall loose on Earth , shall be loosed in Heaven , &c. The matter & manner of which passaged eliver'd by Christ shews that he intended not to set up Church power about Faith and Worship ; unto which all must bow , even without , if not against conviction . The word TRESPASS and FAULT , prove abundantly that he only means private and personal Injuries , and that not only from the undeniable signification and use of the word TRESPASS and FAULT , but from the way Christ commands for accommodation , viz. that the person wrong'd do speak to him that commits the Injury alone , if that will not do , that he take one or two with him ; but no man can think that if it related to Faith & Worship , I ought to receive the Judgment of one , or two or three against mine own . This has not been the practice , at least not the principle of the most degenerated Church since the Primitive times ; for most , if not all agree , that nothing below the Church can detemine about matters of Faith , and even many with reason cannot go so far : yet Christ seems to fix a blame upon him that complies not with the Person he has offended , but more if he refuse to give satisfaction , after one or two have also intreated him ; therefore it cannot relate to matters of Faith and scruples of Conscience , but personal and private Injuries : Which is yet clearer from this part of Christ's saying , viz. That in the Mouth of two or three Witnesses every Word may be established . Which Implies a Tryal and Judicial proceeding as is customary in civil cases , about personal and private Trespasses ; for it were not so proper to speak of Witnesses on any other account . This is interpreted beyond exception by the Apostle to the Corinthians , where he reproves and forbids them , to go to Law one with another before Unbelievers , arguing thus , Do you not know that the Saints shall Judge the World , and if the World shall be judged by you , are ye unworthy to judge the smallest matters ? This shews the meaning of Church Authority is those dayes , and is a natural Exposition upon Christ's words ( in case of Trespass and Refractoriness ) Tell the Church . And 't is yet the Practice of all sober , just and quiet People , raher to refer their Controversies to approved men , than to tare one another to pieces at Law. But it is worth our notice that as any Decision up on an arbitration oblieges only the Parties to sit down content with the awardment of such loss or gain as they the Arbitrators think equal ( as the next best way to accommodate differences , and not that such awardment should alter their first Thoughts and Opinion they had of their right , or force them to declare they are of the Arbitrators mind . ) So is it most unreasonable , where the Church is only an Arbitrator about Personal trespasses or umpire at most , to imagine a Power to determine and impose Faith , and that upon severe Penalties as well of this ( unto which Christ's Church has no relation ) as of the other World ; I say , this very thing well weigh'd breaks all their Fallacies to pieces , and decides the business beyond all contradiction between those that stand upon the Spirit within and the Scripture without on the one hand , and such as meerly rest upon the Traditions of Men and Authority of the Church on the other hand . For if in an Arbitration I am not bound to be of the Arbitrators mind , though for Peace sake I submit to their Award , and that the Church Power in this place controverted relates only to external and personal Trespasses , Injuries or Injustices , as the place it self plainly proves , there can be no sense , reason or modesty in the Earth , on the part of those high Church men , who would from hence wring and extort the Power of defining , resolving and imposing upon all people , under temporal and eternal punishment , Articles of Faith and Bonds of Christian Communion . I Conclude this of the Church with saying , that 't is not Identity of Opinion , but Justice , not Religious Uniformity , but Personal Satisfaction that concerns the text , and therefore Reason , sober Conscienc● and good Sense may at any time lawful insist upon their claim to be heard in all their Scruples or Exceptions without disrespect to that excellent Doctrine ( when rightly understood ) Go tell the Church . To this let me add somthing about this great Word CHURCH . Some men think they are sure enough if they can but get within the pale of the Church that have not yet consider'd what it is . The Word CHURCH , signifies any Assembly , so the Greeks used it ; and it is by Worthy Tindal every where translated Congregation . It has a two fold sense in Scripture . The first and most excellent Sense is that , in which she is called the Body and Bride of Christ . In this respect she takes in all Generations , and is made up of the Regenerated , be they in Heaven or on Earth , thus Ephes . 1. 22. 5. 23 , to 33. Col. 1. 16 , 17. 18. Heb. 12. 22 , 23. Rev. 21. 2. Chap. 22. 17. Here Christ only can be Head ; this Church is washed from all Sin , not a Spot nor a Wrinkle left ; ill men have nothing to do with this Church , within whose pale only is Salvation ; nor is this Universal and truly Catholick Church capable of being conveen'd to be told of Wrongs or Trespasses . The other use of that Word in Scripture is alwayes referred to Particular Assemblies and Places , that is the Church which by Christ's Doctrine is to be told of Personal Injuries and whose determination for Peace sake is to be adhear'd to must of necessity be the adiacent or most contiguous company of Christian Believers , those to whom the Persons in difference are by external Society and Communion related ; and that such private and distinct Assemblies are so called the Church , is apparent from the acts and writings of the Apostles the Church of Jerusalem , Antioch , Corinth , Ephesus , Galatia , Thessalonica , Crete , &c. peruse these places , Acts 5. 11. & 9. 31. & 11. 22 , 26. & 14 23 , 27. Rom. 16. 5. 1 Cor. 1. 2. & 4. 17. & 14. 4. Rev. 2. & 3. Chap. By which it plainly appears that the Universal visible Church , so much bragg'd of for the Rule and Judge of Faith , &c. is an upstart thing , and like mean Families or ill got Goods , it uses false Heraldry to give it a Title . For the Apostoilick times , to which all others must vail and by whom they must be tryed , know no such conceit ; and the Truth is , it was then first started , when the Pride of one man made him ambitious , and his Power able to bid for Headship , Empire and Soveraignity ; 't was then needful to his being Universal head , that he should first have an Universal body . But suppose such a Church there were , 't is utterly Impossible that such a Church could be called together in anyone place , or at any one time to be told or to determine of any thing ; so that yielding the thing by them desired , it is useless and impracticable to the ends they desire it for . But alas ! who knows not , that loves not to be blind , that the Church among them is the Priesthood , the few cunning men govern the Majority , and intitle their conceits , the Canons of Christ's Church ; and humane Power and Force , the Policy and Weapons of this world , must back their decrees . And all this comes from the Ignorance and Idleness of the People , that give the Pride and Industry of the Clergy an opportunity to effect their crafts upon them . For so mean spirited are the People as to take all upon trust for their Souls , that would not trust an Arch-Bishop about a slit Groat . 'T is prodigious to think what Veneration the Priest-hood have raised to themselves by their usurpt Commission of Apostleship , their pretended Successions , and their CLINK CLANK of extraordinary Ordination . A Priest , a God on Earth , a Man that has the Keys of Heaven and Hell ; do as he says , or be damn'd ; what power like to this ? The Ignorance of the People of their Title and Pretences , have prepared them to deliver up themselves into their hands , like a Crafty Usurer , that hedges in the Estate on which he has a Mortgage ; and thus they make themselves ever in Fee to the Clergy , and become their proper Patrimony . So that believing as the Church believes , is neither more nor less then Rooking men of their Understandings , or doing as ill Gamesters are wont to do , get by using false Dice . Come , come , 't is believing as the Priesthood believes , which made way for that offence wise and good men have taken against the Clergy in every Age : And did the People examine their bottom , the ground of their Religion and Faith , it would not be in the Power of their Leaders to cause them to Err ; an implicit Veneration to the Clergy begun the Misery ! What! Doubt my Minister ! arraign his Doctrine , put him to the Proof ! by no means ; but the Consequence of not doing it has been the Introduction of much false Doctrine Superstition and Formality , which gave just occasion for Schism ( for the Word has no hurt in it , and implies only a Separation , which may as well be right as wrong . ) But that I may not be taxed with partiallity or upbraided with sigularity , there are two Men , whose Worth , Good Sense and True Learning I will at any time engage against an entire Convocation of another Judgment , viz. Jacobus Acontius and John Hales of Eaton , that are of the same mind ; who , though they have not writ much , have writ well and much to the purpose . I will begin with Jacobus Acontius at large , and do heartily beseech my Readers to be more then ordinarily intent in reading what I cite of him , their Care and Patience will be requited by his Christian and very acute Sense . It remains , that we speak of such Causes of the not perceiving , that a Change of Doctrine is introduced , as consist in the Persons that are taught . Now they are cheifly two , Carelesness and Ignorance . Carlesness for the most ●part ariseth hence , In that the people trust too much to their Pastors ; and per swade themselves , that they will not slip into any Error , and that therefore they have small need to have an Eye over them , but that they are bound rather to embrace whatsoever they shall hold forth , without any curious Examination . Hereunto may be added many other businesses , whereunto men addict themselves : For that Saying is of large extent , Where mens Treasure is , there is their Heart , and that other , No man can serve two Masters . Now , how it may come to pass that after a people hath once had a great Knowledge of Divine Truths , the said Knowledge may as it were vanish away , besides that Cause which hath been even now alleadged , we shall in another place make discovery of some other Reasons . We shall for the present add only this one ; That the people themselves are in a perpetual kind of Mutation , some daily dying and departing , others succeeding and growing up in their stead . Whence it comes to pass , That since the Change which is made in every Age , is small , either the people cannot perceive it ; or if they do observe it , yet they esteem it not of such moment , as to think fit to move any Difference thereabout . This thing also is of very great force , to keep the people from taking notice of a Change in Doctrine ; when men shall perswade themselves , that they are not able to judge of matters of Religion , as though it is , it is not , and other words used in Scripture , do not signifie the same which they do in common discourse , or as if nothing could be understood without some great Knowledge in the Tongues and Arts or Sciences , and as if the Power of the Spirit were of no efficacy without these Helps . Whereby it cometh to pass , that whilst they think they understand not even those things which in some sort they do understand , being expressed in most clear and evident words ; they do at length arrive to that Blockishness that they cannot understand them indeed ; so that , though they have before their Eyes a Sentence of Scripture so clear , that nothing can be more evident ; yet if they to whose Authority they in all things subject themselves , shall say any thing point-blank opposite thereunto , they will give credit unto them , and imagine themselves not to see that which they see as clear as the Light. And by these means verily it comes to pass , That when the Doctrine of Religion is corrupted , the Mutation is not discovered : Furthermore , when the Doctrine is once begun to be changed , it must needs be , that out of one Error another should spring and propagate infinitely ; and God , for Just Reasons of his own , blinding them , men bring upon themselves so great Darkness , and slip into such soul Errors ; That if God out of Mercy open a mans Eyes , and let him see those Errors he lives in , he can scarcely believe himself , or be perswaded that he was ever enveloped with such blind Errors . Which thing is as true , and as well to be seen in Men of greatest Learning & Experience . If thou shalt thorowly peruse the writings of some of the School-men ( as they call them ) thou shalt in some places meet with so much Accuteness , as will make thee admire . Thou shalt see them oftentimes cleave a fine Thred into many parts , and accurately Anotomise a Flea , and a little after fall so foully , and avouch such Absurdities , That thou ca●st not sufficiently stand amaz'd ; wherefore we must obey that Advice of the Poet ; Principijs obsta , sero medicina paratur , Cum mala per longas invaluere moras . Resist betimes ; that Med'cine stayes too long , Which comes when Age has made the Grief too strong . Now there is need of a double Caution : viz. That there be no Change made in the Doctrine , when it is pure : And if any Change be made , that there be notice taken of it . Now look what Change is made in this kind , all the Blame is laid upon those whose Office it is to instruct the People ; for though themselves are the Authors of the Change , yet will the people impute it to the Ministers Sleepiness and want of Care at least . It concerns therefore the Pastors and Teachers to be Eagle eyed , and to be very well acquainted with those Causes whereby the Change of Doctrine becomes undiscovered , and to have them at their Fingers ends , and to be wary , that on no hand they may miscarry . Now it will be an excellent Caution for the keeping of Doctrine pure , if they shall avoid all curious and vain Controversies : If they shall set before their Eyes the scope and end of all Religious Doctrine , and likewise a Series or Catalogue of all such things as make to the attainment of that End ( of which we formerly spake ; ) if they shall affect not only , the matter it self , but also the words and phrases which the Holy Ghost in Scripture makes use of , and exceedingly suspect all different Forms of speaking . Not that I would have them speak nothing but Hebraisms ; for so their Language would not be plain nor intelligible : but I wish that they will shun all such Expressions , as have been invented by over-nice Disputants , beyond what was necessary to express the sence of the Hebrew and Greek , and all those Tenets which men by their own Wits do collect and infer from the Scriptures . Now of what Concernment this will be , we may gather by this Instance : The Papists think it one and the same thing to say , The Church cannot err ; and to say in the words of our Lord , Wheresoever two or three shall be gathered together in my Name , there will I be in the midst of them . Yet is the Difference very great , which may thus appear ; forasmuch as in case any one shall conceive the Church to be the Pope , Cardinals , and Bishops anointed by the Pope : he hearing the aforesaid Sentence , will judge , that whatsoever they shall decree , ought to be of Force . But if he shall rather mind the words of our Lord , and shall consider that those kind of men , do regard nothing but their own Commodity , Wealth and Dominion ; he will be so far from so understanding them , that peradventure not being able to allow the Deeds and Practices of these Men , he will come to hope from those words , That if himself with some other good Men loving God with their whole Heart , shall come together , and unanimously implore the Assistance of God , shall be better able to determi●… What it is that ought to be believed and practised for the attainment of Salvation , then if they should persist to put their Confidence in such Pastors . Now this Rule , that the words of the Scripture ought to be used rather than any other , is then especially to be observed , when any thing is delivered as a certain and tryed Truth , or as a Rule of Faith or Life , or out of which any other thing is to be inferred . For in Expositions and Explanations , as there is need happily of greater Liberty , so is there less Danger if it be taken . For , whenas the Word of God , and the exposition thereof , are at one and the same time both together in view , as it were ; there no man can be ignorant , that the Exposition is the word of Man , so that he may reject it , in case it seem impertinent . And look by what means a man may hinder the Doctrine of Religion from being changed , by the self-same he may find whether it be chang'd or no. Now every man ought to compare the Doctrine of that Age wherein he lives , with no other Doctrine then that which was out of question spotless , which is the Doctrine of the Apostles . Wherefore , notwithstanding that in our Age the Gospel is as it were revived , yet ought not any man thus to think , That he ought to examin whether the Gospel hath lost any of that Purity whereunto it had at this time arrived ; he ought rather to look again and again , whether some Corruption do not yet remain , whether it be not in some part , as yet not sufficiently restored to its ancient Purity and Lustre : and confidently perswade himself , That he cannot be ( that I may so speak ) sufficiently superstitious , in rejecting every word which is not in the Scriptures . Forasmuch as man will ever 〈◊〉 more Wise and Wary than the holy Spirit , and can very hardly forbear to mingle somewhat from his own head : so that whatever comes from man , can never be sufficiently suspected . And because a thing will be so much the better preserved , by how much the greater is the number of those that keep it : the people ought often to be put in mind , That both the reading of the Scriptures , and the Care of Religion belongs not to the Pastors of the Church only ; but that every one that would be saved ought to make diligent search , whether any Corruption be already , or is for the future like to be introduced ; and this to do no less carefully , then if he were perswaded that all beside himself were asleep : and whatsoever is wont to take the common people off from such studies , Care must be taken that that thing be wholly taken away . Concerning which matter , we shall more conveniently discourse anon . Now , forasmuch as the profit will be small , if some private man shall observe that an Error is introduced , unless he discover the said Error , and lay it open : there must of necessity be some way how this may conveniently be done . Now there cannot be a more fitting way , then that which the Apostle propounds to the Corinthians . Let two or three Prophets speak , and let the rest judge ; and if any thing be revealed to him that sits by , let the former be silent . For ye way all prophecy one by one , that all may learn , and all may be exhorted . If some one person shall alwayes speak in the Church , and no man at any time may contradict him ; it will be a very strange thing , if that one man be not puffed up , if he do not fall into such a Conceit of himself , as to think that he is the only man , that he only hath understanding , he alone is wise : that all the rest are a company of brute Animals as it were , who ought to depend only upon him , and to do nothing but learn of him . And if any man shall think , that himself likewise hath some ability to teach , he will account that man an hainous offender . But what says the Apostle to this ? Did the Word of God come from you ? or came it unto you only ? If any seem to be a Prophet , or Spiritual ; let him acknowledge what I write unto you to be the commands of the Lord. But if any one be ignorant , let him be ignorant . Wherefore Brethren , labour that ye may Prophesie , and forbid not to speak with Tongues , let all things be done decently , and in order . It is exceedingly to be lamented , That this custom , and the practice of this command of the Lord , is not again restored into the Churches , and brought into use . But some men may say ; Such is the rastness of this Age of ours , such the boldness , such the impudence , That if it were allowed to every one to speak in the Congregation , there will be no end of Brawls and Contention . Why so ? Is a man another kind of Creature now , then what he was of Old ? Thou wilt say , he is . For mankind hath continually degenerated , grown worse and worse , and seems now to have attained the top of Corruption . Is it so indeed ? But , suppose it to be so ; Thou that art the Teacher of the people , art not thou also thy self made of the same Mold ? Art not thou born in the same Age ? Inasmuch as this ordinance principally was intended to keep Pastors within the bounds of modesty : that they may understand , That they are not the authors of the Word of God , that they have not alone received the Spirit : by how much the more mankind hath degenerated , by so much the greater need is there thereof ; for that there is now more rashness , Arrogance , Pride , then of Old ; this is true , as well of the Pastors and Teachers , as of the rest of the people , Art thou a Prophet , hast thou any portion of the Spirit ? If thou hast not , so unfitting it is , that thou alone shouldst speak in the Congregation , that there will hardly be found any that desires rather to be silenc't , then thy self . But if thou art a Prophet , if thou hast the Spirit , mark what the Apostle sayes , Acknowledge ( quoth he ) that those things which I write , are the Commandments of the Lord. Go to then , On the one side we have the judgment of our Lord , willing that Prophecy ( for this is a Word that we are oblieged to use ) should be common to all , and that not for the Destruction , but the Salvation of the Church . On the other side , we have thy Judgment who fearest lest that may breed Contentions and Confusion ; whose Judgment now ought we rather stand to ? If thou shalt conceive we must stand to thine : consider what thou assumest unto thy self , and what will become of thy modesty . Our Lord , it should seem , understood not what a kind of Creature man was ; he wanted thy wisdom belike to admonish him of the danger ; or haply he thought not upon that Corruption which should befall mankind , whereby such a Liberty might prove unprofitable . But Paul answers thee , That God is not the author of Contention , but of Peace : Who well knowing what might move Contentions , what beget Peace , and not loving nor willing to have Contention , but Peace , willed that this liberty of Prophecying should be in the Church . What canst thou say to the contrary ? what hast thou to object against God himself , wilt thou accuse him of indiscretion ? No man hath so wicked a Tongue , as to dare to do it . Yet if thou shalt diligently search thine Heart , thou shalt find there a certain disposition ready to contend even with God himself : Which motion of thy Heart must by no means be hearkned unto , but sharply repressed , and wholely subjected to the Spirit of God. It may seem peradventure an absurd thing , That after some very learned person hath spoken , some contemptible person shall be allowed to contradict him . Can such a person so do without great rashness and temerity ? Were I to speak according to the judgment of man , verily I could not deny it . But if we be really perswaded , That the knowledge of matters Divine , ought not to be attributed to our Watching , Studies , Wits , but to God , and to his Spirit , wherewith he can in a moment endue the simplest person in the World , and that with no more labour or difficulty , then if he were to give him to one that had spent Nestor's Age in study : What reason is there for me to judge that this man does rashly and unadvisedly , if he shall arise and contradict ? Is not the Spirit able to reveal somewhat to him , which he hath hidden from thee ? Now , if the Spirit have revealed somewhat to him , and to that end revealed it that he might contradict , that by his means the thing may be revealed to the Church : shall I say that he hath done rashly in obeying the holy Ghost ? And if thou think otherwise , verily thou art not perswaded that the Spirit is the Author and Teacher of this Knowledge , but that all the praise thereof is due to Studies , Watchings , and the Wits of men . And if this be thy judgment , I tell thee again , That thou art not only unworthy to be the sole Speaker , but worthy rather to be the only person not permitted to speak in the Congregation . And that thou mayst the better understand , that the most Unlearned ought to be allowed to speak , consider , God will have himself to be acknowledged the Author of his own gifts : he will not have his praise attributed unto our Studies or Wits , but unto himself . But if the man that hath spent all his Life in Study , speak wisely , it is not attributed to God , but to study : In word , perhaps it may be attributed to God , yet not without a vehement Reluctancy of our Judgment : and this is that which ( I say ) God will not abide . But if so be thou shalt hear a wise word come out of the Mouth of some unlearned Person , thou must needs , whether thou wilt or no , acknowledge God to be the Author thereof . So , when God was minded to give unto ●srael a Victory against the Midianites , under the Conduct of Gideon ; and Gideon had gathered together Thirty Thousand Men , lest the Israelites should boast that they had gotten the Victory by their own Strength , and not by the Assistance of God , ( which might have been conceived , if Gidean had fought with so numerous an Army ) he would not suffer him to have above Three hundred , that it might appear that he was the Cause of the Victory , and not the Number or Valour of those that fought . Now , besides the Glory of God , hereby great Profit does accrue to the Church . For if the People shall see now one man , now another , endued with the Spirit , beyond all Expectation ; many will thereby be encouraged to hope for the same Gift , if they shall ask it ; many will learn and profit ; and it will thereby come to pass , that when Occasion shall be to choose a Minister , the Church shall not need to call strange and unknown Persons to that Office , but she may have of her own such as are fit to be chosen , Men whose Conversation and Manners are sufficiently known . And when the number of such as are able to prophesie , shall be great , the Church will not be forced to use such Pastors as from their very Childhood have proposed to themselves such Offices as the reward of their Studies ; and addicted themselves to the study of Scripture and Religion , no otherwise then they would have done to some Trade , whereby they meant in time to get their Living : So that a Man can expect but very few of them to prove other then Mercenary or Hireling Pastors . Now , that it was the Custom of the Jewish Church , that all might thus Prophesie ; we may hence conjecture , in that it is upon Record , Luke 4. how our Lord , upon the Sabbath day decording to the Custom , came into the Synagoguge , took a Book and expounded a place of Esay ; and how , being twelve years of Age he sate at Jerusalem in the Temple among the Doctors , and did aispute . For he could not so do by vertue of any ordinary office , forasmuch as his Age was uncapable , neither did the Doctors know who he was . Yea rather , our Lord in so doing must needs make use of the power which was granted to every one to speak . It remained in the Christians Congregations until the times of Constantine at the least . Forasmuch as we have these words of Eusebius , the Writer of Church affairs , to that effect : If any man inspired by the Grace of God , should speak unto the People , they all with great silence fixing their Eyes upon him gave such attention , as if he had brought them some Errand from Heaven . So great was the reverence of the hearers , such order was seen among the Ministers . One after another , another after him . Neither was there only two or three that Prophesied , according to what the Apostle said , but to all was given to speak ; so that the wish of Moses seems rather to have been fulfilled in them , when he said , Would God all the People might Prophesie . There was no Spleen , no Envy , the gifts of God were dispensed , every one , according to his ability , contributing his assistance for the confirmation of the Church : And all was done with love , in such sort , That they strove mutually to●honour each other , and every one to prefer another before himself . But to the end this common prophecying may be profitable to the Church , we must diligently mark what the Apostle advises , For a sure thing it is , that the Pride of Man is so great , that whatever hath once fallen from him , he will by any means have it stand for a Truth , neither can he suffer that any man should infringe the same . So that if he might be permitted to judge , that last spake , it will be a Miracle , if a man in his Life time should see any one give way to him that contradicts him : What is Paul's advice therefore in this case ? Let two or three Prophets speak , and let the rest judge . He will not therefore have the same Persons to be Parties and Judges . And he adds a little after , And the Spirit of the Prophets , is subject to the Prophets ; for God is not the Author of dissention , but of Peace . So that as soon as any man hath spoken his own mind , he ought to rest himself satisfied with the judgment of the rest , and not obstinately to make no End of contending : if this be not done , a sure thing it is , there will be no end of strife . But what if any man will not be content to submit to the Judgment of the rest : Verily I would avouch , that being sharply admonished , that he disturb not the Congregation , and that he go not against the command of the Apostle , or rather of our Lord , commanding the Spirits of the Prophets to be subject to the Prophets ; he ought to be cast out of the Society , though he should hold the prime place in the Congregation . The people likewise must frequently be admonished ; that liberty for any one to speak in the Congregation , is not therefore granted by the Apostle , to the end every one should speak what comes to his Tongues end , as if he were in a Market ; but whereas he gives liberty to him to speak to whom any thing is revealed , he would have all Rashness and Impudence to be laid aside . He that reverences not the Church of God , let that man know , he despiseth the Spirit of God , who is President there ; and shall be sure not to escape unpunished . Before a man propounds any thing to the Church , he ought to consider again and again , how sure a manifestation he hath of that thing , and whatever the matter be , let him be sure not to forget a sober , modest , bashful behaviour , without which vertues , doubtless no good can be effected . But here we must attentively consider , both how far a man ●ught to submit to the judgment of the Congregation , and who may deservedly be accounted a Troubler of the Church . Verily , I conceive a man ought so far to give way , as that after I have alledged what I had to say for my Opinion , if yet the rest shall not allow of my Judgment , I ought to give over defending of it , and cease to be troublesome to the Congregation concerning the same : But I ought not to be compelled to confess that I have erred , or to deprecate any fault , whiles I do not yet understand that I have erred , for so I should sin against God. He therefore is a Troubler of the Church , that will not , so far as we have expressed , submit to the judgment of the Church , but goeth on to be troublesome ; but especially that man who would exact of another that which he ought not to do ; viz. to recant , being not perswaded that he is in an Error . But those men are commonly reputed troublers of the Church who refuse to ratifie whatever shall any ways fall out of the Pastors Mouthes . Again , in this place it may reasonably be demanded , whether , when that a matter hath been once or twice debated , and some man knowing the judgment of the Congregation , would again reduce it into Controversie , he ought to be heard , or enjoyned silence , and take the matter for determined . But of this we shall in another place more conveniently dispute . That which remains therefore , is , that we wrestle with God , by daily Prayers , to grant that we may have the use of this so soveraign and saving liberty , so profitable to the Church , and that thereby we may reap abundance of Fruit. And that he would , to that end , tame and break our Spirits with his Spirit , and render them milde and gentle : and not suffer what he hath ordain'd for the confirmation and establishment of his Church , to be by the stubbornness and perversness of our Wits and Minds , turned to the mischief and destruction thereof . With much more to the same purpose , too large to be here inserted . What I have cited , makes an Apology for doing so , needless : his whole Book is a most accurate account of Satans Stratagems , to cause & keep up divisions among Christians , deserving a first place with the most Christian Writers since the Apostolical times . He was an Italian , of excellent Natural and Supernatural endowments , Banisht about Luther's times for the Gospel . Let us now inform our selves of the Judgment of that great Man J. Hales upon the matter in hand , viz To your second Query , Whether the Keys were confined to the Apostles only ? The Answer is in no case hard to give , it may perchance in some case be dangerous ; for there is a Generation of men in the World ( the CLERGY they call them ) who impropriate the Keyes unto themselves , and would be very angry to understand , that others from themselves should claim a right unto them . To your Question then , no doubt but originally none received the Keyes from the Mouth of our Saviour , but the Apostles only ; none did nor ever could manage them with that Authority and Splendor , as the Apostles did , who were above all most amply furnished with all things fitting so great a Work. For whereas you seem to intimate , that the preaching Mission was communicated to others , as the seventy two Disciples , as well as the Apostles ; you do but mistake your self , if you conceive that the Keyes of the Gospel were any way committed to them ; for concerning the Mysteries of Jesus Christ , and him crucified for the Sins of the World ( wherein indeed the opening of the Kingdom of Heaven did consist ) they received it not , they knew it not . To be the prime Reporters of this , was an honour imparted only to the Apostles : Yet were they not so imparted , as that they should be confin'd to them . Every one that heard and received the Light of the saving Doctrine from them , so far forth as he had understanding in the wayes of Life , had now the Keys of the Kingdom of Heaven committed to his Power , both for his own and others use . Every one , of what State or Condition soever , that hath any occasion offered him , to serve another in the wayes of Life , CLERGY , or LAY , MALE or FEMALE , whatever he be , hath these Keys not only for himself , but for the b●nefit of others . For if Natural goodness teach every man , Lumen de Lumine , Erranti comiter monstrare viam , &c. Then how much more doth Christian Goodness require of every one , to his ability , to be a Light to those who sit in Darkness , and direct their steps , who most dangerously mistake their way ? To save a Soul , every man is a Priest . To whom I pray you , is that said in Leviticus , Thou shalt not see thy Brother Sin , but thou shalt reprove , and save thy Brother ? And if the Law binds a Man , when he saw his Enemies Cattel to stray , to put them in their way ; How much more doth it obliege him to do the like for the Man himself ? See you not how the whole World conspires with me in the same Opinion ? Doth not every Father teach his Son , every Master his Servant , every Man his Friend ? How many of the Laity in this Age , and from time to time in all Ages , have by writing for the publick good , propagated the Gospel of Christ , as if some secret instinct of Nature had put into mens minds thus to do , &c. To this let me add his Sense of the force of the Fathers Authority in the decision of Controversies , and how far the Antients , whether Fathers or Councils ought to be interrested in the debates of these times , which may not be improper to the present subject , because not a few build upon their bottome . You shall find ( says he ) that all Schisms have crept into the Church by one of these three wayes ; either upon matter of Fact , or matter of Opinion , or point of Ambition . For the first ; I call that matter of Fact , when something is required to be done by us , which either we know , or strongly suspect to be unlawful ; so the first notable Schism , of which we read in the Church contained in it matter of Fact ; For it being , upon Error taken for necessary , that an Easter must be kept ; and upon worse then Error , if I may so speak , ( for it was no less than a point of Judaism forced upon the Church ) upon worse than Error , I say , thought further necessary , that the ground for the time of our keeping that Feast , must be the Rule left by Moses to the Jews ; there arose a stout Question , whether we were to Celebrate with the Jews , on the fourteenth Moon , or the Sunday following ? This matter , though most unnecessary , most vain , yet caused as great a Combustion . as ever was in the Church ; The West separating and refusing Communion with the East , for many Years together . In this Fantastical Hurry , I cannot see , but all the World were Schismaticks : neither can any thing excuse them from that Imputation ; excepting only this , that we charitably suppose that all Parties out of Conscience did what they did . A thing which befell them through the Ignorance of their Guides , ( for I will not say their malice ) and that through the just Judgment of God , because through sloath and BLIND OBEDIENCE Men examined not the things , which they were taught , but like Beasts of Burthen patiently couched down , and indifferently underwent whatsoever their Superiors laid upon them . By the way , by this you may plainly see the danger of our appeal unto Antiquity , for resolution in Controverted points of Faith , and how small Relief we are to expect from thence . For if the discretion of the chiefest Guides and Directors of the Church , did in a Point so trivial , so inconsiderable , so mainly fail them , as not to see the Truth in a Subject , wherein it is the greatest Marvel how they could avoid the sight of it ; can we without imputation of extream grosness and folly , think so POOR SPIRITED persons competent Judges of the Questions now on Foot betwixt the Churches ? Pardon me , I know not what Temptation drew that Note from me . How these men will come off I can't tell ; they have ventured fairly , and yet I think their case not hazard us at all ; you have them in three points plain . First , That relying upon the Clergy as Guardians of Truth to the People , and the Peoples not examining the truth of things from them , is not Apostolical , but Apostatical . Secondly , That no Councils or Fathers ought to be the Rule or Judge of our Faith. Thirdly , That to save Souls every Man is a Priest ; that is , the people are interressed in the Christian Ministry , which is not tyed to Times , Places , Persons and Orders , as under the Law ; but free to all that have obtained Mercy and Grace from God ; and therefore Peter calls the believers a Royal Priesthood . So that every one is Priest to himself under the Gospel . But all this I have mentioned with design , if it be possible , to beat men off that superstitious and dangerous Veneration they carry to the Names of Church , Priesthood and Fathers ; as if they were to be sayed by them , and not by Christ , who is only Head and Saviour of the true Church . And truly , when I consider the wilde dependance some people have upon the Church , whilst they know not what she is , and make it a Principle not to Inquire , I am amazed with what Confidence , they expose their Souls . This Principle it is , and not Inquiry , that makes men careless and unactive about their own Salvation . But let none deceive themselves , as they Sow they must Reap . 'T is not to be saved , to be within the Pale of any visible Church in the World. That is putting an eternal Cheat upon our selves . Ill things are Ill things , within or without the pale ; that matters not ; and as Sin can't be Christened , nor impiety reconciled to Christianity by no Arts of men , so the Wages will be Death ; eternal Death . To be therefore of the Church , of which Christ is Head , the redeemed , regenerated Church of Christ , is quite another thing , then to be of any visible Society whatever ; for in all such Communions there are but too many that have no true Title to Christianity . If then that Immaculate Church of which Christ is head , be made up only of holy and regenerated Souls throughout the Societies of Christians ; this will adminster but little Comfort to those that presume upon their being within the Pale of the Visible Church . But to proceed to those Scriptures that oppose themselves to humane Authority in matters of Faith , &c. There is one place of Scripture , that is irreconcilable to Implicit Faith and Blind Obedience ; He that believeth , hath the Witness In HIMSELF : This general Rule respects no Persons , 't is the Result of the Holy Ghost to all Believers . Such have no need to go to Rome , nor Winefried's Well , to the Shrines of Saints , the Priests nor the Church , for a Proof of their Faith ; they have an Evidence nearer home : they have the witness of their Faith and the Reason of their Hope IN THEMSELVES . 'T is true , this is a Private Judge ; but ( as it happens ) 't is one of the Holy Ghost's setting up , of all things I confess most destructive to Papacy no doubt ; for here is a Judge in every man , that sincerely believes , to whom he must stand and fall in this and the other World. For ( saith the same Apostle ) If our Heart condemn us , God is greater then our Heart , and knoweth all things : Beloved , if our Heart condemn us not , then have we Confidence towards God ; The Witness in our selves discharges us . The Spirit beareth Witness with our Spirits , that weare the Ch●ldren of God and Sons of the true Church ; not she , that hath fatted her self with the Flesh of Saints , and died her Garments in the Blood of Martyrs ; who hath Merchandized in the Souls of men : but of that Church who is Crowned with Stars , and Cloathed with the Sun , and has the Moon under her Feet : a Church of Light and Knowledge , of Understanding and Truth , and not of Implicite Faith and Blind Obedience : one that tramples upon all Sublunary Glory ; and not she that makes her Pretences to Religion a Decoy to catch the World. Of like Tendency is that notable Passage of the Apostle Paul to the Corinthians ; Examine your selves , whether ye be in the Faith ; prove your own selves : Know ye not your own selves , how that Jesus Christ is in you , except ye be Reprobates ? Here is not a Word of the Pope nor an External Judge , no humane Inquisition or Authority . Examine your selves , whether ye be in the Faith ? prove your own selves : but which way shall we do this ? by Christ , who is the great Light that shines in our Hearts to give us the Knowledge of God and our selves : He that believes in him , has the Witness in himself , he is no Reprobate ; his Heart condemns him not . To which I will add another Passage to the same Purpose ( in his Epistle to the Galatians ) But let every Man prove his own work , then shall he have Rejoycing in himself alone , and not in another : FOR EVERY MAN SHALL BEAR HIS OWN BURDEN . Here every man is enjoyned to turn Inquisitor upon himself ; and the Reason rendred shews the Justice of the thing ; because my Rejoycing must be in my self alone , and not in another : I stand and Fall to no man : such as I sow , I must reap at the Hand of God , if Paul say true . Mens Pardons are Vain , and their Indulgences Fictions ; For every man shall bear his own Burden in that great Day of the Lord. It cannot therefore be Reasonable that another man should have the Keeping of my Understanding at my Eternal Cost and Charges , or that I must entirely depend upon the Judgment of a Man or Men , who erring , ( and thereby causing me to err ) cannot be damned for me , but I must pay their Reckoning at the hazard of my own Damnation . I am not unacquainted with the great Objection that is made by Roman Catholicks and some Protestants too , High Church-men perhaps , that Love the Treason , but hate the Traytor ; that love this part of Popery , but hate the Pope , viz. There are doubts in Scripture , even about the most important Points of Faith ; some body must guide the Weak , there must be some one ultimate , External and Visible Judge to appeal to , who must Determine and Conclude all Persons as to their Doubts and Apprehensions concerning the Interpretation of Scripture , otherwise So many Men , so many Minds ; the Church would be filled with Controversie and Confussion . I answer , That the Scriptures are made more doubtful than they are by such as would fain preserve to themselves the Umpiridge & Judgship of their Meaning . I deny it in point of Fact , that Man's Duty is not most plainly exprest in all that concerns Eternal Salvation ; but 't is very strange , that when God intends nothing more by the Scriptures , than to reach the Capacities of Men as to things on which their Eternal Salvation depends ; yet that no Book , if such men say true , should be so obscure , nor subject to so many Various , nay Contradictory Constructions . Name me one Author , Heathen , Jew or Christian , that ever wrote with that Obscurity and seeming Inconsistency , which some gladly pretend to find in the holy Scripture , that they might have the Use and Keeping of them from the Vulgar , and make their own Ends by it . Is then every Body's Book to be understood but God's ? Was that writ not to be understood ? In short , one of these two things must be true . Either that God intended Not to be understood , or To be understood , in what he commanded to be written . If he resolved Not to be understood , it had been better there had been nothing writ ; but if it was his purpose To be understood of Men , it must be supposed , that what he caused to be written , was plain enough for men to understand , or he mist his own Aim and End , and writ it to no purpose , which is absurd . If it should be told me , That it is not denyed , but that the Scriptures may be understood by some body , but not by every body ; for that the Great , Visible Judge must needs understand them , because it belongs to his Office , to resolve those Doubts , and determine those Controversies that may arise about understanding them . Answ . I must also say , that this is false in Fact. For its ridiculous to imagine , that Luke did not make Theophilus his own Judge in the reading of what he writ to him , or that the Apostles in writing to the several Churches , as Rome , Corinth , Ephesus , &c. to whom they directed their Epistles , did not intend that they should understand what they writ , or that they erected any such Officer in the Church , as an Expounder of their Epistles to the Assembly to be necessarily believed . For we know in those days The People made the Church , they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the CLERGY , however it came about that it be now engrossed into fewer hands ; as you may see in the Greek of Peter : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Heritage in all our Bibles . But this is as if the Priest's only were the Lord's Heritage , which can't be , for a Reason obvious to all , namely , that they reign as Lords over God's Heritage or Clergy ( forbid expresly by Peter ) therefore not the Heritage and Clergy over which they so rule like Lords : by no means . I will say no more but this , 't is no convincing Proof to me of their Humility . But to shut up this Agument about the Difficulty of Understanding the Scripture and pretended a necessity of a Visible Judge , I say , Whatsoever may be spoken , may be written ; or thus , Whatsoever a Visible Judge can now say , the holy Pen men by God's Direction might have written ; and what an Omniscient and Omnipotent God did know and could do for Man's Salvation , an OMNIBENEVOLENT God , that tells us , he delights not in the Death of one Soul , but rather that he should be saved , would have done . And because God is as Omnibenevolent as Omniscient and Omnipotent , we must conclude he has done it ; and 't is great Presumption and a mean Shelter to Ignorance to raise a credit to Humane Devices , by beating down the true Value of the Scriptures . They are dark ; what follows ? they must not be read ? what follows then ? Why then such Teachers may do as they list with the People . But did the Pharisees with their broad Philacteries know God's mind better then the Prophets ? or could they deliver it clearer ? no such matter ; 't is by the same strange Figure that the School-men know the mind of Christ better then the Apostles , and that the Council of TRENT can decl●re Faith more clearly then the holy Ghost in the Scripture hath don● ; and yet this is the English of their Doctrine that hold to us those Lights to read Scripture by , and that would have us seach their Canons and Decrees , to find out the Mind of the holy Ghost in Scripture . The Confusions that are pretended to follow such an Inquiry are but the wretched Arts of ill men , as much as in them lies , to keep Light and Truth out of the World : When the Net was cast into the Sea , there came some good some bad Fish , that was not the Fishers fault they were no better . Inquiry is not to be blam'd for the ill use weak or worse men make of it : The Bereans might not all believe , though they might all search ; for men don't inquire with equal Wisdom , Love and good Desire , some seek and find not : Some ask and receive not ; therefore must none ask or seek after that which is good ? or because some ask or seek amiss , will it follow that the thing it self is naught ? If Superstition , Error , Idolatry and Spiritual Tyranny be detected , and Truth discover'd , will it more then make amends for all that Weakness and Folly some men have brought forth by the liberty of such an Inquiry ? The Enemies of Light may be as Rhetorical as they please upon the excess or Presumption of some , bolder then wise , and more Zealous then Knowing ; but if they had nothing to lose by the discovery , they would never be the Enemies of a prudent Search . It is to be fear'd such get that Obedience by a blind devotion ; which no man could yield them upon better Information ; and is it reasonable that men of that Stamp should secure their Empire by the Ignorance of the People ? Ignorance ought to be the Mother of Devotion with none but those that cannot be devout upon better terms ; it is the glory of a man that he is Religious upon Reason , and that his Duty and Sacrifice are not blind or forc'd , but free and reasonable ; Truth upon Knowledge though vext with Schism , wise and good men will chuse before Ignorant Religion with Uniformity . Enough of this . But this Notion of an Infallible Visible Judge is as false in Reason as in Fact. For first , it takes away the Use of every Man's Reason , and it is a Contradiction to have any , unless he were such an Interpreter and such a Judge , as would conclude us by Conviction , and not by Authority : that would be the most Wellcome person in the World. But to over-rule my own Sight , to give the Lye to my own Understanding , say Black is White , and that Two and Three make Ten ▪ thus , Subjugare intellectum in Obsequium fidei , to yield my Understanding to such an In-evident Way of Faith , nay , which is worse , to believe a Lye : for so it is to them , to whom the thing to be believed appears Untrue ▪ is most-Unreasonable . If we must be Led , it had been easier and better for us to have been born Blind , we might have follow'd then the Dog and the Bell , for we could not mend our selves ; but to see , and to be Led , and that in ways we see to be foul or wrong , this is Anxious . Here lies the Dispute : and truly here the Question might fairly end . Either put out our Eyes , or let us use them : but if we have Eyes for our Minds as well as for our Bodies , I see no Reason , why we should trust any man or men against the Eyes of our Understanding , any more than we ought to confide in them against the Sense and Certainty of the Eyes of our Bodies . Where is the poorest Mechanick that would be paid his Labour in Brass half Crowns for Silver by either Pope or Bishop ? and can we be so bruitish , as to think our Nobler part void of Distinction about that Treasure which is of eternal Moment ? For though Peter was to feed the Sheep , yet the Sheep were not to follow Peter but Christ : My Sheep hear my Voice and follow me , and a Stranger they will not follow : Here is no Mediator betwixt Christ and his Sheep ; nor does any body else hear his Voice for them : but they hear his Voice themselves . And though the Shepherd may have many Servants , yet he only is their Shepherd , and they are only the Sheep of his Fold . But there are three places of Scripture , that come fresh into my Remembrance , that are very pertinent to the present Occasion . The first is this : That which may be known of God , is Manifest in Men , for God hath shewed it unto them : That is , The Spirit of man being the Candle of the Lord , God hath enlightned it to manifest unto Man , what is necessary for him to know both of God and himself . Here is no need of Wax-Candles or Tapers , or a Visible Guide and Judge : for ●e that believes , has the Witness in himself . Another Passage is this : Be ye Followers of me , even as I am also of Christ . In which the Apostle is so far from setting himself up a Judge over the Church of Corinth , that he makes his appeal to them concerning his Doctrine and Conversation bounding both with that of his Lord Jesus Christ , and making them Judges of the Truth of his Conformity to that Example . Be ye Followers of me : How ? after what manner ? What! Absolutely , without Examination ? must we believe thee without any Tryal , and take what thou sayest for granted without any more to do ? no such thing . Be ye Followers of me , even as I also am of CHRIST : I submit my self to be judg'd by you according to that Rule , and all Men and Churches are to be thus measur'd , that lay Claim to the Name of Christian . The Third Passage is in his Second Epistle to the same Church of Corinth , 't is this : Therefore seeing we have this Ministry as we have received Mercy , we faint not : but have renounced the hidden things of Dishonesty , not walking in Craftinesses , nor handling the Word of God deceitfully ; but by manifestation of the Truth , commending our selves to every man's Conscience in the sight of God. Here is the Utmost Imposition the Apostle makes use of : he requires not Men to receive him without Evidence , and refers himself to that of their own Consciences in the Sight of God. This was the Way of making Christians then , and this is the Way of making and keeping Christians now . Conscience ( in the best Sense ) has ever been allow'd to be a Bond upon Men in all Religions ; But that Religion , which under Pretence of Authority would superceed Conscience , and instead of making Men better ( the End of Religion ) makes them worse , by confounding all Distinction betwixt Good and Evil , and resolving all into an Implicite Faith and blind Obedience unto the Commands of a Visible Guide and Judge , is false , it cannot be otherwise . For to admire what Men don't know , and to make it a Principle not to inquire is the last mark of Folly in the Believer , and of Imposture in the Imposer . To be short , a Christian implies a Man , and a Man implies Conscience and Understanding ; but he that has no Conscience not Understanding ( as he has not , that has delivered them up to the Will of another Man ) is no Man , and therefore no Christian . I do beseech you Protestants of all Sorts , to consider of the danger of this Principle with respect to Religion . Of old'tw is the Fool that said in his Heart there is no God ; But now upon this Principle Men must be made Fools in order to believe : Shall Folly , which is the Shame ( if not the Curse ) of a Man , be the Perfection of a Christian ? Christ indeed has advised us to become Little Children , but never to become such Fools ; for ( as the Proverb is ) this is to be led by the Nose , and not by our Wits . You know that God hates the Sacrifice of Fools : I will pray with the Spirit and with Understanding also , saith the Apostle . Let us commend that Testimony , which we believe to be true , to the Consciences of Men , and let them have the Gospel priviledge of Examination : Error only looses upon Trial. For if this had been the Way to Christianity , ( with Reverence be it spoken ) God had not made our Condition better , but worse : For this translates our Faith and Dependence upon God , to Man , and the Possibility , if not Probability of Man's erring exposes us to greater insecurity than before . For where I never trusted ▪ I never could be deceived . But if I must abandon my own Sense and Judgment , and yield my self up to the Faith and Authority of another ( to say no more of the Blindness and La neness of such Belief and Devotion ) what Security can I have , that the Man or Men , whom I trust may not 〈◊〉 and deceive me ? and that Deceit is irrepairable . Again , since Mankind is a reasonable Creature , and that the more reasonable he is in his Religion , the nearer to his own being he comes , and to the Wisdom and Truth of his Creator , that did so make him , a Religion without Reason , Imposed by an unaccountable Authority against Reason , Sense and Conviction cannot be the Religion of the God of Truth and Reason ; for it is not to be thought that he requires any thing that carries any violence upon the Nature of his Creature , or that gives the Lye to that Reason or Sence , which he first endow'd him with . In short ; Either Convince my understanding by the Light of Truth and Power of Reason , or bear down my Infidelity with the force of Miracles : for not to give me Understanding or Faith , and to press a submission that requires both , is most unreasonable . But if there were no other Augument then this , it goes a great way with me , that as to such as have their understanding at liberty , if they are mistaken , there may be hopes of reclaiming by Informing them : but where the Understanding and Conscience are enslav'd to Authority , and where Men make it a Principal Doctrine to suspect their own Sense and strive against their own Convictions , ( to move only by other mens Breath and fall down to their Conclusions ) nothing seems to be left for the soundest Arguments & clearest Truths to work upon . They had almost need to be re Created in order to be converted ; for who can reasonably endeavour to make him a Christian that is not a Man , which he cannot be truly said to be , who has no understanding , or resolves not to use it , but reject it , which is yet worse ; for he that has no understanding has no prejudice against it , but he that purposely denys & abuses it , is so much worse , as that he turns Enemy to him that has and uses his understanding . He therefore can never be convinced o● his Error , who is prejudiced against the necessary means of Conviction , which is the use of his Understanding , without which 't is impossible he should ever be Convinced . To Conclude , I have reserved till last one Argument , which is ad hominem unanswerable by us Protestants , and without yielding to which we cannot be consistent with our selves , or be thought to do unto others , what we would have others do unto us , and that is this : The Translation of the Scripture was the painful work of our worthy Ancestors . This I call their most solemn Appeal to the People against the Pope and Traditions of Rome in the business of their Separation . For when the question rose of the divine Authority of this or the other Practice in the Doctrine or Worship of the Roman Church , presently they recur'd to the Scriptures , and therefore made them speak English , that they might witness for them to the people . This appeal to the People in defence of their Separation , by making them Judges of their proceeding against the Church according to the Testimony of the holy Scriptures , puts every man in possession of them . Search the Scriptures , say the first Protestants , Prove all things , see if what we say against Pope & Church of Rome be not true ; and in case any difficulty did arise , they exhorted all to wait upon God , for the divine aid of his Spirit to illuminate their understandings , that one should not impose upon the other , but commend them to God , be Brotherly , Patient , Long suffering , ready to help the Weak , inform the Ignorant , shew tenderness to the Mistaken , and with reason and moderation to gain the Obstinate . In short , Protestancy is a restoring to every man his just right of Inquiry and Choice ; and to its honour be it ever spoken , there is greater likelihood of finding Truth , where all have Liberty to seek after it , then where it is denyed to all , but a few Grandees , and those too as short sighted as their Neighbours . But now let us Protestants examine , if we have not departed from this Sobriety , this Christian Temperance ? how comes it , that we who have been forgiven much , have our selves fallen upon our sellow Servants , who yet owe us nothing ? have not we refused them this reasonable choice ? have we not threatned , beaten and imprisoned them ? Pray Consider , have you not made Creeds , set Bounds to Faith , form'd and regulated a Worship and strictly enjoyn'd all mens obedience by the help of the Civil Power upon pain of great Sufferings , which have not been spared to Dissenters , though in Common , Renouncers and Protestors with you against the Pope & Church of Rome ; for this the Land mourns , Heaven is displeas'd , and all is out of due course . To give us the Scriptures , and knock our Fingers for taking them ! to Translate them that we may read them , and punish us for endeavouring to understand and use them as well as we can , both with respect to God , and our Neighbour ; 't is very unreasonable upon our Protestant Principles . I wish we could see the mischief we draw upon our selves , & which is worse , our cause , for the Papist in this case acts according to his Principle , but we against our Principle , which shews indeed , that we have the better Religion , but that we also are more condemnable . For if we will consider it seriously , we shall find it not much more injurious to Scripture , Truth and good Conscience that we believe as the Church believes , then that we believe as the Church says the Scripture would have us believe . For where is the difference , since I am not allowed to use my understanding about the Sense of Scripture any more then about the Faith of the Church : and if I must not receive any thing for Faith or Worship from Scripture , but what is handed to me by the Church , or her Clergy , I see my self in as ill terms , as if I had sat down with the old Doctrine of believing as the Church believes . And had the Controversie been only for the Word Scripture , without the use and application of it , ( for at this rate that is all that is left us ) truly the enterprise of our Fathers had been weak and unadvised ; but because nothing less was intended by them , and that the Translation of the Scripture was both the Appeal and Legacy of those Protestant Ancestors , for the reasons before mention'd , I must conclude we are much degenerated from the simplicity of Primitive Protestancy , and need to be admonisht of our Backslidings ; and I heartily pray to Almighty God , that he would quicken us by his present Mercies and Providences to return to our first Love. Let the Scripture be free Sober Opinion tolerated , Good ●ife cherisht , Vice punisht : away with Imposition Nick-Names , Animosities , for the Lord's sake ; and let Holy Writ be our Common Creed , and Pious Living the Test of Christianity , that God may please to perfect the good work he has begun , and deliver us from all our Enemies . I am now come to the last point , and that is PROPAGATION of FAITH by FORCE . In which I shall , with the Ecclesiasticks , consider the Civil Magistrates share herein ; for though the Church-Men are principally guilty , that being profest Ministers of a Religion which renounces and condemns Force , they incite the Magistrate to use it both to impose their own Belief , and suppress that of other mens ; yet the Civil Magistrate in running upon their Errands , and turning Eexecutioner to their Cruelty upon such as dissent from them , involves himself in their Guilt . That in this Protestant Country Laws have been made to prosecute men for their Difference and Dissent from the National Worship , and that those Laws have been executed , I presume will not be denyed ; for not only our own Histories since the Reformation will furnish us with Instances , but our own Age abounds with Proofs . Thousands have been Excommunicated and Imprisoned , whole Familes Undone , not a Bed left in the House , not a Cow in the Field , nor any Corn in the Barn : Widows and Orphants Uncommiserated , no regard had to Age or Sex : and what for ? only because of their Meeting to Worship God after another ( yet not a less Peaceable ) Manner then according to the Way of the Church of England . Nor have they only suffered this by Laws intended against them , but after an excessive rate by Laws known to have been never design'd against them , and only intended against the Papists ; and in these Cases four times the Vallue has not served their turn ; we can prove 60 l. taken for 13 l. and not one Penny returned , as we made appear before a Committee of the late Parliament , which is the Penalty of four Offences for one : to say nothing of the gross Abuses that have been committed against our Names and Persons by men of ill Fame and Life , that have taken the Advantage of our Tenderness , and the present Posture of the Law against us to have their Revengeful and Covetous Ends upon us . And though yet unredrest , not a Session of Parliament has past these Seventeen Years , in which we have not humbly remonstrated our suffering condition : we have done our Part , which has been patiently to Suffer and modestly to Complain ; 't is yours now to hear our Groans , and if ever you expect Mercy from God , deliver us . The late Parliament just before its Dissolution was preparing some Relief for us ; if that Parliament could think of it , yea , begin it , we hope you will finish and secure it . To remove all Scruples or Objections , that Politically or Ecclesiastically on the part of the State or the Church , may be advanced against us in this request , I shall divide this Discourse into these two Parts . First , Caesar's Authority ; next , the Church's Authority about Force in things that relate to Faith and Conscience , with my Reasons briefly to both . Our blessed Lord and Saviour Jesus Christ did long since distinguish the Things of Caesar from the Things of God , in his plain and notable Answer unto that ensnaring Question of the Jews , about paying Tribute to Caesar . Render ( saith he ) unto Cae●ar the things that are Caesar's , and to God the Things that are God's ; that is , Divine Worship , and all things relating to it belong unto God , Civil Obedience to Caesar . God can only be the Author of right Acts of Worship in the Mind : this is granted by all : therefore it is not in the Power of any Man or Men in the World , to sway or compel the Mind in Matters of Worship to God. Where this is attemped , God's Prerogative is invaded , and Caesar ( by which Word I understand the Civil Government ) hath All. For he doth not only take his own Things , but the things appertaining to God also . Since if God hath not Conscience he hath nothing . My Kingdom , says Christ , is not of this World , nor is the Magistrate's of the other World ; Therefore he exceeds his Province and Commission when ever he meddles with the Rites of it . Let Christ have his Kingdom , he is sufficient for it , and let Caesar have his , 't is his Due . Give unto Caesar the things that are Caesar's , and to God the things that are God's . Then there are things that belong not to Caesar , and we are not to give those to him such are Gods things , divine things ; but those that belong to Caesar and his Earthly Kingdom , must be of Duty rendred to him . If any should ask me , What are the Things properly belonging to Caesar ? I answer in Scripture Language To love Justice , do Judgment , relieve the Oppressed , right the Fatherless , be a Terror unto Evil-doers , and a Praise to them that do well ; for this is the great End of Magistracy . But perhaps my Answer shall be reckoned too general and ambiguous , and a fresh Question started , Who are the Evil-doers , to whom the Civil Authority ought to be terrible ? But this ought in my Judgment to be no Question with men that understand the Nature of Civil Authority ; for those are the Evil-doers , that violate those Laws which are necessary to the Preservation of Civil Society , as Thieves , Murderers , Adulterers , Traytors , Plotters , Drunkards , Cheats , Vagabonds , and the like mischievous and dissolute Persons : Men void of Virtue , Truth and Sincerity , the Foundation of all good Government , and only firm Bond of human Society . Whoever denies me this , must at the same Time say , that Virtue is less necessary to Government than Opinion , and that the most Vitiated Men , professing but Caesar's Religion , are the best Subjects to Caesar's Authority , consequently , that other Men , living never so honestly and industriously , and having else as good a Claim to Civil Protection and Preferment , shall meerly for their Dissent from that Religion ( a Thing they can't help ; for Faith is the Gift of God ) be reputed the worst of Evil-doers : which is followed with exposing their Names to Obloquie , their Estates to Ruin , and their Persons to Goals , Exiles , and Abundance of other Cruelties . What is this , but to confound the Things of Caesar with the Things of God ; Divine Worship with Civil Obedience ; the Church with the State , and perplex human Societies with endless Debates about Religious Differences ? Nay , is not this to erect new Measures to try the Members of Worldly Societies by , and give an Accession to another Power , then that which is necessary to the Constitution of Civil Government ? But that which ought to deter wise Rulers from assuming and exercising such an Authority , is the Consideration of the pernicious Consequences of doing so . For , First , It makes PROPERTY , which is the first and most fixt Part of English Government floating and uncertain ; for it seems no Conformity to the Church , no Property in the State ; and doubtless , the Insecurity of Property can be no Security to the Government : Pray think of that . 2dly , It makes me owe more to the Church then to the State ; for in this Case , the Anchor I ride by , is not my Obedience to Laws , relating to the Preservation of Civil Society , but Conformity to certain Things belonging to the Doctrine and Discipline of the Church ; so that though I may be an honest , industrious English man , a great Lover of my Country , and an Admirer of the Government I live under : yet if I refuse to profess the Religion that either now is , or hereafter may be imposed , be it never so false that is all one , I must neither enjoy the Liberty of my Person , nor the quiet Possession of my Estate . 3ly , This not only alters the Government , by sacrificing Mens Properties ; for that which cannot be called a Sin against Property , nor an Offence to the Nature of Civil Government , if any Transgression at all ; but it narrows the Interest and Power of the Governours : For proportionably , what Number they cut off from their Protection , they cut off from themselves and the Government , not only rendring a great Body of People Useless , but provoaking them to be Dangerous ; to be sure it clogs the Civil Magistrate in his Administration of Government , making that necessary which is not at all necessary to him AS CAESAR . It is a Sort of DUUMVIRATESHIP in Power , by which the Civil Monarchy is broken ; for as that was a Plurality of Men , so this is a Plurality of Powers ; and to speak treely , the Civil Power is made to act the Lackey , to run of all the unpleasant Errands the froward Zeal of the other sends it upon : and the best Preferment it receives for its Pains , is to be Informer . Constable or Goaler to some of the best Livers , and therefore the best Subjects in the Kingdom . Oh what greater Injustice to Caesar ! then to make his Government vary by such Modes of Religion , and him to hold his Obedience from his People , not so much by their Conformity to Him , as to the Church . 4thly , This is so far from resembling the Universal Goodness of God , who dispenses his Light , Air , Showres , and comfortable Seasons to all ( and whom Caesar ought alwaves to imitate ) and remote from increasing the Trade , Populacy and Wealth of this Kingdom , that it evidently tends to the utter Ruin of Thousands of Traders , Artificers and Husband men and their Families , thereby increasing the Charges , by increasing the Poor of the N●tion . 5thly , This must needs be a great Discouragement to Strangers , from coming in , and setling themselves amongst us , when they have Reason to apprehend , that they , and their Children after them can be no longer secured in the Enjoyment of their Properties , then they shall be able to prevail with their Consciences , to believe that the Religion which our Laws do now , or shall at any time approve and impose , is undoubtedly true ; and the Way of worshipping of God , which shall at any time be by our Laws enjoyned , is , and shall be more agreeable to the Will of God then any other Way in which God is worshipped in the World. 6thly , That way of Worship we are commanded Conformity to , doth not make better Livers ( that 's a Demonstration ) nor better Artists ; for it cannot be thought , that going to Church , hearing Common-Prayer , or believing in the present Episcopacy , learns Men to build Ships or Houses , to make Clothes , Shoes , Dials or Watches , Buy , Sell , Trade or Commerce , better then any that are of another Perswasion . And since these things are Useful , if not Requisite in Civil Society , is not prohibiting , nay , ruining such Men , because they will not come to hear Common-Prayer , &c. destructive of Civil Society ; pray shew me better Subjects . If any object , Dissenters have not alwayes been so ; the Answer is ready , do not expose them , protect them in their Lives , Liberties and Estates ; for in this present Posture they think they can call nothing their own , and that all the Comforts they have in this World are hourly liable to Forfeiture for their Faith , Hope and Practice concerning the other World : Is not this to destroy Nature and Civil Government , when People are ruined in their Natural and Civil Capacity , not for Things relating to either , but what are of a Supernatural Import . 7thly , This deprives them of Protection that protect the Government . Dissenters have a great Share in the Trade , which is the Greatness of this Kingdom ; and they make a large Proportion of the Taxes that maintain the Government . And is it reasonable , or can it be Christian , when they pay Tribute to Caesar , to be preserved in an Undisturbed Poss●ssion of the Rest : that the Rest should be continually exposed for the peaceable Exercise of their Consciences to God ? 8thly , Neither is it a Conformity to True and Solid Religion , such as is necessary to Eternal Salvation , wherein most parties verbally agree , but for a Modification of Religion , some peculiar Way of Worship and Discipline : All confess One God , One Christ , One Holy Ghost , and that it is indispensably requisite to live Soberly , Righteously and Godlikely in this present evil World ; yet is one prosecuting the other for his Conscience , seizing Corn , driving away Cattel , breaking open Doors , taking away and spoilng of Goods , in some places not leaving a Cow to give poor Orphants Milk , nor a Bed to lie on : in other Places Houses have been ●…ept so clean , that a Stool hath not been left to sit on , nor so much as working Tools to labour for Bread. To say nothing of the Oppr●brious Speeches , Bloody ●lows and Tedious Imprisonments , even to Death it sel● , through Nastiness of Dungeons , that many Innocent People have suffered for their peaceable Conscience only . 9thly , But this Way of proceeding for Maintenance of the National Religion , is of an ill Consequence upon this account , Heaven is barred from all further Illuminations . Let God send what Light he pleases , it must not be received by Caesar's People , without Caesar's Licence ; and if it happen that Caesar be not presently convinced it is of God , at this rate I must either renounce my Convictions , and lose my Soul to please Caesar , or profess and persevere in my Perswasion , and lose my Life , Liberty or Estate to please God. This hath frequently occur'd , and may again . Therefore I would entreat Caesar to consider the sad Consequence of Imposition , and remember , both that God did never ask Man Leave to introduce Truth , or make further Discoveries of his Mind to the World , and that it hath been a Woful Snare to those Governments that have been drawn to employ their Power against his Work and People . 10thly , This Way of Proceedure endeavours to stifle , or else to punish Sincerity ; for Fear or Hopes , Frowns or Favour prevail only with base Minds , Souls degenerated from true Nobleness . Every Spark of Integrity must be extinguisht , where Conscience is sacrificed to Worldly Safety and Preferment ; so that this Net holds no Temporizers : Honest Men are all the Fish it catches : but one would think they should make but an ill Treat to such as reckon themselves generous Men , and what is more , Christians too : but that which renders the Matter more unjustifiable , is , the Temptation such Severity puts upon men , not hardy enough to suffer for Conscience , yet strongly perswaded they have Truth on their Side , to desert their Principles , and smother their Convictions , which in plain Terms is to make of Sincere Men Hypocrites , whereas it is one great End of Government , by all laudable Means to preserve Sincerity ; for without it there can be no Faith or Truth in Civil Society . Nor is this all ; for its a Maxim worthy of Caesar's Notice , NEVER TO THINK HIM TRUE TO CAESAR THAT IS FALSE TO HIS OWN CONSCIENCE ; besides , raped Consciences treasure up Revenge , and such Persons are not likely to be longer Friends to Caesar , than he hath Preferments to allure them , or Power to deter them from being his most implacable Enemies . 11thly , There is not so ready a Way to Atheism , as this of extinguishing the Sense of Conscience for Worldly Ends ; destroy that Internal Rule of Faith , Worship and Practice towards God , and the Reason of my Religion will be Civil Injunctions , and not Divine Convictions ; consequently , I am to be of as many Religions as the Civil Authority shall impose , however untrue or contradictory . This Sacred Tye of Conscience , thus broken , farewel to all Heavenly Obligations in the Soul , Scripture , Authority , and ancient Protestant Principles , Christ may at this Rate become what the Jews would have had him , and his Apostles be reputed Turners of the World up-side down , as their Enemies represented them , and the godly Martyrs of all Ages so many Self-Murderers ; for they might justly be esteem'd Resisters of Worldly Authority , so far as that Authority concern it self with the Imposition of Religion , because they refused the Conformity commanded , even to Death . And it may not be unworthy of Caesar's Consideration , if from these Proceedings People are tempted to infer , there is nothing in Religion but Worldly Aims and Ends , because so much Power is abus'd under the Name of Religion , to vex and destroy Men for being of another Religion , that he hazards the best Hold and Obligation he hath to Obedience , which is Conscience : For where they are taught to Obey for Interest , Duty and Conviction are out of Doors . By all Means let Conscience be sacred , and Virtue and Integrity ( though under dissenting Principles ) cherisht ; Charity is more powerful than Severity , Perswasion than Penal Laws . Lastly , To the Reproach of this Course with Wise Men , it hath never yet obtain'd the End desir'd ; for , instead of compliance , the Difference is widened , the Sufferers are pitied by Spectators , which only helps to increase the Number of Dissenters ; for whoever is in the Wrong , few think the Persecutor in the Right . This in all Ages having been the Issue of severe Prosecution of Dissenters for Matters of Religion ; what a Cruel , Troublesom , Thankless , Succesles Office is it for Caesar to be imployed in ? May he take better Measures of his Authority and Interest , and use his Power to the Encouragement of all the Virtuous and Industrous , and Just Punishment of the Lazy and Vicious in all Perswasions ; so shall the Kingdom Flourish , and the Government Prosper . Church Power supposeth a Church first . It will not be improper therefore to examine ; first , What a Scripture . New Testament Church is ; and next , what is the Scripture-Power belonging to such a Church : A Scripture-Church , as she may be called Visible , is a Company or Society of People , believing , professing and practising according to the Doctrine and Example of Christ Jesus and his Apostles , and not according to the Scribes and Pharisees , that taught for Doctrine the Traditions of men : They are such as are Meek in Heart , Lowly in Spirit a Chast in Life , b Virtuous in all Conversation , c full of Self-denyal , d Long-suffering and Patient , e not only forgiving , f but loving their very Enemies ; which answers Christ's own Character of himself Religion and Kingdom , which is the most apt Distinction that ever can be given of the Nature of his Church and her Authority , viz. g MY KINGDOM IS NOT OF THIS WORLD . Which well connects with Render unto Caesar the things that are Caesar's , and unto God the things that are God's . It was an Answer to a very suspitious Question ; for it was familiarly bruitd , that he was a King , and came to possess his Kingdom , and was by some called the King of the Jews . The Jews being then subjected to the Roman Empire , it concern'd Pilate , Caesars Deputy , to understand his pretentions , which upon better information he found to center in this , My Kingdom is not of this World , else would my Subjects fight for me . As if he had said , these Reports are a meer perversion of my Peaceable and Self denying Intentions , an Infamy invented by malicious Scribes and Pharisees , that they might the better prevail with Caesar to Sacrifice me to their hatred and revenge . I am Caesar's Friend , I seek none of his Kingdoms from him , nor will I sow Sedition , plot or conspire his Ruin ; no , Let all Men render unto Caesar the Things that are Caesar's ; that 's my Doctrine ; for I am come to erect a Kingdom of another Nature then that of this World , to wit , a Spiritual Kingdom , to be set up in the Heart , and Conscience is my Throne , upon that will I sit , and rule the Children of Men in Righteousness ; and whoever lives Soberly , Righteously and Godlily in this World , shall be my good and loving Subjects , and they will certainly make no ill ones for Caesar , since such Virtue is the end of Government , and renders his Charge both more easie and safe then before . Had I any other Design then this , would I suffer my self to be reproached , traduced and persecuted by a conquered people ? were it not more my Nature to suffer then revenge , would not their many provocations have drawn from me some Instance of another kind then the Forbearance and Forgiveness I teach ? certainly were I animated by another principle then the perfection of Meekness and Divine Sweetness , I should not have forbidden Peter fighting , saying , Put up thy Sword , or endoctrinated my Followers to bear Wrongs , but revenged all Affronts , and by Plots and other Stratagems have attempted Ruin to my Enemies , and the acquest of worldly Empire ; and no doubt but they would have fought for me . Nay , I am not only patiently & with Pity to Enemies ) sensible of their barbarous Carriage towards me for my Good Will to them ( for their Eternal Happiness I only seek ) but I fore-see what they further intend against me , they design to crucifie me ; And to do it , will rather free a Murderer then save their Saviour . They will perform that Cruelty with all the Aggravation and Contempt they can , deriding me themselves , and exposing me to the derision of others ; for they will mock my Divine Kingship with a Crown of Thorns , and in my Agonies of Soul and Body for a Cordial , give me Gaul and Vinegar to drink : But notwithstanding all this , to satisfie the World that my Religion is above Wrath and Revenge , I can forgive them . And to secure Caesar and his People from all Fears of Imposition , whatever Authority I have , and how many Legions of Angels soever I might Command both to my Deliverance and the Enforcement of my Message upon Mankind ; I resolve to promote neither with worldly Power ; for it is not of the Nature of my Religion and Kingdom . And as I neither assume nor practise any such thing my self , that am the great Author , Promoter and Example of this Holy Way ; so have I not only never taught my Disciples to live or act otherwise , or given them a Power I refuse to use my Self ; but expresly forbad them , and warn'd them in my Instructions , of exercising any the least Revenge , Imposition or Coertion towards any . This is evident in my Sermon preached upon the Mount , where I freely , publickly and with much Plainness , not only prohibited Revenge , but injoyned Love to Enemies , making it to be a great Token of true Discipleship to suffer Wrongs , and conquer Cruelty by Patience and Forgiveness , which is certainly a great Way off Imposition or Compulsion upon other Men. Furthermore , when I was strongly bent for Jerusalem , & sent Messengers before to prepare some entertainment for me and my Company in a Village belonging to the Samaritans , and the People refused , because they apprehended I was going to Jerusalem ; though some of my Disciples , particularly James and John , were provok'd to that Degree , that they asked me , if I were willing that they should command Fire from Heaven to destroy those Samaritans , as Elias in another Case had done ; I turned about , and rebuked them , saying , Ye know not what Manner of Spirit ye are of ; for am not come into the World to destroy Mens Lives , but by my peaceable Doctrine , Example and Life to save them . At another time one of my Disciples , relating to me some Passages of their Travails , told me of a certain Man they saw , that cast out Devils in my Name , and because he was not of their Company , nor followed them , said he , we forbad him ; as if they had thereby served and pleased me ; but I presently testified my Dislike of the Ignorance and Narrowness of their Zeal , and to inform them better told them , they should not have forbid him ; for he that is not against us is for us . My Drift is not Opinion , but Piety ; they that cast out Devils , convert Sinners , and turn Men to Righteousness , are not against me , nor the Nature and Religion of my Kingdom , & therefore ought to be cherisht rather then forbid . That I might sufficiently declare and inculcate my Mind in this Matter , I did at another Time , and upon a different Occasion , preach against all Coertion and Persecution for Matters of Faith and Practice towards God , in my Parable of the Sower , as my Words manifest , which were these ; The Kingdom of Heaven is likened unto a Man which sowed good Seed in his Field ; but while Men slept , his Enemy came , and sowed Tares among the Wheat , and went his Way ; but when the Blade sprung up , and brought forth Fruit , there appeared the Tares also ; so the Servants of the Houshoulder came and said , didst thou not sow good Seed in thy Field ? from whence then hath it Tares ? he answered , an Enemy hath done this ; the Servants said unto him , wilt thou then that we go and gather them up ? but he said NAY , lest while ye gather up the Tares , ye root up also the Wheat with them , let bo●h grow together till the Harvest , and in the Time of Harvest I will say to the Reapers , gather ye together first the Tares , and bind them in Bundles to burn them , but gather the Wheat into my Barn. And that I might not leave so necessary a Truth misapprehended of my dear Followers , or liable to any Mis-constructions , my Disciples , when together , desiring an Explanation , I interpreted my words thus : He that soweth the good Seed is the Son of Man ; the Field is the World : the good Seed are the Children of the Kingdom ; but the Tares are the Children of the Wicked One ; the Enemy that sowed them is the Devil ; the Harvest is the End of the World ; and the Reapers are the Angels . This Patience , this Long Suffering and great Forbearance belong to my Kingdom and the Subjects of it , my Doctrine speaks it , and my Example confirms it , and this can have no possible Agreement with Imposition and Persecution for Con●cience . 'T is true , I once whipt out the Prophaners of my Father's Temple ; but I never whipt any 〈◊〉 . I call'd , I cry'd to every one that thirsted to come , and freely offer'd my Assistance to the Weary and Heavy Laden ; but I never impos'd my Help , or forced any to receive me ; for I take not my Kingdom by Violence , but by Suffering . And that I might sufficiently deter my Followers from any such Thing , as I profess my self to be their Lord and Master , so have I commanded them to love one another in a more especial Manner . But if instead thereof any shall grow proud , high-minded , and beat or abuse their Fellow-Servants in my Religious Family , when I come to take an account of my Houshold , he shall be cut asunder , and appointed his Portion among the Unbelievers . Behold the Recompence I appoint to Imposing Lordly Persons , such as count others Infidels , and to make them such Believers as themselves , will exercise Violence towards them , and if they prevail not , will call for fire from Heaven to devour them , and if Heaven refuse them , will fall a Beating and Killing ( and think , it may be , they do God good Service ) but their Lot shall be with Unbelievers forever . Nay , I have so effectually provided against all Mastery , that I expresly charged them , not to be many Masters ; for one was their Master : I told them , that the greatest amongst them was to be Servant to the rest , not to impose upon the rest ; nay , that to be great in my Kingdom , they must become as gentle and harmless as little Children , and such cannot force and punish in Matters of Religion . In fine , I strictly commanded them to love one another , as I have loved them , who am ready to lay down my Life for the Ungodly , instead of taking away Godly Men's Lives for Opinions ; and this is the great Maxim of my holy Religion , He that would be my Disciple , must not crucifie other Men , but take up his Cross and follow me , who am meek and lowly , and such so enduring shall find Eternal Rest to their Souls ; this is the Power I use , and this is the Power I give . How much this agrees with the Language , Doctrine and Example of Jesus Christ , I shall leave them to consider , that read and believe Scripture ; but some affected to present Church Power , and desiring their Ruin that conform not to her Worship and Discipline , will object , That Christ did give his Church Power to bind and loose , and bid any Person agrieved tell the Church . I grant it ; but what binding was that ? with outward Chains and Fetters , in nasty Holes and Dungeons ? nothing less : Or was it , that his Church had that true Discerning in her , and Power with him , that what she bound , that is condemned , or loosed , that is remitted , should stand so in God's Sight and Christ's Account . But tell the Church ; and what then ? observe Christ's Extent in the Punishment of the Offender , If the Offender will neither receive private Admonition , nor hear the Church , then ( says Christ ) let him be to thee as an Heathen , &c. Here 's not one word of Fines , Whips , Stocks , Pillories , Goals , and the like Instruments of Cruelty , to punish the Heretick ; for the Purport of his Words seem to be no more than this ; If any Member of the Church refuse thy private Exhortation and the Church's Admonition , look upon such a Person to be obstinate , perverse , no more of you ; let him take his course , thou hast done well , and the Church is clear of him . Well , but say the Church Fighters of our Age , Did not St. Paul wish them cut off that troubled the Church in his time ? Yes : But with what Sword think you ? Such as Christ bid Peter put up , or the Sword of the Spirit , which is the Word of God ? Give him leave to explain his own words ; For though we walk in the Flesh , WE DO NOT WAR AFTER THE FLESH ; for the WEAPONS of our Warfare are NOT CARNAL , but mighty through God , to the pulling down of strong Holds , casting down Imaginations , and every high Thing that exalteth it self against the Knowledge of God , and bringing every Thought into Obedience to Christ . What think you of this ? Here are Warfares , Weapons , Oppositions and Conformity , and not only no External Force about Matters of Religion used or countenanced , but the most express and pathetical Exclusion and Rejection of any such Thing that could be given . It was this great Apostle that askt that Question , Who art thou that judgest the Servant of another ? to his own Lord he standeth or falleth : but he shall stand ; for God is able to make him stand . Can we think that Imposition or Persecution is able to Answer him this Question in the Day of Judgment ? Do we with Reason deny it to the Papacy ? With what Reason then can we assume it to our selves ? Let us remember who said , Not that we have Dominion over your Faith , but are HELPERS of your Joy. HELPERS , then not IMPOSERS nor PERSECUTORS . What Joy can there be in that to the Persecuted ? but if Paul had no such Commission or Power over Conscience , I would fain know by what Authority more inferiour Ministers and Christians do claim and use it . The Apostle Peter is of the same mind ; Feed ( says he ) the Flock of God , not by Constraint , &c. neither as being Lords over God's Heritage . The Heritage of God is free , they have but 〈◊〉 Lord in and of their Religion , Christ Jesus , and they 〈◊〉 Brethren . The Apostle Paul says , That where the Spirit of the Lord is there is Liberty but where Coertion , Fines and Goals are there is no Liberty . Is it to be supposed that men in these days are instructed by the Spirit of the Lord to destroy People in this World for their Faith about the other World ? it can't possibly be , such mock at it ? Again , says that Apostle to the Christians of his time , You are called to Liberty , from what ? Sin and the Ceremonies of the Law. And shall the end of that call be the enthraling Conscience to human Edicts in Religion under the Gospel ? this would make our Case worse than the Jews , for their Worship stood on divine Authority ; and if to make men free from them Christ came , and that those very Ordinances are by the Apostle call'd beggerly Elements , is it reasonable that we must be subject to the Injunctions of men in the Worship of God , that are not of equal Authority ? The same Apostle yet informs us , For this end , says he , Christ both dyed and rose again , that HE might be Lord both of the Dead and Living : But why dost thou jud●e thy Brother ? then which , nothing can more expresly oppose the Imposition , Excommunication and Persecution , that are among us ; 't is as if he had said , Christ is Lord of Christians , by what Authority dost thou pretend to judge his Servants ? thou also art but one of them : A Brother at most . Thou hast no Dominion over his Faith , nor hast thou Commission to be Lord over his Conscience ; 't is Christ's right , his purchase , he has paid for it . For this end he both dyed and rose again , that he might be Lord of Dead and Living ; that he might rescue them from the Jaws of Oppression ; from those that usurpt their Consciences , and made a prey of their Souls . But why dost thou judge thy Brother ? If not Judge , then not Persecute , Plunder , Beat , Imprison to Death our Brethren , that must needs follow . Come , let us look at home , and view our Actions , and see if we are not the Men. In short , Let every man be fully Perswaded in his own mind , and if any thing be short , God will reveal it ; let us be patient . It was not Flesh and Blood that reveal'd Christ to Peter , they are Christ's words , therefore let us leave off the Consultati●ns and Weapons of Flesh and Blood , and trust Christ with his own Kingdom ; he hath said , the Gates of Hell shall not prevail against it ; and we cannot think that he would seek to Hell Gates to maintain it ; and if it is not of this World , then not to be maintain'd by that Force and Pollicy , which are the Props of the Kingdoms of this World. God , the Apostle tells us , has chosen the weak things of the World to confound the mighty . Therefore he has not chosen the Strength and Power of this World to suppress Conscientious People , that as to humane force , are justly accounted weakest and most destitute in all Ages of defence . I will here conclude my Scripture Proofs with this Exhortation or Injunction rather of the Apostle . Ye are bought with a Price , not to be made the Servants of men . The Subject here is not human , wherein human Ordinances are to be obeyed , that is not the Question , but Divine , and those that for fear or favour of men desert their Principles and betray their Consciences , they renounce their Lord , deny him that bought them , and tread his Blood , the Price , under Foot. Ye are bought with a Price , Christ has purchast you : you are not your own , but his that bought you , therefore be not the Servants of men about God's things or Christ's Kingdom , vail to no mans Judgment , neither make mans determinations your Rule . Stand fast in the Liberty , wherewith he has made you free , & be not entangled again into Bondage , for we are not come to that Mountain that we cannot touch , to Sinai ; we are not now to be kept under like School Boys or Minors ; that Imposition might be useful then , which is a bondage now . Moses was God's Servant , and faithful , he saw , heard and went upon the Mount for the People ; but Christians are come to Mount Zion , to Jerusalem , the Mother of Peace and Freedom . Much then depended upon the Integrity of Moses ; it pleased God then to appear by those ways ; but now the Law is brought home to every mans Heart , and every one shall know God for himself , from the least to the greatest . My Sheep , says Christ , hear my Voice . And let us remember that there is no possibility of deception here , where there is no necessity of trusting . In fine , Ye are bought with a Price , be not made the Servants of men . One is your Lord even Christ , and ye are Brethren . But methinks I hear a stout Objection , and 't is this : At this rate you will everthrow all Church Discipline , all Censure of Errors , if no man or men can determin . My Answer is ready and short , No Scripture Church Discipline is hereby oppugn'd or weakned , Let not the Sentence end in Violence upon the Conscience unconvinced . Let whoso will expound or determin , so it be according to true Church discipline , which can be exercised on them only , who have willingly joyn'd themselves in that Covenant of Union , and which proceeds only to a separation from the rest , a disavowing or disowning but never to any Corporal or Pecuniary Punishment ; the two Arms of Anti christ , or rather that great Beast which carries the Whore. But let us observe what sort of Church Government the Apostle recommends ; Avoid foolish Questions , and Genealogies , and Contentions , and Striving about the Law ; for they are unprofitable and vain : A Man that is an Heretick , after the first and second Admonition , reject , knowing that he that is such is subverted and sinneth , being CONDEMNED OF HIMSELF ; or Self-condemned . It s very remarkable ; First , That this great Apostle instead of exhorting Titus to stand upon Niceties , and sacrifice mens Natur I Comforts and Enjoyments for Opinions of Religion , injoyns him to shun Disputes about them , leaving People to their own Thoughts and Apprehensions in those Matters , as reputing the Loss of Peace in striving greater , than the Gain that could arise from such an Unity and Conformity : w●●ch excellently well coheres with another Passage of his ; Let us therefore , as many as be perfect , be thus minded ; and if in any thing ye be otherwise minded , God shall REVEAL even this unto you : He did not say . You shall be FINED , PILLAGED , EXCOMMUNICATED & FLUNG into Prison , if ye be not of our Mind . 2dly , That , in the Apostles Definition , an Heretick is a Self confounded Person , one conscious to himself of Error , and Obstinacy in it ; but that are not Conscientious Dissenters ; for many Ten Thousands in this Nation act as they believe , and dissent from the National Religion , purely upon a Principle of Conscience to Almighty God. And with Men of any Tenderness or common Sense , their continual great Sufferings in Prison and Estate , and their Patience under them , are a Demonstration , or there can he none in the World. Nor can their Persecutors disprove them , unless they could search Hearts , and that is a little too far for a Fallible Spirit to reach , and an Infallible One they deny . So that the Apostle makes not the Heretick to lie upon the side of Mis-believing , or not coming up to his Degree of Faith and Knowledge , but upon the side of Wilfully , Turbulently , Obstinately and Self condemnedly maintaining inconsisting Things with the Faith , Peace and Prosperity of the Church . Granting us then not to be Obstinate and Self-condemned Dissenters ( and you cannot reasonable refuse it us ) how do you prove us Erroneous in the other Part ? All Parties plead Scripture , and that for the most opposite Principles ; The Scripture , you say , cannot determine the Sense of it self ; it must have an Interpreter : he must either be Fallible or Infallible ; If the first , we are worse then before ; for men are apt to be more confident , and yet are still upon as uncertain Grounds . If the last , this must either be an external or an internal Judge ; if an external , you know where you are without pointing ; for there stands nothing between you and Popery in that Principle . If an internal Judge , either it is our selves , or the Spirit of Christ dwelling in us ; not our selves ; for then the Rule is the Thing ruled , which cannot be ; and if it be the Spirit of Christ Jesus ( and the Apostle tells us , That unless we have the Spirit we are none of Christ's ) then is the Neck of Imposition broken , and what hast thou to do to judge me ? let me stand or fall to my own Master ; And upon this Foot went Luther , Calvin , Melan●…on , Beza abroad ; and Cranmer , Ridl●y , Hooper , Jewel , Bradford , Philpot , &c. at home , and as good Men , and constant Martyrs in Ages before them . But suppose Conscientious Dissenters as ill Men as the Apostle describes an Heretick to be ; what is the Punishment ? this is close to the Point ; stand it . 3dly , A Man that is an Heretick after the first and second Admonition , reject ; that is , deny his Communion , declare he is none of you , condemn his Proceedings by a publick censure among your selves . What more can be strain'd by the fiercest Prosecutors of Men for Religion out of these words ? But will we be govern'd by the Rules of Holy Writ ? have we any true Veneration for the Exhortations and Injunctions therein ? then let us soberly consider , what the Apostle Paul advises and recommends to his beloved Timothy upon the present Occasion , and I dare promise an End to Contest and Persecution for Religion . Flee Youthful Lusts ; but follow Righteousness . Faith , Charity , Peace , with them that call on the Lord out of a pure Heart ; but foolish and unlearned Questions avoid , knowing that they do gender STRIFES . And THE SERVANT OF THE LORD MUST NOT STRIVE , but BE GENTLE UNTO ALL MEN , APT TO TEACH , PATIENT , IN MEEKNESS INSTRUCTING THOSE THAT OPPOSE themselves , if God peradventure will give them Repentance to the acknowledging of the Truth . There is such a depth of Wisdom lodged in this one Passage , that I find difficulty to express my self upon it , and yet I shall with pleasure endeavour it . Here is both Faith and Government , Religion and Duty , all that becomes us towards God , our Brethren , our Neighbours , yea , our Opposers and Enemies . Flee Youthful Lusts : that is , avoid Sin turn away from every Appearance of Evil , flee the Temptation as soon as thou seest it , lest it ensnare thee ; but follow Righteousness , Charity and Peace ; seek and love Holiness , and there will be Charity and Peace to thy self , and in thee to all men . For the Kingdom of God stands in Righteousness , and Peace , and Joy in the holy Ghost ; not in Contest about Words , nor in maintaining foolish and unlearned Questions , such as reach not the Soul , nor carry any force upon our Affections , that learn not men to be better , to have more piety , vertue , goodness , but are meer Notions and Speculations , that have no influence upon holy Living , or tendency to the Regiment of our Passions . Such Questions as the Curiosity or Wantonness of Men's Wit or restless Fancy are apt to start under Pretence of Divine Truth , and Sublime Mysteries ; these Niceties , Conceits and Imaginations of Men ( not bottomed on the Revelation of the eternal Spirit , but humane Apprehension and Tradition ) such Questions avoid , meddle not with them ; but next to Youthful Lusts , flee them by all means ; for they draw to Strife , to Heats , Animosities , Envy , Hatred and Persecution , which unbecome the Man of God ; for says the Apostle , He must not STRIVE , but be gentle unto all men , apt to teach , patient ( be their Rank , Notion , Opinion or Faith what it will , he must not be fierce nor censorious , much less should he persecute or excite Caesar to do it for him , no such matter ) he must be apt to teach and inform the Ignorant : and in case it succeed not , he ought not to be outragious , or go about to whip or club it into him ; he must be patient , that is , he must not think to bend things to his own Will or Time , but commit his honest Edeavours to God's Blessing , that can raise of the Stones of the Street Children unto Abraham . The Want of this Patience has been the Undoing of all . But some will object , O but it is not Ignorance , 't is Obstinacy and Opposition : Hardly judg'd , my Friend ; but admit it were so , here 's a Recipe for the Malady too , and that of the Apostle's prescribing . Observe the following words ; In MEEKNESS instructing those that OPPOSE themselves , if God peradventure will give them Repentance , to the acknowledging of the Truth . Then not Fining , Plundering , Beating , Stocking , Imprisoning , Banishing and Killing even OPPOSERS themselves for Religion ; unless there is a Way of doing these things with Gentleness . Patience and Meekness ; which I confess I , and I think no Body else ever heard of . But as the Apostle gives Timothy another Method then is now used by the Sons of Violence , for reclaiming Opposers , so the Reason of the Counsel makes all other Wayes unlawful ; viz. If God peradventur● will give them Repentance to the acknowledgment of the Truth . I would hereupon enter the List with a Pers●cutor ; Is Repentance in my own Power , or is it in thine to give me ? the Apostle sayes neither : 't is God's Gift alone ( If God peradventure will give them Repentance , &c. ) since Repentance then is in the Case , and that God alone can give it , of what use are Violent Courses , which never beget Repentance ? on the contrary , they have rarely fail'd to raise Prejudice and beget Hardness . But was this the Evangelical Rule and Practice ? Yes , that it was ; Oh then whence comes Imposition , Force , Cruelty , Spoil of Goods , Imprisonments , Knocking 's , Beatings , Bruisings , Stockings , Whippings , and Spilling of Blood for Religion ? What Church is that , whose Officers are so far from clothing the Naked , as that they strip the Clothed ; from feeding the Hungry , that they take their Bread from them , and those poor Widows and helpless Orphans too ; and so remote from visiting the Sick and Imprisoned , that they drag away their Beds from under them , and cast their Persons into Prison for Conscience sake ? Nay , they haled away an Honest Man from a Meeting to Goal at Reading , ( a while since ) not permitting him to TAKE LEAVE of his poor Wife , newly delivered , and in a DYING Condition , though she much desired it , and liv'd but just by the Meeting house whence they took him . In fine , what are they that for no other Cause pass such Dreadful Excommunications , as render the Excommunicants little better then Outlawed Persons , subjecting their Civil & Natural Rights to their Pride , Passion , Interest or Revenge , unless they will purchase their Enjoyment at the dear rate of giving their own Consciences the Lye ? For what else can be the Consequence of conforming to that I do not believe ? Is not this to destroy sincere Men , and make and save Hypocrites ? Oh , that such as are concern'd would soberly consider if any Thing is so Scandalous to True Religion as FORCE . Who can think that Evidence Good that is extorted ? And what a Church is that , which is made up of such Proselytes , or that employes such Means to make them ? 'T is base Coyn that needs Imposition to make it current , but true Mettal passeth for its own intrinsick value O where is that Christian Meekness , Patience and Forbearance ? How many have been ruined , that were never exhorted , and Excommunicated before they were once admonished ? This is not to serve God , but Worldly Interest : it s quite contrary to Christ's Counsel and Doctrine : He came to save , and not to destroy Nature to magnifie his Grace . You pretend to hate J. Calvin's unconditional Reprobation , yet practise it ; If you say no , Conformity is your Condition : I answer , that it s as unreasonable to require an impossibility , as cruel to dam● Men for not doing it ; For as you say , his Doctrine makes G●d to command them to repent , that cannot repent , and yet damn them if they repent not ; So you injoyn Men to relinquish their present Faith and Worship , and conform to yours , which is not in their power to do , yet damn them in a temporal respect if they refuse it ; For you make such an unavoidable Dissent , punishable with the Destruction of Mens Liberties and Estates . You had better leave off valuing your selves upon the Mercy and Well-natur'dness of that Tenet of the Universal Love of God to Man kind , till you love more then your selves , and abom●nate that the Church of England should be such an Elect to the Civil Government as utterly reprobates the rest , as you pretend to detest the like Injustice in J. Calvin's Notion of Election and Reprobation . And the Truth of it is , this helps on Atheism as much as any Enormity in the Land : when Witty Men , not willing to take Pains to examine after the Truth and Excellency of Religion , behold Men that call themselves Christ's Ministers , and the Apostles Successors and Followers , to affect and seek Government , and yet twice deny it , when they go to receive it : That some others grow Lordly , live Voluptuously , and watch after the biggest Preferments , not being excited by most Service for God , but Earthly Power and Wealth for themselves ; and at the same Time persecuting Men of more Self-denyal , for Matsters of Opinion about Faith and Worship toward-God ; so that No Conformity to this Church , No Protection from the State. Which among Protestants is so much the more unreasonable . First , Because they by these Courses implicitly own and assume the highest Infallibility and Perfection , and yet deny any such Thing . For it supposes that nothing is Truer , nothing Perfecter , or else they both persecute Men to embrace a Fallible , and Inperfect Religion , and with cruel Penalties provide against any thing more true or Infallible , and the greatest Injury to the World that can be : for it is a plain Endeavour to frustrate all those excellent Prophecies and gracious Promises God has given , and the holy Scriptures declare of the latter Days . But Secondly , It exposes you to the lash and scorn of the Papist unavoidably ; for at this rate you , that with reason think it Ignorance and Irreligion in the Papist to imagin himself discharged in God's account , by believing only as the Church believes , conceive your selves at the same time justified by believeing only as a few of your own Doctors , or else as the State believes . But if the Church cannot use force in Religion , for this reason , because she cannot Infallibly determin to the Conscience without convincement , much less can a few Doctors or the Civil Authority use force where they can much less judge . Unless you would make them the Civil Executioners of your displeasure that have no Civil Power to give them such Commission ; and to be sure no Ecclesiastical to any Force or Violence about Religion . For the Papist by judging his Principles , punishes them that believes not as the Church believes , though against Scripture , but the Protestant , who teaches every one to believe the Scripture , though against the Church , persecutes against his own Principles , even them that in any particular so believe , as he in General teaches them to believe . This is hard , but true upon the Protestant ; for what is plainer then that he afflicts Those that according to his own Doctrine believe and honour holy Scripture , but against it will receive no humane Interpretation though Universal ? Them , I say , who interpret Scripture to themselves , which by his Position none but they to themselves can Inter-pret ; Them , that use the Scripture no otherwise , by his own Doctrine , to their Edification , than he himself uses it to their punishing , and so whom his Doctrine acknowledges true Believers , his Discipline persecutes as Hereticks . To sum up all at this time ; If we must believe as Caesar appoints , why not then as the Church believes ? But if not as either without Convincement , pray how can force be lawful ? Let me recommend one Book to you , that of Right claims a place with you , and that is Bishop Taylor 's of L●●erty of Prophecy , never answer'd that I have heard of , and I have reason to believe never will be attemp●ed ; for indeed it is Unanswerable . That was the Judgment of a Bishop under Persecution , I could be glad if it might be the practice of Bishops in their power : I may say the same of J. Tillotson's sober and seasonable discourse before the Commons on the fifth of November . And the truth is , I am the more earnest with you at this time , because I find that God daily shows us he has great good will to poor England . O why should we drive him from us by our disobedience to him , and our Severities to one another . He has lately put a price into our hands , and continues to prove his Favours upon us ; all depends upon a sincere Reformation and our perseverance therein . To give Testimony of this ; let us with our whole Hearts turn to Go● , and keep his holy Law , and let us but be jealous of his Glory by punishing Vice and cherishing Virtue , and we may assure our selves he will interest himself in our safety . Of this we cannot doubt , for he who has begun to do it under our Disobedience , will not desert us in our sincere Repentance . And as this is our Duty to God , without which we vainly hope for deliverance , so is there a duty we owe to one another , that is the next Requisi●e to our Preservation . Let all Aspe●ities be avoided , Nick-Names forbidden , and the oppressed Protestant deliver'd . Receive the noble Principle of Liberty of Conscience , on which the Reformation rise : For in vain do we hope to be deliver'd from Papists , till we deliver our selves from Popery . This Coertion upon Conscience , and Persecution for Religion are that part of Popery , which is most justly hated and fear'd : And if we either fear or hate Popery for its Cruelty ▪ shall we practise the CRUELTY we fear or hate it for ? God forbid : this were the way to be deserted of God , and left to their Cruelty . The same Sins will ever fix the same Odium , and find the fame Punishment where-ever they are . If they burnt your Ancestors , don't you strip and starve your Brethren . Remember the many Thousands now perse●uted in this Kingdom for the sake of their tender and very peaceable Consciences ; Husbands are unnaturally separated from their Wives , and Parents from their Children , their Corn , Cattel and Houshould stuff swept away , perhaps at the Instigation of some lewd and indigent Informer , or to please the mali●e of an ill dispos'd Neighbour . In the mean time many , once sufficient , are expos'd to Charity , the fruits of their honest Labour and Bread of their Children being now made the Forfeiture of their Conscience . Friends and Country men , there is deep Doctrine in this present Providence , examine it well , that you may reap the benefit of it : And among the rest , let me tell you , this is not the least part of it , that God is shewing you Mercy , that you may shew Mercy , and has awaken'd you at the brink of the Pit , that you may help your Brethren out of it . Be wise and considerate , 't will be much your own fault if you are not happy . And truly I have no manner of scruple , but God will preserve us , if w● will not cast away our selves . For our own Sins and Folly can only direct the hand that seeks to Stab us ; and shall we make it succesful to our own ruin ? Let us therefore turn away from all Impiety ; let the Magistracy discourage and punish it ; and let us forhear , and love one another . If we begin with God , we shall end with God , that is , with Success ; Else be assured , we shall only inherit the Wind of our own Invention , and be deserted of him , then , when we shall most want him . In short , reverence the present providence ; though your Lives have not deserv'd it , let your Lives now be grateful , and not abuse it . Pursue your advantages throughly , but wisely ; be as temperate as zealous , and to your Enemies , as generous as just : Insult not over ill men for the sake of their ill Principles , but pity their unhappiness , whilst you abhor the cause of it ; let them see that you had rather inform then destroy them , & take more pleasure in their Conversion , then your own Revenge . This will be the greatest coufutation upon them , that they be taught the Goodness of your Religion by the mildness of it , and by its mercy , the Cruelty of their own . The Indian Atabaliba rejected the Romish Baptism , because of the Spanish Tyranny , whence it was usual with those poor Americans , to desire they might not go to Heaven if the Spaniards went thither . I know there be little Arts used to prevent Protestant Union , and that in a Protestant Guise ; and 't is a Trick , not of yesterday , to put one Party of Protestants upon devouring four or five , that both the Protestant Church may have the Odium of Eating or Devouring her own Children , & that another Interest behind the Hangings may find the more easie and creditable access to the Chair : 'T is the Men of this Strain , though under disguise , that now seek to distract you , and to effect it the better , old Stories must be had up , Acts of Olivion violated , the dead disturb'd , their Tombs rifl'd and they hal'd out of their Graves to receive a new Sentence ; That Condemning the Living of that interest by the Dead , they might be deserted of those , that to say we cannot be safe without them . If any thing Sober and Judicious be propos'd for allaying Asperities , accomodating Differences , and securing to Prince and People a just and legal Union of Interest as our Government requires , we must presently be told of 41. and 42. as if there were a sort of Necromancy in the numbers , or that the naming of those Figures ( long since made Cyphers by an Act of Oblivion ) hath power enough to lay the active and generous Spirits of our times ; but they will find themselves mistaken in their black Art , and that things as well as times are chang'd ; the Mask is off , and he that runs may read . Men in their Pleas and Endeavours for Truth , Justice and Sincere Religion will not be over born or stagger'd by such stale and trifling Reflections , rarely used of late but to palliate wretched Designs , or dilcredit good ones , with men of weak Judgments , though perhaps of loyal Principles . I beseech you , let us not be unskilful in these Tricks , that we may not be mistaken or abused by them ; I cannot tell a ●ime in which the Minds of all sorts of Protestants have been so powerfully and unanimously engag'd to endeavour a good Understanding between the King and People ; And as I am sure it was never more needed , so let me say no Age hath put a richer Price into the Hands of Men , or yielded a fairer Occasion to fix an happy and lasting Union upon : in order to which let me prevail with you , that we may study to improve this great Principle as the necessary means to it , viz. That God's Providence and our own Constitution have made the Interest of Prince and People ONE ; and that their Peace and Greatness lie in a most industrous and impartial Prosecution of it . Those that teach other Doctrine , as that the Prince hath an Interest apart from the Good and Safety of the People , are the sole men that get by it , and therefore find themselves oblig'd to study their mis-understanding because they only are disappointed and insecured by their Union . Experience truly tells us , that such Persons have another Interest than that which leads to a common Good , and are often but too artificial in interesting Princes in the success of it ; but prudent and generous Princes have ever seen that it is neither safe nor just ; and that no Kingdom can be govern'd with true Glory and Success , but there where the Interest of the Governour is one with that of the Governed , and where there is the strictest Care to steer all Transactions of State by the Fundamentals , or first and great Principles of their own Constitution , especially since swerving from them hath alwayes made way for Confusion and Misery in Government . Our own Stories are almost every where vext by this Neglect . To Conclude , and sum up the whole Discourse ; If you will both cure present , and prevent future Grievances , it will greatly behove us to take a most deliberate and unbyass'd View of the present state of Things , with their proper Causes and Tendencies . Let us confront our Ecclesiastical Matters with the plain Text and Letter of Holy Scripture ; this is PROTESTANT : and let us compare our civil Transactions with the antient Laws and Statutes of the Realm ; this is ENGLISH . And I do humbly and heartily beseech Al mighty God , that he would so dispose the Hearts of Prince and People , as that now Foundations may be laid for a Just and Lasting Tranquility to these Nations . AN APPENDIX Of the CAUSES of PERSECUTION I Impute all Persecution for Religion to these Seven insuing Causes , though properly speaking , there is but one Original Cause of this Evil , and that is the Devil , as there is but one Original Cause of Good , and that is God. The first Cause of Persecution is this , That the Authors and Users of it have little or no Religion at Heart , they art not subject to the ground and first Cause of true Religion in their own Souls : For it is the part of true Religion to humble the Mind , break the Heart , and soften the Affection : To him , O God! wilt thou have regard , said one of Old , who is of a broken Heart , and a contrite Spirit , and that trembles at thy word ; not one that breaks Pates and plunders Goods for Religion . Blessed are they that Mourn , said Christ , they shall be comforted ; not those that sell Joseph , and make Merry . Blessed are the poor in Spirit , for theirs is the Kingdom of God ; those that are low in their own Eyes ; not such as devour and damn all but themselves . Blessed are the meek , for they shall inherit the Earth ; such as are gentile and ready to help , and not Tyrannize over Neighbours . Blessed are the Merciful , for they shall obtain Mercy ; what then shall become of those that are Cruel , under pretence of doing it for Gods sake . Blessed are the Peace-makers , for they shall be called the Children of God ; then Disturbers and Destroyers of their peaceable Neighbours shall not be called so . Blessed are they that hunger and thirst after Righteousness , for they shall be filled ; but not those that hunger and thirst after our Corn and Cattel , Houses and Land for Conscience sake . And Blessed are you , says Christ , when Men shall Revile and Persecute you , &c. then not those that Revile and Persecute others , and those Sober and Harmless : not one Blessing to this Conscience-hunting Doctrine and Practice , that devour the Widow and Orphant for Religion . Were men inwardly and truly Religious , they would have that low Opinion of themselves , that tender regard to mankind , that awe of Almighty God , that none of these froward Passions would have any sway with them . But the mischief is , unmortified Passions pretend to Religion , a Proud , Impatient , Arrogant mind would promote it , then which , nothing of Man is more remote from it , and mistaking the Nature of Christ's peaceable Religion , which , if the Apostle James say true , is to visit the Fatherless and widow , and keep our selves unspotted of the World. They turn Widow and Fatherless out of House and Home , and spot themselves with the Cruelty and Injustice of usurping their poor patremony , the Bread of their Lives , and Sustenance of their Natures ; such men as these are devoid of natural Affection , their Religion has no Bowels , or they are without Mercy in the Profession of it ; which is the quite contrary to true Religion , that makes us love Enemies , do good to them that hate us , and kindly entreat those that despightfully use us : and so much stronger , in Souls truly Religious , is the power of Love to Mankind then any Self-revenging Passion , that from an humble and serious reflection upon the Mercies and Goodness of God to them , they do not only suppress any rising of Heart against their Persecutors ( much more against peaceable Dissenters ) but with much softness & charity commiserate their Ignorance and Fury ; offering to inform them , and praying that they may be forgiven . This is to be Religious , and therefore those that Persecute for Religion are Irreligious . 2dly , The next Cause of Persecution , is the gross but general Mistake which People are under concerning the Nature of the Church & Kingdom of Christ , for the lamentable Worldliness of mens minds hath put them upon those Carnal Constructions , which have made way for all the external Coertion and Violence used by bad , and suffer'd by good Men on the score of Religion from the beginning . And no wonder if ordinary Persons tumble upon this Construction , when the Disciples of Jesus shew'd themselves so ill read in the Mysteries of his Kingdom , that after all the Intimacy they had had with him , they resrain'd not to ask , When shall the Kingdom be restored to Israel . They look't abroad , had a Worldly Idea in their minds ; Jew like they waited for external Deliverance from the Power of the Romans , rather then an Internal Salvation from the Dominion of Satan , and interpreted that to Worldly loss and freedom , which did relate to the loss and Redemption of the Soul ; but Jesus taught them better things ; yet so , as not to deny or flatly discourage and rebuke them ; that ( though true ) might have been more then they could have bor● therefore he winds off with them upon the Time and the Season of the thing , knowing that the Time was at hand , that they should be better taught and satisfied of the nature of his Kingdom , unto which he referred them . When the Spirit of Truth comes , it shall lead you into all Truth , &c. That the Kingdom of Christ is not of this World , has been before observed , and the Reason is so great , that all men of common Sense must allow it upon Christ's Principle ; for says he , then would my Servants fight for me ; truly implying , that because the Kingdoms of this World are evidently set up and maintained by Worldly Force , and that he will have no Worldly Force used in the Business of his Kingdom , therefore it is not of this World. Consequently , those that attempt to set up his Kingdom by Worldly Force , or make that their Pretence to use it , are none of his Servants ; they are truly but Men of this World ; such as seek an Earthly , and not an Heavenly Kingdom ; themselves , and not Christ Jesus . Where by the way let me observe , That though the Jews , to engage Pilate the more easily to their side , impeach't Christ of being an E●●e my to Casar , they were Enemies , and He a Friend to Caesar : for he came to reform the Lives of Men , to make them better Subjects , to obey Caesar , not for Fear , but for Conscience sake ( so would Caesar's Provinec have been easie and safe . ) But the Jews would have had him Caesar's Enemy , one that should have forcibly rescued them from Caesar's Power ; they waited for a Captain General to begin the Revolt , and with an high Hand to over bear and captive Caesar , as he had done them : and 't is more than probable , that his Appearance being to another End , they therefore rejected him , their Heart being set upon this . But to return ; Christ told his Disciples , that he had chosen them out of the World ; how ? not to converse or live bodily in it ? no such matter : but he had chosen or singled them from the Nature , Spirit , Glory , Policy and Pomp of this World. How Persons so qualified can make a Worldly Church or Kingdom , unless they desert Christ's Doctrine , is past my Skill to tell . So that the Capacity that Christians stand in to Christ is Spiritual , and not Worldly or Carnal ; and therefore not Carnal or Worldly , but Spiritual Methods and Weapons only are to be used to inform or reclaim such as are Ignorant or Disobedīent . And if we will give Antient Story credit , we shall find that Worldly Weapons were never employed by the Christian Church till the became Worldly and so ceast to be truly Christian . But why should I say the Church ( the most abused word in the World ) her Leaders have taught her to e●● , and that of believing as the Church believes is so far from being true in point of Faith as well as Reason , that the Church her self his ever believed as the Clergy ( that is , the Priests ) believed , since that sort of Men have practised Distinction from and Superiority upon the Laity . He that will peruse the Ecclesiastical Story delivered us by Eusebius Pamphili , Secrates Scholasticns , Evagrius , Ruffinus , Sozomen , &c. will find but too many and sad Instances of the Truth of this . In short ; Peoples apprehending the Church and Kingdom of Christ to be Visible and Worldly , like other Societies and Government , have thought it not only to be Lawful but Necessary to use the Arts and Force of this World to support that Church and Kingdom , especially since this Interest of Religion hath been embodied with that of the Civil Magistrate ; for from that time he hath been made Custos utriusque tabulae , and such as offend , though about Church Matters , have been reputed Transgressors against the State , and consequently the State interested in punishing the Offence . Whereas had Christians remain'd in their primitive Simplicity and Purity , in the Self-denying , Patient and Suffering Doctrine of Christ , Christianity had stood in Holy Living , not in Worldly Regiment ; and its Compulsion would have been Love ; its Arms , Reason and Truth ; and its utmost Rigour , even to obstinate Enemies or Apostates , but Renouncing of their Communion , and that not till much Forbearance had been used to them . To sum up all ; The Kingdoms of this World , stand in outward Bodily and Civil Matters , and here , the Laws and Power of Men reich and are effectual . But the Kingdom and Church of Christ , that is chosen out of the World , stands not in Bodily Exercise ( which the Apostle says profits little ) nor in Times nor Places , but in Faith and that Worship which Christ tells us is in Spirit and in Truth ; to this no Worldly Compulsion can bring or force men , 't is only the Power of that King of Righteousness , whose Kingdom is in the Minds and Souls of the Just , and he rules by the Law of his own free Spirit , which like the Wind , Bloweth where it listeth : And as without this Spirit of Regeneration no man can be made a Member of Christs Church or Kingdom , so neither is it in the Power of Man to command or give it , and consequently all Worldly force employ'd to make men Members of Christs Church and Kingdom is unnatural and ineffectual . I could be very large upon this point , for 't is very fruitful , and so much the cause of Persecution , that if there were never another to be assign'd , this were enough ; for upon due consideration it must needs meet with every mans Judgment and Experience . I will here add the sense of memorable Hales of Eaton upon this subject . When our Saviour in the Acts after his Resurrection was Discoursing to his Disciples concerning the Kingdom of God , they presently brake forth into this Question , Wilt thou now restore the Kingdom unto Israel ? Certainly this Question betrays their Ignorance ; their thoughts still ran upon a Kingdom like unto the Kingdoms of the World , notwithstanding they had so long and so often heard our Saviour to the contrary : Our Saviour therefore shortly takes them up , Non est vestrum , your Question is nothing to the purpose ; the Kingdom that I have spoken of is another manner of Kingdom , then you conceive . Sixteen hundred Years , et quod excurrit , hath the Gospel been preached unto the World , and is this stain spunged out yet ? I doubt it . Whence arise those novel and late Disputes , do notis Ecclesiae , of the notes and visibility of the Church . Is it not from hence they of Rome take the World and the Church to be like Mercury and Sosia in Plautus his Comedies , so like one another , that one of them must wear a Toy in his Cap , that so the Spectators may distinguish them ; whence comes it that they stand so much upon State and Ceremony in the Church ? Is it not from hence , that they think the Church must come in l●ke Agrippa and Bernice in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as St. Luke speaks , with a great deal of Pomp , and Train , and Shew , and Vanity ; and that the Service of God doth necessarily require this noise and tumult of outward State and Ceremony ? Whence comes it , that we are at our Wits ends , when we see Persecution , and Sword , and Fire to rage against the true Professors of the Gospel ? Is it not because , as these brings Ruin and Desolation upon the Kingdoms of the World ; so we suppose they work no other effect in the Kingdom of Christ ? all these Conceits , and many more of the like Nature , spring out of no other Fountain then that old inveterate Error which is so hardly wiped out of our Hearts ; That the State of the Church and Kingdom of Christ doth hold some proportion , some likeness with the state and managing of temporal Kingdoms : Wherefore to pluck out of our Hearts , opinionem tam insitam , tam vetustam , a Conceit so antient , so deeply rooted in us , our Saviour spake most excellently , most pertinently , and most fully , when he tells us , that his Church , that his Kingdom is not of this World. In which Word of his , there is contained the true art of discovering and knowing the true Nature and Essence of the Church . For as they which make Statues , cut and pare away all Suporfluities of the matter upon which they work ; so our Saviour , to shw us the true proportion and feature of the Church , prunes away the World and all superfluous Excrescenties and sends her to be seen , as he did our first Parents in Paradise , stark naked : As those Elders in the Aprocryphl Story of Susanna , when they would see her Beauty , commanded to take off her Mask : So he that longs to see the Beauty of the Church , must pull off that Mask of the World and outward shew . For as Juda in the Book of Genesis , when Thamar sat Vail'd by the Way-side knew not his Daughter from an Where : So whilst the Church , the Daughter and Spouse of Christ sits vail'd with the World , and Pomp and Shew , it will be an hard matter to discern her from an Harlot . But yet further , to make the difference betwixt these Kingdoms the more plainly to appear , and so better to fix in your Memories , I will briefly touch some of these Heads , in which they are most notoriously differenced . The first Head wherein the Difference is seen , are the Persons and Subjects of this Kingdom : For as the Kingdom of Christ is not of this World , so the Subjects of this Kingdom are Men of another World , and not of this . Every one of us bears a double Person , and accordingly is the Subject of a double Kingdom : The Holy Ghost by the Psalmist divides Heaven and Earth betwixt God and Man , and tells us , as for God , He is in Heaven , but the Earth has he given to the Children of Men : So hath the same Spirit by the Apostle St. Paul divided every one of our Persons into Heaven and Earth , into an outward and earthly Man , and into an inward and heavenly Man : This Earth , that is , this Body of Clay hath he given to the Sons of Men , to the Princes under whose Government we live ; but Heaven , that is , the inward and spiritual Man , hath he reserved unto himself : They can restrain the outward Man , and moderate our outward Actions by Edicts and Laws ; they can tye our Hands and our Tongues ; — Illa se jactat in aula Aeolus : Thus far they can go , and when they are gone thus far , they can go no farther : But to rule the inward Man in our Hearts and Souls , to set up an Imperial Throne in our Understandings and Wills , this part of our Government belongs to God and to Christ : These are the Subjects , this the Government of his Kingdom ; Men may be Kings of Earth and Bodies , but Christ alone is the King of Spirits and Souls . Yet this inward Government hath influence upon our outward Actions ; For the Authority of Kings over our outward Man is not so absolute , but that it suffers a great Restraint ; it must stretch no farther then the Prince of our inward Man pleases : for if secular Princes stretch out the Skirts of their Authority to command ought by which our Souls are prejudiced the King of Souls hath in this case given us a greater Command , That we rather Obey God then Men. 3dly , A third great Cause of Persecution for Religion is this , that men make too many things necessary to be believed to Salvation and Communion . Persecution entred with Creed making ; for it so falls out , that those who distinguish the Tree in the bulk , cannot with the like ease discern every Branch or Leaf that grows upon it ; and to run out the necessary Articles of Faith to every good or true thing that the Wit of Man may deduce from the Text , and so too , as that I ought to have a distinct Idea , or Apprehension of every one of them , and must run them over in my mind as a Child would ●on a Lesson by Heart , and that as the Creed of which I must not miss a tittle upon my Salvation ; this I think to be a Temptation upon men to fall into Dispute and Controversie , and then we are taught , by long Experience , that he that has most Power , will oppress his Opinion that is weaker , whence comes Persecution ; this puts Unity & Peace too much upon the Hazard . Mary's Choice therefore was not of many things , but the one thing necessary , as Christ terms it , the Lord of the true Divinity ; and pray what was this one needful thing , but Christ Jesus himself , and her Faith , Love and Obedience in and to him : here is no perplext Creed to subscribe , no Systhime of Divinity to charge the Head with , this One Needful thing was Mary's Choice & Blessing ; may it be ours , and I should hope a quick End to Controversies , and consequently to Persecutions . 4thly , Another Cause of Persecution , is The Prejudice of Education , and that Byass Tradition gives to those men , who have not made their Religion the Religion of their Judgment : For such will forbid all the Inquiry , which might question the Weakness or Falshood of their Religion , and had rather be deceiv'd in an honorable Decent , then be so uncivil to the memory of his Ancestors , as to seek the Truth which sound must reprove the Ignorance of their Ages ; of this ( the vainest of all Honours ) they are extream careful , and at the very mention of any thing , to them new ( though as old as Truth , and older then this World ) are easily urg'd into a Tempest , and are not appeased but by a Sacrifice . This Ignorance and want of Inquiry helps on Persecution . 5thly , Another Reason and that no small one , is Self-love and Impatiency of Men under contradiction , be it out of Ignorance , that they are angry with what they cannot refuse , or out of private Interest , it matters not ; their Opinion must reign alone , they are tenacious of their own sense and can't indure to have it question'd , be there never so much reason for it ; Men of these Passions are yet to learn they are Ignorant of Religion , by the want they have of Mortification , such Persons can easily let go their hold on Charity , to lay Violent hands upon their Opposers ; if they have power , they rarely fail to use it so ; not remembring , that when they absolv'd themselves from the tye of Love , Meekness and Patience , they have abandon'd true Religion , and contend not for the Faith once deliver'd to the Saints , ( which stood therein ) but for meer Words . It is here proud Flesh and a capricious Head that disputes for Religion , and not an humble Heart , and a divine frame of Spirit . Men that are angry for God , Passionate for Christ , that call Names for Religion , and fling Stones and Persecute for Faith , may tell us they are Christians if they will , but no body would know them to be such by their Fruits , to be sure they are no Christians of Christ's making . I would to God that the Disputants of our time did but coolly weigh the Irreligiousness of their own Heats for Religion , and see if what they contend for will quit the Cost , will countervail the Charge of departing from Charity and making a Sacrifice of Peace to gain their point ; upon so seasonable a reflection I am confident they would find that they rather show their love to Opinion then Truth , and seek Victory more then Concord . Could men be contented as he , whom they call their Lord , was , to declare their Message , and not strive for Proselites , nor vex for Conquest , they would recommend all to the Conscience , and if it must be so , patiently endure Contradiction too , and so lay their Religion , as he did his , not in Violence but Suffering ; But I must freely profess , and in duty and Conscience I do it , that I cannot call that Religion , which is introduced against the Laws of Love , Meekness & Friendship : Superstition , Interest or Faction I may . There is a Zeal without Knowledge , that is Superstition ; there is a Zeal against Knowledge , that is Interest or Faction ( the true Heresie ; ) there is a Zeal with Knowledge , that is Religion ; therefore blind obedience may be superstition , it can't be Religion : and if you will view the Countries of Cruelty , you shall find them Superstitious rather then Religious . Religion is gentile , it makes men better , more Friendly , Loving and Patient then before . And the success , which followed Christianity whilst the antient Professors of it betook themselves to no other defence , plainly proves both the force of those passive Arguments above all corporal Punishments , & that we must never hope for the same Prosperity till we fall into the same Methods . Are men impatient of having their conceits own'd ? they are then most to be suspected . Error and Superstition , like crackt Titles , only fear to be toucht , and run for Authority and number . Truth is plain and stedfast , without Arts or Tricks , will you receive her , well : if not , there is no compulsion . But pray tell me , what is that desired Uniformity that has not Unity ? and that Unity , which has not Love , Meekness and Patience in it ? I beseech you hear me , for those men depart from the Spirit of Christianity , that seek with Anger and Frowardness to promote it . Let us not put so miserable a Cheat upon our selves , nor affront upon Christianity as to think , That a most gentle and patient Religion can be advanc'd by most ungentle and impatient Ways . I should sooner submit to an humble opposition then to the greatest Zealot in the World , and sooner deliver my self up to him that would modestly drop a controverted Truth , then to such as seek tempestuously to carry it ; for even Error , bashfully and patiently defended endangers Truth in the management of impudent & hasty Zeal ▪ and gives to it that Lnstre which only good Eyes can see from Gold. Alas ! 't is for want of Considering , that men don't see , that to disorder the mind in Controversie is a greater mischief then to carry the point can be a benefit ; in that it is not to be Religious to apprehend rightly , but to do well ; the latter can scarcely be without the former , but the former often is without the latter , which brings me to my sixth Cause of Persecution . 6 hly , Another , and that no small cause of Persecution is a misapprehension of the word Religion . For when once the Ignorance or Prejudice of men has perswaded them to lay more weight upon their own Opinion or D●ssent of their Neighbours then in truth the thing will bear , to excuse their Zeal or justifie their Spleen , they presently heighten the difference to a new Religion ; whence we so frequently hear of such reflections as these , new Gospels and Faiths , upstart Religions and Lights , and with the like Scare-crows amuse the Vulgar and render their own design of ruining honest men the more practicable . But I would obviate this mischief ; for a new Religion has a new Foundation , and Consequently where there is the same Foundation , there cannot be a new Religion . Now the Foundation of the Christian Religion is Christ , and that only is another Religion then the Christian , which professes another Foundation , or corruptly adds to that Foundation by adding other Mediators , and introducing a new way of Remission of Sin : Which cannot be said of the several sorts of Protestants ? therefore for Protestants to reproach each other with new Religions and Gospels , and by their Indecent and Unchristian behaviour to enslave their own Reckoning , and draw into more discord , is a Sin against God , an Injury to the common Cause of Protestancy , and to the Security of the Civil Interest of that Country where the Inhabitants are of that Religion , as well as a real Injustice to one another ; for Protestants don 't only agree in the same Fundamentals of Christianity , but of Protestancy too , that is , in the reasons of Separation from Rome , which indeed is Christianity . Let not every circumstantial difference or Variety of Cult be Nick-named a new Religion , neither suffer so ill an use to be made of such Dissents as to carry them beyond their true bounds ; for the meaning of those Arts of ill men , is to set the People further off from one another then they really are ; and to aggrevate Differences in Judgment , to Contrariety in affection , and when they have once inflam'd them to Variance and Strife , nothing can hinder Persecution but want of Power , which being never wanted by the strongest side , the weakest though truest , is opprest , not by Argument , but Worldly Weapons . The seventh and last Cause I shall now assign for Persecution is this , That Holy living is become no test among us , unless against the liver . The Tree was once known by its Fruits , 't is not so now ; the better Liver , the more dangerous , if not a Conformist : this has made way for Persecution . There was a time , when Virtue was Venerable and good Men admired , that 's derided , and Opinion carries it . He that can perswade his Conscience to comply with the times , be he Vitious , Knavish , Cowardly , any thing ; he is protected , perhaps preferr'd . A Man of Wisdom , Sobriety and Ability to serve his King and Country , if a Dissenter , must be blown upon for a Phanatick , a man of Faction , of disloyal Principles , and what not . Rewards and Punishments are the Magistrates duty and the Governments interest and support . Rewards are due to Virtue , Punishments to Vice. Let us not mistake nor miscall things ; let Virtue be what it al. wayes was in Government , good Manners , sober Living ; and Vice , ill Manners and ill Living . Reduce all to this : let such good Men have the ●miles and Rewards , and such ill Men the Frowns and Punishments of the Government ; this ends Persecution , and lays Opinion to sleep . Ill men will make no more advantages by such Conformity , nor good men no more suffer for want of it . In short , As that Religious Society deserves not the Protection of the Civil , which is inconsistent with the Safety of it ; so those Societies of Christians , that are not only not Destructive of the Civil Government , but Lovers of it , ought by the Civil Government to be secured from Ruin. God Almighty open our Understandings , & pour out the Spirit of thorow Reformation upon us , that we may be all Conscientiously Dispos'd to seek and pursue those things which make for Love , Peace and Godliness , that it may be well with us both here and forever . For yet a little while , and the Wicked shall not be : yea , thou shalt diligently consider his place , and it shall not be ; but the Meek shall inherit the Earth , and shall delight themselves in abundance of Peace . The Wicked PLOTTETH against the Just , and ●nasheth upon him with his Teeth ; the Lord shall laugh at him ; for he seeth that his Day is coming , Psal . 37. 10 , 11 , 12 , 13. The Judgment of King James & King Charles the first about Persecution for Religion . VVE find it asserted by King James in his Speech to the Parliament in the year 1609. who said , That it is a pure Rule in Divinity , That God never loves to plant his Church with Violence and Blood ; and furthermore said , It was usually the Condition of Christians to be Persecuted , but not to Persecute . And we find the same things in substance asserted again by his Son , King Charles the first , in his Book known by the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , printed for R. Royston , as followeth . Pag. 67. In his Prayer to God he said , Thou seest how much Cruelty amongst Christians is acted under the colour of Religion ; as if we could not be Christians , unless we Crucifie one another . Pag. 28. Make them at length seriously to consider , that nothing Violent and Injurious , can be Religion . Pag. 70. Nor is it so proper to h●w out Religious Reformations by the Sword , as to pollish them by fair and equal Disputations , among those that are most concerned in the Differences , whom , not Force but Reason ought to convince . Sure in Matters of Religion , those Truths gain most upon ●e●s Judgments and Consciences , which are least urged with secular Violence , which weakens Truth with Prejudices . Pag. 115. It being an Office not only of Humanity , rather to use Reason than Force , but also of Christianity to seek Peace and ensue it . Some Words of Advice from King Charles the first , to the then Prince of Wales , now King of England , &c. Pag. 165. My Counsel and Charge to you is , That you seriously consider the former Real or Objected Miscarriages , which might occasion my Troubles , that you may avoid them , &c. Beware of Exasperating any Faction , by the Crosness and Asperity of some mens Passions , Humours and private Opinions , imployed by you , grounded only upon Differences in lesser matters , which are but the Skirts and Suburbs of Religion , wherein a charitable Connivance and Christian Toleration , often dissipates their Strength , when rougher Opposition fortifies , and puts the Despised and Oppressed Party into such Combinations , as may most enable them to get a full Revenge on those they count their Persecutors . Pag. 166. Take heed that Outward Circumstances and Formalities of Religion devour not all . Difficulties in printing have occasion'd some Faults , which pray Excuse and Amend . Page 8. line 18. after Quality add in saying . p. 14 l. 10. was r. is . p. 16. l. 5. these r those . l. 27. Law r. Laws . p 27. l 5 with r of . p 29 l 31 of dele . p. 33 l 1 hath r have . p 39 l 10 r Salamin p 32 l 9 r who . p 56 l 11 this r thy . p 63 l 22 the dele . l 31 and r if not . p 78 l 20 r of your . p 79 l 1 as dele . l 26 r discord all , &c. p 82 l 3 whom r which . p 83 l 1 r mutable state . p 105 l 24 in r on . p 11 1 l 1 r believeth . p 118 l 2 preaching r packing . p 120 l. 32 their r your . p 132 l 8 r that impossible . p 133 l 24 r Ages stood . p 134 l 32 r have been . p 137 l 6 they r she . p 138 l 27 ●r the. p 139 l 9 r therefore . l 16 read imbecil . l 23 r Perfection . p 140 l 28 r reject . p 143 l 14 r for peace . p 153 l 32 ci●il 1 personal . p 156 l 13 ever r over . l 30 r hurt . p 178 l 7 Poper Judge . p 183. l 11 the dale . l 28 r and is it . p 184 l 26 r let us . p 185 l 14 those r three . p 〈◊〉 l 22 intruded r intended p 202 l 4. r concerned . p 208 l 17 r Pro●… 16 r is it reasonable . p 219 l 25 r undoing . p 225 l 18 recer●… 〈◊〉 p 227 l 26 we r true . p 229 l ; 29 r laid p 231 l 25● and dele . p 235 l 10 r Governments . l 13 this r the. p 241 l 11 his r their . l 22 refuse 〈◊〉 refuse . p 244 l 3 r imprudent . p 245 l 4 enslave r encrease . THE END . Notes, typically marginal, from the original text Notes for div A54098-e480 Isa . 28. 1 , 3 , 7. Prov. 23. ver . 29 , 30 , 31 , 32 , 33. Exod. 20. v. 4. Lev. 20 , 10. Mal. 3 , 5. 1 Cor. 6 , 9 , 13 , 15 , 18 , 19 , 20. ch . 3 , 17. Heb. 13 , 4. Rev. 21 , 8. Isa . 3. 1 Tim. 2 , 9 , 10. 1 Pet. 3 , 3 , 4 , 5. Gen. 6. Mat. 24. 37 , 38 , 39. Gen. 19. Luke 22. 28 , 29. Ezek. 16. 49 , 50. Exod. 32. Job 1. Amos 6. 3 , 4 , 5 , 6 , 7. & ch . 8. 10. Luk. 16. 19 — 26. Luk. 14. 12 , 13 , 14. Mat. 5. Exod. 20. 7. Jer. 23. 10 , 19. Zach. 5. 3 Eccles . 11. 9. Mal. 3. 2. Levit. 18. 24 , 25 , 26 , 28. 1 Sam. 15 , 17. 2 Kings 24. 14. 2 Chro. 36. Prov. 22. 6. Note , The Jesuits Interest , the Greatest in the Roman Church . Hos . 4. 1 , 2 , 3. Mal. 3. 5. Isa . 31. 1 , 3. Notes for div A54098-e22140 2. Pet. 1. 21. 1 Tim. 6. 3 , 4 , 5. Col. 2. 8. Heb. 11. 1. Eph. 2. 8. Gal. 5. 6. Heb. 2. 4. Heb. 1. 1. Heb. 1. 1. John 3. 16 , 17. John 14. 10 , 11. John 10. 36 , 37 , 38. John 15. 24. Mat. 16 16 , 17. John 1. 49. John 9. 35 , 38. Mat. 8. 10. John 4. Matth. 15 , 23 , — 28. Mark 2. 4 , 5. Ch. 5. 22. Matth. 9. 20 , 21 , 22 , 27. Luke 18. 35 , 42. Chap. 17. 15 , — 19. Chap. 7. 45 , — 50. Acts 2. 37 , — 47. Acts 10. 24 , — 48. Acts 8. 27 , — 37. Luke 23. 42 , 43. Acts 2. 37 , — 47. Acts 10. 24 , — 48. Acts 8. 27 , — 37. Acts 17. 2 , 3 , 4. John 6. 28 , 29. — 47. Ch. 8. 24. Acts 16. 30 , 31. Ro. 10. 8 , 9 , 10 , 11 , 12 , 13. Deut. 30. 14. 1 John 2. 22. Chap. 4. 2 , — 15. Chap. 5. 1. John ●0 . 30 , 31. 2 Tim. 3. 16 , 17. Tract of Schism , ( printed with other things ) pag. 212 , 213. p. 215 , 216 , 217 , 218. J. Hales , Golden Remains , p. 49 , 50. Tit. 3. 10 , 11. John 3. 20 , 21. John 1. 12 , 13. 1 Cor. 1. 30. Mat. 5. Vers . 20. Vers . 21 , 22. Vers . 23 , 24 , 25. Vers . 28 , 29 , 30. Vers . 33 , 34. Vers . 39 , 40. Vers . 41. Vers . 42. Vers . 43 , 44 , 45. Mat. 6. 1. Vers . 5 , 6. Vers . 19 , 20. Ver. 25. to the end . Matth. 7. 15 , 16 , 17 , 18 , 19 , 20. Ver. 21. to the end . Matth. 7. 12. Matth. 22. 37 , 38 , 39. John 13. 34 , 35. John 15. 10 , 12 , 14 , 17. John 14. 21. 1 John 4. 16. John 15. 12 , 13 , 14. Heb. 10. Rom. 3. 25 , 26 , 27. 1 Tim. 2. 5 , 6. 1 John 2. 1 , 2. Matth. 16. 24. John 10. 27. Acts 15. 9. Rom. 4. 2 Cor. 4. 13. 1 Thes . 1. 2 , 3. Heb. 11. Jam. 2. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. 2 Pet. 1. 5 , 6 , 7 , 8 , 9. 1 John 5. 4. 1 John 2. 3 , 4 , 5 , 6. Chap. 3. 18 , 19 , 20 , 21 , 22 , 23. Chap. 4. 14 , 15 , 16 , 17. Jam. 1. 27. John 1. 14 , 16 , 17. John 8. 12. Rom. 13. 12 , 13 , 14. 1 Joh. 1. 5. 6 , 7 , 8 , 9. Mark 3. 32 , 33 , 34 , 35. Mat. 19. 28 , 29. Rom. 4. 22 , 23 , 24. John 5. 24. Heb. 11. 6. Rom. 8. 4. Rom. 2. 26 , 27 , 28 , 29. J. Hales of Eton , Golden Remains , Of dealing with Erring Christians , pag. 36 , 37. Acts 11. 34 , 35. Rom. 6. 23. Rom. 2. 29. Gal. 6. 15. Heb. 12. 14. Psal . 119. 165. John 1. 16 , 17. Luke 4. 43. ch . 17. 20. Luk. 11. 2. John 10. ●1 . Matth. 1. 21. Matth. 3. 11 , 12. John 1. 29. Acts 10. 43. Ephes . 1. 7. Matth. 18. 11. Luke 1● . 10. ch . 17. 17. Rom. 6. 4 , 6 , 11. Rom. 6. 12 , 13 , 16 , 20 , 21 , 22 , 23. Tit. 2. 11 , 12 , 13 , 14. 1 John. 3 4 , 5 , 6 , 7 , 8 , 9 , 10. Chap. 1. 7. Chap. 2. 6 , 14. Chap. 4. 17. Gal. 5. 22 , 23. John 10. 4 , 5 , 27. 2 Pet. 1. 5 , 7 , 8 , 9 , 10 , 11. Gal. 3. Phil. 3. 15. John 5. 31 , 32 , 37 , 39. Ch. 15. 24. Ch. 8. 46. 1 John 3. 20. 2 Thess . 2. 4. Isaiah 6. Rom. 8. 14. Matth. 18. 15 , 16 , 17 , 18. 1 Cor. 6. 1 , 2. 1 Cor. 14. Luke 4. Eccl. Hist . lib. 9. J. Hales , Of the Keys , pag. 170 , 171 , 172 , 173. J Hales , Tract of Schism , p. 201 , 202 , 203 , 204. ☞ 1 John 1. 10. 1 John 3. 20 , 21. Rom. 8. 16. 1 Cor. 13. 5. Gal. 6. 4 , 5. 1 Pet 5. 3. James 4. 3. John 10. 4 , 5 , 27. Rom. 1. 19. 1 Cor. 11. 1. 2 Cor. 4. 1 , 2. a Mat , 11. 20. b 1 Pet. 3. 2. 2 Cor. 11. 2. c Phil. 4. 8. 1 Pet. 1. 15. d Mat. 16. 24. e 2 Cor. 4. 6. f Luke 6. 37. g Joh. 18. 36. Mat. 22. 21. Luke 13. 2. John 18. 36. Luke 17. 21. Titus 2. 12. Mat. 26. 52. Mat. 27. 20. Ver. 27 , &c. Vers . 29. Ver. 48. Luke 23. 34. Mat. 26. 53. Mat. 5. 44 , 45 , 46 , 47. Luke 9. 53 , 54 , 55 , 56. Luk. 9. 49 , 50. Mat. 13. 24 , 25 , 26 , 27 , 28 , 29 , 30. Vers . 36 , 37 , 38 , 39. John 15. 12. Rom. 14. 4. 1 Pet. 5. 2 , 3 2 Cor. 3. 7. Gal. 5. 13. Rom. 14. 5. 1 Cor. 7. 23. Gal. 5. Heb. 12. Heb. 8. John 10. Mat. 16. Phil. 3. 15. 2 Tim. 2. 22 , 23 , 24 , 25. Notes for div A54098-e67550 John 16. J. Hales Golden Essays , in his Sermon upon John 18. ver . 36. pag. 153 , 154 , 155. Luke 10. 42. 
A54151	----	The guide mistaken, and temporizing rebuked, or, A brief reply to Jonathan Clapham's book intituled, A guide to the true religion in which his religion is confuted, his hypocrisie is detected, his aspersions are reprehended, his contradictions are compared / by W.P., a friend to the true religion. Penn, William, 1644-1718. 1668 Approx. 165 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54151 Wing P1301 ESTC R15309 12006002 ocm 12006002 52322 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54151) Transcribed from: (Early English Books Online ; image set 52322) Images scanned from microfilm: (Early English books, 1641-1700 ; 574:6) The guide mistaken, and temporizing rebuked, or, A brief reply to Jonathan Clapham's book intituled, A guide to the true religion in which his religion is confuted, his hypocrisie is detected, his aspersions are reprehended, his contradictions are compared / by W.P., a friend to the true religion. Penn, William, 1644-1718. 63 p. [s.n.], London : 1668. Marginal notes. Errata: p. 63. This item can be found separately at reel 574:6 and together with Wing C56 ad P1389 at reel 376:17. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Clapham, Jonathan. -- Guide to the true religion. Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE Guide Mistaken , AND Temporizing rebuked : OR , A brief Reply to Jonathan Clapham's Book , intituled , A Guide to the True Religion . IN WHICH His Religion is Confuted . Hypocrisie is Detected . Aspersions are Reprehended . Contradictions are Compared . BY W. P. A Friend to the True Religion . If the blind lead the blind , both shall fall into the ditch . Mat. 15. 14. London , Printed in the Year , 1668. To the READER . AS nothing more imports the sons of men , than a judicious search after the certain knowledge of that Eternal Truth , in which alone ability is plac'd to free from those sins and entanglements the lustful eye and wanton mind have naturally subjected them unto , and into which they are so deeply intricated ; so can there nothing prove more dangerous , than an implicit reception of such Principles as daily steal out of the Press ; Some are so very imbecile , as that they crave a support from the Ingenuity of their Friends to vindicate their Cause ; whilst others better skill'd , cunningly can insinuate their Sentiments ( however defective , being truly examined ) under the plausibility of language , and resemblance of reason : but though I am willing to acknowledge no Age more shatter'd and in pieces about Religious concernments , than this we live in ( some splitting on the Rocks of Atheism , whilst others creep into the shallow Creeks of bare Profession ) yet with great confidence I can impeach Man as the ground of his own distracted and miserable estate ; for such hath been and is the curious and inquisitive mind of Man , that as he would be wise above what is written , so is he most impatient in his search ; and overlooking that sufficiency given him of God , to act in his divine and humane capacity , is either busily forming out of his brainsick fancies , rather what he would have God , Man , and Religion to be , than what they really are ; or else , being born under some generally received apprehensions and Articles of Faith , Worship and Discipline , 〈◊〉 so entirely hurried away with the variety of earthly pleasures , or diverted by fears , that they can find no leisure to enquire how far they bear any proportion with sound Reason and true Religion : Both these so much experimented evils , are the undeniable occasion of that inhumane entertainment such have met withal , whom God at any time hath sent to testifie against the invented wayes , words , works and worships of this degenerated world ; looking on it as an intolerable affront , that not only they should be exploded for Hereticks , but that the Faith of their Zealous Ancestors should come in question , it may be by Reformers of no better rank than poor Mechanicks ; forgetting it was the Channel , through which God in all Ages hath been pleased to convey the streams of Divine Knowledge ; and 't was indeed most congruous with God's Omnipotence , to let the lofty worldlings know , how able he was by mean and contemptible Instruments to effect the confusion of them and their Inventions . This never was more expresly verified , than in the progress made by that despised-Generation of Pilgrims , call'd Quakers , who notwithstanding all that opposition of Powers Ecclesiastical and Civil , and their many Stratagems imbattell'd to scatter and destroy them , are yet a People ; and with no other weapons , than a holy , inoffensive and suffering conversation , have valiantly warr'd through the many Armies of their Enemies , and in the Wisdom of him that call'd them forth , been able to undermine & circumvent their most Machiavilian Conspiracies ; which leads me to give thee an account of my thus appearing in thy view : I can assure thee 't is no forwardness to gain the reputation of a Disputant , since that vain glory my Principle prohibits , and should most willingly have left this for another , did not necessity lay it strictly on me . Amongst the many pevish Adversaries I have met with , who have ventured to oppose and slander that Innocent People , I scarce know one who has more made it his concern than my Antagonist ; for besides what either this treats of under my examination , or another anciently printed , under the protection of a large Dedicatory Epistle to O. Cromwel , the acquaintance I have had with him by paper and personal conference , as well as the punctual information I have received concerning his practice through all our Revolutions ( which I may term a Touchstone for Integrity ) will by no means dispence with my passing by this Guide unanimadverted : for truly , Reader , I cannot but in sincerity assure thee , that a Religious pity will not have me silent , since when I narrowly observe the passages of his life , and then remark the very drift of his discourse ( abundantly confused , as will appear in this short Reply ) I really find it is to palliate his own nakedness , and if possible , not only to confirm all Temporizers like himself , but also by his little insinuations of pretended Christian Tenderness , to beguile the chaste minds of others into a defilement of a cringing and conforming spirit : all which strongly excites me to present thee with a Confutation of his Religion , a Reprehension of his Aspersions , a Detection of his Hypocrisie , and Comparison of his Contradictions ; that being once unmask'd , he may appear in all his Imperfections , and his Disguise never prove injurious unto any . CHAP. I. A Confutation of his Religion . Sect. 1. ALthough I easily shall confess Religion to be mans chiefest Concernment , and that his eternal bliss does indispensibly depend upon the sound belief and constant practice of the true one ; yet when I retrospect upon that time I once imploy'd in a conversation with Books , and call to mind the excellent Defence of Origen ; and Apology of Tertullian on the behalf of those primitive Christians , and also the Learning , Gravity and Reason of Du Plessy , Grotius , Amiraldus , &c. who in their time were truly honourable , and Modern Writers on the same subject , I cannot but acknowledge my self surpriz'd , to find a discourse so raw and undigested as Jonath . Clapham's , ventring abroad with no less title than A Guide to the true Religion ; thereby implying , either the insufficiency of what already has been writ , or self-conceitedness , that the abilities of none can better claim so great an office : whilst in very truth he has but shewn himself a Novice in the task he hath undertook ; which will but draw the eyes of all those Infidels and Hereticks ( against whom he doth so zealously contend ) from perusing that which carries with it more of Reason for their Confutation and Convincement , to encounter him , a match of much less consequence : so that his ignorance becomes their refuge , and his proofless accusations , gross contradictions , and often tautologies , strong grounds for a confirmation in their respective perswasions : and if that which he terms Christian Religion had no better Champion than he seems to be , nor more Zeal to suffer whatever comes , than Reason to defend it , he may as well turn Jew , Turk or Heathen ; as manifestly he hath Presbyterian , Independent , Episcopal : but lest I may be censured for condemning that in him which I allow in my self , viz. bare Assertions without a proof , I shall descend to the examining of those particulars , which may most deserve our consideration . Sect. 2. In his Epistle to the Reader , which must not slip my observation , he much bewails the present state of the Churches of Christ in these Kingdoms , who for many years ( he sayes ) have been distracted : but I 'le refer it to thy judgment , Reader , whether this new Guide be little better , who dares to call distracted people , Christian Churches , or Christ's Churches distracted : Paul bore another record , when he describes the Church of Christ without spot , wrinkle or blemish : but whilst he would seem to allow many dissenting parties the title of Christian Churches , it must be remembred he else would have excluded himself from being other than an Infidel , who as occasion serv'd , has been of four ; yet how palpable a contradiction this will be , not only to the Scripture , but the design of his whole Discourse , may appear upon the perusal of its latter part , where he not only advises all to acquiesce in the present constitution of the Church of England , but seems to lay it as a charge upon the rest , pleading strongly ( as he thinks ) for their complyance , not considering if they equally deserve the name of Christian , they consequently are independant ; and since he doth allow the one to be no more Christian than the others , why any should impose upon , or injoyn obedience from its Sister-Churches , I cannot find any thing in sound Reason or Scripture to warrant it : to mend , or rather marr the matter , he in so many words , calls those very Churches he own'd for Christian in one page , a reproach to the Christian Religion , and infamous through the world in the very next ; but how infamous his expression is , I beseech thee , Reader , to observe , that daies expose such foolish and irreverent terms to publick view , calling what 's Christian , infamous , or rather what 's infamous , Christian ; methinks he should better have consulted his own reputation , since having been a Minister to most of them , his share has not been small in their reproach and infamy . He marches on without fear , wit or wisdom , telling us , the intendment of his Book , is to help against those evils , and to direct those who are apt to miscarry through occasion of diversity of opinions , and wayes found amongst us . But how improper this Magisterial Guide is to direct three Nations which of these many wayes they ought to walk in , will appear , if we consider the wavering of his own mind , who as it consisted with his interest , has been alwayes ready to welcome every new Power with a leading complyance ; and if none would more concern themselves for his present opinion , than he has for his past , his inconstancy would not deceive them in his espousing the next Constitution that may come . And that I may not be mistaken in my conjectures of the occasion of this Treatise , reade but a little further and thou wilt find a confirmation in his own words , who does not only account those the best Christians , himself , which have through all those great Revolutions which have been amongst us , have exercised their Zeal for the maintaining the fundamental Doctrines of the Gospel , and Practice and Power of Godliness , even to a degree of Compliance ; but has confidence to give it as his judgment , that such shall appear the most approved and indicious Christians unto all . I shall say little more in this place , than refer him to such Episcopalians as stood faithful to their Churches constitution , during his compliance with Presbyter , Independent , &c. and to the resentments of those parties , now he is become Prelatical . And thus much for his Preface . Sect. 3. His Porch I cannot find to hold the least proportion or harmony with almost any part of his confused building ; for he tells us , the business of Religion is the grand concernment that all of us are sent into the world to mind , and therefore God hath in the framing of man's nature laid so deep an impression thereof in us , that there is no Nation so barbarous and inhumane but doth place this amongst the greatest matters they judge themselves to be interessed in . 'T is not my disposition to cavil at terms , and therefore shall avoid the occasion he presents me , and rather take his matter as exprest . If God Eternal in the creation of Man , and infusion of his soul , gave him that capacity ( for what else can that impression signifie ) whereby he might know and comprehend so much of that Divinity by which he was made , as to live in a due and holy conformity to his divine pleasure manifested therein ; what means his many Exclamations against the Quakers Light , as natural and insufficient , since his very words denominate● this of God ? Nor can he ( I should think ) so much forget his Catechism , as not to remember and acknowledg the least Ray of that Immense Fulness of glorious Light supernatural and perfect ; besides , it were to represent the All-wise most indiscreet , in communicating unto Man a proportion of his Spirit to no purpose ; if then , it will become us better to esteem , both of what he hath imprest , and of the end for which he did bestow that heavenly favour ; what remains , but those Inconveniences which have , do , and will attend the world , rise from the over-looking its dictates , and giddily following the blind imaginations and groundless conjectures of we know not who , transferr'd to us from preceding generations : Nor will it serve the turn of any to reply , That whatever sufficiency this might once have had , it becomes now invalid by transgression : For though it will be easily granted that Man's Rebellion against the Divine Capacity or Light , has plung'd him into all the dark and confused practices , with which the world is so universally infected , and becomes thereby so entirely leavened into the nature of the wicked-one ( not minding the solid and weighty things of God , which most concern his eternal peace , but rather sporting away his precious time in the variety of delights , exposed to the enjoyment of his sense ) yet to affirm that its vertue is lost , or thereby can be rendred more insufficient to guide Man in all his performances , than when first bestow'd upon him , is to say , that because a lewd Son will not take his Fathers good advice , therefore it was not the Son's rebellion , but the insufficiency of the Father's counsel ; or , because a Servant his not improv'd the Talent given him by his Lord , but conceal'd it in a napkin , therefore 't was no Talent , or through the carelesness and idle practice of the Servant , his Lord's Talent lost the possibility of improvement ; I shall confess his negligence might more indispose his mind to an industrious imploying of his Stock ; but that it should thereby lose its vertue , nature , and capacity of increase , can by no means be admitted , because incongruous both to Scripture and good Reason — He that tells man his thoughts , and the purpose of his heart , this is the Lord of Hosts . But I shall see how this and what follows will consist . Sect. 4. Although the beginning of his second page is manifestly opposite to his own Assertions , and consequently but a further proof of my former Section ; yet since I am confident he never meant it so , it may be requisite to present thee , Reader , with a Confutation in his own words : But as it is a thing all do profess themselves interessed in , so there 's nothing in all the world men are at greater difference about ; some taking up one Religion , some another , as pleases themselves best , one serving Baal , another Dagon , some the Sun , others the Moon or Stars , &c. If he would place the variety of Religions on the insufficiency of that instinct or impression mentioned in his first page , & so imply a necessity of somthing farther to act Man in that which may be pleasing unto God , then will it manifestly follow , that the capacity given of God could not discern nor rightly distinguish betwixt that Eternal , Living and Omnipotent God , from whence it came , and Baal , Dagon , Sun , Moon or Stars ; which very gross absurdity I hope none will have the confidence to assert : But further , to repute the authority of this impression , pray let these words of his have but the Readers consideration ( viz. ) — some of one Religion , some of another , as pleases themselves best . Can a more Universal Answer be returned , or Catholick Reason rendred , to evince the verity of the Quakers Principle to the intelligible World ? for what has been the original of those great Debates , Contentions and Religious Duels through the World , but SELF ? which being still impatient to be taught , and nothing less abitious to be wise , hath ever been the ground of those Distractions , and Womb that hath brought forth those monstrous and mishapen Births , so common amongst the sons of men ; and , as the fallible spirit of a man , or selfish part could not produce a nature different from its own , ( which ever has been subject to fluctuation and incertainty ) so has their cross and various apprehensions in the zealous prosecution of them , been like the impetuous billows of a raging Sea , that have dasht each against the other to their irrecoverable foundring in the Ocean of eternal misery ; whereas if Mankind in that stilness , and reverent patience becoming a creature , had but waited on the great Creator of all things , according to that impression and measure of his Spirit bestow'd upon him , to encline and guide him in the well-pleasing path of Righteousness , he doubtless had receiv'd such infallible instructions , as should have freed him from those otherwise inextricable disquisitions , and knotty intanglements his dark inventions and self-exalted opinions have perplext the World withal . Sect. 5. In the same page he goes on thus ; How greatly then doth it behove every one to make a wise choice of that God he intends to serve , and of that Religion he means to profess in the world , and to live and die in it . In pag. 5. he thus tautologizes ( a fault I find him very often guilty of , with many other gross improprieties whilst he condemns the Quakers for illiterate ) to chuse delibratly what God we will serve , or that Religion we will profess , and then to labour to be established therein so as by no storms of temptations we be removed . — Will any God serve ? a very large and Libertine admonition : but he suddenly reprehends himself ( the following lines of the second page flatly withstanding that latitude of serving any God ) for says he , first chuse the true God ; and the rather because mans eternal happiness or misery depends thereon : — alas for him that has elected any God , or has by this giddy Guides incouragement chosen what Religion he would profess , with a fix't resolution that no storms should remove him : What contradiction is here ? Can he be esteem'd a wise Counsellor that advises to an undertaking , which by his own acknowledgment shall never have a prosperous success ? Surely his Fee was very ill deserv'd ; and much better were it to have no Religion , but live insensible of all , than to become a very Zealot for a false one : nor is this the only contradiction of the like nature , as the Chapter of his Contradictions will more largely manifest . Sect. 6. I am now come to take a view of his Proposition , or Basis , on which his whole Discourse is grounded , viz. That it 's a great point of wisdom , to make a right choice of that Religion he means to take up , and profess in the world , that he intends to live and dye in , and to venture his eternal Salvation upon . Since Paul who very well knew the mind of God , has left it as the Spirit 's record in the Scriptures , That the deep things of God knoweth no man , but the Spirit of God ; and looking on the true Religion to be what he intends by these following expressions , [ The Mysteries of God's Kingdom ; Heavenly things ; Hidden Wisdom ; Redemption from all Iniquity ; All things to become new ; To be dead with Christ to the World , and risen with him to seek the things that are above ; in short , By the revelation of the eternal Spirit , to fathom the deep , and behold the mysterious things of God , so as thereby to be translated from Darkness , into his most glorious Kingdom of Righteousness , Peace , and Joy in the Holy Spirit ] I can by no means subscribe my assent to this Guide's Proposition , That Man with his tallest wisdom , distinct from that Light , or pure capacity , the Quakers affirm God has enlightned and invested all men with , is able to wade securely into the depths of Divine Mysteries , nor allow him that Arbitrium of working out in his own strength , time and mediums , the knowledge of the true Religion ; much less can I concur with his esteeming any wise , in rightly chusing what Religion they would imbrace , since it doth not limit him to what is true , in which the choice can only be called right : but rather seems to give him the liberty of chusing where he will , in which no election ought to be judg'd true or wise . And lest I may be here censur'd by the Author of this Discourse under my examination , let him peruse not only his Argument , but his 14th Page , where he affirms a necessity for a man to be of some Religion ; which by the following matter is manifest , as well as from the words themselves , the exceeding space given in the search and espousing of a Religion ; yet however necessary he has made it there , and what liberty soever he has granted , it 's his advice in the 26th Page , to do it wisely , lest you be deluded , there being such diversities of Religion , and so many false wayes in the world , you had need have your eyes about you , erring herein will not stand with the safety of your souls , eternal happiness or misery depends upon it : which argues strongly , ( or else I know not what Argument means ) against the choice being right in any Religion , and that it only can be so in imbracing the true one , let him but peruse his 17th page , and tell me if he doth not find this amongst the many other contradictions that the Opinion or Dream , that every man may be saved in his own Religion , if he be true to it , is more becoming Turks than Christians . I must confess I have not met of late in any Author , with such palpable confusion , and can assure thee , Reader , I do avoid , for brevity's sake , the recital of much more I might instance in . What Superstructure it 's possible for the best Artists to erect , on a Foundation so imperfect and unsound , he need be no exact Architecturist to determine : but notwithstanding his mistake in his way to the true Religion , he may prove Guide sufficient to his many following errors & defects . Sect. 7. I shall a little insist upon his second Chapter , the head is this : Shewing wherein the wise chusing ones Religion lys , and acts concurring thereunto . He needs must play the crack-Philosopher and imperfectly has manag'd his little distinctions in the pedantick phrase of the canting Priests and Accademists : He tells us , first , what Election is in general , and then divides the right-chusing of Religion into three Acts , the Intellect precedingly discerning , the nature of the thing that by the will is chosen : And what in the 7th page he hath defin'd , in the 8th he instances these following words to confirm his definition , viz. Man being a Religious Creature , by the common instinct of his natural conscience , is mov'd strongly to worship a Deity , as we see in all the Nations of the Earth , much more when he is stirred up by a divine instinct . Answ . It hath been the unhappiness of many Ages , as it is of this , to darken and confound matters of Religion ( mostly ) with terms , not more affected and difficult than very often impertinent , of which this Guide is not a little guilty , as must be obvious to such as will examine his most frivolous and contratradictory distinction betwixt Natural and Divine . Not that I shall not allow them to be terms proper in their place , but very improper where he puts them : Let me perswade thee , Reader , to observe impartially the Confusion ; I have to do with one who characters himself a Christian , and not a profest disciple of the Heathen Aristotle ; and I should therefore think it may become me best ( as it had him ) to use such a sound form of words as are warranted by , and laid down in the Scriptures of Truth : and that he with all others may know how far the Quakers are on all occasions ready to bring their Principles to be tried by that which the Spirit there declares , I shall expose both his and theirs to the judgment of them , and leave thee , Reader , to determine which holds the greatest harmony therewith ; although the contradiction of his own words might have been confutation evident enough . Religion is by James , a Prophet of the most high God , thus defined : Pure Religion and undefiled before God and the Father , is this , to visit the Fatherless and Widows in their affliction , and to keep himself unspotted from the world . Also , to believe , as Paul has it , in thy heart , and confess with thy tongue , in , and to the Lord Jesus . Or , as he hath it in another place , to wit , A subjection and obedience to that Spirit , Light or Grace manifested from God to all men , teaching them that denying ungodliness and worldly lusts , they should live soberly , righteously , and godly in this present world . Taking these passages for the clear and compleat signification of that term Religion ( as I shall till some more ample be produced ) and not the whimsical conjectures of men from their wresting of the Scriptures , patcht up into a formal Creed by their eclipst understandings , as this Guide must not deny , if he will own Scripture ; then will it consequently follow , that no man can be truly stiled Religious , from a natural instinct or cause : for since the one and true Religion , or Primitive , is divine , Religious or the Relative must necessarily participate of the same Divine Nature ; and if by Natural Conscience , he means Reason abstractively , the Relative cannot amount to more than Rational ; for as what is simply Animal cannot generate what 's Rational , so is it altogegether impossible : for what is but simply Rational to produce what is Spiritual : nor can I understand how he will secure himself from gross impertinency in nominating Man a Religious creature from a natural instinct ; or to assert any thing but what is divine , can act Man to worship a Divinity ; How far he may , to save himself , extend the signification of natural , I know not ; but if he means it in the sense Paul often us'd it , methinks the very letter of the Scripture should have barr'd his unsuitable expression ; for , saith that Apostle , The natural man receiveth not the things of the Spirit of God , neither can he , because they are spiritually discerned . But if he will take Natura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro generatione viventium sive animalium , id est , nativitate : or , if he rather will accept it in the sense of him they call Divine Seneca , that it imports a Deity , or Divine Reason sown in all parts of the world , he would do well to let us know ; for the incongruity of his Assertion with good sense lies very palpable : He further confirms his opinion of the universality of that ( by him call'd Natural ) Instinct , with his Parenthesis , as we see in all Nations of the Earth , much more when he is further stirred up by a Divine Instinct . I must confess to the universality of it ; but how disguis'd it is through the various trims of mens Inventions , and fore-fathers idle Traditions , a person never so little spritualiz'd may see , and easily discry the notorious foppery of most professions ; the cause of which vniversal darkness has been the Nations sacrificing their judgements to the implicite Faith of their deceitful Priests ; who have been and are a Monopoly to the Souls and Bodies of the whole Creation . And what he ignorantly calls the father stirring of a divine instinct , is not a difference from the former in respect of its nature or quality , but measure or degree . † I have the longer insisted on this particular , because most material , as well to detect his weakness and grand inability to the work he forwardly has undertaken , as from his own expressions to elucidate and maintain the Quakers Principles to be Orthodox : although it was against them he mainly did design his Book ; but with what success the end will manifest . I shall just hint upon his three branches into which he has split the first act of his Election . ( 1 ) He advises to take a particular view of the Principal Doctrines and Misteryes of Faith , and duty of Godliness taught in the Scriptures ; but doth not tell us by what infallible Expositor we ought to peruse them , that might unfold those Mysteries he speaks of ( which imply a dubious , intricate and obscure sense ) does he mean the Instinct before-mentioned ? I fear he is scarce so Orthodox , or will he have us give our own constructions as things present themselves to our natural understanding , or must we walk by the Crutches of some Commentators ; for if he will at last send all to the Scriptures , or can propose no better Expedient to reconcile these Breaches , and heal those Religious Jars , than that which through mens blindness ( and for want of the infallible Spirit which guides all in the Truth that receive it , and are subjected thereunto ) has been the very rise and ground of them , the world will little be beholding to this Guide . His second Branch advises to discern the verity and certainty of those Doctrines that he may venture his soul upon them , as if 't were possible a man could take a particular view of the principal Doctrines and Duty of Godliness , and not discern both Certainty and Verity . His third is like his second , that a man must know the excellency thereof , as if he could view those Mysteries , behold hoth , and yet not see their excellency . Thus Priest-like has he spoild paper , in saying the same thing in differing expressions ( as in the case of the hour-glass ) that he may hold out . Sect. 8. Act the second , he goes on thus ; After the understanding doth thus present the true Religion before us in the certainty , glory and excellency of it , then the next act is for the will to elect , it 's that I am resolved to profess whatever disgraces , reproaches , losses , persecutions I may meet with : But besides his putting man upon Religion , instigating him to run and strive of himself ( A state the Scriptures declare shall never enter , because unlawful ) and points him not to such a Guide as can infallibly direct unto the true Religion , he has been so very bad an example for constancy , that he and his fellow-Temporizers have stumbled more into a sneaking Conformity , and downright Atheism , than all their Prayers , Preaching , Printing , will ever regain without a miracle on both . His third act is little more than a repetition of the former ( a crime he is very guilty of , as my marginal in some place doth observe . ) Sect. 9. His third Chapter chiefly consists of considerations , to evidence it a principal point of wisdom for a man to make a right choice of that Religion he would profess : his first is drawn from the necessity of a mans being of some Religion : indeed I cannot understand wherfore he should be so often earnest in pressing men to be of some Religion , who plainly tels them in several other places there 's no Salvation out of the true one ; unless he thinks the imploying their Talent to the service & adoration of a false god , be more excusable then to worship none : but to inforce this consideration , he does the Quakers the advantage of farther instancing a proof for them , and against himself : says he , in the very framing of the Nature of Man there are such Pinciples of Religion ingraven on him that cannot be razed out , that have taught the very Heathens to worship a Deity — Come judge impartial Reader , betwixt this Guide and the so much condemned Quakers , who has here repeated what he had before acknowledged , with this material addition , that cannot be razed out , I would gladly be informed , whether , if he allows the Eternal God to have created and formed man in body , soul and spirit , that it be not reasonable to conclude no other could invest Man with Religious Principles , and a propensity to worship a Deity ? and can it be admitted by any sober person , the Principle God hath bestowed on man should be natural , and yet religious ; imperfect , and yet the gift of God ? surely there can be none so dim-sighted as not to discern these very gross contradictions : for if God has imprest on man such a Religious Principle , to teach him to adore a Deity ( which must be himself , or else it would not answer the end for which it was given ) what is it less than to declare that God hath distributed unto every man such a proportion of his pure Spirit , and measure of his Grace , as might enable him in thought , word and deed to perform that good , that acceptable and perfect will of God ? and that the ground of those divisions in Religion , fallibility in Judgement , cruelty in Disposition , and all other A bominations that like a deluge overflow the World , is not the Insufficiency of that Divine Principle , but from neglecting and disregarding the Righteous Dictates and Instructions of it : And let him not deny it to be the same it was , who bears this Testimony that it cannot be razed out , so deeply ( is it his opinion , as well as truth ) has the infinitly divine Sculpter ingraven the characters of his eternal Law on the hearts of all Nations , that no time or alteration amongst men can possibly obliterate or deface it . His second Consideration is from the many Religions which are in the World , as Heathenism , Mahometanism , Judaism and Christianity : But in his last he sums up the many Sects and Perswasions that commonly are known therein : he has divided them into such as differ doctrinally or circumstantially ; and those which err fundamentally : The first are Lutherans , Calvinists , Arminians , Anabaptists , Episcoparians , Presbyterians , Independents , &c. to whom he boldly allots Salvation . But how far his &c. may concern us , he in a few lines after particularly lets us understand , wherein he has not more exprest his Cunning than his Cowardize ; for as he is willing to allow all those Perswasions to be Christian , who are most likely to have the Civil Power in their hands , ( that come any of those seven , with his large &c. he hopes to secure himself Priest of Wramplingam , without being condemned for temporizing ) so doth he manifest himself exceeding bold , in fighting such for Infidels and Hereticks , as either cannot or will not practise external violence on those Powers that protect such Caterpillers ) ; and that he may the better insinuate , he ventures at this juncture of his plenty to own his quondam Brethren in their adversity , calling them all Children of the same Father , drest up in different habits ; but that his Wardrobe was better furnished than the rest is evident , from his variety and change , yet more penurious , for that he never wore a Coat , he has not turn'd . His last consideration I rather call the sequel of the former , Because , saith he , if one should happen of the true Religion , he would never be true unto it , unless he took it upon such a Right Choice as before was spoken of . — What Choice of Religion he has made , or what Arguments he has used to confirm it , I shall refer unto thee , Reader : But fain I would entreat this Guide once to be serious with himself , and ask his heart if ever it had any ? and whether it has not through all Revolutions discover'd it self very deceitful and unsound ? Alas , why will he thus nakedly expose his Ignorance and Hypocrisie to publick censure , unless he would confess ? stiling a Conformity to the Constitution of the Church of England , a Right Choice of Religion , methinks it had been rather his discretion to be silent , contenting himself with his Stipendium or Hire , and hiding his Inabilities in the Rusticity of his own Parish ; for he must be a very Child that does not see his weakness and temerity , that comes abroad reeling and interfering through every Chapter of his Treatise ; nor is his impudence less condemnable , who takes upon him to encourage others to Fidelity , that has himself ever relinquish'd that perswasion which has sunk under the growing power of a new opinion ; and this is so notorious , that though I have reserved the relation of his carriage for another place , yet I could not let these expressions slip my Animadversions . Sect. 10. The business of his fourth Chapter is to invalidate the Religions profest by Heathens , Turks and Jews ; and upon better grounds to extol the Christian . It 's far from me to justifie the opinions or practices of those acknowledged Infidels , but I must also say , If the Christian Religion had no better Defendants , and its Adversaries no stronger Opponents than this Guide with his proofless Affirmations , it would have as little reason to owe him its acknowledgments , as the others their il-will and prejudice : — And one thing let me tell him , the false Christian ( for such is he who takes upon him that profession , and lives not the holy life of Him whose Name he bears ) is more intolerable than Heathens , Turks , or Jews , and whilst the idle gormandizing Priests of England run away with above fifteen hundred thousand pounds a year , under pretence of being God's Ministers , ( who never sent them , but are Preachers of their own chaffie inventions , not having known his power , nor seen his shape ) the equal conversation of those Infidels should make both Priests and People blush ; and in the day that God Almighty shall judge the works of men by Jesus Christ , it shall be found more tolerable for them to enter into rest , than the outsidewasht Christian : but , left I may be censur'd by thee , Reader , for too severe , let me beseech thee to enquire throughout the story of the world , where any kind of Religion has been , or is establisht by authority , and thou wilt doubtless find upon a diligent search , that the Peoples judgements have ever been and are fast chain'd in the Priests Inquisition , and that no sort of people have been so universally through ages the very bane of soul and body to the universe , as that abominable Tribe , for whom the Theatre of God's most dreadful Vengeance is reserv'd to act their eternal Tragedy upon . Sect. 11. The scope of his fifth Chapter is to direct People how to chuse the safest way amongst the variety of Sects that are to be found in Christendom ( so call'd ) : But before I shall examine the force and verity of his Fundamentals , I must take this passage along with me , which is a contradiction both to Scripture and other parts of his own discourse : — Know ( saith he ) that notwithstanding these diversities of Sects and variety of Opinions which are found amongst Christians , from which they are not priviledged , as neither are those other three Religions , Heathenism , Judaism , Mahometanism , nor shall be fully whilst we be imperfect , and know but in part , and are in part carnal , as well as spiritual , whilst the envious one shall sow tares in the Field of the Church , and it shall please God to suffer these things to be , that they which are approved may be made manifest . — I shall not object against the long-suffering of God toward the sons of men , who waits that they might return and not be consumed ; and till they are reform'd from their gross darkness , they will not only live ( but as enemies too ) amongst the true Circumcision , and those who worship God in spirit ; but how an impossibility of perfection in such as do believe , can be argued from the acknowledg'd imperfection of those who never knew the blood of sprinkling , and are not come to Jesus the Saviour from all iniquity , will scarce hold any agreement with the very resemblance of Reason . I well know , that if the world consisted of a thousand men , and but one hundred of them were separated from its unrighteousness , or had imbrac'd that pure Religion which keeps unspotted , the whole World cannot be esteem'd perfect , since the greater number remains Infidel ; however , that which is Spiritual , is as certainly perfect , as that which is carnal is imperfect : but to insinuate the necessity of imperfection in the particular , from the allowance of it in the general ; or to deny it attainable by some , because of the confest improbability of being attain'd by all , is false and sophistical : For though all the individuals of mankind may not probably be perfect , yet since the powers , faculties and nature of mankind is as well in the individual as the species ( there being a possibility of his perfection ) the capacity is in all . And for those two expressions of Scripture quoted by him , they both are wrested beyond their genuine sense : I can allow the best of men to know but in part , and not submit to his imperfect apprehensions ; for not to mention many Scriptures , nor tediously to argue , there is a Perfection which consists in an entire separation from the pollutions of the World , as absolutely necessary and congenious to the second Adam's state , or qualification of a true Christian ; and a Perfection relating to that more ample and eternal enjoyment of all divine knowledg and celestial ravishment , when these earthly tabernacles shall be dissolv'd : I shall in short say , that as this place was urg'd to overthrow the doctrine of Perfection , and consequently insinuate that popularly pleasing opinion of sin for term of life , so could he never have found a more express parable to vindicate it by . If Christ's interpretation ought to be of most authority , which is this ; The Field's the World , the Good Seed are the Children of the Kingdom , but the Tares are the Children of the wicked-one , he will be greatly disappointed of his end , which also the very Parable refutes from the nature of the Tares and Wheat : for as I have already said , if he will not argue an imperfection to Believers , from that which is already granted to Unbelievers , there needs no more dispute about the matter ; but if by a confest non-perfection in that greater number of Tares , or unrighteous men , he therefore will conclude there is no perfect Wheat or godly men , this were to contradict the express end and very purpose of the Parable : but since the nature of the Wheat admits no mixture with the Tares parabollically , it follows really that the Children of the Kingdom should have no relation or fellowship with , but be separated from the nature of the wicked one , and conversation of his children , which is more particularly confirm'd in those places where 't is said , He which sinneth is of the Devil , but he that is born of God sinneth not , because the Seed of God abideth in him : As is the begetter , so is the begotten . It may be further observ'd , that into the Kingdom , of which they are called Children or Inhabitants , other places will not allow an entrance for any thing that is unclean or makes a lye : nor is it congruous with Scripture and common sense , the same Temple should hold God and Mamon , Christ and Belial , or that any can witness a being dead , and crucified with Christ , whilst living in that which has no share in him . And though he would imply a Salvo or Defence for the admission of all sorts to Sacraments ( so call'd ) under the notion of the Field's being the Church , yet if he well observes it is call'd the World , out of which the Church of Christ , both as to Doctrine and Conversation , was alwayes gathered ; ( otherwise those Heathens , Turks , Jews , &c whom he would exclude , must be members of his Church ; ) and whilst he would intrude Tares or the whole rabble of unrighteous persons , as members of Christs Church , he has forgot the Testimony born by the Apostles concerning that spotless , blamless , and perfect Body , of which Christ Jesus was the Head. And if he would from Christs words , of letting them alone , cover his practice of admitting all , as being ignorant , who is a Believer , ( since none knows , but in plucking up the Tares he may pluck up the Wheat also ) for this Guide's a Latitudinarian ) what need his whole discourse for a particular constitution ? he might I am sure a let that alone as knowing it would be of little force ; yet may he better understand the passage if he please of Persecution ; for they were known to be Tares , ( else how could the servant say , Sir , didst not thou sow good Seed in thy Field ? from whence then hath it Tares ? if he had not rightly discerned their nature , and that the Wheat was to hold no communication in any religious sort with them ? nor were they to express severity or force , but ( leaving them in supernatural cases to the determination and punishment of the great Judge ) live a self-denying example to the world : — In this sense Imperfection is granted , I mean to the carnal and unregenerate ; but to the Redeemed of God , and Children of the Kingdom , Perfection . I am now come to the examination of the essentials of his so much recommended Choice . Sect. 12. His first Article is , concerning the nature of God , and what of him is to be believed by those that would be happy ; his words are these , That there is one God , of an infinit perfect and spiritual nature , subsisting in three most glorious persons , the Father , Son , and Holy-Ghost ; who is the Maker , Preserver , and Governour of all things , and intends his own Glory in all his Works ; That the greatest concernment of reasonable creatures is to know and acknowledge this God , fear , love , adore and glorifie him ; and their chiefest felicity stands in his love and favour , in fullest conformity to his Image , and in no earthly good separate from him . — Taking the former part of his Definition for granted , to wit , the perfection , infinity , and spirituality of his Nature , how very unsuitable herewith is the Religion and practice of this Guide , first in denying that Revelation by which only a knowledge of this glorious and invisible Deity can be obtained , which was the Testimony Christ bore concerning him , that no man knew the Father but the Son , and him to whom the Son revealed him ; so that if such Revelation as gives to behold the Father , see his shape , and contemplate the excellency of his Nature , be wholly rejected by this Guide , methinks it is either arrogancy to intrude into things he doth not know ; or folly , to tell a tale received from other people for infallible truth , without a demonstration in himself . Next ; If there be no other way to have communion with this invisible God , that thereby the Conformity he talks of may be known , ( for being a Spirit , it 's preposterous to imagine a knowledge of him obtainable by other mediums ( than what are aedequate to his Divine Nature ) but by this Revelation of Himself through his Son Christ ( in us , except we are Reprobates ) ; it will necessarily follow that he must either deny Christ's Doctrine , or else confess himself ignorant of what he writes : and since the God he would advise all to know , fear and love , is that perfect Spirit , I fain would know what Worship can be termed suitable thereunto , but the internal and spiritual one ? which is altogether void of those Ceremonies , Formalities , Will-performances , and perishing Observations , once used as condescending signs to the weakness of some seasons , which at this day fills up the Sacrifices , and in which stands the Religion of those called Christians through the World ; whose ignorance of God's once dispensing with beggarly elements , for their sakes whose understandings were vailed and too weak-sighted to behold at first the glorious Light , has put many upon the imitation of past generations , though void of their spirit , and not answering the end for which they were then practised , vainly conceiting them an offering acceptable to the eternal Spirit , when it were as well-pleasing to present a dogg's neck , as anciently was said . What shall I hence conclude , but as the Almighty God is a Spirit , so cannot he otherwise be known or served ; and since he has required homage from his creatures , and yet 's so purely just as to but expect what he has impow'red them to do , how absolutely necessary is it that all Worship Godward should stand in the ability given of him thereunto , and reasonable to believe that the occasion of all the Apostacy , Darkness , Inventions , and whole variety of Forms and Constitutions of Religion , has been from the neglect of that pure spiritual capacity , once given of God to act and order them in all things that did concern their duty both to God and man. As for his strange distinction of the Deity , which he inforces on the faith of all that value their eternal welfare , I cannot find one Scripture that will bear him out ; and if they had been of so much credit with this Guide as to have been by them led into their undeniable form of sound words , he would not have intruded Tradition for Scripture to the creed of any , but rather have inserted the Text or phrase it self , whose Authority might have commanded an assent : And it had more become him to give the world a Reason for his requiring a submission to , and credence of his Doctrine , rather than barely to draw up so many Articles , and thus impiously to call on all for a subscription as they would be saved ; especially since he cannot but know how strongly these very points have been debated in ancient Councils , and not less controverted by modern persons of Reputation and Learning : Some owning one Eternal God , void of all personal relations , as Arrius , with many Prelates , and some Emperors , in former Centuries : F. Socinus , L. Socinus , Crellius , Slictingius , &c. of later dayes . Others contend for the existence of this Divinity in the relative persons of Father and Son , as Macedonius of old , and many in these times , to say nothing of particulars ; both which may properly be call'd Anti-Trinitarians , or opposers of this Guide's Trinity : But because the Scriptures do not warrant that division into , and appellation of three persons , & that he slightly passes over this weighty matter ; recommending it for an Article of Faith , but never arming him with Reasons that receives it for his defence against the strength and great subtility of his Adversaries ; I here shall offer him by way of Query what every sober person would desire satisfaction in before he entertains his principle . Query 1. Whether that Eternal and Almighty Being called GOD , implies more than one pure and simple Act ? 2. Whether He can be said to subsist in three Persons ? 3. Whether any thing can rightly be called GOD , that is not Infinite , and without beginning ? 4. Whether if God did beget a Son , that Son had not a beginning ? and if the holy Ghost proceeded from both , whether he was contemporary with the Son , and both co-eternal with God ? since the Begetter precedes the Begotten , and that the Begotten cannot exist before it is ? 5. Whether these three Persons are indistinguishable , or distinct from the Godhead , and each other , by incommunicable properties ? 6. Whether if GOD , implies the Fulness , Perfection and Glory of all ; and that no addition can be to his Greatness and Delight , but what was in his most Pure and Perfect Self from all Eternity , as that one pure Act ; the successive acts of those personal relations can soberly be predicated of him , unless they all are co-eternal ; which seems in terminis to confute a conception , progression and perfection of the distinct relations ? If he will tell me it is a mysterious Point , and therefore did forbear a farther discussion of it . I answer , it did the more require his explanation ; for that I conceive a Religion , or hope , will do a man but little good , for which he has not a reason in himself ; and to believe things by rote , is quite as ineffectual as not to believe at all : If he shall say , That Reason is not to be consulted or rendred in this case ; I answer , That either it's what deserves silence , and so condemns himself amongst those fools that will be medling ; or if it 's to be pried into , then to be understood before believed ; or else his three Philosophical Acts of Election are defeated . Sect. 13. His second fundamental Principle to be received , runs thus , That God made man at first in a very holy and happy state , from which he soon fell through Satans temptations , and all mankind became plunged into sin and misery ; that we are all hainous offenders against the God of Heaven , under his dreadful wrath , and the curse of the Law , bar'd out of Heaven and happiness , and lyable to eternal torments , if not speedily reconciled to God , and pardoned , and by renewing grace sanctified and converted ; which neither we nor any meer creature is able to do for us . He has here drawn up an Article out of Scripture-Record , but never tells us what he has experienced in the matter , confidently bidding all embrace and believe it , without any farther examination of its verity or conviction from the Spirit of God , whose office it is to convince the World of sin . And I shall boldly affirm , That this forward putting people upon the entertainment of Notions , ( though of Truth it self ) whilst the Spirit of the Living God is not at work , or moves not on the Waters , is but the forming up that very Righteousness which is the second office of the eternal Spirit to convince of , and condemn the World for ; A confutation to his own Principles and Practises , is apparent in the latter part of this second Fundamental ; for if they who are sanctified and convicted are no hainous offenders , then will it reasonably follow , That such as are hainous offenders are not sanctified and converted : But this Guide , with all his Tribe , that are daily crying , They do the things they ought not , and have no health in them , are hainous offenders ; therefore they never knew the saving health of all Nations , nor yet have felt the Blood that purges , that Spirit which sanctifies , that Word which converts to God. Again , the Holy God is perfect , and has no fellowship with one unfruitful work of darkness ; but this Guide allows that man must be reconciled , or else he lies under the curse of the Law , therefore there is a possibility , nay a necessity of mans being perfect , which to deny , is to contradict his allowed reconciliation , unless he can tell where to fetch a proof , That the most pure God will have fellowship with , or be reconciled to , whatever is not of his most perfect Nature ; nor is it sense to say , the Creature can be reconciled , whilst in the commission of that the curse for ever lies upon . His terms Sanctifie and Convert , imply as much , especially if he be of Pauls mind , that prayed the Primitive Saints might be sanctified throughout : and if he has an art to make convert imply more or less than a being changed , turned from , or made new , he would do well to let us know it ; for how a man in good sense can be changed , and the same , sanctified and polluted , turned from his way , and yet in it reconciled , and under the curse at the same time , is a kind of Antitheses I never understood . But I haste to his third . Sect. 14. His next great Principle he recommends , is this , That the Lord Jesus Christ the onely begotten Son of God ; Coessential and Coeternal with his Father , upon the appointment and designation of his Father , voluntarily undertook the office of a Saviour and Redeemer to mankind , and being made Man , took upon him our sins , and the curse of the Law , and giving himself up a Sacrifice and an Offering to God for us , purchased by his death all things conducing to Grace and Glory ; and having by his own power risen from the dead , and ascended into Heaven , he is become an all sufficient Saviour , and will effectually confer Pardon , Grace and Salvation on all those who shall truly believe in him , and that there is no other Name under Heaven to be saved by but the Name of Jesus Christ . O the confused babble of the World , the by-rote ca●●ing of this Guide ! how does he wander in the by-paths of vain tradition and invention ! Romancing , over the weighty must 〈◊〉 of eternal life : And from the dark results of several factions and 〈◊〉 Councils , has prec'd up a Fundamental to recommend , as , dispensibly to be embraced by all : He tells us , Christ is the begotten Son of God : And in his next words , says him , Coeternal . I am as far from questioning Christ's Eternity , as ready both to scruple and reject his praise , it carrying manifest opposition to it self . A little further , he sayes , Upon the Fathers designation of the Son , he voluntarily undertook the Office of a Saviour , to effect what after follows on the behalf of distressed mankind . If the Father did appoint the Son , than 't was not voluntary , or an Act springing from his own arbitrium , ( for that 's the strict and true signification of it ) but the Fathers ; so that by consequence , Christ was not the cause , but the effect of Gods love to man , which contradicts the ground of that satisfaction many have conceived themselves secure by , and interessed in . But because this Doctrine has been much controverted , and that the World of called Christians are bearing hard hereupon , according to their variety of apprehensions , as the onely support ; I shall a little query in the matter , leaving it to this Guide to direct unto the end of what I ask ; for barely to lay down a Doctrine , without the least proof , is so irrational , as I know none but would be rather forward to reject it , ( though in measure true ) because void of a Reason to maintain it . He sayes , That Christ took upon him our sins , and has given himself a Sacrifice ; or in other terms , has satisfied the justice of the Father displeased with man. Query . 1. Whether he satisfied as God or man ? If as God , ( Because no meer Creature can ) Then , Q. 2. Whether this does not split the Unity of the Godhead ? which ( sayes this Guide ) is the same in Father and Son ; and make a duality in Natures as well as in Persons ; since the one is the Appointer , the other the Appointed ; the one Designer , the other Designed ; the one Satisfier , the other Satisfied . Q. 3. Whether since the Godhead is but one pure Act , it 's not to say the Father sent the Son , the Son the Father ; the Godhead , the Godhead ? Q. 4. Whether the conception of the appointment preceeded not the 〈◊〉 of obedience in the appointed ? Q. 5. Whether Relatives are predicable of a Diety , having their Primitives , which supposes priority , in time as well as Nature ? Or how commanding , and obeying Acts can be soberly affirmed of the Divine Being ? Q. 6. Whether it is harmonious with reason , or according to Scripture , warrantable , to say , That Christ , as God , satisfied his Father ? Since 't is to make God resolved to have satisfaction somewhere , and none being of ability , that the same Godhead should pay it ; that his Mercy should pay it his Justice , that one Attribute ( so called ) should deny an Acquittance , till to ther had solv'd the Debt ; God the Father standing off in high displeasure , and on his tearms , and the same Godhead in the Son designed to satisfie ? Q. 7. Whether if there be not distinct properties and attributes in the Father and Son , but are one pure Being and Godhead , concurring in the Conception , Progression , and Perfection of all Acts , it is less reasonable and necessary that the Justice of the Son should have an infinite satisfaction paid it , than the same attribute in the Father ? If as Man , Q. 8. Whether if the Justice of God be infinite , his satisfaction ought not to bear a proportion therewith ? Q. 9. Whether Christ Jesus , as Man , could offer up an infinite Sacrifice , to satisfie the infinite displeasure of his Father ? ( paying all due respect to his very great afflictions , which were sustained by him in his fulfilling his Fathers Will , and really were towards the Salvation of mankind , as a pleasant offering . If as God and Man , Q. 10. Whether if two mediums be singly inconsistent with the Nature of the end for which they were propounded , the conjunction of them does not rather augment than lessen the difficulty of atchieving it ? Q. 11. Whether 't is not to depaint the merciful God most revengful , that not being able to have his satisfaction where 't was owing , would take it where it was not due ? Q. 12. Whether it were not more suitable to Truth , and Scripture Record , to avoid all dark conceits , Schoolmens quiddities , and vain janglings , and to believe , That God was , and is in Christ ( who is in us except we be Reprobates ) reconciling the World , or men , unto himself , by removing that unrighteous and self-exalted nature , which ruled as God in their hearts , and by his Glorious Light , giving them to know the Glory of God in the Face of Jesus Christ ? Then must not Reader from my querying thus conclude , We do deny ( as he hath falsly charged us ) those Glorious Three which bear record in Heaven , the Father , Word , and Spirit , neither the Infinity , Eternity , and Divinity of Jesus Christ , for that we know he is the Mighty God ; nor what the Father sent his Son to do on the behalf of lost man , declaring to the whole World , We know no other Name , by which Atonement , Salvation , and Plenteous Redemption comes ; but by his Name , are according to our measures made sensible of its mighty Power : but rather to let thee see how unsatisfactorily he has imposed Religion on the World , and how exceeding open he layes his Principles to the objection of every reasonable Inquirer ; for whilst he undertakes to dress up a Religion that shall excel all others , and boldly recommends it to such who are resolved to be of some Religion ( as if there did accompany it such undenyable evidence , that though it might effect little upon the loose and dissolute Atheist , to fix his moving mind , yet questions not the good success it might have upon the Religiously inclined ) he in reality has not brought a Proof or solid Argument , as encouragement for any to embrace them . Sect. 15. His last Cardinal Doctrine I am come to , after which it had been more proper , some may think , to have inserted the preceeding Caution ; but since this may not give so much occasion to such as watch for opportunities to raise their misty suspicions , and that it might be too remote from those passages , for the better explanation of which it purposely was mentioned , I have the rather placed it here ; and now for the examination of this his last Fundamental . That our Redeemer , the Lord Jesus Christ , having all power in Heaven and in Earth given to him , hath made 〈◊〉 〈◊〉 and caused it to be proclaimed to the World , wherein he promises Pardon and Salvation to all that shall sincerely accept him for their Saviour . He boldly calls him his Redeemer , not observing how unsutable his Life and Doctrine is with the Redeemed : of the Lord ; for whosoever is redeemed by Christ , is perfectly so , inasmuch as all his Works are perfect ; but as this Guide's conversation manifests the contrary by his very great miscarriages , so does his Book ; for Paul testifies to all , That Jesus Christ was sent to redeem , not onely from iniquity , ( which might admit of a distinction by froward and unclean Spirits ) but all iniquity ; therefore this person has spoke too largely in calling the pure Jesus his Redeemer , for such imperfect works would very much disgrace their Author ; nor is there any thing so much stumbles Infidels , and brings a reproach upon the Christian Religion , or dishonour to the Holy God , is Priests and People , writing , talking , and fighting hard for Christ as Redeemer , whilst every eye finds them as polluted , and deeply engaged in dishonest and immoral practices , as those against whom they contend . And truly repenting of their sins , shall rest on his death and merits alone for life , and love him above all things , and sincerely obey his Gospel , Laws , and Commandments , and shall persevere in this duty to the end . I hope by this time Reader , thou art sufficiently convinc'd this Guide is leading thee to a state of perfection , notwithstanding he would make thee believe it's unattainable in this life ; for he concludes we ought to love God above all ; and is it possible for any mind , but that which walks with God , is born again , and entirely translated from the Kingdom of darkness , into the Kingdom of Gods marvellous Light , to be so entirely divorc'd from all , and espoused to God , as to love him above all ; and sincerely ( which implies no less than the strongest activity of an upright Soul ) obey his Gospel , Laws and Commandments , and persevere , which excludes all commission or omission to the contrary . In short , if Christs Law be imperfect , then must its Author be so too ; but he is purely perfect , so must his Work or Law : And if the Law be perfect , then is the observer also perfect , but the Law and Gospel is prov'd undeniably perfect , therefore must the observer also . And lest this Guide should offer to retort , that none can observe it , let him answer for me , who sayes , We ought not only to observe and obey it , but with sincerity , and perseverance in fulfilling the commands of it to the end . Finis coronat opus , The end'd perfection . He follows on to this effect , And after he shall have sent his Holy Spirit , to work Faith and Conversion in his Elect , he will certainly come again , and by his mighty Power raise the dead , and convene both quick and dead before his Judgment , and then such as obey his Gospel he will adjudge to eternal Glory , but Unbelievers to eternal Torments . He has here jumbled many things of moment up together , scraps pickt out of more ample discourses . Succirctness is commendable , but not in his abrupt way ; cramming and stifling matters for want of room to open and explain themselves to the convincement of the understanding : and whilst he loudly does exclaim against the Quakers , for slighting the Scriptures ; who is there found more guilty than himself ? that though his Book treats of nothing less than such a Religion , as he assures all must imbrace that would be saved , 't is rare he cites one passage of them for a confirmation of his very Fundamentals ; He tells us of the necessity of believing God will send his holy Spirit , as being otherwise void of Faith and Conversion , and yet denies the very office of the Spirit , which is to reveal the Mysteries of God , and to convert from faln Adams state to that glorious second Adam's , which never fell ; And if he did believe in that Eternal Power which raises from the dead in trespasses , it would be to him according to his faith ; for God is faithful that hath promised : but being wholly ignorant of Christ Jesus the Power , no wonder if he never knew the Resurrection , and the Life : And how absurd it is for one to draw a representation of a thing he never saw , or venture to challenge an assent to what he ignorantly has fancied to himself , without one Argument to induce , or so much as an Observation to explain the obscurity of his Doctrine , I leave the sober Reader to determine . Thus having endeavoured an enervation of his four Fundamentals , I shall hasten to the examining the force of his Accusations against my Friends ; but in my way thither I shall a little turn my eye upon some passages of lesser moment . Sect. 16. His sixth Chapter mainly intends the recommending to our consideration some religious matters of a secondary nature , as a preparative to Conformity ; for though he seems to express a tenderness towards doubting Consciences , yet if we follow him through his 8th and 9th Chapters , it will evidently appear , to be no other than a more facile and probable way to insinuate the same conforming spirit to the minds of others he stands branded with himself ; and by his plea for a Conformity ( as Christian ) he palliates his own wicked temporizing , and would so far prevail on others , that none may be left to accuse him of Inconstancy : And if he were the man he pretends himself to be , what needs he busie himself in scribling , who has tenderness enough he sayes to overlook Non-conformity , and that allows the Nonconforming-Churches to be Christian : Doth he afford the Church of England more ? time was he would not have acknowledged her so much . Sect. 17. His 7th Chapter is an application of his preceding discourse , bringing all Wayes amongst the Christians ( so called ) of these Nations under two , either such an establishment , as hath the sanction of the Law to warrant and protect it , or those perswasions as are estoused by private men . Reader , thou mayst be sure he is not of the last ; the first wears the Cap of Maintenance : but he distinguishes amongst those many wayes he fathers on private spirits ; some he endites of holding principles that overturn the very Foundation of Christian Religion , whilst he more candidly dismisses others with the approbation of sound Fundamentals , although he layes it as a home charge , that they should not neglect the using such means as might better inform their Schismatical Judgements concerning the Church of Englands constitution . Those great Impostors or dangerous Hereticks , whom this Guide esteems it a foolish charity to flatter with the hopes of Salvation , are Papists , Socinians and Quakers , by which he has at once damn'd millions of poor immortal souls , however strict , serious , and sincere in what they knew , through many generations ; whilst if defective , they owe it to the idle , lying , covetous ignorant , and murdering spirit and practice of the Priests , whose interest it has ever been to inslave and obscure the peoples understandings , by their many cursed Inventions , and terrifying punishments ; framing and trimming a Religion with such variety of external Ceremonies , as probably best might take and influence the carnal multitude , enacting most severe Laws against such as should at any time decry their Fopperies , and testifie against their abominable Inventions ; Letting their Canons play , or rather plagne , to the destruction of Lives , Families and Estates : — It 's not my business to apologize for Papists , I am not of their kin ; but look upon Rome Pagan to have been much inferiour to the Impieties of Rome ( called ) Christian ; and the latter greatly transcending the former in all sorts of abomination , capable to be invented by the wicked one . — As for the Socinian , I know him to have wit and learning enough to encounter a more redoutable Adversary than mine ; and however he has expos'd himself to the just censures of some , his exemplary life and grave deportment I must acknowledge to be very singular ; and if his cause receive no greater foil than this person 's bare reproaches , at least assertions without proof , the discreet world will soonet acquiesce in the stronger Arguments of Socinus , and his quaint Adherents , than this unreasonable and slandering Guide : Nor does a wrong opinion gain more credit or life , than when oppos'd by persons indiscreet and incompetent . CHAP. II. Aspersions reprehended . Sect. 1. IT is an Art this Guide is curious at , to purchase the esteem of such whom his miscarriages may justly have incens'd , at the inhumane rate of forward and invective slanders , on such who has for conscience-sake stept aside from the establisht Ministry of the Nations ; but more especially the Quakers , against whom he ever has been bold to write and speak , being withdrawn from every Form and Constitution ( to wait for life from God , and not from beggarly elements ) and therfore made a prey to all parties , against whom he knew every hand has been lifted up , ( distressed by , and forsaken of all Civil Power ) and consequently secure in his undertaking : He was not slothful under former Powers , nor has he been less diligent since , employing all his wicked wits to render us a people unfit to hold society with men , being not only destructive to Religion , but Government : Nor will the character he has given of us in pag. 62. speak much less , where enveighing against Sects , he begins with us in this manner : I shall only instance in one more of such as err in Fundamental Points , who in respect of their want of learning and outward accomplishments are contemptible , yet in respect of their number , and singular obstinacy in their way , whereby they amuse the vulgar , are not to be past by , viz. the Quakers : Although Quakerism cannot properly be called a Sect of Christians , but rather a total Apostacy from Christianity ; for excepting they have the Name of Christ in their mouths , they scarce retain any Article of the Christian Faith. Reader , thou needst not be a man so very judicious , ( although our Cause , being by most perused with a prejudiced eye , desires thee to be impartial ) rightly to taste what the ingredients and infusions are that do compose this Spirit , who at the very entrance manifests himself thus intoxicated , that he has already over-shot both verity and good manners ; thereby preparing the minds of such as reade him , to entertain his Falsities the most he can for the disadvantage of our persons and principles : This front of his Impeachment , calls for my Answer in these respects ; ( 1. ) We stand charg'd as to our want of Learning and external accomplishments . It is our joy and matter of rejoycing , and many times with unutterable thanksgivings in sincerity I can say , that the everlasting God should now , as frequently at other times , display the Riches of his Love and Grace to the mean and despised amongst men ; herein is it transcending in our eye , that he should abscond these things , and leave them still as mysteries to the wise world , whilst in extream love he has so plentifully vouchsafed the revelation of them unto babes ; and therein made good that ancient observation of Paul , in our times , Not many Wise , not many Noble ; not that we thereby do exclude any , only we can affirm , that the entrance of God's everlasting Gospel of Salvation , or whatever he has had to do amongst the sons of men , has been with very seemingly despicable attendances . This ought not to be dubious unto any intelligent person that has but given himself a moderate acquaintance with History . If I should go no further than the Scriptures of Truth , let it be there examined , and 't will appear if such whom God call'd at any time ( from the beginning to the end ) were not Handicraft , Labouring , and Husband-men , persons inexpert in the Scholastick Adages , Disputations and Opinions of the Heathenish Philosophical World. But lest that may not be of sufficient authority , let them but reade the account that 's largely given in this matter by Heraldus , who declares the primitive Christians general disgust to all humane Literature , and Philosophy in particular , the only accomplishments of that Age ; which occasion'd the Gentiles continual upbraiding of the Christians for Ideots and illiterate persons . And Origen in so many words gives this account of the very Propagators of the Gospel , that they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Weavers , or Combers of Wool , Coblers , Fullers , and illiterate and exceeding rustick . But lest it may be objected , that though God at first was pleas'd to use such illiterate Preachers , thereby to manifest the greatness of his Power , yet afterwards the means of Literature were not to be neglected , as necessary ingredients to an able and orthodox Minister ; Let such but reade the Ordinance of the fourth Council of Carthage , where it is ordained , Let every Clergie-man get his livelihood by some Artifice or Husbandry , without prejudice to his Calling ; and , let every Clergie-man , though learned in the Word of God , have some Artifice or Handicraft ; and , let all Clergie-men that are able to labour , learn some petty Handicrafts . And Gaudentius expresly sayes , that we do not reade that ever the Ancients did teach Philosophy since , they did rather abhor it ; I fain , sayes he , would see any man that could shew that the Christians either before , or in the time of Justinian , did openly teach Philosophy . And as the Waldenses of old answered the Academian Papists ( as Warnerius and others , who said concerning their Preachers , Doctores ipsorum sunt Textores & Sutores , their Teachers are Weavers and Coblers . ) So we return to this Contemner of the Quakers for their unacquaintance in Learning ; We are not ashamed of our Ministers because they labour with their hands , procuring thereby a livelihood to themselves , according as they are able , because both the doctrine and example of the Apostles doth lead us to such apprehensions . And if this Guide were either learned himself , or but impartial , he may remember , that there was not one at the Nicene Council ( whose Creed is so famous in Europe ) who understood the Hebrew tongue : not to make any comparison between John's Greek , and the Quakers English ; or to instance the great difference betwixt Isaiah and Jeremiah in the old Testament ; And therefore be it known to all those who shall in Libanus his scoffing stile say , Let us not hear what these men speak concerning Heaven , God , and Goodness , who come forth black and sooty from the Smith's Forge and Anvil . That 't is not in the power of man's reason , wit , study , or wisdom to unseal the Book , see , hear and understand the deep things of God , nor to give the light of the knowledge of the glory of God in the face of Jesus Christ : But as the Apostles said , so say we , Everlasting praises to our God , by the revelation of his eternal Spirit he has given us in measure that Divine Science , truly so called : And this Light we are not asham'd to own for our Teacher in the fight of Nations , but by its Supream Authority to declare , There is not another Leader by whom Salvation is attainable , and in obedience to whom the Nations of them that are saved must walk . Although I needs must say , this objection of our Ignorance had much better become a person whose abilities surpass this Cantabrigian Sizer's education , whose inexpertness in Story , Tongues and Opinions might have barr'd him from these uncivil as well as untrue reflections ; and so much of Literature is to be found amongst the Quakers ( though it 's not their strength ) as does , and very likely will remain unanswer'd by Scholars of a higher Form than this conceited Guide . Sect. 2. 2. His charge of obstinacy we deny , nor am I much solicitous to enlarge in our vindication , since 't is the sense I know he has of all who withstand a Conformity to that Establishment his Interest leads him to imbrace , and bow not with him to the Rising-Sun : In this sense we own his Epichite , and adjunct of Singular also , being indeed most so in sufferings ; having by all Powers ( since we were a People separated by the Lord from their Inventions ) been killed all the day long in Reputation , Liberty , Estate , and sometimes Life : but in all other respects ( our Consciences excepted ) we are alwayes ready to express complacency and willingness to assist our very enemies . Sect. 3. 3. He does accuse us with a total Apostasie from Christianity ; but if the definition Paul gives of a Christian ought to decide the case , then he is one in whom Christ reigns , and by the fruits of his Spirit manifests to the world he is redeemed from it , and from fulfilling those lusts which once had absolute dominion over him : But whether this Guide , or the so much calumniated Quakers , are fullest of self-denyal , most separated from the World , or in greatest subjection to that pure Spirit of Grace which teaches to deny all unrighteousness , and to live soberly in this present World , impartial Reader speak ? For if the preceeding qualities denote men truly Christian , and that a pious , diligent , and inoffensive Conversation , is the most express Character of Christ's Followers ; I make my appeal to thee and the whole World , if there lives among the Sons of men a people less deserving to be called Apostates , and consequently any that so visibly carry with them the badg of true and primitive Christianity as they . And whereas he sayes we scarce retain any Article of the Christian Faith ; We do in so many words reject his aspersion , being made partakers of that Divine Faith in Jesus , which sanctifies , and is held in a pure Conscience . Sect. 4. 4. His next accusation is , That they extol the Light in all men , as the only sufficient Rule to walk by , to the apparent slighting of Scriptures , and Preaching . Reader , If yet thou art a stranger to this Light he thus explodes and vilifies , let me beseech thee once to observe it in thy self , and tell me then if it has not that Divine quality to discern betwixt the Precious and the Vile , and manifest every Thought , Word , and Act ? whether it is well-pleasing , or the contrary , to the great God ? If it be criminal to own those Scriptures he falsly sayes we slight , the case is chang'd , otherwise we all confess that God is Light , and that he hath enlightned every man ; by heeding , and obeying the Dictates of which , we may be preserv'd in that capacity , as the same Scripture sayes , shall bring us into the pure Fellowship , and that the Blood of Jesus shall cleanse us from all sin . Nor do they own a Principle in the Clouds , but above all people have demonstrated the power and authority of their Principle by that Redemption it has wrought for them , and alteration it has made from that condition which nakedly expos'd their immortal Souls to the snares and entanglements of this Worlds perishing glories , to experiment the Blood which cleansed from all iniquity , the unspeakable peace of perfect reconciliation with God. And for his confident affirming we slight both Scriptures and Preaching ; I have this to say , That as there is not any who discover more respect for them , by a conformity of life to what they require , so do they both read , and as often quote them in Preaching , or Declaration , as any who profess them for their Rule . And Reader , that thou mayest the better be informed concerning the esteem we have them , in taking but the pains to visit our Assemblies , and that shall be a sufficient vindication of our innocency , which also may answer him as to the advantage , that 's confest , the Jew had above the Heathen . 5. His fifth reflection is , Our openly denying the Doctrine of the Trinity : but me thinks it would become him who is reproving others for not paying that respect they ought unto the Scriptures , to be a little more exemplary in using their unquestionable phrase , and sound expression , for I am altogether ignorant of any Scripture that mentions that word Trinity ; and t is his own Opinion , that Fundamentals should not be drawn from dubious and obscure places , but rather that the Scriptures were evident and perspicuous , as to what was necessary to be believed ; yet if by Trinity he understands those three Witnesses in Heaven , Father , Word , and Spirit , he should better have acquainted himself with what we disown , than ignorantly thus to blaze abroad our open denyal of what we most absolutely credit and believe . 6. His next slander runs thus , The Person of Jesus Christ , as to his humane Nature , with all his Offices assigned to him by his Father , they utterly reject , ( though this is an Arcanum that is kept hard from their Novices . ) Fain would he here insinuate to people , by his most invective impostures , hard thoughts concerning an inoffensive people , whilst in reality they own no other name by which Salvation is obtainable than the Christ of God ; and all the Offices that ever were assigned him by his Father , are by them acknowledged ; and so remote are they from hiding their sentiments , or being jealous of exposing them to all , that whosoever will but give himself the time of frequenting their Meetings , or perusing their Books , will soon perceive how very far this Character is wide of Truth . 7. His next report is , We call not upon God in the Name and Mediation of Jesus Christ . But Reader , that thou mayest not thus be dogmatized upon , and better satisfied in thy sober inquiries , assure thy self , the Quakers never knew an other Name than that of Jesus Christ , through which to find acceptance with the Lord ; nor is it by any other , than Jesus the Mediator of the New Covenant , by whom they expect Redemption , and may receive the promise of an eternal Inheritance . Sect. 5. He farther sayes , They trust not in his death for Pardon and Salvation , but in a pretended sinless perfection . They are so far from disowning the death and sufferings of Christ , that there is not a people in the Earth that so assuredly witnesse and demonstrate a Fellowship therewith , confessing before Men and Angels , that Christ died for the Sins of the World , and gave his Life a Ransom . Perfection from sin they hold attainable , because he that 's born of God sins not , and that nothing which is unclean can enter the Kingdom of God ; no Crown without victory ; the little Leaven leavens the whole lump ; the strong man must be cast out ; Paul prayes they might be sanctified Wholly : Be ye perfect as God is perfect ; be perfect be of good comfort ; unto a perfect man ; as many as be perfect ; that the Man of God may be perfect : The God of peace make you perfect in EVERY good Work ; the God of all Grace make you perfect ; let us cleanse our selves from ALL filthiness of flesh and spirit , perfecting holiness in the fear of God ; leaving those things behind , let us go on unto perfection ; and this will we do if God permit . If perfection were unattainable , it would be strange that the Scriptures should speak of such a state , and very preposterous , that Paul , Peter , &c. should so sollicite and pray for the antient Saints , that they might come thither , even to the spirits of just men made * perfect ; nay , he positively avouches to have arrived there , at the Heavenly Jerusalem , at the Church of the first Born , &c. And notwithstanding that this excellent State should never be enjoyed , seems to me no less than a giving the Apostles Doctrine the lie , and tacitly impeaching them of gross dissimulation and contradiction . But Reader , 't is not onely my Opinion that Perfection is attainable ; for if thou pleasest to remember the many passages of his Discourse already past my observation , as well as to remark the following Chapter of his contradictions , thou certainly will find Perfection an Article of this Guides Creed , without the least violation to his matter . Sect. 6. They deny any necessity of special Grace of the Spirit to Conversion and Sanctification , saying , The Light within is sufficient hereunto , and scoff at them that pray for more . — His malice and his lies run parallel ; Are there amongst the Sons of men any that so contend for that Grace which brings Salvation , and so strongly plead , as well with sufferings , as otherwise , the absolute necessity of Faith therein , subjection thereto , and sanctification thereby , to this blind professing World ? And for his distinction between the Light and Grace ; Reader , if thou dost well observe the Apostle Paul's description of their properties and effects , I question not but thou wilt soon condemn this Guide for ignorant , and very inobservant of the Scriptures : For he to the Ephesians writes , That whatsoever makes manifest , is light , and bids them thereby to walk circumspectly . So that the Apostle sets it as the distinguisher between good and evil , as a Guide or Leader : And thus was Jesus Christ the fulness of Light nominated by the Prophet , — A Light unto the Gentiles , a Leader unto the People , & for Salvation unto the ends of the Earth ; who by the Evangelist , is said , to have enlightened every man ; and by the Prophet 't is determined , as well as by the same John in his Revelation , That the Nations of them which are saved must walk in that Light ; and how it can be different from that Grace , whose properties are the same , in teaching to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present World , cannot be rationally suppos'd ; for sayes the Apostle John , If ye walk in the Light , as God is in the Light , ye shall be cleansed from all sin ; which Paul expresses thus , If ye walk in the Spirit , ye shall not fulfil the lusts of the flesh ; and sayes Christ , I am the Light of the World , he that follows me shall not walk in darkness , but shall have the Light of Life : It must be therefore evident to every common understanding , that this ( so much blasphem'd ) Light , Spirit , and Grace , spoken of , ( leading to the same condition , and bringing to the same end ) are one in essence and virtue , though diversly denominated , according to the variety of its operations ; and who is 't can be thought a Christian that denies the sufficiency of this Glorious Light , which graciously is given of God as a Leader to the Nations , and for Salvation to the ends of the Earth ? And surely had this Guide but ever been acquainted with its pure instructions , and walk't therein ; the benefit that would have certainly accru'd , had better taught him the excellency of its Nature , and the reverent observance he ought to pay it , and not to make a scoff at it , as he most wickedly sayes the Quakers do at Grace , ( who generally are known to be no mockers , but have been made a laughing-stock by all Perswasions ; being reviled , they bless ; persecuted , they suffer ; defamed , they intreat ; accounted the off-scouring of all things unto this day , and made a spectacle unto the World , Angele , and Men. ) Sect. 7. 10. He follows on much at the same rate , Sabbaths , and Sacraments , and all instituted Worship they cast off , the great Doctrines of the Resurrection , Last Judgment , Heaven , and Hell , they turn into Allegories , &c. How long wilt thou immagine , write , and utter lying vanities to bespatter , defame , and expose to vulgar rage the innocent People , and royal Inheritance of the most high God ? Canst thou expect thy dayes shall terminate in peace , and that the Judge of all will not account with thee for all thy slanders ? yea , Clapham , be it known unto thee , the dreadful God shall recompence it on thy head ; nor shall thy peevish malice ( surpassing all I know ) escape a pledge of Gods displeasure on thee , ere thou takest thy farewel of this Earth ; he will rebuke thy unclean Spirit , too full of nasty venom and lies , ever to have admittance where nothing enters that defiles or makes a lie : It 's not a rage I am in , as thou may'st think , and willingly wouldst have others to believe , God bears me record , but the infallible sence I have upon my Spirit of thy deep ensnating hypocrisie to betray ( if possible ) others more moderate and faithful into the same wicked yeelding spirit with thy self ; and also ( I fear ) thy immortal enmity to us , the innocent People of the Lord , provokes to a holy indignation ; and judgement 's for that unrighteous nature to eternity . But that I may not leave the Reader unsatisfi'd as to this last most impudently wicked aspersion , know in the name of all true Quakers , the Sabbath that is reserv'd for the People of God , is so far from being by them rejected or denyed , that they admonish all to the exact and punctual observation of it , not to think their own thoughts , speak their own words , nor do their own works ; — for the word Sacraments , 't is no where scriptural ; and till he explains his meaning , I am not bound to find him one ; but for such Worship as is of Scripture-institution , and perform'd by the Spirit of God , they own and practise , disowning ( as there is good reason ) all other Institutions . The Doctrine of the Resurrection , of the just and unjust , Last Judgment , Heaven and Hell , as future rewards ; they believe and confess : — And , as my faithful Testimony both to their Life and Doctrine , I am necessitated to declare ( and be it known to all that ever knew me ) that when the unspeakable Riches of God's eternal Love visited me , by the call of his glorious Light , from the dark practices , wandring notions , and vain conversations of this polluted world , and that my heart was influenced thereby , and consequently disposed for the more intimate and sincere reception of it ; those very habits , which once I judg'd impossible , whilst here , to have relinquish'd , ( as well as I was unwilling ) and did allow my self a liberty therein , because not openly gross or scandalous I thought my self excusable ) became not only burdensome , and by that Light manifested to be of another nature than that which I was call'd to the participation of ; but in my faithful adherence to its holy counsel and instructions , I was immediately endued with that power and authority as gave dominion over them , and being in measure redeemed from that to which the Curse is pronounc'd , I sensibly enjoy'd the Blessings that attend a Reconciliation ; And never since I have been conversant with their Principles , ( thus odiously describ'd by him ) have I found one Article that did not receive a full and satisfactory assent from that very Grace , Spirit , or Light of God , which first called me from the gross impieties , vain entertainments , tempting glories and will-worships of this generation : And as I have the seal of God's eternal Spirit of Love upon my soul , as an infallible Assurance ; so , since my first frequenting of them and their Assemblies , I have observ'd that holy , innocent and righteous conversation , which harmonizes with the severity , circumspection and self-denying life of the Gospel ; and testifie ( as revealed from God ) that since those Centuries , in which the Apostasie eclipst the beauty of the primitive Light , there has not been so glorious a discovery of Spiritual , Pure and Evangelical Worship , Life and Doctrine , as God hath in his Loving-kindness rais'd the so much despised Quakers , to own , practise and declare amongst the Nations ; as the good old way of Holiness , that leads from Intemperance , Vanity , Pride , Oppression , and the love of this World 's perishing glories , to that everlasting Joy and Rest which is reserv'd for the People of the Most High God. In short , they are found in Principles , zealous for God , devout in Worship , earnest in Prayer , constant in Profession , harmless and exemplary in their Lives , patient in Sufferings , orderly in their Affairs , few in Words , punctual in Dealings , merciful to Enemies , Self-denying as to this Worlds Delights and Enjoyments ; and to sum up all , Standards for the God of Heaven , against the Pride , Cruelty , Lust , Avarice , &c. of this Godless Generation ; — whom the unborn shall call Blessed , when their Testimonies be finish'd , and they gathered into the unspeakable Solace and possession of God's eternal Presence ; — yet are they concluded by this uncharitable Guide , not company for Christians : but I am perswaded , that the more discreet will not relax their good Opinion for his slanderous reflexions , but rather thence renew occasions of further expressing their Candor and Humanity : And I hope their discreet and inoffensive deportment will perswade all people , they are not as deserving their ill thoughts , as envious and self-interessed Priests have endeavoured to insinuate . CHAP. III. His Hypocrisie Detected . Sect. 1. THough manifold are the Stratagems of Satan that old Serpent , by which he does surprize the immortal Souls of men with most deplorable woes , and everlasting misery , yet is there none that proves so generally effectual as Hypocrisie ; It s his Mysterium Maximum , A study and employment fit for none below the form of his Arch-Angels ; such make his Archest Emissaries , and most subtile Meanders ; Sublime Devils , masqu'd with the vizard of Sincerity , palliating themselves from what they really are , by seeming what as really they are not : outside wash'd Platters ; Wolves in Sheeps cloathing ; Inside rotten , but outside whited-Sepulchres : In short , the muddy Sensualist refin'd to a counterfeit Fidelity , and imitation of the form of Godliness , the more unquestionably to deceive , and securely to insinuate candid apprehensions of his purpose ; who is the most impudent dispiser of God , destroyer of Souls , contemner of Laws , perverter of Truth , and treacherous to the end ; against whom the sharpest woes are denounc'd , and punishments reserv'd to eternity : — How far this Guide has rendred himself obnoxious to the character of a Hypocrite , it is our business mainly in this Chapter to discourse ; But lest his dissimulated Condescension , and pretended Christian Instructions , ( as inducements to Conformity ) should so far prevail upon the unacquaintance of any with his spirit , and notorious practice through all Revolutions , as to believe they may deserve my observation and reply , ( since 't is irrational to argue the unsoundness of a Principle from the confest imperfections of its Defendants ) I shall a little hint at the chiefest of his Reasons ; as well to manifest 't was not so much a general as an individual concern that interested him in this undertaking , as to prevent ( if possible ) his ingratiating his Motives to Conformity , with the minds of such as are inclinable to temporizing : he states his Question thus . Sect. 2. VVhether it be a duty for Christians to hold communion with the Church of England , according to her present Administrations ? Had this Guide the least honesty , it should not be a question with him now ( although I fear he is scarce so honest as to make it one , my Paradox is Orthodox ) or been conscientious in his former perswasions ; but having ever forfeited the reputation of a sincere person , and not being esteem'd other than a gross Temporizer , I easily shall grant it very requisit for him ( whose belly is his god , and that minds earthly things ) to commune with the Church of England in her present Administrations ; but as for Christians I shall not ask his leave to dissent , unless he can produce better Arguments to warrant his confident Assertions : his first runs thus : It will not be denied by all dissenters ( that have understanding and sobriety in them ) but that here is a clear profession of all those fundamental points of Faith , which are accounted amongst Christians necessary unto Salvation ; yea such a pure confession of other points of a secondary nature , that there 's scarce any other Church in the World that God hath blest with a greater purity . What strange confusion , and unusual impertinency is this ! would not half-witted people blush to venture abroad in print with such expressions ? Surely this Guide was grosly fond of writing Books , that rather than be quiet , should with such greediness expose his ignorance to vulgar censure ; for if the Dissenters he writes against , confess the Church they separate from to be greatly pure in Fundamentals and things of a secondary nature , how is it possible , according to good sense , they can be termed Dissenters in Religious matters ? I shall appeal to the intelligent Reader , if this blind Guide is not faln into the ditch , that ascribes to such the title of Dissenters , whom he at the same time characters for absolute sons of the Church ; for , do the highest Conformists to the Church of England acknowledge more , than that she 's pure in Fundamentals and things of a secondary nature , and yet that such who confess her to be this , should by this silly Guide be stil'd Dissenters ! away with this apparent Nonsense , since none can properly be so esteem'd that differs not in one or both ; And how inconsistant , aswell as saucy , his expression is , that will not allow Dissenters to be sober and intelligent ( when none are such in his account , that allows not the Church of England what they can never do , and properly be counted for Dissenters ) sufficiently appears , in his admitting these very Dissenters to be Christian Churches , and Children of the same Father , though now he seems to represent them void of both understanding and sobriety . Where his were when these rash and unadvised words were writ , I leave for the Reader to determine . Sect. 3. He speaks largely of the publick Worship , loudly extolling the Constitution of the Church of England , professing a separation there from to be unwarrantable ; and that corruption in manners , both of Ministers and People , should be no reason for disserting their Assemblies , &c. Contrary to the whole currant of Scripture-record , and the best accounts that have been transmitted through Ages of the Primitive Christians , who ever have withdrawn themselves from such as held the truth in unrighteousness ; and let the world judge if Paul was not thus perswaded , when he strictly enjoyn'd separation from ( not only Schismaticks , Hereticks , and Apostates , but ) such as held the form of Godliness , which consisted in profession and external performances , without the everlasting Power , which alone could bring into true Obedience , and give the possession of that eternal Life , which rightly denominates people Christians , or a Christian Church : But as two strong Pillars , to maintain and underprop his Assertion , he tells us , otherwise God would have no Publick Worship ; As if an Assembly in a House , Field or Barn , was not as capable to worship God in spirit , as those who frequent the Parish Steeple-houses ; if not , 't is fit this Guide should pay his acknowledgements to the Roman Society ( he calls Antichrist ) for his publick Worship ; But be it known to him and all the world , that as God's Spirit is not tied to places , so all Worship standing therein is truly Catholick and Publick Worship , in Field or House , whether three or three thousand ; convenient places being circumstantial , not essential , to God's Worship . Sect. 4. His second Pillar is the example of Zecharias , who ( sayes he ) disserted not his station in the Jewish Worship , notwithstanding those many Corruptions that were innovated , by which he would excuse his continuance in his Priestly Office in Wramplingam Parish : But if this Guide will be inform'd , he soon may see his error in this particular , ( as upon occasion formerly was exprest to him ) the Jews were selected from all other Nations , and impriviledged as God's peculiar People , by an external Law and Ordinances ( all which were typical ) over whom he ordained Magistrates , and a Priesthood , which had no relation to any other Constitution that was contemporary , or should succeed , but were to continue till the times of Reformation , and then to be abrogated ; yet inasmuch as Antitypes are represented by their Types , it must be granted , that many Legal Institutions did signifie and shadow-forth what afterwards should follow ; since therefore it must needs be granted , that the Jewish State relates no further to us than typically , it will not be unnecessary to examine how far this Guide can secure himself , and justifie his many turnings , from the confest constancy of faithfull Zicharias . Consider ( 1. ) that the Jews were a People separated from among the Nations , as his visible Church , to whom he gave that intituling sign of Circumcision . 2. That their Temple , Worship and Laws , moral , judicial and ceremoninal , were indisputably of Divine Institution . 3. That as those who were their Priests , were by the high Priest anointed thereunto ; so being once dedicated , were to officiate with integrity and constancy at the Altar . 4. That no addition was to be admitted to what God had so punctually ordered , in any Circumstance . Now unless this Guide can prove the Church of Englānd the Antitype ; 1. In being the Circumcision in Spirit , by which she is rightly intituled to the Priviledges of the Spiritual Jewish Church . 2. Can as infallibly and unquestionably prove the Divine Institution of her Faith , Worship and Discipline . 3. That her Ministry is the spiritually Anointed of God , by that one High-Priest after the Order of Melchizedek , and by him commissionated to preach the everlasting Gospel . 4. And that in Faith , Worship and Discipline she remains as clear and single from all Inventions , Traditions and Ceremonies ( those only allowed as have their footing in the Divine Appointment and Order of God ) unless I say this be made good , 't will declare great weakness in any to allow this Guide to argue from Zecharias's case to his own ; — I grant that whosoever is annointed by Jesus Christ to preach his everlasting Salvation , ought to do it incessantly , not mattering the opposition or revolution of Powers ; and that NO defect in the generality can or ought to unminister him , but rather that he faithfully should decry those Impieties , and keep his station on God's behalf , which righteous Zecharias did , whose bold withstanding their Inventions , and honest desire of preserving that Law pure , of which he was instituted Priest , procured no less than his Martyrdom , from the Cruelty of those vain Superstitionists . But what 's this to Clapham's case ? Zecharias was anointed by the High-Priest ; whence was Clapham's Ordination ? Zecharias was murder'd for opposing their unrighteousness and wicked Traditions : where did Clapham do so ? but has he not preach'd for and against what he at times has own'd to keep his Parish . Zecharias would not dispense with their Additions to God's Institutions ; has Clapham done so too ? how comes he then to call the Church of England , Pure in secondary matters , to wit , her forms of Prayer , Anthems , Responses , Litanies , Baby-Baptisme , Crosses , Altars , Steeple-houses East and West , Bowings , Organs , Quiresters , Surplices , Caps , Rochets , Hoods , with much more such like trash than my memory will serve at present to insert , which fills up the English Worship , and are known by persons moderately read in Story , to have been brought forth by the womb of dark Popery , that sink of Antichristianism : — But as there ought to be one Temple , Worship and Priesthood to make Clapham's case resemble Zecharias's , so that his may approach this Guide's , let us suppose amongst the Jews three several Temples , Worships and Priesthoods , call'd Presbyterian , Independent , Episcopal : If Zecharias had first been of the Presbyterian-Priesthood , and as that should decline in esteem , imbrace the Independents , till by revolution of Government both were violently supprest , as to the exercise of their Consciences towards God , by the Episcopal ; and then that Zacherias should divorce his Independent Spouse , crying All Hail unto the new Establishment , as Clapham undeniably did , he might have quoted Zacherias with more honour , to his now shameful retreat : but his constant keeping of his station in faithfulness to God , sharply rebukes this Guide's manifest Infidelity both to God and Men. Sect. 5. His next great Argument to enforce Compliance , is that Soveraignty bestow'd on Rulers , who ( sayes he ) in particular Circumstances undetermined by God , have power to order and settle things according to the general Rules laid down in the Word ; Instancing in several Jewish Kings : Although I need not farther trouble thee nor my self , than barely to recommend the foregoing Page to thy perusal ; yet lest the matter may not be so evident , I shall a little observe his very great self-contradiction ; his words are these : There is not the like reason to determine all Circumstances in the Christian Churches , as was in the Jewish Church , the one being in its minority , the other grown up to a state of greater liberty . A Boy when he goes to School , in every particular he is stiuted to his work ; but when he goes to the University , he only hath general Rules for his study , and is left to his own disposition for order and manner of his studies . Is it not obvious that he does confute himself , and so has sav'd me the pains of making any other Answer than what ariseth from his own Assertion and Similitude to prove it ; He sayes the Christian-Church is grown to greater liberty ; How so , if still subject to be imposed upon by Civil Power ? is not the slavery greater , since that the Jews were stinted by God himself , but we by men , and that according to their fallible apprehensions ? yet with such severity is obedience enjoyn'd , as Nonconformity costs nothing less than the price of Liberty and Estate . But since by Boyes at School he means the Jewish Church , and by those sitted for the University he intends a state of liberty in secondary matters , what follows but that our Schoolmasters the Magistrates are dismist , and we being under an Evangelical Constitution , are in those matters left to that greater liberty relating to the Gospel-state ; which flatly contradicts that power he in other places does ascribe unto them : Nay , if I should make the most of his Similitude for my advantage , how apparent would it be that the very Rulers in the Jewish-State were Boyes , and stinted in all Religious Circumstances , and consequently not to be our Schoolmasters under a dispensation of greater freedom , for then the change would be to our apparent loss and injury ; so that others being free aswel as Rulers , for them to command is gross usurpation ; and for any to yeeld obedience is nothing less than High-Treason against the King of Conscience , and a betraying of themselves into the Schoolboys state again . — Sometimes he sayes the Scriptures are clear in this particular ; in other places , promiscuous ; but his best Argument is the Magistrate , for never wanting a ready complyance to their commands ( come what will ) he has better learnt Interest than to set his Opinion in Competition ; — However , I shall propose these Queries , which he may answer if he please , or any else . Qu. 1. Whether if seven Powers make seven distinct interpretations of Religious Principles , and erect seven distinct Modes of Worship , according to what they apprehend from the Scriptures ; they all may be submitted to notwithstanding their contrariety ? Qu. 2. Whether these seven different Principles and modes of Worship , enacted to be conformed to , in these seven Dominions can be rightly said to proceed from the Spirit of God , the Unity ; and not their erroneous apprehensions ? Qu. 3. Whether any Prescriptions concerning Faith and Worship , should be allow'd or obey'd , if not from that unerring Spirit in which God's true and only Worship stands ? Qu. 4. Whether any Magistrates now in being , do or can pretend to that Infallibility ? Qu. 5. Where is that Gospel-Scripture , which impowers Magistrates to concern themselves in Religious matters ? Qu. 6. Whether it be congenious , or suitable to the second Covenant and times of Reformation , when the Law is written in the heart , and the Spirit put in the inward parts ; where there is but one King , and one Lawgiver ; where the Offices and assistance of Sun , Moon and Starrs are no more required , but the Lamb Christ Jesus is their Light , their Knowledge , their Guide , their All in All ; for Rulers to interpose their Civil Authority to pull down or set up Religion ? Qu. 7. Whether the first Institution of Magistracy propos'd a Jurisdiction over Consciences , or only the preservation and prosperity of the People in civil and external matters ? Sect. 6. Many are his Cautions , and as many his Contradictions , too many for my observation : In short , the end of all his tenderness to Dissenters , and kind titles of Christian Churches , Children of the same Father , &c. I find , is a perswading of all into an acknowledgment of the Church of England . But Reader , if thou wilt know the reason why this person Now appears so earnest in his discourse for all to march in his conforming steps , and thus confidently imposes himself a Guide on all to the true Religion , as if we had been at a loss till now both for the true Religion and a Guide , I ask thy patience and thy credit in the perusal of this notorious ( tho contracted ) story of his life , which a necessity is upon me to insert , that such who otherwise may let his Hypocritical Insinuations gain their esteem , may ( if they please ) be furnisht with an Antidote against the infection of their nature . It is not long since ( being in those parts ) I had some hours converse with this person , and amongst the many things we touch'd upon , I charg'd him with his retreat from a certain People to whom he formerly had a Religious relation : upon which he sent me this , with other particulars , by Epistle , in a way of Apology ; That he never had profest himself of any party , nor would come under any distinguishing denomination of Presbyterian , Independent , Episcopal , owning no other than that of a Christian , avowing , that whatever apprehensions people had concerning the Church of England , and notwithstanding several went as far as New-England to enjoy purer Ordinances , yet for our parts ( including himself as a constant son of the Church ) we can witness the Lord's presence is amongst us . To all which I then answer'd something , though not so amply ; that since he seems to list himself so early amongst the members of the Church of England , where has he been during the time of her Captivity and Exile ? did he for Conscience-sake ( opposing Covenant , Engagement , &c. ) quit the Land , contenting himself rather in the quality of a poor begging Priest beyond the Seas , than to imbrace the perswasions of those Powers , which had reduc'd the residue of his Brethren to extream poverty ? or turn'd he Trencher-Chaplin , Tutor , & c ? did he traverse the Country , Sprinkling , Marrying , Churching , Burying , the common trade of those ejected Priests ? And can he say , that whilst the King and Bishops were incapacitated by Exile to act as Officers in the Church and State , he own'd the one for Supream in matters Civil and Ecclesiastical ; and the others , for so many Apostolical heads in Christ's Church ? Did he protest against the Cruelty of those Powers , in the clear subversion of both ? What Prison was he in ? what Bonds did he endure , what Loss sustain , Testimony bear , and Loyalty express , on the behalf of his Episcopal Faith , and its Defender ? — Alas ! But was he not in all those strange occurrences of times , and variety of changes , to be found Priest of Wramplingam in Norfolk ? At the beginning of the Wars , a most precise Stickler for a Reformation , extolling the great Necessity aswel as Righteousness of the Solemn League and Covenant , encouraging others thereunto , both by his example and doctrine : Bold for the Directory , and busie at chusing Elders ; and so went under the notion of a Presbyterian : But 't was not long before the Independents , through their greater Courage and Policy , had undermin'd and vanquisht t'others Interest , and when possest of the Authority , he saw 't was folly to expect a Sallery as Guide , in that way the Governing-Party of the Nations had rejected , and therefore was obliged to list himself a Volunteer in Jo. Munny's Independent Congregation ; t was then the beheaded King was by this Guide both preach't & printed , as a Toe of that Image the little Stone , cut out of the Mountain without hands , was to smite ; and therefore says , the fall of the ten Kingdoms was begun , the Lord is risen out of his habitation , gainsay not ; for who seeth not the alteration is of the Lord ? And in his Answer to an Objection , that this Prophecy was accomplisht when this Nation fell from Popery , sayes he , Doctrinally it was , but not Politically ; the Government hath continued the same , yea and hard enough to the Saints ( alias NONCONFORMISTS ) none can deny it . Now the Change this Prophecy speaks of respests the Government . In another place , sayes he , There can be no clearer evidence that God is about this work of breaking down this great IMAGE , and smiting the very Feet and Toes thereof , than this present Victory over the Scottish Forces at Dunbar , ( which we are now to render Thanksgiving to God for ) the cause of this War being , Whether this IMAGE shall be upheld , or the Feet and Toes be broken ; In short , O ye Honoured Worthies , whom the Lord hath raised up to effect these great Changes , carry on the Lord's Work ; That your People may not have cause to say , We have changed our TYRANTS , not our TYRANNY ; Although Providence seems to put an Impossibility of setling Government in the Former way : But time hath proved him both a Temporizer , and a false Prophet . 'T was also then he sought , if possible , to ingratiate himself with the Powers and People of the Land , by his most invective and false discourse against the harmless Quakers , with a large Dedicatory Epistle to O. Cromwel , allow'd by him of England , Scotland , Ireland &c. Protector , to whom , amongst other extraordinary Complements , I cannot let pass these expressions , where he invites him as God's Delegate , in honour to Jesus Christ , and out of love to the Churches of Christ , for whose welfare you have this Great Power committed to You , to stop these Seducers , &c. concluding thus ; The Lord of Heaven and Earth bless your Highness with the continuance of his gracious Presence with you , that as you have done valiantly in the high places of the Field , ( that is , fought against King and Bishops ) so you govern as righteously and happily in the Gates of the City . O gross dissimulation ! Now 't is he turns Engagement-man , and is employ'd by the several Churches in Norfolk , to R. Cromwel on the Death of Oliver , as their Representative about that Petition or Address made by the Priests in general , which terms the Father Moses , and the Son the Joshua that should conduct them to the Holy-Land ; But he being by the Projections and angry resentments of the Long-Parliament , divested of his usurped Authority , this Guide finds out a very honourable Epithite for it ; which had not long tasted of Power , before another Revolution took its place : but I must needs confess , that when 't was noised A King was coming in , and the Church of England to be restored to all her ancient Emoluments ( so called ) this Guide grew seemingly dejected , and very forward in expressing his dislike against their Spiritual Lordships , and not less contumeliously ( as he now would think ) both of her Worship and Discipline , hoping the Presbyterians Testimony of Allegiance , in their zealously assisting to facilitate the King's Return , would so far interest him in their concerns , as not wholly to be excluded from the exercise of their Religion in the Land ; But when 't was manifest that nothing under an open Conformity would purchase the enjoyment of their Parishes , ( whatever becomes of them ) this Guide slinks from his Independant Church , and Presbyterian hopes , reads the Common-Prayer-Book , subscribes the Articles , changes Oliver , Richard , or Parliament , for Charles ( once a Toe of the Beast , that the little Stone was to smite ) of England , Scotland , Ireland , &c. And in the place of Christs Churches , the Church of England , with the whole Tribe how ever dignified or distinguished ; the beheaded King ( once the first broken Toe of the Image , now ) he commemorates with an Anniversary Sermon ; and , as the top of all , boldly renounces his so solemnly-taken League and Covenant ; — What temporizing's this ! O what unheard-of Hypocrisie is here ! But Reader , what 's thy opinion of the matter ? Can Oliver be Moses ? Richard , Joshua ? and Charles , Defender of the Faith , altogether ? whose Interests were so opposite , as the last to be exiled , and kept so by both : With whom was God's presence in all these times ? the Church of England ? If so , then not with those that turn'd her out , where Clapham had his Parish : How plainly have his actions unmaskt the gross dissimulation of his heart , and these corrupt fruits explain'd the poisonous nature of the tree that brought them forth ? But lest I may be thought to wrong him , as if it were impossible for one who pretends himself a Christian Minister to be guilty of such abominable time-serving , Reader peruse these passages , where he confidently affirms such to have been , the best , wisest , and most judicious Christians , who under all those great Changes and Revolutions , amongst us of latter times , have endeavoured the maintaining the Fundamental Doctrines of the Gospel , even to a degree of complyance in things of a lower nature ; in which he positively concludes all persons , ( from Canterbury to the meanest Curat in the Nation , as also Seculars in their respective places ) have been to blame , both as to their understanding and wisdom , in not yeelding with Clapham in those smaller matters , ( viz. an expulsion of the Church of England , a disowning of Monarchical Authority , or right in the Stuarts Family ; Preaching and printing it a Toe of the Beast , extolling the Covenant , taking the Engagement , being a Presbyterian , an Independent , a Millenary , &c. praying , and swearing for Parliament , Protectors , Parliament again , at last King and Bishops ) since those who have left King , Bishops , Common-Prayer , &c. and espoused the Interest of those other Powers , who establisht other Methods both in Church and State , were the best and most judicious Christians ; but to excuse this brazen Impudence and Hypocrisie , he concludes , Let not any Principles you have inconsiderately taken up so far engage you , as to make you loath to return to wayes of truth and soberness ; But it would be considered , it 's no disgrace for the wisest , holiest , and most learnedst men to retreat , in some controversal principles and practices . Reader , will this fig-leaf garment cover the shame of this Guide's nakedness , from thy discerning and censure ? I hope not ; but does not his covering stand in need of one , who sayes the holiest , wisest , and most learnedst men may still be such , and yet walk not in the wayes of truth and sobriety : What weakness , what ignorance , what strange confusion's here ! from which I also must infer , that since he is but here of late return'd to the wayes of truth and sobriety , he all his life-time before walk'd in the way of error and madness ; Judge then how fit he was to preach others into the knowledge of the truth , and a sober life : Have not the people given him money for that which was not bread ? And further , I would observe , 't was in that time of error and madness he writ those wicked slanders against us who are called Quakers . Sect. 7. I would observe before I finish , that the entendment of his Book is not to press Conformity to any one in opposition to all other Constitutions , otherwise than in a temporary sence ; for since it is his principle that such are the most wise and judicious Christians , that have in all Revolutions complied in lesser matters ; it follows , that the Church of England is no further concerned in this discourse , than whilst she keeps the Power and Magistracy on her side ; for which of the seven sons , viz. Lutherans , Calvinists , Anabaptists , Arminians , Episcopalians , Presbyterians , Independents , ( being of the same Father ) with that known , or unknown , &c. shall gain the Prerogative , he by his own principles stands ready to imbrace him ; so that no longer than any of them have external Force to warrant their Commands and Impositions , no longer should they be acknowledged ; but any other of them ( though remote in smaller matters , holding the same Fundamentals ) is quite as esteemable in this Guid's account , and those injudicious that concur not with his sentiments ; by which he does at once commend rather than excuse his past Compliance with those several perswasions , and palpably discovers his readiness to do the like , as otherwise conceiving it unwise , ( they being the most wise , and best Christians , that yeeld in lesser matters ) — But that which renders such Alterations suspitious to sober men , is the never finding them convenient till change of Government makes them so ; for amongst the many transactions of this person's life , I should not forget , that when the fifth-Monarchy Principle was in esteem , which would by no means dispense with any Earthly Monarch ( as belonging to the great Image ) J. Clapham prints a discourse in the vindication of it , but the potent Argument of Cromwel's assuming it under the specious title of Protector , clearly confuted this great Millenary , as he at large acknowledges in his Epistle Dedicatory to him before his Book , anciently writ against the Quakers ; — so that the only constancy I can remarque of J. Clapham , has been the keeping of his Parish through his very great inconstancy , in his perswasions . I hope by this time , Reader , thou hast well considered and narrowly inspected the qualities of this Guide , which surely manifest themselves as detestable as any I have ever met withal ; his Ignorance , Impudence and Hypocrisie , but above all his hackney , mercinary spirit ; which doubtless needs must leave such strong impressions as shall for ever make thee disesteem his undertaking , And that the Quakers Innocency , who he has so unworthily slandered , without a proof to warrant his Aspersions , shall not appear the less deserving favour and encouragement from thee ; however he has not been remiss in putting all his stratagems on foot to render them obnoxious to the fury and displeasure of such who have power to execute the resentments of their minds , but rather let them have thy countenance , as a people whose upright and industrious conversation renders them not less serviceable than exemplary . Thus have I finish'd my third Chapter , and hasten to my fourth , which is a short Comparison of some of his Contradictions ; that whilst he runs insultingly upon us for ignorant , erroneous , and contemptible , it may appear that his discourse requires an Errata . CHAP. IIII. His Contradictions Compared . Sect. 1. GOD hath in the framing of mans nature laid so deep an impression of Religion , that there is no Nation but doth judg themselvs interessed therein . Pag. 1. BUt as 't is a thing all profess themselves interessed in , so there 's nothing men are at greater difference about ; some worship the Sun , others the Moon or the Stars , & almost any creature from whence they received any benefit . Pag. 2. In the framing of the nature of Man there are such Principles of Religion engraven in him , as cannot be razed out . P. 8 , 15 , 16. We read in the story of the Israelites , the vanity of mans nature in matters of Religion . P. 3 , 4 , 5. Is God's impression divided , or the capacity he gave man so blinded as that it cannot discern betwixt Himself , Sun , Moon , or Stars ? and is it possible that mans nature should be religious , and its principles not to be razed out , and yet vain in those matters ? and what spiritual benefit did any ever receive from Sun , Moon or Stars , that induced them to worship and adore them ? How greatly then doth it behove every man to make a wise choice of that God he intends to serve , and that Religion he means to live and die in ? P. 2. Mans eternal happiness or misery depends on the right knowing God , or his mistake about it . P. 2. There is a necessity men should be of some Religion . p. 14. On the right chusing ones Religion , or our mistake about it , eternal happiness or misery , life or death depends . p. 16. To chuse deliberately what God we will serve , and then resolve to cleave unto him . p. 15. The dream that every man may be saved in his own Religion , if he be true to it , is more becoming Turks than Christians . p. 17. O strange contradiction ! has man a liberty given , nay , advice grounded on necessity to be of some Religion , and not only to chuse what God he will , but also to live and die in his service ; and yet damn'd if he hits not on the true one ? What 's this more , than to say it's necessary man should do somewhat , though he be dam'd for it ? And if it 's a dream to expect Salvation in being true to some Religion , is it not a lethargy of impertinency , that it 's necessary to be of some Religion , and to live and die in it ? There are many false Religions in the world . p. 15. It 's a mistake to think that there is such a multitude of Religious in the world . p. 27. There being such diversities of Religions , you had need to have your eyes about you . p. 26. There are , to speak properly , but four Religions . p. 28. These cross sayings must needs be manifest to the weakest capacity ; for if he speaks properly on one side , he speaks very improperly on the other . Sect. 2. It s not sufficient that it be delivered to you by tradition from Ancestors , by education from Godly-Parents , commended by the practice of wise and pious persons , — but make a wise choice for your selves . p. 25. Man must discern the verity and certainty of these doctrins , that he may venture his soul upon them ; for which end it s exceeding necessary to be conversant in those treatises which prove the verity of the Christian Religion . p. 10. Those that take up Religion because it 's profest in the Country , and commended by example , how slight are they therein ? p. 19. I add one Rule of Caution more against a common , but dangerous mistake : Take heed of setting up your own apprehensions of the sense of Scripture : though Fundamentals are plainly laid down , yet points controverted are hidden from ordinary understandings , that know not the Languages and proper Idioms of Scripture , and other advantages of Learning . p. 109. In one side this Guide is for every individuals chusing from a reason in himself ; in the other , that he should accept things from the apprehensions and greater skill of others . But it 's unseasonable to be contending about things not so clearly revealed in Scripture ; p. 44. Search the Scriptures , and look well to them , they are your Chard and Compass to steer your Course by ; try all things by them . p. 47. But darkly laid down . p. 47.   Take heed of that great mistake , that nothing is to be admitted , in and about the Administrations of the Church of Christ , but what is held forth in Scripture . p. 99 , 100.   O strange confusion ! A Rule , and no Rule ; revealed , and not revealed : Is it not unreasonable to suppose that Christ , instead of rendring his Church more glorious & infallible than ever ; should leave her destitute of information in those things which concern her peace , since contrary apprehensions about them have been the ground of all Division and Persecution through Ages , and will be yet with most , notwithstanding this Guide's directions ? — Can the Scriptures be clear in deep , and not in shallow matters ? God hath committed the care of Religion , and the settlement of it , to those in Authority , in their Dominions , in such a way as they judg most agreeable to the Rule of the Word . p. 68. It 's not sufficient that 't is commanded by the Laws of the Land , but make a wise choice for your selves . p. 25. Let every one be fully perswaded in his own mind . p. 53. They are to see all be administred according to the same ; and in the particular circumstances undetermined by God , they have a power to order and settle things according to the general Rules laid down in the Word . p. 104. And men that act according to Reason will look into the Oracles of God himself , wherein God hath revealed his Will concerning Faith and VVorship . p. 9. If God has invested Magistrates with the power of Interpretation , and settlement of Religious matters accordingly ; is it not absurd to bid men chuse for themselves , since they are to be concluded by anothers choice ? and how the Oracles of God should be perspicuous to all understandings , and yet need an Interpreter , ( I mean the Magistrate ) I would fain understand . Sect. 3. The Christian Religion was confirm'd by many signs ; by the means of propagation of it by weak and unlearned men , by whose preaching it overspread the world . p. 31. The Quakers in respect of their want of learning and outward accomplishments , are contemptible . P. 62. The Fundamentals of Christianity are so plainly laid down in Scripture , that the weakest Christians may understand them . pag. 110. Controverted points are hidden from ordinary understandings that know not the Languages , and proper Idioms of Scripture , and customs of the Church , and other advantages of Learning , that its ordinarily impossible they should find out the mind of God therein . p. 111. What Contradiction is here ! that what he designs to have been proof or argument , to have recommended the more unquestionably the belief of the Christian Religion in old times , to the primitive Christians , he here should make the reason why he rejects and reviles the Quakers and their Testimony ; — and that he should tell us , the Spirit they received perfectly inform'd them , and yet that Learning is to be the only means of knowing God's mind in these dayes , whilst he confesses at the same time , the weakest Christian may understand the Fundamentals of Religion . God is to be worshipped in Spirit and in Truth — p. 70. The essence of Prayer lies in lifting up true desires to God in the Name of Christ . p. 71. For who is there that knows not that forms of Prayer have been of exceediag long continuance in the Christian Church . p. 91. To pray , is part of God's Worship , but whether it be in a Book or out of it , is no part at all . pag. 109. Set-forms , are not only used and prescribed in the Old Testament , but also in the New. p. 94. How ! Worship in Spirit , and yet by words of man's prescription ! Can any man bring the Spirit to so many words , to begin with I , and end with R ? or who knows the Spirit 's mind so punctually as to prescribe for Generations to come the words it will use , for all persons and conditions that may be in the world ? who can pretend to know all states , that he may write prayers for each ? Why not forms of sighs and groans ? — Was it not a Spiritual-Worship Christ Jesus set up , above sixteen hundred years ago , in opposition to the Jewish one , and all other particular Worships in the World ? which are known to have been forms , and such as this Guide pleads for , at least the Jewish ; and produce me a Form put forth and establish't by any of the Apostles , who were faithful in God's House ; — But did not Forms creep up when the primitive Power and Spirit was lost , imitating Prayer , but not Praying ? And did not Tertullian in his Apology , ( who is generally rank't in the beginning of the third Century ) write , that the Christians prayed not by Book , but as they were moved by the Spirit of God , or to that purpose ; And I challenge this Guide , or any living , to make appear that a Form of Prayer was establish'd till sometime after his death ; And this Guide himself acknowledges in his Stone smiting the Image on the feet , that the Apostacy was began , the Empire yeelded up to the Papacy , the primitive purity of Christian Worship , fail'd , and became corrupted : and let him tell me if the Worship of the Church of England had not its beginning there , at least those things he calls Additaments and Modes ; so that they are not concluded as necessary by any Light or Prudence , but innovated by a vain , formal , and superstitious nature : Besides , examine the contradiction of his own Assertions , God must be worshipped in Spirit , and yet in Form : Forms are not only of Legal , but of Gospel-Institution , and yet whether Prayer be within Book or without Book it matters not . It s a vain delusion to think that the Spirit should discover all deep Mysteries . p. 111. VVherein you are otherwise-minded , He will REVEAL the Truth [ the Mystery ] unto you . pag. 46. The Spirit of God teaches not by such immediate Enthusiasms [ or Revelations ] p. 111. God will REVEAL his Secrets to such as fear Him , and lead you by his Spirit . p. 46 , 47. If it be a vain delusion to say the Spirit only can discover all deep Mysteries , pray what is it to say it shall reveal the Truth , which comprehends all ? and that it will reveal God's Secrets , ( what are they but Mysteries ? ) And if God's Spirit does not teach immediatly , why does Clapham say that it will REVEAL God's Secrets , and lead us ? which implies the familiarity and constancy of his presence . What contradiction's this ! Sect. 4. For who is there of the highest Form of Christians that are ascertained that in every particular doctrine and practice , that these be in the right , seeing the best of men are imperfect , and may and do erre . p. 53. Let the Doctrins and Mysteries of Faith you receive , influence your hearts & lives , sanctifie & change them . Rest not in the Form of Godliness without the Power of it . p. 27. God only is to be sanctified of all them that come near to him . p. 70. Who is in all things free from error ? What Church or Person upon Earth ? p. 65. For what Churches are so pure but they have some defects , errors , or corruptions ? p. 81. In the Church of England is a professed renunciation of the Devil , the World , and the Flesh , with ALL their sinful works and lusts . p. 70. The Quakers trust in a pretended sinless perfection . p. 63. Let this Truth influence your hearts and lives , so as you sincerely obey the Gospel , and live in the daily expectation of the coming of the Lord , and give diligence to be found of him without SPOT , and BLAMELES . p. 40. Here 's the perfection of his contradictions ; — 1. Is it sence to affirm that Societies are sanctified and chang'd , and yet imperfect , corrupt , and erroneous ? 2. If God is to be sanctified of all that come near unto him , then such as can't sanctifie him , cannot approach him ; but Clapham , and such as cry , They have no health in them , and consequently unsanctified , cannot sanctifie the Lord , therefore can't they approach him . 3. He asks the question , What Church is without corruptions ? and as patly answers it , The Church of England ( for she ) renounces the Devil , the World , and the Flesh , with all their deceitful works and lusts . So that perfection is an Article of Clapham's Faith , as being of that Church . 4. And why should he be angry that the Quakers trust in a sinless perfection , as that which will exceedingly rejoyce at the appearance of their Lord ? Since he has found so suitable a defence , that in so many words admonishes all to give diligence to be found of him in peace , without SPOT , and BLAMELES . And Reader , though he never did intend by his Discourse a Vindication of the Quakers Principles , yet may'st thou easily perceive how he is left of God in this conceited undertaking , to manifold gross contradictions ; and whil'st he would be thought competent to enervate such Opinions as don't quadrate , or agree with his , his Book is made his confutation : — Nor have I hinted at the moity , because I would avoid prolixity , professing in sincerity , I scarce have ever read such a compendium of absurdities , although , when first I saw his Treatise , I was in expectation of some essay , or new Atlantis in Religion , as might ( if not ) deserve an approbation of its Doctrine , at least have manifested the ingenuity of its Author ; but to find the gleanings of some mouldy Authors , and dark suggestions of unwarrantable Tradition , venture to put a cheat upon the World , under the specious Title of a Guide , ( who had not gone a page before he lost his way ) at once exprest more ignorance and impudence than any piece I have met with since I have held the least intelligence with Books ; and I hope what hath been already writ , will by thee be esteem'd a sufficient answer to this Guide , and so unvizard his designs , as neither thou or any else from thence shall take the least encouragement to embrace his Religion , or give entertainment to his false Aspersions , but rather am willing to believe , that persons ingenious and deliberate , will never look upon a time-serving Priest , thus circumstantiated with great variety of misdemeanours , or any thing his parts and mallice can suggest , so favourably , as to accept his sentiments to the apparent prejudice of such , whose carriage and correspondence amongst men , are in the general confest to be discreet and friendly ; for if the Persons invested with Authority shall once admit of implicit apprehensions for their Rule , and that from one whose very actions carry such undeniable malignity with them , those differing Perswasions against whom he may have treasur'd up revenge , must certainly expect the effects of their severity and displeasure , let them in other matters , where publick preservation is concern'd , appear never so ready and contributory . But such procedures relish rather of Romish bigottry , and inhumane inquisition , than Christian tenderness and humane prudence : For as a gentle treatment of Dissenters has ever been the most effectual way for uniting differences in Religion , ( at least preserving of the peace ) so should all Magistrates remember ( if they please ) that their Authority cannot reasonably extend beyond the end for which it was appointed , which being not to inthrone themselves Sovereign Moderators in causes purely Conscientious , and relating to a World in which they cannot pretend the least Jurisdiction , but onely to maintain the impartial execution of Justice , in regulating civil matters with most advantage to the tranquility , enrichment and reputation of their Territories , they should not bend their Forces , nor imploy their strength , to gratifie the self-seeking spirit of the Priests , or any private interest whatsoever ; — An Exercise below the dignity of their Office , and much too narrow for that universal influence it should have upon the Publick . Sect. 5. But to conclude , judicious Reader , hold not so slight an esteem of the Quakers Principles , because decri'd by such as either don't know them , or well know an entertainment of them would put a period to their gain : But soberly examine if there be any other way to perfect Victory over those corruptions and fleshly lusts , to which we naturally are addicted , and most infallibly occasion that disorder and confusion we see all Nations subject to , than what they Preach up , Write for , and Walk by , even that Grace of God which brings Salvation , ( from all iniquity ) which sayes this Guide , is the sum of all , viz. The Grace of God which bringeth Salvation hath appeared unto all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present World : Which being really attended on , its instructions cordally imbrac'd , and holy motions intirely resign'd unto , with that noble , but necessary resolution , of despising all shame , and patiently enduring the Cross ; shall make thee a Righteous Magistrate , a Reformed Priest , or a Holy Citizen of the New Jerusalem : It leads into circumspection , and pure conformity to the Divine Pleasure : Doubts and Fears , Sighs and Tears , shall fly away , and in that faithful stayedness of heart on God , We can , according to our respective measures , say , He makes the Rivers of his Peace to overflow , and never-failingly bedews with the refreshment of his glorious Presence : Which Reader , that thou mayest , and all men really experiment , is the very earnest desire of him , that God in everlasting love has made a Friend to the True Religion , but an enemy to every false Way . W. P. ERRATA . Pag. 3. lin . 24. for they read he . & l. 23. f. are r. his P. 7. l last , r. denominate . P. 9 l. 24. f. r. ambitious . P. 11. l. 29. f. mawy , r. many . P. 23. l. 3. f. impiousy , r. imperiously . P. 32. chap. 2. r. His Aspersions . P. 36. l. 35 f. clensed , r. clenseth . P. 37. l. 6. r. have them in , take &c. & l. 25. f. ha●d , r. hid . Notes, typically marginal, from the original text Notes for div A54151-e270 Epist. p. 1. Epist. p. 2. Epist . p. 4. Epist . p. 6 , 7. Book , p. 1. Pag. 2. See p. 8 , 14 , 15. Tautol . ● pag. 2 , 4 , 5 , 6 , 12 , 13 , 14 , 15 16 , 18 , 22 Mat. 13. 11. 1 Cor. 2. 7. C● . 4. 1. Job . 3. 12. Heb. 9. 23 1 Cor 2. 7 Tit. 2. 13. 2 Cor. 5. 17. Col. 3. 1. Rom. 14. 17. p. 17. Pag. 6. Whatever moves to worship God is God's Spirit . Jam 1. 28. Rom. 10. 9. Tit. 1. 11 , 12. † In this only can theunderstanding soundly judge , & the will rightly elect . p. 10. P. 11. P. 11. P. 14. P. 15. Pag. 16 P. 18. P. 18. p 29 , 30 31 , 32. Pag. 34 Gal. 4. 29. Contrariorum eadem est ratio . Respectu termini a quo . Respectu termini ad quem . 1 Joh. 3. 7 , 8 , 9. Rev. 21. 27. Eph. 5. 25 , 26 , Matth. 13. 27. Pag. 36. Matth. 11. 27. Isa . 1. 13 , 14. 15. ch . 66. 3 P. 37. John 16. 8 , 9 , 10. 1 Thes . 5. 23. Pag. 38. Gal. 3. 20. 2 Cor. 13. 5. Ch. 5. 9. P. 39. Tit. 2. 14. 1 Cor. 1. 24. Joh. 11. 25. Pag. 56 57. P. 18 , 58 , 59 , 60 , 61 , 62. Notes for div A54151-e4990 Pag. 62 1 Cor. 1. 26 , 27 , 28 Herald . Animad . in Arnob. l. 3 p. 137 Tertul. lib. de Idolatria . Orig lib. 30 , Adv. Cel. Con. Carthag . cap. 51 , 52 , 53 Gauden . de morsecul . Justinian part 2. c. 26. p. 89 , 90. Usher . de success . c. 6. p. 28. Libanus protem . p 13. ed. Goth. 1 Cor. 2. 10. Isa 49 6. & 60. 19 Rev. 21. 24. Rom. 8. 9 Gal 5. 16 John 15. 13. Titus 2. 11 , 12. Act. 15. 9 1 Tim. 3. 9. Jo. 1 9. 1 Jo. 1. 5 , 7. Helps the other wanted . Heb. 9 15 1 John 5. 18. Rev. 21. 22. Mat. 13. 33. 1 Thes . 5. 23. Mat. 5. 48. 2 Cor. 13 11. Ephes . 4. 13. Phil. 3. 15. 2 Tim. 3. 17. Heb. 13. 2● . 1 Pet. 5. 10. 2 Cor. 7. 1. Heb. 6. 1 , 3. * Heb. 12. 22 , 23 , 24 Ephes . 5. 13 , 14 , 15 Isa 49. 6. John 1. 9. Rev. 21. 24. Tit. 2. 11 , 12. 1 John 1. 5 , 7. Gal , 5. 16. Joh. 8. 12. 1 Cor. 4. 9 , 12 , 13. Pag. 64 Notes for div A54151-e6720 P. 68. Pag. 69 Pag. 72. 73. 2 Tim. 3. 5. Pag. 82. Pag. 75. P. 104. P. 103. Ston smi . the Im. on the feet . p : 16 , 17. P. 23. P. 15 , 16. Pref. p. 3. Pref p 5. Pag. 24 Epist . p. 6 , 7. B. p. 98. P. 106. P. 108. P. 17 , 18. Notes for div A54151-e9240 Observ . Observ . Observ . Obser . Observ . Observ . Observ . Observ . Ston smi . the Ima . on the feet . p. 29. Obser . Obser . P : 43. 
A54161	----	A key opening a way to every common understanding, how to discern the difference betwixt the religion professed by the people called Quakers and the perversions, misrepresentations and calumnies of their several adversaries : published in great good will to all, but more especially for their sakes that are actually under prejudice from vulgar abuses. Penn, William, 1644-1718. 1693 Approx. 41 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54161 Wing P1312A ESTC R28422 10590629 ocm 10590629 45311 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54161) Transcribed from: (Early English Books Online ; image set 45311) Images scanned from microfilm: (Early English books, 1641-1700 ; 1408:1 or 2011:9) A key opening a way to every common understanding, how to discern the difference betwixt the religion professed by the people called Quakers and the perversions, misrepresentations and calumnies of their several adversaries : published in great good will to all, but more especially for their sakes that are actually under prejudice from vulgar abuses. Penn, William, 1644-1718. 35 p. Printed for Thomas Northcott, in George-yard in Lombard-street., London, : 1693. Other editions by William Penn. Item at reel 1408:1 incorrectly identified as Wing P1313. Reproductions of original in the Harvard University Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A KEY Opening a way to every Common Understanding , How to discern the Difference betwixt the Religion professed by the People called QUAKERS , and the Perversions , Misrepresentations and Calumnies of their several Adversaries . Published in great good Will to all , but more especially for their sakes That are actually under Prejudice from vulgar Abuses . LONDON , Printed , for Thomas Northcott , in George-yard in Lombard-street . 1693. CONTENTS . 1. OF the Light within , what it is , and the Vertue and Benefit of it . 2. Of the Scriptures and their Truth and Service . 3. Of the Spirit of God and its Office , with respect to Man. 4. Of the Holy Three , or Scripture-Trinity . 5. Of the Divinity of Christ . 6. Of the Manhood of Christ . 7. Of Christ Jesus , and his performances for Man's Salvation . 8. Of Good Works , that they are necessary and rewardable , but not Meritorious . 9. Of Water-Baptism and the Supper . 10. Of the Resurrection of the Dead , and Eternal Recompence . 11. Of Civil Honour and Respect . 12. Of Civil Government . Reader , IT is very unfair and indiscreet in any to oppose and calumniate what they do not understand . It has been our unhappiness , far more than all that our Adversaries have been able to say against us , that hitherto we remain unknown by those , who yet stick not to condemn us . We must confess that our Principles , as disguised and misrepresented in the World , may well enough have given Offence to Those That have not thought it worth their while , to take the Pains of enquiring further : Nor indeed can we take it ill that People should be shy to entertain them , under those frightful Vizards some have put upon them ; and yet they must be inexcusable that will take our Belief at our Enemies Hands rather than our own , who best know what we believe . But it will be the business of this little Key , to explain the Difficulty , and shew the Difference between our Principles and the Vulgar Mistakes , and thereby open a way into so clear and plain an Understanding of the Quakers Principles , from their Enemies Perversions , as , we hope , with God's Blessing , all impartial Enquirers will be satisfied of our Holy and Christian Profession : Which we earnestly desire for their Good : Knowing , that as we have been called of God , to be a People to him , through his Grace , none may stumble or be offended at the Truth we testifie of ; but seeing the Excellency of it , may imbrace it , and walk in it ; the only best way to end Controversy , and obtain the great and true End of Religion , the Salvation of the Soul. Perversion I. THe Quakers hold , that the Natural Light in the Conscience of every Man in the World is sufficient to save all that follow it , and so overthrow Salvation by Christ. Principle . This is a great Mistake , for their Belief and Assertion is , That Christ , who is the Word , that was with God and was God , ( and is so for ever ) hath enlightned every Man that cometh into the World , with his own Light , as he is that True Light , or such a Light , as there is no other to be compared to him : Which is the meaning of the Emphasis True in the Text ; and that such as follow the Reproofs , Convictions and Leadings of that Light , with which he enlightens the Understandings and Consciences of Men , shall not walk in Darkness , ( that is , in Evil and Ignorance of God ) but shall have the Light of Life ; which Life is a living Condition towards God , and a state of acceptance and Salvation ; and for which end Christ was given of God : See Isa . 49. 6. Jo. 1. 4 , 9. 3. 21. 5. 40. 8. 12. 10. 10. So that they assert the Light of Christ , sufficient , and not a Natural Light , otherwise than as all Men , born into the world , have a measure of Christ's Light , and so it may be said to be natural to all Men. For this Light is something else than the bare Understanding Man hath as a rational Creature : For as such , Man cannot be a Light to himself ; But has only a capacity of seeing , by means of the Light that Christ the Word enlighteneth him withal . For we can no more be a mental or Intellectual Light to our selves , than we are an External and Corporeal Light to our selves : But as the Sun in the Firmament is the Light of our Bodies , so the Light of the divine Word is the Sun of our Souls ; the glorious Luminary of the intellectual World , and they that walk in it and by it will come to Blessedness . Pervert . 2. The Quakers hold the Light within them is God , Christ , and the Holy Spirit ; so that every Quaker has whole God , Christ and Spirit in him : Which is gross Blasphemy . Princ. This is also a Mistake of their Belief : They never said that every Illumimination in the Hearts of Men , was whole God , Christ , or the Spirit , whereby to be guilty of that gross and blasphemous Absurdity they would fasten on them : But that God , who is Light , or the Word Christ , who is Light , the Quickning Spirit , and God over all , blessed for ever , 1 Cor. 15. 45 , 47. hath enlightned Mankind with a Measure of Saving Light : So that the Illumination is from God or Christ , the Word , but not therefore whole God or Christ in every Man , no more than the whole Sun or Air is in every House or Chamber . There are no such harsh and unscriptural Words in their Writings : It is only a frightful Perversion of some of their Enemies , to bring a Scandal upon their Holy Faith : Yet in a Sense the Scriptures say it , and that is their Sense , in which they say the same thing . He that is with you shall be in you : I will not leave you comfortless , I will come to you : I in them and they in me ; Christ in us , the hope of Glory . Unless Christ be in you ye are Reprobates . Of whom I travel in Birth again , until Christ be formed in you . Jo. 14. 3 , 17. 18. 20. Col. 1. 26 , 27. 2 Cor. 13. 5. Gal. 4. 19. Now if they who denied his coming in the Flesh , though high professing Jews , were Antichrists , because Enemies to that Appearance and Dispensation of God to Men ; what must they be reputed , who as stiffly disown his nearer and more spiritual coming , formation and dominion in the Soul ? Which is to be sure the higher and nobler Knowledg of Christ ; yea , the Mystery hid from Ages , and now revealed to God's People ; the Riches of the Glory of the Mystery which God reserved to be made known to the Gentiles , Col. 1. 27. Certainly though they are called Christians , they must be no whit less Antichrists than those obstinate Jews of old . Pervert . 3. By the Quakers Doctrine every Man must be saved , for every Man , they say , is savingly enlightned . Prin. Not so : For though the Light or Grace of God hath , and doth more or less appear to all Men , and that it brings Salvation to as many as will be taught by it to deny Ungodliness and worldly Lusts , and to live soberly , and righteously , and godlikely in this present evil World ; as Jo. 3. 20 , 21. Tit. 2. 11 , 12. yet it no ways follows that Men must obey , and learn so to do whether they will or not . God tenders Saving Light or Grace to all , Gen. 6. 3. Ezek. 18. 21 , 22 , 23 , 24. Mic. 6. 8. 1 Tim. 2. 4. 2 Pet. 3. 9. he strives and pleads with all ; but if they will not hearken to his Spirit , Grace or Light , he is clear of their Blood. His Light is saving , that lighteth them , but it saveth them not , if they rebel against it : Job 17. 16. 21. 17. 24. 13. In short , tho Men are lighted or visited with a saving Light or Grace , yet the Quakers never concluded , nor is it rightly concludable from their Testimony that such Men must necessarily and absolutely be saved , whether they obey or rebel . Pervers . 4. By the Quakers Light or Spirit , they may be moved to Murder , Adultery , Treason , Theft , or any such like Wickedness , because they say that such as are have the Light within them . Princ. This never was their Doctrine , nor is it consequent of it , though they hold all have Light , they never said all obeyed it , or that evil Men were led by it , much less could the Light be chargable with the Sins of those that refused to be led by it ; for herein they know the Spirit of God , and the Motions of it from the Spirit of this World , and its Fruits , That the Spirit of God condemns all Ungodliness , and moves and inclines to purity , mercy , righteousness , which are of God , as Jo. 16. 7 , 8 , 13. ch . 3. 20 , 21. Gal. 5. 16 — 26. They deny and abominate that ranting Spirit , that would charge the Spirit of God with their unholy Liberty . God's Spirit makes free from Sin , and not to sin : Neither do they distinguish , as such loose People wickedly do , between the Act and the Evil of it : Wherefore they say that as the Tree is known and denominated from the Fruit , so Spirits by their Motions and Inclinations . And the Spirit of God never did incline to evil ; and for that cause they renounce that construction of such Ranters , That evil is no evil when they pretend to be led to it by Gods Spirit ; for that never was nor can be the way and method of his Spirit , which is pure and holy for ever : And Man's Sin and Destruction are of himself , but his Help is in God alone , through Christ . Pervers . 5. The Quakers must be all infallible and perfect , if they have such an infallible Light. Princ. This is also a great Abuse of their true meaning . They say , the Principle is pure , perfect , unerrable in it self , or else it were unfit to lead Men to Heaven ; but they never did assert themselves such , meerly because it was in them ; by no means : But that all who are led by it are so far perfect , and so far infallibly in the right way , and no jot further . Who can lay down a more Independent Doctrin upon Self , and a more depending one upon the Grace or Gift of God ? Let them not be Mistaken , nor suffer for such misapprehensions , nor be made to hold what they don't , to disrepute them with sober People , or support the mistaken Charges of their Enemies . Yet to shew that a State of Perfection is attainable , they urge , among others , these Scriptures , Gen. 17. 1. Deut. 18. 13. 2 Sam. 23. 33. Job . 1. 1 , 8. ch . 2. 3. and 8. 20. Psal . 18. 32. and 119. 1. Prov. 2. 21. Mar. 5. 48. Luke 6. 40. 1 Cor. 2. 6. 2 Cor. 13. 9 , 11. Eph. 4. 13. 1 Thess . 3. 10. 1 Tim. 3. 17. Jam. 1. 4. 1 Pet. 5. 10. Heb. 6. 1. 1 J. 4. 13. Pervers . 6. The Quakers deny the Scriptures , for they deny them to be the Word of God. Princ. They own the Scriptures as they own themselves ; viz. A Declaration of those things most truly believed , given forth in all Ages by the Inspiration of the Holy Spirit ; consequently that they are profitable for Reading , for Exhortation , for Reproof in Righteousness , that the Man of God may be perfectly furnished : They are the Form of Sound Words : They profess to believe them , read them , and say it is the Work they have to do in this World , and the earnest Desire of their Souls to Almighty God , that they may witness the fulfilling of them ; that so God's Will may be done in Earth as it is in Heaven : But to call them the Word of God , which they never called themselves ; but which they peculiarly denominate and call Christ by , as Jo. 1. 4 , 14. Rev. 19. 13. In reverence to Christ , and in no slight to them , ( which they believe to be of divine Authority , and embrace as the best of Books , and allow to be as much the Word of God as a Book can be . ) They do , as in Duty and Reason bound , attribute that Title to Christ only : And yet as the Word of God signifies the Command of God , referring to the thing commanded , it may be called the Word of the Lord , or Word of God , as , on particular occasions , the Prophets had the Word of the Lord to Persons and Places , that is to say , that which was commanded them of the Lord. So Christ uses it , Mar. 7. 13. when he tells the Pharisees , That they had made the Word ( or Command ) of God of none effect , by their Traditions . But because People are so apt to think , if they have the Scriptures , they have all , for that they are the Word of God , and so look no farther ; therefore this people have felt themselves constrained , by God's Spirit , to point them to the great Word of Words , Christ Jesus , in whom is Life , and that Life the Light of Men , that they might feel something nearer to them than the Scriptures , even the Word in the Heart , Christ within them , the Hope of their Glory , Deut. 22. 12. Rom. 10. 6 , 7 , 8. who is the Author and Expounder of Holy Scripture , and without whose Light , Spirit or Grace , they are not profitably read by those that read them . Pervers . 7. They deny them to be any Means whereby to resist Temptation . Princ. This is a very uncharitable aspersion . True it is that they deny the Scriptures , meerly , or of themselves to be sufficient to resist Temptation ; for then all that have them and read them , would be preserved by them against Temptations : But that they should deny them to be any Means or Instrument whereby to do it , when they allow their own Writings may be such , is either great Ignorance or Malice in their Adversaries , God has made use of the Scriptures , and doth and will make use of them for Reproof , Comfort and Edification , through the Spirit : Thus they say they have felt them , and so they are made to them , through the good Spirit of God coming in upon their Spirits , in the reading of them . Pervers . 8. The Quakers assert the Spirit of God to be the immediate Teacher , and that there is no other Means now to be used . Princ. They never spake such Language : But herein they perceive the great subtilty of Satan , as in other things , to darken the Appearance of Truth , and prepossess Peoples Minds against it . For since he cannot hinder the Exaltation of the Spirit above all visible Instruments , and the Necessity of its Motions and Operations to be known in the Hearts of Men , and the great suitableness of it to the Gospel Administration ; he would spoil all by overdoing : For they never denied the use of Means , but to this Day , from the beginning , they have been in the use of them : But then they are such Means as are used in the Life and Power of God , and not in and from Mans meer Wit , Will or Imitation ; the thing they strike at . For instance , they cannot own that to be a Gospel Ministry that is without a Gospel Spirit ; or that such can be sent of God , that are not taught of God ; or that they are fit to teach others what Regeneration and the Way to Heaven are , that have never been born again themselves ; or that such can ever bring Souls to God , that are themselves strangers , like those in the Acts , 19. 21. to the Baptism of Fire and the Holy Ghost . This is only the Ministry , and these the Ministers that the People called Quakers cannot own and receive , and therefore cannot maintain . For the Ministry and Ministers that are according to Scripture , they both own and delight in . Read Jo. 14. 16 , 17 , 26. ch . 16. 13. Acts 1. 8. Gal. 1. 1 , 15 , 16. It is strange , because they deny all false Means , or means not used in the Leadings of God's Power and Spirit ; that therefore they must deny all means , however rightly employed . This is an Injustice in their Enemies . Wherefore all are desired to take notice , That Evangelical Means and Order they love and desire to keep ; for they diligently assemble themselves together to worship God ; where they both pray in the Spirit and prophesie one by one , as any thing is revealed to them , according to 1 Cor. 14. 15 , 29 , 30 , 31. Nor are they without Spiritual Songs , making Melody in their Hearts to God their Redeemer , by the same Holy Ghost , as they are comforted and moved by it , Eph. 5. 19. Pervers . 9. The Quakers deny the Trinity . Princ. Nothing less . They believe in the Holy Three or Trinity of Father , Word and Spirit , Jo. 1. 1. ch . 14. 9. Rom. 9. 5. 1 Jo. 5. 7. And that these three are truly and properly one : Of one Nature as well as Will. But they are very tender of quitting Scripture Terms and Phrases for Schoolmen's , 1 Cor. 1. 18 — 31. ch . 2. 2 — 6. Col. 2. 8. as Persons and Substances , &c. are . And they judge that a curious Enquiry into those High and Divine Relations tends not to Godliness and Peace , which should be the Aim of true Christians ; and therefore they cannot gratify that Curiosity in themselves or others : Speculative Truths being to be sparingly and tenderly declared , and never to be made the Measures of Christianity or Christian Communion . For besides that Christ Jesus hath taught them other things , the sad Consequences in all Times of superfining upon Scripture Texts , hath sufficiently forbid them . Men are too apt to let their Heads out-run their Hearts and Notion , Obedience , and with Passion to support their Conceits . Pervers . 10. The Quakers deny Christ to be God. Princ. Nothing can well be more untrue and unreasonable ; for their great and characteristick Principle being this , That Christ enlightens the Souls of all Men , that come into the World with a Saving Light ; which nothing but the Creator of Souls can do : It does sufficiently shew , They believe him to be God. But they truly and expressly own him so , according to Jo. 1. 1. and Rom. 9. 5. to be God over all , blessed for ever . Pervers . 11. The Quakers deny the Human Nature of Christ . Princ. They never taught , or said , or held so gross a thing , if , by Human Nature , be understood the Manhood of Christ Jesus . For as they believe him to be God over all blessed for ever so they believe him to be of the Seed of Abraham and David after the Flesh , and therefore truly and properly Man , like us in all things ( and once subject to all things for our sakes ) Sin only excepted . See Is . 7. 14. Matt. 1. 23. Luke 1. 31. Pervers . 12. The Quakers deny Christ's Transactions at Jerusalem , and the shedding his Blood to be beneficial to them ; for it is the Light within only they expect to be saved by . Princ. This is untruly charged upon them : They do say that the Appearance of the second Adam , Jo. 1. 14. Heb. 10. 5. the Lord from Heaven , the Quickning Spirit , in that holy Body , prepared of the Father for him , was for the Salvation of the World , that had fallen in the first Adam . That whatever Christ then did , both Living and Dying was of great Benesit to all that then believed , and is still to all that now do , and hereafter shall , to the end , believe in him , as they receive and obey the manifestation of his Light in their Consciences ; which leads Men to believe and value , and not to disown Christ as the common Sacrifice and Mediator . For they do affirm , That to come to that Light , and turn their Minds , and bring all their Deeds and Thoughts to that , is the readiest , nay the only right way to come to have true Faith in Christ , as he appeared in the Flesh , and to discern the Lord's Body aright , and to receive any real Benefit by him , as their only Sacrifice and Mediator . And it is not another than that Blessed Word , Light , Power , Wisdom and Eternal Righteousness , who then appeared in that Holy Body , by whom they have received , or can receive any true spiritual Benefit . Light is from him , Forgiveness through him , and Sanctification only by him . So that their ascribing Salvation in this Age to him , who now appears to their Souls , as before expressed , cannot render him no Saviour in that Age , or invalidate the Benefit of his blessed Appearance then on Earth , or Mediation now in Heaven : Whose Doctrine pierced , whose Life preached , whose Miracles astonished , whose Blood attoned , and whose Death , Resurrection and Ascension into Heaven confirmed that Blessed Manifestation to be no less than the Word — God , ( who is Life and Light ) manifested in the Flesh , 1 Tim. 3. 16. for the Salvation of the World ; and therefore properly and truly the Son of Man on Earth , and now the Son of Man in Glory . Pervers . 13. The Quakers set up Works and Meriting by Works , like the Papists ; whereby Justification , by Faith in Christ , is laid aside . Princ. By no means : They say with the Apostle James , ch . 2. That true Faith in Christ cannot be without Works , no more than a Body can live without a Spirit ; and where there is Life there is Motion , and where there is no Divine Life there is no Faith : Nay , by the Comparison , if they were separable , Works being compared to the Spirit , would have the better . The very believing is an Act of the Mind , and therefore a godly Work ; and no sooner is true Faith begotten in a Soul , but it falls to working , which is both the Nature , and in some respect the end of it . Nor do we say , that our very best Works , proceeding from the true Faith it self , can merit ; no , nor Faith joyned with them . All that Man is capable of believing or performing , can never merit everlasting Blessedness ; because there can be no proportion ( as there must be in case of Merit ) between the best Works that can be performed in the Life of Man , and an Eternal Felicity . Wherefore all that Man can do , even with the Assistance of the Holy Spirit , can never be properly said to merit ; but that right Faith and good Works ( which will follow it ) may and do obtain the blessed Immortality , which it pleaseth Almighty God to give and priviledge the Sons of Men with , who perform that necessary Condition , is a Gospel and necessary Truth : And this the Quakers groundedly , and therefore boldly affirm . So that they deny all Merit from the best of Works , especially by such as the Papists are wont to conceive Meritorious . But as they , on the one hand , do deny the meritoriousness of Works , so neither can they joyn with that lazy Faith which works not . Let not good Works make Men Papists , because they make Men Christians : I am sure , believing and not working , and imagining a Salvation from Wrath , where there is no Salvation from Sin , which is the cause of it , is no whit less unscriptural , and abundantly more pernicious to the Soul. Blessed is he that hears Christ's Words and does them . The doer is only accepted ; for though Death be the Wages of Sin , yet the Gift of God is Eternal Life to such , Rom. 6. 23. so that as they do not hold that their good Works merit , neither believe they that their good Works justifie : For though none are justified that are not in measure sanctified , yet they are not justified because they are sanctified , but for his sake that sanctifies them , Isa . 26. 12. and works all their good Works in them , and for them ; to wit Christ Jesus , who is made unto them as to the Saints of old , Wisdom , Righteosness , Sanctification and Redemption , that he that glorieth let him glory in the Lord , 1 Cor. 1. 30 , 31. Pervers . 14. The Quakers deny the two great Ordinances of the Gospel , Baptism and the Supper . Princ. Whatever is truly and properly a Gospel Ordinance they desire to own and practise : But they observe no such Language in the Scriptures as in the Objection . They do confess the Practice of John's Baptism , and the Supper is to be found there ; but that is no Institution or sufficient Reason of Continuation . That they were then proper they believe , it being a time of great Infancy , and when the Mysteries of Truth lay yet couched and foulded up in Figures and Shadows , as is acknowledged by Protestants ; but it is their Belief , that no Figures or Signs are perpetual , or of Institution , under the Gospel Administration , when Christ , who is the Substance , is come ; though their use might have been indulged to young Converts in Primitive Times . It were to overthrow the whole Gospel Dispensation , and to make the coming of Christ of none effect , to render Signs of the nature of the Gospel . If it be said , But they were used after the coming of Christ and his Ascension too . They answer , So were many Jewish Ceremonies not easily abolished . If any say , But Christ commanded that one of them should be done till he come : They say , That he that said so ; told his Disciples also , That he would come to them again : That some should not taste of Death till they saw him come in his Kingdom : And he that was then with them should be in them : And that he would drink no more of the Fruit of the Vine , till he should drink it new with them in the Kingdom of God , Joh. 14. 1 , 2 , 3. Mat. 16. 28. Joh. 14. 17. Mat. 26. 29. Mark 14. 25. Which is the new Wine that was to be put into the new Bottles , Luk. 5. 37. and is the Wine of the Kingdom , as he expresseth it in the same place : Which Kingdom is within , as may be read , Luk. 17. 20. He was the heavenly Bread , that they had not yet known , nor his Flesh and Blood , as they were to know them ; as may be seen , John 6. 53 , to 63. So that though Christ was come to end all Signs ; yet till he was known to be the Substance to the Soul , as the great Bread of Life from Heaven , Signs had their Service to shew forth , and keep in hand and remembrance ; especially to the People of that day , whose Religion was attended with a multitude of the like Types , Shadows and Signs , of the one good Thing and Substance of all . Hence it is , That the Quakers cannot be said to deny them ; that is too hard a word : But they truly witnessing that the very thing , that Water , Bread and Wine do signifie , is come to them , they leave them off , as fulfilled ; and henceforth have but one Lord , one Faith , one Baptism , one Bread , and but one Cup of Blessings , which is the new Wine of the Kingdom , Mark 14. 25. Pervers . 15. They acknowledge no Resurrection of the Dead , nor Rewards to come . Princ. In this also they are greatly abused . They deny not , but believe the Resurrection , according to Scripture ; the one from Sin , the other from Death and the Grave ; but are cautious in expressing the manner of the Resurrection intended in the Charge , because 't is left a Secret in Scripture . Are People angry with them for not believing or asserting what is hidden , and which is more curious than necessary to be known , and which the Objectors themselves cannot be positive in ? Thou Fool , is to the curious Inquirer , as says the Apostle , 1 Cor. 15. 36 , 53 , 54. which makes the Quakers contented with that Body which God shall please to give them ; being assured that their Corruption shall put on Incorruption , and their Mortality Immortality , in such manner as pleaseth him . And in the mean time they think it their Duty , as well as Wisdom , to acquiesce in his holy Will. It is enough they believe a Resurrection , and that of a glorious and incorruptible Body , without further Niceties ; for to that was the ancient hope . Now as to Eternal Rewards , they not only believe them , but above all People have the greatest reason so to do ; for otherwise , who is so miserable ? Do they inherit the Reproach and Suffering of all that have separated from time to time , that is , are the Out-cries that have been against the Protestants by the Papists , and those of the Church of England against Puritans , Brownists and other Separatists , fallen upon them , and shall they hold Principles inconsistent with an Eternal Recompence of Rewards ? By no means . It is their Faith , their Hope , and what they press as an Incouragement to Faithfulness ; and the contrary therefore , both an unjust and foolish Suggestion of their Adversaries . Pervers . 16. The Quakers deny all Civil Honour and Respect but what is relative or equal between Men. Princ. They Honour all Men in the Lord , but not in the Spirit and Fashions of this World that pass away ; and tho' they do not pull off their Hats , or make Curchings , nor give flattering Titles or Complements , because they believe there is no true Honour , but Flattery and Sin in the using of them ; yet they treat all Men with Seriousness and Gentleness , and are ready to do them any reasonable Benefit or Service ; in which they think real Honour consisteth : Whereas those that thus reproach them , are often Peevish , Snappish , Abusive and Oppressive one to another , tho' at the same time they can give one another the Cap and Knee , which is far from true Civility , or honouring all Men as they are exhorted by the Apostle . And as for expressing their respect to their Superiors , they think it best done by obeying all just Laws under their Government , according to the saying of the Centurion unto Christ , and which Christ so much approved of , Luk. 7. 8 , 9. Pervers . 17. The Quakers are Enemies to all Government , every one acting according to his own Conceit . Princ. That this a Calumny , their Lives and Conversations sufficiently shew ; for no People give the Magistracy less Trouble , or cause that Charge or Burden to sit lighter on their Shoulders than they do . And for their Principle , They believe Magistracy to be an Ordinance of God. And he that Ruleth well to be worthy of double Honour , and is to be much valued and esteemed ; as such certainly do who are a Terror to Evil doers , and a Praise to them that do well . And further to shew that they are a People that love Order and good Government , they carefully practise it among themselves ; for if there be twenty Meetings of Worship in a County , they peradventure make three or four Monthly Meetings of Business ; and these Monthly Meetings are resolved into a Quarterly Meeting for the County , by such Members as they severally appoint to constitute it : And all the Quarterly Meetings in the Nation , by chosen Men out of themselves , do constitute one general Yearly Meeting ; unto which the Meetings of those People , in all parts of the World , have their Recourse , by Chosen Messengers or by Epistles . The Business of all which Meetings , in their several Degrees , being to promote Virtue and Charity , Peace and Unity . Thus , sober Reader , thou hast an Account of this People , their Principles and Practice ; and thereby thou mayst see , if thou pleasest , with how little Reason they are despised by some , and abused by others ; which hath been their Lot , in a large Measure , ever since they have been a People . Though the whole bent of their Spirits and Testimony , since God by his Grace hath raised them to be a People , hath been to promote the saving knowledge of Jesus Christ in the World , by turning all People from darkness to the light of Christ in them , as the great and singular Agent and Principle , by which only Man is enlightned and inabled to see and do the Will of God : For till Men are quickned by this divine Principle , they are Hypocrites and not Christians , and Bastards and not Sons . Neither can they have true Faith , whatsoever they profess ; nor can they truly worship God whatever they perform . Oh then , let the poor Quakers and their abused Principles have better entertainment with thee , Reader , And do not conclude , because they direct People to the Light of Christ in them , that therefore it is a meer natural , and not a divine Light : Or , because they assert Christ to be the Word of God , and that he is revealed in the Heart , according to the Scripture , and that the Scripture in that sense is not so ; therefore they deny the divine Authority of the Scriptures , and that the Truth thereof is not in any sense the Word of the Lord : Or , because they don't receive the Schoolmens Trinity , therefore they deny the Scripture Trinity of Father , Word and Spirit : Or , that therefore they deny the Divinity of the Word : Or that they deny Christ without them , who was the Son of Man in a suffering state on Earth , and is now the Son of Man in Glory ; because they exalt and press the knowledge of Christ within , as the Truth and Excellency of the Hope of the Glory that hereafter shall be revealed , according to Col. 1. 26 , 27 , 28 , 29. and 2 Cor. 13. 5. as being the Riches of the Glory of the Mysteries revealed , and to be revealed in these latter days . Neither say that they hope to be saved by their own works , since they maintain that no Works that are not wrought by the Spirit of God are acceptable to him : Or that they hold even such Works meritorious , because they say good Works are necessary and rewardable : Or , that they deny the use of Means , because they reject Ungospel ones ; or that they deny Baptism and the Supper , because they say they experience their Accomplishments . Neither say , that they honour no Man , because they forbear Titles and Ceremonies , in which true honour consists not : Or that they are against Government , because they cannot conform to it in Matters relating to Religion and Conscience , in which Christ only is Lord and King. Since thou seest , Reader , That they believe the Light to be divine , and the Scriptures to be of divine Authority : That they own the Scripture Trinity or holy Three , of Father , Word and Spirit , to be truly and properly one ; that Christ is God , and that Christ is Man ; that he came in the Flesh , died , rose again , ascended , and sits on God's right hand , the only Sacrifice and Mediator for Man's happiness : That truly Gospel Means and Ordinances are requisite , and to be reverently practised : That good Works are necessary and rewardable : That all Men are to be honoured in the Lord , according to their Degrees ; and that Government in Church and State is God's Ordinance , and both requisite and very beneficial . Now Reader , that which remains is to recommend thee to this divine Principle , They make the Root and Spring of all true sense of God and Religion in Man , even the Light within , which comes from Christ , and is Christ the eternal Word , and brings all that follow the Convictions and Leadings of it to Christ , and to know him in themselves , the hope of their Eternal Glory : Who , as he is of Abraham after the Flesh , so is he God , the true Light , over all blessed forever , that inlightens all in order to Life and Blessedness . Unto whose holy and blessed Light , thou Reader , art recommended : Love it , and walk in it , and thou shalt have Fellowship with God and with his Saints , and the Blood of Jesus Christ his Son shall cleanse thee from all Sin , 1 Jo. 1. 5 , 6 , 7. which is most earnestly desired on thy Behalf . FINIS . Books Printed for Tho. Northcott , in George-yard in Lombard-street , 1693. TRuth Triumphant , through the Spiritual Warfare , Christian Labours and Writings , of that able and faithful Servant of Jesus Christ Robert Barclay , price bound 13s . The Truth Exalted , in the Writings of that eminent and faithful Servant of Christ John Burnyeat , price bound 2s . 6d . The Presbyterian and Independent visible Churches in New England and elsewhere , brought to the Test , and examined according to the Doctrin of the Holy Scriptures , in their Doctrin , Ministry , Worship , Constitution , Government , Sacraments and Sabbath day : By G. Keith . Price bound 1s . 6d . The Divine Light of Christ in Man , and his Mediation truly confessed , by the People called Quakers : By G. VVhitehead . Price 2d . The Fundamental Truths of Christianity , by G. Keith , price bound 8d . — His Way to the City of God described Elizabeth Bathurst's Truth 's Vindication , price bound 8d . The Spirit of the Martyrs Revived , pric● bound 4s . 
A54165	----	William Penn's last farewel to England being an epistle containing a salutation to all faithful friends, a reproof to the unfaithful, and a visitation to the enquiring, in a solemn farewel to them all in the land of my nativity. Last farewel to England. Penn, William, 1644-1718. 1682 Approx. 13 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54165 Wing P1317 ESTC R217514 99829176 99829176 33612 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54165) Transcribed from: (Early English Books Online ; image set 33612) Images scanned from microfilm: (Early English books, 1641-1700 ; 1975:04) William Penn's last farewel to England being an epistle containing a salutation to all faithful friends, a reproof to the unfaithful, and a visitation to the enquiring, in a solemn farewel to them all in the land of my nativity. Last farewel to England. Penn, William, 1644-1718. [2], 6 p. printed for Thomas Cooke, London : 1682. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penn, William, 1644-1718 -- Early works to 1800. Society of Friends -- Apologetic works -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Mona Logarbo Sampled and proofread 2005-11 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion William Penn's LAST FAREWEL TO ENGLAND : BEING AN EPISTLE Containing a SALUTATION TO ALL Faithful Friends , A REPROOF to the Unfaithful ▪ AND A Visitation to the Enquiring , In a Solemn FAREWEL to them all in the Land of my Nativity . London , Printed for Thomas Cooke , 1682. William Penn's last Farewel to England : Being , an Epistle containing a Salutation to all Faithful Friends , a Reproof to the Vnfaithful ; and a Visitation to the Enquiring , in a Solemn Farewel to them all in the Land of my Nativity . A Salutation to the Faithful YE are beloved of me above all the Sons and Daughters of Men , who have received and bowed to the blessed Appearance of the Lord Jesus Christ in your Hearts , and that have not counted any thing dear for the Testimony of his Cross and Gospel , but have unfeignedly loved and obey'd his Light within , and not been afraid to confess it without : You that have not been offended in him , though the World hath not received him , but bitterly mocked and persecuted his saying Appearance ; To you doth my Soul reach , in the Love that many Waters cannot quench , nor Time , nor Distance wear away , beseeching the God and Father of our Lord Jesus Christ , to be with you , and bless you with his abundant Goodness and Mercy , Oh , Friends ! go on , you are called to an high and heavenly calling , the Trumpet hath given you a certain Sound ; follow your Captain , be Valiant , fight the good Fight of Faith , lay hold on Eternal Life , that you may finish your Course with Joy ; a Crown is at the end , a Diadem that will never fade away , the Reward of the Righteous at the end of all his Troubles . Dear Friends , Love the Truth in your Hearts , be inward to the Lord , that you may grow in the Life and Wisdom of it ; And keep all your Meetings in the Faith and Power of God ; and love and honour the Brethren that labour in Word and Doctrine : Be diligent in his Work , and that will make you Rich in the Heavens that will never pass away . Have a Godly Care over your Children and Families , and let your Conversation be in Heaven , and the Earth Under your Feet . Oh! ye that received the Truth for the ▪ Truth 's sake , who have loved it above all , and for it left all , that being tried , fainted not , but endured ; and who to this Day have not sought your selves , but the Lord , and have counted nothing dear , that you might lift up his Name amongst men , who being revived , have blessed ; and being persecuted , have suffered ; and being defamed , have yet entreated ; and are to this day tempted , buffetted , and accounted by too many as the Off-scouring of the Land ; be not discomforted , but Gird up the Loins of your Minds , be sober , watch , pray and hope to the End ; for through many Tribulations are we to enter the Rest and City of God. And yet , what if I should say , That the Days of Sorrow and Sighing will even here have an end ; And that the Peace , Righteousness and Glory of the latter daies are just at the door ! Beloved Friends , As Clay is in the hand of the Potter , so let us be in the hands of our God , so will he manifest himself through us , and confound the Wisdom and Opposition of this World. Nothing can hurt us , but our own Vnfaithfulness ; for the God , that hath called us , is All-powerful , All-knowing and All-present , and hath given to us that believe , the Witness in our selves , which is the Vnerring Way of the Lord ; so that our Religion is of Emanuel , God with us , who hath the Words of Eternal Life . He that cured the Ruler's Son by his divine Presence in his Bodily Absence , he also is present with us in Spirit , in the Fire , in the Water , by Sea , and by Land , he worketh Wonders upon both , who is Glorious in Holiness , and Fearful in Praises , in the Congregations of his Children : In him I Love you , in him I Salute you , and in him I dearly bid you all Farewel . His Grace , Mercy and Peace be with you all , and the Blessings of his Life and Presence forever rest upon you : Amen . Your faithful Friend and Brother , William Penn. A Reproof to the Vnfaithful . HOw long shall the Spirit of the Lord strive with you , O ye careless and Unfaithful ones ! who are convinced of the Truth of God , and come to Meetings , confess to the Testimony , and profess it in the World , and are yet Unsanctified and Unregenerated , and so have no part nor lot in this blessed matter of Life Eternal ! what can you hope for from the hand of the Lord at the hour of your Death and day of your Judgment ? Will not God remember unto you the Day of your Visitation , his Strivings , his Waitings , his Long-suffering ? How often he would have gathered you , that you might have inherited Substance ? Awake , awake , ye Sensual , ye Earthly-minded Professors of the Truth , that Christ Jesus may give you life ! for I may say with the Apostle , and that Weeping , too , There are too many unworthy of the great Favour and Mercy of God in this Day , who under all their pretences to Religion , walk in the way of those , whose God is their Belly , who Glory in their Shame , &c. who mind Earthly things , pursuing uncertain Riches , and trusting in their Store , if redeem'd from scandalous things , yet abounding too much in more hidden Evils , Envy , Covetousness , High-mindedness , medling in other Folks matters , out of the Watch ; out of the Cross , that crucifieth the Flesh , yet delivers the Spirit to serve God in the Newness of Life . Oh! as one knowing the Terrors of the Lord , let me perswade you , while it is to day , to hear his Voice , his living Word , that cleanses the Young Mans Way ; And believe in the Light , whilst you have the Light , that you also may be the Children of the Light , in which the Nations of them that are saved must walk , lest it pass away from you , and the Night overtake you , in which the Works of Peace cannot be wrought ! O Friends ! your Doom will be most Dismal , your End the most Terrible of all others , that are called , and would not make your Calling sure , that knew the Master's Will , and would not do it : Will not he make such of the Synagogue of Satan , who are not Jews inward , neither of that Circumcision that is of the Spirit in the Heart and Ear , whose praise is not of Men , but of God ? For it is just with God , to give such up to strong Delusions , and to commit sin with Greediness , who hold the Truth in Vnrighteousness , and profess it in their own Spirits , not in the Spirit and Power of God ; whose Tongues are their own , whose Wills and Affections are their own , and under the Profession of Truth , can give them their Swings . Such as these become the Subjects of Satan's Devices , and too often by a loose Conversation , or High-mindedness and Unsubjectedness cause Grief , and give great ▪ Trouble to the Churches of Christ ; for many may ne●er leave the Profession of Truth , that yet may be Troublers of Peace of Jerusalem here , and Vessels of Wrath hereafter : Be therefore warned , ye foolish Virgins , ye vain Professors of the Truth ! In the Fear and Dread of God , I send this Caution to you , that ye may Repent , and do your first Works , else be assured , That in the Day of his Winnowing , you shall go to the Chaff , and the Wind of the Fury shall drive you from the Joy of his Presence forever : Therefore receive my Counsel in the Love of God ; be faithful to his Truth , wait and watch in it , that you may be delivered in ●he hour of Temptation : It will tye your Tongues , limit your Desires , bound your Affections , order all your Ste●s aright : It will make you Humble , so God will teach you ; and Meek , so will he guide you in Judgment , and cloath you with Salvation . I have a Travail upon on my Soul , and my Spirit is pained for you ! I would have nothing lost , but the Son of Perdition : I would have you all gathered , and nothing cast away that is called of God ; Yea , a greater than all would have all come to the Knowledge of the Truth , as it is in Jesus , and be saved . This I send you as a Farewel to you , in the Name and Power of the God of my Salvation , and in so doing am I clear of you all . Your True Friend , William Penn. A Visitation to the Enquiring . YE are the Workmanship of God as well as I , and he hath made us for an end of Glory to himself ; let us see , search and try , how we answer it ? Ye have Souls as well as I , and you must give an Account as well as I ; for we must all Die and come to Judgment : Turn in therefore , and see how it standeth betwixt you and your Judge ; for by Jesus Christ , the Light of the World , will God judge all men . Therefore with the Light of Christ , which is within you , judge your selves , that you may not be judged : Put away the Evil of your Doings ; Love the Light , come to it , walk in it , and it will give you a sight of the Spirit of this World , and the Fruits of it , from the Spirit of God , and the Fruits thereof ; by which you will receive an Understanding of him that is true , whom if ye receive , you shall live in him that is true , and he will give you power to become the Children of God , born not of Flesh and Blood , but of the Incorruptible Seed , Word and Will of God : O hear his Voice , that you may be his Sheep ; let him go before you , and do you follow him , and he will give unto you Eternal Life . O ye Hungry and Thirsty ones , that want , seek and cry for Eternal Life ! 'T is his Light within that reveals Life and Immortality ! And if it should he said , Can any good come out of Nazareth ? Can such a Day of small things bring Salvation ? I say , Oh , Come and see ; for we who have believed , have seen his Glory to be that of the only begotten of the Father , full of Grace , and full of Truth : He is the good Samaritan , the Physitian of Value ; he cureth our Diseases , he healeth our Breaches , he leads us in the Waies of Pleasantness , and in the Paths of Peace ; There are Riches in his Reproaches , and a Crown in his Cross . Remember who desired Eternal Life , and what hindred ! Therefore give up all when he calls , and follow him fully . Out of him the Enemy is too strong for you , but in him you are too strong for the Enemy : Therefore wait in the Light of Christ , and watch against him : This is painful to Flesh and Blood , which must not inherit the Kingdom ; but it brings the Soul into the Liberty of the Sons of God , where the Peace of God , and the Joy of his Salvation flow , as a pure River that is never dry . Oh! that you may have Eternal Life , that you may not miss of your Desire through the subtil working of the Enemy of your Souls , that seeks to divert you from the right way of God by many stumbling Blocks ; but be not offended in him , that he may bless you : And remember , That all things are Possible with him with whom we have to do ; for all Power in Heaven and Earth is given him that hath enlightned you : Therefore do not murmur , do not despond , do not presume ; but hearken to his Voice , in whom the Prince of this World hath no part , and he will give you Power to resist him . And remember , That to them that Overcome , shall be given a new Name , and they shall have right to eat of the Tree of Life , that stands in the midst of the Paradise of God. My God shed abroad his Love abundantly in your Hearts , to the love and obedience of the Truth , that you may be saved in the day of the Lord , in whose visiting Love I bid you all Farewel . Your Well-wishing Friend , W.P. From the Downs , the 30th of the 6th Mon. 1682. 
A54166	----	A letter form [sic] a gentleman in the country to his friends in London upon the subject of the penal laws and tests Penn, William, 1644-1718. 1687 Approx. 14 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54166 Wing P1318 ESTC R32176 12353359 ocm 12353359 60049 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54166) Transcribed from: (Early English Books Online ; image set 60049) Images scanned from microfilm: (Early English books, 1641-1700 ; 1025:8) A letter form [sic] a gentleman in the country to his friends in London upon the subject of the penal laws and tests Penn, William, 1644-1718. 12 p. s.n.], [London : 1687. Attributed to Penn by Wing and NUC pre-1956 imprints. Place of publication suggested by Wing and NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Test Act (1673) Dissenters, Religious -- Legal status, laws, etc. -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A LETTER Form a Gentleman in the COUNTRY , To his Friends in LONDON , Upon the Subject of the Penal Laws and Tests . Quod tibi non vis fieri , alteri non feceris . Printed in the Year 1687. Gentlemen , I Wonder mightily at the News you send me , that so many of the Town are averse to the Repeal of the Penal Statutes ; surely you mean the Clergy of the present Church , and those that are Zealous for their Dignity and Power : For what part of the Kingdom has felt the Smart of them more , and at all times , and on all occasions represented their mischeif to the Trade , Peace , Plenty and Wealth of the Kingdom , so freely as the Town has always done ? But you unfold the Riddle to me , when you tell me , 't is for fear of Popery , tho I own to you , I cannot comprehend it , any more then you do Transubstantiation : For that we should be afraid of Popery for the sake of Liberty , and then afraid of it because of Persecution , seems to me absurd , as it is , that Liberty should be thought the high way to Persecution . But because they are upon their fears , pray let me tell you mine , and take them among the rest in good part . If the Romanists seek ease by Law , 't is an Argument to me they desire to turn good Countrymen , and take the Law for their Security , with the rest of their Neighbours ; and a greater Complement they cannot put upon our English Constitution , nor give a better pledge of their desires to be at peace with us . But if we are so Tenacious as we will keep on foot the greatest blemish of our Reformation , viz. our Hanging , Qua tering , Plunder Banishing Laws ; Is it not turning them out of this quiet course , and telling them if they will have ease , they must get it as they can , for we will never conceed it ? And pray tell me if this be not thrusting them upon the methods we fear they will take , at the same time that we give that , for the reason why we do so . If Law can secure us , which is the plea that is made , we may doubtless find an expedient in that which may repeal these , if the danger be not of Liberty it self , but of our loosing it by them at last ; for there is no michief the wit of man can invent , that the wit of man cannot avoid . But that which I confess makes me melancholy , is , that methinks we never made more haste to be cous●ned ; no not in the business of the Declaration of Indulgence , when in the name of Property that was actually damn'd , which at least reprieved it ; and the price the Church of England gave for it , viz. her promise of a legal case , actually failed us : For instead of saving our selves from Popery , we are by these partialities provoking it every day , and methinks foolishly for our own safety ; because there can be no other end in doing so , then securing that Party which calls it self the Church of England , that is in her Constitution none of the best Friends to Property ; for mens Liberties and Estates are by her Laws made forfeitable for Non-conformity to Her : And I Challenge the Records of all time since Popery got the Chair in England , to produce an eight part of the Laws , to ruin men for Conscience , that have been made since the other has been the national Religion , which is , I say , a scandal to the Reformation . She says , she is afraid of Popery , because of its Violence , and yet uses Force to compel it ; Is not this resisting Popery with Popery ? which we call loving the Treason but ha●ing the Traytor : She would have Power to Fo●ce or Destroy others , but they should not have Power to Force or Destroy her , no not to save themselves : Shift the hand never so often , this Weapon is still the same . 'T were happy therefore that all Parties were disarm'd of this Sword , and that it were put where it ought only to be , in the Civil Magistrates hand , to terifie Evil Doers , and cherish those that do well , remember●ng St Peter's saying ( in Cornelius's case ) for an Example , I perceive now of a truth that God is no respecter of Persons , but those that fear him , and work Righteousness in all Nations shall be accepted : Else what security does the Church of England give to the great body of her Dissenters , that she will not do what she fears from Popery , when she has a Prince of her own Religion upon the Throne , that has made so fair a Progress these last six and twenty Years in ruining families , for non-conformity under Princes of an other Perswasion . Come , Interest will not lye , she fears Liberty , as much as Popery : Since those that want , and plead for the one , are an hundred times more in number then the Friends of the other , and all of her side , that Popery should not mount the Chair : So that she would get more then she would lose by the Repeal , if an equal desire to subject both Popish and Protestant Dissenters to her Power and Government be not the Principle she walks by in her present Aversion . And to shew you that this is the case , and that her aversion to Popery is a sham to the Liberty desired , the Dissenters are of no use to her , while the penal Laws are on foot ; for by them they are put in the power of a Prince of the Religion of the Church she fears ; but the moment they are repealed , so far as concerns the preventing Popery to be national , the Dissenters are equally interested with the Church of England against it . But then here is the mischief ; This Liberty takes the Rod out of her hand ; she can no more whip People into her Churches , and she perhaps may modestly suspect her own vertue and ability to preach them thither . In short , if she were in earnest against Popery , more then in love with her own Power and Grandure ; that is , if the World were not in the way , she would rejoyce to deliver Men of her own Religion , that are so much more numerous then the Papists , that they might ballance against her fears of their prevailing : But to cry she is for Liberty to Protestant Dissenters , and make the demonstration of it , her keeping up the Laws that ruin them , and then say it is for fear of the Religion the Prince owns , and yet force them into his hands by doing so , is , I must confess , something incomprehensible . Besides , properly and naturally speaking , the Church of England is the People of England , and when it s apply'd to a Party , 't is a Faction to the whole ; and that Title has no more Truth in it , then 't is sence to say the Roman Catholick Church , which in English , is a particular Universal Church : And pray is there no room left to consider this hard case of the Kingdom ? I hope the civil Magistrate will , who is the supream Pastor of this civil Church on Earth . Is she then no more then a Party ? no certainly . and how great a one , a true Liberty of Conscience would best tell us , and that is the true reason , and not Popery , that she is tender in the point . I conclude then , that whilst those of that Religion only desire to be upon the Level with others ; I mean upon Native Rights , the Great Charter , what we all of us call , our Birth-right , let us not refuse it , lest God suffer them to prevail to curb our partiallity . There are Laws enough to punish Offenders against the State , if these were repealed , and not condemn People by Anticipation . That Law which catches a Protestant , will catch a Papish Traytor , Riotor or seditious Person . Again , let us reflect , that we have a Prince of Age , and more honour ; the prospect of three excellent Princes of the Protestant Religion , the paucity of the Papists , the number of the Enemies of their Commnion , their unity in that aversion : what greater security can we have in the World ? Policy , Honour , Religion , Number , Vnity , ●ay , Necessity too , conspire to make us safe : for all these are concerned in the means of our preservation ; unless our fears and our follies should prevail : which I confess I apprehend most ; for they will be deserted of God , that forsake him and themselves too ; who dare do a certain evil that a supposed good may come of it , contradict their own Principles deny what they expect , sow what they would not reap , do to others what they would not that others should do to them : But there is a God in Heaven , and he is just : He will meet to us what we measure to one another , and his Judgment is inevitable . I therefore advise the Church of England to be as ready in her Christian complyances as is possible : First , because it is impious to keep up distroying Laws for Religion , when her Saviour tells her upon this very Question , That he came not to destroy mens lives but to save them . Secondly , Because by this she will wipe off rhe Reproach she throws by continuing them , upon her own Apologies for Liberty of Conscience , when under the wheel of Power . Thirdly , Because Liberty to the Papists by Law , is bringing them into the legal interest of the Kingdom , and will prevent the force , they may else be driven to , by being made and left desperate : For ' its not to be thought they will willingly pay the reckoning in another Reign , if by any means they can prevent it ; and keeping up the penal Laws can be no security to the Church of England from such attempts , though they may provoke them upon her . Fourthly , She hereby saves her dissenters ; and if it be really her inclination to do so , she has no other way , and this unites them to her in affection and interest , if not in Worship . But if on the contrary she persists obstinately to refuse this national paciffick ; the dissenters , I hope , will consider their honest Interest , Conscience and Property , and imbrace those oppertunities to secure them , that God in his all-wise providence is pleased to yield them in this conjuncture . Thus Gentlemen , you have my thoughts upon your News , pray communicate them to our acquantance , and believe that I am , Yours , &c. POST-SCRIPT . FOr the Tests that are so much discoursed of , I shall only say , that 't is , an other mystery of the Times to me , how the Church of England , that was against the Exclusion , can be for them that were design'd for a Preamble to it ; since in so doing , she is for that which was contrived to introduce the Exclusion she was so Zealously against . I confess I never understood her very well , and she grows more and more unintelligible ; but this I know , that she must either be sorry for what she has done , or she did not know what she did . The first reflects upon her Loyalty , the last upon her understanding ; and because I think that the least , and likeliest evil , I conclude she is no infallible Guide upon the Question . Another thing you tell me , that gives great offence , is , his Majesties turning out Protestants , and putting in People of his Religion . This I conceive a fault , that the Church of England is only answerable for . Other Princes have been so unhappy as to Suffer Tests and Marks of distinction that have broken and disorder'd their Kingdoms , by depriving those of their Temporal comforts , that would not receive them ; and this People esteemed a mighty grievance ; and were frequent and elegant in their complaints about it . We have a King now , that would remove these Marks of distinction , and secure all men upon their native Right and Bottom , That all Parties might sit safely under their own Vine , and under their own Fig-tree ; so that now , who is for Liberty ? becomes the Test . Are they then fit to be trusted that are out of his Interest , and against the Liberty he is for , and the Nation wants and craves ? Or is it good sense , that he ( who is mortal as well as other men ) should leave the Power in those hands , that to his face show their aversion to the Friends of his Communion tho he offers to maintain her still ? She had the offer to keep them , upon that Principle that must heal and save the Kingdom Liberty of Conscience : which shows the King was willing to be served by her sons to chuse , if upon the same general Principle with himself : wherefore 't is the Gentlemen of the Church of England that turn themselves out of power , rather then endure Liberty of Conscience to others ; and shall this Vice be their Vertue . They must be heartily in love with persecution that can sacrifice their Places to the upholding of penal Laws for Religion , because they would not let others , not only , not come in , but not live at their own Charges : A fine thing to suffer for . Their Ancestors were Martyers by penal Laws , but these for them . The cause is chang'd whatever they think , and I am afraid they are chang'd too for want of thinking . I Profess I pitty them with all my Heart and wish them more Wit , and better Consciences against next time , if ever they have it , for these , if they will believe me , will hardly ever make so good a Bargin for them , as they have lost by them . More of this , if you like it , next time , and till then , Adieu . FINIS . 
A54171	----	A letter from William Penn, poprietary and governour of Pennsylvania in America, to the Committee of the Free Society of Traders of that province residing in London containing a general description of the said province, its soil, air, water, seasons, and produce ... of the natives, or, aborigines, their language, customs, and manners ... of the first planters, the Dutch &c. ... to which is added an account of the city of Philadelphia ... Penn, William, 1644-1718. 1683 Approx. 94 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54171 Wing P1319 ESTC R24455 08189440 ocm 08189440 41054 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54171) Transcribed from: (Early English Books Online ; image set 41054) Images scanned from microfilm: (Early English books, 1641-1700 ; 1236:16) A letter from William Penn, poprietary and governour of Pennsylvania in America, to the Committee of the Free Society of Traders of that province residing in London containing a general description of the said province, its soil, air, water, seasons, and produce ... of the natives, or, aborigines, their language, customs, and manners ... of the first planters, the Dutch &c. ... to which is added an account of the city of Philadelphia ... Penn, William, 1644-1718. 14 p. : folded plan. Printed and sold by Andrew Sowle, London : 1683. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Indians of North America -- Pennsylvania. Pennsylvania -- Description and travel. Philadelphia (Pa.) -- Description and travel. 2005-07 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-02 Emma (Leeson) Huber Sampled and proofread 2006-02 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A Portraiture of the City of Philadelphia in the Province of PENNSYLVANIA in America by Thomas Holme Surveyor General . Sold by Iohn Thornton in the Minories and Andrew Sowle in Shoreditch . London . map of Philadelphia A LETTER FROM William Penn Poprietary and Governour of PENNSYLVANIA In America , TO THE COMMITTEE OF THE Free Society of Traders of that Province , residing in London . CONTAINING A General Description of the said Province , its Soil , Air , Water , Seasons and Produce , both Natural and Artificial , and the good Encrease thereof . Of the Natives or Aborigines , their Language , Customs and Manners , Diet , Houses or Wigwams , Liberality , easie way of Living , Physick , Burial , Religion , Sacrifices and Cantico , Festivals , Government , and their order in Council upon Treaties for Land , &c. their Justice upon Evil Doers . Of the first Planters , the Dutch , &c. and the present Condition and Settlement of the said Province , and Courts of Justice , &c. To which is added , An Account of the CITY of PHILADELPHIA Newly laid out . It s Scituation between two Navigable Rivers , Delaware and Skulkill , WITH A Portraiture or Plat-form thereof , Wherein the Purchasers Lots are distinguished by certain Numbers inserted , directing to a Catalogue of the said Purchasors Names And the Prosperous and Advantagious Settlements of the Society aforesaid , within the said City and Country , &c. Printed and Sold by Andrew Sowle , at the Crooked-Billet in Holloway-Lane in Shoreditch , and at several Stationers in London , 1683. A Letter from William Penn , Proprietary and Governour of PENNSYLVANIA , &c. My Kind Friends ; THE Kindness of yours by the Ship Thomas and Anne , doth much oblige me ; for by it I perceive the Interest you take in my Health and Reputation , and the prosperous Beginnings of this Province , which you are so kind as to think may much depend upon them . In return of which , I have sent you a long Letter , and yet containing as brief an Account of My self , and the Affairs of this Province , as I have been able to make . In the first place , I take notice of the News you sent me , whereby I find some Persons have had so little Wit , and so much Malice , as to report my Death , and to mend the matter , dead a Jesuit too . One might have reasonably hop'd , that this Distance , like Death , would have been a protection against Spite and Envy ; and indeed , Absence being a kind of Death , ought alike to secure the Name of the Absent as the Dead ; because they are equally unable as such to defend themselves : But they that intend Mischief , do not use to follow good Rules to effect it . However , to the great Sorrow and Shame of the Inventors , I am still Alive , and No Jesuit , and I thank God , very well : And without Injustice to the Authors of this , I may venture to infer , That they that wilfully and falsly Report , would have been glad it had been So. But I perceive , many frivolous and Idle Stories have been Invented since my Departure from England , which perhaps at this time are no more Alive , than I am Dead . But if I have been Vnkindly used by some I left behind me , I found Love and Respect enough where I came ; an universal kind Welcome , every sort in their way . For here are some of several Nations , as well as divers Judgments : Nor were the Natives wanting in this , for their Kings , Queens and Great Men both visited and presented me ; to whom I made suitable Returns , &c. For the PROVINCE , the general Condition of it take as followeth . I. The Country it self in its Soyl , Air , Water , Seasons and Produce both Natural and Artificial is not to be despised . The Land containeth divers sorts of Earth , as Sand Yellow and Black , Poor and Rich : also Gravel both Loomy and Dusty ; and in some places a fast fat Earth , like to our best Vales in England , especially by Inland Brooks and Rivers , God in his Wisdom having ordered it so , that the Advantages of the Country are divided , the Back-Lands being generally three to one Richer than those that lie by Navigable Waters . We have much of another Soyl , and that is a black Hasel Mould , upon a Stony or Rocky bottom . II. The Air is sweet and clear , the Heavens serene , like the South-parts of France , rarely Overcast ; and as the Woods come by numbers of People to be more clear'd , that it self will Refine . III. The Waters are generally good , for the Rivers and Brooks have mostly Gravel and Stony Bottoms , and in Number hardly credible . We have also Mineral Waters , that operate in the same manner with Barnet and North-hall , not two Miles from Philadelphia . IV. For the Seasons of the Year , having by God's goodness now lived over the Coldest and Hottest , that the Oldest Liver in the Province can remember , I can say something to an English Understanding . 1 st , Of the Fall , for then I came in : I found it from the 24th of October , to the beginning of December , as we have it usually in England in September , or rather like an English mild Spring . From December to the beginning of the Moneth called March , we had sharp Frosty Weather ; not foul , thick , black Weather , as our North-East Winds bring with them in England ; but a Skie as clear as in Summer , and the Air dry , cold , piercing and hungry ; yet I remember not , that I wore more Clothes than in England . The reason of this Cold is given from the great Lakes that are fed by the Fountains of Canada . The Winter before was as mild , scarce any Ice at all ; while this for a few dayes Froze up our great River Delaware . From that Moneth to the Moneth called June , we enjoy'd a sweet Spring , no Gusts , but gentle Showers , and a fine Skie . Yet this I observe , that the Winds here as there , are more Inconstant Spring and Fall , upon that turn of Nature , than in Summer or Winter . From thence to this present , Moneth , which endeth the Summer ( commonly speaking ) we have had extraordinary Heats yet mitigated sometimes by Cool Breezese . The Wind that ruleth the Summer-season , is the South-West ; but Spring , Fall and Winter , 't is rare to want the wholesome North Wester seven dayes together : And what-ever Mists , Fogs or Vapours foul the Heavens by Easterly or Southerly Winds , in two Hours time are blown away ; the one is alwayes followed by the other : A Remedy that seems to have a peculiar Providence in it to the Inhabitants ; the multitude of Trees , yet standing , being-liable to retain Mists and Vapours , and yet not one quarter so thick as I expected . V. The Natural Produce of the Country , of Vegetables , is Trees , Fruits , Plants , Flowers . The Trees of most note are , the black Walnut , Cedar , Cyprus , Chestnut , Poplar , Gumwood , Hickery , Sassafrax , Ash , Beech and Oak of divers sorts , as Red , White and Black ; Spanish Chestnut and Swamp , the most durable of all : of All which there is plenty for the use of man ▪ The Fruits that I find in the Woods , are the White and Black Mulbery , Chestnut , W●●lnut , Plumbs , Strawberries , Cranberries , Hurtleberries and Grapes of divers sorts . The great Red Grape ( now ripe ) called by Ignorance , the Fox-Grape ( because of the Relish it hath with unskilful Palates ) is in it self an extraordinary Grape , and by Art doubtless may be Cultivated to an excellent Wine , if not so sweet , yet little inferior to the Frontimack , as it is not much unlike in taste , Ruddiness set aside , which in such things , as well as Mankind , differs the case much . There is a white kind of Muskedel , and a little black Grape , like the cluster-Grape of England , not yet so ripe as the other ; but they tell me , when Ripe , sweeter , and that they only want skilful Vinerons to make good use of them : I intend to venture on it with my French man this season , who shews some knowledge in those things . Here are also Peaches , and very good , and in great quantities , not an Indian Plantation without them ; but whether naturally here at first , I know not , however one may have them by Bushols for little ; they make a pleasant Drink and I think not inferior to any Peach you have in England , except the true Newington . 'T is disputable with me , whether it be best to fall to Fining the Fruits of the Country , especially the Grape , by the care and skill of Art , or send for forreign Stems and Sets , already good and approved It seems most reasonable to believe , that not only a thing groweth best , where it naturally grows ; but will hardly be equalled by another Species of the same kind , that doth not naturally grow there . But to solve the doubt , I intend , if God give me Life , to try both , and hope the consequence will be as good Wine as any European Countries of the same Latitude do yield . VI. The Artificial Produce of the Country , is Wheat , Barley , Oats , Rye , Pease , Beans , Squashes , Pumkins , Water-Melons , Mus-Melons , and all Herbs and Roots that our Gardens in England usually bring forth . VII . Of living Creatures ; Fish , Fowl , and the Beasts of the Woods , here are divers sorts , some for Food and Profit , and some for Profit only : For Food as well as Profit , the Elk , as big as a small Ox , Deer bigger than ours , Beaver , Racoon , Rabbits , Squirrels , and some eat young Bear , and commend it . Of Fowl of the Land , there is the Turkey ( Forty and Fifty Pound weight ) which is very great ; Phesants , Heath-Birds , Pidgeons and Partridges in abundance . Of the Water , the Swan , Goose , white and gray , Brands , Ducks , Teal , also the Snipe and Curloe , and that in great Numbers ; but the Duck and Teal excel , nor so good have I ever eat in other Countries . Of Fish , there is the Sturgeon , Herring , Rock , Shad , Catshead , Sheepshead , Ele , Smelt , Pearch , Roach ; and in Inland Rivers , Trout , some say Salmon , above the Falls . Of Shel-fish , we have Oysters , Crabbs , Cockles , Concks and Mushels ; some Oysters six Inches long , and one sort of Cockles as big as the Stewing Oysters , they make a rich Broth. The Creatures for Profit only by Skin or Fur , and that are natural to these parts , are the Wild Cat , Panther , Otter , Wolf , Fox , Fisher , Minx , Musk-Rat ; and of the Water , the Whale for Oyl , of which we have good store , and two Companies of Whalers , whose Boats are built , will soon begin their Work , which hath the appearance of a considerable Improvement . To say nothing of our reasonable Hopes of good Cod in the Bay. VIII . We have no want of Horses , and some are very good and shapely enough ; two Ships have been freighted to Barbadoes with Horses and Pipe-Staves , since my coming in . Here is also Plenty of Cow-Cattle , and some Sheep ; the People Plow mostly with Oxen. IX . There are divers Plants that not only the Indians tell us , but we have had occasion to prove by Swellings , Burnings , Cuts , &c. that they are of great Virtue , suddenly curing the Patient : and for smell , I have observed several , especially one , the wild Mirtle ; the other I know not what to call , but are most fragrant . X. The Woods are adorned with lovely Flowers , for colour , greatness , figure and variety : I have seen the Gardens of London best stored with that sort of Beauty , but think they may be improved by our Woods : I have sent a few to a Person of Quality this Year for a tryal . Thus much of the Country , next of the Natives or Aborigines . XI . The NATIVES I shall consider in their Persons , Language , Manners , Religion and Government , with my sence of their Original . For their Persons , they are generally tall , streight , well-built , and of singular Proportion ; they tread strong and clever , and mostly walk with a lofty Chin : Of Complexion , Black , but by design , as the Gypsies in England : They grease themselves with Bears-fat clarified , and using no defence against Sun or Weather , their skins must needs be swarthy : Their Eye is little and black , not unlike a straight-look't Jew : The thick Lip and flat Nose , so frequent with the East-Indians and Blacks , are not common to them ; for I have seen as comely European-like faces among them of both , as on your side the Sea ; and truly an Italian Complexion hath not much more of the White , and the Noses of several of them have as much of the Roman . XII . Their Language is lofty , yet narrow , but like the Hebrew ; in Signification full , like Short-hand in writing ; one word serveth in the place of three , and the rest are supplied by the Understanding of the Hearer : Imperfect in their Tenses , wanting in their Moods , Participles , Adverbs , Conjunctions , Interjections : I have made it my business to understand it , that I might not want an Interpreter on any occasion : And I must say , that I know not a Language spoken in Europe , that hath words of more sweetness or greatness , in Accent and Emphasis , than theirs ; for Instance Octorockon , Rancocas , Ducton , Shakan●a●on , Poque●●● , all which are names of Places , and have Grandeur in them : Or words of Sweetness , Anna , is Mother , Issimus , a Brother , Netap , Friend , usque oret , very good ; pone , Bread , metse , eat , matta , no , hatta , to have , pay● , to come ; Sepassen , Pass●ion , the Names of Places ; Camane , Secane , Menanse , Secatereus , are the Names of Persons . If one ask them for any thing they have not , they will answer , mattá ne hattá , which to translate is , not I have , instead of I have not . XIII . Of their Customs and Manners there is much to be said ; I will begin with Children . So soon as they are born , they wash them in Water , and while very young , and in cold Weather to chuse , they Plunge them in the Rivers to harden and embolden them . Having wrapt them in a Clout , they lay them on a straight thin Board , a little more than the length and breadth of the Child , and swadle it fast upon the Board to make it straight ; wherefore all Indians have flat Heads ; and thus they carry them at their Backs . The Children will go very young , at nine Moneths commonly ; they wear only a small Clout round their Waste , till they are big ; if Boys , they go a Fishing till ripe for the Woods , which is about Fifteen ; then they Hunt , and after having given some Proofs of their Manhood , by a good return of Skins , they may Marry , else it is a shame to think of a Wife . The Girls stay with their Mothers , and help to hoe the Ground , plant Corn and carry Burthens ; and they do well to use them to that Young , they must do when they are Old ; for the Wives are the true Servants of their Husbands : otherwise the Men are very affectionate to them . XIV . When the Young Women are fit for Marriage , they wear something upon their Heads for an Advertisement , but so as their Faces are hardly to be seen , but when they please : The Age they Marry at , if Women , is about thirteen and fourteen ; if Men , seventeen and eighteen ; they are rarely elder . XV. Their Houses are Mats , or Barks of Trees set on Poles , in the fashion of an English Barn , but out of the power of the Winds , for they are hardly higher than a Man ; they lie on Reeds or Grass . In Travel they lodge in the Woods about a great Fire , with the Mantle of Duffills they wear by day , wrapt about them , and a few Boughs stuck round them . XVI . Their Diet is Maze , or Indian Corn , divers ways prepared ; sometimes Roasted in the Ashes , sometimes beaten and Boyled with Water , which they call Homine ; they also make Cakes , not unpleasant to eat : They have likewise several sorts of Beans and Pease that are good Nourishment ; and the Woods and Rivers are their Larder . XVII . If an European comes to see them , or calls for Lodging at their House or Wigwam they give him the best place and first cut . If they come to visit us , they salute us with an Ita● which is as much as to say , Good be to you , and set them down , which is mostly on the Ground close to their Heels , their Legs upright ; may be they speak not a word more , but observe all Passages : If you give them any thing to eat or drink , well , for they will not ask ; and be it little or much , if it be with Kindness , they are well pleased , else they go away sullen , but say nothing . XVIII . They are great Concealers of their own Resentments , brought to it , I believe , by the Revenge that hath been practised among them ; in either of these , they are not exceeded by the Italians . A Tragical Instance fell out since I came into the Country ; A King's Daughter thinking her self slighted by her Husband , in suffering another Woman to lie down between them , rose up , went out , pluck't a Root out of the Ground , and ate it , upon which she immediately dyed ; and for which , last Week he made an Offering to her Kindred for Attonement and liberty of Marriage ; as two others did to the Kindred of their Wives , that dyed a natural Death : For till Widdowers have done so , they must not marry again . Some of the young Women are said to take undue liberty before Marriage for a Portion ; but when marryed , chaste ; when with Child , they know their Husbands no more , till delivered ; and during their Moneth , they touch no Meat , they eat , but with a Stick , least they should defile it ; nor do their Husbands frequent them , till that time be expired . XIX . But in Liberality they excell , nothing is too good for their friend ; give them a fine Gun , Coat , or other thing , it may pass twenty hands , before it sticks ; light of Heart , strong Affections , but soon spent ; the most merry Creatures that live , Feast and Dance perpetually ; they never have much , nor want much : Wealth circulateth like the Blood , all parts partake ; and though none shall want what another hath , yet exact Observers of Property . Some Kings have sold , others presented me with several parcels of Land ; the Pay or Presents I made them , were not hoarded by the particular Owners , but the neighbouring Kings and their Clans being present when the Goods were brought out , the Parties chiefly concerned consulted , what and to whom they should give them ? To every King then , by the hands of a Person for that work appointed , is a proportion sent , so sorted and folded , and with that Gravity , that is admirable . Then that King sub-divideth it in like manner among his Dependents , they hardly leaving themselves an Equal share with one of their Subjects : and be it on such occasions , at Festivals , or at their common Meals , the Kings distribute , and to themselves last . They care for little , because they want but little ; and the Reason is , a little contents them : In this they are sufficiently revenged on us ; if they are ignorant of our Pleasures , they are also free from our Pains . They are not disquieted with Bills of Lading and Exchange , nor perplexed with Chancery-Suits and Exchequer-Reckonings . We sweat and toil to live ; their pleasure feeds them , I mean , their Hunting , Fishing and Fowling , and this Table is spread every where ; they eat twice a day , Morning and Evening ; their Seats and Table are the Ground . Since the Europeans came into these parts , they are grown great lovers of strong Liquors , Rum especially , and for it exchange the richest of their Skins and Furs : If they are heated with Liquors , they are restless till they have enough to sleep ; that is their cry , Some more , and I will go to sleep ; but when Drunk , one of the most wretchedst Spectacles in the World. XX. In Sickness impatient to be cured , and for it give any thing , especially for their Children , to whom they are extreamly natural ; they drink at those times a Teran or Decoction of some Roots in spring Water ; and if they eat any flesh , it must be of the Female of any Creature : If they dye , they bury them with their Apparel , be they Men or Women , and the nearest of Kin sling in something precious with them , as a token of their Love : Their Mourning is blacking of their faces , which they continue for a year : They are choice of the Graves of their Dead ; for least they should be lost by time , and fall to common use , they pick off the Grass that grows upon them , and heap up the fallen Earth with great care and exactness . XXI . These poor People are under a dark Night in things relating to Religion , to be sure , the Tradition of it ; yet they believe a God and Immortality , without the help of Metaphysicks ; for they say , There is a great King that made them , who dwells in a glorious Country to the Southward of them , and that the Souls of the good shall go thither , where they shall live again . Their Worship consists of two parts , Sacrifice and Cantico . Their Sacrifice is their first Fruits ; the first and fattest Buck they kill , goeth to the fire , where he is all burnt with a Mournful Ditty of him that performeth the Ceremony , but with such marvellous Fervency and Labour of Body , that he will even sweat to a foam . The other part is their Cantico , performed by round - Dances , sometimes Words , sometimes Songs , then Shouts , two being in the middle that begin , and by Singing and Drumming on a Board direct the Chorus : Their Postures in the Dance are very Antick and differing , but all keep measure . This is done with equal Earnestness and Labour , but great appearance of Joy. In the Fall , when the Corn cometh in , they begin to feast one another ; there have been two great Festivals already , to which all come that will : I was at one my self ; their Entertainment was a green Seat by a Spring , under some shady Trees , and twenty Bucks , with hot Cakes of new Corn , both Wheat and Beans , which they make up in a square form , in the leaves of the Stem , and bake them in the Ashes : And after that they fell to Dance . But they that go , must carry a small Present in their Money , it may be six Pence , which is made of the Bone of a Fish ; the black is with them as Gold , the white , Silver ; they call it all Wampum . XXII . Their Government is by Kings , which they call Sachema , and those by Succession , but always of the Mothers side ; for Instance , the Children of him that is now King , will not succeed , but his Brother by the Mother , or the Children of his Sister , whose Sons ( and after them the Children of her Daughters ) will reign ; for no Woman inherits ; the Reason they render for this way of Descent , is , that their Issue may not be spurious . XXIII . Every King hath his Council , and that consists of all the Old and Wise men of his Nation , which perhaps is two hundred People : nothing of Moment is undertaken ; be it War , Peace , Selling of Land or Traffick , without advising with them ; and which is more , with the Young Men too . 'T is admirable to consider , how Powerful the Kings are , and yet how they move by the Breath of their People . I have had occasion to be in Council with them upon Treaties for Land , and to adjust the terms of Trade ; their Order is thus : The King sits in the middle of an half Moon , and hath his Council , the Old and Wise on each hand ; behind them , or at a little distance , sit the younger Fry , in the same figure . Having consulted and resolved their business , the King ordered one of them to speak to me ; he stood up , came to me , and in the Name of his King saluted me , then took me by the hand , and told me , That he was ordered by his King to speak to me , and that now it was not he , but the King that spoke , because what he should say , was the King's mind . He first pray'd me , To excuse them that they had not complyed with me the last time ; he feared , there might be some fault in the Interpreter , being neither Indian nor English ; besides , it was the Indian Custom to d●liberate , and take up much time in Council , before they resolve ; and that if the Young People and Owners of the Land had been as ready as he , I had not met with so much delay . Having thus introduced his matter , he fell to the Bounds of the Land they had agreed to dispose of , and the Price , ( which now is little and dear , that which would have bought twenty Miles , not buying now two . ) During the time that this Person spoke , not a man of them was observed to whisper or smile ; the Old Grave , the Young Reverend in their Deportment ; they do speak little , but fervently , and with Elegancy : I have never seen more natural Sagacity , considering them without the help , ( I was a going to say , the spoil ) of Tradition ; and he will deserve the Name of Wise , that Out-wits them in any Treaty about a thing they understand . When the Purchase was agreed , great Promises past between us of Kindness and good Neighbourhood , and that the Indians and English must live in Love , as long as the Sun gave light . Which done , another made a Speech to the Indians , in the Name of all the Sachamakers or Kings , first to tell them what was done ; next , to charge and command them , To Love the Christians , and particularly live in Peace with me , and the People under my Government : That many Governours had been in the River , but that no Governour had come himself to live and stay here before ; and having now such a one that had treated them well , they should never do him or his any wrong . At every sentence of which they shouted , and said , Amen , in their way . XXIV . The Justice they have is Pecuniary : In case of any Wrong or evil Fact , be it Murther it self , they Attone by Feasts and Presents of their Wampon , which is proportioned to the quality of the Offence or Person injured , or of the Sex they are of : for in case they kill a Woman , they pay double , and the Reason they render , is , That she breedeth Children , which Men cannot do 'T is rare that they fall out , if Sober ; and if Drunk , they forgive it , saying , It was the Drink , and not the Man , that abused them . XXV . We have agreed , that in all Differences between us , Six of each side shall end the matter : Don't abuse them , but let them have Justice , and you win them : The worst is , that they are the worse for the Christians , who have propagated their Vices , and yielded them Tradition for ill , and not for good things . But as low an Ebb as they are at , and as glorious as their Condition looks , the Christians have not out-liv'd their sight with all their Pretensions to an higher Manifestation : Wha● good then might not a good People graft , where there is so distinct a Knowledge left between Good and Evil ? I beseech God to incline the Hearts of all that come into these parts , to out-live the Knowledge of the Natives , by a fixt Obedience to their greater Knowledge of the Will of God ; for it were miserable indeed for us to fall under the just censure of the poor Indian Conscience , while we make profession of things so far transcending . XXVI . For their Original , I am ready to believe them of the Jewish Race , I mean , of the stock of the Ten Tribes , and that for the following Reasons ; first , They were to go to a Land not planted or known , which to be sure Asia and Africa were , if not Europe ; and he that intended that extraordinary Judgment upon them , might make the Passage not uneasie to them , as it is not impossible in it self , from the Easter-most parts of Asia , to the Wester-most of America . In the next place , I find them of like Countenance , and their Children of so lively Resemblance , that a man would think himself in Dukes-place or Berry-street in London , when he seeth them . But this is not all , they agree in Rites , they reckon by Moons ▪ they offer their first Fruits , they have a kind of Feast of Tabernacles ; they are said to lay their Altar upon twelve Stones ; their Mourning a year , Customs of Women , with many things that do not now occur . So much for the Natives , next the Old Planters will be considered in this Relation , before I come to our Colony , and the Concerns of it . XXVII . The first Planters in these parts were the Dutch , and soon after them the Sweeds and Finns . The Dutch applied themselves to Traffick , the Sweeds and Finns to Husbandry . There were some Disputes between them some years , the Dutch looking upon them as Intruders upon their Purchase and Possession , which was finally ended in the Surrender made by John Rizeing the Sweeds Governour , to Peter Styresant , Governour for the States of Holland , Anno 1655. XXVIII . The Dutch inhabit mostly those parts of the Province , that lie upon or near to the Bay , and the Sweeds the Freshes of the River Delaware . There is no need of giving any Description of them , who are better known there then here ; but they are a plain , strong , industrious People , yet have made no great progress in Culture or propagation of fruit-Trees , as if they desired rather to have enough , than Plenty or Traffick . But I presume , the Indians made them the more careless , by furnishing them with the means of Profit , to wit , Skins and Furs , for Rum , and such strong Liquors . They kindly received me , as well as the English , who were few , before the People concerned with me came among them : I must needs commend their Respect to Authority , and kind Behaviour to the English ; they do not degenerate from the Old friendship between both Kingdoms . As they are People proper and strong of Body , so they have fine Children , and almost every house full ; rare to find one of them without three or four Boys , and as many Girls ; some six , seven and eight Sons : And I must do them that right , I see few Young men more sober and laborious . XXIX . The Dutch have a Meeting-place for Religious Worship at New-Castle , and the Sweedes , three , one at Christina , one at Tenecum , and one at Wicoco , within half a Mile of this Town . XXX . There rests , that I speak of the Condition we are in , and what Settlement we have made , in which I will be as short as I can ; for I fear , and not without reason , that I have tryed your Patience with this long Story . The Country lieth bounded on the East , by the River and Bay of Delaware , and Eastern Sea ; it hath the Advantage of many Creeks or Rivers rather , that run into the main River or Bay ; some Navigable for great Ships , some for small Craft : Those of most Eminency are Christina , Brandywine , Skilpot and Skulkill ; any one of which have room to lay up the Royal Navy of England , there being from four to eight Fathom Water . XXXI . The lesser Creeks or Rivers , yet convenient for Sloops and Ketches of good Burthen , are Lewis , Mespilion , Cedar , Dover , Cranbrook , Fevershan , and Georges below , and Chichester , Chester , Toacawny , Pemmapecka , Portquessin , Neshimenck and Pennberry in the Freshes ; many lesser that admit Boats and Shallops . Our People are mostly settled upon the upper Rivers , which are pleasant and sweet , and generally bounded with good Land. The Planted part of the Province and Territories is cast into six Counties , Philadelphia , Buckingham , Chester , Newcastle , Kent and Sussex , containing about Four Thousand Souls . Two General Assemblies have been held , and with such Concord and Dispatch , that they sate but three Weeks , and at least seventy Laws were past without one Dissent in any material thing . But of this more hereafter , being yet Raw and New in our Geer : However , I cannot forget their singular Respect to me in this Infancy of things , who by their own private Expences so early consider'd Mine for the Publick , as to present me with an Impost upon certain Goods Imported and Exported : Which after my Acknowledgements of their Affection , I did as freely Remit to the Province and the Traders to it . And for the well Government of the said Counties , Courts of Justice are establisht in every County , with proper Officers , as Justices , Sheriffs , Clarks , Constables , &c. which Courts are held every two Moneths : But to prevent Law-Suits , there are three Peace-makers chosen by every County-Court , in the nature of common Arbitrators , to hear and end Differences betwixt man and man ; and Spring and Fall there is an Orphan's Court in each County , to inspect and regulate the Affairs of Orphans and Widdows . XXXII . Philadelphia , the Expectation of those that are concern'd in this Province , is at last laid out to the great Content of those here , that are any wayes Interested therein : The Scitu●tion is a Neck of Land , and lieth between two Navigable Rivers , Delaware and Skulkill , whereby it hath two Fronts upon the Water , each a Mile , and two from River to River . Delaware is a glorious River , but the Skulkill being an hundred Miles Boatable above the Falls , and its Course North-East toward the Fountain of Susquahannah ( that tends to the Heart of the Province , and both sides our own ) it is like to be a great part of the Settlement of this Age. I say little of the Town it self , because a PLAT-FORM will be shewn you by my Agent , in which those who are Purchasers of me , will find their Names and Interests : But this I will say for the good Providence of God , that of all the many Places I have seen in the World , I remember not one better seated ; so that it seems to me to have been appointed for a Town , whether we regard the Rivers , or the conveniency of the Coves , Docks , Springs , the loftiness and soundness of the Land and the Air , held by the People of these parts to be very good . It is advanced within less than a Year to about four Score Houses and Cottages , such as they are , where Merchants and Handicrafts are following their Vocations as fast as they can , while the Country-men are close at their Farms : Some of them got a little Winter-Corn in the Ground last Season , and the generality have had a handsom Summer-Crop , and are preparing for their Winter-Corn . They reaped their Barley this Year in the Moneth called May ; the Wheat in the Moneth following ; so that there is time in these parts for another Crop of divers Things before the Winter-Season . We are daily in hopes of Shipping to add to our Number ; for blessed be God , here is both Room and Accommodation for them ; the Stories of our Necessity being either the Fear of our Friends , or the Scare-Crows of our Enemies ; for the greatest hardship we have suffered , hath been Salt-Meat , which by Fowl in Winter , and Fish in Summer , together with some Poultery , Lamb , Mutton , Veal , and plenty of Venison the best part of the year ▪ hath been made very passable . I bless God , I am fully satisfied with the Country and Entertainment I can get in it ; for I find that particular Content which hath alwayes attended me , where God in his Providence hath made it my place and service to reside . You cannot imagin , my Station can be at present free of more than ordinary business , and as such , I may say , It is a troublesom Work ; but the Method things are putting in , will facilitate the Charge , and give an easier Motion to the Administration of Affairs , However , as it is some mens Duty to plow , some to sow , some to water , and some to reap ; so it is the Wisdom as well as Duty of a man , to yield to the mind of Providence , and chearfully , as well as carefully imbrace and follow the Guidance of it . XXXIII . For your particular Concern , I might entirely refer you to the Letters of the President of the Society ; but this I will venture to say , Your Provincial Settlements both within & without the Town , for Scituation and Soil , are without Exception : Your City-Lot is an whole Street , and one side of a Street , from River to River , containing near one hundred Acers , not easily valued , which is besides your four hundred Acres in the City Liberties , part of your twenty thousand Acers in the Countery . Your Tannery hath such plenty of Bark , the Saw-Mill for Timber , the place of the Glass house so conveniently posted for Water-carriage , the City-Lot for a Dock , and the Whalery for a sound and fruitful Bank , and the Town Lewis by it to help your People , that by Gods blessing the Affairs of the Society will naturally grow in their Reputation and Profit . I am sure I have not turned my back upon any Offer that tended to its Prosperity ; and though I am ill at Projects , I have sometimes put in for a Share with her Officers , to countenance and advance her Interest . You are already informed what is fit for you further to do , whatsoever tends to the Promotion of Wine , and to the Manufacture of Linnen in these parts , I cannot but wish you to promote it ; and the French People are most likely in both respects to answer that design : To that end , I would advise you to send for some Thousands of Plants out of France , with some able Vinerons , and People of the other Vocation : But because I believe you have been entertained with this and some other profitable Subjects by your President , I shall add no more , but to assure you , that I am heartily inclined to advance your just Interest , and that you will always find me Philadelphia , the 16th of the 6th Moneth , call'd August , 1683. Your Kind Cordial Friend , William Penn. A short Advertisement Upon the Scituation and Extent of the CITY of PHILADELPHIA And the Ensuing PLAT-FORM thereof . By the Surveyor General . THe City of Philadelphia , now extends in Length , from River to River , two Miles , and in Breadth near a Mile ; and the Governour , as a further manifestation of his Kindness to the Purchasers , hath freely given them their respective Lots in the City , without defalcation of any their Quantities of purchased Lands ; and as it s now placed and modelled between two Navigable Rivers upon a Neck of Land , and that Ships may ride in good Anchorage , in six or eight Fathom Water in both Rivers , close to to the City , and the Land of the City level , dry and wholsom ; such a Scituation is scarce to be parallel'd . The Model of the City appears by a small Draught now made , and may hereafter , when time permits , be augmented ; and because there is not room to express the Purchasers Names in the Draught , I have therefore drawn Directions of Reference , by way of Numbers , whereby may be known each mans Lot and Place in the City . The City is so ordered now , by the Governour 's Care and Prudence , that it hath a Front to each River , one half at Delaware , the other at Skulkill ; and though all this cannot make way for small Purchasers to be in the Fronts , yet they are placed in the next Streets , contiguous to each Front , viz. all Purchasers of One Thousand Acres , and upwards , have the Fronts , ( and the High-street ) and to every five Thousand Acres Purchase , in the Front about an Acre , and the smaller Purchasers about half an Acre in the backward Streets ; by which means the least hath room enough for House , Garden and small Orchard , to the great Content and Satisfaction of all here concerned . The City , ( as the Model shews ) consists of a large Front-street to each River , and a High-street ( near the middle ) from Front ( or River ) to Front , of one hundred Foot broad , and a Broad-street in the middle of the City , from side to side , of the like breadth . In the Center of the City is a Square of ten Acres ; at each Angle are to be Houses for publick Affairs , as a Meeting-House , Assembly or State-House , Market-House , School-House , and several other Buildings for Publick Concerns . There are also in each Quarter of the City a Square of eight Acres , to be for the like Uses , as the Moore-fields in London ; and eight Streets , ( besides the High-street , that run from Front to Front , and twenty Streets , ( besides the Broad-street ) that run cross the City , from side to side ; all these Streets are of fifty Foot breadth . In each Number in the Draught , in the Fronts and High-street , are placed the Purchasers of One Thousand Acres , and upwards , to make up five Thousand Acres Lot , both in the said Fronts and Hightstreet ) and the Numbers direct to each Lot , and where in the City ; so that thereby they may know where their Concerns are therein . The Front Lots begin at the South-ends of the Fronts , by the Numbers , and so reach to the North-ends , and end at Number 43. The High-street Lots begin towards the Fronts , at Number 44. and so reach to the Center . The lesser Purchasers begin at Number 1. in the second Streets , and so proceed by the Numbers , as in the Draught ; the biggest of them being first placed , nearest to the Fronts . Directions of Reference in the City-Draught of Philadelphia , to the Lots of the Purchasors , &c. by way of Numbers , being too small to insert their Names , so that by the Numbers the Lots may be known . The Purchasors from a 1000 Acres and upwards , are placed in the Fronts and High-Streets , and begin on Delaware-Front , at the South-end , with Number 1. and so proceed with the Front to the North end , to Number 43. Names . Number . WIlliam Penn , jun. 1. W. Lowther , 2. Laurence Growdon , 3. Philip Ford , 4. The Society , 5. Nicholas Moor , Presid . 6. John Marsh , 7. James Harrison , 8 Thomas Farmborrow , 9. James Boyden , N. N. 10. Francis Burrough , Robert Knight , 11. John Reynolds , Nathaniel Bromley , Enoch Flower , 12. John Moor , Humphry South , Thomas Barker , Sabian Cole , Samuel Jobson , 13. James Claypoole , 14. N. N. Alexander Parker , Robert Greenway , 15. Samuel Carpenter , 16. Christopher Taylor , 17. William Shardlow , 18. John Love Nathaniel Allen , Edward Jefferson , 19. John Sweetaple , Thomas Bond , Richard Corslet , Robert Taylor , Thomas Rowland , 20. Thomas Herriot , 21. Charles Pickering , Thomas Bourne , John Williard , 22. Edward Blardman , Richard Webb , John Boy , Daniel Smith , 23. Letitia Penn , 24. William Bowman , 25. Griffith Jones , 26. Thomas Callowhill , 27.   28. William Stanley , 29. Joseph Fisher , 30. Robert Turner , 31. Thomas Holme , 32. Clement Milward , Richard Davis , 33. Abraham Pask , William Smith , 34. John Blakelin , Allen Foster , 35. William Wade , Benjamin Chambers , Samuel Fox , Francis Burrough , 36. George Palmer , John Barber , 37. John Sharpless , Henry Maddock , Thomas Rowland , 38. John B●zer , Richard Crosby , Josiah Ellis , Thomas Woolrich , John Alsop , John Day , 39. Francis Plumstead William Taylor , 40. Thomas Brassey , 41. John Simcock , 42. William Crispin , 43. The High-Street-Lots begin at Number 44. and so proceed on both sides of the High-street upwards to the Center-Square . Names . Number . N. N. 1. N. N. 2. Thomas Bond , John Sweetaple , Thomas Rowland , John Love , Margaret Martindall , 3. James Claypoole , 4. John Barber , William Wade , Thomas Bourne , 5. Griffith Jones , 6. John Day , Francis Plumstead , Abraham Pask , 7. James Harrison , 8. Josiah Ellis , Samuel Jobson , Samuel Lawson , John Moon , John Sharpl●ss , 9. Christopher Taylor , 10. George Palmer , 11. Clement Milward , 12. Samuel Carpenter , 13. Thomas Herriot , 14. Nathaniel Allen , Robert Taylor , Thomas Woolrich , Alexander Parker , 15. John Simcok , 16. John Bezer , John Rennolds , Daniel Smith , Francis Burrough , 17. Richard Davis , 18. Enoch Flower , Nathaniel Bromly , James Bowden , 19. Moses Charas , 20. William Bowman , 21. Robert Turner , 22. Thomas Holme , 23. Joseph Fisher , 24. William Stanley , 25. William Shardlow , 26. Thomas Farnborough , 27. Edward Blardman , Richard Webb , Edward Gefferson , Henry Maddock , 28. Robert Knight , Thomas Rowland , 92. John Boy , Humphry South , John Blaklin , Richard Crosby , Thomas Barker , 30. William Crispin , 31. Thomas Callowhill , 32. Richard Corslet , John Alsop , Sabian Cole Charles Pickering , 33. John Williard , William Smith , Robert Greenway , William Taylor , 34. Thomas Brassey , 35. Thomas Harley , 36. Richard Thomas , 37. Benjamin Furley , 38. John Simcock , &c. 39. Here follow the Lots of the Purchasers under [ a thousand Acres , & placed in the back-streets of the front of Delaware , and begin with Numb . 5. at the Southern-side , and so proceed by the Numbers , as in the Draught . Names . Number . Thomas Powel , 5. George Simcock , 6. Bartholomew Coppock , 7. William Yardly , 8.   9. William Frompton , 10. Francis Dove , 12.   13.   14. John Parsons , 15. John Goodson , 16. John Moon , 17. Andrew Grescomb , 18. John Fish , 19. Isaac Martin , 20. William Carter , 21. John Southworth , 22. Richard Ingelo , 23. John Barnes , 24. Philip Lehnmann , 25.   26. Richard Noble , 27.   28.   29. John Hiccock , 30.   31.   32.   33. N. N. 34. William Gibson , 35. Robert Lodge , 36. John Bur●eat , 37. James Park , 38. Leonard Fell , 39.   40. John Harding , 41. John Kinsman , 42. Israel Hobbs , 43. Edward Lamway , 44. William Wiggan , 45. Richard Worral , 46.   47. Thomas Zachary , 48. John Chambers , 49.   50.   51. John Songhurst , 52. John Barnes , 53. Sarah Fuller , 54.   55. Thomas Vernon , 56. Randal Vernon , 57. Robert Vernon , 58. Thomas Minshell , 59. William Moor , 60. John Stringfellow , 61. Thomas Scot , 62.   63 Henry Waddy , 64. Thomas Virgo , 65. William Boswel , 66. Jane Batchlo , 67. Thomas Callowhill , 68. Thomas Paget , 69. James Petre , 70. Jone Dixon , 71. Thomas Paskall , 72.   73. Priscilla Shepherd , 74. Walter Martin , 75. Sarah Hersent , 76. Elizabeth Simmons , 77. William Lane , 78. Israel Brench , 79. Edward Erbery , 80. Roger Drew , 81. John Jennet , 82. Mary Woodworth , 83. John Russel , 84. Thomas Berry , 85. Georg Rendal , 86. Thomas Harris , 87. William Harmor , 88. Thomas Rouse , 89. Nehemia● Mitchel , 90.   91. David Brent , 92.   93. Sarah Woolman , 93. John Tibby , 94. Charles Lee , 95. Id. 96. William East , 97. Thomas Cross , 98.   99. Arch. Mickell , 100. John Clark , 101. Israel Self , 102. Edward Luffe , 103. John Brothers , 104. Edward Bezer , 105. Anthony Elton , 106. John Gibson , 107. Daniel Smith , 108. Edward Brown , 109. John Fish , 110. Robert Holgate , 111. John Pusey , 112. Caleb Pusey , 113. Samuel Noyes , 114. Thomas Sagar , 115. William Withers , 116. John Collet , 117. William Cotes , 118. Humphry Marry , 119. Elizabeth Shorter , 120. Joseph Knight , John Guest , 121. Robert Key , 122. William Isaac , 123. Edward Gefferies , 124. Anne Crawley , 125. Robert Somer , 126. Thomas Geri●h , 127. William Clowes , 128. William ●aily , 129. James Hill , 130. Thomas Hatt , 131. William Hitchcok , 132. William Bryant , 133. Robert Downton , 134. John Buckly , 135. William Ashby , 136. Edward Simkins , 137. Henry Paxton , 138. Edward Crew , 139. John Martin , 140. Henry Geery , 141. John Geery , 142. Robert Jones , 143. John Kirton , 144. Thomas Sanders , 145. Amy Child , 146. Richard Wooler , 147. Gilbert Mace , 148. Thomas Jones , 149. Thomas Livesly , 150. John Austin , 151. Robert Hodskin , 152. William Tanner , 153. Daniel Jones , 154. Joseph Tanner , 155. Richard Townsend , 156. John Beckly , 157. Samuel Miles , 158. Daniel Quare , 159. David Kinsey , 160. Edward Blake , 161. David Jones , 162. Henry Sleighton , 163. Thomas Jones , 164. John Hicks , 165.   166. Thomas Barbury , 167. John Glean , 168. Amos Nichols , 169. Richard Jordan , 170. Samuel Bamet , 711. Thomas ●obb , 172. John Barber , 173. John Re●ye , 174. George Andrews , 175. Robert Stevens , 176. William Bezer , 177. Thomas Hayward , 178. Oliver Cope , 179. John Bu●ce , 180. ●ilbert Mace , 181. John Nield , 182. Nathaniel Pask , 183. Bartholomew Coppock , 184. William Neak , 185. Joseph Milner , 186. Edward Bayly , 187. Peter Leicester , 188. Henry Hemming , 189. John Evans , 190. Randal Malin , 191. Allen Robinet , 192. Hitherto the Lots of Delaware Front , to the Center of the City . Here follow the Lots of Skulkill-Front , to the Center of the City . The Purchasers from One Thousand Acres , and upwards , are placed in the Fronts and High-streets , and begin on Skulkill Front , at the South-end , with Number 1. and so proceed with the Front to the North-end , to Number 43. Names . Numb . WIlliam Penn , junior , 1. W. Lowther , 2. Laurence Growdon , 3. Philip Ford , 4. The Society , 5. Nicholas Moor , Presi . 6. John Marsh , 7. Thomas Rudyard , Andrew Sowle , 8. Herbert Springet , George White , Henry Child , 9. Charles Bathurst , William Kent , John Tovey , William Philips , 10 Robert Dimsdall , 11. William Bacon , 12. James Wallis , Philip Lehnmann , Margret Mar●indall , Nicholas Walne , 13. Charles Marshall , 14. George Green , William Jenkins , John ●evon , 15. Edwa●d Prichard , William Pardo , William Powell , 16. Charles Lloyd , 17. John ●art , Jo●hua Ha●tins , Edward Betrice , Thomas Minchin , 18. John ap John , William Smith , Richard Collins , 19 Richard Snead , Dugel Gamel , William Russel , John Cole , 20 Richard Gunton Bazeleon Foster , John Marsh , Richard Hanns , James H●nt , 21. John Blunston , Henry Bayley , 22. John Penington , William Penington , Edward Penington , 23. Mary Penington , 23. Vac . 24. Francis Rogers , &c. 25. Samuel Clarridge , 26. James Craven , Richard Pearce , Thomas Phelps , Samuel Taverner , Thomas Pearce , 27. Solomon Richards ' Arthur Perryn , John Napper , John Dennison , Benjamin East , 28 John West , 29. Vac . 30. Francis Fincher , Thomas Roberts , Robert Toomer , John Gee , 31. Jacob & Joseph Fuller , 32. George Shore , 33. Edward Stubbard , 34. John Thomas , 35. Hugh Lamb , Sarah Fuller , Samuel Allen , 36. Edmund Bennet , William Lloyd , Richard Thetcher , John Mason , 37. Thomas Elwood , John ●ing , Henry Pawling , George Pownal , Richard Baker , 38. John Clowes , John Brock , James Delworth , Edward Wesh , Henry Killinbeck , 39. Richard Vickris , Charles Harford , William Brown , William Beaks , 40. Charles Jones , Thomas Crosdal , Walter King , John Jones , 41. Francis Smith , 42. Richard Penn ,   Samuel Rolls ,   Isaac Gellius ,   John Mason ,   William Markham ,   Edmund Warner ,   The High-street-Lots begin at Number 44. and so proceed on both sides of that Street to the Center Square .   1.   2. Benjamin Fast , John West , William Philips , William Smith , 3. Thomas Minchin , John Bevan , Samuel Allen , 4. John Thomas , 5. Andrew Sowle , James Delworth , John Jones , John King , John Mason , 6. Samuel Clarridge , 7. John Gee , Jacob & Joseph Fuller , 8. William Markham , 9. John Blunston , George Wood , Edward Prichard , 10. John Brock , Robert Tanner , John Ambry , Nicholas Walne , Henry Killinbeck , 11. Samuel Rolls , 12. Solomon Richards , Arthur Peryn , John Napper , John Dennison , 13. John , Edward , William , & Mary Penington , 14 Richard Penn , 15. Samuel Fox , John Cole , William Russel , Henry Bayley , 16. Lewis David , Joshua Hastins , Philip Lehnmann , 17. John Mason , Thomas Elwood , James Wallis , Bazeleon Foster , 18. Charles Marshall , 19. William Lloyd , Thomas Crosdall , George Pownall , William Beakes , 20. Charles Jones , Henry Child , George Green , 21. Charles Lloyd , 22. Edward Stubbard , 23. George Shore , 24. Richard Vickris , Samuel Barker , John Hart , James Hunt , 25. Richard Collins , John Rowland , John Tovey , William Pardo , 26. Robert Dimsdal , 27. John ap John , Herbert Springet William Brown , 28. Francis Smith , 29. John Marsh , Charles Harford , John Clowes , Edward VVest , Edmund Bennet , 30. VVilliam Kent , Edward Bettrice , Charles Bathurst , VVilliam Powell , 31. John Nort , Richard Hanns , Henry Pawling , John Shires , Richard Thatcher , 32 Hugh Lamb , George VVhite , 33. Isaac Gellius , 34. VVilliam Bawn , 35. Thomas Rudyard , Thomas Roberts , 36. Richard Baker , VVilliam Jenkins , Richard Gunton , Edward Martindall , 37. VValter King ,   Dugdel Gamel , Allen Foster , Francis Finsher , Edmund VVarner , 38. James Craven , Richard Pearce , Thomas Phelps , Samuel Taverner , Thomas Pearce , 39. Richard Snead , 40. Francis Rogers , George Rogers , 41.   42.   43. Here follow the Purchasors under a 1000 Acres , placed in the back of the front of Skulkill , & begin on the Southern-side with Num. 1. and so proceed by the Numbers , as in the Draught . Shadrech VVelsh , 1. John Nixon , 2. Peter Bland , 3. Henry Green , 4. Morris Lenholme , 5. John Bevan , 6. John Clare , 7. VVilliam Mordent , 8. John Poyer , 9. John Price , 10. Alexander Beardsly , 11. Thomas Symmons , 12. Thomas Cowbourne , 13. Thomas Dell , 14. Richard Few , 15. John Swift , 16. VVilliam Lawrence , 17. Henry Combe , 18. Anne Oliffe , 19. Vac . 20. John Harper , 21. Robert Adams , 22. John Hughes , 23. Sarah Ceres , 24. Richard Noble , 25. John Longworthy , 26. James Clayton , 27. Henry Lewis , 28. Lewis David , 29. William Howell , 30. John Burgo , 31. Reece Redrah , 32. VVilliam Chardley , 33. VVilliam Bostock , 34. Joseph Hall , 35. James Lancaster , 36. Thomas Briggs , 37. Peter VVorral , 38. Samuel Buckley , 39. Cutbert Hayhurst , 40. John Burchal , 41. Thomas Morrice , 42. Daniel Midleco● , 43. John Jones , 44. Roger Beck , 45. Richard Hunt , 46. Robert Sandilands , 47. George Keith , 48. John Snashold , 49. VVilliam Bingley , 50. Thomas Parsons , 51. Peter Dalbo , 52. VVilliam East , 53. VVilliam Clark , 54. George Strode , 55. John Summers , 56. Joseph Richards , 57. John Bristo , 58. Peter Young , 59. George Powell , 60. John Sansom , 61. John Pesson● , 62. Christopher Forford , 63. James Hill , 64. VVilliam Saloway , 65. Francis Harford , 66. John VVall , 67. VVilliam Cecill , 68. John Spencer , 69. Arthur Bewes , 70. Thomas Bayley , 71. Joel Johnson , 72. Richard Mills , 73. Thomas Pleas , 74. Francis Harrison , 75. John VVorral , 76. Thomas Cam , 77. Joseph Jones , 78. Robert VVardel , 79. Richard P●nder , 80. Henry VVright , 81. Henry Liechfield , 82 Francis Jobson , 83. Roger Evan , 84. John Millington , 85. Mary Southworth , 86. Matthew Marks . 87. Joshua Holland , 88. John Elson , 89.   90. Thomas Langhorn , 91. John Funnier , 92. Joseph Potter , 93. David Hammon , 94. Thomas VVorth , 95. Edward Carter , 96.   97.   98.   99. Robert Hart , 100.   101.   102. Matthew Grange , 103. Jane Lownes , 104. Ralph Kinsey , 105. Ralph VVard , 106. Philip Alford , 107. Samuel Atkinson , 108. Edward VValter , 109. Thomas Powel , 110. Joseph Pownall , 111. Shadrech Walley , 112. Edward Cartridge , 113. John Brown , 114. James Dicks , 115. John Pearce , 116.   117. John Stephens , 118. Elizabeth Lovet , 119. John Oldham , 120.   121.   12●   123.   124.   125.   126.   127.   128. Bethuel Longstaff , 129. Richard Pearce , 130. Henry Parker , 131. Dennis Lincey , 132. Philip Cordry , 133. John Skeen , 134. Id. 135. William Thratle , 136. John Skarborrow , 137. Robert Barrow , 138. Randal Croxton , 139. Edward Edwards , 140. Robert Frame , 141. Philip Runnige , 142. Henry Barnard , 143. Thomas Wolfe , 144. Richard Richardson , 145. Richard Amour , 146. John Edge , 147. Mark Keinton , 148. Thomas Lawson , 149. THE END . Notes, typically marginal, from the original text Notes for div A54171-e410 Note , that Edward Jones , Son-in-Law to Thomas Wynn , living on the Sckulkil , had with ordinary Cultivation● for one Grain of English Barley , seventy Stalks and Ears of Barley ; And 't is common in this Country from one Bushel sown , to reap forty , often fifty , and sometimes sixty And three Pecks of Wheat sows an Acre here . 
A54175	----	A letter of love to the young-convinced of that blessed everlasting way of truth and righteousness, now testified unto by the people of the Lord (called Quakers) of what sex, age and ranck soever, in the nations of England, Ireland and Scotland, with the isles abroad, but more particularly those of that great city of London : spiritual refreshments, holy courage and perfect victory from God the Father, and the Lord Jesus Christ, amen. Penn, William, 1644-1718. 1669 Approx. 13 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54175 Wing P1322 ESTC R15259 12005994 ocm 12005994 52321 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54175) Transcribed from: (Early English Books Online ; image set 52321) Images scanned from microfilm: (Early English books, 1641-1700 ; 574:7) A letter of love to the young-convinced of that blessed everlasting way of truth and righteousness, now testified unto by the people of the Lord (called Quakers) of what sex, age and ranck soever, in the nations of England, Ireland and Scotland, with the isles abroad, but more particularly those of that great city of London : spiritual refreshments, holy courage and perfect victory from God the Father, and the Lord Jesus Christ, amen. Penn, William, 1644-1718. 7 p. s.n., [London : 1669?] First edition. Caption title. Signed: W.P. [i.e. William Penn] Carberry, in the county of Cork, the 19th of the 12th month, 1669. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A LETTER of LOVE TO THE Young-Convinced OF That Blessed Everlasting Way of Truth and Righteousness , now testified unto by the People of the Lord ( called Quakers ) of what Sex , Age and Ranck soever , in the Nations of England , Ireland and Scotland , with the Isles abroad ; but more particularly those of that great City of LONDON ; Spiritual Refreshments , Holy Courage and Perfect Victory from God the Father , and the Lord Jesus Christ , Amen . My dearly beloved Friends and Brethren ; WHo have been called by the Eternal Spirit , unto an Holy Calling , out of all the Pleasures , Vanities , Customs , Profits and Cares of this perishing polluted World , unto the pure Knowledge of the invisible God , and Jesus in you the Hope of Glory , which , to as many as Believe and Obey , is Life Eternal ; and who for that little Beginning of your Heavenly Journey , have met with Reproach , Loss , Suffering and bitter Tryals ; as one among you , and a Traveller with you , and therefore deeply sensible of your heavy Exercise , and bowed-down Spirits ; I am constrained by the Eternal Unction , which we have received from on High , to visit you in tender Bowels of Love unfeigned , beseeching you all in God's most Holy Fear and Counsel to stand fast , and make your Calling and Election sure , which is not ( my dearest Friends ) to those External and Shadowy Services , that could never perfect as concerning the Conscience , in which the Worship of the Jews formerly , and the Nations now mostly do consist ( Carnal and Beggarly Elements indeed ) , but to that Law in the Heart , and Spirit manifested in the Inward Parts , which is the Substance of all . Here God is the Teacher of his People , and daily doth replenish his with the Immediate Virtue of his own Life ; For God Eternal is broken forth , and by the Mighty Power of his Spiritual Appearance is come , to stain the Beauty of all the Inventions of Superstitious Men , and thereby to summon all Nations , Kindreds , Tongues and People to Judgment , for their Unrighteousness , that he alone may Reign King in the Heart , where the Devil has hitherto had Dominion , that true Religion may consist in fearing him and working Righteousness , by the powerful Operation of the Spirit of Jesus in them , which my dearly beloved Friends , with all Singleness of Heart let us wait to be sensible of , that through the glorious Rising of the pure Power of the Everlasting God , which is felt by all the Children of the Light , we may be enabled to work out our great Salvation with Fear and Trembling : For great and weighty is the Work of the Almighty in this his Day of Appearance , even to adopt us Sons and Daughters of the Most High , by a Participation of his Divine Nature , that as we have born the Image of the Earthly , in Pride , Vanity , Wantonness , Avarice , and all manner of Impieties ; and that whilst some of us were under great Professions , and the continual Feasting on Visible and Elementary Things ; so that now we may daily Experience , through Obedience to that Pure Light and Truth in the Inward Parts , which leads to all Meekness , Patience and Purity , the Quickening of the New Man , and sensibly witness a bearing of the Heavenly Image , that so we may come to feel the Peace that passeth the world's Understanding , and our poor , tossed , tryed and troubled Spirits in good measure fix't and anchor'd , in the Immoveable and Holy State , over all the Glories and Pollutions of the World , that so nothing may ever prevail upon us , to return into our former wayes and Lusts , committed in our Ignorance : For , the over-flowing Scourge of the Almighty will be upon the Back of the Backslider , and his swift wrath will overtake the Heart that faints by the way ; yea , better were it that such had never been visited with the Glorious Day-spring from on High , nor been convinced by the Powerful Perswasions of the Holy Spirit concerning the Pure Eternal WAY of TRUTH , then afterwards to turn from it , and so trample the Blood of that most Excellent Covenant under foot : Yea , it will be the most Dreadful of all Aggravations to their Eternal Wo and Misery . And therefore , My dear Friends , let us not be discomforted under all our sharp and heavy Exercises , whether from within or without ; for this I am fully perswaded of , That the same pure Principle of Light and Truth , that hath appeared to give a certain Discerning of our States and Conditions , and wrought a Convincement upon our Understandings , is able to give us that Succour and Support , if our Minds be but seriously stay'd thereon , as shall Sanctifie us throughout in Body , Soul and Spirit ; and so preserve us clean , to God over all . And My Dear Brethren , Let us not enter into any Murmurings against the Lord , but be singly given up to know his Will and Work done in us , that we Perish not , as those of old : And in the Tender Love of Jesus Christ I earnestly entreat you , let us no more look back upon our ancient Pastimes and Delights but with holy Resolution press on , press on ) ; for they will steal away our precious Souls , beget new Desire , raise the old Life , and finally , ensnare and pollute our Minds again ; and what will be the End of such Rebellion , but Woes and Tribulations from the Hand of the Just God , World without end ? Neither let us enter into many Reasonings with Opposers ; For that 's the Life God's Power is revealed to slay with the Two-edged Sword ; for 't is the Still , the Quiet and the Righteous Life , which must be exalted over all . And this I say in a sound Understanding , through the Mercies of the LORD , that Deadness , Darkness and Anguish of Spirit , will be the End of such Disputing and Pragmatical Christians , whose Religion consists much more in Words then Works , Confessing then Forsakings , and in their own Will-performances and External O! servations , then in the Reformation and Conversion of their Souls to God : And finally , we our selves , who have Known something more of the Lord , may also reduce our good Conditions to an utter Loss , by seeking to comprehend Dubious Matters in our Understandings , and Disputing about them with every Opposer the Devil in a way of Temptation shall present to us ; which does no way Advance our Growth and Encrease in the Noble Principle of Truth . And I beseech you , My Dear Friends , Let not the Fear of any External Thing overcome the Holy Resolutions we have made to follow the Lamb , Christ Jesus , through all the Tribulations , Tryals and Temptations , he and his Followers ever met withal ; O! let us be Valiant in God's Cause on Earth , who have but a short time and a few dayes to live . And let the Constancy of the World to the Momentary Fashions , Pleasures and Pollutions of it , the more ardently stir us up to express ours , for the Honour of our God against them all , who will Reward us for whatsoever we bear , suffer or part withal on his Account . And therefore , I beseech you , Let neither Father nor Mother , Sister nor Brother , Wife nor Child , House nor Land , Liberties nor Life it self , deter us from our Holy Constancy ; but as the faithful Ancients did of old , through Desarts , Wildernesses and solitary Places , in Goats-Skins and Sheep-Skins , endure all Torments and bitter Mockings in this Earthly Pilgrimage , for the Inheritance which is Everlasting . So , My Dear Friends , Let us do as we have them for our Example ; however , let us be very careful to shew all due Respect to our Relations , not to be Exalted , nor any wayes Unruly , lest there be just Cause taken against us , and the blessed Truth should suffer ; but in the still , retired , holy and patient Life , this pure eternal Principle of Light and Truth ( as seriously and diligently waited on ) certainly brings into , let us all dwell and abide , so shall we feel the Powerful Operations of God's Holy Spirit , to the more compleat redeeming of our exercised Souls from under the Dominion of Sin , and to the giving all of us a clearer Understanding and sounder Judgment of those things that are to be parted from ( as , the Pleasures , Cares and Customs of the World , that stand in the faln Nature , and only nourish the same , but crucifie the Self-denying Lord of Glory ) , and of the Things of God , and his spiritual Kingdom , which are to be adhered to , that in his pure Wisdom , which is from above , we may all be kept and preserved , over all the Snares and Temptations of the Adversary , both on the Right Hand and on the Left. And as one that is a Travailer in this Way , I even Beseech , Caution & Admonish you all in the Holy Awe of God , That you never forbear Meeting & Assembling of your selves with the Holy Remnant , amongst whom we first received our Blessed Convincement . O! forever let us Honour the Lord's Truth , and those who do sincerely profess the same , but more especially , such as were in Christ before us ; for this is well-pleasing unto the Lord. And let us beware of Lightness , Jesting or a Careless Mind , which grieves the Holy Spirit , that stands ready to seal us unto the Day of our perfect Redemption ; but let us be Grave , Weighty and Temperate , keeping low in Body , as well as Mind , that in all things we may be Examples , and a Sweet Savour for the God who hath loved and called us . And My Dear Friends , Let us keep in the Simplicity of the Cross of Jesus , even in Plainness of Speech , and out of the World's flattering and deceitful Respects ; for we are as well to be a Cross in our Garbes , Gates , Dealings and Salutations , as Religion and Worship , to this Vain , Adulterated and Apostatized Generation . So , in the pure Measure of Truth , that hath been manifested to every Particular , and has convinced us of the Unrighteousness of the World , and the Vanity and Emptiness of all its Professions of God , Christ and Religion , O let us stand and abide ! that we may feel it to be our Refuge and strong Tower , when the Enemy shall approach , either by Inward Exercise , or Outward Bonds and Sufferings , which in all likelihood will suddenly overtake us , for the Tryal of our most precious Faith ; so shall we sensibly experience that heavenly Blood of cleansing to stream therefrom , which only can give Remission , cleanse from all Sin , and finally , purge the Conscience from Dead Works , to serve the Living , Everlasting , Holy God , Almighty , Lord of Hosts , King of Nations , and King of Saints . And whatsoever things are True , whatsoever things are Honest , whatsoever things are Just , whatsoever things are Pure , whatsoever things are Lovely , and whatsoever things are of Good Report , if there be any Vertue , if there be any Praise O let us mind these things ! and the God of Peace , that has by his Eternal Quickening Power raised Jesus in Thousands from the Dead , Bless , Accompany and Preserve us over all Tryals and Tribulations , unto his Eternal Habitations of Rest and Glory . Carberry , in the Country of Cork , the 19th of the 12th Month , 1669. Your Brother and Fellow-Travailer in the Kingdom and Patience of Jesus our Lord ; W. P. THE END . 
A54176	----	Naked truth needs no shift: or, an answer to a libellous sheet, entituled, The Quakers last shift found out Penn, William, 1644-1718. 1674 Approx. 14 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54176 Wing P1324 ESTC R220398 99835125 99835125 39784 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54176) Transcribed from: (Early English Books Online ; image set 39784) Images scanned from microfilm: (Early English books, 1641-1700 ; 2052:14) Naked truth needs no shift: or, an answer to a libellous sheet, entituled, The Quakers last shift found out Penn, William, 1644-1718. 1 sheet ([1] p.) by Andrew Sowle, [London : 1674] Dated and signed at end: The 11th of the 7th month, 1674. By William Penn. Imprint from Wing. Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Quakers last shift found out -- Early works to 1800. Society of Friends -- Controversial literature -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Naked Truth needs No Shift : OR , An Answer to a Libellous Sheet , Entituled , The Quakers Last Shift Found Out . IT is with no small Regret , Sober Reader , that I am thus necessitated to Vindicate my own and my Friends Innocency , against these Unfair Assaults : I prefer Peace before War ; and heartily desire loving Neighbourhood , rather then daily Contest ; but this is our Satisfaction , we did not begin with them , but were begun with by them : And such great and general Accusations call for the like Defences ; since where Charges go unanswered , Guilt is most usually reflected , especially where WE are concerned ; there being a sort of Men devoted to misconstrue whatever we say or do , with whom it is become Criminal to defend our selves ; and do deserve to be chid for saying , They wrong us : Such continued Unchristian Proceedings against us will , I hope , give all Impartial People to hold me excused for publishing this second Vindication , which I intreat them in the Love of God to consider , that they may the better find out where the SHIFT lieth , whether in us , or this Nameless Author and his Abettors . The Intent of my paper was , to meet with the Vox populi , or common Fame , that as we might be defended , so the People disabused , by declaring , that notwithstanding those Defamatory Reports City and Country had credited against us , we had NOT received their Information of the Meeting , much less designedly avoided it ; That it was unfair to concern us in a Meeting without our Consent ; and that we made them a solemn Offer of a Publick Meeting , &c. Now let us see how well he hath made good his Title-Page , in which he calls his Paper an Answer to mine . He tells us , that We made an Appeal to the Baptists against T. Hicks , and that upon this Appeal the Teachers and Elders among them desired T. H. that he would in a publick Meeting bring forth his Evidences and Witnesses : That Mr. Kissin and Mr. Knowls wrot Letters the 15 th of Aug. to W. P. and G. W. informing them of Time and Place . But what is all this , to prove that we receiv'd any certain Account from them of the Meeting ; that we purposely avoided the Meeting ; and that we were so far unconcern'd in it , as that our Consent to meet was unnecessary ? The Ground of my Paper . He sayes that G. W. had notice at the Vizes , having seen a Letter of T. Hicks , sent to one in that Town : But suppose it to be true ; what is that to me , the Person most of all concern'd in the matter ? Or , how doth this reach P. Ford's Letter , writ to inform them of my Absence , and to desire the Meeting might be suspended , to prevent vain Boasting ? Was it suspended ? No. And hath not vain Boasting followed ? Yes . ● A Surreptitious Meeting ! A Vain Triumph ! Doth not this Proceeding rather give to suspect a Design to meet in our Absence , that made it of no moment to the Meeting , after they heard of it , though before they wrot for , desired and expected our Presence . But saith he , W. P. was at home the Night before : Grant it ; Must I therefore hear or know of any such Meeting , or my Concernment in it ? I received no Account , I say again , of either the Meeting , or my Relation to it , directly or indirectly , till about Ten the Night after it was over . And for G. W's Knowledge of the Meeting , it is exprest with Injustice both to him and my self ; for he had not that Account which belonged to him to have ; Therefore not His Account . What was a Rumor to him ; or T. Hicks's Letter to another man , receiving no Account himself , much less any Account of his Concern in the Meeting till the 29th of the last Month , which was the Day after the Meeting . Besides , must we take it for granted that G. W. was just then at Leisure to take Post for the Meeting ; under both it had been well nigh impossible for him to reach it ; for this Author tells us , that T. H. writ not till the Tuesday before the Fryday ( so call'd ) on which the Meeting was appointed ; which was to give him little above a Day to ride about four score Miles : Moreover , He was then pre-engaged for Bristol ; and so ignorant of his Concernment in the Meeting , as he after that writ to his Wife to Know if our Friends were concern'd in it . This his SHIFT is too Thread-bare to palliate that unworthy Surprise But , Others had 〈◊〉 , ●aith he What then ? say I. Were not we the Persons chiefly concern'd ? Could any Body else have answer'd for T. Hicks . besides himself ? Who then could fill up our room , e●pecially in matters of Fact ? If T. H. was thought fit to be there to explain and vindicate his Dialogues , then should we in Defence of our Answers : But , if our Absence might so easily be dispensed with , why should T. H's Presence have been so requisite ? for T. H and his Books , against our Books only , were unreasonable Odds. The Plea should have layn between Books and Books , the Controversie being written : And if it was needful that as well he as his Dialogues should be there , then that as well we as our Answers ; though I cannot see with what Liberty we could have defended our selves , since Such as offered to say any thing on our behalf , were interrupted ; which gives us Cause enough to believe , that this Person was beside the matter , when he tells us , that the Baptists were glad to see any of us there . But he says , That I Prevaricate , in saying , The Baptists concern'd us in that Meeting , when we concern'd the Baptists in that Meeting : A SHIFT to be sure , though not his Last . I would fain know , if we were not concern'd in that Meeting , because we concern'd the Baptists in that Meeting ; as I take it , we were reciprocally concerned in that Meeting , and therefore equally interested in the Appointment of Time and Place ; for was there not the same Reason that we should be there , viva voce to make good the Charge in our Book , as that T. H. should be there , viva voce to endeavour to clear his Book from our Charge ? Never can they defend themselves from that Injustice . It is not the part of a just Judge , to hear and determine for one Party in the Absence of another . Besides , for what End did they pretend to give us notice , if not that we should be there ? It must not be forgot , that while in their Letter to me they d●sire and expect it , in the Letter to J. Osgood they render it needless ; nay , it was asserted by one eminent among them in that Meeting , as I am credibly informed , That neither G. W. nor W. P. were concerned to be present : If so , why was our undesigned Absence reputed and reported to be the Consequence of our Fears ? But the Man thinks he hath a stronger Argument then all this , in my Book ( intituled , the Spirit of Truth Vindicated , pag. 78. That to which an Appeal is made must be capable of giving an Infallible Judgment , and so a true Judge , or else the Appeal is Foolish . He is so wise as to leave the Application to his Reader , for which Way he could make it bear to his Purpose , I know not : But let it suffice , First , That I made not the Appeal by him recited , as the Postscript of my Book proveth : Next , Nor can any sober Man think , we intended by our Appeal to the Baptists our abiding by their Judgment , be it right or wrong ; They very Words of it show the Appeal to the Baptists , was not to try whether T. H. was guilty ; but for Judgment against him , having proved him guilty ; for that were to admit of their Judgment , to conclude us against our selves ; they themselves will not think us so kind to them : Take the Appeal as this Person recites it ; Now if you the Teachers and Elders among the Baptized People do not publickly clear your selves of T. Hicks , and these his unjust Proceedings against us ; we may take it for granted , that you own his VVork , and may justly deal with him as the Baptists great Champion , peculiar Agent or Representative , &c. Now I would fain know which Way this binds us from all further Meeting , upon the same Score ? Nothing can be well clearer , then that this Appeal aim'd no further , then to know whether the Baptists did and would own or reject T. H' s Proceedings , that we might the better understand whom to address our selves to next time . There is great Difference in the Nature of Appeals : And the Reason of my Writing , as he citeth me , was , to prove the Light capable of giving an infallible Judgment , from my Adversary's acknowledging it to be the Gift of God , and appealing to it , as a right Discerner , for Judgment about what is right , and what is wrong , which this Person , T. H. like , left out : Howbeit , thus far what he cites , reacheth our present Case ; for doubtless , they had Power to give Judgment against T. H. if they had been but as willing to use it , having such clear Evidences in our Books before them . Nevertheless , this doth not prove , That we knew of the Meeting , that we were unconcerned in it , or that we designedly shunned it : The Foundation of our Paper , no wayes shaken by this Libeller's Sheet . The Meeting was pretended for a Church-Examination ; but almost every where , in and about London , noised by the Baptists themselves to have been for a Disputation , and our Absence accordingly interpreted : A manifest Injury to our Books , Persons and Profession . For my Offer to J. Gladman , he meanly shifts it , and seeks to creep out at the Word FORMAL ; so that we are to read it thus , VVilliam Penn did offer , but not formally Challenge , to meet T. Hicks with the Bible in one Hand , & with his Dialogue in the other . Let it be so ; I hope it is enough to satisfie the World , that an Offer was made and rejected : Nor is my printed One more Formal ; for it was on Purpose made to remove all Obstruction to a Meeting , upon Terms formally proposed ; for which I shall produce a Witness in convenient Time and Place . In the mean while it is to be considered , that the Person mistakes , when he makes T. H. to have offered W. P. any such Meeting , whatever he might do to G. VV. as the very Page he refers to in T. H's third Dialogue proves : Further , that he never offered me any Meeting , but in private , and that too not till after he had twice publickly wronged me , which was refused , not to decline a Meeting , but as reputing it too mean a Satisfaction . For his reflective Commendation of my Prudence , because I did not , after their Example , appoint a Meeting without their Notice ; it speaks so much the Justice of my Proceeding , that it reflects Folly upon his Mention of it , and not a little Falseness too , since a Meeting to be agreed upon by two Parties , cannot be said to be lodged in any one of their Breasts , without telling a manifest Untruth . His Black Menace of us and our Religion , with some Hydr●an Piece , suddenly to be publisht , we are very little solicitous about ; our Consciences are approved to God in this Matter ; and we hope ( through his Assistance ( however misrepresented to the World ) before we have done , to approve our Cause Just in the Minds of impartial People . To conclude ; since he tells us , That the Baptists have received Satisfaction in T. H's Proceedings against us ( and great Cause we have to believe , that some of them were not ignorant of his Libel ) I do hereby soberly renew my solemn Offer to them , and expect from them a Publick Meeting , wherein we may have Leave , as viva voce , to repeat and defend our Charges , as T. H. manifestly had to read and vindicate his Dialogues . And be it known to all those Baptists , that though the Controversie fall in T. Hicks , by our Appeal to them ; yet that it riseth in them by their Justification of him : Therefore , as we can never acquiesce in their Proceedings , which he calls a Satisfaction , that have proved thus plainly injurious ; so from them do we yet expect that Satisfaction , which we are bold to ask , and in Hones●y they are bound to give us , in the Face of a so●er Auditory , at such Time and Place , as they and we , on Conference , shall mutually appoint . The 11th of the 7th Month , 1674. William Penn. s POSTSCRIPT . OUr Inducement to the Publication of these two Papers was not Vain Glory , or Worldly Reputation ( which Christ Jesus our Lord and Saviour , hath taught us to dye to ) but singly the Glory of God , the Honour of his Truth , and the rescuing of the Minds of People , from those false Reports they have been lately ensnared into the Belief of , to the Hurt of their Immortal Souls . 
A54184	----	The oaths of Irish papists no evidence against Protestants, or, A warning piece to jurors in a letter to a friend. Penn, William, 1644-1718. 1681 Approx. 31 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54184 Wing P1333 ESTC R32177 12353484 ocm 12353484 60050 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54184) Transcribed from: (Early English Books Online ; image set 60050) Images scanned from microfilm: (Early English books, 1641-1700 ; 1025:9) The oaths of Irish papists no evidence against Protestants, or, A warning piece to jurors in a letter to a friend. Penn, William, 1644-1718. Philanglus. 12 p. Printed for William Inghall ..., London : 1681. Caption title. Signed at end: "Philanglus", which is a pseudonym for William Penn. Imprint from colophon. Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Popish Plot, 1678. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE OATHS OF Irish Papists NO EVIDENNCE AGAINST Protestants : OR , A Warning piece to JVRORS . In a LETTER to a FRIEND . SIR ! THE present state of things affords such various matter of serious reflection , that to give you my Opinion concerning it , would be to confound and intangle my thoughts in the most intricate Labyrinths of Popish Villanies , and render my Discourse as confus'd a Chaos as the Subject of it . I have therefore singled out this one Question , as more particularly deserving a satisfactory Answer : Whether notwithstanding many full and positive Oaths of IRISH PAPISTS , a Protestant JURY may with a safe conscience give their Verdict contrary to the matter sworn in the present business of a PRESBYTERIAN Plot ? AND in Answer hereunto , I humbly offer to your more solid judgment these following Considerations . I. PROTESTANTS in the general are suppos'd to be very well satisfied of this Real Truth , That 't is a Popish Principle inseparably annext to that Faithless Religion , That Faith is not to be kept with Hereticks . And the experience of all Ages confirms their Practice to be conformable to Principles of their own making , however unsuitable they have been to those of Christianity . To instance in particular persons , nay to enumerate Popish Princes as well as their Council of Constance , who have given abundant testimony to the truth of this Assertion , would take up too much room in this short Discourse , and insinuate that you are either not at all , or ( at least ) a very ignorant Protestant . But since 't is more consonant to the present Design , I can't forbear to refer you to the several accounts which have been given of the Irish Rebellion in 41. and those yet living witnesses of the Truth thereof , by which you may be satisfied that this one Excuse cut the throats of many thousand Protestants in that Kingdom , who surrendred themselves upon the promise of Life and safe Convoy into the English Quarters ; and yet were forthwith most barbarously Butcher'd . This Principle , I say , was the only Funeral-Service of those poor credulous Murder'd Innocents . II. WE have therefore very little reason to expect that any other Oath should be thought more obligatory than that of Allegiance hath been ; or that Perjury should be more scrupled by a Roman Conscience than Massacres and Murders . But the Papists in that Kingdom did not only by the Martyrdom of some Hundred of thousands , give as great testimony to the Falseness and Cruelty of their Religion , as the primitive Martyrs did to the truth of Christianity : But as they had Treason enough to forfeit their Estates , so they had Liberty of Conscience enough to save them too in this very point of Perjury . For the price of an Irish Papists Oath was as generally known at the Court of Claims , as that of all sins is at the Court of Rome : And the multitude of persons in that Kingdom that enjoy their Estates , tho' actually concern'd in that Horrid Rebellion , is a sufficient evidence of the truth hereof . So that if it were demanded , I doubt not but most of the Protestants in Ireland would sign a Certificate to this purpose ; and if Oaths were so plentiful a Commodity that a small sum could purchase them to save the Estates of others , and that only for the advancement of a particular Papist ; how will those in whom want , and baseness , and lewd principles , all concur to qualifie them for such a purpose , judg an Oath or two an easie purchase of Wealth and Favour , Fame and Saintship to themselves , the Advancement of the Catholick Cause , and the utter destruction of Three Nations of Hereticks ? Alas ! 't was a small piece of Policy to teach their Cubs of Five or Six year old to stab the Protestants Children ! A Butcher's Trade , ev'n in the Irish Shambles , is not worth an Apprenticeship , if their Childrens Tongues can do so much more than their Fathers hands , by making them dye like Traytors , whose Ancestors they destroy'd as Innocents , if not Martyrs ; whilst a Protestant Jury by believing their Evidence , will be unhappily assistant to make them as impudent in this way of Murder , as they were in the Other . III. BUT let me a little consider the Gift of Swearing more particularly : Certainly an Oath unless given by lawful Authority , is not more considerable than we so abundantly hear in common discourse ; and therefore if these Irish Witnesses are of opinion That the King , nor any person deriving Authority from him , have power to administer an Oath , and the Courts of Judicature no more material in this case than the Market-place , a Jury may as well believe the full-mouth'd Oaths which have these many months infected the air , as a proof of a Presbyterian Plot in general , as they can the Depositions of such persons to fix it on any Protestant in particular . But that our Kings have been , and His present Majesty ( as He is a Protestant Prince ) is now Actually Excommunicated by the Pope , not only by his Bulla Cenae , but particularly and by Name ; and his Subjects Absolv'd from their Allegiance , and any acknowledgment of his Authority , is past all contradiction ; so that upon the matter , I am as much bound to believe every Damn-me , as such mens Oaths . But besides , 't is universally known , with what contempt the Papists have at all times us'd our English Bibles , and especially in Ireland , where they have depos'd that on the Evangelists which they have refus'd on the Mass-Book . Agen : Their Doctrine of Equivocation has such influence on this Affair , that the Assertion of a Protestant must be far more considerable than a Romanists Oath . For when they have sworn matter most intelligible , and in expressions most emphatical , no Juror can possibly know what they mean. For still they may have a Reservation in their minds of a quite contrary sense , for ought he knows . And it can be no objection , That they boggle at the Oath of Supremacy ; for the foundation of their Religion is so directly contrary to the matter of that Oath , that the very sound of the words in the ears of Protestants out of a Roman mouth , is not to be endur'd by the Holy See , unless dispenc'd with on particular occasions . Neither can it be urg'd with any success , That Protestants at this rate could not possibly live and enjoy their Estates in that Kingdom : For ( as every Climate has peculiar Medicine suited to the predominant Maladies thereof ; so ) their want of Honesty is tolerably remedied by their want of sense ; and they have been so often detected , that 't is the invincible Charity of the English which preserves the whole Herd from the common fate of Lyars . And here I cannot forbear to instance in one Example of their prodigious want of Thought . I could name the persons , parties to the Action , in which two Irish men swore that they were Witnesses to a Deed of Lease made by a certain Lord there on a set day , and a set place ; when upon examination it was found that the Lord was dead ten years and above before the time depos'd : And they will generally , tho' they can neither Read nor Write , swear to Limitations of Estates at Thirty years distance , which the Councellor himself will scarcely undertake to remember the next day after the Conveyance . And here I must not neglect the objection , That if they be such block-heads , they will easily discover themselves : For there never was a Nation of fools , tho' that Qualification may be most predominant ; and the Popish Party in England have exprest so much both of the subtilty and poyson of the Serpent , that it must not be thought strange tho' some prove more docible than the St. Omers Lads . IV. BUT I expect it will be retorted , That upon the Evidence of these persons Protestant Juries have not scrupled to pronounce many guilty of the most horrid Crimes . And that this may give pretence to Popish Juries , if we must ever be so miserable as to be tryed by such , to give as little credit to a Protestant Oath as we do to a Popish . To the first I answer : That there is no other Evidence can be expected of Popish Treasons , but some of their own Confederates ( I mean as to Oral Testimony ) : Those Oaths of Secrecy which have been administred in their Respective Plots since the Gunpowder-Treason , and were so lately renew'd in Ireland , exclude all Protestants from the knowledg of their practises : And the Discoverer of the Horrid Irish Rebellion in 41. was forc't to take Oaths and Sacraments enough to damn a World , before he was capable of that Service which he did in preserving the City of Dublin . Besides , he must be suppos'd more likely to speak truth , who pretends to discover a Plot among persons of his own Persuasion , and intimate acquaintance , than against those whom they always reckon their most formidable Enemies , and have so often us'd as such , especially when the Discovery of it exposes him to the greatest dangers , and makes him forfeit both his Religion and Relations ; and he swears without the assistance of the forementioned principle , or any temptation : Such an one , I say , is much rather to be credited than he who will needs be a Discoverer of Designs among persons of a far different judgment , and his professed Enemies ; and who will be reckon'd almost as much deserving pity for their more than Irish folly , as hatred for their detestable Treasons , should they be guilty of the Crimes pretended . But perhaps 't was not the Oaths of the Irish Witnesses , so much as the Irresistible Evidence of concurring circumstances , and violent presumptions , which 't is probable did most influence the Jurors in those Verdicts : For he that either knows ( or has heard ) any thing of the state of Ireland , must confess , That since they became subject to the English Government , every Forty years at least hath produc'd an Actual Rebellion , and the seeds thereof are continually sowing , and more industriously cultivated amongst them since the Reformation , by the Romish Emissaries . And why should we not think Protestant Plotters ( if such there be ) as prudent to keep their Intrigues from the knowledg of such Weather-cocks as the Irish are generally reputed ; as the Romanists , who never discover theirs unless to persons fixt to their Party with all possible Obligations ? For such Reasons as these we believe Papists against Papists : But cannot ( their Principles consider'd ) allow them to be sufficient Evidence against Protestants , as well for the Causes before-mentioned , as also for this considerable difference : A Protestant believes Perjury in any case against any person , be he Papist , Jew or Infidel , to be a damnable Sin ; and that no person on Earth can Pardon it , or Absolve him for such a Guilt . But a Papist either believes that 't is meritorious to forswear himself against an Heretick , when it may considerably advantage Holy Church ; or at worst , if it be a Crime , he knows 't is but going to Confession , and he can get an Absolution , which you need not doubt but in such Cases as we are speaking of , the Ghostly Father will grant a very easie Penance : which being once performed , our Irish Popish Evidence reckons himself as clear from the Guilt of the Perjury , and all the Murders thereby occasion'd , as the Child unborn . V. BUT as to the other part of the Objection , drawn from the fear of such usage from them , viz. That if we won't believe Popish Witnesses now , they won't believe Protestant Witnesses another day . The answer is very plain . Surely no Protestant expects to be troubled with a Trial for Treason , in case we must be blest with a Popish Successor . Heresie is a ready and greater Crime , and that in the Roman sense every true Protestant will be Convicted of by his own Confession , without Verdict . But supposing the Wolf should Parley with the Lamb , and give a Protestant Trial on an Accusation for Treason ; or upon Issue join'd between a Papist and Protestant under such a Government , unless they can charge the Protestant Principles with the same Justice , with which we condemn theirs , Equity demands more credit to our Depositions : But the sad Instances in the Neighbour-Nation , of what Right Protestants find in Popish Judicatures , makes this Objection of as little Weight , as their Oppressions are heavy and intolerable . VI. ONCE more consider , what a special case the Lord Shaftsbury ( for example ) or any other Protestant so publickly engag'd against Popery , should be in , if Coleman and that Herd of Priests and Jesuits , who have lyed and equivocated themselves into the other world , were alive , and the Plot undiscover'd ? Will any Protestant believe that the Authors of those Speeches which they left behind them ( those prodigious Untruths of seared Consciences , which had not the Divine Oracles warn'd us of , we could not believe any thing of humane shape could utter on this side of Hell ) would have made any more scruple to accuse others , than they did to excuse themselves ? and yet they had not that Emphatical addition of Irish Witnesses ! The Case indeed had been extremely difficult to have clear'd a person charg'd by so many Witnesses ; especially when the Quality of the persons might have been better conceal'd , than that of Modern Swearers . But the Reason , why noted Protestants have so long liv'd free from such Hellish Attempts , must , next to the Protection of Divine Providence , be imputed to their spotless Loyalty and prudent Circumspection ; and on the other part , to the fear of detection , which hath a far greater awe on Catholick Consciences than that of Damnation . VII . I observe , that when Mr. F — had chang'd his Coat , and was grown too Court-like for his former Acquaintance , he presently chang'd his Note too ; and the Influence of Surprizing Gold was such , that his foolish Ostentations were render'd ridiculous by Mr. M — himself , to whom he often produced his Handful of Temptation : And I no sooner saw Mr. M — new - thatcht , but he had found a New Plot ; I suppose in the Pockets of his New Cloaths . For will any man of common Sense believe , that if the Protestant Interest had been so far left of God , that they should endeavour to secure themselves by Subornation , they would not also have put these men beyond the Temptation of a piece of Cloath and a few Guinies ? But if some persons of the Protestant Religion , out of pity to their seeming Necessities , who pretended to leave their Country and their Gods , to save Innocent Blood , did contribute so far as not to suffer these wretches to starve , who can conclude hence the Guilt of Subornation ? That they did so much as to keep them alive , is an Evidence of Christian Charity ; and that they did no more , is an invincible Proof of their Christian Truth , Loyalty , and Innocence . VIII . BUT ( some say ) One positive Oath , nay oftentimes presumptions without an Oath are sufficient Evidence to a Grand Jury . To this what I have already said , may I hope give some Answer . The Question is not , Whether a Jury may give their Verdict against Evidence ? But whether such Oaths are any Evidence to a Jury , where the things sworn are Improbable , nay morally Impossible ? Can a Jury find a Bill , because some Fellows say , ( for I have before proved an Oath with them to be no more ) that the person is Guilty , when the matter of the Accusation is absurd ; and 't is apparent their Principles , their Cloaths , their Pockets and their Salvation incline 'em to such an Assertion ? But this is but an Accusation , say others ; and the business of a Grand Jury is only to bring the party accused to Answer : But not to say a Conspiracy , because some people say a Conspiracy , was a Caution given long ago by the Prophet . And certainly , a false Accusation is but few degrees less Devilish than a false Condemnation ; and he that will Accuse another without grounds , will make but little Conscience to Condemn him too . But there are Peers concern'd , and according to the present Scheme of our Laws , a Peer seems to be in a worse condition on any Criminal Charge , than the meanest Commoner . For the latter , besides the Grand Juries Accusation , must have another Jury Impannell'd by the Sheriff , who is sworn impartially to execute his Office ; and he has the liberty in Case of Treason to except peremptorily against Thirty Five without assigning any Cause , and against as many more as he can shew just Reason ; and then the Twelve that he puts himself upon , ( who must be of his own Neighbourhood ) are upon Oath , and can make no Verdict against him without every man of them agree to it . Whereas when once a Bill is found against a Peer , his Tryal ( unless in Case of Impeachments ) is by a select number of Peers ( commonly Twenty Five ) constituted by Royal Commission ; against any of whom , tho' his known and profess'd Enemies , he is allowed no Liberty of Challenge . And as they are not Sworn , so likewise the Majority of their Voices includes the rest ; so that if any Thirteen of them are pleased to pronounce him Guilty , To the Gibbet , or at least to the Ax he must go . And therefore certainly it concerns Grand Juries ( especially in such Cases ) to be duely circumspect and well satisfied of the Evidence on which they find Bills , wherein a mans Life , and Estate , and Honour , and the utter Ruine of his Family is concern'd . For should we ever fall under a Popish Successor , 't is to be feared in such cases , Accusation and Condemnation will differ only Objectivè in Intellectu . For should a Bill be found against a Protestant Lord , one might without consulting the Stars , or breach of Prerogative , venture to name the Triers , and foretel the Verdict . For though I have a just Deference and Veneration for the English Nobility ; yet 't is not easily to be decided , whether in case of this vast consequence to the Popish Interest , the Honour of Popish Lords , or the Oaths of their Commons , deserve the greater credit . IX . BUT still 't is Objected , That a Lawful Witness is according to the general sense of the Law , such a Witness as is allow'd by the Laws of the Realm ; and if what has been said be true , How is it that there is no Law disabling persons of this Character to be allow'd as Evidence ? 'T is true , the Law admits almost all persons to be Sworn as Witnesses ; but the Oath of every Lawful Witness ( in this sense ) is not Evidence , as was remarkably Adjudg'd in the Case of Mr. Dangerfield . And if the Debauch'd Practices of a Witness will destroy his Evidence , for the supposition that he dare be perjur'd , tho' he is also suppos'd to know it to be a Sin , What Influence will debauch'd Principles , which make Perjury a Duty , have to take away the Credit of a Witness ? If the Oaths of Swearers were sufficient to rule the Conscienees of Twelve men , without any consideration of the Persons , or their Principles , or the matter Sworn ; how little are we beholding to that Clause of Magna Charta , which confirms the antient Law of Trials by Jurors ? It is a wonderful grace in a Protestant Kingdom , that the Romanists , who own Allegiance to a Foreign Power , are permitted to enjoy Liberam Legem ; and while such undeserved Favour is continued , they can't be Excluded from Swearing , or Challeng'd to be Witnesses ; but still 't is left to the Jury to value their Testimony ; And ( especially in this case of concern to Holy Mother Church ) they are , as in Cases of Alliance , Relation , and parties in Interest , to be Sworn indeed ; but their Credit left to those of the Jury , which in Civil Causes may be considerable ; but where the Catholick Cause is concern'd , cannot be so . X. BUT what is it which these Fellows would Swear upon the World ? A Plot ! a Plot of Protestants against themselves ! and ( the only security they have under God ) the Life of their Prince ! A Sham so often discover'd , and so generally known , that by attempting to Retrieve it , they demonstrate their matchless Impudence , and the desperate condition of their Cause . Mr. Dangerfield ( how honest soever he be grown ) is not yet arriv'd to such perfection , as to pretend a Prophetick Spirit ; yet his particular Narrative will well serve for a History of the Presbyterian-Plot . The Paper-Designs indeed were ruin'd by the Meal-Tub , his and Fitz-Harris's Business ; and there was no hiding Treason in Presbyterian Houses or Pockets ; but Downright Swearing will serve as well ; and the 500 l. which Dangerfield had merited by one Stab , will go a good way in Irish Oaths . You must know , Sir , these watchful Loyalists spy'd Treason just peeping out of Presbyterian mouths , and sink down agen into their hearts ! And if Oaths will do , they will have it out Blood and all . But we in the Countrey can never believe that His Majesty ( who was pleased to declare in Council , that he gave no credit to Dangerfield's private pretended Discovery , because the business was impossible , can encline His Royal Heart to believe the same Sham on such paltry Testimony ; or that the Army listed in the Meal-tub , can ever attempt much on his Person ; but rather , that the whole business is a Story contriv'd , and consented to , and carried on in general by the Popish Party , and intended for a Mask , hoping that whilst the King , if His Majesty should believe it , was preparing for the Safety of His Sacred Person , against the pretended Conspiracy of the Presbyterian Party , they might have the more time to move on with their own Plot , which was still to possess the King with the real belief of the said Sham-Plot . See Dangerfields Narrat . p. 34. XI . NOR is it sufficient to Apologize for these Witnesses , That possibly they profess themselves Protestants ; considering how easie 't is for a Romanist to take a new Epithete according to the nature of his design . Therefore what Profession he was of when his Thoughts were free and undisturb'd with the Temptations of Honour and Wealth , must be the Rule of Judgment , especially when his Actions are still apparently calculated for the Interest of the Religion , which he pretends to have abandoned , and against that which he would be thought to have embraced . And tho' the small Remains of Humanity , which Antichristianism leaves , improved by the probability of Advantage , might provoke them to discover the Irish Treasons ; yet when the hopes of the Reward vanishes , and the Traytors seem to have weather'd the point , and have Reason to promise themselves Success , what can be more natural than to accept of Reconciliation to the prevailing Party on Terms of such extraordinary Advantage both to the Cause and themselves ? 'T was no slight Argument of the Lords of the Philistines to disswade Achish from accepting Davids Service , Wherewith shall he reconcile himself to his Master , but with the heads of these men ? And the same Argument can't be inconsiderable in our case to any man of tolerable understanding . And truly these mens Circumstances duly considered , tho' they were persons otherwise of some Credit ; their Testimony in this Case seems very unhappy : For either there is a Popish Plot or no : If there be , the design of the casting the odium of it on the Prsbyterians , evidently appears ( in the business of Claypole and the Discoveries before mentioned ) to have been from the most labour'd Scene of that horrid Tragedy ; and then for a Protestant to be credulous of such a forg'd design , is little less than Self-Murder . But if there be no Popish Plot , these persons are already perjur'd ; and consequently their Evidence wholly insufficient . XII . BUT there is a Corner of the World near Oxford , where , as if the University did not only Monopolize the Learning , but the very Sense of the County too , there are ( they say ) Twelve men to be found , who notwithstanding all this , are ready to shew their implicite Faith , That they have lately approved themselves fit for this ( pretended Loyal ) Service , without all Contradiction , in a very remarkable manner ; For some Persons in that County being lately presented for Conventiclers , and the Evidence proving only an Assembly of four beside the Family ; the Jury was directed , That according to the very Letter and sense of the Statute , they could not find the Persons guilty ; yet such was the Zeal of these blessed Jurors ( you must believe ) for the Protestant Religion established by Law , That notwithstanding the Mathematical Demonstration , That 4 are not 5 or more , they could do no less than find them Guilty . BUT Sir , in what I have said , I would not be understood to excuse Treason in men of my own Religion . I should abhor my very being , should my Soul be contaminated with the least spot of Treason against my Sovereign ; and nothing is more seriously my desire , than that all Persons who are guilty , may be brought to condign punishment ; neither will I affirm , That 't is impossible for a man zealous for the Protestant Religion , to be betray'd into Treason by his Passions , tho' I am sure he can never be so by his Principles . And if any such person suffer for it , there 's no Reason that Protestants should be reproacht on that account . But this general Design of Protestants so much talkt of , if it be impos'd on the belief of English men upon no better grounds than I have yet heard , ENTER ROME TRIUMPHANT , I●paean to the Whore of Babylon ; we are fit to pay Peter Pence once more ; When we begin to deny Mathematical Demonstration , and to believe a Presbyterian Plot on Popish Evidence , we are just moulded to receive the impression of all absurdities , even the Popes Infallibility and Transubstantiation it self . Yours Philanglus . August 1st . 1681. LONDON : Prined for William Inghall the Eld. Book-binder . 1681. 
A54185	----	One project for the good of England that is, our civil union is our civil safety : humbly dedicated to the great council, the Parliament of England. Penn, William, 1644-1718. 1679 Approx. 50 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A54185 Wing P1334 ESTC R32178 12353556 ocm 12353556 60052 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54185) Transcribed from: (Early English Books Online ; image set 60052) Images scanned from microfilm: (Early English books, 1641-1700 ; 1025:10) One project for the good of England that is, our civil union is our civil safety : humbly dedicated to the great council, the Parliament of England. Penn, William, 1644-1718. 11 p. s.n., [London : 1679?] Caption title. Imprint suggested by Wing. Signed at end: "Phil'anglus" which is a pseudonym for William Penn. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Religious tolerance -- England. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2007-01 Taryn Hakala Sampled and proofread 2007-01 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion ONE PROJECT For the GOOD of ENGLAND : THAT IS , Our CIVIL UNION is our CIVIL SAFETY . Humbly dedicated to the Great Council , The Parliament of England . RELIGION , as it is the noblest End of Man's Life , so it were the best Bond of Humane Society , provided Men did not err in the Meaning of that excellent Word . Scripture interprets it to be Loving God above all , and our Neighbours as our selves ; but Practice teacheth us , that too many meerly resolve it into Opinion and Form ; in which , not the Text , but the Comment too often prevails : whence it comes to pass that those Bodies of Men , who have but one Common Civil Interest , are miserably distramed in favour of their adopted Notions , upon whom they are impatient to bestow an Earthly Crown . And this is the Reason of that Mischief and Uncertainty that attend Government , No sooner one Opinion prevails upon another ( though all hold the Text to be sacred ) but Humane Society is shaken , and the Civil Government must receive and suffer a Revolution : in so much , that when we consider the Fury and Unnaturalness of some People for Religion ( which shews they have none that 's True ( Religion making Men most Natural as well as Divine ) we have Reason to Bewail the Mis-understanding as well as Mis-living of that venerable Word . But since 't is so hard to disabuse men of their wrong Apprehensions of Religion , and the true Nature and Life of it , and consequently as yet too early in the day to fix such a Religion upon which Mankind will readily agree as a common Basis for Civil Society , we must recur to some lower but true Principle for the present , and I think there will be no Difficulty of succeeding . 'T is this , That Civil Interest is the Foundation and End of Civil Government , and where it is not maintained entire the Government must needs decline . The word INTEREST has a good and bad Acceptation ; when it is taken in an ill Sense , it signifies a pursuit of Advantage without regard to Truth or Justice ; which I mean not : The good signification of the word , and which I mean , is a Legal Endeavour to keep Rights , or augment honest Profits , whether it be in a private Person or a Society . By GOVERNMENT , I understand a Just and Equal Constitution , where Might is not Right , but Laws rule , and not the Wills or Power of Men ; for that were plain Tyranny . This Goverment must have a Supream Authority in it self to Determine , and not to be Superceeded or Controuled by any other Power , for then it would not be a Government , but a Subjection , which is a plain Contradiction . Having thus explain'd the Terms of the Principle I have laid down , I repeat it , viz. That Civil Interest is the Foundation and End of Civil Government , and prove it thus , The Good of the Whole is the Rise and End of Government , but the Good of the Whole must needs be the Interest of the Whole , and Consequently the Interest of the whole is the Reason and End of Government . None can stumble at the Word Good , for every man may easily and safely Interpret that to himself , since he must needs believe ; 't is Good for him to be preserv'd in an undisturb'd Possession of his Civil Rights , according to the Free and Just Laws of the Land , and the Construction he makes for himself will serve his Neighbour , and so the whole Society . But as the Good of the People is properly the Civil Interest of the People , and that , the Reason and End of Government ; so is the Maintenance of that Civil Interest entire , the Preservation of Government . For where People are sure of their own , and are Protected from Violence or Injury , they chearfully yield their Obedience , and pay their Contribution to the support of that Government . But on the contrary , where men are Insecure of their Civil Rights , nay , where they are daily violated , and themselves in danger of Ruin , and that for no sin committed aginst the Nature of Civil Interest ( to preserve which , Government was instituted ) we ought to suppose their Affections will flagg , that they will grow dead-hearted , and that what they pay or do , may go against the Grain : And to say true , such unkindness is ready to tempt them to believe they should not of right Contribute to the Maintenance of such Governments as yield them no Security or Civil Protection . Which Unhappy Flaw in the Civil Interest , proves an untoward Crack in the Government ; Men not being cordially devoted to the Prosperity of that Government , that is exercis'd in their Destruction ; and how far that Fraction upon the Common Interest of the People may Affect the Government I cannot tell , but to be sure 't is insecure to any Government , to have the People ( its Strength ) divided , as they will be , where their Interest is so disjoynted by the Government ; One Protected , the Other Expos'd . Wherefore , Wise Governments have ever taken Care to preserve their People , as knowing they do thereby preserve their Interest , and that how Numerous their People , so large their Interest . For not only Solomon has told us , That the Honour of a Prince is in the Multitude of his People , but Experience teaches , that Plenty of People is the Riches and Strength of a Wise and Good Government ; as that is , where Vice is corrected and Vertue encourag'd , and All taken in and secured in Civils , that have the same Civil Interest with the Government . But as the Good and Interest of the Whole is the Rise and End of Government , so must it suppose , that the whole ( which takes in all Parties ) concurs in seeking the Good of the Government ; for the Reason of the Government will not suffer it to protect those that are Enemies to its Constitution and Safety ; for so it would admit of something dangerous to the Society , for the Security of which , Government was at first instituted . It will follow , that those that own another temporal Power superior to the Government they properly belong to , make themselves Subjects not of the Government they are born under , but to that Authority which they avow to be superior to the Government of their own Country , and consequently men of another Interest , because 't is their Interest to pursue the Advantages of that Power they acknowledge to be soveraign : But those that own , embrace and obey the Government of their own Country as their temporal supream Authority , and whose Interest is one and the same with that of their own proper Government , ought to be valued and protected by that Government . The Principle thus far lyes General , I will now bring it to our own Case . ENGLAND is a Country Populous and Protestant , and though under some Dissents within it self , yet the Civil Interest is the same , and in some sense the Religious too . For first , all English Protestants , whether Conformists or Nonconformists agree in this , that they only owe Allegiance and Subjection unto the Civil Government of England , and offer any Security in their power to give of their Truth in this Matter . And in the next place , they do not only consequentially disclaim the Pope's Supremacy , and all adhesion to forreign Authority under any Pretence , but therewith deny and oppose the Romish Religion , as it stands degenerated from Scripture , and the first and purest Ages of the Church , which makes up a great Negative Union . And it cannot be unknown to men read in the Reasons of the Reformation , that a Protestation made by the German Reformers against the Imperial Edicts of Charles the fifth , imposing Romish Traditions , gave beginning to the word Protestant . In short ; It is the Interest of the Ruling or Church ▪ Protestants of England , that the Pope should have no Claim or Power in England . It is also the Interest of the Dissenting Protestants , that the Pope should have no Claim or Power here in England , because they are subject to the same Mischiefs and Sufferings in their Civil and Religious Rights that the Church Protestants are liable to : if then both are like to lose by Pope and Forraign Authority , their Interest must needs be one against Pope and Forraign Authority ; and if they have but one Interest , it will follow , that the Church Protestant cannot prejudice the Dissenting-Protestant , but he must weaken and destroy his own Interest . The Civil Interest of English Protestants being thus the same , and their Religious Interest too , so far as concerns a Negative to the Usurpation and Error of Rome ; I do humbly ask , if it be the Interest of the Government , to expose those to Misery that have no other Civil Interest than THAT of the Government ? Or if it be just or equal that the Weaker should be prosecuted by the more Powerful Protestants , whose Interest is Positively the same in Civils , and in Religion Negatively ? One would think 't were Reasonable that they should not suffer by Protestants , who if Popery ever have a day , are likely to suffer with them , and that upon the same Principles . Experience tells us , That the wisest Architects lay their Foundations broad and strong , and raise their Squares and Structure by the most exact Rules of Art , that the Fabrick may be secure against the Violence of storms ; but if People must be destroy'd by those of the same Interest , truly that Interest will stand but Totteringly , and every breath of Opposition will be ready to shake it . 'T was the Inconfutable answer Christ made to the Blasphemers of that Power by which he wrought Miracles ; A Kingdom divided against it self cannot stand : what he said then , let me on another occasion say now , an Interest divided against it self must fall . I know some Men will take Fire at this , and by Crying The CHURCH , The CHURCH , hope to silence all Arguments of this Nature ; But they must excuse me , if I pay no manner of Regard to their Zeal , and hold their Devotion both Ignorant and Dangerous at this time . It is not the way to fill the Church , to Destroy the People . A Church without People is a Contradiction , especially when the Scripture tells us that 't is the People that makes the Church . And 't is not without an appearance of Reason that some good & wise men are apprehensive , that the greatest Sticklers for Persecuting Protestant Dissenters in favour of the Church of England , are men addicted and devoted to the Church of Rome , or at least animated by such as are ; who , disparing of doing any great Feats , if known , hide themselves under these pretences ; but the meaning of it is to debilitate the Protestant cause in general , by exciting the Church of England to destroy all other Protestant Interests in these Kingdoms , that so nothing may remain for Popery to conflict with but the few Zealous abettors of that Church . And that this may not look disingenuous , or like a Trick of mine , I will enforce it by a demonstration . It is plain fact , that the Church of Rome hath ever since the Reformation practic'd the Restoration of her Religion and Power in these Kingdoms . It is as evident that Religion is with her a word for Civil Interest , that is , that she may have the Rule over men both Body and Soul. For 't is Government she aims at , to have the rains of Power in her hand , to give Law and weild the Scepter . To do this she must either have a greater interest then the Protestants that are now in possession , or else divide their Interest , and so weaken them by themselves , and make them Instruments to her ends . That her own force is Inconsiderable is clear : She has nothing within Doors to give her hope but the Discord of Protestants . It follows then that she must of necessity bestir her self and use her Arts to enflame the reckoning among Protestants , and carry their Dissents about Religious matters to a division in the Civil Interest . And it is the more to be fear'd , because whatever she has been to others , she has been ever true to her self . If this then be the only domestick Expedient left her , we are sure she will use it ; and if so , it must needs be of great Importance with all Protestants to let fall their private Animosities , and take all possible care that their dissents about Faith or Worship ( which regard the other World ) divide not their Affection and Judgment about the Common and Civil Interest of their Country : because if that be kept entire , it equally frustrates the designs of Rome , as if you were of one Religion . For since , as I said before , Religion , with the great men of that Church , is nothing else but a softer word for Civil Empire , preserve you but your Civil Interest from fraction , and you are in that sense of one Religion too ; and that such an one , as you need not fear the temptation of Smithfield , if you will but be true to it . This being the case , I would take leave to ask the Zealous Gentlemen of the English Church , If Conformity to the fashion of their Worship be dearer to them then Englands Interest and the Cause of Protestancy ? if their love to Church-Government be greater then to the Church and her Religion , and to their Country and her Laws ? or lastly , whether in case they are sincere in their Allegations for the Church ( which I confess ingenuously I am apt to suspect ) it is to be supposed that the present Church-men ( Conformists I mean ) are better able of themselves to secure Protestancy and our Civil Interest against the Attempts of Rome , then in Conjunction with the Civil Interest of all Protestant Dissenters ? If they say yes , I would have them at the same time , for the same reason , to give it under their Hands , that 't is a standing Rule in Arithmetick , that ONE is more then SIX , and that hitherto we have been all mistaken in the art of Numbers . Being brought to this pinch , I conceive they must say , that they had rather deliver up their Church to the Power and Designs of Popery , then suffer Dissenters to live freely among them , though Protestant , of one negative Religion , and of the same Civil Interest ; or else hasten to break those bonds that are laid upon Dissenters of truly tender and ( by experience ) of peaceable Consciences ; and by Law establish the free Exercise of their Worship to Almighty God , that the Fears , Jealousies , Disaffection and Distraction , that now affect the one common Interest of Protestants , may be removed ; for it seems impossible to preserve a distinct Interest from both . But to which of these they may incline ▪ I must not determine ; and yet I hope , they will not be of the mind of a late Monk of Cullen , that in his publick Exercise exhorted the Civil Magistrates to chuse to have their City poor and Catholick , that is Popish , rather then great and Opulent by the Admission of trading Hereticks ; but if they should , may our Magistrates have at least their Prudence ; for the Culleners gave him the hearing , but were as true to their Interest , as the Monk to his Superstition . Under favour , the Civil Government is greatly concern'd to discountenance such Biggotrys ; for it Thins the People , Lessens Trade , Creates Jealousies , and Endangers the Peace and Wealth of the Whole . And with Submission , of what should the Civil Magistrate be more tender , than in suffering the Civil Interest of a great People to be disturb'd and narrow'd for the Humor of any one Party of them ? for since the Civil Interest lies as large , as the People of that Interest , the people must be preserved in order to preserve that Common Interest . Other Notions ever did divide and weaken Empire , and in the end they have rarely mist to pull the Old House about their Ears , that have govern'd themselves by such disproportionable measures : By all means , interest the Affections of the People in the Prosperity of the Government , by making the Government a SECURITY to their perticular Rights and Properties . I ask , if more Custom comes not to the King , and more Trade to the Kingdom by encouraging the Labour and Traffick of an Episcopalian , Presbyterian , Independent , Quaker and Anabaptist , than by an Episcopalian only ? If this be true , why should the rest be render'd uncapable of Trade , yea , of Living ? What Schism or Heresy is there in the Labour and Commerce of the Anabaptist , Quaker , Independent and Presbyterian , more than in the Labour and Traffick of the Episcopalian ? I beseech you give me leave , is ther● ever a Church-man in England ▪ that in distress would refuse the Curtesie of one of these Dissenters ? If one of them should happen to fall into a Pond or Ditch , would he deny to be helpt out by a Dissenters Hand ? Is it to be supposed , he would in such a pickle be Stomachful , and chuse to lie there , and be Smother'd or Drowned , rather than owe Aid to the good Will of a poor Phanatick ? Or if his House were on Fire , may we think that he would have it rather burnt to the ground than acknowledge its Preservation to a Non-conformist ? Would not the Act be Orthodox , whatever were the Man ? So in case of being Sick , Imprison'd , Beset , Benighted , out of the Way , far from Kindred or Acquaintance , with an hundred other cases that may happen daily , can we think , that such Men would ask Questions for Conscience sake , or charge Schism upon the Relief given them ? No , no ; Self will always be true to its Interest , let Superstition mutter what it will. But since the Industry , Rents and Taxes of the Dissenters are as currant as their Neighbours , who loses by such narrowness more than England , than the Government and the Magistracy ? For till it be the Interest of the Farmer to destroy his Flock , to starve the Horse he rides , and the Cow that gives him Milk , it cannot be the Interest of England to let a great part of her Sober & Useful Inhabitants be destroy'd about things that concern another World. And 't is to be hop'd that the Wisdom and Charity of our Governors will better guide them both to their own real Interest and their Peoples Preservation , which are inseparable ; that so they may not Starve them for Religion , that are as willing as able to WORK for the good of King and Country . I beseech you , let Nature speak , who is so much a better Friend to Humane Society , than False or Froward Opinion , that she often rectifies the Mistakes of a Prejudiced Education , that we may say , how Kind , how Gentle , how Helpful does she teach us to be to each other , till that Make-bate OPINION ( falsly call'd Religion ) begins the Jangle and Foments to Hatred . All the Productions of Nature are by Love , and shall Religion propagate by Force ? If we consider the poor Hen , she will teach us Humanity . Nature does not only learn her to hatch , but to be tender over her Feeble Chickens , that they may not be a Prey to the Kite . All the Seeds and Plants that grow for the Use and Nourishment of Man , are produced by the kind and warm influences of the Sun. Nothing but kindness keeps up Humane race : Men and Women don't get Children in Spight , but Affection . 'T is wonderful to think by what Friendly and Gentle ways Nature produce , and matures the Creatures of the World : and that Religion should teach us to be Froward and Cruel , is Lamentable : This were to make her the Enemy instead of the Restorer of Nature . But I think , we may without Offence say , That since True Religion gives Men Greater Mildness and Goodness than they had before , that Religion which teaches them less , must needs be False . What shall we say then , but that even Nature is a truer guide to Peace , and better informs us to preserve Civil Interest , then false Religion , and consequently , that we ought to be true to the Natural and Just Principles of Society , and not suffer one of them to be violated for Humor or Opinion . Nor is every Difference in Opinion to be reputed or Nick named a New or Different Religion . Let us go together as far as our way lies , and Preserve our Unity in those Principles , which maintain our Civil Society . This is our Common and our Just Interest , all Protestant-Dissenters agree in this , and it is both Wise and Righteous to admit no Fraction upon this Pact , no Violence upon this Concord . For the consequence of permitting any thing to break in upon the Principles of Humane Society , that is Forreign to the Nature of it , will distract and weaken that Society . We know , that in all Plantations the Wisdom of Planters is well aware of this : and let us but consider , that the same ways that plant Countries , must be kept to for preserving the Plantation , else 't will quickly be Depopulated . That Country which is False to its first Principles of Government , and mistakes or divides its Common and Popular Interest , must Unavoidably Decay . And let me say , That had there been this Freedom granted Eighteen Years ago , Protestancy had been too Potent for the Enemies of it ; nor had there been those Divisions for Popery to make its advantage by ; at least , not in the Civil Interest of the Nation . And where that has been preserv'd entire , it has been never able to Prevail : Witness the careful Government of Holland , where the Preservation of their Civil Interest from Fraction hath Secur'd them against the growth of Popery , though it be almost Tolerated by them : So powerful are the Effects of an United Civil Interest in Government . Now because the Civil Interest of this Nation is the Preservation of the Free and Legal Government of it from all Subjection to Forreign claim , and that the several sorts of Protestants are united , as in the common Protestancy ( that is , a General Renunciation of Rome ) so in the Maintenance of this Civil Government as a common Security ( for it strikes both at their Rights Civil and Sacred , their Conscience , Religion and Law to admit any Forreign Jurisdiction here ) it must follow , that had these several , as well English as Protestant Parties been timely encourag'd to this united Civil Interest , they had secur'd the Government from this danger by rendering it too formidable for the Attempt . But there is a twofold Mistake that I think fit to remove . First , That the difference betwixt Protestants & their Dissenters is generally manag'd , as if it were Civil . Secondly , The difference betwixt Papist & Protestant is carried on , as if it were chiefly Religious . To the First , I say , 'T is plausible , but false , it is an Artifice of ill men to enflame the Government against good People , to make base Ends by other Mens Ruin ; whereas they that dissent , are at a Ne plus ultra on the behalf of the English Government , as well as themselves . They neither acknowledge nor submit to any other Authority . They hold the one common Civil Head , and not only acquiess in the Distribution of Justice by Law ; but embrace it as the best part of their Patrimony . So that the difference between Protestants and their Dissenters is purely Religious , and mostly about Church-Government , and some Forms of Worship , apprehended to be not so pure and Apostolical as could be desired ; and here it is , that Tenderness should be exercis'd , if in any case in the World , or St. Paul is Mistaken . But as to the Second , under Correction , the case is alter'd , for though it be mostly manag'd on the side of Religion , The great Point is meerly Civil , and sh●uld never be otherwise admitted or understood . For want of this caution Protestants suffer themselves to be drawn into tedious Controversies about Religion , and give occasion to the Professors and Favourers of that way to exclaim against them , as Persecutors for Religion , who had reprobated such Severity in the Papists to their Ancestors ( a most plausible and very often a succesful Plea ) when in reality the difference is not so much Religious as Civil . Not but that there is a vast contrariety in Doctrine and Worship too ; but this barely should not be the cause of our so great distance , and that Provision the Laws make against them ; but rather that Fundamental inconsistancy they carry with them to the Security of the English Government and Constitution , unto which they belong , by acknowledging a Forreign Jurisdiction in these Kingdoms . So that drawing into Question and Danger the Constitution and Government , to which Scripture , and Nature and Civil Pact oblige their Fidelity and Obedience , there seems a Discharge upon the Civil Government from any further care of their Protection , that make it a piece of Conscience to seek its Ruin , and which is worse , a Principle , not to be informed of better things , for even here not Reason or Law , but the Pope must be Judge . This being the Brief and Modest state of the Case , I must return to my first great Principle , That Civil Interest is the Foundation and End of Civil Government : and that how much Men desert the Interest of a Kingdom , so much they Wound and Subvert the Government of it . I appeal to all Wise and Considerate Men of the Truth of this by the present Posture of Affairs and their proper Causes . To come then to our Point , Shall English Men by English Men , and Protestants by Protestants be Free or Opprest ? That is , Whether shall we receive as English men and Protestants , those that have no other Civil Interest than that which is purely English , and who sincerely profess and embrace the same Protestation , for which the Antient Reformers were stiled Protestants , or for the sake of Humour or Base Ends disown them , and expose them and their Families to utter misery ? I would hope better of our great Church-mens Charity and Prudence ; but if they should be so unhappy as to keep to their old measures , and still play the Gawdy but empty Name of Church against the Civil Interest and Religion of the Nation , they will shew themselves deserted of God , and then how long it will be , before they will be seen and left of all sober men , let them Judge . For to speak freely , after all this Light that is now in the world , no Ignorance can excuse such Zeal , nor will wise men believe it to be either , but a Trick to weaken Protestancy , that her declared Enemy may with less hazard gain the Chair . And there is not so much reason to fear Profest Roman Catholicks , as those Gentlemen , who valuing themselves by their respects to the Church and tenderness of her Independent honour , have the opportunity with less suspition of letting in Popery at the Back door . These are the men that pay off the Phanatick in the Name of the Church , but for the good of the Pope , to whose account those endeavours must be placed . But it will go a great way to our Deliverance if we are not Careless to observe the Secret workings of those that have vow'd our Misery , & of them such , as are in Masckarade , and wear the Guize of Friends are most Dangerous : But some Men are Pur-blind , they can see Danger as near as their Nose , but in a Difficulty , that is not a Foot from them , they are Presumptive , Rusty and not to be govern'd , Could some Church-men but see the Irreparable Mischiefs that will attend them ( if sincere to their present Profession ) unless prevented by a Modest and Christian condescension to Dissenting Protestant Christians , they would never suffer themselves to be Mis●guided by Stiff and Rigid Principles at this time of day . If Christianity , that most Meek and Self denying Religion , cannot prevail upon them , me thinks the Power of Interest , and that Self interest too , should have some Success for in those cases they use not to be obstinate . But I expect it should be told me , That this is the way to Ruin the Church , and let in an Anarchy in Religion : Cujus contrarium verum . I am glad to obviate this , before I leave you , seeing the Contrary is most true ; for it leaves the Church and Church-men as they are , with this Distinction , that whereas now Conformity is Coercive , which is Popish , it will be then Perswasive , which is Christian . And there may be some hopes , when the Parsons , destitute of the Magistrates Sword , shall of necessity enforce their Religion by good Doctrine and holy Living ; nor ought they to murmur , for that which satisfied Christ and his Apostles should satisfie them : His Kingdom is not of this World , therefore they should not Fight for him , if they would be his Servants and the Children of his Kingdom , Christ and not Civil Force is the Rock his Church is built upon . Nor indeed has any thing so Tarnisht the Cause of Protestancy , as the Professors of it betaking themselves to Worldly Arms to propagate their Religion . David could not wear Saul's Armor , and true Protestants cannot use Popish Weapons , Imposition and Persecution . In short ; 'T is the very Interest of the Church of England , to preserve the Civil Interest entire , or else Popery will endanger all ; but that cannot be unless all of that Civil Interest be preserved ; therefore Protestaat Dissenters should be indulg'd . But some will say , There is a Difference even among Dissenters ; Some will give a Security to the Civil Government by taking the Oaths ; others will not , and be it through Tenderness , how do we know , but Papists will shrow'd themselves under the Wings of such Dissenters , and so in Tolerating Protestant Dissenters to fortify Protestancy , in reality Popery will be hereby shelter'd incognito . I Answer , First , That such Oaths are little or no Security to any Government , and though it may give some allay to the Jealousie of Governors , they never had the Effect desired . For neither in Private Cases ▪ nor yet in Publick Transactions have Men adher'd to their Oaths , but their Interest . He that is a Knave , was never made Honest by an Oath : nor is it an Oath , but Honesty , that keeps Honest men su●h . Read Story and consult our Modern Times , tell me what Government stood the firmer or longer for them ? Men may take them for their own Advantage , or to avoid Loss and Punishment : But the Question is , What real Benefit , or Security comes thereby to the Government ? It is certain they have often ensnared a Good Man , but never caught one Knave yet : we ought not to put so great a Value upon Oaths , as to render the Security of our Government so low and hazardous . God's Providence and the Wisdom of our Ancestors have found out a better Test for us to rest upon , and that is our Common Interest and the Laws of the Land DULY executed : These are the Security of our Government . For example , a Man Swears he will not Plot , yet Plots ; pray what Security is this Oath to the Government ? But though 't is evident , that this be no Security ; that Law which Hangs him for Plotting , is an unquestionable one . So that 't is not for wise Governours , by Swearing men to the Government to think to secure it ; but all having agreed to the Laws , by which they are to be governed , let any Man break them at his Peril . Wherefore good Laws , and a Just Execution of them , and not Oaths , are the Natural and real Security of a Government . But next , though some may scruple the Oaths , 't is not for the sake of the Matter so much as Form , which you know is not the case of Roman Catholicks ( pray distinguish ) and those very Persons , whoever they be of Protestant-Dissenters , I dare say , they will very cheerfully promise their Allegiance on the same Penalties , and subscribe any Renunciation of Pope and Forraign Authority , which the Art of man can Pen ; nor should it be hard for you to believe they should subscribe what they have alwayes liv'd . To that part of the Objection , which mentions the danger of Papists concealing themselves under the Character of Protestant Dissenters ; under Favour I say , it is most reasonable to believe , that those who will deny their Faith upon record , as those that subscribe your Declaration do , will swallow the Oaths too ; for the Declaration flatly denys the Religion , but the Oaths only the Pope's Supremacy , which even some of themselves pretend to reject . Therefore those that can sincerely subscribe the Declaration , cannot be Papists . If it be yet objected , that Papists may have Dispensations to subscribe the Test , or a Pardon , when they have done it ; I answer , they may as well have Dispensations to take the Oaths or Pardons when they have taken them , and these last six Moneths prove as much . There is no Fence against this Flail : At this rate they may as well be Protestants , as Protestant ▪ Dissenters , Ministers or Bishops in Churches , as Speakers or Preachers in Meeting-houses : Nay , 't is more probable , where there is least Suffering , and most Preferment . But this Objection only shews the weakness of both Oaths and Declaration for the Purpose intended , and not , that they can hide themselves more under one People then another . For they that can have a Dispensation or Pardon for one act , can have it for another ; especially when the matter of the Declaration is of a more general weight to them , then that of the Oaths ; all which confirms my former Judgment of the Insecurity of such Oaths to any Government . Give me leave then upon this to ask you , if you will bring a certain Ruin upon any Protestant Dissenters for the sake of such an uncertain Security to your selves ? for this is the Question ; I beseech you to weigh it as becomes wise and good men , shall they be Reprobated for tenderly refusing , what being perform'd , cannot save or secure you ? Consider , you have no reason to believe , but those that are allow'd to subscribe the Declaration , or that will be pardon'd , when they have done it , may be allow'd to take the Oaths , or will be pardon'd and absolv'd , when they have taken them : but you are certain on the other side , that the Imposing of the Oaths will be a great Snare to many Protestant ▪ Dissenters , that love the Government , and renounce both Pope and Popery ; They will be ruin'd ; which to me is of the nature of an Argument for those People : for their not taking the Oaths , proves plainly , they have no Dispensations nor hopes of Absolution , and therefore no Papists ; shall they then lie under the Severities intended against Papists , who have none of their Dispensations or Absolutions to deliver them from them ? This is ( with Submission , but in plain terms ) to make the case of the Kingdom worse ; for it destroys those who are not Guilty , and whom , I believe , you would not destroy . Having brought the matter to this , I shall first offer you a new Test ; Next , the ways of taking it , with most aggravation against the Party rejecting or breaking it ; And lastly , how you may secure your selves from Papists disguizing themselves among Protestant-Dissenters ; that so nothing may remain a Remora in the way , that shall not be removed , to leave you a plain and even Path to Peace and Safety . The New TEST . I A.B. do solemnly and in good Conscience , in the sight of God and Men , acknowledge and declare , that King Charles the second is Lawful King of this Realm , and all the Dominions thereunto belonging . And that neither the Pope nor See of Rome , nor any else by their Authority have Right in any Case to Depose the King , or Dispose of his Kingdom , or upon any score whatever to absolve his Subjects of their Obedience , or to give leave to any of them to Plot or Conspire the Hurt of the King's Person , his State or People ; and that all such Pretences and Power are False , Pernicious and Damnable . And I do further sincerely profess , and in good Conscience declare , that I do not believe , that the Pope is Christ's Vicar , or Peter's Lawful Successor , or that He or the See of Rome severally or joyntly are the Rule of Faith or Judge of Controversie , or that they can absolve Sins : Nor do I believe , there is a Purgatory after Death ; or that Saints should be pray'd to or Images in any sense be worship'd . Nor do I believe , that there is any Transubstantiation in the Lord's Supper , or Elements of Bread and Wine at or after the Consecration thereof by any Person whatsoever . But I do firmly believe , that the Present Communion of the Roman-Catholick Church is both Superstitious and Idolatrous . And all this I do acknowledge , intend , profess and declare without any Equivocation , or reserv'd , or other Sense , then the plain and usual Signification of these words , according to the real Intention of the Law-makers and the common Acceptation of all true Protestants . This is the Test I offer ; large in Matter , because comprehensive of Oaths and Test too , yet brief in words . The next thing is the Wayes of taking it with most Aggravation upon the Refusers or Violaters of it . 1. That in all Cities and great Towns , notice be given by the Magistrates thereof to the Inhabitants of every Ward or Parish to appear on such a day , be it New-Years-Day or Ash-wednesday rather ( when the Pope Curses all Protestants ) at their publick Hall or other places of Commerce , where the Magistrates shall first openly Read , Subscribe & Seal the Test . Then that it be read again by the proper Officer of the Place to the People , and that those that take it , do audibly pronounce the words after him that reads it , and when they have so done , that they subscribe and seal it . That such Subscriptions be Register'd , and Copies of each Parish's Subscription transmitted to the Parish , and Affixt upon some publick Place for all that will to see . That in the Countries the Parishes of each Hundred or Rape may be likewise summon'd to appear upon the Day aforesaid at the head Market Town in the said Hundred or Rape , and that the Justices of the Peace within that part of the Country shall first read , subscribe and seal the said Test in view of the People , and then that the People say , subscribe and seal the Test , as is before exprest . Which being done , let the said Subscriptious be collected into one Volumn , and kept in the County Court as a Book of Record ; and that to each Parish be transmitted a Copy of the said Parish's Subscription , to be affixt upon some publick Place within the said Parish for all to see , that please . Lastly , Let this be done Annually , that is , upon every New-Years Day or Ash-wednesday , as a perpetual Testimony of the Peoples Affection to the King and Government , and their Abhorrence of the Practices of Rome . The Abuse of this Discrimination should be very Penal ; for 't is a great Lye upon a Man 's own Conscience and a Cheat put upon the Government : Your Wisdom can best proportion and direct the Punishment ; but it can scarcely be too severe , as our Business stands . But as in case of such Hypocrisie a severe Penalty should be inflicted , so pray let Provision be made , that if any Person so subscribing should be afterwards call'd by the Name of Jesuit or Papist , without very good Proof , it should be deem'd and punisht in open Sessions for a Slander and Breach of Peace , yet so , as that the Penalty may be remitted at the Request of the Abused Party . I should think that this business , carefully done , might render needless my Answer to the last Objection , viz. which Way shall we be able to prevent Papists from passing for Protestant Dissenters , that so the Security propounded to the Government be not baffled by Disguize ? For no Papist can subscribe this but he will Lye in the Face of the Government and Country , and that Yearly , and upon Record too ; which is ten times more then a Transient Oath , mutter'd with one word spoken , and another dropt : However , that we may carry it as far as humane Prudence can go , — I yet offer two Expedients ; First , That upon Jealousie of any Persons being a Papist , or Popishly inclined , who is known to frequent the Assemblies of Protestant Dissenters , Four of that Party of most Note and Integrity , unto which he pretends to adhere , should be summoned to appear before those Justices of the Peace , unto whom the Complaint is made , to testifie their Knowledge of the Person suspected , his Education , Principles and Manner of Life ; which way of Inspection , as it goes as far as Man can reach , so can it scarcely fail ; for those Persons will not only discover their own Hypocrisie if they conceal him , but expose themselves and their Friends to Ruin. So that to say true , the Government has the Interest and Security of an Entire Party , for the discovery of every such suspected Person . But if this will not do , then Secondly , Be you pleased to refer the Discrimination of suspected Persons to the good old way of the Government ; that is , the Inquiry and Judgment of Twelve Men of the Neighbourhood , to wit , a Jury ; provided always , that they be such as have taken or will themselves take the Test ; else , that they may be Exceptable by the Party suspected . Indeed a good Expedient may be made out of both , for the first may be the Evidence to the last , and I think you will hardly fail of your Ends. I shall conclude with this Request , First to Almighty God , that he would please to make us truly and deeply sensible of his present Mercies to us , and to reform our Hearts and Lives to improve them thankfully . And Secondly to you , that we may be loving , humble and diligent one to and for another ; for as from such Amendments we may dare promise great and suddain Felicity to England , so if Loosness in Life , and Bitterness in Religion be not speedily reprehended and reform'd , and the Common Civil Interest maintained entire , God will , I justly fear , repent he has begun to do us good , Adjourn the Day of our Deliverance to that of our Repentance and Moderation , and Overcast these happy Dawnings of his Favour by a thick and dismal Cloud of Confusion and Misery ; which GOD AVERT ! These things that I have written , are no wild Guesses or May ▪ be 's , but the Disease and Cure , the Danger and Safety of England ; in treating of which , that God that made the VVorld knows , I have not gratified any private Spleen or Interest ( for I am sorry of the Occasion ) but singly and conscientiously intended his Honor , and the lasting Good of England , to which all Personal and Party Considerations ought ever to submit . Amicus Plato , Amicus Aristoteles , sed magis Amica Veritas , i. e. Anglia . Your own Faithful and Most Affectionate PHIL ' ANGLUS . 
A54177	----	The new witnesses proved old hereticks, or, Information to the ignorant in which the doctrines of John Reeve and Lodowick Muggleton, which they stile, mysteries never before known, revealed, or heard of from the foundation of the world, are proved to be mostly ancient whimsies, blasphemies and heresies, from the evidence of Scripture, reason and several historians : also an account of some discoourse betwixt L.M. and my self, by which his blasphemous, ignorant and unsavory spirit is clearly and truly manifested, in love to the immortal souls of those few, who are concern'd in the belief of his impostures / by a living true witness to that one eternal way of God, revealed in the light of righteousness W.P. Penn, William, 1644-1718. 1672 Approx. 128 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A54177 Wing P1326 ESTC R15258 12005981 ocm 12005981 52320 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54177) Transcribed from: (Early English Books Online ; image set 52320) Images scanned from microfilm: (Early English books, 1641-1700 ; 574:8) The new witnesses proved old hereticks, or, Information to the ignorant in which the doctrines of John Reeve and Lodowick Muggleton, which they stile, mysteries never before known, revealed, or heard of from the foundation of the world, are proved to be mostly ancient whimsies, blasphemies and heresies, from the evidence of Scripture, reason and several historians : also an account of some discoourse betwixt L.M. and my self, by which his blasphemous, ignorant and unsavory spirit is clearly and truly manifested, in love to the immortal souls of those few, who are concern'd in the belief of his impostures / by a living true witness to that one eternal way of God, revealed in the light of righteousness W.P. Penn, William, 1644-1718. 62, [1] p. s.n.], [London : 1672. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Reeve, John, 1608-1658. Muggleton, Lodowick, 1609-1698. Muggletonians. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE New Witnesses PROVED OLD HERETICKS : OR Information to the Ignorant ; in which the Doctrines of John Reeve and Lodowick Muggleton , which they stile , Mysteries never before known , revealed , or heard of from the Foundation of the World , are proved to be mostly ancient Whimsies , Blasphemies and Heresies , from the Evidence of Scripture , Reason , and several Historians . ALSO An Account of some discourse betwixt L.M. and my self , by which his Blasphemous , Ignorant and Unsavory Spirit is clearly and truly manifested , in love to the immortal Souls of those Few , who are concern'd in the belief of his Impostures . By a Living true Witness to that one Eternal Way of God , revealed in the Light of Righteousness . W.P. Now as Jannes and Jambres withstood Moses , so do these ( Reeve and Muggleton ) also resist the Truth , men of corrupt minds , reprobate concerning the Faith. But they shall proceed no further , for their folly shall be manifest unto all men , as theirs also was , 2 Tim. 3 8 , 9. Printed in the Year , 1672. TO THE READER . READER , Amongst the many strange Pretentions , that have been made to Religion , and the Authors and Abettors of variety of Sects , through every Generation , from the most primitive Christian Times , there has not appeared ( though not a less formidable yet ) a more compleat Monster on the Stage of Controversie and Opinion then John Reeve and Lodowick Muggleton , Brethren and Associates in the Blackest Work that ever fallen Men or Angels could probably have set themselves upon . What many Ages singly were infested by , we are assaulted with at once ; and as if the scattered Limbs of Heresie had rallied and re-enforced themselves for a new Combate ; no sooner was the Glorious Truth appearing , then they were ready to make their utmost Opposition , either by their Enchantments , to delude the Souls of some ; or through their unparalel'd sottish Folly , to scandalize the World in general against all Religion , as ridiculous ; and amongst others , the true as also Fabulous : Yet the Lord God of Eternal Power , whose Thoughts and Wayes are not as Mortal Men's , but Infinite and Almighty , like himself ; having decreed the Redemption of the fallen Souls of Men , by the Illumination of their Understandings , and Quickening of their Minds , dead in Trespasses and Sins , by the living powerful Operation of is own Eternal Spirit of Holiness , did appear in so great Glory and Majesty , that those Foggs and Mists , which began to over-spread the Earth , were soon scattered , and the Everlasting Light rise , and hath effectually shined forth unto the Convincement and Conversion of Thousands from the Ungodliness of this present Evil World , and the Fruitless Religions that are profest therein , to live a Sober , Heavenly Righteous Life and Conversation . But Alas ! Some few have strayed by the Way , One hither , and Another thither , for want of that Subjection and Holy Watch they ought to have lived in , unto the Blessed Living Truth of God : And as many Snares have been presented to Delude , so amongst others , their Sottish Imaginations have not been without the power of a Temptation , and too effectual upon some , the Lord knoweth , which though their Number be but very small , yet the Concernment of their Immortal Souls is great : For who living , that have tasted of the sure Mercies of God , and enjoyed of the Reward of Faithfulness to the Truth , but must needs Pitty , Sorrow and Lament on their behalf ; some that might have run well , and would not ; others that began to do it , and Satan hindred ? No sooner was Adam and Eve made sensible of the Blessedness of their Innocent State , then the Serpent endeavoured to beguile them ; How ? by Preaching Righteousness , Holiness , Watchfulness and Godly Fear , as without which none should ever see the Lord ? No , nothing less , but by Idle Dreams , Lucifican Thoughts and Exalted Imaginations , above the lowl● Awe and Fear , they ought to have lived in towards their Almighty Creator : And thus in some measure hath it faired with a few unhappy Souls , that have been beguiled by these Imposters . I shall not altogether make it my Business to confute his Tenants ; but since they more then once , with an intollerable Pride , boast of these things , as New Revelations , and challenge the whole World to disprove them , and upon this single credit it is that their credulous Adherents are so mightily perswaded of their Patrons Sincerity and Infability ( it being their first Lesson at entrance , To abandon all Scripture or inward Witness ) And that Muggleton to my knowledge , in his Discourses , and otherwise , makes it his brag , That he not only knows more then all men ever did or shall know to Eternity ; but that the Doctrines Reeves and he say they are deputed to declare ( by vertue of an immediate oral Commission from God himself ) are such divine Revelations , as were never known to Men or Angels before them . And consequently , since their Followers have nothing for a Proof , besides their bare Assertion ( which is most arrogant and false ( for they deny all inward Witness ) . It will appear both reasonable and necessary , that by an external Judge and Witness they should be tryed ; and if upon their Arraignment at the Bar , they be found only to have patcht up old Phantisms together , and published them under the Name of Transcendant Spiritual Treatises , Divine Looking-Glasses , and the like ; I hope they will be judg'd by every sober Person to be both horrible Imposters , and their Commission to be a meer Counterfeit . THE New Witnesses Proved OLD HERETICKS , &c. I now proceed to perform what has been promised by most Undeniable Proof . First , REeves and Muggleton declare as a great Secret to the World , That God is not an Infinite Spirit in every Place at all Times ( contrary to the Scriptures , which say , He measures out the Heavens with his Span , nor can the Heaven of Heavens contain him ) but against men and Angels , and by Authority from the holy Spirit ( to use their own words ) God is but in the shape of a man ; and that man , in respect of his Body , is the Image of God. Trans . Spirit . Treat . p. 15. Deu. Look . Glass p. 3 , 4. That this is against Scripture we prove . First , There is none like to the God of Jeshurun , who rideth upon the Heaven in thy Help , and in his Excellency on the Sky : The Eternal God is thy Refuge , and underneath are the Everlasting Arms , Deut. 33.26 , 27. If the God of Jeshurun be the true God , and none be like to him , then cannot mans bodily shape be the Likeness of the true God ; consequently , if Muggleton's God● be in the likeness of mans bodily shape , he is not the True God , because he is not that God of Jeshurun , which none is like unto . Again , If the Almighty God were but of the dimention of a middle statured man , how could he be said to ride upon the Heavens and the Sky ; and to have his Everlasting Arms under a People , many of whom being singly bigger then himself ; for by Muggleton's Principles , We are still to keep to the Litteral sence . Secondly , But will God indeed dwell on the Earth ? behold the Heaven and Heaven of Heavens cannot contain him , 1 Kings 8.27 . 2 Chron. 2.6 . chap. 6.18 . If the Earth , on which dwells so many Millions of Men , be not able to receive God , as he is , and in comparison of limiting him to any place , ( suitable to such a Body as Muggleton saith he hath ) the very Heaven and Heaven of Heavens cannot contain him ; Certainly this immence and infinite Beeing must be of a larger extent , then the Proportion of a Mortal Man , his own Creature . Thirdly , Who hath measured the Waters in the hollow of his hand , and meeted out the Heaven with his Span , and comprehended the Dust of the Earth in a measure , and weighed the Mountains in scales , and the Hills in a Ballance , Isa . 40.12 . He that cannot measure the Waters in the hollow of his Hand ? and meet out the Heaven with his Span , and comprehend the Dust of the Earth in a Measure , and weigh the Mountains in Scales , and the Hills in a Ballance , is not the true God ; but a Godd of mans stature can never do that ; therefore the true God is not such a one , neither can such a one be the true God. Fourthly , To whom then will ye liken God ? What Likeness will ye compare unto him ? the Workman melteth a Graven Image , and the Gold-smith spreadeth it over with Gold : Have ye not known ? have ye not heard ? hath it not been told you from the Beginning ? have ye not understood from the Foundations of the Earth ! It is he that sits upon the Circle of the Earth , and the Inhabitants thereof are as Grass-Hoppers , that stretches out the Heavens as a Curtain , and spreads them out as a Tent to dwell in , Isa . 40.18 , 19 , 21 , 22. In this Passage is a most pregnant Overthrow of this vain Opinion . 1. That God of whom man can make a Likeness ; is not the true God ; but such a one is Muggleton's , therefore not the true God. 2. If God was of mans figure and stature , then Gold-smiths were able to make his Likeness ; but this the Scriptures utterly deny , and ask , what likeness will ye compare unto him ? therefore God is not in the bodily shape of a man. 3. God by his Prophet disdaineth all such vain Conceits , and lest any should think so meanly of him , he gives his own Character , Have ye not heard ? hath it not been told you from the Beginning ? it is he that sitteth on the Circle of the Earth , and to whom the Inhabitants thereof are as Grass-Hoppers ; who stretches out the Heavens as a Curtain , and spreads them out as a Tent to dwell in . Fifthly , God is a Spirit , and they that worship him must worship him in Spirit and in Truth , John 4.24 . If God be a Spirit , he is either a finite or an infinite Spirit ; a finite he cannot be , and be God ; therefore an infinite one . If God be an infinite and immence Spirit ( which are tearms reciprocal ) then not a Body of a little more then five Foot high , as blasphemous , ignorant and sottish Reeve and Muggleton darkly imagine ; but the only wise and invisible God is that infinite Spirit , therefore not confin'd to any bodily shape . Sixthly , For what the Law could not do in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , for sin condemned sin in the Flesh , Rom. 8.3 . But made himself of no Reputation , and took upon him the form of a Servant , and was made in the likeness of men , Phil. 2.7 . By the likeness of sinful Flesh , and was made in the likeness of men , we understand and grant Christ's taking upon him not only a shape of a man , but the Flesh and Blood of a Virgin ; the Question will then be this , Whether Christ had this shape before he took it ? If he had , he took it after he had it , which is absurd ; if not , he was before he had it ; and if he was before he had it , either he was like his Father , or he was not ; if not , then not his Son ; if he was , then because the Scripture declares him to have taken upon him the likeness of a man , which supposeth him to have had a Beeing before he took it : God is not in the likeness of sinful Flesh ▪ nor made in the likeness of men ; but is the divine immortal Substance , of which Christ was the express Image before he took upon him the form of a Servant , or was made in the likeness of men ▪ which take notice are both joyned together , as Expressions of his Condiscension , as the following verse also shews ; and in being found in the fashion of a man ( as being a new and uncouth thing to him ) he humbled himself , and became obedient unto Death , &c. This was in the day he took upon him the form of a Servant and likeness of Man , making himself of no Reputation ; and not whilst he was in the form of God , when he thought it no Robbery to be equal with God. In short , If that only makes equal with God , which is found in the form of God ; then that which is in the form of a Servant , and in the likeness of men , is not in that state equal to God ; and if that be so , as it is , if Scripture be true , certainly there is ground to believe , that Reeve and Muggleton are not a little out of the Way , in asserting , That God's Form is the Pattern or Image man's Body was made by . But here I expect to meet with an Objection , that it may be fit to remove , as that only one which can carry any colour of an Answer with it . Object . Most of these Scriptures , especially out of the Prophets ▪ onely intend to shew God's Soveraign Power , and not that he is not a Peson , as I assert him to be . Thus far Muggleton and his Company . I Reply , All Scriptures either import a literal or a mystical sense , and either would serve us against this false Witness ; if he sayes they should be construed mystically , I will tell him , that he must give us the same liberty in that place to do the like , Let , us make man after our own Image ; for they only collect from that Passage God's Image by man's likeness ; but in many of the places urged by me , those Members , which in a litteral sense denote a Body like to man's , are particularly mention'd : We will never allow him to allegorize the more litteral , and litterize the more allegorical ; if the one must be litteral , let the other be so too , especially there being more ground for it . To Conclude , if he will interpret God's Hands , and Arms , and Span to signifie his Power , as is most true ; then will I also explain God's Image to be Holiness , which is also true . But if he will have it , that because God made man after his Image , and that man has an Head , Eyes , Nose , Mouth , Ears , Hands , &c. therefore God has such too ; I will infer , because the Scriptures say , He span'd the Heaven with his Right hand , and rid upon the Circle of the Earth , That he really and bodily did so span the Heavens with a great Hand , and rid with a mighty Body upon the Circle of the Earth ; which how ridiculous and false soever it is , is as true as Reeve's or Muggleton's Conceit : Thus far indeed they would be in the right , by such a Consequence , That Almighty God would have a Body , but they would grosly lye in the dimensions of it , who say , 'T is no bigger then a middle statured man. Thus much , If not too much upon this piece of old vain Anthropomorphitism . That this idle Opinion is against that Understanding which God has given Men to judge of the Difference of Things , we also prove . First , If God were a Person of mans stature ; it would destroy his Ubiquity or Omnipresence , which is one of his most divine Properties , rightly attributed to him : For , how is it possible so inconsiderable a Body can be at all places at one and the same time , by which to see and understand all things , or to administer Strength and Comfort to his scatter'd Flock throughout the World ? Secondly , If they would say , he is present by his Spirit ( as read Reeve's Epistle to his Divine Looking-Glass ) I affirm against all Muggletonians upon Earth , That then not that Body , but that Omnipresent Spirit is the truly in infinite God. Thirdly , But I would fain know how God and his Spirit can be divided or separated ; Can any man be truly such , whose spirit is absent from him ? What Body is a living Body without a spirit , any more than Faith can be living without Works ? How then can God's Body , no bigger then a Mortal Man's , be contained in Reeve's and Muggleton's conceited Heaven , and his Spirit every where ? Where God's Spirit is , God is ; he can never be divided from his own Life and Spirit : for God is that Spirit , or that Spirit is God ; they are synonimously or equivolently to be taken . This the Apostle believed , when he told the Athenians , That God was nigh to every one of them , and in him they lived , moved , and had their Beeing . Fourthly , How was it possible for Reeve to hear God speak with a Voice of words from beyond the Stars , as one Body speaks to another , and no Body hear besides himself , nor the visible Firmament or Air to receive any Alteration or Disposure , as ever was when Voices of Words have been uttered , whether to Moses , or of Christ , or otherwise ? If any say , It was a spiritual Voice , such talk sottishly ; no Carnal Ear can hear a Spiritual Voice , as Reeve himself teacheth , page 47. T.S.T. concerning which something may be fitly hinted else-where . Fifthly , But I would add from their wicked Principles , That if Man be God's Image , in reference to his Body , then , because Reeve and Muggleton declare that a select number of men's Bodies and Souls are pre-ordain'd to be eternally damned , therefore God has decreed his own Image to everlasting Vengeance , and that to glorifie himself too ; which one Horrible Impiety I desire all to weigh , and then there needs no farther undertaking to his Confutation . That this OLD , and also Exploded HERESIE I prove . This wonderful dark Secret is to be read in Theodorus of Heresies , the 4th Book , and 10th Chapter , where he speaks of one Audaeus , who lived in Coelosiria , in the time of Constantius the Emperor , and grounded his Conjecture upon these words , Let us make man after our Image . Also several Monks inhabiting Aegypt conceited , the God that made Heaven and Earth to be no bigger then a Man. Of which Opinion , with Muggleton , was one Theaphilus of Alexandria , they were called Anthropomorphits , as may at large be seen in Eusebius Pamphilus his 6th Book and 36th Chapter ; also in Socrates Scholasticus his six and seven Books : this was about the Year after Christ 403. and One thousand two hundred sixty nine years since . Secondly , THeir second Secret is That God did not create the Heavens and Earth out of Nothing , but the Substance was with God from Eternity , T.S.T. p. 12. That this also inconsistent with SCRIPTURE we prove . First , In the beginning God created the Heavens and the Earth , and the Earth was without form and void , Gen. 1.1 , 2. If they were created before they were formed , as saith the place , then Creation and Formation are not one and the same thing , as Reeve and Muggleton assert in their Transcendent Spiritual Treatise , p. 16. so that either the Authority of Scriptures must be denyed , or else Creation is first a bringing forth of the Chaos or rude Substance , and Formation the Disposition of it into such Parts , and Designation unto such Ends or Services , as that all wise Creator might think most befitting his great Work. Enough might be said on this one particular to confute all with whom the Scriptures remain of any force . Secondly , Hearken unto me O Jacob , and Israel my called ; I am he , I am the first , I also am the last ; my Hand also has laid the Foundation of the Earth , Isa . 48.12 , 13. To be first , and to have laid the very Foundation of anothers Beeing , supposeth that thing neither to be before it , nor so much as in time equal with it ; and therefore denotes priority and superiority : Wherefore thus I argue , If God was before so much as the Foundation of the Earth was laid , then was neither the Earth , nor Foundation of it , from Eternity with God. But the Text affirms , That God was first , or before the very Foundation was ever laid , therefore neither the Earth , nor Superstructure , as to its Form , nor yet its Foundation or first material Principle was Co-eternal . In short , Nothing can be said to create any thing that is equal in time with it , because such Creation supposeth the one to receive its being from the other : and since God gave its Foundation , or first bottom , the very material Principle , it follows , there could be no Co-eternity betwixt them . Thirdly , — And the Word was God : All things were made by him , John 1.1 , 13. If all things were made by him , then both Heaven and Earth , because they are part of all things , were made by him ; but the place says , all things ( or whatever has beeing ) were made by him ; therefore a●● Co-eternity of Earth or Heaven with the Everlasting God is excluded and refuted . To this answers that Passage of the Apostle Paul in the Acts , God that made the World , and all things therein , &c. Fourthly ▪ To c●nclude this Head , For by him were all things created , and 〈◊〉 before 〈◊〉 things ; and by him all things c●n●●st , Collos ▪ 1 16.17 . And thou Lord in the beginning hast laid the Foundation of the Earth , and the Heavens are the Works of thy Hands , Heb. 1.10 . That which had a Beginning , which was made and which was and is upheld by another , neither can have been contemporary nor co-eternal with that from which it received its Beeing ; but that did the Heaven and the Earth , and from Almighty God , as the place proves : Therefore not Co-eternal with him . Nor can their idle shift any wayes secure them from the dint of these Scriptures , nor the Arguments built upon them , viz. making is fashioning , so God made the Heavens and the Earth , as a Carpenter makes a Door or a Chest , he fashions it of Wood ▪ but he does not make the Wood : A Distinction fitted for Bodlam , then ▪ men pretending to be in their Wits : Can any rationally think , that when God is said to lay the Foundation of the Earth , and to make the Heavens , and all that live therein , that he only fashioned them up ? Who made the Trees , Plants , Beasts , Fowls , Fishes , and rational Creatures ? Do they strain at a Gnat , and swallow a Cammel ? Can they think that it was harder to Almighty God , to create out of Nothing the more inanimate or Lifeless part of Heaven and Earth , then to compose that variety of excellent Creatures , and to infuse that great Spirit and Soul , by which they are respectively instincted or acted . But how pertinent his Distinction is betwixt fashioning and making , we will manifest by that remarkable Passage to our purpose in Paul's Epistle to the Philippians , Chap. 2. And being found in fashion as a man ; he humbled himself , &c. Was Christ a real Man , or not ? if not , then Reeve and Muggleton's Fleshly Mortal Notion of the Immortal Son of God falleth to the Ground ; if a real man , then to be fashioned may import to be , and the Fashion of a thing passeth for the Beeing of a thing . Of what value now their Distinction is , they may consider if they please . But this Opinion is also against REASON . First , It is the nature of what is Eternal , or from all Everlasting to be Infinite , Vnalterable and Almighty ; for it oweth no Original or Preservation to another , and is equivolent in all other Properties to Eternity : Now where there is not proportion , it is highly to be suspected , That there is no such thing at all ; but is a meer Chimera , and real only in a Fiction . Secondly , That there is no resemblance is manifest , the whole visible World is full of Time , inconsistent with Eternity , as having Beginning and End ; the Heavens have their set Motions , the Earth her distinct Seasons , in which are various Revolutions , and both filled with divers Temporary Agitations and Motions : Therefore it is impossible that Heaven and Earth could have been from Eternity , which are so filled with and made up of all the Instances of Time and Mutation ; for should they , The Sun must alwayes shine , the Rain descend , the Tide flow , the Winds blow , the Winter last , and every Alteration that is in Time be perpetual . Thirdly , It is utterly impossible , that Temporal Beeings could receive their sustenence and growth from what is by nature Eternal ; there being as great Contrariety , at least , Difference between them , as there is betwixt visible and invisible , spiritual and carnal things . Fourthly , Such as is the Food , such should the Life be ; now if this visible World be eternal , then the Food that springs from it should nourish to a Life as Eternal as that World which does produce it . Nay , since mans Body was made of the Earth , we might well infer , That mans Body ▪ as so made , is Eternal ; and if Eternal , as such , not Mortal , which Experience tells us is an idle Tale. But let this suffice at present . But that this Conjecture had other Founders then Reeve and Muggleton , I prove , and that by two Instances . Augustine sayes , That there were several that affirmed , That the Water was not made by God , but was Co-eternal . Next , a certain Sect called S●luciani taught , That the substance of the Creation , or whereof the World was made , was not made by God , but Eternally with God ( then no Creature , and then God ) as may at large be read in the said Augustine's Book of Heresies ; this Heresie raigned about Anno 300. after Christ . To say nothing of that known Philosopher Aristole , who was sometimes Idolator ; sometimes Athiest . Thirdly , THe third Secret , which only was revealed to Reeve and Muggleton , if we will believe them , is , That the Soul of man is generated or got by the Man and Woman with the Body , and that the Body and Soul are inseparable . That this is contrary to SCRIPTURE Testimony I prove . First , And the Spirit to God that gave it , Eccle. 12.7 . No Carnal Generation can bring forth a pure Spirit ▪ External Matter producing only External Matter of its own kind . But the soul of Man is a spirit , as the words exprest in Reeve's and Muggleton's own T.S.T. p. 44. Therefore no man gets the soul or spirit of a man when he generates the Body . Secondly , That which returns to God came from God ; but the soul of every man returns to God , and consequently came from him . I omit mentioning more Scriptures , because the following Principle being a Consequent of this ; what I prove there is proved here , namely , The Immortality of the soul , against the Atheistical Assertion , of the soul's mortality with the body : For where there is no Corruption , there could be no proper Generation ; and if the soul be Immortal , it was not descended of Mortal Race , or begotten of elementory visible matter . That this is against all Right UNDERSTANDING , I prove . First , Such as is the Soul , such must that be which produceth it ; but it is Spiritual . Now that which generates the Body of Man , being only and meerely visible Matter , it cannot produce or generate an intellectual Soul or Spirit . Secondly , If Man got the Soul , then would that Soul be as well the Image of the Father as the Body , and partake as intirely of the Father's Nature and Disposition in all respects : But Experience shews us , That Sober Parents have Wild Children , and Religious Children Debaucht Parents ; therefore Parents do not generate the Soul. Thirdly , If Soul and Body be inseparably generated , then the Sexes as well belong to Souls as Bodies ; the which as it is absurd , so would there be Men and Women in that very distinction to all Eternity : And who ever read of She Souls , or Female Souls ? Fourthly , If Soul and Body were intermixtly and inseparably generated by Man , then in all Anatomies it were no more difficult to find out the Soul then any other Part : and in case of opening or dissecting of Living men , as I have at the Vniversity , seen living Beasts by Anatomists , it would not be impossible , but rationall , that one should behold the very Thoughts , Purposes , and Intents of such Mens Hearts and Souls . But because this were most vain , we shall conclude , The Soul is not generated with , nor inseparable from the Body , but of an Immaterial Nature . That this is no newer then the rest , and was esteemed Heresie in the Primitive Times , I will Evidence . There was a Sect called Lucifrians , from one Lucifer of Sardania , and the Tertullianists , who held , That the Soul was transfused by generation from the Parents to their Children , and that the Soul is of the Flesh , and Substance of the Flesh of which read Socrates , in his 3d Book , and 7th Chapter ; also , Augustine of Heresies ; and Theodorus , his 3d Book and 5th Chapter , about Anno 350. Fourth , THE Fourth sublime Mystery of those Phantastick and Imaginary Persons is a Consequence of the former , namely , the Mortality of the Soul , That the Soul and Body go to Dust , and rise together at a general Resurrection . That it is inconsistent with SCRIPTURE , I prove . First , And the Lord God formed Man of the Dust of the Ground , and breathed into his Nostrils the breath of Life , and Man became a Living Soul , Gen. 2.7 . If the Breath of Life made a dead Body live , then the Privation of the Breath of Life makes a living Body dead ; since the life it has was from and is whilst that Breath inspired remains in it ; and if so , then not the Soul , but the Body dyes . 2. This is further proved thus , If it was living Breath before it entred into the Body , it must be living Breath after it is withdrawn from the Body ; since the Body makes no alteration upon it , but it upon the Body ; as from a life-less Heap to a living Body , and from a living to a dead Body again . 3. Though some of those things which are living may dye , because they live by the borrowed or lent Life of another ; yet very Life , as Life , cannot dye ; for since Life and Death are contrary , as Light and Darkness , because very Light can never in it self be utterly extinguished by Darkness , so as to become very Darkness , nor Truth Vntruths by Error , it is impossible that the Breath of Life , or Soul of Man , can suffer death , as here understood ; for that were very annihilation it self , or being from an intelligent Something made Nothing . Secondly , And he cryed unto the Lord , and said , O Lord my God hast thou also brought Evil upon the Widdow with whom I sojourn , by slaying her Son ? And he stretched himself over the Child Three times , and cryed and said , O Lord my God , I pray thee , Let this Child's Soul come into him again : And the Lord heard the Voice of Elijah , and the Soul of the Child came into him again , and he revived , 1 Kings 17.20 , 21 , 22. If the Soul was with-drawn when the Body lay dead , as the place proveth , then the Soul lay not dead from all Motion , Life and Heat in the Body , as one inseparable Lump . But the Soul was separated , and when it did return , according to Elijah's Prayer , and had resumed its forsaken dead Body , it revived the Body again ; therefore the Soul dyed not with the Body , nor at all ; inasmuch as if it had dyed , when separated , it could not have revived the dead Body , when returned . In short , This place most expresly proves , 1st , The Body's death , from the Soul's separation : 2dly , The Soul 's certain departure from the Body : 3dly , The Soul 's living after separation . Thirdly , Then shall the Dust return to the Dust , as it was ; and the Spirit to God , that gave it , Eccl. 12.7 . This place very evidently harmonizeth with the former , and is a pregnant Instance to the Confutation of that Atheistical Opinion , and as pertinent here , as where mentioned . For , as Man is composed of Body and Spirit , so they have two Originals ; the one from below , Dust ; the other from above , the Breath of Life : They have also two Dooms , the Dust to the Dust , from whence it came ; the Soul to God , from whence it came , to be by him sentenced to the Blessed or Cursed State forever , according to the end of that Chapter , For God will bring every secret thing to Judgment ; from whence I argue , 1. That only can properly return to Earth that came from it , that is Dust . But the Soul never came from Dust nor Earth , as Reeve and Muggleton affirm , p. 45. T.S.T. Therefore it is impossible that the Soul can truly be said to return to the Earth . 2. That which returns to God is what more immediately and eminently came from him , and that cannot dye . But the Soul doth to the end aforesaid . Therefore the Soul came from him , and dyeth not , neither can it with the Body return to Dust . Fourthly , Be not afraid of them that kill the Body , and after that have no more that they can do , Luke 12.4 . If Reeve and Muggleton speak Truth , then he that kills the Body kills the Soul too ; for he cannot kill the one without the other . But Christ Jesus , the Author of Truth and Salvation , saith , The Body may be killed by Man , and the Soul remain alive ; therefore Reeve and Muggleton are Lyars against Christ and his Doctrine . The Body's Death is Natural , the Soul 's Spiritual ; Mans Power extendeth but to one , and consequently the latter is independent of the former . Fifthly , For me to live is Christ , to dye is Gain ; but if I live in the Flesh ( or Body ) this is the Fruit of my Labour : yet what I shall chose , I wot not ; for I am in a streight betwixt two , having a desire to depart , and be with Christ , which is far better , Phil. 1.21 , 23. From whence I plainly argue , 1. If to dye was Gain , then he was not to enjoy less of that divine Consolation which he had living , since to live was Christ . But he that has lain Body and Soul One Thousand Six Hundred Years in the Grave , and may for ought we know One Thousand Six Hundred more , must needs have lost not only a little , but all that he enjoyed Living , instead of further Gain : Therefore I infer , Their Principle of the Soul's Mortality is contrary to the Testimony of the Apostle ; for with him to dye was Gain . That this was the Apostle's sence I proceed yet further to make appear from his own words . 2. The Reason of his streight was , Whether to live to serve Christ , or dye to enjoy him : But this had been no streight , if he was to lose what he had , and not to enjoy him after departure in any sense , as the Dead don't ; therefore it was not the Apostle's Judgment , though it was Wicked Reeve's , and Blasphemous Muggleton's , That the Soul is deprived with the Body by Death , of all Divine Enjoyments of God , or Punishment from him , till the Day of Resurrection . For the Apostle counted it far better , to depart , and be with Christ ; which had been a Vain , if an In-obtainable Desire , as would follow from their Anti-Scriptural Opinion . Sixthly , And when he had opened the Fifth Seal , I saw under the Altar the Souls of them that were slain for the Word of God , and for the Testimony which they had held ; and they cryed with a loud Voice saying , How long , O Lord Holy and True , dost thou not Judge and Avenge our Blood on them that dwell on the Earth ? Revel . 6.9 , 10. If their Souls lived after their Bodies were Slain , then they did not dye together ; but the Scripture proves , their Souls lived after their Bodies were Slain : for they cryed for Vengeance on the Blood-thirsty Inhabitants of the World ; therefore Souls are not Mortal , as Bodies are . In short , Their Bodies were slain , their Souls were alive ; their Bodies were in the Grave , their Souls under the Altar , worshipping God Day and Night forever and ever . That this is against REASON I further Prove . First , There is nothing Mortal that is not Elementary , or composed of visible Matter or Substance ; but the Body is that only part of Man , which is so composed . And consequently , the Body is the onely Mortal Part of Man. Secondly , That only can be subject to visible and material Generations , Agitations , Motions , Privations , Diminutions , Increases , Alterations , Operations , and Corruptions , which is of a Visible , Elementary , and Corporal Substance ( for an Invisible none ever saw subject to any one of them ) but of such is the Body , and not the Soul ( by Reeve and Muggleton their own assertion , of Man's Nature to be of the Faith which is God's Nature . ) Therefore the Body is subject onely to Generation and Corruption ▪ and not the Soul. That the Soul is not of the same Nature of the Body , I thus prove ; Thirdly , That which is intellectual , which in its pure Nature knows , comprehends , governs and orders all visible , elementary and corporical Beeings , and yet is Invisible , Spiritual , Rational , and Internal ( as is manifest from its Heavenly Meditations , its secret Thoughts , its serious Reflects , acute Memory , and profound Reasonings about the Causes and Effects of all things ) cannot but be of a Nature more refined , exellent and noble , then to fall under the same Generations Revolutions and Corruptions , those inferior visible Beeings are subject to . But such is the Nature of Man's Soul , as daily experience manifests to all that will not wilfully Blind their Eyes ; therefore though Man's Body be Mortal as being of that grosser Substance and elementary Nature , yet his Soul is of an immortal Nature , and can receive no Alteration of Being by any that may or can happen to the Body , which is but a Well ▪ Organz'd and disposed Instrument for the Soul to exert or put forth it self by , according to the good Pleasure of God , and that creaturely Prudence necessary to be eyed in and about all Worldly Concernments . Thus much and enough to this Point . That this is as Gray-headed as Atheism , we may suppose ; and that it is not only their only Revelation I prove . John the 22th Bishop of Rome , and some in the Countries of Arabia , held this very Doctrine , affirming , That Souls and Bodies dyed and rose together ; of which read Origen , and Eusebius Pamphilus , lib. 6. chap. 36. nor can any be ignorant that converse with Story , that long before , since , and at this day , where Reeve and Muggleton were never thought on , this wretched Opinion is but too rise , Anno 249. 1423. years since . Fifthly , BUt their most admirable Secret of all is , That God descended with his Body in the shape of a Man , and dissolved himself into the Virgin 's Womb , and so brought forth himself a Man ; who after he had lived to such an Age , was Crucified , and really dyed , or ceased to be either God or Man for Three Dayes and Nights . That this is in three Paticulars highly inconsistent with Scripture I prove . First , God did not so transmute his divine Nature into Fleshly Mortal Nature . 1. Your Father Abraham rejoyced to see my day : Then said the Jews unto him , Thou art not yet Fifty Years old , and hast thou seen Abraham ? Jesus said unto thems Verily , verily , I say unto you , Before Abraham was , I am , John 8.56 , 57 , 58. If that which was before Abraham , and yet then in beeing the same , was God , as none that own the Scriptures do deny ; then because that outward visible Body was not before Abraham , that was not God : The first all grant , the second none reasonably doubt ; for Christ was crucified about the Three and Thirtieth year of his Life : And then I hope none will believe the Eternal Deity was Transmuted , or Transubstantiated into that Visible Body ; for so Christ's Answer would not have been true : for that Mortal Body , which say Reeve and Muggleton was the Eternal God , had a Beginning , and was not of that Age the Jews said it to be . 2. Whose are the Fathers , and of whom as concerning the Flesh Christ came , who is over all , God blessed forever , Rom. 9. 5. If Christ , as concerning the Flesh , was not God , as the Text manifestly implieth ( by a Distinction betwixt his Appearance in that Body of Flesh , and his Divine Essence or Beeing , with their Originals ) then that fleshly Body was not God , or the Eternal God was not Substantially Transmuted into that Fleshly Body . Secondly , Neither could Elias be God's Deputy to transact in his stead the Affairs of Heaven , during that Journey which these Impostors affirm God to have taken , from any Scripture Evidence . 1. For my Father is greater then I , John 14.28 . And he kneeled down and prayed , Father , if thou be willing , remove this Cup from Me ; nevertheless , not my Will , but thine be done , Luke 22.41 , 42. If Elias was that Father which Christ spake of , and prayed and cryed to , as Reeve and Muggleton assert ; then either he that cryed to him was not God , but Elias really God ( and so they both contradict their own Doctrine , who tell us , That he that was born of the Virgin , and dyed on the Cross , was the Everlasting Father ) or else , that which needeth and cryeth for help of another , was greater then that , which was able to succour and deliver it ; which how absurd it is let all sober men judge : therefore he to whom he cry'd and pray'd in all Streights , and whom he had affirmed to have received all his Doctrine and Commission from , and who was greater then all , was the only true God , and not any glorified Creature . For God could not leave Elias his Deputy , and not leave him his Power , which if he did , be left Himself ; since without his Almighty Power he were not God. Secondly , I thank thee , O Father , Lord of Heaven and Earth , because thou hast hid these things from the Wise and Prudent , and revealed them unto Babes . The Hour is come , glorifie thy Son , that thy Son also may glorifie thee . And this is Life Eternal , to know thee , the only true God , and Jesus Christ whom thou hast sent . And now Father , glorifie thou me with the Glory which I had with thee before the World began , John 17.1 , 3 , 5. On this place I raise these three brief Arguments ; 1. If Elias was not the Father of our Lord Jesus Christ , nor Lord of Heaven and Earth , but a created Being , as all confess , then it was not unto Elias that Jesus returned that Heavenly Thanksgiving , but to his own Father , greater then all , who is Lord of Heaven and Earth . 2. If he to whom he prayed be that only true God , and that to know him , and Christ Jesus whom he hath sent , be Life Eternal , then was it not Elias to whom he prayed , because all grant , that he is not the only true God , nor did he so love the World as to send his only begotten into the World , that through believing in him it might obtain Eternal Life . This most plainly knocks down all Conceits of a Deputed God , that Christ should pray unto , because supposing that such a thing could be , yet he could not be that only true God. whom to know were Life Eternal : but this to whom Jesus prayed , whom say Reeve and Muggleton was Elias , saith Christ Jesus , was that only true God , whom to know is Life Eternal . 3. This God to whom Christ prayed , that he would glorifie him , was the same Eternal God with whom he had Glory before the World began ; but Elias was Two Thousand Years or more after the World was made , instead of being before the World began ; and consequently , Elias was not that God and Father , unto whom the Lord God made his Supplications . Object . But Muggleton will tell me , That Elias was enthroned with that God-like Power , Glory , Wisdom and Majesty , that rendred him all that which was needful to make able to answer all those Petitions , and what ever else was necessary . Answ . If the Majesty , Power , Wisdom and Glory of God were left with Elias , I would fain know what God had to dye with ; for 't is his Power , Glory and Divine Wisdom that makes him , God ; If Elias had them , God left himself destitute of what made him God : for how can a man leave his Properties alive behind him that truly man him , and yet be said to dye in Reeve and Muggleton ' s sence , which is , That all those Faculties And Properties dye with a man ? would one not rather say , that such one does not dye , because , that which makes him a true man lives ? So that their Conceit is spoiled in the over-turning of this one thing ; for , shew the impossibility of God's dying , and yet leaving his Power , Wisdom and Glory with Elias , and the whole Fabrick , filled with their many Chambers of Imagery , will fall to the Ground ; for , say they , without a God's dying , and becoming from Immortal , Mortal , and from Mortal , Immortal again , the whole Heaven and Earth would be out of order , and no right Knowledge or Salvation can be procured or arrived at . Much might be urged from many other Scriptures , as that God raised him , and that he is set down on the Right-Hand of the Most High , but let this suffice . Thirdly , Nor is there any thing in the whole Scriptures of Truth , that so much as incourages any to believe the Mortality of the Immortal God. 1. Even from Everlasting to Everlasting , thou art God , Psal . 90.2 . He that was from Everlasting , and is to Everlasting , never ceaseth to be , as that which dyes ▪ doth ; but the true God was from Everlasting , and is to Everlasting ; therefore Reeve and Muggleton's Mortal God is not the true God ; or , the true God never ceaseth to be . 2. Hast thou not known , hast thou not heard , that the Everlasting God , the Lord , the Creator of the Ends of the Earth , fainteth not ? Isa . 40.28 . He that could never faint , could never dye , because Death is more then a Degree beyond fainting ( though fainting be a Temporary with-drawing of Life ) but the true God and Creator of the Ends of the Earth never could faint ; therefore the true God could never dye . 3. And one of the Malefactors said , Lord , remember me when thou comest into thy Kingdom ? And Jesus said , Verily , verily , I say unto thee , To day shalt thou be with me in Paradice , Luke 23.42 , 43. If Christ , the Author of all Truth , spake Truth , as most unquestionably he did ; then both himself and the Malefactor were in Paradice that day , and consequently , it was untterly impossible that they should both dye from all visible and invisible Life , Sence , Understanding and Enjoyment . But I hope , none are so impudent as to say , Christ spake not the very simple Truth , and so would have deceived the poor man ; and yet I know not how far Muggleton will go in this matter , since he told me , that Moses in his Discourse of the Creation , set the Cart before the Horse ; and that if Paul were alive , he would reprove him , and so censure that holy Spirit by which he wrote . Therefore it was not the Eternal Deity that suffered Death , but that Body of outward Flesh , subjected to all those natural Passions of Heat , Cold , Hunger , Thirst , Life and Death ( as ours are , sin only excepted ) which the Eternal Infinite Creator had provided , through which to manifest his everlasting Wisdom , Councel and Mercy for the Redemption of Mankind . That these three Branches , of this sottish Opinion are all of them greatly repugnant to that Understanding God has afforded men to measure and distinguish things by , I prove . First , It was impossible for God to transubstantiate himself from an Immortal Deity to a mortal Man. 1. It must suppose God's begetting himself , which is absurd , and impossible ; since being begotten , supposeth him to have had a Beginning ( that gave Beginning to all ) and to beget , supposeth him to have been before he was begotten , and so before he was . 2. Such as is the Begetter , such must the Begotten be : We see , Men get Men ; Horses , Horses ; Fish , Fish , and every Seed has its own Body , as say Reeve and Muggleton ; then , by good consequence , the Immortal God must have begotten himself an Immortal God , one that could not dye by the Hand or Cruelty of his own Creature . 3. It is as impossible for God to become a Creature , or to dissolve his own Infinite , Immortal , Eternal Nature , into a Finite , Mortal , Created or Generated Nature ; as for a Mortal Created Nature to be refined , preferred , and transmuted into an Infinite , Immortal , Creating Nature . In short , It is as impossible for God , as God , to become a dying Man , as for a dying man to be changed into an Immortal Eternal God : They are reciprocally impossible and Blasphemous . Secondly , It is absurd , and Untrue affirm , that Elias was God's Deputy , and he to whom Christ prayed when in that Body of FLESH . 1. He that is Infinite , is every where , and circumscribed to no particular place ; but Scripture , Reason , and Reeve and Muggleton ( yet they are seldom of one mind ) own and declare the Infiniteness of God , therefore God is every where , and if every where , then not excluded Heaven , the Habitation of his Throne , and consequently Elias was not God's Deputy , neither was it any wayes needful that he should be . 2. That which in any sence may be said so want , is not God , who is all in all to himself ; but who needed a Deputy , neither was Omnipresent , nor Almighty , and therefore not the only True God. 3. Either Christ did not stand in need when on Earth , or he did ; if not , then he was not sincere in his Supplications ; if he did , then the Omnipotency was with Elias ( he that supplies Wants is greater then he that is supplyed ) and consequently , he that cryed was not that Everlasting God and Father , but Elias . 4. Elias was not so considerable as Moses , who was the first Grand Commissioner of God's Dispensations to the Sons of men ( as Reeve and Muggleton affirm ) why then should Elias be preferred to Moses , a Meek Man , Israel's Leader ; and who said of Christ himself , That a Prophet like unto me shall the Lord your God raise up unto you , him shall you hear in all things ( then not Reeve and Muggleton in any new thing ) 'T is strange therefore , that Moses was not rather of the two , elected to represent him in Heaven , who was a Figure of him on Earth . But though Reeve would not tell us so , I am of the mind I know the Reason of it , namely , That Christ did not call , Moses , Moses , but Eli , Eli , when upon the Cross ; and I am perswaded he had no other Ground for that Conceit , not considering that Eli , Eli , are Hebrew words , importing no more Elias , Elias , then they do Moses , Moses , but My God , My God , as the place expresly shews us . Much more might be said , but let this serve . Thirdly , That the Immortal God could never Dye ; or cease to be , is manifest , and the contrary Blasphemously False . 1. If God was he that made all things , and by whom they are upheld , as all believe , that believe there is a God at all , then had he ceased to be , the Creation had ceased to have been upheld ; and consequently all had fallen into its first Chaos , or the World can subsist without Him. 2. That he , whose Nature it was never to have Beginning , and ever to live without Variation , could never become so contrary to his own Nature and Being , as to change , dye or cease to be ; but such was the true God , therefore he never dyed . 3. If Saints live , move , and have their being in God , as say Reeve and Muggleton , pag. 201. D.L.G. then either God never dyed , or there were no Saints when the Jews Crucified Christ , or the Saints dyed too . They deny them all ; they say , God Dyed , and there were Saints , and they Lived , Moved and had their Being in God , though Dead ; which how all , or any of them can hang together , let sober People judge . 4. If God dyed , who lived , and by whom ? for nothing can live of it self , that had beginning from , or dependance on another , as had all the visible World on God ; therefore because all lived , and was preserved , that had its Being from God , He from whom they had their Being , could not be annihilated whilst they remained in being . 4. If God was raised by Elias , then either Elias was the True God , or Elias the Creature was stronger then Jehovah the Great Creator . Let this serve to confute , and forever to overturn these idle Chimera's of those filthy Dreamers Reeve and Muggleton . That this Blasphemous Conceit of the Immortal God's Mortality , is not new , I shall make appear . 1st , Valentinus is said , opened , to have published , at Rome , That Christ brought a Body down from Heaven , and that he after some time passed through the Virgins Body again . Noetus affirmed , That the Father , Son and Holy Ghost were Flesh , or that one Person of the Son of Man , or that Person so long since at Jerusalem , to be Father , Son and Spirit ; and that when he suffered on the Cross , the Father , Son and Holy Spirit dyed . See Euseb . his 4th Book and 10th Chap. Ireneus Epiphanius Heres . 31. & 57. about Anno 150. which is 1522. years since . What Strange New Revelation this is ! Lastly , I May mention another of their Tenets , held at this day by all Calvinists abroad , and of several Sects in these Nations ; namely , Predestination , or that God from all Eternity , without any other Inducement then his own Pleasure , hath decreed some for Salvation , and some for Damnation ; contrary to which , all their Obedience or Rebellion shall be in vain , to alter his Determination . That this Principle is Accurst by SCRIPTURE , I prove . First , The Righteousness of the Righteous shall be upon him , and the Wickedness of the Wicked shall be upon him ; but if the Wicked will turn from all his Sins that he hath committed , and keep my Statutes , he shall surely live , he shall not dye , Ez. 18.20 , 21. 1. If Righteousness or Wickedness are the Grounds of God's Rewarding or Punishing the Souls of men , then is there no Predestination previous , without consideration had to their Works ; but the Text affirms most plainly , therefore such Decrees are denyed and disowned . 2. If Man may turn from his Righteousness and Wickedness , then are the Means no more inevitably predestinated for men to use , then before mentioned ; but men may turn from either , and accordingly they will be rewarded ; therefore no such Predestinated Damnation or Salvation . Secondly , For it is good and acceptable in the sight of God our Saviour , who will have all men to be saved , and to come unto the Knowledge of the Truth , 1 Tim. 2.3 , 4. If the Apostle writ by the Spirit of God , that gives to know the Mind of God ; then it was the Good Will of God , that all men , not excluding any upon a Predestination , should come to the Knowledge of the Truth , and be saved : And consequently , there is no Predestinated Restraint upon men's Understandings , from knowing the Truth , nor fore-appointed Bar from their enjoying the End of such True Knowledge , even the Salvation of their Souls . Thirdly , The Lord is not slack concerning his Promise ( as some men count slackness ) but is long ▪ suffering to us-ward , not willing that any should perish , but that all should come to Repentance , 2 Pet. 3.9 . The Long-suffering of God either related to the Elect , or Reprobate , or Neither . Not to the Elect , because there is no need of fearing their Perishing . Not to the Reprobate , for there is no possibility of their Repentance . Therefore to neither ; and consequently , either the place is spurious , or deceitful ; or else those kind of Elections and Reprobations are meer Phantisms . Let these few Instances serve , of those hundreds that might be mentioned , most expresly to confirm the same . That this is highly Inconsistent with REASON , I briefly prove . First , It renders God most Vnwise , to make so many thousand Creatures on purpose to Rebel against him , to Kill , Lye , Steal , Blaspheme , and commit all manner of Outragious Wickedness to the grieving of his own Spirit , the making him Repent he had made the World , and Obstructing of his Glorious Work of Reformation . Secondly , It greatly Disparageth his Justice , which consists in proportioning Rewards and Punishments to the Good and Evil Works of Men , and overturns both , by making the Eternal States necessary and unavoidable upon a Predestination , without any Regard to their Works ; so that man is damn'd for not doing what he can't do , no more then it is possible for him to break an Almighty Decree . Thirdly , It quite destroyes his Mercy , and renders him the most Cruel of all Beings ; for instead of not being willing , or desiring the Death of a Sinner , He is here made to desire , and take Pleasure in it too ; nay , so essential is this Unutterable Cruelty to his Glory ( as say the Asserters of this Opinion ) that it would be lessened or ecclipsed without it : Oh Infamous ! Fourthly , But above all things , it strikes at the very Root of God's Rectitude , and Faithfulness , and makes him worse then the worst of Men or Devils : for whilst he sayes , Your Sins have kept good Things from you ; as I live , I delight not in the Death of a Sinner ; Repent , and that Iniquity shall not be your Ruin ; How long would I have gathered you , and ye would not ? But now God commands all to Repent ; God is no Respecter of Persons , but they that fear him in every Age shall be accepted , &c. with many more ; they make him but to Complement with Wicked Men , and speak them fair in words , meaning nothing less in his Heart , having Pre-ordained them to eternal Wrath. Fifthly , This Principle would defile his eternally inherent Holiness , by making him as well the Father of Sin , as of Destruction ; for men are either Damned for something , or for nothing ; if for nothing , that were most Wicked in these Predestinarians account , then for something ; and what is that ? Sin : very well ; and how came they to this sin ? they committed it ; and how came they to do so ? they would do it ; why ? could they have avoided it ? by no means ; where 's the Difference then betwixt being Damn'd for not doing what they could not , and doing nothing ? The Predestination was not , that all Evil Men , that wilfully withstood Mercy , should be Damned ; for they were ordained never to receive it ; but that such a Number , consisting of such and such particular Persons , should Vnalterably and Vnavoidably be Damned only to Glorifie God. Sixthly , But this would stain the Glory of the Almighty , in that neither in himself , nor from the Redemption and Salvation of the souls of men , his Glory is great enough , unless it be compleated in the Eternal Destruction of far the greatest part of Mankind . Seventhly , This destroyes , all Good Works ; for , may all say , Neither can my Good nor Evil Works make one Hair white or black , add or diminish , in reference to God's unalterable Decree ; and therefore will I give my self unto the Liberty of the Flesh , and enjoy the Pleasures of this Life , whilst I can have them . Eighthly , It destroyes all Government , since who cares how desperate he is , or what Injury he does , who conceiting to himself his Post is pitcht , his State set , and that unchangeably ; but breaking all Laws , takes his Revenge on what would bring him to condign Punishment for his Exorbitancies . To conclude , and come somewhat closer to the Persons concerned : What signifies their coming to call them to repent , that cannot be saved if they do ? Or to warn such to repent that cannot be damned ? What signifies their Commission ? or their Cursing , or Blessing ? For can they bless him to Life that is ordained before-hand to be damned ? Or can they curse him to Death who is pre-ordained to Eternal Life ? If therefore Men are pre-ordained to Salvation or Damnation , to what purpose should any fear their Curse , or prize their Blessing , since neither can alter or change the Condition of any Person ; and what more contrary to the Mind of the Merciful God , who is willing that all should come ▪ unto the Knowledge of the Truth and be saved ? That Antiquity both knew and abhorr'd this Opinion is Manifest . Josephus , in his 18th Book of Antiquities , and 2d Chap. also Epiphanius in his Preface to his first Book of Heresie : again , Eusebius in his 5th Book chap. 13. and Socrates in his 1st Book and chap. 17. and you will be fully informed of the Abettors of this dangerous and Wicked Opinion , namely a Sect of the Pharisees ; also Florinus & Blastus , against whom Ireneus Bishop of Lyons in France wrote two Epistles , and a Book call'd Ogdous , wherein he tells Florinus , That when himself was a Child and with Famous Christian Polycarpus , who conversed with John that conversed with Christ , he remembred him to be busie about the Emperors Court ; and further tells him , that had the Apostle John but lived to have heard that Damnable Doctrine which makes God the Author of Evil , he would have said , Good God , unto what times half Thou reserved me ? and tells him , that in Publishing so Wicked an Opinion , he had declared that which all the Hereticks before had never durst to pronunce plainly , with much more to this purpose , against him , the Sect called Manichees , from one Manes , held and promoted this Opinion of Fatal destiny , who Muggleton-like , is reported to have called himself Christ , and the Comforter , and published the Work of one Buddas in his own Name , calling It a New Dispensation ; All which , Reader , I assure thee Histories do inform Us to have been known in the 2d , 3 , 4 , 5 , and 600. Years after Christ , which is above a 1000. Years since ; In which Time many were the Impudent Spirits that assum'd to themselves as great Authority as Muggleton in Reeve's Absence doth at this time ; namely , Simon Magus , who had so far possess'd the Romans with his Sorcery , of his ( pretended ) Divinity ( calling himself to the Samaritans the Father ; to the Jews the Son , to the Gentiles the Holy Spirit ) as the Heathens erected a Statue or Image of him in the time of Claudius at Rome having this Inscription , Simoni Deo Sancto , to the Holy God Simon . Next , One Helen a Woman , that accompanied him , whom he called the Principle Vnderstanding , much like Muggleton's Daughter , who Reeve said should be the Chiefest of Women . Eusebius in his 2d Book , and 12 , 13 , and 14 , Chap. after this One , Menander , said , to have been a Sorcerer , and the Disciple of Simon , went up and down , deluding Silly Credulous People , by affirming to them , he was the great Power of God , come down from Heaven , and that all were to believe in him , and be baptised in his manner , or they could not be saved , but those that did should never dye , read Eusebius in his 3d Book Chap. 23. Ireneus Book 1. Chap. 21. Epiphan . haeres . 22. Again , Carpocrates is reported to have ( like Reeves and Muggelton ) patch'd his Opinion ( who was so vain Glorious as to affirm he knew all things ) out of Simon , Menander , Nicholas , ( from whence came the Nicolaitans in the Revelations ) Saturninus Basilides , &c. and see Epiphan . Haeres . 27. also Augustin of Heresies . Again , We find that Eusebius tells us of one Montanus ( whereof Montanists or Catafrygians are called ) taught in Phrygia , that he was the Holy Ghost , as may be seen in the 5th Book of Eusebius 13 , 14 , 15 , 16 , 17 , Chapters . Also that one Buddas affirm'd , that he was born of a Virgin ( as true as Muggletons being the Last Witness of God ) This Buddas writ a Book , and in his swelling Pride styl'd it Mysteries , much like the Whimsies of Reeve and Muggleton , in their Transcendent Spiritual Treatise ; next , he wrote a Book called the Gospel , of the Nature of Reeve and Muggleton's Divine Looking Glass : His End was to break his Neck ; 'T is to be fear'd that a worse will be miserable Muggletons , even Torment of Spirit , as Reeve is said to have left the World in . To conclude , Noetus , the Ring-Leader of that great Mystery , ( never revealed till within these 20. years , sayes Reeve and Muggleton ) namely the Godheads being a Man , and so absolutely Flesh and Blood , as that when the Body dyed , the Godhead ceased , and lay under Death's Power three dayes and three Nights : He through the height of his Imaginations , called himself Moses , and Aaron his Brother , as Reeves called ▪ himself and Muggleton , T.S.T. see Epiphanius Haeres . 57. By all which , Reader , I am not without hopes , but it does appear , how Falsly , and with what Treachery these Persons have dealt with poor silly People , who not being satisfied in what they did know , haye pin'd their Faith on the sleeves of such as told them things they did not know , and so have been given up to believe a Lye ; For what is more evident , then that in this very Tryal he , and his deceased Colleague are found guilty of Error , Treachery , and great Deceit ; Therefore , Reader , delay not to passe the Just Sentence of Impostor and Counterfeit upon them , and their Commission , who would raise to themselves a New Sect out of the Ruins of old Heresies , and that under the Pretence , of Choice Revelations , wherein there is no Proof beyond their bare Assertions , and to make them pass , forge an Authority from Heaven ( which loaths both them , and their Lyes ) to back and recommend them as unheard of Mysteries . O! sell not thy Reason , who ever thou art , enslave not thy Judgment , nor rob God's Light and Grace of its Office , to guide and teach thee in the Denial of those Evils that are to be forsaken , and in Imbracing whatsoever ought to be followed ; Bring not thy self under the Power of an Ignorant , Arrogant , Blasphemous , and Sottish Man , but remember that God Almighty , who cannot lye , hath promised , that in the last dayes He would be the Teacher of his People by his Spirit of Truth , and where is the Habitation of the most-High , but in the Contrite and Humble Hearts of Men ? For whasoever may or can be known of God , is manifested within , who having illuminated all , and given to every Man a Talent ; into it , Reader , have thy Mind retired , and wait to have it subject thereunto , and thou shalt come to know him , ( whom to know aright is Life Eternal ) But as I have plainly shown their abominable Cheat in obtruding Old Fables for New Revelations upon People ( whereby I have discharg'd the first part of my Promise ) So for a Confirmation of my Judgment concerning Muggleton , and to accomplish this abridg'd Discourse , take my following Relation , with the same impartiallity that I give it thee . I Have been twice to visit Lodowick Muggleton , and at each time I staid too long to repeat all , or the very words which passed betwixt us ; yet shall I faithfully write something of the matter and words , as neer as I at present do remember them . P. Art thou the last Witness that ever shall be ? Muggleton , Yes ; and there shall never be another . P. Who sent thee ? M. God spoke to John Reeve , and he spoke to me . P. Is that all thou hast to produce , only J. R's word for it ? to this he avoided . Again , P. Thou sayest , God did not create the Earth and the Heavens , he only fathom'd them ; making them Co-eternal with God ; but Moses said he did : Let me see a Bible ! M. Moses put the Cart before the Horse . This I bore for the next Question 's sake . P. Paul the Apostle , who also wrote , by the Inspiration of the Holy Ghost , saith , God created all things , or made them ; and the World is a great part of all things : besides , if it was before he made it , in this sense , must it not be God ? since nothing which is uncreated can be a Creature ? M. If Paul were living , I would have reproved him for that : Come not here to Dispute , but Believe ; I say it , that 's enough . P. Canst thou reprove the Holy Ghost ; for he spake by it ? M. Yes . P. That 's Blasphemy ; besides , if thou sayst it , must I therefore believe it , because thou sayst it ? At this he grew inraged ; and but for an Acquaintance by , and a Friend of his , I had doubtless been Curst at that time . The next time I came ( wich a Friend in company ) I found him sitting by the Chimny Corner , quaffing with some of his Followers and Benefactors , as what we saw before us did Evidence . My first salute was thus , P. How is it Lodowick ? methinks thou lookst with thy old thred-bare black Suit , like a sequestered begging Priest . M. I am a Priest . P. Art thou ? Of what Order ? M. The Order of Aaron . P. Aaron ? where be thy Bells then ? M. I have them in the Mystery . P. Mystery ? for shame don't talk of a Mystery ; for there was some such thing that did belong to that Order ; things were altogether External , Typical and Figurative : Methinks this were enough to show , that thou art no wayes concern'd in any Christian Commission , who art not a Priest after the Order of Melchisedeck , but Aaron , whose Priesthood is at an end , as said the Apostle to the Hebrews , chap. 7. so that thou hast Vnchristian'd thy whole Commission , and brings it under the Law of a Carnal Commandment ; and therefore has no Part nor Portion in the Power of an Endless Life , as saith the same Apostle . He interrupted . M. Have a care , Life and Death 's before thee ; therefore chuse Life and live , &c. P. But Lodowick , Thou pretendest to know the Dimensions of God , how high may he be ? M. Betwixt your Height and his , ( meaning a Friend then present . ) P. O Abominable ! Well L. Muggleton , God will blast thee forever , thou Presumptuous and Blasphemous Wretch , If thou turnest not from the Wickedness , with much more . M. Thou shalt be Damned , God has decreed thou shalt be Damned ; thou art of the seed of the Serpent . P. Why then didst thou set Life and Death before me just now , ( saying thou hadst more mind I should be saved , then any of the Quakers ) if I am ordain'd to be damn'd ? Is it not great Deceit , to exhort a man to chuse what he cannot have , though he bid for it , and to refuse that which he is unable to avoid ? But Muggleton , I will not say , that I serve such a God ; no , my God never ordained thee to be Damned , whether thou dost Well or Ill : this destroyes all Rewards and Punishments , and makes Evil and Good unavoidable . M. I would not give a Pinn for that God which would save us both , now I have Damn'd thee . P. Why dost thou talk of a God ; for thou sayst , Thy God can dye ; did the Immortal God ever cease to be ? M. I would not give a Rush for that God which can't dye . P. I say , thou and thy God shall to the Pit , from whence ye came , where is Death and Darkness forever : how can God cease to be , and yet be God ; since if he ceast , every thing that remained in being must have been greater , since below ceasing to be is nothing ? But suppose this Nonsense and Blasphemies ; how rose he again ? M. God left Elias with Power . P. Then Elias was greater then God ; for that which raiseth is greater then that which is raised ; but if the Power never dyed , the Power was God , and that which dyed not God : O , Hellish Impudence and Blasphemy ! O , Muggleton , thy End will be Destruction . M. W. P. I say thou art a Damned Devil ; remember Thomas Loe , who was the Wickedst Devil that ever I knew , who never went out of his bed after I Curst him . P. Thy Curses are under my Feet ; Tho. Loe was known to be an infirm Man in his Natural Constitution ( as well as by his great Labours ) for near these sixteen years , who is gone to rest : But art thou not ashamed to say , he never went out of his Bed ; who was as well as he used to be , and often after abroad ? and when he fell sick , was often up , and changed his Lodging before he dyed , having been ill three Weeks . Is this thy Infallible Spirit , that thou suggests Lyes to thy self and others ? M. I heard so . P. Is that enough for one that pretends , to be the last Witness of the High and Mighty God , to say for a Lye , I heard so ? Cover thy Face for Shame . M. He writ me a Curse , and he writ a very good Hand too ; but for all that , He was a Damned Devil , and thou W.P. art as arrant a Devil as he , and you shall be Damn'd together . P. Lodowick , in this thou hast told another Lye ; for it was an Apprentice that writ it : Where is thy Unerring Spirit now , thou vile Impostor ? And for being Devils , and Damn'd together , God rebuke thee ; only this know , that I am willing to go where he went , and whither we go thou canst not come , without great and unfaigned Repentance . M. Just so , many of you Quakers have dyed after my Curse , amongst others William Smith . P. This is another Notorious Lye ; for the man is yet Living : Well , Muggleton , God will reckon with thee for all thy Wickedness . M. Thou art a Cheat , and a Deceiver W.P. ( my Friend spoke ) G.W. Muggleton , have a care what thou sayst : for though it is our Religion , to forgive Injuries ; yet perhaps his Friends would question thee , and make thee prove it . M. I care not a Part for Him , nor his Friends , nor the Greatest Man in England . P. Thy Black Mouth is no Slander ; but know , Muggleton , That from my Youth I have sought God , and dared not willingly to abuse a Worm : and as my Friend has said , thou knowest there are Laws , other People make use of to vindicate their Credit by ▪ but I forgive thee ; thereby thou mayst know the Difference betwixt our Gods , and our Religions : thou Revilest , and possest Curses upon me , I Freely Forgive thee . M. I care not a TURD for you , nor the Laws neither . This , with many more Unsavory Foul Expressions fell from his Mouth . He also affirmed , That God never gave a Law , but to Devils ; and that Moses and the Israelites were so . I askt him , If he received a Law ? He said , Yes . I askt him for whom ? He said , For the People of these Nations to whom he was sent . I told him , Th●● that render'd both himself , and those to whom he was sent , Devils by his own Assertion . In short . Such Impertinency , such Blasphemy , such sottish Nonsense , and such Vnsavory , Ill-bred Expressions , I don't remember to have heard from the Mouth of any man , pretending to Religion . If this be your Prophet ( you that believe in him ) your last Witness , the only Messenger of the Spiritual Dispensation , and Grand Commissioner of Heaven , whom all must credit , or be damned : For Shame own not so manifest an Impostor , so foul a Wretch , so ill an Example ; his Arrogancy , his Ignorance , his Sottish Life , his Cowardliness , and finally , his Abominable Lying spirit is far from the Holy , Patient , Suffering , Self-denying and Heavenly Life of Christ and his Apostles , who being Reviled , they Blessed . I therefore intreat , nay , warn the Reader hereof ; and to fear the Infinite Almighty God , whose Mighty Judgments ( for Sin in the Consciences of Men and Women ) are come ; and not to Worship , this Beast , nor any Evil Thing , by bowing to his dark Imaginations : For know of a certain , the Time is at hand , when every Word , Faith and Work shall be tryed , that they who believe the Truth , and live in it , may have Rejoycing in themselves , and not in another ; when Muggleton's airy Stories ( which may perhaps swell and puff up the Minds of silly People ) shall vanish ; and such as have made his Lyes their Refuge , shall be swept away , and their place not to be found among the Living . Therefore mind the Light , the Grace , the Gift of God in your selves , which leads to Repentance , and all manner of Godly Conversation ( a thing Muggleton meddles not with ) that by it your Hearts may be sanctified , and settled in the Belief of the Truth , as it is plainly revealed to every particular in Christ Jesus ; so shall you obtain a sound Understanding , and possess the Habitations of True Peace , when Muggleton and his obstinate Brats shall Howl in the Lake that burns with Brimstone and Fire forever and evermore . William Penn. JOHN REEVE AND LODOWICK MUGGLETON , Contradicting Themselves , and One Another . IT can be no Wonder unto such as have impartially read thus far , that these men should contradict themselves , and one another ; who are filled in their Discourses ( or rather Ravings ) with nothing sober and consonant ; but Confusion heap'd upon Confusion , to the astonishing of every man that is in earnest about Religion , and has any due Fear and Reverence for God : but because they lay it down , as the Mark only of the True Commissioners of Heaven , in nothing to Jar or Contradict , I am the more induced to add to my own pains and the Readers , in a Comparison of their Contradictions . Doth not this Demonstrate those to be the Commissionated Witnessers of the Unerring Spirit , that are indue with a Divine Gift , to write a Volumn as large as the Bible , and as pure a Language as that is , with as much Variety of Matter , without looking in any Writing whatsoever , or HAVING ANY REAL CONTRADICTION IN IT , R. & M. Div. Look Glass , page 112. Contradiction I. Therefore it is written , Dust thou art , and unto Dust thou shalt return : When the Lord spake those words , he did not speak to the Flesh , or outward Form , or Body of the Man ; but he spake to the Inward Spirit or Soul , that understands the words of a Spirit . Look in his Transc . Spiritual Treatise , p. 44. Wherefore it may be queried by some , What was that which entred into the Dust , and brought forth Angelical Bodies ; was it any thing else , but the Divine Nature of God himself ? Unto this curious Query , from the true Light of Life I answer . That neither the Spirit of Angels , nor any other Creatures were formed of the Divine Nature ; but the Souls of Adam and Eve only , His Divine L. Glass , pag. 8. Animadversion I. If that which returns to Dust , cannot be said to return to Dust , unless it first came from Dust ; then , if the Soul returns to Dust , it consequently came from Dust , and if from Dust , then was it not formed of the Divine Nature , as on the other side is affirmed , and therefore a Contradiction . Contradiction II. Again , I declare , That when the Elect are Glorified , they are absolutely of the very same Glorious Nature , both in Spirit and Bodie , as God is . T.S.T. p. 46. Therefore the most Wise and Holy Creator created the Bodies of Angels Spiritual , and their Natures Rational ; and he made the Body of the Man Adam Natural , and his Soul Spiritual : For , if their Spirits and Bodies had been both of the Divine Nature , then it would have been impossible for them to have been capable of any Sin or Evil , no more then the Creator Himself ; for what would have been formed , but Creators only , instead of Creatures ? D.L.G. pag. 9 , 10. Animadversion II. If to be in Body and Spirit Spiritual , be to be Creators , then Gods ; and if the Saints are to be of the same Body and Spirit , then they are to be Creators , and consequently Gods ; which is absurd : For if the Reason , why Man was not at first made all Spiritual , but the Soul Spiritual , and the Body Natural , was , because he had been a Creator , as they say , which was impossible ; then , if Man is to be of the same Body and Spirit that God is , as they affirm ; Man is to be a Creator in the next World. Monstrum Horrendum ▪ Contradiction III If the very God-head had not dyed ( that is ) If the very Soul of Christ , which the Eternal Father , had not dyed in the Body , or with the Body , to quiet or satisfie the Cry of the Guilt of Sin in Men's Spirits , all men would have perished to Eternity : Thus the Father and the Son was but one unseparable Person in Immortal Glory , from all Eternity ; and became , in time , one unseparable Person in Mortality . T.S.T. p. 25 , 26. If Angels and Men had been both of God's Divine Nature in their Creation , then instead of their being capable to be changed , into a higher or lower Condition , at the Divine Pleasure of the Creator ; would they not rather have been Unchangeable Creators , then Changeable Creatures ? D.L.G. p. 9. Animadversion III. If the Reason why Men and Angels are not of the Divine Nature , be , That they are subject to Change , and that if they had been made of it , they would not have been capable of Mutation into lower or higher Degrees , at Divine Pleasure ; then because God is of that Divine Nature , it is inconsistant with his Nature to Change , or be Transmuted , as they often speak , from an higher State to a lower : and so , their whole conceit of the Deity 's Mortality , is vain , and by themselves Contradicted . Contradiction IV. Again , Many seeming wise men do imagine the Lord to be a vast Spirit . D.L.G. p. 16. Others blasphemously say , that the spirit of Man is God , and that the Body only dyes : These say also , God is an Infinite Spirit . T.S.T. p. 44. Is not that Infinite Spirit , and its Glorious Properties , but only one Essence , or God-head Substance ? D.L.G. p. 106. You may know , that all things are possible and very easie for an Infinite Spirit to bring to pass . D.L.G. p. 114. Animadversion IV. It can be no Crime , for any to believe , God to be an Infinite or Vast Spirit , as one while they would have it , whilst presently they call the God-head Substance , an Infinite Spirit , and confess all things to be possible unto an Infinite Spirit . O Gross Contradiction ▪ Contradiction V. I say , In the Great and Notable Day of the Lord , by his Decree , they shall every one of them rise out of the Dust together ; not with the same Bodies that dyed , because there was somewhat of God in those Bodies . T.S.T. p. II. So likewise that Infinite Spirit abiding within the glorious Body of Christ , is so unspeakably fiery Glorious , that no Created Spirit of Man nor Angel is able to bear the In-dwelling Essence of it . D.L.G. p. 69. Animadversion V. If something of God dwells in this Life in the Souls and Bodies of Men , then it is not so fiery Glorious , but it may abide in them , and they not be consumed : For God's Nature or Essence is irreconcileable to nothing but Sin ; the Righteous shall behold him Face to Face : So that one while , God dwells in Men ; another while , if it should be so , Man would be Consumed . Behold the Self-Opposition of these Miserable Witnesses ! Contradiction VI. How can any Rational Wise Man possibly think , that Man , or any other Living Forms , should ever be without a Glorious Creator , to give them their Beeings at first . D.L.G. p. 16. This was the Creator's very case in the matter of Creation ; and who dares speak against it ? no Spiritual Wise Man , I am sure , only some Lustful Persons , may dispute against it , though it be contrary to their own Reason , when it is sober . D.L.G. p. 12. I confess , it is not only contrary to Reason , but far above all Reasons Reach , truly to understand the Mysteries of the Creation . D.L.G. p. 114. Animadversion VI. If an Appeal be made to rational Men , concerning the Creation by a God , and if it be contrary to sober Reason not to believe so , then it is not far above , nor contrary to all Reason , to understand the Creation ; for else , why is it render'd by them so agreeable to Reason , and an Appeal made unto Rational Men concerning it ? Contradiction VII . Again , For your Information , in whose Persons , the Lord by his Holy Spirit Delights to dwell , T.S.T. p. 22. Whoever thou art , that boastest of a God , and a Christ , and his Ordinances , and of a Glory to come without thee , in the highest Heavens ; if thou shouldst be left to the Pride and Envy of thy Formal spirit , to condemn the Invisible Teachings of the Lord Jesus Christ in his Innocent People , because they are contrary to thy Opinion ; I say , from the Everlasting Emanuel , That thou art also but a Reprobate , D.L.G. p. 68 , 69. For in him dwelleth all the Fulness of the Godhead bodily , and from his Fulness we all receive , and Grace , for Grace . If Christ , or his Spirit , were within men when they uttered those words , all Faith or Hope , in reference to Eternal Glory was vain , D.L.G. p. 67 , 68. Animadversion VII . If Christ delighteth to dwell in the Persons of his People , by his Eternal Spirit , and that he thereby teacheth their Souls what he requires from them , as say they ; then it is not in vain to believe or hope , though Christ , or his Spirit , were within , as they also say : nay , they affirm , That the Souls of the Redeemed is the Throne of God , on which he now sits , D.L.G. p. 46. And therefore , though Christ , or his Spirit were in Believers , yet that would not make their Faith and Hope void ; Why ? Because they stand therein . Contradiction VIII . Is that Eternal Spirit , in its Heavenly Vertues , any thing else , but Immortal Crowns of bright Burning Glories ? Though the Eternal Spirit , be that Invisible God , that by the Power of his Almighty Word hath created all things ; and though all Power , Wisdom and Glory proceeds only from an Invisible Eternal Spirit , D.L.G. p. 106. Can this Infinite Spiritual Glory , be sensible of its Divine Excellency , or be a perfect Blessedness , except he hath a distinct Body , suitable to his Eternal Spirit ; yet without a Body , Face , or Tongue , or a Majestical Person , like unto Earthly Monarchs , he could not possibly have spoken distinct words , nor his Glory have been perfect . D.L.G. p. 106. Animadversion VIII . If that which is requisit to define or render God , truly such , be singly attributed to the eternal Spirit , without the mention of a Body , then is the Eternal Spirit the Invisible God , as they themselves prove . If the Eternal Spirit , be nothing else then Crowns of Immortal Glory ; and that it is the Invisible God , whose Power created all things ; and if all Wisdom , Glory and Power proceed ONLY from this Invisible Eternal Spirit , as they say ; then not unto a Body , but unto that , who ALONE has all Power , Wisdom and Glory , is the Godhead to be ascribed ; but that is unto the Invisible Spirit : And if the Eternal Spirit be thus qualified , how possibly can its Glory be ecclipst for want of a Body , Face or Tongue ? Is the Eternal Spirit Crowns of Immortal Imperfect Glory ? And how can all Glory alone be given unto the Spirit , whose Glory is imperfect , without a Body ? He should have said , From the Spirit and Body Alone proceedeth all Glory , &c. But this Confusion is like the rest . Contradiction IX . Moreover , You may know , That those Men , called , Independents , Anabaptists , Presbyterians , are the Literal Apostolical Jews . D.L.G. p. 191. Furthermore , Those Anabaptist , Independent , Presbyterian Men , which hold it Lawful to Persecute Men , in their Persons and Estates , upon a Spiritual account ; I say from the Eternal Spirit , That they are for the most part , the Off-spring of those Bloody-minded Jews that Crucified the Lord of Glory upon the account of Blasphemy , D.L.G. p. 192. Animadversion IX . That Exception should have been made before : for , if those that are called Independants , Presbyterians and Anabaptists , are Apostolical Jews , and yet such as are for Persecution for Conscience , are of their Race that put Christ to Death , then they are not of the Apostolical , but Mosaical Jews : But how can they make that hold together ? The Apostolical Jew , is one , not outward in the Letter , but in the Heart , and in the Spirit ; if so , either they are Independents , Presbyterians or Anabaptists ; or else those three Opinions are come to be of theirs , since at the Distance they stand , they cannot be under the same Covenant and Circumcision . But to be short , By their declaring them ( whilst not their Followers ) Apostolical Jews , we may conclude , That Reeve and Muggleton count themselves none of them , but Men of another Dispensation ; and therefore not of the Circumcision in Heart , which is not according to the Letter , but the Spirit ; beyond which Dispensation , all other Pretensions are Imaginations and vain Exaltations . Contradiction X. It is not thy Natural or Allegorical Whimsies , that can blind the Elect , nor pacifie the Judge of Life and Death within thee , D.L.G. p. 168. And now I desire no other Witness , to bear Record in the Consciences of Men to this Epistle , whether it be Truth , or no , but the Everlasting Jehovah , or Eternal Spiritual Jesus himself , D.L.G. p. 208. Again , If every man have the Spirit of Christ living in his Conscience , as many men vainly imagine ; What then is become of the Spiritual Body of that Jesus that ascended into the Throne of his Glory , in the visible sight of Men and Angels ? D. L.G p. 68. Animadversion X. If the Judge of Life and Death be in man , then Christ unto whom all Judgment is committed , is in man , to justifie or condemn him ; therefore Christ , or his Spirit , or both are in man , and consequently , it is no Impediment to , nor Denial of Christ's Ascension with a Glorified Body : Neither is it vain to believe , that the Spirit of Christ lives in the Consciences of Men. Observe their Folly , The Judge of Life and Death is within thee ; again , It is vain to Imagine , that the Spirit of Christ lives in mens Consciences : Thus they say and unsay almost in a Breath . But above all , That the Everlasting Jehovah , and Eternal Spiritual Jesus , should be in mens Consciences the true Witness , and yet not be in Men : Who can understand this strange Riddle ? Contradiction XI . But you may say , Did God the third day arise from the Dead , by his own Power , or by the Power of his Deputy , Elias ? To which I answer , He by his own Decree , and Spiritual Compact , with Elias , and by that Spirit of Faith , in his Innocent Body , the which Faith dyed in his pure Body , and quickened immediately , and brought forth that Natural Innocent Body , out of the Grave , a pure Spiritual Body , T.S.T. p. 32 , 33. Therefore whosoever saith , that any other Body ascended into Glory , but that very same Body of Flesh and Bones that suffered Death upon the Cross , he is an Antichrist , and in utter Spiritual Darkness , D.L.G. p. 15. Animadversion XI . If the Body dyed a Natural Body , and was brought forth , a Spiritual Body ; then , unless that Spiritual Body lay'd down it self , and resum'd its Natural Body , as at the first , it could not be the very same Body , of Flesh Blood and Bone , that Dyed , which Ascended ; but it must have been a Spiritual Body . In short , If Natural and Spiritual be not all one , as say they else-where in these Contradictions ; then was it no more the same Body , then Natural is Spiritual , and Mortal Immortal , upon their own Principles ; and consequently , Reeve and Muggleton are the Antichrists , and in utter Darkness . As for the three-fold Answer he gives to the Objection , it is wretchedly Blaphemous ; 1. God's Decree ; 2. His Compact with Elias ; 3. His own Spirit of Faith. To the first I reply , What did the Decree avail , when the Power was in another , and when he that made it , was dead ? To the second I return , That God's rising lay on the side of Elias's Honesty , in performing Obligation , & keeping Covenant , and not in any other thing . 3. As to that Spirit of Faith , they confess it dy'd , if so , how did the Faith raise him ? Besides , In whom should God have Faith ? in Himself ? He was dead ; In Elias ? He could not exercise it , when in the Grave . Again , He that believes , injoyes not fully ; and has Confidence in one Greater then Himself ; but God wants nothing , and can have no Object for Faith , and therefore no Faith. O , the Unparalell'd Sottish ●olly , and Raveing Conceits of these men ! Contradiction XII . So likewise , I positively affirm , against all Gainsayers under Heaven , That I John Reeve am the Last Commissionated Prophet , that ever shall declare Divine Secrets , according to the Foundation of Truth , until the Lord Jesus Christ appear on his Throne of Glory , D.L.G. p. 119. A True Interpretation of all the chief Texts , and Mysterious Sayings , and Visions opened , of the whole Book of the Revelation of St. John ; wherein is unfolded , and plainly declared , those Wonderful Deep Mysteries , and Visions interpreted , concerning the True God , the Alpha and Omega ; with variety of other Heavenly Secrets , which hath never been opened , nor revealed to any man , since the Creation of the World to this Day , until now : By Lodowick Muggleton , &c. Animadversion XII . Who shall we believe of these two ? they both pretend the same Commission , and yet Contradict : but how can any Credit be given thereunto ? when ( though Reeve sayes , he was awake , at the receiving of it , yet presently after tells us , that ) he knew not , whether he was an Immortal God , or a Mortal Man : what ground is there for any Belief , of what Reeve himself was so far from a clear knowledge of , as that he was not more unable to resolve , whether he was an Immortal God , or a Mortal Man , then to know the Truth of all his Revelation ? O , the willingness in men to be Blind ! Certainly if the Devil himself should , as a Devil , seek Proselytes , some would follow him . A few Additional Observations upon some Passages , of John Reeve and Lodowick Muggleton , in the before-cited Books . THe Spirit of Faith and Love , infinitely in the Glorious Person of God , overfloweth as a Fountain , continually with Revelation of New Heavenly Wisdom , from whence flows New Joyes , and Glory to Himself , T.S.T. p. 46. Observation , That unto which any thing may be added , cannot be said to be Perfect , and consequently cannot be God ; but be unto whom Wisdom is renewed , wanted that Wisdom before he had it , and consequently was not Perfect , and therefore not the True God ; unto whom there is no Encrease of Wisdom , Power or Strength ; but was , and is , and will be forever the same Unalterable Being ; Infinite in Wisdom , Power , and all other Divine Excellencies , without any Diminution or Addition . The Reason why Men's Bodies in Death , or after Death , do Rot or Stink , in the Grave , and come to Dust , is , because there was Sin in their Bodies ; whilst they Lived ; but on the contrary , if Men had no Sin in their Natures or Bodies , they might Live and Dye , and Naturally Rise again , by their own Power , in their own Time , T.S.T. p. 33. Observ . O the Exceeding Folly and Blindness of this Sottish Man ! Why should Sin only cause the Body to Rot , Stink and go to Dust ? Does not the Scripture , and Reeve himself , in his T.S.T. pag 44. give another Reason , namely , That what came from Dust , is that which must go to Dust ? besides , If the Flesh of Beasts , is capable of Dying , Rotting , and going to Dust , who never Sinn'd , why should not man have Dyed , and gone to Dust , though he had never Sinn'd ? For though there is a vast Difference betwixt Men and Beasts , in reference to their Souls , and Bodies too , so far as may concern the distinction of Kinds ; yet as to their being lyable to one and the same External Casualities , and Sufferings , by Hunger , Thirst , Sickness , Death and Corruption , no man can rationally contradict : But above all , this deserves our Observation , That since Reeve is Dead , Rotten , and gone to Dust , he was not cleansed from Sin , as he is said to have pretended ; but by Reason of his Wickedness , Death holds him in the Grave , and consequently , he cannot have been God's Last Witness , whose Witnesses he hath alwayes cleansed from that , against which they were to Witness . And it is further evident , That Sin is not the cause of Men's Bodies crumbling into Dust . from Reeve's own words , who saith , The Most High God , by his Vnsearchable Wisdom , hath Decreed , that all Light of Life in man , shall become Dead , Dust , or Earth , D.L.G. p. 17. So that God's Decree , and not Man's Sin , in his own sence , must be the Reason of such Conversion and Corruption . Therefore you may know , that the Lord 's Reasoning with the Jews , was only by his Prophets , which were Rational Men , like unto themselves , which were sent to Convince those Stony-Hearted Jews , by declaring the Glorious God , and his Spiritual Truth unto them , in the Ballance of their Own Reason , D.L.G. p. 117. Observ . It is remarkable , with what unusual Nonsence , and Contradiction he proceeds , in his whole Affair , since herein he Contradicts one of his main Foundation Principles ; namely , That God hath not in his Glorious Spirit , one Motion of Reason inherent , nor yet the Elect of God , as may be seen , D.L.G. p. 18. & T.S.T. p. 17. Whereas its manifest unto all men , who would not deny themselves the use of their Understandings , That none can properly reason of any Subject , unto whom Reason cannot be , or is not inherent ; so that if God , did both Reason with the Jews , and his Prophets were Rational Men , then may we safely conclude , That Reason is Inherent , to God , and his Elect Children ; and that Pure Reason , is not inconsistent with , or distinct from the Nature of Love and Faith ; not only , because it is most Rational to believe in , and love God most uprightly ; but because John Reeve himself ( that great Enemy to all sober Reason ) makes it the Ballance , in which the Prophets Declaration of the Glorious God , and his Spiritual Truth , should be weighed . Again , I Declare from the Holy Spirit , The Lord spake by Voice of words , to his Three Commissioners , which he hath sent unto the World ; yea , I know God the Father spake unto Moses , as a Man speaks unto his Friend ; and I know , that God spake unto the Apostles , in the Person of his Son , because I know the Lord God spake unto me in the Person of the Holy Ghost ; only the two former Witnesses , saw the Person of God , in Part Visibly , but I saw the Glory of his Person Invisibly , or within me ; because I am the Messenger of the Holy Invisible Spirit , T.S.T. p. 35. Observ . Upon all this I make my following Observations , as regular as this Irregular Confused Matter , will permit me . First , Then I would fain know , how he came to this Mighty Confidence in God's speaking to Moses ; for it is in no part of his Commission , and Muggleton sayes , Moses set the Cart before the Horse ; and they both of them despise the Scripture , in comparison of their own Writings . Secondly , Though God might 〈…〉 the Person of his Son to his Apostles , yet I utterly deny ; upon Reeves Principles , that the Lord Jesus could speak unto him , in the Person of the Holy Ghost , because this would necessarily imply a Trinity of Persons , 〈…〉 by him elsewhere absolutely denyed , therefore the Lord Jesus could speak to him in no other Person , then his own , if at all : Thirdly , If God spake to J. Reeve by Voice of Words , because he affirms him to have so spoken to Moses , and the Apostles ; then may we plainly infer , that God should as well have shewn his Person unto J.R. as he believes him to have done to Moses , and the Apostles , since if he did not decline to utter words to the Carnal Ear , in this third Commission , as is pretended , any more then in the two former , 〈◊〉 is no Reason in the World , why John Reeve's Carnal Eye should not have had equal Priviledg with the former Commissioners ; in Visibly be holding Gods Person also : but since he makes God so differ to in the one , we ought the less to believe him in the other ; that is , If his Carnal Eye could never see Him , because of the Spirituality of the Commission , his Carnal-Ear could never hear him , for one and the same Reason ; therefore all a Counterfeit . Fourthly , Suppose he had seen the Glory of God's Person within him , yet that had been impossible , unless God's Person had been within him , since his Person and his Glory are inseparable , as he largely affirms , D.L.G. p. 106. and if so , how manifest a Contradiction is it to several places of his Writings ? particularly this , The Spirit or Person of Christ , may fitly be compared unto the Face of the Natural Sun ; you may know , that the Natural Spirit of the Sun , is so ●●●●●dingly Fiery Glorious , that no created thing , that hath Natural 〈◊〉 , is capable of its in-dwelling Brightness , but it s own Body or Face only : If this be true , then Reeve could not behold the Glory of God's Person within him . Fifthly , But let us suppose , that by Reeve's Principles , the Glory of God's Person , may be beheld , yet it is highly against them , that it should be beheld within ; for if the Body and Soul of man , are one indivisible and inseparable Substance , as he says they are , then can there be no Invisible Eye , distinct from that which is Carnal , to behold an Invisible Glory ; and if so , then could Reeve never see God's Glory Invisibly within him ; and consequently , he had us Commission : but out of his own Mouth he is prov'd a Lyar & Impostor . I shall conclude the whole with Queries to L. Muggleton , and his Companions . Ten Queries Propounded . IF J. Reeve and L. Muggleton were the two True Last Witnesses , mention'd in the Revelation ; how comes it , that they bear not the same Testimony , when risen , that was born before the slaying of the Witnesses ; since they were not other Witnesses , that rise , then those that were slain ; and consequently , the Testimonies no more to vary then the Witnesses themselves ? II. If they be the same Witnesses , should they not have Prophesied , 1260. Dayes , that is Years ; and have been slain Three Dayes and an Half in spiritual Sodom and Egypt , where our Lord was crucified , and then have risen from the Dead ? III. How did they Prophesie so many years ? How were they ( Visible Witnesses ) slain in spiritual Sodom & Egypt , where Christ was crucified ? Does not this show the Witnesses to be Spiritual and Mystical , like the Place in which they were slain ( the Hearts of men ) and their Death to be the same ? And were they ever such Witnesses , so slain , so long slain , and in that Place , as in the Revelation exprest ? IV. If they be the same Witnesses , were they not to Live , and Dye , and Rise together ? Has not Reeve been Dead many Years ? V. If they were the True Witnesses , when did they shut the Heavens , that it Rained not , turn Water into Blood , and Smite the Earth with Plagues ? VI. If John Reeve was the Moses , or Principal Vnderstanding ; and L. Muggleton the Aaron , or Mouth only , as sayes Reeve ; then whether Muggleton be anything , but an Empty Month , now his Vnderstanding Moses is gone ? VII . How can Muggleton , upon Reeve ' s Principle , be a Witness or Commissioner for God , who confesseth , He never had any Commission by Voice of Words , but from Reeve only , whom he trusted ▪ though Reeve himself affirms , That there is no True Commission , but by Voice of Words to the Party sent ? VIII . Whether Men's Trusting upon Muggleton ( who relyed upon Reeve ) without any Internal Convictions from the Eternal Spirit , be not as Sandy a Foundation at the Darkest Popery ? IX . Whether , there ever was a Pope on Earth , that usurped , or exercised a more Arbitrary Enslaving Power over men's Consciences , in Imposing his Faith upon Penalty of Immediate Curse , and Eternal Damnation , then J. Reeve and L. Muggleton have done , and the last remains to do ; by affirming , That whom he Curseth , God Himself cannot Bless ; and whom he Blesseth , God Himself cannot Curse : though Reeve and Muggleton have Curst , and Blest , and Curst the same Person , and that more then once ? X. And Lastly , Whether upon the whole , these men , in their Commissions , Doctrines , Jurisdictions , Sentences , Lives and Conversations , are like unto the Last Witnesses of the Lord Jesus Christ ; or thoseVngodly , Proud Boasters ; Wandering Stars ; Clouds without Rain ; Raging Waves , Exalted above all that is called God ; Perverters of the Truth , whose Belly is their God , who Glory in their Shame , whose End is Destruction and Perdition ? Postcript . SInce the finishing of the fore-going Paper , it came into my Mind , that if I affixt a Postscript , touching the Commission it self , that might remove all Credit in the same , the rest would dye of it self . 'T is true , this might have been better plac'd in the Front , as the best Preludium to the Discourse it self ; but it failing of that place , I was rather willing it should go for a Postscript , then lose that Service , I am not without Hope , it may perform in Publication of it . A Brief Examen of REEVE his Commission . Saith he , I Declare from the Lord Jesus , That no man can understand any thing of those things that are Invisible to our Natural Eyes , but by the Spirit of Revelation ; therefore it is written , That Faith is the Substance of Things Hoped for , and the Evidence of Things not seen : in his Transcendent Spiritual Treatise , as he calls it , pag. 16. If these things are Invisible to Natural Eyes , then are they Inaudible by Natural Ears , both being Capable and Natural alike : And if no man ever can or could See them , no man could or can ever Hear them ; and if no man could or can , then Reeve never did : And if he never heard with his Carnal Ears , for He implies so much that denies the Power of seeing such Spiritual and Invisible Things , to natural Eyes , then was his Commission a Counterfeit : For he affirmed , That the 3d , 4th , & 5th of February , 1651. He Heard God resident above the Stars , speaking to Him then a Bed on Earth , by a Voice of Words , giving to him his Pretended Commission , T.S.T. pag. 5. In short , Four Things I recommend to the Serious Consideration of all Sober-minded People , with a Story to conclude . 1. That a Commission should be given by a Voice of Words , from the farthest Heaven to any man upon Earth , and neither any other Hear the same , no , not so much as Muggleton Himself ; nor yet the Heavens nor Earth to re●●ive any impression or Alter●●ion , is an Incredible Thing with all Persons that are in their Wits . 2. Not only in this doth his Commission strangely vary from that of Moses , but in the Consequence thereof more dangerously , in as much as no man living is assured of the Verity of this Commission , from any Convincing Testimony , either from without , or within him ; a Credulity God himself never exacted , or expected from his Creatures : for , the Reason of God's Complaint against a Rebellious People , never was for not believing without Convictions ; but because the Creation without , and his Good Spirit within , had so plentifully proved a God , and that Fear , Reverence and Obedience which were due to Him , and yet that they were not delighted to retain the Most High in their Knowledge . 3. That this should beget an utter and perpetual Abhorrence in us of all such Impostures ; do but call to mind , what an Overthrow this gives to all those Famous Prophecies , of God's Tabernacling in His People , His Teaching them , pouring out His Spirit upon them , and of their beholding Him Face to Face ; since in this one Conceit , all that believe it , are brought under the Verge of these men's Imaginations , without the least Convincing Ground for any such Belief , unless the Fear of their Insolent Curse . 4. To Conclude , if his Commission was after a Visible External Manner , like unto Moses , as he affirms , He must needs have Visible and External Miracles to confirm such a Visible and External Commission : For , to deny Visible Miracles to a Visible Commission , is to deny that Commission ; and to pretend Invisible Ones , is Improper , Vnnatural and Vntrue . My Story is this , and not Unknown to some of the Creditors of this Counterfeit Commission . A Considerable Commander of the English Army , in Ireland ; and but too stiff against Lay Preachers ( esteemed Presbyterian ) hearing in his Bed a still Voice , Requiring Him to go Preach the Gospel to the Indians , was so much Amaz'd , that he question'd if he were not Asleep , as Reeve's did , whether He was an Immortal God , or a Mortal Man ; and finding himself Awake ( though he could rather have wisht it but a Dream ) it greatly Terrified him ; to leave his Family , Command and Station , to go Preach the Gospel ( who scarcely ever adventur'd to Preach ( whatever he did to Pray ) in all his Life ) was Matter of much Disquiet to him ; till in the end , he rather inclin'd to incur the Curse that followed his Disobedience , then to leave his wonted Course of Life , and take up one so difficult to him , & in which he was so Unable , as well as Unwilling to acquit himself : But it ended not so ; for I think , the next Night , or Morning , or in a little time after , the same Voice came to him , with the same Command , which increased his Perplexity ; but still , as I was inform'd , he continued averse from such a Voyage and Enterprize , till the Third Time of his being thus Allarum'd , and then , as the Story went , he gave ( for ought I know , as Freely ) up to Preach to the Indians , as Reeve did to go to Muggleton , and J. Robbins , &c. and I am strongly of the mind , the Authority may have been much alike , for it proved in the End , to be the Abuse of some of his Companions , in a way of Vnjustifiable Waggery and Merriment , through a Trunk , or some such hollow thing , placed with its Mouth or Muzzle near the Commander's Bed. What shall we say then of Reeve's Voice of words ? A Man swelled with Conceits , more ready and deserving to have been Abused , then the Persons concerned in this Story : and concerning whom Muggleton told me , He thought Him Hot-brain'd , and Distemper'd in his Head , and that he had told him so ; a thing not hardly to be credited by such as read his Folly. Certainly God never gave a Commission yet , in that Way wherein man's Wit or Malice could Equal it . And I would know , what one Extraordinary Circumstance attended the giving of this Commission to Reeve , that may Groundedly Engage any to the Belief of it ? But indeed , it was notably done of Him , to pretend an Authority of which he was the sole Judge , and Witness ; and a Power to Curse all such as Refus'd his Testimony , without his rendering a Reason for the Hope that was in him . Never did the Devil more Befool himself , nor any of Mankind , then in his Divulging , and their Believing of these Sottish Blasphemies . THE END . Reader , I Am sorry I have so often occasion to intreat thy Kindness , not to impute the Errors of the Press to the Author of the Discourse , as well as to desire thy Pains and Patience to correct them : but when thou seest how many greater are refuted by it , I hope it will not trouble thee to have answered my Request . Page , Line , Errors , Corrected . 4 18 have hath   29 Lucifian Lucifrian 5 7 infability infalibility   22 Phantisms Phantasms 8 31 a the 11 16 disposure discomposure 16 11 — T.S.T. P. 42 .   25 the their 18 13 — T.S.T. p. 43 , 44. 22 22 corporical corporial 23 2 it her   16 rise rife   23 — T.S.T. p. 23 , to 30. 25 12 — Mat. 11.25 . 26 2 God Jesus 31 3 opened openly   17 — D.L.G. p. 72 , 73 , 74.   24 are be 33 21 that blot it out 35 5 chap. 17. and chap. 17. read , and 38 12 fathom'd fashion'd 39 7 some no 42 2 to blot it out 43 17 indue indued 46 3 which the which is the 57 27 differ to to differ . Notes, typically marginal, from the original text Notes for div A54177-e490 about Anno 200. 1472. years since . 
A54193	----	Plain-dealing with a traducing Anabaptist, or, Three letters writ upon occasion of some slanderous reflections given and promoted against William Penn by one John Morse published for common benefit that all impartial people may be better acquainted with the invective spirit of some so called, and their ungodly sly way of defaming such as dissents from them, especially in their restless indeavours against the poor Quakers / by W.P. Penn, William, 1644-1718. 1672 Approx. 34 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54193 Wing P1339 ESTC R25028 08723434 ocm 08723434 41667 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54193) Transcribed from: (Early English Books Online ; image set 41667) Images scanned from microfilm: (Early English books, 1641-1700 ; 1267:2) Plain-dealing with a traducing Anabaptist, or, Three letters writ upon occasion of some slanderous reflections given and promoted against William Penn by one John Morse published for common benefit that all impartial people may be better acquainted with the invective spirit of some so called, and their ungodly sly way of defaming such as dissents from them, especially in their restless indeavours against the poor Quakers / by W.P. Penn, William, 1644-1718. Morse, John, 17th cent. 19 p. s.n.], [London? : 1672. Includes a letter from John Morse to William Penn. Reproduction of original in the British Library. 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Society of Friends -- Apologetic works. 2005-07 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-03 Taryn Hakala Sampled and proofread 2006-03 Taryn Hakala Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Plain-Dealing With a Traducing ANABAPTIST : Or Three LETTERS VVrit upon occasion of some Slanderous Reflections , given and promoted against William Penn by one John Morse . Published for Common Benefit , that all Impartial People may be better acquainted with the Invective Spirit of some so called , and their ungodly fly way of Defaming such as dissent from them , especially in their Restless Indeavours against the Poor QUAKERS . By a Lover of Charity and Sincerity in all , W.P. Printed in the Year , 1672. Reader , WIth what regret of spirit I behold the Controversies of our Time , and how Unpleasant it is to me to be concern'd therein , God he is Witness : And I think it cannot reasonably be hard for any to believe me , when meer Reputation would forbid a man to subject his Religion or Good Name to the Folly and Malice of every inconsiderable Wrangler . But so intollerable are many Separatists , and of them , some Anabaptists , in their Lyes , Slanders , Traducings , and what not , which may proceed from Wrath and Envy ; that , lest some of the Dirt they throw should stick , we are necessitated to that Defence , we neither think the Truth ( otherwise ) wants , nor our Adversaries could deserve at our hands , and least of all the man concern'd in these Letters . But we have the less reason , I confess , to expect good Quarter from him , who denies it to his Church-Sister , or doubt that he should slyly suggest Evil against us , who basely goes to Law with her , and that before those who by his own Principles he accounts Unblievers . Only we cannot but think it a strange Use that these men make of Tolleration , to persecute by Revilings those that have most suffered for want of it , as if they would walk Antipodes to the Government : For whilst that persecuted , they seem'd to pitty us ; but now that tollerates , they appear to envy us . What ? do they think it a Blemish to Tolleration , That any should be quiet but themselves ; and therefore will continue that as justifiable in them , which they accounted condemnable in the Powers ? But this notably shows their spirit , who thus adventure to persecute without Power : Let who will believe they would not do it if they had power ; for my own part , I declare my self none of that number ; and think it the best way , both to wish , and lawfully endeavour they may neuer have any to try . Reader , I have nothing farther to say in this Epistle , but that the Person herein concern'd , unworthily reflecting upon me ( for something in a Discourse I lately publisht against the close , but faint Endeavours of a vizarded Socinian ) as that I was an Erroneous and Blasphemous Person ( terms the most hateful to a Christian Man ) I writ him , as in Conscience oblieg'd , a kind of Challenge to make it good , which he vainly endeavour'd by his Answer , as my Reply will further manifest . Perhaps their Publication may be seasonable , if not to some of their own way ( for which I greatly hope ) at least to others , and I am confident to all who cordially love Truth , Righteousness and Peace , above charging God with Hardness , and impeaching that People as Erroneous , which most vigorously believe and assert the Universality of his Rectitude and Mercy . W.P. John Morse , UNderstanding that thou hast made use of my Name to so evil a purpose , as to charge upon it Error if not Blasphemy , upon occasion of a Book lately writ by me , in Defence of the Light and Divinity of Christ ; and not being unwilling to have such Reflections past unexamin'd ; These are to let thee know , that I expect thy Proof , if any thou hast , that if it be true , I may take Shame to my self in the ingenuous Acknowledgment of my Fault ; or else , that thou dost confess , thou hast unworthily traduc'd me . Rickmansworth , the 25th of the 10th Moneth , 1672. Great is the Truth , and it shall prevail ; I am therein a Friend to thee and all men W.P. In Answer to which he sent me the following Letter , so writ and phrais'd verbatim . William Penn , IN Answer to a Letter thee sents me ; I shall acquaint thee how I came to speak of thee , and to have thy Book : A Friend of thine came to invite me to a Meeting of yours ; I asked her , What moved her to invite me ? She said , the Light in her : I asked her , What that Light was ? She told me , It was Christ , and that the same Light was in me , and in every Man and Woman ; and if obeyed by me , was sufficient to save me : I asked her , What was that that came into the Room , when the Disciples were met together , the Doors being shut ? She told me , It was a Spirit : I asked her , How she knew it was a Spirit ? she told me , The Light , Christ , in her told her so : I asked her , Whether I should believe the Light , she said was Christ , or Christ's own words , as thou mayst see in the 24th of Luke , verse the 38 , 39. Christ said , A Spirit hath not Flesh and Bones , as yo see me have ? I shewed to her how grosly the Light in her had erred , therefore it could not be Christ ; for Christ cannot err : I might be larger herein , but shall forbear . After this thy Friend brought me thy Book to read , and when perused it , returned it again , and did say , there was Error in it , and that thou Contradicts thy self in that Book ; see page 21. where thou sayst . That if God's Unerring Spirit only enables men to walk in his Statues , and keep his Judgments to do them ; then since all are required to walk therein , none are exempted from a sufficient measure of that Unerring Spirit in order to it . And page 22. or thus , If without having the Spirit , none can have Prophesie and Vision , and both to be and to continue in Christ's Church universally ; then it will naturally follow , that she cannot be without that Unerring Spirit ; and that such as are , cannot in that state be Members of the true Church , then consequently , thou sayst , Hereticks . Page 25. thou sayst , The World cannot receive the Spirit of Truth . Again , Page 34. Jude 19 , 20. These be they who separate themselves , sensual , having not the Spirit . First thou sayst no man is exempted from a sufficient measure of the Vnerring Spirit ; and after thou sayst , Hereticks and Sensualists have it not , nor the World cannot receive the Spirit , this judge is Error , and Contradicting of thy self . See also page 71. where thou chargest God Foolishly ; compare Romans 9. verse the 17 , 18 , 19 , 20 , 21 , 22. Nay , but , O Man , who art thou that replyest against God ? Shall the thing formed say to him that formed it , Why hast thou made me thus ? hath not the Potter power over the Clay of the same Lump to make one Vessel unto Honour , and another unto Dishonour ? I hope these few Lines , although brokenly pend , may prevail with thee , whereby thou mayst ingeniously acknowledge thy Error , and God shall have the Glory . Farewel , Wattford , the 4th of the 11th Moneth , 1672. John Morse . To which I make this Reply . Rickmansworth the 9th of the 11th Moneth , 1672. John Morse , MY Religion teaches me no Respect to Persons nor Abilities , and therefore I shall willingly Reply to thy Answer that yesterday came to my hand ; and if thou knew'st my other Occasions , thou couldst not but esteem thy self indebted to my Charity ; for indeed , I have no other inducement to send these Lines . First then , I take notice thou addressest thy self in the stile of a Quaker , which for a man so averse from him , as an Angry Anabaptist to do , with me relishes either of Jeer , or Hypocrisie ; unless thou hadst this Tenderness upon thee , thou wouldst not offend me ; I hope the latter , though a Mistake ; for I would have every thing appear in its proper Colours : I love no Apes in Religion , and desire that Foxes should appear in their own Skins , and Lambs in theirs . Next , Thou givest me an account of a Passage that fell betwixt thee and one of Anne Stodard's * Maids , from whence thou collectest , that great Error dwells in the Light. I perceive how much more willing thou art the Light should be blamed , then the Lass . But what if so be that an Anabaptist should wickedly kill a man , within an Hour after he had been Dipt , would it be Reasonable , Charitable or Christian to charge that upon his Renouncing the Church of England's Baptism ( as they call it ) and receiving of another ? Would it have been good Arguing , That because some of the Children of Israel in the Wilderness Rebell'd against Moses injustly , yet as a Tyrant , pretending to a better way of Government , more easie and just , therefore the Spirit God had given them was Erroneous , though it was truly grieved thereat . If all the Quakers in England should utter the grossest Errors , the Light wherewith Christ as the Word-God hath , and doth enlightened , ought not to be charged with such Defects , but rather they , for not bringing their Errors to the Light. And I affirm , There is no true knowing either of Evil or Good , but in the Light , wherewith Christ hath illuminated Mankind ; and if thou knowest any thing savingly , it is thereby ; therefore kick not against it , neither fling thy Cavils at it , I Warn thee from the Lord ; for , if thou seekest to pervert the Right Way of the Lord , by thy Night-works against the Light , it will certainly be one day thy very woful Condemnation . That which concerns me , is called , First , Error and Contradiction ; and Secondly , Foolishly charging of God. My Error and Contradiction is this , That in one place , I make all men to have a measure of the Spirit ; and in another , I say , That such as have it not are Hereticks concerning the Faith ; as also , that I quote these Passages , John 14.16 , 17 , 18 , 20. again , 16.13 . where Christ promiseth to send that Spirit which the World cannot receive ; also that of Jude , Sensual not having the Spirit , which thou judgest to be Error and Contradiction : Did I not know thy Meaning , I should take it for granted , that what thou callest the Contradiction , was also the Error ; namely , That all had not the Spirit : but understanding by thy second Carp , the narrowness of thy Soul ( for it is Predestinarian ) I will take it for granted , thou meanest quite contrary , namely , That God's Universal Love to Mankind is the horrible Blasphemy thou in Words ( I heard ) dost charge me with , though thou art something more Modest in thy Letter , by calling it a Foolish charging of God. In short , I Answer to this first Cavil . In Page 21. It is a Consequent drawn from the place , suited to my own Assertion . In Pag. 22. it is a Consequent I make their Principle to speak that deny the Vniversality of the Light and Spirit . In the one , I say , all are illuminated , or have a measure of that Spirit , because all are commanded to keep God's Statutes , which it is impossible to do without such Divine Assistance : In the other place I make the consequent to be , that to be sure , the Spirit is the Rule to Believers , the thing chiefly aim'd at in the Question , because without it there would be no Vision or Prophesie , which some Professors confess are to endure till Christ's second Coming personally , there , by their own Principle , they must be Hereticks concerning the true Faith. But again , it is not said , that such Hereticks have not the Spirit at all , because they have it not as their Rule ; For [ Having ] has a twofold use in Scripture , the one as a Condemner , in which sence none is at one time or an other without a Measure of the Divine Light and Spirit to reprove them ; and secondly , the so having it , as to enjoy and possess it as a Rule , Guide and invisible Minister of Life , Comfort and Refreshment , in which sense the World has it not , that is , received it not , as saith the Text ; yet the very next Chapter sayes , That it should convince the World of sin : A man may hear a Reproof and Instruction , yet not follow it ; so that such as receive not the Spirit , that strives with them , may be truly said to be sensual , not having the Spirit , because they receive it not to the ends for which it was or is sent . I hope then I shall not be longer charged with Error or Contradiction in this particular . The second Part of the Charge is , That I should foolishly Charge God ( which more hiddenly , I hear , has been styl'd Blasphemy ) Let us hear my Book speak . God Requires all Men strictly to serve and obey him , and to work out their Salvation with Fear and Trembling , or else their End shall be Destruction : But this the Almighty ( with reverence I say it ) could not justly do , unless the Light , with which he enlightens Men , were Sufficient and Saving . I own the Words expresly , and will abide their Defence before Men and Angels ; and before I have done , I hope , Blasphemy shall not lie at my Door , in the sense of every Man that is not principled to make God an hard Master . First , I say , That it is inconsistent with the Rectitude of God's Nature , to esteem that naturally Just in himself to Man , which by his Law written in the Hearts of all Men is adjudg'd most Unreasonable , Cruel and Unjust among Men ; for since whatever is Holy , Good and Upright is deriv'd to us from God , and that we are to be Perfect , as our Heavenly Father is Perfect , it is utterly Impossible , that He should be Just in that which is most Unjust in Man : For instance ; That it cannot be consistent with the Nature of God , that He should damn any Man , for not improving a Talent He never gave him : Because a Man commanding his Servant to go so many Miles within such a set time upon pain of Death on foot , whilst he either fetters him in a dark Celler , or cuts of his Legs , is Cruel , Injust and Impious . Secondly , This Doctrine makes God Partial , which is Infirmity at best in a Man ; nay , it makes him the worst of Dissemblers , which my Soul loathes to think , and my Hand almost trembles to write ; For to what purpose does he invite , saying ; He delights , not in the Damnation of Sinners , but rather that they should Repent , and yet never gives them any ability whereby to do it . Nay , if thy Principle may be credited , has taken Order by an Eternal provision of Decree that they should not . What an Affront , nay , down-right Lye doth this Doctrine , opposit to what I asserted , give to the Scriptures which testifie , God so loved the World , as to give and send his Son , that such as believed might have Life , and yet from Eternity to provide by Decree that perhaps Nine parts of Ten in the World should have no Light or Spirit to assist them , but whether they did well of ill , should inevitably be damned : though God declares himself , to be a Rewarder of Men according to their Faith and Works , not according to such De 〈…〉 rees . O Barbarous Cruelty , and most aggravated Injustice ! What! tell Men , that if they believe they shall be saved , and yet hinder them from believing , for if the Reprobate should believe , God's Decree ( as they call it ) would be broak , which is impossible . Again , Warn , Men of Damnation , professing no delight in their Destruction , and for fear they should repent and be saved , determine by an irrevocable Decree that they should be damn'd . O vile , hiddious and Blasphemous Doctrine ! It renders the most merciful and Just God most cruel and unjust , and also turns the Reins upon the Necks of people , to commit what they will ; for indeed who would be bounded , that stands upon so good or bad terms as an immutable Decree . This Doctrine may perhaps a little influence such affectionate Minds as conceive themselves interested in that Electionated Love of God : But do not the most of those who believe it , Buoy up themselves above the daily Cross , and so live above the holy Chastisements of God for Sin , because of this sure Bottom , as they vainly imagine it , whilst the generality are so far from being reclaim'd , who know themselves to be Prodigals , that being discourag'd through such a kind of Predestination , they quit all hope of returning for Mercy , whose ends must needs be Destruction ? O merciless Faith , O injurious Assertion both to God and Men ! Let my Soul forever beware of such Impiety . But because thou seemst to charge the Scripture with having lead thee into this Foolish Charging of God , I shall observe thy Quotation of 17 , 18 , 19 , 20 , 21 , 22. of the 9th Chapter to the Romans . The Apostle begins this Chapter ( or else they that divided his Epistle into Chapters , made it to begin ) with his great sorrow for his Country-men the Jews . He enumerates their Priviledges , and could wish himself accurst for their sake ; yet whilst he lamented , that they to whom were the Couenants , Glory , Adoption , and whose were the Fathers , and of whom Christ himself came after the Flesh , being of the Seed of Abraham , should thus barr themselves out of Christ's Kingdom , and not be of the true Israel and Circumcision in Spirit , read vers . 6. So that the being of the Seed of Abraham after the Flesh , or Isaac , or any other man never so righteous , rendered them not Children of Promise , albeit it be said , in Isaac shall thy Seed be called , for then would all Isaac's Seed have belonged to the Promise , which in Esau was not verifi'd , as testifies this very Scripture . Neither , because they are the Seed of Abraham , are they all Children , but in Isaac shall they Seed be called . What is this [ Isaac , ] and what is this [ Calling ? ] that is , saith the Apostle , They which are Children of the Flesh , these are not the Children of God ; that is , They that are carnally descended are not the Seed ; Isaac is understood mystically , as shewing forth One conceived by the extraordinary Power of God , in whom all Nations should be blessed with Freedom and Adoption , as they come to believe and obey ; wherefore adds the Apostle , The Children of the Promise are counted for the Seed ; who are they ? the Jews Inward , and the Circumcision in Heart . So that here is only the Election of the true Seed , [ mystical Isaac ] or [ Isaac in Spirit ] such as through Repentance , Faith and good Works come to be translated into the pure Nature thereof , who have been refined in the Refiners Fire , purged and clensed , and so made chosen Vessels of Honour ; which Word [ Chosen ] or [ Choice ] signifies a thing more precious then ordinary , and therefore Elected . So on the contrary hand , when men have sinned away their first Stock , God is not bound to recruit them again , He may proceed to determinative Judgement if he please . Here it is that he will have Mercy on whom he will have Mercy , and whom he will he hardeneth . And though Pharoah , that wicked King , was at last hardened by the Lord , yet , if the 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , and 9 th . Chapters of Exodus be but read , it will appear , first that God did not harden Pharaoh before Pharaoh had grievously imbondaged Israel , rejected his Counsel , despised his Visitations , and so hardened his own Heart ; and who with an audacious Contempt asked Moses , Who is the Lord that I should obey his Voice , & c ? Secondly , That God's raising him up , was not from an innocent Child , to be a wicked King , as if God had infused a Cruel and Wicked Quality into his Heart ; O God forbid ! But he suffered him not to be quite wasted with the many Judgments that God brought upon him for his Rebellion , who after every Judgment , still encreased in his Wickedness , but raised yet him up again , that he might renown his Name , and proclaim his Great Power , as well to punish obdurate Sinners , as ransom his own People : Thus God indured this Vessel of Wrath , to make his Wonders known . So , what if God did give over Jerusalem and her Children to Destruction , who resisted the Heavenly Invitations of his Son , and rather chose the Gentiles , Who could impeach him ? had he not waited long ? Which of the Prophets had they not slain ? and did they not cry of Jesus himself , Let his Blood be upon our Heads , & c ? Wherefore if God would harden them he might : since here he might have Mercy on whom he pleas'd to have Mercy , and whom he would of such Impenitents he might harden . In short , Alan was made a chosen Vessel , a right Plant ; but through Degeneration , he became a Vessel of Dishonour , and a Plant of a strange Vine : Those therefore who are Regenerated by the One holy Seed , which Seed is Christ , Elect and Precious , God makes his Vessels of Honour forever ; and they who have spent their Heavenly Portion , defil'd themselves , resisted the Heavenly Invitations , and are become one Spirit with the God of the World , who rules in the Hearts of the Children of Disobedience , such Adulterated ones God separates from him , as Vessels of Dishonour and Wrath , fitted for Destruction ( but by themselves , not from the Lord. ) Thus much briefly at this time , as to the Doctrine of Predestination , as it is destructively and extravagantly believed by too many Professors of Religion . And to this 9th Chapter to the Romans , the Intendment whereof borders not in the least upon that Ungodly Fancy of Personal Election . I shall sum up the whole of both sides thus . W. Penn's Faith. 1. I believe , God hath given unto all men sufficient of his Light , Spirit or Grace ; which Obeyed , will lead to Blessedness : because God would otherwise exhort men to what he should not have given them Power to do ; which is unworthy of his Righteousness . 2. I believe , That God hardens no man to Sin , till man has first hardened himself against God by Sin ; or that Sin goes before Hardening . J. Morse his Faith. 1. I believe , That God requires all men to hear and obey ; or that all have the Gospel tendered ; yet deny , that all have Grace sufficient to embrace it , or to live up to it , so as to be saved : for , God may bid Man believe , and be saved , & not give him Power to do so . 2. I believe , That God raises up men and hardens them on purpose , to Glorifie himself in their Destruction ; not considering Sin as the main and provocative Cause to that Hardening and Destruction . Upon the whole , I leave it with God , and his Witness in every Conscience , whether it be William Penn , or John Morse that hath writ Error , Contradiction and Blasphemy against God , Scripture and Sound Reason ? So truly desiring thy better Information in these weighty Matters , that knowing the Truth , thou mayst obey it , and be saved ; ( for God would not that any man should be damned , but that all should come to the Knowledge of the Truth , and be saved ) I remain , Thy Well-Wisher , and all mens , W.P. An Account of some Discourse betwixt one Sarah Lane Quaker , and John Morse Anabaptist ; for the clearing the Truth his Relation abuses with Forgery . S.L. IOhn Morse , we are to have a Meeting to day , and I had a desire thou shouldst know of it . J.M. I have heard your Friends formerly ; they deny the Scriptures to be the Word of God. S.L. We own them to be the words of God , given forth by the Spirit of God , and a Declaration of the Mind and Will of God ; but the Word it self is God. Read the first of John , and there thou wilt find , That the Word was in the Beginning , and all things were made by it ; which cannot be said of the Scriptures . J.M. But you disown Baptism . S.L. What Force is there in it ? J.M. There is little in it , only an outward Ordinance that we must do till Christ come . S.L. Dost thou look for Christ to come again ? J.M. As for that we must leave it , and not presume too far . S.L. I do witness him Spiritually come ; and such as are come to the Substance wants them not : But if there be little in the Ordinances , as thou sayst , what great need is there of doing them ? Christ came not to continue , but to put an End to Types and Figures . And for Water-Baptism , many of us have had it , and been among you that use it , and we that did so , are come further , to see beyond that , to the Inward Baptism , which is the Substance , that ends the outward . J.M. The Scripture tells us , it is an Ordinance . S.L. Dost thou own two Baptisms to continue , contrary to Scripture ? John said , He should Decrease , that Baptiz'd with Water ; and that Christ should Increase , who was to Baptize with the Holy Ghost and with Fire . J.M. But you own the Light to be in every man and Woman ? S.L. I own and confess , that Christ has enlightened every Man and Woman . J.M. What , Christ , the Fulness to be in every Man and Woman ? S.L. No , not Christ's Fulness ; but a measure of his Light is given to Every one . J.M. Every one , what , has every man a measure ? S.L. Yes . J.M. What then is the Reason that Drunkards and Lewd People live in their Wickedness , if they have that Light ? S.L. The Reason is , because they do not obey it ; there is something in them that shows them their Sin , when they have done amiss , and reproves them ; for they will say , Lord forgive them , or the like : that must needs be good that shows them when they have done what they ought not to do . J.M. I confess , there is something that does show men Sin , but it is not sufficient . S.L. It is sufficient , if it be obeyed ; but God said , His Spirit should not always strive with man : yet every man has a Day , or a Time to be tryed ; if they rebel , and won't obey , God then gives them over . From this he fell to Curious and Unnecessary Questions ; As the Devil did about the Body of Moses , so did he about the Body of Christ : But this he insisted on mostly the second time . J.M. What was that which appeared to the Disciples , when the Windows and Doors were shut , was it Flesh or Spirit ? S.L. Spirit . J.M. Christ himself said , he had Flesh and Bones , when they doubted , thinking he might be a Spirit . But tell me , what became of the Body of Christ ? S.L. I shall not meddle further with such Matters , nor run into things which I have no certain Knowledg of ; neither would I have given thee that Advantage by my simple Answer , if I had been aware of thee . And if I have replyed unadvisedly , that is nothing to our Friends . J.M. But , Light was that which lead you into this Mistake . S.L. The Light never leads into any thing that is wrong . Reader , THis is the very Truth of the matter , which I the rather add , that what Advantage he may think to have gain'd , and his Boast of it , may receive some Allay by a plain and true Relation of the whole , so far as could be remembred . Of what force then her mistake is against the Light , is to be Learn'd from her own Ingenuous Confession ; and if John Morse were Candid , he would have laid the blame where it was proper , and not have charg'd it upon the Light within . And indeed , if we Consider , first , that Christ's coming in , the Doors being shut , is not mentioned in that Scripture , Luke 24.38 , 39. as cited by him , but in Joh. 20.19 , 26. 2ly , That he was not there without his Spirit . 3ly , Were it not unjust to say , the Light in the Disciples grosly erred , when they supposed they had seen a Spirit ? Luke 24.37 . 4ly , That it was a Foolish and Unnecessary Question on his part . 5ly , That he took base Advantage of it . 6ly , That the Maid so particularly Clear'd the Light from leading her into any , the least Mistake . 7ly , That I could ask him ten Questions for his one he put to her , of the like abstruse and obscure Matters , that I have cause to believe he is wholy ignorant of , & the Knowledge of them not necessary to Salvation , I say , considering these Particulars , and that all arose from her loving Invitation of him to a Meeting , I cannot see but he is far more Condemnable then the Maid ; and I believe , the Light in every unprejudiced Conscience will say the same . This was my Postscript to my Letter to him , which ends these present Letters . IT comes into my Mind to express thus much farther concerning the Lass , that the Simplicity of her Answer is to be excused far sooner then thy Vn-Christian and Vn-Charitable Spirit , that lay in wait to betray , and if such watchings for Evil be uncondemned of thy Religion , I pronounce it Anti-Christian and Devilish , and that in the Name of the Lord ; And as for our Light , thou shalt never be justified , whilst that condemns thee , and if it be insufficient as to thee , it is because thou never yet didst give up thy self to the Holy Conduct thereof , but unworthily disparages that , which I can make appear thou livest not up to . Repent therefore , and be Baptized of Fire ( which consumes the Thorns and Briars with which you Water-Baptists scratch and rend at us ) and know a purging from dead Works in the Name of the Lord , or thou and they of thy Spirit will be utterly lost in the day of the Lord. THE END . Notes, typically marginal, from the original text Notes for div A54193-e460 Reader , he is not ingenuous in his Account . Spirit of Truth Vindicated . pag. 21 , 22. His Charge . Notes for div A54193-e850 * Whom thou hast deceitfully and obscurely indeavoured to Ensnare . That is , such as shut Believers from the Guidance of God's Spirit . It is not theirs by the Adaption of believing . Spir. of Truth Vindicat . p. 71. Ezek. 18. Joh. 3. vers . 16. Rom. 9. Chap. 5.2.3 . Chap. 9.34 . 
A54201	----	The Quakers elegy on the death of Charles late King of England written by W.P., a sincere lover of Charles and James. Penn, William, 1644-1718. 1685 Approx. 7 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54201 Wing P1349 ESTC R30095 11243966 ocm 11243966 47077 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54201) Transcribed from: (Early English Books Online ; image set 47077) Images scanned from microfilm: (Early English books, 1641-1700 ; 1448:11) The Quakers elegy on the death of Charles late King of England written by W.P., a sincere lover of Charles and James. Penn, William, 1644-1718. 4 p. Printed by J.P. for Henry Playford ..., London : 1685. Caption title. Imprint from colophon. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Charles -- II, -- King of England, 1630-1685 -- Poetry. Society of Friends -- Poetry. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Jonathan Blaney Sampled and proofread 2005-09 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE QUAKERS ELEGY ON THE DEATH OF CHARLES LATE King of England . WRITTEN By W. P. a sincere Lover of CHARLES and JAMES . WHat wondrous Change in Waking do I find ! For a strange Something do's my Sense unbind ; Truth has possest my Darken'd Soul all o're With an unusual Light not known before , And doth inform me , that some Star is gone From whose kind influence we had Life alone ; No sooner has this Stranger seiz'd my Soul , But Rachel knockt , to raise me from my Bed , And with a Voice of Sorrow did condole The loss of CHARLES , whom she declar'd was Dead . CHARLES do'st thou mean , we King of England call , That Liv'd within the Mansion nam'd White-hall ? Yea — 'T is too true — confusion's in the street , Distraction in the face of all we meet ; As if the Chain of Causes now did break , And we all saw the Dreadfull Day of Doom ; No Tongue , but Faces , Eyes , and Actions speak ; They walk like Men just risen from a Tomb. With that my Garments I in haste put on , And in the Spirit utter'd many a Groan . Whilst I in this disorder'd Gesture move , Some Friends of mine , that CHARLES did always Love , With Zealous hast Approacht me , full of Tears , Vnmanly Actions caus'd from jealous Fears . The City-Wives the Book of Martyrs Read , And with those Thoughts their Easie Husbands Lead ; They talk of Christians Spitchcockt , Roasted , Broil'd , Of Martyr'd Consciences in Smithfield Fire , With newfound Deaths their Thoughts are Toyl'd , Their 's nought but Treason do's their Hearts Inspire . But we do that opinion Disallow , And for the future will to CAESAR bow . Entering dispute , precisely we run o're The Signal Graces He to us had shown , ( For we Dissented on a Different Score , Though we withdrew , we ne're oppos'd the Crown ) By oft forgiving , Woing us to be , By His Example , joyn'd in Harmony With Englands Church , and Truths Integrity : Though finding us a stiff , Misguided Crew , Yet daily still His Love he did renew , And moderates the Rigour of the Law , Which our selfwill doth hourly on us Draw ; And doth consent the Pensylvanian Shore We may possess , and tempt his Laws no more . As Saul among the Prophets , here CHARLES stood , But greater far , being exquisitly Good : Anointed both , yet CHARLES the Lawrel got , He Moses's Meekness had , Saul had it not : Saul as a scourge was to his people giv'n , CHARLES as a Guardian Angel sent from Heav'n . For us to speak thy Praise , or shew thy worth , Which is above the reach of Flattery , Is much too hard for a weak Holderforth : None but thy Brother e're could equal thee . We never knew , Whilst we the Wealth Injoy'd , The Value of our all-forgiving Prince , Untill the Tyrant Death our hopes Destroy'd , To place him on a Throne , far , far , from hence , In the Immortal Mansion of the Sun , Where he receives a never-fading Crown ; And left his Earthly to a Prince , whose Fame The World shall fear , and tremble at his Name ; The Second JAMES his Brother , and his Friend ; Though Factious Crouds did for his Right contend To hang it o're a Disobedient Head , Whom with a Crown these Tantalize a while , As Richard they , when Oliver was Dead , Proclaim the Man , but at the Bubble smile . We take not Absalom's , but David's part ; Nor no Achitophell , with his false Art , Nay , joyn'd with Zimries Poyson , ever shall Like the Disloyal Corah make us fall . Had we but Lordships in a fertile Plain , To inable us in Parliament to set , Our Native true Obedience we 'd regain , By Loyal Votes that want Example yet . In Wisdom , Valour , Conduct , High Renown , Thou all thy Ancestors that wore this Crown , Exceed'st , in ev'ry Excellence as far As Mid-day Sun out-shines a Mid-night Star ; To those we no Addition e're cou'd give , But we such heaps of Treasure would bestow , That Thou to so much Splendour should'st arrive , As Times Record , to Mortals cannot show . Accept , O Mighty JAMES , our Pray'rs the while ; May Years of Peace and Plenty on Thee smile ; May Fortune always wait Thee with Success , And Loyal Subjects numberless increase ; May many Sons Thy Royal CONSORT bear , Endow'd with Both Your Princely Virtues here , And Heirs to Glory when You change Your Sphere ; And may this Crown still flourish in Thy Name , Till Time shall cease , and all the World expire , May all Thy Foes become ignobly tame . But may'st Thou always have thy Princely hearts desire . Pardon us JAMES , who must to Thee declare , T was Loyal Zeal made us presume thus far , We ne're were Poets upon Oliver . FINIS . LONDON , Printed by J. P. for Henry Playford , near the Temple-Church : 1685. 
A54191	----	A perswasive to moderation to dissenting Christians in prudence and conscience humbly submitted to the King and his great council by one of the humblest and most dutiful of his dissenting subjects. Penn, William, 1644-1718. 1685 Approx. 123 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54191 Wing P1337A ESTC R28423 10590638 ocm 10590638 45312 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54191) Transcribed from: (Early English Books Online ; image set 45312) Images scanned from microfilm: (Early English books, 1641-1700 ; 1408:2) A perswasive to moderation to dissenting Christians in prudence and conscience humbly submitted to the King and his great council by one of the humblest and most dutiful of his dissenting subjects. Penn, William, 1644-1718. [8], 50 p. Printed and sold by Andrew Sowle, London : 1685. Preface signed: W.P. Lacking all after p. 50. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A PERSWASIVE TO Moderation TO Dissenting Christians , In Prudence and Conscience Humbly submitted to the KING AND HIS Great Council . By one of the Humblest and most Dutiful of his Dissenting Subjects . Let your Moderation be known unto all men , for the Lord is at Hand , Phil. 4. 5. A Christian Toleration often dissipates their Strength , whom Rougher Opposition fortifies , K. Charles 1. to the late King. London , Printed and Sold by Andrew Sowle , at the Crooked Billet in Holloway-Lane , in Shoreditch , 1685. THE PREFACE . IF it was permitted to Antient Christians to Address Pagan Emperours , and Infidels to Solicite Christian Caesars for Indulgence , with Success , 't were Rude in us , to doubt the Issue of a Discourse of this Stile and Tendency , with our Superiors , when the Interest of the Monarch , as well as Miseries of some of His Subjects make it necessary . For if we consider the great Numbers that are Disabled in their Livelihoods , and some that languish to Death by Confinement , and the Spoil that is daily made of the Estates of others by Fines , and the lavish and excessive way of raising them , for pure Dissent in Matters of Worship : And on the other hand , how Injurious a state of Severity is to the Interest of the Prince , by the Discouragement and Poverty of so great a Number of His People ; and consequently how much a discreet Indulgence would contribute to the Trade , Peace and Amity of His Kingdom , we shall be forc'd to conclude , That in Prudence as well as Conscience , Moderation is a desirable thing . It were , doubtless , one of the most agreeable things in the World , that Mankind were of One Mind , because the occasion that we see is taken at the Differences Men have about Religion , that should teach them to agree , make them so uneasie , and unhappy one to another . But the pleasure of that Harmony is a thing to be wisht , rather than yet expected . 'T is Fact we differ , and upon a point wherein Vnity is out of our Power : such as we are , what shall we do ? Destroy one another for our Differences , or be moderate , and try a discreet Liberty ? Men must thank themselves for their Animosity , that suffer their Opinions to destroy their Affections . Let us reflect what it was confounded the first Tongue , and if Disobedience has not divided Man's Judgment ? yet we do not war for Mother-Tongue , nor ought we for Religion . Man's Fault has been to slight the Divine Oracle in his persuit of Truth , and he is apt to entitule his own Thoughts to her Reputation . Too many things in Religion , and those too fine and nice , made necessary to be believed , have prest so hard upon the Liberty of Mankind , that Nature heaves against the Burden . We ought in Charity to presume , that all men think they chuse the best way to Heaven , especially where the choice is against the Stream , and draws Loss or Disgrace after it . If they are Mistaken , they must be Rectified there where the Mistake lies , and that is in the Understanding : And to do it Successfully , there must be Light and Moderation : God gives one , and it is our Duty and Wisdom to exercise the other . Let us then pray to Almighty God , That he would enlighten our Vnderstandings ; And to the end we may obtain our desire , let us be sure to use the Light we have , and more will be given us . Let us with it see if Expedients may not be found to unite our Interests , and so our Affections , if not our Faiths . How to keep the Peace , and Indulge Dissenters safely , serves the Government . And to see clear , we must put away the Prejudices of former Heats ; and not call Wrath , Zeal , nor Railing , Loyalty . As things now are , what is best to be done ? I take to be the Wise Man's Question ; as to consider and answer it , will be his Business . Moderation is a Christian Duty . Let your Moderation be known to all Men : And has ever been the Prudent Man's Practice . Those Governments that have used it in their Conduct have Succeeded best , and the contrary been unhappy . I remember , it is made in Livy the Wisdom of the Romans , that they relaxed their hand to the Privernates ; for by making their Conditions easie , they made them most faithful to their Interest . And it prevailed so much with the Petilians , that they would endure any Extremity from Hannibal , rather than desert their Friendship , that had governed them with so much Moderation , even then , when the Romans discharged their Fidelity , and sent them the Dispair of knowing they could not relieve them . So did one Act of Humanity overcome the Falisci above Arms : Which confirms that noble Saying of Seneca , Mitius imperanti , Melius paretur , the Mildest Conduct is best obeyed : A Truth Celebrated by Grotius & Campanella : Practised , doubtless , by the bravest Princes . For Cyrus exceeded when he built the Jews a Temple , and himself no Jew . Alexander Astonisht the Princes of his Train with the profound Veneration he paid the High Priest of that People . And Augustus was so far from Suppressing the Jewish Worship , that he sent Hecatombs to Jerusalem to encrease their Devotion . Moderation fill'd the Reigns of the most Renowned Caesars : They were Nero's and Caligulas that lov'd Cruelty then . But that which in a singular manner makes Moderation the King's Interest , is that those penal Laws which vex Dissenters seem in themselves Antimonarchical ; and it is therefore less to be wonder'd if any of them have been tempted to be so too . For whereas the Prerogative is the peculiar Glory of the King ; That which gives weight and lustre to his Crown , it , is so shar'd by these Laws , to Poor and Informers , that the KING can but put in for a third of his own Power : A Triumvirat-ship , or Three Estates of Prerogative : King , Poor and Informers : For tho' the King would remit , and the Circumstances of the Person deserve a Pardon , it cannot be , without the Consent of the other Two : which is a kind of an Exclusion from two thirds of his Power , and so a Dissolution of that entire Prerogative that his Ancestors had , & is his undoubted Right in the like cases . And as some of these Laws injure the Prince , so they deeply affect the Subject . For People are not only tempted to Inform by Rewards , ( to be sure , not the cleanest way of Justice ) but the Oaths of such are made the Evidence to Convict ; which is Swearing in their own Cause , and to their own profit . But this is not all , Men are Try'd , Cast and Fin'd , without a Jury . An express Contradiction to one of the most celebrated Branches of the Great Charter . So that the Interest of Prince and People ( as they ever should ) conspire in the Repeal of those Laws that furnish harsh and unkind Folks with the Power of disturbing their Conscientious Neighbours , and which disable the Prince to Receive and Redress the Complaints of such of his Suffering Subjects . The Example is to both dangerous , but to the KING most . If the Church of England claims the King's Promise of Protection ; 't is fit she has it . But her Dissenters cannot forget That of his Clemency : And as they were both great , and admirably distinguish't , so by no means are they inconsistent or impracticable . And if his Justice will not let him be wanting in the One , His wonted greatness of Mind will hardly let him leave the Other behind him in the Storm , unpitied and unhelpt . Pardon me , We have not to do with an insensible Prince , but one Toucht with our Infirmities . More than any Body fit to judge our Cause , by the share he once had in it . Who should give Liberty of Conscience like the Prince that has wanted it ? To suffer for his own was Great , but to deliver other mens , were Glorious . It is a sort of paying the Vows of his Adversity , and it cannot therefore be done by any one else , with so much Justice and Example . Far be it from me to solicite any thing in Deminution of the just Rights of the Church of England : Let her rest protected where she is , and if in any thing Mistaken , let God alone perswade her . I hope , none will be thought to intend her Injury , for refusing to understand the King's Promise to her , in a Ruinous sense to all Others . For it is morally impossible that a Conscientious Prince can be thought to have ty'd himself to compell others to a Communion , that himself cannot tell how to be of , or that any thing can oblige him to shake the Firmness of those he has confirmed by his own Royal Example . Having then so Illustrous an Instance of Integrity , as the hazard of the loss of Three Crowns for Conscience . Let it at least , excuse our Constancy , and provoke the Friends of the Succession to Moderation , that we may none of us loose our Birth-Rights for our Perswasion ; & us Dissenters to live Dutifully , and so Peacably under our own Vine , and under our own Fig-Tree , with Glory to God on High , to the King , Honour , and Good Will to all Men. The Publication of the following Discourse is occasioned by an Appeal made by a late Author , to all Crowned Heads against Toleration and Liberty of Conscience , in his pretended Answer to the Duke of Buckingham I shall not Commend it , and I hope , it will need no Excuse . 'T is writ with Duty to the King , and Compassion to many of his peaceable People . The usual Objections against the Moderation desired , are stated and answered . The Whole recommended to the Reader , By his Affectionate Friend , W. P. A PERSWASIVE TO Moderation , &c. MODERATION , the Subject of this Discourse , is in plain English , Liberty of Conscience to Dissenters : A Cause I have , with all Humility undertaken to plead against the Prejudices of the Times . That there is such a thing as Conscience , and the Liberty of it , in reference to Faith and Worship towards God , must not be denyed , even by those , that are most scandal'd at the Ill use some seem to have made of such Pretences . But to settle the Terms : By Conscience , I understand the Apprehension and Perswasion a man has of his Duty to God. By Liberty of Conscience , I mean , A free and open Profession and Exercise of that Duty : But I alwayes premise , this Conscience to keep within the bounds of Morality , and that it be neither Frantick nor Mischievous , but a Good Subject , a Good Child , a Good Servant : As exact to yield to Caesar the things that are Caesar's , as jealous of with-holding from God the thing that is God's : For he that with-holds from Man the thing that God requires him to pay , with-holds it from God , who has his Tribute out of it . They do not reject their Prince , Parent or Master , but God , who enjoyns that Duty to them : The difference being only this , They deny not God his Due immediately , and to his face , but they do it too often in the Person of his Deligate . Those Pathetick words of Christ will naturally enough reach the case , In that ye did it not to them , ye did it not to me ; for Duty to such Relations have a divine Stamp : And divine Right runs through more things of the World and Acts of our Lives than we are aware of : And Sacriledge may be committed against more than the Church . Nor will a Dedication to God , of the Robbery from Man , expiate the Guilt of Disobedience : For though Zeal could turn Gossip to Theft , his Altars would renounce the Sacrifice . The Conscience then that I state , and the Liberty I pray , carrying so great a Salvo and Deference to publick and private Relations , no ill design can with any Justice be fixt upon the Author , or Reflection upon the Subject , which by this time I think I may venture to call a Toleration . But to this so much craved , as well as needed Toleration , I meet with two Objections of weight , the salving of which will make way for it in this Kingdom . And the first is a Disbelief of the Possibility of the thing . Toleration of Dissenting Worships from that establish't , is not practicable ( say some ) without danger to the State , with which it is interwoven . This is Political . The other Objection is , That admitting Dissenters to be in the Wrong ( which is alwayes premised by the National Church ) such Latitude were the way to keep up the Dis-union , and instead of compelling them into a better Way , leave them in the possession and persuit of their old Errors . This is Religious . I think I have given the Objections fairly , 't will be my next business to answer them as fully . The strength of the first Objection against this Liberty , is the Danger suggested to the State ; the Reason is , the National Form being interwoven with the Frame of the Government . But this seems to me only said , and not only ( with submission ) not prov'd , but not true : For the establisht Religion and Worship are no other ways interwoven with the Government , than that the Government makes profession of them , and by divers-Laws has made them the Currant Religion , and required all the Members of the State to conform to it . This is nothing but what may as well be done by the Government , for any other Perswasion , as that . 'T is true , 't is not easie to change an establish't Religion , nor is that the Question we are upon ; but State Religions have been chang'd without the change of the States . We see this in the Governments of Germany and Denmark upon the Reformation : But more clearly and near our selves , in the case of Henry the eighth , Edward the sixth , Queen Mary and Elizabeth ; for the Monarchy stood , the Family remained and succeeded under all the Revolutions of State-Religion , which could not have been , had the Proposition been generally true . The change of Religion then , does not necessarily change the Government , or alter the State ; and if so , a fortiori , Indulgence of Church-Dissenters , does not necessarily hazard a change of the State , where the present State-Religion or Church remains the same ; for That I premise . Some may say , That it were more facile to change from one National Religion to another , than to maintain the Monarchy and Church , against the Ambition and Faction of divers dissenting Parties . But this is improbable at least . For it were to say , That it is an easier thing to change a whole Kingdom , than with the Soveraign Power , followed with Armies , Navies , Judges , Clergy , and all the Conformists of the Kingdom , to secure the Government from the Ambition and Faction of Dissenters , as differing in their Interests within themselves , as in their Perswasions ; and 〈◊〉 they united , have neither Power to awe , nor Rewards to allure to their Party . They can only be formidable , when headed by the Soveraign . They may stop a Gap , or make , by his Accession , a Ballance : Otherwise , till 't is harder to fight broken and divided Troops , than an entire Body of an Army , it will be always easier to maintain the Government under a Toleration of Dissenters , than in a total change of Religion , and even then it self , it has not fail'd to have been preserved . But whether it be more or less easie , is not our point ; if they are many , the danger is of exasperating , not of making them easie ; for the force of our Question is , Whether such Indulgence be safe to the State ? And here we have the first and last , the best and greatest Evidence for us , which is Fact and Experience , the Journal and Resolves of Time , and Treasure of the Sage . For , First , the Iews , that had most to say for their Religion , and whose Religion was Twin to their State ( both being joyn'd , and sent with Wonders from Heaven ) Indulg'd Strangers in their Religious Dissents . They requir'd but the belief of the Noachical Principles , which were common to the World : No Idolator , and but a Moral Man , and he had his Liberty , ay , and some Priviledges too , for he had an apartment in the Temple , and this without danger to the Government . Thus Maimonides , and others of their own Rabbles , and Grotius out of them . The Wisdom of the Gentiles was very admireable in this , that though they had many Sects of Philosophers among them , each dissenting from the other in their Principles , as well as Discipline , and that not only in Physical things , but points Metaphysical , in which some of the Fathers were not free , the School-men deeply engaged , and our present Accademies but too much perplext ; yet they indulged them and the best Livers with singular Kindness : The greatest Statesmen and Captains often becoming Patrons of the Sects they best affected , honouring their Readings with their Presence and Applause . So far were those Ages , which we have made as the original of Wisdom and Politeness , from thinking Toleration an Error of State , or dangerous to the Government . Thus Plutrach , Strabo , Laertius , and others . To these Instances I may add the Latitude of old Rome , that had almost as many Deities as Houses : For Varro tells us of no less than thirty Thousand several Sacra , or Religious Rites among her People , and yet without a Quarrel : Unhappy fate of Christianity ! the best of Religions , and yet her Professors maintain less Charity than Idolators , while it should be peculiar to them . I fear , it shews us to have but little of it at Heart . But nearer home , and in our own time , we see the effects of a discret Indulgence , even too Emulation . Holland , that Bogg of the World , neither Sea nor dry Land , now the Rival of tallest Monarchs ; not by Conquests , Marriages , or accession of Royal Blood , the usual wayes to Empire , but by her own superlative Clemency and Industry ; for the one was the effect of the other : She cherisht her People , whatsoever were their Opinions , as the reasonable stock of the Country , the Heads and Hands of her Trade and Wealth ; and making them easie in the main point , their Conscience , she became great by them : This made her fill with People , and they fill'd her with Riches and Strength . And if it should be said , She is upon her Declension for all that . I Answer , All States must know it , nothing is here Immortal . Where are the Babylonian , Persian and Grecian Empires ? And are not Lacedemon , Athens , Rome and Carthage gone before her ? Kingdoms and Common-Wealths have their Births and Growths , their Declensions and Deaths , as well as private Families and Persons : But 't is owing , neither to the Armies of France , nor Navies of England , but her own Domestick Troubles . Seventy Two sticks in her Bones yet : The growing Power of the Prince of Orange , must in some degree , be an Ebb to that States Strength ; for they are not so unanimous and vigrous in their Interest as formerly : But were they secure against the danger of their own Ambition and Jealousie , any body might ensure their Glory at five per Cent. But some of their greatest men apprehending they are in their Climacterical Juncture , give up the Ghost , and care not , if they must fall , by what hand it is . Others chuse a Stranger , and think one afar off will give the best Terms , and least annoy them : whilest a considerable Party have chosen a Domestick Prince , a Kin to their early Successes by the fore-Father's side ( the Gallantry of his Ancestors . ) And that his own greatness and security are wrapt up in theirs , and therefore modestly hope to find their Account in his Prosperity . But this is a kind of Digresgression , only before I leave it , I dare venture to add , that if the Prince of Orange changes not the Policies of that State , he will not change her Fortune , and he will mightily add to his own . But perhaps I shall be told , That no body doubts that Toleration is an agreeable thing to a Common-Wealth , where every one thinks he has a share in the Government ; ay , that the one is the consequence of the other , and therefore most carefully to be avoided by all Monarchical States . This indeed were shrowdly to the purpose , in England , if it were but true . But I don't see how there can be one true Reason advanc'd in favour of this Objection : Monarchies , as well as Common-Wealths , subsisting by the Preservation of the People under them . But , First , if this were true , it would follow by the Rule of Contraries , that a Republick could not subsist with Vnity and Hierarchy , which is Monarchy in the Church ; but it must , from such Monarchy in Church , come to Monarchy in State too . But Venice , Genova , Lucca , seven of the Cantons of Switzerland , ( and Rome her self , for she is an Aristocracy ) all under the the loftiest Hierarchy in Church , and where is no Toleration , show in fact , that the contrary is true . But , Secondly , this Objection makes a Common-Wealth the better Government of the two , and so overthrows the thing it would establish . This is effectually done , if I know any thing , since a Common-Wealth is hereby rendred a more copious , powerful and beneficial Government to Mankind , and is made better to answer Contingencies and Emergencies of State , because this subsists either way , but Monarchy not , if the Objection be true . The one prospers by Vnion in Worship and Discipline , and by Toleration of dissenting Churches from the National . The other only by an universal Conformity to a National Church . I say , this makes Monarchy ( in it self , doubtless , an admirable Government ) less Powerful , less Extended , less Propitious , and finally less Safe to the People under it , than a Common-Wealth ; In that no Security is left to Monarchy under diversity of Worships , which yet no man can defend or forbid , but may often arrive , as it hath in England , more than five times in the two last Ages . And truly 't is natural for men to chuse to settle where they may be safest from the Power and Mischief of such Accidents of State. Upon the whole matter , it is to reflect the last Mischief upon Monarchy , the worst Enemies it has could hope to disgrace or endanger it by ; since it is to tell the People under it , that they must either conform , or be destroyed , or to save themselves , turn Hypocrites , or change the Frame of the Government they are under . A perplexity both to Monarch and People , that nothing can be greater but the comfort of knowing the Objection is False . And that which ought to make every reasonable man of this Opinion , is the cloud of Witnesses that almost every Age of Monarchy affords us . I will begin with that of Israel , the most exact and sacred Patern of Monarchy , begun by a valiant Man , translated to the best , and improv'd by the wisest of Kings , whose Ministers were neither Fools , nor Fanaticks : Here we shall find Provision for Dissenters . Their Prosoliti Domicilii were so far from being compelled to their National Rites , that they were expresly forbid to observe them . Such were the Egyptians that came with them out of Egypt , the Gibeonites and Canaanites , a great People , that after their several Forms worshipt in an apartment of the same Temple . The Jews with a Liturgy , they without one : The Jews had Priests , but these none : The Jews had variety of Oblation , these People burnt Offerings only : All that was required of them was the Natural Religion of Noah , in which the Acknowledgement and Worship of the true God , was , as it still ought to be , the main point ; nay , so far were they from coercive Conformity , that they did not so much as oblige them to observe their Sabbath , tho' one of the ten Commandments : Grotius and Selden say more . Certainly this was great Indulgence , since so unsuitable an Usage lookt like prophaning their Devotion , and a common nusance to their National Religion . One would think by this , that their Care lay on the side of preserving their Cult from the touch or accession of Dissenters , and not of forcing them , by undoing Penalties to conform , must needs be evident . For if Gods Religion and Monarchy ( for so we are taught to believe it ) did not , and would not at a time , when Religion lay less in the Mind , and more in Ceremony , compel Conformity from Dissenters , we hope we have got the best of Presidents on our side . But if this Instance be of most Authority , we have another very Exemplary , and to our point pertinent ; for it shows what Monarchy may do : It is yielded us from the famous Story of Mordecai . He , with his Jews , were in a bad pleight with the King , Ahasuerus , by the ill Offices Human did them ; the Arguments he used were drawn from the common Topicks of Faction and Sedition , That thy were an odd and dangerous People , under differing Laws of their own , and refused Obedience to his ; So denying his Supremacy . Dissenters with a witness ; things most render to any Government . The King thus incenst , commands the Laws to be put in Execution and decrees the Ruin of Mordecai with all the Jews : But the King is timely entreated , his Heart softens , the Decree is revokt , and Mordecai and his Friends saved . The Consequence was , as extream Joy to the Jews , so Peace and Blessings to the King. And that which heightens the Example , is the Greatness and Infidelity of the Prince : had the Instance been in a Jew , it might have been plac'd to his greater Light or Piety : In a petty Prince , to the Paucity and Entireness of his Territory ; but that an Heathen , and King of one hundred and seven and twenty Provinces , should throughout his vast Dominions , not fear , but practise Toleration with good success , has something admirable in i● . If we please to remember the Tranquility , & success of those Heathen Roman Emperors , that allowed Indulgence ; that Agustus sent Hecatombe to Jerusalem , and the wisest honoured the Jews , and at last spared the divers Sects of Christians , it will certainly oblige us to think , that Princes , whose Religions are nearer of Kin , to those of the Dissenters of our times , may not unreasonably hope for quiet from a discreet Toleration , especially when there is nothing peculiar in Christianity to render Princes unsafe in such an Indulgence . The admirable Prudence of the Emperor Iovianus , in a quite contrary method to those of the Reigns of his Predecessors , settled the most Imoroiled time of the Chistian World , almost to a Miracle ; for though he found the Hearts of the Arian and Orthodox carried to a barbarous height , ( to say nothing of the Novations , and other dissenting Interests ) the Emperor esteeming those Calamities the effect of Coercing Conformity to the Prince's or States Religion ; and that this course did not only waste Christians , but expose Christians to the scorn of Heathens , and so scandal , those whom they should Convert , he resolutely declared , That he would have none Molested for the different exercise of their Religious Worship ; which ( and that in a true ( for he reigned but seven Moneths ) calmed the impestous Storms of Dissention , and reduced the Empire , ( before agitated with the most uncharitable Contests ) to a wonderful Serenity and Peace ; thus a kindly Amity , brought a civil Unity to the State ; which endeavours for a forc'd Unity , never did to the Church , but had formerly fill'd the Government with incomparable Miseries , as well as the Church with Incharity ; and which is sad , I must needs say , that those Leaders of the Church that should have been the Teachers and Examples of Peace , in so singular a juncture of the Churches ferments , did , more then any , blow the Trumpet and kindled the Fire of Division . So dangerous is it to Super-fine upon the Text , and then Impose it upon Penalty for Faith. Valantinian the Emperor ( we are told by Socrates Scholasticus ) was a great Honourer of those that favoured his own Faith ; but so , as he molested not the Arrians at all . And Marcellinus further adds in his Honour , That he was much Renown'd for his Moderate Carriage during his Reign ; insomuch , that amongst sundry Sects of Religion , he troubled no man for his Conscience , imposing neither this nor that to be observed ; much less with menacing Edicts and Injunctions , did he compel others , his Subjects , to bow the Neck , or conform to that which himself worshipped , but left such Points as clear and untouch'd as he found them . Gratianus & Theodsius the great , Indulged divers sorts of Christians ; but the Novations of all the Dissenters were prefer'd : which was so far from Insecuring , that it preserv'd the Tranquility of the Empire . Nor till the time of Celestine Bishop of Rome , were the Novations disturbed ; And the Persecution of them , and the Assumption of the secular Power began much at the same time . But the Novations at Constantinople were not so dealt withal ; for the Greek Bishops continued to permit them the quiet enjoyment of their dissenting Assemblies ; as Socrates tells us in his fifth and seventh Book of Ecclesiastical Story . I shall descend nearer our own times ; for notwithstanding no Age has been more furiously moved , then that which Jovianus found , and therefore the Experiment of Indulgence was never better made , yet to speak more in view of this time of day , we find our Contemporaries , of remoter Judgments in Religion , under no manner of difficulty in this point . The Grand Signior , great Mogul , Zars of Mnscovia , King of Persia ; the great Monarchs of the East have long allow'd and prosper'd with a Toleration : And who does not know that this gave Great Tamerlan his mighty Victories ? In these Western Countries we see the same thing . Cardinal d'Ossat in his 92d Letter to Villroy , Secretary to H●nry the fourth of France , gives us Doctrine and Example for the Subject in hand ; Besides ( says he ) that Necessity has no Law , be it in what case it will ; our Lord Jesus Christ instructs us by his Gospel , To let the Tares alone , lest removing them , may endanger the Wheat . That other Catholick Princes have allow'd it without Rebuke . That particularly the Dake of Savoy , who ( as great a Z●●●ot as he would be thought for the Catholick Religion ) Tolerates the Hereticks in three of his Provinces , namely , A●groyne , Luerne and Perose . That the King of Poland does as much , not only in Sweedland , but in Poland itself . That all the Princes of the Austrian Family , that are celebrated as Pillars of the Catholick Church , do the like , not only in the Town , of the Empire , but in their proper Territories , as in Austria it self , from whence they take the Name of their Honour . In Hungary , Bohemia , Moravia ▪ Lusatia , Stirria , Camiolia and Croatia the like . That Charles ' the fifth , Father of the King of Spain , was the Person that taught the King of France , and other Princes , how to yield to such Emergencies . That his Son , the present King of Spain , who is esteemed Arch Catholick , and that is , as the Atlas of the Catholick Church , Tolerates notwithstanding , at this day , in his Kingdomes of Valentia and Granada , the Moors themselves in their M●humatisme , and has offer'd to those of Zealand , Holland , and other Hereticks of the Low-Countries , the free Exercise of their pretended Religion , so that they will but acknowledge and Obey him in Civil Matters . It was of those Letters of this extraordinary Man , for so he was ( whether we regard him in his Ecclesiastical Dignity or his greater Christian and Civil Prudence ) that the great Lord Fulkland said , A Minister of State should no more be without Cardinal d' Ossat's Letters , than a Parson without his Bible . And indeed , if we look into France , we shall find the Indulgence of those Protestants , hath been a flourishing to that Kingdom , as their Arms a Succour to their King. 'T is true , that since they help't the Ministers of his Greatness to Success , that haughty Monarch has changed his Measures , and resolves their Conformity to his own Religion , or their Ruin ; but no man can give another Reason for it , than that he thinks it for his turn to please that part of his own Church , which are the present necessary and unwearied Instruments of his absolute Glory . But let us see the end of this Conduct , it will require more time to approve the Experiment . As it was the Royal Saying of Stephen , King of Poland , That he was a King of Men , and not of Conscience a Commander of Bodies , and not of Souls . ; So we see a Toleration has been practised in that Country of a long time , with no ill Success to the State ; the Cities of Cracovia , Racovia , and many other Towns of Note , almost wholly dissenting from the common Religion of the Kingdom , which is Roman Catholick , as the others are Socinian and Calvanist , the most opposite to that , as well as to themselves . The King of Denmark , in his large Town of Altona , but about a Mile from Hambrough , and therefore called so , that is , All to near , is a pregnant proof of our point . For though his Seat be so remote from that place , and another strong and insinuating State so near , yet under his Indulgence of divers Perswasions , they enjoy that Peace , and he that Security , that he is not upon better Terms in any of his more Immediate and Vniform Dominions . I leave it to the thinking Reader , if it be not much owing to this Freedom , and that a contrary course were not the way for him to furnish his Neighbours with means to Depopulate that place , or make it uneasie and chargeable to him to keep ? If we look into other parts of Germany , where we find a Stout and War-like People , fierce for the thing they opine , or believe , we shall find the Prince Palatine of the Rhine , safe , and more potent by his Indulgence , 〈◊〉 his Improvements at M●nhine : And as ( believe me ) 〈◊〉 the Prince to his People in other things , so in this to the Empire ; for he has made bold with the Constitution of it , in the Latitude he gives his Subjects in this Affair . The Duke of Bradenburg is himself a Calvanist , his People mostly Lutherain , yet in part of his Dominions , the Roman-Catholicks enjoy their Churches quietly . The Duke of Newburg , and a strict Roman Catholick , Brother-in-Law to the present Emperor , in his Province of Juliers , has , not only at Dewsburg , Mulheim , and other places , but in Deuseldorp it self , where the Court resides , Lutherain , and Calvanist , as well as Roman Catholick Assemblies . The Duke of Saxony , by Religion a Lutherain , in his City of Budissin , has both Lutherains and Roman Catholicks in the same Church , parted only by a Grate . In Ausburg , they have two chief Magistrates , as their Duumvirat , one must alwayes be a Roman Catholick , and the other a Lutherain . The Bishop of Osnabrug is himself a Lutherain , and in the Town of his Title , the Roman Catholicks , as well as Lutherains , have their Churches ; and which is more , the next Bishop must be a Catholick too ; for like the Buckets in the Well , they take turns , one way to be sure , so that one be but in the Right . From hence we will go to Sultzbach , a small Territory , but has a great Prince , I mean , in his own extraordinary Qualities ; for among other things we shall find him act the Moderator among his People . By profession he is a Roman Catholick , but has Simultaneum Religionis Exercitium , not only Lutherains and Roman Catholicks enjoy their different Worships , but alternatively in one and the same place , the same day ; so ballancing his Affection by his Wisdom , that there appears neither Partiality in him , nor Envy in them , though of such opposite Perswasions . I will end these forregin Instances with a Prince and Bishop , all in one , and he a Roman Catholick too , and that is the Bishop of Mentz ; who admits , with a very Peaceable success , such Lutherains with his Catholicks , to enjoy their Churches , as live in his Town of Erford . Thus does Practice tells us , that neither Monarchy nor Hierarchy are in danger from a Toleration . On the contrary , the Laws of the Empire , which are the Acts of the Emperor , and the Soveraign Princes of it , have tolerated these three Religious Perswasions , viz. the Roman-Catholick , Lutherain and Calvanist , and they may as well tolerate three more , for the same Reasons , and with the same Success . For it is not their greater nearerness or consistency in Doctrine , or in Worship ; On the contrary , they differ much , and by that , and other Circumstances , are sometimes engaged in great Controversies , yet is a Toleration practicable , & the way of Peace with them . And which is closest to our point at home it self , we see that a Toleration of the Iews , French and Dutch Churches in England , both Dissenters from the National Way : And the Connivance that has been in Ireland ; And the down-right Toleration in most of his Majesties Plantations abroad , proves the Assertion , That Toleration is not dangerous to Monarchy . For Experience tells us , where it is in any degree admitted , the King's Affairs prosper most ; People , Wealth and Strength being sure to follow such Indulgence . But after all that I have said in Reason and Fact , why Toleration is safe to Monarchy , Story tells us that worse things have befallen Princes in Countries under Ecclesiastical Vnion , than in places under divided forms of Worship ; and so , tolerating Countries stand to the Prince , more than upon equal terms with conforming ones . And where Princes have been exposed to hardship in tolerating Countries , they have as often come from the Conforming , as Non-conforming party ; and so the Dissenter is upon equal terms , to the Prince or State , with the Conformist . The first is evident in the Iews , under the conduct of Moses ; their Dissention came from the men of their own Tribes , such as Corah Dathan and Abiram , with their pertakers . To say nothing of the Gentiles . The Miseries and Slaughters of Mauritius the Emperor proves my point , who by the greatest Church-men of his time was withstood , and his Servant that perpetrated the Wickedness by them , substituted in his room , because more officious to their Grandure . What power but that of the Church , dethron'd Childrek King of France , and set Pippin in his place ? The miseries of the Emperors , Henry the fourth and fifth , Father and Son , from their rebellious Subjects , raised and animated by the power of Conformists ; dethroning both , as much as they could , are notorious . 'T is as plain that Sigismond King of Sweedland , was rejected by that Lutherain Country , because he was a Roman-Catholick . If we come nearer home , which is most suitable to the Reasons of the discourse , we find the Church-men take part with William Rufus , and Henry the first against Robert their elder Brother ; and after that , we see some of the greatest of them make Head against their King , namely Anselm , Arch-Bishop of Canterbury , and his party , as did his Successor Thomas of Becket to the second Henry . Stephen Usurpt the Crown when there was a Church Vnion : And King John lived miserable for all that , and at last dyed by one of his own Religion too . The Dissentions that agitated the Reign of his Son Henry the third , and the Barrons War , with Bishop Grosteeds Blessing to Mumford their General . The Deposition and Murther of the second Edward , & Richard , & sixth Henry , and his Son the Prince . The Vsurpation of Richard the third , and the Murther of the Sons of Edward the fourth , in the Tower of London . The civil War that followed between him and the Earl of Richmond , afterwards our wise Henry the seventh were all perpetrated in a Country of one Religion , and by the Hands of Conformists . In short , if we will but look upon the civil War , that so long raged in this Kingdom , between the Houses of York and Laneaster , and consider that they professed but one and the same Religion , and both back't with numbers of Church-men too ( to say nothing of the Miserable end of many of our Kings princely Ancestors in Scotland , especially the first and third James ) will find cause to say , That Church-Vniformity is not a Security for Princes to depend upon . If we will look next into Countries where Dissenters from the National Church are tolerated , we shall find the Conformist not less Culpable than the Dissenter . The Disorders among the Iews , after they were settled in the Land that God had given them , came not from those they tolerated , but themselves . They cast off Samuel , and the Government of the Judges . 'T was the Children of the National Church , that fell in with the Ambition of Absolom , and animated the Rebellion against his Father David . They were the same that revolted from Solomon's Son , and cryed in behalf of Jeroboam , To your Tents , O Israel ! Not two Ages ago , the Church of France , too generally fell in with the Family of Guise , against their lawful Soveraign , Henry the fourth : Nor were they without Countenance of the greatest of their Belief , who stiled it an holy War ; at that time , fearing ( not without cause ) the Defection of that Kingdom from the Roman See. In this conjuncture , the Dissenters made up the best part of that King's Armies , and by their Loyalty and Blood , preserved the Blood Royal of France , and set the Crown on the Head of that Prince . That King was twice assinated , and the last time murdered , as was Henry the third , his Predecessor ; but they fell , one by the hand of a Church-man , the other , at least by a Conformist . 'T is true , that the next civil War was between the Catholicks and the Hugenots , under the conduct of Cardinal Richlien , and the Duke of Roan . But as I will not justifie the Action ▪ so their Liberties and Cautions so solemnly settled by Henry the fourth , as the reward of their singular Merit , being by the Ministry of that Cardinal invaded , they say , they did but defend their own , and that rather against the Cardinal , than the King , whose softness suffered him to become a property to the great Wit and Ambition of that Person : And there is this Reason to believe them , that if it had been otherwise , we are sure that King Charles the first would not in the least have countenanced their Quarrel . However , the Cardinal , like himself , wisely knew when to stop : For though he thought it the Interest of the Crown , to moderate their greatness ▪ and check their growth , yet having fresh in Memory the Story of the fore-going Age , he saw , ' twaswise to have a Ballance upon occasion . But this was more then recompenc'd in their first Adhesion to the Crown of France , under the Ministry and Direction of the succeeding Cardinal , when their Perswasion had not only Number , and many good Officers to value it self upon , but yielded their King , the ablest Captain of the Age , namely , Turene : It was an Hugenot then , at the Head of almost an Hugenot Army , that fell in with a cardinal himself , ( see the Union , Interest makes ) to maintain the Imperial Crown of France , and that on a Roman-Catholicks head : And together with their own Indulgence , that Religion , as National too , against the pretences of a Roman-Catholick Army , headed by a Prince , brave and learned of the same Religion . I mention not this , to prefer one party to another ; for contrary Instances may be given elsewhere , as Interests have varied . In Sweedland a Prince was rejected by Protestants ; and in England and Holland , and many of the Principalities of Germany , Roman-Catholicks have approv'd themselves Loyal to their Kings , Princes and States : But this suffices to us , that we gain the Point ; for it is evident in Countries where Dissenters are tolerated , the Insecurity of the Prince and Government , may as well come from the Conforming , as Dissenting Party , and that it comes not from Dissenters , because such . But how happy and admirable was this civil Union between the Cardinal and Turene ? two most opposite , Religions , both followed by People of their own Perswasion : One says his Mass , 'tother his Directory , both invoke one Deity , by several wayes , for one success , and it followed with Glory , and a Peace to this Day . O why should it be otherwise now ! what has been , may be : Methinks Wisdom and Charity are on that side still . It will doubtless be objected , that the Dissenting Party of England , fell in with the State Dissenter in our late Civil , but Vnnatural War : And this seems to be against us , yet three things must be confessed ; First , That the War rather made the Dissenters , than the Dissenters made the War : Secondly , that those that were then in being , were not tolerated as in France , but prosecuted : And lastly , that they did not lead , but follow great Numbers of Church-goers , of all Qualities in that unhappy Controversie , which began upon other Topicks than Liberty for Church-Dissenters . And though they were herein blameable , Reason is Reason , in all Climates and Latitudes . This does not affect the Question : Such Calamities are no necessary Consequences of Church-dissent ; because they would then follow in all places where Dissenters are tolerated , which we see they do not : but these may sometimes indeed be the effects of a violent endeavour of Vniformity ; and that under all Forms of Goverment , as I fear they were partly here under our Monarchy . But then this teaches us to conclude , that a Toleration of those , that a contrary course makes uneasie and desperate , may prevent or Cure Intestine Troubles ; as Anno forty eight , it ended the Strife , and settled the Peace of Germany . For 't is not now the question , how far men may be provok'd , or ought to resent it ; but whether Government is safe in a Toleration , especially Monarchy . And to this Issue we are come in Reason and Fact , That 't is safe , and that Conformists ( generally speaking ) have for their Interests , as rarely known their Duty to their Prince , as Dissenters for their Consciences . So that the danger seems to lie on the side of forcing Vniformity against Faith , upon severe Penalties , rather than of a discreet Toleration . In the next place , I shall endeavour to shew the Prudence and Reasonableness of a Toleration by the great Benefits that follow it . Toleration , which is an Admission of dissenting Worships , with Impunity to the Dissenters , secures Property , which is Civil Right , and That eminently the Line and Power of the Monarchy : For if no man suffer in his Civil Right for the sake of such Dissent , the point of Succession is settled without a Civil War , or a Recantation ; Since it were an absurd thing to imagin , that a man born to five Pounds a Year , should not be liable to forfeit his Inheritance for Non-conformity , and yet a Prince of the Blood , and an Heir to the Imperial Crown , should be made incapable of his Inheritance for Church-dissent . The Security then of Property , or Civil Right , from being forfeitable for Religious dissent , becomes a security to the Royal Family , against the Difficulties lately labour'd under in the business of the Succession . And though I have no Commission for it , besides the great Reason and Equity of the thing it self , I dare say , there can hardly be a Dissenter at this time of day so void of Sense and Justice , as well as Duty and Loyalty , as not to be of the same mind . Else it were to deny that to the Prince , which he needs , and prays from him . Let us not forget the Story of Sigismund of Sweedland , of Henry the fourth of France , and especially of our own Queen Mary . Had Property been fix't , the Line of those Royal Families could not have met with any let or Interruption . 'T was this Consideration that prevail'd with Judge Hales , though a strong Protestant after King Edward's Death , to give his Opinion for Queen Mary's succession , against that of all the rest of the Judges to the contrary : which noble President , was recompenc'd in the Loyalty of Arch-Bishop Heath , a Roman-Catholick , in favour of the Succession of Queen Elizabeth ; and the same thing would be done again , in the like case , by men of the same Integrity . I know it may be said , That there is little Reason now for the Prince to regard this Argument in favour of Dissenters , when it was so little heeded in the case of the Presumtive Heir to the Crown . But as this was the Act and Heat of Conforming men within Doors , so if it were in Counsel or Desire , the Folly and Injustice of any Dissenters without Doors , shall many entire Parties pay the Reckoning of the few busie Offendors ? They would humbly hope , that the singular Mildness and Clemency , which make up so great a part of his Majesties publick Assurances , will not leave him in his Reflection here . 'T is the Mercies of Princes , that above all their Works , give them the nearest Resemblance to Divinity in their Administration . Besides , it is their Glory to measure their Actions by the Reason and Consequence of things , and not by the Passions that possess and annimate private Breasts : For it were fatal to the Interest of a Prince , that the Folly or Vndutifulness of any of his Subjects , should put him out of the way , or tempt him to be unsteady to his Principle and Interest : And yet , with submission , I must say , it would be the Consequence of Coertion : For by expossing Property for Opinion , the Prince exposes the Consciences and Property of his own Family to the Church , and disarms them of all Defence , upon any alteration of Judgment . Let us remember that several of the same Parliament-men , who at first sacrificed civil Rights for Non-conformity in common Dissenters , fell at last to make the Succession of the Crown the Price of Dissent in the next Heir of the Royal Blood. So dangerous a thing it is to hazard Property to serve a turn for any Party , or suffer such Examples in the case of the meanest Person in a Kingdom . Nor is this all the benefit that attends the Crown , by the preservation of Civil Rights ; for the Power of the Monarchy is kept more entire by it . The King has the benefit of his Whole People , and the Reason of their Safety is owing to their Civil , and not Ecclesiastical Obedience : Their Loyalty to Caesar , and not Conformity to the Church : Whereas the other Opinion would have it , that no Conformity to the Church , no Property in the State : Which is to clog and narrow the civil Power ; for at this rate , No Church-Man , No English-man , and no Conformist , no Subject . A way to Alien the King's People , and practise an Ecclusion upon him , from , it may be , a fourth part of his Dominions . Thus it may happen that the ablest State-man , the bravest Captain , and the best Citizen may be disabled , and the Prince forbid their Imployment to his Service . Some Instances of this we have had since his late Majesties Restoration : For upon the first Dutch-War , Sir William Penn being commanded to give in a List of the ablest Sea-Officers in the Kindom , to serve in that Expedition . I do very well remember he presented our present King with a Catalogue of the knowingest and bravest Officers the Age had bred , with this subscrib'd , These men , if his Majesty will please to admit of their Perswasions , I will answer for their Skill , Courage and Integrity . He pickt them by their Ability , not their Opinions ; and he was in the right ; for that was the best way of doing the King's business . And of my own knowledge , Conformity robb'd the King at that time of Ten men , whose greater Knowledge and Valour , than some one ten of that Fleet , had in their room , been able to have saved a Battel , or perfected a Victory . I will name three of them . The first was Old Vice-Admiral Goodson ; than whom , no body was more Stout , or a Sea-man . The second , Captain Hill , that in the Saphire beat Admiral Everson , hand to hand , that came to the Relief of old Trump . The third was Captain Potter , that in the constant Warwick , took Captain Beach , after eight hours smart Dispute . And as evident it is , that if a War had proceeded between this Kingom and France , seven years ago , the business of Conformity had deprived the King of many Land-Officers , whose share in the late Wars of Europe , had made knowing and able . But which is worst of all , such are not safe , with their dissent , under their own extraordinary Prince . For though a man were a great Honourer of his Prince , a Lover of his Country , an Admirer of the Government : In the course of his Life , sober , wise , industrous and useful ; if a Dissenter from the establish't Form of Worship , in that condition there is no Liberty for his Person , nor Security to his Estate ; As Vseless to the Publick , so Ruin'd in himself . For this Net catches the best : Men true to their Conscience , and who indulged , are most like to be so to their Prince : whilst the rest are left to Cousen him by their change ; for that is the unhappy end of forced Conformity in the poor spirited Compliers . And this must always be the consequence of necessitating the Prince to put more and other Tests upon his People , than are requisit to secure him of their Loyalty . And when we shall be so happy in our measures as to consider this Mischief to the Monarchy , it is to be hop'd , it will be thought expedient to dis-intangle Property from Opinion , and cut the untoward Knot , some men have tyed , that hath so long hamper'd and gaul'd the Prince as well as People . It will be then , when civil Punishments shall no more follow Church faults , that the civil Tenure will be recover'd to the Government and the Natures of Acts , Rewards and Punishments , so distinguish't , as Loyalty shall be the safety of Dissent , and the whole People made useful to the Government . It will , perhaps , be objected , That Dissenters can hardly I obliged to be true to the Crown , and so the Crown unsafe in their very Services ; for they may easily turn the Power given them to serve it , against it , to greaten themselves . I am willing to obviate every thing , that may with any pretence be offer'd against our entreated Indulgence . I say , No , and appeal to the King himself , ( against whom the Prejudices of our late Times ran highest , and therefore has most reason to resent ) If he was ever better lov'd or serv'd , than by the Old Roundheaded Sea-men , the Earl of Sandwich , Sir William Penn , Sir J. Lawson , Sir G. Ascue , Sir R. Stainer , Sir Jer. Smith , Sir J. Jordan , Sir J. Harmon , Sir Chris. Minns , Captain Sansum , Cuttins , Clark , Robinson , Molton , Wager , Tern , Parker , Haward , Hubbard , Fen , Langhorn , Daws , Earl , White ; to say nothing of many yet living , of real Merit , and many inferior Officers , expert and brave And to do our Prince Justice , he deserv'd it from them , by his Humility , Plainness and Courage , and the care and affection that he always shew'd to them . If any say , That most of these men were Conformists : I presume to tell them , I know as well as any man , they serv'd the King never the better for that ; on the contrary , 't was all the strife that some of them had in themselves , in the doing that service , that they must not serve him without it ; and if in that they could have been Indulged , they had perform'd it with the greatest Alacrity Interest will not lye . Where People find their Reckoning , they are sure to be True. For 't is want of Wit that makes any man false to himself . 'T was he that knew all mens Hearts , that said , Where the Treasure is , there the Heart will be also . Let men be easie , safe , and upon their preferment with the prince , and they will be Dutiful , Loyal , and most Affectionate . Mankind by nature fears Power , and melts at Goodness . Pardon my Zeal , I would not be thought to plead for Dissenters Preferment ; 't is enough they keep what they have , and may live at their own Charges . Only I am for having the Prince have Room for his choice , and not be crampe and stinted by Opinion ; but imploy those who are best able to serve him : And I think out of six Parties 't is better picking , than out of one of them ; and therefore the Prince's interest is to be head of all of them ; which a Toleration effects in a moment ; since those six ( divided Interests , within themselves ) having but 〈◊〉 civil Head , become one intire civil Body to the Prince : And I am sure , I have Monarchy on my side , if Solomon and his Wisdom may stand for it , who tells us , That the Glory of a King is in the Multitude of his People . Nor is this all , for the Consequences of such an Universal Content would be of infinite moment to the security of the Monarchy , both at Home and Abroad . At Home , for it would behead the factions without Blood , and Banish the Ring-leaders without going abroad . When the great bodies of Dissenters see the care of the Government for their safety , they have no need of their Captains , nor These any ground for their Pretences : For as They us'd the People to value themselves , and raise their Fortunes with the Prince , so the People followed their Leaders to get that ease , they see their Heads promis'd , but could not , and the Government can , and does give them . Multitudes cannot Plot , they are too many , and have not Conduct for it , they move by another Spring . Safety is the pretence of their Leaders : If once they see they enjoy it , they have yet Wit enough not to hazard it for any Body : For the endeavours of busie men are then discernable ; but a state of Severity gives them a pretence , by which the Multitude is easily taken . This I say , upon a Supposition , that the Dissenters could agree against the Government ; which is a begging of the Question : For it is improbable ( if not impossible without Conformists ) since besides the Distance they are at in their Perswasions and Affections , they dare not hope for so good terms from one another , as the Government gives : And that Fear , with their Emulation , would draw them into that Duty , that they must all fall into a Natural dependance , which I call holding of the Prince , as the Great Head of the State. From abroad , we are as safe as from within our selves : For if leading Men at home are thus disappointed of their Interest in the People , Forreigners will find here no Interpreters of their dividing Language , nor matter ( if they could ) to work upon ; for the Point is gain'd , the People they would deal in , are at their ease , and cannot be bribed ; and those that would , can't deserve it . It is this that makes Princes live Independent of their Neighbours ; and to be lov'd at home , is to be fear'd abroad : One follows necessarily the other . Where Princes are driven to seek a forreign Assistance , the issue must either be the Ruin of the Prince , or the absolute subjection of the People ; not without the hazard of becoming a Province to the power of that Neighbour that turns the Scale . These consequences have on either hand an ill look , and should rebate Extreams . The Greatness of France carries those Threats to all her Neighbours , that , politically speaking , 't is the Melanchollist prospect England has had to make since Eighty Eight : The Spaniard at that time , being shorter in all things but his Pride and Hope , than the French King is now of the same universal Monarchy . This greatness begun by the eleaventh Lewis , some will have it , has not been so much advanced by the Wisdom of Richlieu , and Craft of Mazarene , no , not the Arms of the present Monarch , as by the assistance or connivance of England , that has most to lose by him . Cromwell begun , and gave him the Scale against the Spaniard . The Reason of State he went upon , was the support of his usurp'd Dominion : And he was not out in it ; for the Exile of the Royal Family was a great part of the price of that Aid : In which we see , how much Interest prevails above Nature . It was not Royal Kindred could shelte a King against the Solicitations of an Vsurper with the Son his Mother's Brother . But it will be told us by some People , We have n●● degenerated , but exactly follow'd the same Steps ever since , which has given such an Increase to those Beginnings , that the French Monarchy is almost above our reach . But suppose it were true , what 's the cause of it ? It has not been old Friendship , or nearness of Blood , or Neighbourhood ; Nor could it be from an Inclination in our Ministers , to bring things here to a like issue , as some have suggested ; for then we should have clogg'd his Successes , instead of helping them in any kind , lest in doing so , we should have put it into his power to hinder our own . But perhaps our cross Accidents of State may sometimes have compell'd us into his Friendship , and his Councils have carefully improv'd the one , and husbanded the other , to great Advantages ; and that this was more then made for our English Interest ; and yet 't is but too true , that the extreams Heats of some men , that most inveighed against it , went too far to strengthen that understanding , by not taking what would have been granted , and creating an Interest at home , that might naturally have dissolved that Correspondence abroad . I love not to revive things that are uneasily remembred , but in Points most tender to the late King , he thought himself sometimes too closely prest , and hardly held ; and we are all wise enough now to say , a milder Conduct had succeeded better : For if reasonable things may be unreasonably prest , and with such private Intentions as induced a denial , Heats about things doubtful , unwise or unjust , must needs harden and prejudice . Let us then create an Interest for the Prince at Home , and Forreign Friendships ( at best , uncertain and dangerous ) will fall of course ; for if it be allow'd to private men , shall it be forbid , to Princes only , to know and be true to their own Support ? It is no more than what every Age makes us to see in all Parties of men . The Parliaments of England since the Reformation , giving no quarter to Roman Catholicks , have forced them to the Crown for shelter : And to induce the Monarchy to yield them the Protection they have needed , have with mighty Address and Skill , recommended themselves as the great Friends of the Prerogative , and so successfully too , that it were not below the Wisdom of that Constitution to reflect what they have lost by that constiveness of theirs to Cath●licks . On the other hand , the Crown having treated the Protestant Dissenters , with the severity of the Laws that affected them , suffering the sharpest of them to fall upon their Persons and Estates , they have been driven successively to Parliaments for Succour , whose Priviledges , with equal Skill and Zeal , they have abetted : And our late unhappy Wars are too plain a proof , how much their Accession gave the Scale against the Power and Courage of both Conformists and Catholicks , that adhered to the Crown . Nor must this contrary Adhesion , be imputed to Love or Hatred , but necessary Interest : Refusal in one place makes way for Address in another . If the Scene be changed the parts must follow ; for as well before as after Cromwell's Usurpation , the Roman Catholicks did not only promise the most ready Obedience to that Government in his Printed Apologies for Liberty of Conscience : But actually treated by some of their greatest Men , with the Ministers of those Times for Indulgence , upon the assurances they offer'd to give of their good Behaviour to the Government , as then establisht . On the other hand , we see the Presbyteriens , That in Scotland began the War , and in England promoted and upheld it to Forty Seven , when ready to be supplanted by the Independants , wheel to the King. In Scotland they Crown him , & come into England , with an Army to restore him , where their Brethren joyn them ; but being defeated , They help , by private Collections , to support him abroad , and after the Overthrow of Sir G. Booth's Attempt ; to almost a Miracle , restore him . And which is more , a great part of that Army too , whose Victories rise from the Ruin of the Prince they restored . But to give the last Proofs our Age has of the power of Interest , against the Notion opposed by this Discourse . First , the Independants themselves , held the greatest Republicans of all Parties , were the most Lavish and Superstitous Adorers of Monarchy in Oliver Cromwell , because of the regard he had to them ; allowing him , and his Son after him , to be Custos Vtriusque Tabule , over all Causes , as well Ecclesiastical as Civil , Supream Governour . And next , the Conformists in Parliament , reputed the most Loyal and Monarchical men , did more than any body question and oppose the late King's Declaration of Indulgence ; even They themselves would not allow so much Prerogative to the Crown . This proves the Power of Interest , and that all Perswasions center with it : And when they see the Government engaging them with a fix't Liberty of Conscience , they must for their own sakes seek the Support of it , by which it is maintained . This Vnion , directed under the Prince's Conduct , would awe the greatness of our Neighbours , and soon return Europe to its antient Ballance , and that into his hand too . So that he may be the great Arbiter of the Christian World. But if the Policy of the Government places the Security of its Interest in the Distruction of the civil Interest of the Dissenters , it is not to be wondered at , if they are less found in the praises of its Conduct , than others to whom they are offered up a Sacrifice by it . I know it will be insinuated , That there is danger in builing upon the Vnion of divers Interests ; and this will be aggravated to the Prince , by such as would engross his Bonny and intercept his Grace from a great part of his People . But I will only oppose to that meer Suggestion , three Examples to the contrary , with this Challange , That if after rummaging the Records of all Time , they find one Instance to contradict me , I shall submit the Question to their Authority . The First is given by those Christian Emperors , who admitted of all sorts of Dissenters into their Armies , Courts and Senates . This , the Ecclesiastical Story of those Times , assures us , and particularly Socrates , Evagrius , and Onuphrius . The Next Instance is that of Prince William of Orange , who by a timely Indulgence , united the scattered strength of Holland , and , all animated by the Clemency , as well as Valour of their Captain , crown'd his Attempts with an extraordinary Glory ; and what makes , continues Great . The last is given us by Livy , in his account of Hannibals Army ; That they consisted of divers Nations , Languages , Customs & Religions : That under all their successes of War and Peace , for Thirteen Years together , they never mutinied against their General , nor fell out among themselves . What Livy relates for a Wonder , the Marquess Virgilio Malvetzy gives the Reason of , to wit , their Variety and Difference , well managed by their General ; for said he , It was impossible for so many Nations , Customs and Religions to combine , especially when the General 's equal hand gave him more Reverence with them , than they had of affection for one another . This ( says he ) some would wholly impute to Hannibal ▪ but however great he was , I attribute it to the variety of People in the Army : For ( adds he ) Rome's Army was ever less given to Mutiny , when ballanced with Auxiliary Legions , then when intirely Roman . Thus much in his Discourses upon Cornelius Tacitus . And they are neither few , nor of the weakest sort of men , that have thought the Concord of Discords the firmest Basis for Government to build upon . The business is to Tune them well , and that must be by the skill of the Misitian . In Nature we see , all Heat consumes , all Cold kills : That three Degrees of Cold to two of Heat , allays the Heat , but introduces the contrary Quality , and over-cools by a Degree ; but two Degrees of Cold to two of Heat , makes a Poize in Elements , and a Ballance in Nature . And in those Families where the evenest Hand is carried , the Work is best done , and the Master is most reverenced . This brings me to another benefit , which accrues to the Monarchy by a Toleration , and that is a Ballance at home : For though it be improbable , it may so happen , that either the conforming or non-conforming Party may be ●●…tiful ; the one is then a Ballance to the other . This might have prevented much Mischief to our second and third Henry , King John , the second Edward and Richard , and unhappy Henry the sixth , as it undeniably saved the Royal Family of France , and secured Holland , and kept it from truckling under the Spanish Monarchy . While all hold of the Government , 't is that which gives the Scale to the most Datiful ; but still , no farther than to show Its Power , and awe the disorderly into Obedience , not to destroy the Ballance , lest It should afterwards want the means of Over-poizing Faction . That this is more than Fancy ; plain it is , that the Dissenter must firmly adhear to the Government for his Being , while the Church-man is provided for . The one subsists by its Mercy , the other by its Bounty . This is ty'd by Plenty , but that by Necessity , which being the last of Tyes , and strongest of Obligations , the Security is greatest from him , that it is fancied most unsafe to Tolerate . But besides this , the Tranquility which it gives at Home , will both oblige those that are upon the Wing for Forreign Parts , to pitch here again ; and at a time when our Neighbouring Monarch is wasting his People , excite those Sufferers into his Majesties Kingdoms , whose Number will encrease that of his Subjects , and their Labour and Consumption , the Trade and Wealth of his Dominions . For what are all Conquests but of People ? And if the Government may by Indulgence add the Inhabitants of Ten Cities to those of its own , it obtains a Victory without charge . The Antient Persecution of France and the Low Countries , has furnisht us with an invincible Instance ; for of those that came hither on that account , we were instructed in most useful Manufacturies , as by courses of the like nature , we lost a great part of our Woollen Trade . And as men , in times of danger , draw in their Stock , and either transmit it to other Banks , or bury their Talent at home for security ( that being out of sight , it may be out of reach too ( and either is fatal to a Kingdom ) So this mildness entreated , setting every mans Heart at rest , every man will be at work , and the Stock of the Kingdom employed ; which , like the Blood , that hath its due passage , will give Life and Vigour to every Member in the publick Body . And here give me leave to mention the Experiment made at Home by his late Majesty , in his Declaration of Indulgence . No matter how well or ill built the act of State was , 't is no part of the business in hand , but what effect the Liberty of it had upon the Peace and Wealth of the Kingdom , may have instruction in it to our present Condition . 'T was evident , that all men Laboured cheerfully , and Traded boldly , when they had the Royal Word to keep what they got , and the King himself became the universal Jusurer of Dissenters Estates . White-Hall then , and St. James's were as much visited and courted by their respective Agents , as if they had been of the Family : For that which eclipsed the Royal Goodness , being by his own Hand thus removed , his benigne Influences drew the returns of Sweetness and Duty from that part of his Subjects , that the want of those Influences had made barren before . Then it was that we look't like the Members of one Family , and Children of one Parent . Nor did we envy our eldest Brother , Episcopacy , his Inheritance , so that we had but a Child's Portion : For not only Discontents vanish't , but no matter was left for ill Spirits , forreign or domestick , to brood upon , or hatch to Mischief . Which was a plain proof , that it is the Vnion of Interests , and not of Opinions , that gives Peace to Kingdoms . And with all Deference to Authority , I would speak it , the Liberty of the Declaration , seems to be our English Amomum at least , the Soveraign Remedy to our English Constitution . And to say true , we shifted Luck as soon as we had lost it ; like those that loose their Royal Gold , their Evil returns . For all Dissenters seem'd then united in their affection to the Government , and follow'd their Affairs without fear or distraction . Projects then , were stale and unmerchantable , and no body cared for them , because no body wanted them : That gentle Opiate at the Prince's hand , laid the most busie and Turbulent to sleep : But when the loss of that Indulgence made them uncertain , and that uneasie , their Persons and Estates being again exposed to pay the Reckoning of their Dissent , no doubt , but every Party shifted then as they could : Most grew selfish , at least , jealous , fearing one should make Bargains apart , or exclusive of the other . This was the fatal part Dissenters acted to their common Ruin : And I take this Partiality to have had too great a share in our late Animosities ; which , by fresh Accidents falling in , have swell'd to a mighty Deluge , such an one as hath overwhelmed the former civil Concord and Serenity of the Kingdom . And pardon me if I say , I cannot see that those Waters are like to asswage , till this Olive Branch of Indulgence be some way or other restored : The Waves will still cover our Earth , and a spot of Ground will hardly be found in this glorious Isle , for a great Number of useful People to set a quiet foot upon . And to persue the Allegory ; what was that Ark it self , but the most apt and lively Emblem of Toleration ? A kind of natural Temple of Indulgence . In which , we find two of every living Creature dwelling together , of both Sexes too , that they might propagate ; and that as well of the unclean as clean kind : So that the baser and less useful sort were saved . Creatures never like to change their Nature , and so far from being whip't and punish't to the Altar , that they were expresly forbid . These were Saved , these were Fed and Restored to their Antient Pastures . Shall we be so mannerly as to complement the Conformists with the stile of Clean , and so humble as to take the Vnclean kind to our selves , who are the less Noble , and more Clownish sort of People ? I think verily we may do it , if we may but be saved too by the Commander of our English Ark. And this the Peaceable and Virtuous Dissenter has the less reason to fear , since Sacred Text tells us , 'T was Vice , and not Opinion that brought the Deluge upon the rest . And here ( to drop our Allegory ) I must take leave to hope , that thought the Declaration be gone , if the reason of it remain , I mean , the Interest of the Monarchy , the King and His Great Council will graciously please to think a Toleration , no Dangerous nor Obsolete thing . But as Toleration has many Arguments for it , that are drawn from the Advantages that have & would come to the Publick by it , so there are divers Mischiefs that must unavoidably follow the Persecution of Dissenters , that may reasonably disswade from such Severity . For they must either be Ruin'd , Fly or Conform ; and perhaps the last is not the Safest . If they are Ruin'd in their Estates , and their Persons Imprison'd , modestly computing , a fourth of the Trade and Manufactury of the Kingdom sinks ; and those that have help't to maintain the Poor , must come upon the Poors Book for Maintenance . This seems to be an Impoverishing of the Publick . But if to avoid this , they Transport themselves , with their Estates , into other Governments ; nay , though it were to any of his Majesties Plantations , the Number were far too great to be spar'd from Home . So much Principal Stock wanting to turn the yearly Traffick , and so many People too , to consume our yearly Growth , must issue fatally to the Trade one way , and on the Lands and Rents of the Kingdom the other way . And Lastly , If they should resolve , neither to suffer nor fly , but conform to prevent both . It is to be enquired , if this Cure of Church-Division be safe to the State ; or not rather , a raking up Coals under Ashes , for a future Mischief ? He whom Fear or Policy hath made Treacherous to his own Conscience , ought not to be held True to any thing but his own Safety and Revenge . His Conformity gives him the first , and his Resentment of the Force that compels it , will on no occasion let him want the last . So that Conformity couzens no body but the Government : For the State Phanatick ( which is the unsafe thing to the State ) being christen'd by Conformity , he is Elegible every where , with Persons the most devoted to the Prince : And all men will hold themselves protected in their Votes by it . A Receipt to make Faction keep , and preserve Disloyalty against all Weathers . For whereas the nature of Tests is to discover , this is the way to conceal the Inclinations of men from the Government . Plain Dissent is the Prince with a Candle in His hand : He sees the Where and What of Persons and Things : He discriminates , and makes that a rule of conduct : but forc'd Conformity is the Prince in the dark : It blows out his Candle , and leaves him without Distinction : Such Subjects are like Figures in Sand , when Water is flap't upon them , they run together , and are indiscernable : Or written Sedition , made illegible by writing the Oaths & Canons upon it : The safest way of blotting out Danger . And I know not how to forbear saying , that this necessary Conformity makes the Church dangerous to the State : For even the Hypocrisie that follows , makes the Church both conceal and protect the Hypocrites ; which together with their Liberality to the Parson , Charity to the Poor , and Hospitality to their Neighbours , recommends them to the first favour they have to bestow . That Fort is unsafe where a part of the Garrison consists of disguised Enemies ; for when they take their turns at the Watch , the danger is hardly evitable . It would then certainly be for the safety of the Fort , that such Friends in Masquerade were industrously kept out , instead of being whipt in . And it was something of this I remember that was made an Argument for the Declaration of Indulgence in the Preamble , to wat , the greater Safety of the Government , from Open and Publick , then private , dissenting Meetings of worship ; as indeed the rest bear the like resemblance . For these were the Topicks , quieting the People , encouraging Strangers to come and live among us , and Trade by it ; and lastly , preventing the Danger that might arise to the Government by private Meetings . Of greater reason then from private men , not less discontented , but more concealed and secured by the great Drake of Church Conformity . It is this will make a Comprehension of the next Dissenters to the Church dangerous , tho' it were practicable , of which side soever it be . For in an Age , the present Government shall feel the Art and Industry of the comprehended . So that a Toleration is in reason of State to be prefer'd . And if the Reasons of the Declaration were ever good , they are so still , because the Emergencies of State that made them so , remain ; and our Neighbours are not less powerful to improve them to our detriment . But it will be now said , Though the Government should find its account in what has been last alledged , this were the way to overthrow the Church , and encourage Dissenters to continue in their Errors . Which is that second main Objection I proposed at first , to answer in its proper place , and that I think this is . I humbly say , if it prove the Interest of the three considerable Church-Interests in this Kingdom , a Relaxation , at least , can hardly fail us . The three Church Interests are , That of the Church of England ; That of the Roman-Catholick-Dissenter ; and That of the Protestant-Dissenter . That the Church of England ought in Conscience and Prudence to consent to the Ease desired . I pray first , that it be considered , how great a reflection it will be upon her Honour , that from a Persecuted , she should turn a Persecuting Church : An overthrow none of her Enemies have been able to give to her many excellent Apologies . Nor will it be excused , by her saying , She is in the Right , which her Persecutors were not ; since this is a confidence not wanting in any of them , or her Dissenters ; and the truth is , it is but the begging of a Question , that will by no means be granted . No body ought to know more then Church-men , that Conscience cannot be forced . That Offerings against Conscience , are as odious to God , as uneasie to them that make them . That God loves a free Sacrifice . That Christ forbad Fire , though from Heaven ( it self ) to punish Dissenters ; and commanded that the Tares should grow with the Wheat till the Harvest . In sine , that we should love Enemies themselves : And to exclude worldly strife for Religion ; That his Kingdom is not of this World. This was the Doctrine of the Blessed Saviour of the World. Saint Paul persues the same course . Is glad Christ is Preached , be it of Envy ; the worst ground for Dissent that can be . It was he that ask't that hard , but just Question , Who art thou that judgest another mans Servant ? To his own Lord he standeth or falleth . He allows the Church a Warfare , and Weapons to perform it , but they are not Carnal , but Spiritual . Therefore it was so advised , that every man in matters of Religion , should be fully perswaded in his own mind , and if any were short or mistaken , God would , in his time , Inform them better . He tells us of Schismaticks and Hereticks too , and their punishment , which is to the point in hand : He directs to a first and second Admonition , and if that prevail not , reject them : That is , refuse them Church Fellowship , disown their Relation , and deny them Communion . But in all this there is not a Word of Fines or Imprisonments , nor is it an excuse to any Church , that the civil Magistrate executes the severity , while they are Members of her Communion , that make and execute the Laws . But if the Church could gain her Point , I mean Conformity , unless she could gain consent too , 't were but Constraint at last . A Rape upon the Mind , which may encrease her Number , not her Devotion . On the contrary , the rest of her Sons are in danger by their Hypocrisie . The most close , but watchful and Revengeful thing in the World. Besides , the Scandal can hardly be removed : To over-value Coyn , and Rate Brass to Silver , Beggers any Country ; and to own them for Sons she never begat , debases and destroyes any Church . 'T were better to indulge forreign Coyn of intrinsick Value , and let it pass for its Weight . 'T is not Number , but Quality : Two or three sincere Christians , that form an Evangelical Church ; and tho' the Church were less , more Charity on the one hand , and Piety on the other , with exact Church-censure , and less civil Coertion , would give her credit with Conscience in all Sects ; without which , their Accession it self would be no benefit , but disgrace , and hazard to her Constitution . And to speak prudently in this Affair 't is the Interest of the Church of England , not to suffer the Extinction of Dissenters , that she may have a Counter Ballance to the Roman Catholicks , who , though few in Number , are great in Quality , and greater in their forreign Friendships and Assistance . On the other hand , it is her Interest to Indulge the Roman-Catholick , that by his Accession . She may at all times , have the Ballance in her own hand , against the Protestant Dissenter , leaning to either , as she finds her Doctrine undermined by the one , or her Discipline by the other ; or lastly , her civil Interest endangered from either of them . And it is certainly the Interest of both those Extreams of Dissent , that She , rather than either of them should hold the Scale . For as the Protestant-Dissenter cannot hope for any Tenderness , exclusive of Roman Catholicks , but almost the same Reasons may be advanced against him ; so on the other hand , it would look imprudent , as well as unjust , in the Roman Catholicks , to solicite any Indulgence exclusive of Protestant Dissenters . For besides that , this keeps up the Animosity , which it is their Interest to bury : The consequence will be , to take the advantage of Time , to snatch it from one another , when an united Request for Liberty , once granted , will oblige both Parties , in all times , for Example sake , to have it equally preserved . Thus are all Church-Interests of Conformists and Dissenters , rendered consistent and safe in their civil Interest one with the other . But it will last of all , doubtless , be objected , That though a Toleration were never so desirable in it self , and in its consequence beneficial to the Publick , yet the Government cannot allow it , without Ruin to the Church England , which it is obliged to maintain . But I think this 〈◊〉 not affect the Question at all , unless by maintaing the Church of England , it is understood that he should force whole Parties to be of 〈◊〉 Communion , or knock them on the Head : Let us call to mind , that the Religion that is true , allows no man to do Wrong , that Right may come of it . And that nothing has lessen'd the Credit of any Religion more , than declining to support it self by its own Charity and Piety , and taking Sanctuary in the Arms , rather than the Vnderstanding of men . Violences are ill Pillars for Truth to rest upon . The Church of England must be maintain'd : Right ; but can't that be done without the Dissenter be destroyed ? In vain then did Christ command Peter to put up his Sword , with this Rebuke , He that kills with the Sword , with the Sword shall be killed , if his Followers are to draw it again . He makes killing for Religion , Murder , and deserving Death : Was he then in the right , Not to call Legions to his assistance ? And are not his Followers of these times in the wrong , to seek to uphold their Religion by any methods of Force ? The Church of England must be maintain'd , therefore the Dissenters , that almost hold the same Doctrine , must be ruined . A Consequence most unnatural , as it is almost impossible . For besides that , the Drudgery would unbecome the civil Magistrate , who is , the Image of divine Justice and Clemency , and that it would fasten the Character of a False Church , upon one that destres to be esteemed a True one ; she puts the Government upon a Task that is hard to be performed . Kings can no more make Brick without Straw , than Slaves . The Condition of our Affairs is much chang'd , and the Circumstances our Government is under , differ mightily from those of our Ancestors . They had not the same dissents to deal with , nor those Dissents the like Bodies of People to render them formidable , and their Prosecution mischievous to the State. Nor did this come of the Princes neglect or 〈◊〉 : There are other Reasons to be assigned , of which , the opportunities Domestick Trouble gave to their Increase and Power , and the Severities used to suppress them , may go for none of the least . So that it was as involuntary in the Prince , as to the Church Anxious . And under this necessity to tye the Magistrate to old measures , is to be regardless of Time , whose fresh Circumstances give Aim to the conduct of wise men in their present Actions . Governments , as well as Courts , change their Fashions : The same Clothes will not always serve : And Politicks made Obsolete by new Accidents , are as unsafe to follow , as antiquated Dresses were ridiculous to ware . Thus Sea-men know , and teach us in their daily practice : They humour the Winds , though they will lie as near as they can , and trim their Sails by their Compass : And by patience under these constrained and uneven Courses , it is they gain their Port at last . This justifies the Governments change of Measures from the change of Things ; for res nolunt male Administrari . And to be free , it looks more then Partial , to Elect and Reprobate too . That the Church of England is prefer'd , and has the Fat of the Earth , the Authority of the Magistrate , and the Power of the Sword in her Sons Hands , which comprehends all the Honours , Places , Profits , and Powers of the Kingdom , must not be repined at : Let her have it , and keep it all , and let none dare seek or accept an Office that is not of her . But to ruin Dissenters to compleat her Happiness , ( pardon the Allusion ) is Talvauism in the worst sence ; for this is that Horrendem Decretum reduc'd to Practice : And to pursue that ill-natured Principle , Men are civilly Damn'd for that they cannot help , since Faith is not in Man's power , though it sometimes exposes one to it . It is a severe Dilemma , that a man must either renounce that of which he makes Conscience in the sight of God , or be civilly and Ecclesiastically Reprobated . There was a time when the Church of England her self stood in need of Indulgence , and made up a great part of the Non-conformists of this Kingdom , and what she then wanted , she pleaded for , I mean a Toleration , and that in a general Stile , as divers of the Writings of her Doctors tell us : Of which let it be enough but to mention that excellent Discourse of Dr. Taylor , Bishop of Down , entituled Liberty of Prophecy . And that which makes Severity look the worse in the Members of the Church of England , is the Modesty she professes about the truth of the things she believes : For though perhaps it were indefencible in any Church to compel a man to that which she were infallibly assured to be true , unless she superceeded his Ignorance by Conviction , rather than Authority , it must doubtless look rude to punish men into Conformity to that , of the truth of which , the Church her self pretends no certainty . Not that I would less believe a Church so cautious then one more confident ; but I know not how to help thinking Persecution harsh , when they ruin People for not believing that , which they have not in themselves the power of believing , and which she cannot give them , and of which her self is not infallibly assured . The Drift of this is Moderation , which well becomes us poor Mortals , That for every idle Word we speak must give an account at the Day of Judgment , if our Saviour's Doctrine have any credit with us . It would much mittigate the Severity , if the dissent were Sullen or in Contempt . But if men can't help or hinder their , Belief , they are rather Vnhappy than Guilty , and more to be , pitied than blamed . However , they are of the reasonable stock of the Country , and though they were unworthy of Favour , they may not be unfit to live . 'T is Capital , at Law , to destroy Bastards and By-blows are lay'd to the Parish to keep : They must maintain them at last : And shall not these natural Sons , at least , be laid at the Door of the Kingdom ? Unhappy fate of Dissenters ! to be less heeded , and more destitute then any Body . If this should ever happen to be the effect of their own Folly , with submission , it can never be the consequence of the Government 's Engagements . Election does not necessarily imply a Reprobation of the rest . If God hath elected some to Salvation , it will not follow , of course , that he hath absolutly rejected all the rest . For tho' he was God of the Jews , he was God of the Gentiles too , and they were his People , tho' the Jews were his peculiar People . God respects not Persons , says St. Peter , the good of all Nations are accepted . The Difference at last will not be of Opinion , but Works : Sheep or Goats , all , of all Judgments will be found ; and , Come , well done ; or Go ye Workers of Iniquity , will conclude their Eternal State : Let us be careful therefore of an Opinion-Reprobation of one another . We see the God of Nature hath taught us softer Doctrine in his great Books of the World : His Sun shines , and his Rain falls upon all . All the Productions of Nature are by Love , and shall it be proper to Religion only to propagate by Force ? The poor Hen instructs us in Humanity , who , to defend her feeble Young , refuses no danger . All the Seeds and Plants that grow for the use of Man , are produc'd by the kind and warm Influences of the Sun. 'T is Kindness that upholds human Race . People don't multiply in spight : And if it be by gentle and friendly ways , that Nature produces and matures the Creatures of the World , certainly Religion should teach us to be Mild and Bearing . Let your Moderation be known to all men , was the saying of a great Doctor of the Christian Faith , and his Reason for that command Cogent ; For the Lord is at hand . As if he had said , Have a care what you do , be not bitter nor violent , for the Judge is at the Door : Do as you would be done to , lest what you deny to others , God should refuse to you . And after all this , shall the Church of England be less tender of mens Consciences than our common Law is of their Lives , which had rather a Thousand Criminals should escape , than that One Innocent should perish ? Give me leave to say , that there are many Innocents ( Conscience excepted ) now exposed , Men honest , peaceable and useful ; free of ill designes ; that pray for Caesar , and pay their Tribute to Caesar . If any tell us , They have , or may , ill use their Toleration . I say , this must be look't to , and not Liberty therefore refused ; for the English Church cannot so much forget her own Maxim to Dissenters , That Propter abusum non est Tollendus usus . It suffices to our Argument , 't is no necessary Consequence , and that Fact and Time are for us . And if any misuse such Freedom , and entitle Conscience to Misbehavour , we have other Laws enough to catch and punish the Offendors , without treating One Party with the Spoils of Six . And when Religion becomes no mans Interest , it will hardly ever be any mans Hypocrisie . Men will chuse by Conscience , which at least preserves Integrity , though it were mistaken : And if not in the wrong , Truth recompences Inquiry , and Light makes amends for Dissent . And since a plain Method offers it self , from the Circumstances , of our case , I take the freedom to present it for the Model of the entreated Toleration . Much has been desired , said and prest in reference to the late King 's being Head of a Protestant League , which takes in but apart of the Christian World ; the Roman and Grecian Christians being excluded . But I most humbly offer , that our wise men would please to think of another Title for our King , and that is Head of a Christian League , and give the Experiment here at Home in his own Dominions . The Christian Religion is admitted of All in the Text , and by All acknowledged , in the Apostles Creed . Here every Party of Christians meet , and center as in a General . The several Species of Christians , that this Genus divideth it self into , are those divers Perswasions we have within this Kingdom ; the Church of England , Roman-Catholicks , Grecians , Lutheraus , Presbyterians Independents , Anabaptists , Quakers Socinians : These I call so many Orders of Christians , that unite in the Text , and differ only in the Comment ; All owning one Deity , Saviour and Judge , good Works , Rewards and Punishments : which Bodies once regulated , and holding of the Prince , as Head of the Government , maintaining Charity , and pressing Piety , will be an Honour to Christianity , a Strength to the Prince and a Benefit to the Publick : For in lieu of an unattainable ( at best an unsincere ) Vniformity , we shall have in Civils , Vnity and Amity in Faith. The Iews before , and in the time of Herod , were divided into divers Sects . There were Pharisees , Sadduces , Herodians and Essenes . They maintained their Dissent without Ruine to the Government . And the Magistrates fell under no censure from Christ for that Toleration . The Gentiles , as already has been observ'd , had their divers orders of Philosophers , as disagreeing as ever Christians were , and that without danger to the Peace of the State. The Turks themselves show us , that both other Religions , and divers Sects of their own , are very Tolerable , with seourity to their Government . The Roman Church is a considerable instance to our point ; for she is made up of divers Orders of both Sexes , of very differing Principle , fomented sometimes , to great Feuds and Controversies ; as between Franciscans , Dominicans , Iesuits and Sorbomists ; yet without danger to the Political state of the Church . On the contrary , she therefore cast her self into that Method , that she might safely give vent to Novelty and Zeal , and suffer both without danger of Schism . And these Regulars , are by the Popes Graunts , privileg'd with an Exemption from Episcopal Visitation and Jurisdiction . Changing then the Terms , from Church to State , the whole contrivance looks very Wise and Imitable . For as by this , Schisme in their Church , so Faction in our State may be prevented . And these civil Regulars depending on the civil Power , as those Religious ones do upon the Popes , will Naturally , like them , become the Perpetual Votarys of its greatness . And thus all Parties hanging , like Keys , by one Ring , at the civil Magistrates Girdle , tho' each has its several Lock , he that keeps them can open and shut every Door , as the Persons deserve and the publick Safety requires . To make this more easie a 〈◊〉 and Practice , I humbly propose ; First , that every Party do present a voluntary Assurance of their Fidelity to the Government , in Terms the most full and pain that may be : In which , as the King will have an Account of their Number , so of their Duty to the Government , and Abhorrence of all Faction and Rebellion . Secondly , That they should give in a List of their Meetings , as to Place , Time , and the Persons properly belonging to them . Thirdly , that once in every Year , the names of Proselytes be delivered into the Clark of the Peace for every County , and that all of that Party , as well as those new Adherents , do renew their Obligation of Obedience , by Annual Subscriptions . Fourthly , Because it is not impossible that some or other may mis-behave themselves , and abuse this Liberty , or be abused in the use of it . That in every County three Persons of most Eminency be Yearly Named to the Magistrates by each Dissenting Interest , to stand a kind of Representatives , both to inform them what they can , upon inquiry , of Persons or Things among the People of that Party , Which may in the least be thought to affect the Government , and to have redress of injuries done to Persons in the sober use of their allowed Liberty . These are the Methods that have had most weight with me , and the best I know to create a Reciprocal Confidence and Interest between the Prince and his Dissenting People : To be sure , this Course hath succeeded well elsewhere , even in Monarchiacal States . And therefore in it self not inconsistent with Monarachy . And Lastly , Because this Freedom will be best kept and improv'd to the publick Benefit , by maintaining a good Understanding between the divers Orders of Christians within themselves . 'T were farther requisit , That , first , No Nick-Names were continued , and all Terms of Reproach , on all hands , punishable . Secondly , That Controversial Points were carefully avoided , and Vice declin'd , and Holiness prest , Without which ( St. Paul tells us ) no-man shall see the Lord. God Almighty inspire the KING's Heart , and those of his Great Council , to be the Instruments of this Blessing to the Kingdom . I shall conclude this Perswasive with the Judgment of some Pious Fathers and Renowned Princes . QUadratus and Aristides , wrote two Apologies to Adrian , for the Christian Faith , and against the Persecution of it . Iustin Martyr , an excellent Philosopher and Christian , writ two learned Disswasives against Persecution , which he dedicated ( as I take it ) to Antoninus Pius , and Marcus Aurelius Antoninus . Melito , Bishop of Sardis , a good and learned man , 〈◊〉 smart Defence for the Christian Religion , and a Toleration , dedicated to Verus . Tertullian , in his most sharp and excellent Apology for the Christians , fastens Persecution upon the Gentiles , as an inseperable Mark of Superstition and Error ; as he makes the Christian Patience a Sign of Truth . In his Discourse to Scapula , he sayes , 'T is not the property of Religion to Persecute for Religion ; she should be received for her self , not Force . Hilliary , an early and learned Father , against Auxentius , saith , The Christian Church does not persecute , but is persecuted . Atticus Bishop of Constantinople , would by no means have the Minister of Nice to respect any Opinion or Sect whatsoever , in the Distribution of the Money sent by him for the Relief of Christians ; and by no means to prejudice those that practise a contrary Doctrine and Faith to theirs : That he should be sure to relieve those that hunger & thirst , and have not wherewith to help themselves , and make that the rule of his consideration . In short , he made the Hereticks to have his Wisdom in Admiration , in that he would by no means trouble or molest them . Proclus ( another Bishop of Constantinople ) was of this Opinion , That it was far easier by fair means to allure unto the Church , than by force to compell : He determined to vex no Sect whatever , but restored to the Church the renowned Virtue of Meekness required in Christian Ministers . If we will next hear the Historians own Judgment , upon a Toleration , I am of opinion ( says he ) that he is a Persecutor , that in any kind of way molesteth such men as lead a quiet and peaceable Life . Thus Socrates in his third Book : In his seventh , he tells us , That the Bishop of Sinada , indeed , did banish the Hereticks , but neither did he this ( says he ) according to the Rule of the Catholick Church , which is not 〈◊〉 to persecute , ( l. 7. ) Lactantius , tells the angry men of his time , thus , If you will , with Blood , Evil and Torments defend your Worship , it shall not thereby be defended , but polluted . Chrysastom saith expresly , That it is n●● the manner of the Children of God , to persecute about their Religion , but an evident Token of Antichrist . Thus the Fathers and Doctors of the first Ages . That Emperors and Princes have thus believed , let us hear some of greatest note , and most pressing to us . Ierom , a good and learned Father , saith , That Heresie must be cut off with the Sword of the Spirit . Constantinus , the Father of Constantine the great , laid this down for a Principle , That those that were Disloyal to God , would never be trusty to their Prince . And which is more , he liv'd thus , and so dy'd , as his great Speech to his great Son , on his Death-bed , amply evidences . Constantine the Great , in his Speech to the Roman Senate , tells them , There is this difference between Humane and Divine Homage and Service , that the one is compell'd , and the other ought to be free . Eusebius Pamphili , in the Life of Constantine , tells us , that in his Prayer to God , he said , Let thy People , I beseech thee , desire and maintain Peace , living free from Sedition to the common good and benefit of all the World ; and those that are 
A54186	----	The peoples ancient and just liberties asserted in the tryal of William Penn, and William Mead, at the sessions held at the Old-Baily in London, the first, third, fourth and fifth of Sept. 70. against the most arbitrary procedure of that court. Penn, William, 1644-1718. 1670 Approx. 131 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54186 Wing P1334B ESTC R222457 99833635 99833635 38113 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54186) Transcribed from: (Early English Books Online ; image set 38113) Images scanned from microfilm: (Early English books, 1641-1700 ; 2175:10) The peoples ancient and just liberties asserted in the tryal of William Penn, and William Mead, at the sessions held at the Old-Baily in London, the first, third, fourth and fifth of Sept. 70. against the most arbitrary procedure of that court. Penn, William, 1644-1718. Mead, William, 1628-1713, defendant. 62, [2] p. s.n.], [London : Printed in the year, 1670. The words "ancient and just" are enclosed in brackets on title page. Place of publication from Wing. With a final errata leaf. In this edition A2r line 5 begins "most Arbitrarily"; line 20 begins "dict) in the end". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Assembly, Right of -- England -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 Elspeth Healey Sampled and proofread 2005-10 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE Peoples Ancient and Just Liberties ASSERTED , IN THE TRYAL OF William Penn , and William Mead , At the Sessions held at the Old-Baily in London , the first , third , fourth and fifth of Sept. 70. against the most Arbitrary procedure of that Court. Isa . 10. 1 , 2. Wo unto them that Decree Unrighteous Decrees , and write grievousness , which they have prescribed ; to turn away the Needy from Judgment , and to take away the right from the Poor , &c. Psal . 94. 20. Shall the Throne of Iniquity have fellowship with thee , which frameth mischief by a Law. Sic volo , sic jubeo , stat pro ratione voluntas . Old-Baily , 1st . 3d. 4th , 5th of Sept. 1670. Printed in the Year , 1670. To the English Reader . IF ever it were time to speak or write , t is now , so many strange Occurrances , requiring both . How much thou art concerned in this ensuing Tryal ( where not only the Prisoners , but the Fundamental Laws of England ) have been most Arbitrarily Arraigned , Read , and thou mayst plainly judge . Liberty of Conscience , is counted a Pretence for Rebelliion , and Religious Assemblies , Routs , and Riots ; and the Defenders of both , are by them , reputed Factious and dis-affected . Magna Charta , is Magnaf — with the Recorder of London ; and to demand Right an Affront to the Court. Will and Power are their great Charter , but to call for Englands , is a Crime , incurring the penalty of their Bale-Dock , and Nastyhole , nay , the menace of a Gag , and Iron Shackles too . The Jury ( though proper Judges ) of Law and Fact ) they would have over-ruled in both , as if their Verdict signified no more , then to eccho back the illegal charge of the Bench ; and because their courage , and honesty did more then hold pace , with the threat and abuse of those , who sate as Judges , ( after two dayes and two nights restraint for a Verdict ) in the end were fined and imprisoned , for giving it . O! what monstrous , and illegal proceedings are these ? Who reasonably can call his Coat his own ? When Property , is made subservient to the Will and Interest of his Judges ; or , who can truly esteem himself a Free man ? When all Pleas for liberty are esteemed Sedition , and the Laws , that give , and maintain them , so many insignificant pieces of formality . And What do they less then plainly tell us so , who at will and pleasure break open our Locks , rob our Houses , raze their Foundations , imprison our Persons , and finally deny us Justice to our relief ; as if they then acted most like Christian men , when they were most barbarous , in ruining such , as really are so ; and that no Sacrifice could be so acceptable to God , as the destruction of those , that most fear him . In short , That the Conscientious should only be obnoxious , and the just demand of our Religious Liberty , the reason , why we should be denyed our civil freedom ( as if to be a Christian and an English-man were inconsistant ) and that so much solicitude and deep contrivance , should be imployed only , to ensnare , and ruin , so many ten thousand conscientious Families ) so eminently , industrous , serviceable , and exemplary ; whilst Murders can so easily obtain pardons , Rapes be remitted , publique Uncleanness pass unpunisht , and all manner of Levity , Prodigallity , Excess , Prophaneness , and Atheism , universally connived at ; if not in some respect manifestly encouraged ) cannot but be detestably abhorrent , to every serious and honest mind . Yet that this lamentable state is true , and the present Project in hand , let London's Recorder , and Canterburies Chaplain be heard . The first in his publique Panegerick , upon the Spanish inquisition , highly admiring the Prudence of the Romish Church , in the erection of it , as an excellent way , to prevent Schism , which unhappy expression , at once passeth sentence , both against our fundamental Laws , and Protestant . Reformation . The second , In his printed Mercenary discourse against Toleration , asserting for a main Principle , That it would be less injurious , to the Government , to dispence with prophane and loose Persons , then to allow a toleration to religious Dissenters : It were to over-do the business , to say any more , where there is so much said already . And therefore to conclude , we cannot choose but admonish all , as well Persecutors , to relinquish their Heady , Partial , and Inhumane Prosecutions ( as what will certainly issue in disgrace here , and inevitable condign punishment hereafter ) as those who yet dare express their moderation ( however out of fashion , or made the brand of Phanatischism ) not to be huf d , or menaced , out of that excellent temper , to make their parts , and persons subservient , to the base humors , and sinister designs of the bigest mortal upon Earth : But to reverence and obey , the Eternal just God , before whose great Tribunal , all must render their accounts , and where he will recompence to every Person according to his works . The Tryal of William Penn and William Mead. AS there can be no Observation , where there is no Action ; so it s impossible , there should be a juditious Intelligence , without due Observation . And since there can be nothing more seasonable then a right Information , especially of Publick Acts ; and well knowing , how industrious some will be , to mis-represent , this Tryal to the disadvantage of the Cause and Prisoners , it was thought requisite , in defence of both , and for the satisfaction of the People , to make it more publick ; nor can there be any business wherein the People of England are more concerned , then in that which relates to their civil and Religious Liberties , questioned in the Persons above-named , at the Old-Baily , the first , third , fourth and fifth of Sept. 1670. There being present , Sam. Starling , Mayor , Tho. Howel , Recorder . Tho. Bludworth , Alder. William Peak , Alderm . Richard Ford , Alderman . Joseph Shelden , Alderman . John Smith , James Edwards , Sheriffs . Cryer , O Yes , Thomas Veer , John. Bushel , John Hammond , Charles Milson , Gregory Walklet , John Brightman , Wil. Plumsted , Henry Henley , Thomas Damask , Henry Michel , William Lever , John Baily . The Form of the Oath . You shall well and truely try , and true Deliverance make betwixt our Soveraign Lord the King , and the Prisoners at the Bar , according to your Evidence ; So help you God. That , William Penn Gent. and William Mead late of London , Linnen Draper , with divers other Persons to the Jurors unknown , to the number of three hundred , the 14th day August , in the 22th year of the King , about eleaven of the clock in the ●orenoon , the same day , with force and arms , &c. in the Parish of St. Bent Grace-Church in Bridge-ward , London , in the Street called Gratious-Church-Street , unlawfully and tumultuously did assemble and congregate themselves together , to the disturbance of the Peace of the said Lord the King : and the aforesaid William Penn , and William Mead , together with other Persons , to the Jurors aforesaid unknown , then and there so assemble and congregate together ; the aforesaid William Penn , by agreement between him and William Mead , before made ; and by abetment of the aforesaid William Mead then and there , in the open Street , did take upon himself to preach and speak , and then , and there , did preach and speak unto the aforesaid William Mead , and other Persons there , in the Street aforesaid , being assembled and congregated together , by reason whereof a great concourse and tumult of People in the Street aforesaid , then , and there , along time did remain and continue , in contempt of the said Lord the King , and of his Law , to the great disturbance of his peace , to the great terror and disturbance of many of his Leige people and Subjects , to the ill example of all others , in the like case Offenders , and against the peace of the said Lord the King , his Crown , and dignity . What say you , William Penn and William Mead , are you guilty , as you stand indicted , in manner and form , as aforesaid , or not guilty . Penn , It is impossible , that we should be able to remember the indictment verbatim , and therefore we desire a Copy of it , as is customary in the like occasions . Rec. You must first plead to the indictment , before you can have a Copy of it . Pen. Iam unacquainted with the formality of the Law , and therefore , before I shall answer directly , I request two things of the Court. First , that no advantage may be taken against me , nor I deprived of any benefit , which I might otherwise have received . Secondly , that you will promise mē a fair hearing , and liberty of making my defence . Court , No advantage shall be taken against you ; you shall have liberty ; you shall be heard . Pen. Then I plead not guilty in manner and form . Cla. What sayest thou William Mead , art thou guilty in manner and form , as thou standest indicted , or not guilty ? Mead , I shall desire the same liberty as is promised William Penn. Court , You shall have it . Mead , Then I plead not guity in manner and form . The Court adjourned until the afternoon . Cryer , O yes , &c. Cla. Bring William Penn and William Mead ▪ to the Bar. Obser . The said Prisoners were brought , but were set aside , and other business prosecuted . Where we cannot choose but observe , that it was the constant and unkind practices of the Court , to the Prisoners , to make them wait upon the Tryals of Fellons and Murderers , thereby designing in all probability , both to affront and tire them . After five hours attendance , the Court broke up and adjourned to the third instant . The third of September , 1670. the Court sate . Cry , O yes , &c. Cla. Bring William Penn and William Mead before the Bar. Mayor . Sirrah , who bid you put off their Hats ? put on their Hats again . Obser . Whereupon one of the Officers putting the Prisoners Hats upon their Heads ( pursuant to the Order of the Court ) brought them to the Bar. Record . Do you know where you are ? Pen. Yes . Record . Do not you know it is the Kings Court ? Pen. I know it to be a Court , and I suppose it to be the Kings Court. Record . Do you not know there is respect due to the Court ? Pen. Yes . Record . Why do you not pay it then ? Pen. I do so . Record . Why do you not pull off your Hat then ? Pen. Because I do not believe , that to be any respect . Record . Well , the Court sets forty Marks a piece upon your Heads , as a Fine for your contempt of the Court. Pen. I desire it might be observed , that we came into the Court with our Hats off , ( that is , taken off ) and if they have been put on since , it was by order from the Bench ; and therefore not we , but the Bench should be fined . Mead , I have a Question to ask the Recorder , Am I fined also ? Recor. Yes . Mead , I desire the Jury , and all people to take notice of this injustice of the Recorder ; who spake to me to pull off my Hat ? and yet hath he put a fine upon my head . O fear the Lord , and dread his Power , and yeild to the guidance of his holy Spirit , for he is not far from every one of you . The Jury Sworn again . Obser . J. Robinson Lievtenant of the Tower , disingeniously objected against John Bushell , as if he had not kist the Book , and therefore would have him sworn again ; though indeed , it was on purpose , to have made use of his tenderness of Conscience in avoiding reiterated Oaths , to have put him by his being a Jury-man , apprehending him to be a person , not fit to Answer their arbitrary ends . The Clark read the indictment , as aforesaid . Clar. Cryer , Call James Cook into the Court , give him his Oath . Cla. James Cook lay your hand upon the book , the evidence you shall give to the Court , betwixt our Soveraign the King , and the Prisoners at the Bar , shall be the Truth , and the whole Truth , and nothing but the Truth ; so help you God , &c. Cook. I was sent for , from the Exchange , to go and disperse a Meeting in Gratious-street , where I saw Mr. Penn speaking to the people , but I could not hear what he said , because of the noise ; I endeavoured to make way to take him , but I could not get to him for the crowd of people ; upon which Captain Mead came to me , about the Kennel of the Street , and desired me to let him go on ; for when he had done , he would bring Mr Penn to me . Cour. What number do you think might be there ? Cook. About three or four hundred People . Cour. Call Richard Read , Give him his Oath . Read being sworn was askt , what do you know concerning the Prisoners at the Bar. Read , My Lord , I went to Gratious - street , where I found a great croud of People , and I heard Mr. Pen preach to them ; and I saw Captain Mead speaking to Leivtenant Cook , but what he said , I could not tell . Mead , What did William Penn say ? Read. There was such a great noise , that I could not tell what he said . Mead , Jury observe this Evidence , He saith he heard him preach , and yet saith , he doth not know what he said . Jury take notice , he swears now a clean contrary thing , to what he swore before the Mayor , when we were committed : For now he swears that he saw me in Gratious-street , and yet swore before the Mayor , when I was committed , that he did not see me there . I appeal to the Mayor himself , if this be not true ; but no answer was given . Cour. What number do you think might be there ? Read. About four or five hundred . Pen. I desire to know of him what day it was ? Read. Answ . the 14th day of August . Pen. Did he speak to me , or let me know he was there ; for I am very sure I never saw him ? Cla. Cryer call into the Court. Cour. give him his Oath . My Lord , I saw a great number of People , and Mr Penn I suppose was speaking ; I see him make a motion with his hands , and heard some noise , but could not understand what he said ; but for Captain Mead I did not see him there . Rec. What say you Mr. Mead ? were you there ? Mead , It is a Maxim in your own Law , Nemo tenetur accusare seipsum , which if it be not true Latine , I am sure it is true Enlish , That no man is bound to accuse himself : And why dost thou offer to ensnare me , with such a question ? Doth not this shew thy malice ? Is this like unto a Judge , that ought to be Counsel for the Prisoner at the Bar ? Record . Sir , Hold your Tongue , I did not go about to insnare you . Pen. I desire we may come more close to the point , and that silence be commanded in the Court. Cry. O yes , All manner of Persons keep silence upon pain of imprisonment — silence in the Court. Pen. We confess our selves to be so far from recanting , or declining to vindicate the assembling of our selves , to Preach , Pray , or Worship the Eternal , Holy , Just God , that we declare to all the World , that we do believe it to be our indispensable duty , to meet incessantly upon so good an account ; nor shall all the powers upon Earth , be able to divert us from reverencing and adoring our God , who made us . Brown. You are not here for worshipping God , but for breaking the Law ; you do your selves agreat deal of wrong in going on in that discourse . Pen. I affirm I have broken no Law , nor am I guilty of the Indictment , that is laid to my charge , and to the end , the Bench , the Jury , and my self , with these that hear us , may have a more direct understanding of this procedure : I desire you would let me to know by what Law it is you prosecute me , and upon what Law you ground my indictment . Rec. Upon the common Law. Pen. where is that common Law ? Rec. You must not think that I am able to run up so many years , and over so many adjudged Cases , which we call Common Law , to answer your curiosity . Pen. This Answer I am sure is very short of my Question , for if it be Common , it should not be so hard to produce . Rec. Sir , will you plead to your Indictment ? Pen. Shall I plead to an Indictment , that hath no Foundation in Law , if it contain that Law you say I have broken , why should you decline to produce that Law , since it will be impossible for the Jury to determine , or agree to bring in their Verdict , who have not the Law produced , by which they should measure the truth of this Indictment , and the guilt or contrary of my Fact ? Rec. You are a sawcy Fellow , speak to the Indictment . Pen. I say , it is my place to speak to matter of Law ; I am arraigned a Prisoner , my liberty , which is next to life it self , is now concerned ; you are many Mouths and Ears against me , and if I must not be allowed to make the best of my Case , it is hard : I say again , unless you shew me , and the People , the Law you ground your Indictment upon ; I shall take it for granted , your proceedings are meerly Arbitrary . Rec. The Question is whether you are guilty of this Indictment ? Pen. The Question is not whether I am guilty of this Indictment , but whether this Indictment be legal , it is too general and imperfect an Answer , to say it is the Common Law , unless we knew both where , and what it is ; For where there is no Law , there is no Transgression ; and that Law which is not in being , is so far from being Common , that it is no Law at all . Rec. You are an impertinent Fellow , will your teach the Court what Law is ? It s Lex non scripta , that which many have studied thirty or forty years to know , and would you have me to tell you in a moment ? Pen. Certainly , If the Common Law be so hard to be understood , it s far from being very Common ; but if the Lord Cook , in his Institutes , be of any consideration , he tells us , That Common Law is Common Right , and that Common Right is the great Charter-Priviledges : Confirmed 9 Hen. 3. 29. 25 Edw. 1. 1. 2 Edw. 3. 8. Cook Instit . 2. p. 56. Rec. Sir , you are a troublesom Fellow , and it is not for the honour of the Court to suffer you to go on . Pen. I have asked but one Question , and you have not answered me ; though the Rights and Priviledges of every English man be concerned in it . Rec. If I should suffer you to ask Questions till to morrow morning you would be never the wiser . Pen. That is according as the Answers are . Rec. Sir , We must not stand to hear you talk all night . Pen. I design no affront to the Court , but to be heard in my just Plea , and I must plainly tell you , that if you will deny me Oyer of that Law , which you suggest I have broken , you do at once deny me an acknowledged right , and evidence to the whole World your resolution to sacrifice the Priviledges of English men to your Sinister and Arbitrary designs . Rec. Take him away : my Lord , if you take not some course with this pestilent Fellow , to stop his mouth , we shall not be able to do any thing to Night . May. Take him away , Take him away , turn him into the Bale-dock . Pen. These are but so many vain exclamations ; Is this Justice or true Judgment ? Must I therefore be taken away because I plead for the fundamental Laws of England ? However , this I leave upon your Consciences , who are of the Jury ( and my sole Judges ) that if these Antient Fundamental Laws , which relate to liberty and property , and ( are not limited to particular perswasions in matters of Religion ) must not be indispensibly maintained and observed ; Who can say he hath right to the Coat upon his back ? Certainly our liberties are openly to be invaded , our Wives to be ravished , our Children slaved , our Families ruined , and our Estates led away in Triumph , by every sturdy Begger and malitious Informer , as their Trophies , but our ( pretended ) Forfeits for Conscience sake ; the Lord of Heaven and Earth will be Judge between us in this matter . Rec. Be silent there . Pen. I am not to be silent in a Case wherein I am so much concerned , and not only my self , but many ten thousand Families besides . Obser . They having rudely haled him into the Bale-dock , William Mead they left in Court , who spake as followeth . Mead. You men of the Jury , here I do now stand , to answer to an Indictment against me , which is a bundle of Stuff , full of Lyes and Falshoods ; for therein I am accused , that I met vi et armis , illicite et tumultuose . : time was , when I had freedom to use a carnal Weapon , and then I thought I feared no man ; but now I fear the Living God , and dare not make use thereof , nor hurt any man ; nor do I know I demeaned my self as a tumultuous person : I say , I am a peaceable man , therefore it is a very proper question what William Penn demanded in this Case , An Oyer of the Law , on which our Indictment is grounded . Recor. I have made answer to that already . Mead. Turning his face to the Jury , saith , You men of the Jury , who are my Judges , if the Recorder will not tell you what makes a Riot , a Rout , or an unlawfull Assembly , Cook , he that once they called the Lord Cook , tells us what makes a Riot , a Rout , and an unlawfull Assembly — A Riot is when three , or more , are met together to beat a man , or to enter forcibly into another mans Land , to cut down his Grass , his Wood , or break down his Pales . Obser . Here the Recorder interrupted him , and said , I thank you Sir , that you will tell me what the Law is , scornfully pulling off his Hat. Mead. Thou mayst put on thy Hat , I have never a Free for thee now . Brown. He talkes at random , one while an Independent , another while some other Religion , and now a Quaker , and next a Papist . Mead. Turpe est doctori cum culpa redarguit ad ipsum . May. You deserve to have your Tongue cut out . Rec. If you discourse on this manner , I shall take occasion against you . Mead , Thou didst promise me , I should have fair liberty to be heard ; Why may I not have the priviledge of an English man ? I am an English man , and you might be ashamed of this dealing . Rec. I look upon you to be an Enemy to the Laws of England , which ought to be observed and kept , nor are you worthy of such priviledges , as others have . Mead , The Lord is Judge between me and thee in this matter . Obser . Upon which they took him away into the Bale-dock , and the Recorder proceeded to give the Jury their charge , as followeth . Rec. You have heard what the indictment is , It is for preaching to the People , and drawing a tumultuous Company after them , and he was speaking ; if they should not be disturbed , you see they will go on ; there are three or four Witnesses , that have proved this , that he did preach there , that Mr Mead did allow of it ; after this , you have heard by substantial Witnesses what is said against them : Now we are upon the Matter of fact , which you are to keep to , and observe , as what hath been fully sworn at your peril . Obser . The Prisoners were put out of the Court , into the Bale-doke , and the charge given to the Jury in their absence at which W. P. with a very raised voyce , it being a considerable distance from the Bench , spake . Pen. I appeal to the Jury , who are my Judges , and this great Assembly , whether the proceedings of the Court are not most arbitrary , and void of all Law , in offering to give the Jury their Charge in the absence of the Prisoners ; I say , it is directly opposit to , and destructive of the undoubted right of every English Prisoner , as Cook in the 2 Iustit . 29. on the Chap. of Magna Charta speaks . Obser . The Recorder being thus unexpectedly lasht for his extra-juditial procedure , said with an inraged smile . Rec. Why , ye are present , you do hear , do you not ? Pen. No thanks to the Court , that commanded me into the Bale-dock ; and you of the Jury take notice , that I have not been heard , neither can you legally depart the Court , before I have been fully heard , having at least ten or twelve Material points to offer , in order to invallid their Indictment . Rec. Pull that Fellow down , pull him down . Mead. Are these according to the rights and priviledges of English men , that we should not be heard , but turned into the Bale-dock , for making our defence , and the Jury to have their Charge given them in our absence ; I say these are Barbarous and Unjust proceedings . Rec. Take them away into the Hole ; to hear them talk all night , as they would , that I think doth not become the honour of the Court , and I think you ( i. e. ) the Jury ) your selves would be tired out , and not have patience to hear them . Obser . The Jury were commanded upto agree upon their verdict , the Prisoners remaining in the stinking Hole ; after an hour and halfs time eight came down agreed , but four remained above , and the Court sent an Officer for them , and they accordingly came down , the Bench used many unworthy threats to the four that discented ; and the Recorder , addressing himself to Beshell , said , Sir , You are the cause of this disturbance , and manifestly shew your self an abettor of faction , I shall set a Mark upon you Sir. J. Robinson , Mr. Bushel , I have known you near this fourteen years ; you have thrust your self upon this Jury , because you think there is some service for you , I tell you , you deserve to be indicted more then any man that hath been brought to the Bar this day . Bush . No Sir John , There were threescore before me , and I would willingly have got off , but could not . Bloodw . I said when I saw M. Bushel , what I see is come to pass , for I knew he would never yield . Mr. Bushel , we know what you are . May. Sirrah , you are an impudent Fellow , I will put a mark upon you . Obser . They used much menacing Language , and behaved themselves very imperiously to the Jury , as persons not more void of Justice then sober Education : After this Barbarous Usage , they sent them to consider of bringing in their Verdict , and after some considerable time they returned to the Court. Silence called for , and the Jury called by their names . Cla. Are you agreed upon your Verdict ? Jury . Yes . Cla. Who shall speak for you ? Jury . Our Fore-man . Cla. Look upon the Prisoners at the Bar ; How say you ? Is William Penn guilty of the matter wherefore he stands indicted in manner and form , or not guilty ? Fore-m. Guilty of speaking in Gracious-Street . Court. Is that all ? Fore-m. That is all I have in commission . Recor. You had as good say nothing . May. Was it not an unlawful Assembly ? you mean he was speaking to a Tumult of People there ? Fore-m. My Lord , This was all I had in Commission . Obser . Here some of the Jury seemed to buckle to the questions of the Court , upon which Bushel , Hammond , and some others opposed themselves , and said , they allowed of no such word , as an unlawful Assembly in their Verdict ; at which the Recorder , Mayor , Robinson and Bloodworth took great occasion to villifie them with most opprobious language ; and this Verdict not serving their turns , the Recorder expressed himself thus . Recor. The Law of England will not allow you to part till you have given in your Verdict . Jury . We have given in our Verdict , and we can give in no other . Recor. Gentlemen , you have not given in your Verdict , and you had as good say nothing ; therefore go and consider it once more , that we may make an end of this troublesome business . Jury . We desire we may have Pen , Ink and Paper . Obser . The Court adjourned for half an hour ; which being expired , the Court returns , and the Jury not long after . The Prisoners were brought to the Bar , and the Juries names called over . Clar. Are you agreed of your verdict . Jur. Yes . Clar. Who shall speak for you ? Jur. Our Fore-man . Clar. What say you , look upon the Prisoners ; Is William Penn guilty in manner and form , as he stands indicted , or not guilty . Fore-m. Here is our Verdict , holding forth a piece of Paper to the Clark of the Peace , which follows . WE the Jurors , hereafter named , do find William Pen to be guilty of Speaking or Preaching to an Assembly , met together in Gratious-Street , the 14th of August last 1670. And that William Mead not guilty of the said indictment . Fore-m. Thomas Veer , Edward Bushel , John Hammond , Henry Henley , Henry Michel , John Brightman , Charles Milson , Gregory Walklet , John Baily , William Lever , James Damask , Wil. Plumsted . Obser . This both Mayor and Recorder resented at so high a rate , that they exceeded the bounds of all reason and civility . May. What will you be lead by such a silly Fellow as Bushel ? an impudent canting Fellow ; I warrant you , you shall come no more upon Juries in haste : You are a Fore-man indeed , addressing himself to the Fore-man , I thought you had understood your place better . Rec. Gentlemen , You shall not be dismist till we have a Verdict , that the Court will accept ; and you shall be lockt up , without Meat , Drink , Fire , and Tobacco ; you shall not think thus to abuse the Court ; we will have a Verdict , by the help of God , or you shall starve for it . Pen. My Jury , who are my Judges , ought not to be thus menaced ; their Verdict should be free , and not compelled ; the Bench ought to wait upon them , but not forestaul them ; I do desire that Justice may be done me , and that the arbitrary resolves of the Bench may not be made the measure of my Juries verdict . Rec. Stop that prateing Fellows mouth , or put him out of the Court. May. You have heard that he preacht , that he gathered a company of tumultuous people , and that they do not only disobey the martial Power , but civil also . Pen. It is a great mistake , we did not make the tumult , but they that interrupted us ; the Jury cannot be so ignorant , as to think , that we met there , with a design to disturb the civil Peace , since ( 1st . ) we were by force of Arms kept out of our Lawful House , and met as near it in the street , as their Souldiers would give us leave ; and ( 2d . ) because it was no new thing , ( nor with the circumstances exprest in the indictment ) but what was usual and customary with us ; t is very well known that we are a peaceable People , and cannot offer violence to any man. Obser . The Court being ready to break up , and willing to huddle the Prisoners to their Goal , and the Jury to their chamber , Penn spoke as follows . Pen. The agreement of twelve men is a Verdict in Law , and such a one being given by the Jury , I require the Clark of the Peace to record it , as he will answer it , at his peril . And if the Jury bring in another Verdict , contradictory to this , I affirm they are perjured men in Law. ( and looking upon the Jury said ) You are English men , mind your Priviledge , give not away your Right . Bush . &c. Nor will we ever do it . Obser . One of the Jury men , pleaded indisposition of body , and therefore desired to be dismist . May. You are as strong as any of them ; starve them ; and hold your Principles . Rec. Gentlemen , You must be contented with your hard fate , let your patience overcome it ; for the Court is resolved to have a verdict , and that before you can be dismist . Jury . We are agreed , we are agreed , we are agreed . Obser . The Court swore several persons , to keep the Jury all night without Meat , Drink , Fire , or any other accommodation ; they had not so much as a Chamber-pot , though desired . Cry. O yes , &c. Obser . The Court adjourns till seven of the Clock next morning ( being the fourth instant , vulgarly called Sunday ) at which time the Prisoners were brought to the Bar ; the Court sate , and the Jury called to bring in their Verdict . Cry. O yes , &c. — Silence in the Court , upon pain of imprisonment . The Juries names calle dover . Cla. Are you agreed upon your verdict ? Jur. Yes . Cla. Who shall speak for you ? Jur. Our Fore-man . Cla. What s●y you ? Look upon the Prisoners at the Bar ; Is he guilty of the matter whereof he stands indicted , in manner and form as aforesaid , or not guilty ? Fore-man , William Penn is guilty of Speaking in Gratious-street . May. To an unlawful Assembly ? Bush . No my Lord , We give no other verdict , then what we gave last night , we have no other verdict to give . May. You are a factious Fellow , I le take a course with you . Blood. I knew Mr. Bushel would not yield . Bush . Sir Tho. I have done according to my Conscience . May. That Conscience of yours would cut my throat . Bush . No my Lord , it never shall . May. But I will cut yours so soon as I can . Rec. He has inspired the Jury , he has the spirit of Divination , methinks I feel him ; I will have a positive Verdict , or you shall starve for it . Pen. I desire to ask the Recorder one Question ; Do you allow of the Verdict given of William Mead ? Rec. It cannot be a verdict , because you were indicted for a Conspiracy , and one being found not guilty , and not the other , it could not be a verdict . Pen. If Not guilty be not a verdict , then you make of the Jury and Magna Charta but a meer nose of Wax . Mead , How ! is Not guilty no verdict ? Rec. No , t is no verdict . Pen. I affirm that the consent of a Jury , is a verdict in Law ; and if W. M. be not guilty , it consequently follows , that I am clear , since you have indicted us of a conspiracy , and I could not possibly conspire alone . Obser . There were many passages , that could not be taken , which past between the Jury and the Court. The Jury went up again , having received a fresh charge from the Bench , if possible to extort an unjust verdict . Cry. O yes , &c. Silence in the Court. Cour. Call over the Jury . Which was done . Cla. What say you ? is William Penn guilty of the matter whereof he stands indicted , in manner and form asoresaid , or not guilty ? Fore-man , Guilty of speaking in Gratious-Street . Rec. What is this to the purpose ? I say , I will have a verdict . And speaking to Edw. Bushel said , You are a factious Fellow ; I will set a Mark upon you ; and whilst I have any thing to do in the City , I will have an eye upon you . May. Have you no more wit then to be led by such a pittiful Fellow ? I will cut his Nose . Pen. It is intolerable that my Jury should be thus menaced ; Is this according to the fundamental Laws ? Are not they my proper Judges by the great Charter of England ? What hope is there of ever having justice done , when Juries are threatned , and their Verdicts rejected ? I am concerned to speak and grieved to see such arbitrary proceedings . Did not the Lievtenant of the Tower render one of them worse then a Fellon ? And do you not plainly seem to condemn such for factious Fellows , who answer not your ends ? Unhappy are those Juries , who are threatned to be fined , and starved , and ruined , if they give not in Verdicts contrary to their Consciences . Rec. My Lord , you must take a course with that same Fellow . May. Stop his Mouth ; Jaylor bring Fetters , and stake him to the ground . Pen. Do your pleasure , I matter not your Fetters . Rec. Till now I never understord the reason of the policy and prudence of the Spaniards , in suffering the Inquisition among them : And certainly it will never be well with us , till something like unto the Spanish-Inquisition be in England . Obser . The Jury being required to go together to find another Verdict , and steadfastly refusing it ( saying they could give no other Verdict , then what was already given ) the Recorder in great passion was running off the Bench , with these words in his mouth , I protest I will sit here no longer to hear these things ; at which the Mayor calling , Stay , stay , he returned , and directed himself unto the Jury , and spoke as followeth : Rec. Gentlemen , we shall not be at this Trade alwayes with you ; you will find the next Sessions of Parliament , there will be a Law made , that those that will not conform shall not have the protection of the Law. Mr. Lee , draw up another Verdict , that they may bring it in special . Lee , I cannot tell how to do it . Jur. We ought not to be returned , having all agreed , and set our hands to the Verdict . Rec. Your Verdict is nothing , you play upon the Court ; I say you shall go together , and bring in another Verdict , or you shall starve ; and I will have you charted about the City , as in Edward the thirds time . Fore-m. We have given in our verdict , and all agreed to it , and if we give in another , it will be a force upon us to save our lives . May. Take them up . Offic. My Lord , they will not go up . Obser . The Mayor spoke to the Sheriff , and he came off of his seat , and said . Sher. Come , Gentlemen , you must go up ; you see I am commanded to make you go . Obser . Upon which the Jury went up ; and several sworn , to keep them without any accomodation as aforesaid , till they brought in their verdict . Cry. O yes , &c. The Court adjourns till to morrow morning , at seven of the clock . Obser . The Prisoners were remanded to New-Gate , where they remained till next morning , and then were brought unto the Court , which being sate , they proceeded as followeth . Cry. O yes , &c. Silence in the Court upon pain of imprisonment . Cla. Set William Pen and William Mead to the Bar. Gentle-of the Jury , answer to your Names , Tho. Veer , Edw. Bushel , John Hammond , Henry Henly , Henry Michell , John Brightman , Clarles Milson , Gregory Walklet , John Baily , William Leaver , James Damask , William Plumstead . Are you all agreed of your Verdict ? Jur. Yes . Cla. Who shall speak for you ? Jur. Our Foreman . Cla. Look upon the Prisoners . What say you ? is William Penn guilty of the matter whereof he stands indicted , in manner and form &c. or not guilty ? Fore-man , Here is our verdict in writing , and our hands subscribed Obser . The Clark took the Paper , but was stopt by the Recorder from reading of it ; and he commanded to ask for a posstive verdict . Fore-man , That is our verdict ; we have subscribed to it . Cla. How say you is William Penn guilty . &c. or not guilty ? Fore-man , Not guilty . Cla. How say you ? is William Mead guilty , &c. or not guilty ? Fore-man , Not guilty . Cla. Then hearken to your verdict , you say that William Penn is not guilty in manner and form as he stands indicted ; you say that William Mead is not guilty in manner and form as he stands indicted , and so you say all , Jur. Yes , we do so . Obser . The Bench being unsatisfied with the verdict , commanded that every person should distinctly answer to their names , and give in their verdict , which they unanimously did , in saying , Not guilty , to the great satifaction of the Assembly . Rec. I am sorry , Gentlemen , you have follollowed your own judgments and Opinions , rather then the good and wholsom advice , which was given you ; God keep my life out of your hands ; but for this the Court fines you forty Mark a man ; and imprisonment , till paid . At which Penn stept up towards the Bench , and said . Pen. I demand my liberty , being freed by the Jury . May. No , you are in for your Fines . Pen. Fines , for what ? May. For contempt of the Court. Pen. I ask , if it be according to the fundamental Laws of England , that any English-man should be fined or amerced , but by the judgment of his Peers or Jury ; since it expresly contradicts the fourteenth and twenty ninth Chap. of the great Charter of England , which say , No Free-man ought to be amerced , but by the Oath of good and Lawful men of the Vicinage . Rec. Take him away , Take him away , take him out of the Court. Pen. I can never urge the fundamental Laws of England , but you cry , Take him away , take him away . But it is no wonder , Since the Spanish Inquisition hath so great a place in the Recorders heart . God Almighty , who is just , will judge you all for these things . Obser . They haled the Prisoners into the Bale-dock , and from thence sent them to New-Gate , for non payment of their Fines ; and so were their Jury . An Appendix , by way of Defence for the Prisoners , as what might have been offered against the Indictment , and illegal ' Proceedings of the Court thereon , had they not violently over-rul'd and stopp'd them . UPon a sober disquisition into the several parts of the Indictment , we find it so wretchedly defective , as if it were nothing else but a meer composition of error , rather calculated to the malitious designs of the Judges , then to the least verity of Fact committed by the Prisoners . To prove this , what we say , will be a main help to discover the Arbitrary proceedings of the Bench in their frequent Menaces to the Jury ; as if it were not so much their Business to try , as to condemn the Prisoners ; and that not so much for any fact they had committed , as what the Court would have suggested to the Jury to have been their Fact. § . 1. It is the constant Common-Law of England , that no man should be Taken , Imprisoned , Amerced , Deseized of his Free-hold , of his Liberties or free Customs , but by the judgement of his Peers , which are vulgerly called a Jury , from Jurare , because they are sworn to do right . § . 2. The only assistance that is given the Jury , in order to a Verdict is ; First , The Evidence given of the Fact committed , by the person indicted . Secondly , The knowledge of that Law , Act or Statute the Indictment is grounded upon , and which the Prisoners are said to have transgressed . § . 3. We shall neglect to mention here , how much they were deprived , of that just advantage the ancient equal Laws of England do allow ; designing it for a conclusion of the whole , and shall only speak here to matter of Fact and Law. § . 4. The Evidence , you have read in the Tryal , the utmost import of which , is no more then this ; That William Penn was speaking in Gracious-Street , to an Assembly of people , but knew not what he said , which is so great a contradiction , as he that runs may read it ; for no man can say another man Preaches , and yet understand not what he saith ; he may conjecture it , but that is a lame evidence in Law ; it might as well have been sworn , That he was speaking of Law , Physick , Trade , or any other matter of civil concernment . Besides , there is no Law against Preaching what is Truth , whether it be in the Street , or in any other place ; nor is it possible , that any man can truly swear , That he Preacht Sedition , Heresie , &c. unless he so heard him , that he could tell what he said . § . 5. The Evidence further saith , That W. Mead was there , but til being in Gracious-Street be a fault , and hearing a man speak the Witness knows not what , be contrary to Law , the whole Evidence is useless , and impertinent ; but what they want of that , they endeavour to supply with Indictment ; whose parts we proceed to consider . Exceptions against the Indictment . § . 6. It saith , That the Prisoners [ were met upon the 15th day of August , 1670 ] whereas their own Evidence affirms it to be upon the 14th day of August , 70. § . 7. [ That they met with force and Arms ] which is so great a Lye , that the Court had no better cover for it , then to tell the Jury , it was only a piece of Form , urging that the man tried for clipping of money this present Sessions had the same words used in his Indictment . But that this Answer is too scanty , as well as it was too weak to prevail with the Jury ; we desire it may be considered , that the same words may be used more of course , and out of form at one time , then at another : And though we grant they can have little force with any Jury in a Clippers case , for meer Clipping ; yet they are words that give so just a ground of jealousie , nay , that carry so clear an Evidence of illegallity where they are truly proved and affirmed of any Meeting , as that they are the proper Roots from whence do spring those Branches which render an Indictment terrible , and an Assembly truly the terror of the people . § . 8. [ Unlawfully , and tumultuously to disturb the Peace ] which is as true , as what is said before , ( that is , as false ) this will evidently appear to all that consider how lawfull it is to assemble , with no other design then to worship God , and their calling a lawful Assembly an unlawfull one , no more makes it so , then to say Light is darkness , black is white , concludes so impudent a falsity true . In short , because to worship God can never be a crime , no Meeting or Assembly , designing to worship God , can be unlawfull . Such as go about to prove an unlawfull Assembly , must prove the Assemblers intent not to Worship God , but that no man can do , because no man can know another mans intentions , and therefore its impossible that any should prove such an Assembly unlawful . That is properly an unlawful Assembly , according to the definition of the Law ; when several persons are met together , with design to use violence and to do mischief ; but that Dissenters meet with no such intention , is manifest to the whole World , therefore their Assemblies are not unlawful ; he that hath only right to be worshipped , which is God , hath only right to institute how he will be worshipped ; and such as worship him in that Way they apprehend him to have instituted , are so far from being unlawful Assemblers , that therein they do but express the duty they owe to God. [ Tumultuously ] Imports as much as Disorderly , or an Assembly full of Noise , Bussle , and Confusion , using force and violence , to the injury of Persons , Houses , or Grounds . But whether Religious Dissenters , in their peaceable Meetings , therein desiring , and seeking nothing more then to express that duty they owe to God Almighty , be a Tumultuous action , or meetting in the sence exprest ( and which is the very definition of the Law ) will be the question . Certainly such as call these Meetings tumultuous , as to break the peace , offer the greatest violence to common words , that can be well imagined ; for they may as rightly say , such persons meet adulterously , thievishly , &c. as to affirm they meet tumultuously , because they are as truly applicable ; in short , such particulars , as are required to prove them such Meetings in Law , are wholly wanting . § . 9. [ To the disturbance of the peace ] If the disturbance of the peace be but matter of form with the rest , as is usually pleaded ; leave out this matter of form and then see what great matter will be left . Certainly such Assemblies , as are not to the breach and disturbance of the peace , are far from being unlawful or tumultuary : but if the peace be broken by them , how comes it the evidence was so short ? We cannot believe it was in favour of the Prisoners . This may shew to all the reasonable World , how forward some are , to brand innocency with hateful Names , to bring a suspition , where there was none deserved . § . 10. [ That the said Penn and Mead met by agreement before hand made . ] But if persons that never saw each other , nor converse together , neither had correspondence by any other hand , cannot be said to be agreed , to any action , before it be done ; then the Prisoners were far from an Agreement ; for they had never Seen , Converst , nor Corresponded , directly , nor indirectly , before the Officers came to disturb the Assembly : We well know how far they would have stretcht the word , Agreement , or Conspiracy ; but God who brings to nought , the Counsels of the wicked , prevented their cruel designs . § . 11. [ That William Mead did abet the said William Penn in preaching . ] No man can be said to abet another , whilst they are both unknown to each other , especially in this case , where abetting follows agreeing , and agreeing supposes fore-knowledge . Nay , the word abet in Law signifies to command , procure or counsel a person , which W. Mead , could not be said to do , in reference to W. Pen , they being so great Strangers one to another , and at so great a distance ; for the Evidence proves that he was with Lievtenant Cook , and Lievtenant Cook swears he could not make his way to W. Penn , for the Croud . § . 12 [ That W. Penn ' s Preaching and speaking caused a great co 〈…〉 and tumult of People , to remain and continue a long time in the 〈…〉 . ] But this is so improbable to believe , that the very nature of a tumult admits of no such thing as preaching ; but implies a disorderly multitude , where all may be said to speak , rather then any to hear . § . 1. [ In contempt of the King and his Laws . ] They are so sar from contemning the King and his Laws , that they are obleiged and constrained by their own principles , to obey every Ordinance of man for the Lords sake , but not against the Lord for mans sake , which is the question in hand . Besides , their continuance there , was not in contempt , but by the permission of the chief Officer present , that came there by the Kings authority ; nor is it for the honour of the King that such persons should be said to act in contempt of his Laws , as only meet to honour God and his Laws . § . 2. [ And to the great disturbance of the Kings peace . ] It is far from disturbing and breaking the Kings peace for men peaceably to meet to worship God ; for it is then properly broken and invaded , when force and violence are used , to the hurt and prejudice of Persons and Estates ; or when any thing is done that tends to the stirring up of Sedition , and begetting in people a dislike of the civil Government : But that such things are not practised by us in our Assemblies , either to offer violence to mens Persons and Estates , or to stir up People to Sedition , or dislike to the civil Government , is obvious to all that visit our Assemblies . § . 3. [ To the great terror and disturbance of the Kings leige people and Subjects , and to the evil example of all others in the like case offending , against the Kings peace , his Crown , and Dignity . ] Were these black Criminations as true as they are wretchedly false , we should give as just an occasion , to loose our Liberties , as our cruel Adversaries , are ready to take any to deprive us unjustly of them , O! How notorious is it to all sober people , that our manner of life is far from terrifying any ; and how absurd to think that naked men ( in the generality of their conversation , known to be harmless and quiet ) should prove a terror or disturbance to the people ; certainly , if any such thing should be in the time of our Meetings , it is brought with the cruelty and barbarous actions of your own Souldiers ; they never learned by our example to beat , hale before Magistrates , fine , and imprison for matters relating to Gods Worship ; neither can they say , we are their presidents ; for all those Adulterous , Prodigal , Lascivious , Drunken , Swearing , and Prophane acts , they dayly commit , and esteem rather occasion of brag and boast , then forrow and repentance : No , they need not go so far , they have too many ( God Almighty knows ) of their own Superiors for their example . § . 4. But we can never pass over with silence , nor enough observe the detestible juggle of such Indictments , which we require all English and Conscientious men to mind , as they value themselves in the like occasions . How little a grain of fact was proved , yet how spatious an Indictment was made ? had it related to the evidence , the bulk had been excusable ; but when it only swelled with malicious scaring Phrases , to suggest to the people , that they were the meerest Villains , the most dangerous Persons , and designing mutually the subversion of the Laws , and breach of the peace , to the terrifying of the People , &c. Who can choose but tell them of their Romance-Indictment , that is so forged , as it truly merits another against it self . This they childishly call Form ; but had an Italian or other Stranger been in Court , he would have judged it matter of fact , as thinking it unworthy of a Kings Court , to accuse men in terms , not legally , truly , or probably due to the fact , they really had committed ; as well as that no Court would practise it , but that which loved to deprive men of their Liberties , and Lives , rather then to save them ; Nolens Volens . § . 5. Had their cruelty and juggle ended here it self , they would have spared us the pains of any further observation . But that which we have to add , on the Prisoners behalf , renders their actions so abominable , in the sight of Justice , that all honest and ingenious hearts must needs abhor their base snares . They tell the Jury , That being but Judges of fact only , they were to bring the Prisoners in guilty ( that is of the fact ) at their peril ; and it was the part of the Bench , to judge what was Law : So that if the Jury had brought them in Guilty , without any further additional explanation ( though intentionally they meant only of the fact proved by evidence ) yet the Bench would have extended it to every part of the Indictment , and by this impious delusion , to have perjured a well meaning Jury , and have had their barbarous ends upon the innnocent Prisoners . But the Jury better understanding themselves brought in Will. Penn guilty of the fact proved , namely , That he was speaking to some people met in Gratious-Church-Street , but not of an unlawful Assembly , so circumst antiated ( the mention of which stabbed their design of moulding the general answer of guilty , to their own ends , to the heart ) nor indeed could they do otherwise ; for as well the Jury as Prisoners , were denyed to have any Law produced , by which they might measure the Truth of the Indictment , and guilt of the fact . But because the Recorder would or could not ( perhaps t is so long since he read Law that he may have forgotten it ) we shall perform his part , in shewing what is that common Law of the Land , which in general , he said , they were Indicted for the breach of , and which indeed if rightly understood , is the undoubted Birth-right of every English-man ; yea , the Inheritance of Inheritances , Major Haeridit as venit unicuique nostrum a Jure , et Legibus , quam a Parentibus . Cook Instit . 2. 56. § . 6. All the various kinds or models of Government , that are in the World , stand either upon Will and Power , or Condition and Contract , the first , rule by men , the second , by Laws : It is our happiness to be born under such a constitution , as is most abhorrent in it self , of all arbitrary Government , and which is , and ever has been , most choice and careful of her Laws , by which all Right is preserved . § . 7. All Laws are either Fundamental , and so immutable ; or Superficial and so alterable . By the first we understand such Laws , as injoyn men to be just , honest , vertuous ; to do no wrong , to kill , rob , deceive , prejudice none ; but to do , as one would be done unto ; to cherish good , and to terifie wicked men ; in short , universal Reason , which are not subject to any revolutions , because no emergency , time , or occasion can ever justifie a suspention of their execution , much less their utter Abrogation . § . 8. By Superficial Laws we understand , such Acts , Laws , or Statutes ; as are suited to present occurrances ; and which may as well be abrogated , for the good of the Kingdom , as they were first made for it . For instance , those Statutes , that relate to Victuals , Cloaths , and Places of Trade , &c. which have ever stood whilst the reason of them was in force , but when that benefit , which once redounded , sell by cross occurrances , they ended according to that old maxime , Cessante ratione Legis , cessat Lex ; but this cannot be said of Fundamental Laws , Till Houses stand without their Foundations , and English man-kind wholly cease to be , which brings close upon the point . § . 9. There is not any Country , that has more constantly exprest her care and deep solicitude , to the preservation of her fundamental Laws , then the English Nation ; and though the evil of some particular times and persons have endeavoured an utter Abolition of those excellent Fundamentals , which we have before defined and defended from any just reason of revolution ; yet God Almighty , who is always concerned to avenge the cause of Justice , and those excellent good Laws , by which it is upheld , has by his providence befool'd their contrivances , & basfled their attempts , by bringing their designs to naught , and their persons frequently to condign punishment and disgrace , their Age no Antiquary living can assure us , unless they say , As old as Reason it self ; but our own Authors are not lacking to inform us , that the Liberties , Properties and Priviledges of the English Nation are very ancient . § . 10. For Hern in his Mirror of Justice ( writ in Edward the first 's time ) Fol. 1. tells us , That after God had abated the Nobility of the Britans , he did deliver the Realm to men more humble and simple , of the Countries adjoyning , to wit , the Saxons , which came from the parts of Almaign to conquer this Land , of which men there were forty Soveraigns , which did rule as Companions ; and those Princes did call this Realm England , which before was named the greater Britan : These , after great wars , tribulations and pains , by long time suffered , did chuse a King to raign over them , to govern the people of God , and to maintain and defend their persons , and their good in quiet , by the Rules of Right , and at the beginning they did cause him to sware to maintain the holy Christian Faith , and to guide his people by Right , with all his power , without respect of persons , and to observe the Laws : And after when the Kingdom was turned into an Heritage , King Alfred , that governed this Kingdom about an hundred seventy one years before the Conquest , did cause the great men of the Kingdom to assemble at London , and there did ordain for a perpetual usage , That twice in the year , or oftner , if need should be , in time of Peace , they should assemble at London in Parliament ; for the Government of Gods People , that men might live in quiet and receive right by certain usages and holy Judgments . In which Parliament ( saith our Author ) the Rights and Prerogatives of the Kings and of the Subjects are distinguished and set apart ; and particularly by him expressed , too tedious here to insert ; amongst which Ordiances we find , That no man should be imprisoned , but for a capital Offence . And if a man should detain another in Prison , by colour of right ( where there was none ) till the party imprisoned died ; he that kept him in Prison should be held guilty of murder , as you may read pag. 33. And pag. 36. He is declared guilty of Homicide , by whom a man shall die in prison , whether it be the Judges ; that shall too long delay to do a man right , or by cruelty of Goalers , or suffering him to die of Famine ; or when a man is adjudged to do pennance , and shall be surcharged by his Goaler with Irons , or other pain , whereof he is deprived of his life . And p. 149. That by the antient Law of England , it was Fellony to detain a man in prison , after sufficient Bale offered ; where the party was plevisable ; every person was plevisable , but he that was appealed of Treason , Murder , Robbery or Burglary , pag. 35. None ought to be put in common Prisons , but only such as were ATTAINTED , or principally APPEALED or INDICTED of some capital Offence , or ATTAINTED of false or wrongfull Imprisonment ; so tender have the ancient Laws and Constitutions of this Realm been of the Liberty of their Subjects persons , that no man ought to be Imprisoned , but for a Capital Offence , as Treason , Murder , Robbery , or Burglary . § . 11. Nor is Lambard short in his excellent translation of the Saxon Laws , from King Ina's time , 712. to Hen. 3. 1100. In describing to us the great Obligation , and strong Condition , the people were wont to put upon their Kings , To observe the ancient fundamental Laws , and free Customs of this Land , which were handed down from one Age to another . And in the 17th Chap. of Edw. the Confessors Laws , the mention there made of a Kings duty is very remarkable , That if he break his Oath , or performed not his Obligation ( Nec nomen Regis in eo constabit ) The same Lambard further tells us , that however any may affirm William of Normandy to be a Conquerer ; He was received by the people as Edwards Successor , and by solemn Oath taken , to maintain unto them the same Laws that his Kinsman Edward the Confessor did ; this doctrine remained in the general , unquestioned , to the reign of King John , who imperiously thought that Voluntas Regis and not salvus Populi , was suprema Lex , or the Kings will was the supream Law , and not the Peoples preservation ; till the incensed Barons of that time , betook themselves to a vigorous defence of their antient Rights and Liberties , and learnt him to keep those Laws by a due restraint and timely compulsion , which his former invasion of them evidenced to the World he would never have done willingly . § . 12. The Proposals and Articles of agreement , with the Pledges given to the Barons , on the behalf of the People by the King , were confirm'd in Hen. the 3ds . time , his Son and Successor ; When the abused , slighted , and disregarded Laws , by his Father , were thought fit to be reduced to record , that the people of England might not forever after be to seek for a written recorded Law , to their defence and security ; for , Misera servitus est ubi jus est vagum aut incognitum ; and so we enter upon that grand Carter of Liberty and Priviledge , in the Cause , Reason , and End of it . § . 1. We shall first rehearse it , so far as we are concerned ( with the formalities of Grant and Curse ) and shall then say something as to the Cause , Reason and End of it . A Rehersal of the Material Parts of the Great Charter of England . HEnry , by the Grace of God , King of England , &c. To all Arch-Bishops , or Earls , Barons , Sheriffs , Provosts , Officers , and to all Bailiffs , and our faithfull Subjects , who shall see this present Charter , greeting . Know ye that we unto the honour of Almighty God , and for the Salvation of the Souls of our Progenitors , and our Successors , Kings of England , to the advancement of holy Church , and amendment of our Realm , of our meer and free will have given and granted to all Arch-Bishops , &c. and to all Free-men of this our Realm , these Liberties under-written , to be holden and kept in this our Realm of England for evermore . We have granted and given to all Free-men of our Realm , for us and our Heirs for evermore , these Liberties under-written , to have and to hold to them , and to their Heirs , of us and our Heirs fore-nam'd . A Free-man shall not be Amerced for a smal fault , but after the quantity of the fault . And for a great fault , after the manner thereof , saving to him his Contenements or Free-hold . And a Merchant likewise shall be amerced , saving to him his Merchandize ; and none of the said Amercements shall be assessed , but by the Oath of good and honest men of the Vicinage . No Free-man shall be taken , or imprisoned , nor be disseized of his Free-hold , or Liberties , or free Customs , or be Out-lawed , or Exiled , or any other wayes destroyed ; nor we shall not pass upon him , nor condemn him , but by lawfull judgement of his Peers , or by the Law of the Land ; we shall sell to no man , we shall deny nor defer to no man either Justice or Right . And to all these Customs , Liberties aforesaid , which we have granted to be holden within this our Realm , as much as appertaineth to us and our Heirs we shall observe ; and all men of this our Realm , as well Spiritual as Temporal , ( as much as in them is ) shall observe the same against all persons in likewise . And for this our Gift , and Grant of these Liberties , and for other contained in our Charter of Liberties of our Forrest , the Arch-Bishops , Bishops , Abots , Priors , Earls , Barons , Knights , Free-holders , and other our Subjects , have given unto us the fifteenth pars of all their moveables ; And we have granted unto them on the other part , that neither we , nor our Heirs , shall procure or do any thing whereby the Liberties in this Charter contained shall be infringed or broken ; and if any thing be procured by any person contrary to the Premises , shall be had of no force nor effect . These being Witnesses , Boniface Arch-Bishop of Canterbury , &c. We ratifying and approving those Gifts and Grants aforesaid , confirm and make strong all the same , for us and our Heirs perpetually , and by the Tenor of these Presents do renew the same willingly ; and granting for us and our Heirs , that this Charter , in all and singular his Articles for evermore shall be stedfastly , firmly , and inviolably observed . And if any Article in the same Charter contained , yet hither to peradventure hath not been observed , nor kept , we will , and by our Authority-Royal command , from henceforth firmly they be observed . Witness , &c. The Sentence of Curse given by the Bishops , with the Kings consent , against the Breakers of the great Charter . IN the year of our Lord 1253. the third day of May , in the great Hall of the King at Westminster , in the presence , and by the consent of the Lord Henry , by the Grace of God , King of England , and the Lord Richard , Earl of Cornwall , his Brother ; Roger Bigot , Earl of Norfolk Marshal of England ; Humphr● , Earl of Hereford ; Henry , Earl of Oxford ; John , Earl Warren ; and other Estates of the Realm of England : We Boniface , by the mercy of God , Arch-Bishop of Centerbury , Primate of England , F. of London , H. of Ely , S. of Worcester , E. of Lincoln , W. of Norwich , P. of Hereford , W. of Salesbury , W. of Durham , R. of Excester , M. of Carlile , W. of Bath , E. of Rochester , T. of St Davids , Bishops , apparelled in Pontificals , with Tapers burning , against the Breakers of the Churches Liberties , and of the Liberties and other Customs of this Realm of England , and namely these which are contained in the Charter of the common Liberties of England , and Charter of the Forrest , have denounced Sentence of Excommunication in this form , by the Authority of Almighty God , the Father , the Son , and the Holy Ghost , &c. of the bl●ssed apostl●s Peter and Paul , and of all Apostles , and of all Martyrs , of bl●ssed Edw. King of England , and of all the Saints of Heaven , We Excommunicate and Accurse , and from the benefits of our holy Mother the Church we sequester all those that hereafter willingly and maliciously deprive or spoil the Church of her Right ; and all those that by any craft , or willingness , do violate , break , diminish , or change the Churches Liberties , and free Customs contained in the Charters of the common Liberties , and of the Forrest , granted by our Lord the King to Arch-Bishops , Bishops , and other Prelates of England , and likewise to the Earls , Barons , Knights , and other Free-holders of the Realm ; and all that secretly and openly , by deed , word or counsel do make Statutes , or observe them being made , and that bring in Customs to keep them , when they be brought in , against the said Liberties , or any of them , and all those that shall presume to judge against them ; and all and every such person , before mentioned , that ●iningly shall commit any thing of the premises , let them well know that they incur the aforesaid Sentence ipso facto . A Confirmation of the Charters and Liberties of England , and of the Forrest , made the twenty fifth year of Edward the first . EDward , by the Grace of God , King of England , Lord of Ireland , Duke of Guyan , to all those that these present Letters shall hear or see , greeting . Know ye that we to the honour of God , and to the profit of our Realm , have granted for us , and our Heirs , and the Charter of Liberties , and the Charter of Forrest , which were made by common assent of all the Realm , in the time of King Henry our Father , shall be kept in every point , without breach ; and we will that the same Charters shall be sent under our Seal , as well to our Justices of the Forrest , as to others , and to all Sheriffs of Shires , and to all our other Officers , and to all our Cities throughout the Realm , together with our Writs , in the which it shall be contained , that they cause the aforesaid Charters to be published , and to declare to the People , that we have confirmed them in all points ; and that our Justices Sheriffs , Mayors , and other Ministers , which under us have the Laws of our Land to guide , shall allow the same Charters pleaded before them in Judgment , in all their points ; that is , to wit , the great Charter , as the Common Law , and the Charter of our Forrest , for the Welch of our Realm . And we will , that if any judgment be given from henceforth , contrary to the points of the Charter aforesaid , by the Justices , or by any other of our Ministers that hold Plea before them , against the points of the Charters , it shall be undone , and holden for naught . And we will that the same Charters shall be sent under our Seal to Cathedral Churches throughout our Realm , there to remain , and shall be read before the people two times by the year . And that all Arch-bishops and Bishops shall pronounce the Sentence of Excommunication against all those that by word , deed or counsel do contrary to the foresaid Charters , or that in any point do break or undo them ; And that the said Curses be twice a year denounced and published by the Prelates aforesaid ; and if the same Prelates , or any of them be remiss in the denunciation of the said Sentences , the Arch-bishops of Canterbury and York , for the time being , shall compel and distrain them to the execution of their duties in form aforesaid . The Sentence of the Clergy against the Breakers of the Articles above-mentioned . IN the Name of the Father , the Son , and the Holy Ghost , Amen : Whereas our Soveraign Lord the King , to the honour of God , and of holy Church , and for the common profit of the Realm , hath granted for him , and his Heirs for ever , these Articles above written : Robert Arch-Bishop of Canterbury , Primate of all England , admonished all his Province once twice and thrice , because that shortness will not suffer so much delay , as to give knowledge to all the People of England of these presents in writing : We therefore enjoyn all Persons , of what estate soever they be , that they , and every of them , as much as in them is , shall uphold and maintain these Articles granted by our Soveraign Lord the King , in all points : And all those that in any point do resist , or break , or in any manner hereafter Procure , Counsel , or in any wise Assent to Testifie or Break those Ordinances , or go about it , by word or deed , openly or privily , by any manner of pretence or colour ; we , the aforesaid Arch Bishop , by our Authority in this Writing expressed , do Excommunicate and Accurse , and from the Body of our Lord Jesus Christ , and from all the Company of Heaven , and from all the Sacraments of Holy Church do sequester , and exclude . We may here see , that in the obscurest Times of sottish Popery , they were not left without a sence of Justice , and the necessity of Liberty and Property , to be inviolably enjoy'd which brings us to the cause of it . 1st The cause of this famous Charter , was , as we have already said , the Incroachments that were made by several Ministers of precedent Kings , that almost became Customary , and which had neer extinguisht the free Customs due to Englishmen : How great care it cost our Ancestors , it unbecomes us to ignore , or by our silence to neglect ; It was that Yoak and Muzzle , which failed not to dis-able many rageing Bears , from entring the pleasant Vineyard of English-Freedoms , that otherwise would not have left a fruitful Vine in being . Anon we may give the Reader an account of some , with their Wages as well as Works . 2d The Reason of it , is so great , that it seems to be its own . It is the very Image and Expression of Justice , Liberty , and Property ; Points of such eminent importance , as without which no Goverment can be said to be reasonable , but arbitrary and tyrannical . It allows every man that liberty God and nature have given him , and the secure possession of his property , from the In-road or Invasion of his Neighbour , or any else of that constitution . It justifies no man in a fault , only it provides equal and just ways to have the Offender tryed ; considering the malice of many Prosecutors , and the great value of Liberty and Life . 3d The End of it was the most noble of any earthly projection , to wit , The refixing of those shaken Laws , held for many hundred years , by constant claim , that they living might be re-enstated in their primitive liberty , and their posterity secured in the possession of so great a happiness . Amongst those many rich Advantages , that accrew to the free People of England , from this great Charter ; and those many confirmatory Statutes of the same , we shall present the Reader with the sight of some few , that may most properly fall , under the consideration and inquiry of these present times , as found in our Common Law Books . 1st [ That every English-man , is born free . ] 2d [ That no such Free-man shall be taken , attached , assessed , or imprisoned , by any Petition or Suggestion to the King or his Counsel , unless by the indictment or presentment of good and lawful men where such deeds be done ] 5 Edw. 3. Chap. 9. 25 Edw. 3. Chap. 4. 17 R. 2. Chap. 6 Rot. Parl. 42 Edw. 3. Cook 2 Inst . 46. 3d [ That no Free-man shall be diseized of his Free-hold or Liberties , or free Customs , &c. Hereby is intended , saith Cook , That Lands , Tenements , Goods , and Chattels ] shall not be seised into the Kings hands contrary to this great Charter , &c. 43. Ass . pag. 12. 43 Edw. 3. Cook 2 Inst . 32. Neither shall any such Free-man be put from his Livelyhood without answer , Cook 2. Inst . 47. 4ly [ That no Free-man shall be out-lawed . ] unless he shroud and hide himself voluntarily from the Justice of the Law , 2 & 3 Phil. & Mar. Dier . 114. 145. 5ly [ No Free-man shall be exiled . ] Cook says there are but two Grounds , upon which any man may be exiled . One by Act of Parliament ( supposing it not contrary to the great Charter . ) — The other in case of abjuration , for Fellony by the Common Law , &c. Cook 2. Inst . 47. 6ly [ No Free-man shall be destroyed , that is , he shall not be fore-judged , of Life , Limb , Dis-herited , or put to Torture , or Death . ] every oppression against Law , by colour of any usurped Authority , is a kind of Destruction , and t is the worst Oppression that is done by colour of Justice . Cook Institu . 2. 48. 7th [ That no Free-man shall be thus taken , or imprisoned , diseized , out-lawed , exiled , or destroyed of his Liberties , Free-holds , and free Customs , but BY THE LAWFUL JUDGMENT OF HIS PEERS ] ( vulgarly called Jury ) So that the Judgment of any fact or person , is by this fundamental Law , referred to the Brests , and Consciences of the Jury ; It s rendred in Latine PER LEGALE JUDICIUM , that is Lawful Judgment ; from whence it is to be observed , that the Judgment must have Law in it , and be according to Law , which cannot be where they are not Judges , how far the fact is legal , or the contrary ; Judicium quasi Juris Dictum [ The Voice of Law and Right ] And therefore is their Verdict not to be rejected , because it is supposed to be the Truth , according to their Consciences : For Ver dictis from vere dictum , is quasi dictum veritatis [ or a true saying or judgment ] 9 Hen. 3. 29. Cook Inst . 1. 39. Iust 4. 207. Cook says , that by the word LEGALE three things are implyed . ( 1st ) That this was by Law , before the Statute , and therefore this Statute but declaratory of the antient Law. ( 2d ) That their Verdict must be legally given ; wherein is to be observed . ( 1st ) The Jury ought to hear no Evidence , but in the hearing and presence of the Prisoner . ( 2d ) That they cannot send to ask any Question in Law of the Judges , but in the presence of the Prisoner , for , de facto Jus oritur . ( 3d ) The Evidence produced by the Kings Counsel , being given , the Judges cannot collect the Evidence , nor urge it by way of charge to the Jury , nor yet confer with the Jury about the Evidence , but in the presence of the Prisoner . Cook Inst . 2. 49. 8th [ Or by the Law of the Land ] It is a Synonimous expression , importing no more then by a Tryal of Peers or a Jury ; for it is sometimes rendred not ( or ) disjunctively , but ( and ) which is connectively , however , it can never signifie any thing contrary to the old way of trying by Peers ; for then it would be connected to a contradiction . Besides Cook well observes , that in the 4th Chap. of the 25th Edw. 3 , Per Legem Terrae , imports no more , then a Tryal by due process , and writ Original at Common Law , which cannot be without a Jury ; therefore , Per Judicium parum & per Legem Terrae , signifie the same priviledge unto the people . Cook Inst . 2. pag. 50. Thus have we presented you with some of those maxims of Law , dearer to our Ancestors , then life ; Because they are the defence of the Lives and Liberties of the People of England ; it is from this 29th Chap. of the great Charter ; Great , not sor its Bulk , but the Priviledges in it ; as from a spatious Root , that so many fruitful Branches of the Law of England springs , if Cook may be credited . But how sacred soever they have been esteemed , and still are by noble and just minds , yet so degenerate are some , in their proceedings , that conscious to themselves of their baseness , they will not dare stand the touch of this great Charter , and those just Laws grounded upon it , of which number we may truly rank the Mayor , and Recorder of London , with the rest of their wise Companions , in their late Sestions , at the Old Baily , upon the occasion of the Prisoners . First , The Prisoners were taken , and imprisoned without presentment of good and Lawful men of the Vicinage , or the Neighbourhood , but after a military and tumultuous manner , contrary to the grand Charter . 2d They refused to produce the Law upon which they proceeded ; leaving thereby the Prisoners , Jury , and whole Assembly in the dark . 3d They refused the Prisoners to plead , and directly withstood that great Priviledge , mentioned in the first Chap. 25 Edw. 1. Where all Justices , Mayors , Sheriffs , and other Ministers , that have the Laws of the Land , to guide them , are required to allow the said Charter to be pleaded in all its points , and in all causes that shall come before them in Judgment . For no sooner did William Penn , or his Fellow Prisoner , urge upon them the great Charter , and other good Laws , but the Recorder cryed , Take him away , take him away , put him into the Bale-dock or Hole ; From which the Recorder can never deliver himself , unless it be by avowing ; the Laws are not his Guide , and therefore does not suffer them to be pleaded before him in Judgment . 4ly They gave the Jury their charge , in the Prisoners absence , endeavouring highly to insence the Jury against them . 5ly The verdict being given , which is in Law , DICTUM VERITATIS , ( The voice of Truth her self ) ( because not sutable to their humor ) They did five times reject it , with many abusive imperious , and menacing Expressions to the Jury , ( such as no president can afford us ) as if they were not the only constituted Judges by the Fundamental Laws of the Land , but meer Cyphers only to signifie something behind their Figures . 6ly Though the Prisoners were cleared by their Jury , yet were they continued for the non-payment of their Fines , laid upon them , for not pulling off their Hats , in which the Law is notoriously broken . ( 1st ) In that no man shall be amerced , but according to the Offence ; and they have fined each forty Marks . ( 2d ) They were not merced by any Jury , but at the will of an incensed Bench. Besides there is no Law against the Hat , and where there is no Law there can be no Transgression , and consequently no legal Amercement or Fine 9 H. 3. Chap. 14. But how the Prisoners were trapanned into it , is most ridiculous on the side of the contrivers , that finding their Hats off , would have them put on again by their Officers , to fool the Prisoners , with a trial of putting them off again , which Childish conceit not being gratified they fined them the forty Marks a piece . 7ly Instead of accepting their Verdict as good in Law , and for the true decission of the matter , according to the great Charter ( that constitutes them proper Judges , and which bears them out , with many other good Laws , in what they agreed to , as a Verdict , the Court did most illegally , and tyrannically fine and imprison them , as in the Tryal was exprest . And that notwithstanding the late just resentment of the House of Commons , in Judge Keelings Case , where they resolved , that the president and practice of Fining , and Imprisoning of Juries , for their Verdicts , were illegal . And here we must needs observe two things . ( 1st ) That the Fundamental Laws of England cannot be more slighted , and contradicted in any thing ( next Englishmens being quite destroyed ) then in not suffering them to have that equal medium , or just way of tryal , that the same Law has provided , which is by a Jury . ( 2d ) That the late proceeding of the Court , at the Old Baily , is an evident Demonstration , that Juries are now but meer Formality , and that the partial charge of the Bench must be the Verdict of the Jury ; for if ever a Rape were attempted on the Consciences of any Jury , it was there . And indeed the ignorance of Jurors of their authority by Law , is the only Reason of their unhappy cringing to the Court , and being scared into an Anti-Conscience Verdict , by their lawless threats . But we have lived to an Age , so deboist from all humanity and reason , as well as Faith and Religion , that some stick not to turn Butchers to their own Priviledges , and Conspirators against their own liberties . For however Magna Charta had once the reputation of a sacred unalterable Law , and few hardned enough , to incur and bear the long Curse , that attends the Violaters of it , yet it is frequently objected now , that the benefits there designed are but temporary , and therefore lyable to alteration , as other Statutes are . What Game such Persons play at , may be lively read , in the attempts of Dyonisius , Palaris , &c. which would have Will and Power be the peoples Law. But that the Priviledges due to English-men , by the great Charter of England , have their Foundation in Reason and Law ; and that those new Cassandrian wayes , to introduce Will and Power deserve to be detested by all persons professing sence and honesty , and the least Allegiance to our English Government ; we shall make appear from a sober consideration of the nature of those Priviledges contained in that Charter . ( 1 ) The Ground of alteration of any Law in Government ( where there is no invasion ) should arise from the universal discommodity of its continuance , but there can be no disprofit in the discontinuance of Liberty and Property , therefore there can be no just ground of alteration . ( 2 ) No one English-man is born Slave to another , neither has the one a right to inherit the sweat and benefit of the others labour ( without consent ) therefore the Liberty and Property of an English - man , cannot reasonably be at the will and beck of another , let his quality and rank be never so great . ( 3 ) There can be nothing more unreasonable then that which is partial , but to take away the LIBERTY and PROPERTY of any ( which are natural Rights ) without breaking the Law of nature ( and not of Will and Power ) is manifestly partial , and therefore unreasonable . ( 4 ) If it be just and reasonable for men to do as they would be done by , then no sort of men should invade the Liberties and Properties of other men , because they would not be served so themselves . ( 5 ) Where Liberty and Property are destroyed , there must alwayes be a state of force and war , which however pleasing it may be unto the Invaders it will be esteemed intollerable by the Invaded , who will no longer remain subject in all humane probability , then while they want as much power to free themselves , as their Adversaries had to enslave them : The troubles , hazards , ill-consequences , and illegality of such attempts , as they have declined by the most prudent in all Ages , so have they proved most uneasie to the most savage of all Nations , who first or last have by a mighty Torent freed themselves , to the due punishment and great infamy of their Oppressors : such being the advantage , such the disadvantage which necessarily do attend the fixation , and removal of Liberty and Property . We shall proceed to make it appear that Magna Charta ( as recited by us ) imports nothing less then their preservation . No Free-men shall be taken , or imprisoned , or be disseized of his Free-hold , or Liberties , or free Customs , or be out-lawed , or exiled , or any other wayes destroyed ; nor we will not pass upon him , nor condemn him , but by lawfull judgement of his Peers , &c. A Free-man shall not be amerced for a small fault , but after the manner of the fault , and for a great fault , after the greatness thereof , and none of the said amercement shall be assessed , but by the Oath of good and lawfull men of the Vicinage . First , It asserts English-men to be free ; that 's Liberty . Secondly , that they have Free-holds , that 's Property . Thirdly , That Amercement , or Penalties , should be proportioned to the faults committed , which is Equity . Fourthly , That they shall lose neither , but when they are adjudged to have forfeited them , in the judgment of theirh onest Neighbours , according to the Law of the Land ; which is lawfull Judgment . It is easie to discern to what pass the Enemies of the great Charter would bring the People . First , They are now Free-men ; but they would have them Slaves . Secondly , They have now Right unto their Wives , Children , and Estates , as their undoubted property ; but such would rob them of all . Thirdly , Now no man is to be amerced , or punished , but suitably to his fault ; whilst they would make it sutable to their revengefull minds . Fourthly , Whereas the Power of Judgment lies in the Bre●sts and Consciences of twelve honest Neighbours ; they would have it at the discretion of mercenary Judges : To which , we cannot chuse but add , That such Discourses manifestly strike at this present constitution of Government ; for it being founded upon the Great Charter ( which is the Antient Common Law of the Land ) as upon its best Foundation ; none can design the concelling of the Charter , but they must necessarily intend the extirpation of the English Government : For where the cause is taken away the effect must consequently cease . And as the restauration of our antient English Laws , by the Great Charter , was the soveraign Balsom which cured our former breaches , so doubtless will the continuation of it , prove an excellent prevention to any future disturbances . But some are ready to object , That the Great Charter consisting as well of Religions as civil Rights , the former having received an alteration , there is the same reason , why the latter may have the like . To which we answer , That the reason of alteration cannot be the same , therefore the consequence is false . The one being matter of Opinion , about Faith and Religious Worship , which is as various , as the unconstant apprehensions of men ; but the other is matter of so immutable right , and justice , that all Generations ( however differing in their religious Opinion ) have concentered , and agreed to the certainty , equity , and indispensable necessity of preserving these fundamental Laws ; so that Magna Charta hath not risen and fallen with the differing religious Opinions , that have been in this Land , but have ever remained , as the stable right , of every individual English-man , purely as an English-man . Otherwise , If the civil Priviledges of the People , had fallen with the pretended Religious Priviledges , of the Popish Tyranny , at the first Reformation ( as must needs be suggested by this Objection ) our case had ended here , that we had obtained a Spiritual Freedom , at the cost of a Civil bondage ; which certainly was far from the intention of the first Reformers , and probably an unseen consequence , by the Objectors to their idle Opinion . In short , there is no time , in which any man may plead the necessity of such an action , as is unjust in its own nature , which he must unavoidably be guilty of , that doth deface or cancel that Law by which the justice of Liberty and Property is confirmed and maintained to the People . And consequently , no person may legally attempt the subversion , or extenuation of the force of the Great Charter . We shall proceed to prove from instances out of both . 1st Any Judgment given contrary to the said Charter , is to be undone , and holden for nought . 25 Edw. 1. Chap. 2. 2d Any that by Word , Deed , or Counsel , go contrary to the said Charter , are to be excommunicated by the Bishops : And the Arch-Bishops of Canterbury and York , are bound to compel the other Bishops to denounce Sentence accordingly , in case of their remissness , or neglect ; which certainly hath relation to the State , rather then the Church ; since there was never any necessity of compelling the Bishops to denounce sentence in their own case , though frequently in the peoples , 25 Edw. 1. Chap. 4. 3d That the great Charter , and Charter of Forrest , be holden and kept in all Points , and if any Statute be made to the contrary , that it shall be holden for nought . 42 Edw. 3. 1. Upon which Cook , that famous English Lawyer , said , That albeit Judgments in the King Courts , are of high regard in Law , and Judicia are accounted as Juris Dicta ; yet it is provided by Act of Parliament , That if any Judgment be given contrary to any of the points of the great Charter , it shall be holden for nought . He further saith , That upon the Statute of the 25th Edw. 1. Chapter 1. That this great Charter , and the Charter of Forrest , are properly the Common Law of this Land , or the Law is Common to all the People thereof . 4ly Another Statute runs thus , If any force come to disturb the execution of the Common Law , ye shall cause their bodies to be arrested , and put in Prison ; Ye shall deny no man right by the Kings Letters , nor counsel the King any thing , that may turn to his damage , or disherison . 18 Edw. 3. Chap. 7. Neither to delay right by the great and little Seal . This is the Judges Charge and Oath . 2 Edw. 3. chap. 8. 14 Edw. 3. 14. 11 R. 2. chap. 10. 5ly Such care hath been taken , for the preservation of this great Charer , that in the 25th of Edw. 1. It was enacted , That Commissioners should issue forth , that there should be chosen in every Shire-Court , by the commonalty of the same Shire , three substantial men , Knights , or other lawful , wise , and well disposed persons , to be Justices , which shall be assigned by the Kings Letters , Patents , under the great Seal , to hear and determine ( without any other writ , but only their Commission ) such plaints as shall be made upon all those , that commit , or offend against any point , contained in the aforesaid Charters . 28 Edw. 1. chap. 1. 6ly The necessity of preserving these Charters , hath appeared in nothing more , than in the care they have taken to confirm them ; which as Cook observes , hath been by thirty two Parliaments confirmed , established , and commanded to be put in execution , with the condign punishment they had inflicted upon the Offenders . Cooks Proem , to the second Book of his Inst . 7ly That in the notable Petition of Right , many of these great Priviledges , and free Customs , contained in the aforesaid Charters , and other good Laws , are recited and confirmed , 3 Car. 1. 8ly The late King , in his Declaration , at New-Market , 1641. acknowledged the Law to be the Rule of his Power , By which he doubtless intended Fundamental Laws , since it may be the great advantage of Countries , sometimes to suspend the execution of temporary Laws . Having so manifestly evidenced that venerable esteem , our Ancestors had of that Golden Rule ( the great Charter ) with their deep solicitude , to preserve it , from the defacing of usurpation and faction . We shall proceed to give an account of their just resentment and earnest prosecution against some of those , who in any Age have adventured , to undermine that antient Foundation , by introducing an arbitrary way of Government . 1st , As Juditious Lambard reports in his Saxon Translation ; That the Kings in those dayes , were by their Coronation-Oaths obliged , to keep , the antient fundamental Laws , and Customs of this Land ( of which this great Charter is but declaratory ) so did King Alfred ( reputed the most famous Compiler of Laws amongst them ) give this discovery of his Indignation against his own Judges , for actions contrary to those fundamental Laws , that he commanded the execution of forty of them ; which may be a seasonable Caveat to Judges of our times . 2d Hubert de Burgo , once chief Justice of England ( having advised Edw. 1. in the eleventh year of his reign , ( in his Counsel holden at Oxford ) To cansel this great Charter , and that of the Forrest ) was justly sentenced according to Law , by his Peers , in open Parliament . When the Statute called CONFIRMATIONIS CARTARUM was made ; in the first Chapter whereof , Magna Charta , is peculiarly called , the Common Law , 25 Edw. 1. Chap. 2. 3d The Spencers ( both Father and Son ) for their arbitrary domination , and rash , and evil counsel to Edw. the 2d ( by which be was seduced to break the great Charter ) were banished for their pains , as Cook relates . 4ly The same fate attended Tresillian and Belknap , for their illegal proceedings . 5ly the Breach of this great Charter , was the ground of that exemplary Justice , done upon Empson and Dudley , whose case is very memorable in this point ; For though they gratified Hen. 7. in what they did , and had an Act of Parliament for their Warrant , made the eleventh of his reign ; yet met they with their due reward from the hands of Justice , that Act being against Equity and common Reason , and so no justifiable ground , or Apology , for those frequent abuses , and oppressions of the People , they were found guilty of . Here what the Lord Cook further saith , concerning the matter , There was an Act of Parliament , made in the eleaventh year of King Hen. 7. which had a fair flatteriing Pr●●mble , pretending to avoid divers mischiefs , which were 〈◊〉 The high displeasure of Almighty God. ( 2d ) The great let of the common Law. And ( 3d ) The great Let of the Wealth of this Land. And the purvien of that Act , tended in the execution contrary , EX DIAMETRO . viz. To the high Dispeasure of Almighty God , and the great Let , nay the utter subversion of the common Law , and the great Let of the Wealth of this Land , as hereafter shall appear ; the substance of which Act follows in these words . THat from thenceforth , as well Justices of Assize , as Justices of the Peace , in every County , upon information for the King , before them made , without any Finding or Presentment by Twelve men , shall have full Power and Authority , by their discretion ; and to hear and determine all Offences , as Riots , unlawfull Assemblies , &c. committed and done against any Act or Statute made , and not repeal'd , &c. ( a Case that very much resembles this of our own times . ) By pretext of this Law , Empson and Dudley did commit upon the Subjects , unsufferable Pressure , and Oppressions ; and therefore this Statute was justly , soon after the decease of Hen. 7. repealed , at the next Parliament , after his decease , by the Statute of the 1 H. 8. chap. 6. A good Caveat to Parliaments , to leave all causes to be measured by the Golden and Straight Metwand of the Law , and not to the incertain and crooked Cord of discretion . It is almost incredible to foresee , when any Maxime , or Fundamental Law , of this Realm is altered ( as else-where hath been observed ) what dangerous inconveniences do follow ; which most expresly appeareth by this most unjust and strange Act of the eleventh of H. 7. For hereby , not only Empson and Dudley themselves , but such Justices of Peace ( corrupt men ) as they caused to be authorized , committed most grievous , and heavy Oppressions and Exactions ; grinding the faces of the poor Subjects by penal Laws ( be they never so obsolete , or unfit for the time ) by information only , without any presentment , or tryal by Jury , being the antient Birth-right of the Subject ; but to hear and determine the same , by their discretions ; inflicting such penalty , as the Statute , not repealed imposed . These and other like Oppressions , and Exactions by , or by the means of Empson and Dudley , and their Instruments , brought infinite treasure to the Kings Cofers , whereof the King himself , at the end , with great grief , and compunction , repented , as in another place we have observed . This Statute of the 11th of H. 7. we have recited , and shewed the just inconveniences thereof ; to the end , that the like should never hereafter be attempted in any Court of Parliament ; and that others might avoid the fearful end of those two Time-servers , Empson and Dudley , Qui eorum urstiquijs insistunt , eorum exitus per horrescant . See the Statute of 8. Edw. 4. chap 2. a Statute , of Liveries , an Information , &c. By the discretion of the Judges , to stand as an Original , &c. This Act is desertedly repealed , vide , 12 R. 2. chapter 13. punishment by discretion , &c. vide , 5th of H. 4. Chap. 6 , 8. See the Commission of Sewers ; discretion ought to be thus discribed , Discretio est descernere per Legem ; quid sit justum ; From whence three things seem , most remarkable . First , The great equity and justice of the great Charter , with the high value our Ancestors have most deservedly set upon it . Secondly , The dreadful Maledictions , or Curse , they have denounced upon the Breakers of it ; with those exemplary punishments they have not spared , to inflict upon such notorious Offenders . Thirdly , So hainous a thing was it esteemed of old , to endeavour an enervation , or subversion of these antient Rights and Priviledges , that Acts of Parliaments themselves ( otherwise the most sacred with the people , ) have not been of force enough to secure or defend such persons from condign punishment , who in pursuance of them , have acted inconsistant with our great Charter . Therefore it is , that great Lawyer ; the Lord Cook , doth once more agravate the example of Empson and Dudley ( with persons of the same rank ) into a just caution , as well to Parliaments as Judges , Justices and inferior Magistrates , to decline making , or executing any Act , that may in the least seem , to restring or confirm , this so often avowed and confirmed Great Charter of the Liberties of England , since Parliaments are said to err when they cross it ; the Obeyers of their Acts punished , as Time-serving Transgressors ; and that Kings themselves , ( though enriched by those courses ) have with great Compunction and Repentance , left among their dying words their recantations . Therefore most notable and true it was , with which we shall conclude this present Subject , what the King pleased to observe in a speech to the Parliament , about 1662. ( viz. ) The good old Rules of Law are our best security . The manner of the Courts behaviour towards the Prisoners , and Jury , with their many extravigant expressions , must not altogether slip our observation . ( 1st ) Their carriage to the Jury outdoes all presedents ; they entertained them more like a Pack of Fellons , then a Jury of honest men , as being fitter to be try'd themselves , then to acquit others . In short , no Jury , for many Ages , received so many instances of displeasure and affront , because they prefered not the humor of the Court , before the quiet of their own Consciences , even to be esteemed as perjured , though they had really been so , had they not done what they did . ( 2d ) Their treatment of the Prisoners was not more unchristian , then inhumane , History can scarce tell us of one Heathen Roman that ever was so ignoble to his Captive : what ! to accuse , and not hear them ; to threaten to Bore their tongues , Gag and Stop their Mouthes , Fetter their Leggs , meerly for defending themselves , and that by the ancient fundamental Laws of England too . O Barbarous ! had they been Turks and Infidels , that carriage would have ill become a Christian Court , such actions proving much stronger disswasives , then Argument to convince them , how much the Christian Religion inclines men to Justice and moderation above their dark Idolatry . It is truly lamentable that such occasion should be given , for Intelligence to Forreign Parts , where England hath had the reputation of a Christian Country , by the ill treating of its sober and religious Inhabitants for their consciencious Meetings to worship God. But above all , Dissenters had little reason to have expected this boarish fierceness from the Mayor of London , when they consider his eager prosecution of the Kings Party under Cromwells Government , as thinking he could never give too great a testimony of his Loyalty to that new Instrument , which makes the old saying true , That one Runagade is worse then three Turks . Alderman Bludworth , being conscious to himself of his partial kindness to the Popish Firers , hopes to make amends by his zealous prosecution of the poor Dissenters ; for at the same Sessions he moved to have an Evidence ( of no small quality ) against Harrison , the Friar , sent to Bridewel and whipt , that he was earnest to have the Jury fined and imprisoned , because they brought not the Prisoners guilty , for only worshipping their God : whence it may be easie to observe , That Popish Friars , and Prelatical Persecutors are meer Confederates . But what others have only adventured to stammer at , the Recorder of London , has been so ingenious as to speak most plainly ; or else what means those two fatal Expressions , which are become the talk and terror both of City and Country ? First , in assuring the Jury , That there would be a Law next Session of Paliament , That no man should have the protection of the Law , but such as conformed to the Church : which , should it be as true , as we hope it is false ( and a dishonorable Prophesie of that great Assembly ) the Papists may live to see their Marian dayes out-done by profest Protestants . But surely no English-man can be so sottish , as to conceive that his right to Liberty and Property , came in with his Profession of the Protestant Religion ; or that his natural and humane Rights , are dependant on certain religious apprehensions , and consequently he must esteem it a cruelty in the abstract , that Persons should be denied the benefit of those Laws which relate to civil concerns . who by their deportment in civil affairs , have no wayes transgrest them , but meerly upon an opinion of Faith and matter of Conscience . It is well known that Liberty and Property , Trade and Commerce were in the World long before the Points in difference betwixt Protestants and Dissenters , as the common Priviledges of Mankind ; and therefore not to be measured out by a conformity to this , or the other religious perswasion , but purely as English-men . Secondly , But we should rather choose to esteem this an Expression of heat in the Recorder , then that we could believe a Londons Recorder should say , an English Parliament should impose so much Slavery on the present Age , and entayl it upon their own Posterity ( who for ought they know may be reckoned among the Dissenters of the next Age ) did he not encourage us to believe , it was both his desire and his Judgment , from that deliberate Elogy he made on the Spanish Inquisition , expressing himself much to this purpose : viz. Till now I never understood the reason of the pollicy and prudence of the Spaniards , in suffering the Inquisition amonst them : And certainly it will never be well with us , till some thing like unto the Spanish Inquisition be in England . The gross malignity of which saying , is almost inexpressable : What does this but justifie that Hellish design of the Papists to have prevented the first Reformation ; If this be good Doctrine , then Hoggestrant , the grand Inquisitor , was a more venerable Person then Luther the Reformer . It was an expression that had better become Cajetan the Popes Legate , then Howel , a Protestant Cities Recorder . This is so far from helping to convert the Spaniard , that it is the way to harden him in his Idolatry ; when his abominable cruelty , shall be esteemed prudence , and his most barbarous and exquisite torturing of Truth , an excellent way to prevent Faction . If the Recorder has spake for no more then for himself , it is well ; but certainly he little deserves to be thought a Protestant , and a Lawyer , that put both Reformation and Law into the Inquision : There being nothing more destructive of the fundamental Laws and Liberties of England , and that noble design of primitive Reformation ; then the Arbitrary Power and terrifying Raks of the Spanish Inquisition . And doubtless the supream Governours of the Land , are highly oblieged in Honour and Conscience ( in discharge of their Trust to God and the Peoples to take these things into their serious consideration , as what is expected from them , by those who earnestly wish theirs and the Kingdoms safety and prosperity . A Postscript . The Copy of Judge Keeling's Case , taken out of the Parliament Iournal . Die Mercurij , 11th Decembris , 1667. THe House resumed the Hearing of the rest of the Report touching the matter of Restraints upon Juries ; and that upon the examination of divers Witnesses , in several Clauses of restraints , put upon Juries , by the Lord Chief Justice Keeling ; whereupon the Committee made their Resolutions , which are as followeth . First , That the proceedings of the Lord Chief Justices , in the Cases now reported , are Innovations , in the Trial of men for their Lives and Liberties ; and that he hath used an Arbitrary and Illegal power , which is of dangerous consequence to the Lives and Liberties of the people of England , and tends to the introducing of an Arbitrary Government . Secondly , That in the place of Judicature , the Lord Chief Justice hath under-valued , vilified , and contemned Magna Charta , the great preservers of our Lives , Freedom , and Propertie . Thirdly , That he be brought to Trial , in order to condign punishment , in such manner as the House should judge most fit and requisite . Die Veneris , 13th Decembris , 1667. Resolved , &c. That the Presedents and Practice of Fining or Imprisoning , Jurors , for Verdicts , is Illegal . Now whether the Justices of this Court , in their Proceedings ( both towards the Prisoners , and Jury ) have acted according to Law , to their Oaths and Duty , and to do Justice without partiality ? whereby Right might be preserved , the Peace of the Land secured , and our Ancient Laws established ; or whether such Actions tend not to deprive us of our Lives and Liberties , to rob us of ( our Birth-right ) the Fundamental Laws of England ? and finally to bring in an Arbitrary and Illegal power to usurp the Benches of all our Courts of Justice , we leave the English Reader to judge . Certainly , there can be no higher affront offered to King and Parliament , then the bringing their Reputations into suspition with their People , by the irregular actions of subordinate Judges : And no Age can parallel the carriage of this Recorder , Mayor , &c. Nor can we think so ignobly of the Parliament , as that they should do less then call these Persons to account , who fail'd not to do it to one less guilty , and of more repute , ( to wit ) Judge Keeling : For if his behaviour gave just ground of jealousie , that he intended an Innovation , and the introducing an Arbitrary Government , this Recorder much more . Did chief Justice Keeling say , Magna Charta was Magna farta ; so did this Recorder too : And did Justice Keeling Fine and Imprison Juries , contrary to all Law , so did this Recorder also . In short , there is no difference , unless it be , that the one was questioned , and the other deserves it : But we desire in this they may be said to differ . That though the former escap'd punishment , the latter may not , who having a Presedent before , did notwithstanding notoriously transgress . To conclude , The Law supposes the King can't err , because it is willing to suppose , he alwayes acts by Law ( and Volunt as Legis , est voluntas Regis , Or the Kings Will is regulated by the Law ) but it says no such thing of his Judges . And since they are oblig'd by Oath to disregard the Kings Letters ( though under the Broad and privy-Seal ) if they any wise oppugn , or contradict the Laws of the Land ; and considering that every singular Action of an inferior Minister , has an ugly reference to the Supream Magistrate , where not rebuked ; we can't but conclude , that both Judges are answerable for their irregularities , especially , where they had not a limitation of a Kings Letter , or Command ; and that the Supream Magistrate is oblig'd , as in Honour and Safety to himself , Alfred-like , to bring such to condign punishment , lest every Sessions produce the like Tragical Scenes of Usurpation over the Consciences of Juties , to the villifying and contemning of Justice , and great detriment , and prejudice of the good and honest men of this Famous and Free City . FIAT JUSTICIA . FINIS . ERRATA . PAge 5. after line 20. read ( John Robinson Alderman , and Richard Brown ) The line following r. ( Call over the Jury . ) P. 6. before the first l. r. ( the Indictment ) P. 7. l. 25. for ( before ) r. ( to ) P. 10. l. 26. blot out ( to ) P. 17. l. 4. r. ( is not ) P. 19. l. 7. instead of ( is he guilty ) r. ( is W. P. guilty ) P. 26. l. 11. r. ( to the terror ) P. 27. l. 6. for ( as ) r. ( and ) P. 32. l. 13. for ( Nern ) r. ( Horn ) P. 44. l. 11. for ( For Ver dictis from ) r. ( For Verdict from ) P. 47. l. 31. for ( Palaris ) r. ( Phalaris ) . Notes, typically marginal, from the original text Notes for div A54186-e700 Obser . at this time several upon the Bench urged hard upon the Prisoner to bear him down . Notes for div A54186-e11600 9 H. 3. confirm'd 28 Ed. 3. Chap. 1. the form of ancient Acts , &c. Co. 2. Inst . fol. 2. Chap. 14 Cha. 29. Notes for div A54186-e12300 ☜ ☞ 
A54204	----	Reasons why the oaths should not be made a part of the test to Protestant dissenters Penn, William, 1644-1718. 1683 Approx. 15 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54204 Wing P1353 ESTC R31786 12256922 ocm 12256922 57564 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54204) Transcribed from: (Early English Books Online ; image set 57564) Images scanned from microfilm: (Early English books, 1641-1700 ; 1510:20) Reasons why the oaths should not be made a part of the test to Protestant dissenters Penn, William, 1644-1718. 7 p. s.n., [London : 1683] Caption title. Attributed to Penn by Wing. Imprint suggested by Wing. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Oaths -- Quaker authors. Church and state -- England -- Quaker authors. Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion REASONS WHY THE OATHS Should not be made A Part of the Test TO Protestant Dissenters . 1. WE do humbly conceive , that because these Oaths were Antiently made upon Occasion of the Conspiracies of Papists against the Government , and are now reviv'd upon the score of the late Discovery of their Horrid Plot ; and that since they only ought at any time to be administred in Case of Just Jealousie or Suspition had of any Person or Persons : We , who are no Papists , but by our Faith and Doctrine Repugnant to all Popery ; And We , who have never shown the least Disallegiance or Vnfaithfulness , but on the Contrary have been patient and peaceable under all that Excess of Severity , that in several parts of this Nation hath been inflicted upon us , ought not to be brought under the same Jealousies with the Papists : It is suspecting an Integrity , that was never Tainted . For with submission , what is it but to say , The Papists have plotted against the King , Government and Protestant Religion ; therefore the Quakers and such like Dissenters that have not plotted , shall take the Oaths , to try and bind them , as if they had plotted ? This makes no Distinction , where really there is a great one . The Oaths were not revived upon the Papists till the Plot was discovered ; pray why should you effect us , or question the Integrity of Protestant-Dissenters ? Let the known Papists be proved and tested as Papists ; but that can be no Reason why the known Anti-Papists or Protestant-Dissenters should be so tested that are Unconcerned in the Occasion of it . II. We are not yet preferred by the Government to such Charge , Trust or Employment , for which such Security is commonly required , and since we ever liv'd a Sober and Peaceable Life under the King and Government , being neither Papists , Plotters nor Men in Power , we do not see the Reason or Equity , as to us , why the Oaths should be made a part of the Test . ☞ III. We conceive , we need not Swear to deny a Supremacy or to pay an Obedience , where our Faith and Religion teacheth us both ; which are a stronger Tie upon our Consciences , than all the Oaths in the World. And of the Truth of this we may appeal to your own Knowledge of our Conversations . IV. We apprehend , that the Oaths answer not the Reason of their Imposition , and therefore Useless ; for the Papists we see , take them : and consequently there is no Discrimination of Papists from Protestants by them . ●o that they serve rather to Distinguish , what Prote●●ant-Dissenters are Tender in taking these Oaths , than to discover who are Papists . But since the Declaration is of more weight to the Papists than the Oaths , because that denyes their Religion , whereas the Oaths only deny the Popes Supremacy ( which is not owned by the Gallican or French Church , that they now mostly pretend to adhere to ) it will evidently follow , that all those Protestant-Dissenters , who can subscribe the Declaration , are not Papists , nor of the Romish Communion . In short ; ☞ Because the Papists will sooner take the Oaths than subscribe the Declaration ; and that the Quakers and other Dissenters will sooner subscribe the Declaration than take the Oaths : And forasmuch as the point in hand is to discriminate Papists , and not such Dissenters ; the adding of the Oaths , when the Declaration will most Effectually do , may serve to ensnare the said Protestant-Dissenters , but not to discover the Papists , or secure the Government from them , which ought to be the only end of the Test . Object . But it is objected , That some Papists will not take the Oaths , and therefore they ought to be a part of the Test . To which we Answer , First , That the Concealed Papists , or those who are suspected to be such , are observ'd to swallow all , both Oaths and Declaration too , rather than bring themselves under Notice at this time of the Day . And Next , It is plain Fact , that the Generality of the Known Papists also take them . So that still these Oaths being made a part of the Test , rather shews that Papists will take the Oaths , than that they discriminate who are Papists : ☞ And here it may be worth your Consideration , how much securer you are from those Papists , that do take the Oaths , than from those that refuse them . But admitting it to be a real Discrimination respecting a few Papists , yet we intreat you weigh , If the Number of the Protestant-Dissenters , who may scruple taking these Oaths , is not far greater , than of those Papists that may refuse to take them : and if so , you will lose much more than you will get by taking the Oaths into the Test . V. Be pleased to consider , that if you are not very Careful in this matter , by exposing such Protestant-Dissenters to be reputed Papists , because of not taking the Oaths , you may be said , in a sort , to make more Papists by one Act , than the Popes and their Emissaries have done these Six score Years ; though they abhor Popery as much as you your selves can do . We hope , the Wisdom of the Government will not thus suffer a great part of the Industrious people of the Nation to be vex'd & ruin'd for that which they are not ; and at a time too , when it is your Interest to lend a hand to the Weakest Protestant-Separatist you have , against the Church of Rome ; That so the Numbers of that Society may not be augmented , by enlarging that Scandalous Character to other Perswasions through the Prejudice , False Policy or Ill Designs of any . VI. Your making the Oaths a part of the Test , will be very particularly Injurious to such Dissenters ; ☞ for you will punish them by Laws made upon Occasion of Popish Plots , who are unconcern'd in the Guilt of them . This is in Shew to charge your Canon against Papists , but they will ( 't is to be fear'd ) be discharg'd upon Protestant-Dissenters , as hath already been done : which is adding another misery to them , whom you should relieve , and making them lose by the Discovery of the Plot , that would have been expos'd as well as your selves , if it had taken Effect : So that those who would have suffer'd by the Plot , must suffer as of the Party of the Plotters . In short , this is punishing one Party for the Fault of another , and extending the Penalty , where there is no Transgression . VII . Let it be consider'd , that such Dissenters will be of all People the most Miserable : For being expos'd to the Punishment of Papists and the Punishment of Protestant-Dissenters too , they must needs be in a worse Condition , than the Papists ; for they will be at this rate ground between two Mill-stones . And this will rather deter Papists from embracing the Communion of any Protestant-Dissenters , then excite them to approach so near to the Church , as to become Protestant in any Sense : because they will be expos'd to more Suffering , unless absolute Church-men , then now they are , as Papists . For both the Laws made against Protestant-Dissenters , and the Laws made against Popish Recusants have been executed upon Protestant-Dissenters ; but the particular Laws made against Protestant-Dissenters were never infflicted upon the Papists . VIII . But it is Objected by some , that we are disguiz'd Papists , or that Papists are concealed amongst us . To which we say , the Declaration will determine that ; since ( as was said ) the Oaths only deny the Pope's Supremacy , which some of themselves pretend to disown : But our Declaration denies both the Pope's Supremacy and their Religion too . Besides , those Dissenters that scruple the Oaths , do it not upon the same Terms with the Papists ; for they own no forreign Supremacy , which the Papists do . And to prove evidently , that it is no Trick or Ill design against the Government , they refuse to Swear in their own Right , having-frequently lost their Just Debts , and been greatly injur'd by other mens Vnjust Claims , because of not taking an Oath : which is not the Practice of Papists . IX . But there is one Reason never to be answered , why we can neither be Papists , nor Popishly affected , as we must needs be , if we seek to Conceal the Papists at so much hazard to our selves ; and it is this , You have been pleased in Parliament to Complain of the growth of Popery , of the Non-executing of Laws made against Papists , and that some of the Ministers of State were Popishly affected , and that things have generally been Transacted by them in favour of the Papists : On the contrary we have been great Sufferers , our Houses broke open , our Goods riffled , and our Estates seized , and Treble values taken away from us by Laws made against Papists , under their Ministry . So that either we are no Papists , or such State-Ministers and Councils , whom you have reputed Popish , must not be such ; for none can think that they should Exercise such Severities upon People of the same Inclinations , when they were so indulgent to Persons notoriously of that Profession ; but because you believe they were so , you must needs interpret from their being more severe to us than any other People , that they reputed us most remote from Popery . What greater Demonstration can we give , that we believe our selves , and are Sincere in this matter , than the Hazards and Losses we are daily expos'd to ? X. We have always shewn a good and steady Affection to the Just , Civil and Protestant Interest of this Nation ; and among other things , it may evidently appear in the late Election of the present Parliament , having generally adhered to , and through all Difficulties given our Voices for those Persons , that have been of the best Reputation in their Country for Protestants and English men . And indeed , there has been no such Discovery made these many years of the Inclinations of all Parties : ☞ which being well observ'd , it will perhaps appear , that We and the Papists have as little joyn'd in the same Choice of Members , as some High Church-men ( our great Prosecutors ) have done , who would notwithstanding have us accounted Papists . And we may further add , that since our giving our Voices in the said late Election for those Persons , which are known to be hearty for the Protestant Religion and Civil Interest of the Nation , we have been afresh severely persecuted in several places , and that as well by Laws made against Papists as Protestant Dissenters . Lastly , We do here humbly offer a DECLARATION , and pray , that it may be receiv'd as a Testimony of our good Affection to the Protestant Cause , and as our Assurance to live a sober and peaceable Life under the present Government . And in case any among us shall be found false to our Declaration and Engagement , let such be punisht as Perjured Persons . These are the Reasons we render , why the Oaths should not be made part of the Test . A Protestation or Declaration to Distinguish Protestant-Dissenters from Popish-Recusants . I A. B. do in the Presence of Almighty God solemnly profess , and in good Conscience declare , It is my real Judgment , That the Church of Rome is not the Church of Christ , nor the Pope or Bishop of Rome Christ's Vicar ; and that his or her Doctrines Of Deposing Heretical Princes , and Absolving their Subjects of their Obedience ; Of Purgatory and Prayers for the Dead ; Of Indulgences and Worshipping of Images ; Of Adoring and Praying to the Virgin Mary and other Saints deceased ; And of Transubstantiation , or changing the Elements of Bread and Wine into the Body and Blood of Christ at or after the Consecration thereof by any Person whatsoever , are False , Erroneous and Contrary to the Truth of God declared in the Holy Scriptures : And therefore the Communion of the said Church is Superstitious and Idolatrous . And I do likewise sincerely testifie and declare , that I do from the bottom of my Heart detest and abhor all Plots and Conspiracies , that are or may be contrived against the King , Parliament or People of this Realm : And I do hereby Faithfully Promise , with God's Help , to live a Sober and Peaceable Life , as becometh a good Christian and Protestant to do . And all this I do Acknowledge , Intend , Declare & Subscribe without any Equivocation or mental R●servation , according to the true Plainness , Simplicity and usual signification of the words . Witness my Hand . 
A54198	----	The Protestants remonstrance against Pope and Presbyter in an impartial essay upon the times or plea for moderation / by Philanglus. Penn, William, 1644-1718. 1681 Approx. 96 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54198 Wing P1345 ESTC R26869 09570673 ocm 09570673 43659 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54198) Transcribed from: (Early English Books Online ; image set 43659) Images scanned from microfilm: (Early English books, 1641-1700 ; 1337:26) The Protestants remonstrance against Pope and Presbyter in an impartial essay upon the times or plea for moderation / by Philanglus. Penn, William, 1644-1718. 35 p. Printed by N.T. for Walter Davis, London : 1681. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Great Britain -- History -- Civil War, 1642-1649. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-06 Taryn Hakala Sampled and proofread 2006-06 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE Protestants Remonstrance AGAINST POPE AND PRESBYTER : In an Impartial Essay upon the TIMES , Or PLEA for MODERATION . By PHILANGLUS . Bonum Publicum simulitantes , pro sua Potentiae certant . Salust . Catil . Conjurat . LONDON : Printed by N. T. for Walter Davis living in Amen-Corner , at the lower end of Pater-Noster-Row . 1681. THE Protestants Remonstrance AGAINST Pope and Presbyter , Gentlemen , AS the Tranquility and Welfare of Old England is a thing of universal Concern to all True Protestants , so should our endeavour to preserve it , be the same : If the Danger be general and publick , so let the Care also ; since the ignorant Passenger may as well expect to survive the sinking Ship and drowned Pilot , as any man of an Estate ( how little soever it be ) to prosper under the Ruines of a Civil War , and downfal of Monarchy , Rebellion and Gaming being only fit for men that have nothing to lose ; 'T is a meer Lottery of State , wherein are an hundred Blanks to one Prize . For the miseries of a Civil War , we need not any Information from the Histories of ancient Rome under Tiberius Gracchus , Marius , and Sylla , Pompey and Caesar , the Triumvirate , &c. Nor from the Dissentions in Florence , begun by the Guelf and Ghibiline Factions ; Nor from the Discords of France , under the Tumultuous Reigns of Henry III. and Henry IV. No , we have too fresh , and too sad an Example of our own late Intestine Broils , which rendred this unhappy Nation little better then a Den of Thieves and Murderers , for almost the space of 20 years ; when under the disguise of Religion , they committed the greatest Impiety ; and under the pretence of defending their Countries Liberty , enslaved it : only with this difference , that instead of one good King , they set over us many Tyrants . What Prince , nay what Tyrant ever perpetrated the thousandth part of those outrages upon a People , which they did ? till at length , out of an unsatiable ▪ Ravenous humour , like Beasts of Prey , they fell to seclude and devour one another ▪ What Landlord was then Master of his own H●use ? What Tenant secure of the Stock upon his Groun● ? What House-keeper could call his Furniture his own , without being every hour in danger of having his very Bed taken from under him ? What Gentleman secure of his Horses ▪ without having them by violence ▪ forced out of his Stable , nay even out of his very Coach ? Who could Ride in safety upon the Road without eminent danger of his Person ? who could follow his Lawful vocation , or what Trades-man his Trade , without the hazzard of an assault ? What Gentleman was Master of his own Child or Servant ? or what Shop-keeper of his Prentice ? when the Parliaments Army was ready to receive , and reward them for their Disloyalty ? Nay what security had any man of his own Life , Family and Estate without being in danger of Hanging , Plundering , Sequestring and the like ? Now who were the Authors of these mischiefs , I shall not presume to determine , only this I am sure of , that the Fanaticks were no less guilty then the Papists : nor can any moderate Person think of the 30 th . of January , with less Horrour then the 5 th . of November , They are both equally enemies to the Government ; and so alike declared by act of Parliament ; they had both the same need of his Majesty's most gracious Act of Oblivion ; Neither were the Acts of one , less cruel then the other , as many who writ of , or lived in those times inform us . I need not here acquaint you with the Papists murther of Henry the III. and Henry the VI. of France , their St. Bartholomew's Massacre , their Cicilian Vesper's , their Irish Massacre , and Rebellion , their several Plots against Queen Elizabeth and King James ; The Gunpowder-Treason , and how great , a share they had in our late Civil Wars , as well as of their present inhumanity against the distressed French Hugonites ; No , there are so many Tracts written of this Subject , and people are already so well acquainted with their barbarous , and cruel Principles , that it would be but time lost here to repeat them ; Wherefore I shall wholly apply this discourse to their Brethren in iniquity , the Fanaticks , Who are no less Culpable , though less discovered to the World ; wherefore to take off their Holy Mask , give me leave out of a small Treatise ( called Mercurius Rusticus , or the Countries Complaint ) to Epitomize to you some few Barbarous proceedings of these Sectaries , which were Executed upon the most Loyal Protestants by special order of Parliament . As for example : How Barbarously were Sir Jorn Lucas and Mr. Newcomen , a Minister used by the Brownists , and Anabaptists of Colchester , ? Sir John's House Plundered , his Mother , Lady , and Sister Committed to the Common Goal ? The inhumane usage of Sir William B●teler in Kent , his House Plundered , and Servants put to exquisite torture , by the Parliament Dragoons ? The same Party went on , and Plundered Sir Hen. Audley's House in Essex as also Mr. Erazmus Lau'd , a poor Minister , of all his Money , Cattel , his own , and his Wives wearing Apparel : also Mr. Hongfield a Batchellor in Divinity near 70 ▪ years old , of all his Furniture , Cloaths , Bonds , Bills , and Evidences , and Imprisoned his Person ; Also Mr. Stephens , Parson of Southamfeild in Essex , of all his Plate and Goods , beating out the brains of a Woman that hid them for him ; Also Imprisoned Mr. Edward Symmons , Parson of Rayn in Essex , and bestowed his Living upon one Lemuel Tuke , by education a Weaver ; which the Parliament did , for that Mr. Symmons had Preached a Sermon against Rebellion , Lastly the said Dragoons Plundered the Countess of Rivers House at Osyth , to the value in Goods , and Money , of an hundred thousand pounds , as also threatened to take away her Life , had they found her . How inhumanely did the Brownist and Anibaptists of Chelmford use Mr. Michelson , the Parson of that Town , and a man of great worth and Learning ; how many Attempts did they make upon his Life ? how did they Plunder him of all he had , and at last put him to flight , leaving behind him , his Wife and eight small Children to perish ? The same Godly Reformers also Plundered Mr. Cornelius , Parson of Peldon , in the same County of Essex , taking from him 400 l in Money , besides all his Goods and Child-bed-linnen of his Wives , who look'd every hour , — yet had not wherewith to Cloath her Nakedness left her ; and when these Criminals were taken ; and indicted for the Theft , an Ignoramus Jury ( though they confessed the fact ▪ ) acquitted them ; for that the Criminals were of the Brotherhood , and Goods stollen , belonged to a Delinquent , which was the only reason they gave to the Judge , Who bound them over to answer their Perjured Verdict at the next Assizes : Wonder not therefore at Colledges Ignoramus Jury of the Brotherhoods . On August Thursday 18 th . 1642 , The Lord B — s then Plunders Sir Richard Minshells House at Bourton in Buckinghamshire , destroying a prodigious quantity of Rich Furniture , killing and selling all the Cattel on his ground , burning his Corn and Hay-Ricks , tearing and consuming all his ●ooks , Bonds , and Evidences , Clapping a strong Guard on his Lady , and denying her a Bed to lie on ; all which they did , for that her Husband was then waiting on the King ; They cut down his Woods , destroyed his Ponds , and left no piece of Revenge unfinished . At Kings Harbour near Hownslow-heath , a Party of the Lord Wh's Souldiers set fire on an Inne ; for that the people of the House began the Kings Health , telling the Hostess , that they would teach her the Irish way to fire Houses . At Pelmarsh in Essex , Mr. Wilborow the Parson , was assaulted in his Pulpit , having all his Cloaths torn off him , and very hardly escaped with life , his Bible and Common-Prayer-book torn in an hundred pieces , which they stuck on their Pike-heads . The Earl of E — left behind him at Reading a Committee of City Captains , and Trades-men , who Amerced and Fined men at their pleasures , In Marlow , they assested one Mr. Druce at 1000 l. and imprisoned him till he paid 300 l. of it ; they also Fined Mr. Harepool 200 l. Mr. Chace ( a man Plundered before ) 40 l. Elliatt a Butcher , they Fined 100 l. and imprisoned him also ; One Cock a Baker 20 l. Mr. Furnace , The Vicar 10 l. John Langley 100 l. Thomas Langley 20 l. William Langley 5 l. and Willmot his Servant 5 l. John More 80 l. Hopkins a Shooemaker , 5 l. Canne an Inn keeper , 7 l. and many more they Fined in this illegal manner . Mr. Giles Thorn Minister of St. Cuberts in Bedford , upon a Sunday after having Preached 3 Sermons ; was Barbarously assualted by the Parliament Troops , then carried up to London , and there kept close Prisoner without any other cause being ever alledged against him , save only that he was too well beloved of his Parishioners ; although the true reason was , a private picque of Sir S. Lukes against him , which Sir Samuel made use of his Interest amongst the Parliament to be revenged this way . Warder Castle being by the Lady Arundel ( in the absence of my Lord her Husband ) Surrendred upon Articles to Sir Edw ▪ H. and his Parliament Troops , How did they break all their Articles as soon as they were entered , Plundering all those Goods , Defacing that whole Castle , Cutting down all those Timber-Trees , destroying all those Cattel , Deer-Parks and ●ish-Ponds , which by their Articles they were bound to spare , neither did this attone their Malice , but they must also carry their Ladies and their young Children Prisoners to Dorchester , which place was then much infected with the Small Pox , and Plague ; Nay ( and what was more Cruel ) did afterwards snatch the young Infants out of their Mothers Arms , and carry them alone Captive to Bath , which was full of the same Infection . On the 21 th . of May ; 1643. One Mr. John Bykar ( Son to the Vicar of Dunchurch ) was run through the Body , and kill'd in Coventry ; by the Rebels without any offence , but his being a Parsons Son. What Havock did the Parliamentarians at Wellingborough in Northamptonshire , without any resistance , they murthered Mr. Flint Curate of Harraden , Plundered Wellingborough , and carried away Prisoners to Northampton ▪ Mr. Grey , Mr. Neal , and above forty more , together with the Vicar of the Town , one Mr. Jones a Grave Learned man , and very Ancient , whom for scorn they made ride along with them upon a Bear , which they had taken from a Barber of Wellingborough , whom they had murthered ; at length being Imprisoned at Northampton , they Starved him to death , without ever suffering his Wife or his Friends to come at him . Wonder not therefore if the Clergy so much inveigh against Presbytery ! On the 28 th . of January 1642 , the Castle of Sudley was surrendred to the Rebels upon Articles , which were no sooner made , but broken ; for they not only Plundered the Castle and Seat of the Lord Shandois & Winchcomb , a Neighbou●ing Village , but also God's Service ( as they call it ) abused his Church , a stately Fabrick within the Castle digging up the Graves , breaking down the Monuments of the Shandoises , mak●ng the lower part of it a Stable , the Chancel a Slaughter house ▪ the Communion Table a Chopping-block for meat , & the Vault where the Family of the Shandoise's lay , they filled with the Guts , and Garbage o● Beasts ; so piously did these Sectaries fight the Lord's Battel , The same Barbarity was likewise used upon that Beautiful piece of Antiquity St. Maries Church in Warwick , wherein were destroyed the Famous and Ancient Monuments of the Earls of Beauchamp , by the Lord B — , and Coll. Puresoys Party . How Barbarously did the Rebels of Exeter use Doctor Cox , who came with a Trumpeter , and a Party to them , from Sir Ralph Hopton , and his Majesties Forces , Wounding , Abusing , and Imprisoning him , contrary to the Law of Arms ; Nay , they both Vomited , and Purged him for many days together , thinking to make him voy'd those Papers of Intelligence , which they distrusted he had Swallowed , because they once saw him put his hand to his Mouth , only to pick his Teeth . How inhumanely did the Lord G. of Gs. Party deal with Mr. Nowel of Rutlandshire , Firing his Tennants Houses , in one of which was a poor Woman in Labour ; also taking Prisoner Mr. Nowel himself ; Plundering his House ; defacing the Church , and in it his Wives Monument ; all which they did contrary to the Articles , upon the which he had Surrendred . With what Brutality did the Rebels under Coll. S — s in Kent enter , ●r . Bargraves , the Dean of Canterbury's House , Plundering all they met with , Imprisoning the Son in his Fathers absence ; and horridly abusing the Deans Wife , and Mother , an old Gentlewoman above eighty years of Age ; After which the Dean himself returning , they soon committed him to the Fleet at London , where I think he dyed with grief in Prison . Brown , Waller , and others in their March from Aylsbury , to Windsor , and thence by Newbury to Winchester , Plundered every Minister within five Miles of the Road , without distinction , whether their Friends or Foes . How many poor Wretches were starved to death under the Imprisonment of Captain Ven a Citizen , and made Governour of Windsor Castle . Mr. Chaldwell of Thorngonby in the County of Lincoln Esq ; and a Justice of Peace , was for his Loyalty , both himself and his Wife , two Ancient people put in the Dungeon of Lincoln Gaol , where receiving the ill news ; for the Rebels had Plundered his House , destroying all his Estate , and muthered one of his most faithful Servants , he ended his days with grief , Mr : Wright a Minister of Wemslow in Cheshire , and a pious , Learned man 80 years old , was Plundered of his All , by the Parliament Troops having two of his Maid-Servants murthered , and others in his House wounded ; nor had escaped with his own life , had not his Neighbours received his venerable old age . Mr. Anthony Tyrringham Minister of Tyringham in Bucks , being first robbed of his All , was afterwards miserably abused and wounded , having his Arm cut off , and then carried away to Aylsbury Gaol . Mr. Bar●lets House at Castle-morton in Worcestershire was five times Plundred by these Rebels ; Insomuch as they boasted they had not left him worth a Groat , his Wife and Children abused , and himself Imprisoned . How Barbarously were Mr : Robert Yeomans , and Mr. George Boucher , Gentlemen of Bristol murthered ? as also Sir Charles Lucas , and Sir George Lisle Shot to death in cold bloud at Colchester by the Parliaments Court of Injustice ? The Cathedral Churches of Canterbury , Worcester , and most of the other Cathedrals in England , were miserably defaced and demolished by these pious Rebels . In October 1642. When the Earl of Stams . was in Herefordshire ; Captain Kirl's Troops ( in the ahsence of Parson Swift of Goodwich in the same County , ) Plundered his House by the order of the said Earl and Captain ; they took away all his Provision of Victuals , Corn and Household Stuff , which were not conveyed away before they emptied his Bed , and filled the Ticks with Mault ; they Rob'd him of his Cart , and six Horses and make this part of their Theft the means to convey away the rest , Mrs. Swift much affrightened thereat , Taking up a young Child in her Arms , thought it best to secure her self by flight , which one of the Troopers perceiving , he commanded her to stay , ( or holding a Pistol to her breast ) threatned to Shoot her dead in this Condition ; and haveing her House thus Rifled , next morning early she goes to Hereford , and Petitions the Earl to have compassion , if not on her self , yet on her Ten little Infants , and that he would be pleased to cause some of her Goods , and Horses to be restored ; but the Earl would not vouchsafe so much as to read her Petition : hereupon she Addresses to Captain Kirl , who grants her no Restitution , but only a protection for what was left , and that too cost her thirty Shillings ; And now thinking her self secure , she returns home in hopes to enjoy quietly what was left ; She had not been long at home but Captain Kirl sends her word , that if it pleased her she might buy 4 of her 6. Horses again , assuring her that she should never be Plundred more by their Forces , en●ouraged hereby , she bought 4 of her Horses for 8 pounds 10 Shillings , and with this security brought home the remainder of those few Goods she had hid at her Neighbours Houses : but soon after Captain Kirl sent to her for some Vessels of Cyder , which having tasted , and not liking , instead thereof , Demanded ten Bushels of Oates , which not having of her own , she sent him 40 s. to buy Oates ▪ Suddenly after , another Captain of the Earls sends to this Mrs. Swift for Victuals and Corn , who shewing him her Protection , he also shewed her his Warrant , and so Condemning her Protection , Seizeth upon what Provision and Syder was in the House : Hereupon Mrs. Swift Complains to Captain Kirle , who said , He disapproved of what they did , but would not relieve her one jot ; and withal sends to her for more Oates , which she not being able to send him , Captain Kirl's Lieutenant , two hours before , on the third of December , comes with a Party of Dragoons to Mr. Swifts House , and demanded entrance , but the doors being shut , they forced them open , and entred ▪ with Pistols cockt in their hands ▪ and Swords drawn ; Being thus entred , they took all Mr. Swifts and his Wives wearing Cloaths , his Books , and his Childrens Cloaths , they being in Bed , and poor Children hanging by their Cloaths , as unwilling to part with them , they swung about , until ( their hold-fasts failing ) they dashed them against the walls . They also took away all his Servants Cloaths , leaving none of them a Shirt to cover their Nakedness ; They Robbed also one of her little Infants lying in a Cradle , nor leaving it a rag to preserve it from the cold , They took away all the Linnen ; Iron , Pewter , and Brass , and a fair Cupboard of Glass , which they could not carry away , they broke ; The Horses lately redeem'd , they also laid hold on ; and threatned to carry away to Prison Mrs. Swift and her three Maids ; and to plunder all under their Peticoats , as they said . Whereupon she fled to the place where her Husband was Concealed ; in whose absence they fell a packing up all their plunder : When amongst other things , there was a Batch of Bread in the Oven , this they Seized upon , the ten small Children on their knees , intreated but for one Loaf , which they Refused , not leaving one morsel to satisfie their Hunger : Nay finding a small Pewter-dish which the drie Nurse had hid for the use of the poor Infant in the Cradle , the Mother which Suckled it being fled : Though the Nurse begg'd for it on her knees , and the Child lay crying for hunger , yet did they throw it to the Dogs , and took away the Dish : Nay ▪ they commanded upon pain of Death , that the Miller should Grind them no Corn , nor any of their Neighbours relieve them : And all the revenge was acted , only because at Ross , th●ir Fa●her Preached a Sermon upon this Text , Give unto Caesar the things that are Caesar's , &c. Nulla Salus Bello pacem le possimus omnes : Virgil. II. lib. Aeneid . These are not the thousandth part of those Barbarities , and Cruelties , which in all Counties of England were acted by those Bloody and Merciless Sectaries , who pretended to fight the Lords Battle ; and whose chief Reformation consisted in turning Churches into Stables , and Barns into Churches ; In plucking down Learned Ministers , and setting up Illiteral Coblers and Tinkers , to Preach Gods Holy Word in their stead ; How were the Churches Violated , and the Vniversities turned Topsie-Turvy ? who ( not being a Sectary ) was not then esteemed a Papist ? or ( not being a Rebel to the King , ) was not accounted a Betrayer of his Countrey ? Now these tasts of Calvenistical Cruelties may be sufficient to deter any but Mad-men , or Fools , from splitting twice upon the same Rock , unless we desire to have the same Murthers , the same Roberies , the same Sequestrations , the same Compounding for our own Estates many times over , the same waiting at Committees Doors , the same Free Quarter , and the same Parliament Tyrannie , then which never any was greater : Every little member of which long Parliament , being a greater and more absolute Tyrant , then any Bashaw belonging to the Turk : only with this Difference , that such a member could Ruin his Enemies , but not assist his Friend . The Taxes more heavy , and Burthensome , then ever any before : Most of which publique Moneys were spent in Private uses , and divided amongst themselves : Whilst thousands of Widows , and Orphans , who were Ruined by their Sequestrations , and Plunderings , wanted Bread to put into their Mouths . Thus ( besides other times ) they at once voted this Division amongst themselves , of these several Sums out of the Publick Stock , ( viz ▪ ) To the Lord Say. 1000 l. To the Earl of Northumberland . 1000 l. To Mr. Vassall . 1000 l. To Mr. Henry Martin . 1000 l. To Sir Rowland Wanford . 5000 l. To Mr. Bacon . 3000 l. To Mr. Selden . 5000 l. To Sir William Strode's Family 5000 l. To Mr. Peter Hammond's Successors . 5000 l. To Sir Miles Hubbard . 5000 l. To Mr. Hampden's Children . 5000 l. To Sir Benjamin Rudyard . 6000 l. To Sir John Elliot's Children . 5000 l. To Mr. Benjamin Valentine . 5000 l. To Mr. Walter Long. 5000 l. To Denzile Hollis Esquire . 5020 l. In Toto . 99000 l. SO that first this long Parliament miss-pent the Nations Treasure : When ( besides the voluntary Contributions of Silver Thimbles from the Seamstresses , Bodkins from the Chambermaids , Silver Spoons from the Cooks , Silver Bowls from the Vintners , and Rings and Ear-Rings from the Sister-hood , for the Maintenance of this Holy War , ) they made an Ordinance in March 1642. for the Levying of 33000 l. a Week , which comes to above , 2700000 l. a year , over and above all the Kings Lands , and Woods , with whatsoever was remaining unpaid of any Subsidy formerly granted him ; Together with Tunnage and Poundage usually received by the King : And also the Profit of Sequestration of Great Persons , whom they pleased to vote Delinquents , and the Profit of Bishops Lands , which they all Peaceably enjoyed : Again the Rump of this same Parliament in 1652 : to Maintain War with the Dutch , Levied a new Tax upon the People , of 120000 l. per mensem , to continue a year ; Which shews that this Democratical , and Parliamentary Government , or rather this Olygarchy , and Rump of a Parliament , was no less Burthensom and Chargeable to the People , even then a French Monarchy : And after this , again was another Six Months Tax of an 100000 l. per mensem . But what was most unjust of this Parliament , and shews how Dangerous it has sometimes been for an House of Commons to have any great sum of Money ready raised and deposited in their own hands , was , their imploying all that Money which had been Collected by Charity ( for the relief of the distressed Irish , ) towards the Maintenance of a War against the King : Whilst in the mean time , the Poor Irish Protestants were Perished by Sword , and Famine for want of this Relief . Secondly this Parliamentary Dominion , was no less Bloudy , and Tyranical then the most absolute Monarchy of France or Turkey , witness their High Court of Justice , which murthered the King , Duke Hamilton , Earl of Holland , Lord Capel , and other Loyalists , nay , their own Friends the two Sir John Hothams , whom upon a vain Suspition they ungratefully Sentenced to death ; but what was an Inhumanity equal to any thing in Popery , was , that the Godly Sectaries once put it to the Vote , whether they should Massacre all the Royallists or no , which was carried in the Negative , but by two Voices ; And had it once pass'd , there are few but know , that Lambert and his Levelling Party had designed to destroy all the Nobility , and Gentry of England , cutting their Throats by the name of Loyallists , whether they were so , or no ; As for the Nobility , I mean the House of Peers , that Parliament which put the King to Death , likewise presently Voted them useless , Whereby we may observe , how entirely the Nobility and Gentry depend upon the King's Prosperity ; Who was no sooner Dethroned , but presently the Lords are turned out of the Government , and the Gentry designed to be Massacred . So that of all Tyranies , God deliver us from a perpetual Parliament , and of all Governments , from that of Geneva Fetters which consists of many Links , being more troublesom then those of one . But to argue upon the square , pray let me ask any of these Rumpers , why the King might not then as well Levy Money without Lords and Commons , as the Commons without King and Lords ? Why the King might not then interest himself in appointing what Members the People should chuse for Parliament , as well as Cromwels Major-General awed the Electors in the like case ? And why the King might not then Govern by a Court Rump of a Parliament , as well as they by an Independent Rump ? For my part , I think them alike grievances , and equally unlawful . Lastly , Now , As for their Hierarchy , or Government Ecclesiastick , it was more Intollerable then their Civil Jurisdiction : Elders , Deacons , Synods , and Assemblies , being far more Oppressive , and Authoritative than Vicar , Arch-Deacon , Doctor , or Spiritual Court. Synods are Whelps o' th' Inquisition , A Mungrel breed , o' th' like Pernition . Synods are Mistical Bergardens , Where Elders , Deputies , Church-Wardens , And Saints themselves are brought to Stake , For Gospel Light , and Conscience-sake : And then set Heathen Officers , Instead of Dogs , about their ears . Hudib . Every little Ananias , or Elder , usurping as much power over his respective Family , and Authority over a man's Wife ; and Filly Foals , whether Children , or Servants , ( especially if they be handsom ) as the Pope himself ; nay and as formidable to the Master , his Patron ▪ He must be first served with the best meat , and drink , and the Female which he chooses for his Convert is ever the handsomest , such Fellows , and Wasps , having always the wit to elect the choicest Fruit : As well in Presbytery , as Popery , the Priests of both kinds center in the Petticoat ; so that young Elders , and young Fryars , are frequent charges to the Parish . They are the greatest of Hypocrites , when by their long Prayers they conceal their Whoredom , Drunkenness , Gluttony , and Lying : by their severity to others , they shadow their own wickedness , and by their Canting Religion , disguise their intended Rebellion ; well knowing that flames ( as in Hay , or Straw ) may be kindled in the more combustible People , by such Foxes , as shall appear rather to carry Water , then Fire . The Presbyterians and Papists began the War in Scotland , continued it in England , and brought the old King's Head to the Block ; where the Independants cutting it off , the others very cunningly wash'd their hands of it . As for the Tyranny of their Discipline , I refer you to Geneva , or rather to the History of New England , and Heylin of Presbytery . Presbytery does but translate The Papacy to a Free-State : A Commonwealth of Popery , Where every Village is a See , As well as Rome ; and must maintain A Tyth-Pig-Metropolitan : Where every Presbyter , and Deacon , Commands the Keys for Cheese , and Bacon ; More haughty , and severe in 's place , Then Gregory , or Boniface . Such Church must surely be a Monster With many Heads : for if we conster What in th' Apocalypse we find , According to th' Apostles mind , 'T is That the Whore of Babylon With many Heads did ride upon : Which Heads denote the sinful Tribe Of Deacon , Priest , Lay-Elder , Scribe . Hudib . Moreover , as the Government of the Long Parliament , was most Tyrannical and wicked , so also was the Usurpation and behaviour of Cromwell , if rightly examined ; for as Mr. Cowley well observes , What can be more extraordinarily wicked , then for a private Subject to endeavour , not only to exalt himself above , but to trample upon all his equals and betters ? to pretend freedom for all men , and under the help of that pretence , to make all men his Servants ? to take Arms against scarce 200000 l. a year , and to raise for himself above two Millions ? to quarrel for the loss of 3 or 4 Ears , and strike off 3 or 400 Heads ? to fight against an imaginary suspicion of 2000 Guards to be fetcht for the King , I know not from whence , and to keep up for himself no less then 40000 ? to pretend the defence of Parliaments , and violently to dissolve all , even of his own Calling , and almost Choosing ? to undertake the Reformation of Religion , to rob it even to the very Skin , and then to expose it naked , to the Rage of all Sects and Heresies ? to set up Councils of Rapine , and Courts of Murther ? to fight against the King , under a Commission for him ? to take him forcibly out of the hands of those , for whom he had conquer'd him , to draw him into his Net with Protestations , and Vows of Fidelity ; and when he had caught him in it , to Butcher him with as little Shame , as Conscience , or Humanity , in the open face of the whole World ? to receive a Commission for King and Parliament , to murther ( as I said ) the one , and destroy no less impudently the other ? to fight against Monarchy , when he declared for it ; and declare against it when he contrived for it , in his own Person ? to abase perfidiously , and supplant ingratefully his own General first , and afterwards most of those Officers , who with the loss of their Honour , and hazard of their Souls , had lifted him up to the top of his unreasonable Ambitions ? equally to violate his Faith with all his Friends , and Enemies ? to make no less frequent use of the most solemn Perjuries , then the looser sort of people do of common Oaths ? to usurp three Kingdoms without any shadow of the least Pretensions , and to govern them as unjustly as he got them ? to seek to intail his Usurpation upon his Posterity , and with it an endless War upon the Nations ? to pretend , when he went upon any mischievous Consult , that he went to Seek God ? and lastly , to die hardned , mad , and unrepentant , with the Curses of the present , and detestation of all future Ages . Having thus now , Gentlemen , shew'd you the miseries of our late Civil Wars , as well as of the Long Parliament's and Vsurper's Tyranny , together with the unsoundness of Presbytery , I hope it may be the more easie to disswade you from running into the like miseries again , for we are just upon the brink of them ; insomuch as the Church of England , be●●●●t Popery on the one hand , and Fanaticism on the other , seems now to be in as much danger , as Susanna betwixt the two Elders , who would ravish her both of her Doctrine , ( so dear to her Professors ) and of her Lands , ( so dear to her Priests ; ) or like Flanders betwixt France and Spain , to be the Seat of War betwixt Popery and Presbytery . As pretended Religion hath now produced these threatning Clouds , so heretofore likewise was it the chiefest occasion of those Storms which in 12 years space caused such a Revolution of the Soveraign Power , from King Charles the First , to the Long Parliament ; from thence , to the Rump ; from the Rump , to Oliver Cromwell ; from Oliver , to Richard ; from Richard Cromwell , back again to the Rump ; thence to the Long Parliament ; and thence to King Charles the Second , where God continue it many years . Optima Libertas ubi Rex cum Lege gubernat . The fears and jealousies of Popery , as well then , as now , was the Stock on which the Ambitious , the Covetous , and the Revengeful grafted all their Treasonable designs , of prosecuting their own private Intere●●s , under the pretence of the Publick ; and let any impartial Judge , but narrowly examine the Proceedings Lives , and Principles of our hottest Anti-Courtiers , who at this time pretend most to censure the King and Government , and he shall find them , either vain-glorious lovers of Popular Applause , more then the real good of their Country ; or necessitous and beggarly persons , of broken Fortunes , extremely in Debt , and men run out of their Estates , which they hope to repair by Crown , or Church Lands , as was done heretofore ; or men full of Revenge to see others preferred , and themselves neglected : And all these generally men of no Moral honesty , or Religion , let them pretend what they will , but Drunkards , Whoremasters , and Atheists ; men of the worst Conversation themselves , who yet have the impudence to blame others for that which they themselves stand convict of . If a Magistrate shews any countenance to his Under-Officers , or Servants , they complain against his being a Slave to Favourites , never looking into their own private Family , where some Favourite Steward , Waiting-woman , or Valet de Chambre cheats him , and makes Slaves of all the rest of the Servants . If a Magistrate casts his Eye upon a handsom Woman , how do they censure his Effeminacy , as a meer Sardanapalus ; when the very same persons themselves do oftentimes keep Wenches to domineer over their own virtuous Wives , spend their whole Estates upon Strumpets , and supplant their own Legitimate Children , with Bastards . The truest pattern of one of these pretended Country ▪ Patriots , I beheld ( at the first breaking out of this Plot ) enter into a Coffee-house in a ragged Suit , extremely drunk , and swearing most bloudily , That he heard there was a design to introduce Popery , but damn him and sink him he would sooner part with his Life , then his Religion : Such a main Pillar was he of some Church , though of what , 't is difficult to know . His Majesty is most happy in his Enemies ; for if rational men would but seriously consider , what a mad generation they were , few would value what they said , but justly suspect whatever Cause they espouse . Men of the same stamp were Catiline's Associates in his Conspiracy , for so the Historian describes them : Catiline entertain'd a Rabble of most wicked and dangerous persons , as if they had been the Guard of his own Body ; for whatsoever Russian , Leacher , or Glutton had consumed his Estate with Gaming , Banquetting , or Whoring ; whosoever was deeply engaged in Debt for redeeming some punishable Offence , besides all Paricides , Church-robbers , convicted persons , and such as did fear conviction ; moreover all such whose hands and tongues got them maintenance by their Perjuries , and Civil Bloud-sheddings ▪ and lastly , all those whom wickedness , want , or a guilty Conscience did exaspera●e , became Catiline's bosom Friends and Familiars . Of the same stamp ( I say ) are these men who Veil their malice to the King , under the Reproach of his Councel , well knowing that Sedition ( like a screw'd Gun , that is given to mounting upwards ) must be levell'd below the mark they shoot at ; they feed upon the Plot , like Vermin upon Carry●● , and are as innanimate , and heartless during the Recess of a Parliament , as Wasps ; and Hornets in the Winter time . That His Majesty would comply with His Parliament in what may be for the good of both , ought to be the prayers of every true English Protestant , I am sure they are mine , but some of these perhaps desire such a fatal Complyance as was that of the Assyrian King Ninus , to his Queen Semiramis , who granting her the Regency but for five days , she did in that short time make a shift to destroy him ; or as his Royal Fathers Condescention to let the Parliament sit during their own pleasure , who never quitted their own Reign , till they had ended his ; So dangerous is it for a Prince to fulfil the unsatisfied desires of a Craving Mobile ; Who being without doors , have it not in the Orb of their understandings to Comprehend or Judge aright of the proceedings of a King and Parliament . These are the Fomenters of the Common people , Who ( though a moveable Body like the Ocean ) yet never swell , but when blown upon by such intemperate winds ; or like the Swine in the Gospel , are more furiously agitated by the discontented Spirits of others , than their own ; They are like Esop's Trumpeter , who set people together by the ears with their Libels or false News , and therefore of all others the least deserve Quarter . And as heretofore by the names of Roundhead , and Cavalier , so now again they distinguish , and mark out for destruction His Majesty's Subjects by those Factious Epithites of Whig , and Tory ; which like Rogue , Rascal , and other Opprobrious terms do rarely pass over without a bloudy Nose , Like ill Servants betwixt Husband and Wife , they endeavour to breed a Jealousy and mis-understanding between King and People , hoping to advantage themselves by the quarrel , and accordingly ▪ use their utmost endeavours to mis-represent his mildest Actions to his People ; As for instance , if His Maiesty grants Liberty of Conscience to the Nonconformists , they , possess the people it is done in favour of the Papists ; and on the contrary , if he suppresses them , then they say he is perswaded to it by the Popish Councels : So uncapable are they of being satisfied ! Again , whilst he desists to prosecute the Papists , they call him a favourer of them ; and when he puts out his Proclamation against them , then they presently say it is Sugar-plums for the Parliament : so humoursom are these men . Such Enemies are they to Monarchy , that they hate Addresses , for the same reason they love Petitions ; opposition to the King. That Petitioning for a Parliament is lawful , I do not oppose ; but to Petition so often for one and the same thing , and that too after his Majesty has shew'd his dislike of it , is ( I am sure ) uncivil , and shews as if hereby they would either publish to the World their distrust of his Majesties single Government , or else render themselves and their Party formidable to the Royal Authority , by the counterfeit number of their Petitioners . That the power of Calling and Dissolving Parliaments , is solely in the King , their very Act of Petitioning confesses ; and yet if his Majesty complies not with them at a minutes warning , they presently complain of Injustice . Again for Addresses , they are absolute Abhorrers of them , as thinking it lawful to give our thanks to any one but the King , the Parliaments themselves have often expressed their gratitude and Loyalty to the King , Voting him thanks for many of his Speeches , and promising to stand by him with their Lives and Fortunes , against all his Enemies whatsoever : Nay the City of London , and many other Corporations , Burroughs and Counties , have done as much even to their own single Members of Parliament , Voting them their thanks , and promising to stand by them ; and yet these men would deny his Majesty tha● small respect , which is so commonly paid to his Subjects ; and which as well to Foreigners , as Natives , will make known his Majesties Interest in the hearts of his Subjects ; then which , nothing can be more for the honour of the English Nation , to publish the Kings Grandeur , and Peoples Loyalty . Moreover , they are highly offended with his Majesty for dissolving Parliaments , but not so much at that , as because his Majesty would shew a Reason why he dissolved them ; for they would have had the People gone away with the opinion that it was an Arbitrary unjust Action , and their dissolution purely in favour of Popery , and nothing else : Whereas his Majesty in a Gracious and voluntary manner comes ▪ and appeals to his own People how just his proceeding was in that , as in all other things ; that observing the differences between the two Houses , he had reason to fear the ill consequence thereof , and therefore to allay those heats , was forced to send them home : yet was not out of love with Parliaments , but would nevertheless call them frequently , &c. Which reason being satisfactory to all his loving Subjects , was therefore the more disapproved of by the Factious , who , by this means , were perhaps disappointed of their intended Tumult and Insurrection , so confidently expected by Mr. Colledge . The same Factious Party do likewise accuse his Majesty of having a design , both to render himself Absolute , and to introduce Popery ; and this is the present Doctrine that they preach in all their Cabals , Libels , and Pamphlets . Now for his design of rendring himself Absolute , let any rational man but consider how improbable a thing it is , that the King ( whom his very Enemies accuse of being a too great lover of his ease , even in his youth ) should now when he grows into years , attempt a thing of that great trouble and hazard : At his first Restauration , might he not then have had any thing of his people ? were not his Subjects at that time so tired out with the late Civil War , that he might have fettered them as he pleased himself 〈…〉 and has he not since had a Parliament tha● supplied him with Monies at his pleasure ; nay , were as ready to grant , as he to ask ; and did the King let go all these opportunities ( do you think ) to undertake it now ? Surely no man of sence can harbour a thought so ridiculous , and void of Reason ; Besides , his Majesty ( as all men know ) is of so mild and peaceable a disposition , that no person upon Earth can be more averse to such a Tyrannical and bloudy undertaking , than himself : What one Act of severity or cruelty , can his greatest Enemy charge him with , throughout his Reign , nay in his whole life-time ? Alas , 't is our too great ignorance of other Neighbouring Princes , makes us not enough esteem our own . No English Monarch , even King James , or Queen Elizabeth her self , were ever more tender of , and careful to preserve the Rights and Priviledges of the People , then King Charles the Second now is ; Parliaments themselves were never handled with that love , tenderness , and caution by any Prince , as by him ; whose chief and only care is , not to violate their Priviledges , contrary to the proceedings of many of his Predecessors ; As for instance , in the 23. year of Queen Elizabeth , Mr. Paul Wentworth moved in the House for a publick Fast , and for a Sermon every morning at seven of the clock , before the House sate , and it was ordered accordingly . But the Queen being informed hereof , sent this Message to the House by her Vice. Chamberlain ; That Her Highness much admired the Rashness of the House , in committing such an apparent Contempt of her express Command , as to put in execution such an Innovation , without her privity , or pleasure first known . Whereupon the House acknowledging their said offence and contempt , craving her pardon for the same , and promising to forbear the like for the future , Mr. Vice-Chamberlain by the Suffrage of the whole House did accordingly carry up this their Submission to the Queen . Also 35 Eliz. Mr. Peter Wentworth and Sir Henry Bromley delivered a Petition to the Lord Keeper , desiring the Lords of the Upper House to be Suppliants with them of the Lower House unto her Majesty , for entailing the Succession of the Crown , whereof a Bill was ready drawn . The Queen being highly displeased herewith , summoned the parties concern'd in this motion before her Councel , and made the Lord Keeper Buckhurst and Sir Thomas Heneage commit Wentworth prisoner to the Tower , and Mr. Bromley to the Fleet , together with Mr. Stephens , and one Mr. Welch , Knight for Worcestershire . Another time this Queen , the 28 th . of her Reign , sent a severe Reprimand to the House of Commons , for choosing and returning Knights of the Shire for Norfolk ; a thing which she said was impertinent for the House to meddle withal , and belong'd only to the Office and care of her Chancellour , from whom the Writs issue , and are Return'd . Again , the House of Commons by their Speaker ( 39 Eliz ▪ ) complained of some Monopolies : whereupon the Lord Keeper made answer in her Majesties Name , That her Majesty hoped her dutiful and loving Subjects , would not take away her Prerogative , which is the chiefest Flower in her Garden , the principal Pearl in her Crown and Diadem , but that they will rather leave that to her own disposal . In one Parliament , when Mr. Coke ( afterwards Sir Edward Coke ▪ ) was Speaker , the Queen sent a Messenger or Serjeant at Arms into the House of Commons , and took out Mr. Morris a Member thereof , and committed him to Prison , with divers others , for some Speeches spoken in the House . Whereupon Mr. Wroth moved the House , that they would be humble Suiters to her Majesty , that she would be pleased to enlarge those Member● of the House that were restrained ; which was done acco●dingly ; And answer was sent by her Privy Councel , That her Majesty had committed them for cause , best known to her self ; and to press her Highness with this Suit , would be of dangerous consequence ; that the House must not call the Queen to account for what she doth of her Royal Authority ; that the causes for which they are restrained , may be high and dangerous , and that her Majesty liketh no such Questions ; neither that it did become the House of Commons to search into matters of that nature . And likewise ( in the 39 th . of Eliz. ) the Commons were told , that their Priviledges were Yea , and No ; and that her Majesties pleasure was , that if the Speaker perceived any idle heads which would not stick to hazard their own Estates , but meddle with Reforming the Church , and transforming the Commonwealth , by exhibiting Bills to that purpose , the Speaker should not receive them till they were viewed and considered by those who were fitter to consider of such things , and can judge better of them . And moreover , the Queen rejected 48. Bills , which had passed both Houses in that very Parliament : whereas I have not heard of any two publick Bills that our Gracious Sovereign ever yet refused to pass ; as for the Bill of Succession , that has never yet passed both Houses . Also in the 21 of King James , a Declaration was sent from New-Market to the Parliament , wherein he asserts , That most Priviledges of Parliaments gr●w from Precedents , which shew rather a Toleration , then an Inheritance : wherefore he could not allow of the stile they used to him , calling it their ancient and undoubted Right and Inheritance ; but could rather have wished they had said , their Priviledges were derived from the grace and permission of his Ancestors , and himself . Thereupon he concludes , That he cannot with patience endure to hear his Subjects to use such Antimonarchical words concerning their Liberties , except they had subjoyned unto them , that they were granted them by the grace and favour of his Progenitors : Nevertheless he promiseth to be careful of whatsoever Priviledges they enjoy'd by long custom , and uncontrolled lawful Precedents . Neither were the Houses of Commons so full of those Heats and Animosities in former times , as they have been of late years , and in King Charles the First his Reign ; but as all things were carried with lenity and Justice on the Kings side , so with great modesty and deference by the Commons . Thus in the 13 th . of Edward the third , a Parliament was called to consult of the Domestick quiet , and the defence of the Marches of Scotland , and the security of the Seas from Enemies : But the Commons humbly desired , not to be put to consult of things , Queux ols n'ont pas cognizance , whereof they had no cognizance . In the 12 of the same King , the Commons being moved for their advice touching the prosecution of a War with France , after four days for Consultation by an Elegant Speech of Justice Thorp , they answered that their humble desire of the King , was , that he would be advised therein by the Lords , they being of more Experience then themselves in such Affairs . In the sixth year of Richard the second , a Parliament was called to consult whether the King should go in person to rescue the City of Gaunt , or send an Army thither , Wherein the Commons being asked their advice , by Sir Thomas Puckring their Speaker , they humbly answered , that the Councels did more aptly belong to the King and his Lords . The next year the Commons are desired to advise of the Articles of peace with France , but they again modestly excuse themselves , as too weak to Councel in so weighty matters : And being a second time press'd as they did tender the repute of their Countrey , and Right of their King , they humbly delivered their Opinoins rather for Peace , then War ; Nay , and touching the point we are now upon , of naming a Successor , I have seen ( saith a late Author ) a Manuscript which makes mention that Henry the Eighth , some two years before his death , Summon'd a Parliament , wherein he intimated to them , that one of his main designs of Confining that Parliament , was , that they should declare a Successor to the Crown , but the Parliament with much modesty answered , that touching that point , it belonged to His Majesty to consider of it , And consul● with his Learned Privy-Councel about it . And whomsoever his Majesty would be pleased to n●minate in his last Will , they would Confirm and Ratifie ; Whereupon old King Henry made a formal Will , which was afterwards enrolled in Chancery , &c. for such was the Moderation , and Modesty of the House of Commons in former times , that they declined the Agittation and Cognizance of High State Affairs , humbly transferring them to their Soveraign , and his Privy-Councel ; a Parliament man then thought it to be the Adaequate object of his Duty , to study the welfare , complain of grievances , and have the defect supplyed of that place for the which he served ; Thus the Burgess of L●nn , studied to find out somthing that might have advanced the Trade of Fishing ; He of Norwich , that might profit the making of Stuff , He of Rye what might preserve their Harbour from being choaked up wi●h ●he●v●s of Sand ; He of ▪ Tiverston , to further the Manufacture of Kersey's ; He of Suffolk , what produced to the benefit of Cloathing ; and the Members of Cornwal , what belong'd to their Stanneries ; and so the Respective Members of their several Counties ; and in doing this , they thought to have complyed and discharged the trusts reposed in them , without roveing at Universals , prying into Arcana Imperii , and bringing Religion to the Bar ; the one ( as they thought ) belonging more properly to the Chief Magistrate and his Councel of State ; as the other to the Bishops , and Clergy . Let me not here be misconstrued , or censured to justifie his Majesty , by Reflecting on the priviledges of the Commons : for as I would not have the King lose the least Tittle of his Prerogative , so neither would I have the Commons one hairs breadth of their priviledges ; nor do I go to prescribe the late Houses by the Foot-steps of their Predecessors , since by the Concession , or Connivance of late Princes , 't is possible their priviledges may be increased ; no , my only design is partly to satisfie the World that no King of England ever dealt more Candidly with a Parliament then our present Soveraign ▪ no not Queen Elizabeth her self , who is so much the peoples Darling ; and partly , by the Loyal Moderate example of former Houses , to prevent any heats for the future . Neither for such a factious age as this is ▪ can any Loyal Subject discharge his Duty bo●h to King and Countrey , without endeavouring ( as much as in him lies ) to silence those mutineers , who having first endeavoured to exasperate the Houses one against another , and both against the Kingdo , afterwards in the Lobby lye waiting the event of each warm debate with the same Repacious hope , as herenofore did , Birds of Prey upon a Roman Army , when the Signal to Battel was given ; for the enflaming the two Houses one against another , they make use of the Rights and priviledges of Conferences , asserting it the undoubted Rights of the Commons , ( as in Fitz-Harris ▪ s Case they did at Oxford ) to confer with the Lords when they please , without any denyal ; Which whether it be so or no , I shall not presume to determine , any farther then to acquaint you with a Remarkable passage that occurred in the Reign of Henry the fourths When the House of Commons Petition'd the King that they might have advice and Communication with certain Lords about matters of business in Parliament for the Common good of the Kingdom , which Prayer ( as the Record hath it ) our Lord the King most graciously granted , but with this Protestation , That he did it not of Duty , nor of Custom , but of his special Grace and Favour : So our Lord the King charged the Clerk of Parliament , that this Protest should be entred upon Record in the Parliament Roll. This the King made known to them by the Lord Say , and his Secretary , who told them , That our Lord the King neither of Due , nor Custom , ought to grant any Lords to enter into Communication with them of matters touching the Parliament , but by his special Grace at this time he granted their request in this particular . And the said Steward and Secretary brought the King word back from the Commons , That they well knew they could not have any such Lords to commune with them about any business of Parliament , without special Grace and Command from the King himself . In like manner we read in Appian , ( de Bell. Civ ▪ lib. 1. ) That the creation of the Tribune Office was design'd only to ballance the power of the Consuls , whose Election then depended only on the Senate , and to keep them from exercising the whole Authority in the Administration of their Republick ; but yet this bred much emulation , and many quarrels amongst these Magistrates , the one seeing themselves supported by the countenance of the Senate , and the other by the favour of the People , and each party thought themselves robbed of that which was added to the other . Now as about these and the like Priviledges , they endeavour to set the two Houses in an opposite flame , left otherwise they might comply with his Majesty ; so is it their principal ●nd ( were it in their power , which God Almighty prevent ) to unite both Lords and Commons against the King ; and for this purpose invent all the Calumnies imaginable wherewithall to asperse him . Thus first , they would have his Subjects believe than the removing of the Parliament to Oxford , was an in●ustice ▪ not to be parallel'd ; whereas he that knows any thing , cannot be ignorant how often Parliaments have formerly been summon'd to meet as well a● York , Oxford ▪ and very many other places , as at Westminster ; and that not out of any cause of Sickne●s , or the like , but meerly out of the Kings will and pleasure ▪ ●● hath power by his Writs to assign their meeting when and where he pleaseth . Nay , so hellish was the malice of some 〈◊〉 these Commonwealths men , that ( as Colledge himself confesses ) they would have made the Members believe his Majesty brought them thither to be Murthered , a report so incredible and so barbarous , that as the wise man laughs at it , so every Loyal Subject abhors it ; That a Prince whose greatest error , is his Clemency , should draw upon himself the guilt of a whole Nations bloud ; But now as that appears a malicious story , and is already confuted by its not happening , so let us esteem of their Reports for the future . Secondly , these disaffected persons ( who are all descended from the right Forty one breed ) endeavouring to ●rect another perpetual Parliament , insinuate into the Peoples ears , how unnatural it is for the Government to go hopping upon one Leg , whereby they mean the King ; as also that he ought to summon a Parliament , whenever two or three of the Houshold of Faith desire him , and then never dissolve them so long as any grievances are depending ; when ( if so ) they shall never be without some grievance or other to perpetuate their sitting , how small soever ; and for this very reason , ( although no man is a greater lover of Parliaments then my self ) that expedient seem'd to me of dangerous consequence , which ( to fetter the Duke of York ) enabled the Parliament then in being , to convene and fit six months after this Kings death ; since , if they had not power to act as a Parliament , they could do us no good , and if they had , then by virtue of the same power wherewith they pass'd other Acts , they might also pass an Act to perpetuate themselves ; for frequent , and not long Parliaments , must render this Nation prosperous ; old Members being too apt to hunt soul , after they have run many Chaces . Thirdly and lastly , these Malecontents encourage the most hainous Criminals , and those who have more personally and particularly offended his Majesty , to Petition the House of Commons , thereby thinking either to force the King , as it were , against his own inclinations , to release such his Enemies , or else to put him upon a necessity of disobliging the House by his denial ; and so on the contrary , they ( too often ) excite them to Address themselves to his Majesty , for the Removal of such Ministers who are chiefly in his favour ; as if it were a thing of that small concern to a Prince , to sacrifice his most intimate Friends , to whom he hath unbosomed his most secret Councels , and who perhaps is so charged only , for executing his Masters Precepts . Alas ! let every man but make it his own Case , and see how uneasie he should be to part with , or give credit to any evil report against an old Friend , Relation or Servant , without some convincing undeniable proof made out against him : Not but that such Addresses may be lawful , and many times expedient ; also Ministers of State , too often faulty . Nevertheless , such Votes and Petitions ought not to be rashly undertaken , but first duly weigh'd and considered , with the grounds , and evidences against them ; and this more especially now , since his Majesty hath been pleased to declare , as he will not govern Arbitrarily himself , so neither shall his Subjects one towards another . Which puts me in mind of the story of the two Roman Embassadors , Valerius and Horatius , who being sent by the Decem-viri to the People , to enquire of their grievances , the People amongst other things complained of the Tyranny of the Decem-viri , desiring to have them deliver'd up into their hands , that they might burn them alive : But the Embassadors not consenting to their demand , replyed , Crudelitatem damnatis , incrudelitatem ruitis ; you condemn Cruelty , and practise it your selves . I do not find that the House of Commons was ever Petition'd till about the middle of Henry the seventh's Reign , which Petition is inserted among the Statutes : But though the Petition be directed to the House of Commons in its Title , yet the Prayer of the Petition is turn'd to the King , and not to the Commons . The Petition begins thus ; To the Right Worshipful Commons in this present Parliament assembled ; Shews to your discreet wisdoms , the Wardens of the Fellowship of the Craft of Vpholsterers within London , &c. But the conclusion is , Therefore may it please the Kings Highness , by the Advice of the Lords Spiritual and Temporal , and his Commons in Parliament , &c. Again , I find many Examples to prove that though the cognizance and debating of great State-affairs , belong to the High Court of Parliament , yet heretofore the Lords have oftentimes transmitted such business to the Kings Privy-Council ; amongst others let this suffice : When one Mortimer , who stiled himself Captain Mendall , ( otherwise called Jack Cade ) came with a Rabble of the Vulgar , with a Petition to the Lower House , the Commons sent it up to the Lords , and the Lords transmitted it to the Kings Privy-Council to consider of . But to conclude this point , the difference between King and Parliament is , that the one represents God , the other the People ; the Consultative power by the Kings permission is in Parliament , but the Commanding power remains inseparable in him ; the results and productions of Parliaments , at best are but Bills , 't is the Kings breath makes them Laws ; which are till then but dead things , they are like Matches unfired ▪ 't is the King that gives them Life , and Light : The Lords advise , the Commons consent , but the King ordains ; they mould the Bills , but the King makes them Laws . Having thus now sufficiently vindicated our most Royal Soveraign , against all the malicious aspersions of his Enemies , who would falsly and treacherously charge the best-natur'd Prince under Heaven , with having a design to introduce an Arbitrary Government here amongst us ; give me leave in the next place to speak to their no less Devillish , and wicked Reproach of his being a Papist , which these Traytors cast upon him in Revenge , to alienate ( were such a thing possible ) the hearts and affections of his Loyal Subjects , from that Duty and Allegiance they owe to him . They first pretended his Majesty to be in a Plot against his own Life , and now because that seems too ridiculous , they give out , that whereas there were two parts of the Popish Plot , the one to introduce Popery , the other to kill the King , his Majesty was made acquainted only with the former part of it , ( viz ▪ ) the introducing of Popery , and not with his own death . But here let any Rational man consider , for what end they should design to take off the King , unless it were that he would not aid and assist them in bringing in the Popish Religion into this Kingdom ; for if he were ( as these men say ) privy and assisting to their Plot of subverting the Government , for what purpose should they then conspire against his Person ? we must therefore either suspend our belief of the one , or the other at least . Secondly , in favour to the Popish Party they would make the world believe that in an unnatural manner , his Majesty should for his Royal Brothers sake , consent to the destruction of his own natural Son the D. of M. and accordingly possess his Grace with an opinion , that he was sent into Flanders on purpose to be destroyed ; hoping by this means to set the Son against his Father , and render him like that worst of Men , Darius , who together with Fifty of his Bastard Brethren Plotted against the Life of his most Indulgent Father Artaxe●xes , that good King of Persia ; in which Conspiracy ( as the Historian says , ) it was prodigious , that in so great a Number ▪ Parricide could not only be contracted , but concealed , and that amongst Fifty of his Children , there was not one found , whom neither the Majesty of a King , nor the reverence of an Ancient man , nor the Indulgency of so good a Father , could recall from so horrible an Act. Justin lib. 10. We read how Themistocles used to say , That such men as He resembled Oaks , to whom men come for shelter , when they have need of them in Rain , and desire to be protected by their Boughs ▪ But when it is fair , they come to them to strip and peel them . Aelian lib. 9. ch . 18. In the same manner do the Brotherhood by the D. of M. make all their present Applications to him , as thinking him a fit Pole to support those helpless Hops , and the only person of whom for Quality and Courage they may make use as a General against a Popish Successor ; they make him the Claw to take the Chesnut out of the Fire , which being done they will as ignominiously cashier him , their design being undoubtedly to erect a Geneva Republick , and no other : Nay , did they yet intend a Monarchy , their malice would after such a Rebellion reject him , even for his Royal Fathers sake ; Therefore as his Grace must draw his Virtue from His Bloud , so I doubt not but e're long to hear ▪ the fatted Calf is kill'd , especially since he is blessed with so merciful a King , and so indulgent a Father . But thirdly , Another Argument which they urge to prove the King a favourer of Popery , is , his being unwilling to disinherit his only Brother , and ( if his Majesty die before him without Issue ) his next lawful Successor . On this subject out of Doleman's Succession of the Crown , ( though a Popish Book ▪ ) they steal many Protestant Arguments , which ( to be thought Learned men , ) they vent for their own ; as indeed upon all other subjects , their Speeches are nothing but fragments out of old Parliament Pamphlets , collected , pack'd together , and vented for their own ; Ephemeris Parliamentaria is a Book of main use to them for this purpose ▪ But to return to our subject : Now let any man make this his own Case , and consider , whether he should not think it a hard put upon him , to be forced to dis-inherit his own Son , ( the objection lying as well against a Son , as a Brother ) only for his changing his Religion , and that too as well for turning Presbyterian , Anabaptist , or Quaker , as for turning Pap●st , they being alike Recusants , and equally offenders against the established Law and Government of this Land , witness the 35 of Eliz. Nay to Sacrifice , and deliver up a Brother , who hath so often exposed his Life amongst crouds of Bullets , and to the raging of the boisterous Seas , for the Security and Honour both of King and Kingdom ; a Brother who was an equal sharer with him in all his late Afflictions , as well in the loss of a Father , as in other sad effects of the late dreadful Rebellion , this must be no small violence to his Nature ; especially since it was never yet made appear , that his R. H. was in the least privy to any Plot , or Conspiracy against the Person of his Sacred Majesty ; nay , by Dr. Oates his confession it appears , that these bloudy-minded Papists had as well designed to take away the Duke's Life , as the King 's , had they not found him fitting for their turn ; which shews that they were never assured of his Highnesses joyning with them , but rather that he was altogether ignorant of their Intrigues , which ▪ made them question his adherence : since it may be very possible for a younger Brothers Servant , to conspire the death of his Masters elder Brother , in hopes to better his Service , without ever acquainting his Master with the design . Which things considered , it seems to me very unreasonable to censure his Majesty for his unwillingness to dis-inherit his Brother , purely upon a surmise , and no proof ; also to argue from the ill consequence that must attend the Dominion of a Popish Successor , were to disown that Precept of Christianity , which forbids us to do evil that good may come of it . Nevertheless , as the House of Commons voted , I cannot but acknowledge , that the unfortunate pervertion of his Royal Highness , may have been a great encouragement of that Party to hope once more to establish their Superstitious Worship amongst us , and for that purpose they may , ( contrary to his Highnesses knowledge , ) enter into Plots and Conspiracies , to divide and set us altogether by the Ears ; when in the mean time , like the Kite in the Fable , they would come and seize upon us both ; for the Consistory and Jesuits maintaining throughout the World a Traffick of Sedition and privy Conspiracy , have yet had so much wit , as to Land it in Presbyterian Bottoms , ( fit Vessels for Rebellion ) and to cover their disobedience to Governours , under the Attempts of the Anabaptists , who naturally acknowledge none ; so that to ruine this Popish Fabrick , we must extirpate this Fanatick Foundation . Therefore I could heartily wish , and I do believe that most moderate men are now of the same opinion , that if the Parliament had embraced his Majesties gracious offers of hampering and fettering a Popish Successor , by Laws , so as to render him ( as much as was possible ) uncapable of Altering the Government either in Church or State , and that by some Parliamentary expedient they had taken away his Sting ; since now by refusing to accept any thing , because we cannot have every thing , we expose our selves both at home and abroad to danger , we miss the opportunity of making other good Laws both against Popery and a Popish Successor , who might have come upon us in this Interim , when we had no Law to oppose Him , and his Majesty ( whom we daily think in so much danger ) done otherwise then well , also for fear of this uncertain danger of a Popish Successor , ( whom with Gods blessing his Majesty may survive ) we expose not only our selves , but also all Holland , Flanders , and all the Protestants of Christendom to the merciless rage and fury of the French King. Whereas did we agree amongst our selves , and assist His Majesty in his Alliance with other Protestant Princes , and States , we might happily prevent the effusion of that Protestant Bloud which will otherways be shed , as the Dutch Memorial Complains . Moreover , excepting this Bill of Succession , which never came to his hands , what other Security for the Protestant Religion has His Majesty ever denyed the Parliament ; has he not offered to pass any expedient that could be proposed , has he not put out what ever Proclamations they desired , either to banish the Papists so many miles , or to encourage more Witnesses to come in , with promises of Rewards , and pardon ! In Fine , what has he left undone that might tend to promote further Discovery , to extirpate Popery , and to secure the Protestant Religion ? Now as to the truth of the Popish Plot in general , to subvert the Government both in Church and State , introducing the Roman Catholick Religion into this Kingdom , &c. is a thing beyond all possibility of doubt , and hath already been so declared by King and Parliaments , Nay the several Circumstances belonging to it ( which I value more then the Credit of the Witnesses , ) makes it as visible as the Sun at noon-day ; and besides the interest of the Jesuits ( who are certainly the wickedest of all sorts of m●n ) 't is natural for all persons to covet to bring over Converts to their own Opinions , in Civiel ma●ters , vain glory ; And in Sprituals , the Reward for doing an Act of Charity prompts them to it , for if either Papist , or Sectary believe their Faith to be the only saving Faith , how then ( say they ) can we love our Neighbours as our selves , unless we endeavour to draw them over to our own perswasion , wherein we think men can only be Saved ? And this I make no question has been one main reason . ( together with their promise of Salvation to the Converter ) that allured many of the most vertuous sort of Papists into this Conspiracy of introducing Popery amongst us ; Another reason which may have prompted their Clergy , and the most dissolute sort of Papists , to this undertaking , was perhaps , the vast Rich Abbies , and Revenues which did heretofore belong to the Church of Rome ; and the which they cannot but with envy now behold in the possession of their Enemies ; neither would they give themselves the least trouble for our Conversion , were it not more for our Estates-sake then for our Souls good ; Wherefore as their Interest why there should be a Plot , is one argument to me there is one ; So the Plot is likewise another argument to me , that they have a design upon Church-Lands ; for which reason I could almost wish that all the Abbies in England had been demolished and Levelled with the ground at the time of the Reformation , since the best way to destroy Priests , as well as Crows , is to pluck down both their Nests . Now these things considered , do fully satisfie me of the Papists Plot , and design to introduce Popery , and with that Arbitrary Government ▪ whereby alone they inspect to be reinstated in the possession of their Church-Revenues And with the same do I also believe that the heat of this Popish Plot hath brought to life , the Dissenting Serpents , whose design now is , to sting the Protestants upon the Papists backs . There is a Machiavelian Plot. Though eve y nor All-fact is not ; By setting Brother against Brother , To Claw , and curry one another , 'T is Plain enough to him that knows How Saints lead Brothers by the Nose . Hudib . Nevertheless now , although I believe the Popish Plot in general , yet can I not but suspend my Credit of many particular Circumstances given in Evidence concerning the Kings death : as the manner of Groves , and Pickerings going to shoot the King with silver Bullets , is to me a pill of Faith that I can hardly swallow ; which very thing makes many incredulous persons raise this scruple , whether some men perceiving the designs of the Papists to introduce Popery ( which part of the Plot is undeniable even by their own party ) did not ( to represent it more formidable to the common people forge this aditional Plot of murthering the King , the Duke of Buckingham , Earl of Shaftsbury , Earl of Ossery , and other great Darlings of the people , ( who God be praised have none of them been yet assaulted ; ) that joyning both Plots together , the vulgar people might be the more exasperated , and so by preventing the one , help to keep out the other ; but whether this be the truth of it or no , I do not positively affirm , only this I know , that since Colledges Tryal , neither I , nor I presume any one else , can have that esteem for the Popish Witnesses as before , where if you believe Dugdale , Turbervil , and Smith , what must you think of Oates's Evidence , which has help'd towards the hanging so many ? and if you credit the Doctor , what will your opinion be of Dugdale , Turbervil and Smiths Evidences , which have cost my Lord Stafford and so many others their Lives ? 'T is a mistery which nothing but the Gallows can expound , therefore let him that best deserves it have it , only this I can say in behalf of the King's Evidence against Colledge , that I my self have bought two yards of Popery and Slavery Ribbon of him at Short's Coffee-house in Oxford , where I also heard him speak things ( though not Treasonable , yet ) scandalously reflecting on the whole Royal Family ; also one of those Treasonable Pictures which he deny'd ever to have dispersed , is now to be seen at a Smiths House at Fretwel in Oxfordshire , the which Colledge gave him with his own hands , as others of his Neighbours can testifie . Nay , Mr. Sheriff of Oxon , and other Gentlemen , can testifie , that the day before his death he acknowledged to them many things whereof he was convicted at his Tryal , the which he again denied at the time of his Execution ; how then the London Jury could think him so Innocent as not to deserve to be brought upon his Tryal , is a Riddle , which all men wonder they have not yet expounded , by some Vindication of themselves to the world ; unless it be as the ingenious Hudibras says : That Witnesses like Watches go , Just as they 're set , too fast or slow ; And where in Conscience they 're strait lac'd , 'T is ten to one that side is cast . Is not the winding up the Witness , And nicking , more than half the business ? Do not your Juries give the Verdict As if they felt the Cause , not heard it ; And as they please make matter of Fact Run all on one side , as they 're pack'd ? Nature has made man's Breast no windows , To publish what he does within-doors , Nor what dark secrets there inhabit , Vnless his own rash folly blab it . This Grand-Ignoramus-Jury did undoubtedly cost the Prisoner his life ; for had they brought in Billa vera , then a pack'd Petty-Jury might afterwards have acquitted him in Middlesex , and prevented his Oxford-Tryal , which was a great over-sight of the Brotherhood ; as also was Dr. Oates's appearing so violently against the rest of his Brother-witnesses , whereby he has cast no small blur upon the Plot in general . But two of a Trade can never agree . Now , to conclude this subject , give me leave only to acquaint you what more favour Mr. Colledge had shewn him then Mr. Staley , who being buried pompously , was for that Treason afterwards taken out of his Grave by Command , and his Quarters erected upon the several City-Gates ; whereas Mr. Colledge , though no less decently interred , was nevertheless permitted to remain undisturbed : so much more merciful to him was our good King , whom he had offended , then those Barbarous Oxonians , whom he had never injured , and who yet shouted at his Condemnation . And now , Gentlemen , having plainly shew'd and demonstrated the miseries of the late Civil War , and our danger of running into the same again ; having without flattery represented to you the Justi●e and Clemency of our present King , as also the moderation of former Parliaments , and having most impartially characterized the endeavours of the Factious , and Tyranny of a Commonwealth , my earnest prayers and entreaty now is , that you would not too easily credit those idle reports and jealousies concerning the King and Government , which are raised only to deceive you ; that , as well in your Judgment as Obedience , you would follow the Supreme Authority of the Nation ; esteeming the King's Glory your Honour , and His Grandeur your Security . Men of heat are men of Faction , , therefore avoid all such Zealots , of any kind ; and whe● His Maj●sty shall summon your Picture again to sit in the Parliament-house , be sure it be drawn by a good Hand : The Government by King , Lords and Commons is the best of all others , therefore endeavour to support it , by following every man his own Vocation , resigning State-affairs to the Conduct of King and Parliament , to whom they more properly belong ; As for my self , I was ever before of a different opinion , and blush not to own that my Principles are changed , since 't is not out of any Preferment , Interest or expectation at Court , ( which as I never wanted , so I never sought after ) but purely upon the merits of the Cause . I now perceive so much Faction and Knavery among the WhigParty , and so much uncertainty among the Witnesses , that he who wishes well to King Charles and old England , must equally abhor both Whigs and Tories , that is , both Enemies to King , and Enemies to Parliaments . Again , Gentlemen , as well our Interest as Duty obliges us to promote Peace ; and though we should ( as we have no reason to do ) apprehend our selves to be under some small grievance , yet let us esteem it as a Scab , that oftentimes breaks out in the most wholesom constituted Bodies of States , and may with less smart be continued on , then picked off . If hopes of raising a Fortune be any motive to engage you to a Party , remember first , that the sole power of rewarding Virtue , and punishing Vice , is in the Kings Breast ; all Imployments both of Honour and Profit , solely at his Majesties disposal : and Secondly , remember that the Die of War seldom turns to their advantage that first cast it : Thus Oliver , who was not known or heard of at the beginning of the late War , nevertheless went away with the Prize . Therefore ( saith a late Author ) 't is good to have patience , and see the Tree sufficiently shaken , before you run and scramble for the Fruit , lest instead of Profit or Honour , you meet with a Cudgel or Stone ; and then too , see that you fall in rather by Compulsion , then Design . The example of Brutus , rather then Cato , is to be followed in bad times ; it being safer to be patient , then active ; or appear a Fool , then a Malecontent . Should you ever live to be reduced under the extremity of a Tyrants Reign , and he should exact an acknowledgment of Obedience from you , I see not how either in Conscience or Interest you could refuse him , it being the highest frenzy imaginable to dispute your Innocency with those able to convert the greatest into a fault ; no Plea is sufficient to bar the Lyon of his Right . Also if it be no dishonour to submit to a stronger Party , ( though of Thieves ) when fallen into their hands , then let not the example of a few Fools , who ( like Lice ) thrive no where so well as in a Prison , tempt you to oppose your felicity against the Imperative power , under which the disposure of your person doth wholly remain , and therefore madness to deny it words . It is most dangerous to be the Pen or Mouth of a multitude congregated by the Jingling of their Fetters , lest a Pardon or Compliance knock them off , and all the Reckoning left for you to pay ; when if you expect relief from the Common people , you will then too late find the wise Florentine's words true , That he who builds upon the People , builds upon dirt ; since the zeal of the Rabble is not so soon heated by the real oppressions of their Rulers , but may be as easily cooled by the specious promises and breath of Authority . Massianello adored by the Mobile one day , is torn in pieces by the same the next ; therefore Nurse not Ambition with your own Bloud ▪ nor Sacrifice a Gallant Person for the Applauses of an ungrateful , unthinking Croud , which Fame ( like Venus ) is formed only out of the foam of the People . Neither are any grown'd more in this Warlike Mill of Vicissitudes , then such obstinate Fools , who glory in the repute of State-Martyrs after they are dead ; which concerns them no more , then what was said an hundred years before they were born ; it being the greatest odds their Names will not be Registred , or if they be , after death they are no more sensible of Honour , then any dead Animal whatsoever . Most persons have enough to do about their own private concerns of Family and Estate , therefore what greater folly can there be , then to send to Market for troubles , as those do that vex themselves about State-affairs , Foreign Wars , and the like ? Finally , Now as both from Duty and Interest I have used the best of my endeavour to perswade Obedience and Loyalty to King and Government ▪ and Unity and Peace amongst one another ; so let me conclude with this disswasive from any contrary attempts , by shewing you the happy difference betwixt our present condition , and that of 41. First , God be thanked our Enemies want such a Factious Parliament , with malice and cunning to invent mischief . Secondly , ( God be praised for it ) they want such a perpetual Parliament , with power to countenance and support all Factious designs , without fear of being dissolved . Thirdly , That Providence which I trust will defend both King and Kingdom , hath denied them at present such a Popular General , and Officers to carry on the Sedition for them in the Field , without which their Treason must soon fall to the ground ; for a Multitude without a Head , is altogether unserviceable , as appear'd upon the Accident of Virginius ; When the People having taken Arms , and re●●red to the Holy Mount , the Senate sent to them to know upon what account they had abandoned their Officers , and betaken themselves to that Mount : But the Authority of the Senate was so venerable among the People , that having no Head among them , there was no body durst return Answer . Titus Livius tells us , Non defuit quid responderetur , deerat qui responsum daret ; They wanted not what to say , but who to deliver it : For having no certain Commander , every private person was unwilling to expose himself to their displeasure : whereby we may understand , how useless a thing is a Multitude without a Head. Fourthly , and Lastly , Astrea ( since his Majesties happy Restauration ) hath descended and fixed the Militia upon its right Owner , which Militia ( under pretence of belonging to the People ) was before made use of against the King ▪ Now all these Considerations , together with the never-to-be-forgotten smart of the late Civil War , may I hope conduce to that everlasting Peace and Union of King and Kingdom , which is so continually and earnestly implored of Almighty God , by ( Gentlemen ) Your humble Moderator and Servant , PHILANGLUS . Notes, typically marginal, from the original text Notes for div A54198-e130 A. D 1642. Kent . Essex . Chelmf●●d Bucks . Middlesex . Essex . Reading . Bedford . Warder Castle . Northamtonshire . Sudley Castle . Exeter . Rutlandsh . Kent . Berks. Windsor . Lincolnsh . Herefordsh . Salust Ques m●nus atque lingua perjurio aut G●vil● s●ng 〈…〉 alebat . Salust . A●d 〈…〉 Principi● sensus , 〈◊〉 siquid ●●cultius p●rat , exquirere illicitum est . Tacit. 48 Bills rejected in one Session by Q. Eliz. 〈◊〉 est ●●strum ●estimare quem s●pra c 〈…〉 ter●s , & quibus de caus●s extollat . Sibi summum rerum Judicium Dii d●dere : nobis obsequ●● gloria re●icta est . Tacit. Nec quies gentium sine armis , nec arma sine stipendio , nec stipendia sine Tributi● haberi queunt . Ta●it . Delatores , genus hominum publico exitio repertum , & paenis quidem nunquam satis coercitum , p●r praenis elici bantu● . Tacit. ☜ ☞ 
A54208	----	Saul smitten to the ground being a brief, but faithful narrative of the dying remorse of a late living enemy (to the people called Quakers, and their faith and worship), Matthew Hide : attested by eye and ear-witnesses, whereof his widdow is one ... : with an appendix both to foes and friends on this occasion / by William Penn. Penn, William, 1644-1718. 1675 Approx. 26 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54208 Wing P1358 ESTC R1572 13069665 ocm 13069665 97105 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54208) Transcribed from: (Early English Books Online ; image set 97105) Images scanned from microfilm: (Early English books, 1641-1700 ; 395:16) Saul smitten to the ground being a brief, but faithful narrative of the dying remorse of a late living enemy (to the people called Quakers, and their faith and worship), Matthew Hide : attested by eye and ear-witnesses, whereof his widdow is one ... : with an appendix both to foes and friends on this occasion / by William Penn. Penn, William, 1644-1718. Hide, Matthew, d. 1675. 16 p. s.n.], [London : 1675. "To all atheistical persecuting and contentious opposers of the universal light of Jesus in the consciences" (p. 7-16) signed: W.P. Place of publication from Wing. Reproduction of original in Union Theological Seminary Library, New York. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion SAUL Smitten to the Ground : Being a Brief , but FAITHFUL NARRATIVE OF THE DYING REMORSE Of A Late LIVING ENEMY ( To the People called QUAKERS , and their FAITH and WORSHIP ) Matthew Hide ; Attested by Eye and Ear-Witnesses , whereof his Widdow is one . Published in Honour to God , For a Warning to Gainsayers , And a Confirmation to the Honest-hearted . With an Appendix both to Foes and Friends on this Occasion , By WILLIAM PENN . Jer. 31. Surely after that I was Turned , I Repented ; and after that I was Instructed , I smote upon my Thigh ; I was Ashamed , yea , even confounded . Printed in the Year 1675. Whereas after near Twenty Years publick Opposition , made by Matthew Hide , against the People called Quakers , and their Principle of the Light Within , in their publick Assemblies , chiefly in and about London : It hath pleased the Lord immediately and secretly to Smite & Awaken him in his Conscience , & to bring the Burden of his Iniquity upon him a few Dayes before his Death ( though he was not the worst of open Opposers and Disturbers ) that he was necessitated to make a solemn Confession thereof , and unto the Truth , in the Presence of Almighty God , and several of the said People , his Wife , and some others , before he could quietly or with Satisfaction depart this Life . This is given out as a true and faithful Narrative of his Last and Dying Words , as a Testimony for God's Truth and People , against all Apostates , Gainsayers and Opposers thereof , that such may take Warning , for whom there yet remains a Place of Repentance . The Narrative . ON the 19th of the 12th moneth , 1675. Cotten Oade hearing that Matthew Hide was willing to speak with some of our Friends , cal'd Quakers , went to him & told him , if he had any thing to say , to clear himself he might speak , seeing he had opposed Friends in their Declarations & Prayer . M. Hide signified thus much , That he was sorry for what he had done ; for they were the People of God. C. Oades asked him , If he had any thing in his Mind to any particular Friends , nominating G. Whitehead and W. Gibson , or any other ; and whether he would be willing any of them should be sent for ? M. Hide replyed , As many as please may come . Whereupon Cotten Oades presently sent for George Whitehead , who accordingly went with the Messenger to visit Matthew Hide after the Ninth Hour in the Night . So the said George Whitehead , Cotten Oades and John Ball , near the Tenth Hour in the Night , visiting Matth. Hide on his Sick Bed , though so weak that 't was very hard for him to utter words , yet these were understood from him , when spoken to , as followeth . C. O. told him , Here is George Whitehead come to see thee , Matthew . G. W. I am come in Love and Tenderness to see thee . M. Hide , I am Glad to see you . G. W. If thou hast any thing on thy Conscience to speak , I would have thee to clear thy Conscience . M. Hide , What I have to say , I speak in the Presence of God ; As PAUL was a Persecutor of the People of the Lord , SO HAVE I BEEN A PERSECUTOR OF YOU HIS PEOPLE , as the World are , who persecute the Children of God : [ with more words which then could not be understood . ] G. W. Thy Understanding being darkened , when Darkness was over thee , thou hast gainsaid the Truth and People of the Lord ; and I knew that that Light which thou opposedst would rise up in Judgment against thee : I have often with others laboured with thee , to bring thee to a Right Understanding . M. Hide , This I declare in the Presence of God , and of you here , I HAVE DONE EVIL IN PERSECUTING YOU , WHO ARE THE CHILDREN OF GOD , and I am SORRY for it ; the Lord Jesus Christ shew Mercy unto me , and the Lord INCREASE your Number , and be with you . G. W. [ after some pause ] I would have thee , if thou art able to speak , to ease thy Conscience as fully as thou canst ; my Soul is affected to hear thee thus confess thy Evil , as the Lord hath given thee a Sense of it ; in Repentance , there is Mercy and Forgiveness ; in Confessing & Forsaking Sin , there is Mercy to be found with the Lord , who in the midst of Judgment remembers Mercy , that he may be feared . [ The said M. H. being then much Opprest , striving for Breath , and lying on his back , that it was very hard for him to speak , G. W. got John Ball to turn him on one side , that he might the better speak . ] M. Hide , I have DONE EVIL IN OPPOSING YOU IN YOUR PRAYERS ; the Lord be merciful unto me ; and as I havebeen an Instrument to turn many from God , the Lord raise up MANY INSTRUMENTS to turn many to him . G. W. [ after some Silence ] I desire thou mayest find Mercy and Forgiveness at the hand of the Lord ; how is it with thy Soul ? dost thou not find some Ease ? M. H. I hope I do , and if the Lord should lengthen my dayes I should be willing to BEAR A TESTIMONY FOR YOU AS PUBLICKLY as I have appeared against you . [ His Wife then said , 'T is enough ; what can be desired more ? ] G. W. If the Lord should not lengthen out thy Dayes ; dost thou desire what thou sayst should be signified to others ? M. H. YES , I DO ; YOU MAY ; I have said as much as I can say . G. W. ( After some silence ) If this Company be wearisom unto thee , I think , we may with-draw . M. H. You may use your freedom . G. W. I shall leave thee to the Lord , desiring he may shew Mercy and Forgiveness unto thee , as I hope he will. M. H. The Lord be with your Spirits . These things were exprest about two hours before his death , in the presence of . George Whitehead , John Ball , Cotten Oade , George Browne . And the Wife of Matthew Hide , and some others . It is to be observed before some of the People , called Quakers , came to him , I perceiving him to be much troubled in his mind , asked him , if he would speak with any of those People ? he smote his hand upon his Breast , and said , with all my Heart : I asked him again , if he would speak with some of the Quakers ? and he smote his hand on his Breast and said , with all my Soul ; so some were invited to come : again , after they had been with him , he did oftentimes desire , that he might live till Morning , it being First Day of the Week , and that he might bare , on that day , a Testimony for the Truth , he had on that day so often opposed : He also said , he had since found some ease to his Spirit : And I being a Silver-Spinster and he understanding that I wrought to People that were great in the World he took me by the hand , and did press it much opon me , that I should use the Plain Language , as Thee , and Thou ; and if they would not receive it , I should let my Trade go : And after some more words to this purpose spoken by him , in a good understanding , he stretched himself out , and died very quietly . To the Substance of this Relation , concerning my Husbands expressions on his Death-Bed , concerning the People , called Quakers , I was an ear-Witness , and Mary Fooks too . Elizabeth Hide . Mary Fooks . To all ATHEISTICAL PERSECUTING and CONTENTIOUS OPPOSERS of the Universal Light of Jesus in the Conscience , and particularly th●se that are Disturbers and Vilifiers of them that believe in him , at their publick Meetings to worship God , according to the Illumination and Motion of that Blessed Principle . TO you all a Warning in the Name and Fear of God that you leave off your vain Thoughts , your chaffy , loose & unsavoury Words , and rebellious Practices against the Light of Jesus in your own Consciences , & that you dread any more to revile , backbite , disturb or slander his poor People , that have believed in him , and that follow him according to the Shinings of his blessed Light in their Hearts ; speak not evilly of that you do not know , much less go you on to kick against those Pricks in your own Consciences , as Saul did , lest you become entirely hardened in your Gainsayings , and the Lord God cut you off in his sore Displeasure . O that you would consider your latter End , and repent , you vain mortal Men ; for you know not how soon that dismal Trump may overtake any of you ; Are ye ready ? are ye prepared ? have you the Wedding-garment ? are you of them that have suffered with him , being dead and buried to Self-will , Pride , Envy , Revenge , and the Lusts of this ungodly World , and risen with him in the Life , Glory and Rayment of the Resurrection ? If so , where are your Fruits ? If you are not , ( as ye are not I affirm in God's Name ) then where's your Authority for these Evil Fruits you bring forth , scoffing , mocking , jangling , disturbing and bawling against us , stirring up the Scum of the Multitude to abuse us : Consider before it be too late who is your Master in all these Things , and whose Servants you are , in whose Name and Errand you go , and what Spirit sets you thus to work against so glorious a Principle , and so harmless a People , that not being contented with lifeless Worships , human Faiths , and meer traditional Religions , cry to the God of Heaven to appear and operate in their Hearts , and teach them by his own holy Spirit , to be his Disciples and Children , according to his Promise , yea , though it cross the World's Life , Spirit , Customs and Fashions ; and therefore cannot longer serve God in the Oldness of the Letter , by meer Imitation , or after the Manner of the loose Christians of this World , only with outside Performances , but in the Newness of the Spirit , in the Immediate Leadings and Guidings of the holy Ghost , according to Rom. 8. 14. though they were never so much made a Reproach and By-word , and be encompassed about with Loss and Danger ; I say , have a Care of resisting , reviling and disturbing these poor People , these Believers , these Assertors , these Followers and Children of the Light of Jesus , begotten again of the everlasting Day of Righteousness , lest you treasure up Wrath against the Day of Wrath , and the Revelation of the righteous fierce Judgments of God , and your Portion be appointed you in that Day with the Workers of Iniquity forever . And as I warn you to forsake your vain , frothy , envious and contentious Courses ; so do I exhort you in God's Fear to unfeigned Repentance , and invite you in Love to the true Peace of Conscience , even that Conscience which is sprinckled from Unbelief , Hatred , Malice and all Ungodliness , which is only obtained by an humble and sincere walking in the Light of the Son of God , as 1 John 1. taking heed to , and not despising this holy and spiritual Appearance of Christ within , to dethrone Satan , and destroy Sin , and to bring in his own everlasting Righteousness , as the Jews did Jesus , whom they only knew after the Flesh , crying out , Is not this the Carpenters Son ? this Fellow ; and if thou art the Christ , or Son of God , show us a Sign , and tell who smites thee , and come off from the Cross , and save thy self : I say , cavil not thus at the Light of Christ in your Consciences , despise not his Sufficiency with your carnal Mind , neither turn his Grace , Mercy and Forbearance into a prophane Presumption and bold tempting of the living God ; for then very woful will your End be ; behold , read , ponder and meditate on the latter End of this poor Man ! let his Case be both a VVarning and Visisitation to all that oppose the Light of Christ within , and the Children of it , that you may consider your latter End , find Mercy and be saved ; when I read the Narrative of his dying Condition , Oh my Heart was much broken before the Lord , and I could not but reverently magnifie his glorious Power , Mercy and Truth , that had wrought so strange , so great , and so blessed a Work for his Names Defence , his Peoples Vindication , and I hope , for the poor Man's Soul too ; O let him have the Glory forever ; for who is like unto him in Heaven or in Earth , whose Goings are in the Deep , and whose Wayes are past finding out , but in his own time . And truly Pity rose in my Soul towards all you whose Day is not over , & a secret strong Groan to God , that you might all see your Folly , and repent before you go hence and be no more seen . This Man I have known many Years , being One that he hath often opposed in publick Meetings ; his main Stroak was against the Doctrine of Christ , the true Light , in lighting every Man that comes into the World , with a divine and saving Light ; the Sufficiency and Universality of this to Salvation , he constantly and resolutely withstood , not furiously , madly and frothily , like outragious Mockers , as some still too evidently and frequently shew themselves against us , but with great external Sobriety , and Gravity , as well as Zeal , reasoning after his Manner , and not bawling against us ; nor was his Conversation scandalous , but honest and exemplary in worldly things towards Men , for ought that I ever heard upon Inquiry : So that his present Convictions , as they were not the effect of any affrighting Discourse , Insinnuations or Besetments of ours in his Sickness , neither could they be interpreted to be any Trouble for a dissolute Life , in which he might be thought to condemn himself generally and confusedly , nor yet did his Remorse only arise from the Way of his Oppposing us , as if he still retain'd his Judgment ; but the very Ground of the whole Trouble , and Exercise of Spirit , for which he was willing to see any of us , and utter the foregoing pathetical Expressions , was his gainsaying us , the People called Quakers , in the Way of our Faith and Worship , and so much his own Words testifie . Let all take heed of the reviling Thief 's State upon the Cross , least they enter not into the Paradise of God forever . And now , my dearly beloved Friends and Brethren , who have hearkned to the holy Reproofs of this instructing Light of Jesus in the Conscience , and by it been redeemed from the Wickedness of this World , and taught in deep and heavenly things , and made through your cheerful Obedience , to partake in measure of the great Salvation of God , though it hath been through very many bitter Exercises , and deep Tribulations of Body and Spirit . O! what Cause have you to keep Covenant with the Lord , to abide in your heavenly Habitation , in a living faith , stedfast hope and constant Patience to the End , casting your Care upon him , and commiting your Cause and Concerns to him , who is not only able , but willing and ready to succour you , and maintain the Glory of his own famous honourable Name , deeply concern'd in you . O! let us dwell with him for ever , that his holy Spirit may more & more enliven us , his Power strengthen us , and his great Wisdom conduct us through the Work of our Day : 'T is true That many are the Troubles of the Righteous , but blessed be our God forever , he will as certainly deliver out of them all . And though we want not the Evidence of his holy Spirit , that his own right Arm gathered us , and that we are his People bought by his Blood , redeemed by his Power , and made partakers of his divine Life ; yet it ought to be no small Evidence of the Lord's goodness ; and therefore , both matter of Comfort and confirmation to us , that he hath constrained a Testimony to his own blessed Light within , and us his poor dispised People ( that have believed in it , and above all the Families of the Earth , contended and Suffered for it ) out of the Mouth of an old and constant Opposer of both , and that upon his dying Bed too , when no fears nor Flatteries , no gains nor Temptations from men justly can be thought to have prevail'd upon him : But the powerful Workings only of that very Light he had so long resisted this smit him in secret ; this made his dying bed uneasy , & proved its own sufficiency upon him , by awakening his Conscience opening his U●derstanding , breaking his Heart , & drawing very plain , tender & sincere Confession from his Mouth ; O blessed be the Name of our God forever ! who is a God , Glorious in Holiness , fearful in praises , working Wonders for them that commit their cause to him . And whatever were his Provocations to us , I can say it , in the fear of God , my Heart was much more filled with Pity then displeasure towards him , and this very repentance is both an effectual Answer of my Prayers , and a plain Accomplishment of my Prophecy , with some more of my Brethren ; for as I often earnestly and more then ordinarily , of late desired of the Lord , this poor Man's Convincement and Repentance , and that with an unusual tenderness of Spirit , even when he was strong in his Gain-saying ; so have I frequently told him , in the Name of God , and presence of many People , at our Meetings , ( when he came on purpose to withstand us ) that God would plead with him , by his righteous Judgments ; and that the time would come , he should be forc'st to confess to the sufficiency of that Light , he then opposed ; and to acknowledge that God was with us , of a Truth , all which blessed be the Name of the Lord is fulfilled , by the Foregoing Narative ; where he confesseth himself a Saul , desires forgiveness , testifies to us , that we are the Lord's People , and prayes for our increase . Thus hath our God vindicated his glorious Name . Nor do I insist on this so much , as if we had been hitherto barren of the like instances that might encourage us ; for a great Volume would not contain what we could say of the Living and Dying Testimonies given by great and harsh Oppossers to this blessed Way of God we are turned unto : But forasmuch as this Man was so lately , and so publickly a Gainsayer , and so generally known of those that frequent our Meetings to have been such ; And for that it was his own desire as well as that the Case is extraordinary , and that the Lords Honour , and many mens Souls are concerned ; Therefore is this published : And I pray God , with my whole Soul and Spirit , that it may be a Warning to all Opposers , of what sort soever , That they gainsay not themselves into eternal Destruction ( for none of their Weapons shall ever prosper , the Lord hath said it , ) But that they may turn unto the Light of Jesus in their own Hearts , and follow the Reproofs and Instructions of it , whose Ways are Ways of Purity , and all his Paths are Peace ; for he visits the Creature , to lead out of Sin , which is the only cause of trouble : And my desire further is , that we who have believed therein may keep Covenant , stand our Ground , and not again turn into folly . O! have a care of a slothfull Mind , that which can sit at home and censure , but is not diligent in the work of the Lord ; Let us go on and press forward , towards the Glorious Recompence , and this keeps in the universal Spirit , out of murmurings and grudgings , and herein shall we prosper and be preserved forever ; and let this be the Godly use we make of this great obligation which the Lord hath now eminently laid upon us , to watch and persevere that we may hold out to the end , and give no just occasion to any to speak evilly of this Blessed Way of the Lord that hath so signally been born witness to , even by such as have spoken evilly of it when they come to Dye ; As this Narrative ( though briefly , yet fully ) proves . And as to the Persecution that now threatens , you know this , it comes all from the same Root , and he that drew a Testimony from this Opposer ( and Persecutor , as he confesseth he was ) will in due time give witness to his holy Way , and you his People ; from the Consciences of your Persecutors , as you know full-well he hath frequently done in divers places of this Nation ; therefore never heed it , neither be ye moved at it , but be of good cheer , for the shout of an Immortal King is amongst us , who is the only Sacred Majesty , dread Soveraign , King , Prince and Lord of Conscience , and no mortal Man whatever ; for he only can be Lord of Conscience who is greater then Conscience , and Author of Conscience ; but that , no man is , because Conscience is the chiefest part that constitutes that man , therefore no man can be Lord of Conscience ; And be it known to all Powers on Earth it is this great Lord that hath reacht to your Souls , even Israels God ; wherefore keep you with him , hearken to his holy Voice , and obey it diligently unto all Holiness , and all shall go well with you in the end ; Say unto the Righteous , it shall go well with them ; but say unto the Wicked , it shall go ill with them ; this God gave his Prophet in charge of old ; and it stands true to our Day , and shall while a good and a bad Man live upon the Earth . You know , my Brethren , in whom you have believed , and have good Experience of his Power and Faithfulness : Call to mind his noble Acts , and valiant Deeds , his great Salvation in all Ages ; how sure , how ready , how willing and how able he hath been to deliver our Ancestors , and you know he is the same now at this Day , trust there forever ; for he is greater in you , then he that is in the World , and I know assuredly that all these Things shall work together for good , to them that keep in the Faith , The royal Faith , the victorious Faith , that Faith that stands all Tryals , and surmounts all Temptations , and through patient suffering triumphs over Rage , Darkness and the Grave : 'T is this exceeding precious Faith , that makes the good Christian , the good Man , the good Subject , and keeps Man's Conscience void of Offence towards God and all Men ; and as we keep it , of Right may we say , The Lord is our Light , whom should we fear ; The Lord is the Strength of our Life , of whom should we be afraid ? O! those that flee before Informers , and run at the Sight of Persecuters ( yea , though an Army of them ) either never had or have departed from this Noble Faith , which is pure Confidence in God , and intire Resignation to his divine Will ; come what will come , Christ will not have one Coward in his spiritual Army : Fear not what man can do unto you , was a great Part of his Instruction to his Disciples , the Pilgrim Preachers of his holy Gospel to the World ; but Consulters with Flesh and Blood , those that use base Stratagems to save themselves , that will not abide the Day , but slink from the shock of Sufferings , and hide in stormy times , they betray God's Prerogative , Conscience's Liberty , fling up the Cause , and bring a Spot upon conscientious Separation ; such shall become an Abhorrence and utter Detestation in the Sight of the pure jealous God , and all good People . My Brethren , I hope that few or none of these will be found amongst us ; howbeit , these things may be permitted for a winnowing , that many may be proved , that so their Integrity may be the better manifested ; for a sincere , holy and self-denying people God will have to delight himself in : Blessed are they whose God is the Lord , and whose Trust is in him forever ; for they shall never be moved ; into his blessed Care and Protection , with my self , do I commit you all ; and the Lord of Heaven and Earth preserve us all in his holy Fear , Love and Patience to the End , Amen . W. P. THE END . 
A54195	----	The preface, being a summary account of the divers dispensations of God to men from the beginning of the world to that of our present age, by the ministry and testimony of his faithful servant George Fox, as an introduction to the ensuing journal. Penn, William, 1644-1718. 1694 Approx. 166 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54195 Wing P1341 ESTC R220411 99831814 99831814 36281 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54195) Transcribed from: (Early English Books Online ; image set 36281) Images scanned from microfilm: (Early English books, 1641-1700 ; 2052:15) The preface, being a summary account of the divers dispensations of God to men from the beginning of the world to that of our present age, by the ministry and testimony of his faithful servant George Fox, as an introduction to the ensuing journal. Penn, William, 1644-1718. Fox, George, 1624-1691. [48] p. printed and sold by T. Sowle, at the Crooked Billet in Holly-well-lane, Shoreditch, and near the meeting-house in White-hart-court in Grace-church-street, [London : 1694] Signed at end: VVilliam Penn. Caption title. Imprint from colophon. Signatures: A-M² . Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Quakers -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE PREFACE , BEING A SUMMARY ACCOUNT Of the DIVERS Dispensations of God TO MEN , FROM The Beginning of the World to That of our present Age , by the Ministry and Testimony of his Faithful Servant George For , as an Introduction to the ensuing Journal . DIVERS have been the Dispensations of God since the Creation of the World unto the Sons of Men ; But the Great End of all of them has been the Renown of his own Excellent Name in the Creation and Restauration of Man : Man , the Emblem of himself , as a God on Earth and the Glory of all his Works . The World began with Innocency : All was then good that the good God had made : And as he blessed the Works of his hands , so their Natures and Harmony magnified him their Creator . Then the Morning Stars Sang together for Joy , and all parts of his Works said Amen to his Law. Not a Jarr in the whole Frame , but Man in Paradise , the Beasts in the Field , the Fowl in the Air , the Fish in the Sea , the Lights in the Heavens , the Fruits of the Earth ; yea the Air , the Earth , the Water and Fire Worshipped , praised and exalted his Power , Wisdom and Goodness . O Holy Sabbath , O Holy Day to the Lord ! But this Happy State lasted not long : For Man , the Crown and Glory of the Whole , being tempted to aspire above his place , unhappily yielded against Command and Duty , as well as Interest and Felicity ; and so fell below it , lost the Divine Image , the Wisdom , Power and Purity he was made in . By which , being no longer fit for Paradise , he was expelled that Garden of God , his proper Dwelling and Residence , and was driven out , as a poor Vagabond , from the presence of the Lord , to wander in the Earth , the Habitation of Beasts . Yet God , that made him had pitty on him ; for He seeing he was deceived , and that it was not of Malice , or an Original Presumption in him , but through the Subtilty of the Serpent , ( that had first fallen from his own State , and by the Mediation of the Woman , man 's own Nature and Companion , whom the Serpent had first deluded ) in his infinite Goodness and Wisdom found out a way to Repair the Breach , Recover the Loss , and Restore fallen Man again by a Nobler and more Excellent Adam , promised to be born of a Woman ; that as by means of a Woman the evil one had prevailed upon Man , by a Woman also He should come into the World , who would prevail against him and bruise his Head , and deliver Man from his Power : And which , in a signal manner , by the Dispensation of the Son of God in the Flesh , in the fullness of Time , was personally and fully accomplished by him , and in him , as Man's Saviour and Redeemer . But his Power was not limitted , in the Manifestation of it , to that time ; for both before and since his blessed Manifestation in the Flesh , He has been the Light and Life , the Rock and Strength of all that ever feared God : Present with them in their Temptations , followed them in their Travels and Afflictions , and supported and carried them through and over the Difficulties that have attended them in their Earthly Pilgrimage . By this Abel's heart excelled Cains , and Seth obtained the preheminence , and Enoch walked with God. It was this that strove with the Old World , and which they rebelled against , and which sanctified and instructed Noah to Salvation . But the outward Dispensation that followed the benighted State of Man , after his Fall , especially among the Patriarcks , was generally that of Angels ; as the Scriptures of the Old Testament do in many places express , as to Abraham , Jacob , &c. The next was that of the Law by Moses , which was also delivered by Angels , as the Apostle tells us . This Dispensation was much outward , and suited to a low and servil State ; called therefore that of a School-Master , to point out and prepare that People to look and long for the Messiah , who would deliver them from the servitude of a Ceremonious and imperfect Dispensation , by knowing the Realities of those Misterious Representations in themselves . In this time the Law was written on Stone , the Temple built with Hands attended with an outward Priest-hood and External Rites , and Ceremonies , that were Shadows of the Good Things that were to come , and were only to serve till the Seed came , or the more excellent and general manifestation of Christ , to whom was the Promise , and to all Men only in him , in whom it was Yea and Amen ; even Life from Death , Immortality and Eternal Life . This the Prophets foresaw , and comforted the believing Jews in the certainty of it ; which was the Top of the Mosaical Dispensation , and which ended in John's Ministery , the Forerunner of the Messiah , as John's was finished in him , the Fullness of all . And God , that at sundry Times and in divers manners had spoken to the Fathers by his Servants the Prophets , Spoak then by his Son Christ Jesus , Who is Heir of all things ; being the Gospel-Day , which is the Dispensation of Sonship : Bringing in thereby a nearer Testament and a better hope ; even the beginning of the Glory of the latter days , and of the Restitution of all things ; yea , the Restoration of the Kingdom unto Israel . Now the Spirit , that was more sparingly communicated in former Dispensations , began to be Poured forth upon all Flesh , according to the Prophet Joel , and the Light that shined in Darkness , or but dimly before , the most gracious God caused to Shine out of Darkness , and the Day-star began to arise in the Hearts of Believers , giving unto them the knowledge of God in the Face ( or Appearance ) of his Son Christ Jesus . Now the Poor in Spirit , the Meek , the true Mourners , the Hungry and Thirsty after Righteousness , the Peace-makers , the Pure in Heart , the Merciful and the Persecuted , came more especially in Remembrance before the Lord , and were sought out and blessed by Israel's true Shepherd . Old Jerusalem with her Children grew out of Date , and the New Jerusalem into Request , the Mother of the Sons of the Gospel-Day . Wherefore no more at Old Jerusalem , nor at the Mountain of Samaria , will God be worshipped above other places ; for , behold , he is declared and preached a Spirit , and he will be known as such , and worshipped in the Spirit and in the Truth . He will come nearer then of old time , and he will write his Law in the Heart , and put his Fear and Spirit in the inward parts , according to his promise . Then Signs , Types and Shadows flew away , the Day having discovered their Insufficiency in not reaching to the inside of the Cup , to the cleansing of the Conscience ; and all Elementary services were expired in and and by him that is the substance of all . And to this Great and Blessed End of the Dispensation of the Son of God , did the Apostles Testifie , whom he had chosen and anointed by his Spirit , to turn the Jews from their Prejudice and Superstition , and the Gentiles from their Vanity and Idolatry , to Christ's Light and Spirit that shined in them ; that they might be quickned from the Sins and Trespasses in which they were Dead , to serve the Living God in the Newness of the Spirit of Life , and walk as Children of the Light , and of the Day , even the Day of Holiness : For such put on Christ , the Light of the World , and make no more Provision for the Flesh , to fulfil the Lusts thereof . So that the Light , Spirit and Grace that comes by Christ , and appears in Man , was what the Apostles ministred from , and turned Peoples Minds unto , and in which they gathered and built up the Churches of Christ in their Day . For which cause they advised them not to quench the Spirit , but wait for the Spirit , and Speak by the Spirit , and Pray by the Spirit , and Walk in the Spirit too , as that which approved them the truly begotten Children of God ; born , not of Flesh and Blood , or of the will of Man , but of the will of God ; by doing his will , and denying their own ; by drinking of Christ's Cup , and being Baptized with his Baptism of Self-denial : The Way and Path that all the Heirs of Life have trod to Blessedness . But alas ! even in the Apostles Days , ( those bright Stars of the first Magnitude of the Gospel Light ) some Clouds ( foretelling an Eclipse of this Primitive Glory ) began to appear , and several of them gave early Caution of it to the Christians of their Time ; that even then there was , and yet would be more and more , a falling away from the Power of Godliness and the Purity of that Spiritual Dispensation , by such as sought to make a fair shew in the Flesh , but with whom the offence of the Cross ceased : Yet with this comfortable Conclusion , that they saw beyond it a more glorious Time than ever , to the true Church . Their sight was true , and what they foretold to the Churches , gathered by them in the Name and Power of Jesus , came so to pass : For Christians degenerated a-pace into outsides , as Days and Meats , and divers other Cerimonies . And which was worse , they fell into Strife and Contention about them , separating one from another , then Envying , and , as they had Power , Persecuting one another , to the shame and scandal of their common Christianity , and grievous stumbling and offence of the Heathen , among whom the Lord had so long and so marvellously preserved them . And having got at last the Worldly Power into their Hands , by Kings and Emperors embracing the Christian Profession , they changed what they could , the Kingdom of Christ , which is not of this World , into a Worldly Kingdom ; or at least stiled the Worldly Kingdom that was in their Hands the Kingdom of Christ , and so they became Worldly , and not true Christians . Then Humane Inventions and Novelties , both in Doctrine and Worship , crowded fast into the Church ; a Door being opened thereunto by the Grossness and Carnality that appeared then among the generality of Christians ; who had long since left the Guidance of God's meek and heavenly Spirit , and given themselves up to Superstition , Will-worship , and Voluntary Humility . And as Superstition is Blind , so it is Heady and Furious ; for all must stoop to its blind and boundless Zeal or Perish by it : In the Name of the Spirit , persecuting the very appearance of the Spirit of God in others , and opposing that in them which they resisted in themselves , viz. the Light , Grace and Spirit of the Lord Jesus Christ ; but always under the Notion of Innovation , Heresie , Schism , or some such plausible Name . Though Christianity allows of no Name or Pretence whatever for persecuting of any Man for matters of meer Religion ; Religion being in its very Nature , Meek , Gentle and Forbearing ; and consists of Faith , Hope and Charity , which no Persecutor can have , whilst he remains a Persecutor ; in that a Man cannot believe well , or hope well , or have a charitable or tender regard to another , whilst he would violate his mind or persecute his Body for matters of Faith or Worship towards his God. Thus the False Church sprang up , and mounted the Chair . But though she lost her Nature , she would keep her good Name of the Lambs-bride , the True Church and Mother of the Faithful ; constraining all to receive her Mark , either in their Forehead or Righthand , publickly or privately : But Indeed and in Truth she was Mystery Babylon , the Mother of Harlots : Mother of those that with all their show and outside of Religion , were adulterated and gone from the Spirit , Nature and Life of Christ , and grown Vain , Worldly , Ambitious , Covetous , Cruel , &c. which are the Fruits of the Flesh and not of the Spirit . Now it was that the True Church fled into the Wilderness , that is , from Superstition and Violence , to a Retired , Solitary and lonely State ; hidden and as it were out of Sight of Men , though not out of the World : Which shows that her wonted Visibility was not Essential to the Being of a True Church in the Judgment of the Holy Ghost ; she being as True a Church in the Wilderness , though not as Visible and Lustrious , as when she was in her former Splendor of Profession . In this State many Attempts She made to return , but the Waters were yet too High , and her way blocked up , and many of her excellent Children in several Nations and Centuries fell by the Cruelty of Superstition , because they would not fall from their Faithfulness to the Truth . The last Age did set some steps towards it , both as to Doctrine , Worship and Practice . But Practice quickly failed , for Wickedness flowed in a little time , as well among the Professors of the Reformation as those they reformed from ; so that by the Fruits of Conversation they were not to be distinguished . And the Children of the Reformers , if not the Reformers themselves , betook themselves very early to Earthly Policy and Power to uphold and carry on their Reformation that had been begun with Spiritual Weapons ; which I have often thought , has been one of the greatest reasons the Reformation made no better Progress , as to the Life and Soul of Religion : For whilst the Reformers were Lowly and Spiritually Minded , and trusted in God , and lookt to Him , and lived in his Fear , and consulted not with Flesh and Blood , nor sought Deliverance in their own way , there were daily added to the Church such as , one might reasonably say , should be saved . For they were not so careful to be safe from Persecution as to be Faithful under it . Being more concerned to spread the Truth by their Faith and Patience in Tribulation , than to get the worldly Power out of their Hands that inflicted their Sufferings upon them ; and it will be well if the Lord suffer them not to fall by the very same way they took to stand . In Doctrine they were in some things short , in other things , to avoid one extream they run into another : And for Worship , there was for the generality , more of Man than God. They owned the Spirit , Inspiration and Revelation indeed , and grounded their Seperation and Reformation upon the Sense and Understanding they received from it , in the Reading of the Scriptures of Truth ; and this was their Plea , the Scripture was the Text , the Spirit the Interpreter , and that to every one for himself . But yet there was too much of humane Invention , Tradition and Art that remained both in Praying and Preaching , and of worldly Authority and worldly Greatness in their Ministers , especially in this Kingdom , Sweden , Denmark and some Parts of Germany . God was therefore pleased among us , to shift from Vessel to Vessel : And the next remove humbled the Ministry , so that they were more Strict in Preaching , Devout in Praying , and Zealous for keeping the Lords-day , and Catechising of Children and Servants , and Repeating at Home in their Families what they had heard in publick . But even as these grew into Power , they were not only for Whipping some out , but others into the Temple : And they appeared Rigid in their Spirits , rather than Severe in their Lives , and more for a Party then for Piety : Which brought forth another People , that were yet more retired and select . They would not communicate at large , or in common with others ; but formed Churches among themselves of such as could give some account of their Conversion , at least , of very promising experiences of the Work of God's Grace upon their Hearts , and under mutual Agrements and Covenants of fellowship they kept together . These People were somewhat of a Softer Temper , and seemed to recommend Religion by the Charms of its Love , Mercy and Goodness rather than by the Terrours of its Judgments and Punishment ; by which the former Party would have terrified People into Religion . They also allowed greater liberty to Prophecy than those before them ; for they admitted any Member to Speak or Pray , as well as their Pastor ( whom they always Chose , and not the Civil Magistrate ) . If such found any thing pressing upon them to either Duty , even without the Distinction of Clergy or Laity ; Persons of any Trade , be it never so Low and Mechanical . But alas ! even these People suffered great loss : For tasting of Worldly Empire , and the favour of Princes , and the gain that ensued , they degenerated but too much . For though they had cryed down National Churches and Ministry and Maintenance too , some of them , when it was their own turn to be Tryed , fell under the Weight of Worldly Honour and Advantage , got into profitable Parsonages too much , and outlived and contradicted their own Principles : And , which was yet worse , turned some of them absolute Persecutors of other Men for God's Sake , that but so lately came themselves out of the Furnace , which drove many a step farther , and that was into the Water . Another Baptism , as believing they were not Scripturally Baptised ; and hoping to find that Presence and Power of God in submitting to that Ordinance , which they desired and wanted . These People made also Profession of Neglecting , if not Renouncing and Censuring , not only the Necessity but use of all Human Learning as to the Ministry ; and all other Qualifications to it besides the Helps and Gifts of the Spirit of God , and those natural and common to Men ; and for a time they seemed like John of Old , a Burning and a Shining Light , to other Societies . They were very Diligent , Plain and Serious , strong in Scripture , and bold in Profession , bearing much Reproach and Contradiction : But that which others fell by , proved their Hurt . For worldly Power spoiled them too ; who had enough of it to try them what they would do if they had more ; and they rested also too much upon their Watry Dispensation , instead of passing on more fully to the Fire and Holy Ghost , which was his Baptism , who came with a Fan in his Hand , that he might throughly ( and not in part only ) purge his Floor , and take away the Dross and the Tin of his People and make a Man finer than Gold. Withall , they grew High , Rough and Self-righteous , opposing further attainment ; too much forgetting the Day of their Infancy and Littleness , which gave them something of a real Beauty ; in so much that many left them and all visible Churches and Societies , and Wandred up and down , as Sheep without a Shepherd , and as Doves without their Mates ; seeking their Beloved but could not find Him , as their Souls desired to know Him ; whom their Souls loved above their chiefest Joy. These People were called Seekers by some , and the Family of Love by others ; because , as they came to the knowledge of one another , they sometimes met together , not formally to Pray or Preach , at appointed times or Places , in their own Wills , as in times past they were accustomed to do ; but waited together in Silence , and as any thing rose in any one of their Minds that they thought Savoured of a Divine Spring , so they sometimes Spoke . But so it was that some of them not keeping in Humility and in the Fear of God , after the Abundance of Revelation , were exalted above Measure , and for want of staying their Minds in an humble Dependance upon him that opened their Understandings to see great things in his Law ; they run out in their own Imaginations , and mixing them with those Divine Openings , brought forth a Monstrous Birth ; to the Scandal of those that feared God , and waited daily in the Temple , not made with Hands , for the Consolation of Israel ; the Jew inward , and Circumcision in Spirit . This People obtained the Name of Ranters from their extravagant Discourses and Practices . For they interpreted Christ's fullfilling of the Law for us , to be a discharging of us from any Obligation and Duty the Law required , instead of the Condemnation of the Law for sins past , upon Faith and Repentance , and that now it was no Sin to do that which before it was a Sin to commit ; the slavish Fear of the Law being taken off by Christ , and all things good that Man did , if he did but do them with the Mind and Perswasion that it was so . Insomuch that divers fell into Gross and Enormous Practices ; pretending in excuse thereof that they could , without Evil , commit the same Act which was Sin in another to do ; thereby distinguishing between the Action and the Evil of it , by the Direction of the Mind and Intention in the doing of it . Which was to make Sin Super-abound by the aboundings of Grace , and to turn from the Grace of God into Wantonness , a securer way of Sinning than before : As if Christ came not to take away Sin , but that we might Sin more freely at his Cost , and with less Danger to our selves . I say , this ensnared Divers , and brought them to an utter and lamentable Loss as to their Eternal State ; and they grew very troublesome to the better sort of People , and furnished the looser with an occasion to Prophane . It was about that very same time , as you may see in the ensuing Annales , that the Eternal , Wise , and Good God was pleased , in his Infinite Love , to Honour and Visit this benighted and bewildred Nation with his Glorious Day-spring from on High ; yea with a most sure and certain sound of the Word of Light and Life , through the Testimony of a Chosen Vessel , to an effectual and blessed purpose , can many thousands say , Glory be to the Name of the Lord for ever . For as it reached the Conscience and broak the Heart , and brought many to a Sense and Search , so what People had been vainly seeking without , with much Pains and Cost , they by this Ministry found within ; where it was they wanted what they sought for , viz. The right way to Peace with God. For they were directed to the Light of Jesus Christ within them , as the Seed and Leven of the Kingdom of God ; near All , because in All , and God's Talent to All. A Faithful and True Witness and Just Monitor in every Bosom . The Gift and Grace of God to Life and Salvation that appears to all , though few regard it . This , the Traditional Christian , conceited of himself , and strong in his own Will and Righteousness , and overcome with blind Zeal and Passion , either dispised as a low and common thing , or opposed as a Novelty , under many hard Names and opprobrious Terms ; denying , in his ignorant and angry Mind , any fresh Manifestation of God's Power and Spirit in Man in these days , though never more needed to make true Christians : Not unlike those Jews of Old that rejected the Son of God at the very same time that they blindly professed to wait for the Messiah to come ; because , alas , he appeared not among them according to their Carnal Mind and Expectation . This brought forth many abusive Books , which filled the greater sort with Envy , and lesser with Rage , and made the way and progress of this Blessed Testimony Straight and Narrow indeed to those that received it . However , God owned his own Work , and this Testimony did effectually Reach , Gather , Comfort and Establish the Weary and Heavy Leaden , the Hungry and Thirsty , the Poor and Needy , the Mournful and Sick of many Maladys , that had spent all upon Phisitians of no Value , and waited for Relief from Heaven ; Help only from above : Seeing upon a serious Tryal of all things , nothing else would do but Christ himself , the Light of his Countenance , a Touch of his Garment and Help from his Hand , who cured the poor Womans Issue , raised the Centurions Servant , the Widows Son , the Rulers Daughter , and Peter's Mother , and like Her , they no sooner felt his Power and Efficacy upon their Souls ; but they gave up to obey him in a Testimony to his Power , and with resigned Wills and faithful Hearts , through all Mockings , Contradictions , Beatings , Prisons , and many other Jeopardies that attended them for his Blessed Name Sake . And truly , they were very many and very Great ; so that in all Humane Probability they must have been swallowed up Quick of the Proud and Bosterous Waves that swelled and beat against them ; but that the God of all their tender Mercies was with them in his Glorious Authority , so that the Hills often Fled and the Mountains melted before the Power that filled them ; working mightily for them as well as in them , one ever following the other . By which they saw plainly , to their exceeding great Confirmation and Comfort , that all things were possible with him with whom they had to do . And that the more that which God required seemed to cross Man's Wisdom , and expose them to Man's Wrath , the more God appeared to help and carry them through all to his Glory : Insomuch that if ever any People could say in Truth , Thou art our Sun and our Shield , our Rock and Sanctuary , and by thee we have leaped over a Wall , and by thee we have run through a Troop , and by thee we have put the Armies of the Aliens to Flight , these People had Right to say it . And as God had delivered their Souls of the warisom Burthens of Sin and Vanity , and enriched their poverty of Spirit , and satisfied their great Hungar and Thirst after Eternal Righteousness , and filled them with the Good Things of his own House , and made them Stewards of his Manifold Gifts ; so they went forth to all Quarters of these Nations , to Declare to the Inhabitants thereof , what God had done for them ; what they had found , and where and how they had found it ; viz. The way to Peace with God : Inviting them to come and see and taste , for themselves , the Truth of what they Declared unto them . And as their Testimony was to the Principle of God in Man , the precious Pearl and Leven of the Kingdom , as the only blessed means appointed of God to Quicken , Convince and Sanctifie Man ; so they opened to them what it was in it self , and what it was given to them for : How they might know it from their own Spirit , and that of the Subtil appearance of the Evil one ; and what it would do for all those whose minds are turned off from the Vanity of the World and its Lifeless ways and Teachers , and ad-hear to this blessed Light in themselves , which discovers and condemns Sin in all its appearances , and shows how to overcome it , if minded and obeyed in its holy Manifestations and Convictions : Giving Power to such to Avoid and Resist those things that do not please God , and to grow Strong in Love , Faith , and Good Works : That so Man , whom Sin hath made as a Wilderness , over-run with Briers and Thorns , might become as the Garden of God , cultivated by his divine Power , and replenisht with the most Virtuous and Beautiful Plants of God's own Right Hand Planting , to his Eternal Praise . But these Experimental Preachers of Glad Tydings of God's Truth and Kingdom could not run when they List , or Pray or Preach when they Pleased , But as the Christ their Redeemer prepared and moved them by his own Blessed Spirit , for which they waited in their Services and Meetings , and Spoak as that gave them utterance , and which was as those having Authority , and not like the Dreaming , Dry and formal Pharisees . And so it plainly appeared to the serious Minded , whose Spiritual Eye the Lord Jesus had in any measure opened ; so that to one was given the Word of Exhortation , to another the Word of Reproof , to another the Word of Consolation , and all by the same Spirit and in the good Order thereof , to the Convincing and Edifying of many . And truly , they waxed Strong and Bold through Faithfulness ; and by the Power and Spirit of the Lord Jesus became very Fruitful ; thousands , in a short time , being turned to the Truth through their Testimony in Ministry and Sufferings , insomuch as in most Counties , and many of the considerable Towns of England , Meetings were settled , and daily there were added such as should be saved . For they were Diligent to Plant and to Water , and the Lord blessed their Labours with an Exceeding great Increase ; notwithstanding all the opposition made to their blessed Progress , by false Rumors , Calumnies and bitter Persecutions ; not only from the Powers of the Earth , but from every one that listed to injure and abuse them : So that they seemed indeed to be as poor Sheep appointed to the Slaughter , and as a People killed all the Day long . It were fitter for a Volumn than a Preface , but so much as to repeat the Contents of their cruel Sufferings from Professors as well as from Prophaine , and from Magistrates as well as the Rabble , that it may well be said of this abused and despised People , they went forth Weeping and sowed in Tears , bearing Testimony to the Precious Seed , the Seed of the Kingdom , which stands not in Words , the Finest the Highest that Man's Wit can use , but in Power ; the Power of Christ Jesus , to whom God the Father hath given all Power in Heaven and in Earth , that he might rule Angels above , and Men below ; who impowred them , as their Work witnesseth , by the many that were turned through their Ministry from Darkness to the Light , and out of the Broad into the Narrow Way , bringing People to a Weighty , Serious and God-like Conversation ; the Practice of that Doctrine which they Taught . And as without this Secret Divine Power there is no Quickning and Regenerating of dead Souls , so the want of this Generating and begetting Power and Life , is the Cause of the little Fruit that the many Ministrys that have been , and are in the World bring forth . O that both Ministers and People were sensible of this ! My Soul is often troubled for them , and Sorrow and Mourning compass me about for their Sakes . O! that they were Wise , O! that they would consider , and lay to Heart the things that truly and substantially make for their lasting Peace . Two things are to be briefly toucht upon , the Doctrine they Taught , and the Example they lead among all People . I have already toucht upon their Fundamental Principle , which is as the Corner stone of their Fabrick : And to speak eminently and properly , their Characteristick , or main distinguishing Point or Principle , viz. the Light of Christ within , as God's Gift for Man's Salvation . This I say , is as the Root of the goodly Tree of Doctrines that grew and branched out from it , which I shall now mention in their Natural and Experimental Order . First , Repentance from dead Works to serve the Living God. Which comprehends three Operations . First , a sight of Sin. Secondly , A Sense and Godly Sorrow for it . Thirdly , An Amendment for the Time to come . This was the Repentance they preached and pressed , and a Natural result from the Principle they turned all People unto . For of Light came Sight ; and of Sight came Sense and Sorrow ; and of Sense and Sorrow , came Amentment of Life : Which Doctrine of Repentance leads to Justification ; that is , Forgiveness of the Sins that are past through Christ the alone Propitiation and the Sanctification or Purgation of the Soul from the defiling Nature and Habits of sin present ; which is justification in the compleat Sense of that Word ; comprehending both justification from the Guilt of the Sins that are past , as if they had never been commited , through the Love and Mercy of God in Christ Jesus ; and the Creatures being made inwardly just through the Cleansing and Sanctifying Power and Spirit of Christ revealed in the Soul ; which is commonly called Sanctification . From hence sprang a Second Doctrine they were led to declare , as the Mark of the Price of the High Calling of all true Christians , viz. Perfection from sin , according to the Scriptures of Truth , which testifie it to be the end of Christ's coming and the Nature of his Kingdom , and for which his Spirit was given . But they never held a Perfection in Wisdom and Glory in this Life , or from Natural Infirmities or Death , as some have with a weak or ill mind , imagined and insinuated against them . This they called a Redeemed State , Regeneration , or the New-Birth : Teaching every where , according to their Foundation , that without this Work were known , there was no inheriting the Kingdom of God. Third , To an acknowledgment of Eternal Rewards and Punishment , as they have good Reason ; for else of all People , certainly they must be the most Miserable : Who for about Forty Years , have been exceeding great Sufferers for their Profession , and in some Cases , treated worse then the worst of Men ; yea , as the Refuge and Off-scowering of all things . This was the Purport of their Doctrine and Ministry ; which , for the most part , is what other Professors of Christianity pretend to hold in Words and Forms , but not in the Power of Godliness ; that has been long lost by Mens departing from that Principle and Seed of Life , that is in Man and which Man has not regarded , but lost the Sense of ; and in and by which he can only be quickned in his Mind to serve the living God in Newness of Life . For as the Life of Religion was lost , and the generality lived and Worshipped God after their own Wills , and not after the Will of God , nor the mind of Christ , which stood in the Works and Fruits of the Holy Spirit ; so that which they prest , was not Notion but Experience , no Formality but Godliness ; as being sensible in themselves , through the Work of God's Righteous Judgments , that without Holiness no Man should ever see the Lord with Comfort . Besides these Doctrines , and out of them , as the larger Branches , there sprang forth several particular Doctrines , that did exemplifie and further explain the Truth and Efficacy of the General Doctrine before observed , in their Lives and Examples . As , I. Communion and loving one another . This is a noted Mark in the Mouth of all sorts of People concerning them . They will meet , They will help and stick one to another . Whence it is common to hear some say , Look how the Quakers love and take care of one another . Others less Moderate will say , The Quakers love none but themselves , and if loving one another and having an Intimate Communion in Religion , and constant care to meet to Worship God and help one another , be any Mark of Primitive Christianity , they had it , Blessed be the Lord , in an ample manner . II. To love Enemies : This they both Taught and Practised : For they did not only refuse to be revenged for Injuries done them , and condemned it as of an Unchristian Spirit , but they did freely Forgive , yea , Help and Relieve those that had been Cruel to them , when it was in their Power to have been even with them ; of which many and singular Instances might be given : Endeavouring , through Patience , to overcome all Injustice and Oppression , and Preaching this Doctrine as Christian for others to follow . III. The Sufficiency of Truth speaking , according to Christ's own form of Words , of Yea , Yea , and Nay , Nay , among Christians without Swearing , both from Christ's express Prohibition to Swear at all . Mat. 5. And for that they being under the Tye and Bond of Truth in themselves , there was both no Necessity for an Oath , and it would be a Reproach to their Christian Veracity to Assure their Truth by such an Extraordinary way of Speaking : But offering at the same time , to be punnisht to the full , for false Speaking , as others for Perjury , if ever guilty of it ; and hereby they exclude , with all True , all False and Prophane Swearing ; for which the Land did and doth Mourn , and the great God was and is not a little offended with it . IV. Not Fighting but Suffering , is another Testimony peculiar to this People : They affirm that Christianity teacheth People To beat their Swords into Plough Shears , and their Spears into Pruning Hooks , and to learn War no more , that so the Wolf may lie down with the Lamb , and the Lyon with the Calf , and nothing that destroys be entertained in the Hearts of People ; exhorting them to employ their Zeal against Sin , and turn their Anger against Satan , and no longer War one against another ; because , all Wars and Fightings come of Mens own Hearts Lusts , according to the Apostle James , and not of the Meek Spirit of Christ Jesus who is Captain of another Warfare , and which is carried on with other Weapons . Thus , as Truth speaking succeeded Swearing , so Faith and Truth succeeded Fighting , in the Doctrine and Practise of this People . Nor ought they for this to be Obnoxious to Civil Government , since if they cannot Fight for it , neither can they Fight against it ; which is no mean security to the State : Nor is it reasonable that People should be blamed for not doing more for others than they can do for themselves . And Christianity set aside , if the Costs and Fruits of War were well considered , Peace , with its Inconveniencies , is generally Preferable . But though they were not for Fighting , they were for submitting to Government ; and that , not only for Fear , but for Conscience Sake , where Government doth not interfere with Conscience : Believing it to be an Ordinance of God , and where it is justly administred , a great Benefit to Minkind : Tho' it has been their Lot , through blind Zeal in some , and Interest in others , to have felt the Strokes of it with greater Weight and Rigour than any other Perswasion in this Age ; whilst they , of all others ( Religion set aside ) have given the Civil Magistrate the least occasion of Trouble in the Discharge of his Office. V. Another part of the Character of this People is , They refuse to pay Tythes , or Maintenance to a National Ministry , and that for two Reasons ; The one is , that they believe all compelled Maintenance , even to Gospel Ministers , to be Unlawful , because expresly contrary to Christ's Command , who said , Freely you have received , freely give : At least , that the Maintenance of Gospel Ministers should be free and not forced . The other Reason of their Refusal is , Because those Ministers are not Gospel ones , in that the Holy Ghost is not their Foundation , but Humane Arts and Parts : So that it is not matter of Humor or Sullenness , but pure Conscience towards God , that they cannot help to support National Ministers where they dwell , which are but too much and too visibly become ways of Worldly Advantage and Preferment . VI. Not to respect Persons , was another of their Doctrines and Practices , for which they were often Buffeted and Abused . They Affirmed it to be sinful to give Flattering Titles , or to use Vain Gestures and Complements of Respect ; tho' to Virtue and Authority they ever made a Difference , but after their Plain and Homely Manner , yet sincere and substantial way ; well remembering the Example of Mordecai and Elihu , but more especially the Command of their Lord and Master Jesus Christ , who forbad his Followers to call Men Rabby , which implies Lord and Master , also the fashionable Greetings and Salutations of those Times ; that so Self-love and Honour , to which the proud Mind of Man is incident , in his fallen Estate , might not be Indulged but Rebuked . They also used the Plain Language of Thou and Thee to a single Person , whatever was his Degree among Men. And indeed the Wisdom of God was much seen , in bringing forth this People in so Plain an Appearance ; for it was a Close and Distinguishing Test upon the Spirit of those they came among ; shewing their Insides and what predominated , notwithstanding their High and Great Profession of Religion . This , among the rest , sounded so harsh to many of them , and they took it so ill , that they would say , Thou me , Thou my Dog : If thou thouest me , I 'le thou thy Teeth down thy Throat , forgetting the Language they use to God in their own Prayers , and the common Stile of the Scriptures , and that it is an absolute and essential Propriety of Speech : And what good had their Religion done them , who were so sensibly toucht with Indignation for the use of this Plain , Honest , and True Speech ? VI. They recommended Silence by their Example , having very few words upon all Occasions : They were at a Word in Dealing ; nor could their Customers many Words tempt them from it ; having more regard for Truth than Custom , to Example then Gain , they sought Solitude ; but when in Company , they would neither use nor willingly hear Unnecessary as well as Unlawful Discourses ; whereby they preserved their Minds pure and undisturbed from unprofitable Thoughts and Diversions : Nor could they humour the Custom of Good Night , Good Morrow , God Speed ; for they knew the Night was Good , and the Day was Good , without wishing of either ; and that in the other Expression , the Holy Name of God was too lightly and unthinkingly used , and therefore taken in Vain . Besides , they were Words and Wishes of Course , and are usually as little meant , as are Love and Service in the Custom of Cap and Knee ; and superfluity in those as well as in other things was Burthensom to them ; and therefore They did not only decline to use them , but found themselves often prest to reprove the Practice . For the same reason they forbore Drinking to People , or Pledging of them , as the manner of the World is : A Practice that is not only Unnecessary , but they thought Evil in the Tendencies of it ; being a Provocation to Drinking more than did People Good , as well as that it was in it self Vain and Heathenish . VII . Their way of Marriage is peculiar to them ; and is a distinguishing Practice from all other Societies professing Christianity . They say that Marriage is an Ordinance of God , and that God only can rightly join Man and Woman in Marriage . Therefore they use neither Priest nor Magistrate , but the Man and Woman concern'd take each other as Husband and Wife in the presence of divers Credible Witnesses , promising unto each other with God's Assistance , to be Loving and Faithful in that Relation till Death shall separate them . But , antecedent to all this , They first present themselves to the Monthly Meeting for the Affairs of the Church , where they reside ; There declaring their Intentions to take one another as Man and Wife , if the said Meeting have nothing material to object against it . They are constantly askt the necessary Questions , as in Case of Parents , or Guardians if they have acquainted them with their Intention , and have their Consent , &c. The Method of the Meeting is to take a Minute thereof , and to appoint Proper Persons to enquire of their Conversation and Clearness from all others , and whether they have discharged their Duty to their Parents or Guardians ; and make report thereof the next Monthly Meeting ; where the same Parties are desired to give their Attendance . In case it appears they proceeded Orderly , the Meeting passes their Proposal , and so Records it in their Meeting Book ; and in Case the Woman be a Widow and hath Children , due care is there taken , that Provision also be made by her for the Orphans before the said Marriage ; advising the Parties concerned to appoint a convenient Time and place , and to give fitting Notice to their Relations , and such Friends and Neighbours , as they desire should be the Witnesses of their Marriage : Where they take one another by the Hand , and by Name promising Reciprocally after the Manner before expressed . Of all which Proceedings , a Narative , in a way of Certificate , is made , to which the said Parties first set their Hands , thereby making it their Act and Deed ; and then divers of the Relations , Spectators and Auditors set their Names as Witnesses of what they Said and Signed . Which Certificate , is afterward Registred in the Record belonging to the Meeting , where the Marriage is Solemnized . Which Regular Method has been , as it deserves , adjudged in Courts of Law a good Marriage , where it has been Disputed and Contested , for want of the accustomed Formality of Priest and Ring , &c. which Ceremonies they have Refused , not out of Humour , but Conscience reasonably grounded , in as much as no Scripture Example tells us , that the Priest had any other part of Old Time , than that of a Witness among the rest , before whom the Jews used to take one another : And therefore this People look upon it as an Imposion , to advance the Power and Profits of the Clergy . And for the use of the Ring , it is enough to say that it was an Heathen and vain Custom . and never in Practice among the People of God , Jews or Primitive Christans . The words of the Usual form , as With my Body I thee Worship , &c. are hardly defensible : In short , they are more Careful , Exact and Regular than any Form now used , and it is Free of the inconveniencies other Methods are attended with . Their Care and Checks being so many , and such , as no Clandestine Marriages can be perform'd among them . VIII . It may not be unfit to say something here of their Births and Burials , which make up so much of the Pomp and Solemnity of too many called Christians . For Births , the Parents Name their own Children , which is usually some days after they are Born , in the presence of the Midwife ( if she can be there ) and those that were at the Birth , &c. who afterward sign a Certificate , for that purpose prepared , of the Birth and Name of the Child , or Children , which is Recorded in a proper Book , in the Monthly Meeting , to which the Parents belong ; avoiding the accustomed Cerimonies and Feastivals . IX . Their Burials are performed with the same Simplicity . If the Corps of the Deceased be near any publick Meeting Place , it is usually carried thither , for the more convenient Reception of those that Accompany it to the Ground they Bury in , and it so falls out sometimes , that while the Meeting is gathering for the Burial , some or other have a Word of Exhortation , for the sake of the People there met together : After which , the Body is borne away by the Young Men , or those that are of their Neighbourhood , or that were most of the Intimacy of the Deceased Party : The Corps being in a plain Coffin , without any Covering or Furniture upon it . At the Ground , they pause some time before they put the Body into its Grave , that if any one there should have any thing upon them to exhort the People , they may not be dissappointed , and that the Relations may the more Retiredly and Solemnly take their last leave of the Corps of their departed Kindred , and the Spectators have a Sense of Mortality , by the occasion then given them to reflect upon their own Latter End. Otherways , they have no set Rites or Ceremonies on those Occasions ; neither do the Kindred of the Deceased ever wear Mourning ; they looking upon it as a Wordly Ceremony and piece of Pomp , and that what Mourning is fit for a Christian to have at the Departure of a beloved Relation or Friend , should be worn in the Mind which is only sensible of the Loss , and the Love they had to them , and Remembrance of them , to be outwardly exprest by a respect to their Advice , and care of those they have left behind them , and their Love of that they Loved . Which Conduct of theirs , though unmodish or unfashionable , leaves nothing of the Substance of things neglected or undone ; and as they aim at no more , so that simplicity of Life is what they observe with great Satisfaction , though it sometimes happens not to be without the Mockeries of the vain World they live in . These things gave them a Rough and Disagreeable Appearance with the Generality ; who thought them Turners of the World upside down , as indeed , in some Sense they were ; but in no other than that wherein Paul was so charged , viz. To bring things back into their Primitive and right Order again . For these and such like Practices of theirs were not the Result of Humour , as some have fancied , but a Fruit of Inward Sense , which God , through his Fear , had begotten in them . They did not consider how to contradict the World , or distinguish themselves ; being none of their Business , as it was not their Interest , no , it was not the Result of Consultation , or a framed design to declare or recommend Schism or Novelty . But God having given them a sight of themselves , they saw the whole World in the same Glass of Truth ; and sensibly discerned the Affections and Passions of Men , and the Rise and Tendency of Things . What gratified the Lust of the Flesh , the Lust of the Eye and the Pride of Life which are not of the Father , but of the World ; and from thence Sprang in that Night of Darkness and Apostacy , which hath been over People , through their Degeneration from the Light and Spirit of God , these and many other vain Customs ; which are seen by the Heavenly day of Christ which dawns in the Soul , to be , either wrong in their Original , or , by Time and Abuse , Hurtful in their Practice . And though these things seemed Trivial to some , and rendered this People Stingy and conceited in such Persons Opinions ; there was and is more in them than they were aware of . It was not very easie to our Primitive Friends , to make themselves Sights and Spectacles , and the Scorn and Derision of the World ; which they easily foresaw must be the Consequence of so Unfashionable a Conversation in it . But herein was the Wisdom of God seen in the Foolishness of these things ; First , That they discovered the Satisfaction and Concern that People had in and for the Fashions of this World , notwithstanding their Pretences to another ; in that any disappointment about them came so very near them ; that the greatest Honesty , Virtue , Wisdom and Ability , were unwelcom without them . Secondly , It seasonably and profitably divided Conversation ; for making their Society uneasie to their Relations and Acquaintance , it gave them the opportunity of more Retirement and Solitude , wherein they met with better Company , even the Lord , God their Redeemer , and grew strong in his Love , Power and Wisdom , and were thereby better qualified for his Service ; and the success abundantly show'd it : Blessed be the Name of the Lord. And though they were not Great and Learned in the Esteem of this World ( for then they had not wanted Followers upon their own Credit and Authority ) yet they were generally of the most Sober of the several Perswasions they were in , and of the most Repute for Religion ; and many of them of good Capacity , Substance and Account among Men. And also some among them neither wanted for Parts , Learning nor Estate ; though then , as of Old , not many Wife , nor Noble , &c. were called , or at least received the Heavenly Call ; because of the Cross that attended the Profession of it in Sincerity : But neither do Parts or Learning make Men the better Christians , though the better Orators and Disputants ; and it is the Ignorance of People about the Divine Gift that causes that vulgar and mischievous mistake . Theory and Practice , Expression and Enjoyment ; Words , and Life ; are two things . Oh! 't is the Penitent , the Reformed , the Lowly , the Watchful , the Self-denying and Holy Soul that is the Christian ; and that Frame is the Fruit and Work of the Spirit , which is the Life of Jesus ; whose Life , though hid in God the Father , is shed abroad in the Hearts of them that truly Believe . Oh! that People did but know this to cleanse them , to circumcise them , to quicken them , and to make them New Creatures indeed ; Re-created or Regenerated after Christ Jesus unto good Works . That they might live to God and not to themselves ; and offer up living Prayers and living Praises , to the living God , through his own living Spirit , in which he is only to be Worshipped in this Gospel Day . Oh! that they that read me could but feel me ; for my Heart is affected with this Merciful Visitation of the Father of Lights and Spirits , to this poor Nation , and the whole World through the same Testimony . Why should the Inhabitants thereof reject it ? Why should they loose the Blessed Benefit of it ? Why should they not turn to the Lord with all their Hearts , and say from the Heart , Speak Lord , for now thy poor Servants hear . Oh! that thy will may be done , thy Great , thy Good and Holy will in Earth as it is in Heaven : Do it in us , do it upon us , do what thou wilt with us , for we are thine and desire to glorifie thee our Creator , both for that , and because thou art our Redeemer ; for thou art redeeming us from the Earth ; from the Vanities and Pollations of it , to be a Peculiar People unto thee . Oh! this were a Brave Day for England , if so she could say in Truth . But alas , the Case is otherwise , for which some of thine Inhabitants , O Land of my Nativity ! have mourned over thee with bitter Wailing and Lamentation . Their Heads have been indeed as Waters , and their Eyes as Fountains of Tears , because of thy Transgression and Stiffneckedness ; because thou wilt not Hear , and Fear and Return to the Rock , even thy Rock , O England ! from whence thou wert Hewen . But be thou warned , O Land of great Profession , to receive him into thy Heart ; Behold at that Door it is , he hath stood so long Knocking , but thou wilt yet have none of him . Oh! be thou awakned , least Jerusalem's Judgments do swiftly overtake thee , because of Jerusalems Sins that abound in thee . For she abounded in Formality , but made void the Weighty things of God's Law as thou daily doest . She withstood the Son of God in the Flesh , and thou resisteth the Son of God in the Spirit . He would have gathered her as an Hen gathereth her Chickens under her Wings , and she would not ; so would he have gathered thee out of thy Life-less Profession , and have brought thee to inherit Substance , to have known his Power and Kingdom , for which he often knockt within , by his Grace and Spirit , and without by his Servants and Witnesses ; but thou wouldest not be gathered : But on the Contrary , as Jerusalem of old persecuted the Manifestation of the Son of God in the Flesh , and Crucified him and Whipt and Imprisoned his Servants ; so hast thou , O Land , Crucified to thy self afresh the Lord of Life and Glory , and done dispite to his Spirit of Grace ; slighting the Fatherly Visitation , and persecuting the blessed Dispensers of it by thy Laws and Magistrates ; though they have Early and Late pleaded with thee in the Power and Spirit of the Lord ; in Love and Meekness , that thou mightest know the Lord and serve him , and become the Glory of all Lands . But thou hast Evilly entreated and requited them . Thou hast set at naught all their Counsel , and would have none of their Reproof , as thou shouldest have done . Their appearance was too Straight , and their qualifications were to Mean for thee to receive them ; who like the Jews of Old , that cryed , Is not this the Carpenters Son , and are not his Brethren among us ; which of the Scribes , of the Learned ( the Orthodox ) believe in him ? Prophesying their fall in a year or two , and making and executing of severe Laws to bring it to pass ; by endeavouring to terrifie them out of their Holy way , or distroying them for abiding Faithful to it . But thou hast seen how many Governments that rise against them , and determined their Downfal , have been overturned and extinguished , and that they are still preserved , and become a great and a considerable People , among the Middle sort of thy numerous Inhabitants . And notwithstanding the many difficulties without and within , which they have Laboured under , since the Lord God Eternal first gathered them , they are an encreasing People , the Lord still adding unto them , in divers Parts , such as shall be saved , if they persevere to the End. And to thee ; were they and are they lifted up as a Standard , and as a City set upon a Hill , and to the Nations round about thee , that in their Light , thou may'st come to see Light , even in Christ Jesus , the Light of the World ; and therefore thy Light , and Life too , if thou wouldst but turn from thy many evil ways , and receive and obey it . For in the Light of the Lamb , must the Nations of them that are saved walk , as the Scriptures Testify . Remember , O Nation of great Profession ! How the Lord has waited upon thee since the Days of Reformation , and the many Mercies and Judgments with which he has pleaded with Thee ; and awake and arise out of thy deep Sleep , and yet hear ( his Word in thy Heart ) that thou may'st live . Let not this thy day of Visitation pass over thy Head , nor neglect thou so great Salvation as is this which is come to thy House , Oh England ! For why should'st thou die , Oh Land that God desires to Bless ? Be assured it is he that has been in the mid'st of this People , in the mid'st of thee ; and no Delusion , as thy mistaken Teachers have made thee believe . And this thou shalt find by their Marks and Fruits , if thou wilt consider them in the Spirit of Moderation . For , I. They were changed Men themselves before they went about to change others . Their Hearts were rent as well as their Garments ; and they knew the Power and Work of God upon them . And this was seen by the great Alteration it made , and their stricter Course of Life , and more Godly Conversation , that immediately followed upon it . II. They went not forth or Preached in their own Time or Will , but in the Will of God , and Spoke not their own studdied Matter , but as they were opened and moved of his Spirit , with which they were well acquainted in their own Conversion ; which cannot be exprest to Carnal Men so as to give them any intelligible account ; for to such it is as Christ said , like the blowing of the Wind , which no Man knows whence it cometh , or whether it goeth : Yet this Proof and Seal went along with their Ministry , that many were turned from their Life-less Professions , and the Evil of their Ways , to the knowledge of God , and an Holy Life , as thousands can witness . And as they Freely received what they had to say from the Lord , so they Freely administred it to others . III. The Bent and Stress of their Ministry was Conversion to God , Regeneration and Holiness ; not Schemes of Doctrines and Verbal Creeds , or new Forms of Worship ; but a leaving off in Religion the Superfluous , and reducing the Ceremonious and Formal part , and pressing earnestly the Substantial , the Necessary and Proffitable part ; as all upon a serious Reflection must and do accknowledge . IV. They directed People to a Principle , by which all that they asserted , Preached and Exhorted others to , might be wrought in them and known , through Experience , to them to be true ; which is a high and distinguishing Mark of the Truth of their Ministry ; both that they knew what they said , and were not afraid of coming to the Test . For as they were bold from Certainty , so they required Conformity upon no Humane Authority , but upon Conviction , and the Conviction of this Principle , which they asserted was in them that they Preached unto , and unto that directed them , that they might examine and prove the Reaality of those things which they had affirmed of it , and its Manifestation and Work in Man. And this is more than the many Ministries in the World pretend to . They declare of Religion , say many things true ; in words of God , Christ , and the Spirit ; of Holiness and Heaven ; that all Men should Repent and mend their Lives , or they will go to Hell , &c. but which of them all pretend to speak of their own Knowledge and Experience ? Or ever directed Men to a Divine Principle , or Agent , placed of God in Man , to help him ; and how to know it , and wait to feel its Power to work that good and acceptable Will of God in them . Some of them indeed have Spoke of the Spirit , and the Operations of it to Sanctification , and Performance of Worship to God ; but where and how to find it and wait in it to perform , was yet as a Mistery reserved for this further degree of Reformation . So that this People did not only in words , more than equally press Repentance , Conversion and Holiness , but did it knowingly and experimentally ; and directed those to whom they preach'd , to a sufficient Principle , and told them where it is , and by what Tokens they might know it , and which way they might experience the Power and Efficacy of it to their Soul's Happiness . Which is more then Theory and Speculations , upon which most other Ministries depend ; for here is certainly , a bottom upon which Man may boldly appear before God in the great Day of Account . V. They reached to the Inward State and Condition of People , which is an Evidence of the Virtue of their Principle , and of their Ministring from it , and not their own Imaginations , Glosses or Comments upon Scripture . For nothing reaches the Heart , but what is from the Heart , or pierces the Conscience , but what comes from a living Conscience . Insomuch as it hath often happened , where People have under Secrecy revealed their State or Condition to some choice Friends , for Advice or Ease , they have been so particularly directed in the Ministry of this People , that they have challenged their Friends with discovering their Secrets , and telling the Preachers their Cases . Yea , the very Thoughts and Purposes of the hearts of many have been so plainly detected ; that they have ( like Nathaniel ) cryed out of this inward appearance of Christ , Thou art the Son of God , thou art the King of Israel . And those that have embraced this Divine Principle , have found this Mark of its Truth and Divinity ( that the Woman of Samaria did of Christ when in the Flesh , to be the Messiah , ) viz. It had told them all that ever they did ; showed them their insides , the most inward secrets of their Hearts , and laid Judgment to the Line , and Righteousness to the Plummet ; of which Thousands can , at this day give in their Witness . So that nothing has been affirmed by this People , of the Power and Virtue of this Heavenly Principle , that such as have turned to it have not found true , and more ; and that one half had not been told to them of what they have seen of the Power , Purity , Wisdom , Mercy and Goodness of God herein . VI. The Accomplishments with which this Principle fitted , even some of the meanest of this People , for their Work and Service ; Furnishing some of them with an Extraordinary Understanding in Divine Things , and an admirable Fluency and Taking way of expression , which gave occasion to some to wonder , saying of them , as of their Master , is not this such a Mechanick's Son , how came he by this Learning ? As from thence others took occasion to suspect and insinuate they were Jesuites in Disguise ; who have had the Reputation of learned Men for an Age past ; though there was not the least ground of Truth for any such Reflection . VII . That they rise Low , and Dispised and Hated , as the Primitive Christians did , and not by the help of Worldly Wisdom or Power , as former Reformations , in part did : But in all things it may be said , this People were brought forth in the Cross , in a Contradiction to the Ways , Worship , Fashion and Customs of this World ; yea , against Wind and Tide , that so no Flesh might Glory before God. They could have no design to themselves in this Work , thus to expose themselves to Scorn and Abuse ; to spend and be spent : Leaving Wife and Children , House and Land , and all that can be accounted dear to Men , with their lives in their Hands , being daily in Jeopardy , to declare this Primitive Message , 1 Jo. 1. 5. revived in their Spirits , by the good Spirit and Power of God. viz. That God is Light , and in him is no darkness at all ; and that he has sent his Son a Light into the World to enlighten all Men in order to Salvation ; and that they that say they have Fellowship with God and are his Children and People , and yet walk in Darkness , viz. in Disobedience to the Light in their Consciences , and after the Vanity of this World , they lie and do not the Truth . But that all such as love the Light and bring their Deeds to it , and walk in the Light , as God is Light , the blood of Jesus Christ his Son should cleanse them from all Sin. VIII . Their known great Constancy and Patience in Suffering for their Testimony , in all the Branches of it , and that , sometimes unto Death , by Beatings , Bruisings , long and crowded Imprisonments , and Noisom Dungeons . Four of them in New England Dying by the Hands of the Executioner , purely for Preaching amongst that People ; besides Banishments and Excessive Plunders and Sequestrations of their Goods and Estates , almost in all parts ; not easily to be expressed , and less to be endured , but by those that have the support of a good and glorious Cause ; refusing Deliverance by any indirect ways or means , as often as it was offered to them . IX . That they did not only , not show any disposition to Revenge , when it was at any time in their Power ; but forgave their cruel Enemies ; shewing Mercy to those that had none for them . X. Their Plainness with those in Authority : not unlike the Antient Prophets , not fearing to tell them to their Faces of their Private and Publick Sins , and their Prophecies to them of their Afflictions and Downfall , when in the Top of their Glory ; also of some National Judgments , as of the Plague , and Fire of London , in express Terms , and likewise particular ones to divers Persecutions , which accordingly overtook them ; and which were very remarkable in the Places where they dwelt , and in time they may be made publick for the Glory of God. Thus Reader , thou seest this People in their Rise , Principles , Ministry and Progress , both their General and Particular Testimony , by which thou maist be informed how and upon what foot they Sprung and became so considerable a People . It remains next that I shew also their Care , Conduct and Discipline , as a Christian and Reformed Society , that they might be found living up to their own Principles and Profession . And this , the rather , because they have hardly suffered more in their Character from the Unjust Charge of Error , than by the false Imputation of Disorder : Which Calumny indeed has not failed to follow all the true steps that were ever made to Reformation , and under which Reproach none suffered more than the Primitive Christians themselves , that were the Honour of Christianity , and the great Lights and Examples of their own and succeeding Ages . This People encreasing daily both in Town and Country , an Holy Care fell upon some of the Elders among them , for the Benefit and Service of the Church . And the first Business in their View , after the Example of the Primitive Saints , was the Exercise of Charity , to supply the Necessities of the Poor , and answer the like Occasions : Wherefore Collections were early and liberally made for that , and divers other Services in the Church , and intrusted with Faithful Men , fearing God , and of good Report , who were not weary in well-doing ; adding often of their own , in large Proportions , which they never brought to account , or desired should be known , much less restored to them , that none might want , nor any Service be retarded or disappointed . They were also very careful , that every one that belonged to them , answered their Profession in their Behaviour among Men , upon all Occasions ; that they lived Peaceably , and were in all things good Examples . They found themselves engaged to record their Sufferings and Services ; and in case of Marriage , which they could not perform in the usual Methods of the Nation , but among themselves ; they took care thal all things were clear between the Parties and all others , and it was then rare that any one entertain'd such Inclination to a Person on that account , till he or she had communicated it secretly to some very Weighty and Eminent Friends among them , that they might have a sense of the Matter ; looking to the Council and Unity of their Brethren , as of great Moment to them . But because the Charge of the Poor , the Number of Orphans , Marriages , Sufferings and other Matters multiplied , and that it was good that the Churches were in some way and Method , of proceeding in such Affairs among them , to the end they might the better correspond upon occasion , where a Member of one Meeting , might have to do with one of another : It pleased the Lord in his Wisdom and Goodness , to open the Understanding of the first Instrument of this Dispensation of Life , about a Good and Orderly way of Proceeding ; and he felt an Holy Concern to visit the Churches in Person throughout this Nation , to begin and establish it among them ; and by his Epistles the like was done in other Nations and Provinces abroad ; which he also afterwards Visited , and helped in that Service , as shall be observed when I come to speak of him . Now the Care , Conduct and Discipline , I have been speaking of , and which is now practised among this People , is as followeth . III. This Godly Elder , in every County where he travelled , exhorted them , that some out of every Meeting of Worship , should meet together once in the Month , to confer about the Wants and Occasions of the Church . And as the Case required , so those Monthly Meetings were fewer or more in number in every respective County ; Four or Six Meetings of Worship , usually making one Monthly Meeting of Business . And accordingly the Brethren met him from place to place , and began the said Meetings , viz. For the Poor , Orphans orderly Walking , Integrity to their Profession , Births , Marriages , Burials , Sufferings &c. And that these Monthly Meetings should , in each County make up one Quarterly Meeting , where the most Zealous and Eminent Friends of the County should assemble to Communicate , Advise and Help one another , especially when any Business seemed difficult , or a Monthly Meeting was tender of determining a Matter . Also these Quarterly Meetings should digest the Reports of the Monthly Meetings , and prepare one for the County , against the Yearly Meeting ; in which the Quarterly Meetings resolve , which is held Yearly in London ; where the Churches in this Nation , and other Nations , and Provinces Meet , by chosen Members of their Respective Counties , both mutually to communicate their Church Affairs , and to advise and be advised in any depending Case to Edification . Also to provide a requisite Stock , for the discharge of general Expences for general Services in the Church , not needful to be here particularized . At these Meetings any of the Members of the Churches may come if they please , and speak their Minds freely , in the Fear of God , to any matter ; but the Mind of each Meeting therein represented is chiefly understood , as to perticuler Cases , in the Sense delivered by the Persons deputed or chosen for that Service . During their Yearly Meeting , to which their other Meetings referr in their Order and Resolve themselves ; care is taken by a Select Number , for that service chosen by the General Assembly , to draw up the Minutes of the said Meeting , upon the several matters that have been under Consideration therein , to the end that the Respective Quarterly and Monthly Meetings may be informed of all Proceedings , together with a general Exhortation to Holiness , Unity and Charity : Of all which Proceedings in Yearly , Quarterly and Monthly Meetings , due Record is kept by some One appointed for that Service , or that hath voluntarily undertaken it . These Meetings are opened , and usually concluded in their Solemn waiting upon God , who is sometimes graciously pleased to answer them with as signal Evidences of his Love and Presence , as in any other their Meetings of Worship . It is further to be Noted , that in these Solemn Assemblies , for the Church's Service , there is no one presides among them after the manner of the Assemblies of other People ; Christ only being their President , as he is pleased to appear in Life and Wisdom in any one or more of them , to whom , whatever be their Capacity or Degree , the rest adhere with a Firm Unity , not of Authority but Conviction , which is the Divine Authority and way of Christ's Power and Spirit in his People : Making good his blessed Promise , That he would be in the Midst of his , where and whenever they were met together in his Name , even to the End of the World. So be it . Now it may be expected , I should here set down what sort of Authority is exercised by this People , upon such Members of their Society , as correspond not in their Lives with their Profession , and that are Refractory to this good and wholesom Order settled among them ; and the rather because they have not wanted their Reproach and Suffering from some Tongues , upon this occasion in a plentiful manner . The Power they exercise is such as Christ has given to his own People , to the End of the World , in the Persons of his Disciples , viz. To Oversee , Exhort , Reprove , and after long Suffering and Waiting upon the Disobedient and Refractory , to disown them , as any more of their Communion , or that they will any longer stand Charged in the Sight and Judgment of God or Men , with their Conversation or Behaviour as one of them , untill they Repent . The subject matter about which this Authority , in any of the foregoing Branches of it , is Exercised ; is First , in Relation to common and general Practice , and Secondly , about those things that more strictly referr to their own Character and Profession , and distinguish them from all other Professors of Christianity ; avoiding two Extreams upon which many Split , viz. Persecution and Libertinism . A Coercive Power to Whip People into the Temple , that such as will not Conform , though against Faith and Conscience , shall be punisht in their Persons or Estates ; or leaving all loose and at large , as to Practice , unaccountable to all but God and the Magistrate . To which hurtful Extream , nothing has more contributed than the Abuse of Church Power , by such as suffer their Passions and private Interests to prevail with them to carry it to outward Force and Corporal Punishment . A Practice they have been taught to dislike , by their extream Sufferings , as well as their known Principle for an universal Liberty of Conscience . On the other hand , they equally dislike an Independency in Society . An unaccountableness in Practice and Conversation to the Terms of their own Communion , and to those that are the Members of it . They distinguish between Imposing any Practice that immediately regards Faith or Worship , ( which is never to be done nor suffered or submitted unto ) and requiring Christian Compliance with those Methods that only respect Church Business in its more Civil part and Concern , and that regard the Discreet and Orderly Maintenance of the Character of the Society as a Sober and Religious Community . In short , what is for the Promotion of Holiness and Charity , that Men may Practice what they profess , live up to their own Principles , and not be at Liberty to give the Lie to their own Profession , without Rebuke . They compell none to them , but oblige those that are of them to walk Suitably , or they are denyed by them : That is all the Mark they set upon them , and the Power they Exercise , or Judge a Christian Society , can Exercise upon those that are the Members of it . The way of their Proceedings against such as have Lapst or Transgrest , is this . He is visited by some of them , and the matter of Fact laid Home to him , be it any evil Practice against known and general Virtue , or any Branch of their Particular Testimony , which he , in Common , professeth with them . They labour with him in much Love and Zeal for the good of his Soul , the Honour of God , and Reputation of their Profession , to own his Fault and condemn it , in as ample a Manner as the Evil or Scandal was given by him ; which for the most part , is performed by some Written Testimony under the Partys Hand ; and if it so happen that the Party prove Refractory , and is not willing to clear the Truth they profess , from the Reproach of his or her evil doing or Unfaithfulness , they , after repeated Entreaties and due waiting for a Token of Repentance , give forth a Paper to disown such a Fact , and the Party offending ; recording the same as a Testimony of their care for the Honour of the Truth they profess . And if he or she shall clear their Profession and themselves , by sincere Acknowledgment of their Fault , and Godly sorrow for so doing , they are received and looked upon again as Members of their Communion . For as God , so his true People upbraid no Man after Repentance . This is the account I had to give of the People of God called Quakers , as to their Rise , Appearance , Principles and Practices , in this Age of the World , both with Respect to their Faith and Worship , Discipline and Conversation . And I Judge it very proper in this place , because it is to Preface the Journal of the first Blessed and Glorious Instrument of this Work , and for a Testimony to him in his singular Qualifications and Services , in which he abundantly excelled in this day , and are worthy to be set forth as an Example to all succeeding Times ; to the Glory of the Most High God , and for a just Memorial to that Worthy and Excellent Man , his Faithful Servant and Apostle to this Generation of the World. I am now come to the Third Head or Branch of my Preface , viz. The Instrumental Author . For it is Natural for some to say , Well , here is the People and Work , but where and who was the Man , the Instrument ; he that in this Age was sent to begin this Work and People . I shall , as God shall enable me , declare who and what he was , not only by report of others , but from my own long and most inward Converse and intimate knowledge of him ; for which my Soul blesseth God , as it hath often done ; and I doubt not , but by that time I have discharged my self of this part of my Preface , my serious Readers will believe I had good Cause so to do . The Blessed Instrument of and in this day of God , and of whom I am now about to Write , was George Fox , distinguished from another of that Name , by that Other 's addition of Younger to his Name in all his Writings ; not that he was so in Years , but that he was so in the Truth , but he was also a Worthy Man , Witness and Servant of God in his time . But this George Fox was Born in Leicestershire , about the Year 1624. He descended of Honest and Sufficient Parents , who endeavoured to bring him up , as they did the rest of their Children , in the Way and Worship of the Nation ; especially his Mother , who was a Woman accomplisht above most of her Degree in the place where she lived . But from a Child he appeared of another Frame of Mind than the rest of his Brethren ; being more Religious , Inward , Still , Solid and Observing beyond his Years , as the Answers he would give , and the Questions he would put upon occasion , manifested to the Astonishment of those that heard him , especially in Divine Things . His Mother taking Notice of his Singular Temper , and the Gravity , Wisdom and Piety that very early shined through him , refusing Childish and Vain Sports and Company , when very Young ; she was Tender and Indulgent over him , so that from her he met with little Difficulty . As to his Employment he was brought up in Country Business , and as he took most delight in Sheep , so he was very skillful in them , an Employment that very well suited his mind in several Respects , both for its Innocency and Solitude ; and was a just Figure of his after Ministry and Service . I shall not break in upon his own Account , which is by much the best that can be given , and therefore desire , what I can , to avoid saying any thing of what is said already , as to the perticular Passages of his coming forth ; but , in general , when he was somewhat above Twenty , he left his Friends , and visited the most Retired and Religious People in those Parts ; and some there were short of few , if any , in this Nation , who waited for the Consolation of Israel Night and Day ; as Zacherias , Anna and good Old Simeon did of Old Time. To these he was sent , and these he sought out in the Neighbouring Countrys , and among them he Sojourned till his more ample Ministry came upon him . At this time he taught and was an Example of Silence , endeavouring to bring them from Self-performances , Testifying and turning to the Light of Christ within them , and encouraging them to wait in Patience to feel the Power of it to stir in their Hearts , that their Knowledge and Worship of God might stand in the Power of an Endless Life , which was to be found in the Light , as it was obeyed in the Manifestation of it in Man. For in the Word was Life , and that Life is the Light Men. Life in the Word , Light in Men , and Life in Men as the Light is obeyed ; the Children of the Light living by the Life of the Word , by which the word begets them again to God , which is the Regeneration and New Birth , without which there is no coming unto the Kingdom of God ; and which , whoever comes to , is greater than John , that is , than John's Dispensation , which was not that of the Kingdom , but the Consummation of the Legal , and Forerunning of the Gospel Times . Accordingly , several Meetings were gathered in those Parts , and thus his Time was employed for some Years . In 1652. He being in his usual Retirement to the Lord upon a very High Mountain , in some of the hither parts of Yorkshire , as I take it , his Mind exercised towards the Lord , he had a Vision of the great Work of God in the Earth , and of the way that he was to go forth to begin it . He saw People as thick as Motes in the Sun , that should in time , be brought Home to the Lord ; that there might be but one Shepherd and one Sheepfold in all the Earth . There his Eye was directed Northward , beholding a great People that should receive him and his Message in those Parts . Upon this Mountain he was moved of the Lord to sound out his Great and notable Day , as if he had been in a great Auditory , and from thence went North , as the Lord had shown him ; and in every place where he came , if not before he came to it , he had his particular Exercise and Service shown to him , so that the Lord was his Leader indeed ; for it was not in vain that he Travailled , God in most places sealing his Commission with the Convincement of some of all sorts , as well Publicans as sober Professors of Religion . Some of the first and most Eminent of them , which are at Rest , were Richard Farnsworth , James Nayler , William Dewsberry , Francis Howgil , Edward Burroughs , John Camm , John Audland , Richard Hubberthorn , T. Taylor , John Aldam , T. Holmes , Alexander Parker , William Simpson , William Caton , John Stubbs , Robert Widders , John Burnyeat , Robert Lodge , Thomas Salthouse , and many more Worthies , that cannot be well here Named , together with divers yet living of the first and great Convincement , who after the knowledge of God's purging Judgments in themselves , and some time of waiting in silence upon him , to feel and receive Power from on High to speak in his Name , ( which none else rightly can , though they may use the same Words . ) They felt the Divine Motions , and were frequently drawn forth , especially to visit the Publick Assemblies , to reprove , inform and exhort them , sometimes in Markets , Fairs , Streets , and by the High-way-side , calling People to Repentance , and to turn to the Lord with their Hearts as well as their Mouths ; directing them to the Light of Christ within them , to see and examine and consider their ways by , and to eschew the Evil and do the Good and Acceptable Will of God. And they suffered great Hardships for this their Love , and Good-will , being often Stockt , Stoned , Beaten , Whipt and Imprisoned , though Honest Men and of Good Report where they lived , that had left Wives and Children , and Houses and Lands to visit them with a living Call to Repentance . And though the Priests generally set themselves to oppose them , and write against them , and insinuated most False and Scandalous Stories to Defame them , stirring up the Magistrates to suppress them , especially in those Northern Parts ; yet God was pleased so to fill them with his living Power , and give them such an open Door of utterance in his Service , that there was a mighty Convincement over those Parts . And through the tender and singular Indulgence of Judge Bradshaw and Judge Fell , who were wont to go that Circuit , in the Infancy of things , the Priests were never able to gain the point they laboured for , which was to have proceeded to Blood , and if possible , Herod like , by a Cruel exercise of the Civil Power , to have cut them off and rooted them out of the Country . Especially Judge Fell , who was not only a Check to their Rage in the Course of Legal Proceedings , but otherwise upon occasion , and finally countenanced this People ; for his Wife receiving the Truth with the First , it had that Influence upon his Spirit , being a Just and Wise Man , and seeing in his own Wife and Family , a full Confutation to all the popular Clamours against the Way of Truth , that he covered them what he could , and freely opened his Doors , and gave up his House to his Wife and her Friends , not valuing the Reproach of Ignorant or Evil Minded People , which I here mention , to His and her Honour , and which will be I believe , an Honour and a Blessing to such of their Name and Family , as shall be found in that Tenderness , Humility , Love and Zeal for the Truth and People of the Lord. That House was for some Years at first , till the Truth had opened its way in the Southern parts of this Island , an Eminent Receptacle of this People . Others of good Note and Substance in those Northern Countrys , had also opened their Houses with their Hearts , to the many Publishers , that in a short time the Lord had raised to declare his Salvation to the People , and where Meetings of the Lord's Messengers were frequently held , to communicate their Services and Exercises , and Comfort and Edify one another in their Blessed Ministry . But least this may be thought a Digression , having touched upon this before , I return to this Excellent Man : And for his Personal Qualities , both Natural , Moral and Divine as they appeared in his Converse with Brethren and in the Church of God ; take as follows . I. He was a Man that God endued with a Clear and Wonderful Depth , a discerner of others Spirits , and very much a Master of his own . And though the side of his Understanding which lay next to the World , and especially the Expression of it might sound Uncouth and Unfashionable to Nice Ears , his matter was nevertheless very profound ; and would not only bear to be often considered , but the more it was so , the more Weighty and Instructing it appeared . And as abruptly and brokenly as sometimes his Sentences would fall from him , about Divine Things , it is well known they were often as Texts to many fairer Declarations . And indeed it showed beyond all Contradiction that God sent him , that no Arts or Parts had any share in his matter or manner of his Ministry ; and that so many Great , Excellent and Necessary Truths as he came forth to Preach to Mankind , had therefore nothing of Man's Wit or Wisdom to recommend them . So that as to Man he was an Original , being no Man's Copy . And his Ministry and Writings show they are from one that was not Taught of Man , nor had Learned what he said by Study . Nor were they Notional or Speculative , but sensible and Practical Truths , tending to Conversion and Regeneration , and the setting up the Kingdom of God in the Hearts of Men , and the way of it was his Work. So that I have many times been overcome in my self , and been made to say , with my Lord and Master upon the like Occasion ; I thank thee O Father Lord of Heaven and Earth , that thou hast hid these things from the Wise and Prudent of this World , and revealed them to Babes , For many times hath my Soul bowed in an Humble Thankfulness to the Lord , that he did not choose any of the Wise and Learned of this World to be the first Messenger in our Age , of his blessed Truth to Men ; but that he took one that was not of High Degree , or Elegant Speech , or learned after the way of this World , that his Message and Work he sent him to do , might come with less Suspicion or Jealousie of Humane Wisdom and Interest , and with more Force and Clearness upon the Consciences of those , that sincerely Sought the way of Truth in the Love of it . I say , beholding with the Eye of my mind which the God of Heaven had opened in me , the Marks of God's Finger and Hand visibly in this Testimony , from the Clearness of the Principle , the Power and Efficacy of it in the Exemplary Sobriety , Plainness , Zeal , Steadiness , Humility , Gravity , Punctuality , Charity and Circumspect care in the Government of Church Affairs , which shined in his and their Life and Testimony that God employed in this Work , it greatly confirmed me that it was of God , and engaged my Soul in a Deep Love , Fear , Reverence and Thankfulness for his Love and Mercy therein to Mankind ; in which Mind I remain , and shall , I hope , to the end of my Daies . II. In his Testimony or Ministry , he much laboured to open Truth , to the Peoples Understandings , and to bottom them upon the Principle , and Principal , Christ Jesus , the Light of the World , that by bringing them to something that was of God in themselves , they might the better know and judge of him and themselves . He had an Extraordinary Gift in opening the Scriptures . He would go to the Marrow of things , and show the Mind , Harmony and Fullfilling of them with much Plainness , and to great Comfort and Edification . The Mistery of the first and second Adam , of the Fall and Restoration , of the Law and Gospel , of Shadows and Substance , of the Servant and Sons State , and the fullfiling of the Scriptures in Christ , and by Christ the True Light , in all that are his , through the Obedience of Faith , were much of the Substance and Drift of his Testimonies . In all which he was witnessed to be of God , being sensibly felt to speak that which he had received of Christ , and was his own Experience , in that which never Ers nor Fails . But above all , he excelled in Prayer . The Inwardness and Weight of his Spirit , the Reverence and Solemnity of his Address and Behaviour , and the Fewness and Fulness of his Words , have often struck , even Strangers , with Admiration , as they used to reach others with Consolation . The most Awfull , Living , Reverent Frame I ever Felt or Beheld , I must say was his in Prayer . And truly it was a Testimony he knew and lived neerer to the Lord than other Men ; for they that know him most will see most reason to approach him with Reverence and Fear . He was of an Innocent Life , no Busie Body , nor Self Seeker , neither Touchy , nor Critical : What fell from him was very Inoffensive , if not very Edifying . So Meek , Contented , Modest , Easie , Steady , Tender , it was a pleasure to be in his Company . He exercised no Authority but over Evil , and that every where and in all ; but with Love , Compassion and Long Suffering . A most Merciful Man , as ready to Forgive as unapt to take or give an Offence . Thousands can truly say , he was of an Excellent Spirit and Savour among them , and because thereof , the most Excellent Spirits loved him with an unfained and unfading Love. He was an Incessant Labourer ; for in his Younger time , before his many great and deep Sufferings and Travels had enfeebled his Body for Itinerant Services , he laboured much in the Word , and Doctrine and Discipline in England , Scotland and Ireland , turning many to God , and confirming those that were convinced of the Truth , and setling Good Order as to Church Affairs among them . And towards the Conclusion of his Travelling Services , between the Years Seventy One , and Seventy Seven , he Visited the Churches of Christ in the Plantations in America , and in the United Provinces , and Germany as his following Journal Relates , to the Convincement and Consolation of many . After that time he chiefly resided in and about the City of London , and besides the Services of his Ministry which were Frequent and Serviceable , he writ much both to them that are within , and those that are without the Communion . But the care he took of the Affairs of the Church in General was very great . He was often where the Records of the Affairs of the Church are kept , and the Letters from the many Meetings of God's People over all the World where settled , come upon Occasions , which Letters he had read to him , and Communicated them to the Meeting that is Weekly held there for such Services , he would be sure to stir them up to discharge them , especially in Suffering Cases . Showing great Sympathy and Compassion upon all such Occasions , carefully looking into the Respective Cases , and endeavouring Speedy Relief according to the Nature of them . So that the Churches and any of the Suffering Members thereof , were sure not to be forgotten or delayed in their Desires if he were there . As he was Unwearied , so he was Undaunted in his Services for God and his People , he was no more to be moved to Fear than to Wrath. His Behaviour at Darby , Litchfield , Appleby , before Oliver Cromwell at Launston , Scarborough , Worcester and Westminster-Hall , with many other Places and Exercises , did abundantly evidence it to his Enemies as well as his Friends . But as in the Primitive Times , some rise up against the blessed Apostles of our Lord Jesus Christ , even from among those that they had turned to the Hope of the Gospel , and who became their greatest Trouble ; so this Man of God had his share of Suffering from some that were convinced by him , who through prejudice or mistake run against him , as one that sought Dominion over Conscience ; because he prest by his Presence or Epistles , a ready and zealous compliance with such good and wholesome things , as tended to an Orderly Conversation about the Affairs of the Church , and in their walking before Men. That which contributed much to this ill Work , was in some a begrudging of this Meek Man , the love and esteem he had and deserved in the Hearts of the People , and weakness in others , that were taken with their groundless Suggestions of Imposition and blind Obedience . They would have had every Man Independent , that as he had the Principle in himself , he should only stand and fall to that and no Body else ; not considering that the Principle is One in all ; and though the Measure of Light or Grace might differ , yet the Nature of it was the same , and being so , they struck at the Spiritual Unity , which a People , guided by the same Principle , are naturally led into : So that what is an evil to One , is so to All , and what is Vertuous , Honest and of good Report to One , is so to All , from the Sense and Savour of the one Universal Principle which is common to all , ( and which the disaffected profess to be ) the Root of all True Christian Fellowship , and that Spirit into which the People of God drink and come to be Spiritually Minded , and of one Heart and one Soul. Some weakly mistook good Order in the Government of Church Affairs , for Discipline in Worship , and that it was so prest or recommended by Him and other Brethren : And they were ready to reflect the same things that Dissenters had very reasonably objected upon the National Churches , that have coercively pressed Conformity to their Respective Creeds and Worships : Whereas these things related wholly to Conversation , and the Outward ( and as I may say ) Civil part of the Church , that Men should walk up to the Principles of their Belief , and not be wanting in Care and Charity . But though some have stumbled and fallen through Mistakes , and an unreasonable Obstinancy , even to a Prejudice ; yet blessed be God , the Generality have returned to their First Love , and seen the Work of the Enemy , that looses no Opportunity or Advantage by which he may check or hinder the Work of God , and disquiet the Peace of his Church , and chill the Love of his People to the Truth and one to another ; and there is hope of divers that are yet at a Distance . In all these Occasions , though there was no Person the Discontented struck so sharply at , as this Good Man , he bore all their Weakness and Prejudice , and returned not Reflection for Reflection ; but forgave them their weak and bitter Speeches , praying for them that they might have a Sense of their hurt , and see the Subtilty of the Enemy to Rend and Devide , and return into their First Love , that thought no Ill. And truly , I must say , that though God had visibly cloathed him with a Divine Preference and Authority , and indeed his very Presence exprest a Religious Majesty ; yet he never abused it , but held his Place in the Church of God with great Meakness and a most engaging Humility and Moderation . For upon all Occasions , like his blessed Master , he was a Servant to all ; holding and exercising his Eldership , in the Invisible Power that had gathered them , with Reverence to the Head and Care over the Body : And was received only in that Spirit and Power of Christ as the First and Chief Elder in this Age ; who , as he was therefore worthy of double Honour , so for the same Reason it was given by the Faithful of this day ; because his Authority was inward and not outward , and that he got it and kept it by the Love of God and Power of an Endless Life . I write my Knowledge and not Report , and my Witness is True , having been with him for Weeks and Months together on divers Occasions , and those of the nearest and most exercising Nature , and that by Night and by Day , by Sea and by Land ; in this and in Foreign Countrys : And I can say , I never saw him out of his Place , or not a Match for every Service or Occasion . For in all things he acquitted himself like a Man , yea a strong Man , a New and Heavenly minded Man. A Divine and a Naturalist , and all of God Almighty's making . I have been surprised at his Questions and Answers in Natural things ; that whilst he was Ignorant of useless and Sophistical Science , he had in him the Foundation of useful and commendable Knowledge , and cherisht it every where . Civil beyond all Forms of Breeding , in his Behaviour . Very Temperate , eating Little , and sleeping Less , though a Bulky Person . Thus he Lived and Sojourned among us , and as he lived , so he died ; feeling the same Eternal Power that had raised and preserved him in his last Moments . So full of assurance was he , that he Triumpht over Death ; and so even to the last , as if Death were hardly worth Notice or a Mention : Recommending to some with him , the Dispatch and Dispersion of an Epistle , just before Written to the Churches of Christ , throughout the World , and his own Books ; but above all , Friends , and of all Friends , those in Ireland and America , twice over . Saying , mind poor Friends in Ireland and America . And to some that came in and enquired how he found himself , he answered , Never heed , the Lord's Power is over all Weakness and Death , the Seed reigns , Blessed be the Lord : Which was about Four or Five Hours before his Departure out of this World. He was at the great Meeting near Lombard-street on the First day of the Week , and it was the Third following about Ten at Night when he left us ; being at the House of H. Goldney in the same Court. In a good Old Age he went , after having lived to see his Childrens Children to many Generations in the Truth . He had the Comfort of a short Illness , and the Blessing of a clear Sense to the last ; and we may truly say , with a Man of God of Old , that being Dead , he yet Speaketh ; and though absent in Body , he is Present in Spirit ; neither Time nor Place being able to interrupt the Communion of Saints , or dissolve the Fellowships of the Spirits of the Just . His Works praise him , because they are to the Praise of him that worked by him ; for which his Memorial is , and shall be Blessed . I have done , as to this part of my Preface , when I have left this short Epitaph to his Name . Many Sons have done virtuously in this Day , but Dear George thou Excellest them All. And now , Friends , you that profess to walk in the way , this Blessed Man was sent of God to turn us into , suffer I beseech you the word of Exhortation , as well Fathers as Children , and Elders as Young Men. The Glory of this Day and Foundation of the Hope that has not made us ashamed since we were a People , you know is that Blessed Principle of Light and Life of Christ which we Profess , and Direct all People to , as the great Instrument and Agent of Man's Conversion to God : It was by this we were first Touched , and effectually enlightned as to our Inward State , which put us upon the Consideration of our Latter End , causing us to set the Lord before our Eyes , and to Number our Days , that we might apply our Hearts to Wisdom . In that Day we judged not after the Sight of the Eye , or after the Hearing of the Ear , but according to the Light and Sense this Blessed Principle gave us ; we judged and acted in reference to Things and Persons , our selves and others , yea , towards God our Maker . For being quickned by it in our Inward Man , we could easily discern the difference of things , and feel what was Right , and what was Wrong , and what was Fit and what not , both in reference to Religion and Civil Concerns . That being the ground of the Fellowship of all Saints , it was in that our Fellowship stood . In this we desired to have a Sense one of another , acted towards one another , and all Men , in Love , Faithfulness and Fear . In the feeling of the Motions of this Principle we drew near to the Lord , and waited to be prepared by it , that we might feel those Drawings and Movings , before we approached the Lord in Prayer , or open'd our Mouths in Ministry . And in our Beginning and Ending with th●● , stood our Comfort , Service and Edification . And as we run faster , or fell short we made Burthens for our selves to bear ; our Services finding in our selves a Rebuke instead of an Acceptance , and in lieu of Well done , who has required this at your Hands ? In that day we were an Exercised People , our very Countenances and Deportment declared it . Care for others was then much upon us , as well as for our selves , especially the Young Convinced . Often had we the Burthen of the Word of the Lord to our Neighbours , Relations and Acquaintance ; and sometimes Strangers also , We were in Travail for one anothers Preservation : Not seeking , but shunning Occasions of any Coldness or Misunderstanding , treating one another as those that believed and felt God present . Which kept our Conversation Innocent , Serious and Weighty , guarding our selves against the Cares and Friendships of the World. We held the Truth in the Spirit of it , and not in our own Spirits , or after our own Wills and Affections . They were bowed and brought into Subjection , in so much that it was visible to them that knew us , we did not think our selves at our own Dispose , to go where we List , or say or do what we List , or when we List . Our Liberty stood in the Liberty of the Spirit of Truth , and no Pleasure , no Profit , no Fear no Favour could draw us from this retired , strict and watchful Frame . We were so far from seeking occasions of Company , that we avoided them what we could ; persuing our own Business with Moderation , instead of medling with other Peoples Unnecessarily . Our Words were Few and Savoury , our Looks Composed and Weighty , and our whole Deportment very Observable . True it is , that this Retired and strict sort of Life from the Liberty of the Conversation of the World , exposed us to the Censures of many , as Humourists , Conceited and Self-righteous Persons , &c. But it was our Preservation from many Snares , to which others were continually exposed by the Prevalency of the lust of the Eye , the lust of the Flesh , and the Pride of Life , that wanted no Occasions or Temptations to excite them abroad in the Converse of the World. I cannot forget the Humility and Chast Zeal of that Day . Oh! how Constant at Meetings , how Retired in them , how firm to Truth 's Life , as well as Truth 's Principles ; and how Entire and United in our Communion , as indeed became those that profess One Head , even Christ Jesus the Lord. This being the Testimony and Example the Man of God , before mentioned , was sent to Declare and Leave amongst us , and we having Embraced the same as the Merciful Visitation of God to us , the Word of Exhortation at this time is , that we continue to be found in the Way of this Testimony with all Zeal and Integrity , and so much the more , by how much the Day draweth near . And First , as to you , my Beloved and much Honoured Brethren in Christ , that are in the Exercise of the Ministry : Oh , feel Life in the Ministry ! Let Life be your Commission , your Well-spring and Treasury , in all such Occasions , else you well know , there can be no begetting to God , since nothing can quicken or make People alive to God , but the life of God : And it must be a Ministry in and from Life , that enlivens any People to God. We have seen the Fruit of all other Ministrys by the few that are turned from the Evil of their Ways . It is not our Parts , or Memory , the repetition of former Openings in our own will and time , that will do God's Work. A dry Doctrinal Ministry , however sound in Words , can reach but the Ear , and is but a Dream at the Best : There is another Soundness , that is soundest of all , viz. Christ the power of God. This is the Key of David , that Opens and none Shuts , and Shuts , and none can Open ; as the Oil to the Lamp , and the Soul to the Body , so is that to the best of Words . Which made Christ to say , My Words they are Spirit , and they are Life ; that is , they are from Life , and therefore they make you alive , that receive them . If the Disciples that had lived with Jesus , were to stay at Jerusalem till they received it ; so must we wait to receive , before we Minister , if we will turn People from Darkness to Light , and from Satan's power to God. I fervently bow my Knees to the God and Father of our Lord Jesus Christ , that you may always be like minded , that you may ever wait Reverently for the coming and opening of the Word of Life , and tend upon it in your Ministry and Service , that you may serve God in his Spirit . And be it little , or be it much , it is well ; for much is not too much , and the least is enough , if from the motion of God's Spirit ; and without it , verily , never so little is too much , because to no profit . For it is the Spirit of the Lord immediately , or through the Ministry of his Servants , that teacheth his People to profit ; and to be sure , so far as we take him along with us in our Services , so far we are profitable and no farther . For if it be the Lord that must work all things in us and for our selves ; much more is it the Lord , that must work in us for the Conversion of others . If therefore it was once a Cross to us to Speak , though the Lord required it at our Hands ; let it never be so to be silent , when he does not . It is one of the most dreadful Sayings in the Book of God , That he that adds to the Words of the Prophency of this Book , God will add the Plagues written in this Book . To keep back the Counsel of God , is as Terrible ; for he that takes away from the Words of the Prophecy of this Book , God shall take away his part out of the Book of Life . And truly , it has great Caution in it to those , that use the Name of the Lord , to be well assured , the Lord Speaks , that they may not be found of the Number of those , that add to the Words of the Testimony of Prophecy , which the Lord giveth them to bear ; nor yet to mince or diminish the same , both being so very offensive to God. Wherefore , Brethren , let us be careful neither to out-go our Guide , nor yet loiter behind him ; since he that makes Haste , may miss his Way , and he that stays behind , loose his Guide : For even those , that have Received the Word of the Lord , had need wait for Wisdom , that they may see how to divide the Word aright ; which plainly implieth that it is possible for one , that hath received the Word of the Lord , to miss in the Division and Application of it , which must come from an Impatiency of Spirit , and a Self-working , which makes an unsound and dangerous Mixture ; and will hardly beget a right minded living People to God. I am earnest in this , above all other Considerations , as to publick Brethren , well knowing how much it concerns the present and future State , and preservation of the Church of Christ Jesus , that has been gathered and built up by a Living and Powerful Ministry , that the Ministry be held , preserved and continued in the Manifestations , Motions and Supplies of the same Life and Power from time to time . And where ever it is observed , that any one does Minister more from Gifts and Parts , than Life and Power , though they have an Inlightned and Doctrinal Understanding ; let them in time be advised and admonished for their Preservation , because insensibly such will come to depend upon a Self-sufficiency ; to forsake Christ the living Fountain , and to hew out unto themselves Cisterns that will hold no living Waters ; and by degrees draw others from waiting upon the Gift of God in themselves , and to feel it in others , in order to their Strength and Refreshment to wait upon them , and to turn from God to Man again , and so to make Shipwrack of the Faith once delivered to the Saints , and of a good Conscience towards God ; which are only kept by that Divine Gift of life , that begat the one and awaken'd and sanctified the other in the Beginning . Nor is it enough that we have known the Divine Gift , and in it have reached to the Spirits in Prison , and been the Instruments of the Convincing of others of the way of God , if we keep not as low and poor in our selves , and as depending upon the Lord as ever ; since no Memory , no Repetitions of former Openings , Revelations or Enjoyments will bring a Soul to God , or afford Bread to the Hungry , or Water to the Thirsty , unless Life go , with what we say , and that must be waited for . O that we may have no other Fountain , Treasury or Dependence ! that none may presume at any rate to Act of themselves for God! Because they have long acted from God , that we may not supply want of waiting with our own Wisdom , or think that we may take less Care , and more liberty in speaking , than formerly ; and that where we do not feel the Lord by his Power to open us and enlarge us , whatever be the Expectation of the People , or has been our Customary Supply and Character , we may not exceed or fill up the time with our own . I hope , we shall ever Remember , who it was that said , Of your selves you can do nothing , our sufficiency is in Him : And if we are not to speak our own Words , or take Thought what we should say to Men in our Defence , when exposed for our Testimony , surely , we ought to speak none of our own Words , or take Thought what we shall say in our Testimony and Ministry in the Name of the Lord to the Souls of the People ; for then of all Times , and of all other Occasions should it be fulfilled in us ; for it is not you that speak , but the Spirit of my Father that speaketh in you . And indeed , the Ministry of the Spirit must and does keep its Analogy and Agreement with the Birth of the Spirit ; that as no Man can Inherit the Kingdom of God , unless he be born of the Spirit ; so no Ministery can beget a Soul to God , but that which is from the Spirit . For this , as I said before , the Disciples waited before they went forth ; and in this our Elder Brethren , and Messengers of God in our Day , waited , visited and reached to us . And having begun in the Spirit , let none ever hope or seek to be made perfect in the Flesh : For what is the Flesh to the Spirit , or the Chaff to the Wheat ? And if we keep in the Spirit , we shall keep in the Unity of it , which is the ground of true Fellowship . For by Drinking into that one Spirit , we are made one People to God , and by it we are continued in the Unity of the Faith , and the Bond of Peace . No Envying , no Bitterness , no Strife can have place with us . We shall watch always for Good , and not for Evil over one another , and rejoice exceedingly , and not begrudge at one anothers increase in the Riches of the Grace , with which God replenisheth his Faithful Servants . And , Brethren , as to you is committed the Dispensation of the Oracles of God , which give you frequent Opportunities , and great Place with the People among whom you Travail , I beseech you that you would not think it sufficient to declare the Word of Life in their Assemblies , however Edifying and Comfortable such opportunities may be to you and them : But as was the Practice of the Man of God before mentioned , in great Measure , when among us , inquire the State of the several Churches you Visit ; who among them are Afflicted or Sick , who are Tempted ; if any are Unfaithful or Obstinate , and endeavour to Issue those things in the Wisdom and Power of God , which will be a glorious Crown upon your Ministry . As that prepares your way in the Hearts of the People to receive you as Men of God , so it gives you Credit with them to do them good by your Advice in other Respects . The Afflicted will be Comforted by you , the Tempted Strengthened , the Sick Refreshed , the Unfaithful Convicted and Restored , and such as are Obstinate Softned and fitted for Reconciliation , which is Clenching the Nail , and applying and Fastning the general Testimony by that particular Care of the several Branches of it , in reference to them more immediately concerned in it . For though Good and Wise Men and Elders too , may reside in such places , who are of Worth and Importance in the general , and in other Places ; yet it does not always follow , that they may have the Room they deserve in the hearts of the People they live among ; or some particular occasion may make it unfit for him or them to use that Authority . But you that Travail as God's Messengers , if they receive you in the Greater , shall they refuse you in the Less ? And if they own the general Testimony , can they withstand the particular Application of it in their own Cases ? Thus , ye will shew your selves Workmen indeed , and carry your Business before you , to the praise of his Name that hath called you from Darkness to Light , that you might turn others from Satan's Power unto God and his Kingdom , which is within . And Oh that there were more of such Faithful Labourers in the Vineyard of the Lord ! Never more need since the day of God! Wherefore I cannot but Cry and Call aloud to you , that have been long Professors of the Truth , and know the Truth in the convincing Power of it , and have had a sober Conversation among Men , yet content your selves only to know Truth for your selves ; to go to Meetings , and Exercise an ordinary Charity in the Church , and an honest Behaviour in the World , and limit your selves within those Bounds , feeling little or no concern upon your Spirits for the Glory of the Lord in the prospirity of his Truth in the Earth , more than to be glad that others succeed in such Service ; Arise ye in the Name and Power of the Lord Jesus ! Behold , how white the Fields are unto Harvest in this and other Nations , and how few Able and Faithful Labourers there are to work therein ! Your Country Folks , Neighbours and Kindred want to know the Lord and his Truth , and to Walk in it . Does nothing lie at your Door upon their Account ? Search and see , and loose no time , I beseech you , for the Lord is at Hand . I do not Judge you , there is one that Judgeth all Men , and his Judgment is true : You have mightily increased in your outward Substance ; may you equally increase in your inward Riches , and do good with both , while you have a day to do Good. Your Enemies would once have taken what you had from you , for his Names Sake , in whom you have believed ; wherefore he has given you much of the World in the Face of your Enemies . But Oh let it be your Servant and not your Master , your Diversion rather than your Business ! Let the Lord be chiefly in your Eye , and ponder your Ways , and see if God has nothing more for you to do ; and if you find your selves short in your Account with him , then wait for his Preparation , and be ready to receive the word of Command , and be not weary of well doing , when you have put your Hand to the Plow ; and assuredly you shall Reap ( if you faint not ) the Fruit of your Heavenly Labour in God's Everlasting Kingdom . And you , Young Convinced Ones , be you Entreated and Exhorted to a Diligent and Chast waiting upon God , in the way of his Blessed Manifestation and appearance of himself to you . Look not out , but within : Let not anothers Liberty be your Snare . Neither Act by Imitation , but Sense and Feeling of God's Power in your selves : Crush not the tender Buddings of it in your Souls , nor over run in your desires , and your warmness of Affections the Holy and Gentle Motions of It. Remember it is a still Voice that Speaks to us in this Day , and that it is not to be heard in the Noises and Hurries of the Mind ; but is distinctly understood in a retired Frame . Jesus loved and chose out Solitudes ; often going to Mountains , to Gardens and Sea-sides to avoid Crowds and Hurries , to shew his Disciples it was good to be Solitary , and sit loose to the World. Two Enemies lie near your States , Imagination and Liberty , but the plain , practical , Living , Holy Truth , that has convinced you will preserve you , if you mind it in your selves , and bring all Thoughts , Imaginations and Affections to the Test of it , to see if they are wrought in God , or of the Enemy , or your own selves : So will a true Tast , Discerning and Judgment , be preserved to you , of what you should do and leave undone : And in your diligence and Faithfulness in this way you will come to inherit Substance ; and Christ , the Eternal Wisdom , will fill your Treasury . And when you are Converted , as well as Convinced , then confirm your Brethren , and be ready to every good Word and Work , that the Lord shall call you to ; that you may be to his Praise , who has chosen you to be partakers with the Saints in Light of a Kingdom that cannot be shaken , an Inheritance incorruptible , in Eternal Habitations . And now , as for you that are the Children of God's People , a Great Concern is upon my Spirit for your good ; and often are my Knees Bowed to the God of your Fathers for you , that you may come to be partakers of the same Divine Life and Power , that has been the Glory of this Day ; that a Generation you may be to God , an Holy Nation and a Peculiar People , Zealous of Good Works , when all our Heads are laid in the Dust . Oh you Young Men and Women , let it not suffice you , that you are the Children of the People of the Lord ! you must also be born again , if you will inherit the Kingdom of God. Your Fathers are but such after the Flesh , and could but beget you into the likeness of the first Adam ; but you must be begotten into the likeness of the second Adam by a Spiritual Generation . And therefore look carefully about you , Oh ye Children of the Children of God , Consider your Standing , and see what you are in Relation to this Divine Kindred , Family and Birth ! Have you obeyed the Light , and received and walked in the Spirit , that is the incorruptible Seed of the Word and Kingdom of God , of which you must be born again : God is no respecter of Persons . The Father cannot save or answer for the Child , the Child for the Father , but in the Sin thou Sinnest , thou shalt die ; and in the Righteousness thou doest , through Christ Jesus , thou shalt live ; for it is the Willing and Obedient that shall eat the Good of the Land. Be not deceived , God is not mocked , such as all Nations and People Sow , such they shall reap at the hand of the just God. And then your many and great Priviledges , above the Children of other People , will add weight in the scale against you , if you choose not the way of the Lord. For you have had Line upon Line , and Precept upon Precept , and not only good Doctrine , but good Example ; and which is more , you have been turned to and acquainted with a Principle in your selves , which others have been ignorant of ; and you know , you may be as Good as you please , without the Fear of Frowns and Blows , or being turned out of doors and forsaken of Father and Mother for God's Sake , and his Holy Religion , as has been the Case of some of your Fathers in the day they first entred into this Holy Path : And if you , after hearing and seeing the Wonders that God has wrought in the deliverance and perservation of them , through a Sea of Troubles , and the manifold Temporal , as well as spiritual Blessings , that he has filled them with in the sight of their Enemies , you should neglect and turn your backs upon so great and so near a Salvation , you would not only be most ungreatful Children to God and them , but must expect that God will call the Children of those that knew him not , to take the Crown out of your Hands , and that your lot will be a dreadful Judgment at the hand of the Lord. But Oh that it may never be so with any of you ! The Lord forbid , saith my Soul. Wherefore , Oh ye Young Men and Women , look to the Rock of your Fathers ! chuse the God of your Fathers : There is no other God but him ; no other Light but his ; no other Grace but his , nor Spirit , but his to Convince you , Quicken and Comfort you ; to Lead , Guide and Preserve you to God's Everlasting Kingdom : So will you be Possessors , as well as Professors of the Truth ; embracing it not only by Education but Judgment and Conviction , from a Sense begotten in your Souls , through the operation of the Eternal Spirit and Power of God in your hearts , by which you may come to be the Seed of Abraham through Faith , and the circumcision not made with Hands , and so heirs of the promise made to the Fathers of an Incorruptible Crown : That ( as I said before ) a Generation you may be to God , holding up the Profession of the blessed Truth in the Life and Power of it . For Formality in Religion is Nauseous to God and good Men ; and the more so , where any Form or Appearance has been new and peculiar , and begun and practised upon a Principle , with an Uncommon Zeal and Strictness . Therefore I say , for you to fall flat and formal , and continue the profession without that Salt and Savour , by which it is come to obtain a good Report among Men , is not to answer God's Love , nor your Parents Care , nor the mind of Truth in your selves , nor in those that are without ; who tho' they will not obey the Truth , have Sight and Sense enough to see if they do that make a Profession of it . For where the Divine Virtue of it is not felt in the Soul , and waited for , and lived in , imperfections will quickly break out , and shew themselves , and detect the Unfaithfulness of such Persons , and that their insides are not seasoned with the Nature of that holy Principle which they profess . Wherefore , Dear Children , let met intreat you to shut your Eyes at the Temptations and Allurements of this low and perishing World , and not suffer your affections to be captivated by those Lusts and Vanities that your Fathers , for Truths Sake , long since turned their Backs upon : But as you believe it to be the Truth , receive it into your Hearts , that you may become the Children of God : So that it may never be said of you , as the Evangelist Writes of the Jews of his time , That Christ , the true Light , came to his own , but his own received him not ; but to as many as received him , to them he gave Power to become the Children of God ; which were born , not of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God. A most close and comprehensive Passage to this occasion : You exactly and peculiarly answer to those professing Jews , in that you bear the Name of God's People , by being the Children and wearing of the Form of God's People : So that he by his Light in you , may be said to come to his own , and if you obey it not , but turn your Back upon it , and walk after the Vanities of your Minds , you will be of those that receive him not , which , I pray God , may never be your Case and Judgment ; but that you may be throughly sensible of the many and great Obligations you lie under to the Lord for his Love , and your Parents for their Care : And with all your Heart and all your Soul , and all your Strength turn to the Lord , to his Gift and Spirit in you , and hear his Voice and obey it , that you may Seal to the Testimony of your Fathers , by the Truth and Evidence of your own Experience ; that your Childrens Children may bless you , and the Lord for you , as those that delivered a faithful Example , as well as Record of the Truth of God unto them . So will the Gray Hairs of your Dear Parents yet alive , go down to the Grave with Joy , to see you the posterity of Truth , as well as theirs , and that not only their Natures but Spirit shall live in you when they are gone . I shall conclude this Preface with a few Words to those that are not of our Communion , into whose hands this may come , especially those of our own Nation . Friends , As you are the Sons and Daughters of Adam , and my Brethren after the Flesh , often and earnest have been my Desires and Prayers to God on your behalf , that you may come to know him that has Made you to be your Redeemer and Restorer to the Image that , through Sin , you have lost , by the power and Spirit of his Son Jesus Christ , whom he hath given for the Light and Life of the World. And Oh that you , who are called Christians , would receive him into your Heart ! for there it is you want him , and at that Door he stands knocking , that you should let him in , but you do not open to him ; You are full of other Guests , so that a Manger is his Lot among you Now , as well as of Old : Yet you are full of Profession , as were the Jews when he came among them , who knew him not , but rejected and evilly intreated him . So that if you come not to the Possession and Experience of what you profess , all your Formality in Religion will stand you in no stead in the Day of God's Judgment . I beseech you ponder with your selves your Eternal Condition , and see what Title , what Ground and Foundation you have for your Christianity : If more than a Profession , and an Historical Belief of the Gospel . Have you known the Baptism of Fire , and the Holy Ghost , and the Fan of Christ that winnows away the Chaff ; The Carnal Lusts and Affections ? That Divine Leven of the Kingdom , that being received , Levens the whole Lump of Man , sanctifying him throughout in Body , Soul and Spirit ? If this be not the Ground of your Confidence , you are in a Miserable Estate . You will say perhaps , that though you are Sinners , and live in the daily Commission of Sin , and are not Santified , as I have been Speaking , yet you have Faith in Christ , who has borne the Curse for you , and in him you are Compleat by Faith ; his Righteousness being imputed to you . But my Friends , let me intreat you not to deceive your selves , in so Important a Point , as is that of your Immortal Souls . If you have true Faith in Christ , your Faith will make you Clean , it will Sanctifie you ; for the Saints Faith was their Victory : By this they over came Sin within , and Sinful Men without . And if thou art in Christ thou walkest not after the Flesh , but after the Spirit , whose Fruits are Manifest . Yea , thou art a New Creature , New Made , New Fashioned after God's Will and Mold : Old things are done away , and behold , all things are become New : New Love , Desires , Will , Affections and Practices . It is not any longer Thou that livest , Thou Disobedient , Carnal , Worldly One ; but it is Christ that liveth in thee , and to live is Christ and to die is thy Eternal Gain ; because thou art assured , That thy Corruptible shall put on Incorruption , and thy Mortal , Immortality ; and that thou hast a Glorious House Eternal in the Heavens that will never wax Old or pass away . All this follows being in Christ , as Heat follows Fire and Light the Sun. Therefore have a Care how you presume to Rely upon such a Notion , as that you are in Christ , whilst in your old fallen Nature . For what Communion hath Light with Darkness , or Christ with Belial ? Hear what the beloved Disciple tells you : If we say we have fellowship with God , and walk in Darkness , we lie , and do not the Truth . That is , if we go on in a sinful way , are Captivated by our Carnal Affections , and are not Converted to God , we walk in Darkness , and cannot possibly have any fellowship with God. Christ Cloths them with his Righteousness that receive his Grace in their Hearts , and deny themselves , and take up his Cross daily , and follow him . Christ's Righteousness makes Men inwardly Holy , of Holy Minds , Wills and Practices . It is nevertheless Christs , because we have it ; for it is ours , not by Nature , but by Faith and Adoption : It is the Gift of God : But still tho' not ours , as of or from our selves , for in that Sense it is Christ's , for it is of and from him , yet it is ours ; and must be ours in Possession , Efficacy and Enjoyment to do us any Good , or Christ's Righteousness will profit us nothing . It was after this manner , That he was made to the primitive Christians , Righteousness , Sanctification , Justification and Redemption ; and if ever you will have the Comfort , Kernel and Marrow of the Christian Religion , thus you must come to learn and obtain it . Now , my Friends , by what you have Read , and will Read in what Follows , you may perceive , that God has visited a Poor People among you with this saving Knowledge and Testimony ; whom he has upheld and encreased to this Day , notwithstanding the fierce opposition they have met withal . Despise not the meanness of this Appearance : It was , and yet is ( we know ) a day of small things , and of small Account with too many ; and many hard and ill Names are given to it ; but it is of God , it came from him because it leads to him . This we know , but we cannot make another know it , as we know it , unless he will take the same way to know it , that we took . The World talks of God ; but what do they do ? They pray for Power , but reject the Principle in which it is . If you would know God and Worship and serve God , as you should do , you must come to the means he has ordained and given for that purpose . Some seek it in Books , some in Learned Men , but what they look for , is in themselves , but they overlook it . The Voice is too still , the Seed too small , and the Light shineth in Darkness . They are abroad , and so cannot divide the Spoil ; but the Woman , that lost her Silver found it at Home , after she had light her Candle and swept her House . Do you so too , and you shall find what Pilate wanted to know , viz. Truth . The light of Christ within , who is the Light of the World , ( and so a Light to you , that tells you the Truth of your Condition ) leads all , that take heed unto it , out of Darkness into God's marvellous Light ; for Light grows upon the Obedient . It is sown for the Righteous , and their way is a shining Light , that shines forth more and more to the perfect day . Wherefore , O Friends , Turn in , Turn in , I beseech you ! Where is the Poison , there is the Antidote : There you want Christ , and there you must find him ; and blessed be God , there you may find him . Seek and you shall find , I testifie for God : But then you must seek aright , with your whole Heart , as Men that seek for their Lives , yea , for their Eternal Lives : Diligently , Humbly , Patiently , as those that can taste no Pleasure , Comfort or Satisfaction in any thing else , unless you find him whom your Souls want , and desire to know and love above all . O it is a Travail , a Spiritual Travail ! Let the Carnal , Profane World think and say as it will. And through this Path you must walk to the City of God , that has Eternal Foundations , if ever you will come there . Well! And what does this blessed Light do for you ? Why , 1. it sets all your sins in order before you : It detects the Spirit of this World in all its Bates and Allurements , and shews how Man came to fall from God , and the fallen Estate he is in . 2. It begets a Sense and Sorrow , in such as believe in it , for this fearful Laps . You will then see him Distinctly , whom you have Pierced him , and all the Blows and Wounds you have given him by your Disobedience ; and how you have made him to serve with your Sins , and you will Weep and Mourn for it , and your Sorrow will be a Godly Sorrow . 3. After this it will bring you to the Holy Watch , to take Care that you do so no more , that the Enemy surprise you not again : Then Thoughts , as well as Words and Works , will come to Judgment , which is the way of Holiness , in which the Redeemed of the Lord do Walk . Here you will come to love God above all , and your Neighbours as your selves . Nothing Hurts , Nothing Harms , Nothing makes Afraid on this Holy Mountain : Now you come to be Christ's indeed , for you are his in Nature and Spirit , and not your own . And when you are thus Christ's , then Christ is yours , and not before : And here Communion with the Father and with the Son you will know , and the Efficacy of the Blood of Cleansing , even the Blood of Jesus Christ , that Immaculate Lamb , which speaketh better things than the Blood of Abel , and which cleanseth from all Sin the Consciences of those that , through the living Faith , come to be sprinkled with it from dead Works to serve the living God. To Conclude , Behold the Testimony and Doctrine of the People called Quakers ! Behold their Practice and Discipline ! And behold the blessed Man and Men that were sent of God in this Excellent Work and Service ! All which will be more particularly expressed in the Ensuing Annals of the Man of God ; which I do heartily recommend to my Readers most serious Perusal , and beseech Almighty God , that his Blessing may go along with it , to the Convincing of many , as yet Strangers to this Holy Dispensation , and also to the Edification of the Church of God in General : Who , for his manifold and repeated Mercies and Blessings to his People in this day of his great Love , is worthy ever to have the Glory , Honour , Thanksgiving and Renown ; and be it rendred and ascribed , with Fear and Reverence , through him in whom he is well pleased , his bloved Son and Lamb , our Light and Life , that sits with him upon the Throne , World without End. Amen , Says One that God has long since Mercifully favoured with his Fatherly Visitation , and who was not Disobedient to the Heavenly Vision and Call , to whom the Way of Truth is more Lovely and Precious than ever , and that knowing the Beauty and Benefit of it above all Worldly Treasure , has chosen it for his Chiefest Joy , and therefore recommends it to thy Love and Choice , because he is with great Sincerity and Affection thy Souls Friend . William Penn. London , Printed and Sold by T. Sowle , at the Crooked Billet in Holly-well-lane , Shoreditch , and near the Meeting-House in White-hart-court in Grace-church-street , 1694. 
A54196	----	Primitive Christianity revived in the faith and practice of the people called Quakers written, in testimony to the present dispensation of God, through them, to the world, that prejudices may be removed, the simple informed, the well-enclined encouraged, and the truth and its innocent Friends, rightly represented / by William Penn. Penn, William, 1644-1718. 1696 Approx. 147 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54196 Wing P1342 ESTC R15209 12005968 ocm 12005968 52318 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54196) Transcribed from: (Early English Books Online ; image set 52318) Images scanned from microfilm: (Early English books, 1641-1700 ; 574:10) Primitive Christianity revived in the faith and practice of the people called Quakers written, in testimony to the present dispensation of God, through them, to the world, that prejudices may be removed, the simple informed, the well-enclined encouraged, and the truth and its innocent Friends, rightly represented / by William Penn. Penn, William, 1644-1718. [14], 122, [8] p. Printed and sold by T. Sowle ..., London : 1696. First edition. Marginal notes. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Ali Jakobson Sampled and proofread 2005-10 Ali Jakobson Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Primitive Christianity REVIVED IN THE Faith and Practice Of the PEOPLE called QUAKERS . Written , in Testimony to the present Dispensation of God , through Them , to the World : That Prejudices may be removed , the Simple informed , the Well-enclined Encouraged , and the Truth and its Innocent Friends Rightly Represented . By William Penn. This People have I formed for my self : They shall shew forth my Praise , Isa . 43. 21. LONDON , Printed and Sold by T. Sowle , near the Meeting-house in White-Hart-Court in Gracious-Street , and at the Bible in Leaden-Hall-Street near the Market , 1696. THE EPISTLE TO THE READER . Reader , BY this short Ens●●ing Treatise , 〈…〉 perceive the Subject , of it , viz. The Light of Christ in Man , as the Manifestation of Gods Love , for Mans Happiness . Now , for as much as this is the Peculiar Testimony and Characteristick of the People called Quakers ; their great Fundamental in Religion : That by which they have been distinguished from other Professors of Christianity , in their Time , and to which they refer all People about Faith , Worship , and Practice , both in their Ministry and Writings : That as the Fingers shute out of the Hand , and the Branches from the Body of the Tree , so , true Religion , in all the Parts and Articles of it , Springs from this Divine Principle in Man : And because the Prejudices of some are very great against this People and their Way ; and that others , who Love their Seriousness and commend their good Life , are yet , through Mistakes , or want of Inquiry , under Jealousie of their Vnsoundness in some Points of Faith ; and that there are not a few in all Perswasions which desire earnestly to know and enjoy God in that sensible Manner this People speak of , and who seem to long after a State of Holiness and Acceptance with God ; but are under Doubts and Dispondings of attaining it , from the want they find in themselves of inward Power to enable them , and are unacquainted with this Efficacious Agent , which God hath given and appointed for their Supply ▪ For these Reasons and Motives know , Reader , I and so often trod upon and treated as the Off-scouring of the Earth , are the People of God , and Children of the most High. Bear with me Reader , I know what I say , and am not high minded but fear . For I write with Humility towards God , though with Confidence towards thee . Not that thou shouldst believe upon my Authority nothing less , for that 's not Act upon Knowledge but Trust : But that thou shouldst try and prove what I write : For that is all I ask , as well as all I need , for thy Conviction and my own Justification : The whole , indeed , being but a spiritual Experiment upon the Soul , and therefore seeks for no implicite Credit , because it is Self-evident to them that will uprightly try it . And when thou , Reader , shalt come to be acquainted with this Principle , and the plain and happy Teachings of it , thou wilt , with us , admire thou shouldst live so long a Stranger to that which was so near thee , and as much wonder that other Folks should be so blind as not to see it , as formerly thou thoughtest us singular for obeying it . The Day , I believe , is at hand , that will declare this with an uncontroulable Authority , because it will be with an unquestionable Evidence . I have done , Reader , with this Preface , when I have told thee . First , That I have stated the Principle , and opened , as God has enabled me , the Nature and Virtue of it in Religion : Wherein the common Doctrines and Articles of the Christian Religion , are delivered and improved ; and in which , I have endeavoured to express my self in Plain and Proper Terms , and not in Figurative , Allegorical , or Doubtful Phrases ; that so I may leave no room for an Equivocal or Double Sence ; but that the Truth of the Subject I treat upon , may appear Easily and Evidently to every common Vnderstanding . Next , I have confirmed what I have writ , by Scripture , Reason and the Effects of it , upon so great a People ; whose uniform , concurrence in the Experience and Practice thereof , through all Times and Sufferings , since a People , challenge the Notice and Regard of every serious Reader . Thirdly , I have written briefly , that so it might be every ones Mony and Reading : And , much in a little is best , when we see daily that the Richer People grow , the less Mony or Time they have for God , and Religion : And perhaps , those that would not buy a large Book , may find in their Hearts to give away some of these , for their Neighbours Good , being little and Cheap . Be serious , Reader , be Impartial and then be as Inquisitive as thou canst ; and that for thine own Soul , as well as the Credit of this most misunderstood and abused People : And the God and Father of Lights and Spirits , so bless thine , in the Perusal of this short Treatise , that thou mayst receive real Benefit by it , to his Glory and thine own Comfort : Which is the Desire and End of him that wrote it ; who is , in the Bonds of Christian Charity , very much and very ardently Thy Real Friend . William Penn. CHAP. I. Sect. 1. Their Fundamental Principle . Sect. 2. The Nature of it . Sect. 3. Called by several Names . Sect. 4. They refer all to this , as to Faith , and Practice , Ministry and Worship . § . 1. THat which the People called Quakers lay down , as a main Fundamental in Religion is this , That God , through Christ , hath placed a Principle in every Man , to inform him of his Duty and to enable him to do it ; and that those that live up to this Principle , are the People of God , and those that live in Disobedience to it , are not God's People , what ever Name they may bear , or Profession they may make of Religion . This is their Ancient , First and Standing Testimony : With this they began , and this they bore , and do bare to the World. § . 2. By this Principle they understand something that is Divine , and though in Man , yet not of Man , but of God ; that came from him , and leads to him all those that will be lead by it . § . 3. There are divers ways of speaking , they have been led to use , by which they declare and express what this Principle is , about which I think fit to Precaution the Reader . viz. They call it the Light of Christ within Man , or Light within , which is their Ancient and most General and Familiar Phrase ; also the a Manifestation b or Appearance of Christ c the d Witness of God , the e Seed of God , the f Seed of the Kingdom , g Wisdom , the h Word in the Heart , the Grace i that appears to all men , the k Spirit given to every Man to profit with , the l Truth in the inward Parts . The m spiritual Leaven that Leavens the whole Lump of Man : Which are many of them Figurative Expressions , but all of them such as the Holy Ghost hath used , and which will be used in this Treatise , as they are most frequently in the Writings and Ministry of this People . But that this Variety and Manner of Expression , may not occasion any Misapprehension or Confusion in the Understanding of the Reader , I would have him know , that they always mean by those Terms or Denominations , not an other , but the same Principle , before mentioned : Which , as I said , though it be in Man , is not of Man , but of God , and therefore Divine : And one in it self , though diversly expressed by the Holy Men , according to the various Manifestations and Operations thereof . § . 4. It is to This Principle of Light , Life and Grace , that this People refer all : For they say it is the great Agent in Religion ; That , without which , there is no Conviction , so no Conversion , or Regeneration ; and consequently no entring into the Kingdom of God. That is to say , there can be no true sight of Sin , nor sorrow for it , and therefore no forsaking or overcoming of it , or Remission or Justification from it . A necessary and powerful Principle indeed , when neither Sanctification , nor Justification can be had without it . In short , there is no becoming Virtuous , Holy and Good without this Principle ; no acceptance with God , nor Peace of Soul , but through it . But on the contrary , that the Reason of so much Irreligion among Christians , so much Superstition , instead of Devotion , and so much Profession without Injoyment , and so little Heart-Reformation , is because People , in Religion , Over-look this Principle , and leave it behind them . They will be Religious without it , and Christians without it ; though this be the only means of making them so indeed : So natural it is to Man , in his degenerate Estate , to prefer Sacrifice before Obedience , and to make Prayers go for Practice , and so flatter himself to Hope , by Ceremonial and Bodily Services , to excuse himself with God , from the stricter Discipline of this Principle in the Soul ; which leads Man to take up the Cross , deny self , and do that which God requires of him : And that is every Mans true Religion , and every such Man is truly Religious : That is , he is Holy , Humble , Patient , Meek , Merciful , Just , Kind and Charitable ; which , they say , no Man can make himself ; but that this Principle will make all them so , that will embrace the Convictions , and Teachings of it ; being the Root of all true Religion in Man , and the Good-Seed , from whence all Good Fruits proceed . To summ up , what they say upon the Nature and Virtue of it , as Contents of that which follows , they declare that this Principle , is , First , Divine . Secondly , Vniversal . Thirdly , Efficacious : In that it gives Man. First , The Knowledge of God and of himself , and therein a sight of his Duty , and Disobedience to it . Secondly , It begets a true Sence and Sorrow for Sin , in those that seriously regard the Convictions of it . Thirdly , It enables them to forsake Sin and Sanctifies from it . Fourthly , It applies Gods Mercies in Christ for the forgiveness of Sins that are past , unto Justification , upon such Sincere Repentance and Obedience . Fifthly , It gives the Faithful Perseverance unto a Perfect Man , and the Assurance of Blessedness World without End. To the Truth of all which , they call in a Threefold Evidence : First , The Scriptures , which give an ample Witness , especially those of the New and better Testament . Secondly , The Reasonableness of it in it self . And Lastly , A General Experience , in great Measure : But particularly their Own , made credible by the good Fruits they have brought forth , and the Answer God has given to their Ministry : Which , to impartial Observers , have commended the Principle , and gives me Occasion to abstract their History , in divers Particulars , for a Conclusion to this little Treatise . CHAP. II. Sect. 1. The Evidence of Scripture for that Principle , John 1. 4 , 9. Sect. 2. It s Divinity . Sect. 3. All things created by it . Sect. 4. What it is to Man , as to Salvation . § . 1. I Shall begin with the Evidence of the blessed Scriptures of Truth for this Divine Principle , and that under the Name of Light , the first and most common Word , used by them , to express and denominate this Principle by ; as well as most apt and proper in this dark State of the World. John 1. 1. In the beginning was the Word , and the Word was with God , and the Word was God. Ver. 3. All things were made by him ; Ver. 4. In him was Life , and that Life was the Light of Men. Ver. 9. That was the true Light , which Lighteth every Man that cometh into the World. § . 2. I have begun with him , that begun his History with the beginning of the Creation of God ; the most beloved Disciple , and longest Liver of all the Apostles , and he , that for his excelling Knowledge and Wisdom in heavenly Things , is justly entituled , John the Divine . He tells us , first , what he was in the Beginning , viz. The Word . In the beginning was the Word . And though that shews what the Word must be , yet he adds and explains , that the Word was with God , and was God ; lest any should doubt of the Divinity of the Word , or have lower Thoughts of him than he deserved . The Word , then , is Divine ; and an apt Term it is that the Evangelist stiles him by , since it is so great an Expression of the Wisdom and Power of God to Men. § . 3. All things were made by him . If so , he wants no Power . And if we were made by him , we must be new made by him too , or we can never enjoy God. His Power shews his Dignity , and that nothing can be too hard for such a sufficiency as made all things , and without which nothing was made that was made . As Man's Maker must be his Husband , so his Creator must be his Redeemer also . § . 4. In him was Life , and the Life was the Light of Men. This is ou● Point . The Evangelist first begins with the Nature and Being of the Word : From thence he descends to the Works of the Word : And lastly , then he tells us what the Word is with respect to Man , above the rest of the Creation , viz. The Word was Life , and the Life was the Light of Men. The Relation must be very near and intimate , when the very Life of the Word ( that was with God , and was God ) is the Light of Men : As if Man were next to the Word , and above all the rest of his Works ; for it is not said so of any other Creature . Man cannot want Light then ; no not a Divine Light : For if this be not Divine , that is the Life of the Divine Word , there can be no such thing at all as Divine or Supernatural Light and Life . And the Text does not only prove the Divinity of the Light , but the Vniversality of it also , because the Man mentioned in it , is Mankind : Which is yet more distinctly express'd in the 9th verse , That was the True Light , which lighteth every Man that cometh into the World. Implying , that he that lighteth not Mankind is not that True Light ; and therefore John was not that Light , but bore witness of him that was , who lighted every Man ; to wit , the Word that took Flesh : So that both the Divine Nature , and Vniversality of the Light of Christ within , are confirmed together . CHAP. III. Sect. 1. How this Scripture is wrested . Sect. 2. That 't is a Natural Light. Sect. 3. That it Lighteth not all . Sect. 4. That 't is only the Doctrine and Life of Christ when in Flesh all answer'd , and its Divinity and Universality proved . § . 1. BUt though there be no Passage or Proposition to be found in Holy Scripture , in which Mankind is more Interested , or that is more clearly laid down by the Holy Ghost , than this I have produced , yet hardly hath any place been more industriously wrested from its true and plain Sence : Especially since this People have laid any Stress upon it , in Defence of their Testimony of the Light within . Some will have it to be but a Natural Light , or a Part of Man's Nature , though it be the very Life of the Word by which the World was made ; and wrapt within those Verses which only concern his Eternal Power and Godhead . But , because I would be understood , and treat of things with all plainness , I will open the Terms of the Objection as well as I can , and then give my Answer to it . § . 2. If by Natural be meant a Created thing , as Man is , or any thing that is requisite to the Composition of Man , I deny it : The Text is expresly against it ; and says , the Light with which Man is lighted , is the Life of the World , which was with God and was God. But if by Natural is only intended , that the Light comes along with us into the World ; or that we have it as sure as we are Born , or have Nature ; and is the Light of our Nature , of our Minds , and Understandings , and is not the result of any Revelation from without , as by Angels or Men ; then we mean and intend the same thing . For it is Natural to Man to have a Supernatural Light , and for the Creature , to be lighted by an uncreated Light , as is the Life of the Creating Word . And did People but consider the Constitution of Man , it would conduce much to preserve or deliver them from any Dilemma upon this account . For Man can no more be a light to his Mind then he is to his Body : He has the Capacity of seeing Objects when he has the help of Light , but cannot be a Light to himself by which to See them . Wherefore as the Sun in the Firmament is the Light of the Body , and gives us discerning in our Temporal Affairs ; so the Life of the Word is the glorious Light and Sun of the Soul : Our Intellectual Luminary , that informs our Mind and give us true Judgment and Distinction about those things that more immediately concern our Better , Inward , and Eternal Man. § . 3. But others will have this Text read thus , Not that the Word enlightens all Mankind , but that all who are Enlightned , are Enlightned by him , thereby not only narrowing and abusing the Text , but rendring God Partial , and so severe to his Creatures , as to leave the greatest part of the World in Darkness , without the means or opportunity of Salvation ; though we are assured from the Scripture , That all have Light a , that b Christ is the Light of the World , and that c he dyed for all ; yea , the d Vngodly , and that God desires not the e Death of any , but rather that all should repent and come to the Knowledge of Truth and be saved ; and f that the Grace of God has appeared to all Men , &c. § . 4. There is a Third Sort that will needs have it understood , not of any Illumination by a Divine Light or Spirit in Man , but by the Doctrine Christ Preached and the Life and Example he Lived , and led in the World ; and which yet neither reach'd the thousandth Part of Mankind , nor can consist with what the Apostle John intends in the beginning of his History , which wholly relates to what Christ was before he took Flesh , or at least , what he is to the Soul , by his immediate Inshinings and Influences : 'T is most true , Christ was , in a Sence , the Light of the World in that very Appearance , and shined forth by his heavenly Doctrine , many admirable Miracles , and his Self-denying Life , and Death : But still that hinders not , but that he was and is That Spiritual Light , which shineth , more or less , in the Hearts , of the Sons and Daughters of Men. For as he was a Light in his Life and Conversation , he was only a Light in a more excellent Sence , then he spoke of to his Disciples , when he said , Ye are the Lights of the World. But Christ the Word enlightned them , and enlightens us , and enlightens all Men that come into the World ; which he could not be said to do , if we only regard his Personal and Outward Appearance : For in that Sence it is long , since he was that Light , but in this , he is continually so . In that respect he is Remote , but in this Sence he is Present and Immediate , else we should render the Text , That was the True Light which did lighten , instead of which Lighteth every Man that cometh into the World. And that the Evangelist might be so understood as we speak , he refers to this as an Evidence of His being the Messiah , and not John ; for whom many People had much Reverence ; for , verse 8. he saith of John , He was not That Light , but was sent to bear Witness of That Light : Now comes his Proof and our Testimony , That was the True Light , which lighteth Every Man that cometh into the World ; which was not John , nor any else , but the Word that was with God , and was God. The Evangelist did not describe him by his Fasting Forty Days , Preaching so many Sermons , Working so many Miracles , and Living so Holy a Life ; and , after all , so patiently Suffering Death ( which yet Christ did ) thereby to prove him the Light of the World ; but , says the Evangelist , That was the True Light , the Word in Flesh the Messiah , and not John , or any else , which lighteth Every Man that cometh into the World. So that Christ is manifested and distinguished by giving Light : And indeed so are all his Followers from other People , by receiving and obeying it . There are many other Scriptures , of both Testaments , that refer to the Light within ; either expresly , or implicitely ; which , for Brevity's sake , I shall wave reciting , but the Reader will find some Directions in the Margent , which will guide him to them . CHAP. IV. Sect. 1. The Virtue of the Light within ; It gives discerning . Sect. 2. It manifests God. Sect. 3. It give Life to the Soul. Sect. 4. It is the Apostolical Message . Sect. 5. Objection Answered about two Lights . Sect. 6. About Natural and Spiritual Light : Not two Darknesses within , therefore not two Lights within , Sect. 7. The Apostle John answers the Objection fully : The Light the same , 1 John 2. 8 , 9. § . 1. THe Third thing , is the Virtue and Efficacy of this Light for the end for which God hath given it , viz. To lead and guide the Soul of Man to Blessedness . In order to which , the first thing it does in and for Man , is to give him a True Sight or Discerning of himself : What he is , and what he does ; that he may see and know his own Condition , and what Judgment to make of himself , with respect to Religion and a future Estate : Of which , let us hear what the Word himself saith , that cannot Err , as John relates it , Chap. 3. 20 , 21. For every one that doeth Evil , hateth the Light , neither cometh to the Light , least his deeds should be Reproved . But he that doeth Truth cometh to the Light , that his deeds may be made Manifest , that they are wrought in God. A most pregnant Instance of the Virtue and Authority of the Light. First , It is that which Men ought to examine themselves by . Secondly , It gives a true Discerning betwixt Good and Bad , what is of God , from what is not of God. And Lastly , It is a Judge , and condemneth or acquitteth , reproveth or comforteth the Soul of Man , as he rejects or obeys it . That must needs be Divine and Efficacious , which is able to discover to Man , what is of God , from what is not of God ; and which gives him a Distinct Knowledge , in himself , of what is wrought in God , from what is not wrought in God. By which it appears , that this Place does not only regard the discovery of Man and his Works ; but , in some Measure , it manifesteth God , and his Works also , which is yet something higher ; for as much as it gives the obedient Man a discovery of what is wrought or performed by God's Power , and after his Will , from what is the meer Workings of the Creature of himself . If it could not manifest God , it could not tell Man what was God's Mind , nor give him such a grounded Sense and Discerning of the Rise , Nature , and Tendency of the Workings of his mind or Inward Man , as is both expressed and abundantly implied in this Passage of our Saviour . And if it reveals God , to be sure it manifests Christ , that flows and comes from God. Who then would oppose or slight this blessed Light ? § . 2. But that this Light doth manifest God , is yet Evident from Rom. 1. 19. Because that which may be known of ( God ) is manifest in Men , for God hath shewed it unto them . An universal Proposition ; and we have the Apostles Word for it , who was One of a Thousand , and inspired on purpose to tell us the Truth : Let it then have its due weight with us . If that which may be known of God is manifest in Men , the People called Quakers cannot , certainly , be out of the Way in Preaching up the Light within , without which , nothing can be manifested to the mind of Man ; as saith the same Apostle to the Ephesians , Eph. 5. 13. Whatsoever doth make manifest is Light. Well then may they call this Light within a Manifestation or Appearance of God , that sheweth in and to Man all that may be known of God. A passage much like unto this , is that of the Prophet Micah , Chap. 6. 8. God hath shewed thee , O Man , what is good ; and what doth the Lord require of thee , but to do justly , and to love Mercy , and to walk humbly with thy God ? God hath shewed Thee , O Man ! It is very Emphatical . But how hath He shewed him ? Why by his Light in the Conscience , which the wicked Rebel against , Job 24. 13. Who , for that Cause , know not the ways , nor abide in the Paths thereof : For its way are ways of Pleasantness , and all its Paths are Peace , to them that obey it . § . 3. But the Light giveth the Light of Life , which is Eternal Life to them that receive and obey it . Thus says the blessed Saviour of the World. I am the Light of the VVorld , he that follweth me shall not abide in Darkness , but shall have the Light of Life . Now he is the Light of the VVorld , because he lighteth every Man that cometh into the VVorld ; and they that obey that Light obey him , and therefore have the Light of Life . That is , the Light becomes Eternal Life to the Soul : That as it is the Life of the VVord , which is the Light in Man , so it becomes the Life in Man through his Obedience to it , as his Heavenly Light. § . 4. Furthermore , this Light was the very Ground of the Apostolical Message , as the Beloved Disciple assures us . This then is the Message , which we have heard of him , and declare unto you , that God is Light , and in him is no Darkness at all : If we say we have Fellowship with him , and walk in Darkness , we Lye and do not the Truth : But if we walk in the Light , as he is in the Light , we have Fellowship one with another , and the Blood of Jesus Christ cleanseth us from all Sin. VVhich is so comprehensive of the Virtue and Excellency of the Light , in reference to Man , that there is little need that more should be said upon it ; for as much as , First , It reveals God , and that God himself is Light. Secondly , It discovers Darkness from Light , and that there is no fellowship between them . Thirdly , That Man ought to walk in the Light. Fourthly , That it is the VVay to obtain forgiveness of Sin , and Sanctification from it . Fifthly , That it is the Means to have Peace and Fellowship with God and his People ; his true Church , redeemed from the Pollutions of the VVorld . § . 5. Some perhaps may Object , as indeed it hath been , more than once , objected upon us , That this is another Light , not that Light wherewith every Man is enlightned . But the same Apostle , in his Evangelical History , tells us , that in the VVord was Life , and the Life was the Light of Men , and that that very Light , that was the Life of the VVord , was the True Light which lighteth every Man that cometh into the VVorld , John 1. 4 , 9. VVhere is there as plain a Text to be found against the sufficiency , as well as Universality of the Light within ; or a plainer for any Article of Faith in the whole Book of God. Had the Beloved Disciple intended Two Lights , in his Evangelical History , and his Epistles , to be sure he would have noted to us his Distinction : But we read of none , and by the Properties ascribed in each Writing , we have ●eason to conclude he meant the same . § . 6. But if any shall yet Object , That this is to be understood of a Spiritual Light , and that ours is but a Natural one . I shall desire them to do two things . 1st To prove that a Natural Light , as they phrase it , doth manifest God , other then as I have before explained and allowed ; Since whatever is part of Man , in his Constitution , but especially in his Degeneracy from God , is so far from Yielding him the knowledge of God , that it cannot rightly Reprove or Discover that which offends him , without the Light we speak of : And it is Granted , that what we call Divine , and some , Mistakenly , call Natural Light , can do both . 2dly If this Light be Natural , Notwithstanding it doth manifest our Duty , and Reprove our Disobedience to God , they would do well to assign us some Certain Medium , or Way , whereby we may truly discern , and distinguish between the Manifestations and Reproofs of the Natural Light within , from those of the Divine Light within , since they Allow the Manifestation of God , and Reproof of Evil , as well to the one , as to the other . Let them give us but one Scripture that distinguishes between a Natural and a Spiritual Light within . They may , with as much Reason , talk of a Natural and Spiritual Darkness within . 'T is true , there is a natural proper darkness , to wit , the Night of the outward World ; and there is a Spiritual darkness , viz. The clouded and benighted Vnderstandings of Men , through disobedience to the Light and Spirit of God : But let them Assign us a Third , if they can . People Use , indeed , to say , improperly , of Blind men , they are dark , we may Call a Natural or Idiot so , if we will : But where is there another darkness of the Understanding , in the things of God ? If they can , I say , find that , In and about the things of God , they do something . Christ distinguished not between Darkness and Darkness , or Light and Light , in any such sence ; nor did any of his Disciples : Yet both have frequently spoken of Darkness and Light. VVhat difference , pray , doth the Scripture put between Spiritual Darkness and Darkness , mentioned in these Places , Luke 1. 7 , 9. Mat. 4. 16. John 1. 5. John 3. 19. John 8. 12 , 31 , 46. 1 Thess . 5. 4. 1 John 1. 6. Acts. 26. 18. Rom. 13. 12. 2 Cor. 6. 14 , 22. Eph. 5. 8. Col. 1. 13. Upon the strictest Comparison of them I find none . It is all one Spiritual Darkness . Neither is there so much as one Scripture that affords us a Distinction between Light within , and Light within ; or that there are really Two Lights from God , in Man , that regard Religion . Peruse Mat. 4. 16. Luke 2. 32. Chap. 15. 8. John 1. 4 , 5 , 7 , 8 , 9. Chap. 3. 19 , 20 , 21. Chap. 8. 12. Acts 26. 18. Rom. 13. 12. 2 Cor. 4. 6. Chap. 6. 14. Eph. 5. 8 , 13. Col. 1. 12. 1 Thess . 5. 5. 1 Tim. 6. 16. 1 Pet. 2. 9. 1 John 1. 5 , 7. Chap. 2. 8. Rev. 21. 23 , 24. Chap. 22. 5. And we believe the greatest Opposer , to our Assertion , will not be able to sever Light from Light , or find out two Lights within , in the Passages here mentioned , or any other , to direct Man in his Duty to God and his Neighbour : And if he cannot , pray let him forbear his mean Thoughts and VVords of the Light of Christ within Man , as Man's Guide in Duty to God and Man. For as he must yield to us , that the Light Manifesteth Evil , and Reproveth for it , so doth Christ himself teach us of the Light , John 3. 20. For every one that doth Evil hateth the Light , neither cometh unto the Light , lest his Deeds should be reproved . And the Apostle Paul plainly saith , Eph. 5. 13. But all things that are reproved are made manifest by the Light ; therefore there are not two distinct Lights within , but one and the same Manifesting , Reproving , and Teaching Light within . And this the Apostle John in his first Epistle makes plain , beyond all Exception , to all Considerate People : First , In that he calls God , Light , Chap. 1. 5. Secondly , In that he puts no Medium , or Third thing between that Light , and Darkness , Verse 6. If we say , we have Fellowship with him , and walk in Darkness , we Lye , &c. Intimating , that Men must walk either in Light or Darkness , and not in a Third , or other State or Region . I am sure , that which manifests and reproves Darkness cannot be Darkness . This all Men must confess . § . 7. And , as if the Apostle John would have anticipated their Objection , viz. 'T is true , your Light within reproves for Evil , but it is not therefore the Divine Light , which leads into higher things , and which comes by the Gospel ; he thus expresseth himself , 1 John Ch. 2. 8 , 9. The Darkness is and the true Light now shineth . He that saith he is in the Light , and hateth his Brother , is in Darkness even until now ; which is not another Light then that mentioned before , Chap. 1. For as Light is put there , in Opposition to Darkness , so Light here , is put in Opposition to Darkness . And as the Darkness is the same , so must the Light be the same . Wherefore we may plainly see , that it is not another Light , then that which reproves a Man for hating his Brother , which brings a Man into Fellowship with God , and to the Blood of cleansing , as the next Verse speaks : Therefore that Light which reproveth a Man for hating his Brother , is of a Divine and Efficacious Nature . In short , That Light which is opposite to , and reproves Spiritual Darkness , in Man and Woman , is a Spiritual Light ; but such a Light is that which we Confess , Testifie to , and Maintain : Therefore it is a Spiritual Light. It is also worth our Notice , that the Apostle useth the same Manner of Expression here , Chap. 2. 8. The True Light shineth , that he doth in his Evangelical History , Chap. 1. 9. That was the True Light ; intimating the same Divine Word , or True Light now shineth ; and that it is the same True Light in his account , that reproveth such as hate their Brethren : Consequently , that Light that so reproveth them , is the True Light. And strange it is , that Christ and his Disciples , but especially his beloved One , should so often make that very Light , which stoops to the lowest step of Immorality , and to the reproof of the grossest Evil , to be no other than the same Divine Light , in a farther degree of Manifestation , which brings such as follow it to the Light of Life , to the Blood of Cleansing , and to have fellowship with God and one with another . Nay , not only so , but the Apostle makes a Mans being a Child of God , to depend upon his Answering of this Light in a palpable and common Case , viz. not hating of his Brother : And that yet any should shut their Eyes so fast against beholding the Virtue of it , as to conclude it a Natural and Insufficient Light , is both Vnscriptural and Vnreasonable . Shall we slight it because we come so easily by it , and it is so Familiar and Domestick to us ? Or make its being so common an Argument to undervalue so Inestimable a Mercy ? What is more common than Light and Air , and Water ? And should we therefore contemn them , or prize them ? Prize them certainly , as what we cannot live , nor live comfortably , without . The more general the Mercy is , the greater , and therefore the greater Obligation upon Man to live humbly and thankfully for it . And to those alone that do so , are its Divine Secrets revealed . CHAP. V. Sect. 1. The Light , the same with the Spirit . It is of God ; proved by its Properties . Sect. 2. The Properties of the Spirit compared with those of the Light. Sect. 3. The Light and Grace flow from the same Principle , proved by their agreeing Properties . Sect. 4. An Objection Answer'd . Sect. 5. Difference in Manifestation , or Operation , especially in Gospel-Times , but not in Principle ; Illustrated . Obj. BUt some may say , we could willingly allow to the Spirit and Grace of God , which seemed to be the peculiar Blessing of the New and Second Covenant , and the Fruit of the coming of Christ , all that which you ascribe to the Light within ; but except it appeared to us that this Light were the same in Nature with the Spirit and Grace of God , we cannot easily bring our selves to believe what you say in favour of the Light within . Answ . This Objection , at first look , seems to carry weight with it : But , upon a just and serious Review , it will appear to have more Words than Matter , Show than Substance : Yet because it gives occasion to solve scruples , that may be flung in the way of the Simple , I shall attend it throughout . I say then , if it appear that the Property 's ascribed to the Light within , are the same with those that are given to the Holy Spirit and Grace of God ; and that those several Terms or Epithytes , are only to express the divers Manifestations or Operations of one and the same Principle , then it will not , it cannot be denied , but this Light within , is Divine and Efficacious , as we have Asserted it . Now that it is of the same Nature with the Spirit and Grace of God , and tends to the same End , which is to bring People to God ; let the Properties of the Light be compar'd with those of the Spirit and Grace of God. I say , they are the same , in that , First , The Light proceeds from the one Word , and one Life of that one Word , which was with God and was God. Secondly , It is Vniversal , it lighteth every Man. Thirdly , It giveth the Knowledge of God and Fellowship with him , Rom. 1. 19. John 3. 21. 1 John 1. 5 , 6. Fourthly , It manifesteth and reproveth Evil , John 3. 20. Eph. 5. 13. Fifthly , It is made the Rule and Guide of Christian Walking , Psalm 43. 3. John 8. 12. Eph. 5. 13 , 15. Sixthly , It is the Path for Gods People to go in , Psalm 119. 105. Prov. 4. 18. Isa . 2. 5. 1 John 1. 7. Rev. 24. 23. and the Nations of them that are saved shall walk in the Light of the ( Lamb. ) Lastly , It is the Armour of the Children of God against Satan , Psalm 27. 1. The Lord is my Light , whom shall I fear , Rom. 13. 12. Let us put on the Armour of Light. § . 2. Now let all this be compar'd with the Properties of the Holy Spirit , and their Agreement will be very manifest . First , It proceedeth from God , because it is the Spirit of God , Rom. 6. 11. Secondly , It is Vniversal . It strove with the Old World , Gen. 6. 3. Then to be sure with the new One : Every one hath a measure of it given to profit withal , 1 Cor. 12. 7. Thirdly , It revealeth God , Job 32. 8. 1 Cor. 2. 10 , 11. Fourthly , It reproveth Sin , John 16. 8. Fifthly , It is a Rule and Guide for the Childten of God to walk by , Rom. 8. 14. Sixthly , It is also the Path they are to walk in , Rom. 8. 1. Gal. 5. 15. Walk in the Spirit . Lastly , This is not all , it is likewise the Spiritual Weapon of a true Christian , Eph. 6. 17. Take the Sword of the Spirit , which is the Word of God. After this , I hope none will deny that this Light and this Spirit must be of one and the same Nature , that work one and the same Effect , and tend evidently to one and the same Holy End. § . 3. And what is said of the Light and Spirit , may also , very well be said of the Light and Grace of God ; in that , First , The Grace floweth from Christ the Word that took Flesh as well as the Light ; for as in him was Life , and that Life the Light of Men , so he was full of Grace and Truth , and of his fulness have all we received , and Grace for Grace . Secondly , It is Vniversal ; both from this Text , and what the Apostle to Titus teacheth ; For the Grace of God that bringeth Salvation , hath appeared to all Men. Thirdly , It manifesteth Evil , for if it teaches to deny Ungodliness and worldly Lusts , it must needs detect them , and so says the Text. Fourthly , It revealeth Godliness , and consequently it must manifest God. Fifthly , It is an Instructor and Guide ; for , says the Apostle , It teaches to deny Vngodliness and worldly Lusts , and to live Soberly , Righteously and Godly in this present World , and herein is a Rule of Life , Tit. 2. 11 , 12. Sixthly , It is to all that receive it , all that they can need or desire , 2 Cor. 12. 9. My Grace is sufficient for thee . An high Testimony , from Heaven , to the Power of this Teaching and Saving Grace , under the strongest Temptations . § . 4. Obj. But there is little mention made of the Spirit , and none of the Grace , before Christs coming , and therefore the Spirit , as spoken of in the Writings of the New Testament , and especially the Grace , must be another , and a nobler thing than the Light within . Ans . By no means another Thing , but another Name , from another Manifestation or Operation , of the same Principle . It is called Light from the Distinction and Discerning it gives . Let there be Light , and there was Light , said God in the beginning of the Old World ; so there is first Light in the beginning of the New Creation of God in Man. It is called Spirit , because it giveth Life , Sense , Motion , and Vigour : And it is as often mentioned in the Writings of the Old as New Testament ; which every Reader may see , if he will but please to look into his Scripture - Concordance . Thus Gods Spirit strove , with the Old World , Gen. 6. 3. and with Israel , in the VVilderness , Neh. 9. 30. and David ask'd , in the Agony of his Soul , Whither shall I go from thy Spirit ? Psalm 139. 7. and the Prophets often felt it . It is stiled Grace , not from its being another Principle , but because it was a fuller Dispensation of the Virtue and Power of the Same Divine Principle : And that being purely God's Favour and Mercy , and not Mans Merit , is aptly and deservedly called the Grace , Favour or Goodwill of God to undeserving Man. The Wind does not always blow fresh , nor Heaven send down its Rain freely , nor the Sun shine forth clearly ; shall we therefore say , it is not of the same kind of Wind , Rain or Light , when it Blows , Rains or Shines but a little , as when it Blows , Rains or Shines much ? It is certainly the same in Nature and Kind ; and so is this blessed Principle , under all its several Dispensations , Manifestations and Operations , for the Benefit of Mans Soul , ever since th● World began . § . 5. But this is most freely , humbly and thankfully acknowledged by us , that the Dispensation of the Gospel , was the clearest , fullest , and noblest of all other ; both with regard to the coming of Christ in the Flesh , and being our one Holy Offering to God for Sin , through the Eternal Spirit ; and the breaking forth of his Light , the Effusion of his Spirit , and Appearance of his Grace , in and to Man , in a more excellent manner , after his Ascention . For though it was not another Light , or Spirit , then that which he had given to Man in former Ages , yet it was another and greater Measure ; and that is the Priviledge of the Gospel above former Dispensations . What before shined but dimly , shines since with great Glory . Then it appeared but darkly , now with open Face . Types , Figures and Shadows Vailed , and made its appearances look low and faint ; but in the Gospel Time , the Vail is Rent , and the Hidden Glory manifest . It was under the Law but as a Dew , or small Rain , but under the Gospel , it may be said to be poured out upon Men. According to that Gracious and Notable Promise of God , by the Prophet Joel , In the latter Days , I will pour out of my Spirit upon all Flesh . Thus we say , when it Rains plentifully , look how it pours . So God Augments his Light , Grace and Spirit to these latter Days . They shall not have it sparingly , and by small Drops , but fully and freely , and overflowingly too . And thus Peter , that deep and excellent Apostle , applies that Promise in Joel , on the Day of Pentecost , as the beginning of the accomplishment of it . This is Grace , and Favour , and Goodness indeed . And therefore well may this Brighter Illumination , and Greater Effusion of the Spirit , be called Grace ; for as the coming of the Son excelled that of the Servant , so did the Manifestation of the Light and Spirit of God , since the coming of Christ , excell that of the foregoing Dispensations ; yet ever sufficient to Salvation to all those that walked in it . This is our Sence of the Light , Spirit , and Grace of God : And by what is said , it is evident they are one and the same Principle , and that he that has Light , need not want the Spirit or Grace of God , if he will but receive it , in the Love of it : For the very Principle that is Light to show him , is also Spirit , to quicken him , and Grace , to Teach , Help , and Comfort him . It is sufficient in all Circumstances of Life to them that diligently Mind and obey it . CHAP. VI. Sect. 1. An Objection Answer'd . All are not good , though all are Lighted . Sect. 2. Another Objection Answer'd , that Gospel Truths were known before Christ's coming . Sect. 3. Another . The Gentiles had the same Light , tho' not with those Advantages : Prov'd from Scripture . § . 1. Obj. BVt some may yet say , if it be as you declare , how comes it , that all who are enlightned are not so good as they should be ; or , as you say , this would make them ? Answ . Because People don't receive and obey it . All Men have Reason , but all Men are not Reasonable . Is it the fault of the Grain , in the Garnary that it yields no increase , or of the Talent in the Napkin , that it is not improved ? It is plain a Talent was given ; and as plain that it was improveable ; both because the like Talents were actually improved by others , and that the Just Judge expected his Talent with Advantage , which else , to be sure , he would never have done . Now when our Objecters will tell us , whose fault it was the Talent was not improved , we shall be ready to tell them , why the unprofitable Servant was not so good , as he should have been . The Blind must not blame the Sun , nor Sinners tax the Grace of Insufficiency . 'T is Sin that darkens the Eye , and hardens the Heart , and that hinders good things from the Sons of Men. If we do his Will , we shall know of his Divine Doctrine , so Christ tells us . Men , not living to what they know , cannot blame God , that they know no more . The unfruitfulness is in us , not in the Talent . 'T were well indeed , that this were laid to Heart . But , alas ! Men are too apt to follow their sensual Appetites , rather then their reasonable Mind , which renders them Brutal instead of Rational . For the Reasonable part of a Man , is his spiritual part , and that guided by the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Word , which Tertullian interprets Reason in the most excellent Sence , makes Man truly Reasonable , and then it is that Man comes to offer up himself to God a reasonable Sacrifice . Then a Man indeed ; a compleat Man : Such a Man as God made , when he made Man in his own Image , and gave him Paradice for his Habitation . § . 2. Obj. But some yet Object , If Mankind had always this Principle , how comes it that Gospel Truths were not so fully known before the coming of Christ to those that were obedient to it . Answ . Because a Child is not a grown Man , nor the Beginning the End ; and yet He that is the Beginning , is also the End : The Principle is the same , though not the Manifestation . As the VVorld has many Steps and Periods of Time towards its End , so hath Man to his Perfection . They that are faithful to what they know of the Dispensation of their own Day , shall hear the Happy welcome of well done good and faithful Servant . And yet many of God's People in those Days had a Prospect of the Glory of the latter Times , the Improvement of Religion , the Happiness of the Church of God. This we see in the Prophesie of Jacob and Moses , concerning the Restoration of Israel , by Christ . So David in many of his excellent Psalms , expressing most sensible and extraordinary Injoyments , as well as Prophesies . Particularly his 2 , 15 , 18 , 22 , 23 , 25 , 27 , 32 , 36 , 37 , 42 , 43 , 45 , 51 , 84 , &c. The Prophets are full of it , and for that Reason have their Name ; particularly Isaiah , Chap. 2. 9 , 11 , 25 , 28 , 32 , 35 , 42 , 49 , 50 , 51 , 52 , 53 , 54 , 59 , 60 , 61 , 63 , 65 , 66. Jeremiah , also Chap. 23 , 30 , 31 , 33. Ezekiel , Chap. 20 , 34 , 36 , 37. Daniel Chap. 8 , 9 , 10 , 11 , 12. Hosea , Chap. 1 , 3. Joel , Chap. 2 , 3. Amos , Chap. 9. Micah , Chap. 4 , 5. Zachariah , Chap. 6 , 8 , 9 , 11 , 13 , 14. Malachy , Chap. 3 , 4. This was not another Principle , though another Manifestation of the same Principle , nor what is common , but particular and extraordinary in the Reason of it . It was the same Spirit that came upon Moses , which came upon John the Baptist , and it was also the same Spirit that came , upon Gideon , and Sampson , that fell upon Peter and Paul ; but it was not the same Dispensation of that Spirit . It hath been the Way of God , to visit and appear to Men according to their States and Conditions , and as they have been prepared to receive him , be it more outwardly or inwardly , sensibly or spiritually . There is no Capacity too low or too high for this Divine Principle : For as it made and knows all , so it reaches to all People . It extends to the meanest , and the highest cannot subsist without it . Which made David break forth in his Expostulations with God , Whither shall I go from thy Spirit , or whither shall I flee from thy Presence ? Psalm 139. 7 , 8 , 9 , 10. Implying it was every where , though not every where , nor at every time alike . If I go to Heaven , to Hell , or beyond the Seas , even there shall thy Hand lead me , and thy Right Hand shall hold me . That is , there will this Divine Word , this Light of Men , this Spirit of God , find me , lead me , help me and comfort me . For it is with me where ever I am , and where ever I go , in one respect or other ; Prov. 6. 22. When thou goest , it shall lead thee ; when thou sleepest , it shall keep thee ; and when thou awakest , it shall talk with thee : And I can no more get rid of it , if I would then of my self or my own Nature ; so present it is with me , and so close it sticks unto me . Isa . 43. 2. When thou passest through the Waters , I will be with thee ; and through the Rivers , they shall not overflow thee ; when thou walkest through the Fire , thou shalt not be burnt , neither shall the Flame kindle upon thee . David knew it , and therefore had a great value for it . In thy Light shall we see Light , or we shall be enlightned by thy Light. Thou wilt Light my Candle , the Lord my God , will lighten my Darkness . Again , The Lord is my Light , whom shall I fear . It was his Armour against all Danger . It took Fear away from him , and he was undaunted , because he was safe in the way of it . Of the same blessed Word he says elsewhere , It is a Lamp unto my Feet , and a Lanthorn to my Paths . In short , a Light to him in his way to Blessedness . § . 3. Obj. But if the Jews had this Light it does not follow that the Gentiles had it also ; but by your Doctrine all have it . Answ . Yes , and it is the Glory of this Doctrine which we profess , that Gods Love is therein held forth to All. And besides the Texts cited in general , and that are as Full and Positive as can be exprest , the Apostle is very Particular in the second Chapter of his Epistle to the Romans , That the Gentiles having not the Law did by Nature the things contained in the Law , and were a Law unto themselves . That is , they had not an outward Law , circumstanced as the Jews had ; but they had the Works of the Law written in their Hearts and therefore might well be a Law to themselves , that had the Law in themselves . And so had the Jews too , but then they had greater outward helps to quicken their Obedience to it ; such as God afforded not unto any other Nation : And therefore the Obedience of the Gentiles or Vncircumcision is said to be by Nature , or Naturally , because it was without those Additional , External , and extraordinary Ministries and Helps which the Jews had to provoke them to their Duty . Which is so far from lessening the obedient Gentiles , that it exalts them in the Apostles Judgment ; because though they had less Advantages then the Jews , yet the Work of the Law written in their Hearts was made so much the more evident by the good Life they lived in the World. He adds , their Consciences bearing Witness ( or as it may be rendred , witnessing with them ) and their Thoughts , mean while , accusing or else excusing one another , in the Day when God shall judge the secrets of all Hearts by Jesus Christ , according to my Gospel . Which presents us with four things to our Point , and worth our serious Reflection . First , That the Gentiles had the Law written in their Hearts . Secondly , That their Conscience was an allowed Witness or Evidence about Duty . Thirdly , That the Judgment made thereby shall be confirmed by the Apostles Gospel at the great Day , and therefore Valid and Irreversible . Fourthly , That this could not be , if the Light of this Conscience were not a Divine and Sufficient Light : For Conscience , truly speaking , is no other then the Sence a Man hath , or Judgement he maketh of his Duty to God , according to the Vnderstanding God gives him of his Will. And that no ill , but a true and scriptural Use may be made of this Word Conscience , I limit it to Duty , and that , to a Virtuous and Holy Life as the Apostle evidently doth , about which we cannot miss , or dispute , read verse 7 , 8 , and 9. It was to that therefore the Apostles of our Lord Jesus Christ desired to be made manifest , for they dared to stand the Judgment of Conscience in reference to the Doctrine they preach'd and prest upon Men. The Beloved Disciple also makes it a Judge of Man's present and future State , under the Term Heart , For if our Heart condemn us , God is greater then our Heart , and knoweth all things . Beloved , if our Heart condemn us not , then have we Confidence towards God. Plain and strong Words : And what were they about , but whether we Love , God , in Deed and in Truth : And how must that appear ? VVhy in keeping his Commandments , which is living up to what we know . And if any desire to satisfie themselves farther of the Divinity of the Gentiles , let them read Plato , Seneca , Plutarch , Epictetus , Marcus Aurelius Antoninus , and the like Gentile VVriters . They will also find many of their sayings , collected in the first Part of a Book called the Christian Quaker , and compared with the Testimonies of Scripture , not for their Authority , but agreeableness . In them they may discern many Excellent Truths , and taste great Love and Devotion to Virtue : A fruit that grows upon no Tree , but that of Life in no Age or Nation . Some of the most Eminent VVriters of the first Ages , such as Justin Martyr , Origen , Clemens Alexandrinus , &c. bore them great Respect , and thought it no lessening to the Reputation of Christianity , that it was defended in many Gentile Authors , as well as that they used and urged them , to engage their Followers to the Faith , as Paul did the Athenians with their own Poets . CHAP. VII . Sect. 1. An Objection Answer'd about the various Dispensations of God : The Principle the same . Sect. 2. God's Work of a Piece , and Truth the same under divers Shapes . Sect. 3. The Reason of the prevalency of Idolatry . Sect. 4. The Quakers Testimony the best Antidote against it , viz. walking by a Divine Principle in Man. Sect. 5. It was God's End in all his Manifestations that Man might be God's Image and Delight . § . 1. Obj. BUt it may be said , If it were one Principle , why so many Modes and Shapes of Religion , since the World began ? For the Patriarchal , Mosaical and Christian , have their great differences ; to say nothing of what has befallen the Christian , since the Publication of it to the World. Answ . I know not properly they may be called divers Religions , that assert the true God for the Object of Worship ; the Lord Jesus Christ , for the only Saviour ; and the Light , or Spirit of Christ , for the great Agent and Means of Man's Conversion and Eternal Felicity , any more than Infancy , Youth , and Manhood make three Men , instead of three growths or periods of Time , of one and the same Man. But passing that , the many Modes or Ways of Gods appearing to Men , arise , as hath been said , from the divers States of Men , in all which , it seems to have been his main design to prevent Idolatry and Vice , by directing their Minds to the true Object of Worship , and pressing Virtue and Holiness . So that though mediately he spoke to the Patriarchs , mostly by Angels in the fashion of Men , and by them to their Families , over and above the Illumination in themselves ; so the Prophets , for the most Part , by the Revelation of the Holy Ghost in them , and by them to the Jews : And since the Gospel Dispensation , by his Son , both Externally , by his coming in the Flesh , and Internally , by his spiritual Appearance in the Soul , as he is the great Light of the World : Yet all its flowings mediately through others , has still been from the same Principle , co-operating with the Manifestation of it immediately in Man 's own Particular . § . 2. This is of great weight , for our Information and Incouragement , that God's Work , in reference to Man , is all of a Piece , and , in it self , lies in a narrow Compass , and that his Eye has ever been upon the same thing in all his Dispensations , viz. to make Men truly Good , by planting his Holy Awe and Fear in their Hearts : Though he has condescended , for the hardness and darkness of Men's Hearts , to approach and spell out his Holy Mind to them , by low and carnal ways , as they may appear to our more Enlightned Understandings : Suffering Truth to put on divers sorts of Garments , the better to reach to the low State of Men , to engage them from false Gods and ill Lives ; seeing them sunk so much below their nobler Part , and what he made them , that , like brute Beasts , they knew not their own Strength and Excellency . § . 3. And if we do but well consider the Reason of the Prevalency of Idolatry , upon the Earlier and Darker Times of the World , of which the Scripture is very particular , we shall find that it ariseth from this ; that it is more Sensual , and therefore calculated to please the Sences of Men ; being more Outward or Visible , or more in their own Power to perform then one more spiritual in its Object . For as their gods were the Workmanship of Mens Hands , they could not prefer them , that being the Argument which did most of all gaul their Worshippers , and what of all things , for that reason , they were most willing to forget . But their Incidency to Idolatry , and the Advantages it had upon the true Religion with them , plainly came from this , that it was more outward and sensual : They could see the Object of their Devotion , and had it in their Power to Address it when they would . It was more fashionable too , as well as better accommodated to their Dark and too Brutal State. And therefore it was that God , by many Afflictions , and greater Deliverances , brought forth a People , to endear himself to them , that they might remember the Hand that saved them , and Worship him , and him only ; in order to root up Idolatry , and plant the Knowledge , and fear of him in their Minds , for an Example to other Nations . VVhoever reads Deuteronomy , which is a summary of the other four Books of Moses , will find the frequent and earnest Care and concern of that good Man for Israel , about this very Point ; and how often that People slipt and laps'd , notwithstanding God's Love , Care and Patience over them , into the Idolatrous Customs of the Nations about them . Divers other Scriptures inform us also , especially those of the Prophets , Isaiah 44. and 45. Psalms 37. and 115. and Jer. 10. where the Holy Ghost Confutes and Rebukes the People , and mocks their Idols with a sort of Holy Disdain . § . 4. Now that which is farthest from Idolatry , and the best Antidote against it , is the Principle we have laid down , and the more Peoples Minds are turned and brought to it , and that they resolve their Faith , VVorship and Obedience into the Holy Illuminations and Power of it , the nearer they grow to the end of their Creation , and consequently to their Creator . They are more spiritually qualified , and become better fitted to VVorship God as he is : VVho , as we are told , by our Lord Jesus Christ , Is a Spirit and will be Worshipped in Spirit and in Truth , and that they are such sort of Worshippers which God seeketh to worship him , in this Gospel Day . The hour cometh , saith he , and now is . That is , some now do so , but more shall . A plain Assertion in present , and a Promise and Prophesie of the encrease of such VVorshippers in future . VVhich shows a Change intended from a Ceremonial VVorship , and State of the Church of God , to a Spiritual One. Thus the Text ; But the time cometh , and now is , when the true Worshippers shall Worship the Father in the Spirit and in the Truth . VVhich is as much as to say , when the VVorship of God shall be more Inward than Outward , and so more suitable to the Nature of God , and the nobler Part of Man , his Inside , or his inward and better Man : For so those blessed VVords import , in Spirit and in Truth . In the Spirit , that is , through the Power of the Spirit . In the Truth , that is , in Realities , not in Shadows , Ceremonies , or Formalities , but in Sincerity with and in Life , being divinely prepared and animated ; which brings Man not only to offer up Right VVorship , but also into Intimate Communion and Fellowship with God , who is a Spirit . § . 5. And if it be duly weighed it will appear , that God , in all his Manifestations of himself , hath still come nearer and nearer to the Insides of Men , that he might reach to their Understandings , and open their Hearts , and give them a plainer and nearer Acquaintance with himself in Spirit : And then it is that Man must seek and find the Knowledge of God for his Eternal Happiness . Indeed , all things that are made show forth the Power and Wisdom of God , and his Goodness too to Mankind ; and therefore many Men urge the Creation to silence Atheistical Objections : But though all those things show a God , yet Man does it , above all the Rest . He is the precious Stone of the Ring , and the most glorious Jewel of the Globe ; to whose reasonable Use , Service , and Satisfaction , the whole seems to be made and dedicated . But God's Delight ( by whom Man was made , we are told by the Holy Ghost ) is in the habitable Parts of the Earth , with the Sons of Men , Prov. 8. 31. And with those that are contrite in Spirit , Isa . 66. 1. And why is Man his Delight , but because Man only , of all his Works , was his Likeness . This is the intimate Relation of Man to God : Somewhat nearer than ordinary ; for of all other Beings Man only had the Honour of being his Image ; and by his Resemblance to God , as I may say , came his Kindred with God and Knowledge of him . So that the nearest and best way for Man to know God , and be acquainted with him , is to seek him in himself , in his Image ; and as he finds that , he comes to find and know God. Now Man may be said to be God's Image in a double Respect . First , As he is of an Immortal Nature ; and next , as that Nature is Endued with those Excellencies in small , and proportionable to a Creatures Capacity , that are by Nature Infinitely and Incomparably in his Creator . For Instance , Wisdom , Justice , Mercy , Holiness , Patience , and the like . As Man becomes Holy , Just , Merciful , Patient , &c. By the Copy He will know the Original , and by the Workmanship in himself , he will be acquainted with the Holy Workman . This Reader is the Regeneration and New Creature we press , and according to this Rule , we say , Men ought to be Religious , and Walk in this World. Man , as I said just now , is a Composition of both Worlds ; his Body is of this , his Soul of the other World. The Body is as the Temple of the Soul , the Soul the Temple of the Word , and the Word , the Great Temple and Manifestation of God. By the Body the Soul looks into and beholds this World , and by the Word it beholds God the World that is without End. Much might be said of this Order of things , and their respective Excellencies , but I must be Brief . CHAP. VIII . Sect. 1. Doctrine of Satisfaction and Justification Owned and Worded according to Scripture . Sect ▪ 2. What Constructions we can't believe of them , and which is an abuse of them . Sect. 3. Christ Owned a Sacrifice and a Mediator . Sect. 4. Justification Twofold , from the Guilt of Sin , and from the Power and Pollution of it . Sect. 5. Exhortation to the Reader upon the whole . Obj. 1. THough there be many good things said , how Christ appears and works in a Soul , to Awaken , Convince and Convert it ; yet you seem not particular enough about the Death and Sufferings of Christ : And it is generally Rumour'd and Charged upon you by your Adversaries , that you have little reverence to the Doctrine of Christ's Satisfaction to God for our Sins , and that you do not Believe , That the Active and Passive Obedience of Christ , when he was in the World , is the alone ground of a Sinners Justification before God. Answ . § . 1. The Doctrine of Satisfaction and Justification , truly understood , are placed in so strict an Union , that the one is a necessary Consequence of the other , and what we say of them , is what agrees with the suffrage of Scripture , and for the most part in the terms of it ; always believing , that in Points where there arises any difficulty , be it from the Obscurity of Expression , Mis-translation , or the Dust raised by the Heats of Partial Writers , or Nice Criticks , it is ever best to keep close to the Text , and maintain Charity in the rest . I shall first speak Negatively , what we do not own , which perhaps hath given occasion to those who have been more Hasty than Wise , to judge us defective in our Belief of the Efficacy of the Death and Sufferings of Christ to Justification : As , § . 2. First , We cannot Believe that Christ is the Cause , but the Effect of God's Love , according to the Testimony of the Beloved Disciple John , Chap. 3. God hath so loved the World , that he hath given his only Begotten Son into the World , that whosoever believeth on him should not perish , but have Everlasting Life . Secondly , We cannot say , God could not have taken another way to have saved Sinners , than by the Death and Sufferings of his Son , to satisfie his Justice , or that Christ's Death and Sufferings were a strict and rigid Satisfaction for that Eternal Death and Misery due to Man for Sin and Transgression : For such a Notion were to make God's Mercy little concerned in Man's Salvation ; and indeed we are at too great a distance from his Infinite Wisdom and Power , to judge of the Liberty or Necessity of his Actings . Thirdly , We cannot say Jesus Christ was the greatest Sinner in the World , ( because he bore our Sins on his Cross , or because he was made Sin for us , who knew no Sin ) an Expression of great levity and unsoundness , yet often said by great Preachers and Professors of Religion . Fourthly , We cannot Believe that Christ's Death and Sufferings so satisfies God , or justifies Men , as that they are thereby Accepted of God : They are indeed thereby put into a state capable of being accepted of God , and through the Obedience of Faith and Sanctification of the Spirit , are in a state of Acceptance : For we can never think a Man justified before God , while Self-condemned ; or that any Man can be in Christ , who is not a New Creature , or that God looks upon Men otherwise than they are . We think it a state of Presumption , and not of Salvation , to call Jesus , Lord ! and not by the Work of the Holy Ghost . Master ! And he not yet Master of our Affections : Saviour ! And they not saved by him from their Sins : Redeemer ! And yet they not redeemed by him from their Passion , Pride , Covetousness , Wantonness , Vanity , Honours , vain Friendships , and Glory of this World : Which were to deceive themselves ; for God will not be mocked , such as Men sow , such they must reap . And though Christ did Die for us , yet we must , by the Assistance of his Grace , work out our Salvation with fear and trembling : As he Died for Sin , so we must Die to Sin , or we cannot be said to be saved by the Death and Sufferings of Christ , or throughly justified and accepted with God. Thus far Negatively . Now , Possitively , what we own as to Justification . § . 3. We do Believe , That Jesus Christ was our Holy Sacrifice , and Attonement , and Propitiation ; that he bore our Iniquities , and that by his Stripes we were healed of the Wounds Adam gave us in his Fall ; and that God is just in forgiving true Penitents upon the Credit of that Holy Offering , Christ made of himself to God for us ; and that what he did and suffer'd , satisfied and pleased God , and was for the sake of fallen Man that had displeased God : And that through the Offering up of himself once for all , through the Eternal Spirit , he hath for Ever perfected those ( in all times ) that are sanctified , who walk not after the Flesh , but after the Spirit . Rom. 8. 1. Mark that . § . 4. In short , Justification consists of two parts , or hath a twofold Consideration , viz. Justification from the Guilt of Sin , and Justification from the Power and Pollution of Sin , and in this Sense Justification gives Man a full and clear Acceptance before God. For want of this latter part , it is that so many Souls Religiously inclin'd , are often under Doubts , Scruples and Dependencies , notwithstanding all that their Teachers tell them of the Extent and Efficacy of the first part of Justification . And it is too general an Unhappiness among the Professors of Christianity , that they are apt to cloak their own Active and Passive Disobedience with the Active and Passive Obedience of Christ . The first part of Justification we do reverently and humbly acknowledge is only for the sake of the Death and Sufferings of Christ ; nothing we can do , though by the Operation of the Holy Spirit , being able to cancel Old Debts , or wipe out Old Scores : It is the Power and Efficacy of that Propitiatory Offering , upon Faith and Repentance , that justifies us from the Sins that are past ; and it is the Power of Christ's Spirit in our Hearts that purifies and makes us acceptable before God. For till the Heart of Man is purged from Sin , God will never accept of it . He Reproves , Rebukes and Condemns those that entertain Sin there , and therefore such cannot be said to be in a Justified State ; Condemnation and Justification being Contraries : So that they that hold themselves in a Justified State by the Active and Passive Obedience of Christ , while they are not Actively and Passively Obedient to the Spirit of Christ Jesus , are under a strong and dangerous Delusion ; and for crying out against this Sin-pleasing Imagination , not to say Doctrine , we are Staged and Reproached as Deniers and Despisers of the Death and Sufferings of our Lord Jesus Christ . But be it known to such , they add to Christ's Sufferings , and Crucifie to themselves afresh the Son of God , and trample the Blood of the Covenant under their Feet , that walk unholily under a Profession of Justification ; for God will not acquit the Guilty , nor justifie the Disobedient and Unfaithful . Such deceive themselves , and at the Great and Final Judgment their Sentence will not be , Come ye Blessed , because it cannot be said to them , Well done Good and Faithful , for they cannot be so esteemed that live and die in a Reproveable and Condemnable State ; but , Go ye Cursed , &c. § . 5. Wherefore , O my Reader ! Rest not thy self wholly satisfied with what Christ has done for thee in his Blessed Person without Thee , but press to know his Power and Kingdom within thee , that the strong Man , that has too long kept thy House , may be bound , and his Goods spoiled ; his Works destroyed , and Sin ended ; according to the 1 John 3. 7. For which end , says that Beloved Disciple , Christ was manifested , that all things may become New ; New Heavens , and New Earth , in which Righteousness dwells . Thus thou wilt come to glorifie God in thy Body , and in thy Spirit , which are his ; and live to him , and not to thy self . Thy Love , Joy , Worship , and Obedience ; thy Life , Conversation , and Practice ; thy Study , Meditation , and Devotion , will be Spiritual : For the Father and the Son will make their abode with thee , and Christ will manifest himself to thee ; for the Secrets of the Lord are with them that fear him . And an holy Vnction or Anointing have all those , which leads them into all truth , and they need not the Teachings of Men : They are better Taught , being Instructed by the Divine Oracle ; no bare Hear-say , or Traditional Christians , but fresh and living Witnesses : Those that have seen with their own Eyes , and heard with their own Ears , and have handled with their own Hands , the Word of Life , in the divers Operations of it , to their Souls Salvation . In this they Meet , in this they Preach , and in this they Pray and Praise : Behold the New Covenant fulfilled , the Church and Worship of Christ , the Great Anointed of God , and the Great Anointing of God , in his Holy , High Priesthood and Offices in his Church ! CHAP. IX . Sect. 1. A Confession to Christ and his Work , both in Doing and Suffering . Sect. 2. That ought not to make void our Belief and Testimony of his Inward and Spiritual Appearance in the Soul. Sect. 3. What our Testimony is in the latter respect : That 't is impossible to be Saved by Christ Without us , while we reject his Work and Power Within us . Sect. 4. The Dispensation of Grace , in its Nature and Extent . Sect. 5. A further Acknowledgment to the Death and Sufferings of Christ . Sect. 6. The Conclusion , shewing our Adversaries Vnreasonableness . § . 1. AND lest any should say we are Equivocal in our Expressions , and Allegorize away Christ's Appearance in the Flesh ; meaning only thereby , our own Flesh , and that as often as we mention him , we mean only a Mystery , or a Mystical Sense of him , be it as to his Coming , Birth , Miracles , Sufferings , Death , Resurrection , Ascention , Mediation and Judgment ; I would yet add , to preserve the well-disposed from being stagger'd by such Suggestions , and to inform and reclaim such as are under the Power and Prejudice of them , That , we do , we Bless God , Religiously Believe and Confess , to the Glory of God the Father , and the Honour of his Dear and Beloved Son , that , Jesus Christ , took our Nature upon him , and was like unto us in all things , Sin excepted ; That he was Born of the Virgin Mary , and Suffered under Pontius Pilate , the Roman Governour , Crucified , Dead , and Buried in the Sepulchre of Joseph of Arimathea ; Rose again the Third Day , and Ascended into Heaven , and sits on the Right Hand of God , in the Power and Majesty of his Father , who will one Day Judge the World by him , even that Blessed Man , Christ Jesus , according to their Works . § . 2. But because we so Believe , must we not Believe what Christ said , He that is with you shall be in you , John 14. I in them , and they in me , &c. Chap. 17. When it pleased God to reveal his Son in me , &c. Gal. 1. The Mystery hid from Ages , is Christ in the Gentiles the hope of Glory , Col. 1. Vnless Christ be in you , ye are Reprobates ? 2 Cor. 13. Or must we be industriously represented Deniers of Christ's Coming in the Flesh , and the Holy Ends of it , in all the Parts and Branches of his Doing and Suffering , because we Believe , and press the Necessity of Believing , Receiving and Obeying his Inward and Spiritual Appearance and Manifestation of himself , through his Light , Grace and Spirit in the Hears and Consciences of Men and Women , to Reprove , Convict , Convert and Change them ? This we esteem hard and unrighteous Measure ; nor would our warm and sharp Adversaries be so dealt with by others : But to do as they would be done to , is too often no part of their Practice , whatever it be of their Profession . § . 3. Yet we are very ready to declare to the whole World , that we cannot think Men and Women can be saved by their Belief of the one without the Sense and Experience of the other ; and that is what we oppose , and not his Blessed Manifestation in the Flesh . We say that he then overcame our Common Enemy , foil'd him in the open Field , and in our Nature , triumphed over him that had overcome and triumphed over it in our Forefather Adam , and his Posterity ; and that as truly as Christ overcame him in our Nature , in his own Person , so , by his Divine Grace being received and obeyed by us , he overcomes him in us : That is , he detects the Enemy by his Light in the Conscience , and enables the Creature to resist him , and all his Fiery Darts , and finally , so to Fight the Good Fight of Faith , as to overcome him , and lay hold on Eternal Life . § . 4. And this is the Dispensation of Grace , which we declare , has appeared to all , more or less , teaching those that will receive it , to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present World ; looking for ( which none else can justly do ) the blessed Hope , and glorious Appearing of the Great God , and our Saviour Jesus Christ , &c. Tit. 2. 11 , 12 , 13. And as from the Teachings , and Experience , and Motion of this Grace , we minister to others , so the very drift of our Ministry is to turn Peoples Minds to this Grace in themselves , that they may all , up and be doing , even the good and acceptable Will of God , and work out their Salvation with fear and trembling , and make their High and Heavenly Calling and Election sure ; which none else can do , whatever be their Profession , Church and Character : For such as Men sow they must reap ; and his Servants we are whom we obey . Regeneration we must know , or we cannot be Children of God , and Heirs of Eternal Glory : And to be Born again , an other Spirit and Principle must prevail , leaven , season , and govern us , then either the Spirit of the World , or our own depraved Spirits ; and this can be no other Spirit than that which dwelt in Christ , for unless that dwell in us , we can be none of his , Rom. 8. 9. And this Spirit begins in Conviction , and ends in Conversion and Perseverance : And the one follows the other ; Conversion being the Consequence of Convictions obey'd , and Perseverance a natural Fruit of Conversion , and being Born of God ; for such Sin not , because the Seed of God abides in them , John 3. 7 , 8. but through Faithfulness , continue to the end , and obtain the Promise , even Everlasting Life . § . 5. But let my Reader take this along with him , that we do acknowledge that Christ , through his Holy Doing and Suffering ( for being a Son he learned Obedience ) has obtained Mercy of God his Father for Mankind ; and that his Obedience has an Influence to our Salvation , in all the Parts and Branches of it ; since thereby he became a Conqueror , and led Captivity Captive , and obtained Gifts for Men , with divers Great and Precious Promises , that thereby we might be partakers of the Divine Nature , having ( first ) escaped the Corruption that is in the World , through Lust . I say we do Believe and Confess that the Active and Passive Obedience of Christ Jesus affects our Salvation throughout , as well from the Power and Pollution of Sin , as from the Guilt , He being a Conqueror as well as a Sacrifice , and both through Suffering : Yet , they that reject his Divine Gift , so obtained , and which he has given to them , by which to see their Sin , and the sinfulness of it , and to repent and turn away from it , and do so no more ; and to wait upon God for daily strength to resist the Fiery Darts of the Enemy , and to be Comforted through the Obedience of Faith in and to this Divine Grace of the Son of God , such do not please God , believe truly in God ; nor are they in a state of true Christianity and Salvation . Woman , said Christ , to the Samaritan , at the Well , hadst thou known the Gift of God , and who it is that speaketh to thee , &c. People know not Christ , and God , whom to know is Life Eternal , John 17. because they are Ignorant of the Gift of God , viz. a measure of the Spirit of God that is given to every one to profit with , 1 Cor. 12. 7. which reveals Christ and God to the Soul. Flesh and Blood cannot do it , Oxford and Cambridge cannot do it , Tongues and Philosophy cannot do it ; for they that by Wisdom knew not God , had these things for their Wisdom : They were strong , deep and accurate in them ; but alas , they were clouded , puft up , and set farther off from the Inward and Saving Knowledge of God , because they sought for it in them , and thought to find God there . But the Key of David is an other thing , which shuts and no Man opens , and opens and no Man shuts ; and this Key have all they that receive the Gift of God into their Hearts ; and it opens to them , the Knowledge of God and themselves , and gives them a quite other Sight , Taste and Judgment of things , than their Educational or Traditional Knowledge afforded them . This is the beginning of the New Creation of God , and thus it is we come to be New Creatures : And we are bold to declare there is no other way , besides this , by which People can come into Christ , or to be true Christians , or receive the Advantage that comes by the Death and Sufferings of the Lord Jesus Christ . Wherefore we say , and upon good Authority , even that of our own Experience , as well as that of the Scriptures of Truth , Christ will prove no Saving Sacrifice for them , that refuse him for their Example . They that reject the Gift , do deny the Giver , instead of themselves daily , for the Givers sake . O that People were wise ! that they would consider their latter End , and the things that make for the Peace thereof ! Why should they perish in a vain hope of Life , while Death Reigns ? Of living with God , who live not to him , nor walk with him ? Awake , thou that sleepest in thy Sin , or at best , in thy Self-righteousness ; Awake , I say , and Christ shall give thee Life ! For he is the Lord from Heaven , the quickening Spirit , that quickens us , by his Spirit , if we do not , resist it and quench it , by our Disobedience ; but receive , love and obey it , in all the Holy Leadings and Teachings of it , Rom. 8. 14 , 15. To which Holy Spirit I commend my Reader , that he may the better see where he is , and also come to the true Belief and Advantage of the Doings and Sufferings of our Dear and Blessed Lord and Saviour Jesus Christ , who saves from the Power and Pollution , as well as Guilt of Sin , all those that hear his knocks , and open the Door of their Hearts to him , that he may come in and work a real and through Reformation in and for them : And so the Benefit , Virtue and Efficacy of his Doings and Sufferings without us , will come to be livingly applied and felt , and Fellowship with Christ in his Death and Sufferings known , according to the Doctrine of the Apostle ; which , those that live in that which made him suffer , know not , tho' they profess to be saved by his Death and Sufferings . Much more might be said as to this matter , but I must be brief . § . 6. To conclude this Chapter , we wonder not that we should be mistaken , mis-construed and mis-represented , in what we believe and do to Salvation , since our Betters have been so treated in the Primitive Times ; nor indeed is it only about Doctrines of Religion , for our Practice in Worship and Discipline have had the same Success : But this is what I earnestly desire , that however bold People are pleased to make with us , they would not deceive themselves in the great things of their own Salvation : That while they would seem to own all to Christ , they are not found disowned of Christ in the last Day . Read the 7th of Matthew ; it is he that hears Christ , the great Word of God , and does what he enjoins , what he commands , and by his Blessed Example , recommends , that is a Wise Builder , that has founded his House well , and built with good Materials , and whose House will stand the last shake and Judgment . For which cause we are often plain , close and earnest with People , to consider , that Christ came not to save them in , but from their Sins ; and that they that think to discharge and release themselves of his Yoke and Burden , his Cross and Example , and secure themselves , and Complement Christ with his having done all for them , while he has wrought little or nothing in them , nor they parted with any thing for the love of him , will finally awake in a dreadful surprize , at the sound of the last Trumpet , and at this sad and irrevokeable Sentence , Depart from me , ye Workers of Iniquity , I know you not : Which terrible End , may all timely avoid , by hearkening to Wisdom's Voice , and turning at her Reproof , that she may lead them in the Ways of Righteousness , and in the midst of the Paths of Judgment , that their Souls may come to inherit Substance ; even durable Riches and Righteousness in the Kingdom of the Father , World without end . CHAP. X. Sect. 1. Of the true Worship of God in what it stands . Sect. 2. Of the true Ministry , that it is by Inspiration . Sect. 3. The Scripture plain in that Case . Sect. 4. Christ's Ministers , True Witnesses , they speak what they know , not by Report . Sect. 5. Christ's Ministers they affirm , Preach freely , 't is one of their Marks . § . 1. AS the Lord wrought effectually , by his Divine Grace , in the Hearts of this People , so he thereby brought them to a Divine Worship and Ministry ; Christ's words they came to Experience , viz. That God was a Spirit , and that he would therefore be worshipped in the Spirit , and in the Truth , and that such Worshippers the Father would seek to worship him . For , bowing to the Convictions of the Spirit in themselves , in their daily course of living , by which they were taught to eschew that which was made manifest to them to be evil , and to do that which was good , they , in their Assembling together , sate down , and waited for the Preparation of this Holy Spirit , both to let them see their States and Conditions before the Lord , and to worship him acceptably ; and as they were sensible of Wants , or Shortness , or Infirmities , so in the secret of their own Hearts , Prayer would spring to God , through Jesus Christ , to help , assist and supply them : But they did not dare to wake their Beloved before his time ; or approach the Throne of the King of Glory , till he held out his Scepter ; or take thought what they should say , or after their own or other Mens studied Words and Forms , for this were to Offer strange Fire ; to pray , but not by the Spirit ; to ask , but not in the Name , that is , in the Power of our Lord Jesus Christ , who pray'd as well as that he spoke like one having Authority , that is , Power , a Divine Energy and Force to reach and pierce the Heavens , which he gives to all that obey his Light , Grace and Spirit , in their solemn Waitings upon him . So that 't is this Peoples Principle , that Fire must come from Heaven ; Life and Power from God to enable the Soul to pour out it self acceptably before him . And when a Coal from his holy Altar , touches our Lips , then can we Pray and Praise him as we ought to do . And as this is our Principle , and that according to Scripture , so is it , Blessed be God , our Experience and Practice : And therefore it is we are separated from the Worships of Men , under their several Forms , because they do not found it in the Operation , Motion and Assistance of the Spirit of Christ , but the Appointment , Invention and Framing of Man , both as to Matter , Words and Time. We do not dissent in our own Wills , and we dare not comply against His that has called us , and brought us to his own Spiritual Worship ; in Obedience to whom we are what we are , in our Separation from the divers Ways of Worship in the World. § . 2. And as our Worship stands in the Operation of the Spirit and Truth in our inward Parts , as before expressed , so does our Ministry . For as the Holy Testimonies of the Servants of God of Old , were from the Operation of his Blessed Spirit , so must those of his Servants be in every Age , and that which has not the Spirit of Christ for its Spring and Source , is of Man , and not Christ . Christian Ministers are to minister what they receive : This is Scripture ; now that which we receive , is not our own , less another Mans , but the Lord's : So that we are not only not to Steal from our Neighbours , but we are not to Study and speak our own words . If we are not to study what we are to say before Magistrates for our selves , less are we to study what we are to say for and from God to the People . We are to minister , as the Oracles of God ; if so , then must we receive from Christ , God's Great Oracle , what we are to minister . And if we are to minister what we receive , then not what we Study , Collect , and beat out of our own Brains , for that is not the Mind of Christ , but our Imaginations , and this will not Profit the People . § . 3. This was recommended to the Corinthians by the Apostle Paul , 1 Cor. 14. that they should speak as they were moved or as any thing was revealed to them , by the Spirit , for the Edification of the Church ; for says he , Ye may all Prophecy ; that is , ye may all Preach to Edification , as any thing is revealed to you , for the Good of others , and as the Spirit giveth Vtterance . And if the Spirit must give Christ's Ministers their Utterance , then those that are his , are careful not to utter any thing in his Name to the People , without his Spirit ; and by good Consequence , they that go before the true Guide , and utter words without the Knowledge of the Mind of the Spirit , are none of Christ's Ministers : Such certainly run and God has not sent them , and they cannot Profit the People . And indeed , how should they , when it is impossible that meer Man , with all his Parts , Arts and Acquirements , can turn People from Darkness to Light , and from the Power of Satan to God , which is the very End and Work of the Gospel-Ministry . It must be Inspired Men , Men Gifted by God , taught and influenced by his Heavenly Spirit , that can be qualified for so great , so inward , and so Spiritual a Work. § . 4. Ministers of Christ are his Witnesses , and the Credit of a Witness is , that he has heard , seen or handled : And thus the Beloved Disciple states the Truth and Authority of their Mission and Ministry ; 1 John 1. 1 , 3. That which we have heard , which we have seen with our Eyes , which we have looked upon and our hands have handled , that declare we unto you , that your Fellowship may be with us , and truly our Fellowship is with the Father , and with his Son Jesus Christ . I say , If Christ's Ministers are his Witnesses , they must know what they speak ; that is , they must have experienced , and past through those States and Conditions , they Preach of , and practically know those Truths they declare of to the People , or they come not in by the Door , but over the Wall , and are Thieves and Robbers . He that has the Key of David comes in at the Door , Christ Jesus , and has his Admission and Approbation from him , anointed by him , the alone High Priest of the Gospel-Dispensation . He it is that breaths , and lays his hands upon his own Ministers , he anoints them , and recruits their Cruice , and renews their Horn with Oyl , that they may have it fresh and fresh , for every Occasion and Service he calls them to , and engages them in . § . 5. Nor is this all , but as they Receive freely , freely they Give : They do not Teach for Hire , Divine for Mony , nor Preach for Gifts or Rewards . It was Christ's Holy Command to his Ministers to give freely , and it is our Practice . And truly we cannot but admire that this should be made a Fault , and that Preaching for Hire should not be seen to be one ; yea a Mark of False Prophets , when it has been so frequently and severely cried out upon , by the True Prophets of God in former times . I would not be Uncharitable , but the Guilty are desired to call to mind , who it was that offered Mony to be made a Minister , and what it was for ; if not to get Mony and make a Trade or Livelihood by it ; and what answer he met with from the Apostle Peter , Acts 8. 18 , 19 , 20. The Lord Touch the Hearts of those that are giving Mony to be made Ministers , in order to live by their Preaching , that they may see what ground it is they build upon , and repent , and turn to the Lord , that they may find Mercy , and become living Witnesses of his Power and Goodness in their own Souls ; so may they be enabled to tell others What God has done for them , which is the Root and Ground of the true Ministry ; and this Ministry it is that God does Bless . I could say much on this Subject , but let what has been said suffice at this time , only I cannot but observe , that where any Religion has a strong Temptation of Gain to induce Men to be Ministers , there is great Danger of their running faster to that Calling , than becomes a true Gospel-Minister . § . 1. Object . But does not this sort of Ministry , and Worship , tend to make People careless , and Spiritual Pride in others , may it not give an occasion to great Mischief and Irreligion ? Answ . By no means ; For when People are of Age , They , of right , expect their Inheritances ; and the End of all Words is to bring People to the Great VVord , and then the Promise of God is Accomplished , They shall be all taught of me , from the least to the greatest , and in Righteousness ( pray mark that ) they shall be Established , and great shall be their Peace . To this , of the Evangelical Prophet , the beloved Disciple agrees , and which is a full Answer to the Objection ; These things have I written unto you , concerning them that Seduce you : But the Anointing , which ye have received of him , abideth in you , and ye need not that any Man teach you , but as the same Anointing teacheth you , of all things , and is Truth , and is no Lye : And even as it hath taught you , ye shall abide in him . In which Three things are observable . 1st , That he writ his Epistle upon an extraordinary Occasion , viz. to prevent their Delusion . 2dly . That he asserts a nearer and superior Minister than himself , viz. The Anointing or Grace they had received ; and that not only in that particular Exigency , but in all Cases that might attend them . Thirdly , That if they did but take heed to the Teachings of it , they would have no need of Man's Directions , or fear of his Seducings . At least of no Ministry that comes not from the Power of the Anointing : Though I rather take the Apostle in the highest Sence of the Words , 2 Thess . 4. 9. Thus also the Apostle Paul to the Thessalonians . But as touching Brotherly Love , ye need not that I write unto you : For ye your selves are Taught of God to Love one another . But Helps are useful , and a great Blessing , if from God , such was John the Baptists ; but remember he pointed all to Christ , John 1. 26. Lo the Lamb of God! I Baptize you with VVater , but he shall Baptize you with the Holy Ghost and with Fire , Mat. 3. 11. And so the true Ministry does . And while People are Sensual , and under such an Eclipse , by the Interposition of Sin and Satan , God is pleased to send forth his Inlightning Servants to awaken and turn them from the Darkness to the Light in themselves , that , through Obedience to it , they may come to be Children of the Light , John 12. 36 , and have their fellowship one with another in it , and an Inheritance , at last , with the Saints in Light for ever . And as it is the Way God has taken to Call and Gather People , so a Living and Holy Ministry is of great advantage , to VVatch over , and Build up the Young , and Comfort and Establish the feeble and simple Ones . But still I say , the more Inward , the less Outward : The more People come to be taught Immediately of God , by the Light of his Word and Spirit in their Hearts , the less need of outward means , read Isa . 16. 19 , 20. which is held by all to be a Gospel Promise , and the Sun and Moon there , as general understood to mean the external Means in the Church . Compare them with John 1. 13. Rom. 1. 19. 1 Cor. 2. 11 , 15. 1 Thes . 4. 9. 1 John 2. 20 , 27. Rev. 21. 22 , 23 , 24. All which points at what we assert of the sufficiency and glorious Priviledge of Inward and Spiritual Teachings . And most certainly , as Men Grow in Grace , and know the Anointing of the Word in themselves , the Dispensation will be less in Words ( though in Words ) and more in Life ; and Preaching will , in great Measure , be turned into Praising , and the Worship of God , more into Walking with , than Talking of God : For that is VVorship indeed , that Bows to his Will at all Times , and in all Places : The truest , the highest Worship Man is capable of in this World. And it is that Conformity that gives Communion , and there is no fellowship with God , no Light of his Countenance to be enjoyed , no Peace and Assurance to be had , further than there is Obedience to his Will , and a Faithfulness to his Word , according to the Manifestation of the Light thereof in the Heart . I say , this is the truest and highest State of Worship ; for Set Days and Places , with all the Solemnity of them , were most in Request in the weakest Dispensation . Altars , Ark , and Temples , Sabbaths and Festivals , &c. are not to be found in the Writings of the New Testament . There , every Day 's alike , and every Place is alike ; but if there were a Dedication , let it be to the Lord. Thus the Apostle , but he plainly shews a State beyond it , for to Live ( with him ) was Christ , and to Dye was Gain ; for the Life he Lived , was by the Faith of the Son of God , and therefore it was not he that Lived , but Christ that Lived in him ; that is , that Ruled , Conducted , and bore Sway in him ; which is the true Christian Life ; the Supersensual Life ; the Life of Conversion and Regeneration ; to which all the Dispensations of God , and Ministry of his Servants have ever tended , as the Consummation of God's Work for Man's Happiness . Here every Man 's a Temple , and every Family a Church , and every Place , is a Meeting-Place , and every Visit a Meeting . And yet a little while and it shall be so yet more and more ; and a People the Lord is now Preparing to enter into this Sabbath or Degree of Rest . Not that we would be thought to undervalue Publick and Solemn Meetings : We have them all over the Nations where the Lord has called us . Yea , tho' but Two or Three of us be in a Corner of a County ; we meet , as the Apostle Exhorted the Saints of his time , and Reproved such as Neglected to Assemble themselves . But yet shew we unto thee , O Reader , a more excellent Way of Worship : For many may come to those Meetings , and go away Carnal , Dead , and Dry ; but the Worshippers in Spirit and in Truth , whose Hearts Bow , whose Minds Adore the Eternal God , that is a Spirit , in and by his Spirit , such as conform to his Will , and walk with him in a Spiritual Life , they are the True , Constant , Living , and Acceptable Worshippers ; whether it be in Meetings or out of Meetings ; And as with such , all outward Assemblies are greatly Comfortable , so also do we meet for a Publick Testimony of Religion and Worship , and for the Edification and Encouragement of those that are yet Young in the Truth , and to Call and Gather others to the knowledge of it , who are yet going astray ; and Blessed be God , it is not in vain , since many are thereby added to the Church , that we hope and believe shall be Saved . CHAP. XI . Sect. 1. Against Tythes . Sect. 2. Against all Swearing . Sect. 3. Against War among Christians . Sect. 4. Against Salutation of the Times . Sect. 5. And for Plainness of Speech . Sect. 6. Against mixt Marriages . Sect. 7. And for plainness in Apparel , &c. no Sports and Pastimes after the manner of this World. Sect. 8. Of Observing Days . Sect. 9. Of Care of Poor , Peace and Conversation . § . 1. AND as God has been pleased to call us from an Human Ministry , so we cannot for Conscience-sake Support and Maintain it , and upon that Score , and not out of Humour or Covetousness , we refuse to pay Tithes , or such-like pretended Dues , concerning which , many Books have been writ in our Defence : We cannot Support what we cannot Approve , but have a Testimony against ; for thereby we should be found Inconsistent with our selves . § . 2. We dare not Swear , because Christ forbids it , Mat. 5. 34 , 37. and James , his true follower . It is Needless as well as Evil , for the reason of Swearing , being Vntruth , that Men's Yea was not Yea , Swearing was used to awe Men to Truth Speaking , and to give others Satisfaction , that what was Sworn , was true . But the true Christians , Yea , being Yea , the end of an Oath is answered , and therefore the use of it is Needless , Superfluous , and cometh of Evil. The Apostle James Taught the same Doctrine , and the Primitive Christians Practised it , as may be seen in the Book of Martyrs ; as also the earliest and best of the Reformers . § . 3. We also believe , that War ought to cease , among the followers of the Lamb Christ Jesus , who taught his Disciples to forgive and love their Enemies , and not to War against them , and kill them ; and that therefore the Weapons of his true Followers are not Carnal but Spiritual ; yet mighty , through God , to cut down Sin and Wickedness , and Dethrone him that is the Author thereof . And as this is the most Christian , so the most Rational Way ; Love and Perswasion having more Force than Weapons of War. Nor would the worst of Men easily be brought to hurt those that they really think love them . 'T is that Love and Patience must in the end have the Victory . § . 4. We dare not give worldly Honour , or use the Frequent and Modish Salutations of the Times , seeing plainly , that Vanity , Pride and Ostentation belong to them . Christ also forbid them in his Day , and made the Love of them a Mark of Declension from the Simplicity of purer times ; and his Disciples , and their Followers , were observed to have obeyed their Masters Precept . It is not to Distinguish our selves a Party , or out of Pride , Ill-breeding or Humour , but in Obedience to the Sight and Sence we have received from the Spirit of Christ , of the evil Rise and Tendency thereof . § . 5. For the same Reason we have returned to the first Plainness of Speech , viz. Thou and Thee , to a single Person ; which tho' Men give no other to God , they will hardly endure it from us . It has been a great Test upon Pride , and shewn the Blind and weak Insides of many . This also is out of pure Conscience , whatever People may think or say of us for it . We may be Despised , and have been so often , yea , very evilly Entreated , but we are now better known , and People better Informed . In short , 't is also both Scripture and Grammar , and we have Propriety of Speech for it , as well as Peace in it , § . 6. We cannot allow of mix'd Marriages , that is , to joyn with such as are not of our Society ; but Oppose and Disown them , if at any time any of our Profession so grosly err from the Rule of their Communion ; yet Restore them upon sincere Repentance , but not disjoyn them . The Book I writ of the Rise and Progress of the People called Quakers , is more full and express herein . § . 7. Plainness in Apparel and Furniture , is another Testimony peculiar to us , in the degree we have bore it to the World : As also , few Words , and being at a Word . Likewise Temperance in Food , and Abstinence from the Recreations and Pastimes of the World : All which we have been taught , by the Spirit of our Lord Jesus Christ , to be according to Godliness ; and therefore we have long exhorted all that their Moderation may be known unto all Men , for that the Lord was at hand , to enter into Judgment with us for every Intemperance or Excess ; and herein we hope we have been no ill Examples , or Scandal unto any that have a due Consideration of things . § . 8. We cannot in Conscience to God , observe Holy days ( so called ) the Publick Fasts and Feasts , because of their Human Institution and Ordination , and that they have not a Divine Warrant , but are appointed in the Will of Man. § . 9. Lastly , We have been lead , by this Good Spirit of our Lord Jesus Christ , of which I have treated in this Discourse , according to Primitive Practice , to have a due Care over one another , for the Preservation of the whole Society , in a Conversation suitable to their Holy Profession . First , In respect to a strict Walking both towards those that are Without , and those that are Within ; that their Conversation in the World , and Walking in and towards the Church , may be blameless . That as they may be Strict in the one , so they may be Faithful in the other . Secondly , That Collections be made to supply the Wants of the Poor , and that care be taken of Widows and Orphans , and such as are helpless , as well in Council as about Subsistance . Thirdly , That all such as are intended to Marry , if they have Parents , or are under the Direction of Guardians or Trustees , are obliged , First , to declare to them their Intention , and have their Consent before they propose it to one another , and the Meeting they relate to , who are also careful to examine their Clearness , and being satisfied with it , They are by them allowed to Solemnize their Marriage in a Publick Select Meeting , for that Purpose Appointed , and not otherwise : Whereby all Clandestine and Indirect Marriages are prevented among us . Fourthly , And to the end that this Good Order may be observed , for the Comfort and Edification of the whole Society , in the Ways of Truth and Soberness ; Select Meetings , of Care and Business , are fix'd in all Parts , where we Inhabit , which are held Monthly , and which Resolve into Quarterly Meetings , and those into one Yearly Meeting , for our better Communication one with another , in those things that maintain Piety and Charity ; that God , who by his Grace , has called us to be a People to his Praise , may have it from us , through his Beloved Son , and our Ever-blessed and Only Redeemer , Jesus Christ , for He is Worthy , Worthy , Now , and Ever ; Amen . Thus , Reader , thou hast the Character of the People called Quakers , in their Doctrine , Worship , Ministry , Practice and Discipline : Compare it with Scripture , and Primitive Example , and we hope thou wilt find , that this short Discourse , hath , in good measure , Answered the Title of it , viz. Primitive Christianity Revived , in the Principles and Practice of the People called Quakers . FINIS . BOOKS Printed and Sold by T. Sowle , next to the Meeting-House in White-Hart-Court , in Gracious-Street . And at the Bible in Leaden-Hall-Street , near the Market , 1697. SAmuel Fisher's Works , in Folio . The Works of the Long , Mournful , and Sorrowful Distressed Isaac Penington's , Folio . William Bayly 's Works , Quarto . The Works of that Memorable aud Ancient Servant of Christ Stephen Crisp ; containing also a Journal of his Life , giving an Account of his Convincement , Travels , Labours , and Sufferings in , and for the Truth . Price Bound 5 s. A Collection of the several Writings and Faithful Testimonies of that suffering Servant of God , and patient Follower of the Lamb , Humphry Smith . Price Bound 2 s. 6 d. 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Price Bound 1 s. A Call to Christendom . By W. Penn. Price Stitch'd 3 d. Tender Counsel and Advice , &c. By W. Penn. Price Stitch'd 3 d. The Harmony of Divine and Heavenly Doctrines , Demonstrated in sundry Declarations on Variety of Subjects . Preached at the Quakers Meetings in London , by Mr. W. Penn , Mr. G. Whitehead , Mr. S. Waldenfield , Mr. B. Coole , Taken in Short-hand as it was delivered by them ; aud now Faithfully Transcribed and Published for the Information of those who by reason of Ignorance may have received a Prejudice against them . By a Lover of that People . Price 1 s. 6 d. Primitive Christianity Revived , in the Faith and Practice of the People called Quakers . Written , in Testimony to the present Dispensation of God , through them to the World : That Prejudices may be Removed , the Simple Informed , the Well-enclined Encouraged , and the Truth and its Innocent Friends Rightly Represented . By W. Penn. Price 1 s. Rabshakeh Rebuked , and his Railing Accusations Refuted ; containing , I. Some Reflections upon a late Sheet , Entituled , An Essay towards the allaying of George Fox his Spirit ; by way of Introduction . II. A Reply to a later Book , Entituled , A Discovery of the Accursed Thing , &c. Enlarged : both written by Thomas Crispe . III. A Display of some , amongst many , of his Self-contradictions and Tautologies ; by way of Conclusion . By E. P. Price Stitch'd 6 d. A Diurnal Speculum ; containing , I. A plain and easie Method to find out those things that are most useful to be known Yearly : And may serve as an Almanack for Thirty Years ; and many other things suitable to the Matter , &c. II. An Explanation of Weights , Money , and Measures , both Scriptural and Usual , with sundry Tables depending thereon , &c. III. Some Remarks on England ; or a Brief Account of every County , with the Names , and Days of the Markets , and the Chief Commodities therein , &c. The whole consisting of Great Variety , explained by divers Examples , the like in all particulars not extant ; as by the Contents does more at large appear . Collected by J. B. Price Bound 1 s. 6 d. The Spirit of the Martyrs revived , in a brief Compendious Collection of the most Remarkable Passages and Living Testimonies of the True Church , Seed of God , and Faithful Martyrs in all Ages . Price 2 s. 6 d. The Arraignment of Popery ; being a Collection taken out of the Chronicles and other Books of the State of the Church in the Primitive Times . I. The State of the Papists ; how long it was before the Universal POPE and MASS was set up ; and the bringing in their Rudiments , Traditions , Beads , Images , Purgatories , Tythes and Inquisitions . II. A Relation of the Cruelties they acted after the Pope got up , being worse than the Turk and Heathen : New Rome proving like Old. III. What the People of England Worshipped before they were Christians . IV. To which is added , the Blood of the Martyrs is the Seed of the Church . With several other things , very profitable for all that fear God to Read , Try and give Judgment by the Spirit of Truth , against the Worship of the Beast and Whore. Price 1 s. 6 d. Instructions for Right Spelling , and plain Directions for Reading and Writing True English . With several delightful things , very Useful and Necessary , both for Young and Old to Read and Learn . Price 6 d. A New Book for Children to Learn in . With many wholesome Meditations for them to consider . With Directions for true Spelling . And the Ground of true Reading and Writing of True English . Price 3 d. Miscellania : Or a Collection of Necessary , Useful , and Profitable Tracts on variety of Subjects , which , for their Excellency , and Benefit of Mankind , are compiled in one Volumn . By Thomas Tryon Phyfiologus . Price 1s . 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Wherein are som● uncommon Considerations concerning the manner of Salvation and Damnation , Life and Death , Happiness an Miser● With some Fundamental Arguments for the Immortality the Soul. Price Stitch'd 6 d. AN Epistle to Friends ; briefly Commemorating the Gracious Dealings of the Lord with them ; and warning them to beware of that Spirit of Contention and Division which hath appeared of late in George Keith , and some few others that join with him , who have made a Breach and Separation from Friends in some Parts of America . By Thomas Ellwood . Price Stitch'd 6 d. The State of the Case , briefly but impartially given , betwixt the People called Quakers in Pennsylvania , &c. in America , who remain in Unity ; and George Keith , with some few Seduced by him into a Separation from them . As also a just Vindication of my Self from the Reproaches and Abuses of those Backsliders . By Samuel Jennings . Price Stitch'd 6 d. A Further Discovery of that Spirit of Contention and Division which hath of late appeared in George Keith , &c. Being a Reply to two late Printed Pieces of his , the one ●ntituled , A Loving Epistle , &c. The other , A Seasona●le . Information , &c. Wherein his Cavils are answered , is Falshood is laid open , and the Guilt and Blame of the ●each and Separation in America ; and of the Reproach he ●ath brought upon Truth and Friends , by his late Printed ●ooke are fixed faster on him . Written by way of Epistle , 〈◊〉 Recommended as a further Warning to all Friends . 〈◊〉 Thomas Ellwood . Price Stitch'd 1 s. Truth Defended , and the Friends thereof Cleared , from 〈◊〉 false Charges , soul Reproaches , and envious Cavils , 〈◊〉 upon . It and Them , by George Keith ( an Apostate 〈◊〉 them ) in two Books by him lately Published ; the 〈◊〉 being called , A True Copy of a Paper given into the Year-Meeting of the People called Quakers , &c. 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An Answer to George , Keith's Narrative of his Proceedings at Turners-Hall , on the eleventh of the Month called June , 1696. Wherein his Charges against divers of the People called Quakers ( both in that , and in another Book of his , called , Gross Error and Hypocrisie Detected ) are fairly Considered , Examined , and Refuted . By Thomas Ellwood . Price 1 s. 6 d. Keith against Keith : Or some more of George Keith's Contradictions and Absurdities , collected out of his own Books ( not yet Retracted ) upon a Review . Together with a Reply to George Keith's Late Book , Entituled , The Antichrists and Sadduces detected among a sort of Quakers , &c. By John Penington . Price Stitch'd 9 d. Some Brief Observations upon George Keith's Earnest Expostulation , contained in a Postscript to a late Book of his , Entituled , The Antichrists and Sadduces Detected , &c. Offered to the Perusal of such as the said Expostulation was Recommended to . By E. P. Price Stitch'd 2 d. 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Composed for the Benefit of all such as are Industriously Ambitious of so Commendable an Ornament , as Writing true English is generally esteemed . Recommended especially to the Youth of both sexes , and to be Taught in Schools . Price Bound 1●● The Good House-wife made a Doctor : Or , Health's choice and Sure Friend . Being a plain way of Nature's 〈◊〉 prescribing , to prevent and Cure most Diseases in●●ent to Men , Women , and Children , by Diet and Kitchin-Physick only . With some Remarks on the Practice of Physick and Chymistry . By Thomas Tryon , Student in Physick . The Second Edition . To which is added some Observations on the Tedious Methods of Unskilful ●hi●●●gio●s ; with Cheap and Easie Remedies . By the same Author . Price Bound 1 s. 6S . Notes, typically marginal, from the original text Notes for div A54196-e840 a Joh. 1. 9. b Rom. 1. 19. Tit. 3. 4. c Act. 17. 28. 2 Pet. 4. d Rom. 8. 16. 1 John 5. 10 , 12. e 1 Pet. 1. 23. 1. Jo. 3. 9. f Mat. 13. 19 , 23. g Prov. 1. 20 , 21 , 22 , 23. Ch. 8. 1 , 2 , 3 , 4. h Deut. 30. 12. Rom. 10. 6 , 7 , 8. Psal . 119. 10. i Tit. 2. 11 , 12. k 1 Cor. 1. 7. l Psalm 51. 6. Isa . 26. 2. John 14. 6. m Mat. 13. 33. John 3. 5. Notes for div A54196-e2560 a Joh. 1. 4 , 9. b Ch : 8. 12. c Rom. 5. 6. d 2 Cor. 5. 15. e 1 Tim. 2. 4. f Tit. 2. 11 , 12. Job . 18. 5 , 6. Ch. 21. 17. Ch. 25. 3. Ch. 38. 5. Psalm 18. 28. Psalm 27. 1. Psalm 34. 5. Psalm 36. 9. Psal . 118. 27. Psalm 119. 105. Prov. 13. 9. Ch. 20. 20 , 27. Ch. 24. 20. and Isa . 2. 5. Ch. 8. 20. Ch. 42. 6. Ch. 49. 6. 1 Pet 2. 9. 1 John 2. 8. Notes for div A54196-e3380 John 8. 12. 1 John 1. 5 , 6 , 7. Notes for div A54196-e5230 John 1. 4. John 1. 9. John 1. 4 , 9 , 14 , 16. Tit. 2. 11 , 12. 2 Cor. 3. 18. John 1. 5 , 17. Joel 2. 28. Notes for div A54196-e7050 Gen. 49. 10. Deut. 18. 15 , 18. Psalm 34. 9. Psalm 18. 28. Psalm 27. 1. Rom. 2. 7. unto the 17. 1 John 3.21 , 22 Notes for div A54196-e8800 Gen. 31. Ch. 35. Exod. 20. — Levit. 21. — Deut. 29. Ch. 30. 31. 32. Chap. Josh . 22. 23 , 24. Chap. Gal. 6. 15 , 16. Notes for div A54196-e12660 Isa . 54. 13 , 14. 1 John 2. 26 , 27. Rom. 14. 5 , 6 , 7 , 8 , 17. 1 Cor. 8. 6. Col. 2. 16. 17. Phil. 1. 21. Gal. 2. 20. 
A54155	----	Judas and the Jews combined against Christ and his followers being a re-joynder to the late nameless reply, called, Tyranny and hypocrisie detected, made against a book, entituled The spirit of Alexander the Coppersmith rebuked, &c. which was an answer to a pamphlet, called, The spirit of the hat, in which truth is cleared from scandals, and the Church of Christ, in her faith, doctrine, and just power and authority in discipline is clearly and fully vindicated against the malicious endeavours of a confederacy of some envious professors and vagabond, apostate Quakers / by ... William Penn ; to which are added several testimonies of persons concern'd. Penn, William, 1644-1718. 1673 Approx. 309 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54155 Wing P1307 ESTC R23117 12752487 ocm 12752487 93328 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54155) Transcribed from: (Early English Books Online ; image set 93328) Images scanned from microfilm: (Early English books, 1641-1700 ; 727:36) Judas and the Jews combined against Christ and his followers being a re-joynder to the late nameless reply, called, Tyranny and hypocrisie detected, made against a book, entituled The spirit of Alexander the Coppersmith rebuked, &c. which was an answer to a pamphlet, called, The spirit of the hat, in which truth is cleared from scandals, and the Church of Christ, in her faith, doctrine, and just power and authority in discipline is clearly and fully vindicated against the malicious endeavours of a confederacy of some envious professors and vagabond, apostate Quakers / by ... William Penn ; to which are added several testimonies of persons concern'd. Penn, William, 1644-1718. 130, [1] p. s.n.], [London : 1673. Errata: p. [1] at end. Joseph Smith (Catalogue of Friends' Book II, 190) attributes "The spirit of the hat" and "Tyranny and hypocrisie detected", to William Mucklow. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mucklow, William, 1631-1713. -- Spirit of the hat. Mucklow, William, 1631-1713. -- Tyranny and hypocrisy detected. Society of Friends -- Controversial literature. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Judas and the Jews Combined against Christ and his Followers : BEING A Re-joynder to the late Nameless Reply , called , Tyranny and Hypocrisie Detected , made against a Book , entituled , The Spirit of Alexander the Copper-Smith Rebuked , &c. which was an Answer to a Pamphlet , called , The Spirit of the Hat. In which Truth is cleared from Scandals , and the Church of Christ , in her Faith , Doctrine , and just Power and Authority in Discipline is clearly and fully vindicated against the malicious Endeavours of a Confederacy of some Envious Professors and Vagabond , Apostate Quakers . By a Member and Servant of the Church of Christ , William Penn. To which are added several Testimonies of Persons concern'd He that Dippeth his Hand with me in the Dish , the same shall betray me , Mat. 26.23 . They went out from us , but were not of us , 1 Joh. 2.19 . In Perils among false Brethren , 2 Cor. 11.26 . Nevertheless , the Foundation of God stands sure , 2 Tim. 2.19 . Printed in the Year 1673. Judas and the Jews Combined against Christ and his Followers . The Introduction . THe Just Defence of our so much Reviled Principles and Persons is so ill resented by our Enemies , that instead of publickly Recanting their Injustice , They repute us more Criminal for so doing , then themselves in first Traducing us . It is become a sort of Petty Treason to Reprove them , they are grown almost incorrigible ; and to Controle them , though in a Lye , is hateful : so much more do they prefer our Destruction , then the Truth it self , or their own Reputation . Strange ! That it should be reputed Innocency to Accuse the Guiltless , and Guilt to Defend them . Are we of God , then shall we stand , maugre your Assaults ; if not , we shall fall without them . What need this Clubbing for Mischief , and Caballing to our Ruin ? The Jews , I believe , never studied the Crucifying of Christ more vehemently , then you vigorously combine and plot the Massacring of our Names , Credit and Principles , out of the World : yea , and we have Cause to suspect our Persons too ; or else this Socinian-Defender of the Hat-Spirit , would never have told the World in almost so many words , that Blasphemers were to dye by the Law of God , and the Quakers are Blasphemers ; every Man can make the Conclusion ; that understands what a Conclusion is , see pag. 23. It s a Work becomes Darkness ; for such I call your Nameless Pamphlet , in which you have abused Vertuous and Good People by Name , not daring to stand the Test of putting your Names to your Abuses ; against which can be no Fence but Innocency , and that remains Unshaken by all your Blustering Epithetes : That rests with God , who will quell your swelling Rage , and speedily Rebuke that great Herricane your Envy has raised to over-set us in our Voyage to Eternal Rest . But he that said to Moses in an Hour of Straight , Stand still , and thou shalt see my Salvation , has once and again Comforted us under all these Discouragements : Neither are your Combinations Terrible ; No , though Evil Spyes have been your Informers . Our greatest Trouble is your own Hardening , and we are sorry to see you make so much haste to old Jerusalem's Portion : For us , we know in whom we have believed ; And as he that feedeth the Fowls of the Air , and clotheth the Lillies of the Field , preserves us , so that your Buffettings may prove our Tryals , but in the End your own Judgments . For , however you buoy your selves up , by the Acceptance you find with some Airy or Prejudiced Spirits , God will certainly enter into Judgment with you for your Envious Proceeding , who not being able to carry on your own Controversies , now list your selves Combatants for a few stragling Apostates ; not out of Love to true Quakers , but Hatred to such as are so . What Sense is there in believing you only intend a False Quaker , who have writ and abetted those Writings that are against us as Quakers at all ? But what shall I say ? It is an Age grown to that Degree of Impiety , that there is no Friendship so Strait , no Relation so Near , no Truth so Evident , nor Life so Innocent , that some Men are not hardy , and wicked enough to Break , Violate and Slander , to Avenge some supposed Wrong , or gratifie an Emulous Spirit . Controversie End , upon Socinian Principles , &c. is risen now in one , about the Hat on in Prayer . What Variety of Shapes do our Adversaries put on to compass their Ends ? It has been their Practice , first to Abuse our Principles , and then Rail at our Defences ; and for Vindicating our Religion , to fall foul upon our Persons ; and those chiefly who are most active in that Service . There needs no other Demonstration of this , then the Scurrilous Libel now to be considered ; which with me carries so Mischievous an Aspect , that the Parties concerned in these Undertakings do by it proclaim , they only want as much Power , as Will , to send us and our Principles to New-England for a Venture . God deliver us from those Magistrates , that are as Angry in Government , as these Men are in Religion ; But this is our Joy , That these Enemies speak all manner of Evil against us falsly , for our Lord and Saviour's sake . We maintain our Principles , that angers them ; Miscarriages joy them , whatever they pretend ; And if they can bring some Writers and Preachers out of Request , they think they do their Business . But we cannot believe that Sober and Judicious Persons will think the worse of us or our Cause , for these Malicious Endeavours against it . We have only to do with some old Adversaries new Vampt , with the Slanderous Stories of some modern Apostates . Had not Judas helpt , the Jews had been to seek . A few Vagabond Quakers are their Intelligencers ; it s all but a piece of Treachery and Envy : And truly 't is fit we should be tryed as well by False Friends as Professed Enemies , that in all things we may approve our selves compleat Conquerors , through the Invincibe Power , and to the alone Honour of that Eternal Truth professed by us . And so we enter upon the Libel it self . VVE are told in the Title Page of the Libel , That it was writ in Defence of a Letter , entituled , The Spirit of the Hat , and against the Deceitful , Defective and Railing Answer , called , The Spirit of Alexander , &c. Indeed it is wonderful strange , that to Reprove an Apostate should be reputed Railing ; and that this Secretary to this New-founded Cabal , should Practi●e it in censuring it . He cannot forbear it in his Title Page . He begins with ●YRANNY AND HYPOCRISIE DETEC●ED ; which Four Words he explains to us thus , Or a furthe● Discovery of the Tyrannical Government , Popish Principles , and Vile Practices of the now Leading Quakers . In all which , if there be no Reviling , there is no such thing in the World ; for these Words reach to the End of all Villany . Meek Man , that he would be thought ! who seems to engross Railing into a Company , and seems not so Angry at it in us , as that we use it Unlicenced of his Cabal ; for he exerciseth it at such a rate in Checking it , as if he might do it cum Privilegio : But it right-well agrees with the Advocate of an Apostate Cause . I complain of nothing in this kind more , then that we must not Rebuke Ill-Language without being guilty of it ; Nay , such is the Peevishness of our Adversaries , that to mention theirs , is Criminal : But we shall run the hazard of their Frowns , rather then be false to the Truth , or wanting to our selves in its proper place . Let it suffice that the Title manifestly speaks what the Libel vainly condemns . This Secretary ( I suppose in the Name of the Cabal ) begins his Libel thus , How dangerous a thing it is , for a Man to engage himself publickly for any singular Party upon the Account of Religion is greatly manifest in the Leading Quakers , and especially in W. Penn , from whose Parts and Education one would expect more then ordinary Candor and Ingennity . By which I perceive he is from a Rageing Socinian become an Vniversalian . But why then so bitter against us ? Sure , he is a Party in that ; and how Dangerous a thing it is , Time will more fully shew . However , he declares himself of no Party , by which I suppose he excludes the Christian ; for the Prophane of that Time reputed him a Sectary , and all must acknowledge him to be of a Party . How I came to be of this Way , is best known to God ; But thus much I must say , that nothing short of the Divine Word of Life and Power has worked that Alteration upon me from what I once was , to what I now am . The Tryals , Travels , Tribulations and Exercises that from Fourteen Years of Age have attended me , but more especially since I was brought to own and abet this Holy Way I now profess , are too many to be related ; And from the Hour I was first convinced of this Eternal Truth , to this of Writing this Discourse , I can with Boldness declare to all the World , I have had no other Aim nor End then God's Honour , the Good of others , and my own Salvation in the Day of the Lord. In short , I have learned to turn my Back to the Smiter , and my Cheek to the Plucker off of the Hair : And it is not for any Adversary at this time a day , under any Pretence of Parts and Education , to Dis-ingage my Affection from this Right Way o● the Lord , Remembring , my Lord made himself of no Reputation , and that the Prophet was accounted Mad , and the Apostles Drunk . But he sayes , I having imbarked my self amongst those People , and having obtained a high Repute among them , I betook my self to such pittiful Shifts , Scurrilities and Bravings ( he is pincht ) to uphold their Detected Cause and Tottering Kingdom ( 't will stand forever ) as one would think could not proceed from any Man professing Christianity ; witness my late Controversal Writings , especially my Winding-Sheet , and Spirit of Alexander , &c. ibid. But I cannot expect to be Well-spoken of by mine Enemies , especially when they declare themselves to be such , because of that Way I so earnestly defend . But this Man is not so Ignorant surely , as to imagine I imbarkt my self among this People to obtain Repute or Grandeur , who lost all with Men when first I came amongst them . I would have my Implacable Enemies know , that had no more Durable and Eternal Things been in my Eye , I might have had my Share where more was to be got then amongst this Despised People ; but Envy is Blind , and Rage Foolish . For my Controversal Writings , they stand Unanswered , among the rest my Winding-Sheet , and Spirit of Alexander , &c. the former being Unmedled with , and the Strength of the latter fouly over-looked , as we shall anon have occasion to shew : perhaps it might have concerned him to clear himself of the Former , before he had so weakly engaged himself in the Latter ; still Controversie is not Ended , though Changed . He tells the World , That notwithstanding we call the Spirit of the Hat Lyes , Forgery , Defamation , with abundance of Terms of the like Foxonian Leaven ( a scornful Nick Namer ) yet when we come to Particulars we either first confess what we deny with an idle Distinction , except some few things ; or secondly , acknowledge them by Silence ; or thirdly , use some Deceitful Terms of Denyal , which the Reader cannot discover ; or fourthly ; take an Occasion from some Circumstances , perhaps not rightly set down , to deny the whole Matter ; which doubtless are very bad things , if true . He has hereby rendred us , not only no Christians , but the worst of Men. All I can say at present is this , It has never been my Practice to palliate that which cannot be justified , or to treat any Adversary so deceitfully : But 't is expected he should prove what he sayes , or else we must invert the Character upon himself . He tells us ( I suppose , in order to prove what he hath said ) That W. P. doth in the Name of the Quakers acknowledge , That the Complaint made in the Spirit of the Hat is true , namely , That we required him to yield [ to our Determination against his Conscience ] because the Body would have it so ; saying , that was yielding to the Power : And that I undertake in Opposition to the Author , That his not so yielding , but persisting , is Dissension ; but our Disowning [ Excommunicating and Depriving of a Liberty , of Marrying , Burying , &c. ] any Person for that Cause , is no Breach of the great Gospel-Charter ; This , he sayes , I Labour to do with the same Arguments Papists use against Protestants , who pretend to no such Power , and that they may be found every-where answered in Protestant - Writings . A mean Answer , bu● a notable Go-by , in case I had so exprest my self , but most forgedly does he deliver my words , and tendency of them . Was this Man chosen for your prime Tool of Controversie , who can only tell one big Lye , and then run away ? My Arguments ( forsooth ) are Popish , there 's Confutation enough ; but with whom ? Ignorance and Prejudice ? An easie way to brand Reason , and render the clearest Truth suspected in a Nation as abhorrent of Popery as this we live in ; a shameful Injustice , that Sectaries should traduce us with that , which was once their own suffering from others . But what if I had us 〈◊〉 any Argument for the True Church , which is employed by the Papist in Defence of a False one ; must Truth not be Truth in it self , because Misappled ? And suppose the Protestant has answered the Papist , Is that any Answer to me ? How great an Untruth has he told in his Title Page , when he calls his Pamphlet , A Defence of the Spirit of the Hat , against the Spirit of Alexander ; who in four Pages after tells us , he intends not to medle with the Arguments of it . But Perhaps he will fault me ( for these People are very full of finding Fault , though they mend none in themselves ) in that he has referred us to Protestant Writers ; A Defence boldly begged , but never to be accepted of by me . Does he think I must turn over Melanchton , Chemnitius , Oecolampadius , Jewell , Whitaker , Reinolds , and others , for an Answer to the Spirit of Alexander the Copper-Smith ? After this rate it were far easier to Answer then Accuse . I am of Opinion , that D. Stillingfleet's Adversaries would look upon their Cause as little injured by any bare reference to ancient Protestant-Writers , how excellently soever they acquitted themselves at that time of day ; Fresh Opposition requires fresh Vindication . If I had been Popish the man should have shewn me in what ; and when he had done , have soundly confuted it , and not in the midst of his Exclamations against Shifters , give such just occasion to say , thou art the man. I am willing to forgive him at this time ; But let him be better instructed of his Cabal against the next time , and see if he can learn more Truth , then to call his Libels Answers , whilst they prove themselves Evasions ; For Truth will work through all odious Names : And it is not pinning the Pope upon our Tail , and crying , Popery , Popery , that will confute our Principles ; However , till we are better known , it may disrepute our Persons . But let his base Constructions be considered . Our Reproving Men for going out of the decent Order and happy Unity of the Body , he calls Requiring Man to set down by our Determination against their Conscience ; And our Disowning that Breach upon persistance , Excommunication from Burying and Marrying . They ejected themselves by their Novelties , and we are not ashamed to repute such as Publicans and Heathens as will not head the Church of Chris ; t , Mat. 18. Had they Faith ? they might have kept it to themselves , and not have disturbed the Church's Peace with their new Practices , indeed Institutions ; for what was it l●●e then to require our not practising of the Hat off in 〈◊〉 , who called pulling it off a Popish Tradition , unless men 〈◊〉 not to leave off Popish Traditions : so that they , and not we were to blame , as the Sequel will further prove ; But I could not pass by this part of the Disingenuity of this Libeller . As the Libel , so our Discourse will consist , of matter of Argument , and matter of Fact. I shall begin with matter of Argument , which shall consist of a further Defence of what is asserted in my Book , entituled ; The Spirit of Alexander the Copper-Smith revived and rebuked . The grand Cause of that Dissension which was begun by Jo. Perrot , long since happily ended among our selves , though renewed , divulged and aggravated , for the Strengthening of the hands of our common Enemy , by certain Perverse Apostates , as delivered in the Spirit of the Hat , and Defence of the same , they must with me grant to be this . The Quakers reach that every , Man is enlightened with a sufficient Light to Salvation , And that all Faith in , and Worship to God , ought to stand upon the Convictions , and in the Leadings thereof ; yet we are oblieged by their Body unto that , which we have no Motion for , but rather against , and upon our Refusal of such Compliance as they expect , we are disowned as not of them : So that the Sufficiency , Convictions and Leadings of the Light must vail to the Body , and not the Body to the Light ; wherefore not the Light , but the Body is become the Quakers Rule . Thus Tho. Hiks's Con. Dial. p. 63 , 64 , 65. Spir. Hat , p. 11 , 12 , 13. Defence of it , p. 5 , 6 , 7. Their Common Aggravations , especially of the two latter are these , That they are denyed Marrying , Burying , Trading , that they are distracted , and so deprived of all both Ecclesiastical and Civil Priviledges . The Aggravations we shall consider in their place ; And first to their Objection or Argument , as I have fairly , fully and faithfully laid it down . 'T is a Truth , and as true , that we urge , both the Universality and Sufficiency of the Light to Salvation ; and that every Man ought to follow only the Teachings of it about Faith and Worship . This is granted on all hands , even by the Cabal to credit their present Work , and obtain their envious Ends upon us and our Principles ; Therefore no part of the Question to be controverted . The matter in difference strictly lies here , that is , by resolving these four following Questions , the Objection will be fully and plainly answered . 1. Whether Christ has given to his Church , consisting of faithful Believers , and obedient Walkers by the Light or Spirit within , such a Sense , Tast , Relish and Savour of the Nature of Spirits , as upon all Occasions the great Enemy of Christ and his People may take ( under never so seeming innocent Appearances and Transformations ) to condemn any thing by his Church practised , or innovate any thing by the Church never practised , but condemned , Yea or Nay ? 2. Whether such a Society , Body or Church , after due Admonition given to any dissenting or innovating Person , may not Lawfully and Christianly deny their Communion in Testimony against that wrong Spirit , such Person or Persons may be acted by ? 3. Whether such Person or Persons may not hold this granted fundamental Principle of the Light , &c. before recited , in the Vnderstanding , and yet be acted by a wrong Spirit to Divisions , and then plead against the Church , under the Pretence of acting by the Light within ; and consequently , whether he can , or ought to be judged by any for so doing , because every one ought to act according to the Light that is within them ? And lastly , 4. Whether the Body of the Quakers , or their present Opposers be that Church , Yea or Nay ? The first is so evident in the Affirmative , That to reject it , is nothing less then to deny Scripture it self . It was the express Promise of Christ , to send the Comforter , the Spirit of Truth to lead into all Truth ; which the Apostle John assures us , was made good , not only to the Disciples , but the then Churches of Christ , to whom he writ these unanswerable Passages , Ye have an Vunction from the Holy One , and YE SHALL KNOW ALL THINGS . Again , But the Anointing , which ye have received of him , abideth in you , and you need not that any Man teach you , but as the same Anointing teacheth you of ALL THINGS , and is Truth and is no Lye ; And even as it hath taught you , ye shall abide in him , By which it is evident , that the Church of Christ had an Infallible Spirit , by which to discern the Spirit of a Sheep , from the Spirit of a Wolf , though he came in Sheeps Cloathing . This Doctrine Christ himself taught us , when he said , Beware of False Prophets , which come to you in Sheeps Cloathing . Again , Take heed that no man deceive you ; For many shall come in my Name ; saying I am Christ , and shall deceive many . Whence it follows , that there should be False Prophets , yet in Sheeps Cloathing , which is a deceitful Spirit , acting under refined Appearances : and to compass its Deceit the better , shall palliate it , with the Pretence of being led by the Spirit or Light of Christ within : So that as Deceitful Spirits were foretold , the Way to know them was both promised and enjoyed ; My Sheep hear my Voice , said the great Shepherd , and a Stranger will they not hear . Who is this Stranger ? Not alwayes False Doctrine , but a False Spirit , covered with True Doctrine , They shall come in my Name , that is , pretending Authority from me , and speaking my Words , not having my Spirit : Christ's Spirit within , is his Voice within , and 't is that alone gives to discern the Strange Voice , let it come with never such True Words . Had Christ left his Churches destitute of this Touch-Stone , they had been imposed upon by every False Spirit , and his Flock devoured by every Wolf in Sheeps Cloathing . Sheep know Sheep , not only by Sight , but Instinct , and Wolves too ; For if Shepherds be of Authority , they tell us , that if a Wolf be near , though out of Sight , the Sheep will bleat their Antipathy : So do the Sheep of Christ know each other by the Instinct of that Divine Nature they are mutually Partakers of , and by it do they discern the Wolf within , notwithstanding the Sheep's Cloathing without . It was for this end they were to have Salt in themselves , the Anointing and Spirit in themselves , that they might see , relish and discern thereby , who were so Salted , Anointed and Spirited , which in the ground could never be visibly discerned . 2ly . The second Question I also take in the Affirmative , and for which there is both express Scripture , and Unanswerable Reason . This is seen in the very case of Alexander the Copper-Smith , who was denyed and rejected , notwithstanding that he made Profession of Christianity ; And there is cause to believe , that the Difference began from his emulous Spirit 's taking Occasion against the Apostles Authority , and the Power of the Elders in the Church . It was doubtless for something not unlike to this , that Paul complained of him to Timothy , Alexander the Copper-Smith did me much wrong , of whom be thou ware also ; for he hath greatly withstood our Words . Which is the very State and Character of the present Apostates , Who pretend with Alexander , not to withstand Truth or Christianity ; but a Lordly Paul , Timothy , or such like eminent Labourers : They pretend to own the Churches , but deny some of their Leading Ministers . That this was Alexander's Disease , the next Verse proves ; At my first Answer no Man stood with me , but all Men forsooke me . I pray God it may not be laid to their Charge . Who was this People but the Church ? for of the Heathen it could not be said . And what was Alexander's aim besides Ambition ? I mean , to discredit the Apostle , that he might gain the Repute , and being him down from that Authority God had given him in the Church , that he might usurp it to himself . What did the Apostle do in the like case ? shrink ? No ; Hear him : For though I should boast somewhat more of our Authority ( which the Lord hath given us for Edification , and not for your Destruction ) I should not be ashamed . 2 Cor. 10 8. But no more of this at present . That Christ as well gave his Church Power to reject as to try Spirits , is not hard to prove . That notable Passage , Go , tell the Church , does it to our hand : For if in case of private Offence betwixt Brethren , the Church is made absolute Judge , from whom there is no Appeal in this World ; how much more in any the least Case that concerns the Nature , Being , Faith and Worship of the Church her self ? The Judgment Christ passeth in the matter , is sufficient to the Resolution of our Question ; But if he neglect to hear the Church , let him be unto thee as a Heathen and a Publican . This I say on the Account of those Apostates , who pretend to be the Men they ever were ; For this Man that works with their Tooles , is upon his own Principle , as much an Heathen and a Publican as any thing else , and tells us to boot , that it is dangerous to be of any one Party ; Therefore not of the true Churche's Party . I omit any particular recital of the Apostle Paul's frequent & earnest Dehortations from so much as keeping company with perverse Disputers about needless Questions , or any that infested the Church , and disturbed her Peace and that Practice , in which she was at first setled , with unprofitable Novelties , under what Pretence soever : They that can read , may find in his Epistles enough to this purpose . 'T is true , They used no corporal Violence , or any civil Power to punish such obstinate Dissenters ; nor is that Unchristian Practice so much as any part of the Question : But first , to reprove and admonish , and in case of Persistance , then to disown and reject , which is a part of the Question , and a part of the Scripture too . And indeed it is most reasonable , that as a Civil , so a Christian Society should have this Power to preserve it self from the Taints & Infections of hurtful Spirits , for such tend not to further Knowledge , Increase in Holiness , or Peace , but Strifes and Divisions , Animosities and Rents , Backbitings and Revenge , to the laying waste of God's holy Heritage . 3ly , The third Question we also accept in the affirmative . That men may believe , confess and subscribe to the Truth of the Doctrine of the Vniversality , Sufficiency , and immediate Teachings of the Light , as to Faith and Worship , and yet be declined from the living Sense , Power and Ordering of it , so as to be acted by a wrong Spirit to Divisions , and notwithstanding plead his Following of the Light within against the Judgment of the Church , who reproves him for so doing . In short , that a man may follow a Wrong Spirit when he thinks he follows the Right ; and though he ought to follow the Light and Spirit , yet is to be judged when he does not act thereby ( though he may think he doth ) by such as walk thereby . In this , the Scriptures of Truth are very positive . The Jews owned the Law at what time they rebelled against it , and thought they acted according to Scripture , when by their Traditions they made it of none Effect . There was a certain Generation that were pure in their own Eyes , That is believed themselves to be of a Right Spirit , whom the holy Ghost reproved for being guided by a Wrong one . It was no other State then this that Christ spoke of , when he said , If therefore the Light that is in thee be Darkness , how great is that Darkness ? Some doubtless acted by Virtue of this Darkness , not as Darkness , but as Light ; Was it therefore Light because they thought so ? When it is manifest that they were against Christ , the true Light , as you are now . Or , would the Plea of such an one be so valid against the Body of a Church walking in the true Light , as to disengage any from her judgment ? Or , must we therefore conclude , that the Light is not a Rule for Men to walk by , because some mistake , or swarve from it ? Or , that he who calls his dark Imagination , a Motion of Light , is therefore not to be condemned , because it is every Man's Duty to follow the True Light ? Shall this Position , I say , that all Men ought to follow the Light in thems●lves , deprive the Church of the Power of Judging that for a dark Imagination , which from the Savour and Sense of God's Light and Truth , she feels to be so ; because some Person or Persons plead that they therein follow the Light ? This opens a Door to all Licentiousness , and furnisheth every Libertine with a Plea. What might have been said in this Case against the ancient Christians ? Every Man ought to walk in the Spirit , and to be led by the Spirit ; Shall therefore any Man's Pretence to be led by the Spirit that is not , secure him from the Judgment of those that are really led by the Spirit ? Or , shall the Judgment of those , who are led by the Spirit , against him that pretends to be so led , be reputed Tyranny , and a going from the Leadings and Judgment of the Spirit , to the Leadings and Judgment of Men ? Or , because of granting the Light to be obeyed in all its Leadings ? and its Leadings to be waited for in order to Faith and Worship ; that therefore there is no way left to judge which are in the Wrong of the Two that equally say , they are led by the same Light ? For if Men would come to the Salt , Grace , Truth , and faithful Witness in themselves , which only gives to discern and savour True Spirits from False ones , they would hereby arrive at certain Knowledge in the Matter ; but where People stand , they can never distinguish , because they are from under the Conduct of that Spirit , which alone reveals the deep things of God. In short , as no Man's saying he is in the Right , ought to conclude him to be in the Right ; so neither can that hinder that he should not be found out by such as are in the Right Spirit , to be in the Wrong , if in it . He that sayes he is ruled by the Scripture may err , as well as he that sayes he is led by the Light ; therefore is he not to be censured ? Or is there no certain Way of knowing him to be in the Wrong ? It is the Spirit of Truth that opens the Truth of Scripture ; much more can it only give to relish Spirits . Which leads to the last Question . Whether the People , called Quakers , or those few stragling Followers of John Perrot are this True Church , and acted by this Divine Light and Spirit , yea or nay ? To answer this Question I shall keep very close to the Concessions of these present Apostates ; For it is not so much my Business at this time to prove us a True Church to them that never had any Relation to us , as against those who acknowledge themselves once to have been of us , but now decline us . That God sent forth a Spiritual Ministry ; that many were gathered by it , and setled in the Way of Everlasting Peace , and called by the World Quakers , the Author of the Spirit of the Hat fully confesseth , pag. 9. That it was then the Church of God , four lines after undeniably prove . And the Lord did daily add ●nto the Church , and raised up many to go forth in the Power , to preach the Everlasting Gospel ; whereby the Church multiplyed and increased , to the Astonishment of the Nations . By this we see , it was then the Church in their Opinion without dispute ; I would fain know it comes now to be no Church ? Has Her Refusing to conform to John Perrot's Innovation of the Hat on in time of publick Prayer unchurched Her ? I have hitherto thought , that a Society's going from , or adding to , what it was when truly called a Church , was that which only did Unchurch it , and not its continuing as it was ; And if this be good Arguing , The People , called Quakers , remain still the same Chruch , but their Adversaries not the same Members . In short , where the first Occasion of Offence was given , there was the first Breach of Unity . Had the Church imposed upon them , there would be some reason for varying of her Character , and condemning her as Fallen ; But the Innovation being their own , she is not accountable unto them , but they to her , for such unwarrantable Novelties : so that the Question is not , Whether the Quakers impose , but Whether they did not innovate ? All was well till this Imagination was hatched ; The Spirit of Judgment and Burning had its course ; Their Vessells were filled with Refreshment , Springs of Life broke out in their Bellies , and Bread of Life dwelt within them ; They wanted no good thing , as that Letter of the Hat relates . If this may be credited , How comes so sudden a Revolution , that in a Years time , the Mighty should be fallen , the Stars ceased to give their Light , the Poor distressed , the Young Ones bruised , and Conscience imposed upon by a Law ? Which wretched Deciet , me-thinks , should be obvious to every impartial Reader . There is no Wisdom to believe Men so inconstant to their own Apprehensions , and who of all times in which to prove this great Alteration , should make Choice of that , in which was so great a Persecution , and so Noble a Testimony born for the Truth . viz. 1662. But the Truth of the matter is this . John Perrot ( who if he had been as faithful as his Companion , might with him have been hanged at Rome ( as we have been informed ) to his own Comfort , the Truth 's Honour , and the Churches Peace ) came home as filled with Conceit , as he pretended his Body had been oppressed with Sufferings , which kindling so great a Love in the Hearts of some Tender Friends , as they unwarily became Incouragers of his Ambition in their too high exilting and lamenting his Sufferings , Which having rendered him Master of their Affections , they most of them easily became Embracers of his Invention . We had reason to believe it had almost been impossible for him ever to have made one Proselyte , had not the noise of his Forreign Tryals disposed the Hearts of some affectionate People to receive his Impression ; He that will please to consider the improbable Account he vainly gave of his own Sufferings , saying , that since Adam's Day none had ever undergone the like his singular Style ; Proverbial Chapters in imitation of Solomon ; his Toyish conceited Rhymes ; his Title page of the Wren in the burning Bush waving her Wings of Contraction , &c. his peculiar Subscription , which was generally JOHN ( and could not be so because there was no more of that Name amongst us , but because he would be the JOHN of JOHNS ) and which is yet more ridiculous , in a Letter to several grave Women , your dear SISTER JOHN with his absurd new fangled bodily Greetings , his most Papal Salutations to G. Fox , E. Burroughs , & others ( by them rejected , & himself reproved ) as if he had spent his time in Learning all the Superlative Complements of Rome : I say , he that pleases to consider these things , must needs think , that the Man had lost his Guide , and was dangerously elevated above the holy Fear of God , and heavenly Life of the Truth ; and his Standing being soon discerned by several Weighty Friends , he was soberly , secretly and frequently dealt withall ; his Condition represented , his Danger shewn , and a Station of Safety pointed to him : It was the daily Travel of many , who sought his Wel-fare , and the Churche's Peace , to bring him to a Sence of his own Condition ; But no Argument or Entreaties could prevail , no Sighs or Tears could soften him , but resolved he was for a Sect-Master , and his Mark must be , the Hat on in time of Publick Prayer . That which yet whetted many simple Hearts to follow his Example , was with his Sufferings , his Pharisaical Pretences to a higher Dispensation , but instead of shewing them a readier Way to an higher State of Holiness , he diverted their Minds from the more weighty things of the Law of the Spirit of Life in Christ Jesus , to contend for that rude and unprofitable Practice of the Hat on in time of publick Prayer ; an Invention to no Edification , but to the great Disturbance of the Church : Thus began what rent he sought to make amongst us . Before this , we were at Peace , our Sion prosperous ; and those Apostate Adversaries allowed us to be God's Church , his chosen People . I appeal now to the whole World of moderate and impartial People , whether we acted herein , unlike Christian , sober and prudent Men ? And if any of our publick Enemies , who pretend to own a Church-Authority ( some of them also being Members and Leaders ) would not have done the like ? Must we suffer for that which they justifie ? We rejected a Practice we had no Authority for , neither without , nor within : We saw Who brought it in , and What acted him , with the bent and tendency of it ; And it was as much our Duty to withstand the Entrance of that wich was Wrong , as to continue in the Practice of that which was Right , and setled in the Power of God long before among us : We might invert their Plea much more truly ; The Light within enjoyned us to disown them , had we not then sinned to have declined ? Or , is our Light Darkness , because they call their Darkness Light ? In short , the Church never knew it , when so much admired by her present Enemies ; And because when it came , she rejected it , therefore are they become her Enemies , which proves Them , and not the Church , to be changed . But supposing we had nothing of this to our Defence . What is become of the once acknowledged Blessed Church , and her Powerful Ministry ? If we have lost both , who has found them ? If due to any Body , in case our Adversaries be in the Right , it must be to them : But I know of no Church , nor do I hear of any Ministry they have , nor the Power of God manifest among them , either for the Building up of themselves , or the Gathering of others . What! Is the Church already returned into the Wilderness ? and is the Power lost , which they acknowledge , was once amongst us , and to God's Eternal Praise , we daily witness in the City and Country to attend our Travels ? But as they were not of God in their Dissensions ; so neither have they stood . We suffer as we did ; The World loves them more then it did ; They are Friends , but both Enemies to us . Their Sect Master returned with the Dog to the Vomit , to Swearing , Fighting , fine Cloathes , Cap and Knee to Men , who could sit on his B — with his Hat on his Head , when he prayed to the most high God. Some of his Followers run into Looseness and Rantism ; others into Enmity and Earthly-Mindedness ; but far the more considerable returned to their first Love and Workes , whom God hath since frequently blest with his heavenly Presence , and sealed to them the Comfort of the holy Communion of the Brethren . To sum up what we have been saying . First , The True Church of Christ , by the Gift of the holy Spirit , from Christ , the Head , is enabled to try , savour and relish Wrong Spirits under never such Right Appearances , as that , without which she could never be preserved from the Wolves that are in Sheep's Cloathing , nor the Deceivers that come with Christ's Words out of Christ's Power and Life . Secondly , That this Church hath as well Power to reject the false Spirit , as to try it . Thirdly , That men may be in the Words and not the Spirit of Truth ; that notwithstanding it is the Duty of all Men , to act by the Light and Spirit within , that hinders not , that such as walk not according to the Light within , though they may pretend to do it , should be known and judged of them that really do so . Fourthly , That we were this True Church of God by our Apostate Adversaries own Confession : And we have proved , that not we , but our Adversaries have altered ( since the time that large Confession mentions ) by giving the Offence , and making the first Breach of Vnity , notwithstanding the many Christian Courses that were taken to restore them , and preserve Concord among Brethren : Therefore our Judgment of them is not that of a Dark , Dead Body , but a Living , Spiritual Society , and in the Gift , Discerning and Authority of God's holy and unerring Spirit , which they acknowledge we once had , and cannot prove , when , and by what we lost it . And blessed be the Lord God of Heaven and Earth , his Living Power is with us , be owns our Ministry and Fellowship in the Hearts of Thousands , yea Ten Thousands have bowed to the Righteousness of his Scepter , since the , day that perverse Core first troubled our Israel . No Tryals have scattered us , nor Sufferings worn us out ; but , to the Honour of the blessed Name of the Lord , we have been by it kept to this day , whose Goodness renews with the Morning , and whose Mercies endures forever . Blessed are they that fear him , such will he alwayes keep in perfect Peace . But the Author of the Spirit of the Hat , and his Tyrannical and Hypocritical Defender in his Libel , called , Tyranny and Hypocrisie Detected , cry out , This is arrant Popery . But I will tell such Licentious Spirits , That it is plainly Scriptural ; What if a False Church assume the Priviledge of a True one , does that make the True Church a False one , for pleading that Priviledge ? The Papists say , God ought to be worshipped ; must we not therefore worship him , because they say so ? 'T is just as good as to say , That because one Man cheatingly calls himself by another Man's Name , therefore that other Man must renounce his own Name . Prove Discerning , and Judgment by the Holy Ghost in any Body , or Society , to be the Mark of a False Church , and ye do your Business , otherwise you must acknowledge it to be the Priviledge of a True Church ; but deny it to be ours , as we do , that it is the Church of Rome's . But we have proved out of your own Pamphlets , th●t you acknowledge us to have been the True Church , and in our own Discourse , that we have continued that , which we ever were : And that God's powerful convincin●●nd converting Ministry remains amongst us ; Therefore th●● Priviledge upon their own Principles , does belong to us . But perhaps they will both endeavour to avoid the Dint of these convincing Arguments , thus , We deny not the Body of the People , called Quakers , nor as they act in the Light , that they have true Judgment ; But we complain against your Foxonian Vnity , which consists of certain Ministers and Elders , which lift up G. Fox for a Bishop , a Pope , and a King , making his Papers Edicts , & then entitle them , the Judgment of the Body ; whereas indeed 't is but the Mind of a Cabal of Foxonians ; the Leaders are the Men we strike at . See Spirit of the Hat , pag. 11 , 12 , 13 , 14 , 15 , 16. Tyran . Defend . But should we allow this to be True , as we reject it for a Slander , 't is granted to us , that the Body of the People , called Quakers , is not their Aim , but some few particulars that make not up the hundreth part of the Church ( and who will in the things objected sufficiently clear themselves ) so that the Judgment of the Body is not denyed , because of the Judgment of some few Elders that displease them . the Question then will be , whether the Body in all Places concerned has given its Judgment against that innovating Spirit of John Perrot , yea or nay ? The Determination of which Question gives a great In-sight into the present Controversie ; In order to which I offer two things to be considered . First , That in all Places where Jo. Perrot's Spirit and Practice made any Appearance through the Churches in this or other Nations , there has been a two-fold Judgment given . 1. That of the Church , in the Fear and Presence of the Eternal God she worships , according to his free Spirit , and that Discerning which was given her of him , concerning which , if there be any Scruple , in the publick canvas of this Matter , we can readily produce a multitude of Certificates to verifie it . 2. The Judgment of many considerable Persons against themselves and their own Practice , whose Simplicity was betrayed by that dissentious Spirit . But it so happens , that some of them , of how good Report soever , are now not to be credited , because it crosseth the Humor of these Envious Authors , and their prejudiced Adherents . What Name shall we call this Partiallity by ? who praised their Honesty when they espoused the Hat , and now question their Conscience in declaring their Mistake : And such is the Fool-Hardiness and Vanity of this Socinian Apologizer in the Defence of the Hat on in Prayer , That in a great Marginal Note , he cryes out , What 's become of John Osgood ' s Integrity , that he should put his Name among such Men as these ? As if we had committed all the Infamies prohibited in the first and second Table of God's Law , rather then seasonably given check to the boundless Novelties of an Imaginary Innovatour . This is your Vniversalian , that tells us how dangerous it is to be of a Party , who has bestowed a whole Pamphlet in Defence of one , built upon no better Foundation then the irreverent Practice of the Hat on in time of publick Prayer . But his own Revilings and injustifiable Officiousness have proved it dangerous to be of such a Party indeed . But why must not the rest be credited ? Are they deceived in Returning ? Shew it . Was it imposed upon them , as they suggest ? Prove it . John Pennyman , if he has not lost all Conscience and Memory , can tell them another Story ; For as became the People of God , for the Decision of this Controversie , a very great Meeting was desired and appointed , unto which both sorts willingly resorted ; So that it was not Imposition , but Choice : In which great and earnest were the Desires and Travels of those who had opposed the Spirit of John Perrot , that the Lord himself would please in some signal manner to break forth amongst them , that the Judgment which should pass among them , in order to a Reconciliation , might not be accounted the Judgment of Man , but the Judgment of God. These faithful Cryes entered the Ears of the God of Peace , whose Compassions fail not , That with an high Hand and an out-stretched Arm , he rent through the Meeting , that both Sorts were greatly broken , and humbled before the Lord. In which deep and tender Sense J. P. J. C. ( though never in the Practice of the Hat ) J. O. J. C. W. P. W. G. G. W. and John Pennyman himself , with very many more ( not now to be mentioned ) in Fear and Trembling , & great Brokenness of Spirit , to the Astonishment of all Beholders , plainly and fully , testified against the Spirit and Practice of J. Perrot , to be out of the Life of the Truth , & Vnity of the Body . And who w●● more Express , Earnest Frequent in the Judging that Spirit 〈◊〉 Envious Apostatized J. Pennyman ? Did he not say of those 〈◊〉 ●●●posed J. Perrot's Spirit ▪ You are more Righteous then we ? And if you had not stood we had perisht ? And did not he call that Spirit of J. Perrot that led to keep on the Hat in Publick Prayer , THE SPIRIT OF WITCHCRAFT AND OF THE DEVIL , and to that Purpose ? And is he not now in Defence of that Spirit ? What shall we say then upon his present Distance and Enmity ? Hath he not pronounced his own Character and Sentence hereby ? What heed is to be given to such a Changeable Self-Contradicting Person ? Now that the Government of our Christian Body should be called Tyranny , and the Confessions of these Men Hypocrisy , tell me , thou , that art my impartial Reader , what sort of Conscience our present Enemies have , thus to treat both the one and the other : How evident is it , that these great Enemies of Imposition would have been the Task-Masters themselves , who are Insolent and Uncharitable enough to censure these Men in pulling off their Hats again , to be guilty of Hypocrisie , who in Fear to God , and the Sense of his Spirit , condemned the keeping of it on . Deceit ! Oh , how unworthily have they dealt with us ? and how ill an Use have they made of all wholsom Counsel to reclaim them ? That little Yielding , that our Friends at first shewed to re-gain them , they made use of to confirm them ; and their Obstinacy leading us to more Severity , like Bastard Children , they run away with open mouth , bauling into the very Ears of some Envious and Busie-body Professors , Imposition , Popery , Tyranny , Arbitrary Government ; and these are become Theames for such prejudiced Persons as this Adversary , to declaim against the poor Quakers upon . Where it may not be unseasonably observed ; That if we should as ill bestow our time in gathering up all the Villanous and Impious Miscarriages of many professed Members of the several Religious Ways within this Kingdom , I doubt not but we might cut them out more Work then they would be willing to have . Had we thus begun with them , how Condemnable would they have thought it ? But it having been their Practice towards us , we must not chide them for Injustice , lest we be reputed Railers ; For so big is the Beam in their own Eyes , that the Vilest buses against us pass for Innocent and Justifiable things 〈◊〉 〈◊〉 . The second thing 〈◊〉 offer in order to a full Determination , is this ; That either the whole Church , or that part of it which never was concerned in these Debates , particularly the North of England , remot from us , yet consisting of a very great Part of the Body of our Friends , both in Number and Solidity , and who have never varyed from their first Station , upon any general Proposal the present Hat-Men shall make for the Demand of their Judgment , provided it may be conclusive with them , ( at least so far as to clear Particulars from that high Charge of Tyranny and Hypocrisie ) will , we do believe , freely declare themselves , according to that Sense and Vnderstanding they shall receive of the Mind of Christ therein , from him alone , who is the Leader and Shepherd of his People . IF none of all this will do , let them take their course , and furnish these Ishmaelites and Uncircumcised Philistians with all they can , to our Trouble , God will bring us through it all ; And for that Dishonour , they have hereby brought on the Way and People of the Lord in general , by putting their pretended Exceptions against some few Particulars into the hands of those Men ( who do not so much study the Disgrace of a few publick Labourers , as the Overthrow of the whole People and Way ( improving all they can scrape , how much soever interlined with Falshood , to that very end ) will God , the Righteous and Terrible Judge of Heaven and Earth , require an Account ; and Wo , Sorrow and Eternal Perplexity will be the swift Recompence of your Treacherous Doings , unless you find a place for Repentance , and can yet wipe away all these Scores by true Contrition . Some further Ground of our Satisfaction in Proceeding against keeping on the Hat in time of publick Prayer ; especially , as we are now concern'd with these sort of Apostate Adversaries : which is not to dispute , but further to declare our Belief , and the Reason of our Practice in the Matter , and so leave all with the Lord. I. AS Man consists of Soul and Body , and as the Body is a kind of Form to the Soul , so whilst Body and Soul remain unseparated , there will and must be some Form suited to the Body , whereby to express the publick , Spiritual Worship performed by the Soul : such are Places , Words and Gestures ; and in the Performance of such Worship the Body can no more be exempted from some Form or Expression , then can the Soul in its inward and spiritual Station . To deny this , is to denote a Man void of Sense and Reason ; so that though we grant the outward & inward Coming of Christ , to have abrogated such Types and Figures as foreshewed a further Glory , yet Tokens and Demonstrations of present inward Reverence a Divine Honour to God in publick Performance of Worship , not only we never denyed , but do affirm them to be as adequate or proper to the Body , as are the Reverence and Honour to the Soul. II. It hath seemed good to the Holy Ghost , and to us , in the solemn and publick performance of Prayer unto the Lord , to pull off our Hats , to express the Unvailing of our Spirits , and that reverent Submission and Supplication , which becomes poor Petitioners to come in , and offer up their Desires with , to the great King of Glory , and God of the Spirits of all Flesh ; and God has made it a Token of inward Homage by the Requirings of his own Truth . And it is fit it should be observed , that these present Opposers not only acknowledg'd the People , call'd Quakers , to be a true Church whilst in this Practice ( which I deny any Church to be that continues in the World's Rudiments ) and that they have frequently suggested us on this Occasion to be Retainers of ; But that they have received heavenly Refreshment by those Prayers , that have been offered up by uncovered Heads : And that God should send forth such a Spiritual Ministry , so richly furnished , and rarely qualified , by the Divine Power and Wisdom of God a few years before , as the Author of the Hat confesseth , and that in , their Performance of Worship to God , they should be worldly , and vainly Ceremonious , can be no wayes consistent . And I do here appeal to all sober Persons , if after so large a Terstimony , given to the People , called Quakers , as a true Church , and her Ministry and Worship as powerful and pure , before ever this Imagination came forth , it could be any thing solid , seasonable or edifying to introduce or trouble the Church with that Practice , which they acknowledge She was Blest , and Prosperous without . III. But again , it denotes and signifies the Difference that is between Worship to God , and Ministry to Man ; there is not equal Homage , indeed none at all in declaring God's Will to Man , but the other is all matter of pure Homage , and to discover this Difference by some due and suitable Posture , is so far from being unlawful , that the contrary is very condemnable . IV. It is never to be thought reasonable by People not out of their Senses , at least upon our Adversaries Principles , that a Man should be moved to Pray , and yet in that Motion not moved to shew it . What! would they have a Man , when he is moved to pray , wait for another Motion to be led to discover it ? But above all the rest , how do they that stand with their Hats on , testifie their Unity with him , that prayes ( as they confess a Man may by the Spirit of the Lord ) with his Hat off ? I say , what greater Token do they give of their Joyning with such Prayers , then the Publican or Pharisee , who by that very Posture testifie their Dislike . But yet further , suppose a Hat-Man be moved to Pray with his Hat off , as they confess he may , what becomes of the rest of that Opinion in the Meeting ? If they pull it off meerly as having Unity with his Prayer , then they are gone ; for that is our Ground , who say , that Soul and Body , Prayer and Gesture must go together . If they say , it is upon them not to pull it off , Two things will follow ; First , The Spirit of the Lord moveth People in the same Meeting , at the same instant of time , and in one and the same Duty , unto two Contrary things . 2 dly , That they may have Unity with the Prayer , and not with the Gesture ; with one Motion , and not the other . That they have Unity with the Prayer , and give , and wrap up their Spirits in the present sense that 's stirring in the Assembly , with his that is the Mouth , without an extra-ordinary Impulse to pray with him in their own Spirits ; yet require such a Motion to Joyn with the Gesture : so that they can pray with the Man moved , but not pull off their Hat with the Man so moved . The Confusion , Contradiction and Absurdity of this Imagination ought forever to Justifie the Quakers Seasonable , Solid and Christian Proceedings against the Introducers and Abettors of it ; for a Contradiction in Gesture , when Gesture stands upon Motion , is ( proportionably ) as real a Resistance against the Spirit , and committing of Disorder in Christian Assemblies , as in Matter of Doctrine , or any other essential part of Worship . V. The generality of the Friends in the Nation renounced it ; where I cannot but take an Opportunity to defend a Passage in a private , Letter writ by me , upon the Entreaty of one of John Perrot's Disciples , in much Kindness , to satisfie and reclaim him , and cited by the envious Author of Tyranny and Hypocrisie Detected , pag. 25. W. P. saith that God hath given greater Judgment to his Church , then to the individual Members of it , is a true Position , and the Church of Rome errs not in that , but in accounting themselves a True Church : These are not my very words ; a Disingenuity , if I am not mistaken this Author wrote once almost a whole Book against ; however , I abide by the Passage : For if Christ bid individuals tell the Church , & yet the Church has no more Discerning or Judgements then they had themselves before such Appeal , & which can't be better'd by it away with Reason : If in the multitude of Counsellors there be safety , respecting Worldly Matters , why not respecting Spiritual Matters ? supposing , as we ever did , that Gods Power , Spirit & presence preside in any such Church , Body or Assembly . This is more then the Cavil deserves , but I was willing to express my mind more fully for the Readers Satisfaction . VI. This Innovation brought with it Division , instead of Unity ; Confusion , instead of Order ; Heart-burnings , instead of Love , and diverted the minds of some from the more weighty things of God's living and spiritual Law. VII . Had it been never so Innocent , it cost more then it was worth , and their insisting so much upon it to the Disturbance of the Church's Concord , was no small Evidence of the Wrongness of that Spirit , which introduced and maintained it . This shall sufficiently rebuke and judge , both it and them , that it added nothing to Life and Salvātion , nor to the Edification of the Body of Christ , which is the End of every true Motion ; for it carryed neither interiour nor exteriour Homage , Service or Benefit in the least , either to Persons in their own Particulars , or to the Church in general . And whereas they frequently have accused the Body of our Friends , which still remains , as they once confest , the Body of Christ , of being guilty of Popish Customs , in not being guilty of their Irreverence and that the Minds of People , were not yet inwardly and spiritually exercised in Worship , it is evident , that their new-fangled Practice , Dissent about it , and continual Defence of it , did more draw out the Minds of some people , and exercise and perplex them about Postures and Gestures , then ever they were before : so that what they falsly charge upon the Church is their own proper Character . Our Friends prudent Stop to this troublesome and endless sort of Innovation , deserves none of those Hard Names these scurrilous Libels give both them and their Proceedings . But they object something G. F. and my self have writ against Hat-Honour , as that we should repute it an Earthly , vain , and mean thing , minded only of Men in the Fall ; that if pulling off the Hat were true Honouring or Respecting , Vile Persons would be the most Civil ; Real Respect is a more substantial Thing , manifested by Obedience . This our Adversary quotes out of G. F's Book , called , True Honour among the Jews ; and mine , intituled , No Cross , no Crown ; But they forgot to be so ingenuous , or on purpose would not be so just , as to tell People , that we writ against the fallen Honour of the Hat to Men. Because we deny it to Men , must we therefore deny it to God ? No ; but we therefore deny it to Men , because we give it only to God , as one of those Gestures , which outwardly distinguishes Worship to God from Ministry to Man. But this is their Drift & Ground of their citing those Passages , that if it be so Mean and Earthly a thing , to pull off the Hat to Man , how , comes it so Eminent a Gesture in Worship , and why not esteemed as earthly and empty a thing in respect to Worship as Civil Honour ? I think I give the Force of their Objection , and shall as easily answer it . That which gives Weight to any Gesture , is the Reason inducing to it , and both the End and Frame of the Mind in using of it . God's Spirit has required this before ever J. Perrot was born into so much as the Profession of our Living Way , as a Testimony against the Ranting Spirit , that was then very rise in this * Nation , and hath continued it amongst us as a Gospel , Decent , and Reverent Expression , or Token of the Vnvailing of our Spirits to God in Prayer ; Now strip this Gesture , or rather empty it of this solid Reason inducing , and both take away that End , and remove that Frame of Spirit , in which that Gesture is used ; and truly we may then very well repute it a mean and beggarly thing for the Sons of Men to bluster about . To have it in the Sence it is given to God , they can not . To have it without that Sence , is to have an empty , insignificant Gesture ; And should we allow of it , what Distinction could be found to save us from performing that to Man which we do to God ? since the Gesture denotes none , neither can ( and our Adversary denyes a Way to judge the Meanings of an Inward Spirit by ) Besides Man's requiring it upon an earnest Thirst after Honour , that Posture which we only give to God in his own pure Worship , makes the Doing of it Sinful , if there were nothing else in it ; and therefore we deny it to Men , at what time in the Reverence and deep Humility of our Spirits , we give it to God ; out of which Sence it is nothing , but in it , acceptable and requisite . We also ●now that Men in the Fall can give but Fallen Honour ; an● 〈◊〉 Gestures are invented or practised by a Fallen and Earthly Spirit , the Respect they set upon them is not the true Honour and Respect , but Fallen and Earthly ; In this Sence it is we call it Fallen , Earthly and Vain . More Substantial things may be so reputed , as Prayer , &c. when not proceeding from a right Ground ▪ much more a Gesture relating to it . Our Adversaries do ill ▪ to conclude so general ; They should have weighed , that as we can give it to God only in the Restoration out of the fallen Wayes and Worships of Men , so the Use of it in that Estate , must needs render it a Fallen , Mean , Earthly and Empty Thing , as indeed are all their Worships , who stand not in the Power and Spirit of God ; much more , when any the like Practice is used to Mortal Man. But they further object a Passage in a Letter to Je Perrot from R. Hubberthorn . Then no such Reasonings had we had , if so be , the Free Spirit of the Lord had been minded . which is not to be limited , neither to the keeping on the Hat , nor off the Hat in time of Prayer . But what adds this to their Cause , in Defence of which they brought it ? Who go about to limit the Spirit , and not we , as R. H. also sayes ; for our Business is to be limited by the Spirit , and not to limit it , or , to out-run it . I hope , none will infer from thence , that Men ought to keep their Hats on ; Or , that the same Spirit would lead to those contrary Gestures , as say some of J. Perrot's Followers : For R. H. meant nothing less ; but he was sure , if they had kept to that free Spirit ( that had already limited to , and confirmed the pulling it off ) there would not have been such Reasonings about keeping of it on , or off ; and why ? because they would have felt a Pre-conclusion , which would have setled them out of the Reach of the Bondage that Spirit of Delusion had brought them into : For the Liberty of the Spirit stands not in being moved to contrary things , that is Ranterism ; but in being freed from every high Thought , and exalted Imagination , to abide in the Order of the Gospel . But our Adversary , who can at times , and for his own Ends engage for any Cause , tells us J. Perrot's Defence , that he did not enjoyn the Practice ; for he left all to the Free , Vniversal Spirit , pag. 24. But after this , our Adversary , if he would have defended J. P. to Purpose , he should not have told us , pag. 32 , 33. that J. Perrot had received Command against it from the Lord God of Heaven and Earth in his Captivity at Rome , to testify against the Custom and Tradition of Taking off the Hat by Men , when they go to pray to God : And the Truth is , he did at other times call it a Romish Tradition . But what follows from these two Passages that so greatly justle at one another ? Does not the first imply , that a Man may Lawfully pull off the Hat in Prayer ; and the latter expresly judge it as a Tradition of Men ? Either his Command was False , or he was Deceitful in his Answer to our Friends ; For that a Man may be left to his Liberty , whether he should practise the Traditions of Men in the Worship of God ( upon J. Perrot's Pretences to Divine Motions altogether in Worship ) is the height of all Contradiction ; yet this is the Doctrine of J. Perrot , as we have it delivered to us by his Apologizer : To give Liberty to pull it off , or put it on , as it was with People to do , and yet that he was commanded of God to testifie against it positively and generally , as a Tradition of Man ; As if People might use , nay , be moved of God , to perform in his Worship any of the Traditions of Men , which God himself had given express Sentence against . It is not short of Blasphemy it self . And for Our Friends , that is , G. F. G. W. and others , which this Man sayes , owned J. Perrot's Motion for Rome , and counted him a good Friend , p. 32. They do aver that they denyed that Motion , and never so reputed him . However it be , this Apologist , vowed to our Disgrace , bestirs him self not a little in Defence of J. Perrot and his Followers , as if first he loved the Hat on in Time of Prayer , which he denyes in it self ; Secondly , as if he believed and allowed of Motions , which he both denyes and scorns ; Thirdly , as if he liked a true Quaker , and was not so much displeased at the Light , as at Peoples Leaving or Confining it in its Leadings and Requirings ; Who by his great Envy to our Persons , shows his Hate to True Quakers ; and by his base Conclusion from the Pretences of both Parties to have been led to a Contrary thing by the Light within , That the Light is a kind of Miserable , Uncertain Thing ; and waiting to be ordered by it , a very Dubious piece of Business , to the Disgrace of Christ's Light ; Reviling then , as well the one Sort as the other , and bringing his Blow well nigh as hard upon the Hat-Men as upon us , see pag. 23 , 24 , 25 , 71 , and ult . In which the Drift of his Business is to drive People off from the Leadings of the Light , instead of Pleading on the behalf of these Apostates being led into that Practice by it , as he vainly doth , p. 32 , 33. Let Disingenuous W. Mucklow , and Furious J. Pennyman see to what pass they have brought their Affairs , who under the Pretence of proving the Quakers Apostacy from the Teachings of the Light , have furnisht a Man with Complaints against us , who could so little dissemble his Dis-like against the Principle it self , as to conclude Vncertainty , Confusion and Blasphemy to attend that very Assertion about the Light 's Teaching , which the People , called Quakers , in the beginning made , and is by this Adversary in other places , on these Apostates account seemingly pleaded for . Let them glory in this Man's Endeavours , if they will ; Their wicked Hypocrisy and great Trachery are herein manifest beyond what may at this time be said by us : They loved the Motions of the Principle at an odd rate that set a Man to defend them that is an Enemy to them . His Conclusions prove what I said in mine Introductoction , that it was against the True Quakers and their ancient confest Principle he chiefly levelled his Scoffs , Nick-Names , Reflections and gross Perversions , and not meerly against us as False Quakers , or Persons gone from our first Principle . To prove this , behold how , and why he triumphs ! That our Principle admits of no Means whereby to discern one immediate Teaching from another . Perrot sayes one thing , and Fox another ; Who is in the right ? or to that Purpose . It would have done well if W. M. and J. P. had answered this Objection , before they furnisht him to plead their Cause and defend them to be in the Right , from those Motions their own Apologist denyes any Certainty to ; and I may now take Occasion to ask him , why he is so peremptory in his Censures of us to be in the Wrong , who denyes any Certainty of Judgment of either side ? How comes he so Certain in Condemning and Justifying ? Partial Man ! But no greater Evidence can well be given of the Wrongness of J. Perrot's Spirit , then has been already related ; viz. The Disturbance of the Church ; The Vnprofitableness of the Thing ; The Scandalous Laps and Apostasy of himself and several of his Followers , and the Judgment others Zealously past against themselves whose Simplicity had been betrayed . The Fruits testifie what Spirit it was , though , upon our Adversary's saying That there is no inward Test or Tryal of Spirits , at least implying so much , he contradicts Scripture , and undervalues the Gift of God ; For he had as good to say , That a Wrong Spirit , covered with fair and undeniable Pretences , is not discernable by the Light and Spirit of God within ; A Man may be Wrong within , and Right without , have the exact Form , but not the Power of Godliness . What can try Spirits , but the Spirit ? No Writing can tell me a Wrong from a Right Spirit in the ground ▪ though it may describe good and bad Fruits , and from such Actions Men may by a Writing describe the Right from the Wrong ; But what gives to relish , tast or savour a Wrong Spirit in Sheeps Cloathing beside the Heavenly Instinct of the Divine Nature ? As People are turned to that they can discern , as saith the Apostle , The Spiritual Man judgeth all things , ( that is , of right he may ) and is judged of no Man ( that is , not discerningly of the meer Natural Men ) And as the Spiritual Man's Discerning is from the Spirit that searcheth out the deep things of God ; so is God the Judge and Law giver to his People under this Dispensation . If the Gospel-Fellowship be in Spirit , True Christians must have an Inward Tast and Sense of one anothers Spirits ; and what gives to savour aright at the same time gives to relish a Wrong Spirit . The same Objection he makes against the Light may be made against the Spirit , ( which is but another Name for the same Principle ) and I hope , he will not dare to say that any Confusion can follow upon holding that Men under the Gospel ought to be led by it : Yet , this granted , suppose Men pretending to be led by the Spirit , to be gone from the Spirit ; or that two equally pretending to be guided by it , differ , as Paul and Barnabas and Peter , what should determine ? No Writings of the Old Testament could , at least without Meanings ; and the same Difficulty lyes about the Meanings of Scripture as about being led by the Spirit . In this Case what shall be done ? Surely the Spirit must not be upbraided nor branded : Neither will it follow , That there is no Judge ; for Christ is the great Judge , appointed of God. the Spiritual great Prophet that speaks from Heaven , and in his own time will give Judgment to the View of all Men. In the mean while he satisfies the Minds of those who are truly led by his Spirit ; and Withering , Decay , Murmuring , Complaining , and finally Apostasy will follow upon the Pretenders as is fulfilled in the present Judasses . This hath been largely argued elsewhere , yet I was not willing to let this Passage of our Enemies pass unconsidered , which indeed is the Strength of his Book , and what the ablest of our Adversaries can say against us an this account . I have proceeded thus far more particularly in Defence of the Church , against the Apostate Adversaries and their Apologist , about the Argument by them made about the Hat , and those Discords that issued ; In which I hope , I have not exceeded the Bounds of Truth and Moderation . For the latter Objection , which is directed not so much against the Body of our Friends , as a select Number of Ministers and Elders devoted , as he falsly and scoffingly suggests , to the Promotion of G. F's Authority and Interest , I can with all Clearness and Sincerity , and that in the Name of many Brethren , give this following Testimony . G. F. I would have all to know , seeks not Himself , but Christ , and as becomes a true Apostle , and Servant of his Lord and Master , Jesus Christ , Early and Late , in Season and out of Season , with incessant Pains and Care ( not being Burthensom unto any ) endeavours to promote the Work of God in the Earth ; and is so far from Lording it over any , that he daily serves all for the Truth 's sake , thinking no Labour too great , nor Condescension too mean , whereby he may be Serviceable to any , in what concerns their Eternal Well-fare ; and this some of these Apostates must needs know . He has approved himself , and still doth among us , to be a Man of God , and a True Prophet of the Lord ; and as such , we do Value him , and the Rage of Men shall not Dis-settle us from our Sense and Regard of him , who seeks not himself , nor his own things , but the Things of God , that Christ , and his Power alone may be exalted in the Hearts of all People , and all Flesh humbled ; and for this alone are all publick Labourers of Value with , our Friends , and no otherwise Respected or Regarded then in the Lord , which is not Tyranny , but Duty : Wherefore those Terms , of Foxonian , King George Fox , Foxonian Leaven , G. Fox and his Party or Adherents , are with many more , Words of Scorn and Abuse ; he has no such intended Lordship , nor are we of his Party , bu● God's Free-Men , and True Christians , being with him Baptized by One Spirit into One Body ; the Unity of which these smiting Apostates and their abusive Libeller can never break . I shall touch upon their Aggravations about not Marrying , Burying , &c. before I come to those other Reflections made against G.F. our Ministry , and My self , and all before I end my Share in this Re-joynder . First , He is pleased to say , That we deny them Trading , Marrying , Burying , and all Ecclesiastical & Civil Priviledges to those that dissent from us . p. 7. These were the Aggravations I before promised to observe . But alas ! What shall we say to a Man thus Hardy , and resolved to be Wicked , that he may render us so ? Did we even forbid Men Trading , or endeavour to take People off from Trading with them ? J. Pennyman can say no such thing without Lying ; for several have lovingly frequented his Shop , since he Enviously visited and disturbed our Meetings : And how many do we daily trade with , that are not of us , in Love and full Assurance of their Honesty . For Marrying , I referred the Author of the Spirit of the Hat to the Apostle's Dehortation , Be ye not Vnequally Yoaked together . It seems , if we cannot own Persons to be of us , that are not of us , we must be abused . This made the present Apologizer ( if I am not out of my Guess ) Angry and Enraged with us at first . 'T is not meer Talking of Christ , and hammering out a few Notions in the meer Strength of Man's Will and Wisdom , that makes a True Christian ; therefore we could not receive him for our Sect-Master , that angers him . And for Marriage , we cannot have Unity with any in that solemn Performance of Marrying , who are acted by a Wrong Spirit , and so gone out of the Union of the Body of Friends : We do not deny them that are so Married , to be Married at all , as this Enemy would conclude , though to be Married in the Unity we can never own them . As to our denying of Burial unto such Apostates , my words in the Book , called , The Spirit of Alexander the Copper-Smith Rebuked , carry no such unnatural Sense . Two things I denyed ( 1. ) That we therefore denyed them a Burial , because we should alwayes refuse it as of us , whilst they continued in that Dissenting Spirit from us . ( 2. ) That we Vsurped their Property . To the first , sayes our Adversary , The ( Quakers ) would not suffer such to stink above Ground , but he should be buried , not among the Catholicks ; but as Hereticks in Spaine or Italy , p. 19. Behold the Candor of this Interpreter ! What a strange Improvement has he made of my Saying ? much more resembling the Carriage of that sort of Catholicks ( he likens us to ) against such pretended Hereticks , as the poor Waldenses then , we do in the Case of Burial . I say again , That as our Friends intended upon their first Purchase of a Burying Place , that their Dead Bodies should ●ie together from the People of distinct Wayes , which is warranted from Abraham's Practice in Genesis ; so do they not desire , that such as have been of them , and have afterwards run out , should lie among them , unless it be the Desire of the Deceasing Parties , or that they declare their Unity with Friends : yet we would not by any means be thought to deny any Person whatever a Buring-Place , though we could never allow it to them as one of us , since that were most unnatural . I would fain know , if this Adversary would observe no Distinction in this Case ? or what Injury there is done , in making that Difference , when Dead , which was observed by the deceast Party himself , when alive ? For the Property that he sayes some of them have , 't is true , and was never denyed ; but that we usurpt it , we did and do reject as a Slander : They never desired their part of the Collection that bought it , nor did we ever refuse to repay it , but are ready to be quit with them when they will ; a Perverse Apostatized Generation ! For Ecclesiastical Priviledges , I know not what he means ; and those Scoffs ill become a Man that pretends to Religion : Such Priviledges , as are the peculiar Right of every true Member of Christ's Church , it must be confest , that such Starters aside from the Primitive Fellowship of it , do deprive themselves of Church-Priviledges ; we don't . But this , sayes he , is more then any beside the Papist dare pretend to ; the Protestant , or Church of England challenges no such Power , p. 5. But he that has ventured to tell so many False Things of us , may dare to bestow one upon her , especially when it is considered , that he is a Concealed Person , and may be False and Base with Security . Does not the Church of England , both Excommunicate , and stir up the Civil Magistrate against such as dissent from her in meer Circumstances ? Does not the long Difference between her and the ancient Puritans , Presbyterians and Independents , Baptists , and Us more particularly , sufficiently Disprove that Bold , Assertion ? But we pretend not to Imitate any ; but really act according to that Understanding and Sense which God given us in these things , and in which we commend our selves to him , being herein willing to abide his Judgment . To the Rest of those Cruelties he makes us guilty of , he doth , with the Author of the Spirit of the Hat , charge us with Pulling down , Haling out of our Meetings and consequently wanted only Power to punish them ; adding , That my Appeal to God's Witness in all Consciences , for our Vindication , shows me greatly to be lamented , as either Blind or Impudent ; That we have also Pusht , Pincht , Kickt and Trod upon Feet and Toes , sending us to Francis Chadwell for Proof thereof . But , to say nothing of his Ill-Language , my Appeal stands as it did ; and as before , so now I will put it between Impartial and Moderate Men , if ever we so used any Conscientious Inquirer , or Opposer ? No , nor any else after that manner represented by our Adversary ; and God will plead our Innocency against him , in the Hour of his Rigteous Judgments , he shall not go Uncondemned down to his Grave . For Francis Chadwell , he is a Man of no Conscience , nor Credit , in what relates to us ; I my self have known him grosly guilty both of Lying and Tipling : No frothy Stager is less to be regarded in Religion , then this Man's Witness , a Light , Scoffing , Taunting , Tumultuous Person ; who after an Hundred Solid Confutations , One of which had been enough to strike an Ingenuous Man to the Heart , has continued to Bawl and Disquiet our Meetings , time after time : His Aim hath been to raise up an Envious and Scoffing Spirit in People against us , Jeering , Laughing , Houting , with such Unseemly Carriages , as wholely unbefit him for a Witness against us ; He had as good as confest , that he has been Hired by some Professors to Disturb us , and told me , If I would give him Five Hundred Pounds he would be a Quaker too ; yet , this is our Socinian Adversary's Serious , Conscientious Inquirer , or Opposer . He also brings in one William King , whom he sayes , We Haled out of our Gallery in Grace-Church Street , with such Violence , that he hath scarce felt the Stairs , but that he hath often felt our Cruel Hands , witness G. Whitehead 's Pinching him in the Arm , at Jer. Clark 's House ; and that We would not suffer him a Prisoner among us , though for the same Cause , and all this for some Disagreement in Judgment . I confess , I have no great Acquaintance with the Man ; but first , deny that ever he was Haled out of Grace-Church Street , or any where else ; but it may so happen , that he offering to keep the Meeting when ended by our Friends , the People pressing out , and he speaking , might bear him away with a Croud , which , hath fallen out to many that have been Speakers , and not Opposers : perhaps some disturbed and hindred of Hearing , may on their own Account have shoven him , or put him by ; what 's that to us ? For G. Whitehead's Pinching him , it is like the rest , full of Slander ; He is known to be a Man of more Temperance and Command of himself , if he had been provoked . 'T is true , He took him by the Sleeve to turn him to a Looking-Glass , that he might behold his Envious and Passionate Countenance , as G. W. avers , and others present : But had it been true , how one Pinch can prove that he had OFTEN felt our Cruel Hands , Unbyassed Readers may best judge . That he was a Prisoner is confessed ; that we Refused him to be among us , is denyed : But that we were not in Unity with him , we are not afraid to own . I know not that I ever spoak to him but once , and that was in New-Gate , being a Prisoner my self ; and if he will speak Truth , he can say nothing hard of me . For G. Whitehead's Charging Henry ●awson not to entertain him , is false ; For what is it but to suggest , that we would Refuse him common Hospitality ? 'T is true , that G. W. as in Conscience-bound , warned them of him , as one of the Ancient Creepers into Houses , Disaffected to the Brethren , and Prone to Discords ( as by his frequent Disturbances in our Meetings is evident ) therefore not to entertain him as one in Unity with us ; but if he , or any of them want ( supposing first their Lawful Endeavours to procure sufficient Maintenance ) I know not one among us , who would not readily Administer to their Nceessities . But we gave out a Paper against John Pennyman when he was in Prison , and would not spare that grave , ancient Gentle-Woman Ann Mud , who being MOVED to speak a few Words , T. Matthews pulled her away by Violence , and that we were the People in former Dayes that vexed , and disquieted all Sorts of Religious Assemblies , and clamoured against those as Persecutors , that obtained their Peace by Thrusting and Carrying us out . But I will tell him first , that our Paper against John Pennyman was as necessary to clear us from that Instigation of the Devil that led him to give up to burn the Scriptures of Truth , and the Writings of Friends ( which were some of those Papers ) this Apologizer ( fitted for all turns of Deceitful Evasion ) calleth Wast , pag. 37. under the Pretence of the Motion of God's Spirit , as for an Innocent Man , in Sight of a Murder , to clear himself from being guilty of so heinous a Fact , We delighted not at his Imprisonment , for we were wounded by the Cause of it ; and had great Reason to deny that Action , which brought a Reproach upon our Principle and Practice that never belonged to either . God's Spirit hath hitherto lead us to Read , Believe , Obey and Witness the Scriptures , and not to tare them , as did our Adversaryes Orthodox Elizabeth B●rens ( p. 52. ) in the height of Rage before mine Eyes ; and offer to burn them , as did his so much Commended and Defended John Pennynman . I perceive , this Socinian Author denyes our Testimony by his Dislike of it , and consequently owns that Wicked Position , that the Spirit of God may lead a Man to burn the Scriptures of God ; against which our Testimony was mainly directed . For his ancient , grave Gentle-Woman ( as he calls her ) she hath been so Unhappy as through her Excess of Affection to J. Pennyman , to be a Sharer with him in his perverse Out-Cryes against us ; yet I can scarcely think that she will attest any such thing : But if it were true , as I believe it to be false , it can be no Valid Argument against the Faith , Worship or Actions of the Body of the Quakers . But , why MOVED ? me-thinks , here and in J. P's Case , he hath learned to pronounce Moved , as if he believed the Spirit in these Dayes used any such thing . Is he angry with us for resisting Ann Mud's MOTION , who himself , p. 32 , 33 , 71. denyes the Certainty of any such thing ? but Envy blinds Men. We shall also grant that we are the Men whom the Eternal God from time to time raised to testifie against the Hireling Teachers that took Money for that which was not Bread , but were like Wolves in Sheeps Cloathing , devoured the Flock , and made a Prey of the People ; and God hath blessed us in that Service , for before a Gathering , there was to be a Scattering : And God made us Instrumental to turn People from Darkness to Light , from the Power of Satan unto God , by directing their Minds to the Gift of his Holy Light and Spirit , which discovers the Deeds of Darkness , convinceth the World of Sin , revealeth the Mind and Will of God , and gives Power to the Creature that believes in it , to obey and do it . For this Testimony in the ●irelings Synagogues , did the False Jew or Christian Hale , Tere , Beat , Bruise , Knock down , Stock , Whip , Imprison , with many such like Horrid and Inhuman Actions ▪ which became not our Adversaries Interest ( though an Impartial Historian ) to mention : But , have we been no otherwise disturbed ? or have we so used our Disturbers ? Our Faithful Chronicles of the Bloody Tragedies of that Professing Generation will tell future Ages other things . O the Partiality of this Socinian Apologizer for our Disturbers ! But to close this . Either our Adversary condemns our former Testimonies against the Priests in their Steeple-Houses , or he does not ; if he does , he cannot justifie the Senseless Bawlings of Proud and Envious J. Pennyman , Francis Chadwel and the like Disturbers of our Assemblies , upon his own Comparison . If he justifies their Disturbances of us , especially those given by his Prime and Singular Witness F. Chadwel , with what Face can he censure our Serious & Solemn Admonitions , or Reproofs in the National Synagogues . Let it be as it will with him , we expect an higher Judgment , and to that shall we gladly yield . And for those two or three Stories of the Wantonness & Uncleanness of some particutar Persons among us , though it is spoken to in some following Testimonies , yet I have thus much to say ; J. W's . Name is Basely and Falsly used by the Libeller , though he could not have mentioned it but upon Information from some of these Defaming Apostates , whom God will judge , for endeavouring to Murder the Reputation of an Ancient , Solid , Faithful Labourer in God's Work. Shall Ifs and may be 's conclude Men Guilty ? It is not the first Mistake W. M. if he be their Informer , hath committed , whose Jealous Surmising Soul can scarce do any thing else in Cases relating unto us , as I have experienced : His Worth is lighter to the Man , his Name is brought in t to slander , then the Chaff to the Wheat . For the Two Young Women , concerning whom M. Y's . Information is cited , they were examined ; Childish , Toyish , and Unseemly Carriages were with much Contrition confest : but for any such gross Wickedness , as was and is suggested by these Men , they said it was false , if there was a God in Heaven . For M. Y. we shall say no more till we have a more express Account of his Concernment in that Libel , or Information mentioned therein : We see no Name to it , and might as well suspect that with other things ; however , our Friends behaved themselves in that Matter as became God's People to do . For T. M One Story is cleared by the Woman's Testimony , and W. M's . Malice discovered . For his common Uncleanness under Pretence of Physick , &c. We know not how to allow it for several Years since dealt withal by our Friends , and in particular by a Physician about it ; and what there was any just Ground to Condemn him for , he was judged , his other Unwatchful Carriages denyed , and his Conversation turned form by our Friends . Lastly , Suppose these Enemies of God , and his Work , and People , could Say and Prove Ten Times as much ; shall those Miscarriages bring many Thousands of People out of Request , and go for an utter Blast upon their Faith , or Way ? Vain Men ! Should we tell the Stories of the Abominable Practices of both such Apostates , and some Envious Professors ; what of Sin could we not find several that have profest their Way guilty of ? But we will make no Musick for the Atheist . Has not every Miscarriage , as Known , been Reproved ? Yes ; Every Unfruitful Work of Darkness , as by the Light within , when known only to the Party Offending , so by the Light in our Friends , as a Church , when known to them . Is not this Gospel-Order ? Or must some raw Slips of Unwatchful Persons Antichrist our whole Society ? Reader , These Things and Persons objected , have been several Years since examined ; who were Innocent , Acquitted ; and who were Guilty , Condemned , according to the Righteous Law of God : And upon this old Condemned Stuff , it is our Enemies feed , with this they Arm themselves against us , and upon this Quagmire , as their best Foundation , they stand . In short , They have been False to God , Abusive to his People , Hurtful to the Moderate , and basely Treacherous to their Ancient Friends . If being Base to God and Men can render Men Christian , then they deserve to be so accounted of : But till Religion cometh to be read Backwards , let them go for Enemies to Christianity , and Murderers of Natural Affection , To conclude , OUr Ministry is of God ; it stands in the Power of the Living Spiritual Gift of God , to testifie against all Ungodliness : And if any Particular has ever slipt , and brought Dishonour to the Truth , such hath been Reproved in Righteousness , and only Received upon Unfeigned Repentance ; which is God's Way . But to Publish , Proclaim and Aggravate Miscarriages of Any to the World , who profess Religion , committed many years ago , Examin'd , Judg'd , and they Forgiven , upon Repentance , by the Lord , and therefore Received again by us ; and all this done with Design to Blast our Credit , Disgrace the Way we profess ( though they were no way concerned to meddle or interpose ) To do all this , I say , is not to be acted by the Spirit of God , but That , of an Accursed Ham , and Treacherous Judas ; and the Lord will avenge our Cause , we doubt not , in due time . But an Hainous Blasphemy is laid to the Memory of Josiah Coale , by this Angry Agent , in behalf of these Apostates ; and that is , a Passage in a Letter writ anciently by him , in his Life-time to G. Fox , viz. That G. F. was the Father of many Nations . But what Blasphemy is in this ? Is it any more then to say , That by him , as an Instrument in the Hand of God , People of many Nations have been by him begotten to God ? Was not Paul a Father of many Nations , who begot the Corinthians , that were Greeks , and the Romans , that were Latins ? But further . Whose Life hath reached through us thy Children , even to the Isles afar off , to the begetting of many again unto a lively Hope , for which Generations to come shall call thee Blessed . Very well ; And what Blasphemy lodges in these Words ! Is not that which is the Life of one Good Man the Life of another ? Were not the Christians of old by One Spirit baptized into One Body ? What Life G. F. had was from Christ Jesus , and it was no other Life J. Coale writ of : And I hope , The Life of Christ is one in All ; and who can limit it ? And Josiah Coals , with others , were Children in the Sense afore-mentioned ; and that Life through those Children , by him ( instrumentally begotten , did reach to those Isles afar off , unto which he and others went to preach the Everlasting Gospel . Paul reached to the Churches , though afar off , 2 Cor. 13 10. He was Present in Spirit , though Absent in Body ; for , I verily , as Absent in Body , BUT PRESENT IN SPIRIT , have judged already , as though I were present — In the Name of our Lord Jesus Christ , when ye are gathered , and MY SPIRIT in the Power of the Lord Jesus Christ , cast forth ( and taken in too upon Repentance , without going to the Lord Major and Aldermen ) 1 Cor. 5.3 , 4. His Life and Hope was through Timothy , Titus , and others , extended unto many . And why shall not Generations to come call an Apostle Blessed ; and bless the Name of the Lord for him , respecting the Benefit any such one might be in God's Power to a People ? Is not the Memory of the Just Blessed ? Prov. 10.7 . And did not the Lord by his Prophet say of Israel his People , I will make thee an Eternal Excellency , and the Joy of many Generations ? Isa 60.57 . What if J. Coale had so spoak of G. F. and God's Israel now ? Would it have been Blasphemy ? But these Err , not knowing the Scriptures , nor the Power of God , like the Jews of old . But yet again , whose Being and Habitation is in the Power of the Highest . And so is the Being and Habitation of every Child of God , or else he is in the Power of the Lowest , the God of the World , whose Habitation is in Darkness . Are we not to turn away from such as stand not in the Power of Godliness ? And did not the Apostle go , to turn People from the Power of Satan unto the Power of God , which is the Power of the Highest ? And is it notwithstanding Blasphemy to stand in it , or testifie of one that doth stand in it , that he doth so stand ? Oh the Idle Opposition ! but great Envy of our Enemies ! They seek nothing less then the Blood of this Upright Man , as the next Words , and their Aggravation of them prove . In which Thou Rulest & Governest in Righteousness , and thy Kingdom is establisht in Peace , and the Increase thereof is without End. Upon this our Adversary takes frequent Occasion scoffingly to call him , King George ; suggesting him to be so vile an Impostor , as to assume unto himself the Compleat and Peculiar Dignity , Dominion and Authority due to Christ . See Pag. 53 54 , 55. Which Blasphemy , I am of the Mind , our Adversary thinks deservedly Punishable after the Severest Sort of Death . But he unworthily traduceth that Good Man , and layes the Harmless Scripture-Expressions of a departed Servant of the Lord , upon the Tenters or Rack , that he may stretch them to his own Vile and Bloody Purposes . Hath this Man forgot that there were ever such Passages writ , as these ? The Good Seed are the Children of the KINGDOM , Mat. 13.28 . The KINGDOM of God is within , Luke 17.20 . The Saints shall JUDGE the World , 1 Cor. 6.2 3. But ye are a ROYAL Priesthood , 1 Pet. 9.2 . And thou ( the Lamb ) hast made us unto our God KINGS and PRIESTS , and we shall RAIGN on the Earth , Rev. 5.10 . And I appoint unto you a KINGDOM , as my Father hath appointed unto me , that ye may Eat and Drink at my Table in the Kingdom , and JUDGE on Thrones the Twelve Tribes of Israel , Luke 22.29 , 30. It is the Father's good Pleasure to give you a KINGDOM , Luke 12.23 . who hath translated us into the KINGDOM of his dear Son , 1 Col. 13. [ the Untranslated therefore Rage ] Wherefore we have received a KINGDOM that cannot be shaken , Hebr. 12.28 . [ they then had it ] I beheld , and the same Horn made War with the Saints , and prevailed against them , untill the Ancient of Dayes came , and JUDGMENT was given to the SAINTS of the Most High ; and Time came that the SAINTS POSSESSED THE KINGDOM , WHOSE KINGDOM IS AN EVERLASTING KINGDOM , Dan. 7.21 , 22 , 27. By all which it is manifest , that it is the Priviledge of every Saint and Child of God to be a King , a Royal Priest , to bave a Kingdom , and to Rule , Govern and Raign in Righteousness and Peace without End. So that Josiah Coale , and every Heir and Co heir with Christ , Rom. 8.17 . doth as well Raign in an Everlasting Kingdom of Righteousness as G. F. doth , or shall do ; for we have One Faith , One Baptism , One Power , One Lord , One Kingdom . Where let it be noted , that by all these Titles and Priviledges , we only mean and understand , Dominion over , Not Bodies nor Souls , Not Flesh nor Blood ; but in the Sense of the Apostle , Ephes . 6.12 . Principalities and Powers , the Rulers of the Darkness of this World , and Spiritual Wickednesses in High Places , which center in the Invisible , Dark Power of the God of the World , that since the Beginning hath drawn and acted Man , out of God's Counsel and Power in which the Kingdom stands : For though we walk in the Flesh or Body , we do not War after the Flesh ; for the Weapons of our Warfare are not Carnal , but Mighty through God , to the pulling down Strong Holds , casting down Imaginations , and every high Thing , that exalts it self against the Knowledge of God , 1 Cor. 10.4 , 5. And as our War and Weapons , so our Kingdom is not Carnal , but Spiritual ; not of this World , but that which is without End ; and of this we are not ashamed . It may not be unseasonable to take Notice of that Passage in his Book so often mentioned , eagerly insisted upon , and aggravated to the height of Ananias's Belying the Holy Ghost , viz That G. Fox , this Great Prophet ( as he in Abuse calls him ) should break open and alter the Contents of John Whitehead 's Letter , which ( as he said ) was writ in the Name of the Lord , and that to a quite contrary Sense ; making the Letter to judge those that kept the Hat on , whereas J , W. therein justified both , those that kept it off , or on . Thus , saith our Adversary , doth G. Fox belye both John Whitehead and the Holy Spirit of God , and that knowingly . He proceeds , Oh Prodigious Impudence ! He that counterfeits any Man's Name in a Matter of any Concernment deserves to be exposed on the PILLARY , AND TO LOSE HIS EARS ; HOW MUCH GREATER * PUNISHMENT DOTH HE DESERVE that Counterfeits both the Name of God and Man , in a Matter of Religious Concern . This , sayes he , is the Course that G. F. took to make his Injunctions to be observed . But this is the Course more truly to make the Impiety of this Adversary more Notorious . For first , G. Fox never opened his Letter , nor made any Alteration in it at all , that I dare affirm in so many Words ; much less that he belyed the Holy Spirit ; and least of all , that he did it willingly . I perceive by his Conclusion , he acknowledges that the Holy Ghost as really moved in J. Whitehead as in Peter , contrary to his own Principle . Any thing will they All grant that they may Slander or Injure us in the Minds of the People . How knows he it was a True Motion ? Doth he not deny it may be known ? If so then , how dare he be so positive in the Censure of G. Fox ? Will he make the Motion Uncertain , and yet certainly judge G. F. for a Forger , who was yet Innocent ? I leave it to the Reader , what to call this part of his Tale. Secondly , J. Whitehead gave Power by Letter at that time to the Brethren of London , to supervise and alter it , as they should see convenient : and no otherwise was G. F. concerned in it , then as one assenting with other of our Friends , that according to Power given and their best Understanding , did alter it for the better , and herein did J. W. testifie his Unity and Fellowship ; for the Spirits of the Prophets are subject to the Prophets : So that what was done , was no more then what J. Whitehead left Power to do , and which the Scripture justifies . Wherefore Prodigious Impudence belongs not to G. F. but this hardy Adversary ; and Prodigious Cruelty , Persecution , if not Murder too , is he guilty of that would have him not only Pillary'd , and lose his Ears , but his Life too , or something very near a kin to it . This is confirmed page 33. where he charges us to be Blasphemers , and that such ought to Dye by the Law of God in former times ; The Consequence is plainer then his Power to execute it . Oh the Mercies ! Oh the Forgiveness of these exceeding Meek , Suffering , Bruised Little Ones ! as they would have as think , But , Oh Deceitful and Blood thirsty Generation ! who have endeavoured what in you lies , to betray with your Treacherous Kiss of pretended Love to our Souls , our Faith , Reputations and Lives too , into the Hands of some Bloody-minded Jews , who are not of the Circumcision in Spirit , but lust against those that are , that they may be stirred up against us ; But God will reckon with you and them too , for these things . This Adversary takes an Occasion to fasten a Lye upon a Paper set forth in the Name of the Quakers ; but he sayes , writ chiefly by G. F. and G. W. in saying , That we have paid our Taxes and other Dues more then any People , according to our Abilities . When ( sayes our Adversary ) their Neighbours know all over England there are ( at least ) some Taxes or Assessments , which they have peremptorily refused . But why must we be branded for Lyars because of that Saying , or our Adversaries base Aggravation ? I do affirm , That we have been oversest more then any ; and Paying those Extream Assessments gives good Ground for Saying what we did . But indeed , some Hat-Spirits perhaps could not say so ; but why ? Because some of them are so leavened into another Spirit , that they almost question the Payment of any , as M. Boreman , now called M. Pennyman , did . I must not be plainer , least the Cabal further represent me one that exposes Person to the Lash of * Government . Wherein we can pay we do , what ever they come for , and in some Cases wherein we cannot , answer their Demands for Christ's Peaceable GOSPEL sake . They commonly Take three times the Value , seldom , if ever Returning any again ; But this our Adversary calls no Paying : Sure I am , it is Loosing more then our Adversary dare adventure ; for if I mistake not , he can send out all those things rather then suffer , though perhaps against his Conscience also . Well , but , if we will believe him , there is such an Arrogant , Imperious and Audacious Paper given forth by R. Farnsworth , A. Parker , G. Whitehead , J. Coale , J. Whitehead , T. Loe , S. Crisp , T. Green , T. Moon , T. Brigs , and J. Parks , as he thinks , was ever given forth by Mortals . A Charge too great , and a Reflection so sharp , that it had need be one of the worst Papers that was ever writ . Now let us hear what it is . 1. They allow not such to have Dominion in the Church , who exalt themselves above the Body of Good and Ancient Friends . Now , what hateful thing did they deliver in this wholesome Christian Saying ? It seems , this Enemy of God , and true Righteousness , would have liked us better , if Bad Friends had been suffered to exercise the Dominion over the Body of Good and Ancient Friends . But he starts out thus , That by the Body of Good and Ancient Friends is meant G. Fox and his Adherents ; which sort of Interpretation well becomes such a Caballistick Writer ; for after those Allowances , I will misrender the best Cause , Pretences or Actions in the World. It is an arrant Falshood : He was then far from them ; Neither had they him in their Eye in doing it , but God's Honour , and the Churches Peace . 2. That such as are not in Vnity with the Ministry and Body , have no Gospel-Authority to be Judges in the Church : And that it is abominable Pride , when any Particular will not yield TO THE WITNESS OF GOD IN FRIENDS . But what is the Matter with our Adversary ? Hath he lost his Wits that he makes this so Criminal ? Are any to be Judges in that Church they have no Unity with ? and amongst the Ministry they deny , or are at distance from ? Strange Contradiction . But why is it so Hainous , to call such Proud or Self-willed , who resist the Witness of God in Friends ? Certainly the Expressions are sound , unless Scripture be defective : He that can see any thing in them , that deserveth such hard Words , as this Billings-Gate Rhetorician bestoweth upon us , has better Eyes then I. 3ly , But they say , That the Church ( without Dissenters ) has Power to Determine Controversies . Very well ; and is it not true ? Are the Dissenters from the Church part of the Church they dissent from ? For Shame ! Thou Learned , and talk so Idly ? Scripture declares , That God has given the Power of Determination to his Church : All the World knows , That Dissenters are not of that Church they dissent from ; therefore the Church without Dissenters , has that Power of Determination . 4ly , and 5ly , But they add , That such disapproved Ministers , ought to leave off Ministring till they are Reconciled to the Church : And if approved Ministers degenerate to Division , the Church has Authority to deal with them in the same manner ; and that no such Persons Writings should be publisht with Consent , &c. What of all this ? He that can call this Imperious , Audaoious , &c. can call any thing . To allow , that Dissentious Preachers and Writers are by the Church they dissent from to be approved of in the Course of that Ministry and Writing , is such a Bedlam , Boundless Piece of Stuff , that none but one , who thinks it Dangerous to be of any Party , would be the Author of such a Wild Expression . 6ly , But they advise , That such whom the Holy Ghost had made Over-seers should not admit of the Weak to that Trust , nor such as seek not the Good of all : which All this Disingenuous Wrester interprets , The great Body of George Fox and his Party ; But Men of Wisdom and Moderation will not , I am confident , so spoil the Text with his Comment . This is the seventh time in two pages that G. Fox is brought in , as the Explanation of the Word Body , who was then close Prisoner at Scar-brough , where no Letter was suffered to come to him , and who never knew of any Paper till sometime after its being out . O the Implacable Envy of these Men ! I have hitherto waited for that Arrogant , Imperious and Audacious Passage , which might have raized up our Adversary's Choller , and whetted him to this Degree of Scolding ; but find no worse then what I have transcribed and justified , this last excepted , and I think it justifies it self : such as seek the Good of all are certainly Fittest . If he dare tell us his Name , and meet me by Day ( as he can post up his Scurrilous Title-Pages on the City Posts , with Flambeux or Links , and a Guard by Night ) I will any where , and in any sober Auditory maintain the Truth of all these Particulars , and their clear Consistency with Scripture and Reason , on whom he has bestowed so many hard Names . But 't is to be lamented of his Cabal , that he should with his Passion and Hate divulge so much Ignorance , as to cry out , That ( he thinks ) the Pope himself hath never taken such Power as to determine in Matters of this Nature and Manner , but in a general Council . Poor Man ! Brand us he would one way or other : Has he never read the Council of Trent , nor considered , among many others , the Life of Paul the 3d ? Is he to be informed of that Controversie long on foot between the Jesuits and the Doctors of Sorbon , and the Followers of Jansenius ? I thought Councils had sometimes been as meer Cyphers in - Italy , as Parliaments are in France . But this Man is as Kind to Elizabeth Barns , one of that Backsliding Spirit , as he represents me else where Unjust to M. Boreman that was ; For though she has Torn the Bible ( calling it in my hearing , the Pope's Idol , the Professors Idol , and the Quakers Idol ( an Incredible Thing with J. Faldo and T. Hicks ) and committed more then a small History of shameful Miscarriages since ; yet is he pleased to tell us , That she , seeing the Ministers exalted themselves , cryed out , while R. Farnsworth was preaching , You have whored from the Lord. Farnsworth ( sayes our Adversary ) replyed , Thou art a Whore ; but for fear of being too great a Forger , he brings it afterwards thus in a Parenthesis , or the Whore ; This Michael Stanclift called Unsavory : For which , sayes this Secretary , he was cast out , as calling the Spirit of Truth Vnsavory . Oh the Wretched Work these People make ! Will our Adversary justifie her Interruption of R. F. in Preaching , who condemned it in us , who did it after a more seasonable and justifiable manner a little before ? Yes , that he will. But does he think R. F's Reply Unsavory , and not E. Barns Out-cry , who only returned her own Word to herself ? Yes , that he will. Strange ! But does he take E. Barns word , Whore , in a spiritual Sense , as Degenerating ; and will he seem to understand R. F's word , Whore , only in a Common and Proper Acceptation , as a Dishonest Woman ? Yes , that he will. Well , but was it Vnsavory so to reply , and not in E. Barns , so to interrupt and speak ? Yes , that it was , implies this present Apologist , both of himself and M. S. O Monstrous ! O Partial ! But perhaps M. S. apprehended that R. F. meant by Whore , an Unclean or Dishonest Woman in the Sense before-mentioned , and then there might have been some Ground for his Answer ; but if M. S. took R. F. in the sense in which he spoak it , to wit , that she was gone out of her Habitation ( that is , the Truth ) turned Harlot in Spirit , and so was become Clamorous ( as speaks the Wise Man ) and should notwithstanding call that Vnsavory , it was a Sign , that he had more Unity with that Vnclean , Ranting , and Envious Spirit in E. B. then the Friends of Truth , that generally judged her : And truly in that Case it was time for them to tell that Angry Old Man their Mind of him ; In which , they did but that , which I dare answer for , before the great and terrible Judge of Heaven and Earth . Mine Own Defence from the most Considerable Reflections , made by this Libeller against Me. § . 1 HE is pleased both to Jeer and Prophane , upon this Passage in the Spirit of Alexander the Copper-Smith Rebuked , We require not Men to practise what they are not convinc'd of ; but we will be well satisfied with any Member's Dispractice of an Orderly Performance , once Chearfully owned . For this he calls me a Deep-studied Man , and the Passage , a Learned Distinction . Let the Learned ( sayes he ) vail to W. Penn ; but ( as one recalling himself ) probably he writ by Revelation . But what Answer do all these words give ? O , but 't is all one ; for two Negatives ( sayes he ) make an Affirmative in English . What , if there be but one , for two I can not find ? but he at last , like a Dim-sighted Man , has fumbled out the Matter , as he thinks , to wit , That we require not Men to leave off to practise what they have practised , Cujus Contrarium ve●um . For shame ! What! no more Understanding , and yet pretend to write Books ? Are not my words expresly otherwise ? But I say again , 'T is one thing to introduce a Practice not at first known , when our Adversaries spoak such Glorious Things of our Faith , Worship , Order and Ministry , and require the Conformity of any of the Church to it ; and quite another Business , for any of the Church to dispractise , as a Romish Tradition , and Tradition of Men , or leave off any orderly Custom God brought his Church first forth in , and which all once own'd and were in the Practice of . But I begin to dispair of making this Caballistick Libeller any honester towards the poor Quakers . § . 2 But the Author of this Libel hath so little Conscience , as yet to say , That the Quakers allow no Liberty to Presbyterians , Independents and Baptists , because they are not in the Power of Truth : but sayes he , W. P. never wants a Salvo for George , let him say what he will ; he means it , sayes W. P. not of Outward , but of Inward Liberty , and yet W. P. knew it was spoken to one who pleaded for Liberty of Conscience about his Hat. But thou Libeller , was he a Presbyterian , Independent or Baptist ? or does this prove that I would defend G. F. Let him say what he will ? Art thou a Man pretending to Truth or Honesty , that art so Untrue and Dishonest to thy Opposer ? But I know no such thing that it was spoken of a Hat-Man ; this I know from G. F's own Mouth , and what I have frequently heard him say on this Subject , That the Conscience were within , and nothing could give it Liberty from the Thraldom of Sin , but the Power of God within . He thus Distinguisht from the common Use of the Word , which is the publick Exercise of Conscience ; so that what he meant of the Inward State of the Conscience to God , they pervert to the outward Exercise of publick Worship . Now , because the Presbyterian , Independent and Baptist generally deny , that ever the Conscience can be Free or at Liberty from Sin , he queried , What! Liberty to the Presbyter , &c. answered thus , No Liberty out of the Power of God , Christ Jesus ● and such as have Liberty , but not in Christ Jesus , the Power of God , it is in old Adam , and are to be turned from . No Man that is not eaten up with Prejudice , and a Party with these Traducers , can think that G. F. ever intended any other Liberty then what was internal , as the Conscience is . I could desire that both sides in this very Instance , might be the Measure of the Truth , or Dishonesty of either ; for I am in no one thing of this kind better satisfied , then in the Wilful Abuse of our Adversaries , and our own Vnblemisht Innocence . God will Reward all according to their Works , Amen . § . 3 He tells us , There was a Complaint against me of divers Lyes , Calumnies and Abuses , committed by me , in my Book , intituled , The Spirit of Truth , &c. carried to the Bull and Mouth , to the Body of the Quakers , then sitting there , by half a Score of Citizens and others , but they were not admitted . Answ . 'T is true that I writ such a Book , and that they came with such a Complaint ; but a Lye , a Calumny and Abuse , that God will Revenge , if not Repented of , to call any part or parcel of it either Lyes , Calumnies or Abuses . H. Hedworth was nipt for his Nameless , Scurrilous Letter ; Dull and Angry Man ! he could never Answer it , therefore strove how he could Defame its Author . Notable Controvertists indeed ! first write Books against Persons , and instead of Answering , cry out for Justice , as if I had committed some Enormious Fact in Confuting his Libel : But what Non-sense is it for People to come to a Body for Justice , which they so manifestly disown , and these Nameless Authors constantly vilifie ? Indeed they are grown so Angry at our honest and quick Defences , that some are fallen to Personal Criminations , and others to downright Menacing us with Judges , Courts of Justices , and Corporal Punishments ; A Crew of Petulant Disputants and Bloody-minded Adversaries . Well , but what Reception found they ? G. Whitehead , sayes he , told them , He would shew it to W. Penn , if they would set their hands to it . And was not this Reasonable ? Should Men Complain and not Subscribe the Complaint ? Such Dark-Lanthorn Acts become not good Men. But it was shewn to Stephen Crisp also , and left signed in his Hands , who told them , that he had shown it to me , and that I had answered it in Print . And was not that the best Way , that what came by Print , should go by Print ? They know their Malice is ready , and they think their Wits are so too ; and all know , they have their Presses open : What! must we not defend our selves without being brought upon Tryals ? Before what Court did we endeavour to bring them for beginning with us ? The World may by this see , what a Way such Peevish Persons would take to be uncontroled in their Writings , had they so much Power as they have Pride and Passion . But this is not all ; For upon my Saying in my Winding Sheet that Anabaptists came to Bull and Mouth to demand Judgement against W. P. for ALL being in the Place of MANY , and asking , whether they were not well employed ; at which he cryes out in the Strain of some Great Don. What Penn , Is this the Custom of G. Fox's Court to Jeer the Poor Petitioners ? No , Libeller , 't is neither G. Fox's Court ( as thou scoffingly calls it ) nor did I Jeer ; nor were they that came , Petitioners : we neither Scorn nor Bely them , as is falsely charged upon us . And though there were more particulars ; yet that the Printers putting All instead of Many , was one of them , is granted ; and that I never said , They came with no more : what I did say will sufficiently clear ; therefore this Libeller hath both scorned and bely'd me , and Abus'd and Jeer'd G. Fox &c. which indeed is most times the Work of a concealed Author . Well , but 't is for this , he is pleased to confer upon me the Knighthood of the Post , which I thus far accept of , that I stood my Post when he ran away ; but be it as it will , his Reeling upon it hath broken his own Head against it , whether I would or no. But one Reason why he so entitules me , is my Swearing the Truth of what I either know to be False , or do not know to be True. This , I suppose , may startle every Reader that remembers I am called a Quaker , and have writ against Swearing : But the Man had a notable Way to come off , in which he is singular . 1. in case our Words go for Oaths . 2ly , in that our Appealing to God is an Oath , pag. 49. But before his Charge will reach us , he must first prove , That we ever broke our Words so solemnly given , as he pretends ; and secondly , That an Appeal to any thing is a Swearing by that unto which the Appeal is made : But the Man being of late Years turned Schollar , may be forgiven his Ignorance in Definitions , as I heartily do his Malice . § . 4 In page 44. he tells me , that since I love not to be called bare William , as the Quakers do , but do almost beg my due Title of J. Morse , he thinks it be equal that he calls me Mr. Penn. But I could wish he would let us know what to call him , who scarcely studies our Destruction more , then to conceal himself in compassing it ? I am contented to be called by my Name ; but this scornful Libeller , besides his Nick-Names , often robbs me of halfe of it , and that after this very Passage , which shews how little heed is to be given to his Words . But because he quotes us a book to prove my Ambition , I will give the Reader an Account of the matter . Some Letters past betwixt J. M. and J ; on his part he used Thou and Thee , conforming himself to that Language to me , which I knew he practised not to other People , I told him it ill became one as Angry with the Quakers as himself to imitate them in Vsing that Distinction in Language , which he otherwise denyed , saying . I loved Foxes should appear in their own Skins . This is the Substance of that Petition , this present Adversary represents me to have made for Titles of Honour against which he knows I have writ , and blamed me for so doing ; But what twigs will not such drowning Causes and Defenders catch at , to endeavour to save an irrevocable Life ? § . 5 I am now come to what our Adversary takes high Advantage at , as if he had enough to blow us all away at one Breath ; That I should exclaim for Proof of that Passage in the Spirit of the Hat , that our Ministry was Vitious and Wanton , and that Strumpets were amongst them . And that John Pennyman was willing , as he publickly declared in Gratious Street , to answer my Challenge , and that I should come with J. Osgood , J. Claypole and William Brand , to his House next day for a particular Charge , which ( sayes this Adversary ) he soon drew up and sent to W. Penn , to which ( he sayes ) according to my wonted Modesty , I replyed , That we wondred to see so empty an Account , after so great a Charge publickly exhibited , that before we met about it , we would know if this were all , he intended ; for we would not have our Charge by piece meal . Thus , saith this Libeller , These great Champions evaded , &c. To all which Reader , take this Faithfull Answer . A Challenge I made to prove that Infamous Charge ; and it is as true that J. Pennyman made us believe some such thing as is said ( to say nothing of his insolent Carriage ) But this I boldly affirm , for I have his Letter by me , there was scarce one of these 24 particulars that so much as related to that Infamous Charge , upon which my Challenge was grounded . To accept my Challenge upon one thing , and to offer to answer it with another , shows their own Shortness , and not our Cowardness . What he said to the Purpose , was no more then the Charge it self contained , and that in a Way of Postscript too ; He gave us this general Answer , he could say this , and he could say that , but he cared not to medle with such dirty Matters . Is this to Answer our Challenge ? Unjust Men ! that in your Nameless Pamphlets would Rape us of our Reputation , which you have never yet dared to our Faces to Question . God can best rejoyn to such Replies , and with him we leave both our Cause and Innocency . Oh , but , sayes our Adversary , We will come to a Tryal with you before 12. Judges , six of each side , equally disinterested , and in case we fail of such a Number of Persons , we are willing in case of Difference about them , to refer the Vmprage to the Lord Major of London , or any Aldermen , or Common-Council Men : But as great Knaves as ye would make us , I hope , ye do not think us such Fools , as to accept a Challenge from no Body ; for such I call an hidden Author : Let us see , Who he is , and What he would be at ? Can any wise Man think , that , if such Infirmities were , this scurrilous and blindfold Way of using us , ought to prevail with us ? No , as we deny far the greatest part of his Stories , especially as aggravated , so shall we not debase our Christian Authority so far , as to be accountable to every Fleering , Scoffing , Busy-Body Adversary ; We can Reprove , and Exhort , & Exercise Church Discipline in the Power of Christ Jesus , without running to twelve Judges . Let these Nameless and Shameless Adversaries first go with the Ungodly , Numerous Miscarriages of their own Parties , and make them Judges in that Respect : We need none to give us Discerning or Judgment ; Christ has furnisht us already , and doth in all Occasions . But had these things been all true , as represented , yet not being Injurious to any of our Adversaries , it no wayes concerneth them to be satisfied in our Proceedings ; nor are we accountable to them by any Law of God or Man , upon their Envious Requirings . Runnegades Informations are no Proofs . Hath any Wronged them , they shall be Righted so far as we are able ; But have any slipt , must we therefore divulge it ? Or are we therefore no Body of Christians ? Though the Principle be never so perfect , Men are no longer so then in Comformity to it . The Ancient Christian Churches had the Spirit of Truth ; yet some Failers attended some of her Members for Want of keeping that Watch they ought , must the whole Church of Christ therefore be defiled or condemned , and the Eminent , and Laborious Servants of God therefore discredited ? Or should the Apostles have gratified the inquisitive Jews , Heathens or Backsliders , about any Miscarriages within themselves , who were too apt to charge them with far more Vile Practice then any instanced in either of these two Malitious Pamphlets . There is no Church , or Religious Society whatever that thinks it self obliged to inform every Envious Busy-Body with the Infirmities of any accounted Members , which is , to publish it in Gath , and tell it in Askalem ; Or the Time , Manners , and Matter of any of her Censures , unless the Facts themselves have been notorious , or are Injuriuos to those without : Let any of them give me an Instance to the contrary if they can . It is Prejudice to Religion it self to divulge Censures beyond the Reach of Offences , since it is to divulge the Offence it self ; We shall therefore give no such Ill President , by gratifying the Minds of our Clamorours Adversaries , and some Vagabond Treacherous Quakers : The Church is neither accountable to her Publick Enemies , nor her Apostate and disowned Friends . J. Pennyman and W. Mucklow , with the rest of the Corish Company first cry out of Evils committed ; and next , against the Order establisht to prevent or judge them , The one must be called , The Camp defiled , and the next , Tyranny or Arbitrary Government . This hath been judged Years since , and they now feed upon . In short , The Libel is hereby answered ; What is Right is Defended , and what is Wrong , was long since , and in the Order of the Gospel Condemned : And if this will not satisfie , We recommend our Cause and Persons to God , who is hastening to bring forth that Fatal and Unanswerable Argument of Astonishing Judgment upon the Inhabitants of the Earth , which will prove us to be the People which God hath gathered by the Power of the Resurrection of Jesus Christ from the Dead , who is become out Light and Life , the Head of our Body , in whom we stand , and for whom we now suffer upon the Earth , to whom be Glory and Dominion for ever . § . 6 But to render me yet further Odious , and as a great Testimony for G. Fox's being accounted King of the Quakers , and that Lordliness we exercise , he tells the World , That William Penn did not speak unadvisedly , when he writes of his Membership in the Quakers Body . That it is an Honour more desirable then to be a Companion of Kings . Reader , his Wrestling lies here ; Whereas I , in the Humility of my Soul preferred , that Living and Spiritual Membership , Almighty God in his Rich Mercy hath given me among this People ( whose Portion outwardly hath been Suffering of all sorts ) abundantly before the visible Pomp , Grandeur and Pleasure of being the Companion of Earthly Kings , he turns it to the being a Companion to King G. Fox , as he mockingly calls him ; besides the Absurdity which follows such a Construction : For what is it but to say , That I prefer my being a Companion of a King , before being the Companion of Kings , and that of such an one too ( if he must be one ) as hath not One to a Thousand , if to Ten Thousand , with other Kings ; This is to render me Foolish , and not Ambitious . But I never understood that Membership in any Body was to have a Principality before , especially as I placed the Comparison . I am perswaded , if he thought one so easily obtainable , he would not long decline being of some one Party or other , though now upon his present Principles , a very Stragler ; Every thing and Nothing . Well , Though what I am is far enough from being either Prince or Prince's Fellow , in our Adversary's Sense ; yet I have found such a Station , in which is that Peace , which I justly prefer before all Worldly Dominion . § . 7 But this Libeller angryly proceeds ; For ought I see W. P. calls all of us that are Married Rogues , our Wives Whores , and our Children Bastards . But the Drift of this Scurrilous Consequence is to bring me and my Relations under these hateful Epithetes . This is like a Man , that would tell a Lye of himself to fasten an ill thing upon another ; But he will not be thought to be without a Reason for this Unreasonable Consequence ; For he will not call her , sayes he , by his , but her Widdow's Name , consequently , she is a Whore , and her Child a Bastard . Such dirty Names become so dirty a Pamphlet . I administred no just Occasion for such Reflection : I called her not by that Name to fasten Dishonesty upon her ; for I never intended any thing so gross , but to denote who she was , being better known in her Singularities by her old , then by her new Name . But if this Man had travelled no further then Holland it self , he might have learned , that Women are seldom , if ever , called by their Husbands Name ; Are their Husbands therefore Rogues , their Wives Whores , and their Children Bastards ? But that he may stoutly vindicate him , and wrake his Displeasure upon me , he proceeds . Is it because they were not married by the Law of the Land ? that is as strong against himself ; therefore the true Reason of his Abusing them , must be their not being married in the Way of the Quakers . Answ . Suppose us neither to have been married by the Law of the Land , this Officious Apologist might have saved the Comparison till I and my Wife had proved our selves as great Bedlams as they shewed themselves at Merchant-Taylers Hall , to the great Scandal of Rel●gion , the Trouble of Wise and Sober Men , and the Derision of the Multitude . Is that which was once by you improv'd to the Disgrace of the Quakers , now vindicated against them ? It seems it had been ill done in the Quakers , but is very defensible in John Pennyman . We are contented with the Distinction , and the Apology for it . No Wonder their Books are printed for Francis Smith the Anabaptist , to vend , who ( as I am informed ) was one of the Orderers of the Disorderly Feast , being seen with several others of that Sect that day as busie among the many Pasties , as he hath been since in selling their Libels ; who by the way promised in my hearing , Never to get Printed , or Sell any Books that contained Personal Reflections : but Gain with such i● Godliness . All I can say , is , We are not deceived in him . There is a certain Harmony amongst them , that very well suits the Cause they promote . But he sayes , I am not singular in Judging so hardly concerning Persons not married after our Way ; For , sayes he , other Foxonians ( a Scoffer ) have done the like in their Writings . This Author will by no means pass for either Lyar or Reviler , who , as in other Passages , so in this , hath proved himself both : We deny not those to be Marriages , which are not according to our Way , but we should unjustifiably differ from the Common Way , if we did not believe our own to be most according to the Example of the Holy Men and Women of old . We countenance no Clandestine Marriages , as we have Reason to believe John Pennyman's was : for he came not to Merchant-Taylers Hall to be Married , but to declare he had taken Mary Boreman to be his Wife , whose Consent was only guessed at by her Silence ; but when , how , and before whom he did it , is known to few , if any : We could ask Questions , that would put them very hard to it , but we delight not in medling with such stuff . To conclude , We therefore call her his Wife , because he confesseth her to be such ; but not upon those plain , publick and orderly Proceedings towards God , Relations and Friends , as which are owned and practised by us the People of God , called Quakers . But he hath not done with me yet ; for he counts it special Malice , that I so described Mary Pennyman in her Apparel , as if , saith he , W. P. were as intimate with her , as he said to be with Gulielma Mar. But M. Pennyman is better known for an Honest Woman , then W. P. is for a Man. There is little Reason that I should believe , that this Man hath Courage enough to question my Honesty to my Face , who was afraid to put his Name to his Slander . I Envy not M. Pennyman her Honesty , and am very well contented with mine own ; however it may be represented by mine Enemies , who are too Partial to be Judges , and instead of Confuting , can only Revile me , which shows no great store of Honesty in this Slanderer . My Reflection upon M. Pennyman's Apparel was Just and Righteous ; I knockt her own Spirit with her own Weapon . Were our Ministers Degenerated because they wore better Cloathes ? and was M. Pennyman more Regenerated in leaving off her mean ones ? Yes , for she sayes , that having come through her Sorrow , the Out-side is little to her . Would not the same Excuse serve us ? It seems it is no hard Matter for her to endure Richer Apparel , that is , of her own Back , but not upon another's ; Ranterism is lodged under this Liberty , which leads to what she once judged as unbecoming Truth . But me thinks her higher Attainments might allow her Equals and Betters to wear Camelit , whilst she wears Silk ; they are all , I know , good in their Places ; but Hypocritical , Self-Righteous Pretences are not to pass without Rebuke . But I cannot imagine , what should induce this Libeller to reflect upon my Intimacy with Gulielma Mar. and that in such suspected Terms , as if she were another then the Party he represented me to be married to a little before ; for he presently reflects Dishonesty upon that said Intimacy , telling us at the Tale of it , That M. P. is better known for Honesty then I am ; as if that Intimacy rendered me as culpable , as if it had happened between M. Pennyman and my self . It were well , if he had been so cautious else-where in telling of Lyes , as he is here in speaking the Truth ; But do what we can , the Folks of this Man's Strain will make that a Ground of Reflection upon a Quaker , which is very allowable in themselves . He tells you above , I was married , and had a Child , and a little below that I WAS SAID to be INTIMATE with G. M. that is , with the Person that is my Wife , as if it were to render a Man suspect to be intimate with one's own Wife . Whether there be most of Folly exprest , or Slander intended in this way of Writing , let the Moderate Reader judge . But because the Reflection as well extends it self to her as to me , I will only say thus much in her Defence , She needs none : and to be questioned from so foul a Mouth , is a great Addition to her Credit , but his own Guilt . His Comparison of her with M. Pennyman , that formal Piece of Hypocrisie , giveth but such as know both , the better Mean to judge of either ; The well known Innocence , Meekness and Faithfulness of the one , more lively setting out the Deceitfulness , Pride and Treacherous Apostasy of the other . In short ; Who would be well spoken of by such that choose Vertuous Persons to speak Evil of , and Apostates to Commend ? But all this , and many more Rude & Defaming Speeches must I and mine expect from this Perverse Generation , who have rewarded us Evil for Good. What Scurrility , Railing , Nick-Names , Mocks and Jeers are vented against us , with other Servants of the Lord ? But in all these things our Eye is to him , for whose sake alone ( he is Record ) we are become Marks for Furious Men to shoot their Arrows at ; But the Lord is our Pavilion , and his Strength our Fortress : He covers our Heads in these and all other Battels ( at what time these Creeping Judasses and Envious Libellers lurk and hide ) so that we are not moved . We recommend our selves to his peculiar Care and Providence , that in his Holy Truth we may live , and rather then relaps , for it constantly dye , that , whether we Live , or whether we Dye , God may be Magnified in the E●●th , and that shall be our exceeding great Recompence of Reward . And for these Apostates , who once dipt with us into the same Dish , and fed at the same Table , who have tasted of the Word of God , and the Power of the World to come ; but have betrayed the Spirit of Truth to the Spirit of Delusion in themselves , and given him & his Motions into the Hands of the False Christian of this day , to Deride and Scorn , and who have had so little Regard to the Profession , as to bring it under Reproach , and to the Common Law of Friendship , as Treacherously to divulge the Secrets of some of their ancient Acqaintants ; and finally , who have endeavoured the Disgrace and Hazard of the Lives and Liberties of some of the Servants of God , because of their Faithful Testimony against their Apostasy ; I must tell tkem , and do in the Counsel of God , Their Bands shall be made strong , and that Eternal Power at which they strike , reigns over their Dark , Dividing Envious Spirit , in the Hearts of that Peopl● , they have called by so many Scoffing Names ; and more then a Mill-stone will it be about their Necks , and the Weight of all these Wicked and Treacherous Doings , will God bring upon them , in a Day , and an Hour , when they shall not be able to escape the Rod of his Fury . Ah! Poor Men ! What have ye been doing ? Verily , your Damnation slumbers not ; and the God , whose Name you have caused to be blaspheamed amongst the Heathen , will one Day require these things at your Hands , and Recompense Vengeance in Flames of Fire for all your Hard Speeches and Sinful Contradictions against the Holy Spirit of Truth , and those who are led by it . I am not in any Rage , God knows ; but I am grieved for you . I could wish a Place of Repentance might be found , if the Lord saw good , though I rather fear , your many and grievous Provocations have shut the Door against you : For as Core and his Associates were outwardly swallowed up of the Earth ; so hath the Earthly , Sensual and Devilish Spirit of the World received you into the Bowels of it , and you are become as really One against our Lord and his Anointed in this Generation , as ever Pilat , Herod , Judas and the Jews were combined against Him and His in the Dayes of his Flesh ; Who have strengthened the Hands of the Mocker and Scoffer ; greatened the Envy of Professors , and made the Atheist glad . But may this Lamentable Course your Disobedient , Watching-for-Evil , Slippery Backbiting and Exalted Spirit hath brought you into , with the sad Consequence of being hardened therein , be a perpetual Warning upon the Minds of all , who make Profession of God's Eternal Truth , that they be not high-minded , but fear ; minding their own Conditions , and their Growth and Increase in the Work of the Lord , that so Love and Unity may be preserved , and all Watchings for Evil , Distrusts , Surmisings , Emulations , and whatever makes for Discord or Dis-affection , may be judged out , and the Sowers of that Spirit that leads thereunto , turned from , and rebukt in the Power and Authority of God , who is able to keep us and preserve us unto his Heavenly Kingdom , to whom be Everlasting Glory and Dominion , Amen . Now , The Just shall live by Faith ; but if any Man draw back , my Soul shall have no Pleasure in him , Hebr. 10.38 . And because Iniquity shall abound , the Love of many shall wax cold . But he that shall endure unto the End , the same shall be saved , Matth. 24.12 , 13. And THIS GOSPEL of the Kingdom shall be preached in all the World , for a Witness unto all Nations , and then shall the End come . Verse 14. Several Testimonies Of Persons Reflected upon in the Pamphlet before answered ; added in Truth 's and their own Defence . Thomas Brigges 's Testimony . WHereas in page 22. thou or ye say , The poor Man was transported into such an Angry Zeal , that I told the Opposers , It was of the Lord , and they Opposed the Mind of the Lord : But the Man was so far ( say thou or ye ) from knowing the Mind of the Lord in that Matter , that he did not know who the Persons were of whom he spake . Ans . The Mind of the Lord I do know , who am in the Truth and walk in it ; and the Testimony that I had to bear for the Truth , and God's Power , which thou art out of , in which I did then bear testimony in the Blessed Power and Presence of God , that I felt in that Meeting , That that Marriage was to be permitted among Friends ; and it was permitted among Friends and accomplish'd . And whereas thou or ye say , The poor Man was transported into such an Angry Zeal , that he knew not who the Persons were of whom he spake . Ans . I was not Transported out of Truth , but in the Truth ; but thou art Transported out of Truth into a Lye , and into the Enmity , and into Cain's Way , and into Core's Way , and of thy Father the Devil , who is the Father of Lyes : For I have known Elizabeth Bayly this Nine or Ten Years , as she can witness , and the Man of lesser years ; and I have no Shame upon me of this Matter , but Shame will come upon thee or ye , whatever ye be , that are gone from the Truth , and turned from the Truth and Power of God ; and the Truth and Power of God , in which I live , is over all False-Accusers and Lyars , and will be your Condemnation who are found in a Lye and False Accusation , who hide your Names in the Dark . This Testimony I do bear against all Lyars . My Name is Thomas Brigges . John Whitehead 's Testimony . WHereas the Author of the aforesaid Pamphlet doth charge that Faithful Servant of God G. F. with the Opening and Altering a Letter written by me , against my Consent ; I declare , That both he and his Author have Malitiously Slandered G. F. in that Case ; for I ordered W. Kerby by a Letter , wherein that Letter was Inclosed and UNSEALED , to shew it to George Fox , and the rest of the Brethren in Town , that he or they might dispose of it as they saw a Service for Truth . And it was written as a Testimony against that Spirit , which would have brought in the Wearing of the Hat in Prayer , and not to Justifie that Unheard of Practice in the Church ; for I ever Condemned it in my Heart , and bore my Testimony against it , knowing the Spirit of the Lord did not lead into it , though I had a Tenderness to those who intended well , and had their Simplicity betrayed by the subtil Workings of that Spirit of Error , which I witnessed against , and Laboured not in Vain to pluck them as Brands out of the Fire of Contention , that with the Light of Christ they might see whither they were going ; and several did see the Error of their Way , and Returned . And if any have been so bad , as to Mis-apply my Words , and Harden their own Hearts through my Tenderness , the Hurt will be their own , and I shall be Clear in the Day of God , though now I am Evilly Requited by those , wh● to their own Hurt give and receive Information agaist me , ( as if I Acted or Lived Wantonly ) like those which said , Come , let us Smite him with the Tongue ; Report , and we will Report it : But my Innocency in that Case , without further Defence , is my sufficient Refuge from the Slanderous Tongues of these Ungodly Men ; And through the Grace of God , whereby I am taught Sobriety and Godliness in this World , I can and do say , The Lord forgive them . John Whitehead . Isaac Penington 's Testimony . A brief Account concerning the Queries relating to Keeping on the Hat in time of publick Prayer , mention'd in a Book , called , Tyranny and Hypocrisie Detected , pag. 61. AFter it pleased the Lord to give me a Sense of his pretious Truth in the Inward Parts , and to turn my Mind thereto , I met with great Opposition , both Inward and Outward ; and how hard and long my Travel was , God only fully knoweth . Every day the Lord visited me , and the Enemy was daily tempting me , and I felt the Bitterness of his Temptations , and was often sore wounded through my not understanding the Appearances of the Lord , and through Unbelief . God knoweth , I did earnestly desire to know the Motions of God's Spirit , from the contrary Movings and Stirrings of the Enemy of my Soul ( who moved in the Reasoning Wisdom , out of the True and pure Simplicity ) but was many times filled with Doubts and Fears , till the Season of the Service was over , and the Opportunity of keeping out the Enemy was lost . When the Business of the HAT fell out ; I being acquainted with several of them , and looking upon them as tender to the Lord , and that they did scruple it only in Conscience to him , was perswaded in my heart they were to be born with , and thought the positive Testimony against it in others too severe , and that a thing of that Nature was not to be contended about , but every one left to their Liberty ; yea , and somewhat farther did I go in the Sense of my Heart , as if possibly the Lord might require such a thing of them . In this Frame of Spirit did I give forth those Queries , not at all intending ( the Lord knows ) to strength●n that Practice thereby , but that no tender thing might be hurt , but the Unity of Life kept unviolabe , notwithstanding such an Outward Difference : But at that time I did not discern , that the thing came from the Enemy ; nor was I sensible , that the Ministers of the Truth , and such as stood in God's Light and Authority , and saw the thing coming from the Enemy , with the Evil , Hurt , and Dangerous Consequences of it to many , yea , and the Grieving the Church of God , I say , I did not then see and seriously consider , that they were Watchmen , appointed by God , and had Discerning given them for the Good of the Body , and that by those Queries I did weaken the Testimony of God's Spirit through them , as to others , and give Strength thereby to that Spirit , which had prepared and was drawing this Snare over many . So soon as ever the Lord shewed me this in the inwards of my Spirit , I smote upon my Thigh , and said , What have I done ? and was willing to take Shame upon my self , and to give Glory to the Lord. How hard it went with me inwardly , none knows : And he that knows how easie it is to let in a Snare and Temptation , and to have the inward Eye blinded thereby , will not wonder , nor think too hardly of me ; but his Bowels will rather rowl in the Sense of the Misery I underwent . God knows , I did not mistake willingly : Nay , truly , The Power was upon me when I wrote those Queries , but I did not understand the Signification thereof , which would rather have led me then ( as it hath since ) against that Spirit , which brought up that new , Vnprofitable and Vnseemly Practice of keeping on the Hat in time of Publick Prayer , in the Assemblies of God's People . Now , the making use of this , against the Infallible Teachings of God's Spirit , and the Infallible Way in which he leads his People , is not Just , True and Equal . What! Was I never Infallibly led , because the Enemy once blinded my E●e , and deceived me ? Did not the Apostle Peter receive the Infallible Spirit , and was not he led thereby ? And did he not walk in the infallible Way , because once he did that which was justly to be blamed , and doubtless erred in Judgment concerning the Practice ? ( Gal. 2.11 . ) I do not desire that Men should judge me Infallible , or hearken to me , as to one Infallible : but this I desire , that I may alwayes understand and follow the Voice and Guidings of God's Holy Spirit , and then I am sure I shall alwayes walk in the Certain , Vnerring , Infallible Way ( besides which , indeed , there is no safe Way ) And I desire also , that others , with Ears and Eyes opened by the Lord , may hear that Living Sound and Testimony , which cometh from the Spirit of the Lord , in those whom he sends ; that the Gathering may be to him , and the Walking with him in the Spirit of his Son , in the Light which is Eternal , which ever was , and ever will be Infallible , which is the Path of the Living , in this Day of the Breaking forth of God's Pure Power and Love , in the Heats of many ; Oh Glory , Oh fresh , living Praises to his Name forever ! Isaac Penington . John Crook's Testimony . Having seen a Pamphlet , intituled , Tyranny and Hypocrisie Detected , in which is printed a Paper of mine , writ by me about Eleaven or Twelve Years since , about Gestures and Postures , &c. it is thus in my Heart to write . MY Desires and Breathings , from my tender years ▪ have been after the Living God ; and since I have tasted of his Goodness and Mercy , I have had a Love for , and Longing after the Eternal Welfare of all , that in any Measure sought after him in Truth and Righteousness ; knowing the Enemy's Devices to be many and various , seeking by all Means to devour them ; And from a deep Sense of the same I writ the Paper about Gestures and Postures , &c. many years since ; knowing how busie the great Enemy of Man's Soul was at that juncture of time to draw out the Minds of some , into the Observation and Innovation of Keeping their Hats upon their Heads in the time of Prayer , in the publick Assemblies of God's People , hoping that those Lines at that time might have been Successful to stop that Practice , in some of them at least , and also have allayed any thing in any others , which might be of tendency to hinder their Information and Recovery . But it was never in the least in my Heart or Intention , to Encourage or Strengthen that Spirit and Practice , which my own Judgment and Practice was against ; Neither did I intend any other Liberty then what was in the Lord , and the Maintaining Love and Vnity amongst Brethren . And truly , in these various or contrary Practices , of some keeping on their Hats , and others putting off their Hats , my Heart was affected , desiring that the Lord would put a Stop to whatever tended to Discord , which since hath appeared manifestly to arise from that Spirit , which first brought in that Innovation . Therefore in Good Conscience I cannot but bear my Testimony against the Author of this scurrilous Pamphlet , for endeavouring , not only to fasten such a Sense and Imputation upon me , but also for his Attempt and Industry ( what in him lies ) to render God's People Odious , and his ever-blessed Truth Contemptible to the World , and thereby himself becomes a Murderer of Souls , in perverting the Right Way of the Lord ; for which the God of Heaven will undoubtedly rebuke , both him and all his Confederates in this wicked Vndertaking , and in his time bring them to open Shame , if they Repent not of this their Wickedness and Sin. For the Epistle subscribed by Edw. Burroughs , John Perrot , and My Self , it was writ when we were Prisoners together in New-Gate , where John Perrot forbore the Wearing his Hat , on purpose , as we supposed , to avoid Offence ; and also , at that time be writ a Paper , which was Satisfactory concerning the Matter of the Hat , and had he made it publick at that time , it might have prevented what afterwards befel him : At this very juncture , when there was such a Compliance , and Hopes of his Recovery , was the fore-mentioned Epistle writ . Now let the Impatrtial Reader judge , whether the Author of this Envious Libel hath shewed either Ingenuity or Humanity , in his recital of the fore-mentioned Papers , to the End for which he hath made them publick . John Crook . Solomon Eccle's Testimony . FRIENDS , I Give my Testimony for the Lord , and for this blessed Truth , this Day . The Lord is amongst us ; and through the Riches of his . Love towards us , hath he made himself known unto us by his Eternal Light , which shines in our Hearts ▪ And this Light is exceeding pretious to all that receive it in the Love of it ; for it is Pure and Divine , and to be admired in all that do believe . The Life is the Light of Men ( Jo. 1.4 : ) and to know this , is the excelent Knowledge : And by believivg in this Light and walking in the same , We have Fellowship one with an other ( 1 Jo. 1.7 ) and Peace with God through our Lord Jesus Christ . But some are gone out from us , and gone from their own Mercies , and are turned against the Truth , yet pretend to follow the Lamb ; They would Exclude us , that the World might Affect them . Of this sort is John Pennyman , who hath sought Occasion against me and G. F. and hath printed , and caused to be printed three times against me , that never did him hurt ; first in his own Pamphlet , next the Baptists , called , the Spirit of the Hat , 3lY , the Tyranny and Hypocrisy detected : But in this he hath not done any wayes like a Servant of the Lord , as he stiles himself ; nor a Follower of the Lamb ; for he never came to me in a Brotherly Way , according to Gospel Order , ( Mat. 18.15 . ) first , in secret by my self , to shew me wherein I had done amiss , if I had done amiss : Nor was he so Ingenuous to have sent Lodowick Muggleton's Principles with my Challenge to Barbadoes , that People might know the Occasion of mY so speaking to Muggleton , that wicked Blasphemer , who said That the Eternal God died , and lef● Moses and Elias to keep Cou●t in Heaven till he rose again ; and that the Holy Ghost and the Spirit died in the Grave : and that God sent him to Curse ; And that they whom he curse are curst to all Eternity and God cannot revoke it . But Christ siath , that with God all things are possible , Mat. 19.26 . And now whereas I am falsely accused by John Pennyman the Apostate , who is out of the Bounds of Christianity as aforesaid , or as a Man , a Neighbour , and publisht in Print , as a Blasphemer , behind my Back when I was gone beyond the Seas , and he sent his Books and Pamphlets to Barbadoes and to Jamaica and other places in America after me , to raise up Persecution against me ; yet this Pennyman did never so much as speak to me , before he had published the said Book : And thus he hunts after my Life , as the Pharisees did after my Lord ; and I know nothing of Reason why this J. P. would have Blood , but being gone from the Truth in himself , seeks the Life of me who keep in Truth which he is gone from . Also he hath set the Baptists at Work in Barbadoes , Blood-thirsty Men , who sought my Life there , who read his Pamphlet before hundreds of People , and One of these was Tho. Hatchman Baptist Preacher , who is a Protest Enemy to the Light of Christ Jesus within ; for there was one askt him , what that was in him which shewed him his Sin ? he said , he did not know ; She said , she must know and she would know ; he said , it is the Devil for ought he knew . And what are these Baptists here , which thou hast set at work or given Occasion for it ? And what is Muggleton but an Adversary of Jesus Christ ? who boasted that he had cursed G. F. and said , God nor Christ could not revoke it , in his Book , entituled , a Looking Glass for G. Fox ; which neither J. P nor the Spirit of the Hat , nor Tyranny and Hypocrisie detected , takes notice of : but they can swallow down Muggleton's Blasphemy , and will not call that Blasphemy ; therefore I challenged L. Muggleton , who curst G. F. whom God had blest : And in my Challenge I told him he was not worthy to take G. Fox's Name into his Mouth , who was a Prophet of the Lord indeed , and hath been faithful in the Lord's Business from the Beginning , which I and many other faithful Witnesses know to be true . And there were Prophets before the Law , in the Law , and after Christ , and now according to the Promise of God , which have been persecuted , and spoken Ill against , as thou dost now , and Muggleton , who curses them . And farther I said — it was said of Christ , he was in the World , and the World was made by him , and the World knew him not ( whom John said he was not ) and this I say , is true , and no Blasphemy ( as my words farther concerning G. F. were ) so it may be said of this True Prophet . But what is that I said of him , that may be called Blasphemy ? because I say , it may be said of G. F. a true Prophet , to Muggleton that curses hin , and the World knows him not , though he is in the World ? but the World knows J. P. the World will not hate him ; but Christ saith , marvel not if the World hate you ( Jo. 15 18. ) for it hated me . I am not of the World ? nor you are of the World. And is not this true Scripture ? Is this Blasphemy ? And doth not the Apostle say that ye are not of the World ? for if you were of the World , the World would hear you ( 1 Jo. 4.6 . ) but because ye are not of the World , therefore they hear you not ? but the World can hear J. Pennyman without any Hatred , but hate them that are of Christ . And must not all be made like unto the Son of God ? ( Heb. 7.3 . ) and made Conformable to his Image ? but if I had said as the Men of God said ( viz. ) as Christ is , so are we in this World ( Joh. 1.4 . 7. ) or if I had said , that He that sanctifieth and They who are sanctified they are one ( Heb. 2.11 . ) And if I had said , I live , yet not I , but Christ liveth in me ( Gall. 2.20 . ) Then would not J. P. and the Baptists and the Hat Spirit and Tyranny & Hypocrisie detected have cryed Blasphemy , Blasphemy , Blasphemous Titles ? for I did not say , nor did I ever believe that the World was made by G. F. but by Christ , who was in the World and the World knew him not . So I say , it may be said of G. F. the World knows him not though he be in the World , as was said of Christ , he was in the World , though not of the World , and the World knew him net . And he said of his Followers , ye are not of the World as I am not of the World ( Jo. 17.16 . ) And I have chosen you out of the World , ( Jo. 15.19 . ) And this is called Blasphemy by J. Pennyman and his Company , who are Haters of Christ and Persecutors of his Members ( witness the Baptist Preacher in Barbadoes , who said , That which convinced of Sin was the Devil for ought he knew , before a Man and his Wife , who were People of good Repute in Barbadoes . And so People may see what Manner of Men these are who persecute both in Barbadoes and here in England ) and call Christ's Words Blasphemy ; for I did not say that G. Fox , was Christ , not that the World was made by G. Fox : but this I do stand to , that he & many others are not of the World , but Christ hath chosen them out of the World ; and therefore it may be said of G. F. & hundreds more , the World knows him not , nor them ( Jo. 1.3 ) as it doth not know Christ ; and Christ sayes the same . And as for all your Evil Language , as Lucifer and Foxonia●●s &c. we know we must have all Manner of Evil spoken of us for Christ's sake ( Mat. 5.11 . ) but can say , the Lord forgive you if it be his Will. But it is much that J. Pennyman and his Confederates have not published against Christ and his Apostles , as his Fore-fathers , did , and cast them Blasphemous Titles , and call them Lucifers ; for Christ calls his Children the Light of the World ( Mat. 5.14 . ) and a City , and the Salt of the Earth , and Sons of God , and the Light in the Lord , and Elect before the World began ( 1 Pet. 1.2 ) and they did not live , but Christ lived in them . And he bath made us Kings and Priests to God his Father , and we shall reign upon the Earth ( Rom. 1.5 . ) And what , are all these Blasphemous Titles ? And these are higher Titles then I spake of G. F. I spake Christ's Words , as in John 17. I have given them thy Word , and the World hateth them ( Mark J. Pennyman and Baptists ) because they are not of this World , even as I am not of the World. Do you call this Blasphemy ? Then why do you thus seek after my Life , and publish Books to set the Magistrates and Ignorant upon me ? but I will stand to my Tesitmony of my Lord and Saviours Words , though you call his Words Blasphemy ; it is which I desire all People to read , and see whether the Spirit of Christ be the Guide of these Men's Actions , or the Spirit of Envy ; for they that have not the Spirit of Christ are none of his : but the Spirit of Christ Jesus and of the Lamb , which is in G. F. and the Holy Brethren ( the Heirs of Eternal Life ) will fall heavy upon these Men ( yea ) this Stone which they reject and set at naught will grind them to Powder , Mat. 21.44 . And farther Christ faith in the same Chapter , I pray not that thou shouldst take them out of the World , but that thou wouldst keep them from the Evil ( Jo. 17. ) and mark J. P. and Baptists , and the Spirit of the Hat , & Hyproscrise & Tyranny detect . who would tyranize over Christ's Testimony concerning his Saints , and Followers then and now , as your Fore-Fathers did . In the 16th Verse Christ saith , They are not of the World , even as I am not of the World , &c. which I keep , the Testimony of Jesus , and know the Truth that he speaks , and do not give Titles to none of his Saints , to G. F. nor none , beyond what Christ hath spoken ; and therefore be ashamed who profess your selves Christians , & call Christ's Words Blasphemy . And farther Christ sayes , That they all may be one , as thou Father art in me , I in thee , that they may be all one in us . And the Glory which thou gavest me , I have given them , that they may be one as thou Father and I am one , I in them and thou in me , that they may be perfect in One. And moreover John saith in his 1. Epistle Chap. 4. Ye are of God , little Children , and have overcome ; because , Greater is he that is in you , then he that is in the World. They are of the World , therefore the World heareth them . We are of God , he that knoweth and heareth God , heareth us ; he that is not of God heareth not us : hereby know we the Spirit of Truth and the Spirit of Error . Beloved , let us love one another , for Love is of God , and every one that loveth is born of God , and knoweth God , and he that loveth not , knoweth not God , for God is Love. And it is very like John the Divine , had such Spirits as L. Muggleton , J. Pennyman and the Baptists , and other to deal withal as I have now . And Christ , my Lord , saith to his Saints and Apostles , If the World hate you , you know it hated me before it hated you . If you were of the World , the World would love its own , but because ye are not of the World , but I have chosen you out of the World , therefore the World hates you , Jo. 15. Remember the Words that I said unto you , The Servant is not greater then his Lord , Mat. 40.24 . but Christ saith , Every one that is Perfect shall be as his Master , Luke 6.40 . If they persecute me , they will also persecute you ; if they kept not my sayings , they will not keep yours . Here you may see how that you are not the Keepers of Christ's Sayings , but the Persecutors of them that do : Ye are my Friends , saith Christ , if you do what I command , &c. and saith Christ , henceforth I call you not Servants , but my Friends ; for the Servant knoweth not what the Lord doth : but I have called you Friends , &c. ( Jo. 15.14 . ) You have chosen me , but I have chosen you , and have ordained you , &c. And again you say in your Tyranny and Hypocrisie detected , that I should say , Blessed be the Man that came out of the North ; Blessed be the Womb that bare him , & the Paps that gave him suck . As to the Former Words I might speak them ; but the Latter Words once applyed to Christ , I do not remember I spake them : But herein ye shew your Malice , for had a Cursing Man , like Muggleton , come out of the North , such a one would have fitted you , J. Pennyman & Baptists ; but Blessed be God , I can say He is Blest , for God hath Blest him : And I can say , He is Blest , though you do speak Evil ( with Muggleton ) against him , and others Curse them whom God hath blest ; and Christ doth bless his People , Mat. 5. Glory to the Lord ; and you cannot curse that which God hath blest : and Christ and the Apostles say , Bless & Curse not ; and you are offended for my Obeying Christ's and the Apostles Command , manifesting What Spirit you are of . And was it not Christ which Saul persecuted ? and thou & you Saul like persecute him now , yea , that true Christ by whom the World was made , in his Saints and Holy Ones , under a Pretence of following the Lord faithfully ; but it is manifest that it is the Worlds God you have followed , out of whose Mouth comes forth such Envy and Malice : But it had been better for thee John Pennyman , and thy Confederates , that a Milstone had been hanged about thine and their Neks , ( Luk. 17.2 . ) then to have lifted up Tongue or Pen against God's Truth & People , who art in Muggleton's Spirit , speaking against the Truth , who art like an old Apostate , twice dead , pluct up by the Roots ; if so then , how canst thou grow ? but art gone out amongst the Dogs , Vomiting , Biting and Devouring . And J. Pennyman , thou boasts in some of thy Papers , of speaking the Word of the Lord ; suppose it were so , Balaam had the Word of the Lord , and after was cut off . And was not Judas and Apostle & Partaker of the Ministry ? And art not thou turned a Judas , and now seekst to betray the Innocent , yea , to Death , if thou couldst , according to the Sayings of our Lord Jesus Christ , A Brother shall betray a Brother to Death ( Mat. 10.21 . ) as thou hast done , as much as in thee lies , like a False Brother , in sending thy Papers to Barbodoes , where the Baptists and Professors running up and down with them to the Justices of Peace , who would have tryed me for my Life , Blood-thirsty Men ! And one Justice of the Peace said , that if S Eccles were not hanged he would be hanged for him , their Rage was so high against me , by Reason of thy Pamphlets : but I stayed at the Bridg Town , where the Court sat , waiting & looking every day , to be called to my Tryal ; but the Court broke up , and I was not called nor medled withall in the least , & so the Blood-thirsty Baptists and others their Consederates ( J. Pennyman's Correspondents ) mist their Ends. Though the Baptists themselves did confess to the same things here , which thou and the Baptists call Blasphemy now ; yet it is no marvel , for Christ , our Lord , was called a Blasphemer , who said that which I testified to , in Jo. 17. And as for all J. Pennyman's unsavory Speeches in his Abusive Pamphlets , and all unsavory Words in the Spirit of the Hat and their Tyranny and the Hypocrisie detected , I can say , the Lord lay them not to their Charge , as knowing our Lord and Master's Words , They shall speak all manner of Evil of us falsely for his Names sake . And whereas you say in pag. 18. of your Tyran . and Hypocr . detect . That G. F. did approve of those Words , both before and after they were Printed by S. E. Which is utterly False , and a Lye of your own forging , for G. F. did not know what I writ before they came forth ; for I must clear the Innocent from this Forger of Lyes ; and they that have gotten these Lyes from him , daub him , and boulster him up as an Honest Man , that they might get Lyes to Print , and to make Money of them , and feed themselves with such Lyes , of which there are many in their books , which they have from the Father of them , who is out of the Truth , and the Saying of the Apostle is come to pass , The Wicked grow worse and worse , and love to make a Lye ; and others make Lyes their Refuge ; and others are given up to believe Lyes : And take heed that you be not all Damn'd together , and the Lord doth not render Vengeance from Heaven in Flames of Fire upon you ; for , be sure it will come , if you do not Repent . And do not boast your selves , you Hat-Men , of the Abilities and Endowments , who are inventing and forging Lyes , and publishing them , like a Ballet-Singer to get a Penny , against the Innocent , yea , to the taking away their Lives , for all that are sober may see , it is their Blood you seek after : For Men that have an Esteem of Christianity , and their own Reputation , would not be sound in such Works and Actions , and be a Companion among them , nor give Ear to them ; but all these things shall work together for good to them that love God , Rom. 8.38 . and the Secrets of all Hearts will God reveal and judge by the Man Christ Jesus , 1 Tim. 2.5 For did ever I or G. F. do any Hurt to J. Pennyman , or ever give him an ill Word , who thus hath abused us , and published these things behind our Backs ? But I leave him to the Great God , the Judge of all , who Jusifies and Clears the Innocent , and Condemns the Guilty : For the Lord knows , that I , and I believe G. F. had nothing but Good-will for his Eternal Good , and Prosperity inwardly and outwardlv , though he has thus ill requited us , who never spake a Syllable to me before he printed against me ; neither have I seen him , nor know not where to find him since I came to England : nor never spake he to G. F. as I understand , although I know , G. F. sent for him , and he would not come . But , as I said , before , I will leave all to the Righteous Judge who will render to every Man a Reward according to his Words and Works . And my Desire is , That all sober People might not feed upon Lyes , published by Apostates and Back-sliders , nor lend their Ear to them , but to Christ Jesus ; and feed upon him , the Heavenly Bread , that comes down from Heaven , by which they may have Life . But truly , as the Scripture saith , The Children of this World are Wiser in their Generation then the Children of the Kingdom , Luke 16.8 For I had challenged L. Muggleton , and the Papists , and the Baptists , to Fast with them Seven Dayes and Seven Nights , not to ●at nor to Drink , for a Tryal of their Faith , which was a Sober thing ; for Fasting and Watching are Ordinances of God : But L. Muggleton and the Baptists have agreed with J. Pennyman , to get something against S. E. to save their Bellies ; and so J. Pennyman , as a Captain of Cowards , endeavours to strenghthen the Enemies of God against me behind my Back ; but he should first have answered my Challenge in Muggleton's behalf ; but contrary-wise , he sends to Barbadoes , a piece of my Paper , writ to that Cursing Man , when he knew I was out of his reach . Ah poor Man ! the Lord forgive thee , for truly I do with all my Hart , & also all the Baptists here & beyond Sea : And I desire also with all my Soul , that if it were the Will of God , Poor J Pennyman might yet find a Place of Repentance , if his Day he not over . The 24th of the 7th Moneth , 1673 S. E. James Claypole 's Testimony . HAving perused a Pamphlet , called , Tyranny and Hypocrisie Detected , &c. I find it a very Envious , Reproachful Piece , and that the secret Design of the common Enemy in the Authors , and their Informers and Abettors , is to root out Truth and Righteousness from the Earth , and to bring People into Atheism , by endeavouring to render some of the People of God , called Quakers , guilty of the foulest Evils acted by the Sons of Men , and the rest of them ( mentioning those they account the Leaders and Chiefest amongst them ) to be Connivers at , and Coverers of such Evils , as if they did secretly allow thereof ; and that their preaching up a Good Life was but a Decoy to gain Proselytes : and not only so , but rendring the Righteous Principle of Christ Jesus , which is the True Guide , the Way and the Life , which God has revealed in the Hearts of Thousands , to be Fallible , Insufficient , Vncertain , or but a pretended Guide , because some that have professed it have walked contrary thereunto ; wherby it is evident that the God of this World has blinded the Eye of their Minds , and that through Envy , Malice and Desire of Revenge their Understandings are become darkened , that they cannot discern things that differ , but in Conclusion jumble all together , Just and Unjust , he that Loves and he that Hates a Lye ; the Motions of God and of the Devil being in Enmity against that in themselves , which makes the Separation , and gives the Discerning between the Pretious and the Vile ; And so these Judasses , some whereof have been almost accounted as Disciples , have endeavoured , as much as in them lies , to betray the Just into the Hands of Sinners , and to cause the Truth of God to be Evil-spoken of , by those that watch for Iniquity , and hate to be Reformed . And for our own Vindication from these Reproaches , we do appeal to God , who knows the Secrets of all Hearts , That we do not Own or Countenance any Iniquity in our selves , or others ; but according to our Dotrine and Principles , do desire and endeavour , in that Ability that God hath given us , To approve our selves in all-things in Sincerity and Vprightness both to God and Man ; and that we had rather Dye outwardly , then sin against God , wherein we have been tryed these many yeares , God's Witness in the Hearts of our Enemies will plead for us . And farther ; As to the part , which doth more immediately concern me , wherein I am brought in as an Hypocrite , and John Boulton as a Tyrant : He , for Reproving an Vncomely Fashion and Invention ; and my self , for Denying that in Publick which in Private I Owned , I answered it in a former Book , and it might have been sufficient to Reasonable Men ; For , as I then said , I did not Deny what I had spoke at the former Meeting , but being Mis-understood , I Explained it , which gave Satisfaction : We pretend not to be above Mis-hearings and Mis-apprehensions , though above Wilful Evils . It s well they have no greater Crime to accuse me of , who are so Envious as to make use of such Trifling , Inconsiderable Matters as this to Discredit us . Well , this I have further to say concerning the siad book , That Hell hath opened her Mouth , and the Dragon hath cast out Floods against the Church , that is coming out of the Wilderness , which the Lord our God is building upon the Rock Christ Jesus , and the Gates of Hell shall never prevail against it : And many hath the Lord established upon this Rock , who are Inhabitants thereof , and can sing for Joy , in the midst of all Tryals and Excersises , Storms and Tempests , knowing that our Foundation stands sure ; and as there we abide , we can never be moved , having Salvation for Walls and Bulworks , and being kept as in the Munition of Rocks , where our Bread is sure , and our Waters never fall ; Praises to the Lord forever . James Claypoole . John Osgood's Testimony . I Having seen a Pamphlet , called , Tyranny and Hypocrisie Detected , in which my Name is inferred in pag. 17. saying , That whilst I in general terms deny all , I do in particular deny nothing at all : I say , My Answer stated the Matter truly as it was , and many are the yet Witnesses that know it to be so ; and to J. P. at his House , it was so proved to be , since the said Answer was printed . And as to his Query in pag. 28. What is become of the Integrity of J. O. that he should put his Name among such Men as these ? I answer ; As for these Men , I believe they would not affirm a thing with Pen or Toungue that they knew to be Untrue , as this Pamphlet basely insinuates ; nor did I so much as in the least know of their Answer , till I saw it printed . And as for my Integrity , it is known unto the Lord , and to him have I approv'd my self in faithfulness , even in Reproving the Extravagancies of him , that I believe was the Grand Informer to him or them that made this Pamphlet , and Sorrows many , the Lord knows , I have , and had for him , and , oh that he had not been above Counsel ! then had he not been found Running the Race of Core , nor Furnishing with Spears the Goliahs of Gath , that this day Defie the Host of the Living God. How have they made the Haerts of the Uncircumcised Glad ? How doth Askalon Rejoyce , and Atheism say , Ah! ha ! thus would we have it ? How is this Pamphlet furnished with Scoffs , as Foxonians , King Fox , and Ironically , Oh Innocent , Holy , Harmless People ! Well , the Righteous , Terrible , Dreadful God will Avenge for these things . What , thought the Apostle said , There where those things amongst the Corinthians , that were not so much as to be named among the Heathens ; what must be their Portion , that unto the Heathens made known this , and thereby the God of the Christians Blaspheamed , and the Way of Truth Reproached , as it is at this day ? But with this sad Difference , some of them , that now are Agents in this Work , have Tasted of , and Witnessed unto theat Immortal and heavenly Power , that was and is manifest amongst us , and have gone from it , and given heed to Fables ; Being Heady and High-minded , they have stumbled , and caused others to stumble ; they have Offended , and treasured up the Offences of others unto their own Hurt . John Osgood . William Gosnell 's Testimony . This is my Faithful Testimony for God , his Truth , and People , and the Clearing of mine own Conscience : As also , given forth for Information of the Sober Enquirer , and for'Condemnation of J. P. and his Confederates , against whose Works I am , and hope shall terminate my dayes in Judgment against that Spirit they serve ; Warning all to take heed of them , who tender the Good of their Souls , knowing their Ways and Works lead unto Death , by Means whereof the Way of Truth is Evil-spoken , to the Dishonour of God , and Strengthening of the Wicked in their Doings . FOr that my Soul loves the Truth , and such who are the Faithful Servants thereof , I do therefore reckon my self concerned ( with my Brethren ) as also for their sakes , who have any Desires in their Hearts after the Way of Truth ; as it is by a Remnant , Despised of Men , in this our Day made known and testified unto , to write something in Answer to what is charged against me in a Libel , called , TYRANNY AND HYPOCRISIE DETECTED ; which to the truly Sober and Unprejudiced Reader , can be accounted nothing less then impious Railing , and from an Ishmaelitish Spirit , and from the Enemy of all Good , in his Instruments , manifested against such who are Resisters of Tyrrany , and in the Uprightness of their Hearts Denyers of Hypocrise , and in that give my Testimony against the said Pamphlet ; believing that whosoever is the Author thereof ; or Contributory thereto , shall receive of the Lord our God , the Just Judge of all ( who hath pleaded , and will plead the Cause of his Truth and People ) the just Recompence of Reward , according as their Work hath been ; which unto them who walk in the Light , are seen to be Evil , and They , the Workers thereof , bound in Chains of Darkness , reserved to the Judgment of the Great Day : nevertheless , my Soul's Desire is ( if possible ) the may find a place for Repentance . In Pag. 45. called , Tyranny and Hypocrisie Detected , are these words , When I first saw Gosnell ' s Name in the Spirit of Alexander , I expected nothing less then a Denyal of what is related to have been said by G. F. viz. Friends , Although I have not told it you , I do now declare , That I have Power to Bind and to Loose whom I please . In that thou didst nothing less then expect a Denyal , &c. doth manifest what Spirit thou art of , viz. That which watcheth and waiteth for Evil , and expecteth nothing less : Why didst thou not set thy Name to that which thou hast heaped up , that so we might have known ther , and made some Enquiry after thee ? It s written , That Fear surprizeth the Hypocrite : Were thy Works such as would bring Honour to thee , it may be , we might have had thy Name at large ; but thy Works are manifest to be Evil , and of the Flesh , as are Railings , Envious and Scoffing Speeches , Slanders and Evil Suggestions : So , though thou concealest thy Name , yet by , thy Fruits thou art manifested to be an Evil Tree ; For an Evil Tree bringeth forth Evil Fruit. And why thou shouldst Expect a Denyal whilst , sayest thou , it seems is true , let the Sober judge . And so thou goest on , as one of Ishmael's Brood , with a Scoff , saying , How can it be otherwise , that so Great a King and Prophet as G. F. should not have Power to Bind and Loose ? That there is a Power to Bind and to Loose now ( as was in dayes past ) is evident from that Saying of Christ , Him whose Sins ye Bind on Earth , are Bound also in Heaven : And did not the Disciples of Christ pray for Forgiveness from their Father , which was in Heaven , as they FORGAVE them who trespassed against them ? And were not they exhorted , To FORGIVE one another , as God , for Christ's sake , forgave them ? So that hadst thou not been , with J. P. filled with the Gall of Bitterness , and in the Bond of Iniquity , thou wouldest not surely have writ as on that wise , nor made such loud Cavilings at that which the wise in Heart know to have a Consistency with Truth , and is agreeable to the Testimony of Holy Men , who spoak as they were moved by the Holy Ghost , out of whose Practice thou art , and thy Contributories , whose Tongues are your own , and therewith speak to the Vilifying of such whose Habitation is in Heaven : But they , who served the Lord in their Generation , said , Our Bodies are not our own ; so not our Tongues : And said one , Lord open thou my Mouth , and my Tongue shall speak of thy Praise . Hast thou , or thy Confederates , who have joyned hand in hand together , spoak , or writ , or printed ought in either of your Libels * that hath redounded to the Praise of God ? Hath not their Tendency been otherwise , even to speak Evil of Dignities ; and to write of things which for no Good , but Hurt to Mankind are produced ? In Vain , in vain are you found Fighters against the Lord , his Truth and Pepple ; for it Prospers , it Encreases , it Grows in the Hearts of many ; Glory to God for evermore . And that John Pennyman should , as he hath done , creep into the Bosoms of some , who have been more open to him , then he hath made good use of , and that in a time , when he himself both in Word and Deed shewed himself a Friend to Truth , and us also ( attending our Meetings , both Publick and Private , not as a Disturber , but Member of us ) and , now thus basely to Betray and Bespatter , is Unworthy with a Witness : His Works of late have manifested the Contrary ; else , how durst he do as he hath done , seek all Occasion against them , who have and still do tender his Good , and the Redemption of his Soul ; which some have , as I may say , laid down , and yet could , their Lives , for his Restauration . Oh , that he truly saw how he hath caused the Heathen to Blaspheam , and some to say in their Hearts , Sure there is no God no True Religion nor Worship ; and how unto others , who it may be , had some Inclinations in their Hearts towards God and Godliness , hath he given Occasion of Stumbling ; and unto Professors , who have and do Watch for our Haulting , that so they may Impare the Honour of Truth , not only to their own , but to others Hurt also , whose Blood he stands guilty of before the Lord. I write not these things , but to the End that he may be Wise ; for Offences have come through him , and Wo from the Lord is unto him , unless he Repent . John Pennyman being at a Meeting appointed for Service to our Suffering Friends , which we were then to inspect , and some particular Matters were then in Debate , how such of our Friends might be Relieved , who were ●●concerned in the Case of Tythes ; and somewhat was proposed , and an Instance given of one Country Friend , who had observed some Directions from R. C. in which afterward there was not ( in the Friend ) through Satisfaction ; pretty much time was spent about it , and words spoak by S. N. which G. F. and some others did reckon of Disservice to the Meeting , as also of Hurtful Consequence to our Friends Suffering in some Cases ; upon which G. F. was very much Grieved , and fervently stirred up to lay the Charge of that Service upon S. N. also to blame his Reflections upon R. C. which he doing with Fervency of Spirit , a Fear or Apprehension entred me , lest ( as J. P. hath carried it to the World ) G. F. should have struck him ; and going home , I spake to S. N. of some Passages which past at that Meeting ; J. P. being with us , and uttered my Thoughts or Fears in that Respect ; adding at the same time , that the Weight of Friends Sufferings was much upon G. F. some whereof pretty Eminent being then before us , and therefore did impute it to his Zeal for their Relief ; and so much the more , by how much any thing was offered by S. N. to the Hurt of the Meeting , and Prejudice , as was thought , to the Sufferers : some time after G. F. hearing of it , told me between himself and me , that I should not have said so , and hath often declared , he never had any such Thought ; I then told him , I was sorry I had said so , or feared so ( and indeed so I was ) others also being there present , I mean at the Meeting about Sufferings , signifying they had no such Apprehension , neither did they believe had I any Cause to apprehend or fear any such thing . But to proceed to the other Charge of Binding & Loosing whom he pleased . More then once or twice as ( I remember ) J. P. had been with me to know if the Words were whom I pleased : I told him at all times , I could not say nor remember those words , whom I pleased ; yet to bring Reproach to G. F. as also to sow Discord among Brethren , as much as in him lieth , hath suggested it to the World , and that after 't was buried , and at a Meeting with some Friends , together with G. F. before he went beyond Sea ; for it was all our Desires , that what was amiss might be cast out , declaring then , as before , I was sorry I should apprehend or fear any such thing of G. F. Now that J. Pennyman should so unworthily , and in Enmity and Prejudice to G. F. ( whom he hath ill requited , in that he hath rendered Evil for Good , and to emit , carryed into the World , not only by Word , but also by Print , things privately and amicably mentioned , upon Occasion , when he was not as now he is ( an open Opposers of Truth and Friends ) so Disingennous , nay Treacherous , that Heathens would blush at it ; he should have let this have dyed with his Sincerity to us , and not have made use of that against us in his Apostasy , which nothing but my Regard to his Sincerity could have drawn from me ; Is this one of thy higher Attainments ? O John ! these Doings will seize upon thee in God's Time. How is John Pennyman changed from what he was ? With what , great Readiness of Mind , and Ardency of Spirit did he himself judge with Sowers of Division , and that Spirit by which he was captivated , which led him to the keeping on his Head his Hat in the times of Friends Prayer to God ? and with what Show of Satisfaction and Joy of Soul in the Hearing of many Fiends , in which they also were refreshed did he once and again express , for that he blessed the Lord he was broke off from that Spirit which hindred the Growth of Truth in his own particular , which he signified caused the Love of Brethreng to wax cold , and a manifes Decay of that that was good , in which our Joy , Rest and Peace daily abound . In solemn Meetings , with Tears , I believe unfeigned , and true Contrition of Spirit , as many are Witnesses , gave Judgment against that Spirit which led into Separation , through means of which he as ; well as others had suffered loss , as with respect to the Good Presence of the Lord , in the daily Sence thereof , as ( before that Spirit entred ) was enjoyed ; and with what Openness of Heart did we even in the first Love , raised by the Power of the Lord , in which alone doth our Unity stand , did we embrace one another , and met oft with one another to our mutual Joy and Refreshment : But now is he not found beating of those , with whom he was a Fellow-Servant , and taking of them by the Throat , and ( as I may say ) speaking all manner of Evil against them , even them , who in a Sense have laid down , and can , their Lives to save him ? Surely , he who rewards Evil for Good , Evil will not , whilst in that Spirit , depart from his House . And how hath Enmity entred him in that , that which is a Strength , a Joy and a Comfort to us , Vexations to him , to wit , to see Brethren together in the pure Truth , in that which neither speaketh nor thinketh Evil , to dwell , and so seek one another's Good , are kindly affectioned one to the other , serving one another with Love. And so , though by Complying with G. F. as the Author of , or Assistent to that Wicked Heap of Stuff , which is for the Fire , scoffingly saith , He is now become a Preacher : To Comply with Truth , and such whose Labour and Service is for its Promotion , is my Joy , and true Satisfaction , and Quiet to my Soul , and therein , as the Lord shall open my Mouth , and minister Occasion , I shall preach down their Pernicious and Soul-hurting Practices ; desiring to be found , to the End of my Dayes , a Lover of that which is Good , and in it a Witness against that which is Evil , though found in those who have been my Familiars , for whose sake I have not suffered a little . William Gosnell . Henry Stout's Testimony . FIrst , They Excuse me with the other two Friends , and within few lines Contradict their own Excuse , in saying , H. S. being rebuked , he Acknowledged the Paper , but there was no such in it . Why could they not as well have said by whom he was rebuked ? But this is like some of the rest of their Matter , and would fain cover it , if any could : So that the Answer already is over their Heads , as to the Paper . To this I further answer . That to the best of my Remembrance , I never saw that Paper signed by the Ele●ven at Hartford , in my Life ; about two Moneths since I saw it at London and I do affirm , there is no such Tendency in it , as asserted in the Spirit of the Hat , That there is any Admission in it for any Men or Body , to oppose the Light ; but 't is possible ; to this purpose may be found in it , That if any have any thing upon them , or are moved to write , that they lay it before the Body , that so the Body may be satisfied , that they are indeed moved by the Light , or Spirit , which is one ; and then the Body cannot but have Unity , because all that are in the Light are in Unity , and One in All ; and this for the Prevention of all False Motions , and those that say they are Jews , and are not ; for Greater is the Wisdom of him who is amongst his People , then the Wisdom of Solomon , who give the true Bearer her Child , though the Harlot would have had it divided . But what is the Matter with you Professors , that you are working in such Muddle , so many years old , as confessed in the Pamphlet ? Is the Spirit of your Brethren , the Pharisees , so far entred you , that you are acting your part , as they of old did , who joyned with an Apostate , a Traytor , a Judas , endeavouring , if it had been possible , to have destroyed the Heir , Christ Jesus , Root and Branch , who did outwardly put him to Death ? Read your selves ; Are not you joyned with an Apostate or Apostates , in all manner of Lyes and Slanders ? as instance John Faldo and Thomas Hicks , which I fear have done it against their grow Knowledg ; especially Thou T. H. who sayest in thy first Dialogue , That our Sufferings may be to satisfie our Lust . Will any one , but who are filled with Enmity like thy self , thus conclude , that Lying in Nasty Holes and Prisons , and Losing our Estates and Lives , Limbs and Banishment , is to satisfie our Lust ? Well Thomas , my Judgment of these is , Thou wilt never satisfie thine in that manner ; but these are both answered already , who I desire may come to Repentance , and find Mercy . But what are you doing , Professors , if you should with your Assistents , the Apostates , accomplish your Brethren Cruelty from New-England ? Our Blood would be upon you , and your Children ; For your Works which you have lately done have the very Tendency , though I am perswaded there are some amongst you hate the very Thoughts of such a thing ; yet I question not but some of your Leaders , do very much desire it , or else they would never hazard the very Loss of their own Souls in Lyes and Slanders against us ; if they believe them to be Sins . Now consider what is the Cause of this Great Difference between us and the Professors : Certainly it is about Worshipping of God ; and the Occasion of the Enmity is the same as was in dayes past ; for the first Worshippers that we read of , the Enmity , arose in him whose Sacrifice was not accepted with God. Professors , read your selves , and the Cause of your Enmity : for those who are accepted with the Lord , there is no Cause of Enmity ; but Pitty arises in their Hearts towards those who are not accepted and so Christ when he came , it was not to destroy Men's Lives , but his Gospel was , Peace on Earth , and Good-will towards all Men ; but Enmity is from the Devil , and he the Father of it . So for your whole Work , let it return from whence it came , even the Bottomless Pit. And whether the Matter in it be True or False , I am a Stranger to it : The Intent is Wicked , and I do not much look what those have been , who are chiefly named in Your Pamphlets , by reason of Tender Age in the Truth , or otherwise ; but now I know them to be Men of Integrity , and Fearing God , which is Satisfation to me : and so it s a Sign , that when Men grow in Grace , and are better , they are the Beloved of God , to such Grace is not in Vain ; but when Men grow Worse and Worse , and lose their Tenderness once they had , and abound in Pride and Envy , this is an Evident Token of Perditon , notwithstanding their pretended Election ; for it is not Words only God looks for , but Fruit from a Clean Heart . Henry Stout . Rebecca Travese's Testimony . A Testimony in the Spirit of Love , against that Malitious Spirit that in certain Apostates and their Abettors exercises Tyranny and Hypocrisie , every where . TO you , Friends , is my Love , who are in the Enquirings after the Lord and his Truth , that you may come to be Partakers of the same Inheritance of Life and Glory that many are made Witnesses of through Believing : And the Power thereof we cannot but testifie of , as by the Effectual Working and Operation in our Hearts , we feel , not only to set us free from that which imbondaged us in times past as well as others , but hath brought us to the Liberty of the Seed of God , which above and before all , seeks the Glory of God ; and this hath enriched us with Grace and enduring Mercy , whereby we feel all our Iniquities taken away , and Transgressions blotted out , in and for the Name and Power of Christ , which in us is become the sure Hope of endless Glory ; and this hath made us , Us , That hold the Faith , willing to proclaim the good Will of God unto all , that others with us might come to set down in the Heavenly Places , with Christ , our alone Head and Life , and be delivered from those Runnings , Strivings , and Inventions , Tossings , Tumblings and Turmilings , that all Image-Makers are in , not being possible to find Rest , but in and by the Light , which from the Rest comes and to the Rest gathers , into which many are entred , and cannot be disturbed or made afraid , and it is Everlasting : And the Satisfaction and Peace of this true & abiding Love rests upon us , and constreins us , to call and invite them afar off , as those near , to come freely to the Fountain of Living Water , without Money and without Price ; For a Remnant are come to know , that there is , and shall be a daily adding of them to us that shall be saved ; for the Work of the Lord must prosper , notwithstanding all the Force and Subtility of them that contrive against it . The Building must be finished , all things are prepared and preparing thereunto , and the House of the Lord shall be established upon the Top of that that resisteth it ; and the Foundation is already laid sure and steddy , and every Stone hewen and fitted thereto , is pretious ; and the Command of our King , none can reverse , for he is Almighty , and works according to the Counsel of his own Will ; 't is Counsel indeed , close hid from all Sorts of Workers in the dark : So they fret and are angry , the Heathen rage ; but theirs is a Fury that consumes it self , and soon goes out , if not added to by new Fewil . And these of all Sorts , have manned their Weapons to the utmost , and done what ever they can to hinder the Increase of this Work ; yet these are not the worst Enemies , for it is the People that imagine vainly , that ever withstood the Appearance of God in the World ( search the Scriptures ) Christ came unto his own , them that profest a Waiting for him , and they rejected him , they crucified him ; yea , he that walkt with Christ , and sometimes cryed , Hail Master , he , and these Pretenders are the Betrayers in all Generations , and Hinderers of the Work of the Lord ; here the Power of Darkness in all Generations wrought , mind Scriptures through , all that desire to be kept from resisting the Just and Holy One. Though many Enemies , Nations and People ; Withstood the Servant of the Lord Moses , in his great Work whereunto God had called him ; yet none did like Mischief as that gain-saying Spirit in Korah , Dathan and Abiram ; and Balaam that was for and against Israel , who had been a Prophet , and loving the Wages of Unrighteousness , becomes a Tempter , and layes the Snare , that they might Sin against God , and be divided from The Blessing : And so mind who hindred the Building of the Temple of the Lord in the time that Deliverance drew nigh ; when the great and noble Travil of the Holy Servants of the Lord that were Zealous for the Restoring of the Captivated to their former Liberties and Rights in the Place that then was owned and appointed of the Lord , and ever to be remembred , was and is the Courage , Boldness and Constant Watchfulness of those Worthies , Ezra , Nehemiah and Zerubabel , that discerned the Falseness and Treachery of those pretending Friends , that did not only seem to approve their Works , and offer to build the House of the Lord , but to assist them , saying , Let us build with you , for we seek your God as you do , and that they had done it for a long time ; but they being discerned and refused by Zerubabel and the other Worthies of Israel , then they manifested themselves to be Hinderers of the Work of God , and hired Counsellors against them to frustrate their Purpose , whose Work a little before they pretended to be assistent to , and after write against them with great Accusasations , Ezra the 4th . and the 14th . and Nehemiah the 4th and the 1st . Sambalet and Tobiah they mocked , taunted and scoffed to make ridiculous and little Worth the then Endeavours and good Orders , that these Noble Men put in Practice for the Restoring of the House of God. And so to you , Friends , to whom my mind is directed that are weak in the Faith , I writ , that you may be warned , that you may be strengthened against this Treacherous Spirit : Do not these Scriptures run parallel with them that have brought forth such Accusations , whether false or true ? Is not their End one who have joyned with , and taken Counsel of such , whom they know were and are contrary to the People and Truth , that they formerly seemed to be of and for , to make Odious and Ridiculous in the Sight of all Men , with their Orders ? And though some of them under Pretence did act with them , and would have Lorded it as much as any , until discerned and dealt with for their Unorderly Practice , and Unsubjectedness to them that in the Spirit serve the Lord continually , So Friends , This is it I would have you observe in all things and at all times , that that Spirit that professeth Truth and talkes of Truth , and seems for it , and yet is against it , is not of God , though it seems so ; for here first sprang , and is continued that monstrous , Anti-Christian Brood , that hath filled the Earth with Darkness , Blood and Cruelty , and with these shall those be judged , that in this our Day have given and taken Offences , to lay Stumblings in the Way of the Simple ; But Glorified be the Power that hath broke forth , before which they must all fly ; yet here and there a few crawle up to use their Strength against the Increase of his Power , the Word of whose Mouth shall destroy them , and the Brightness of his Coming shall utterly consume them : for they are such of whom the Apostle complained , had done him much Wrong ; for they hindred as much as in them lay the Purpose of the Lord in the Earth . And this hath been the Work of many in this our Day of God's Appearance , from the beginning thereof , and by such as came to see the Glory of Truth , and heard gladly for a Season , as they that receive the Seed in the high way , where it was either lost , or carried away by the Fowls of the Air : and these could never fell All for the Kingdom , nor take up the daily Cross , so mist the Life , and came to be carried about with Winds , and missing of the Righteousness of God , have gone about to establish their own , and blindly Zealous , have watched others Vineyards , and neglected their own ; so Withering and Fruitlesness hath come upon them , until they are twice dead . These were and are known by their Murmurings and Complainings , yet listed up in their Minds , by their own Righteousness , which as sure as God's Righteousness layes low , and makes to grow in Love ; so Man's begets Envy and watcheth for Evil , and feeds upon it , and is filled with it : So as they living in Love can think no Evil ; so they out of it can imagine no good of them , from whom by Pride and Envy they are divided , and so exercising their Minds in the Evil. Never did hungry Beasts more earnestly seek their Prey to devour it , then these Back-sliders have and do watch , to catch the Miscarriages of any such as do profess the Faith ; and if they can find a little , they make it a great deal by Whisperings and Back-bitings , and large Intimations , more by much then the Substance , and in all pretending to be in an Hatred of Evil and to cry to others , Stand farther off , for we are Holyer then these : So after a doing some years Threatnings to make the Lord's People Odious in what they would publish and bring forth ; and having done what they can to the utmost that way , and that not accomplishing their End , now they lay their Stress on the severe Government of the Quakers , which some of these Revolters once knew was set up in the Wisdom of God , to hinder such Evils as they were used to speak against , and to reform , and gather nearer unto the Truth of God ; but this Order being like to smite some of them , they strike hard at those that are exercised therein , their End being in all to present the People of the Lord , and their Way , Worthless and Bad , that so they themselves might not be so manifest in the Forsaking and Withstanding the Good Way of the Lord , and that they might shut up that Kingdom to others , into which they themselves would not enter . And tha● to all they may be manifest , their Works declare them ; for every Lye is of the Devil : and how many they have publisht in their late Books of Darkness , to which they have been ashamed to joyn a Name , can I tell , nor am I covetous to know ; for , who in the Faith stands wars not with Flesh and Blood , but with Spiritual Wickedness in High Places ; and I have had , and have as sensible a Feeling of that Spirit from whence it comes , and whither it must go , that brought forth that called , the Spirit of the Hat , and that called , Tyranny and Hypocrisie Detected , or an Answer to Alexander the Copper-Smith ; and it is the same that the Prophet Micha had a Sight of , that Lying Spirit , which went into the Mouthes of the Seduced Prophets : and though I never read the last of these Pamphlets , in that my time not being like to be long on Earth , I was not willing to Mis-spend so much of it ; but one reading the Title to me , a Renewed Strength I found against that Spirit that brought it forth , and that it did with Re-doubled Strength strike at W. P. as one whose Pen had hit them ; and had he never writ a Word , he judgeth them in Denying the Glory of this World , the Vain Hope of which hath bewitched some of them to draw back : And another read to me that Lye made of me in the last of these two Books , which I must speak something to that little part that was read to me of my Son J. O. and I. I need not say much of my Son J. O. for he through Grace , is made able to display and resist them ; only this I would have all the Simple take notice of their Scornful Taunts , and Willingness to render him and I , as Speakers Falsly , or being like unto them ; and indeed , in this they much resemble God's Enemies in former Ages , as in other things , and to his Judgment are they left , I having not a Purpose at this time so much to answer them , for whom my Hope is near worn out , as to hold out my Hand , with many Brethren , that the Honest-hearted might be delivered from those Perdicious Wayes they walk in , and are alluring to , by their Subtility and False Speeches . And by Question they ask , How could this accute Man say , The Meeting would not hinder his Marriage ? To this , as a Witness , I answer , I heard , with many more , J. B. whom they most accused to hinder , say , That they had nothing against his Marriage ; and this some of their Confederates know . And for what they say of me , as being a Great Mother and Governess among these People , is but to set me on high , that the Dîrt they fling , may the more come upon me ; for some of them , that are so Miserable , as to contribute to this Work of Darkness , in Fighting against Truth , know , that I have Gladly and Long been a Servant to this People of the Lord , and no more Government have I coveted or gained , but by Love , and in Love possess . And for the Charge writ against me , it is utterly false in Matter and Words , as these Accusers have stated it ; for those words , they say , I cried out , no Man nor Woman , that was present in that great Congregation , will witness it , if they fear to Lye , and there are may many Witnesses of what I said ; and though I was permitted to speak a few words at that time , that one or more of their Informers heard me say , I had condemned , as not expedient , to have been spoken there ; but they being in the Dark , have altogether mist it , and placed a Lye of their own making in the stead of what I spoak : But I unfeignedly desire , that they may find a place of Repentance for this ; and all other their Evils . But it is followed with another Falsity ; for say they , By her Authority , and J. O 's Interest , they proceeded te Marry without's License . As to License from any Man or Woman to Marry , I have often publickly ( as called to it ) born my Witness against , and with the rest of the Lord's People declared , We make no Marriages , nor break no Marriages , nor Marry any , but every True Man and Wife should known their being joyned of the Lord , and so were these Couple ; yet did not , nor durst not go brutishly together , as some pretending more Holiness , then others have done ; but this prudent Couple , according to the Example of Holy Men and Women , had many Witnesses of the People of the Lord , and in an Orderly , Solemn Assembly took each other , and the Presence and Power of the Lord sealed to it ; and she was a Blessing to him to whom the Lord gave her all her days : And I was so far from the Exercise of Authority in that Matter , that I know not that I Invited one to the Marriage , much less Commanded ; and J. O. used no Interest in that Matter , that I know , then what he gained by Love ; and had these Accusers come to , and kept in this Love , they had been kept out of that Spirit of the Accuser , that now from time to time acts them to seek Occasion against the Brethren , and the Truth ; and then , whether False or True , as those that Rejoyce in Iniquity , they publish it , that they may Murder in the Way . And if any Righteous Soul , grieved and burdened with their Bringings forth in Mischief , Write or Answer them sharply , they imagine they get Strength by it , and shew it to Adversaries of Truth , as if the People of the Lord did Amiss in Clearing the Truth , and throwing back the Dirt on them , from whence it comes ( but let all take notice , that the Prophet Elijah was Justified in his Reproaching of Baal's Priests in their Blind Worships and Mad Fury ; for the True God appeared to him for his Justification , as be doth unto us , that abide in his Power unto this day ) But for the Taunts and Mockings of Samballat & Tobiah , they are recorded for their Infamy forever : For , what is the Chaff to the Wheat , saith the Lord ? And I did not , nor do not intend to Controvert , or Answer the Writings of these Enemies of Truth , having not so much as read them through ; only a few Lines , which being False , Truth required to come over , and upon the Head of the False Worker is it set : and I did not then cry out ( as they say ) in my own Concern , nor do I now write to serve my selfe , but the Truth ; and the End hath and shall declare the Ground of all Actions . And as the Fighters against God have and do scatter from him and gather into the World , with the Vain Customs thereof ; so those that have and do contend , earnestly for the Truth , have no other End or Aim , but to preserve in , and gather to the Grace of God , which Teacheth to Deny all Vngodliness and Worldly Lusts ; and many Thousands they are that to this day are preserved thereby out of the Net that these Subtil and Deceitful Ones have laid , and are laying : But Sufficient is the Grace in which we have believed , and thereby we receive Power over all Spirits which are gone out , and hatch Mischief , and bring forth Lyes . But Praises be to the Power , that hath brought many into the One Mind , that above and before all they seek the Encrease and Enlargement of Truth ; and these have the Mind of God , and know he is on their side , and laughs to Scorn all his Enemies : And our Communion and Fellowship is Holy , and within the Holy Place , where the Unclean and Inventers of Evil could never come ; for the Unfeigned Brotherly Love gives an Enterance thereunto ; but they out of it , not seeking after this , grow in Envy , by lusting thereto , and offering Despight to the Spirit of Grace in themselves , they bring forth the same against all us , that are guided thereby . And I am bold in that Spirit that cannot Lye , to say to all in this Gainsaying Spirit ( as I did many Years since to some in the same Spirit ; and some of these Evil-Workers did hear it , and are Witnesses it is fulfilled on them of whom it was then testified , J. P. and C. B. and others ) if they return not , they are and shall assuredly be swallowed up of the Earth , and link into it , cast again into the Sea , from whence they were taken , as bad Fish indeed out of the Net. But Holy is the Lord , and his Name shall be Magnified of all the Upright Ones ; for their Redemption is sure ; and these are daily coming forth with Songs of Thanksgiving , and the High Praises of the Lord are in their Hearts and Mouths forever and for evermore , Amen . Friends , that are plain-hearted , and love Righteousness , and though but turned Sion-ward ; and you , that for the Truth have sold All , you are all very dear unto me , as I know I am , and must be to you : for , as we are all of one Begetting , and are come to the one Hope , and are nourished at the one Breast , where the Milk of the Word causeth to grow , into the Oneness of that Spirit , which sets free from Sin and Death , here we have Unity , and bear one another's Burdens , and in the Life of the Head are affected with the Suffering of every Member , that hath Life therein , and with his Comp●ssions come to be filled , and having Fellowship in his Suffering , are grieved and oppressed with the Works of the Adversaries every where , and at all times , that ever since the Entrance of the Night of Apostasy to this time are as truly Persecuting Christ Jesus in his Members , and Slaying him in the Streets of the great City , spiritually called , Sodom and Aegypt , as Paul persecuted ●●m when he got Letters from the high Priests to take Men or Women that were of that Way , and bring them bound to Jerusalem : And as sure as the Apostle John saw his Crucifying in the Spirit of Prophecy , so certainly with all the Contenders , and Gain-sayers , and Resisters of the Testimony of Jesus ( which Testimony is the Spirit of Prophecy ) be found Fighters against God , who mischievously have taken up all Miscarriages and Mistakes , and with their Misunderstandings and own dark Imaginations , adding Lyes of their own making ; whereby some have been weakened , and others turned out of the Way and the Truth , come to be questioned by the Ignorant , whereby the End of these Revolters is made manifest : And though I have not so much as said in my Heart , I would they were cut off from the Lord ; yet sure I am , they have gone about as much as in them lies to pervert the good Way of the Lord , by making the People believe , the Quakers allow Vcleanness or Vnrighteousness , in that some professing it , have gone out as they , and practised those things that the Light testifieth against ( and yet when in good Order , by Men loving Holiness , there is a Meeting to reform or divide such far from us , in the outward ) this offends them also ) So , may not all see the Restlesness of this Spirit , that would throw the Guilt of those that have offended , on those Innocent ones that are travelling for the Removal of all Evils : But there are many Thousands , to the Praise of the Power of God be it spoken , that are kept not only out of Uncleanness and all Unrighteousnes , but are in the true Religion which keeps from the Spots of the World , and their Communion stands where the Blind could never see . Another Stumbling-Block that these that are making the Offences , lay in the Way of the Simple , is , as if we honour and set up Man in the Place of God , or we were Worshippers of Angels , which is indeed Idolatry ; To which I am called to say something , as being presented with others , whom I am bold to say , believe all Obedience , Honour and Thanks-giving belongeth unto him that sits upon the Throne , and to the Lamb for evermore , and are not guilty of what this malitious Spirit would present them to be : But being acted by the same Spirit that they were that said , this Man sayes , he is the Son of God and therefore ought to dye ; So they not being in the Spirit that revealeth the Son of God , thinks we worship Man for him ; but he that knew Christ revealed in him , bids follow him , as he followed Christ , and that if I forgave any , I forgave it ( saith he ) in the Person of Christ . This I speak to the Simple and Upright-hearted that they may be delivered out ot the Snare of the Cunning Hunter that seeks the pretious Life , and to such it will be given to know , what is hid from the Serpent , that is still blind , and on Dust feeds ; and the Children's Bread , I nor any in the Faith , dare give unto them . But that every honest Heart may see what Spirit acts in these Purposers of Evil , I take notice of another Passage where this Libeller names my Name , and indeed , I knew not of it when I writ the former Part , but an honest young Man in the Street told me of it , and then I looked on that which they accuse me with ; some times before that and after it , I read , and being by the Power of the Lord , whom I serve in my Spirit , made as willing to remove any Offences , as these , by whom the Offences come ( and on whom the Wo must come ) are , to lay Stumblings , and I shall freely confess to that which is true in their Charge , and deny the Falshood in this , as the former ; and I shall begin with that in the 19th . Line , pag. 44. It 's not unusual ( say they ) with the Quakers to give as much Credit to one another , as is the setting their Names to things they know not . Answ . Friends , take notice how Ignorant the Carnal Man is of the things of God , and not knowing that Nearness and Strength of Love , that is among the Disciples of Christ , he brings it among the rest of the Rabble of his Accusations , that , the Quakers credit one another in such matters , as indeed no Money-Lover nor Unbeliever could never do ; for every Deceiver is afraid to be deceived ; but who out of the Deceit is brought into the Faith and Love that is unfeigned , cannot fear that a Brother will deceive or hurt him , and had rather bear the harm of a False Brother ( if it should so be suffered to be ) then mistrust or think Evil of him that is the Faith : But the Accuser of the Brethren , with all his Adherents are out of this Faith , and are Strangers to this Love by which it works . And though I never knew such a Practice among the Quakers ( not in one President ) ever offered to me or any , to put their Hands to what they know not , but this here rehearsed , and is this only by what he himself and my Maid said , some of which I know to be true and some false ; but I had Joy that all should know in this Pack of Falshoods , this Truth , That the Quakers have , and do still credit one another . But whether it was so or no that G. F. sent to our House to have J. P. and my Husband put their Hands to such a Paper as they knew not ; all I know of it I may speak of : My Maid-Servant then living with me , many Years since told me in a Morning when I came down , that there was a Man with a Paper to have some Friends put their Hands to , and that J. P. was a wise Man because he refused it , and this I upon some Occasion , told J. P. of , for I do not believe he ever heard my Maid say so to him ; but he being affected with his own Commendations , hath repeated it before me more then once , that my Maid should say he was a Wise Man : What was said , was said to me , and from me he had it , and to my Knowledge , I never heard my Maid to say : Nor did I ever tell him , or hear him speak those words , That she believed her Master would have done it , until now I see it in Print , so I cannot but take notice of their adding that which is False , to make their Matters hold together : nor do I remember that Time , or Day or Week , that I said any thing of George Fox , these words , that he repeats , as though I spoak them at the same time ; but that I did at some time speak those words to J. Pennyman , and it may be to some others , I deny not ; for in the Love of the Lord I travelled for him , and some others of them , that were in Danger by their Imaginations to fall into the Pit of Perdition ; and so , as one that lived in the Love of God , I according to the best of my Understanding , endeavoured their Return and Safety , by imparting to them what I had found to be my Profit and Safety , and bowed to him and several of them , in telling them , that in the Light none errs ; yet that I was such a Child , as for many years I might not know my Right-Hand from my left : and if there were a Motion , or Revelation did arise in me , that I might think was true ( and we that are in Unity in the Spirit of God , may and do speak our Motions one to another ; for the Spirit of the Prophets is subject to the Prophets ; and the Order of the Church was , that they might Prophesie one by one , and the rest might Judge ) yet if G. F. should deny it to be of the Lord , I should be subject to his Judgment therein , as one in Christ before me : This , or to this purpose I spoke , and deny it not . But that this Despiser , of Dignities may attain his own End , to pervert the Good Way of God , by giving them to know what I was , he said , A Great Prophetess : Now if he did believe what he saith ( though it was then a young time with me , being nigh Ten Years ago ) he should have followed my Example , and have brought his Motions to some in Christ before him , to have tried his Motion , and so by Counsel have been delivered from those Wanderings and Runnings , and Mad Actions , that he ran into , when he brought that Truly-Valued Book , called the Bible ( that I and many are come to the Comfort of , and know , that it hath been the Mighty Power of God that hath preserved it from the Hands of those that would have utterly Extinguished or Destroyed it ) to be burned : But Praises be to the Lord , that hath preserved i● unto this Day , to give Testimony to the Light and Spirit which gave it forth ; though J. P. may be reckoned among the Intenders , that would Destroy the Bible , who brought it to the Exchange , with other serviceable Books in their Places , and setting some on Fire in order to burn them , was prevented in this his Work of Darkness ; and being by me and others dealt with for this and other Mad Actions , intreating him to come to Repentance , and no more follow the Imaginations of his own Brain ; but he being too high for Counsel or Intreaty , returns us Hatred for Love , and goes on in Impenitency and Malitious Practices unto this time , as all the High-minded and Despisers of Counsel ever did ; and therefore no marvel that he presents me , as one doing Amiss , in saying , I should subject to one in Christ before me in any Case : So all the Honest and Plain-hearted will come to see their End and Spirit , and beware thereof . And I have Justification with God in giving Honour to whom Honour is due , and have no Man's Person in Admiration , and know G. F. did never seek for Honour , nor hath been trusted in or bowed to , as a Man ; but who seeth him that is sent of God , must hear and obey him ; and if any have or do exalt , or worship any but the Seed , Christ , to whom all Honour , Worship and Obedience is due , they have another God , and practise another Doctrine then G. F. hath been the Messenger of ; for unto him , the only Begotten of the Father , he came to gather , and as he hath received , hath given unto us , that in the one Everlasting Covenant , testified of by him , and all sent of God , we may know the Father and the Son , whom he hath sent : And many through believing can say , He is ascended . and lives for evermore ; But such as are out of the Faith , Reprobate from God , could never see the Descendings not the Ascendings of the Son of God , who is to be Honoured as the Father : And they that are without Guile may see the Heavens open , and the Angels ascending and descending on the Son of Man ; But all out of the Spirit of Truth are Wonderers and Despisers , thinking and speaking Evil of those things they know not . We read of one that came to Christ in the outward , and said unto him , Good Master , What may I do to have Eternal Life ? Christ answered him with a Question , Why callest thou me Good ? None ( saith he ) is Good but God. This was a Parable to me , when out of the Faith , but in the Faith it is given to know the Deep Things of God : And I only mention this Scripture to throw back the many Accusations , that these Carping Spirits do cast on us , as if we Idolize Man , or Men , when all in the Faith know , all Power , all Good is of God , manifest and revealed in the Son by that Eternal Light and Spirit in which we worship ; And , none ever come unto the Father , but by the Son , nor , none ever come unto the Son , but whom the Father draweth : And all those that are in the Dark , prophane that Name whereby we are saved ; but our Peace they cannot Break , nor the Purpose of our God Hinder ; for it must be accomplished : The full Time is come and coming , in which all things shall be put under his Feet in whom we believe . And so I shall Conclude , with minding J. Pennyman ; and that though I have Cause to believe , He Tauntingly calleth me , A Great Prophetess , yet I would have him call to Mind what I writ to him when he was a Prisoner at Bishops-Gate : and as it hath in part been fulfilled , the full Truth thereof shall come upon him , and be made manifest to many ; and if not , the Lord hath not spoken by me Rebecca Traverse . Ellis Hooks's Testimony . OF late there have been two Scurrilous Books published against the People of God , called Quakers ; one entituled , The Spirit of the Hat ; and the other called , Tyranny and Hypocrisie Detected , or a further Discovery of the Tyrannical Government , Popish Principles , and the Vile Practices of the now Leading Quakers , Which Books are full of Taunts , Jeers , Lyes , Scoffs and Scorns , which indeed are scarce worth answering ; for God and all sober Men know us to be otherwise , and our Neighbours , that are not prejudiced : But some thing has been answered , and is answered for the sake of the Moderate and Simple , that they may not feed with them upon Lyes , Scoffs and Jeers , and their Condemned Stuff ; and such that have been amongst them , and have seen their Errors , and have Condemned and been heartily Sorry of , and for those things , while they were amongst them , that is Meat now for the Vagabond Quakers , like the Vagabond Jews , which they publish to the World , to help them that deny the Principle of Truth it self , and have made them a Feast with Lyes , and nevertheless they boast of the Parts of the Hat-Men ( as in page 71. ) and those that Consent with them , of the Abilities and Endowments , and then Scoff and Jeer at the People of God , and call them Foxonians . Will this be taking , think you , with People that love Peace and Quietness ? But truly their Endowments , and your Abilities , are manifest to all the Peaceable People , and Sober-minded . The Hat-Men have been Raking and Watching these many years for Evil and Failings , and give it you to publish , which manifesteth your two Parties opposite one against another ; for one pretends to stand for the Principle of Truth , but the other clearly denies it : But Pilate and Herod were agreed against Christ ; and so here is Pilate , Herod and Judas agreed against Christ's Members ; and so against him , the Head. And these Vagabond Quakers ( that have been Watching for Evil ) Corrupt Members these many years ; and you , that Consented with them , say , The People of God , called Quakers , are fallen in their Principles : But they are the Hat-Men that are fallen ; for the True Quakers ever stood against the Hat-Men , as they call them , in the time of them , and the Ranters ; and we say , They are fallen . And you that take their Part , and Consent with them , should publish your Names , and be ashamed of your Doings in the Dark : but bring forth your Names to the Light , and not work in the Dark , nor challenge in the Dark without Name , and great Boasts ; for we can appear before the King , and the King of Heaven , concerning our Actions . And as for the Hypocrisie and Tyranny of the Hat Spirit , which would thrust it self in among us , which never was of us from the beginning , we alwayes judged it by the Power of God to be of the Ranters , who would have thrust in amongst us , before it was born . And as for Popish Practices , we deny , and Tyrannical Government ; but own the Order of the Gospel , the Power of God. And there is none of all them , that are mentioned in these Books , that hath done any Uncivil thing , but hath been dealt withal , according to the Order of the Gospel ; and what has been Amiss they have acknowledg'd , and been heartily Sorry for , and have Turned from the Evil of their Doings : but these Hat-Men , or the Spirit of the Hat , that have not Repented , and Some did make Confessions , like Pharaoh , and in Words seem'd to Repent , are now turned against the True Israel , and are publishing the condemned Stuff in their Garth , that the Gartbites might boast ; for , mark the words ( in page 70. ) of those that Consent with the Hat-Men : It seems that they have got a Feast of that Condemned Stuff , of which some had done Wrong , and were heartily Sorry , and Condemned , and these Vagabond Quakers , the Hat-Men , have presented them a Dish of it , which they make Musick of ; but the sober Reader may see , there is no Concord in it , but Mischief and Envy . And as for Benj. Furley's Paper , which you Hat-Men and others feed upon , who formerly were in that Practice amongst you , Has not he Condemned it ? So , that which he hath Condemned is Meat for you Vagabond Quakers . And That which Isaac Penington , when he was with you Hat-Men , favouring you , gave forth concerning it , Hath not he Condemned it , and his Motion therein ? And That which G. F. gave forth in his Book to the Jews , which you , Elimas-like , bring , to pervert the Way of Truth , was it not given forth concerning the Hat to Magistrates , and not concerning the Wearing the Hat in Prayer to God , for which he was fined Forty Pound in Oliver's dayes ? Nay , are not some of those Men Offended at it now , that pervert G. F's words , which were only putting off the Hat to Magistrates , and not concerning putting off it to God at Prayer , as before said , as the Apostle c●mmands , who was in the True Light and the Holy Ghost , who said , That Men should Pray Vncovered : therefore sayes this Hat-Spirit , and those that Consent with them , That the Quakers are fallen from their Principles ; No , they are the Hat-Men that are fallen : And perhaps some of them are offended at our Hats , for not giving them the Hat-Honour ; for we know their Ambition in other P●wers dayes : And we have suffered more in other Powers dayes about not putting off our Hats to Magistrates , then we have in these Powers dayes ; and it may be some of them are ashamed of their Names , and dare not bring them forth to Light , that have been of that old Persecuting Party : But William Penn has answered sufficiently to the Rational concerning this . But it may be the Workers in the Dark will murmur , and therefore they put their Work upon a Baptist , a Stationer to Name it , and to get it Licensed , and in the mean time they lurk in the Dark : But if we should gather up all the Failings of particular Persons among the Baptists and Fifth Monarchy-Men , and others in this City and Country , and beyond the Seas , we might make a Book big enough ; and we might make a Book of the Hat-Mens Failings , which they know well enough ; but all those things we leave to God and all Good Men to judge , as knowing among us , the Members of Christ , who is the Head of our Body , that we do not admit of any Uncleanness amongst our selves , nor that which cometh publick to the World , but in the Power of Christ Jesus , and in his Light and Spirit , we do judge such things amongst our selves , let them be private or publick to clear the Truth , and that no Scandals may lye upon it , and the Name of God and Christ may not be Blasphemed ; God and all good Men know this , and according to Gospel-Order , they are and have been dealt withal , which admits of no Impurity : And it is much these Hat-Men and their Companions , and those that consented with them , did not Clamour against Moses and the Law of God , because that so many amongst the Israelites ran into Fornication ; but these are of Core's Spirit , and Dathan and Abiram's Spirit , that offered a Strange Fire , who will be consumed with it that gainsayes : And it was much they did not Rail against Peter and Paul , and tell that to the World , when Paul withstood Peter concerning Circumcision , and yet he circumcised Timothy : And it is much that these Clamourers did not clamour against Christ , concerning Peter , his Cursing and Swearing . But these Confederates with the Hat-Men , that are those that plead for Wearing the Hat in Prayer , Ranter-like , seem very much to Commend J. Pennyman and his Wife , as though we did not know them ; but they and their Spirit is known , witness his Action at the Exchange , and their Voluptuous Doings at Merchant-Tailers Hall , which we leave to the Law of God and all good Men to judge . And this Spirit of the Hat saith , how did the Lord raise many to go forth to preach the Everlasting Gospel in his Power , &c. pag. 10 , 70 , 71. and then these Hat-Men with their Confederates are angry , because G. F. speaks of no Liberty but in the Power , and pervert his Words , as though Conscience should not have Liberty in the Power : and now it s clearly manif●st to all People , what Spirit these Hat-Men are of with their Confederates , that they would have a Liberty out of the Power ; for were not G. F's Words , that People's Liberty should be in the Gospel , & Liberty in the Power of God : & because G. F stands for the Power of God which was first received , and their Liberty therein , and the ●iberty in Christ that made them free , wh●ch were his Words , and these Hat-Men and their Confederates , who are out of the Power of God , would have Liberty of their Consciences , out of Christ , the Power of God : therefore you may see from what these Peoples Motions are , and in what their Consciences have Liberty ; for them that plead for Liberty of Conscience , and plead for Sin as long as they live , and a Purgatory when they are dead ; and such , and these Hat-Men and them that consent to them , would have a Liberty out of the Power of God , and yet go under the Name of Christians , And is not this a plain Contradiction in these Hat-Men , and them that consent with them , who confess , that we , the People of God , called Quakers , went forth in the Power of God , in pag. 10. and in pag. the 12. he terms G. F. a Papist , because he saith There is no Liberty out of the Power of God : But you should have put it in your Book , true Liberty in the Gospel and the Liberty in Christ Jesus , according to G. F's . Words : But I must tell you , All your Liberty of Conscience , out of Christ Jesus , the Power of God , is Bondage , both to the Soul , Body , Spirit and Conscience . Where note , that by Liberty of Conscience , G. F. did not speak of Outward Exercise in Worship , for with such Libertines we have no Unity ; and all your Liberty out of Truth , out of the Power of God , the Gospel , and out of Christ Jesus , with all your Motions , is in the Power of Darkness : And your Hat-Liberty , keeping on your Hats in time of Prayer , which you much speak of , which was imposed upon us , as being Heathenish , Romish , and in the Curse , and ●ursed by J. P. as his printed Paper manifests , printed by one of your Company , who would have thrust it among us as a higher Glory , as some Vagabond Quakers stand for it to this Day , and not very many , which we , that have kept the Power of God , and our Habitations in the Truth of Christ , did judge it & the Ranters , that would have imposed the same thing upon us ; so we have been kept , as we were all along from the first : and because we could not own such , and J. P. carrying his Books to burn them at the Exchange , because we co●ld not be conformable to them , therefore come these Out-rages , Nick Names , Jeers and Mockeries against us , who have kept in the same Power of God , that we were first convinced by , which they malitiously call Tyrannical : so they are gone out from us , and it is manifest they were not of us ; for if they had been of us , they would have continued with us : But as it was it is ; Deceitful Workers and False Apostles there are , and the true Prophecy is come upon some of them , The Dog is turned to his Vomit , and the Sow to the Wallowing in the Mire , that they thus bite and cast their Vomit out against us , and who cannot tell how to worry us themselves , but have others that consent , and Confederates with them , and these are their Abilities and Endowments they boast of ; but to all the Godly and sober People , it savoureth that their Books are but as a Raging Wave of the Sea , wherein they foam out their own Shame . And as for the People of God , called Quakers , Conformity , It is to be made conformable to the Son of God ; and as for the Vniformity , it is in the Gospel , the Power of God. And whereas you say in pag. 12. the Papists say , They believe as the Church believes , so likewise sayes G. F. but the Spirit of the Hat sayes Nay . This is known to all the People of God , called Quakers , to be a Lye against G. F. for G. F. his Words are and have been to believe in the Light , as Christ commands , who is the Head of the Church ; and as for the Hat-Man's Nay , we dare not believe him who puts Darkness for Light , and Light for Darkness : But these Hat-Men are now turned into the Spirit of Wars , and Fightings against the Believers in the Light ; and our Vncovering our Heads when we pray to God , &c. is by the same Spirit and Power as the Apostles did , who commanded Men to pray Vncovered . And whereas the Spirit of the Hat enviously saith , The Spirit of Anti-Christ in G. F. would wrest from me what I am not willing to part withal , to wit , my Conscience . What , is not that concerning Wearing thy Hat in time of Pra●er , which I said before is contrary to the Apostles Order ? And yet this is the Hat-Man's Conscience , who going from the Apostles Order , and Excommunicates thy felf , and casts out thy felf and your selves , for Our Fellowship is in the Power of God , the Gospel , and we cast out none , for they cast out themselves when they go from the Power of God , and our Work was and is , to seek to bring in again from under the Power of Antichrist , by the Power & Spirit of Christ , as is sufficiently made manifest ; and not to wrest the Spirit of the Hats Conscience from him , but that his Conscience and all others , might have Liberty in the Gospel , the Power of God : and I leave it to the Lord , to Reward thee according to thy Words , which will be thy Burden , for terming G. F. as a Pope , and as the Spirit of Antichrist , with such like Malitious Words ; for we nor he , own no Head , but Christ Jesus , over our Church , who exerciseth his Office amongst us ; and the Law that G. F. and others , the People of God , called Quakers , own and are bounded with , in which they have Liberty in the Order of the Gospel , is the Law of the Spirit of Life , which is in Christ Jesus , in which we have been kept from the beginning ; though you have a Liberty to speak and write what you please , and complain and murmur against such that cannot bow , and have Fellowship with you , who will have a Liberty for your Conscience , but not in the Power of God. And the Hat Spirit sayes , He is informed of a Meeting , appointed by G. F. and other Elders , to Judge and Condemn several Men and Women of Good Report , and to Shelter and Cover the Wanton Practices of others , and to Discourage Persons from Discovering the Wanton and Vnclean Ministers . Answ . This is another Forgery of the Hat-Spirit ; for Uncleanness and Wantonness , blessed be the Lord , they are strange things among us : but if any Unseemly thing hath at any time been done , such were dealt with according to the Order of the Gospel , without Respect to Persons . And this we have further to say , That none have been more Notorious then some of the Hat-Spirit ; but we shall not run into such Trash , nor have we any such Ministers . And whereas the Spirit of the Hat speaks of giving Nick-Names ; and they put themselves , We were called Quakers . But do these of the Hat-Spirit now Tremble at the Word ? Nay ; if they did , they durst not utter forth or speak forth such Nick-Names against the People of God , called Quakers , nor father such Envious , Malitious Language against the Power of Christ and his Spirit in the Quakers , as they do . And another Filthy , Lying Scandal , the Spirit of the Hat and his Company casts upon G. F. and sayes , He was in such a Rage , that W. G. thought he would have struck S. N. Which thing is false ; there was no Appearance of any such thing , as the Meeting can testifie , and I am a Witness , who was at that Meeting : And thus with your Lyes and Slanders you think to feed the Airy Minds , and make them a Feast . And as for W. G. he hath been heartily Sorry for Unadvisedly Speaking such words . And G. F's Books to the Lawyers and Judges did not contradict what was then acted or spoken in the Meeting ; and therefore the 46th page of the Spirit of the Hat 's Tyranny and Hypocrisie is full of Lyes . And also the same Slander and Lye is mentioned in page 42. of the Spirit of the Hat , That some there present thought that G. F. would have struck S. N. and thus you add Lye unto Lye to stuff up your Paper , which , as is said before , there was no such thing ; but the Man that did report it is heartily Sorry for it . But it seems , you Hat-Spirits torment your selves , and are vext about G. F's Marriage ; but why did not the Hat-Spirit reprove J. P. for his Voluptuous Marriage , with his Venison Pasties , which were pulled about , to the spoiling of the Creature , and making a Scramble for the Multitude ? Oh Shameful Doings ! In pag. 19 , 20. of the Spirit of the Hat 's Tyranny and Hypecrisie , and in page 32. in all those pages is mentioned John Whitehead's Paper , and G. F. is charged with opening J. Whitehead's Letter , which was writ by him , which is a Lye , and a Forgery ; for G. F. did not open the Letter , but it was sent Open , only Enclosed to another , and left to G. F. and other Friends to dispose of , as J. W's Testimony under his own Hand ( before going ) doth testifie : And therefore here you may see what sort of Men these are , that forge such Lyes upon G. F. And that which he left to G. F. and others to alter , was the Matter concerning Wearing the Hat in Prayer ; for that was the Matter then in Controversie ( and not Other things ) which he wrote to you ; For the Spirit of the Prophets is to be subject to the Prophets . And as for George Bishop's Paper , mentioned in your Tyranny and Hypocrisie , about the time that you would have thrust your Spirit of the Hat in amongst us , he did give it a sufficient Blow in Bristol , which you might have done well to have printed with his Paper : but it is like that made against you , who feed upon Condemned Stuff , Actions which many have been sorry for , running into in the time of their Ignorance , wherein they beguiled the Simplicity , but now returned to Christ , their Shepherd , and feed amongst the Flocks of his Pasture ; but God's Words are true . The Serpent must feed on Dust , who is out of Truth , Dust is the Serpent's Meat ; Your Sting , Venum and Poison is felt and savoured . And as for John Bolton's Reproving the Slit in the Woman's Coat , which you stuff up your Book with , and G. F's Paper against Fashion and Images , &c. You may feed on such Stuff , who live in the Vain Fashions which therein are declared against , and which shall stand over you and your Images , And as for all your Aggravations and Nick - Names , which proceed from your bitter Gaul and Envy , Simon Magus like , we shall leave to God to judge of ; for there are few sober People , but see your Books are a piece of Envy , Malice , Hatred and Spight , and to be a Spirit that seeks Blood , and you would not have been so served your selves . And you make a great Clamour against our Law , Government or Order . I say , as before , Our Order is the Gospel Order , and our Law is the Spirit of Life , which we received , which is in Christ Jesus , the Heavenly Man , by which the Old Adam's Actions are judged . And further , The Spirit of the Hat saith , That G. F. and some others ; the Elders , had a Meeting to Judge and Condemn several Men and Women of Good Report . Answ . Why might not William Mucklow have said , That he was one of them , that had reported that Slander to a Lass , upon a Woman that was Innocent , who was judged for it ? And this is another Lye , in your saying , That G. F. and others endeavour to subvert the Royal Law of Liberty , pag. 38. For had you owned it , and kept in it , you would not have done that unto us , as you have done ; Neither did God or Christ ever teach you to utter forth those Scoffing Expressions against G. F. and the People of God , as may be seen in the 40th Page of the Hat-Spirit ; and it is the Hat-Spirit indeed , for it is not the Spirit of God. And in pag. 3 , & 4. of your Tyranny and Hypocrisie , there it is said , Our Principles are far different from what we profess openly , and that we act upon the same Principles as the Court of Rome . Oh Lyes , and Malitious Men ! All these are your invented Lyes ; for you and the Court of Rome we deny , your Spirit and Power , who are of the same Spirit that would murder us , as the Papists did formerly ; your Spirit is favoured : How we invite People to Christ , both in publick and private , the Lord knows , to whom we leave you , for him to deal with you according to your Works . And in the 7th page of your Hypocrisie and Tyranny , it is said , For if every Man upon pain of Sin , walk according to the Light in his own particular , then he cannot without Sin walk according to the Light in G. F. or others , when that is diverse or contrary from his own . As for your Light , as Christ said , It is Darkness , your Works and Words do manifest it , who are condemned with the Light , which G. F. and we , and others walk in , which is the Light of Christ Jesus , which makes you to Rage ; and then we know that you cannot bear our Judgment , nor G. F's : and therefore such as pretend the Light of Christ , and are Haters and Persecutors with your Tongues of them that walk in the Light , we have no Unity with you , as before . But you often with Aggravations and Malice quote G. F. and scoffingly say , your Elders , throwing Dirt at them , to make them Odious amongst such as your selves , putting your Bear-Skins upon them , that you may set the Dogs upon them , And we and G. F. do know the things of God , by the Spirit of God ; and the Scripture doth not reveal the Scripture , but the Spirit of God is it that leads into all Truth , and it is the same that is revealing the Father to us . And whereas you make a great Complaint ( in the 16th page ) of the Quakers , not letting some of you Bury in their Burying-Ground . Indeed , when some of you Hat-Men have come with Railing and Abusive Terms against us , with Abusive Language , and called us worse then the Priests ; and when his Child has dyed , then the Father of such a Child has come to us to have a Grave , not out of any Conscience , but to save his Money , we have bid him then go to the Priest , whom he counted better then we , with whom he had Fellowship . And such Loose Persons , that live not in the Truth , We cannot be Witnesses of their Marriages ; for we Marry none , but are Witnesses : and well might J. B. deny William Mucklow , who , Ranter-like , kept on his Hat in Prayer ; we have no Unity with such Uncomely Practices . And J. Osgood and others may praise God that they see your Folly , and have given a Sufficient Testimony concerning your Spirit . It seems you are tormented because G. F. sent for two Kings and the Emperor , which came to hear him in America , and were tender : you wanted something to stuff up your Book withal ; had they been Malitious , it would have pleased you . And whereas you Scoff at our Order of Marriage , page 21 , 22. and call it G. F's Order : We must tell you , It is the Order and Practice of the Holy Men of God , mentioned in Scriptures , who took one another before Witnesses . And whereas you Wickedly say , We Contradict one another in the Light and Spirit . This is all like the rest ; for such as you we can savour , You Hat-Men , who have pretended to lean upon the Lord , but have , and some have had a Bitter Cup for it . And G. F's words were true in time of J. P's Wearing his Hat in Prayer ; if all be left to the Free Spirit of God , there had been no such Reasoning about the Hat in Prayer , which you should have printed the rest of G. F's words , how that we denyed the Wearing the Hat in Prayer in the Ranters , in the time of J. N. and also in the time of J. P. and did also deny the Practice and Principle , and directed People to keep in the Power and Spirit that the Apostle was in , who said , Men should Pray Vncovered , as they did in the Apostles dayes . And whereas you liken us to the Church of Rome , pag. 25. scoffingly . It is no matter to us , if the Pope profess God and Christ , and put off his Hat when he prayes ; we shall not deny God nor Christ , nor keep on our Hats when we pray because of that . And in pag. 29. you make a great Out-Cry , because we said in our Declaration , We alwayes paid our Taxes ; and then you say , An Honest-hearted Woman paid none . We know she was a Whimsical Woman , and whither her Whimsies carried her , viz. Mary Boreman , now called , Mary Pennyman . And whereas you say , they are not afraid to speak evil of Dignities , G. F. and his Adherents , and such as exalt themselves . This is Spight and Malice , and much such Stuff is in the 30 th . page not worth taking notice of : for Dignity is the Power of God , which G. F. and we own ; and they are the Body of Christ that are in it . You cannot exalt your selves above it , nor the Doctrine of Truth that is in Ancient Friends ( which the Devil is out of ) who are made God's Free Men and Women by it ; and God has given us Power and Spirit to judge such Envious Spirits as this Book comes from : and so , we have no Unity with such that be out of the Truth , neither can we have any hand in publishing their Books , and we have a care of them that are printed on the Truth 's Account . And whereas you say , that none may be permitted to publick Business but these that seek the Good of all , that is , submit to the Body of G. F. and his Party . Here is Envy and Lyes again : Where were there ever such Words spoken , to submit to the Body of George Fox and his Party ? may not the least feel the Devilish Spirit in these Words ? for we would have all to submit to the Body , which Christ is the head of , and such , in Christ's Power and Spirit , are fit to do Business in the Church , that seek the Good of all ; and we limit not the Lord , but would have all obey him in his true Light , in which there is Fellowship . And whereas you say , some of our Hearers have been weary of our long Preaching . Answ . It is like they were such as John Pennyman and othe Apostatet , who come crying against us in a publick Meeting like the World. And as for John Perrot ( who is gone ) we do very well know what he was , and what Imaginations he went into , though he and you , lay it falsly upon the Lord : and we contradicting him and his Practice , in Wearing his Hat and Covering his Head in Prayer , was not only from G. F. but the Apostles ; and if J. Perrot and his Party , did speak against G. F. and us , because we could not own your keeping on your Hats when you prayed , upon his or your pretended Motion , but then and now make these Out-cryes against us who have kept our Habitation , and you are found in another Spirit then the Apostles were in , who said , Men should be Vncovered . &c. And you scoffingly say , if J. Perrot he condemned , Fox cannot stand . Why ? because Perrot pretended a Revelation to do that which the Apostle forbids : but , poor People ! you have manifested your selves , and thus you are angry because G. F. and others cannot change like you , to your Hat-Spirit . And whereas thou speaks to a Declaration and Scurrilous Paper , pag. 37. thou shouldst have printed the whole Declaration , that People might have seen what it was ; which Declaration was against Wickedness & Uncleanness , and Scandalous Books , and Papers against us . And for John Pennyman , I never heard any one say otherwise of him , but that it was a mad and wicked Action , to which the Devil lead him , when he followed his Motions , to the Exchange , to burn his Books : and what did he carry the Bible and the Book of Martyrs there for ? think you . And whereas you make a great Business of Tho. Ibbit of Huntingtonshire ; Friends were tender to him , and though he had a true Prophecy , and a Sight of the Fire , yet he afterwards confest the exceeded , and saw himself : And why do you mention G. F. who was above 100. Miles off at that time ? this doth shew the Venom of your Tongues . And you say , you have seen the Forgery of G. F. in the Name of the Lord , contradicted the Elders , but this is like the rest . And though J. Pennyman and his Company have been scraping up this many Years , these things which they have published in Print ; where did they ever go to admonish any one , or to speak by one , or two , or three to them , according to Christ's Doctine ? but this are the Doings of False Brethren and as for John Swinton , he saw his Errors when he leaned towards you , which his condemned Stuff is Meat for such Envious Spirits as you are . And in their 43. pag. they jeer and scoff , and call a Meeting at Bull and Mouth G. F's Court , or Murderously call it King Fox's Court , when G. F. never had been at Bull and Mouth Meeting since it was burned down ; and many Scoffing Words are in the said 43. page , scarce worth mentioning . And in page 44. you say that J. Pennyman complains and tells the World in his refusing , to sign a Certificate of Wm. Sparrorow's , he received a Check from G. F. and for advising that others should not subscribe to that which they were ignorant of : We never put any to subscribe that which they were not willing to , for that was but a civil thing concerning Wm. Sparrow's Certificate ; and this is many Years since , that J. Pennyman has kept this in store in his malicious Heart . And in Pag 46. the Paper which R. D. sent up of R. W●i●'s to advise Friends upon his Death-Bed , was not contrary to G. F's Doctrine and Practice , he was not advised to any thing beyond his Freedom , and therefore G. F. is clear of that Aspersion : For the Man was advised by me , and nothing was imposed upon him ; but the matter was declared unto him , and left to his Freedom to do as he would , and he was well satisfied till Mary Boreman , and such as she , put Doubts and Fears into his Mind , and made him question that he had done , and Judge himself to have done wrong , which indeed it was not so . And whereas you say in your Tyranny and Hypocrisie , He will not count himself Obliged to keep off his Hat by Vertue of G.F. his Law. Answ . Here is more of your Wickedness , for we do it from an Inward Principle of Truth , and from the Power & Spirit of God , as the Apostle laid down in Reverence to God , and thou mayest call it the Apostles Law : yet some of the Hat-Men have pretended Motion , and some in Opposition , in their Wills ; and there are many Lyes in that page , which are not worth mentioning . And as for Vitious Ministers or Strumpets , or Wantonness : We deny , the Lord knows our Hearts ; and have ever searcht and seekt out , and admonished , and reproved by the Power of Christ , who has given us Power amongst our selves , not to suffer such Actors and Actions amongst us , and therefore not to trouble the Major , nor the Aldermen , nor Common Council ; they see enough of that among your Church every day : and let the Baptist and Hat-Men bring out their own of their own Fellowship , with the rest of their Confederates , as many we might particularize , and let their Six , or their Dozen of the Aldermen or Common-Council judge them , if they cannot judge , themselves . And as for J. G. D. B. W. W. T. T. and T. M. all these have been dealt withal according to Gospel-Order years ago ; but it seems these Adversaries and Back-sliders are pleased to bring them up , to speak Evil of the Right Way . And if W. C. was accused long ago in London , and hath condemned his Evil , and cleared God's Truth , this clears us , and condemns your Wickedness . And as for T. M's committing Uncleanness when imployed by G. F. to judge Persons and Meetings , this is utterly false ; for G. F. did not imploy him : but when any thing was manifest of him , that was Uncivil , he was dealt withal according to Gospel-Order . But as for your Charging him in Commiting Uncleanness , we leave him to deal with you for it ; who , it may be , you may find like one of your selves , that wil soon go with you to an Alderman or Major , who formerly charged the Mistres , but now you say , it is your Mistake , it is the Maid ; and thus your Tongue is your own , who matter not what you say ; but I leave T. M. to deal with you . And whereas you say , A Minister that is guilty , is Judged and Disowned privately when Evidence appears . So our Adeversary would have us to Judge or Disown without Testimony ; this is like his Law , page 50. And as for your saying , Scandalous Familiarity of the Prophets and Prophetesses , or Mistresses before Mariage , must go for nothing ; for I and many more are Witnesses that these things are False . And whereas John Boulton is accused that he should say , He had the L●sses Papers by him . John Boulton sayes , he never said that they confest to those Charges charged against them : For , if those things had been true , it had been a Shame for Modesty to speak of them ; but upon their being Examined , they did deny that they were guilty of such things , but in some things they were Childish , which they were sorry for ; which Confession of theirs , and Answer to the Dirty Papers , which you feed upon , J. B. hath by him : But all these gross things , which they charged them with in their Paper , were as False , they said , as God was True ; and their Brother , who is one of the World and Relations , said , He would not see his Sisters so defamed , as may be seen in the Girles Answers , but they would Revenge their Cause , which they sent up to London about four years since ; which Answer John Boulton has to this day ; which , if many were but in Shame and Modesty , they would be ashamed to mention such things , which are abhorred by us , and all are judged that are guilty of such things . And whereas you say , William Mucklow offered to be at the hearing of J. W. upon Information of Wantonness committed by him , concerning which W. Mucklow could say something . We do believe W. Mucklow was such a prying Man about other Mens Matters , as he was about Hannah Salier's Business ; but J. W. was examined concerning the Matter , and the Party that accused him , and we have Power so to do by the Power and Spirit of God , and it was not found to be as was represented by those Evil Spirits , but clear of what they accused him . You say , John Harwood , formerly of their Ministers , and while such , found guilty of No●orious Vncleanness ; and the said J. H. accused G. F. but could have no hearing , and published his Charge in Print . G. F. answer'd those Lyes of J. H. long ago , which now may be food for such as you , he answered them in Print . As for J. H. being one of our Ministers , and whilst such , found guilty of notorious Uncleanness , these are Notorious Lyes ; for he was one of you Hat-Men then , and preacht it up like you ; and therefore for Shame stop your Mouthes , and lay not the Unclean Actions of your Hat-Ministers upon us , though we did deal with him , as we did deal with you , while he would hear , according to Gospel-Order . And whereas W. Mucklow saith , He accused G. F. to be a Respecter of Persons in Judgment . But this is false , like the rest ; and some pronounced Woes upon him , &c. it was thy Portion . And at a Meeting after the Plague , E. Barnes , as the Ministers were exalting themselves , cryed out while R. F. was preaching ; You have Whored from the Lord : R. F. said , Thou art Whored , or the Whore : This ( sayes Miles Stancliffe ) was an Vnsavory , Word in R. Farnsworth , but not an Vnsavory Word in E. Barnes : But these Men cannot speak without Envy and Lyes ; they were exalting Lyes . But was not this E. B. one of your Hat-mens Spirit ? and did not she manifest her self to be in the Whorish Spirit in Hampshire , and Rose Atkins , and the Man they kept Company with ? what 's become of them ? which is beyond the Bounds of Modesty or Christianity , as it is known to the World in Hampshire : Why do not you write down their Carriages ? M. S. and the rest should have declared it . And many Jeering Words there are in your Tyranny and Hypocrisie , who would Tyrannize over the Innocent with your Spirit of the Hat , who tell jeeringly of G. F's Kingdom , and a Peer of it , and Foxoniant over and over , and King of the Quakers ; and thus your Devilish Gain-saying Spirit , Core-like , and Judas like , seek● the Life of the Innocent . And why do you not answer Solomon in his Challenge , seeing you have taken part of his words out of his Challenge to Muggleton ? And you make a great Matter about G. F. Ruling in his Kingdom , and Governing in his own Kingdom : Must not every True Christian , that is born again in the Power , Rule in his Kingdom , that is begotten again to a lively Hope ? And doth not Christ say , The Kingdom of Heaven is Within you ? And are not all the true Saints Heirs of the Kingdom that stands in Power , and Righteousness , and Joy in the Holy Ghost ? It seems to this Kingdom within you are Strangers , like Pharisees and Jews , in your Lo here , and Lo there , and Observations , who crucified Christ ; and so now you would crucifie his Members , to whom his Father has given a Kingdom , that stands in Power and Joy in the Holy Ghost : and is not the Power and the Holy Ghost Everlasting ? Oh you Mockers and Scoffers ! Take heed , lest you be such as God will make your Bonds strong : And is not this Kingdom within , that is in Power and Joy in the Holy Ghost ? Is not it established in Peace in the Heart ? and are not the Saints Heirs of the Kingdom and of the Life that hath no End ? and is not the Power of God Spiritual and Divine . And because it is said , G. F. has reached through his Children afar off to the begetting of many to a lively Hope . And what then ? doth not the Apostle say , many Members , yet one Body ? they were baptized by one Spirit into one Body ; and though they were absent in the Body , yet present in the Spirit , and that it did reach one unto another ( mark reach ) which was the Spirit and Power of Christ , in which was their Fellowship and Union : Do you not manifest your dark Hat-Spirit here ? And the Life of Christ that has begotten G. F. the same it is that doth reach and beget others to God , and that Spirit is blest ( which begets and brings out of the Curse ) he was blest ( and is blest ) in all Generations ; and who are of Faith , are of Abraham , who was the Father of many Nations . And a great deal of malitious Stuff is in your Book , which all that are sober , can savour it from what a Blood-thirsty Spirit it is come , who would fain stir up the People against us , and the Powers ; but your Envy is seen . And if any have gone out into any Uncleanness or Looseness , it hath been a Grief to our Souls , and a Wounding to our Spirits , to see Go● , his Truth , and his People dishonoured , and they have not been received amongst us again , but by Repentance , which is according to the Mind of the Lord , and Practice of Christ & his Apostles . And why are these Apostates so mad that G. F. should inherit the Kingdom of God that is Everlasting ? Are not Christ's Words , Seek the Kingdom of God first , and all things shall follow ? and because he and thousands more have found the Kingdom of God , this torments you that are in the Kingdom of Darkness : and whosoever will receive the Kingdom , must receive it as a little Child ; but you are too big for it , and you that trust your own Riches Inward and Outward , cannot enter the Kingdom , Luke 18. and was not the Kingdom of God to be preached ? but you do not love to hear talk of it ; but you that once set your Hand to the Plough and look back , are not fit for the Kingdom of God. And is it not said , the Kingdom of God is come to you , Luke 10. and was it not said to the Backsliding Pharisees , like you , that the Kingdom was taken from them ? Is n●t this your Condition ? has not the little Flock a Kingdom ? but you shall weep and gnash your Teeth , when you see Abraham , Isaac and Jacob in the Kingdom , and your selves shut out ; for the Kingdom stands not in Word , but in Power : and are not the good Seed the Children of the Kingdom ? and will not God establish his Seed for ever ? And now John Pennyman and William Mucklow , I have a few words to you , who , like Brethren in Iniquity , have joyned together to betray the Innocent ; It had been better for you , that A Milstone had been hanged about your Necks , and you cast into the Sea , then that you should have done what you have done . And as for thee , J. Pennyman , Thou hast long been full of Envy ; and though Friends sought to preserve thee , if it might be , and to keep thee out of the Evil , yet I feared this would come upon thee , knowing that there was a Murderous Spirit in thee , and now thou hast fully manifested it against G. F. and others of the Saints ; but Wo and Misery will be thy Portion , if thou dost not Repent , for thou hast set thy self against the Truth , and art joyned with the Enemies of Christ , to Persecute his Followers : And thou hast been a long time a Persecutor of me , as thou knowest , and now thou vents thy Malice against my Brethren ; but I can say , God forgive thee , if it be his Will ; but I fear thou are wholely shut up in Darkness , and so for Destruction . And this was upon my Heart to write unto thee , who am , and alwayes desire to be a Servant to the Truth , which thou despisest , called Ellis Hooks . THus Reader , hast thou the Testimonies of several Persons named in that Libel ; some of whom are more obscure , others more known : their Truth and Honesty shall speak for them , I will not ; But most of them are too Noted for Worth and Integrity to be doubted upon a Libel , stuffed with that Rage , Treachery , Slander and Scoff . We might also produce the Condemnations of three Persons against themselves , the first Letters of whose Names are unworthily mentioned by the Libeller ; but the Truth is sufficiently cleared , and their Addition would give the Book too great a Bulk ; we rather wish It had been many Sheets less , knowing that great Books are seldom read in this Careless and Impatient Age : only Reader be pleased to Consider the Deceit of this Adversary , and how ready he is to stretch any thing to slander and defame both Particulars and a Society . The Spirit of the Hat charg'd our Ministry with Whoredoms and Strumpets in the present tense : This Apologizer tells the World , our Answer was Evasion , because we took it so ; for sayes he , the Book meant it of time past : that the Book meant no such thing , unless a thing means quite otherwise then it sayes , read the Passage . Next , what is that to us if a Judas or Demas that received part of the Ministry , fall into the Evil of this World again ; can we do any more then Condemn it , and we did nothing less ? Is that to prove our Ministry Vitious to tell a Story , perhaps seven or ten Years since , of any one or two that have at times opened their Mouth in our Assemblies ? Oh! God , the Righteous and Terrible Judge , will reckon with this Ungodly Libeller , and those Base , Murdering Judasses that have furnisht him with this dirty Trash : God will clear our Innocency , and detect their Envy and Hypocrisie more convincingly to all the World : and that dreadful , black and Stormy Day that hastens to try and win now the Nations , will scatter them and their Mischievous Designs , when God will preserve us in his Fear and Counsel , by his Power , to his Eternal Praise , and our Consolation , World without End. W. P. A Postscript To the READER , Concerning the Vnity of our Adversaries against us , amidst the great Discord they are at amongst themselves . HOw hearty these Men are in their Envy against us , and Hatred to the Way we profess , is very discernable from their close Confederacy and strict Union , who are as remote , and differing from , and absolutely contradictory to one another in their Faith , Worship and Discipline , as to the Quakers themselves , against whom they have combined . They are made up of some Presbyterians , Independents , Anabaptists , Socinians and Apostates from us . A strange Medley of Adversaries , and stranger , that there should be such Union to Mischief ! But let us view some of their Principles . 1st , The Presb. Indep . And Anab. believe that the Father , the Son , and the Spirit ( though three Names , denoting three Personalities or Subsistences ) are One , Infinite , Eternal and Omnip●●●t God , At which the modern Socinian cryes , Blasphemy and Idolatry ; For , sayes he , Christ is but purely a Man , and the Spirit but a Creature . Now come in these Apostates against the Presb. Indep . Anabapt . We deny your Personalities and Subsistences ; And to the Socinians , We own Christ and the Spirit to be of one Nature and Being with God the Father ; And it is Blasphemy to say , that Christ and the Spirit are Creatures . Here 's the first Discord or Jumble between our Adversaries . Secondly , The Presbyter . Indep . Anab. and these Apostates , assert God to be a Spirit , At which these Socinianiz'd Followers of John Bidle say , There 's no such thing ; but , with J. Reeve and L. Muggleton , That he has a Body like to a Man , and inhabits a certain Place . Thirdly , The Presb. Indep . and Anab. concerned chiefly against us , hold , That God from all Eternity elected a certain Number to Salvation , and reprobated the residue to eternal Damnation , without respect to any Condition of Obedience or Disobedience , thereby to illustrate his own Soveraignity and Glory ; which Principle these Apostates have so much Understanding yet left , as to repute pernicious and damnable . The like do some of these Socinians we have to do with ; others of them having wheel'd off a few years since to the Geneva Predestinarian side . Fourthly , The Presb. Indep . and Anab. believe , That by Christ's Life and Sufferings wholely without , God's Justice was Satisfied for Sins , and Justification compleatly wrought for the Elect , not only by Forgiving Sins past , but reputing them really Just and Righteous whilst actually Sinful ; which kind of Doctrine these Apostates deny , as also doth the Socinian , affirming , That God needed no such rigid Satisfaction ; that this is not to make him Righteous , but Revengeful ; and that Christ cannot so properly be said to be the Cause as the Effect of the Father's Love ; For God so loved the World , that he gave his only begotten Son , &c. And though such are forgiven who truly Repent , and that Remission was sealed by Christ's Blood , as a Sacrifice ; yet Men are not made really Righteous within , by any Imputation from another's Righteousness without , while they are really Unrighteous within . This is the 4th . Contradiction . Fiftly , Presb. Indep . and Anab. believe Christ to have now in Heaven an Human Body , or one of Flesh , Blood and Bones . The Socinian and these Apostates say , he hath no such Body , but that which he hath is more Spiritual and glorified . 6ly , The Presb. Indep . Anabapt . and these Apostates affirm the Immortality of the Soul. The Socinians deny it . 7thly , The Presb. Indep . Anab. and Socinian deny the Light that shines within , to be Christ in his Spiritual Appearance . These Apostates , though erred from it , yet affirm it to be such . 8thly , The Presb. Indep . Anab. deny that it can lead Men that obey it unto Salvation . The Socinian with these Apostates , affirm , that it is able to lead such as follow it to Eternal Life . 9ly , The Presb. Indep . Anab. and Socinian deny the Spirit to be poured out in these , as former Ages ; or that Men ought to wait for the Motions of it to Preach , Pray , or Praise God , These Apostates in words confess to maintain the contrary . 10ly , The Presb. Indep . Anab. and Socinian affirm , That the Scriptures are the only standing Rule , to measure and try Doctrines , and Spirits by under the Gospel ; These Apostates believe no such thing . 11ly , The Presb. Indep . Anab. and Socinians disown the Practice of Keeping on the Hat in time of publick Prayer ; These Apostates call the Pulling of it off , a Tradition of Men , a Romish Tradition , &c. Yet , Reader , for our seasonable and due , proceeding against them , as Innovators upon the Church of Christ , and Disturbers of our Peace , by this new , unprofitable , and irreverent Practice , denying them in their persistence and rejecting their Motions , as not coming from the Spirit of God , are we furiously fallen upon by some of each of those fore-mentioned Parties ; who ( as Men forgetting their own Essential Differences , and that Persecution they have followed one another with for years ) like the ancient Scribes , Sadducees and Pharisees , unanimously endeavour our Disgrace & Overthrow in the World ; as if they were all of one Faith in Doctrine , who scarcely in any two most weighty Points hit : which shews , that Men under divers fundamental Differences , may be acted by one and the same Spirit of Envy and Bitterness against the Truth , and them that live therein . What else can I call that which has given these Apostates that place in their Hearts ( that while Faithful , hated them , as they still do us ) who Judas-like have run away from us , to inform our Enemies which way they may take us at an Advantage ? These Men they hug , commend and vindicate at so high a rate , as if they were the only great Pilgrims on Earth for Righteousness ( as much as they differ ) and we , a Crew of Tyrants and Hypocrites . Their Innovation must be called Gospel-Liberty ; but our Religious-Government , Tyranny : They justifie the Motions of these Apostates , and , condemn Us for refusing them , whom themselves , both deny Motions , and the Way to know them . They put me in mind of the Jews , of old , who were seldom wanting , in the Promotion of the Christians Sufferings by the Heathen ; nay , they were glad , and improved the least Occasion to set the Infidels upon their backs alwayes the Jew and Heathen said Amen to the Destruction of the Christians ; yea , that very thing for which the Jew in his time suffered from the Heathen , to wit , That they worshipped an Ass's Head , was after abusively made the Reproach of Christians , both by Jew and Heathen . What others have we received from the Separatists of this Age ? who make us to inherit that sort of Suffering which they once thought Ungodly in their Adversaries , How welcome was a Renegado Christian to the Heathen , or a Backslider to the Jew ? How cheery were they of such an one's Intelligence ? and how apt to aggravate it to the Wrong of Christianity ? But if that was nevertheless True , because of the Unfaithfulness and Treachery of its Professors ; neither is our Way to be concluded False , nor our Society Criminal , because a few stragling Renegadoes have in their Discontents , furnisht some common Enemies with a broken & imperfect Account of our Church-Proceedings : But as this will turn little to their Credit with Wise and Just Men , so have we Confidence in God , that having brought us through many Difficulties , he will continue to preserve us through the Peril of False Brethren , and all other Tribulations , which do , and will but work a far more exceeding Weight of Glory , yea of that Glory which was with the Father before the World began ; and in the Possession of which , the now despised Flock of God shall rest with him in that World which never had Beginning , and is without End. William Penn. THE END . ERRATA . READER , THou art still desired to continue thy Kindness in Correcting such Faults as have through Speed of Work escaped the Press ; whether they be Words , Letters , Points or Parenthesis : some of the most Considerable are here collected . Page , Line , Error — Corrected . 4 17 that blot out 9 15 shewn shown 19 time blot out 28 time blot out 33 head hear 18 24 those these 21 15 entitle entitling 25 20 a and 26 12 the Hat the Spirit of the Hat 33 8 Introductoction Introduction 37 Godliness Godliness undeservedly 34 37 an on 35 1 the these 36 21 of in 38 6 and Indep . Independents 9 God given God hath given 37 had hath 49 21 ever never 54 14 were was 29 that both that the Intent of both 57 36 Cowardness Cowardize 59 26 upon upon it . 62 17 as blot out 71 3 a Paper part of a Paper Notes, typically marginal, from the original text Notes for div A54155-e230 pag. 4 , 5. 1 Joh 2.20.27 . Mat. 7.15 . and 24.4 . Joh. 10. 2 Tim. 4.14 , 15 , 16. Math. 18.17 . Prov. 30.12 . Mat. 6.22 . Spir. of the Hat. p. 10. Tyran . Detect . p. 5 , 23 , 24 , 25. Spir. of the Hat , pag. 13 , 14. How came this Letter into this Socinian's hand ? Doth not this prove a Cabal ? and that Quondam Quakers , now Apostates , are their Spies ? was this my Reward for a loving and curteous Letter , which kindly invited him to my House , for further Satisfaction ? Treacherous Person ! to give it up into proclaimed Enemies Hands ( such Baseness is like an Apostate ) and not to grapple with one part of its Strength , so disingenuous an Adversary . Tyr. & Hyp. Detect . p. 9 , 60 , 61 , 62. * as Dr. Gell. and a certain Person of worldly Quality , said , That had not the Quakers come , the Ranters had over-run the Nation . Ibid. p. 24 p. 14 , 15. pag. 16.17 . pag. 51. pag. 50. pag. 19. p. 19 , 20 , 21 , 29. * Blood ! Blood ! thou seekest . O Envious Man ! pag. 29. * But is not this to render us Obnoxious to the Government ? I abhor that Practice : But Base & Self-Ended Spirits are to be humbled , and not think themselves fit to cry down other Peoples Religion , that have by Treachery , Persecution and Falseness too much reproacht all Religion ; Let tehm leave Scribling & Snarling with their Writings & Repent . p. 29 , 30 , 31 , 32. p. 52 , 53. p. 11. p. 13. pag. 43. See Plain Dealing . pag. 7. pag. 48 , 58 , 59. pag. 55. pag. 56. Rev. 21.27 . 2 Thes . 2.12 . 2 Thes . 1.8 . * Spir. Hat. Tyran . Hyp. Detect . 
A54203	----	The reasonableness of toleration, and the unreasonableness of penal laws and tests wherein is prov'd by Scripture, reason and antiquity, that liberty of conscience is the undoubted right of every man, and tends to the flourishing of kingdoms and commonwealths, and that persecution for meer religion is unwarrantable, unjust, and destructive to humane society, with examples of both kinds. Penn, William, 1644-1718. 1687 Approx. 83 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54203 Wing P1352 ESTC R23116 12752485 ocm 12752485 93327 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54203) Transcribed from: (Early English Books Online ; image set 93327) Images scanned from microfilm: (Early English books, 1641-1700 ; 727:37) The reasonableness of toleration, and the unreasonableness of penal laws and tests wherein is prov'd by Scripture, reason and antiquity, that liberty of conscience is the undoubted right of every man, and tends to the flourishing of kingdoms and commonwealths, and that persecution for meer religion is unwarrantable, unjust, and destructive to humane society, with examples of both kinds. Penn, William, 1644-1718. [2], 40 [i.e. 38] p. Printed for John Harris ..., London : 1687. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of religion. Liberty of conscience. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion The Reasonableness , OF TOLERATION , AND The Unreasonableness OF Penal LAWS And Tests . Wherein is prov'd by Scripture , Reason and Antiquity , That Liberty of Conscience is the Undoubted Right of every Man , and tends to the Flourishing of Kingdoms and Commonwealths ; And that Persecution for meer Religion is Unwarrantable , Unjust , and Destructive to Humane Society . With Examples of both kinds . Offer'd to the Consideration of a Person of Honour . LONDON : Printed for John Harris at the Harrow against the Church in the Poultrey , 1687. The Reasonableness of Toleration , and the Unreasonableness of Penal Laws and Tests , &c. IT has been for many hundreds of years the main Scope and Aim of the Clergy in most Opinions , to grasp into their Clutches the exercise of Temporal Jurisdiction ; & as in former times , so now of late our Church of England Men , have not been the least ambitious of that Authority : 'T is true , the Clergy of England could never fix such Jurisdiction in themselves : but what they could not perform by their Spiritual Authority , they brought to pass by the assistance of the Civil Power . They found that the Scripture , had not given them the least title to lord it over the Consciences of Men in matters of Religion , nor had left them any weapons to combat Dissenters in Opinion , nay even Error it self , onely Christian Admonition ; and at last , when that would not prevail , Publick Separation from Communion with such as obstinately persisted in defyance of the Truth . For this reason they never ceased to Amuse and Alarm the Civil Magistrate with continual Suspitions and Fears , to render him jealous of all other Men that were not conformable to their Humours and Ceremonies . A passionate conceit of their own Perfection above others , which no man of common sence can be reconciled to , and a convincing argument that those Persons must have but little or no Conscience themselves , who with so much Vigor and Obstinacy labour to uphold a Civil Persecution so directly opposite to all the dictates of Scripture , Reason , and Conscience . As for Scripture , the Authority of it is so evident to the contrary that nothing can be more , where it instructs the Servants of God , to be gentle to all men , sorbids Christians to Judge one another , and tells us , that every man is to stand or fall to his own Master ; that one man esteems one day above another , and another esteems all days alike ; yet happy is he who condemns not himselfe in that which he allows : That is to say , whose Conscience does not inwardly accuse his outward profession : The same great and zealous Preacher of the Gospel , in the case of the unbelieving Wise and Husband gives such a mild and condescending answer , as if he had taken his Pen from a Doves wing ; Let neither Her nor Him that unbelieves depart , if pleased to stay ; for that God had called us to peace ; adding withal , that as God has called every one , so let him walk ; and so he ordained to all the Churches : Certainly there could be nothing more divinely uttered to oblige the Professors of Christianity , in Charity and Meekness to forbear one another , then such an express Injunction of so authentick an Apostle , to live peaceably with an Infidel . Nay , writing to the Christians , he absolutely denyes that even the Apostles themselves , have any Soveraignty over the Conscience , but only commissions to aid and assist their Consciences : Not ( says he ) that we have dominion over your Faith , but are helpers of your Joy : Altogether conformable to that Doctrine of Meekness wherein Christ instructs his Disciples , not to aspire to the Title of Rabbi , or Master , in Spiritual Affairs : besides that we are admonished to let the Tares grow among the Wheat , till the time of Harvest . Nor is it for any man to suggest , that this mild and moderate Temper was only intended for those Primitive Times , when the Christians were liable to Persecution without any Temporal Power to defend themselves : For let the choicest Champions but grant that those were the best and purest times , and then it will behove them to shew a Dormant VVarrant in the Scripture , by which Christ ever gave Commission to his Disciples to cut the Throats of all Dissenters , or to despoil them of their Estates , and send them to perpetual Banishment , and they have done their work : But if they can bring no such authority , they must acknowledge that Lording o'er the Conscience is an unwarrantable piece of Tyranny over the Rights and Liberties of a Christian . True it is , that the Successors of Constantine were taught by their Eclesiasticks , that there were two Duties required from them ; one as Christians , the other as Soveraigns : that as Christians , they were bound to obey divine Precepts , as every private man is bound to do ; but as Princes , to make good Laws , and keep their Subjects steady in the practice of Piety , Honesty and Justice , chastizing the Transgressors of his sacred Laws , espeaclally the Deacalogue . And because they who transgressed against the first Table , which relates to divine worship , were worse then they who transgressed against the Second , which relates only to Justice between Man and Man , therefore Princes were oblig'd to punish Blasphemy , Perjury , and Heresy , more severely then Murder or Theft . As for Blasphemy and Perjury , there was reason sufficient why they should be punished by civil Penalties , For Blasphemers and Perjured Persons cannot be thought to be men of Conscience , nor are they that take that Liberty to be endured , for that Blasphemy and Perjury are criminal in all Religions , and differing opinions whatever , as being contrary to good manners , and contaminations of civil Society ; but it does not follow from hence , that every man must be punished as a Heretick , who differs in his judgement from the Church of England . Certainly it must be first agreed upon , what a Heretick is , and who is that Heretick , and which is that Law that reaches his offence , before they can punish him by any Law. Now those things that make a Heretick , are Errors in Fundamentals or about Fundamentals , Conviction and Contumacy ; And they are Hereticks , who obstinately and against the most evident light of Truth , defend some doctrine directly or of necessary consequence tearing up the foundations of Christian Faith. The Church of England therefore should have made it out , that the Dissenters and Roman Catholicks were Hereticks of this sort , Convicted and Contumacious ; and then all they could do , was to put them under Excommunication , not to torment their Persons and Estates , with Mulcts , Imprisonments , Fines , and Sequestrations , which how dissonant it is from the Golden Rule of God Himself , still preferring Mercy above Sacrifice , is evidently apparent . The character of Menelaus in the second of Maccabees is , that he was unworthy of the Preisthood , as one that had the Fury of a cruel Tyrant , and the Rage of a savage Beast . Conformable to which , was that of Cicero , quoted by Lactantius , It is the most miserable thing in the world , ( says he ) to carry a savage and cruel disposition under the shape of a man. It is said that Diana of the Scythians , had a Temple and an Altar near the entrance into the lake Meotis , upon which it , was the custom of the Heathens to Sacrifice the Bodies of living Men ; a Cruelty little differing from the severity of those People that seem to make their Interest their Scythian Diana , and living Men the Sacrifices to their Ambition , and the support of their Spiritual Grandeur . Yet this must be the main design of those that study thus the destruction of all other Mortals but themselves within the Verge of their Jurisdiction ; which as it is a great Argument of a Spiritual Arbitrary Government , so is it at the same time a sign of no less Presumption for a particular number of Men , enclosed within the narrow Circle of Episcopacy , compar'd with those vast multitudes of Dissenters and Roman-Catholicks , that under various names of distinction invented by their Adversaries , spread themselves over the fourth part of the World , to arrogate to themselves to be the only Flock of Christ ; and that they are the only Pastors who have power to drive men to Heaven ; for this is to disclaim the Popes Supremacy , and usurp it to themselves ; to Preach down one Antichrist , and set up six and twenty : For if Meekness , Mildness , Unity , Peace , and Concord , are the Vertues that embellish Christian Jurisdiction ; Cruelty , Rigor , Persecution and Violence , must be the marks of Antichristian Tyranny . They therefore that so vehemently Persecute the Professors of Christianity , because they either doubt or happily err in some particulars that will admit of Ambiguity , and which it may be , have been otherwise understood in former Ages , are most unjust . For we find that the Antient Jews did never Punish the Sadduces , tho they denied the Doctrine of the Resurrection . For that tho it were most true , yet then it was but only glanced at in their Law , and not taught at all , but covertly under Types and Figures . But supposing the Errors to be such , as among equal Judges might be easily confuted , both by the Authority of the Scriptures , and the common Consent of the Fathers ; Nevertheless the great strength of an over-grown Opinion is to be considered , and how the Endeavours of Men to defend their own Sects , diminishes the strength and liberty of their Judgments . A Man will sooner part with any thing than his Opinion : An Opinion , says Chrysostom , that has taken deep root through Custome , is hardly to be removed : for that there is nothing that we alter with more unwillingness then our Customes in Religion . But whether this different Opinion be an Error , and how it is to be Punished , he only can without danger judge , who is the Eternal Judge , who alone knows the true measures of Knowledge and the proportion of Faith. Let them Rage against you , says St. Austin concerning the Manichees , who can presume to be without Errors themselves ; for my part I neither can nor dare , for I ought to bear with you as others did formerly with me , and to treat you with as much Patience , Meekness , and Gentleness , as they did me , when I was blindly carryed away with your Errors . Religionis non est Religionem cogere , says Tertullian ; And Athanasius also highly blames the Arrians , because they were the first that call'd in the Civil Power to their Assistance against their Antagonists , and that endeavoured by Force , Stripes , and Imprisonments , to draw such to themselves , whom they could not win by the strength of their Arguments . Gregory , Bishop of Rome , writing to the Bishop of Constantinople , said that it was a new and unheard of manner of Preaching , to enforce Faith by Stripes and Punishments . History also affords us the Examples of several French Bishops , who were condemned by the judgment of the Church for calling in the Civil Power against the Priscillianists ; and of a whole Council in the East that was Condemned for consenting to the Burning of Bogomilus . Conformable to the sayings of Plato , The Punishment of him that Errs , is to be Instructed . And of Seneca , That no wise man ever hated those that Erred ; for if so , he must necessarily sometimes hate himself : And therefore the Emperour Valentinian is highly commended , because he never Persecuted any man for his Religion , nor ever commanded this or that to be Adored ; nor forced his Subjects to Embrace his own manner of Worship . Infinite are the sayings of the Primitive Fathers and Men of Learning , their Successors , who have all along condemned the forcing of Conscience , or compelling Men to do a thing which is contrary to their Conscience , or to abstain from such Exercises as they in Conscience esteem necessary and profitable for their Salvation : all centring in the utter detestation of all manner of Violence and Imposition in matters of Religion . A Maxim which not all the Usurpations of Ecclesiastical Persons have bin able to corrupt . And therefore it was the saying of Montluc , a Roman Catholic , and Bishop of Valence , That the Rigors of Torments was never to be practized towards People who had no other Crime but only a Perswasion which they thought to be good and pious . Peter Martyr speaking of the Power of the Church , It is her Duty , says he , to correct Sinners , not with the Sword , not with Penal-Laws or Fines , not with Imprisonment or Exilement , but after her own Method , by the Efficacy and Power of the Word . It is said of Maximilian the Second , Emperour of Germany , That tho he persever'd to his death a Roman Catholic , yet he was never the less disesteemed by the Protestants ; for that in matters of Religion he observed an exact Moderation between both Parties , and never ceas'd till he had obtain'd the use of the Cup in the Eucharist , for those of his Subjects that desir'd it . The same Emperour also gave this Advice to Henry the Third of France , then returning out of Poland , to quiet all disturbances in his Kingdom at his first Entrance into it ; according to the Example of his Father Ferdinand , who after he had long toyl'd and labour'd in the Reign of Charles the V. to appease the troubles in Germany , and settle the differences about Religion , when he found the Minds of the People more provok'd , then any remedy obtain'd by force and violence , with the Consent and Applause of all the Orders of the Empire , made those favourable Concessions , which when nothing also would do , restor'd Tranquilitie to the Empire . More Remarkable was that saying of Henry the Third of France Himself , upon his Death-Bed , after he had received his Deaths wound from Clement the Monk , Nor let the cause of Religion deter ye : This Error long possess'd me , and drew me into inextricable Mistakes . The pretence of Religion hurried us into Faction . Leave that to the judgment of the Orders of the Kingdom , and keep this in your Minds as a fix'd and constant Maxime , That Religion , which is inspir'd into the Minds of Men by God , cannot be commanded by Men. Nay , Pius the Fourth , the none of the best of Popes , yet being Sollicited by the French Embassador for the use of the Eucharist in both kinds , had so much kindness for Toleration , that he gave for answer to the Embassador , That he had always thought the use of the Sacrament in both kinds , and liberty for the Priest-hood to Marry , were things indifferent , and as depending rather upon the Decrees of the Fathers , then upon Divine Authority , might be altered according to the constitutions of Times , and alteration of Customes . And in the Council of Trent , several of the wisest and chiefest of the Prelates stiffly argu'd against the Prohibition of the Use of the Cup , affirming those to be void of Christian Charity , who stood so strictly and so nicely upon a particular Ceremony , the granting of which might prevent the Effusion of much Blood , and recover into the Bosom of the Church many that were fallen from Her. And thus what Scripture and Humane Authority justify , Common Reason is no less ready to uphold . For first , If the word of God be the sole Rule of Faith , and no Humane Authority be so highly impowr'd as to bind up our Assents to whatever Interpretations shall be propos'd , then of necessity it follows that every Christian indifferently has an equal Interest in the will of the Creator , so that no particular Person has a right to impose a force upon the judgment of his Brother . Thus one holds the Baptizing of Infants to be necessary ; another deems it lawful ; a third denies both these Opinions , yet admitting that it may , but that there is no necessity it should be done ; therefore they conferr Texts , and examine the Original ; yet after all diligence used , they still are but where they were . Now what reason can there be to advise Persecution for such a difference as this ? Besides , There are several Disputes upon various Points of Christianity , that cannot be cleard to any man by Arguments meerly natural , as being matters of Fact , such are the Miracles and Resurrection of Christ , the Real Presence , &c. For the belief of which therefore , there is a need of Faith , which is the Gift of Grace , and not of Nature : which being so , and seeing more-over that it is not within the power of Man to give a reason why some Men believe , and others are of a contrary Opinion ; it cannot fall under the Imagination of Man , that either the defect or surplusage of belief , which may perhaps glide into Superstition , which of the two so'ere be the cause of the difference , should be subject to the Punishment of Human Laws ; for tho both have the same outward helps and means to inform themselves , yet the potent cause is in the will of God , who will have Mercy upon whom he will have Mercy , and whom he will he hardens . And therefore for this cause it was that Tertullian avers that the New Law of the Gospel does not call for the Sword to revenge the Injuries done it . And Sisibutus King of Spain , was justly tax'd for compelling the Jews to Christianity by the coercive power of the Sword , when he ought to have won them to the Faith by meek and gentle Perswasions . In the next place this violent and rigorous Proceeding and tyrannizing over the Consciences of Men , is contrary to the purpose of God in the Order of the Creation , who made and ordain'd all Man-kind free from Bondage , and never advanc'd him over all the Works of his Creation , to be a contemptible Slave to the Will of his fellow Creature , even in things Temporal ; much less in matters Spiritual and relating to Eternity . So that this same actual Violence of Imposing by force in matters of Faith , Worship and Duty to God , of one Man upon another , or of some Persons over all , is an Act of the highest Presumption imaginable , that goes about to subdue to Bondage and Slavery , those that are Created by God to equal Priviledges and Immunities with themselves ; subjecting them by Oppression , not to the Divine Will of the Creator , but to the Will , Ambition and Interest of Mortal Creatures , no less fraile and subject to Error then they over whom they affect illegal Dominion . A thing which is quite contrary to the most pure and perfect order of the Creation , which was altogether blessed . From which whatever is degenerated by Corruption , or has deviated by Temptation from that pure and regular Order , either in things Temporal or Divine , must be included within the curse of Sin , and be lookt upon as an opposing the Creator himself . And of this nature , is Compulsion exercised in Spiritual matters ; as being the highest product of degenerate Usurpation , and the grandest swerving imaginable from the chief design of the Creation . For without all question , the Creator himself reserved and retained in his own power alone , the priviledge of Supremacy over the Inward Man , in all matters touching Immortality , that he might be the only Lord in that case , to give Spiritual Laws , and to command the Souls and hearts of men , in reference to his own Worship , and that Obedience which is due to himself ; so that of necessity it must be a Usurpation of the Creators rightful Dominion , a robbing Him of his Dignity and Prerogative , an act of Violence against his Soveraignty , and a bold intruding into his proper Right , for any Persons to assume to themselves Dominion and Authority over others , by Commanding and Imposing in Spiritual matters upon their Consciences , in the Worship and Service of God. Add to this that Force is Punishment , and consequently unjust , unless the offence be voluntary : but he that believes according to the evidence of his own Reason , is necessitated to that Belief , and to compel him against it , were to compel him to renounce the most essential part of man , his reason : And that same injunction would be altogether vain , To hold fast that which w● find to be best , if after the most serious and deliberate Election , we must be whipt out of our Consciences by Penalties . 'T is but odly done to Preach a company of poor Souls into just so much Liberty of Scripture as may suffice to beget their torture , and not permit them to rest where they find their satisfaction : Either utterly prohibit the search , or let them enjoy the benefit of it . To believe what appears untrue , is somewhat impossible ; but to profess what we believe untrue , is absolutely damnable . Nor is it one of the least arguments against Compulsion of Conscience , that it breaks the bands of civil Society , and annihilates all manner of Love , Unity , Fellowship , and Concord among men . Neighbours are at enmity among Neighbours , Brethren with Brethren , and Families are divided among themselves . Princes and their Subjects , Rulers and their People are at discord and debates , that many times turns to absolute Disobedience and Rebellion ; while the one labours to Impose , the other to keep off the Oppression . Men , says Zenophon , resist none with greater animosity , then those that affect to Tyrannize over their bodies ; more especially such as seek to establish an illegal Dominion over their minds and Consciences . They contend pro Aris in the first place , and pro Focis afterwards ; thereby preferring the Liberty of their Consciences , before the security of their Estates ; which they rather choose to abandon , then to be deprived of their Spiritual Freedom . And this is that which causes , and has caused so many thousands in this Nation to forsake their native Soyle , their Friends & Relations , to the decay of civil fellowship and Commerce , and out of a detestable Antipathy to their Oppressors , to seek for forraign Protection , under which to enjoy the more noble and agreeable pleasure of enjoying the free exercise of their Sentiments in Divine Worship . Again , Grotius tells us , That there never was any Sect that could discern all Truth , nor any but what held something that is True ; as then they are to be favoured for what they hold of Truth , so are they not to be punished for what they maintain of mistaken Beleif ; since all men are free by nature to believe whatever they think to be Good and Honest . We cannot love God too much . Now supposing that the Clergy of England , may esteem the Roman Catholicks over zealous in some points of Worship which may be thought too Superstitious , what then ? For Superstition does not sin in worshiping God too much , but in worshiping him erroneously ; in point of which Error and consequent non-complyance with the Episcopal Tenents of the Church of England , these failings of theirs , are not to be squeez'd out of their Bones and Purses , but to be reform'd by gentle Instructions and Convincement , according to the true duty of Bishops to Instruct , Perswade , Exhort and Reprove , but not to Command or Compel . To what has been said , may be added the vanity of the Undertaking , it having been all along evinc'd by the stories of all ages , that forcing of Conscience , and Persecution for Religions sake , have not only become frustrate , but increased the number of those Sects and Divisions of which they sought the extirpation , and that the Sword , Exile , Fagot , Imprisonment , and heavy Fines , rather provoak then cure the obstinacy of reluctant Minds . For the conformation of which , we find from the beginning and for a long time the Christian Relgion industriously opposed by the most Potent Adversaries , then ruling in the World , and Extirpation of it no less cruelly labour'd by the fury of Ten Persecutions ; yet could not all that vast effusion of Blood put a stop to its progress , nor prevent its growing to such a Head , as at length to turn Tyrannick Heathenism with all her fantastick Abominations , and false Divinities quite out of the World. The same may be said of the Albigenses , against whom the Fryers preached , the Inquisitors Plotted , the Princes made War , while the Pope accursed their Persons , and interdicted their Lands , yet for all the Pope could do , they could not be supprest . And of the Waldenses , says Thuanus , tho they were toss'd from Post to Pillar , yet there were ever some found , who still in their several courses renewed their Doctrine , buryed as it were for a season . For Sects and Opinions are like Books , which the more they are suppressed , the more they are sought after and caress'd : And therefore Tacitus , speaking of the Annalls of Cremutius Cordus , condemn'd by the Senate to be burnt , for advancing the Praises of Brutus and Cassius , relates that some indeed were burnt by the Edils , but more were preserv'd , and , afterwards published . An argument ( says he ) sufficient that the vanity and madness of those men , is to be derided , who imagin by present Power to stifle the remembrances of future Ages . And the Author of the Council of Trent , speaking of the prohibition of Heretical Books , observes that it did more harm then good , while the Books being sought for as such , did but serve to raise and instill new doubts and scruples in the minds of the Readers . The same is to be said of the Persecutions of Men in their Bodies and Goods ; for others observing the extream Patience and Constancy of so many People suffering for their particular Opinions in matters of Religion , become curious to understand what that Religion should be that inspires men with so much resolution to suffer the worst of Miseries , rather then abandon the Profession of it , which is the reason that Persecutors according to the Opinion of Strada , though they are not concerned in tormenting , yet they dread the Triumphs of the Tormented at their Executions , for that it has been frequently known that one Martyr ● made many Proselytes , by his resolute maintaining to the last , the Profession for which he dyed . From hence we may proceed to shew the dreadful Effects and Mischiefs that have attended the Persecutions of tender Consciences in matters of Religion , which have generally prov'd most fatal , and in the end redounded to the greatest loss of the Persecutors themselves ; for of all the Roman Emperours that exerciz'd those horrid Cruelties upon the Christians under their subjection , only Trajan and Septimius Severus dy'd a natural Death ; for as for Antoninus the Philosopher , tho he suffer'd a Persecution in Asia , yet in other parts of his Dominions the Christians were unmolested , and served him in his Army , where they fought for him so effectually , as well with their Prayers as with their Swords , that he acknowledged to the Senate , as much hated as they were , that certainly the Christians had God for their Protector . All the rest came to untimely ends ; either their own Executioners , or Murdered by their own Souldiers and Servants ; tho none so remarkably punished for their Cruelties as Valerian , who being vanquished by Sapor the Persian , was by him made his Foot , stool when he took Horse , and at length was flead alive . What occasioned the Cossac War so prejudicial to Poland , but because the Russian Polonians of the Catholic Religion would have forc'd the Cossacks to the Observation of their Churches , and to that end have shut up the Grecian Churches ? What occasioned the Revolt of the Rustic's in Germany , and the Hussites in Bohemia ? What occasioned the League of Smalcald , and the cruel VVar that ensued , but the Oppression of the Ecclesiasticks ? By which all that was got was this , that the Bloody Ecclesiasticks satisfy'd their Revenge with the slaughter of the poor People ; while the other indulge'd their hatred , and Sacrific'd to their Antipathy the VVealth and Religious Structures of their Persecutors ; and between both , whole Regions and Countries were depopulated and ruin'd . VVhat lost Philip the Second so fair a Portion of his Dominions , but his severity in forcing Conscience ? But his bigotted Zeal to gratify the Interest of Rome , by suffering his Grand Executioner Alva to ride Triumphantly in the Chariot of the Abominated Inquisition , over the Necks of his tender-Conscienc'd Subjects , till he had by all manner of Torments disburden'd the Countrey of no less then eighteen thousand Innocent Christians . The Reign of Charles the Ninth , deform'd with Civil VVars , with various success of Battel , with Seiges and Sacks of Cities and Towns , and havock of his Subjects , was rendered yet more in famous by the Parisian Massacre , then which , there never was a more Inhumane piece of Barbarity known among the Heathens themselves . But what was the Advantage of their Butchery ? What the Issue of it to the King , after he had emptyed his Kingdom of ten thousand of his Subjects , among which five hundred all Persons of Quality ? In the first place , upon too late a Consideration , a deep Repentance for having given his Consent , and a Resolution had he liv'd to have Punished his Advisors : then every Night his Slumbers interrupted with nocturnal Terrors , till having linger'd under most grievous and tedious Pains , and long perceiv'd his death approach before he dy'd ; he ended his days a young Youth , in the 24th Year of his Age. To omit the loss of the Low-Countries , by reason of the cruelty of the Inquisition , we find the People in all places the most devoted and accustomed to Ecclesiastical Rigour , mutinying even to Blood-shed , against the Torments of that Tribunal . In Naples , Peter of Toledo the Viceroy , in Obedience to the Pope , would fain have brought it in ; but when he began to put it in Execution , it caus'd such an Uproar among the People , that it came to be almost a petty VVar between the Commonalty and the Garrison , wherein many were slain on both sides , so that the Viceroy was forc'd to desist in his design ; neither has any offer been made to obtrude any such kind of Office upon that Kingdom ever since . Even in Rome it self , the People detested the Cruelties of the Inquisition to that degree , that the Breath was no sooner out of the Body of Paul the IV. but that they went with great furie to the new Prison of the Inquisition , brake down the Doors and let out all the Prisoners therein detained , & could hardly be restrained from setting on fire the Church of the Dominicans , as being the Persons entrusted with the Execution of that rigid Employment More then that , in detestation of the Inquisition , all enrag'd , they forc'd their way into the Palace , and meeting the Popes Statue all of Parian Marble , and a noble piece of Workmanship , they cut off the Head and the right Hand , and for three days together kickt them about the streets , and made them the sport of the whole City . Nor has England it self felt the least share of the Inconveniencies of Spiritual Persecution : where Acts of Parliament have been made use of only as Traps and Snares to dis-People the Nation . What false Crimes were laid to the Primitive Christians by the flatterers of the Emperour Sep. Severus , to Incense him to the first Persecution , the same Accusations were lately thrown upon the Dissenters , of being Homicides , Turbulent , Sacrilegious , Traytors against Caesar , and in a word meer Canibals : And by vertue of which pretended Calumnies and meditated Slanders , the Civil Magistrate , out of the good Opinion he has of those that make the clamour , not presently discerns the Trapan which is put upon them to make Laws for the punishment of those Persons , over whom they have indeed no jurisdiction ; till at length the ill use of those Laws better informs their judgement , and that they were imposed upon to frame Persecuting Statutes , and authorize Prosecutions , not to prevent disturbances in Government , but to gratifie the Pride and Ambition of their hot-headed Advisers ; hence under pretence of disaffection to the Civil Power , continual Plots and Treasons are discovered , and the discovery so well managed , that some are Hanged , others Fin'd , others condemned to long Imprisonment . Which Accusations , because they reach not many , therefore all the rest , as being Birds of the same feather , must suffer for their sakes ; and the same pretences being still kept on foot for a Covert , they let fly the Arrows of their Indignation against the whole Body , and chastize the pretence , where they could not find any fact committed to punish . And indeed the grounds of the pretence are the only crimes committed against them ; all that will not conform to their Ceremonies are supposed to be seditious Persons ; none that go to Meetings and Conventicles can be Good and Loyal Subjects : and therefore all that will not Conform , or Refrain from going to Meetings , must be scourged with the scorpions of Ecclesiastical Censure and Excommunication ; must be amerc'd at pleasure , Imprison'd till Submission , many to their utter Impoverishment , or till they pine away in Jayle : and they that would live peaceably and quietly under the Government , can have no rest in their own Families . Upon this thousands take their flight beyond Sea , and draw off their Estates , by which means the Kingdom is depopulated , the Manufacture of the Nation carryed into forraign Countries , and the Prince loses the Assistance of the Wealth and Persons of so many of his Subjects , to the ruine of the Kingdom and scandal of the Government . A sort of Christian Politicks which the Church of England could only learn from the uncharitable bigotrie of that same Prince , who cryed out , That he would rather choose to be King of a Countrey without People ; then of a Kingdome Peopled with Heriticks : Contrary to the saying of Adrian , one of the wisest among the Roman Emperours , That he wished his Empire strengthed rather by the encrease of People and Inhabitants , then excess of Treasure . But this was neither the Policy of the Antient Heathens , nor of the more prudent Common wealths and Governments of latter Ages . Among all the Heathen Nations that we meet with in History , the Egyptions were the first from whom all the world beside , the Jews excepted , deriv'd that same Dark Knowledge which the other had of the Gods and Divine Worship . Their early Superstition had set up no less then twelve Divinities to begin withal , who were all worship'd in various Shapes with various Rites and Ceremonies ; all which with their several Portraitures and Sacred Mysteries ( for so they call'd the Rites of Adoration belonging to every Idol ) the Grecians afterwards translated into their own Countrey , and for a while exactly observed the Precepts and Methods of their first Instructors . Here was a great number of Divinities with every one a particular form of worship attending him , and yet we do not find that the Grecians were afraid to transport them all into their several Cities , for fear least the variety of Superstitions , should set their People together by the Ears , while one Priest cry'd up his Divinity , another extoll'd his , and shatter'd the Vulgar into Factions and Contentions , which was the best . No , the Priests were still contented with what followers they had , and every man was left to his freedom to worship what Divinity he pleas'd , as his Affection and Devotion govern'd him . A strange misfortune to Christian Religion , that the Heathens should be so conformable in the midst of so much varietie of feign'd Divinities , and we not be able to adjust those few Ceremonies in dispute relating to the worship of the true and one God , when we have his own inspir'd Scripture for our Guide . In Athens there were as many Sects and Opinions dayly taught , as there were almost Philosophers in the City ; and many differing in their Sentiments even concerning the Gods themselves . Yet the Magistrate was never call'd upon for their Suppression , but rather they were cherish'd and honour'd with Statues after their Death . The Magistrates , Rulers and greatest Captains of that Age were their Hearers and Disciples , adhering at pleasure to whom they thought fit , as their Reason and Judgement lead them . And this publick Toleration it was that render'd Athens one of the most Famous and Flourishing Cities of the World. Nor was Socrates punish'd for introducing an innovation in their Religion , but because he neither could inform his Judges , nor they were able to understand who that God was , therefore they put him to Death for injuring all the rest whom they believ'd to be as true as his unknown Deity . I pass but lightly over the Jews , by reason they had the knowledge of the true God , and were oblig'd not to engage in the Superstitions of the Heathens ; yet were they not so rigid neither as to exclude the Gentiles from among them , but had their Atrium Gentium for their Reception , altho unconverted ; nor did they refuse the Sacrifices and Oblations of the the Kings of Egypt , nor those of Augustus and Fiberius ; all which they thought no breach of their Laws to offer up in their Holy Temples . But to return to the Gentiles , this is farther to be observ'd , that they were so far from Suppressing varietie of Opinions , that they took no notice of the many Fables of the Poets , that dayly uttered such irreverent and mean Thoughts of their ador'd Divinities , as to make them Robbers , Adulterers and Drunkards ; incident to all the frailties , and guilty of all the Crimes that the worst of men can be said to commit . How soever these Fables every day made some change or other in their Religon ; for the Gods still multiplying by procreation and Canonization of Heroes , Greece was so stockt and replenisht with Deities , that they sent whole Colonies of feign'd Divinities among their Neighbours , who gave them free admission , without disputing the Toleration of their new invented Sacrifices , Lustrations and other Superstitions , tho perhaps never heard of before . 'T is true , their Gods would be sometimes out of humour ; but their particular Priests had a care how they pusht their feigned Anger too far , & found out a way by some Oracle or other to understand their meaning and set all right again . However it shews that had the Priest-hood been as captious then , as some of ours at this time , they might have put so many Capricio's into the heads , sometimes of one , and sometimes of another Idol , as might have given the Civil Magistrate no small vexation . Among the Romans the Catalogue of their Gods exceeded Thirty Thousand ; and their forms of Worship were as various as they . For their God Pan they had their Luperci and Lupercalia . For Ceres their secret Mysteries and Female Priests . For Hercules they had their Potitij and Pinarij . They had also their Arval Fraternity , and their sixty Curiones to offer up Sacrifice in behalf of the several Curiae or Parishes in Rome . They had their Colledge of Augurs , and their Flamin's ; for Mars they had their Salij ; for their Goddess Dea Bona , they had their Vestal Nuns ; for Cybele , their Galli and Corybantes . All this lookt like the Variety of our Sects and Opinions at this day ; and yet we never hear of those Contentions , Disputes and Enmities that rage among us . They never incens'd the Magistrate to Persecution , but as they agreed singly together , so they agreed in the whole ; or if any difference happened among them in point of Religion , 't was but repairing to the Colledge of Pontiffs , where their questions were immediately resolv'd , and their determinations never contradicted . And for a farther mark of this general Toleration , we find the Pantheon erected , and after it was burnt down , Rebuilt by Adrian , where all the Gods were worshiped in common . Moreover we find mention made in Suetonius of Collegia antiqua et Sacra , in the Plural Number , upon which Cujacius Animadverts , That the Senate and Princes of the Roman People permitted several Colledges as well for the Exercise of Forraign Religion , as of that of their own Countrey : And Augustus confest , That he permitted the Colledges and Assemblies of the Jews , because he found them to be the Schools of Temperance and Justice , not as they were reported , the Seminaries of Sedition . To proceed to the Christians , They were no sooner grown numerous , but we find them muster'd in the Armies of the Heathen Emperours , and tolerated without disturbance by Commodus , tho a bad Prince ; in whose time Pontienus set up a School in Alexandria , where he publicly Taught the Christian Religion . Alexander Severus gave public Toleration to the Christians , in so much that when a Complaint was made to him by the Rabble that kept public Tipling-Houses , that the Christians had taken possession of a place to Build a Church in the ground that belonged to them , he return'd for his answer , That 't was much better that God should be Worshiped in that place after any form , then that it should be allow'd for Houses of Debauchery . And thus we find that Toleration of Religion was allow'd so long as Heathenism continued in the World. To these succeeded Constantine , the first of all the Roman Emperours that made open Profession of Christianity . By whom we find such an Indulgence given not only to the Christians , but to all manner of Religions , with the consent of his Collegue in the Empire , Licinius ; that we could not omit the Insertion in this place of the most material part of it . At what time , I Constantine Augustus , and Licinius Augustus happily met at Millain , and had in Consultation whatever might conduce to the public benefit and security ; among the rest we thought those things were first to be taken care of , which would prove most profitable to most men , as relating to the Worship of the Supream Deity ; to which purpose we thought fit to grant to the Christians and all others , free Liberty to exercise what Religion every one best approv'd , to the end we might render that Supream Divinity who sits in his Coelestial Throne , propitious to Us and all the People under our Dominion : Wherefore following this wholsome Counsel , and the Dictates of right Reason , we thought it our safest and wisest course not to deny Liberty to any one , who either followed the Profession of the Christians , or addicted himself to any other Religion which he thought most agreeable with his Judgment , that the most High God , to whom we freely and heartily yield Obedience , may afford us his wonted Favour and Kindness in all our Enterprizes . For this reason we give your Excellency to understand that it is our pleasure , that all Restraints formerly appearing in your Office in reference to the Christians being disannull'd , we do now Enact sincerely and plainly , That every one who has a mind to observe the Christian Religion , may freely do it without any disturbance or molestation . Which we have thought fit fully to signify to your Excellency , to the end you might understand that we have given free and absolute leave to the Christians for the Exercise of their Religion . And as we have granted this Indulgence to them , so your Excellency is likewise to understand that we have granted the same open and free Liberty to all others to Exercise the Religion to which they have chosen to adhere , for the Tranquility of our Reign , to the end that every one may be free in the Election of his Worship without any Prejudice from us , either to his Honour or to his Religion . And this we thought fit moreover to decree in reference to the Christians , that their Meeting-Places be restor'd them without any hesitation or delay , and without the demand of any Fees or Sums of Money : And if any Fines or Mulcts have been Sequester'd formerly into our Exchequer , or taken by any other Person , that the same be also restor'd them without the least Diminution . Or if they have any Favour to request further at our hands , let them make choice of any of our Advocates to take care of their Affairs . [ The rest I omit , as less pertinent to our purpose . ] But after them , when the Emperours began to lend an Ear to Ecclesiastic Rigour , and Sects became Predominant as they were guarded by the Power and Protection of the Civil Magistrate , 't is a strange thing how soon the several Schisms and Opinions that had taken root under the milder sway of the Heathens , began to rend the Church into a thousand Factions ; and whereas a single Colledge of Pontiffs would serve the Heathen Priest-hood to resolve their Doubts the Determination's of National Councils could not put a stop to the Growing Controversies of the Christians , but from words they fell to blows ; and happy they who could get the Soveraign Prince on their side , for the other were sure to go by the worst . So early was the Civil Power made an Engine to support the Pride and Ambition of Spiritual Contenders . At what time an Eutychian Pope , by Name Horsmisdas , having the upper hand , gave this Motto for answer to all that admonish'd him of his Severity . Nos Imperare volumus , nos Imperari nolumus . It were to be wish'd that this Motto may not have got too much Footing in England . And now Liberty of Conscience seem'd for a time exterminated from the Earth , till we meet with it again among the Goths , who as Procopius alledges , would never in the height of all their Conquests , compel the vanquished to embrace the Religon which they professed , but left them to their own : it being always the Maxime of Rulers truly generous , to engage men rather as their Friends then as their Slaves , thinking themselves far more safe in a free , then in a compell'd Obedience . But to descend to latter times , we find that even among the Mahumetans , all over Turky , no man is compell'd to embrace the Mahumetan Superstition , but that all People , unless the Professors of Heathenish Idolatry , are left to the exercise of their own Religion . And this , as several Authors observe , was at first the chiefest means by which the Turks enlarged their Empire over the Christian VVorld . For that many People rather chose to live under the Turk , permitting them the Liberty of their Consciences , then under the Exorbitant Tyranny of the Spanish Inquisition . And further , others observe , That nothing has rendered the Turk more powerful then the King of Spain's Expulsion of all the Moors and Turks out of his Territories , in the Year 1609 , at what time above a Hundred and twenty Thousand of those Exiles retir'd into Africa and other parts of the Turkish Dominions , to the great benefit of the Turks , who learnt from them to Combat the Europeans with their own Weapons , and their own Arts of War. The Persians give Liberty to the Melchites under the Patriarch of Antiochia , who obstinately maintain all those Errors that were condem'd by the Synod of Florence ; together with the Nestorians and Christian Armenians , who have no Patriarchs of their own ; nor are the Roman Catholics excluded the chief City of Ispahan . To which we may add their Toleration of the Jews , and the Dissenting Sects in their own Religion . In Poland , tho generally the Nobility adhere to the Church of Rome , yet they prohibit none ; and the mixture of Lutherans , Calvinists , Socinians , Anabaptists , Greeks and Jews , who there enjoy most ample Priviledges , apparently demonstrates , well-constituted Government to be no Enemy to Liberty of Conscience . Nor does the scrupulous Muscovite exclude those of the Augustan Confession from having a Church of their own within view of the City of Moscow it self . That the Switzers are a Prudent People appears by the permanent constitution of their Government , by them upheld and propagated for so many Ages together ; their Concord has rendered them Populous , and their Populousness has made them formidable to all the Neighbouring Princes , by whom they have been all along courted for their Assistance , and to whom they have been beholding for the chiefest part of their Conquests . All this while a People half Protestants , half Catholic's , yet in general so equally unanimous , and in some particular Cities so peaceably intermix'd , that you never hear among them , since they first leagu'd together for the common Security , of any Quarrels or Contentions for Superiority ; or of any Fines , Imprisonments , or Banishing of the Dissenting parties ; nor do they refuse their Protection to any that fly from other Countries to seek Tranquility of Conscience among them . There is the same mixture of the two Professions of Popery and Calvinism among the Grisons , and the same Unanimity ; and this Confirm'd by the league of the Ten Jurisdictions , by which all Disputations concerning Religion are forbid , to prevent Exasperation and Contests among Nations and Friends , tho differing in Opinion . In Venice the Roman Catholic Religion prevails ; yet such is the Prudence and Generosity of the Government and Governours , that they cannot deny to others that Liberty which they enjoy themselves ; in so much that tho they admitted the Inquisition into their Territories , yet they fil'd it's sharp Fangs in such a manner , that the malice and fury of it was render'd ineffectual ; for they decreed that the Inquisition should not meddle either with Witches or Inchanters ; nor with those that should offer to Buffet an Image , or Lampoon the Vices and Disorders of the Clergy , nor indeed have any power to prohibit the Printing of any Books whatever . That it should have no power over Blasphemy , or such as married two Wives ; nor in causes of Usury . That it should have no Jurisdiction over Jews ; Infidels , or those that follow the Ceremonies of the Greek Church ; nor any Authority over any secular Trade or Profession ; and in all other Causes whatever that were brought before the Tribunal of the Inquisition , they reserv'd to themselves the Examination , Judgment and final Determination of the Matter ; which indeed was an absolute Toleration of Jews , Infidels and Greek Christians , and under that Notion , of all other Opinions that they pleas'd themselves . As to Witches , They gave this reason why the Inquisition should not meddle with them , For that they were generally Women , a poor People Craz'd in their Understandings , and therefore more fitting to be instructed by the Minister , then punished by the Judge . As for Blasphemy , the punishment of it belong'd to the Civil Magistrate ; and so for Bigamy and Usury . As to the Toleration of Jews , &c. they argu'd from St. Paul , That the Ecclesiastical Authority had no power over those that were not in the Church . And in behalf of the Greeks they urg'd , That the Difference and Disputes between the Greek and Roman Church were yet Undetermined , and that therefore it was not sit the Church of Rome should be Judge in her own Cause . Lastly , Against the Prohibition of Books they pleaded , That it was the way to stifle Learning , and prevent the coming forth of many good Books , necessary for the Instruction of Man kind . That it belong'd only to the Civil Magistrates to prevent the Enormities of Scandalous Writers , and therefore that the Ecclesiastie's were not to thrust their Sickles into other mens Harvests . Thus we find the Venetians , tho in other things Obedient to the See of Rome , yet in the point of Toleration altogether Dissenting from it ; for they believe it to be their Interest to take care , least the People being depriv'd of the Liberty of their Minds , should be alienated in their Affections from the Government ; therefore they are contented that the People should enjoy their Liberty , provided they do not disturb the Public Peace . To return into Germany , even in Vienna it self , the chief City of the Empire , the Emperour Maximilianus the Second allow'd the Evangelic's the free exercise of their Religion in the Monastery of the Minorites , which tho it were deny'd them by his Son Rudolphus the Second , was again by the Indulgence of Matthias the Emperour restor'd them ; so that they had their public Assemblies at Hornals , a Village close by the City ; within the Walls of which they had besides the freedom to Baptize , Administer the Sacrament , and Marry according to their own forms , till Ferdmand the Second retracted their priviledges , and forc'd them , whenever the Duty of their Worship required , to go as far as Presburgh or Edenburgh . It would be too long to trace the several Regions of Germany , where so many Soveraign Princes and Free States , exemplary for their Justice and Moderation , foster Liberty of Conscience as the main support of their Governments . 'T will be enough to mention briefly those of chiefest note ; the Dukes of Saxony , Brunswick and Lunenburgh , the Dukes of Wittenbergh and Holsatia , the Elector Palatine , the Duke of Bavaria , tho of the Romish perswasion , the Duke of Newburgh and the Landgrave of Hessen , the Cities of Ratisbone , Frankford upon the Main , and Spire , where the Evangelic's are allow'd the free exercise of their Religion , and meet every Sunday , from seven till eight in the Morning , and from twelve till one in the Afternoon : not to omit Auspurgh , where the chief Magistrates of the City are half Protestants and half Papists ; nor those most Noble Emporiums of the Northern parts of Europe , Hamborough , Lubeck , Breme and Dantzick : to which if we should add the States of the United Netherlands , it would be only to trouble the Reader with what is known to all the World. And yet the Flourishing condition of these Countries and Territories , the Number of People , and the Tranquility which they enjoy , apparently Demonstrate , That Liberty of Conscience is no such Enemy to Man-kind , as to be so rudely harrass'd and exterminated from the Earth with all the Rigors and Vexations that render Life uncomfortable . Having thus established the Truth of Religions Toleration upon the Foundations of Scripture , Reason , Authority and Example , certainly the wonder must be very great among discerning Persons , that men who boast a more refin'd Profession of Christian Religion , who aspire to Peace , to Love , to Moderation , and Truth toward all men , should with so much Passion and bitter Animosity , exercise their hatred upon their Brethren , for the Niceties of different Opinions ; so that if we come to know of what Profession they are , 't is their imperfection , not their Perfection that makes the discovery : Which preceeds from hence , That Ecclesiastical Functions and Dignities are esteem'd for the Benefits and Advantages men reap thereby either of Wealth or Fame . Which Abuse once crept into the Church , was the first occasion that many men of Evil Principles greedily thirsted after Ecclesiastical Preferments ; and that the love of propagating Sacred Religion degenerated into Avarice and Ambition ; and that the Church it self was turn'd into a Theater , where the great Doctors studied not the plainness of True Preaching , but to shew the quaintness of their Oratory . They never bent their minds to Teach the People , but to Tickle their Ears into an Admiration of their Elegant Expressions and gingling Satyrs upon Dissenters and Papists , as they thought their Themes would be most pleasing to their Auditors ; which did but Inflame the Contentions already rais'd , and beget contempt and hatred to themselves , and breed an Animosity not easy to be reconcil'd in them who had been so rudely , tho undeservedly handled . No wonder then that nothing remain'd of Primitive Religion besides the External Worship ( with which the People rather seem'd to flatter then adore the Supream Divinity ) and that Faith was now become no other then Credulity and Prejudice . That very Prejudice , that renders men of Rational Creatures , Brutes ; as being that which hinders every Man from making Use of his free Judgment , and being able to distinguish Truth from Falshood ; and which seems to have been invented on purpose to extinguish the Light of the Understanding . Piety and Religion are made a Compound of Erroneous Mysteries of Humane Policy ; and they who contemn Reason , and reject the directions of the Understanding as corrupted by Nature ; would themselves be thought to have the Divine Light ; tho had they but the least spark of Divine Light , they would not so proudly insult , but learn more Prudently to worship God , and as now in Hatred , so then in Love , to excel the rest of their Brethren . Nor would they Persecute with such an open Hostility , those that cannot in Conscience comply with their Impositions , but rather take pity of their failings , unless they would be thought more fearful of their own worldly Interest , then sollicitous for the others Salvation . Seeing then that the Establishing of any Religious perswasion by force , is so contrary to Scripture , Reason and common Sence , it remains then that only Worldly Interest , and the support of a Domineering Hierarchy , must be the chief Motives that engag'd the late Persecutors to procure those Penal Laws , which in contempt of the Light of Nature , and their own Videmus Meliora's , they put so rigorously in Execution . Laws that punish the very supposition of Crimes and Transgressions in Conceit ; Laws that punish the Body with Corporal Vexations for the supposed Transgressions of the Mind and Will ; Laws that pretended to dive into the Breasts of Men , and to discover Evil in their Thoughts , as if enacted to torment the Souls of Mankind before their time : In a word , Laws that were abolish'd by Reason as soon as made ; for if Laws are grounded upon Reason , and these Laws are contrary to Reason , as it is plain they were , for that Laws are made to redress , not to increase the grievances of the People ; then were they null as soon as form'd . For if Laws do not arise out of Natural Reason , but are only made to avoid some greater mischief pretended to be foreseen ; we are not rashly to admit of such an Interpretation , as to make that Sinful or Criminal which is otherwise Lawful . Thus to seperate from the Church of England , is a thing no way in it's self Unlawful , and therefore cannot be made Criminal by a Law , there being no natural Equity to make it so , and consequently not Punishable by the Law. : Nor can their Meeting in Conventicles be a Crime ; for that the Doctrine of men that teach those things which are Just and Honest , can never be fear'd , especially when they are exact in their Obedience to the Magistrate ; nor should their private Assemblies be envied or suspected , as being Just and Innocent Men , till they are convicted of being otherwise . And therefore they that Persecute such People , ought rather to be Prosecuted themselves ; for that by them the Law of Nature is brok'n in doing injustice to them that never offended ; and it is but natural equity to punish those that wrong their Neighbours without a cause . Which Cause can never be found in a Law made contrary to Reason ; in a Law made to gratify the Ambition and Interest of a Single Party , to the disturbance of the Greater part of the Nation , which is contrary to the Common Good , and consequently the End of Law. Moreover , There is no Humane Law that can command or prohibit an Act , purely directly and Secundum se , internal . And this is grounded upon the common Axiome , Cogitationis Paena nemo meretur : no man incurs the Punishment of Thought , for the Law has nothing to do with Internal Acts ; and therefore because it cannot naturally and of it self punish those Acts , therefere neither can it either command or prohibit them ; for the Legislative Power is Compulsive , and if it cannot be Compulsive as to the inward Act , neither can it make a Law in reference to it : The reason of this Assertion is , for that the Legislative Power among men is only ordain'd for preservation of the outward Peace and honesty of Humane Community , to which those Acts have no Relation which are conceived in the Mind . Then again this Power springs immediately from Humane Community it self , by the means of Natural Reason . Now there is no Humane Community that can grant a Power immediately and of it self , over Actions meerly Internal , as being altogether without the Limits of its Knowledge , and without the Bounds of its Jurisdiction ; for no man is naturally subject to another in his Soul , but in his Body . Therefore said a Learned Schoolman , He is in an Error who believes that Servitude lays hold of the whole Man ; the better part is excepted . Our Bodies are lyable to our Superiours and Governours , but the Mind is its own Lord and Master . Then again , The conditions of Humane Laws are , That the Law must be Honest , Just , Possible , convenient to Time and Place , and conformable to Religion and Reason . The Penal Laws are not Honest , because they would enforce men to abandon the worship of God , which in their Cons●●ences they have made choice of , as believing it to be the most ●●●…e and conformable to Scripture , and to submit themselves 〈◊〉 Ceremonies , which they as firmly believe to be no way necessa●● for their Salvation , but rather contrary to those Sentiments ●hich they have of the Truth of Sacred Adoration . They are not just , because they would bereave men of that Christian Liberty which all men have a priviledge to claim ; and which the most zealous promoters of the Penal Laws would take most heavily to be themselves depriv'd of . In the Second place , They ought to command those things which may be justly observed ; but these Laws would enforce men to Sin against the Dictates of their Consciences , the Consequence is easy to any . Thirdly , The Penal Laws are not agreeable to Religion , for they prohibit what the Laws of God allow , which is Liberty of Conscience , and uphold what the Laws of God prohibit , which is Spiritual Tyranny and Dominion in matters of Religion . Fourthly , The Penal Laws are contrary to Reason and the common benefit of Civil Society ; for it is not rational that People should be Imprison'd , Fin'd , and Banished , and common security of Liberty and Property be infring'd even to the loss of men lives , and the depopulation of a Kingdom , for pretences over which the Civil Magistrates pretends not to have any Jurisdiction . Add to this , That to rendering Laws effectual , there are required all the three parts or sorts of Justice . First , Justitia Legalis , whose Office is to aim at the Common Good , and consequently to preserve the due priviledges of all the Subjects in general . Secondly , Justitia Commutativa , which requires that the Legislator command no more then lies in his power . Thirdly , Distributive Justice , which takes care that the private good of a few , be not respected more then the public good of the whole Body . In all which parts of Justice , the Penal Laws being defective , it follows that they were not duly made , consequently invalid and no way obliging . And this is the Opinion of all the Famous Casuists , Aquinas , Sctus , Medina , Caster , Tolinus , Panormitanus , and others , conformable to that of St. Austin himself , l. 19. de Civit. Dei. c : 21. The perverse Constitutions of Men are neither to be accounted nor to be said to be Laws ; when that is only to be accounted right and just , which flows from the Fountain of Justice . Now that it is the intrinsic end of all Laws duly made , to aim at the Common Good , is plain from the Laws of God themselves , which are such , that tho ordain'd by God himself to his own Glory , yet he seeks therein not his own advantage , but the good and benefit of men . In like manner as all Humane Laws are imposed upon a Community of People , so ought they to be made for the general good of that Community , otherwise they are irregular ; for it is against all Justice to reduce the Common Good to Private Interest , or to subject the whole to the part for the parts sake . Another reason may be deduc'd from the end it self , for the end must be proportionate to the Act , its beginning and efficacy . Now the Law is the common Rule of Moral Operations ; therefore the first Principle of Moral Operations ought to be the first Principle of the Law ; but the end or happiness is the first Principle of Moral Operations ; for in Morals the beginning is the end of the Operations , and so the Ultimate end is the first Principle of such Actions ; but the Common Good or Felicity of a City or Kingdom is the Ultimate end of it in its Government , therefore it ought to be the first beginning of the Law , and therefore the Law ought to be for the Common Good. Now it is apparent that the Penal Laws were made only for the particular good and felicity of the Church of England men , all others being by them excluded from the benefit of their native Priviledges , that could not in Conscience conform to the Ceremonies of their Worship , to the Ruin and Vexation of many thousands , which was positively against the Common Good and Felicity of the Nation and general Community of the People , divided only in some points of Religion , but in an equal poise of Obedience and Loyalty to the Supream Magistrate , and therefore justly deserving equal share of provision by the Laws for their Security and Protection . And therefore unless it can be prov'd that it is for the Common Good and Benefit of the whole Nation , that men should be persecuted to uphold the Hierarchy of the Church of England , the Penal Laws are unduly made , and therefore as of no force , to be repeal'd and annul'd . Therefore the Intention of the Divine Laws might have taught the Promoters of these Penal Statutes better and more Christian Learning ; for therefore are Prelates call'd Pastors , because they ought to lay down their Lives for the good of the Sheep ; not the Sheep to lay down their Lives for the good of them : they are call'd Dispensers and not Lords ; Ministers of God , not Primary Causes , and therefore they ought to be conformable to the Divine Intention in the Exercise of their Power : God principally intends the Common Good of men , and therefore his Ministers are bound to do the same . They are Tyrants , not Governours in the Church , while they seek their own Support and not the Common Benefit . As to the Injustice of the Penal Laws , experte Materiae , in commanding those things which ought not to be observed , this Axiom from thence arises . That no unjust Law can be a Law , and then there lies no obligation to accept it , or to observe it if accepted ; for that the Subjects are not only not bound to accept it , but have it not in their power , when the command is clearly and manifestly unjust : as when men are commanded not to meet above such a number under such a penalty , for the Exercise of their Religion according to their Consciences . This is an Evil Command , because it debars men from the free Worship of God ; for unless it could be prov'd that the Religion of the Church of England is the only True Religion in the World , and they the only Infallible Ministers upon Earth , it is unjust in any Law to constrain others to believe that , which may be as Erroneous in them , as what the other professes : For tho I may believe the Liturgy of the Church of England to be the purest form of Supplication under Heaven , yet another may not believe so , neither is it a Crime in him to believe otherwise . We have said that the Penal Laws are defective in point of Honesty , which is another reason why they are invalid , and therefore to be annull'd . For the Immorality of the Precept is contrary to God himself , because it includes a Crime and a Transgression against God , and therefore ought not to be observ'd as no way obligatory : seeing that it behoves us to obey God rather then Man , which is the reason these Laws ought not to be observed , as contradicting our Obedience to God , and subjecting us to the Compulsions of Men. In the last place , no Law can be valid beyond the Intention of the Legislators . Now it is not rational to think that those Persons who made the Penal Laws upon a presumption of danger from Factious and Turbulent Spirits , ever intended those Laws sor the punishment of those that liv'd peaceably and obediently toward the Government in all the Passive Duties of good Loyal Subjects , for that had been to make Laws for the punishment of good men , which was never the design of any just and vertuous Legislator in this World. Now then the Presumption of the danger being remov'd by his Majesties most Gracious Indulgence , the Foundation of the Penal Laws are remov'd , and consequently the Obligation to them ; for it is not to be imagin'd that the Framers of these Laws ever meditated to Establish the Dominion of a Spiritual Oligarchy upon the Ruin of so many Families of Pious and Religious People ; and therefore the suspitions which were the grounds of these Laws being vanish'd , the Laws themselves are to be laid aside , as altogether vain and frivolous , and such as have only serv'd to gratify the Revenge and Animosity of their promoters : for we never hear'd of Traytors or Factious Persons , that were ever try'd upon those Laws , there being others of greater force to take hold of such Criminals . As for the Test , it appears to be an Oath continued to prevent the sitting of any Commoner or Peer in either of the Houses of Parliament , from coming into his Majesties Presence or Court , and from bearing any Office or Imployment , Military or Civil , in any of his Majesties Realmes of England or Ireland , &c. And they that are to take this Oath , are thereby to abjure the belief of Transubstantiation , Invocation or Adoration of Saints , and the Sacrifice of the Mass , &c. The Learned are of Opinion , That to make an Oath binding , it is requisite that it refers to things Lawful ; for that if the thing promised upon Oath be forbidden either by the Law of Nature , or by the Divine Laws , or Interdicted by the Laws of Men , it has no power to oblige the Swearer . Now the Q●●●●●●n will be whether this Oath does not positively 〈…〉 Laws of the Land , by enforcing a Peer of the Realm ▪ or any other free-born English-man of lower Degree , to ac●use himself , with so strong and dangerous a Temptation to Perjury , where the Choice is only this , Either to forswear their Religion , or lose their Native Priviledges and Preferments , and all possibility of advancing their Fortunes . A piece of severity that constrains the inward Belief of the Mind , which God the searcher of all Hearts has resorv'd to himself . That this is an Act contrary to the known Laws of the Land , is undoubtedly true , as is apparent from the great Charter , and several Statutes of the Realm ; therefore the Test has no power to oblige the Swearer , and consequently to be repeal'd as Useless . That it is against the Law of God , is apparent from hence , for that there is nothing more strongly prohibited in Scripture , then to ground a Penal Prosecution upon the enforc'd Oath of the Party without Witness or Accuser . In the next place it seems a hard case to oblige the Papist to Swear away his Religion , before he has another provided for him by those that Impose the Oath . For certainly Transubstantiation is no point of State : nor does the Doctrine of good Works make a man a good Subject : and it is possible for a Papist to be Loyal to the Supream Authority , and yet believe there is a Purgatory . All these are no Fundamental points of Christian Faith , clearly set down in Scripture , but infer'd from passages and glances of the Text , to which the Answers are believ'd as probable by the Papists , as the Objections against them by us ; and therefore there is no reason they should be so cruelly Tested for Doctrines that are but either obscurely reveal'd , or not necessarily enjoyn'd . As little reason is there to enforce this Test upon the Papists , when we know that many of our own perswasions would Scruple to take it , and some so nice as absolutely to refuse it . At least it is very severe to compel such as are young and unlearned ( for all are not Casuists that enter the Parliament House , or have Preferment in the Kingdom ) to Swear that such an Opinion or Doctrine is not true , which they have been always bred up to from their Infancy ; especially to come bluntly upon them without any preceding Instructions or endeavours to convince their Understandings , only Swear or else depart the Kings Presence and quit your Imployment . But all this is done , they say to prevent the growth of Popery , and secure the Publick Peace : as if the taking the Test would avail to make a man either a better Neighbour or a better Subject . For Experience tells us , That they who impose this Test , conside never the more in those whom they have frighted to take it ; and tho by taking it they may preserve what places they have , yet is it not in it self any step to Preferment . Rather indeed is there less reason to conside in those that are unwillingly drawn to an outward Complyance , then in those that Obstinately refuse to be obliged ; since there can be no greater cause of Hatred and Resentment , then the remembrance of their being compell'd publickly to Swear against their Consciences ; unless their Judgments are really chang'd , and then all Penalties to enforce them are superfluous . Whence it must be concluded , that the Tests and all Oaths of that nature , are always either absolutely pernicious or altogether unnecessary : if against the inward Judgment , damnable , as being the highest degree of Perjury , and Spiritual Murder of the Soul ; if according to the Internal Sentiments , useless . More then this , it was the Opinion of Isidore , That a man ought to make no scruple to break an Oath that would bind him to a dishonest and unjust Action : for that the promise must needs be wicked that cannot be fulfill'd , but by making a man wicked . And what can make a man more wicked then to renounce his Religion for private Gain ? So that if the Test , as it is an Oath that would bind a man to such an unjust Action , as the Renouncing his Religion for Worldly Honour or Preferment , may be so easily broken , to what purpose is it kept on foot ? Since it has not power enough to bind the Person that takes it . And indeed , if the power of an unjust Oath were so great as some would make us believe , how deeply are they Perjur'd that took the Covenant and Engagement , yet after that were so Instrumental in Restoring of his late Majesty of Blessed Memory , whose Right and Title to the Crown they had so solemnly abjur'd . But they have their Absolution from St. Ambrose , who tells us , That some Promises cannot be perform'd , nor some others kept without the Violation of our Duties both to God and Man. Upon these considerations we have just reason to believe it was , that our Supream Legislator and Soveraign Prince set forth his most Gracious Act of Indulgence , thereby to free from Spiritual Bondage , the Enflav'd Consciences of his Suffering Subjects , Groaning under the Tyranny of Ecclesiastical Jurisdiction . Therein truly resembling the Divine Majesty , whose Vicegerent upon Earth he is , while he sheds down down upon all in general , the Rayes of his Christian Compassion , and spreads the Cherubim Wings of his Mercy over multitudes so latety tormented with the Unsanctified Vexation . He has publicly declar'd it to be his Aim to fix his Government on such a Foundation as may make his Subjects happy in the Enjoyment of their Religion with freedom of Exercise , and their Property without Invasion . Under the Reign of such a Prince , whom God preserve , what Cause or Grounds can there be for Fears or Jealousies ? 'T is an ill sign of Obedience in Subjects , when they distrust the Solemn Declarations of their Prince : And on the other side , to deny him so small a Recompence for his Excess of Benignity in his Royal Toleration , as the Repeal of Cruelty and Injustice ; Cruelty in the Penal Laws , and Injustice in the Test ; is the highest Ingratitude in the World. Certainly it cannot be thought but that a Monarch so tender of the Liberties and Consciences of his Subjects , must be ill at ease till he has removed those Scourges of Imposition that hang over their Heads in such a Threatning posture . And therefore since Soveraign Consideration thinks it meet to have them taken away , 't is a very rude piece of Obstinacy , to be Froward and Peevish in Opposition to Soveraign Reason . FINIS . Notes, typically marginal, from the original text Notes for div A54203-e170 This was finished before the Translation of Lactantius , and therefore as not being borrowed from him , I thought fit to let it pass with this Advertisement . 
A54205	----	William Penn's return to John Faldo's reply, called A curb for William Penn's confidence, &c. writ in defence of his answer to John Faldo's printed challenge. Penn, William, 1644-1718. 1674 Approx. 59 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54205 Wing P1355 ESTC R21591 12361483 ocm 12361483 60239 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54205) Transcribed from: (Early English Books Online ; image set 60239) Images scanned from microfilm: (Early English books, 1641-1700 ; 645:9) William Penn's return to John Faldo's reply, called A curb for William Penn's confidence, &c. writ in defence of his answer to John Faldo's printed challenge. Penn, William, 1644-1718. 30 p. s.n., [London? : 1674] Caption title. Dated: 12th 9th Mon. 1674. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Faldo, John, 1633-1690. -- Curb for William Penn's confidence. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion William Penn's RETURN To John Faldo's REPLY , CALLED A Curb for William Penn's Confidence , &c. Writ in Defence of his Answer to John Faldo's Printed Challenge . MY Answer to J. Faldo's Challenge was in terms so Modest , that no man not bent to be Abusive , and resolv'd against all Candor and Moderation , could have taken such Pains as he hath done , to bedirt it . Would I so ill bestow my Time , I could well nigh fill as great a Compass with the Hard Names he flings upon it ; The Refuge and Practice of Petulant and Empty Adver●aries . His Title charges it with False Inf 〈…〉 a 〈…〉 s and Juglings : I seriously pro●ess , I never intended any thing with more Tr●th , Plainness and Softness then that short Answer . And truly , that which renders this Usage at any time ●neasie , is the fastening unjustly that Character upon me & my Friends , which is most deservedly their own , thereby concealing and securing the Offender , and substituting the Innocent in his room , to the Deceiving of the Simple , and exposing us to the Bate of the rude and ignorant Multitude : But it is our Lot , and mine at this time more particularly ; I was treated at another rate whilst I could cry Hosanna to his Order . But let us hear what he sayes to prove that my Answer contains f●lse Insinuations and Juglings . I told him , That it was unfairly done of him to chuse the Barbican-Meeting , to divulge his Challenge to me , which I had receiv'd no notice of . To this he replies ; That the Meeting was occasion'd by the Quakers Appeal : Which , beside that it is nothing to the Purpose , is a great Untruth : Did we occasion any Meeting , wherein we were concerned to be present without our Notice and Consent , either as to Matter or Manner , Time or Place , taking the word Occasion in the common Acceptation of it ? No-body surely , but J. Faldo , and such Prejudgers can think so . For Shame be Just ! But he believes such a Critical Season seldom happens , wherein both G. W. and I before so long a Season out of the Reach of so publick a Concern . What then ! Therefore were we not then out of Reach ? What would he be at ? Lamentable Weakness ! Is this to justifie his Cowardly Brags ? I will call them so now , since softer Terms fair'd so ill at his hands . But let J. F know , that for that Glorious Gospel of Jesus Christ , our Lord , he with as much Envy as Untruth s●ggests us to deny , we are frequently engaged in remote Places , and that for Weeks , and sometimes Moneths , where no Letters can be sent to us with any previous Knowledge where to find us ; insomuch as that our nearest and dearest Relations may have taken their Leave of this World , and exchanged their House for Grave ; before our Return , or Knowledge of their Condition ; which might have better bee● considered by this Stipendiary Resident , who though he gets more Money by it , is not exposed to that and many other Hardships . But to palliate the Injust Procedure of the Baptists against us at their first Barbican-Meeting , he tells us a Tail of G. Whitehead's surprizing him with a Dispute upon three dayes Notice , which he saith , was not according to the Agreement made betwixt him and some of our Friends , to wit , Mutual Consent ; which granted to him , neither helps the Baptists , nor hurts us : for first , G. Whitehead went principally to a Meeting of our Friends , and if he might have Opportunity , to allay the Heat of this Vapouring Adversary . 2dly , It was so far left with J. Faldo , either to accept or reject , as that it was most remote from the Thoughts of G. W. upon his Refusal to assemble the Inhabitants of the Place , and in his Absence exclaim both against his Faith and Pra●tice ; our manifest Suffering from T. Hicks and his Confederates 3dly , There can be nothing well falser then his insinuating the Issue of that M●eting to have been his Q●iet from the Quakers ; if by Quiet he understands any Fear upon them from his Force of Argument to encounter him ; since he could neither recover our half Proselyte , as he is pleased to call that Person once a Hearer of him ; nor did he re●t one Moneth without a fair offer of another Meeting from some of our Friends near the Place of his Residence , which , as I am informed , he declined : I blame him not for doing so . But suppose G. W. was as culpable as he represents him , who so little deserved his Reflection ; how doth this excuse T. Hicks , or extenuate his own Injustice , who without any Notice given to G. W. or my self , did so publickly at Barbican in our Absence abuse the one , and challenge forth the other in Defence of himself and Friends , from a Charge then exhibited by him against our Faith and Principles , suggesting to the Auditory , as if what were in Reality but his own crooked Consequences ( detested of us ) had been the express Articles of our Creed . If yet he can presume to believe himself Modest , Just or Christian , his Case is desperate , and I heartily pitty his Mistake . But he faults me for saying , He could not but know of my being at a great Distance ; telling me , That I either make him an Extraordinary Gnostick , or my self such an Over-Lasher as needs to have my words well measured after me . Truly if J. Faldo hath the Doing of it , I am sure to be wronged , unless he hath changed his Wont . How near a kin he is to the Gnosticks in other Respects , I will not undertake to determine ; only if what Epiphamus writes of their Self Conceit , be true , J. F. has printed himself one of the Extraordinariest Gnosticks of this Age : But I will stand to my words , that he must needs know of my Absence ; for they that gave him notice of the Meeting , being some of the Persons concern'd , might also inform him , that I was at a great distance , they receiving that Answer : But left he should deny all this , as proba●le as it is , the Prolocutor's Gloss upon the Word EAST , doth the Business to an Hairs breadth ; for unless J. Faldo's Ears happen like J. Ives's , to be all of a sudden thick of Hearing , or to have as great an Impediment as T. Hick's Tongue ( that is , in Cases unpleasant to them ) he could not but observe , that W. K. insinuated , as if I had Voyag'd to the East-Land , or the East-Indies , too far for the Noise of J. Faldo's Charge to be heard , as Empty as it was ▪ But I must not forget , and yet take no Delight to remember , that Grave Person purposely left out England , joyn'd to East , in the Letter , that he might better break his Jest . But be it as it will , I cannot but return J. Faldo an Allusion in his first Book , it may be , not in the very Words , yet the same Sense , viz. That he doth with me in this as nicely and unjustly , as some Physitians , who strictly prohibit that to their Patients they eat themselves with great Gusto . I further told him , as he observes , that I had twice Defended our Faith in Print against him , and that a considerable Book lay at his Door unanswer'd . To this he gives me several Returns , worth noting , for something or other : one is this , That he perfectly knows the Contrary ; To what ? That I have twice defended our Belief : The Quibble is here ; I have twice Writ , but not twice Defended ; notable ! but he goes of late for a Critick . however , who say so ? John Faldo . Doth he prove as well as say ? No such matter . He would not be mistaken , yet in asserting he transcends ; for he further tells us , That I have not overthrown one Line of his books ; in which , as he explicitely proves his own Impudence and Ostentation , so implicitely he calls many , far from Quakerism , as he terms it , Fools or Knaves for the●r contrary Judgment . But to the next Reason ; My Prints have confirmed him ; which , though no Evidence to others of the Reasonableness of his Belief , yet a great one to me , that that Scripture is fulfilling upon him , Wicked Men shall wax worse and worse . But this is not all : He tells us , That it is not a Considerable Book . Who expe●ted J. Faldo should say any other ? But doth he not hold himself oblieged to help others to the same Creed ▪ if his Heat be any better then Mercenary ? should he not endeavour to disintangle those that otherwise opinionate of the Matter ? Doubtless he thinks it not less deserving his Pains , then those his first Book pretended to refute : If he doth , he would have done well to point in what ; if he doth not , why doth he not answer me as well as them ? Or why did he begin at all , if he intended no to make good what he said ? But I would not be tho●g●t to imitate Pharaoh's putting the People to make Brick without Straw , by urging him to defend that which indeed is indefensible : Only , it is worth our Notice , that the Book is not considerable ; but prethee , why ? I think so . Ergo , what ? It is not considerable . This Way of arguing calls J. Faldo an Idle Meddler , for ever writing an Half-Crown or Three Shillings Book , to terminate here , My Adversary is not Consid●rable . So much Wit , Folly , or Shuffle , call it what he will , would have saved him much Brain-work in the beginning ; but it may do the Man some good : Fol●s ●ay so of Experience dear bought ; and better Rep 〈…〉 . late then never , though its commonly judg'd to be a Repentance per force . Well , but ther 's more behind , viz. Whatever Qualities my last Book had , he tells me , it is more then I knew , that ever he saw it ; He is sure , I never laid it at his Door , by sending one of them to him . If he had said , by receiving one of them it had past him ; for I might have sent it , & it might have many ways miscarried : But I will not press him with this , nor talk either of Gnosticks , or Over-Lashers to Lash him with . And that I may right my self , and shew him how willing I was it should lie at his Door , I did to the best of my remembrance , order him one , and if it came not to his hand , it neither accuseth me , nor excuseth him . J. Faldo sent me none of his , and I think I never gave that for a Reason why either of them lay at my Door . But it seems J. Faldo hath lately been at Bedlam , and one would think so by the Story he tells ; an Impertinent one it is Some Body said something of W. P. &c. but Who he knows not ; here is the Upshot . What I should say I know not ; for he neither directs me to the Person , nor House : So I must be contented to leave it as I found it , with J. Faldo and Bedlam , a Place that suits the Relation . He hath not yet done : My Book is said to be printed in 1673. and it stuck in the Birth till many Months were past of the Year 1674. This hits the Book in the Head , provided the Title-Page may stand for one ▪ But how doth J. Faldo know it stook so many Moneths in 1674 ? Which way came he so well acquainted with the Secrets of the Press ? But let us see what this Objection amounts to . The Title is either printed first , or last : If first , say in 73. would he have the Printer foresee all those Difficulties that may obstruct the coming forth of the Book till 74. in order to set down 73 , 74 ? This were to make a Gnostick of him with a Witness ; or if he doth not , his Book shall be charg'd with an Vntruth : If the Title be printed last ( which I suppose is not common ) say in 74. and he sets down 74. he tells an Vntruth of the Book , though not of the Title : Should the Printer then have set it down 73 , 74. because some of the Book was printed in 73. this had been an Vntruth respecting the Title Page ; for that was all and only printed in 74. That ever a man that loved Reputation at the rate they that know him say he doth , should be so Idle in Print ! Suppose his Observation true ; Is the Book therefore not Considerable ? or doth it not lye at his Door ? or is W. P. to be blamed , which is the Business in hand ? What he would be at I know not ; unless he design'd to shew that he is a Critick and well skill'd in Annals : but I am of Opinion that Baronius ( after the old Proverb ) may sleep in a whole Skin for all J. Faldo's Attempts . His next Reason for not giving my Rejoynder any Return , is , as he sayes elsewhere , Magnipotent . I have two Thousand Pounds per ann . in Possession , as reported : I may waste Paper , but he ( Alas for him ! ) must write no more then is deem'd Convenient and Satisfactory . I perceive that J. Faldo is govern'd much by Reports , and that may be one Reasen why the Man reports so much Vntruth : But if he will make the Report good , I will give him a Years Rent , and let him waste Paper , or waste it in Paper , and then call it an Answer to W. P. if he pleaseth . I observe that his Want of it is the Reason of his not being a better Friend to the Printer ; for his words , that He must write no more then what is deemed convenient , imply , that had he wherewithal , he might Write and Waste , and Waste and Write . But what is the true English of this Apologetical Sentence ? It is to be suspected this , viz. I must write no more then can be sold : The Book-sellers do not deem more of my Writings Convenient and Satisfactory ; For I cannot believe that J. F. could not write what he deems both Convenient and Satisfactory . But what is become of that greedy Appetite in Learned and Vnlearned after his Books , not only certified by the Book-sellers , but with a most nauseous Self Glorying proclaimed by himself in his Vindication ? For my part , I know not what else to infer from all this then that his Books are become a Drug ; at least , they so far stick undigested in the Peoples Stomachs , if not unsold in the Booksellers Shops , as there is neither Appetite enough in the one , nor Room enough in the other for more of the Labours of the Author of Quakerism No Christianity . But he thanks me that I have put one Argument into his Mouth , viz. Wherefore hath W. P. made such a Bussie against Mr. Hicks and me , seeing he hath not toucht , or much less answer'd the far greater part of my first Book ? Oh that J. Faldo would but learn to write Truth , and not cover great Weakness and Baleness with so much Vntruth ! Have I not answered to every Charge in the first Book ? Examin'd 2 , 3 , 4 or 5. of his Witnesses at a time to each Charge ; that is , Testimonies out of our Friends Books , he brought to justifie it ? It seems then that my not fully Answering of his first Book is one Reason why he hath hitherto declin'd Publishing something against my second ; but had the Man been of this Mind before , doubtless he would never have writ a Second . But what saith J. F. to my second Book , wherein I charge him in Point of Fact with so many horrid Abuses or our Principles and Writings ? Not one word , unless that it is a considerable Book for Railing , Confidence , abusing Authors , Impertinences , Falshoods , and unfaithful Gi●●ng what I pretend to confute . What sence can be had against such a Flail ? Is this through the aboundings of the Man's M●desty ? Am I not like to be cur'd of my Confidence by a Curb made up of such Links ? Certainly unless J. Faldo hath as little Brains , as this Character of my Book shows him to have of Honesty , he cannot think tkis Entertainment should prevail with me to step over the Kennel to meet such A — . If ever Man was wrong'd , I am in that Expression ; though his Saying and Not Proving helps it a little . I will at present overlook all but the last Ill Quality he fastens upon my Rejoynder , and that is , Not fairly citing his Reply : I think I may say , I have quoted the better half of his Reply into my Rejoynder , and that with such Distinction as any Capacity may discern his Matter from mine ; And where he hath quoted One Line of mine , I have quoted Three of his . But I cannot think this the Way to Carb my Confidence ; or to Act the Modest Man , To Charge and Not Prove ; Nay , to Overlook so much Charg'd and Proved against him in my Rejoynder , That is , Vnfairly Citing us , grosly Perverting what is cited , Adding or Diminishing , as best answer'd his Ends ; overlooking my Matter & Arguments , and evading the Strength of most of what he cited ; Charging Consequences unfairly drawn upon us for our Principles , and abusing our Writings to maintain that Abuse ; which is not only prov'd in the Body of the Discourse , but summ'd up at the End of my Rejoynder , to help the Readers Memory . And so far hath the Man been from Defending himself Do●trinally , that he suffers himself to remain without all Defence against my Charges . But he hath told us very seasonably , His farther Writing is not deem'd Convenient or Satisfactory ; A great deal of Wi●dom , believe me , in the D●emers ; and a great ●hare of Submission in t●is Adversary . I confess it is no Argument to do Indiscretly a third time , because a Man hath done so twice before . Had I return'd him a Seurrilousc Frothy & Evasive Pamphlet ( like his Reply ) to his great Book , I should have blam'd my self , not him ; but I did conscientiously consider it , and bestow'd a large & grave Discourse upon it , faithfully citing , and ( I hope ) as fully enervating it . But to this he objects , & that seems the Strength of his Sheet , if there be any in it ; that is , That he made 12 Citations out of our own Books , and brought 13 Texts of ●cripture to prove ( one Point of many ) & that I took bu● 2 of each ; which granted , makes nothing against me , but proves himself Weak to say no worse : For either each of them he brought was pertinent , or not ; If not , then his urging them calls him Impertinent ; If pertinent , I answer'd the Law that saith , In the Mouth of two Witnesses , &c. for I examin'd Two , I thought of his Considerabl●st , and sound them nothing to his Purpose , but that he had aggravated his Evil by grosly Abusing our Books , to prove his Infamous Charge : Now I would fain know , if it became not J. Faldo rather to have shown how weakly I invalidated his Evidence , and prov'd him as Abuser of our Words , then to tell the World I took but Two into Consideration ; for if he be gone upon them , he is gone upon all ; for they are not a Jot more to his Purpose , if so much , as those examin'd : And I did not holy my self oblieged to answer every impertinent Line in his Book : If I skipt the Strength of his Evidence , or that those I left had something not exprest or implyed in the other , it had been proper for him to have particularly and expresly excepted against me ; all which he not doing , his Objection is frivolous , and amounts to no more then a mean Shuffle . But he tells the World , That also a whole Chapter of Apostolical Inspirations lye at my Door untoucht , and that they may judge at what rate I have answer'd his Book . Poor Man ! Is this all he can do , after he hath thought fit to give us a second Book ? Must his first be his Asylum still ? Why did he not tell T. H. and W K. so to excuse his coming to Barbican ? Is he for Disputing notwithstanding , and yet not for Writing ? It seems then that it is not deem'd Inconvenient to Dispute , but Write . Well! But why will J. Faldo drop things against himself , and , as he terms it , put Instances in my Mouth , to prove him a most Disingenuous and Impudent Person ? for did I not tell him , That what concern'd us upon the Point of Inspiration , I had treated at large else where , and there was no need of a Repetition ? Now hath he shown or attempted an Enervation of that ? Nothing less . Or that we were concern'd in that more then in his 4th Chapter ? No such Matter . Or hath he given us one Reason , why I ought to have consider'd it ? Or dare he say , the other contain'd not the Matter of it ? What more can we say to a Man of this Fore-head ? I told him of Scores of Passages given by him under our Name , he had not so much as cited Person or Book for , as well as abundance willfully abused by him , that he did cite : To all which he is as mute as if I had never accused him , or he had nothing to say in his own Vindication . Is his Recrimination ( suppose a Reason for it in its place ) a valid Answer ? Would he have thought this enough to his two Books ? How easily could we have told J. F. Thou hast abused our Religion , Books and Persons ; but would he have accepted this as a sufficient Answer or Rejoynder ? He tells the World of our Denying the Man's Nature , or Man Chirst Jesus , and brings a Company of wrested and misapplyed Sentences to vail his Abuse from the Vulgar ; who most faithfully and honestly believe it , and never speak or write undervaluingly of it : But because we press and exalt his Spiritual App●arance , or Christ as come in Spirit to the Soul for its particular Redemption , the Work of our Day ; the other being granted on all hands ; therefore men of his Leaven inser , That we make void the ourward Coming & Sufferings of Christ , and utterly deny and reject him , as he is the Man Christ Jesus . I wish for their sakes that thus traduce us , they were as far from drawing such Consequences , as our Faith is from countenancing them . Of this I have spoak so largely both in my Answer and Rejoynder disingenuously overlookt by this Adversary . But he faults me for saying , That W. Smith 's Catechism is scripturally written , &c. but never takes notice of his unworthy Assertion , nor my Answer , as he ought to have done . The Matter was this : J. Faldo making use of this Instance , to prove we preferr'd our own Writings before the Scriptures , viz. That we call'd our own Sayings & Books , The Voice of the Son of God was uttered forth by him , &c. Truths Principles ; Shield of Truth , &c. I answer'd , that those Titles were given with respect to that Divine Truth they declar'd of and testified unto ; not in Comparison with the Scriptures : That not one of those Books were destitute of Scripture ; but it either generally writ in a Scriptural Styl , or particularly defended by express Scripture cited ; therefore of necessity the Scripture must also partake with them in common of those famous Titles : And thus far have they the Preference that they are quoted on purpose to give the Truth we write of greater Credit ; What is that greater Credit then to be exactly agreeable with them ? This and more I gave for Answer ; He replieth thu : I leave it to my Reader to give a Name to this Passage , the like to which for a daring Vntruth the World hath scarcely been acquainted with ; yet the Man pretends , besides all other Graces , to * Infallibility . It is frequent with him , and that Sort of Adversaries , to fling Infallibility in our Teeth ; and here he doth it with manifest Derision , as if it was a greater Evil to be Infallible , then to Err ; but let the Reader know , that we do not so much as pretend to any such Thing , as meer Men ; for as such , Humanum est crrare ; but in our Judgment of the Things of God , so far as we receive it from the Grace of God. And if this be a Piece of Quakerism in Opposition to Christianity in J Faldo's Account , the Scripture must answer for it ; only I cannot but take Notice how he beats the Air , who either defends or opposeth any Religion upon Fallible Grounds . In many a large Libel I could produce , where there is not one Quotation of Scripture . W. Smith in his Directory for Religious Principles , consisting of above 200. Pages , hath not one Scripture quoted , not one Exhortation to read the Scriptures ; but as his main Scope , denyes and throws Dirt upon them . This was J. Faldo's Reply , I shall now contract the Substance of my Rejoynder to it . First , I did not say that there was not one Book without plenty of express Scripture , but that those Books ( whose Titles he quoted ) were either generally in a Scripture Style , or particularly defended by plenty of express Scriptures . Secondly , To confute me , he produceth one of those Books , wherein he saith , one Scripture was not quoted ; as if that was sufficient to prove , it was not written generally in a Scripture Style one half of the ●uestion ; Upon which I made him this Challenge , to give me one Book out of a Scripture style , that is not Controversial , or any Controversial Book without express Scripture cited : If he could not , his vain Insulte should fall upon his own Head. In this particular , though he has ove lookt all the rest of my Discourse in Defence of our Faith , Writings and Principles , he undertakes me in his pretended Curb to my Confidence , in these words , To accept W. P 's Challenge is no bold thing ; and to shew his unparallel'd . Falsehood and Confidence , I shall need to give you but a few Instances out of W. Smith's Catechism and Primer . But J. Faldo , Three instances , few enough to be sure , prove 200 Pages generally unscriptural , the Terms of the Question ? Methinks this shews more Confidence then a Man that undertakes to Curb another Man's Confidence ought to have : but all J. Faldo's sayings are to be construed cum grano salis . But to the first Instance . Child . I would know Father , how it is concerning those things call ' Ordinances , as Baptism , Bread and Wine , which are much used in their Worship ? Father . Why Child , as to those things , they rose from the Pope's Invention — And then the Priest gives it to the People , and tells them that it is the Blood of Christ shed for them , when it is Wine , and not Blood , Smith's Catechism , pag. 39. I see nothing unscriptural in either . Question or Answer ; unless J. Faldo quibbles upon the Pope . 'T is true , he rose not till several hundred years after the Scriptures were written ; but if there be a use of those things call'd Sacraments , invented by the Pope , after another manner then they were ever practised by the ancient Christians , which is undeniable with J. Faldo , and that scuh an unscriptural use may be called an Invention , and that the Pope be a Man , ●ea , the Man of Sin , as also J. Faldo , I suppose , and many more do conceive , and all this Scripturally ; then , I hope , it cannot with any sober Pretence be deny'd but that W. S's Answer is very Scriptu●●l . But what makes this great Pretender to Truth and Modesty decline taking any notice of that Charge I publisht against him upon occasion of his most gross Abuse of W. Smith upon these words ? who would needs have it , that W. Smith calls the Lord's Supper the Pope's Invention , when I expresly proved out of the same place , that W. Smith intended it of the present Practice of them , and not of any primitive Institution ? W. Smith's words are these : The whole Practice of those things as THEY USE them , had their Institution by the Pope , and were never SO ordained of Christ ; for he did not ordain Sprinkling of Water in a Child's face , or to make a Sign of a Cross in his forehead , nor God-fathers and God-mothers to undertake for it ; neither did he ordain Bread and VVine to be SO ( or after that Manner ) used and received . If this be to make Baptism and the Supper Popish , what becomes of his Antipaedobaptists and all Protestants , that maintain the same respectively ? But most evident it is , VV. Smith intended not that Baptism and Supper used by the Ancient Christians ; but most true it is , that J. Faldo made VV. Smith to intend so . I leave the Reader to give a Name to this Carriage ; the like to which for a Daring Perversion I yet know nobody guilty of , J. Faldo and T. Hicks excepted . Now for the next Instance brought to prove our Books unscripturally written . Child , Then the Scriptures are to be owned and believed as a true Testimony of what the Saints were made Partakers of in that Day . Father , Yes , they are to be owned and believed , and they that do not so they are to be denyed . An admirable Confession to the Scriptures : Is this the way to prove W. Smith's Book unscripturally written ? That there is not an Exhortation to read the Scriptures , and that the whole scope of it is , to throw Dirt upon them , yea , to deny them , though J. Faldo himself tells us , that W. Smith , teacheth that those ought to be denyed that do not own them ; but the Truth is , J. Faldo's Proofs against the Quakers are like Hebrew to be read backwards ; He hath a Faculty beyond the common rate of men , to facilitate his own Confutation . But he makes W. Smith further to Answer . Thou must take heed Child , of giving more unto the Scriptures , then unto them belongs , lest in so doing thou diminishest from the Glory of Christ . What of all this ? May not People Idolize , as well as undervalue the Scriptures ? Ought they to be put in the room of Christ ? Or is it ill done , to exhort People to prefer Christ before the Scriptures ? How can J. Faldo call this part of W. Smith's Answer Unscriptural , and yet believe those words of Christ be any part of Scripture ? Search ( or rather , ye search ) the Scriptures , for in them ye think ye have Eternal Life , & they are they which testifie of me , & ye will not come unto me that ye might have Life , Joh. 5. 39 , 40. I am the Way , the Truth and the Life , Joh. 14. 6. Christ himself here teacheth us , to give him the Preference ; and implicitely rebuketh the Jews from expecting Eternal Life in the Scriptures rather then in Him , who is the Way , the Truth and the Life . His last Instance is this : Child , I am sensible that there is something in my Conscience that lets me see my ●ecret Thoughts , & the Intents of my Heart ; but I have not known what it hath been , nor hitherto have much regarded it . Father , That is the true Light , &c. Child , But if I should turn to it , and obey it when it reproveth me for Sin , is there Power in it to save me from Sin , and to deliver me from Iniquity ? Father , Yes , Child ; All Power in Heaven and Earth is in it , &c. Now judge Reader , saith J. F. If all these things are contain'd in the Scripture . But I will help the Reader to judge rightly in this matter ; and question not if by Containing he means as he ought , the Substance of such Answers , and not that they are so laid down , to prove them , to be according to Scripture ; and therefore Scriptural . I st , That it is God , who searcheth the Heart , tryeth the Reins , and telleth unto Man his Thoughts , the Prophet affirms ; and I know no body that pretends to Christianity , denyeth it . 2. The Apostle asserts , That which may be known of God is manifest men ; for God hath shown it unto them , Rom. 1. 19. 3. That it was the Apostolical Message , That God is Light , 1 Joh. 1. 5. 4. That whatsoever doth make manifest is Light , Ephes . 5 13. 5. That Christ , who is God over all , blessed forever , is that True Light , which ( thus ) enlightneth every man. 6. That all Power in Heaven and in Earth belongs to Christ , the true Light. Now unless he denyes , Christ to be God , or Christ to be Light , or , that He , the true Light , so searcheth , &c. or that all Power in Heaven and Earth belongs to Him it will naturally follow , that to say , All Power in Heaven and in Earth belongs to God , Christ or the Light of the World , is Equivalent : For we do not assert , as some Ignorantly , and some Malitiously have printed & reported , That all Power in Heaven & Earth is in the Ma●ifestation ; but in him that g●ves the Manifestation . I have taken great Care with several others , to explain our Belief in this matter , if possible , to prevent such Evil-minded Men as this Adversary , from making so Ill and Use of our Innocent Expressions , and giving their own monstrous Consequences for our Scriptural Principles . Thus much to evidence to my Reader , how groundlesly J. F. flung Vnparall●l'd Falshood and Confidence upon me for asserting , that those Books before mention'd were generally written in a Scripture Style ; and with what Weakness he hath endeavour'd to disprove me . I shall among a multitude of Instances that might be given , produce 10. to show to my Reader with what Truth those Imputations belong to J. Faldo , and how exactly he character'd himself when he bestow'd that Reflection upon me . 1. J. Faldo affirms that W. Smith not only quoted never a Scripture & writ unscripturally , but that he had not one Exhortation to read the Scriptures , nay , that the main Design of the Book was to deny them , and throw Dirt upon them ; yet J. F. thus cites him concerning the Scriptures : Child , Then the S●riptures are to be own'd and believed , &c. Father , Yes , they are to he OWN'D & BELIEV'D , and they that do not so are to be DENIED . To this let me add another notable Passage in the same Discourse , cited by me in that very Page of my Rejoynder , where my Challenge lay ( which he thought no Boldness to accept ) though he was so modest , as not to be so bold with this Passage . Quest . Of what Service are the Scriptures as they are given forth and recorded without ? Answ . MUCH EVERY WAY unto those than have receiv'd the same Spirit from whom they were given forth ; for unto such they are PROFITABLE , and MAKE WISE unto Salvation ; and are unto them of Service , for INSTRUCTION , EDIFICATION & COMFORT , Rejoynd . pag. 61. Is there no Exhortation lodg'd in these words ? And is this to Deny or throw Dirt upon the Scriptures ? If any shall object W. Smith's making the Spirit necessary to the profitable Reading of the Scriptures , let them go to W. Tindal , J. Bradford , Bp. Jewel , J. Philpot , Luther , Calvin , Peter Martyr and others , they will preach them the same Doctrine ; which I have observ'd in my Rejoynder , and may easily be found in my Catalogue of Authors . 2. My second Instance shall be this , That he makes W. Smith call the Scriptures Traditions of Men , Earthly Root , Darkness , Confusion , Corruption ; All out of the Light and Power of God ; which he only asscrib'd to degenerated men , their Worship , Imaginations and Traditions . See Quakerism no Christianity , pag. 117 , 119. Vind. p. 41 , 45. My Rejoynder from pag. 141. to 157. 3. That the Quakers understand by Knowledge according to the Flesh , the Vse of the Vnderstanding , though santified , Qu. no Chr. pag. 41. Vind. p. 24 , 25 , My Answer . p. 35. Rejoynd . p. 424. 4. That I. Penington should call Visible Worship as sub , the City of Abomintion , Vind. p. 50. Rejoynd . l. 194 , 195. 5. That by Traditions of Men , we understand the Scripture , or written Word , Qu. no. Chr. part 3. p. 86. My Answer , pag. 250. 6. That the Quakers mean by the Vail that is over People , their Belief of the Man Christ Jesus born of the Virgin Mary to be now existing in Heaven , Ibid. p. 87. Vind. p. 93. My Answer , pag. 251 , 252. Rejoynd . pag. 395 , 396. 7. I take occasion to censure mens adding their Comments and Glosses fram'd from Study TO any part of the Scripture ; and J. Faldo cites me , as complaining of such as frame them from the Study OF the Scriptures ; as if Studying OF the Scriptures , and mens Adding their own Glosses TO the Scriptures , were one and the some thing , Vind. pag. 42 , 43. My Rejoynd . p. 159. 8. From E. Burrough's making the Light of Christ within to be one in Nature with the Spirit of Christ ; J. Faldo infers , That the Quakers hold the Soul to be God , as if that had been said of the Soul which was said to the Light of Christ shining in the Soul , or that they were Synonymous , Vind. from p. 75. to 87. Rejoyndr , p. 348 , 349 , 350. 9. Because E. B. rejected that Carnal Notion that confines the Infinite , Omnipresent God to a Residence only above the Stars , he makes no Difficulty of inferring that we deny the Manhood of Christ Jesus . As most absurd as base ! Q. no C. p. 9 , 10. My Answer , p. 14. Vind , p. 9. Rejoynd . p. 420. 10. From our affirming that such a kind of Reading of Scripture as the Pharisees used , and to those Ends , makes men harder to be wrought upon to true Conversion then the Heathen , J. Faldo infers , that reading the Scriptures , and getting Knowledge thence puts Men into a worse Condition then the Heathen ; and that there 's scarcely anything more Dangerous then reading the Scriptures : Yea , he accuseth us of Charging the Miscarriages of Mens Souls on the Knowledge the Scripture by God's Blessing both convey , Vind. p. 21 , 37. Rejoynd . p. 126 , 127 , 425. Thus much , and I wish here had been no occasion for this , to evidence the false and unworthy Practice of J. Faldo against the Writings and Sayings of our Friends , in order to compass his Designes I shall now give some touch upon his Confidence . since he hath intituled me to an unparallel'd share , and counts himself the fit Person to Curb me for it . J. Faldo began with us in a great Book called Quakerism No Christianity ; I answered him in a Book , intitled Quakerism a New Nickname for Old Christianity ; against this he put forth his Vindication , unto which I made my Rejoynder consisting of TWENTY THREE CHAPTERS , in which I vindicated our Principles , striping them of those frightful Vizards and hateful Disguises he put upon them , confirm'd them by many Scriptures and Reasons , and to compleat our Defence , produc'd iin favor of the whole above TWO HUNDRED TESTIMONIES out of both ancient and modern Authors . Besides all this I faulted his Conduct and Behaviour in this Controversie , in above FOUR HUNDRED PARTICULARS , and that under distinct Sections , most of which were not less unworthy of a good Christian , yea , an honest Heathen , I will say , of any fair Controvertist , then the Ten I just now mention'd . Notwithstanding this great Obligation upon him , either to answer my Book , or ente Muter to any farther Proceed in this Debate ; in my Absence at the first Barbican Meeting , be●ore a great Concurse of People , after T. Hicks had won the Goal by running Alone , the Man , as one in Love with such Romance-Trophys , starts up like some Herald at Arms , bids Defiance to the Quakers and their Religion , gives forth his Challenge to W. Penn , to dispute him , I that he would ; and instead of his Glove , flung a Paper to bind it , which when all came to all , was but some of the Contents of his first Book twice largely answered ; and because no farther Notice was taken of this Giant , partly by not receiving his Paper so soon as might expect , and partly by reason of these other Contests that claim Precedency ; That he might not be thought NoBody , when so many strove to be Some-Body against us , he prints it , without all consideration had to my Rejoynder , or so much as an Apology for his Silence to it , which at least had become a Modest Person to give : After all this can any man think J. Faldo Bashful , or one that is so out of Love with Confidence in himself , as that he is fit to Curb it in others ? Me thinks he should not believe that repetitious Farthing or Half-penny Paper feat enough toi excuse him ; or so sufficient to acquit him of old Debts , as that without any Breach of Modesty or common Honesty , he might encrease his former Score by fresh Charges : It is but reasonable that he should make good what he hath done first ; and not , that we should gratifie every importinent , tautological Humor of J. F. But what saith John Faldo , to this part of my Answer to his Challenge ? viz. But that I may acquit my self of that Duty incumbent on me for the Truth , I do hereby signifie , That in as much as the Controversie depending between T. Hicks , &c. and us , takes in the most of the particulars of his Charge , we freely consent , that he should come in with them for a Share as Confederate in the same work , and use his utmost Abilities to maintain his Accusations ; And , if in any thing his Charge is singular , we shall be ready to hear and fairly debate it at the same Meeting or Meetings , to avoid fresh and unnessary Contests , as much as justly may be . To this he thus Replieth : 1. I must fall into a Confederacy which the Antipaedo-baptists , in the same Work : Hold a little Mr. Penn ! If I have my Option , I must deal with you singly ; More confuse rather then assist : But it seems I must be wholely at your Appointment ; for , although you had consented that in your Contest about Mr. Hicks's Dialogues there should four of each Party have Liberty to speak ; yet I no sooner began to oppose you ( being desired to be one of the four ) but you told me , you were not to dispute with me , but Mr. Hicks , and call'd to T. Hicks , and were follow'd by the Quakers Clamours of Hicks , Hicks , which answer'd your End , and forc'd my Silence . Contradiction and Falshood make up this Paragraph . Was he not of the Confederacy , when he tells us himself , that he was not only a Party with them , but One of the four pitcht upon to mannage their Cause ? But if he have his Option , he must deal with me singly . It is time for him indeed , who hath been a double-dealing so long : But certainly , if the man were not more then ordinarily fond of hearing himself talk , or extravagantly ambitious of a single Crown , he would be contented with a Partner ; but this Option holds no Concord with his Adoption into the Confederacy : He hath begun already as one of the four , what hinders that he should not continue so ? But he thinks that more then one confounds rather then assists : If so , what made T. Hicks , have three to help him ? And why did J. Faldo attempt it ? Certainly he did not design to confound T. Hicks . To all this Confusion of his let me add his Vntruth : He chargeth me with telling him at the Barbican-Meeting when he began to speak , I was not there to dispute with him , which is false to a Title ; Either his Ears were as infirm , as his Voice was low , or else he saith this to serve his present occasion : however , I said no such thing ; but understanding it to be him that spoak from some better acquainted with his * person , I answered , Thus the Noise of the Multitude was so great , We could not hear what he said ; Though had I given that Answer he made for me , I think it had been very reasonable , since he never told us , That he was One of the four ; besides , more then that fixt Number had spoaken before him . That the Quakers should clamour , Hicks , Hicks , to answer my End , and force his Silence , is as true as the rest ; It was the Multitude that frequently and importunately cryed , Hicks , Hicks , Hicks ; as looking upon it unreasonable that one who had shown himself so arch in abusing us , should pretend such Inability to answer our Charge , as that other Folks must mostly mannage his Affair . But that to silence him was to answer my End , is both to tell A — and proclaim the good Opinion he has of himself , as if it stood our Cause so much upon , to have him silent , and T. Hicks speak , Poor T. Hicks ! this was not kindly done of J. F. but perhaps he meant it of his better Elocution and Skill in stating the Question , recommended to us in his Curb to my Confidence : Modest Man that he would be thought ! But what saith he to this part of my fair Offer , That if in any thing his Charge be singular , we should be ready to debate it at the same Meeting or Meetings with the Baptists , to avoid Vnnecessary Contests ; since most of the Particulars of his Charge are taken in by the Controversie depending between us and the Baptists : It is not only an Vntruth ( sayes J. F. ) but a meer Shift ; for in the One and Twenty Proposals to be debated by them , there is not one of the Particulars of my Charge : Besides in Position to be disputed on , not only the Matter , but the Form , and each Term is of great Consideration . Which is as much as to say , if I understand J. Faldo's Meaning , that after we have disputed the Matter of the same Questions with T. H. and his Three Assistants , they must be disputed over again upon J. Faldo's new Model , which one Nice and Humorsom Impertinency shall make Disputes both Endless and Useless : Let him bestow his Skill upon T. Hicks , his Cause wants it , and do their utmost together . But he would fasten an Untruth upon me , for saying , that most of the Particulars of his Charge are taken into that Controversie , affirming , That in our One and Twenty Proposals there was not one of the Particulars of his Charge ; To which I need say no more but this , The Charge we exhibited against T. Hicks contain'd so many particular Charges : I grant they related to Matter of Fact , and in that sense the Particulars of J. Faldo's Charge against us , were not explicitly there ; yet they that please to read what follows the One and Twenty Particulars , as given in to the Baptists , exhibited and read at Barbican , and since printed in our first Account , they will find that we offer after a full Consideration and Determination upon the foresaid Particulars , to come to Doctrinal Points , which are chiefly in Controversie between us and them upon T. Hicks 's Three Dialogues ; and I hope J. Faldo is not grown quite so desperate as to deny that most , if not all the Particulars of his Charge , fall in with T. Hicks's Attempts against us , and that materially too . I have heard as if such a Confession was one part of his Speech at the first Barbican-Meeting : However , if he denyes their Endeavours to have been so harmonious , I offer to prove them so ; but could I not do it , yet I made Provision for him , wherein his Case is singular . Besides , I desire the Reader to take notice , I did not say , the Particulars of J. Faldo's Charge were exprest in the Catalogue of our Charge of Matter of Fact against T. Hicks , but that they fell in with the Controversie , which word Controversie takes in both Fact and Doctrine : And since he could fall in with T. Hicks upon Matter of Fact at Barbican , wherein he was not concerned there can be no just Pretence for him to refuse falling in with T. H. in Matter of Doctrine , wherein he is concerned : So that , in short , I am neither guilty of Vntruth . who never said , that most of the Particulars of his Charge were concerned in the One and Twenty Particulars of Fact exhibited against T. H. but in the Controversie , which is most true ; nor yet of Shis●●ng , in referring him to our Meeting with T. Hicks , since I therein only offer what his own Words and Practice countenance me in especially , since I further added ( as before said ) That if in any thing his Charge was singular from that Controversie , we should be ready to hear and fairly debate at the same Meeting , to avoid fresh and unnecessary Contests . One would think this were pretty fair to a Man under J. Faldo's Circumstances with us . I leave the Reader to say where the Shift and the Vntruth lieth . Only let me add Two Passages more , that will not a little help him to make a true Judgmenr of the Man. The one is his telling the World , That by my Manuscript Letter to him , I do in effect unsay all again , that I said of accepting his Challenge in my Printed Answer , and yet neither prints the Letter , though but short , nor that Passage he fastens his Consequence upon . It s true , I told him , that it was our present Resolution to stick to the Matter of Fact against T. H. and so much he prints ; but what is that to the Purpose ? Will any scuh Passage bear an Ergo , W. Penn unsaith all he said of Accepting the Challenge , & c ? Or , therefore W. Penn will never proceed to Matter of Doctrine , because he first resolves to stick to Matter of Fact , the Method agreed upon ? The other Passage is this : For my part , though I shall not refuse any Opportunity offered to defend the Christian Religion from its Adversaries ; yet I expect that Mr. Penn shall undertake to defend the Quakers ( and himself especially ) from my Charge , intire as it is exhibited , and until then I shall look on him as declining it . At what rate I decline a Meeting , and how well J. Faldo , proves it , impartial men may judge : But one would think by what he saith , as if he were another Tertullian , and the Quakers a pack of obstinate Heathens , He is unfit to defend Christianity , whose Works prove he doth not understand it , unless the Jew outward with all his Envy , be the Jew inward ; or a froward Pharisee , a good Christian : No , No. J. Faldo we affirm hath first charged impious Errors upon us , and then abused our Writings to countenance them with ; And though this be largely and effectually discovered in not only my Answer ( at which he let fly a squibbing Reply ) but in my Rejoynder too ( being a more particular Resumption of the whole Controversie , and unto which he never yet made any Return ) we see he hath Forehead enough to insinuate as if the Quakers still remained undefended . This is the man that undertakes to Cure my Confidenct , who begs so unreasonably and importunately , and doth as good as threaten , if I refuse his Terms ; and which aggravates the Matter , he would have People believe , that I shift defending the Quakers , whilst he is yet so manifest a Debtor to our Defences . Well , but for all this , that it may sufficiently appear we neither did not do decline a Meeting with him ; Let it be observed , 1st , That I gave him timely Notice of our Wheeler street-Meeting , with an Invitation to be there , and went more in Expectation of him then T. Hicks , from a Report that T. H. would not , but that John Faldo intended to be present , though both thought fit to be absent . 2dly , If he yet thinks it convenient to imbrace that ●ffer already made , viz. To be one of the four , a Place he confesseth to have accepted at the Barbican-Meeting , even about another man's Fact. Or Lastly , If through the Apprehension he hath of T. H's ill Elocution , and great Conceit he hath of his own Oratory , with his better Skill at Forming and Terming the Question , he can prevail with the Baptists , to be their Mouth in the present Controversie , we shall through God's Assistance be ready to embrace any convenient Time and Place for a free and publick Meeting . And that he may not think himself unconcerned in this Proposal , nor want any Encouragement we can well give him to accept it , I do hereby offer at such a Meeting or Meetings , first , To prove him as well as T. Hicks , an Abuser of us and our Writings by Forgery and Perversion ; And next , to maintain those Doctrines which are indeed believed and asserted by us , to be Scriptural , and therefore Christian . And if this will not please him , I shall not think my self oblieged to gratifie every nice and critical Humor he is troubled with ; but leave him to tire himself with the Pain of his own manifest and merited Disquiet : Though my Soul beseecheth Almighty God , if it please him , to turn him and the Hearts of our Enemies , that they may see how much they wound Christianity , in pretending to defend it , and grieve that Holy Spirit which would lead them into Holiness , Meekness , Patience and Love , by these Tempestuous Assaults upon the Faith , Practice and Persons of their Harmless Neighbours . 12th 9th Mon. 1674. I am a Real Friend in the Vniversal Principle of God to all men , and therein seek Peace with all men , William Penn. THE END . Notes, typically marginal, from the original text Notes for div A54205-e10 I never saw him before ; and he asserts in his this printed Paper , that he never saw me till the Barbican Meeting , yet several Moueths before in his printed Vindication he saith , he had spoaken with me ▪ 
A54206	----	The sandy foundation shaken, or, Those so generally believed and applauded doctrines ... refuted from the authority of Scripture testimonies, and right reason / by W.P. ... Penn, William, 1644-1718. 1668 Approx. 80 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A54206 Wing P1356 ESTC R38009 17161731 ocm 17161731 106037 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54206) Transcribed from: (Early English Books Online ; image set 106037) Images scanned from microfilm: (Early English books, 1641-1700 ; 1099:2 or 2605:1f) The sandy foundation shaken, or, Those so generally believed and applauded doctrines ... refuted from the authority of Scripture testimonies, and right reason / by W.P. ... Penn, William, 1644-1718. 36 p. [s.n.], London, : Printed in the Year, 1668. Errata: p. 36. Imperfect: faded; copy at reel 2605:1f lacks t.p., and is stained, with loss of text; reel 1099:2 t.p stained and torn, with loss of text. Reproduction of originals in: British Library and Llyfrgell Genedlaethol Cymru/National Library of Wales, Aberystwyth, Wales. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Theology, Doctrinal. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion TH● Sandy Foundation SHAKEN : OR , Those so generally believed and applauded DOCTRINES , Of One God , subsisting in three distinct and separate Persons , Refuted . Of The impossibility of God's pardoning sinners , without a ple●●●● satisfaction , Refuted . Of The justification o● 〈◊〉 ●ersons by an imputative 〈◊〉 Refuted . From the Authority of Scripture Testimonies , and right Reason . By W.P. j. A Builder on that Foundation which cannot be moved . But to us there is but one God the Father of all things , 1 Cor. 8.6 . Who is a God like unto thee , that pardoneth iniquity ? He retaineth not his anger for ever , because he delighteth in mercy , Mic. 7.18 . For I will not justifie the wicked , &c. Exod. 23.7 . London , Printed in the Year , 1668. To the Unprejudiced Reader . IT was the fault of some in antient times , that they made void God's Law by mens Traditions ; and certainly I may now assume the same complaint : for whilst I take a serious prospect of the Spiritual Nature , and tendency of the Second Covenant , which God Almighty , in the fulness of time , by his Prophets , prophesied to make and perfect ; and also the accomplishment thereof by Jesus Christ , and what was brought to pass amongst those Primitive Believers ; methinks I do not only see an utter abolishment of Ceremonial Worship , but the inscribing that Spiritual Law on the Heart , and infusion of Holy Fear to the inward Parts , whereby each person became capacitated to know so much of God , as suited with his present state , from an infallible demonstration in himself , and not on the slender grounds of mens Lo-here-Interpretations , or Lo-there ; for the Kingdom of God is within , where himself must be the Teacher of his People : But on the other hand , when from the noise of every parties pretentions to , and contentions for their own way , as most infallible , I am induced to an impartial examination of them ; Alas ! how have all adulterated from the purity both of Scripture Record , and Primitive Example ? receiving for unquestionable Doctrines , the fallible apprehensions , and uncertain determinations of such Councils , whose Faction , Prejudice , and Cruelty soon parallel'd the foregoing heathenish Persecutions ; and yet that the results of persons so incompetently qualified , should at this day in their authority remain unquestioned by the Nations , is matter both of astonishment and pitty ; but an implicit Faith has ever been the consequence of ignorance , idleness and fear , being strong impediments to a judicious inquiry , how far profest and imposed Opinions have their consistency with Reason , and the true Religion . But that which most of all deserves a lamentation , is , that Protestants , whose better Arguments have confuted the Plea of such as made Tradition , and mens Prescriptions unquestionable in Circumstantials , should themselves by Print and Practice so openly declare and contend for its Authority in Essentials ; as must be obvious to any that observe their zealous Anathema's against whomsoever refuse a compliance with them in Doctrines , manifestly bottom'd upon mens nice Inventions . This is the right state of the Controversie that is maintained by us ( contemptibly called Quakers ) against the World , and the undoubted reason of our severe Treatment at its hands , the end of God Almighties raising us , being for no other purpose than to declare that which our eyes have seen , our ears heard , and which our hands have handled of the Eternal Word , in opposition to the private Opinions , Conjectures , and Interpretations of men concerning God and Religion , that all people might thereby be reduced to Faith in , and obedience of the Universal Grace which brings Salvation ; which as it onely can restore sound Judgment concerning God , and effect Redemption from Iniquity , so its being relinquish'd by men , was the very ground both of their division in Judgment , and corruption in Manners . That this hath been , and is our case , I shall produce an instance , which is indeed the occasion of this Treatise . Two Persons lately of Tho. Vincent's Auditory in Spittle-Yard , ( who goes under the notion of a Presbyter ) being desirous to prove all things , and hold fast the best , visited our Meetings , to understand if we were as really deserving blame , as represented by our Enemies ; where it then pleased Divine Goodness to visit them with the Call of his Light , from the Inventions , carnal Observations , will-Worship , and vain Conversation of those to whom they formerly were related , that they might be made Children of the day ; and though its appearance might be small , yet sufficient to discover them to have been Inhabitants of the Night , and can never be rejected , but it shall bring that condemnation which will further testifie it to be of God. But their relinquishing his Congregation , so incenc'd this Presbyterian Preacher , as that his peevish Zeal transported him beyond , not only the moderation of Christianity , but the civility of education , venting his folly and prejudice much to this purpose , That he had as lieve they should go to a Bawdy-house , as to frequent the Quakers Meeting , because of their erroneous and damnable Doctrines : And pointing to the Window , said , If there should stand a Cup of Poyson , I would rather drink it , than suck in their damnable Doctrines . He further exprest himself in this manner to one of them ; If ever you go again , I will give you up , and God will give you up , that you may believe a lie , and be damn'd . Which storms of foul and railing accusations , proving ineffectual to shipwrack that little grain of Faith , his Hearers , as forgetting they hold their preaching by connivance , and the many appeals made by their non-conforming Brethren , for an Indulgence , came with this Caution to the Pater-Familias , ( or he that was both Husband and Father to the concerned Parties ) that he would exercise his Authority , as well to refuse them to all Quaker-Visitants , as prohibit them the liberty of their Consciences in frequenting our Meetings . All which we could not for the Truth-sake let pass in silence , and therefore did require him to let us have a publick meeting , in which we might have liberty to answer on the behalf both of our selves and Principles ; which after some demur , was granted , the day he appointed , and at the second hour in the afternoon . But that he might not want the applause of many voices , and doubtless to prevent our Friends , ( as I am informed ) bespoke his usual Auditory to be there at one ; and as a man that would not over-spend himself , or incur a non-plus for want of Seconds , he had his Third and Fourth , two wit , Tho. Danson , Tho. Doolittel , and — Maddocks , who at their times ( and often out of them ) did interpose , to whom Geo. Whitehead mostly answered ; nor had there any thing been spoken by another , but from their own example . The matter in controversie will be related in the beginning of this Treatise , as a necessary Preludium , or Introduction to the following Discourse ; The manner of it was so gross , that I know not how to represent it better , than by the levity and rudeness of some Prize ; Laughing , Hissing , Shooving , Striking , and stigmatizing us with the opprobrious tearms of Confident Fellow , impudent Villain , Blasphemer , &c. And , as the usual refuge of shallow Persons ( when they have little else to say , to prepossess their Hearers with prejudice against the Principles of such as do oppose them ) he questioned much whether I was not some Jesuite ; Not remembring , or at least unwilling to let the people know , that none have been , nor are more instant in the vindication of that Doctrine he and his Brethren did assert , ( to wit , God subsisting in three distinct persons ) than the Jesuites ; So that , if I should not as well reflect a scandal upon their learning by a comparison , as he did upon my Principle , I could more truly invert Jesuitism upon himself : In short , they neither would keep to Scripture tearms themselves , nor suffer it in others ; but looking upon G. Whitehead's explanation of their Tearms , and reduction of their Matter ( if possible ) to a Scripture sense ( thereby fitting it to the Auditories apprehension ) to be an indirect way of answering ( as that which nakedly did expose their tradition all folly to the vulgar ) T.V. in an abrubt manner fell to his prayer in which he falsly , and with many strangly affected whines , accused us for Blasphemers unto God ; and that he might prevent the clearing of our selves , he desired the people , when he had finish'd , to be gone , giving them an example by his and three Brethrens retreat : But we being desirous further to inform the people of our innocency , they did not only ( as before ) endeavour to pull us down , but put the Candles out , though several persons of good esteem , continued , whilst we spoke in vindication of our selves , from the invectives of our Adversaries . The people still remaining undispersed , T.V. came very palely down the Stairs ( having a Candle in his hand ) requiring their dismiss , at which time he promised us , at our request , another meeting ; but as one that knew not well what he said , or never purpos'd to perform what he promis'd , has given us since to understand , he can't in Conscience spare us so much time ; yet to satisfie G.W. and my self , in private , he could agree ; which surely can't be tearm'd another meeting , since then it must relate to the proceeding one ; But how near the relation is betwixt an accusation before hundreds , and a satisfaction before none , must needs be obvious to every unbyas'd person : — Our Right should have been altogether as publick as our Wrong : — For which cause we were necessitated to visit his Meeting ; where on a Lecture day ( after a continued silence during all his Worship ) we modestly intreated we might be clear'd from those unjust reflections before his Congregation , leaving a Disputation ( if he could not then attend it ) to some more seasonable opportunity : But as one , who resolv'd injustice to mens reputation , as well as cowardize , in baulking a defence of his own Principles , he slunck most shamefully away ; nor would any there , though urg'd to it , assume his place to vindicate his practice towards us , or his Doctrine then deliver'd . Reader , What 's thy Opinion of this savage entertainment ? Would Socrates , Cato , or Seneca have treated us with such unseemly carriage , whom they call Heathens ? I suppose not : And well is it for the truly sober and consciencious , they are not lyable to those severe lashes , and that peevish usage , which are the inseparable Appendixes to a Scotch Directory , whose cold and cutting gales ever have design'd to nip and blast the fairest Blossoms of greater Reformation . So much for History . And what remains , is to inform the Reader , that with great brevity I have discust and endeavoured a total enervation of those Cardinal Points , and chief Doctrines so firmly believed , and continually impos'd for Articles of Christian Faith ; 1. The Trinity of separate Persons , in the Unity of Essence . 2. God's incapacity to forgive without the fullest satisfaction paid him by another . 3. A justification of impure persons , from an imputative Righteousness . Which Principles , let me tell thee , Reader , are not more repugnant to Scriptures , Reason , and Souls-Security , than most destructive to Gods Honour , in his Unity , Mercy , and Purity . Therefore I beseech thee to exterminate passion from her predominacy , in the perusal of this abridg'd Discourse , since it was writ in love to thee ; that whilst 't is thy desire to know Love , and fear God Almighty above mens Precepts , thou mayest not miss so good an end , by the blind embraces of Tradition for Truth . But in the nobility of a true Berean , search and inquire ; letting the good old Verity , not a pretended Antiquity , ( whilst a meer novelty ; ) and solid Reason , not an over-fond credulity , sway the ballance of thy Judgment , that both stability and certainty may accompany thy determinations . Farewel . A short Confutation , by way of Recapitulation , of what was objected against us at Thomas Vincent his Meeting . IF Disputations prove at any time ineffectual , it 's either to be imputed to the ignorance and ambiguity of the Disputants , or to the rudeness and prejudice of the Auditory ; all which may truly be affirmed of T.V. with his three Brethren , and Congregation . The Accusation being general , viz. That the Quakers held damnable Doctrines : George Whitehead on their behalf stood up , and as it was his place , willingly would have given the people an information of our Principles , which if objected against , he was as ready to attest them by the authority of Scripture and Reason : but instead of this better Method , T.V. as one that 's often employ'd in Cathechistical Lectures , falls to Interrogatories , begging that himself , he in his slander had taken for granted , to wit , the knowledge of our Principles . The Question was this , Whether we own'd one God-head , subsisting in three distinct and separate Persons , as the result of various revises and amendments ; which being denyed by us , as a Doctrine no where Scriptural , T.V. frames this Sylogism from the beloved Disciples words . There are three that bear Record in Heaven , the Father , the VVord , and the Holy Ghost ; and these three are one . These are either three Manifestations , three Operations , three Substances , or three somethings else besides Subsistances : But they are not three Manifestations , three Operations , three Substances , nor three anythings else besides Subsistences : Ergo , Three Subsistences . G.VV. utterly rejected his tearms , as not to be found in Scripture , or deduceable from the place he instanced ; wherefore he desires their explanation of their Tearms , inasmuch as God did not use to wrap his Truths up in Heathenish Metaphisicks , but in plain Language : Notwithstanding we could not obtain a better explication then Person , nor of Person , than the mode of a Substance ; to all which G.VV. and my self urged several Scriptures , proving Gods compleat unity : And when we queried how God was to be understood , if in an abstractive sence from his Substance : They concluded it a point more fit for Admiration than Disputation . But a little to review his Syllogysm ; the manner of it shows him as little a Scholar , as its matter does a Christian ; but I shall over-look the first , and so much of the second as might deserve my Objection to his Major , and give in short my Reason , why I flatly deny his Minor Proposition . No one Substance can have three distinct Subsistances , and preserve its own Unity , for granting them the most favourable definition , every subsistance will have its own Substance ; so that three distinct Subsistances , or manner of beings , will require three distinct Substances of Beings ; consequently three Gods : for if the infinite God-head subsists in three separate manners or forms , then is not any one of them a perfect and compleat subsistance without the other two ; so parts , and some thing finite is in God : or if infinite , then three distinct infinite Subsistances ; and what 's this but to assert three Gods , since none is infinite but God ? And on the contrary , there being an inseparability betwixt the Substance and its subsistance , the Unity of Substance will not admit a Trinity of incommunicable or distinct Subsistances . T.D. being ask'd of whom was Christ the express Image , from his alleadging that Scripture in the Hebrews ? answered , of Gods Subsistance , or manner of being ; from whence two things in short follow as my Reply , It makes God a Father only by subsistance , and Christ a Son without a Substance . Besides it s falsly rendred in the Hebrews , since the Greek does not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Character of Substance . And if he will peruse a farther discovery of his Error , and explanation of the Matter , let him read Col. 1.15 . Who is the Image of the Invisible God. And because G.W. willing to bring this strange Doctrine to the capacity of the People , compar'd their three Persons to three Apostles , saying , he did not understand how Paul , Peter , and John could be three Persons , and one Apostle , ( a most apt comparison to detect the ridicule of their Doctrine ) one — Maddocks , whose Zeal out-stript his knowledge , busling hard , as one that had some necessary matter for the decision of our Controversie , instead thereof ( perhaps to save his Brethren , or show himself ) silences our farther controverting of the Principle , by a Syllogistical , but false and impertinent reflection upon G.W. his person . It runs thus , He that scornfully and reproachfully compares our Doctrine of the Blessed Trinity of Father , Son and Spirit , one in Essence , but three in Persons , to three finite men , as Paul , Peter , and John , is a Blasphemer . But you G.W. have so done . Ergo. — A strange way of Argumentation , to beg what can't be granted him , and take for granted what still remains a Question , viz. That there are three distinct and separate Persons in one Essence : Let them first prove their Trinity , and then charge their Blasphemy ; but I must not forget this persons self-confutation , who to be plainer , called them three Hee 's ; and if he can find a He without a Substance , or prove that a subsistance is any other than the form of a He , he would do well to justifie himself from the imputation of Ignorance . And till their Hipothesis be of better Authority , G.W. neither did , nor does by that Comparison design mens Inventions so much honour . For 't is to be remark'd , that G.W. is no otherwise a Blasphemer , than by drawing direct consequences from their own Principles , and recharging them upon themselves ; so that he did not speak his own apprehensions by his Comparison , but the sence of their Assertion , therefore Blasphemer and Blasphemy are their own . The Trinity of Distinct and Separate Persons in the Unity of Essence , refuted from Scripture . AND he said , Lord God , there is no God like unto THEE : To whom then will ye liken ME ? Or shall I be equal , saith the Holy ONE ? — I am the Lord , and there is NONE else , there is no GOD besides ME. Thus saith the Lord thy Redeemer , the Holy ONE of Israel . I will also praise THEE , O my God ; unto THEE will I sing , O Holy ONE of Israel . * Jehovah is ONE , and his Name ONE . Which with the Cloud of other Testimonies that might be urg'd , evidently demonstrate , that in the dayes of the first Covenant , and Prophets , but ONE was the Holy God , and God but that Holy ONE . — Again , And Jesus said unto him , Why callest thou me good ? there is none good but ONE , and that is God. And this is Life Eternal , that they might know THEE ( Father ) the ONLY true God. Seeing it is ONE God that shall justifie ; There be gods many , but unto us there is but ONE God , the Father , of whom are all things . ONE God and Father who is above all things . For there is ONE God. To the ONLY Wise God be glory now and ever . From all which I shall lay down this one Assertion , that the Testimonies of Scripture , both under the Law , and since the Gospel-Dispensation , declare ONE to be God , and God to be ONE , on which I shall raise this Argument ; If God , as the Scriptures testifie , hath never been declar'd or believ'd , but as the Holy ONE , then will it follow , that God is not a Holy THREE , nor doth subsist in THREE distinct and separate Holy ONES ; but the before-cited Scriptures undeniably prove that ONE is God , and God only is that Holy ONE ; therefore he can't be divided into , or subsist in a Holy THREE , or THREE distinct and separate Holy ONES . — Neither can this receive the least prejudice from that frequent but impertinent distinction , that he is ONE in Substance , but THREE in Persons or Subsistences ; since God was not declared or believed incompleatly , or without his subsistance ; Nor did he require homage from his Creatures , as an incompleat or abstracted Being , but as God the Holy ONE ; For so he should be manifested and worshipped without that which was absolutely necessary to himself ; A most absurd Blasphemy . — So that either the Testimonies of the aforementioned Scriptures are to be believ'd concerning God , that he is intirely and compleatly , not abstractly and distinctly , the Holy ONE , or else their Authority to be denied by these Trinitarians ; and on the contrary , if they pretend to credit their Holy Testimonies , they must necessarily conclude their kind of Trinity a Fiction . Refuted from right Reason . 1. If there be three distinct and separate Persons , then three distinct and separate Substances , because every person is inseparable from its own Substance ; and as there is no person that 's not a Substance in common acceptation among men , so do the Scriptures plentifully agree herein ; and since the Father is God , the Son is God , and the Spirit is God ( which their Opinion necessitates them to confess ) then unless the Father , Son , and Spirit , are three distinct Nothings , they must be three distinct Substances , and consequently three distinct Gods. 2. It 's farther prov'd , if it be consider'd , that either the Divine Persons are finite or infinite ; if the first , then something finite is inseparable to the infinite Substance , whereby something finite is in God ; If the last , then three distinct Infinites , three Omnipotents , three Eternals , and so three Gods. 3. If each Person be God , and that God subsists in three Persons , then in each Person are three Persons or Gods , and from three , they will increase to nine , and so ad infinitum . 4. But if they shall deny the three Persons , or Subsistencies to be infinite , ( for so there would unavoidably be three Gods ) ; it will follow that they must be finite , and so the absurdity is not abated from what it was ; for that of one substance having three subsistences , is not greater , then that an infinite Being should have three finite modes of subsisting . But though that mode which is finite can't answer to a substance that 's infinit , yet to try if we can make their Principle to approach common sense ; Let 's conceive that three persons , which may be finite separately , make up an infinite conjunctly ; however this will follow , that they are no more incommunicable or separate , nor properly subsistences , but a subsistance ; for the infinite Substance can't find a bottom or substance in any one or two , therefore joyntly . And here I am also willing to over-look finiteness in the Father , Son , and Spirit , which this Doctrine must suppose . 5. Again , if these three distinct Persons are one , with some one thing , as they say they are with the God-head , then are not they incommunicable among themselves ; but so much the contrary , as to be one in the place of another ; for if that the only God is the Father , and Christ be that only God , then is Christ the Father . So if that one God be the Son , and the Spirit that one God , then is the Spirit the Son , and so round . Nor is it possible to stop , or that it should be other wise , since if the Divine Nature be inseparable from the three Persons , or communicated to each , and each Person have the whole Divine Nature , then is the Son in the Father , and the Spirit in the Son , unless that the God-head be as incommunicable to the Persons , as they are reported to be amongst themselves ; or that the three Persons have distinctly allotted them such a proportion of the Divine Nature , as is not communicable to each other ; which is a like ridiculous and shameful . Much more might be said to manifest the gross contradiction of this Trinitarian Doctrine , as vulgarly receiv'd ; but I must be brief . Information and Caution . Before I shall conclude this Head , it 's requisite I should inform the Reader concerning it's Original ; thou may'st assure thy self , it 's not from the Scriptures , nor Reason , since so expresly repugnant ; although all Broachers of their own Inventions strongly endeavour to reconcile them with their Holy Record . Know then , my Friend , 't was born above three hundred years after the Antient Gospel was declared ; and that through the nice distinctions , and too daring curiosity of the Bishop of Alexandria , who being opposed by Arius , their Zeal so reciprocally blew the fire of Contention , Animosity , and Persecution , till at last they sacrific'd each other to their mutual revenge . Thus it was conceiv'd in ignorance , brought forth and maintain'd by cruelty ; for though he that was strongest , impos'd his Opinion , persecuting the contrary , yet the Scale turning on the Trinitarian side , it has there continued through all the Romish Generations ; and notwithstanding it hath obtain'd the name of Athanatian from Athanatius , an opiniated man , ( witness his carriage towards Constantine the Emperor ) because suppos'd to have been most concern'd in the framing that Creed in which this Doctrine is asserted ; yet have I never seen one Copy void of a suspition , rather to have been the results of Popish School-men , which I could render more perspicuous , did not brevity necessitate me to an omission . Be therefore caution'd , Reader , not to imbrace the determinations of prejudic'd Councils , for Evangelical Doctrine ; to whom the Scriptures bear no certain testimony , neither was believ'd by the Primitive Saints , or thus stated by any I have read in the first , second , or third Centuries , particularly Ireneus , Justin Martyr , Tertullian , Origen , Theophilact , with many others who appear wholly forreign to the matter in controversie . — But seeing that private Spirits , and those none of the most ingenious , have been the Parents and Guardians of this so generally receiv'd Doctrine ; let the time pass suffice , and be admonish'd to apply thy mind unto that Light and Grace which brings Salvation ; that by obedience thereunto , those mists Tradition hath cast before thy eyes , may be expel'd , and thou receive a certain knowledge of that God , whom to know is Life Eternal , not to be a divided , but ONE pure intire and eternal Being ; who in the fulness of time sent forth his Son , as the true Light which enlightneth every man ; that whosoever follow'd him ( the Light ) might be translated from the dark Notions , and vain Conversations of men , to this Holy Light , in which onely sound Judgment and eternal Life are obtainable ; who so many hundred years since , in Person testified the virtue of it , and has communicated unto all , such a proportion , as may enable them to follow his Example . The Vulgar Doctrine of Satisfaction , being dependent on the Second Person of the imagin'd Trinity , refuted from Scripture . THat man having transgress'd the Righteous Law of God , and so expos'd to the penalty of eternal Wrath , it 's altogether impossible for God to remit or forgive without a Plenary satisfaction ; and that there was no other way by which God could obtain satisfaction , or save men , than by inflicting the penalty of infinite wrath and vengeance on Jesus Christ the Second Person of the Trinity , who for sins past , present , and to come , hath wholly born and paid it , ( whether for all or ▪ but some ) to the offended infinite justice of his Father . 1. And the Lord passed by before him , ( Moses ) and proclaimed , The Lord , the Lord God merciful and gracious , keeping mercy for thousands , forgiving iniquity , transgression and sin . [ From whence I shall draw this Position , that since God has proclaim'd himself a Gracious , Merciful , and forgiving God , it 's not inconsistent with his Nature to remit , without any other consideration than his own Love ; otherwise he could not justly come under the imputation of so many gracious Attributes , with whom it is impossible to pardon , and necessary to exact the payment of the utmost farthing . ] — 2. For if ye turn again to the Lord , the Lord your God is gracious and merciful , and will not turn away his face from you . [ Where how natural is it to observe that God's remission is grounded on their repentance ; and not that it 's impossible for God to pardon , without a Plenary satisfaction , since the possibility , nay , certainty of the contrary , viz. his Grace and Mercy , is the great Motive or Reason of that loving invitation to return . ] — 3. They hardened their Necks , and hearkned not to thy Commandments , but thou art a God ready to pardon , gracious and merciful . [ Can the honest hearted Reader conceive that God should be thus mercifully quallified , whilst executing the rigor of the Law transgrest , or not acquitting without the Debt be paid him by another ? I suppose not . 4. Let the wicked forsake his way , and the unrighteous man his thoughts ; and let him return unto the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon . [ Come let the unprejudiced judge , if this Scripture-Doctrine is not very remote from saying his Nature cannot forgive sin , therefore let Christ pay him full satisfaction , or he will certainly be avenged ; which is the substance of that strange Opinion . ] 5. Behold , the days come , saith the Lord , that I will make a New Covenant with the House of Israel ; I will put my Law in their inward Parts ; I will forgive their iniquity , I will remember their sin no more . [ Here is God's meer Grace asserted , against the pretended necessity of a satisfaction to procure his Remission : And this Paul acknowledgeth to be the dispensation of the Gospel , in his eight Chapter to the Hebrews : So that this New Doctrine doth not only contradict the Nature and Design of the second Covenant , but seems in short to discharge God both from his Mercy and Omnipotence . ] 6. Who is a God like unto thee , that pardoneth iniquity , and passeth by the transgression of the Remnant of his Heritage ? He retaineth not his Anger for ever , because he delighteth in Mercy . [ Can there be a more express passage to clear , not only the possibility , but real inclinations in God to pardon sin , and not retain his anger for ever ; since the Prophet seems to challenge all other Gods to try their excellency by his God , herein describing the supremacy of his Power , and superexcellency of his Nature , that he pardoneth iniquity , and retaineth not his anger for ever : so that if the Satisfactionists should ask the Question , Who is a God like unto ours , that cannot pardon iniquity , nor pass by transgression , but retain his anger until some-body make him satisfaction ? I answer , Many amongst the harsh and severe Rulers of the Nations ; but as for my God , he is exalted above them all , upon the Throne of his Mercy , who pardoneth iniquity , and retaineth not his anger for ever , but will have compassion upon us . ] 7. And forgive us our Debts , as we forgive our Debtors . [ Where nothing can be more obvious than that which is forgiven , is not paid : And if it is our duty to forgive without a satisfaction received , and that God is to forgive us as we forgive them , then is a satisfaction totally excluded : Christ further paraphrases upon that part of his Prayer , v. 14. For if ye forgive their trespasses , your Heavenly Father will also forgive you . Where he as well argues the equity of Gods forgiving them , from their forgiving others , as he encourages them to forgive others , from the example of God's Mercy in forgiving them ; which is more amply exprest in chap. 18. where the Kingdom of Heaven ( that consists in Righteousness ) is represented by a King ; Who upon his Debtors Petition , had compassion , and forgave him ; but the same treating his fellow Servant without the least forbearance , the King condemned his unrighteousness , and delivered him over to the Tormentors . But how had this been a fault in the Servant , if his Kings Mercy had not been proposed for his Example ? How most unworthy therefore is it of God , and blasphemous , may I justly tearm it , to be in any's daring to assert that forgiveness impossible to God , which is not only possible , but enjoyn'd to men . ] 8. For God so loved the World , that he gave his only begotten Son , that whosoever believed in him , should not perish , but have everlasting Life . [ By which it appears , that God's Love is not the effect of Christ's satisfaction , but Christ is the proper Gift and Effect of Gods Love. ] 9. To him gave all the Prophets witness , that through his Name whosoever believeth in him , shall receive Remission of sins . [ So that Remission came by believing his Testimony , and obeying his Precepts , and not by a pretended satisfaction . ] 10. If God be for us , who can be against us ? He that spared not his own Son , but delivered him up for us all . [ Which evidently declares it to be God's Act of free Love , otherwise if he must be paid ; he should be at the charge of his own satisfaction , for he delivered up the Son. ] 11. And all things are of God , who hath reconciled us to himself by Jesus Christ , and hath given to us the Ministry of Reconciliation , to wit , that God was in Christ , reconciling the World unto himself , not imputing their trespasses unto them . [ How undeniably apparent is it that God is so far from standing off in high displeasure , and upon his tearms , contracting with his Son for a satisfaction , as being otherwise uncapable to be reconciled , that he became himself the Reconciler by Christ , and afterwards by the Apostles , his Ambassadors , to whom was committed the Ministry of Reconciliation . ] 12. In whom we have redemption through his Blood , the forgiveness of sins , according to the riches of his grace . [ Now what relation , satisfaction has to forgiveness of sins , or how any can construe Grace to be Justice , the meanest understanding may determine . ] 13. But the God of all Grace , who hath called us unto his eternal Glory , by Christ Jesus . [ He does not say that God's Justice , in consideration of Christ's Satisfaction , acquitted us from sins past , present , and to come , and therefore hath called us to his eternal Glory , but from his Grace . ] 14. In this was manifested the love of God towards us , because that God sent his onely begotten Son into the World , that we might live through him . [ Which plainly attributes Christ in his Doctrine , Life , Miracles , Death , and Sufferings to God , as the Gift and Expression of his Eternal Love , for the Salvation of men . ] 1. In abolishing that other Covenant , which consisted in External and shadowy Ordinances , and that made none clean as concerning the Conscience . 2. In promulgating his message of a most free and universal tender of Life and Salvation unto all that believed and followed him , ( the Light ) in all his Righteousness , the very end of his appearance being to destroy the works of the Devil , and which every man only comes to experiment , as he walks in a holy subjection to that measure of Light and Grace , wherewith the fulness hath enlightned him . 3. In seconding his Doctrines with Signs , Miracles , and a most innocent-self-denying-life . 4. In ratifying and confirming all ( with great love , and holy resignation ) by the offering up of his Body to be crucified by wicked hands ; who is now ascended far above all Heavens , and is thereby become a most compleat Captain , and perfect Example . So that I can by no means conclude , but openly declare that the Scriptures of Truth are not onely silent in reference to this Doctrine of Satisfaction , but that it 's altogether inconsistent with the Dignity of God , and very repugnant to the Conditions , Nature , and Tendency of the second Covenant , concerning which their Testimony is so clear . The Absurdities that unavoidably follow the Comparison of this Doctrine , with the sence of Scripture . 1. THat God is gracious to forgive , and yet impossible for him , unless the Debt be fully satisfied . 2. That the finite and impotent Creature , is more capable of extending Mercy and Forgiveness , than the Infinite and Omnipotent Creator . 3. That God so loved the World , he gave his onely Son to save it ; and yet that God stood off in high displeasure , and Christ gave himself to God as a compleat satisfaction to his offended Justice ; with many more such like gross Consequences that might be drawn . Refuted from right Reason . But if we should grant a Scripture-silence as to the necessity of Christ's satisfying his Fathers Justice , yet so manifest would be the Contradictions , and foul the Repugnances to right Reason , that who had not vail'd his understanding with the dark suggestions of unwarrantable . Tradition , or contracted his Judgment to the implicit apprehensions of some over-valued acquaintance , might with great facility discriminate to a full resolve in this point ; for admitting God to be a Creditor , or he to whom the Debt should be paid , and Christ he that satisfies or payes it on the behalf of man , the Debtor , this question will arise , Whether he paid Debt , as God , Man , or both ( to use their own tearms . ) Not as God. 1. In that it divides the Unity of the God-head by two distinct Acts , of being Offended , and not Offended ; of condemning Justice , and redee●●●● Mercy of requiring a satisfaction , and then paying of it . 2. Because if Christ payes the Debt as God , then the Father and the Spirit being God , they also pay the Debt . 3. Since God is to be satisfied , and that Christ is God , he consequently is to be satisfied ; and who shall satisfie his infinite Justice ? 4. But if Christ has satisfied God the Father , Christ being also God , 't will follow then that he has satisfied himself , ( which can't be . ) 5. But since God the Father was once to be satisfied , and that it 's impossible he should do it himself , nor yet the Son or Spirit , because the same God ; it naturally follows that the Debt remains unpaid , and these Satisfactionists thus far are still at a loss . Not as Man. 6. The Justice offended , being infinite , his satisfaction ought to bear a proportion therewith , which Jesus Christ , as Man , could never pay , he being finite , and from a finite cause could not proceed an infinite effect ; for so man may be said to bring forth God , since nothing below the Divinity it self can rightly be stiled Infinite . Not as God and Man. 7. For where two mediums , or middle Propositions , are singly inconsistent with the nature of the end for which they were at first propounded , their conjunction rather does augment than lessen the difficulty of its accomplishment ; and this I am perswaded must be obvious to every unbyas'd understanding . But admitting one of these three mediums possible for the payment of an infinite Debt ; yet , pray observe the most unworthy , and ridiculous consequences that unavoidably will attend the impossibility of Gods pardoning sinners without a satisfaction . Consequences Irreligious and Irrational . 1. That it 's unlawful and impossible for God Almighty to be Gracious and Merciful , or to pardon Transgressors ; then which , what 's more unworthy of God ? 2. That God was inevitably compel'd to this way of saving men ; the highest affront to his incontroleable Nature . 3. That it was unworthy of God to pardon , but not to inflict punishment on the Innocent , or require a satisfaction where there was nothing due . 4. It doth not onely disacknowledge the true Virtue , and real Intent of Christ's life and death , but intirely deprives God of that praise which is owing to his greatest love and goodness . 5. It represents the Son more kind and compassionate than the Father ; whereas if both be the same God , then either the Father is as loving as the Son , or the Son ▪ as angry as the Father . 6. It robs God of the gift of his Son for our Redemption ( which the Scriptures attribute to the unmerited love he had for the World ) in affirming the Son purchas'd that Redemption from the Father , by the gift of himself to God as our compleat satisfaction . 7. Since Christ could not pay what was not his own , it follows that in the payment of his own , the case still remains equally grievous ; Since the Debt is not hereby absolv'd or forgiven , but transfer'd only ; and by consequence we are no better provided for Salvation than before , owing that now to the Son , which was once owing to the Father . 8. It no way renders men beholding , or in the least oblieg'd to God , since by their Doctrine he would not have abated us , nor did he Christ the last farthing , so that the acknowledgments are peculiarly the Sons : which destroys the whole current of Scripture-Testimony , for his good will towards men . — O the infamous portraiture this Doctrine draws of the infinite Goodness : Is this your retribution , O injurious Satisfactionists ? 9. That God's Justice is satisfied for sins past , present , and to come , whereby God and Christ have lost both their power of injoyning Godliness , and prerogative of punishing Disobedience ; for what is once paid , is not revokeable ; and if punishment should arrest any for their Debts , it either argues a breach on God or Christs part , or else that it has not been sufficiently solv'd , and the penalty compleatly sustain'd by an other ; forgetting that every one must appear before the Judgment Seat of Christ , to receive according to things done in the body : Yea , every one must give an account of himself to God. But many more are the gross Absurdities and Blasphemies that are the genuine Fruits of this so confidently believed Doctrine of Satisfaction . A Caution . Let me advise , nay warn thee , Reader , by no means to admit an entertainment of this Principle , by whomsoever recommended ; since it does not only divest the glorious God of his sovereign Power , both to pardon and punish , but as certainly insinuates a licentiousness , at least a liberty that unbecomes the nature of that antient Gospel once preached among the Primitive Saints , and that from an apprehension of a satisfaction once paid for all . Whereas I must tell thee , That unless thou seriously repent , and no more grieve God's Holy Spirit , placed in thy inmost Parts , but art thereby taught to deny all ungodliness , and lead into all Righteousness ; At the Tribunal of the Great Judge thy Plea shall prove invalid , and thou receive they reward without respect to any other thing than the Deeds done in the Body . Be not deceived , God will not be mocked ; such as thou sowest , such shalt thou reap : which leads me to the consideration of my third Head , viz. Justification by an Imputative Righteousness . The Justification of impure Persons , by an imputative Righteousness , refuted from Scripture . THat there is no other way for sinners to be justified in the sight of God , than by the imputation of that Righteousness Christ long since performed Personally , and that Sanctification is consequential , not antecedent . 1. Keep thee far from a false matter ; and the Innocent and Righteous slay thou not ; for I will not justifie the wicked . Whereon I ground this Argument , That since God has prescribed an inoffensive life , as that which only can give acceptance with him , and on the contrary hath determined never to justifie the wicked , then will it necessarily follow , that unless this so much believ'd imputative Righteousness had that effectual influence , as to regenerate and redeem the Soul from sin , on which the malidiction lies , he is as far to seek for justification as before ; for whilst a person is really guilty of a false matter , I positively assert from the authority and force of this Scripture , they cannot be in a state of Justification ; and as God will not justifie the Wicked , so by the acknowledg'd reason of contraries , the Just he will never condemn , but they , and they onely are the justified of God. 2. He that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the Lord. [ It would very opportunely be observ'd , that if its so great an abomination in men to justifie the Wicked , and condemn the Just , how much greater would it be in God , which this Doctrine of Imputative Righteousnes necessarily does imply , that so far disengages God from the person justified , as that his guilt shall not condemn him , nor his innocency justifie him ? but will not the abomination appear greatest of all , when God shall be found condemning of the Just , on purpose to justifie the Wicked , and that he is there to compel , or else no Salvation : which is the tendency of their Doctrine , Who imagine the Righteous and Merciful God , to condemn and punish his Innocent Son , that he having satisfied for our sins , we might be justified ( whilst unsanctified ) by the imputation of his perfect Righteousness . O why should this horrible thing be contended for by Christians ? 3. The Son shall not bear the iniquity of his Father ; the Righteousness of the Righteous shall be upon him , and the wickedness of the wicked shall be upon him . When a righteous man turneth away from his righteousness , for his iniquity that he hath done shall he die ; again when the wicked man turneth away from his wickedness , and doth that which is lawful and right , he shall save his Soul alive ; yet saith the House of Israel , The Ways of the Lord are not equal ; Are not my Wayes equal ? If this was once equal , it 's so still , for Gods unchangeable ; and therefore I shall draw this Argument , That the condemnation or justification of persons is not from the imputation of an others Righteousness , but the actual performance and keeping of God's Righteous Statutes or Commandments , otherwise God should forget to be equal : Therefore how wickedly unequal are those , who not from Scripture evidences , but their dark conjectures and interpretations of obscure passages , would frame a Doctrine so manifestly inconsistent with God's most pure and equal Nature ; making him to condemn the Righteous to death , and justifie the wicked to life , from the imputation of an others Righteousness : — a most unequal way indeed . 4. Not every one that saith unto me Lord Lord , shall enter into the Kingdom of Heaven , but he that doth the will of my Father . Whosoever heareth these sayings of mine , and doth them , I will liken him unto a wise man which built his house upon a Rock , &c. [ How very fruitful are the Scriptures of Truth in Testimonies against this absurd and dangerous Doctrine ; these words seem to import a two-fold Righteousness , the first consists in Sacrifice , the last in Obedience ; the one makes a talking , the other a doing Christian . I in short argue thus , If none can enter into the Kingdom of Heaven , but they that do the Fathers Will ; then none are justified , but they who do the Fathers Will , because none can enter into the Kingdom , but such as are justified ; since therefore there can be no admittance had without performing that Righteous Will , and doing those Holy and perfect Sayings . Alas , to what value will an Imputative Righteousness amount when a poor Soul shall awake polluted in his sin , by the hasty calls of death , to make its appearance before the Judgment Seat , where 't is impossible to justifie the wicked , or that any should escape uncondemned , but such as do the Will of God. ] 5. If ye keep my Commandments , ye shall abide in my love , even as I have kept my Fathers Commandments , and abide in his love . [ From whence this Argument doth naturally arise ; If none are truly justified that abide not in Christ's love , and that none abide in his love who keep not his Commandments , then consequently none are justified but such as keep his Commandments . Besides , here is the most palpable opposition to an Imputative Righteousness that may be ; for Christ is so far from telling them of such a way of being justified , as that he informs them the reason why he abode in his Fathers love , was his obedience ; and is so far from telling them of their being justified , whilst not abiding in his love , by virtue of his obedience imputed unto them , that unless they keep his Commands , and obey for themselves , they shall be so remote from an acceptance , as wholly to be cast out ; in all which Christ is but our Example . ] 6. Ye are my Friends , if ye do whatsoever I command you . [ We have almost here the very words , but altogether the same matter , which affords us thus much , without being Christ's Friend , there 's no being justified , but unless we keep his Commandments , it 's impossible we should be his Friends ; it therefore necessarily follows , that except we keep his Commandments , there is no being justified : or in short thus , If the way to be a Friend , is to keep the Commandments , then the way to be justified is to keep the Commandments , because none can obtain the quality of a Friend , and remain unjustified , or be truly justified , whilst an Enemy , which he certainly is , that keeps not his Commandments . ] 7. For not the hearers of the Law are just before God , but the doers of the Law shall be justified . [ From whence how unanswerably may I observe , Unless we become doers of that Law , which Christ came not to destroy , but as our Example , to fulfil , we can never be justified before God ; wherefore obedience is so absolutely necessary , that short of it there can be no acceptance ; nor let any fancy that Christ hath so fulfill'd it for them , as to exclude their obedience from being requisite to their acceptance , but only as their Pattern , For unless ye follow me , saith Christ , ye cannot be my Disciples ; and it is not only repugnant to Reason , but in this place particularly refuted ; for if Christ had fulfil'd it on our behalf , and we not enabled to follow his Example , there would not be doers , but one doer only of the Law justified before God. In short , if without obedience to the Righteous Law none can be justified , then all the hearing of the Law , with but the meer imputation of anothers Righteousness , whilst actually a breaker of it , is excluded as not justifying before God. If you fulfil the Royal Law , ye do well ; so speak ye , and so do , as they that shall be judg'd thereby . ] 8. If ye live after the flesh , ye shall die ; but if ye through the Spirit do mortifie the deeds of the Body , ye shall live . [ No man can be dead and justified before God , for so He may be justified that lives after the flesh ; therefore they only can be justified that are alive ; from whence this follows , If the living are justified and not the dead , and that none can live to God , but such as have mortified the deeds of the Body through the Spirit , then none can be justified but they who have mortified the deeds of the Body through the Spirit ; so that Justification does not go before , but is subsequential to the mortification of lusts , and sanctification of the Soul through the Spirits operation . ] 9. For as many as are led by the Spirit of God , are the Sons of God. [ How clearly will it appear to any but a cavelling and tenatious Spirit ; that man can be no farther justified , then as he becomes obedient to the Spirits leadings ; for if none can be a Son of God , but he that 's lead by the Spirit of God , then none can be justified without being led by the Spirit of God , because none can be justified but he that is a Son of God : so that the way to Justification and Son-ship , is through obedience to the Spirits leadings , that is , manifesting the holy Fruits thereof by an innocent life and conversation . ] 10. But let every man prove his own work , and then shall he have rejoyceing in himself alone , and not in another . Be not deceived , for whatsoever a man soweth , that shall he reap . [ If rejoycing and acceptance with God , or the contrary , are to be reaped from the work that a man soweth , either to the Flesh or to the Spirit , then is the Doctrine of Acceptance , and ground of Rejoycing from the works of another utterly excluded , every man reaping according to what he hath sown , and bearing his own burden . 11. Was not Abraham our Father justified by works , when he had offered Isaac his Son upon the Altar ? Ye see then how that by works a man is justified , and not by Faith only . [ He that will seriously peruse this Chapter , shall doubtless find some , to whom this Epistle was wrote , of the same Spirit with the Satisfactionists and Imputarians of our time , they fain would have found out a Justification from Faith in , & the Imputation of anothers Righteousness ; but James an Apostle of the most high God , who experimentally knew what true Faith and Justification meant , gave them to understand from Abrahams self-denying Example , that unless their Faith in the purity and power of God's Grace , had that effectual Operation to subdue every beloved lust , wean from every Dallila , and intirely to resign and sacrifice Isaac himself , their Faith was a Fable , or as a Body without a Spirit ; and as Righteousness therefore in one person cannot justifie another from unrighteousness , so whoever now pretends to be justified by Faith , whilst not led and guided by the Spirit into all the Wayes of Truth , and Works of Righteouness , their Faith they will find at last Fiction . ] 12. Little Children , let no man deceive you , he that doth Righteousness , is Righteous , as God is Righteous , ( but ) he that committeth sin is of the Devil . [ From whence it may be very clearly argued , that none can be in a state of Justification from the Righteousness performed by an other imputed unto them , but as they are actually redeemed from the commision of sin : For if he that commits sin is of the Devil , then cannot any be justified compleatly before God , who is so incompleatly redeem'd , as yet , to be under the captivity of lust ; since then the Devil's Seed or Off-spring may be justified , but that 's impossible ; It there follows , that as he who doth Righteousness , is Righteous , as God is Righteous ; so no farther is he like God , or justifiable ; for in whatsoever he derrogates from the works of that Faith , which is held in a pure Conscience , he is no longer Righteous or justifi'd , but under condemnation as a Transgressor , or dissobedient person to the Righteous Commandment ; and if any would obtain the true state of Justification , let them circumspectly observe the Holy Guidings and Instructions of that Unction , to which the Apostle recommended the Antient Churches , that thereby they may be led out of all ungodliness into Truth and Holiness ; so shall they find acceptance with the Lord , who has determined never to justifie the wicked . ] Refuted from right Reason . 1. Because it 's impossible for God to justifie that which is both opposite and destructive to the purity of his own Nature , as this Doctrine necessarily obliges him to do in accepting the wicked , as not such from the imputation of anothers Righteousness . 2. Since man was justified before God , whilst in his native Innocency , and never condemned till he had err'd from that pure state ; he never can be justified , whilst in the frequent Commission of that for which the Condemnation came ; therefore to be justifi'd , his Redemption must be as intire as his fall . 3. Because sin came not by Imputation , but actual Transgression ; for God did not condemn his Creature for what he did not , but what he did , therefore must the Righteousness be as personal for acceptance , otherwise these two things will necessarily follow , first , that he may be actually a sinner , and yet not under the curse ; secondly , That the power of the first Adam to death , was more prevalent then the power of the second Adam unto life . 4. It s therefore contrary to sound reason , that if actual sinning brought death and condemnation , any thing besides actual obedience unto Righteousness , should bring Life and Justification ; for Death and Life , Condemnation and Justification , being vastly opposite , no man can be actually dead and imputatively alive : therefore this Doctrine so much contended for , carries this gross absurdity with it , that a man may be actually sinful , yet imputatively righteous ; actually judged and condemned , yet imputatively justified and glorified . In short , he may be actually damned , and yet imputatively saved ; otherwise it must be acknowledged that obedience to Justification ought to be as personally extensive as was disobedience to condemnation : In which real , not imputative sense , those various tearms of Sanctification , Righteousness , Resurrection , Life , Redemption , Justification , &c. are most infallibly to be understood ? 5. Nor are their words , Impute , Imputed , Imputeth , Imputing , used in Scripture by way of application , to that which is actual and inherent , as the Asserters of an Imputative Righteousness do by their Doctrine plainly intimate , but so much the contrary , as that they are never mentioned but to express men really and personally to be that which is imputed to them , whether as guilty , as remitted , or as righteous : for instance ; What man soever of the house of Israel that killeth an Ox , and bringeth it not to the door of the Tabernacle , to offer unto the Lord , Blood shall be imputed unto that man , or charg'd upon him as guilty thereof . And Sh●mei said unto the King , Let not my Lord impute Iniquity unto me , for thy servant doth know that I have sinned . 6. But sin is not imputed where there is no Law. From whence it is apparent that there could be no imputation or charging of guilt upon any but such as really were guilty . Next , it is used about Remission : Blessed is the man unto whom the Lord imputeth not iniquity ; or as the foregoing words have it , Whose transgression is forgiven . Where the non-imputation doth not argue a non-reality of sin , but the reality of God's pardon ; for otherwise there would be nothing to forgive , nor yet a real pardon , but onely imputative , which according to the sence of this Doctrine I call Imaginary . Again , God was in Christ reconciling the World unto himself , not imputing their trespasses unto them . Where also non-imputation , being a real discharge for actual trespasses , argues an imputation by the reason of contraries , to be a real charging of actual guilt . Lastly , it 's used in relation to Righteousness ; Was not Abraham justified by works when he offered Isaac ? and by Works was Faith made perfect , and the Scripture was fulfilled , which saith , Abraham believed God , and it was imputed unto him for Righteousness . By which we must not conceive , as do the dark Imputarians of this age , that Abraham's offering personally was not a justifying righteousness , but that God was pleased to account it so ; since God never accounts a thing that which it is not ; nor was there an imputation of anothers righteouss to Abraham , but on the contrary , his personal obedience was the ground of that just imputation ; and therefore that any should be justified from the imputation of anothers righteousness , not inherent , or actually possessed by them , is both ridiculous and dangerous : — Ridiculous , since it is to say a man is rich to the value of a thousand pounds , whilst he is not really or personally worth a groat , from the imputation of another who has it all in his possession : Dangerous , because it begets a confident perswasion in many people of their being justified , whilst in captivity to those lusts , whose reward is condemnation ; whence came that usual saying amongst many Professors of Religion , That God looks not on them as they are in themselves , but as they are in Christ ; not considering that none can be in Christ , who are not new Creatures , which those can't be reputed , who have not disrob'd themselves of their old Garments , but are still inmantled with the corruptions of the old man. Consequences Irreligious and Irrational . 1. It makes God guilty of what the ●criptures say is an abomination , to wit , that he justifieth the wicked . 2. It makes him look upon persons as they are not , or with respect , which is unworthy of his most equal Nature . 3. He is hereby at peace with the wicked , ( if justified whilst sinners ) who said , There is no peace to the wicked . 4. It does only imply communion with them here , in an imperfect state , but so to all eternity , for whom he justified , them he also glorified . Therefore whom he justified , whilst sinners , them he also glorified whilst sinners . 5. It only secures from the wages , not the dominion of sin , whereby something that is sinful becomes justified , and that which defileth , to enter God's Kingdom . 6. It renders a man justified and condemned , dead and alive , redeemed and not redeemed at the same time , the one by an imputative Righteousness , the last by a personal unrighteousness . 7. It flatters men , whilst subject to the Worlds lusts , with a state of Justification , and thereby invallids the very ●●d of Christs appearance , which was to destroy the works of the Devil and take away the sins of the World ; a quite contrary purpose then what the Satisfastionists , and Imputarians of our Times have imagined , viz. to satisfie for their sins , and by his Imputed Righteousness , to represent them holy in him , whilst unholy in themselves : Therefore since it was to take away sin , and destroy the Devils works , which were not in himself , for that Holy One saw no corruption , consequently in man-kind ; what can therefore be concluded more evidently true , then that such in whom sin is untaken away , and the Devils works undestroyed , are strangers ( notwithstanding their conceits ) to the very end and purpose of Christs manifestation . Conclusion by way of Caution . THus Reader have I lead thee through those three so generally applauded Doctrines , whose confutation , I hope , though thou hast run , thou hast read ; and now I call the Righteous God of Heaven to bear me Record , that I have herein sought nothing below the defence of his Unity , Mercy , and Purity against the rude and impetuous assaults of Tradition , Press and Pulpit , from whence I daily hear , what rationally induceth me to believe a conspiracy is hold by Counter-plots , to obstruct the exaltation of Truth , and to betray Evangelical Doctrines , to Idle Traditions : But God will rebuke the Winds , and destruction shall attend the Enemies of his Anointed . — Mistake me not , we never have disowned a Father , Word , and Spirit , which are ONE , but mens Inventions ; for , 1. Their Trinity has not so much as a Foundation in the Scriptures . 2. That its Original was three hundred years after Christianity was in the World. 3. It having cost much blood , in the Council of Sirmium , Anno 355. it was Decreed , That thenceforth the controversie should not once be remembred , because the Scriptures of God made no mention thereof . Why then should it be mentioned now with a Maranatha , on all that will not bow to this abstruse Opinion . 4. And it doubtless hath occasioned Idolatry , witness the Popish Images of Father , Son , and Holy Ghost . 5. It scandalizeth Turks , Jews , and Infidels , and palpably obstructs their reception of the Christian Doctrine . — Nor is there more to be said on the behalf of the other two ; for I can boldly challenge any person to give me one Scripture Phrase which does approach the Doctrine of Satisfaction , ( much less the Name ) considering to what degree it 's stretched ; not that we do deny , but really confess that Jesus Christ , in Life , Doctrine , and Death , fulfilled his Fathers Will , and offered up a most satisfactory Sacrifice , but not to pay God , or help him ( as otherwise being unable ) to save men , and for a Justification : by an Imputative Righteousness , whilst not real , it 's meerly an imagination , not a reality , and therefore rejected ; otherwise confest and known to be justifying before God , because there is no abiding in Christ's Love , without keeping his Commandments . I therefore caution thee in love , of whatsoever Tribe or Family of Religion thou mayest be , not longer to deceive thy self by the over-fond imbraces of humane apprehensions , for Divine Mysteries ; but rather be informed that God hath bestowed a measure of his Grace on thee and me , to shew us what is good , that we may obey and do it ; which if thou diligently wilt observe , thou shalt be led out of all unrighteousness , and in thy obedience shalt thou receive power to become a Son of God ; in which happy estate God only can be known by men , and they know themselves to be justified before him , whom experimentally to know , by Jesus Christ , is life Eternal . A Post-script of Animadversions upon T. V's Contradictions , delivered in his Sermon from 1. John 5.4 . at his evening Lecture in Spittle-Yard ; For whatsoever is born of God , overcometh the World. Whatsoever Person is born of God , overcometh the World. There is a two-fold Victory , the first Compleat , the second Incompleat . This is as well a contradiction to his Text and Doctrine , as common sence ; for besides that they neither of them say , He that 's born of God , cannot perfectly overcome the World , but much the contrary ; I fain would understand his intention by an incompleat victory : If he means not such a one as is obtained by the slaughter of every individual , but that which onely does subdue the force and lead captive their enemies , yet will the Victory prove compleat ; for if they be so far overcome as to be disarmed of farther power to mischieve , the dispute is properly determined : but whatsoever is incompleat , is but overcoming , or in the way to victory , and victory is the compleating of what was before imperfect . Such overcome as are born again , who are in Christ , that have cast off the old Man , and known a change altogether new . Worldly lusts can't be extirpated out of God's People in this World. If sin must have a place in them , how can they be born of God , and have a place in Christ , or cast off the old man , and know a change altogether new ? Gods Children are the greatest Conquerors ; Alexander and Caesar were Conquerors , but these overcome their lusts . God's Children can't perfectly overcome the lusts of the World , they sometimes take them captive . What strange Divinity is this ! that God's People should be Conquerors , and yet Captives ; overcome the World , and yet be overcome thereby . Sin may tyrannize over Believers . But not have dominion ; it 's in captivity , it 's in chains . Who is so absolutely injurious and incontrolable , as a Tyrant ? and notwithstanding that he should have no dominion , but be in captivity , and in chains , at best are Bedlam distinctions , and consequently unworthy of any mans mouth that has a share of common sence . You must kill or be kil'd ; either you must overcome the World , or the World you . If ye fight , ye shall overcome . 2. Incompleatly ; he overcomes , when he breaks their force , leads them captive , and puts them into chains ; but they are not at all slain , they sometimes take him captive . To kill or be kill'd , admits no middle way to escape ; yet that both Sin and Gods Children should lead one another captive ; and that he which fights shall overcome , and yet in danger of being led captive , because incompleatly a Conqueror ; to me seems very strange Doctrine . However he goes on to tell them , Whosoever is born of God , overcomes the lusts of the World , and he that overcomes the lusts of the World , overcomes the Devils of Hell ; God's Children have to do with a conquered Enemy . Yet he would all this while be understood in an incompleat sence ; and to excite all to fight for this incompleat Victory , he recommended to their consideration the excellent rewards of Conquerors , that is , To him that overcometh , will I give to eat of the Tree of Life , the hidden Mann● I will give him a white Stone , a new Name , Power over Natons , whi●e Rayment ; yea , I will make him a Pillar in the Temple of my God ; he shall go no more out , and I will grant him to sit with me in my Throne . Admirable priviledges , I acknowledge ! but are they promis'd to incompleat Conquerors ? I judge not . Reader , by this thou mayest be able to give a probable conjecture of the rest ; and ●s I have begun with him and his Co-disputants , with them I l'e 〈◊〉 who notwithstanding all their boasts and calumnies against us , have so evaded those many opportunities we have offered them by Letters , Verbal Messages , and Personal Visits , that had they any Zeal for their Principles , love for their Reputation , or Conscience in their Promises , they would have been induc'd to a more direct and candid Treaty . But as it hath occasioned the publication of this little Treatise , so am I credibly inform'd , through the too busie and malitious inquisition of some concerning it , ( which have amounted to no less than positive Reports ) its currantly discours'd , How that a certain Quaker hath lately espoused the controversie against R.F. and therein has perverted the Christian Religion , to that degree , as plainly to deny Christs coming in the flesh ; with much more then was fit to be said , or is fit to be answered . But Reader , I shall ask no other Judge to clear me from that most uncharitable accusation , since first I am altogether unacquainted with R.F. nor never did design directly such a thing , being unwilling to seek more Adversaries than what more nearly seek the overthrow of Truth , although I doubt not but this plain and simple Treatise may prove some confutation of his Sentiments . And lastly , as concerning Christ ; although the slander is not new , yet never the less false : for I declare , on the behalf of that despised People , vulgarly called Quakers , the Grace of which we testifie hath never taught us to acknowledge another God then he that 's the Father of all things , who fills Heaven and Earth ; Neither to confess another Lord Jesus Christ , than he that appeared so many hundred years agoe , made of a Virgin like unto us in all things , sin excepted ; or any other Doctrine than was by him declared and practised : therefore let wery mouth be stopt for ever opening more , in blasphemy against God's Innocent Heritage , who in Principle , Life and Death , bea● an unanimous Testimony for the only True God , True Christ , and Heavenly Doctrine , which in their Vindication is openly attested by William Penn , jun. ERRATA . PAge 7. line 1. read , traditional . p. 14. l. 6. r. or subsistence . p. 15. l. 20. r. Theophilus . p. 20. f. necessity , r. impossibility . p. 24. l. last , r. compell'd . p. 29. l. 31. f. their , r. those . l. 32. f. application , r. opposition . Notes, typically marginal, from the original text Notes for div A54206-e730 John 5.7 . Heb. 1.3 . 1 King. 8.23 . Isa . 40 25 c. 45.5 , 6. c. 48.17 . Ps . 71.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zac. 14.9 Mat. 19.17 . Joh. 17.8 . Rom. 3.30 . 1 Cor. 8.6 . Eph. 4.6 . 1 Tim. 2.5 Jude 25. Doctr. Exod. 34.6 , 7. 2. Chron. 3● . ● . Neh. 1● . 17 . Isa . 55.7 . Jer. 31.31 , 33 , 34. Mich. 7.18 . Mat. 6.12 . John 3.16 . Act. 10.34 . Rom. 8.31 , 32. 2 Cor. 11.5.18 , 19. Eph. 1.7 . 1. Pet. 5.10 . 1. John 4.9 . Rom. 14 12. 2 Cor. 15.10 . Gal. 6.7 . Doctr. Exod. 23.1 . Prov. 17 15. Ezek. 18.20 , 26 , 27 , 28. Mat. 7.21 , 24 , 25. John 15.10 . Joh. 15.14 . Rom. 2.13 . Rom. 8.13 . Rom. 8.14 . Gal. 6.7 Jam. 2.21 , 24. 1 John 3.7 , 8. Lev. 17 4. 2 Sam. 19.18 , 19 , 20. Rom. 5.13 . Psal . 32 2. 2 Cor. 5.19 . Jam. 2.21 , 22 , 23. Rom. 8.30 . Socrat. Schol. an . 355. Conc. Sirm. cap. 25. p. 275. Doctr. Animad Cont. Anim. Cont. Anim. Cont. Anim. Cont. Anim. 
A54211	----	A second letter from a gentleman in the country to his friends in London upon the subject of the penal laws and tests. Penn, William, 1644-1718. 1687 Approx. 24 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54211 Wing P1361 ESTC R38198 17203886 ocm 17203886 106228 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54211) Transcribed from: (Early English Books Online ; image set 106228) Images scanned from microfilm: (Early English books, 1641-1700 ; 1621:22) A second letter from a gentleman in the country to his friends in London upon the subject of the penal laws and tests. Penn, William, 1644-1718. 18 p. Printed for J.S. and T.S. and to be had of most booksellers in London and Westminster, London : 1687. Attributed to Penn by Wing and NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Test Act (1673) Dissenters, Religious -- Legal status, laws, etc. -- England. Religious tolerance -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A Second LETTER From a Gentleman in the COUNTRY , To his Friends in LONDON , Upon the Subject of the Penal Laws and Tests . Licensed , April the 11th 1687. LONDON , Printed , for J.H. and T.S. and to be had of most Booksellers in London and Westminster . 1687. Gentlemen , I Am not much lifted up , or cast down at the news you send me , for that my Letter should be liked by some , and as ill taken by others , is but the fate of all things offer'd to publick censure ; tho without vanity , the reasons are unequal . But before I enter upon that , you 'l give me leave to observe the humor of the Party in the Proverbs you sent me , that methinks looks so much like a Green Ribband , that it hardly becomes the fall of the leaf , they conceit they are under . You say , the usual answer to the Letter is this ; There is a Snake in the Grass ; All is well that ends well , That a more moderate sort , allow it both witt and truth , but ill timed , considering the Melancholy circumstances the Church of England is under . To all this , you have here my answer , which I beseech you to communicate with that Cander ; that you know has alwayes been the companion of my Life . And for the Proverbs , I must say first , that a wise Sentence , may be sillily apply'd ; and next , I am apt to think that these are so ; for pray what is the Snake , and where doe's it lie . A Snake without a Sting hurts no body , let it lie where it will ; and a Snake with a Sting is dangerous every where . Now to find out who is the Snake , let 's consider what 's the Sting , The Penal Laws certainly ; and you are not ignorant who 's Tayle they belong to . But to be sure they Sting all that won't come to Church , and that every where . For a man can't walk in his own Land , mow his own Grass , enjoy his own Shop , Barn , Chamber , Closet , Chest or Cubbard ; no not his Pot , Pan or Skillet , but the Snake will get into it , and when it has swept his Fields and House clean with its Tayle , by the Teeth it draws him to its dark Holes and Dungeons for a further Prey . The History of this Snake out-does all the Giants of the old World , and it had been happy it had perish't with it : Wherefore Liberty of Conscience is so far from being the Snake in the Grass , that there is in it neither Snake , Teeth , Sting , or Grass to hide them . On the contrary , it spies out the Snake , cuts the Grass , ketches it , and pulls out the Sting , that it may do no more mischief : 'T is upon this Principle that one Party cannot hurt ' tother . And for the other Proverb , 't is certain , All 's well that ends well , but for that reason all will end ill that begins so , without Repentance . And such beginnings I call Penal Laws for Religion , let who will make them , or use them . And I beseech God to touch the Hearts of the Church of England with a sence of this ; for his Justice we can't Corrupt . All Parties as well as private Persons will meet with their own from him ; 't is a Decree as old as the World , stamp't in our Natures , and prov'd by the Records of all time , and God knows but too plainly in ours . But since these Gentlemen are upon their Proverbs , with their leave I will oppose a couple to them , and I hope a little better suited . Let every Tub stand upon its own Bottom ; and A Bird in the Hand is worth two in the Bush . These are the Texts , I 'le now give you the Comment . By the first , I mean , that the Government should stand upon its own Legs , and the Church upon hers . The Legs of the civil Government , is the civil Interest of the Government , which is that of all the People under it , so that the Government is obleiged to secure all , because all are for their own Interest bound to secure it : For the Church in Question , of which all the People are not Members , nor yet the greatest part , is a thing of another Nature , and relates to another World , and Christ has provided her another Bottom , if she really makes his Law the rule of her Actions and Authority . Let every one walk as he is perswaded , was divine Doctrine in St Paul's time , and our Glo●ying was to be in our selves , and not in another ; and we were to stand and fall to our own Masters , and not Judge , much less Persecute others , no , not Tares , for they were to grow with the Wheat , ( tho never like to change their Nature ) till the Harvest , which our Saviour Interprets , the end of the World : And the Apostle tells us , Every One must appear before God , and give an Account for the Deeds done in the Body ; so that you see the Proverb is true , that every Tub ought to stand upon its own bottom . For the other , 't is as obvious & reasonable in this case ; for why should it be taken ill that the Poor Fanaticks accept the Liberty the Church of England refus'd , and has driven them to such extreamities for . She would have them to stay till she can give what she would not when she had power to do it . Nay , she has it still , & yet will not for a reason that exposes them more then before . But which way can she ensure it to them ? First , Can they with Honour or Conscience refuse what they have sought , or reject that by Declaration the Church of England will not allow by Law ? Secondly , How are they assurd , while the Church of England is by Law secured , that by those very Laws they shall not be ruin'd in the mean time ? Is it not natural enough to expect at the hand of the King , that they will not , shall not have Liberty of Conscience ? and that at any rate , they shall conform thorowly , that will not at an other time conform at all , When they do it now only to bob the Goverment ? But what is Faction if this be not ? If conform , why just now ? If now , why not before ? If not before , why then now ? if things are the same , why are not they ? and if they are , that is , if their opinion of the Discipline and Ceremonies of the Church be what it was , they can't be honest men and conform : They may set up for men of Art , and Managers , that have given by their own Consciences such a proof of their skill ; but I should lament extreamly any Dissenter in England should have so little wit or truth . And to be free , it would not look Candid in the Church of England , that gives her fear of Poperies having the Power to destroy others , for the reason of her keeping the Penal Laws on foot , if she takes it ill , that the Dissenters are for the same reason for their repeal ; for she can't but think that Popery actually has that Power over them , by the Oppertunity of the Laws she will manintain to secure herself . So that light and darkness are not more opposite then the safety of the Dissenters , and the reason the Church of England gives for the keeping up the Penal Laws for her own . To remove this Difficulty , and to make the methods of their security meet , has , God knows , been my only drift , that so false Notions of Preservation might not destroy us , when the means of our common safety are so obvious to us . The general and deep Prejudices men entertain against Popery will hardly suffer them to diliberate for their own benefit . If a Ship be near a Rock , I think the danger should not frighten away the Masters wits , when he has most need of them for a common Safety . I beg the Gentlemen of the Church of England but to think , and I am Sure they will find me less Criminal in my other Letter to you : For is any thing truer then that the Papists court a legal Ease ? need they this , if they design Force ? or were it worth their Labouring ? Again , cannot a Law be made to fix Liberty of Conscience , that they shall as uneasily violate , as these the Church calls her Bulwark ? If the Laws in Question were defensive only , God forbid that I should attempt to lessen her security , I declare in the presence of God I would not ; but when they are offensive and destroying to other People , and those of the most peaceable Principles , who have neither Interest nor Arts to defend them , she must Pardon me if I oppose my self to their Teeth and Sting . It is also as true that her Dissenters are of no use to her unless these Shackles are taken off ; That if she does not fear Liberty more then Popery , she must yeild the point desired for their sake , because her own . That for every Enemy she releases by it , she has an hundred Friends to secure her against Him. That she must remember she is but a part of the whole , and should not flatter her self with Numbers not of her Communion ; especially while they sleep with naked Swords hanging by Hairs over their Heads , and so are made uncapable to serve her . Again , pray , can she think that force becomes a Gospel Church ? that it is not using against Popery what she accuses it for , and by it condemns her self ? Is it not taking Sanctuary in human Strength instead of divine Truth , that is al-sufficient to its own support ? That the Laws that remain , secure the State , and if any be wanting , they may be added without keeping up the Ball of Vengeance by partial Provisions , directed by one Party , of the same People , against an other , under one and the same Government ; for this is puzling , not serving Government : Nor can any be great , easie or successful where the Heads and Hands , that should make it so , are zealously disabled from that Duty and Service . It seems a day wherein God is pleased to make use of the Necessities of Men to effect what Vertue and Wisdom should have taught us long ago to have done ; Agree I mean upon our civil common Interest . And now we have a King , who has so gracious a regard to Liberty , ( and that chuses to recommend himself by so honest , so tender and so equal a Principle , and whose own Party , tho they may want it most hereafter , do least need it now , and are the most feeble in number to make the use of it dangerous to the rest ) let us by no means loose the oppertunity of our own Happiness . Nor can the Church of England refuse me my Petition to her , but upon this single account , the Insincerity of the King ; that must be her Snake in the Grass , that Popery's at the Bottom ; Mark the end of this Liberty ; All 's well that ends well : But this plainly implies my Arguments to be good , and that if the King holds as he begins , we shall all be happy . Le ts see then why he should not do so , tho it looks very ill in the high Sons of the Church to blow upon that Honour they have so often and so highly recommended for our Security . First , The King has given her his Word to maintain her at his coming to the Crown , and has now repeated it to her for the whole time of his Reign , in the most solemn manner that was possible out of Parliament , Secondly , If he be willing , to turn this Promise into a Law at the repeal of those he would abolish when they meet , and that to be sure he is ready to do , there can be no room to doubt his Sincerity . Thirdly , He is compell'd to be sincere , for Popery without him is but a Name in England , and Lives by him , and must otherwise expect to expire with him . So that if it were possible for the People of his Communion to prevail with him to force his Religion upon the Kingdom , tho I think it as impracticable , as to set Westminster-Abby upon Bow-Steeple ; he must leave them to make satisfaction for the attempt in the next Reign ; Or conclude , he never intends his Lawful Heirs to succeed him : And they must take him for the worst of men to be guilty of an Injustice and Irreligion he has so often and solemnly , and earnestly spoken against . But if that were no security to us , yet the ruin of those that in all probability must follow that attempt , for whose sakes we suppose him to endanger us , would obliege him to the soft & obleiging methods he now takes . So that we have his Honour , Conscience , Nature , and the Security of his own Party for Ours . Come , 't is Disingenious to call Liberty of Conscience the Snake in the Grass , that like the Balm of Gillead cures the Gaps and Sores that Time and private Interests have made . And since he offers to confirm it by Law , HE ONLY CHANGES THE SECVRITY , HE DOES NOT DESTROY IT ; and which is more she is a gainer by it : For whereas she is now the National Religion by Compulsion she will then keep her Station by Consent ; both extreams yeilding a preferrence to her , and so she is neither hated nor envied by them . I would have her further reflect , that the keeping the Penal Laws on foot will not answer the end she does it for , since she believes they will be suspended during the time she fears most , and of the next Reign , she has no apprehension , and in the mean time she and the Protestant Dissenters have the Hands . So that the only reason for maintaining them , is the Awe they ought to give the Papists in this Kings time , and yet if what she suggests be true , that the Papists aim at all , pray , how far will those Laws awe them , that for that reason should rather aim at all . I say , what good will that do her , that must be the greatest Argument of the Force she fears they will use against her ? and if they have no such design , there is no reason to keep them in awe , but much to soften and engage them , that we may all meet upon our common civil Bottom , and as one People with one Heart Fear God , after our own Perswasion ; Honour the King , according to our Allegiance ; and Love and Serve one another as becomes the Members of the great civil Family of this Kingdom . But some , you tell me , think it had been better The Laws where Repealed in a Pro●estant King's Reign , then in this ; But can any shew it is not fit in this ; for that 's the Question . Let us suppose ours were a Protestant , and they were repealed accordingly . How could we assure our selves our next Heir would not turn ; Ay , the Prince in Possession ? And unless the Principles of Exclusion prevail'd , 't is clear the Delemma would be the same , because the security upon that notion is uncertain . I confess it had been better for us , it had been done before his coming to the Crown , but since he forgives us that deficiency , and offers to supply it , in ways the most assuring , why it should not be good to do it now I cannot imagine : It is to say , it is not fit to be done , when it is most fit to make us best with him . We will have him trust us , but we will not trust him , where his interest Secures us . Well , but you add , That it is generally agreed , the Penal Laws should he repeal'd , but not the Tests . I must tell you , I do not agree with you in that Fact ; for I hear there are divers Schisms in the Church about it : Some for their repeal , and keeping of the Tests : Some for repealing neither : Some for their repeal to Papists only : Some for Dissenters only ; And a few for a general Repeal of both ; so that the Church is yet unresolved what to do : But I will attend the great Question . For the Penal Laws , no matter if they go ; but if the Tests be repealed too , the Government is lost to the Romanists ; for they may pack a Parliament of their own Religion , that in all Probability will make it national ; and so Liberty of Conscience will not serve them , nor save us . You see I am fair in the Objection , I le give you my Answer as freely . I cannot imagine the Councils that engage them to take a fair way , can lead them to be foul in it ; for that 's giving a pail of Milk , and kicking it down with their foot . If they had number to chuse , or could be returned without it , they must naturally search the most durable means of their safety : Now , that connot be making their Religion national , both because they are not the two hundred and fiftieth man , and that the attempt would eternally ruin them with the Kingdom , whose kindness , in a future Raign , their discreeter Conduct in this must secure . Nor could any thing be so odious , faithless and immoral , then for them to attempt it ; for if ever they should teach the Nation that Arithmatick , that thirteen is more then three and twenty , they will make True Prophets of those they have taken pains to prove False Witnesses . But besides their Discretion and Interest , the Kings Faith is given us , for his whole Raign , in his Great and Gratious Declaration , that he will not exceed the bounds of Liberty of Conscience . By This , every Party is secured with his in their Religion and Property ; and This tyes him against any concurrance with the People representatively , contrary to this made to them universally : We may assure our selves , he is not like to break it in either of those respects , since we don't think that will so easily become the Religion of the Kingdom , or that whilest the People are of another , they will chuse a Representative of the Roman Communion . Lastly , the Law that shall repeal these Laws , may be so drawn , as to make it impracticable to return a Parliament that is not chosen ; as well as I dare say , it is below the Glory of our King , to use ways so unlike the rest of his Open and Generous Principles . My former Argument was ad homenem , for , what ever the Church of England men think , 't is certain , the Answer they gave for a Popish Successor , we must trust God and do our Duty , is still Cogent . For if Providence was strong enough to secure us then against our fears of such a Successor , can an Act of Parliament , be a better Defence to us now . I fear such are fallen from their Faith , and change their Devotion , for carnal securities . Let us be all of a piece ▪ not hot and then cold ; one while for relying on Providence , and another time jealous to death , and beating our Brains for safety , as if there were no such thing as God in the World. The Question is not about the King 's imposing his Religion upon us ; for so I should have almost ador'd the Gentlemen that left their imployments ; but whether we will not impose our Religion upon the Friends of his Communion ; and this shows no bigottry in the King , that he gives all Parties Liberty to muster & exercise themselves according to their own Principles , that he knows to be so very contrary to his : An odd way of advancing Popery , especially by foul play . I wish any thing would satifie us . And yet after so gratious a Declaration , both to Church and Dissenters , and that has so decent a regard to the concurrance of a Parliament too , Who can be displeased ? Have we been Hunting , Hawking Gaming , and Marrying with Roman Catholicks these six and twenty Years ! and did they engage on the same side for the King's Father , help to support the King abroad , and labour the Restoration of the Royal Family to their Inheritance ; and are we now afraid of them for the Religion they had then , or that they should have a few Offices with us , in the Reign of a Prince of their own way , that were the Companions of our sufferings and Pleasures ? methinks it looks ill natur'd at all times , and indiscreet at this ; since 't is certain we may roundly and securely tell them , You are upon your good behaviour : Be moderate at your perril : You are but a morfel of men ; and therefore as little feared as loved : 'T is in your own power to be well with the Kingdom : Know when you have enough ; and let us see you aim at no more then securing your civil Property and Interest in that of the Nation , from any violence , on the score of Religion , and that meer matters of Faith and Worship of God shall disable no man of his Birth-right . This Bottom is broad enough for all the interests of this Kingdom to meet upon ; and till God from Heaven send us with miracles an higher Principle of Union ; let us not neglect this lower , but sure means of our Peace and Happiness . To Conclude , let us have a care of the Snake every where ; in the Grass , in the Square , in the Coffee-House , in the Church , ay , and in the Meeting-House too ; for 't is ill company at all times , and in all places . Let us remember that not only the four , but the seven last Raigns have prov'd Penal Laws an Enemy to the Peace and Wealth of the Kingdom , and the strictest Tests no Security to the Government of it against the weight of its own miscarriages . Let us forgive one another , and look forward . I am for having the Church of England keep the Chair , but let the rest subsist . To fix Government upon any Mode of Religion , convulses it as often as that changes , at least hazards it . That which takes in all Interests is the best foundation for any Government , because it is least exposed to State Contingencies . Let us then bend our thoughts towards such an expedient as may secure Property to all , the first reason of civil Government , and that which every Party for its own Interest must close with . Three things strictly speaking make an English man Ownership , Consent in Parliament , and Right of Juries . We all know what Laws have been made , and by whom to destroy these several Capacities , that frame an English man ; amongst which , pray let not that against Conventicles go for the least ! Let us see then what it is that divests us of these Native Priviledges , and like true English men , & Christians , let us remove it ; that in the Raign , of a King so ready to disapoint the Enemies of his Glory , by repairing the Breaches of his People , and of the old true civil Government of his Kingdom , we may not be wanting to our selves and our Posterity , in another Great Charter , to bury all our Prejudices , and Establish a lasting Civil union among the Inhabitants of this Ancient and Famous Kingdom . Yours more then my own . FINIS . 
A54215	----	Som free reflections upon occasion of the public discourse about liberty of conscience and the consequences thereof in this present conjuncture in a letter to a friend / by one who cordially imbraces whatsoever there is of tru religion in al professions, and hates every thing which makes any of them hate or hurt one another. Penn, William, 1644-1718. 1687 Approx. 38 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54215 Wing P1366 ESTC R40051 18672514 ocm 18672514 108145 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54215) Transcribed from: (Early English Books Online ; image set 108145) Images scanned from microfilm: (Early English books, 1641-1700 ; 1659:6) Som free reflections upon occasion of the public discourse about liberty of conscience and the consequences thereof in this present conjuncture in a letter to a friend / by one who cordially imbraces whatsoever there is of tru religion in al professions, and hates every thing which makes any of them hate or hurt one another. Penn, William, 1644-1718. 21 p. Printed, and sold, by Andrew Sowle ..., London : 1687. Attributed to Penn by Wing and NUC pre 1956 imprints. "Licenced August the 11th. 1687." Imperfect: stained, with print show-through. Reproduction of original in the Harvard University Library. 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Dissenters, Religious -- England. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-02 John Latta Sampled and proofread 2006-02 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion SOM FREE REFLECTIONS Upon Occasion of the PUBLIC DISCOURSE ABOUT Liberty of Conscience , And the Consequences therof in this present Conjuncture . In a Letter to a Friend . By one who cordially imbraces whatsoever there is of tru Religion in al Professions , and hates every thing which makes any of them hate or hurt one another . Licenced August the 11 th . 1687. LONDON , Printed , and Sold , by Andrew Sowle , at the Crooked-Billet in Holloway-Lane in Shoreditch , and at the Three Keys in Nags-Head-Court in Grace-Church-Street , over-against the Conduit , 1687. SOM Free Reflections , &c. Dear SIR , THE Information you gave me upon my first arrival here of the great Ferment that is now raised in mens mindes by the Kings late Declaration for Liberty of Conscience ; and the Counsel you were pleased to giv me therupon for my own Conduct , that I should be cautious in asserting any Opinions contrary to the currant Stream of the Times ; This Information , and this Counsel , I say , were so Prudent and so Friendly that I acknowledg my self obliged to you for them , and therfore I now return you my hearty thanks . I know not how you came to imagin that such a precaution was necessary for me , who have been so long a Stranger to my own Country , and by consequence , who am not much wedded to any of those particular Factions , that have this long while miserably divided it . But I must confess to you , that so it is . The News I had heard of that Declaration abroad , had been so pleasing to me , as seeming the only possible Cure for those unhappy divisions , that without your previous advice I should have been astonished at the dislike I have heard exprest of it by many of my best Friends ; and perhaps not able therupon to refrain from opposing them , so directly as might have lost me their Esteem and Friendship which I am very desirous to conserv . Wel , it is to you then that I ow the obligation of some prudent reservedness , which I have yet maintained in all occasions of converse about public Concerns , during these eight or ten Days that I have been here : And it is to you therfore that I am now resolved to address my self for further directions . Such a reservedness has indeed in it a Prudence which self Interest wil always exhort unto : But when the matter is of public and great concernment , so narrow a confinement seems unsuitable to the generous Principle of universal Charity , wfiich the Christian Religion insites us unto . That Principle , you know , is apt to move me when occasions seem to require it . And therfore that I may not er in my general aim of contributing towards the public good , I desire you to weigh with me those Considerations which have rendred the prospect of a general Liberty of Conscience so pleasing to me ; that I may , upon your better advice , either propagate or stifle them , as shal appear most consonant to my Duty . The thing in it self is so agreeable to the nature of Mankind , and to the particular Laws of the truly Primitive Christian Religion , that it is much to be wondered how so sociable a Creature as Man is , and so meek a Creature as a Christian ought to be , should have ever infringed such an excellent Rule . Can any thing be more reasonable than for every man to allow unto another that Liberty which he desires for himself ? Can any thing be more peaceable than that Principle , which , allowing such a Liberty , dos therby take away the occasion of bitterest Contention ? The very Light of Nature directed the Wise Heathens unto it , during som Thousands of Years ; insomuch that whatever other Differences hapned among them , upon account of civil Interest , their Societies were never disturbed by the disagreement of their Conceptions in matters of Religious Speculation . The Jews , who had greater reason than any other Nation to set a high valu upon their own Law , as having received it by an extraordinary Ministration , yet nevertheless attempted not to force any one to a compliance therwithal , who lay not under the same Conviction as themselves . The Primitive Christians , who reasonably may be supposed to have had the truest sense of their great Master's Instructions ; were so far from inculcating any Principles of Persecution , that they exclaimed against the practice of it , as the greatest mark of that Antichristianism which had been ▪ fore-told them was to spring up in the World. The Arguments with which this Principle of Liberty , or Toleration , has been defended ar many and strong . But it would be very superfluous in me to insist upon them unto you , who have seen and heard them repeated of late Years in a thousand Forms , and who I know ar your self ▪ convinced of the natural equitableness of the thing , not withstanding al the inconveniencys that you have represented to me in its practice . I wil therfore ad only one reason for it , which seems to me invincible , and then pass to the consideration of those inconveniencys , which is my main design . I say then that the establishing of any Religious Perswasion by Force is unreasonable , because indeed it is impossible . The Minde of man is not capable of receiving any conviction but either by sensible proof , or rational demonstration . Blows and Torments may force an outward Complyance , but they cannot work any change in the Heart ; and therfore , neither can any such forced complyance be acceptable to God , because 't is only the Heart that he looks after . Thus then it is evident that al the effect of any forcible Imposition in Religion , in those that ar so forced , can be nothing but Hypocrisie ; and consequently that nothing can be more unjust , nor more ridiculously absurd than to attempt the establishment of any Religion by such like means . Let it be therfore concluded between you and me , as I know it is , that no man has right to impose upon another in matters purely Religious ; Which is to say , That every man has right in those matters to enjoy his own Liberty . And now let us examine what Advantages or Inconveniencys may arise from that Liberty in the present Conjuncture of Affairs in England ; and consequently , whether a Prudent and an Honest man ought sincerely to wish for it , and contribute unto it , in such opportunities as Providence puts into his hands , or no. That is the very Question which now concerns me , and therfore I wil endeavor to lay it before you as plainly and as impartially , as I can . The Liberty of Conscience now aimed at in England , in the ordinary Discourse of People , implys no less than the change of our Laws ; and that especially in those two important Heads , the Penalties imcumbent upon Dissenters , and the Test for the discovery of Dissenters . These have been looked upon by som as the Bulwarks of our security ; and therfore it is not much to be wondred if the discourse of their removal dos alarum those mens mindes . Nevertheless if it be considered how little security those things have been unto us , how little rest they have procured us ; nay on the contrary , what discontent and murmuring , what contests and factions they have raised and fomented among us ; I say , if this be considered , methinks the ground of mens present apprehensions should in a great measure be taken away . What good is it , in truth , that those Laws have don us ? They have not hindred the spreading of any fanciful Opinions among the different Sects into which we ar divided . But they have rendred al those Sectaries discontented , inclined them to Sedition and Rebellion , and therby made the Government it self uneasy and unsecure . This is plain matter of fact , most evidently visible to every one that dos not wilfully blinde himself . Why therfore should any one be alarumed at the change of those Laws which we have experienced to be so insignificant , not to say so contrary unto the very ends for which they were Established ? And why should not we al much rather rejoyce at the prospect of this new Experiment of Liberty , which affords more lively hopes of stable Comfort ? Truly the design appears to me so plausible , that I cannot conceiv any thing but Interest capable to blinde mens mindes in the consideration of it . But to that supposition of mine it may perhaps be here replyed with confidence ; That it is indeed Interest which causes the reluctancy we ar speaking of , and that their Interest being such , it is fitting men should maintain it , and oppose al innovations contrary therunto : For this they think sufficiently , authorized by that Fundamental Maxim , of Salu● Populi , &c. which affirms the Peoples Interest to be the supremest Law. This Maxim indeed I allow to be unquestionably just ; and if their application of it to this case be so too , we must acknowledg they have reason , and joyn with them . But if , on the contrary , the continuance of the Test and Penalties be only the Interest of a very smal part of the Nation , and that the general Interest of the whole lys in the Liberty now designed , then wil the force of their main Artillery be found pointed against themselves , and their Argument easily destroyed . It is necessary therfore to consider whose Interest it is to introduce this Liberty , and whose to oppose it ; that we may judg which of the two is the most general . But that judgment is so easy , that no man can be long in suspense about it . The whole Body of Dissenters from the Church of England , however subdivided and distinguished in other things , ar al united & comprehended in that common Cause . They have al been straitned , persecuted and oppressed ; and therfore nothing can be more natural than for them to desire Liberty and Ease . Now this collective Body of the several Dissenters is manifestly greater than the Church of England alone . But besides these , it is also evident that a great part of the Church of England it self , I dar boldly say the best part of it , those Learned and Rational Divines , I mean , who have somtimes by opprobry been termed Latitudinarians , ( tho in truth , the word sound nothing but honorable ) Those have always declared themselvs of moderate Principles , their Interest lys also evidently in Moderation and Forbearance , because they ar no less hated by the severer sort of their own Brethren than even the Disienters themselvs ; and the People that have been influenced by their Doctrin is so numerous , that the remaining strict and narrow-spirited Church-of - England-men , whose Interest ingages them to maintain their own Priviledges by infringing the just Rights of their Neighbours ; this remaining number , I say , is so smal in comparison of the whole Body of the Nation , that it is even ridiculous for them to build their pretences upon the forementioned Maxim , which in effect is directly contrary therunto . Now if this be so indeed , that Liberty of Conscience is not only the Right of every particular Man , but also the general Interest of the whole Nation , methinks no Man ought any longer to be a shamed of , or alarumed at the project of it ; but rather every honest Man ought to contribute his Endeavours that it may succeed . Yes , may somday , if it were only Liberty of Conscience that were pretended to , there could be little objected against it : Nay , it must be confest that the bent of the Nation that way is now so strong , that the most part would freely enough consent to the abolishing of those Penal Laws which have hitherto restrained it . But , say they , that is not al. Those that design the abolishing of the Penal Laws , do at the same time design to take away the Test , and therby not onely to permit the Exercise of the Roman Catholic Religion , but also , to admit Roman Catholics into a share of our Government ; which , they ad , is a Consideration wholly of a different Nature from that of meer Liberty of Conscience , and the Practice wherof would be very unpolitic . This is the Objection that makes the great Cry in this Conjuncture . Those that endeavour to introduce Liberty of Conscience aim also to take away the Test : Those that would take away the Test ar secret if not open Papists : And both the one and the other , under pretence of Liberty of Conscience , ar Betrayers of the tru Libertys and fundamental Laws of their Country . With this Cry many modest and honest Men ar born down , and silenced . And indeed it requires more than ordinary Courage and Strength to bear up against so impetuous a Torrent . But when all is don , Truth and Reason ar able to bear up against any thing : And therefore I will now examin impartially whether they be found on the side of these Objectors , or of the forementioned Patrons of Liberty . Two things especially ar here to be inquired into . First , whether the Test , as it is by Law imposed upon Roman Catholics , be really an Intrenchment upon the natural and just Liberty of their Consciences , or whether indeed it be a meer political thing of a different Nature , without any Relation therunto . And in the next place , whether the taking away of that Test may probably prove advantagious or prejudicial to the general Interest of the Nation . Upon these two Considerations lys the Stress of this whole Debate . Now to the first , I must needs affirm that in my Opinion the imposing of that Test is a thing of a mixt Nature . It is indeed political , because the design of it is to exclude the Roman Catholics from public Imployment : But it is also Religious , because it makes their Opinion in Religion the Condition of that Exclusion : And therefore it can in no wise be said to be of so different a Nature from the Liberty of Conscience we are speaking of , as to have no Relation at al therunto . On the contrary , I conceiv not how any one can doubt it to be an infringement of that Liberty . For those Imployments being not hereditary , the way to them is by Nature open to every Man , according as his Capacity and other Circumstances may fit him for them . Now if a Person otherwise duly qualified for such an Imployment ▪ which might inable him and his Family to live in Ease and Comfort , shall by reason of some Opinion in religious Matters be excluded from that Imployment , and therby exposed to Penury and Hardship ; this indeed is not a direct putting that Person to Death for that Opinion , but it is a taking away from him that Talent which Nature or Industry had given him as a Provision for the Comfort of his Life . And can any one now say that such a Practice is not a Burden or a Snare to that Mans Conscience ? What real Difference is there , I beseech you , whether the Laws of the Land do authorise a Minister of Justice to oppress and torment a Man for his Opinion , or that they cast the Man himself into such Circumstances that his own Necessities do the same thing ? Surely there is none at al. It is as clear therfore as Noon day that the imposing of this Test is a straitning of the natural and just Liberty of such a Persons Conscience . And therfore whoever dos acknowledg in general that Liberty of Conscience is a Right of Nature and of Christianity , as hath before been hinted , must in particular acknowledg that the Test is unwarrantable , because it is an evident Infringement therof . Now the far greater Part of the Nation , at this day , seeming inclin'd , by that Reason , to the abolishing of Penal Laws ; if they would act consonantly to their own Principles , they ought , for the same Reason , to desire the Abolishing of the Test also . This Point being once gained , that the imposing of this or any other such like Test , in matters of Religion , is an Infringment of our Natural and Christian Liberty , the remaining Considerations that ar urged in favor of it , ought not to be of any great weight with upright and honest-minded Men. Tho som Advantage might be pretended to be found in the doing of it , we ought not for any Advantage to transgress so fundamental a Law. We must not sin that Grace may abound . We must not do Evil that Good may ensue . Those ar known Precepts ; and if they were attended to , this Debate might here be ended . But Interest , Interest , is a strange thing . People ar possest with an Opinion that the admitting of Roman Catholics into a share of our Government is against the Interest of the Nation : And therefore they still think they ar bound to oppose it , per fas & nefas . I must therfore go on still further , in examining now whether the extending of Liberty of Conscience so far as I have shown that it ought to go , viz. To the taking away of the Test , and by consequence to the admitting Roman Catholics into publick Offices , be contrary to the general Interest of the Nation or no. That we may judg rightly of this Question , we must consider in what Circumstances the Nation is now scituated , both in respect of the Head and Body of it . Our Prince is a Catholic : and we our selves ar divided into several Sects , of which the Catholics ar in number the least considerable . The Interest of all those Sects , excepting only a smal number of rigid and narrow-spirited Church of England Men , has been already shown , to lie in Toleration and Liberty . But there is no reason to expect the King should indulge them in that beloved Liberty , unless they consent to allow him the same Liberty for those of his own Perswasion . Now that Indulgment and that Consent do necessarily imply the same Extent on the one side as on the other . The Protestant Dissenters claim a Right to public Imployments : And shall not the King demand the same Right for Catholic Dissenters also ? He may do it so much the more reasonably as the Conformity of their Principles with his may naturally induce him to confide more in their Affection and Fidelity . This being so , and the Liberty which we thirst after not being obtainable at any other Price , who can be so unmannerly and so il natured as to refuse unto the King that which they demand of him for themselves ? Or who can be so childlishly humorsom , and so devilishly malicious , as to refuse unto themselvs their own reasonable and necessary Comforts , rather then allow others to enjoy the like ? So strange an Extravagance as that can not , certainly , fal into very many Heads . For it being evident by this Consideration , that al those whose Interest obliges them to desire Liberty for themselvs ( which is to say the far greater part of the Nation ) ar obliged by the same Reason to allow the same Liberty , in its utmost extent , unto others : Because their own is not otherwise obtainable : I say this being so , though it may seem hard to say , yet really it is much harder not to suspect som Defect either in the Intellects or Integrity of those that oppose it . But prehaps I sing of Victory too soon . The Opposers of that Branch of Liberty which I now plead for , wil be apt to tel me that it is not simply upon the account of their Religion that the Roman Catholics ar excluded from any share in our Government ; but because their Principles tend to the Oppression of others , and make them restless until they themselves become absolute Masters . This Objection indeed would have som Force if it proceeded from Persons who were themselvs innocent of the Crimes they impute unto others : But where al are equally Guilty , it may be wondred with what forhead any one can produce it . The plain Truth is , that ever since Religion became twisted with secular Interest , and the Profession of Divinity became a Trade , al sides have strove to get uppermost ; and being so , have persecuted their Fellows . The Invention of new Creeds or Tests , and the Persecution of Dissenters , is too too ancient . The tru Simplicity of our Saviors and his Apostles Doctrin , and the meekness of their Spirit , lasted not many Ages : I dar not say how few Years . But let us look nearer Home . Calvin , the great Institutor of Presbyterianism , shewed the narrowness of his Spirit in the Niceness of his Theological System , the Cruelty of his Spirit in the Death of Servet ; and his Followers have trod faithfully in his Steps , as well by the frequent Superfoetation of their Articles of pretended Orthodoxy , as by their Persecution of Dissenters where they have had Power , and by their Resistance even in open War , where they have been abridged of the Privilidges they pretended unto . Shall I instance also in our Church of England ? I am loth to discover our own Shame . But , alas , it lys already too open , without my Discovery . She has persecuted ever since her first Establishment : And som of the Penal Laws then made , ar now the very Subject of this present Debate . This Guilt has been Universal . And if Jesus Christ should now say unto the Partizans of al Sects , as of old unto the Pharisees who accused the Woman taken in Adultery , let him that is Innosent cast the first Stone , I am perswaded the Effect would now be the same as then ; they would al go away Convicted . Let not that therfore be urged against any one unto which al ar equally obnoxious . An Objection looses al its Force when it may so justly be retorted against the Objector . O but , will som say , the Case is not equal . The Danger is greater from the Roman Catholics than fromothers , in that the very Principles of their Religion do dissolve their Obligation to Fidelity , and leave them at liberty to pursu the Advancement of their Church by the Violation of al the most sacred Bonds with which other Men ar tied . For shame , let us in the End learn to be more equitable , and not impute unto any Man as a Principle of his Religion that which he utterly disowns . If there have been Men amongst them of such pernicious Principles , have there not been such also amongst us ? If som of their Casuistical Doctors have palliated in som Occasions the Crimes of Treason and Rebellion , have not som of our zealous Ministers in other Occasions incouraged unto the same ? We want not our Authors that maintain mischievous Principles , no more than they want theirs : witness the List of those condemned not long ago by the Vniversity of Oxford . Now will any Presbyterian think he has fair Play shown him by those that shal impute unto him al the Consequences which may be drawn from the Writings of Buchanan ; or a Church of England Man from those of Julian Johnson ? Crimes are personal . And Societies must not be condemned for the Miscariages of particular Persons . Let every Man then bear his own Burthen . Let us al henceforward cease from criminating others with things wherwith we our selves may be so justly recriminated . Now the surest way to stifle these Reproaches is by mending the Faults . Wherfore let us now on al sides study to reform whatever is amiss : Let us unanimously renounce the Principle of Persecution : and let that be the only Test , upon which our Government be modelled , as has been already judicially advised by another Hand . In doing so , there is no Fear but the common Union and Interest of al Parties , in a League of mutual Liberty , will be incomparably a better Security for us against any particular Usurper , then our several Factions have been hitherto one against another . But stil this Answer is not direct enough . Those that ar Partys in such a Case are seldom sensible of the Danger wherwith they threaten others , but always intent upon those Dangers wherwith they conceiv that others threaten them . It is not sufficient therfore to tel them that the Danger on both sides is mutual . No , they expect that on their Side there should be no Danger at al. Let us endeavor therfore to satisfy them in that Point also : and then let them shew themselves to be worthy Citizens , by a cheerful Compliance with their own Duty , and our common Interest . What can this Danger be that is apprehended by the taking away of the Test ? That the Papists should Lord it over us , and with an open Force extirpate our Religion by the ancient Method of Fire and Fagot , or work our Conversion by the new Mode of Dragooning ? But that is not rationally to be apprehended from so inconsiderable a Number of Men as they ar . Is it supposed that their Numbers may increase , and in the end grow formidable ? That Argument strikes more directly against the Toleration of their Religion than against the abolishing of the Test : For it is the Toleration alone which will giv them Oppertunity of spreading their Doctrins , and laboring to make Proselites . Wherfore that Argument ought not to be urged by those who acknowledg that Toleration to be a natural Right and a Christian Duty ; which certainly most Men now do , and al Men ought to do . No , but it wil be said that the Temptation to Popery wil be yet greater , by the open way to advantagious Imployments , when the Test shal be taken away . But do not those Objectors see and consider the uncertainty of the Continuance of those Advantages , or perhaps even some stinging Consequence attending them , under a Protestant Successor ? Ay certainly they ar not so blinde as to be ignorant therof . Experience has shown them already the Force of that Antidote in som eminent Instances , which may assure them that no poisonous Effects , at least no mortal ones , ar now to be apprehended from this guilded Pil of Preferment . I might here ad many other Considerations to dissipate this panic Fear . As , The Spirit of the Nation , now animated more than ever against Popery . The Interest of the Papists themselves to keep within modest and moderate Bounds , lest too great a stretching after things out of their Reach , should make them lose their present Footing . And , not improperly , The Word of a King , who has solemnly promised us that he will not suffer any Man to be oppressed in the just Liberty of his Conscience : Of a King , I say , who dos not now first begin to affect that Language , but who has been long known to assert the same Principle : Of a King , who values himself more upon his Integrity and Faithfulness than upon all the Glories and Advantages of his Crown : And of a King , in fine , whose Interest as wel as Honour obliges him to keep his Word . These ar al Considerations of weight . But after a Demonstration of the Impossibility that the Roman Catholics should arrive to that Strength as to be able to hurt us , ( tho we suppose them to be never so willing ) it is superfluous to inlarge upon Topics of a weaker Nature . That which cannot happen in humane Probability , need not be feared in humane Conduct , nor ought it to be objected in humane Consultations . I wil therefore here stop the Course of these Reflections ; which I must acknowledg do now seem unto me strong enough to dissipate those Fears which your Prudence first instilled into my Minde , and to incourage an honest Heart to go on streight forwards , as Providence shall enable him , in the present Work of this Day , notwithstanding any Opposition or Reproach that may attend it . The thing in it self is good . And therfore I declare to you , that I will no longer be ashamed or afraid to shew my Approbation of it , and to dispose others ▪ as I may be able , unto the same Sentiments . I ought indeed , in good Manners , to have expected your Judgment , before I made so express a Declaration of my own . But I know your Honesty too wel to doubt of your Concurrence herein , and your Friendship too wel to fear any hard Censure for my transgressing those little Rules of formal Decency . Let us both of us put our Hands to the Work , in Gods Name , in the Sphere where we are placed . And to begin the Attempt , if you judg that these Reflections of mine may be in any degree useful unto the Public , I giv you free Liberty to disperse them as you think convenient . But that Permission ingages me to ad yet a few Words more ; which ar not indeed much needful to your self , but may perhaps not be unuseful to others . In perusing what I have writ , I cannot but suspect that a Prejudice may arise against me in some Mens Mindes , from the Disinteressedness I have shewn in respect of the different Sects of Protestants ; as if I were my self a Papist , and designed wholly to favorize that Party . To obviate that Prejudice , I therfore desire the World may know that I am so far from being ingaged in any Party , that I sincerely desire the Distinctions of all Parties may be obliterated amongst Mankind , and that al the Ends of the Earth may be brought into Subjection and Obedience unto the Gospel of the Holy Jesus , and own no other Name or Profession but that of Christianity . Oh what glorious Days , Oh what transporting Comforts , and solid Happiness , would that Temper of Spirit bring into the World ! Then would the Root of Contention be cut up , when al Men were engaged in the same Cause . Disputes would surely cease , when Men came to know that the Religion which Jesus Christ came to institute upon Earth ▪ consists not in any airy Speculations , nor shadowy Ceremonys , but wholly and solely in actual Obedience to his Holy Precepts . They would then easily infer , from such a Foundation ; that Notions and Doctrins , and much more outward Cults , ar only so far necessary unto Salvation as they ar proper to influence Mens Lives . They would then know that the Grace of God which bringeth Salvation hath appeared unto al Men ; and that therfore it doth not ly hid in Difficultys and Obscuritys , which few or none do comprehend ; but that the Rules it prescribes us ar plain , even to the meanest Capacitys , teaching us , that denying Vngodliness and worldly Lusts , we should liv soberly , righteously , and Godlily in this present World. This would make al Men more intent upon then Duty , upon the strict Observance of the Rules of Justice , of Truth , and of universal Charity and Good-wil towards one another , which is the choicest Flower in al the Garland of Christian Vertues . And in the same Proportion as those Vertues increased , stil further Knowledg , and a sound Judgment in Divine Truths would increase with them ; and the Seeds of Discord would at the same time be destroyed . We should then turn our Swords into Plow-shares , and our Spears into Pruning-hooks ; we should not learn War any more , but rest Fearless under our own Vines , and our own Fig-trees , and every Man walking in the Name of his God. Princes would not then press Uniformity in things of smal Consequence , with a Violence only tolerable in Occasions of the most fundamental and greatest Importance : Subjects would not refuse Conformity in things indifferent , with a Headstrongness only excusable in Points most essential : Nor would either the one or the other mistake those fundamental and essential Points , when al were agreed that they consisted only in Piety , Sobriety , and Vertu . An Authority tempered with Sweetness , and a Subjection mixed with Lov , would make al Estates of Men as happy as our frail Condition of Mortality can admit . This Thought , you see , has a little warmed me ; and no wonder it should : For indeed it is the only Fire that heats my Zeal , the only Spring that gives Motion to my sluggish and indifferent Temper . God grant that it may kindle som Measures of a like Flame , nay a higher Measure , I beseech him , in those that read it . Then should I hope daily to see more and more considerable Advancements in the Work that Providence seems to be now acting in the World. Shal I explain my Meaning ? Why not ? I am sure it tends not to the Injury of any Man , and therfore it can not be reputed Criminal . Wel , 't is this . The Persecution we have heard of in France , I am wel informed , has inspir'd a strange Spirit of Reformation into the Romish Clergy themselvs : They acknowledg the Abuses that ar in their Church , as far as ever its outward Oeconomy and public Authority wil admit : They preach openly at Paris against al manner of Superstition and Idolatry ▪ They instruct their Auditors in a spiritual Adoration of the supreme Deity : They do not rack the Consciences of their Penitents with any strict Determination in Points incomprehensible , but they turn them wholly to the Essential Dutys of Life : And in this Manner they endeavor to produce and maintain Vnity between themselvs and their New Converts , as they cal them , in the Bond of Peace . This appears to me an Antiperistasis to the Designs of the Authors of that Persecution ; a Rebound guided by Providence , which produces a far different Effect from the direct Blow . But this is not al. We have heard of somthing like it in Italy , and in Spain ; which has already made som Noise and a very considerable Progress in those Countrys . Perhaps indeed these things may be censured by som Doctors of that Communion , who ar as much wedded to their old-fashioned Popery as the narrower sort of Church-of-England-Men ( amongst Protestants ) ar wedded to their liturgical Rites and Ceremonys . But however it is one Step , nay a great Advancement , towards a general inlightning of Mens Minds in tru Religion , which I strongly hope wil be conducted by Providence to a happy Issu . And as I contemplate the Prospect of our English Liberty , as a Dispensation of Gods own Direction , extended unto us by a Hand from whence we least expected it ; as an Instrument more exactly fitted by him for the Atchievment of this great Work than those others aforementioned ; so I heartily wish that al tru-hearted Englishmen would put their Hands unto this Work ; that we may be al found diligent Laborers in the Vineyard where we ar placed , faithful Servants in the Improvement of the Talent committed unto us , and by no means barren and unfruitful in the Knowledg of our Lord Jesus Christ , unto which we have so much pretended . Pardon , I intreat you , this Excursion . It is now time for me to return to my first Theme , and draw towards a Conclusion of this tedious Letter . Those that read it with unprejudiced Eys wil easily discern that I write it not to serve the Interest of any one Party , further than that Interest tends to the general Good : And that I despise the Censures of al Partys , in comparison to the Satisfaction I propound unto my self in contributing towards that Good. My Rule is streight . Let others make theirs so too , and we shal al infallibly arrive at that happy Rest which we al breath after . I wil sum up what I have said , or supply what I have omitted , in a few Words . Liberty of Conscience is the natural Right of Mankind , and the general Interest of England . Penal Laws and Tests ar direct Infringements of that Right , and they tend evidently to the ruin of that Interest . Wil we therfore acquit our selves like honest and prudent Men , let us settle our selves in that our natural Priviledg , and let us abolish every thing that is opposite therunto . Let us abolish those things , I say , we that ar private Persons , in perswading every Man his Neighbor to that Disposition : And when we shal be called to it , let us elect such Members to serv in Parliament as shal be disposed to consent unto the abolishing of them by Law. That is the surest Means to ingage the King unto us , and to ingage us al unto one another . His Government wil be so much the more easy as he finds his People the more compliant with his just Desires ▪ And our Security wil be so much the greater , nay it wil be intire , when our Propertys , our Libertys , and our Religion , shal be defended by the common Union of al Partys against our onely public Enemies , al turbulent and ambitious Innovators . I am , Dear Sir , Yours , &c. FINIS . 
A54221	----	Some sober and weighty reasons against prosecuting Protestant dissenters for difference of opinion in matters of religion humbly offered to the consideration of all in authority. Penn, William, 1644-1718. 1682 Approx. 11 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54221 Wing P1372 ESTC R35103 14990789 ocm 14990789 103045 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54221) Transcribed from: (Early English Books Online ; image set 103045) Images scanned from microfilm: (Early English books, 1641-1700 ; 1576:29) Some sober and weighty reasons against prosecuting Protestant dissenters for difference of opinion in matters of religion humbly offered to the consideration of all in authority. Penn, William, 1644-1718. 1 sheet ([2] p.) Printed by G. Larkin ..., London : 1682. Caption title. Attributed by Wing and NUC pre-1956 imprints to Penn. Imprint from colophon. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of religion -- England. Liberty of conscience -- England. Dissenters, Religious -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Jonathan Blaney Sampled and proofread 2005-09 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Some Sober and Weighty Reasons against Prosecuting Protestant Dissenters , for Difference of Opinion in Matters of Religion . Humbly offered to the Consideration of all in Authority . 1. Reas . BEcause the great and mighty God , who is King of Kings and Lord of Lords , hath not imposed matters of Religion upon the Consciences of Men and Women by any outward force : God hath not appointed Death , nor Bannishment , nor Imprisonment , nor loss of goods , as a means to bring persons to conform to the way of his Worship ; but God hath given his Word , and favoured the World with such as can Preach it , whose work is to invite , intreat , perswade ; and not in a lordly way to domineer over the Consciences of Men and Women , whether they be Rich or Poor . 2. Reason , Because all sorts of mankind are fallable in some Divine matters , even in all Countreys ; the Princes , the Priests , and the People , are yet short of infallabillity in many matters of Divinity ; yea the most Eminent Ministers of the Gospel in the Primitive time confessed they saw but in part , and they knew but in part ; and said to their fellow Christians , that they would not lord or domineer over them , but be helpers of their Joy. 3. Reason , Because all sorts of persons do desire this as a great good for themselves , even those that are for distressing of , and imposing upon others , would not be so dealt with themselves , but would Account it hard measure , yea cruelty , to be forced to such things in Religion as are against their Consciences , or else to suffer in their Purse or Persons . As for instance , the Episcopal Protestant would doom it great Persecution to be punished if he would not turn Presbyterian , Independant , Baptist , or Quaker ; and why then should the Episcopal Protestant take pleasure in punishing of , and so force any of the others to be of his mind ? And therefore great and good Reason it is to walk by that Blessed Rule Christ hath given , Do unto others as you would they should do unto you , and what you would not others should do unto you , do not to them . 4. Reason , Because forcing the Conscience is the Ready way to make men Hypocrites ; for if persons conform to any way of Worship unwillingly , they cannot serve God acceptably , though the matter and form of worship be never so Right , because the heart of the Worshippers is not Right , the Service being performed by by Mans Compulsion ; God requireth that his Service should be performed with a perfect heart , and with a willing mind ; but he that conforms by Compulsion , in stead of being Gods Servant , he is but Mans slave : and the Conformity is to Man , and not to God. 5. Reason , Because His Majesty did Sollemnly promise Liberty of Conscience in matters of Religion , when he was at Breda , Just upon his Restauration to his Throne and Kingdoms , in April 1660. In these words : We do declare a Liberty to Tender Consciences and that no man shall be disquieted , or called in Question for differences of opinion in matters of Religion , which doe not disturb the Peace of the kingdom ; & that we shall be Ready to Consent to such an Act of Parliament as upon mature deliberation shall be offered to us , for the full granting that Indulgence . 6. Reason , Because the prosecuting the Protestant Dessenters for matters of Conscience , is a great disquieting of the minds of great numbers of his Majesties good Subjects , and a great hinderance to the Trade of the Kingdom , the Dissenters being a great part of the Trading People of this Kingdom ; and some thing of this his Majesty was gratiously pleased to take into his Princely Consideration , when he put forth his indulging Declaration , by the advice of his Privy Councel , in March , 1672. after a violent prosecution of that Act against Conventicles , in these very words : But it being Evident by the sad Experience of Twelve Years , that there is very little fruit of all those . FORCEABLE courses : we think our self obliged to make use of that Supream Power in Ecclesiastical matters , which is not only inherent in us but hath been declared and recognized to be so by several Statutes and Acts of Parliament ; and therefore we do now accordingly Issue this our Declaration , as well for the quieting of the minds of our good Subjects in these points , for inviting of Strangers in this conjuncture to come and liue under us , and for the better incouragement of all to a cheerful following of their Trade and Callings , from whence we hope by the blessing of God to have many good and happy advantages to our Government . 7. Reason , Because the Lords and Commons Assembled in Parliament , sence those Declarations have upon MATURE DELIBERATION considered the ill consequences of prosecuting the Protestant Dissenters by the penal Laws , and have shewed their willingness to a Toleration , and prohibiting of a prosecution of Protestants for matters of Conscience . 8. Reason , Because the French Protestants , who are the Dissenters from the Established Worship of that Kingdom , are gratiously Received by the King , and kindly Received and succoured by the People of England , and the French King is highly blamed for Persecuting his peaceable Subjects ; and therefore much more Reason that Protestants should not persecute one another , for it is to do the same things that is condemned in others : therefore let the words of the Apostle Paul be well considered , Rom. 2. 1. Thou art inexcusable , O man , whoever thou art , that Judgest another , thou condemnest thy self , for thou that Judgest doest the same things thy self ; Verse 3. And thinkest thou , O man , that Judgest them which do such things , and doest the same , that thou shalt escape the Judgment of God ? 9. Reason , There is a good and great Agreement between the Conforming , and Non-conforming Protestants , in the Chief things of the Protestant Religion : as for Instance ; 1. Both parties believe in the holy Trinity , viz. The Father , Son , and holy Ghost : 2. That Jesus Christ is very God and very Man , and the only Saviour of Sinners : 3. That Salvation doth depend upon the miraculous Birth , the holy Life , the painful Death , the wonderful Resurection , the Joyful Ascention , the constant Intercession , and the second coming of Jesus Christ : 4. Both parties believe that the Worship of God , and the Conversations of men , ought to be according to the holy Scriptures , and not according to the inventions of any sort of mankind : 5. Both parties do deny all Mediators but only Jesus Christ , and abhor praying to deceased Saints : 6. Both parties deny a Purgatory , and do believe and profess a Heaven of Eternal Joy for the godly , and a Hell of Eternal woe for the wicked . All these things more largely and plainly are made manifest in Confessions of Faith , Printed by the Dissenting Protestants as well as by the Conforming Protestants . Now the matters wherein they differ from each other being smaller then the former things , and yet such as each partty cannot conform unto without wronging their Conscience , and so sinning against God , therefore they ought not to be Forced . 10. Reason , Because Persecution for matters of Conscience is a Breach of the good Rules of Humanity , and common Civility among all sorts of men , which is carefully observed in smaller matters : as for instance , among the many Creatures of God that are Food for mens Bodies , some things that are very pleasing and comfortable Food for some men , the same things are very Destructive to the health of other men ; now in this Case there is such Civility among all sorts of men that they hate and scorn to force one anothers Stomacks , looking upon it to be an inhumane practise ; and therefore do friendly , say to each other , Pray eat that which will best go down , and agree with your Stomack . Now for as much as Conscience is greater then Stomack , and the hurt of the Soul greater then the hurt of the Body , how much more should persons , especially Protestants , be thus friendly one to another in matters of Conscience ? 11. Reason , Because all Protestants ought to behave themselves towards each other as Brethren , there being so good and great agreement between them in the chief things of Religion ; Especially they being all in a like danger of the Bloody Papists , who if ever the Government should fall into their Bloody hands , ( which God of his mercy prevent ) then the same miseries that may befal the Protestant Dissenters , will certainly befal the Conforming Protestants ; if they prove true to their Protestant Principles , they will all be deemed Hereticks , and must suffer as much in their Estates and Persons ; and therefore instead of Persecuting one another , they should love each other , and pray for each other , and say as Abraham said to Lot , Let there be no strife between me and thee , for we are Brethren : and more especially because the Popish Cannonite and Perrizite are now too much in the Land. 12. Reason , Because the Protestant Dissenters do not belong to any Forraign Power , but do abhor , detest , and protest against all Forreign Power or Jurisdiction over the King , the Kingdom , or any of his Majesties Subjects ; neither are they covetous of Preferment in Church or State , but willingly leave that to his Majesties wisdom , and desire only that they may live a peaceable Life in all Godliness and Honesty under Authority , as Gods Word doth direct . London : Printed by G. Larkin , in Scalding-Alley in the Poultry , 1682. 
A54213	----	The skirmisher defeated and truth defended being an answer to a pamphlet, entituled, A skirmish made upon Quakerism / by William Penn. Penn, William, 1644-1718. 1676 Approx. 97 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54213 Wing P1364 ESTC R21605 12361497 ocm 12361497 60240 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54213) Transcribed from: (Early English Books Online ; image set 60240) Images scanned from microfilm: (Early English books, 1641-1700 ; 645:10) The skirmisher defeated and truth defended being an answer to a pamphlet, entituled, A skirmish made upon Quakerism / by William Penn. Penn, William, 1644-1718. [2], 41 p. s.n.], [London : 1676. A reply to: A Skirmish made upon Quakerism / [by John Cheyney]. London, 1676. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng J. C. -- (John Cheyney). -- Skirmish made upon Quakerism. Society of Friends -- Controversial literature. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE SKIRMISHER DEFEATED AND TRUTH DEFENDED ; Being an ANSWER to a Pamphlet , ENTITULED , A Skirmish made upon Quakerism . By William Penn. Jam. 3. 13 , 14 , 16. Who is a Wise Man , and endued with Knowledge amongst you ? let him shew out of a good Conversation his Works with Meekness of Wisdom : But if ye have bitter Envying and Strife in your Hearts , glory not , and Lye not against the Truth : For , where Envying and Strife is , there is Confusion , and every Evil Work. Printed in the Year , 1676. THE Skirmisher Defeated AND Truth Defended ▪ Being an Answer to a Pamphlet , intituled , A Skirmish made upon Quakerism . OF all the Evils that attend Controversie about Religion , there is none more odious and provoking then that of Mistating Principles , and giving That under mens Names to the World for their Doctrine and Judgment which they abhor to believe , much more to assert and divulge to others . And this I hope I may without Offence add , That to be Misrepresented hath mostly been the Lot of Truth in all Ages , and her peculiar Difficulty and Suffering from the World : For , no sooner has Almighty God blest Mankind with further Discoveries of his heavenly Will and divine Helps to perform it , then some or other , and those not a few , have i●mediately opposed themselves to that Work , and the Lovers and Abetters of it ; nor have those Adversaries been of the Rabble , Men of no Letters , Education or Pretence to Religion , by no means ; much the contrary , the Learned Crew , the Clergy , that great Corporation of Religion ; it hath been generally such , the Chemarims , men of the Black Robe , that from a Pretence to greater Knowledge then others , an Education in the Studies of Divinity , a peculiar Warrant and Mission , with the Countenance of Worldly Authority , have used their Skill and employed their Abilities to traduce Truth , and stigmatize her Followers , exposing both to the Fury or Mockery of the World : tell me when this fell out otherwise , and allow me Scripture Story but to be true and sacred . I pretend not now to write an History , no not to epitomise that which is already writ , nor need I , for the Case is evident ; but because Examples are so ready , I will instance in him that said , I am the Way , the Truth and the Life : One while the Scribes and Pharisees took hold of his Nonconformity to their Customs , and then he was a Despiser of Moses , a Breaker of the Law , one that made void the Traditions of the Fathers : Another while , he was a Mean Fellow , but a Carpenter's Son ; and what Man of Quality would follow him ? or who would make a Messiah of a Mechanick ? or a Saviour of so servil an Off-spring ? But when this would not do , then he was a Samaritan , and had a Devil , and cast out Devils by Beelzebub the Prince of Devils ; thereby rendring his Person hateful to the Jews , that refus'd all Commerce with the Samaritans , and his Wonderful Works suspected of a Diabolical Power , lest the People should believe in him : But this Trick failing , and the People believing , lest any of Note should be taken with him , they ●ling out , that he was a very Idiot , one that knew not Letters ; and that none followed him but those that are cursed , and know not the Law , the Rabble , the Vulgar and Illiterate People : But when this Stratagem succeeded not to lessen his Reputation , and question his Pretences , they bruted up and down , that for all his pretended Perfection , he was a Loose Person , a Wine-bibber , a Companion of Publicans and Sinners , not fit to be the Leader of a Strict Sect , nor qualified for so Glorious a Work as that of the Messiah's . God still blasting their Designs , and the People flocking after him , admiring his Doctrine , his Authority , his Wisdom and his Miracles , the Jewish Council of Doctors and Rabbies roundly accuse him of Blasphemy , and have the Confidence and Cruelty to seek his Life ▪ telling Pilate , that They have a Law , and by their Law he ought to Dye ; but Pilate scrupling the Matter , and finding their Proofs short , faints in their Business , which they perceiving , with one loud Cry , as if it were a Dare to Pilate to deny them their Murderous Ends , tell him , He is an Enemy to Caesar , hoping though Pilate would not concern himself with their Laws and Customs , yet that being Caesar's Deputy and Officer , he would not suffer any man to live that was a declared Enemy to Caesar's Government ; and they had their End. Nor did his Disciples fair better , who were accounted Enemies to the Law & Scriptures , Seducers , Deceivers of the People , Pestilent Fellows , Sowers of Sedition , Turners of the World upside down , &c. But who were they that made this lamentable Opposition ? were they litterally Heathens , or professedly Infidels ? no such matter ; for that might have in some sense extenuated the Crime , at least have spoyl'd our Parallel ; but they were the Off●spring of Abraham , , Great Scripturians , to whom pertain'd the Covenants , Promises , Adoption , and if we will take their word for it , Children of God , in Bondage to none ; though it s not to be doubted but that they were by Nature Heathens , and for all their great Profession Infidels in spirit , and great Slaves to Sin , and Children of the Evil One all this while . Now , this has been our Case , who are in Reproach called Quakers . In the first Place , we must honestly and plainly confess before almighty God and all Men , that we have been of the common Mass of Mankind , and had our Conversation in the times past , in the Vanities , Pleasures , Sports and Lusts of this World , living in some respect without God and Christ in the World ( though under a Profession both of God and Christ , as the most Part of Christendom ( so called ) do at this Day ; ) and in this dead Estate to the living Sense and Enjoyment of God and Christ in our Souls , the Lord visited us , and by his own convincing and reproving Light , Power and Spirit hath he awakned us , and brought us to behold him , whom we under all our Profession , of Religion , had more or less grieved and pierced with our vain Thoughts , Idle Words , and unholy Actions , and to Sorrow with true godly Sorrow , and be in unfeigned Bitterness , as for our first born or our only Child , the Lord thus redeeming us through his holy Rebukes and Judgments from an evil Conversation , and converting us to himself by his own Righteous Law in our Hearts . And when it had pleased God thus to rouse us out of our carnal Security , and fire our House of empty Profession about our Ears , and open the Books of Conscience , and call us to Judgment , kindling his holy Terrors in our Hearts , because of our past Conversation , that had been in the vain and sinful Fashions and Customs of the World , calling God our Father , and not born of him , and Christ Lord , and not by his holy Spirit , neither had taken up his daily Cross , to the slaying of our own Wills and carnal Affections , notwithstanding the great Profession that we in Words made of him and the Christian Religion , we came to see that true Christianity was another Thing then the World apprehended , and that as he was no more a Jew that was one outward , so neither was he a Christian that was one outward , but he was a true Jew and Christian that was one inward , whose Praise is not of Men , but of God ; in this Zeal that God had begotten in us for his own living Way , the spiritual Circumcision , the right Christianity , namely , To be Christ like , to do the Will of God in Earth as it is done in Heaven , to live unspotted from the World , and no more we to live , rule and order , but Christ , that liveth in us , which is to have eternal Life abiding in us . In this godly Zeal , I say , for this pure and living Way , we frequently testified to all People what God had done for us , where he found us , what he discovered to us , what he condemned us for , what he redeemed us from , and what he had brought us to , earnestly recommending the Light of Christ within , that manifests the Mind of Christ unto them , vehemently decrying the lifeless Profession they worship God , the eternal Spirit in , and shewing to them a more excellent Way , because a more pure and spiritual Way ; manifesting to them how that they called Christ their Lord , and did not obey him , their Saviour , and were not saved from Sin by him ; yea , how they magnify'd him in the History , and crucify'd him in the Mystery , warning them of their carnal Faith , Hope and Security they lived in , which cleansed not their Consciences from dead Works , nor overcome the vain and wicked Spirit of the VVorld , particularly exhorting them to turn away from their hireling Teachers , that had caused them to err , who though they say'd , Thus saith the Lord , the Lord never spoke by them , and God said of old , such should not profit the People , who fed and clothed themselves of the Flock , but had no heavenly Bread , no green Pastures , no pure Fountain to feed and refresh the Flock with ; and that all should learn of the Lord , that teacheth his people himself by his own good Spirit in their inward Parts , according to the Tenure of his second and everlasting Covenant , that they turn not again unto Folly. For this Testimony sake hath the Devil raged , and plotted our Ruine ever since we have been a People , now like a Lyon , then like a Lamb ; one while in the Appearance of a Serpent , another while in the Shape of a Dove ; but the Lord God Jehovah hath kept us hitherto , none of his Weapons hath yet prospered , and 't is our Faith none even shall ; for our Confidence is in him whom the Winds and Seas obey . Sometimes they tell us of our Novelty , as the Jews did Christ ; Abraham was before thee , say the Jews ; Before Abraham was I am , says Christ ; the Christians were counted Vpstarts both by Jews and Gentiles , yet their Way , and so ours , the pure , plain , spiritual Religion & Worship was before Jew or Gentils were ; anon we are Ignorant , Illiterate , Mechanical ; by and by we are Subtil Jesuites , Crafty Deceivers ; then Familists , as quickly Papists ; by some counted Enemies to Caesar , by others Temporizers ; our Visage is continually marr'd in the Eyes of the Outside Christians , as was our blessed Lord and Masters in the Eyes of the Outside Jews ; for what can escape their Censure ; there is a Sort of Men nothing pleases ; one sayes we are Socinians , owning Christ to be but meerrly a Man ; another , that we are Sabellians and Valentinians , and deny the Manhood of Christ ; starts up a third , and sayes , The Quakers expect to be justified by their own Works ; a fourth presently cryes out , They will do nothing unless the Spirit move them ( how are the Works ours then ? ) some imprison us because for Conscience sake we cannot take up Arms , others for Fear we should : Again , our Plainness in Apparrel is concluded Singularity ; our proper Speech , Rudeness ; our Scripture-Dialect , Canting ; if we conscientiously refuse them our Hat , 't is Pride ; if out of pure Tenderness we cannot swear , 't is Contempt of Authority ; and if we deny to pay the Parson Tythes , 't is reputed Robbery , though we have nothing for our Money of him : In fine , our Silence goes for Sullenness , our Sobriety for Morosity , our Frugality for Covetousness ; and for our Doctrines , they are only Antipodes to Truth ; for we are made to deny God , Christ , Spirit , the Immortality of the Soul ( yet that we hold our Souls to be God , Christ and holy Spirit too ) that we deny the Scriptures , Ministry , Church-Ordinances , Justification and Salvation by Christ , the Resurrection , Rewards and Punishments ; and which is yet further observable , as it fared with or dearest Master and his Followers then . The Scribes , Pharisees , Saduces , Galileans , &c. ready just before to devour one another , immediately united and combined to oppose , traduce , trap and ensnare them ; so has it fallen out with us ; for the Hand of every party hath been lifted up against us ; I scarcely know one that is under any considerable Notice in Christendom ( however violent and irreconcilable among themselves ) that hath refused that common League and Confederacy , or that hath not by some or other of its principal Agents vigorously , if not scornfully and persecutingly decry'd and oppos'd us , yet are we alive and a people , blessed be the Name of the Lord ; this leads me to ask the Question , why did they so use our blessed Lord and his Disciples ? the Answer is easie , Because they saw him not , they knew him not , nor his Followers as they were ; they had lost their Divine Savour , and professed the VVords and Sayings of Moses and the Prophets , not in their Life and Spirit ; and I can give no other Reason why we are so little known to the World of Christians in our Age , then that they hold generally the Christian profession out of the Christian Nature , Life and Spirit ; for we are the most mis-understood and mistaken of people , whence it follows , that our Antagonists of every Party have charged us with Doctrines and Principles not of our owning , but their own Mistaking , if not Inventing , which is worse ; 't were too tedious to enumerate all their Attempts : there are not less , I believe , then One Hundred Books extant , two thirds of the most of them are Imagination , Romance , Fiction , and no Judgment or Doctrine of ours . This is Notorious by our Answers : and I hope every man's word is to be taken about what his own Faith is , though not in the Proof of his Faith , to be a True Faith. Of later Times , two Persons have excelled in this Way of Opposing us , Thomas Hicks and John Faldo ; they are both Answered , according to their respective Tracts ; and their further Defence remaineth hitherto unattempted by any . 'T is with a Passage in my Answer to J. Faldo's first Book that this same I. C. stiled , A Minister of the Gospel , and a Skirmisher too , offers at an Encounter . I question not his Courage so much as his Skill ; he shows Will enough , but his Abilities fail him : I am willing to perswade my self , that he is more Novice then Souldier in this War , and that this is rather a Spurt of Heat , then a Deliberate Action ; for , Wise Men count their Cost , Fools only invade without Force : I hope he will not be angry with me for this Opinion of him ; I am sure he ought not , if he be a Minister of the Gospel ; I know not how he will take it as a Skirmisher , an Employment of so different a Nature ; but certain it is , that Mistake is more pardonable then Malice , and Ignorance excusable then Fiction : I would not willingly fall upon him with those severe Terms , and put him upon that Difficulty I have been constrained to treat others with , and reduce them to ; I would chuse rather to inform then chide him ; only I must tell him , that he is fallen into the Road of as great and arch a Perverter of our Writings and Sayings , as any Enemy that ever appear'd against us , and improved his Mistake upon us , by as many Foul , Impious and Detestable Consequences ( even to a Tautology ) as that of any other Adversary hath done , which would make one think , that there was more of Design then Accident , and Premeditation then Inadvertency in the Business . Be it as it will , the Man pretends to be offended at me , & endeavours to make others offended too , 'T is highly fit as a Christian-man , that I do my best to remove the Reason of it , and that I shall , by the Help of Almighty God. First then , I will set down that Passage of mine , which he makes the Reason of writing his Pamphlet , & annex some of the Consequences he draws from my words , by which he would render them and me Odious to his Reader , and then fall to my Defence , which will not be difficult , and I hope not tedious to my ingenuous and inquiring Reader . No Command in the Scripture is any further obliging upon any man , then as he finds a Conviction upon his Conscience — It is Conviction that can only oblige to Obedience — When any man is convinced , that was commanded another , is required of him , then , and not till then he is rightly authorized to perform it . These Parcels has he cull'd out of a Book of mine , Quakerism a New Nick Name for Old Christianity , I writ in Answer to John Faldo's Book entituled , Quakerism No Christianity . Let 's now see the Use he makes of them , and what Language he makes them to speak . That this Position opens the Flood-gate to all Error , Atheism , Impiety and Wickedness ; and that it is the Overthrow of all Law and Government , p. 2 That sins of Ignorance are no sins ; for all Conviction is by Knowledge — that this justifies Paul 's Blasphemy and Persecution , and gross sins against the Gospel , because he did it ignorantly , p. 3. It justifies all Erronious Doctrines and Practical Misapprehensions , and whatever Vices lie in the Vnderstandings of men — Penn's Position doth justifie the Irish Rebellion , the French Massacre , the Marian Persecution , the Ten Persecutions of the Primitive Churches , the Gunpowder Treason , Judaism , Mahometanism , Paganism , Popery , and all Erroneous Sects and Parties in the World , with all their False Principles and Practices . Christ saith , It is Life Eternal to know God and Christ Jesus , John 17. 3. Penn's Position saith , If you are ignorant and unconvinced , no Law can lay hold on you , if you be deluded , and practise according to the Conviction of your deluded Mind you are warranted by the Command of God , which do all center in Conviction , p. 4. Again , If this Position be true , then Conscience and Conviction is God ; and whatever Conscience sayes , must be done , be it right or wrong ; and it lies in the power of Conscience to make void all the Laws of God , and to do what it pleaseth — It will also follow , that he is the most free from Sin who hath the most feared Conscience , and that the ready Way to Obedience and Salvation , is to debauch and sear the Conscience — If Conviction be the Ground of Obedience and the Authority of Scripture depend upon the Rectitude and Purity of Conscience , then all Rational Laws , Order and Government , both divine and human , are overturned , and a stop is put to all Religion and Piety towards God , to all Conscience , Honesty and Charity towards Men — So Princes and Rulers may command and make never so good Laws , Conscience may come and say , I deny all these Laws , and the Maker of them ; Children may refuse to obey Parents ; Servants , Masters , and Inferiour Superiours ; if Conscience shall be unconvinced , and if it be deluded , Subjects , may murder their Princes ; Children , their Parents ; Servants , their Masters ; one Man , another ; there can be no Law , but Conscience , and whatsoever Conscience sayes must stand , p. 5 , 6 — The Quakers Conscience sayes one Thing , the Papists another , the Pagans , the Turks , the Jews , the Tyrants , the Traytors , the Hereticks , the Worldlings , the Hypocrites , the Proud , the Adulterers Conscience , how many contrary Consciences are these ? how many Gods shall we have and contradictory Laws , if Conscience and Conviction be the only Thing which obligeth to Duty , p. 6 , 7. These with Abundance more of the like Nature are the Consequence he rather bestows upon , then draws from my Words , as particularly he hath laid them down ; pray hear his Farewel after such a violent and virulent Skirmish , I would be glad to make the best of your Position , but I must profess my Conscience and Conviction , p. 13 , I refer my self and what I have here writ to Impartial Censure , warning and entreating all People , as they love their Souls to take heed of Quakerism — Keep your Poyson to your self , and none will perish by it but your self ; but if you will needs vend it , and in the View of the Nation , and such at least as know the English Tongue , set up a Position subverting all Religion , Law and Government , and levelling all holy and profitable Rules and Commands to Mens Lusts , leaving no Man in the World under any Obligation , or any Duty to God or Man , further then he is convinced in his Conscience ; be it known to you , that Jesus Christ hath his Servants abroad , to bear Testimony for him against such GOD-BLASPHEMING AND SOUL-DAMNING ERRORS ; and if you repent not , this that I have written shall rise up in Judgment against you , and shall be an Aggravation of your Misery in that Day . Prepare to answer the righteous Judge , if your Conscience be blinded and seared now , it will be open and awaken then . This Reader concludes his two Sheets of Skirmish upon me : But by the way , it ought to sound very strangely to my Reader , that a man should profess Conscience and Conviction for this long Anathema against Conscience and Conviction : But by that time he is as well acquainted with these sort of men as I am , he will leave off wondring that such men contradict themselves ; indeed they live by it . But what shall I do or say to this Goliah ? Behold the Spoil of his Skirmish ! He has invaded my Body and Soul , Religion and Life ; these he thinks he leads away in Tryumph after him ; for I am ( if he may be believed ) by my Doctrine an Heretick , a Blasphemer , an Atheist , a Traytor , a Regicide , a Paracide , a Murderer of my Kindred and Neighbours , a Destroyer of all Government Divine and human , and a common Enemy to Mankind , unfit for this World , and for Heaven in the next , unless I repent , which ought to be very questionable to so dissolute and impious a Wretch , as this pretended Minister of the Gospel in his Skirmish hath been pleased to render me ; what remains , but that the Dogs or the Lyons devour me , the Rabble or Government sacrifice me ? I am only fit for Prey , if this be true ; what now shall I do , Revile him ? by no Means ; revenge my self by a bitter and invective Answer ? no such Matter ; but may not I be angry with him ? not a Jot ; what then ? Pity and Inform him , though a Parson ; I think so too ; wherefore overlooking all such Provocations , I begin and proceed in this Method . First , I cannot but take it very ill , in Case I were unsound in any one Doctrine , not through Inadvertency , but knowingly and premeditately , that he without any further Search or unquestionable Proof , should fault and impeach the Way I profess , and upbraid an entire People with my Mistake ; I ask if this be the VVay to perswade me that he is a true Minister of the Gospel , one that is zealous to promote the Commandments of God , that in doing this hath broke That of loving his Neighbour as himself , and doing unto others as he would have them do unto him ; William Penn holds a gross Error , therefore the People call'd Quakers and the Way they profess must be skirmish'd upon with the foul Names of Murderers , Rebels , Traitors , Atheists , Heresie , Blasphemy , &c. What Part of Logick or Philosophy is this ? none I think , I am sure there is neither Law nor Gospel for it ; but 't is too frequent with many to live in the Transgression of those Commandments they verbally admire , even then when they are pleading for them . In the next Place , I must needs observe to him his Disingenuity in telling me , He would be glad to make the best of my Position , after he had manifestly made the worst he could , his two Sheets being stuft with the most abominable Consequences it had been possible for any Man to invent or aggravate against me ; this seems to be a Degree beyond Ignorance , and looks very scurvily for a Man of his Function and Pretences , Skirmishing laid aside . But that which weighs the most with me to suspect my present Adversary of unfair Dealing ( to let such Words as Forgery slip for this Time ) is his taking my Matter to Pieces , clipping Sentences , and dropping that by the Way , which read with the rest would in my Apprehension have defended the Passage from the Possibility of any reasonable Exception . Shall four Lines and an half of a Book of above 250 Pages , and those cull'd too out of three several Places , reprobate the Book , the Author , his Religion , and the Body of People he relates to ? I hope he has so much Conscience and Conviction left upon second Thoughts ( if for my sake he is not out of Charity with both ) as to condemn this Sort of proceeding with us ; but perhaps he will tell me , I make too much of it , and that it was but a Skirmish ; if so , then no Battail or solid Encounter of both Armies , and if not , how come we and our Religion to be defeated , and taken in his Apprehension ; doubtless this must go but for a Vapour , and proves the Parson more a Man of his Words then of his Deeds . Nor is this all the Ground of my Jealousie , for unless he had met with my Book by Accident , and had cast his Eye only on those three Places , not reading what went before , came between , or followed after , ( a thing scarcely possible ) and upon that transcient Notice had sally'd forth , and skirmish'd upon me ( a Rashness no Man in his Wits would be guilty of ) or that when he had fallen so patly on those three places , he resolved to see no more for Fear of being better informed , a Disingenuity greatly unbecoming a Man of his Pretensions , it must and will follow , that he did knowingly and on Purpose omit both giving his Reader the Reason of this Part of the Controversie between me and John Faldo , and my Sense at large in Defense of our first Position ; which done , would have sav'd him the Trouble and Danger of a Skirmish , and me the present Pains of giving him this Repulse . And here I entreat the Readers Patience for a little Digression , if yet it be one . John Faldo writes a Book call'd Quakerism No Christianity ; in it he charges the People call'd Quakers with several erroneous Principles , whereof one is in general Terms , That we deny the Scriptures , upon this he bestows 9 Chapters . One of them is taken up with this Title , That the Quakers affirm the Doctrines , Commands , Promises and holy Examples expressed in Scriptures , as such , not to be at all binding upon them . To this Book I return'd my Answer , entituled , Quakerism a New Nick Name for Old Christianity ; I follow him Chapter by Chapter in my Course , I undertake him upon this Head. To prove his Charge he produces a Passage out of Edward Burrough's Writings , much at the same Rate that this Adversary quotes me , and such Harmony they hold , that they fall both upon the same Construction of us , as if they had compared Notes , or had abused us by Instinct . This I complain of in my Answer to J. F. how comes J. C. to make the same false Step , and yet have read that Answer ; E. Burroughs's Words were these , as cited by J. F. That is no Command of God to me , what he commanded to another ; did any of the Saints which we read of act by the Command which was to another , not having the Command to themselves — This J. F. improves at the same Rate that J. C. doth mine , to wit ; That it opens a Way to all Lewdness and Impiety , and hath all Iniquity in the Womb of it , extending these Words to all Laws , which ( as I make appear in my Answer , however overlookt by this Man ) were limited by E. B. and me to Temporary and extraordinary Cases . Had J. F. been quiet here , I could have hoped that he had both seen and sorrowed for his Mistake ; but he persists in his horrid Abuse of E. B. and begins at the same Rate with me for defending him ; This is in his Vindication of his former Book , to which I Rejoyn at large in Defense of my Answer , resume the Controversie entirely , distinguish of his Fallacies and Misrepresentations , and assert and maintain our own Principles , confirming them with some Hundreds of reputed Authorities , as well of former as more modern Ages . In this Discourse ( hitherto unattempted by any ) I make a further Defense of E. B's and my own Sense from J. F's Mis-construction , which it had become this pretended Minister of the Gospel to have consulted , before he had engaged himself upon so strange a Skirmish . That this Injury done me may more distinctly appear , I shall here set down once more ( I hope without Offence to the Reader ) the present Parson's Text , not his Sermon , that 's too tedious . — No Command in the Scripture is any further obliging upon any Man , then as he finds a Conviction upon his Conscience — It is Conviction that can only oblige to Obedience — When any Man is convinced that what was commanded another is required of him , then , and not till then he is rightly authorized to perform it . I omit to mention his Comment ; but every Thing that is vicious , prophane and diabolical he makes to follow upon those Premises . That my Reader may the better see whether my Matter and Design at large merits any such Constructions , I chuse to insert , and that as the best and briefest Way , the 5th Chapter of my Rejoynder to J. Faldo , which contains his Charge and Proof , my Answer ( thus pared and patched by J. C. ) his Reply , and my Rejoynder , as a more compleat Defence of E. B's and my Assertion against the vile Interpretations of J. Faldo , so dexterously followed by J. C. and therefore equally fit for him . Here follows the 5th Chapter of my Rejoynder to J. F. containing a Vindication of my Doctrine from any such Evil Consequences as are by I. C. charged upon it , with this further Advertisement , that the Reader observe , that those Lines of Capital Letters are the Passages quoted by I. C. and all the rest of my Answer in the Common Letter , with Comma's on the sides , herein recited , and much more , is wilfully omitted by my Adversary : also the Reader is desired to consider of the Marginal Notes , by which he will be help't to understand the Disingenuity of I. C. against me , my Friends , and our holy Profession . Of Scripture-Commands , what are binding , and what not . Our Adversary's Disingenuity observed . BUt however , he has fail'd in his last Chapter , doubtless he thinks he has done my Business in this ; he begins like himself . Rep. My Charge and Argument in this Chapter is , The Quakers affirm the Doctrines , Commands , Promises , holy Examples expressed in Scripture , as such , not to be at all binding to us ; such an Argument , and so proved by me ( mark Reader ) as a Thousand Penns can never invalid it . Rejoyn . What can there be more conceited then this ? He must live very lonely and far from Neighbours , that proclaims so much Praise to himself , and have wonderful Confidence to bid Defiance so vainly to others . Reader , I beseech thee , for the Truth 's sake , on whose side soever thou shalt find it to be , to examine with all Impartiallity his Charge , our Answer ; his Reply , and our Rejoynder : If his Honesty , Reason and Justice hold any Proportion to his great Confidence , we yield ; But if upon an impartial Consideration he shall be found to clip and pervert our Matter , and to shuffle with us in his own , once do a poor People Right , in giving Judgment against this horrible Injustice . The Charge thou hast heard ; the Proof was this , That is no Command of God to me , what he commanded to another : Did any of the Saints , which we read of , act by that Command which was to another , not having the Command to themselve , &c. Now , before I give my Answer , as it was set down in my Book , I shall insert his Quotation of my Answer . Rep , To this saith P. I answer briefly and plainly , and he is as good as his word . No Commands , saith he , in the Scripture , are any further obliging upon any Man , then as he finds a Conviction upon his Conscience , otherwise men should be engaged without , if not against Conviction ; a thing unreasonable in a Man. Rejoyn . He has a notable way of Contracting his Adversary's Answers ; I will set down what I writ , faithfully , plainly and briefly . Edward Burroughs's Expression may be taken two wayes , and both safe enough to the Honour and Credit of the Scripture , though not to the Charity or Honesty of J. Faldo . Now follows that part he cited . NO COMMAND IN THE SCRIPTURE IS ANY FURTHER OBLIGING UPON ANY MAN , THEN AS HE FINDS A CONVICTION UPON HIS CONSCIENCE , a otherwise Men should be engaged without , if not against Conviction , a thing Unreasonable in a Man ; Therefore the Apostle , when he wrote to the Church exhorted them , not to do those things whereof they were b ashamed , to shun what was manifested to be Evil ; and affirms , that whatever might be known of God was manifested within , for God had shown is unto them . c SO THAT CONVICTION CAN ONLY OBLIGE TO OBEDIENCE : and since what works that Conviction is the manifesting Light , universal Grace , or quickning Spirit in the Heart of Mankind , it follows , that the principal Ground for our Faith in the Scriptures , and Reason of our Obedience to the holy Precepts therein contained , is the Manifestation , Conviction and secret drawing of the Light or Spirit of God in the Conscience : And thus E B's words are sound and scriptural , for the Scriptures are chiefly believed to be true upon Conviction , therefore every Practice therein ; AND WHEN ANY MAN IS CONVINCED , THAT WHAT WAS COMMANDED ANOTHER , IS REQUIRED OF HIM THEN , AND NOT TILL THEN , HE IS RIGHTLY AUTHORIZED TO PERFORM IT . Again , Such Commands either relate to Ordinary or Extraordinary Cases ; d By Ordinary Cases I mean , such as chiefly concern Faith and holy Life , which are general , permanent and indispensible , and then I deny his Consequence . By Extraordinary Cases I understand Moses 's going to Pharaoh , the Prophets several manneres of Appearance to the Kings , Priests and People of Israel , with other Temporary Commands , relating to outward services , &c. c And so we say , that what is commanded One Man , is not binding , as such upon another : But when the Lord shall say , If thou sinnest , thou shalt dye ; If thou keepest my Commands , thou shalt ●ive ; Be ye holy , for I the Lord your God am holy ; — For your selves KNOW YE NOT how ye ought to follow us , & c ? I say , these Precepts and Examples are obliging upon all ; why ? because they more or less meet with a Conviction In the Consciences of all : For I am perswaded , none that has a reasonable Soul , who has not f out-lived his Day , but would readily say , These are true and weighty Sayings ; For Faith in God , and a holy self-denying Life , are necessary both to Temporal & Eternal Happiness . It was , Reader , to this sober Answer he slung out his foregoing Rant , and makes this following Comment and Reply , Viz. says J. Faldo . Rep. They are no Commands unless we think so . 'T is no sin to break all the Commands in the Bible , if our Consciences can be so blind , dead or hardened as not to tell us , 't is a sin . They who thought they did God good service in killing his Servants did not sin in the least , because they were not convinced of a Command to the contrary . To vindicate my whole Chapter concerning the Scriptures . 'T is a Principle that hath all g Iniquity in the Womb of it . Who can find Names for such Impious Principles ? Pen● hath opposed , scorned the Truth , vilified its Teachers and Defenders , so as scarce never Man did ; vented the most pernicious Errors , told abundance of those things that are known to himself to be False . Rejoyn . Reader , This is all the Justice and Reason I can have from this pretended meek and suffering Nonconforming Parson . What would such men do , had they as much Power as Anger ? But I shall leave him with his Pride & Passion Is there any thing more clear then that he extends the words of E. Burroughs to Ordinary Cases , which were wholely writ about Extraordinary ; and that he takes no more notice of my Distinction , then if there had been none made ? As if it had been formerly an equal Sin for any not to be Circumcised , and to h Murder his Father or Prince ; or that there was the same Conviction universally upon the Consciences of all Men , not to wear ●insey . Wolsey , as to do by others as they would have others do to them . That what we say was E. Burroughs's Meaning his own Words undeniably prove : One , sayes he , was sent to i baptize , and another to preach the Gospel : which were particular and extraordinary Commands . He clearly shuffles and evades the dint of my Answer , & would run us within the Borders of Rantism . The k Question is not , Are God's Commands no Commands , unless we think so , and therefore no sin to break all the Commands in the Bible ( which is the Comment he bestows upon us ) but whether this or that especial Injunction to any Particular Person or Persons , to this or that peculiar End , be warrantably immitable , without sufficient Conviction and Commission : Must J. F. Baptize because John Baptized ? or turn Preacher because Peter was one ? E. B. only denyed Imitation of Ancient Times in Temporary and Shadowy Services , and all those Preachings , Prayings , Ordinances and Churches , that have not ( as Peter Martyr well expresses it ) the holy Spirit for th●ir Root . So that instead of his holding a Principle that hath all Iniquity in the Womb of it , John Faldo first perverts his words , and then to confute them both implyes a Denyal of the holy Spirit to be the only right Leader to the Performance of Gospel prayer , Preaching and Ordinances , and of gathering of Evangelical Churches , and does as good as tell us , that Gods Commandments are such to him , not because of any Conviction in himself of the Justness of them , but from the Testimony of the Scriptures , which for all his high Boasts of Christianity , is a State far beneath those noble Gentiles , who not having an outward Law , were a Law unto themselves , having the Effect of it written in their Hearts , their Conscience hearing witness , &c. And this we may boldly say , That such as ever acted from that inward Sense , never thought they did God good Service in Killing his Servants , whilst great Admirers of the Letter of the Scriptures , and who , as concerning this Commandment , Thou shalt not Murder , thought themselves most unblameable , believed , They did God good service in killing his Servants . Nor can I think it so great a Disgrace to our Cause , that we ingenuously profess the Reason why we desire to fear God , and keep his Commandments , doing unto others as we would have them do unto us , not so much to be from the Letter of the Scripture , as the Convictions of the Eternal Light and Spirit of God in our Consciences ; as it ought to be unto John Faldo and Adherents , who ground their Obedience upon his the Letter of the Scripture , and not upon such internal Convictions . What is it but to say , They could Lye , Swear , Steal , Kill , &c. l without any Remorse , did they not find such Injunctions and Prohibitions upon record ? A Consequence so detestable , yet so natural to their Principles , that if this render them not able Guides to the very Confines of Rantism and Atheism , I shall gladly ask an Excuse for my Ignorance . But that I may l●ave nothing undone that may compleat the Satisfaction of every moderate Inquirer , I shall further weigh and rejoyn to these words of his . They who thought they did God good Service in killing his Servants , did not sin in the least , because they were not convinced of a Command to the contrary ; nor the Idolaters in the case of Baal , because they thought Baal to be a God indeed . Now , Reader , observe the Evasion : m This Passage relates not to Men's practising what God commands , or our Tenderness in imitating other Saints without Commission , for fear we should offer strang Fire , which is our Question ; but their doing that which God never commanded , yea , which Mankind in all Ages hath adjudged impious , and which to be sure , his Holy Spirit , that E. B. said : All men should wait to be convinced , assisted and led by in fulfilling God's Commandments , never moved any to . He unworthily draws a general Conclusion against us from meer particular Premises . It seems men are to act without , if not against Conviction , upon his principle ; and that it is the same thing with him , to commit moral Enormities from an Hardned Heart , and to be tender of taking up any external Practice , or performing some Religious Duty ▪ without the Convictions and Leadings of the Holy Spirit . The Apostle said to such as had not as yet so full clearness as others , That if any were otherwise minded , God would reveal it . He did not injoyn them , during that Scruple , to believe or practise the thing doubted ; but therefore did Persecutors act inexcusably in their fiery Zeal , because their blind Consciences checkt them not . Again , If Blindness came from Education it is ●though Blindness still ( and therefore it was basely done of I. Faldo to say in our Names , that it is not Sin in the least , &c. ) more excusable : for in the Dayes of such Ignorance God winks : But if it be a n Blindness , proceeding from long Disobedience and Rebellion against the Convictions and Strivings of the good Spirit of God , as his word Hardned implies , then , I say , it is not only very hainous in Gods Sight , but those Persons can never be excus'd neither from great Guilt , nor the Sense of it in themselves , let them or I. F. talk never so much of Conscience . Besides , the most Essential , and Universally Necessary Commands of God were through all Ages confest to ; both before there was any of those Writings , we rightly call the Scriptures of Truth , from the Law of Nature , as many stile it , or rather , the Law of God placed in Man's Nature , and since , where they have never been ; Therefore whatever particular hardned and seared Consciences may say , we have the Consent of Mankind , and their own Rebellion and Lewdness against them . But the Words of J. Faldo in plain terms import , as if , 1st , Men were not generally convinced of the Righteousness of the Moral Commands of God ; but that Men keep them because they are in the Bible only ; which runs against the Testimony of Scripture , the Consent of Ages , and the Writings and Judgment of the most Honest and Learn'd Protestants . 2ly , As if it were a like Evil , Conscientiously to forbear Running , Willing and Striving in Matters of Worship without the Spirit 's Conduct , and scared●y to plead for the Commission of Murder and Idolatry , because Men of such Consciences bogle not at it ( though that is more then J. F. can prove , I mean , that they have no Stroak or Remorse ) 3ly , As if we could Worship , Preach , gather Churches , and administer Gospel-Ordinances aright without the Spirit . 4ly , That he is not convinced by any other Testimony then the Scripture without , of any Transgression against God's Law. 5ly , It supposes that if Men stay'd till the Spirit mov'd , they should stay long enough ( who vainly prate of Praying by the Spirit notwithstanding ) never considering that the Spirit standeth ready to Reveal it self to their Assistance and Assurance who wait for it , and that all the Children of God are led by the Spirit of God , which being our Position , had it but been weighed by this Adversary , he could not ( methinks ) be so unjust in his Aggravations . 'T is true , should we believe as he doth , the Spirit is not to be waited for now adayes to lead us , or that it is not ready to our Information , when we wait for its Discoveries and Leadings , our Assertion would look very absurd and loose ; for it were to let fall all Worship , but not upon our own Principle , as I said before ; for first , all Worship to God ought to be performed by the Assistance of his holy Spirit ; for of our selves we can do nothing that is good : And secondly , God's Spirit is ready to assist , instruct and comfort those that wait diligently and patiently for it ; yea , God hath given it to the Rebellious , that it may judge them , if it do not lead them . It is such Protestant Doctrine , that I wonder Men should not know their admited Ancestors Faith when they meet it : Oh great Degeneration into Hardness & Ignorance ! Lastly , There is the same to be said against him that pretends to ground all upon the Scripture , that he objects against us , who plead for the Conviction of Conscience , which the Instance of the Jews Murder of our Lord Jesus Christ unanswerably proves . There was a Law , that Blasphemers should be put to Death ; by this Law they apprehended Jesus , adjudged and got him to be executed : These Men above any Age exalted the Scriptures as the Only Rule . Where lyes the Mistake ? Not in the Scripture , but in their blind and envious Application of it . Now I ask , if the only Way for them to have come to the true Sense and Knowledge of him , and escaped that Wicked Murder and the deplorable Consequences of it had not been to have waited upon God for the o Conviction , Discoveries , and Guidance of his holy Spirit , since Flesh and Blood and the utmost Wit of Man , with the Exactness of the meer Letter of the Scriptures could never give the certain discerning , Knowledge and Savour of him unto that Generation , whose very Words themselves were Spirit and Life ? It was by a Divine Touch , Sense and Knowledge given from above , that he was truly discern'd , own'd and follow'd of those that believ'd in him , and clear ved to him ; p therefore said Christ , No man cometh to me but whom my Father draweth : Where was that Drawing but within . Again , Simon Peter , Flesh and Blood hath not revealed ( what ? who I am ) but my Father that is in Heaven . So that at last , Men must come to this Spiritual Sense in themselves , to understand and apply the very Commands of Scripture ; otherwise , not Justice , but detestable Murder may under the Name of it be confidently perpetrated ; Wherefore we Exhort all , To have Recourse unto God's Spirit , that illuminates certainly , and gives to act unblameably , by which the Scriptures are only understood as they should be , & People brought into the Possession of that Life of Righteousness , they plentifully declare of . Had it not been for this inward Discerning , there had been no Ground for the Abolishment of the whole Jewish Service , which followed some Years after Christ's Ascension . And it is the same Eternal Spirit that is the great Rule and Judge now , which God promised more particularly to shed abroad in the latter Dayes ; and is the great inseparable Priviledge from the New and Everlasting Covenant . But to conclude , Why should it seem so Heterodox in J. Faldo's Judgment , since if Men believe the Scripture upon the Testimony of the Spirit , they practise it by the Knowledge and Power of the same ; How else could Paul have decry'd Jewish Ceremonies ; or we know , what to take , and what to leave ? Or why do we omit any Command therein mentioned ? They Circumcised , therefore must I Circumcise ? They Baptized , must I therefore Baptize ? with forty more particular Cases , wherein nothing can secure any from the Imitation of them , set Conviction or Spiritual Discerning aside . I will offer two or three Testimonies from approved Men in our Defence . William Tindal , that ancient faithful Protestant Martyr , whom J. Fox , that writ the Books of Martyrs , calls , the English Apostle , speaks thus , That it is impossible to understand in the Scripture more then a Turk , for whosoever ( or any that ) hath not the Law of God writ in his Heart to fulfil it . Again , Without the Spirit it is impossible to understand them . John Jewel , Bishop of Salisbury , in his excellent Book against the Papists , writ above One Hundred Years ago , says thus to our purpose , The Spirit of God is bound neither to Sharpness of Wit , nor to abundance of Learning : Oftentimes the Unlearned see that thing , that the Learned cannot see . Christ saith , I thank thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the Wise and the Politick , and hast revealed them unto the Little Ones . Therefore Epiphanius saith , Only to the Children of the Holy Ghost all the Holy Scriptures are plain and clear . Again , Flesh and Blood is not able to understand the Holy Will of God without SPECIAL Revelation . Therefore Christ gave Thanks unto his Father , and likewise opened the Hearts of his Disciples , that they might understand the Scriptures , Without this special Help and PROMTING of God's Holy Spirit , the Word of God is unto the Reader , be he never so wise or well learned , as the Vision of a sealed Book . Now unless Men are bound to do what they do not understand how to do , then only are they to do them where they are Revealed or Discovered to them , which being by the Spirit only , according to their Doctrine , the Testimony and Discoveries of the Spirit are requisite to our understanding of the Scriptures , which implies and comprehends a Discriminating Knowledge or Certain Discerning of what we should practise from what is not obliging upon us to practise , and consequently , that we ought not to run head long without such knowledge . T. Collier , an Ancient and Eminent Man among the Western-Separatists of our Nation , writeth thus : For me to speak of God , because another speaks of him ; and to be able to talk much of God as I read of him in Scripture , NOT BEING MADE ONE IN THE SAME TRUTH , I see and speak BUT WHAT ANOTHER HATH SPOKEN ; and so may speak truly sometimes of God , but it is by Hear-say , ANOTHER MAN's TRUTH , BUT NOT MINE ; so , I doubt , many a Soul BOASTS IN ANOTHER MAN's LIGHT . — Again , I see that external Actings according to a Rule without , is nothing , if not flowing from a Principle of Life and Love within . Which is more then E. B. said , of whom J. Faldo ( with unworthy Reflection and base Wrestings ) hath said so much . Thus far goes my Rejoynder , and I hope far enough to defeat our Skirmisher , and rout all his false Consequences in the plain Field ; I will not abound in my own Sense , but shall leave every impartial Reader to determine , whether E. Burrough or W. Penn for him understood and intended those Passages to all the Commandments of God , or those only that are of a pecu●iar and extraordinary Nature , which are both by J. F. and J. C. so odiously relented and improved , even to all Atheism and Impiety . But for further Satisfaction to my Reader and to compleat this Adversary's Defeat , I will suppose him making this Acknowledgment and Objection , viz. I grant that both J. F. and my self have unworthily wrong'd E. B 's Words and Sense , and W. Penn 's too , as to the main scope of the Controversie , believing they intended what they said , not of all the Commands of God , and I am willing to let go the last of the three Passages I cite in my Pamphlet , viz. When any Man is convinced that what was commanded another is required of him , then , and ( not till then , he is rightly authorized to perform it , believing this related to extraordinary Cases ; but I am yet dissatisfied with the other two Passages still , viz. No Command in the Scripture is any further obliging upon any Man , then as he finds a Conviction upon his Conscience — It is Conviction that can only oblige to Obedience . I still believe that all those horrid Consequences I skirmisht him with , are due to that Doctrine : What more can J. C. say for himself then this Objection imports ? I shall now defend my Words , as he hath laid them down , from any such Inferences as he has given in their Name . To make my Answer clear , it is to be consider'd ; first , What is that Conscience I mean ; next , What the Conviction , and by whom given , which understood , corrects his Folly ( to say no worse ) and ends the Debate with his Defeat . To say nothing here of the various Definitions that are of Conscience , nor is it so proper , for the Question is about what Conscience , I shall keep to the Distinction in Scripture ; the Scripture mentions two Sorts of Conscience , a Good and an evil Conscience ; the Question will be , which I meant ; if the last , as sayes J. C. I am gone ; if the former , he is routed ; not the latter , say I , for two Reasons , the one , because a wicked seared Conscience , as such , rejects all Conviction , the other , because I have particularly declared against I. F. that spoke not of any such Conscience ; nay , I have excepted and made Provision against any such Construction in my very Answer ; so to take and render me then is injurious . But if I meant it of a corrected , rightly qualified Conscience , such as the Apostle speaks of , Rom. 2. 14 , 15. that bear Witness in the Gentiles to the Work of the Law of God writ in their Hearts , then it will follow , that this Skirmisher is beside the Saddle , and hath shouldered himself out of the Point . But next , what is Conviction that obliegeth ? is it Imagination only ? or a Diabolical Suggestion to kill , rob , lye , &c. as sayes I. C. no such Matter , but a clear Understanding and sound Judgment , and upon right Conclusions , from the Manifestation of the Light , Grace or Spirit of God , that attends all People whose Day is not over for their Conviction and Conversion to God ; this I do verbally provide for in my Answer and Rejoynder to I. Faldo , yet hath J. C. so strangely rendered both me and my Assertions therein ; certainly this Man is the greatest of Novie●s in our Controversie and Religion , or incomparably base ; for either he supposeth that we do not hold , That all Men are enlightned with a measure of saving Light so as that Men cannot plead ignorance of what is fit for them to do , which is our known Principle , and he confesseth it , p. 13. or that if he doth so know , he must admit that this divine Light is idle and insufficient to convince People ; or lastly , believing neither , he doth very ill to tell the World in our Name , that we make debauched and seared Consciences our Rules of Obedience to Salvation , and subject the Laws of God and Man to the Acknowledgment of such depraved Consciences . Again , where there is no Law , there is no Transgression , and where the Law is not known , there is no Law ; now I. C. would have us believe , p. 8. & 9. that the very Ten Commandments , as well as the Sayings of Christ , and Writings of his Apostles are so spiritual and mysterious , that carnal Men , as such , cannot know them , no not so much as to understand what God mans when he sayes , Thou shalt not kill : Now if this Tale be true , what 's become of J. C. for if the Scrpiture sayes Where there is no Law , there is no Transgression , and Reason assures us , that where a Law is not known , there is no Law , and that J. C. tells us , that no Man that is not spiritual can know God's Law and Commands , even when they are publisht , and that the Spirit of God only gives the spiritual Knowledge of them ; will it not unavoidably follow , That no Command obligeth without Conviction , since no Command tyes without Knowledge , which is Conviction , sayes J. C. p. 3. yet again the whole Bible J. C. receives for Truth , either by Authority or Revelation , both which Wayes require Conviction ; for if he goes upon the Foot of Authority , he must be satisfied in his Conscience that those who writ , divulged , preserved and recommended it have not put any Trick or Abuse upon him , which is Credit upon a Sort of Conviction ; if he embraceth the Bible upon the Revelation and Testimony of the Spirit in himself ( the old Protestant Plea ) that is not possible without Conviction , for Evidence is Knowledge , & Knowledge Conviction ; and if I must have the Conviction of God's Spirit for the whole , I must have it for the Parts ; and therefore no Command in Scripture is any further obliging upon any Man then as he finds a Conviction upon his Conscience ; the contrary makes God a very hard Master ; for 't is to ▪ say , that he reaps where he hath not sown , that his Laws are not binding where they are not known , and that he requires an Obedience without giving Men the Understanding of their Duty : again , they are Christ's own Words , I will send the Comforter , or rather Advocate unto you , and when he is come , he will convince the World of Sin. I demand if the Conviction of the Spirit is not here made the Rule of Judgment and Practice . Again , If I had not done among them the Works that none other man did , they had not had Sin ; here Conviction goes before Sin , and that makes Death follow Sin : For the Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of men , who hold the Truth in Vnrighteousness , because that which may be known of God is MANIFEST IN THEM , for God hath SHEWED it unto them . So the Prophet , He hath SHEWED unto thee O Man what is good . And upon whom doth not his Light arise ? In him was Life , and the Life the Light of Men ; that was the true Light which LIGHTETH EVERY Man that cometh into the World. For it is a Shame to speak of those Things which are done of them in secret ; but ALL THINGS THAT ARE REPROVED are made MANIFEST by the Light. For the Grace of God that brings Salvation hath APPEARED unto ALL Men , teaching us , that denying Vngodliness and VVorldly Lusts we should live soberly , righteously and godly in this present VVorld . For if our HEART condemn us , God is greater , and knoweth all Things ; Beloved , if our HEART condemn us not , then have we Confidence towards God ; which Passages prove an universal Principle , not condemning without requiring , nor requiring without manifesting and convincing ; therefore it is no God-blaspheming nor Soul-damning Error ( as says J. C. p. 14. ) to affirm that there is no Obligation without Conviction , nor Duty without Knowledge ; what would this Skirmisher mak Jews of us , to act upon Zeal without Knowledge ? or Athenians , to worship and dedicate Temples to an unknown God ? and lay it down for an Axiom of Divinity , That Men stand oblig'd , not only without , but against Conviction ; is he not like to give a rare account of his Onset , that mannages it at this Rate ? the poor Man has mist his Blow , and is fallen down with striking at me ; this appears by his manifest Mistakes and gross Contradictions too , his Mistakes I have already shown ; I shall now touch briefly upon his Contradictions , wherein he is as kind as he was cruel , and gives but all that he plundered from us , and so ends the Skirmish . His first Contradiction is this . I grant you that no man stands bound to obey any Command , which it is utterly impossible for him to know & be convinced of ; But doth this assoyl and clear him from yielding the Cause ? — But where nothing hinders a man from knowing his Duty , but his own Neglect and wilful Carelesness , and where a man shall by Sin debauch and sear his Conscience , will you excuse this Man — If indeed the Case were so , that no Conviction could be , or none that I could any Way compass , then I were in no Fault , but where it is my Fault if I be unconvinced — in such Case God may justly charge me with the Omission of Duty , and the Commission of Evil — and by granting this , I assoy● and clear the Justice of God. No doubt in the least , and a Seasonable Peccavi for what he has done , for , how wide is this off what I have said , of which I. C. has said so very ill ? I say , No Command is obliging without Conviction ; I. C. saith , No Command is obliging without Conviction , provided he doth not hinder his own Convincement . As if I stated it , that Let men shut their Eyes , stop their Ears , rebel , blaspheme , give themselves up to all Superfluity of Naughtiness till Conscience is seared as with an hot Iron , yet without the Conscience be convinced , or that God by Force make it to see , hear , and be sensible whether it will or no , men are not obliged by any of his Commands ; for this is the very Way he states the Case for me , though I do so particularly provide against any such dissolute and infamous Pretences . This is so plain , that when I say , that Conviction only obliges to Obedience , I add , that what works the Conviction is the Manifesting Light. Universal Grace or Quickning Spirit in the Heart of Mankind ; so that let us now see the real Difference betwixt this Skirmisher's Grant at the End of the Day , and what he so furiously flew upon in the Beginning . Saith he , I am bound to obey no Command , but what I am convinced of , provided I do not neglect or reject the means of my Convincement . p. 11. Say I , No Command is further obliging upon me , then as I find a Conviction in my Conscience by the Light , Grace or Spirit of God , unto which all men should have regard ; for that follows in my same Answer as an Explanation and Guard to that Assertion , most unworthily neglected by my Adversary , only to make Room for this vain and fruitless Skirmish . Now unless my Conviction by the Grace of God , be neglecting the means of Conviction as most undoubtedly it is not it being the only Way of true Conviction ) what Iota of Difference is there between my Assertion , and his Concession ? For Instance , no man is bound to answer a Question he doth not hear , say I ; no man is bound to answer a Question he does not hear , if he did not stop his Ears , or refuse to hear , saith he , as If I admitted , that men might stop their Ears , and yet be excusable , which is to read my Assertion thus , No man is bound to answer a Question that he will not hear ; and no Command is obliging upon a man that will not be convinced . The most contradictory to my Assertion that can well be , especially when I neither lay the Obligation upon every Conviction , but that only which comes from the Holy Spirit of Truth ; that is alwayes present to convince all of their Duty , nor subject that Conviction to the corrupt wills of Men. I shall here sum up all my Authorities into one , and that is W. Perkins a famous man in his time , whose Judgment may perhaps sway a little to correct the Etravagancy of this young Skirmisher . — Such Persons as have not so much as heard of Christ , though they are apt and sit to be bound in Conscience by the Gospel in as much as they are the Creatures of God , yet are they not indeed actually bound , till such time as the Gospel be REVEALED , or at the least means of Revelation offered . Reason I. VVhatsoever Doctrine or Law doth bind Conscience , must in some Part. BE KNOVVN by Nature or by Grace , or by both the Vnderstanding must FIRST OF ALL CONCEIVE or at the least have means of conceiving fore Conscience can constrain , because it ; BINDETH BY VIRTUE OF KNOVVN CONCLUSIONS in the Mind , therefore things that are ALTOGETHER VNKNOWN AND VNCONCEIVED OF THE VNDERSTANDING DO NOT BIND IN CONSCIENCE . Now that the Gospel is unknown of many I have already proved . therefore it binds them not in Conscience . II. Paul saith , Rom. 2. 12. They which sin without Law , shall be condemned without Law. To this he brings Augustine , Tract . 89. on John 15. 22. saying , that the Gentiles may have an Excuse for not believing in Christ . Bish . Sanderson is of the same Judgment in his Oxford Lectures on Conscience . Now for his next Contradiction , which is in ample manner thus . God and CONSCIENCE will never smite for meer ( p. 11. ) and total Impossibilities ; what are they I. C. ? to obey a Command which it is utterly impossible to know or be convinced of : Very well , enough of this before ; but what 's the Matter with Conscience ? how comes this strange Advance of a suddain from the Bar to the Bench ? what , a Regicide , a Parricide , a Murderer , an Adulterer , a Drunkard , a Thief , a Traytor , a Tyrant , a Blasphemer , an Atheist , and now a Judge , and such a Judge too as takes Place next God himself in Judgment ; God and CONSCIENCE will never smite and condemn , &c. O Powerful Conscience ! and O Righteous Conscience too ! what , a just Judge at last ! both able and equal ? certainly then it can be no Error to follow thy Dictates , nor make thy Convictions the Measures of our Obedience ; but tell me O Conscience , if Princes and Rulers make never so good Laws , with thou come and say , I deny all these Laws and the Makers of them ; Children may murder their Parents ; Subjects , their Princes ; Servants , their Masters ; one Man , another ? p. 5 , 6. Dost thou require men to do all these Impieties underpain of Damnation ? if not , go to I. C. for Satisfaction ; for he has grievously abused thee . In short , Reader , So perplext is the Man in his Skirmish , that he seems to have scar'd no Body so much as himself ; he has frigtned himself with his own Bulbeggar ; and as it happens with young Hottspurs , Conceit carries them on , but leaves them in the Fray , to get off as they can : so it has fallen out with I. C. he is in , and he known not how to get out again . One while he appeals to God and Conscience ; If God and Conscience approve me , p. 2. here he makes Conscience the Rule of his Writing as well as God ; another while , We may do the most horrid Crimes , and yet Conscience stood to them , and not only not smite us , but approve us and praise us , p. 5. By and by , God and CONSCIENCE will never smite and condemn for meer Impossibilities ; here again it is joyned with God in Righteous Judgment . p. 11. Again , If Conviction be the Ground of Obedience , and the Authority of Scripture depend upon the Rectitude and Purity of Conscience , then all rational Law , Order and Government divine and human is overturned , and a stop put to all Religion and Piety towards God , to all Conscience , Honesty and Charity toward Men. Let God command what he will , Conscience may come and say , I deny this Command and him that commandeth it , p. 5. I desire to know of this Man , by what Trope or Figure it is that he makes adhering to Conscience the Way to overturn and stop Conscience : that 's the first Case of Conscience I have to ask of him . The second is this , how Conscience can be coupled with Honesty and Charity , nay , with God himself , and yet have the Impudence to tell God , I deny thy Command and thee too ; is not this strang Divinity ? surely this Man is but a Parson by the by ; for he violates the common Rules of Theology , as their own Schools teach . But once more in Honour of Conscience , and to make her amends , as he began with the leave of Conscience , he ends , if we will believe him , with the Judgment of Conscience , hear him . I would be glad to make the best I can of your Position , but I must protest my Conscience and Conviction ; thus doth he make that his Guide his whole Pamphlet reprobates . The next Contradiction is this , that Conscience is made by him to be killed with Sin , as if it were a just Principle ; and by and by he renders it the seared active Sinner , p. 5. One more , Lastly , he tells us , that he grants that without the Light within we could not at all come to the Knowledge of the Scriptures , p. 12. yet that the Light within gives the Drunkard leave to be drunk . Again , The Light within , which should be his GUIDE , like a negligent drunken Coach-man sleeps , and the Horses run wood , or he drives into Pits and Bogs ; so doth the Light within take Part with the Flesh and Satan against you , p. 13. These Contradictions speak for themselves , though against him ; the Reader may easily judge at what a Pass this Parson-skirmisher hath reduced himself , that writes at this Randome Rate . But what further of his elaborate Studies in Divinity ? why this , If Scripture go ( sayes he ) farewel God , and Christ , and Heaven , and all Law , and Rule , p. 13. Now God forbid that the Scriptures should go ; but since in telling a Fib of us ( as if we slighted them ) he has adventured such an Axiom abroad in the World , I think fit thus to animadvert : Doth God , Christ , Heaven , all Law and Rule depend upon Scripture ? strange Change ! the Creator depends upon the Creature ; the Saviour upon his Message ; Heaven upon the History of it ? Ridiculous , as well as blasphemous-Well , but this is the worst Sense ; let us see if we can find the best , and that is this , Farewel to our Knowledge and Enjoyment of God , Christ , Heaven , &c. if the Scriptures were lost ; but this is also Extravagant , since God hath not so tyed up himself to Scripture ; the Scripture it self tells us of a Law writ in the Heart , and that this is not an Inferiour State neither , but that of the New and everlasting Covenant . Again was there no God , Christ or Heaven , Law or Rule before Scripture ? the contrary is notorious , the World had enjoyed many Ages before the Scriptures were in Being ; Paradise needed them not ; and Abraham , Isaac and Jacob had them not ; and can this Parson think there was no Knowledge of God , Christ , Heaven , Law or Rule in those Ages ? wonderful ! what cross Prospects doth this Man take of Religion ! But what becomes of his spiritual Laws writ in Mans Nature ? p. 8 , 9. if all would be lost with the Scriptures ( which God preserve ) how cross is this to the Apostle's Sentence in this very Place , Rom. 2. For the Gentiles which have not the Law , do by Nature the Things contained in the Law , and are a Law unto themselves : it seems here was God , Heaven , Law & Rule without Scripture . Lastly , He would needs have it , That men may commit all sorts of Impiety upon Conviction ; see p. 4 , 5 , 10 , 11. whereas all these Evils are committed against Conviction , sayes every Orthodox Man , be they Sins of Wilfulness , Searedness or Ignorance ; for Wilfulness resists Conviction ; Scaredness overlayes , smothers or kills it , if it be possible ; and Ignorance is Darkness or Blindness , which is just opposite to Conviction . Perhaps he thought any thing would do against the Quakers , especially if Skirmish and Imprimatur began it ; but can he in his Conscience think ( for now he tells us he hath one , and he can appeal to it too ) that the Light within helps to the Vnderstanding of Scripture , and ought to be our Guide ; and yet that it should be a leud drunken , fleshly , satanical Principle , and a Rebel against God that gave it for those excellent Ends of knowing Scripture , and regulating our Conversation accordingly ? shall I return him his own Saying ? Quit talia fando temperet a lachrymis ? though we had all gone astray , I ever thought our Guide had kept the Way , and that should be our Condemnation ; but this Man teacheth other Doctrine , namely , that the Guide God hath given us leads to be drunk , and takes Part with the Flesh and Satan against God. What follows , but that every Man is discharged from adhering to such a Guide , especially since the People in the Coach are not to be blamed , if the Coach-man drive them into Pits or Bogs ; but seriously Parson is there no Soul damning or God blaspheming Error in this Doctrine , that chargeth him with making so ill Provision for the Rule of Man's Life ; would'st not thou take a better Coachman , left thy Horses , with thy Wits should run wood ? And hath the Almighty so ill helped us with a Guide , and yet denounceth so many heavy and eternal Punishments , in case I miss my Way ? This false Step in Divinity drives me to observe three or four more , and so conclude . The next is this , That the Indians have no Knowledge of Good or Evil ; which besides that contradicts the Testimony of Travailers , and the Judgment of all Learned Men ; and which is more , the Scripture too , that demanded of old , Vpon whom does not his Light arise ? and tells us , That every Man has a Measure of Light , and that the Grace of God appeared to all Men , the Par●on contradicts himself ; for he tells us of Laws of God writ in Man's Natures , which includes Indians , if Indians be Men. His next Error expressed or implyed by several places of his Pamphlet is , That all men are not convinced , reproved or condemned , though they may have the Means of it . I affirm that all men are Convinced , though they lay it not to heart ; for men see their Sin , unless they have sinned their Sight away , in case that can entirely be . God hath shewed unto thee O Man what is good : What Man is this ? the Iew ? yes , and the Gentile too : O Man ! that is , Mankind ; and can man see the Good and not the Evil , or can he see either and not be convinced ? Monstrum Horrendum Ingens : Pray how is man left without Excuse , if God shows him not Good and Evil ? and can he see , and not be convinced ? Sight is Conviction . But when all is done , granting the Man his black Opinion of Conscience and Conviction ; what can he say of a Quaker's Conscience I cannot say of a Protestant's ? Will he beray his own Nest , or mark his own Nose ? What other Argument used Luther , Melancthon , Zwinglius , Calvin and Beza &c. abroad ; B. Hooper , J. Bradford , I. Philpot , B. Iewel , &c. at home ? for their Separation from the Church of Rome . Does not this man know , that all those horried Consequences he has heapt upon my Assertion , may be ( and some of them have been ) urged against the men named and their Followers by the Popish Church , yea , and by one another too ? Is this Man a Protestant ? Why not a Papist ? Answ . Because of Conscience and Conviction to the contrary ; Hold there , sayes the Papist , the Church is above a private Conscience ; and what know I but your Conscience will Lye , Steal , Rebel against the Government , and at last Cut Throats . O by no means , I. C. may say , I am no such Man , my Conscience teaches me better things : Never tell me of that , sayes the Papist , whilst you make Conscience and Conviction the Rule of your Actions towards the Church , I have Cause to fear that will one time or other pretend a Conviction to follow all manner of Lusts , to overturn Law and Government , and to stop all Religion and Piety towards God , all Conscience , Honesty and Charity towards Men , p. 15. But God and Conscience approves me , sayes I. C. p. 2. I cannot believe more then I can believe ; nor do God and Conscience ever smite for meer Impossibilities , p. 11. and I must protest Conscience and Conviction for what I do , p. 13. And thus I. C. comes off with his Papist . Would one think then that this Man should fall so severely upon me for having any regard to Conscience and Conviction ? one would think he were beside himself , as well as the Truth : But I am not without Hopes of his Information and Repentance ; till then I would advise the Imprimatur man , not to be so Licentious ; and in the mean while , it can do him no harm to meditate well upon this Passage of Scripture , And he causes all , both great and small , rich and poor , bond & free to receive a MARK in their Right Hands or in their For●heads ; and that no man might BVY or SELL , save he that had the MARK or the NAME of the BEAST , Rev. 13. 16 , 17. I shall conclude with the Judgment of B. Andrews , W. Perkins and B. Wilkins upon Conscience , and that shall be my Contribution to the Parson 's better Proficiency in Divinity ; for I hear he is but Lately and by Accident of the Trade . Lan● . Andrews Bp. of Winton , on the Commandments , chap. 6. saith , In the WORST of Men , when God puts the Bit in their Mouthes , those Sparks ( viz. that he hath placed in man ) will fly out . N. 5. He calls Conscience , God's Deputy or Vice-gerent . W. Perkins , Treatise of Conscience , in his Works Theological , 1 vol. pag. 517. Lond. 1636. impress . Conscience is a part of the Understanding in all reasonable Creatures , determining of their particular Actions , either with them or against them . — Understanding hath two parts , Theoretical & Practical ; under the latter is Conscience , because his property is to judge of the Goodness or Badness of Things or Actions done — Reason of the Name of Conscience , scire to know , is of one Man alone by himself ; and conscire is when two at the least know some one secret thing , either of them knowing it together with the other : Therefore the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conscientia , Conscience , is that thing that combines two together , and makes them Partners in the Knowledge of one and the same secret . — Man by a Gift given him of God knows , together with God , the same things of himself : And this Gift is named Conscience . — It is ( as it were ) a little God , sitting in the middle of Mens Hearts , arreigning them in this Life , as they shall be at the Tribunal of God in the last Judgment . — Power in the Soul , the Property whereof is to take the Principles and Conclusions of the Mind , and apply them , and by applying , either to Accuse or Excuse — I Conscience be lost , it is only in respect of the use thereof , as Reason in a Drunkard , and not otherwise — Conscience is a Thing of a divine Nature , and is a thing placed of God in the midst , between him and Man , as an Arbitrator , to give Sentence and to pronounce either with Man or against Man unto God. Bish . Wilkins's Real Character , Definition of Conscience , It s a Faculty whereby we apply general Principles to particular Cases , being a practical Judgment or Memory , relating to Matters of Duty . The Opposite to it , Unconscionableness , Searedness , Profligateness , &c. These Testimonies give great Honour to Conscience , as the generallity of Professions give to the Men. By them it appears that Insensibility is not Conscience or Conviction ; and the Truth is , unconscionable implyes that conscionable is reasonable , just and good . For our Parts , we believe that God has placed his Witness in every Soul , Heart and Conscience ; and that all Mankind shall be Accused or Excused by it ; they that rebel against it , to them shall it be a Never-Dying Worm ; to them that love and obey it , an Everlasting Comforter . By this hath God awakened and redeemed us from a vain Conversation : T is his ancient Light and Spirit that strove with the old World , and strive with this . To no other Spirit is our Testimony , neither Conscience or Conviction , then that which is according to the Nature of it . And as I can make my Appeal to the Neighbours of I. C. and all other People else-where , if ever our Consciences or Convictions have led us to any such detestable Enormities , as he charges upon our Doctrines and Principle ; and if we have not rather had our Conversation among them in all Gentleness , Sobriety and Honesty ; so do I warn all , to whom this comes , that they judge us not with Unrighteous Judgment , nor readily receive the Reports and Suggestions of prejudiced Men against us and our holy Way . It s no easie thing to Flesh and Blood , for us to live uprightly in the Profession of it : meer Outside , Historical Faith , Large Shews , much Talk for Religion , will not do the Matter , if the Heart remains unsubjected , the affections unmortified , and no Peace with God sealed to the Soul ; Depart from me , will be the last dismal Sentence . Therefore my dear Country-men , Grieve not God's Holy Spirit ; encline your Hearts to his pure Word ; 't is nigh you ( as Rom. 10. ) that you should obey it and do it ; it will reform and regenerate you ; it will create all things new , from an Hard to a Broken Heart , from a Vain to a Contrite Spirit ; new Affections , new Desires , new Love , new Friendship , new Words , new Works , new Customs and Fashions ( not like the World's , that shall pass away , and Vexation of Spirit only remain in lieu of them forever ) Then shall the Peace of God slow into your Souls as a River , and nothing shall ever harm or make you afraid . Truly Friends , a Vain , Worldly , Unwatchful Conversation unrepented of , be your Profession and Church what 〈◊〉 will , will one Day harm and make you afraid ; for God 〈◊〉 Reward all people according to their Works : at that 〈◊〉 Day it will not be Well Talkt , or Well Profest , but WE●● DONE , good and faithful servants ; Why ? Because th●● have kept his holy Sayings ; Remember what Christ Jesus said ( by whom God will judge the Secrets of all Hearts in the Day of Account ) that for every Idle Word which Man speaketh , shall he give an Account in the Day of Judgment . As one that knows the Terrors of the Lord , I would perswade all men to turn to the living God ; For if the Righteous scarcely be saved , where shall the Vngodly and Sinner appear ? for the Kingdom of God stands in Righteousness , Peace and Joy in the holy Ghost ; and Sinners have nothing to do there : Neither think , that you are saved by Christ from Wrath , and not saved from Sin ; or that he has saved you from the Guilt , though the Nature and Acts of Sin remain ; no such can walk with God here ; for they must be translated , changed , renewed ; muchless can they enjoy the Lord hereafter . Wherefore cast about , and see how it is with you ; hearken while it is to day ; your faithful Monitor is in your own Bosom , and Waits and Knocks to be let into your most inward Affection , that he may be your Delight , the prime Object of your Love ; and blessed are they that are not offended in him , but believe in him , and confess him before all men ; the Outside Jew despised him then , the Outside Christian sleights him now ; but blessed be God , this spiritual Appearance of Christ in the Soul , to the Jews ( the Professors ) a Stumbling-block , to the Greeks ( the Wise Men ) Foolishness , is unto us , who have believed therein , the mighty power of God to our Salvation ; and the worst desire I have for you is , That you also may sincerely believe , and when Time with you shall be no more , receive , with all those that in the Self-denying Life of holy Jesus walk , and saint not , to the End of their Dayes , Glory , Honour and Eternal Life , Amen . THE END Notes, typically marginal, from the original text Notes for div A54213-e80 D. Cave's prim . Christ . Quak New nick Name for Old Christ . pag. 71 , 72. pag. 34. Ed. Bur. pa. 34 , 35. pag. 71 , 72 , 73. a Ought any man to obey what he does not know ? and is not Knowledge Conviction ? I provoke him or any to give me a Scripture for that . But more of this anon ; observe what follows . b The Apostle here does plainly exhort them to make their Conviction on their Rule ; for there was something in them that brought shame over them for their Evil Deeds , the true Light and Spirit , that makes known what of God is to be known in man. c True still ; for Man can't see without Eyes , nor act without Knowledge : But the Question is , What Conviction this is ; the words prove that it is by the Light and Spirit of God ; then the feared Conscience and debancht Mind are I. C. speaketh of plainly excluded ; here I mention the Conviction , and that which works it : What Countenance do either give I. C. tos heap those foul and Impiou Consequences upon me ? d This plain Distinction I made is left out by him , that he might the better have his Ends , and Conceal the Injustice of his Work. c This is a direct Contradiction to his Inference and Allegation , who would have me to hold , that what is in any Case commanded one Man , is not binding upon another , when I limit it to Extraordinary Cases , and just after say , that the Moral Commands of God are obliging upon all , How is it then that I deny the Ten Commandments to belong to all Men , or that I hold , men may Kill , Steal , &c. and not be cullpable ? O disingenuous man ! f This Out living their Day plainly shows , that I excluded seared Consciences ; how then do I make a seared Conscience my Rule of Obedience , or the readiest Way to Salvation ? g Is not this the Language of I. C ? are they not Brethren in Abuse ? h Is not this a plain Distinction ? what could be plainer against any such Consequences as I. C. draws , and to prove that I understood not what he renders me to have intended ? Levit. 19. 18 , 19. i How plentiful are the Evidences of our Innocency ; and how distinctly nay the Reader see that E. B. writ of Particular & Extraordinary Commands ? k Let me pray the Reader , and prevail with him to dwell a while upon this Passage , and do an Innocent Man , yea , an Abused People Justice , Does this plead for Rantism , Atheism , Blasphemy , Murder , &c as I. C. tells us ? l This is the Tendency of his Doctrine , who flyes out upon Conscience and Inward Conviction , as if they were the only great Enemies of his Salvation . m This notable Clause clears our Sense more particularly , and gives a very plain Discovery of our Enemy's Disingenuity . We speak of Positive , J. F. and I. C. conclude our Argument against all moral Commands ; these are Ministers of the Gospel all this while , if they may be believed . Phil. 3. 15. n What sayes my Reader to this Passage and plain Provision , made by me against blinded , deluded and hardened Minds and Consciences ? Does this agree well with my present Adversary's swaggering Consequences , especially that which makes me to deny sins of wilful Ignorance ? What Gospel can a Man so qualified be Minister of ? o This further proves what Conviction as well as what Commands I understood ; and ought to shame my Adversary , if he has any Ingenuity in him , for that ill Vse he has made of my words about Conscience and Conviction . p What sayes I. C. to this ? Is the Conscience and Conviction I make so necessary , a blind , dark , scared Conscience ? Do I leave it there ? Is that the Language of my Doctrine ? Is it not a Conscience convinced and taught by God's holy spirit ? Let what follows and the Three Testimonies be weighed . W. Tindal's Works , pag. 319. p. 80. B. Jew . contr . Hard. p. 53● , 534. T. Coll. Works , p. 247. p. 8. & 9. Joh. 16. 7 , 8. Chap. 15. 24. Rom. 18. 19. Mic. 6. 8. Joh. 1. 5. 9. Ephe. 5. 12 , 13. Joh. 3. 20 , 21. Rom. 10. 2. Acts 18. 22 , 23. p. 11. W. Perk. Works of Consc . p. 512. Heb. 8. p. 8 , 9 , 11. p. 9 , 10. Mic. 6. 8. p. 518. p. 519. Note . 
A54216	----	Some fruits of solitude in reflections and maxims relating to the conduct of human life. Licens'd, May 24. 1693. Penn, William, 1644-1718. 1693 Approx. 98 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54216 Wing P1367 ESTC R216936 99828649 99828649 33080 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54216) Transcribed from: (Early English Books Online ; image set 33080) Images scanned from microfilm: (Early English books, 1641-1700 ; 1956:14) Some fruits of solitude in reflections and maxims relating to the conduct of human life. Licens'd, May 24. 1693. Penn, William, 1644-1718. [16], 134 p. printed for Thomas Northcott, in George-Yard in Lombard-Street, London : 1693. By William Penn. The first leaf is blank; last leaf blank?. Caption title on p. 1 reads: Reflections and maxims. Errata on verso of final leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims -- Early works to 1800. Conduct of life -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Some Fruits of Solitude : IN REFLECTIONS AND MAXIMS Relating to the CONDUCT OF Human Life . Licens'd , May 24. 1693. LONDON : Printed for Thomas Northcott , in George-Yard in Lombard-Street , 1693. The Preface . Reader . THis Enchiridion , I present thee with , is the Fruit of Solitude : A School few care to learn in , tho' none Instructs us better . Some Parts of it are the Result of serious Reflection ; Others the Flashings of Lucid Intervals ; writ for private Satisfaction , and now publisht for an Help to Human Conduct . The Author blesseth God for his Retirement , and kisses that gentle Hand which lead him into it . For tho' it should prove Barren toth ' World , it can never do so to him . He has now had some Time he could call his own ; a Property he was never Master of before ; In which he has taken a View of himself and the World ; and observed wherein he hath hit and mist the Mark ; what might have been done , what mended , and what avoided ; together with the Omissions and Excesses of others , as well Societies and Governments , as private Families , and Persons : And he verily thinks were he to live over his Life again , he could , with God's Grace , serve Him , his Neighbour and Himself , better than he hath done , and have Seven Years of his Time to spare . And yet perhaps he hath not been the Worst or the Idlest Man in the World ; nor is he the Oldest . And this is the rather said , that it might quicken thee , Reader , to lose none of the Time that is yet thine . There is nothing of which we are so lavish as of Time , and about which we ought to be more solicitous . Without it we can do nothing in this World. Time is what we want most , but what , alas ! we use worst ; and for which God will certainly most strictly reckon with us when Time shall be no more . It is of that Moment to us in reference to both Worlds , that I can hardly wish any Man better , than that he would seriously consider what he does with his Time : how and to what Ends he employs it ; and what Returns he makes to God , his Neighbour and Himself for it . Will he never have a Leger for this ? To come but once into the World , and Trifle away our true Enjoyment of it , and of our selves in it , is lamentable indeed . This one Reflection would yield a thinking Person great Instruction . And since nothing below Man can Think ; Man , in being Thoughtless , must needs fall below himself : And that , to be sure , such do , as are unconcern'd in the use of their most precious Time. This is but too evident , if we will allow our selves to consider , that there is hardly any thing we take by the Right End , or improve to its just Advantage . We understand little of the Works of God , either in Nature or Grace . We pursue false Knowledg ; and mistake Education extreamly . We are violent in our Affections ; Confused and Immethodical in our whole Life ; making that a Burthen which was given for a Blessing ; and of little Comfort to our selves hending the true Notion of Happiness , and so missing of the Right Use of Life and Way of happy Living . And till we are persuaded to stop , and step a little aside , out of the noisy Crowd and Incumbering Hurry of the World , and calmly take a Prospect of things , it will be impossible we should be able to make a right Judgment of our selves , or know our own Misery . But after we have made the just Reckonings , which Retirement will help us to , we shall begin to think the World in great measure Mad , and that we have been in a sort of Bedlam all this while . Reader , whether Young or Old , think it not too soon or too late to turn over the Leaves of thy past Life : And be sure to fold down where any Passage of it may affect thee ; And bestow thy Remainder of time , to correct those Faults in thy future Conduct ; be it in relation to this or the next Life . What thou wouldst do , if what thou hast done were to do again , he sure to do as long as thou livest , upon the like Occasions . Our Reflections seem to be vigorous , as often as we survey our past Errors . But , alas , our Resolutions are apt to be flat upon fresh Temptations to the same things . The Author does not pretend to deliver thee an Exact Piece ; his Business being not Vanity , but Charity : 'T is Miscellaneous in the Matter of it , and by no means Artificial in the Composure . But it contains Hints , that may serve thee for Texts to preach to thy self upon ; and which comprehend much of the Course of Human Life ; Since whether thou art Parent or Child ; Prince or Subject ; Master or Servant ; Single or Married ; Publick or Private ; Mean or Honourable ; Rich or Poor ; Prosperous or Improsperous ; in Peace or Controversy ; in Business or Solitude ; whatever be thy Inclination or Aversion ; Practice or Duty ; thou wilt find something not unsuitably said for thy Direction and Advantage . Accept and Improve what deserves thy notice . The rest excuse , and place to account of good Will to thee and the whole Creation of God. REFLECTIONS AND MAXIMS . I. IT is admirable to consider how many Millions of People come into , and go out of the World , ignorant of themselves , and of the World they have lived in . 2. If one went to see Windsor-Castle or Hampton-Court , it would be strange if he did not observe and remember the Situation , the Building , the Gardens , Fountains , &c. And yet few People know themselves ; no , not their own Bodies , the Houses of their Minds , the most curious Structure of the World ; a living walking Tabernacle ; nor the World out of which it was made , and in which it is fed ; which would be so much our Benefit , as well as our Pleasure , to know . 3. The World is a great and stately Volume of Natural Things ; but how very few Leaves of it do we seriously turn over ! This ought to be the Subject of the Education of our Youth , who , at 20 , when they should be fit for Business , know not any thing of it . 4. We are in Pain to make them Scholars , but not Men ; to Talk , rather than to Know ; which is true Canting . 5. The first thing obvious to Children is what is Sensible ; And that we make no part of their Rudiments . 6. We press their Memories too soon , and puzle , strain and load them with Words and Rules ; to know Grammar and Rhetorick , and a strange Tongue or two , that it is ten to one may never be useful to them ; leaving their Natural Genius to Mechanical and Physical Knowledge uncultivated and neglected ; which is of exceeding Use and Pleasure to them through the whole course of their Life . 7. To be sure , Languages are not to be despised or neglected . But Things are to be preferred . 8. Children had rather be making of Tools and Instruments of Play ; Shaping , Drawing , Framing and Building , &c. than getting some Rules of Propriety of Speech by Heart : And those also would follow with more Judgment , and less Trouble and Time. 9. It were happy if we studied Nature more in Natural Things ; and acted according to Nature ; whose Rules are few , plain and most reasonable . 10. Let us begin where she begins , go her pace , and close always where she ends , and we cannot miss of being Naturalists . 11. The World would not be longer a Riddle to us , the Heavens , Earth and Waters , with their respective , various and numerous Inhabitants ; their Productions , Natures , Seasons , Simpathies and Antipathies ; their Use , Benefit and Pleasure , would be better understood by us : And an Eternal Wisdom , Power , Majesty and Goodness , very conspicuous to us , through those sensible and passing Forms : The World wearing the Mark of its Maker , whose Stamp is every where visible , and the Characters very legible to the Children of Wisdom . 12. It is pity Books have not been composed for Youth , by some curious and careful Naturalists and Mechanicks , in the Latin Tongue , to be used in Schools , that they might learn Things with Words : Things obvious and familiar to them , and which would make the Tongue easier to be attained by them . 13. Many able Gardiners and Husbandmen are yet ignorant of the reason of their Calling ; as most Artificers are of the reason of their own Rules that govern their excellent Workmanship . But a Naturalist and a Mechanick of this sort , is Master of the reason of both , and may be of the Practice too , if his Industry keep pace with his Speculation ; which were very commendable ; and without which he cannot be said to be a compleat Naturalist or Mechanick . 14. Finally , if Man be the Index or Epitomy of the World , as Philosophers tell us , we have only to read our selves well to be learned in it . But because there is nothing we less regard than the Characters of that Power that made us , and can best tell us what we are and should be , we are even Strangers to our own Genius ; The Glass in which we should see that true , instructing and agreeable Variety , which is to be observed in Nature . 15. And yet we are very apt to be full of our selves , instead of him that made what we so much value ; and , but for whom , we can have no reason to value our selves by . For we have nothing that we can call our own , no not our selves : For we are all but Tenants ; and at Will too , of the great Lord of our selves , and the rest of this great Farm , the World that we live upon . 16. Man is become a strange Contradiction to himself , but it is of himself ; not being by Constitution but Corruption such . 17. He would have others obey him , even his own kind ; But he will not obey God , that is so much above him , and who made him . 18. He will lose none of his Authority ; no , not bate an Ace of it : He beats his Children , is angry with his Servants , strict with his Neighbours , revenges all Affronts to extremity , and forgets all the while that he is the Man ; and is more in Arrear to God , that is so very patient with him , than they are to him with whom he is so strict and impatient . 19. He is curious to Wash , Dress and Perfume his Body , but careless of his Soul. The one shall have many Hours , the other not so many Minutes . This shall have 3 or 4 new Suits in a year , but that must wear its old Cloaths still . 20. If he be to receive or see a great Man , how nice and anxious is he that all things be in order ? And with what respect and address does he approach and make his Court ? But to God , how dry and formal and constrained in his Devotion ? 21. In our Prayers we say , Thy Will be done : But mean our own : At least act so . 22. It is too frequent to begin with God and end with the World. But He is the good Man's Beginning and End ; his Alpha and Omega . 23. Such is now become our Delicacy , that we will not eat ordinary Meat , nor drink small , pall'd Liquor ; We must have the best , and the best cook't for our Body , while our Soul feeds on empty or corrupted Things . 24. In short , Man is spending all upon a bare House , and hath little or no Furniture within to recommend it ; Which is preferring the Cabinet before the Jewel , a Lease of seven years before an Inheritance . So absurd a thing is Man , after all his proud Pretences to Wit and Understanding . 25. The want of due Consideration is the cause of all the Unhappiness Man brings upon himself . For his second Thoughts rarely agree with his first , or pass without a considerable Retrenchment or Correction . And yet that sensible Warning is , too frequently , not Precaution enough for his future Conduct . 26. Well may we say our Infelicity is of our selves ; since there is nothing we do that we should not do , but we know it , and yet do it . 27. For Disappointments , that come not by our own Folly , They are the Tryals or Corrections of Heaven ; And it is our own sault , if they prove not our Advantage . 28. To repine at them does not mend the Matter : it is only to grumble at our Creator . But to see the Hand of God in them , with an humble Submission to his Will , is the way to turn our Water into Wine , and engage the greatest Love and Mercy on our side . 29. We must needs disorder our selves , if we only look at our Losses . But if we consider how little we deserve what is left , our Passion will cool , and our Murmurs turn to Thankfulness . 30. If our Hairs fall not to the Ground , less do we or our Substance , without God's Providence . 31. Nor can we fall below the Arms of God , how low soever it be we fall . 32. And tho' our Saviour's Passion is over , his Compassion is not . That never fails his humble , sincere Disciples : In him , they find more than all that they lose . 33. Is it reasonable to take it ill , that any Body desires of us that which is their own ? All we have is the Almighty's : And shall not God have his own when he calls for it ? 34. Discontentedness is not only in such a case Ingratitude , but Injustice . For we are both unthankful for the time we had it , and not honest enough to restore it , if we could keep it . 35. But it is hard for us to look on things in such a Glass , and at such a distance . And yet it is our Duty , and would be our Wisdom and Glory to do so . 36. We are apt to be very pert at censuring others , where we will not endure Advice our selves . And nothing shews our Weakness more , than to be so sharp-sighted at spying other Mens Faults , and so Purblind about our own . 37. When the Actions of a Neighbour are upon the Stage , we have all our Wits about us ; are Quick and Critical ; can split an Hair to find out every Failure and Infirmity : But are without any , or have but very little , sense of our own . 38. Much of this comes from ill Nature , as well as from an inordinate Value of our selves : For we love rambling better than home , and blaming the Unhappy , rather than covering and relieving them . 39. In such Occasions some shew their Malice , others their Justice , but few or none their Charity ; Especially if it be about Mony-matters . 40. You shall see an old Miser come forth with a set Gravity , and so much Severity against the Distressed , To excuse his Purse , that he will , ' ere he has done , put it out of all question , That Riches is Righteousness with him . This , says he , is the Fruit of your Prodigality ; ( as if , poor Man , Covetousness were no Fault ) Or of your Projects , or grasping after a gread Trade : While he himself would have done the same thing , but that he had not the Courage to venture so much ready Mony out of his own trusty Hands , tho' it had been to have brought him back the Indies in return . But the Proverb is just , Vice should not correct Sin. 41. They have a Right to censure , that have a Heart to help : The rest is Cruelty , not Justice . 42. Lend not beyond thy Ability , nor refuse to Lend out of thy Ability ; Especially when it will help others more than it can hurt thee . 43. If thy Debtor be honest and capable , thou hast thy Mony again ; if not with Encrease , with Praise ; If he prove insolvent , don't ruin him to get that , which it will not ruin thee to lose : For thou art but a Steward , and another is thy Master and Judge . 44. The more merciful Acts thou dost , the more Mercy thou wilt receive ; And if with a charitable Imployment of thy Temporal Riches , thou gainest eternal Treasure , thy Purchase is infinite ; Thou wilt have found the Art of multiplying indeed . 45. Frugality is good , if Liberality , be join'd with it . The first is leaving off superfluous Expences ; the last bestowing them to the Benefit of others that need . The first without the last begins Covetousness ; the last without the first begins Prodigality : Both together make an excellent Temper . Happy the Place where ever it is found . 46. Were it universal , we should be cur'd of two Extreams , Want and Excess ; And the one would supply the other , bringing both nearer to a Mean ; the just degree of earthly Happiness . 47. It is a Reproach to Religion and Government to suffer so much Poverty and Excess . 48. Were the Superfluities of a Nation valued , and made a perpetual Tax or Benevolence , there would be more Alms-houses than Poor ; Schools than Scholars ; and enough to spare for Government besides . 49. Hospitality is good , if the poorer sort are the Subjects of our Bounty ; else Superfluity . 50. If thou wouldst be happy and easy in thy Family , above all things observe Discipline . 51. Every one should know their Duty , and there should be a Time and Place for every thing : And whatever else is done or omitted , be sure to begin and end with God. 51. Love Labor : For if thou dost not want it for Food , thou mayest for Physick . It is wholsom for thy Body , and good for thy Mind . It prevents the Fruits of Idleness , which many times comes of nothing to do , and leads too many to do what is worse than nothing . 53. A Garden , an Elaboratory , a Work-house , Improvements and Breeding , are pleasant and profitable Diversions to the Idle and Ingenious : For here they miss ill Company , and converse with Nature and Art ; whose Variety are equally grateful and instructing ; and preserve a good Constitution of Body & Mind . 54. To this a spare Dyet contributes much . Eat thereforeto live , and do not live to eat . That 's like a Man , but this below a Beast . 55. Have Wholsom but not costly Food , and be rather cleanly than dainty in ordering it . 56. The Receipts of Cookery are swell'd to a Volume , but a good Stomach excels them all ; to which nothing contributes more than Industry and Temperance . 57. It is a cruel Folly to offer up so many Lives of Creatures , as make up the State of our Treats ; As it is a prodigal one to spend more in Sawce than in Meat . 58. The Proverb says , That enough is as good as a Feast : But it is certainly better , if Superfluity be a Fault , which never fails to be at Festivals . 59. Rarely drink but when thou art dry ; nor then , between Meals , if it can be avoided . 60. The smaller the Drink , the clearer the Head , and the cooler the Blood ; which are great Benefits in Temper and Business . 61. Strong Liquors are good at some Times , and in small Proportions ; being better for Physick than Food , for Cordials than common use . 62. The most comon things are the most useful ; Which shews both the Wisdom and Goodness of the great Lord of the Family of the World. 63. What therefore he has made rare , don't thou use too commonly : Lest thou shouldst invert the Use and Order of Things ; become Wanton and Voluptuous ; and thy Blessings prove a Curse . 64. Let nothing be lost , said our Saviour . But that is lost that is misused . 65. Neither urge another to that , thou wouldst be unwilling to do thy self ; nor do thy self what looks to thee unseemly and intemperate in another . 66. All Excess is ill : But Drunkenness is of the worst sort . It spoils Health , dismounts the Mind , and unmans Men : It reveals Secrets , is quarrelsom , lascivious , impudent , dangerous and mad . In fine , he that is drunk is not a Man : Because he is so long void of Reason , that distinguishes a Man from a Beast . 67. Excess in Apparel is another costly Folly. The very Trimming of the vain World would cloath all the naked one . 68. Chuse thy Cloaths by thine own Eyes , not anothers . The more plain and simple they are , the better . Neither unshapely , nor fantastical ; and for Decency , not for Pride . 69. If thou art clean and warm , it is sufficient ; for more doth but rob the Poor , and please the Wanton . 70. It is said of the true Church , The King's Daughter is all glorious within . Let our Care therefore be of our Minds more than of our Bodies . 71. We are told , with Truth , that Meekness and Modesty are the Rich and Charming Attire of the Soul : And the plainer the Dress , the more distinctly , and with greater Lustre , their Beauty shines . 72. It is great pity such Beauties are so rare , and those of Jezabel's Forehead are so common : Whose Dresses are Incentives to Lust ; but Bars , instead of Motives , to Love or Vertue . 73. Never marry but for Love ; but see that thou lov'st what is lovely . 74. If Love be not thy chiefest Motive , thou wilt soon grow weary of a Married State , and stray from thy Promise , to search out thy Pleasures in forbidden Places . 75. Let not Enjoyment lessen , but augment Affection ; it being the basest of Passions to like when we have not , what we slight when we possess . 76. It is the Difference betwixt Lust and Love , that this is fixt , that volatile . Love grows , Lust wastes by Enjoyment : And the Reason is , That one springs from an Union of Souls , and the other from an Union of Sense . 77. They have divers Originals , and so are of different Families : That inward and deep , this superficial ; This transient , and that Permanent . 78. They that Marry for Mony cannot have the true Satisfaction of Marriage ; the requisite means being wanting . 79. Men are generally more careful of the Breed of their Horses and Dogs than of their Children . 80. Those must be of the best Sort , for Shape , Strength , Courage and good Conditions : But as for these , their own Posterity , Mony shall answer all Things . It makes the Crooked Streight , sets Squint-Eyes right , cures Madness , covers Folly , changes ill Conditions , mends the Skin , gives a sweet Breath , repairs Honour , makes Young , works Wonders . 81. O how fordid is Man grown ! Man , the noblest Creature of the World ; as a God on Earth , and the Image of him that made it ; thus to mistake Earth for Heaven , and worship Gold for God! 82. Covetousness is the greatest of Monsters , as well as the Root of all Evil. I have once seen the Man that dyed to save Charges . What! Give Ten Shillings to a Doctor , and have an Apothecary's Bill besides , that may come to I know not what ! No , not he : Valuing Life less than Twenty Shillings . But indeed such a Man could not well set too low a Price upon himself ; who , tho' he liv'd up to the Chin in Bags , had rather die than find in his Heart to open one of them , to help to save his Life . 83. Such a Man is felo de se , and deserves not Christian Burial . 84. He is a common Nusance , a Weyr cross the Stream , that stops the Current : An Obstruction , to be remov'd by a Purge of the Law. The only Gratification he gives his Neighbours is to let them see that he himself is as little the better for what he has , as they are . For he always looks like Lent ; A sort of Lay Minim . In some Sense he may be compar'd to Pharaoh's lean Kine , for all that he has does him no good . He commonly wears his Cloaths till they leave him , or that no Body else can wear them . He affects to be thought poor , to escape Robbery and Taxes ; and by looking as if he wanted an Alms , excuses himself for giving none . He ever goes late to Markets , to excuse buying the worst : But does it because that is cheapest . He lives of the Offal . His Life were an insupportable Punishment to any Temper but his own ; and no greater Torment to him on Earth than to live as other Men do . But the Misery of his Pleasure is , that he is never satisfied with geting , and always in Fear of losing . 85. How vilely had He lost himself , that becomes a Slave to his Servant ; and exalts him to the Dignity of his Maker ? Gold is the God , the Wife , the Friend of the Mony-Monger of the World. 86. But in Marriage do thou be wise ; Prefer the Person before Mony , Vertue before Beauty , the Mind before the Body : Then thou hast a Wife , a Friend , a Companion , a Second Self ; one that bears an equal Share with thee in all thy Toyls and Troubles . 87. Chuse one that Measures her Satisfaction , Safety and Danger , by thine ; and of whom thou art sure , as of thy secretest Thoughts : A Friend as well as a Wife , which indeed a Wife implies : For she is but half a Wife that is not , or is not capable of being such a Friend . 88. Sexes make no Difference ; since in Souls there is none : And they are the Subjects of Friendship . 89. He that minds a Body and not a Soul , has not the better part of that Relation ; and will consequently want the noblest Comfort of a Married Life . 90. The Satisfaction of our Senses is low , short and transient : But the Mind gives a more raised and extended Pleasure , and is capable of an Happiness founded upon Reason ; not bounded and limited by the Circumstances that Bodies are confin'd to . 91. Here it is we ought to search our Pleasure , where the Field is large and full of Variety , and of an induring Nature : Sickness , Poverty or Disgrace being not able to shake it , because it is not under the moving Influences of worldly Contingences . 92 The Satisfaction of those that do so is in well-doing , and in the Assurance they have of a future Reward ; that they are best loved of those they love most ; and that they enjoy and value the Liberty of their Minds above that of their Bodies ; having the whole Creation for their Prospect , the most Noble and wonderful Works and Providences of God , the Histories of the Antients , and in them the Actions and Examples of the Vertuous , and lastly , themselves , their Affairs and Family , to exercise their Minds and Friendship upon . 93. Nothing can be more entire and without Reserve ; nothing more zealous , affectionate and sincere ; nothing more contented and constant than such a Couple ; nor no greater temporal Felicity than to be one of them . 94. Between a Man and his Wife nothing ought to rule but Love. Authority is for Children and Servants ; Yet not without Sweetness . 95. As Love ought to bring them together , so it is the best way to keep them well together . 96. Wherefore use her not as a Servant , whom thou would'st , perhaps , have serv'd Seven Years to obtain . 97. An Husband and Wife that love and value one another , shew their Children and Servants , That they should do so too . Others visibly lose their Authority in their Families , by their Contempt of one another ; and teach their Children to be unnatural by their own Example . 98. It is a general Fault not to be more careful to preserve Nature in Children ; Who ( at least in the second Descent ) hardly have the Feeling of their Relation ; which must be an unpleasant Reflection to affectionate Parents . 99. Frequent Visits , Presents , intimate Correspondence and Intermarriages , within allowed bounds , are means of keeping up the concern and affection that Nature requires from Relations . 100. Friendship is the next Pleasure we may hope for : And where we find it not at home , or have no home to find it in , we may seek it abroad . It is an Union of Spirits , a Marriage of Hearts , the Bond , of Virtue . 101. There can be no Friendship where there is no Freedom . Friendship loves a free Air , and will not be penned up in streight and narrow Enclosures . It will speak freely , and act so too ; and take nothing ill where no ill is meant ; nay where it is , 't will easily forgive and forget too , upon small Acknowledgments . 102. Friends are true Twins in Soul ; They Sympathize in every thing ; have the same Love and Aversion . 103. One is not happy without the other , nor can either of them be miserable alone . As if they could change Bodies , they take their turns in Pain as well as in Pleasure ; relieving one another in their most adverse Fortunes . 104. What one enjoys , the other cannot want . Like the Primitive Christians , they have all things in common , and no Property but in one another . 105. A true Friend unbosomes freely , advises justly , assists readily , adventures boldly , takes all patiently , defends couragiously , and continues a Friend unchangeably . 106. These being the Qualities of a Friend , we are to find them before we chuse one . 107. The Covetous , the Angry , the Proud , the Talkative , cannot but make ill Friends , as well as the False . 108. In short , chuse a Friend as thou dost a Wife , till Death separates you . 109. Yet be not a Friend beyond the Altar : But let Virtue bound thy Friendship : Else it is not Friendship , but an evil Confederacy . 110. If my Brother or Kinsman will be my Friend , I ought to prefer him before a Stranger ; or I shew little Duty or Nature to my Parents . 111. And as we ought to prefer our Kindred in point of Affection , so too in point of Charity ; if equally needing and deserving . 112. Be not easily acquainted ; lest finding reason to cool , thou makest an Enemy instead of a good Neighbour . 113. Be Reserved , but not Sour ; Grave , but not Formal ; Bold , but not Rash ; Humble , but not Servile ; Patient , not Insensible ; Constant , not Obstinate ; Chearful , not Light ; rather Sweet , than Familiar ; Familiar , than Intimate ; and Intimate with very few , and upon very good Grounds . 114. Return the Civilities thou receivest , and be ever grateful for Favours . 115. If thou hast done an Injury to another , rather own it than defend it . One way thou gain'st Forgiveness ; the other , thou doubl'st the Wrong and Reckoning . 116. Some oppose Honour to Submission : But it can be no Honour to maintain , what it is Dishonourable to do . 117. To confess a Fault , that is none , out of fear ; is indeed mean : But not to be afraid of standing in one , is Brutish . 118. We should make more haste to Right our Neighbour , than we did to Wrong him : And instead of being Vindicative , we should leave him to be judge of his own Satisfaction . 119. True Honour will pay treble Damages , rather than justifie one Wrong by another . 120. In such Controversies , it is but too common for some to say , Both are to blame ; to excuse their own Unconcernedness ; which is a base Neutrality . Others will cry , They are both alike ; thereby involving the Injured with the Guilty ; to mince the Matter for the Faulty , or cover their own Injustice to the wronged Party . 121. Fear and Gain are great Perverters of Mankind , and where either prevail , the Judgment is violated . 122. Avoid Company , where it is not profitable or necessary ; and in those Occasions speak little , and last . 123. Silence is Wisdom , where Speaking is Folly ; and always safe . 124. Some are so Foolish as to interrupt and anticipate those that speak , instead of hearing and thinking before they answer ; which is uncivil as well as silly . 125. If thou thinkest twice , before thou speakest once , thou wilt speak twice the better for it . 126. Better say nothing than not to the purpose . And to speak pertinently , consider both what is fit , and when it is fit to speak . 127. In all Debates , let Truth be thy aim , not Victory , or an unjust Interest ; and endeavour to gain , rather than to expose thy Antagonist . 128. Give no advantage in Argument , nor lose any that is offered . This is a Benefit which arises from Temper . 129. Don't use thy self to dispute against thine own Judgment , to shew Wit ; lest it prepare thee to be too indifferent of what is Right : Nor against another Man , to vex him , or for meer trial of Skill ; Since to inform , or to be informed , ought to be the end of all Conferences . 130. Men are too apt to be concerned for their Credit , more than for the Cause . 131. There is a Truth and Beauty in Rhetorick ; but it oftner serves ill turns than good ones . 132. Elegancy is a good Meen and Adress given to Matter ; be it by proper or figurative Speech ; where the words are apt , and Allusions very natural . Certainly it has a moving Grace : But it is too artificial for Simplicity , and oftentimes for Truth . The danger is , lest it delude the Weak , who in such cases may mistake the Handmaid for the Mistress ; if not Error for Truth . 133. 'T is certain , Truth is least indebted to it ; Because she has least need of it , and least uses it . 134. But it is a reproveable Delicacy in some that despise Truth in plain Cloaths . 135. Such Luxuriants have but false Appetites ; like those Gluttons , that by Sawces force an Appetite where they have no Stomach ; and Sacrifice to their Pallate , not their Health : Which cannot be without great Vanity , nor that without some Sin. 136. Nothing does Reason more Right , than the Coolness of those that offer it : And Truth often suffers more by the Heat of its Defenders , than from the Arguments of its Opposers . 137. Zeal ever follows an appearance of Truth , and the Assured are too apt to be warm ; But 't is their weak side in Argument ; Zeal being better shewn against Sin , than Persons , or their Mistakes . 138. Where thou art obliged to speak , be sure to speak the Truth : For Equivocation is half way to Lying ; as Lying , the whole way to Hell. 139. Believe nothing against another but upon good Authority : Nor report what may hurt another , unless it be a greater hurt to others to conceal it . 140. It is wise not to seek a Secret ; and honest not to reveal one . 141. Trust thy self , and another shall not betray thee . 142. Openness has the Mischief , tho' not the Malice of Treachery . 143. Never assent meerly to please others . For that is , beside Flattery , oftentimes Untruth ; and discovers a Mind liable to be servile and base : Nor contradict to vex others , for that shews an ill Temper ; and provokes , but profits no Body . 144. Do not accuse others to excuse thy self , for that is neither Generous nor Just . But let Sincerity and Ingenuity be thy Refuge , rather than Craft and Falshood : For Cunning borders very near upon Knavery . 145. Wisdom never uses nor wants it . Cunning to Wise , is as an Ape to a Man. 146. Interest has the Security , tho' not the Virtue of a Principle . As the World goes , 't is the surer side : For Men daily leave both Relation and Religion to follow it . 147. 'T is an odd sight , but very evident , That Families and Nations , of cross Religions and Humors , unite against those of their own , where they find an Interest to do it . 148. We are tied down by our Senses to this World : And where that is in Question , it can be none with Worldly Men , whether they should not forsake all other Considerations for it . 149. Have a care of Vulgar Errors . Dislike , as well as Allow , Reasonably . 150. Inquiry , is Human ; Blind Obedience , Brutal . Truth never loses by the one , but often suffers by the other . 151. The usefullest Truths are plainest : And while we keep to them , our Differences cannot rise high . 152. There may be a Wantonness in Search , as well as a Stupidity in Trusting . It is great Wisdom equally to avoid the Extreams . 153. Do nothing improperly . Some are Witty , Kind , Cold , Angry , Easie , Stiff , Jealous , Careless , Cautious , Confident , Close , Open , but all in the wrong Place . 154. It is ill mistaking where the Matter is of Importance . 155. It is not enough that a thing be Right , if it be not fit to be done . If not Prudent , tho Just , it is not adviseable . He that loses by getting , had better lose than get . 156. Knowledge is the Treasure , but Judgment the Treasurer of a Wise Man. 157. If thou wouldst be obeyed , being a Father ; being a Son , be obedient . 158. He that begets thee , owes thee ; and has a natural Right over thee . 159. Next to God , thy Parents ; next them , the Magistrate . 160. Remember thou art not more Indebted to thy Parents for thy Nature , than for their Love and Care. 161. Rebellion , in Children , was therefore Death by God's Law ; and the next Sin to Idolatry ; Which is renouncing of God , the great Parent of all . 162. Obedience to Parents is not only our Duty , but our Interest . We received our Life from them , and prolong it by obeying them : For Obedience is the first Commandment with Promise . 163. The Obligation is as indissolvable as the Relation . 164. If we must not disobey God to obey them ; at least , we must let them see , when we do disobey them , that there is nothing else in our Refusal . For some unjust Commands cannot excuse the general neglect of our Duty . 165. A Man in Business must put up many Affronts , if he loves his own quiet . 166. We must not pretend to see all that we see , if we would be easie . 167. It were endless to dispute upon every thing that is disputable . 168. A vindictive Temper is not only uneasie to others , but to them that have it . 169. Rarely Promise : But , if Lawful , constantly perform . 170. Hasty Resolutions are of the Nature of Vows ; and to be equally avoided . 171. I will never do this , says one , yet does it . I am resolved to do that , says another , but flags upon second Thoughts : Or does it , though awkardly , for his Word's sake ; As if it were worse to break his Word , than to do a miss in keeping it . 172. Wear none of thine own Chains ; but keep free whilst thou art free . 173. It is an effect of Passion that Wisdom corrects , to lay thy self under Resolutions that cannot be well made , and must be worse performed . 174. Avoid all thou canst being Entrusted : But do thy utmost to discharge the Trust thou undertakest : For Carelesness is Injurious , if not Unjust . 175. The Glory of a Servant is Fidelity ; which cannot be without Diligence , as well as Truth . 176. Fidelity has Enfranchised Slaves , and Adopted Servants to be Sons . 177. Reward a good Servant well : And rather quit than disquiet thy self with an ill one . 178. Mix Kindness with Authority ; and rule more by Discretion than Rigour . 179. If thy Servant be faulty , strive rather to convince him of his Error , than discover thy Passion : And when he is sensible , forgive him . 180. Remember he is thy Fellow-Creature , and that God's Goodness , not thy Merit , has made the difference betwixt Thee and Him. 181. Let not thy Children Domineer over thy Servants : Nor suffer Them to slight thy Children . 182. Suppress Tales in the general : But where a Matter requires notice , encourage the Complaint , and right the Aggrieved . 183. If thou art a Child , thou art to Entreat , and not to Command ; And if a Servant , to comply where thou dost not obey . 184. Tho' there should be but one Master and Mistress in a Family , yet Servants should remember that Children have the Reversion . 185. Indulge not unseemly things in thy Master's Children ; nor refuse them what is fitting : For one is the highest Unfaithfulness ; and the other Indiscretion as well as Disrespect . 186. Do thine own Work honestly and chearfully : And when that is done , help thy Fellow ; that so another time he may help thee . 187. Be not fancifully Jealous : For that is Foolish ; as , to be reasonably so , is Wise . 188. He that superfines upon other Men's Actions , cozens himself , as well as injures them . 189. To be very subtle and scrupulous in Business , is as hurtful as being over confident and secure . 190. In difficult Cases , such a Temper is timorous ; and in dispatch , irresolute . 191. Experience is a safe Guide : And a Practical Head , is a great happiness in Business . 192. We are too careless of Posterity ; not considering that as they are , so the next Generation will be . 193. If we would mend the World , we should mend our selves ; and teach our Children not what we are , but what they should be . 194. We are too apt to awaken and tune up their Passions by the Example of our own ; and to teach them to be pleased , not with what is best , but with what pleases best . 195. It is our Duty , and ought to be our Care , to ward against that Passion in them , which is more especially our own Weakness and Affliction : For we are in great measure accountable for them , as well as for our selves . 196. We are true Turners of the World upside down : For Mony is first ; and Vertue last , and least in our care . 197. It is not how we leave our Children , but what we leave them . 198. To be sure Vertue is but a Supplement , and not a Principal in their Portion and Character . 199. The Country Life is to be preferr'd : For there we see the Works of God ; but in Cities little else but the Works of Men. And the one make a better subject for our Contemplation than the other . 200. As Puppets are to Men , and Babies to Children , so is Man's Workmanship to God's : We are the Picture , he the Reality . 201. God's Works declare his Power , Wisdom and Goodness ; but Man's Works , for the most part , his Pride , Folly and Excess . The one is for use , the other , chiefly , for Ostentation and Lust . 202. Art is Good , where it is beneficial . Socrates wisely bounded his Knowledge and Instruction by Practice . 203. Have a Care therefore of Projects : And yet despise nothing rashly , or in the Lump . 204. Ingenuity , as well as Religion , sometimes suffers between two Thieves ; Pretenders and Despisers . 205. Though injudicious and dishonest Projectors often discredit Art , yet the most useful and extraordinary Inventions have not at first escap'd the Scorn of Ignorance ; As their Authors , rarely , have escap'd cracking of their Heads , or breaking their Backs . 206. Undertake no Experiment , in Speculation , that appears not true in Art ; Nor then , at thine own Cost , if costly or hazardous in making . 207. As many Hands make light Work , so several Purses make cheap Experiments . 208. Industry is certainly very commendable , and supplies want of Parts . 209. Patience and Diligence , like Faith , remove Mountains . 210. Do good with what thou hast , or it will do thee no good . 211. Seek not to be Rich , but Happy . The one lyes in Bags , the other in Content ; which Wealth can never give . 212. We are apt to call things by wrong Names . We will have Prosperity to be Happiness , and Adversity to be Misery ; though That is the School of Wisdom , and oftentimes the way to eternal Happiness . 213. If thou wouldst be happy , bring thy Mind to thy Condition , and have an Indifferency for more than what is sufficient . 114. Have but little to do , and do it thy self : And do to others as thou wouldst have them do to thee . So , thou canst not fail of Temporal Felicity . 215. The generality are the worse for their Plenty . The voluptuous consumes it ; the Miser hides it ; 't is the good Man that uses it ; and to good Purposes . But such are hardly found among the Prosperous . 216. Be rather Bountiful than Expensive . 217. Neither make nor go to Feasts : But let the laborious Poor bless thee at Home in their solitary Cottages . 218. Never voluntarily want what thou hast in possession ; Nor so spend it as to involve thy self in want unavoidable . 219. Be not tempted to presume by Success : For many that have got largly , have lost all , by coveting to get more . 210. To hazard much to get much , has more of Avarice than Wisdom . 221. It is great Prudence both to bound and use Prosperity . 222. Too few know when they have enough ; and fewer know how to employ it . 223. It is equally adviseable not to part lightly with what is hardly gotten , and not to shut up closely what flows in freely . 224. Act not the Shark upon thy Neighbour ; nor take Advantage of the Ignorance , Prodigality or Necessity of any one : For that is next door to Fraud , and at best makes but an unblest gain . 225. It is oftentimes the Judgment of God upon greedy rich Men , that he suffers them to push on their Desires of Wealth to the Excess of over-reaching , grinding or oppression ; which poysons all the rest , they have gotten : So that it runs away as fast , and by as bad ways , as it was heaped up together . 226. Never esteem any Man , or thy self , the more for Mony ; nor think the meaner of thy self or another , for want of it ; Vertue being the just Reason of respecting , and the want of it , of slighting any one . 127. A Man , like a Watch , is to be valued for his Goings . 128. Have a Care of more Sail than Ballast . 129. In all Business , it is best to put nothing to hazard : But where it is unavoidable , be not rash ; but firm , and resign'd . 230. We should not be troubled for what we cannot help : But if it was our Fault , let it be so no more . Amendment is Repentance , if not Reparation . 231. Have a care of that base Evil , Detraction . It is the Fruit of Envy : As that is of Pride ; the immediate Off-spring of the Devil ; who of an Angel , a Lucifer , a Son of the Morning , made himself a Serpent , a Devil , a Beelzebub , and all that is obnoxious to the Eternal Goodness . 232. Dislike what deserves it ; but never Hate : For that is of the Nature of Malice ; which is ever to Persons , not Things ; and is one of the blackest Qualities Sin begets in the Soul. 233. It were an happy Day , if Men could bound and qualify their Refentments with Charity to the Offender : For then our Angerwould be without Sin , and better convict and edify the Guilty ; which only can make it lawful . 234. Not to be provok'd is best : But if mov'd , never correct till the Fume is spent : For every Stroke our Fury strikes , is sure to hit our selves at last . 235. If we did but observe the Allowances our Reason makes upon Reflection , when our Passion is over , we could not want a Rule how to behave our selves by , in the like Occasions . 236. We are more prone to complain than redress , and to censure than excuse . 237. It is next to unpardonable , that we can so often blame what we will not once mend . It shews , we know , but will not do our Master 's Will. 238. They that censure , should practise : Or else let them have the first Stone , and the last too . 239. Vertue is not secure against Envy . Men will lessen what they won't imitate . 240. Nothing needs a Trick but a Trick ; Sincerity loaths one . 241. We must take care to do Right Things Rightly : For a just Sentence may be unjustly executed . 242. Circumstances give great Light to true Judgment , if well weigh'd . 243. Never chide for Anger , but for Amendment . 244. Whipping out of Passion , is like eating only to gratify the Pallate . 245. Reflect without Malice , but never without need . 246. Despise no Body , nor no Condition ; lest it come to be thy own . 247. Never Rail , nor Taunt . The one is Rude , the other scornful ; and both evil . 248. Be not provoked by Injuries , to commit them . 249. Upbraid only Ingratitude . 250. Haste makes Work , which Caution prevents . 251. Tempt no Man ; lest thou fall for it . 252. Have a care of presuming upon After Games : For if that miss , all is lost . 253. Opportunities should never be lost : Because they can never be regain'd . 254. It is well to cure , but better to prevent a Distemper . The first shews more Skill , but the last more Wisdom . 255. Never make a tryal of Skill in difficult or hazardous Cases . 256. Refuse not to be inform'd : For that shews Pride , or Stupidity . 257. Humility and Knowledge in poor Cloaths , excels Pride and Ignorance in costly Attire . 258. Neither despise , nor oppose , what thou dost not understand . 259. We must not be concern'd above the Value of the thing that engages us ; Nor raised above Reason , in maintaining what we think reasonable . 260. It is too common an Error , to invert the Order of Things ; by making an End of that which is a Means , and a Means of that which is an End. 261. Religion and Government escape not this Mischief : The first is too often made a Means instead of an End ; the other an End instead of a Means . 262. Thus Men seek Wealth rather than Subsistence ; and the End of Cloaths is the least Reason of their Use . Nor is the satisfying of our Appetite our End in eating , so much as the pleasing of our Pallate . The like may also be said of Building , Furniture , &c. where the Man rules not the Beast , and Appetite submits not to Reason . 263. It is great Wisdom to proportion our Esteem to the Nature of the Thing : For as , that way things , will not be undervalued , so neither will they engage us above their intrinsick worth . 264. If we suffer little Things to have great hold upon us , we shall be as much transported for them , as if they deserv'd it . 265. It is an old Proverb , Maxima bella ex levissimis causis , The greatest Feuds have had the smallest Beginnings . 266. No matter what the Subject of the Dispute be ; but what place we give it in our Minds : For that governs our Concern and Resentment . 267. It is one of the fatalest Errors of our Lives , when we spoil a good Cause by an ill Management : And it is not impossible but we may mean well in an ill Business ; but that will not defend it . 268. If we are but sure the End is Right , we gallop over all Bounds to compass it ; not considering that lawful Ends may be very unlawfully attained . 269. Let us be careful to take just ways to compass just Things ; that they may last in their Benefits to us . 270. There is a troublesom Humor some Men have , that if they may not lead , they will not follow ; but had rather a thing were never done , than not done their own way , though other ways very desirable . 271. This comes of an over-fulness of our selves ; and she ws we are more concern'd for praise , than the Success of what we think a good Thing . 272. Affect not to be seen ; and Men will less see thy Weakness . 273. They that shew more than they are , raise an Expectation they cannot answer ; and so lose their Credit , as soon as they are found out . 274. Avoid Popularity . It has many Snares , and no real Benefit to thy self ; and uncertainty to others . 275. Remember the Proverb , Bene qui latuit bene vixit , They are happy that live retiredly . 276. If this be true , Princes and their Grandees , of all Men , are the unhappiest : For they live least alone . And they that must be enjoy'd by every Body , can never enjoy themselves . 277. It is the Advantage little Men have upon them ; They can be private , and have leisure for Family Comforts ; which are the greatest worldly Comforts Men can enjoy . 278. But they that place Pleasure in Greatness , seek it there : And we see Rule is as much the Ambition of some Natures , as Privacy is the choice of others . 279. Government has many Shapes : But 't is Sovereignty , tho' not Freedom , in all of them . 280. Rex & Tyrannus are very differing Characters : One rules his People by Laws , to which they consent ; the other by his absolute Will and Power . That is call'd Freedom , this Tyranny . 281. The First is endanger'd by the Ambition of the Populace ; which shakes the Constitution : The other by an ill Administration ; which hazards the Tyrant and his Family . 282. It is great Wisdom in Princes of both sorts , not to strain Points too high , with their People : For whether the People have a Right to oppugn them or not , they are ever sure to attempt it , when things are carried too far ; though the Remedy oftentimes proves worse than the Disease . 283. Happy that King who is great by Justice , and the People who are free by Obedience . 284. Where the Ruler is Just , he may be strict ; else , it is two to one it turns upon him : And though he should prevail , he can be no gainer , where his People are the losers . 285. Princes must not have Passions in Government , nor Resent beyond Interest or Religion . 286. Where Example keeps pace with Authority , Power hardly fails to be obey'd , and Magistrates to be honour'd . 287. Where the Magistrate serves ill turns , he loses his Authority with the People ; and gives the Populace opportunity to gratify their Ambition ; And so lays a Stumbling-block for his People to fall . 288. It is true , that where a Subject is more popular than the Prince , the Prince is in Danger : But it is as true , that it is his own Fault : For no Body has the like Means , Interest or Reason to be popular as He. 289. It is an unaccountable thing , that some Princes encline rather to be fear'd than lov'd ; when they see , that Fear does not oftner secure a Prince against the Dissaffection of his People , than Love makes a Subject too many for such a Prince . 290. Certainly Service upon Inclination is like to go farther than Obedience upon Compulsion . 291. The Romans had a just Sense of this , when they plac'd Optimus before Maximus , to their most illustrious Captains and Caesars . 292. Besides , Experience tells us , That Goodness raises a nobler Passion in the Soul , and gives a better Sense of Duty than Severity . 293. What did Pharaoh get by increasing the Israelites Task ? Ruin to himself in the End. 294. Kings , chiefly in this , should imitate God : Their Mercy should be above all their Works . 295. The Difference between the Prince and the Peasant , is in this World. But a Temper ought to be observ'd by him that has the Advantage here , because of the Judgment in the next . 296. The End of every thing should direct the Means . Now that of Government being the Good of the whole , nothing less should be the Aim of the Prince . 297. As often as Rulers endeavour to attain just Ends by just Mediums , they are sure of a quiet and easy Government ; And as sure of Convulsions , where the Nature of things are violated , and their Order over-rul'd . 298. It is certain , Princes ought to have great Allowances made them for Faults in Government ; since they see by other People's Eyes , and hear by their Ears . But Ministers of State , their immediate Confidents and Instruments , have much to answer for , if to gratify private Passions , they misguide the Prince to do a publick Injury . 299. Ministers of State should undertake their Posts at their Peril . If Princes over-rule them , let them shew the Law , and humbly resign : If Fear , Gain or Flattery prevail , let them answer it to the Law. 300. The Prince cannot be preserv'd , but where the Minister is punishable : For People , as well as Princes , will not endure Imperium in Imperio . 301. If Ministers are weak or ill Men , and so spoil their Places , it is the Prince's Fault that chose them : But if their Places spoil them , it is their Fault to be made worse by them . 302. It is but just that those that reign by their Princes , should suffer for their Prince's : For it is a safe and necessary Maxim , not to shift Heads in Government , while the Hands are in being that should answer for them . 303. And yet it were intolerable to be a Minister of State , if every Body may be Accuser and Judge . 304. Let therefore the false Accuser no more escape an exemplary Punishment , than the Guilty Minister . 305. For it profanes Government to have the Credit of the leading Men in it , subject to vulgar Censure ; which is often ill-grounded . 306. The Safety of a Prince therefore consists in a well-chosen Council : And that only can be said to be so , where the Persons that compose it are qualified for the Business that comes before them . 307. Who would send to a Taylor to make a Lock , or to a Smith to make a Suit of Cloaths ? 308. Let there be Merchants for Trade , Seamen for the Admiralty , Travellers for Foreign Affairs , some of the Leading Men of the Country for Home Business , and Common and Civil Lawyers to advise of Legality and Right , who should always keep to the strict Rules of Law. 309. Three things contribute much to ruin Governments ; Looseness , Oppression and Envy . 310. Where the Reins of Government are too slack , there the Manners of the People are corrupted : And that destroys Industry , begets Effiminacy , and provokes Heaven against it . 311. Oppression makes a Poor Country , and a Desperate People , who always wait an Opportunity to change . 312. He that ruleth over Men , must be just , ruling in the Fear of God , said an old and a wise King. 313. Envy disturbs and distracts Government ; clogs the Wheels , and perplexes the Administration : And nothing contributes more to this Disorder , than a partial distribution of Rewards and Punishments in the Sovereign . 314. As it is not reasonable that Men should be compel'd to serve ; so those that have Employments should not be endured to leave them humourously . 315. Where the State intends a Man no Affront , he should not Affront the State. 316. A private Life is to be preferred ; the Honour and Gain of publick Posts , bearing no proportion with the Benefits of it . The one is free and quiet ; the other servile and noisy . 317. It was a great Answer of the Shunamite Woman , I dwell among my own People . 318. They that live of their own , neither need nor often list to wear the Livery of the Publick . 319. Their Substance is not during Pleasure ; nor have they Patrons to please or present . 320. If they are not advanced , neither can they be disgraced . And as they know not the Smiles of Majesty , so they feel not the Frowns of Greatness , or the effects of Envy . 321. If they want the Pleasures of a Court , they also escape the Temptations of it . 322. Private Men , in fine , are so much their own , that paying common Dues , they are Sovereigns of all the rest . 323. Yet the Publick must and will be served ; And they that do it well , deserve publick Marks of Honour and Fortune . 324. To do so , Men must have publick Minds , as well as Salaries ; or they will serve private Ends at the publick Cost . 325. Governments can never be well administred , but where those entrusted make Conscience of well discharging their Places . 326. Five things are requisite to a good Officer , Ability , Clean Hands , Dispatch , Patience and Impartiality . 327. He that understands not his Employment , whatever else he knows , must be unfit for it ; and the Publick suffers by his Inexpertness . 328. They that are able , should be just too ; or the Government may be the worse for their Capacity . 329. Covetousness in such Men prompts them to prostitute the Publick for Gain . 330. The taking of a Bribe or Gratuity , should be punished with as severe Penalties , as the defrauding of the State. 331. Let Men have sufficient Sallaries , and exceed them at their Peril . 332. It is a Dishonour to Government , that its Officers should live of Benevolence ; As it ought to be infamous for Officers to dishonour the Publick , by being twice paid for the same Business . 333. But to be paid , and not to do Business , is rank Oppression . 334. Dispatch is a great and good Quality in an Officer ; where Duty , not Gain , excites it . But of this too many make their private Market and Overplus to their Wages . Thus the Salary is for doing , and the Bribe for dispatching the Business ; As if Business could be done before it were dispatched ; Or what ought to be done , ought not to be dispatched ; Or they were to be paid a part , one by the Government , t'other by the Party . 335. Dispatch is as much the Duty of an Officer , as doing ; and very much the Honour of the Government he serves . 336. Patience is a Virtue every where ; but it shines with great Lustre in the Men of Government . 337. Some are so Proud or Testy , they wont hear , what they should redress . 338. Others so weak , they sink or burst under the weight of their Office , tho' they can easily run away with the Salery of it . 339. Business can never be well done , that is not well understood : Which cannot be without Patience . 340. It is Cruelty indeed not to give the Unhappy an Hearing , whom we ought to help : But it is the top of Oppression to Brow-beat the humble and modest Miserable , when they seek Relief . 341. Some , it is true , are unreasonable in their Desires and Hopes : But then we should inform , not rail at and reject them . 342. It is therefore as great an Instance of Wisdom as a Man in Business can give , to be Patient under the Impertinencies and Contradictions that attend it . 343. Method goes far to prevent trouble in Business : For it makes the Task easie , hinders Confusion , saves abundance of Time , and instructs those that have Business depending , both what to do and what to hope . 344. Impartiality , tho ' it be the last , is not the least part of the Character of a good Magistrate . 345. It is noted as a Fault , in Holy Writ , even to regard the Poor : How much more the Rich , in Judgment ? 346. If our Compassions must not sway us ; less should our Fears , Profits or Prejudices . 347. Justice is justly represented Blind ; because she sees no difference in the Parties concerned . 348. She has but one Scale and Weight , for Rich and Poor , Great and Small . 349. Her Sentence is not guided by the Person , but the Cause . 350. The Impartial Judge in Judgment , knows nothing but the Law ; The Prince no more than the Peasant ; his Kindred , than a Stranger . Nay , his Enemy is sure to be upon equal Terms with his Friend , when he is upon the Bench. 351. Impartiality is the Life of Justice ; as That is of Government . 352. Nor is it only a Benefit in the State , but private Families cannot subsist comfortably without it . 353. Parents that are partial , are ill obeyed by their Children ; and partial Masters not better served by their Servants . 354. Partiality is always Indirect , if not Dishonest : For it shews a Byass where Reason would have none ; if not an Injury , which Justice every where forbids . 355. As it makes Favourites without Reason , so it uses no Reason in judging of Actions ; Confirming the Proverb , The Crow thinks her own Bird the fairest . 356. What some see to be no Fault in one , they will have Criminal in another . 357. Nay how ugly do our own Failings look to us in the Persons of others , which yet we see not in our selves ? 358. And but too common it is , for some People , not to know their own Maxims and Principles in the Mouths of other Men , when they give occasion to use them . 359. Partiality corrupts our Judgment of Persons and Things , of our selves and others . 360. It contributes more than any thing to Factions in Government , and Fewds in Families . 361. It is a prodigal Passion , that seldom returns till it is Hunger-bit , and Disappointments bring it within bounds . 362. And yet we may be indifferent , to a Fault . 363. Indifference is good in Judgment , but bad in Relation , and stark naught in Religion . 364. And even in Judgment , our Indifferency must be to the Persons , not Causes : For one , to be sure , is right . 365. Neutrality is something else than Indifferency ; and yet of kin to it too . 366. A Judge ought to be Indifferent ; and yet he cannot be said to be Neutral . 367. The one being to be Even in Judgment , and the other not to meddle at all . 368. And where it is Lawful , to be sure it is best to be Neutral . 369. He that espouses Parties , can hardly divorce himself from their Fate ; And more fall with their Party , than rise with it . 370. A Wise Neuter joins with neither ; But uses both , as his Advantage leads him . 371. A Neuter only has room to be a Peace-maker : For being of neither side , he has the means of mediating a Reconciliation of both . 372. And yet , where Right or Religion gives a Call , a Neuter must be a Coward or an Hypocrite . 373. In such Cases , we should never be backward ; nor yet mistaken . 374. When our Right or Religion is in question , then is the fittest time to assert it . 375. Nor must we always be Neutral where our Neighbour is concerned : For tho' medling is a Fault , helping is a Duty . 376. We have a Call to do good , as often as we have the Power and Occasion . 377. If Heathens could say , We are not born for our selves ; surely Christians should practice it . 378. They are taught so by his Example , as well as Doctrin , from whom they have borrowed their Name . 379. Do what good thou canst unknown ; and be not vain of what ought rather to be felt , than seen . 380. The Humble , in the Parable of the Day of Judgment , had forgot their good Works . Lord , when did we so and so ? 381. He that does Good , for Good 's sake , seeks neither Praise nor Reward ; tho sure of both at last . 382. Content not thy self that thou art Virtuous in the general : For one Link being wanting , the Chain is defective . 383. Perhaps thou art rather Innocent than Vertuous ; and owest more to thy Constitution , than Religion . 384. Innocent , is not to be Guilty : But Virtuous , is to overcome our evil Inclinations . 385. If thou hast not conquered thy self in that which is thy own particular Weakness , thou hast no Title to Virtue , tho' thou art free of other Men's . 386 For a Covetous Man to inveigh against Prodigality , an Atheist against Idolatry , a Tyrant against Rebellion , or a Lyer against Swearing , and a Drunkard against Gaming , is for the Pot to call the Kettle black . 387. Such reproof would have but little Success ; because it would carry no Authority with it . 388. If thou wouldst conquer thy Weakness , thou must never gratifie it . 389. No Man is compelled to Evil ; his Consent only makes it his . 390. What Man , in his right Mind , would conspire his own hurt ? Men are besides themselves , when they transgress their Convictions . 391. If thou would'st not Sin , don't Desire ; and if thou would'st not Lust , don't Embrace the Temptation : No , not look at it , nor think of it . 392. Thou would'st take much Pains to save thy Body : Take some , prethee , to save thy Soul. 393. Religion , is the Fear of God , and its Demonstration good Wooks ; Faith , the Root of both : For without Faith we cannot please God , nor can we fear what we do not believe . 394. The Devils also believe and know abundance : But in this is the Difference ; Their Faith works not by love , nor their Knowledg by Obedience ; and therefore they are never the better for them . And if ours do so too , we shall be of their Church , not of Christ's : For as the Head is , so must the Body be . 395. He was Holy , Humble , Harmless , Meek , Merciful , &c. when among us ; to teach us what we should be , when he was gone . And yet he is among us still , and in us too , a living and perpetual Preacher of the same Grace , by his Spirit in our Consciences . 396. A Minister of the Gospel ought to be one of Christ's making , if he would pass for one of Christ's Ministers . 397. And if he be one of his making , he knows as well as believes . 398. That Minister whose Life is not the Model of his Doctrin , is a Babler rather than a Preacher ; a Quack rather than a Physician of Value . 399. Of old Time they were made Ministers by the Holy Ghost : And the more that is an Ingredient now , the fitter they are for that Work. 400. Running Streams are not so apt to corrupt ; nor Itinerant , as settled Preachers : But they are not to run before they are sent . 401. As the Ministers of Christ are made by him , and are like him , so they beget People into the same Likeness . 402. To be like Christ then , is to be a Christian . And Regeneration is the only way to the Kingdom of God , which we pray for . 403. Let us to Day hear his Voice , and not harden our Heart ; who speaks to us many ways ; in the Scriptures , in our Hearts , by his Servants and his Providences : And the Sum of all is Holiness and Charity . 404. S. James gives a short Draught of the Matter , but very full and reaching . Pure Religion and undefiled before God the Father , is this , To visit the Fatherless and the Widows in their affliction , and to keep our selves unspotted from the World. Which is compriz'd in these Two Words , Charity and Piety . 405. They that truly make these their Aim , will find them their Attainment ; And with them , the Peace that follows so excellent a Condition . 406. Amuse not thy self therefore with the numerous Opinions of the World , nor value thy self upon̄ verbal Orthodoxy , Philosophy , or thy Skill in Tongues , or Knowledg of the Fathers ; ( too much the Business and Vanity of the World ) But in this rejoice , that thou knowest God , that is the Lord , who exerciseth loving Kindness and Judgment , and Righteousness in the Earth . 407. Publick Worship is very commendable , if well perform'd . We owe it to God and good Example . But we must know , that God is not tyed to Time or Place , who is every where , at the same Time : And this we shall know , as far as we are capable , if where ever we are , our Desires are to be with him . 408. Serving God , People generally confine to the Acts of Publick and Private Worship : And those , the more zealous do often repeat , in hopes of Acceptance . 409. But if we consider that God is an Infinite Spirit , and as such every where ; and that our Saviour has taught us , That he will be worshipp'd in Spirit and in Truth ; we shall see the shortness of such a Notion . 410. For Serving God concerns the Frame of our Spirits , in the whole Course of our Lives ; In every Occasion we have , in which we may shew our Love to his Law. 411. For as Men in Battle are continually in the way of Shot ; so we in this World are ever within the Reach of Temptation . And herein do we serve God , if we avoid what we are forbid , as well as do what he commands . 412. God is better serv'd in resisting a Temptation to Evil , than in many formal Prayers . 413. This is but Twice or Thrice a Day ; but That every Hour and Moment of the Day . So much more is our continual Watch , than our Evening and Morning Devotion . 414. Wouldst thou then serve God ? Do not that alone , which thou wouldst not another should see thee do . 415. Don't take God's Name in vain , or disobey thy Parents , or wrong thy Neighbour , or commit Adultery , even in thine Heart . 416. Neither be Vain , Lascivious , Proud , Drunken , Revengeful or Angry ; Nor Lye , Detract , Backbite , Over-reach , Oppress , Deceive or Betray : But watch vigorously against all Temptations to these things ; as knowing that God is present , the Overseer of all thy Ways and most inward Thoughts , and the Avenger of his own Law upon the Disobedient , and thou wilt acceptably serve God. 417. Is it but Reason , if we expect the Acknowledgments of those to whom we are bountiful , that we should reverently pay ours to God , our most munificent and constant Benefactor ? 418. The World represents a Rare and Sumptuous Palace , Mankind the great Family in it , and God the mighty Lord and Master of it . 419. We are all sensible what a stately Seat it is ; the Heavens , adorned with so many glorious Luminaries ; and the Earth with Groves , Plains , Valleys , Hills , Fountains , Ponds , Lakes and Rivers ; and Variety of Fruits and Creatures , for Food , Pleasure and Profit : In short , how Noble an House he keeps , and the Plenty and Variety and Excellency of his Table ; His Orders , Seasons and Suitableness of every Time and Thing . But we must be as sensible , or at least ought to be , what Careless and Idle Servants we are , and how short and disproportionable our Behaviour is to his Bounty and Goodness . How long he bears , and often he reprieves and forgives us ; who , notwithstanding our Breach of Promises , and repeated Neglects , has not yet been provok'd to break up House , and send us to shift for our selves . Should not this great Goodness raise a due Sense in us of our undutifulness , and a Resolution to alter our Course and mend our Manners ; that we may be for the future more worthy Communicants at our Master 's good and great Table ? Especially since it is not more certain that we deserve his Displeasure , than that we shall feel it , if we continue to be unprofitable Servants . 420. Let us then not cozen our selves with the Shels and Husks of things ; nor prefer Form to Power , nor Shadows to Substance : Pictures of Bread will not satisfy Hunger , nor those of Devotion please God. 421. This World is a Form ; our Bodies are Forms ; and no visible Acts of Devotion can be without Forms . But yet the less Forms , in Religion , the better , since God is a Spirit : For the more mental our Worship , the more adequate to the Nature of God ; the more silent , the more suitable to the Language of a Spirit . 422. Words are for others , not for our selves : Nor for God , who hears not as Bodies do ; but as Spirits should . 423. If we would know this Dialect ; we must learn of the Divine Principle in us . As we hear the Dictates of that , God hears us . 424. There we may see him too in all his Attributes ; Tho' but in little , yet as much as we can apprehend or bear : For as he is in himself , he is incomprehensible , and dwelleth in that Light which no Eye can approach . But in his Image we may behold his Glory ; Enough to exalt our Apprehensions of God , and to instruct us in that Worship which pleaseth him . 425. Men may Tire themselves in a Labyrinth of Search , and talk of God : But if we would know him indeed , it must be from the Impressions we receive of him ; And the softer our Hearts are , the deeper and livelier those will be upon us . 426. If he has made us sensible of his Justice , by his Reproof ; of his Patience , by his Forbearance ; of his Mercy , by his Forgiveness ; of his Holiness , by the Sanctification of our Hearts through his Spirit ; we have a grounded knowledge of God. This is Experience , that Speculation : This Enjoyment , that Report . In short , this is undeniable Evidence , with the reality of Religion , and will stand all Winds and Weathers . 427. As our Faith , so our Devotion should be lively . Cold Meat wont serve at those Repasts . 428. It s a Coal from God's Altar must kindle our Fire : And without Fire , true Fire , no acceptable Sacrifice . 429. Open thou my Lips , and then , said the Royal Prophet , my Mouth shall praise God. But not till then . 430. The Preparation of the Heart , as well as Answer of the Tongue , is of the Lord ; and to have it , we must make our Prayers powerful , and our Worship grateful . 431. Let us chuse , therefore , to commune where there is the warmest sense of Religion ; where Devotion exceeds Formality , and Practice most corresponds with Profession ; and where there is at least as much Charity as Zeal : For where this Society is to be found , there shall we find the Church of God. 432. As Good , so Ill Men are all of a Church ; and every Body knows who must be Head of it . 433. It is a sad Reflection ; That many Men hardly have any Religion at all ; and most Men have none of their own ; for that which is the Religion of their Education , and not of their Judgment , is the Religion of another , and not their own . 434. To have Religion upon Authority , and not upon Conviction , is like a Finger-Watch , to be set forwards or backwards , as he pleases that has it in keeping . 435. It is a preposterous thing , that Men can venture their Souls where they will not venture their Mony : For they will take their Religion upon trust , but not trust a Synod about the Goodness of Half a Crown . 436. They will follow their own Judgment when their Mony is concerned , whatever they do for their Souls . 437. But to be sure , that Religion cannot be right , that a Man is the worse for having . 438. No Religion is better than an Unnatural One. 439. Grace perfects , but never sours or spoils Nature . 440. To be Unnatural in Defence of Grace , is a Contradiction . 441. He that is without Bowels , is not a Man. How then can he be a Christian ? 442. It were better to be of no Church , than to be bitter for any . 443. Bitterness comes very near to Enmity , and that is the Devil ; because the Perfection of Wickedness . 444. A good End cannot sanctify evil Means ; nor must we ever do Evil , that Good may come of it . 445. Some Folks think they may Scold , Rail , Hate , Rob and Kill too ; so it be but for God's sake . 446. But nothing in us unlike him , can please him . 447. God has replenisht this World with abundance of good Things for Man's Life and Comfort ; but they are all but Imperfect Goods . He only is the Perfect Good , to whom they point . But alas ! Men cannot see him for them ; tho' they should see him in them . 448. It is as great Presumption to send our Passions upon God's Errands , as it is to palliate them with God's Name . 249. Zeal dropt in Charity , is good ; without it , good for nothing : For it devours all it comes near . 450. They must first judge themselves , that presume to censure others : And such will not be apt to overshoot the Mark. 451. We are too ready to retaliate ; rather than forgive , or gain by Love and Information . 452. And yet we could hurt no Man , that we believe loves us . 453. Let us then try what Love will do : For if Men did once see we Love them , we should soon find they would not harm us . 454. Force may subdue , but Love gains : And he that forgives first , wins the Lawrel . 455. If I am even with my Enemy , the Debt is paid ; But if I forgive it , I oblige him for ever . 456. Love is the hardest Lesson in Christianity ; but , for that reason , it should be most our care to learn it . Difficilia quae Pulchra . 457. It is a severe Rebuke upon us , that God makes us so many Allowances , and we make so few to our Neighbour : As if Charity had nothing to do with Religion ; Or Love with Faith , that ought to work by it . 458. I have often wondred at the unaccountableness of Man in this , among other things ; that tho' he loves Changes so well , he should care so little to hear or think of his last , great , and best Change too , if he pleases . 459. Being , as to our Bodies , composed of changeable Elements , we , with the World , are made up of , and subsist by Revolution : But our Souls being of another and nobler Nature , we should seek our Rest in a more enduring Habitation . 460. I find all sorts of People agree , whatsoever were their Animosities , when humbled by the Approaches of Death : Then they forgive , then they pray for , and love one another : Which shews us , that it is not our Reason , but our Passion , that makes and holds up the Feuds that reign among Men in their Health and Fulness . They , therefore , that live nearest to that which they should die , must certainly live best . 407. Did we believe a final Reckoning and Judgment ; or did we think eno ' of what we do believe we would allow more Love in Religion than we do ; since Religion it self is nothing else but Love to God and Man. 462. He that lives in Love , lives in God , says the Beloved Disciple : And to be sure a Man can live no where better . 463. It is most reasonable Men should value that Benefit , which is most durable . Now Tongues shall cease , and Prophecy fail , and Faith shall be consummated in Sight , and Hope in Enjoyment ; But Love remains . 464. Love is indeed Heaven upon Earth ; since Heaven above would not be Heaven without it : For where there is not Love ; there is Fear : But perfect Love casts out Fear . And yet we naturally fear most to offend what we most Love. 465. What we Love , we 'll Hear ; what we Love , we 'll Trust ; and what we Love , we 'll serve , and suffer for too . If you Love me ( says our Blessed Redeemer ) keep my Commandments . Why ? Then he 'll Love us ; then we shall be his Friends ; then he 'll send us the Comforter ; then whatever we ask , we shall receive ; and then where he is we shall be also . Behold the Fruits of Love , the Power , Vertue , Benefit and Beauty of Love ! 466. Love is above all ; And when it prevails in us all , we shall all be Lovely , and in Love with God and with one another . Amen FINIS . ERRATA . P. 8. l. 8. del . by p. 34. l. 15. r. in daring . p. 35. l. 14. r. of the p. 38. l. 12. r. bond , vertue . p. 71. l. 22. by by del . p. 88. l. 6. r. Shift Heads . l. 7. r. Hands are . p. 117. l. 3. r. is not . 
A54222	----	The speech of William Penn to His Majesty upon his delivering the Quakers address. Penn, William, 1644-1718. 1687 Approx. 3 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54222 Wing P1372A ESTC R24457 08189494 ocm 08189494 41056 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54222) Transcribed from: (Early English Books Online ; image set 41056) Images scanned from microfilm: (Early English books, 1641-1700 ; 1236:18) The speech of William Penn to His Majesty upon his delivering the Quakers address. Penn, William, 1644-1718. 2 p. s.n., [London? : 1687?] Caption title. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-06 Judith Siefring Sampled and proofread 2006-06 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The SPEECH OF WILLIAM PENN To His MAJESTY , Upon His Delivering the Quakers Address . May it Please the KING , IT was the saying of our Blessed Lord to the Captious Jews , in the case of Tribute , Render to Caesar the things that are Caesar ' s , and to God , the things that are God's . As this distinction ought to be observed by all Men , in the Conduct of their lives , so the KING has given Us an Illustrious Example in His own Person that excites Us to it ; For while HE was a Subject , HE gave Caesar His Tribute ; and now HE is a Caesar , gives GOD his Due , ( viz ) The Sovereignty over Consciences . It were a great shame then , for any English-Man ( that pretends to Christanity , ) not to give GOD his Due . By this Grace HE has relieved His Distressed Subjects from Their Cruel Sufferings , and raised to Himself a New and Lasting Empire , by adding Their Affections to Their Duty . And We Pray GOD to continue the KING in this Noble Resolution ; For HE is now upon a Principle , that has good Nature , Christianity , and the goodness of Civil Society on its side , a Security to Him beyond all the little Arts of Government . I would not that any should think , that We came hither with design to fill the Gazet with Our Thanks , but as Our Sufferings would have moved Stones to Compassion ; So We should be harder , if We were not moved to Gratitude . Now , since the KING's Mercy and Goodness have reached to Us throughout the Kingdom of England , and Principality of Wales ; Our General Assembly from all those parts , met at London about Our Church-Affairs has appointed Us to Wait upon the KING with Our Humble Thanks , and Me to Deliver them ; Which I do by this ADDRESS , with all the Affection and Respect of a Dutiful Subject . His MAJESTIES most Gracious ANSWER . Gentlemen , I Thank You heartily for Your Address , some of You know , ( I am sure You do Mr. Pen , ) that it was always My Principle , that Conscience ought not to be Forced . And that all Men ought to have the Liberty of Their Consciences : And what I have Promis'd in My Declaration , I will continue to Perform as long as I Live ; And I Hope , before I Die , to Settle It so , that After Ages shall have no Reason to alter It. FINIS . 
A54223	----	The spirit of Alexander the copper-smith lately revived, now justly rebuk'd, or, An answer to a late pamphlet, intituled, The spirit of the hat, or the government of the Quakers in which the confederacy is broken, and the devil's champions defeated / by a true witness of the one way of God, W.P. ; to which are added the testimonies of those persons whose names are chiefly quoted by the author of that pamphlet. Penn, William, 1644-1718. 1673 Approx. 60 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54223 Wing P1374 ESTC R21606 12361502 ocm 12361502 60241 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54223) Transcribed from: (Early English Books Online ; image set 60241) Images scanned from microfilm: (Early English books, 1641-1700 ; 645:11) The spirit of Alexander the copper-smith lately revived, now justly rebuk'd, or, An answer to a late pamphlet, intituled, The spirit of the hat, or the government of the Quakers in which the confederacy is broken, and the devil's champions defeated / by a true witness of the one way of God, W.P. ; to which are added the testimonies of those persons whose names are chiefly quoted by the author of that pamphlet. Penn, William, 1644-1718. 28 p. s.n.], [London : 1673. Signed in full by William Penn on p. 16. "The spirit of the hat" was written by William Mucklow. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mucklow, William, 1631-1713. -- Spirit of the hat. Society of Friends -- Controversial literature. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion The Spirit of ALEXANDER THE Copper-Smith Lately Revived ; now JUSTLY REBUK'D : OR AN Answer to a Late Pamphlet , Intituled , The Spirit of the HAT , or the Government of the QUAKERS . In which the Confederacy is Broken , and the Devil's Champions Defeated . By a True Witness of the One Way of God , W. P. To which are added the Testimonies of those Persons whose Names are chiefly quoted by the Author of that Pamphlet . Nevertheless the Foundation of God standeth sure , 2 Tim. 2. 19. Printed in the Year , 1673. The Spirit of ALEXANDER THE Copper-Smith Revived , and Rebuked : OR , An Answer to a late Pamphlet , Intituled , The Spirit of the HAT , or the Government of the Quakers . SAtan , that Great Enemy to the Work of God , failing of his End in all those Attempts he hath made to Hinder , Pervert or Destroy it by the earnest Endeavours of some of the most Envious among the many Sects in this Nation , hath at last pitcht upon an Old Kanker'd Apostate ( the best Spoke in his Wheel ) and therefore call'd an Ingenious Quaker by the Publisher , because he has endeavour'd to promote the Common Design of our Overthrow in this World. It is a manifest Token to me , that the Devil is hard beset , his Affairs brought to a low Ebb , and his Condition Desperate , that he is fled to his last Refuge of Palse Brethren , and very Apostates . A Treachery that shall evermore infame this perverse Alexander with Good Men , and encrease his Account with the Great and Terrible Judge of Heaven and Earth . But is it not strange to see , that Independents , Anabaptists and Socinians now in Arms against the Quakers , should so heartily hugg the Labours of one they esteem such , and which is more Remarkable , as a true and primitive One too ; as if they had been all this while angry with us , not for being Quakers , but for being not True Ones ; which is such a thing , as would make a Body think them to be the Only Right Quakers , at least Well-Wishers to them ; and we but a Pack of Apostates . O how Ingenuous is this Author of the Spirit of the Hat ! A fit Title for it ; in which there is so little Head , or at least no more Brains then in an Empty Hat : and as little Fear of God , and Honesty towards Men , as could be well found within such a Compass . I say , how ingenuous is he to Rail against Power , and Love it ; to decry Authority , and seek it ; to accuse G. F. for Tyranny , and use so much in doing so ; to be Angry , not that there is Rule , but that he has no Share in it ; to repute our Censure of a Disturber about such Unprofitable and Unseemly Customs , as to keep on the Hat in publick Prayer , a Resemblance of the Church of Rome's Excommunications , and to rebuke a Malepert Stickler against the Church's Peace , Usurpatlon and Oppression : But which is rarest of all , Independents , Anabaptists and Sociuians , are to Hedge their naked Cause with this Man's Feathers , and his Lyes are to be their Refuge , and 't is that very Hat we would have off in Prayer , they desire to cover their Head within this day of Battel against the Quakers . Are they such Friends to that Token of Irreverence to God ? Will they Spit in our Faces for not pulling off our Hats to them , and yet glory in the Envious Labours of a Man that denyes it to God himself , and therefore cannot be owned of us ? Shall we be counted Conceited and Ignorant to forbear that Ceremony to Men ; and this Vile Apostate reputed ingenious , &c. for making so bold with God ? What! is it become a Crime in the Quaker to perform that sincerely to his Creator , which is with so much Formality every day done by his Opposers ? O Partial ! O Unreasonable and Down-right Impious Generation ! who are not only ready to invent , pervert and misconstrue us about Matters of Religion ; but can take part with an Apostate , a Clamourer , a meer Alexander , Phygellus , Hermogenes , Hymenaeus , Philetus : in short , a very Mutineer in Religion , to bespatter us and our Principles in the World ; and that because we abhor , renounce , and rebuke with Severity that Rude Imagination of the Hat on in Publick Prayer which did we use it , we should be but esteem'd by you the Worse , or you go from your own Principles . Nay , is it not unjust with a Witness , that we should be so vehemently de●ny'd by some , because we Preach not with our Hats off ; If yet we must be run thus furiously down for disowning a Person , that in Praying keeps it on ; Certainly it must needs be manifest to all the Impartial World , that such procedure is freighted with the very Ranker of Malice , Fury and Revenge ; and which is more , with Folly too : They have writ their own Answer in their base Accusation , for either they , I mean the Professors , that printed , buy and disperse the Pamphlet , own him for a Quaker , or they do not ; If not , it is no Discredit to us , that he should pretend to be precisely one , and us to be Apostates : If he be one ; then either a better or a worse : if a better , and that by better is understood , more separated from the several Sects of Professors ; then behold , how much more kindly they receive a True Quaker in his first Principles and Practice , then such as they conceive to have Apostatized : It would make one think , that they are no Abettors of those Priests and Professors , that writ so sharply against them in their first Appearance : If worse , and that by worse is understood apostatized , or gone back ; then is not his End answered , which he pretends was to testifie against our Apostacy , that is , Our Running into Forms , Methods , and Discipline , like to other Professions ; that is , Presbyterians , Independents , Anabaptists , &c. and if so , I wonder , with what Confidence those Professors dare undertake our Disgrace by it , when at the same time that he thinks to render us Odious , he makes the Reason of it to be our becoming like unto them . Certainly if our Order , Discipline , and Church-Authority be Apostacy , we cannot be the only People , that are concern'd in his Meaning . In short , the Matter is so ordered , that whatever they venture to urge against us , strikes them sorely . What then can the Professors do in all this Busle ? Why thus much ; a Turbulent Spirit is disowned by the Quakers : he contemns their Church-Authority which so renounced him : for this he cries ; They are like Rome , and are quite Apostatized : and if so , may the sober Professor say , then we are all Apostates too , it being but what we our selves do practise , and that frequently . In short , There is nothing , that this Alexander the Copper-Smith hath said more Disgraceful of the Quakers , then that the most uncorrupted of them should despise Government ( his own notorious Fault ; and I know not why , unless because he is not our Dictator ) who under-went , and still do all Hardships that befall our Testimony ; that the Principle of Truth and Righteousness might govern not only Individuals , but whole Societies . We shall not think our selves nor Principles much put to it to vindicate these Assertions : 1. That we are a Religious Body . 2. That we have , as such , a Power within our selves . 3. That by the Power and Spirit of the Eternal God we have condemned , as well as justified many Practices . 4. That being in Holy Peace and Unity , and that Singular Spirit of the Hat getting place with some , and secret Rents , Divisions , and Animosities being like to ensue among us , as among the first Christians , we did with such other Carriages , as were reputed unbecoming the Blessed Gospel , condemn that of keeping the Hat on in time of publick Prayer to Almighty God ( to whom alone from a sensible Mind we perform that Holy and Due Reverence ) as introduced by a singular , Conceited and Deceitful Spirit . 5. That the Author of the Spirit of the Hat , &c. hath resisted many Loving Treaties , Serious Invitations , and abundance of Good and Wholesom Advice , for his own Good , and the Church's Peace , and because he is not owned in that Practice , which , should we , God's Spirit would disown us in so doing : therefore , as a Man enraged beyond all Bounds of not only Christianity , but Manhood , with Folly , Madness , and desperate Revenge has he endeavour'd our Ruin among Men. Now that here in he has not shown himself the Primitive Quaker , and great Lamenter of our Apostacy , as he pretendeth , may be clearly seen , in that he doth endeavour to render the Good as well as Bad among us suspected by those , whom he confesseth , cannot have that Discerning he hath ; and consequently their Lives and Ministry ineffectual ; Next , to do it at this time of the Day ; What greater Demonstration of Implacableness can there be , when so many are against us ? and that as Quakers in any sense ; yea , for owning those Principles , he himself asserts : their hands are strengthned thereby . Lamentation ; Murder : Mercy ; Revenge : our Recovery ; our utter Destruction : and nothing below it must have been sought by that Discourse ; but it all retorts from our Impenetrable Armour upon himself , and he will prove at last only to have discovered his own Nakedness by this Impious Attempt . Whence , if any thing appears , it is this , that because he is indeed gone back from what he was , and we remain what we were , the World , that once persecuted him , and still doth us , count him now a very White Boy ; and I am perswaded . let him but continue to write against us , though a pretended Quaker , I dare warrant , they will reckon him a very Good Christian . It is this Sort of Unruly Beast that the Professors , ( who themselves would have cast him out an Hundred times ) maintain for an Ingenious Quaker , though their bare Entertainment of him against us , were Ground enough to suppose him either an Imposture or Renegade , as indeed he is little better ; since first he pretends to be that in Religion which he is not : And secondly , that he is slipt from what he once was , or at least pretended to be . I will briefly observe the most weighty things of his Libel , and which indeed comprehend the Whole , and so close this Animad version . First , That G. Fox should say , No Liberty out of the Power ; which he compares with the Papists , thus : No Liberty out of the Church . What! Liberty to the Sectary ? No. What! Liberty to the Heretick ? No. And G. Fox , says he , thus : What! Liberty to the Presbyter ? No. What! Liberty to the Independents and Baptists ? No ; Liberty is in the Truth . Upon which he Comments at large : But had this Man but one Grain of that great Stock of Righteousness he unjustly pretends to , and seems to lament the Absence of among us , he would never have dared to suffer this to be so Printed to the World. The Truth of the Matter is this : G. Fox having an Occasion to speak of Liberty of Conscience , said , He never liked the Word , as commonly us'd ; for , Conscience being an Inward and Spiritual Thing , no mortal Man could bind or inthrale it : He meddled not at all with the Outward Exercise of Conscience , as to the Performance of Worship , commonly called , Liberty of Conscience ; wherefore he proceeded , No Liberty out of the Power ; that is , The Power of God , Nor in reallity is there : For all Consciences that are defiled , or enslaved by Wicked Works , they are not truly free ; the Power of God has not delivered such into the Glorious Liberty of the Sons of God : And since those Perswasions Deny Liberty from Sin on this side the Grave , at least the immediate Light , Power and Spirit of God , to work it in the Soul , he therefore said , What! Liberty to the Presbyterians , Independents , Baptists ? &c. No. That is , What Spiritual Liberty and Freedom of Conscience ? No ; for then in vain are we become Quakers , as the world calls us : And why should they deny a State of Freedom ? In short , He spoke , and meant it of an Inward Liberty of Conscience from Sin , which is call'd in Scripture , Purging the Conscience from Dead Works , and If the Truth make you Free , &c. and this Alexander the Copper-Smith , that Vile and Peevish Apostate , turns to an outward Exercise of Religious Worship , as if G. F. would have had those Professors persecuted by the Civil Magistrate . O Base and Wicked Perversion of an Innocent Man's true Words ! But for all this shall the Eternal Just God bring him to Judgment . His next great Cavil is about his pulling off the HAT at Publick Prayer , either upon Conviction , or the Judgment of the Body ; wherein he tells us , That not only some of us counsell'd , or requir'd him to yield , because the Body would have it ; saying , That was yielding to the Power : But his not so yielding , but persisting is no Dissention ; but our Disowning any Person for that Cause , is a Breach of the Great Gospel-Charter of Liberty . Let him deny this to be the Strength of his Book if he can or dare ; and which is as soon blown away , as the Chaff before the Wind. There is either such a Thing as a Christian Society , sometimes call'd a Visible Body , or Church , or there is not : If there be not , all is at an end ; and why Contend we at all ? If there be ; then this Church either has Power or not : If no Power , then no Church . If a Body , Church or Society , ( for the Word Church signifies no more borrowed from the Assemblies of the A●●enians ) then there must be a Power within it self to determine ; an Anointing to lead into all Truth . Deny this , and all falls of it self . Well , but this I suppose , will be confessed to . The Question then is this , But , how far may this Church in joyn the Consciences of Individuals any Performance , supposing their Dis-like ? I answer ; It would be first enquired into , Whether those things have been once generally own'd by such a Church or not ? secondly , Or if it be about some super added Ceremony , something over and above what each Member at first sate down contented with ? Now it is manifest , that this very Perverse and Quarrelsom Man , when he at first came among us , and walkt with us ; that he was not in any such Practice . As keeping on his Hat in time of Publick Prayer ; but believ'd , and in some measure walked in the Way we profess , conformable as we are , and we hope , for Conscience sake . He dare not also say , That he enjoy'd nor some Comfort from those Prayers that came through an Uncovered Head , but acknowledgeth the contrary ; and at that time of Day all was well : It was the Gospel , the Truth , the Way of God , said he ; and others , since of his Stamp , they were Zealous also to promote it . This now will be the Question , Whether , If any Person that had given those Signal Testimonies for a Way and People , and so incorporated himself with them , finding afterwards Fault with a Practice so Innocent , so Reverent , as keeping off the Hat in time of Publick Prayer to Almighty God , should step out of that ●omely Order , set up a New Mark and Standard , whereby some should have their Heads covered , others uncovered ( a most divided , confused and unseemly Sight ) the Church in this Case may not Admonish , andafter her due Admonition , and the Parties tenacious , resolute , and captions Disputes for that unsutable Practice , may not justly disown him as a Disputer about needless Questions ; and one that is gone out of the compleat Union of the Body , and exercised by another Spirit ? Deny this , and Farewel to all Christian Church Order and Discipline , yea , and Truth it self : For it is an absolute Inlet to Ranterism , and so to Atheism , near whose Borders this Author dwells . I say , If the Scripture is to be credited , this is sound Doctrine ; If the several Societies or Churches then gathered were not to pass Judgment , till the Hereticks or Schismaticks were convinc'd of , and acknowledg'd their Mistake , they had never done it , since upon such Conviction & Acknowledgment they ceased to be such ; unless we should believe , that notwithstanding they were convinced in their Consciences of their Errors or Dissentions , they still persisted in the Belief of them , which I will not affirm . If then a Society or Church so anointed , as aforesaid , have that Power , We do by Authority thereof , as a Christian Society , judge all Persons concern'd with the Spirit of this Author to be thus far led by a Delusive , Turbulent , Unchristian Spirit , which , if once given way to , there is no Imagination so Sordid and Scandalous , as it would not lead to ; and by this will we stand in the Day of the Lord , when it will be proved no Popery , but Gospel to do so with him , and this Novice appear a Wretched Slanderer . His Objection , Were I among you , could I Marry , if an whole Nation , since you deny it to Dissenters from you ? is Childish in every thing but the Malice of it . If all the World but he were Believers , he might ask the Apostle Paul that Question , who said , Be ye not unequally yoak'd together : It is not the Fault of the Body that he dissents , but his own Imaginations and Whimsies . His Suggestion , that we would then deny him a Burial , because we should deny it him alwayes as one of us ; but especially our now Usurping his Property in a Burial Place , is a down-right Forgery . That our Friends require any Man to practise what they are not convinc'd of , I utterly renounce in their Name , and that as an Infamous Slander . But that we will be well satisfied with any Member's Dispractice of an orderly Performance , once cheerefully own'd , is also true , and most reasonable and orderly . That we Exalt our selves is a Calumny of his making ; but we know our Places in the Body . And for his saying , Every Member is Equal ; it is false : For though it belongs to the same Body , yet not to the same Service ; some are in that sense more Honourable then others . This shows an Aspiring , Discontented Mind in him , that where he can't be Superiour , he would be Equal . He saith , that with sorrow hath he seen pulling down , haling out , and thrusting forth of our Meetings , and that we went as far as our Power , and wanted only more to punish . But could we do so , as he wickedly & falsly suggests , we should have been perhaps more formidable to our Insolent , Envious & Perverse Opposers , who come not for Conscience sake , or to seek Satisfaction , which we shall never refuse , but to Disturb , introduce a Rabble , beget Laughter , or any thing that might disquiet our Assemblies , and as much as in them lies , render them Unprofitable to the People . If we ever so us'd any Conscientious Inquirer or Opposer , let us know them . It is Baseness it self to suggest our Ill-using of People in general , and none named : perhaps we have refused and condemn'd the bawling Opposition of such Apostate Slanderers as our Adversary ; but we appeal to God's holy Witness in all Consciences , if that has been , or is our Practice , which is insmuated against us , much less that his Uncharitable Expression , If he had Power equal to our Will , we would punish , should have any place ; the Suggestion of the common Adversary . For his saying , that the Ministers are Ravening Wolves , that prey upon the Flock● : and that if they commit a Fault , they are not to be judged by the Laity , but their Peers or Equals . It is easie with him to Slander , but hard to prove . What one Minister ever made a Prey upon this Authors Person or Estate , let him give us his Name . If Preaching the Everlasting Gospel in season , and out of Season , Rising early , and laying down late , Suffering , Travelling , and Spending and being spent in Body and Estate , Sacrificing the Joy , Strength , and Pleasure of their Youth , to the Service of the Living , Eternal God , and the Salvation of Peoples Souls , if all this makes them Ravenous Wolves of Pray , then hath he rightly denominated them ; but if this be Love unfeign'd to God and Men , then will that Righteous Judge certainly reckon with this Apostate for all his Slanders and Calumnies against his Faithful and Painful Messengers . For not being judg'd by the Laity , but their Peers , as he wickedly distinguishes ; be it known to all , That if any such Person have committed an Injury against any of those , who are not exercised in the Ministry ; then as well those as the Ministry are proper Judges : but in Cases that may more strictly concern the Exercise of his Gift , it is most equal & reasonable , that such other faithful publick Labourers as may be gotten together with some of the more approved among us , whom we can call Elders , should be Judges in the Case . But how ? Only as they are upon serious Waiting to receive Counsel and Wisdom from God , directed of his Holy Spirit to speak , act , or determine . Now what great Matter of Evil , Apostacy , Popery , Tyranny , Lordlings , &c. can there be in so orderly a Practice ? O this Libertine , Ranting Spirit ! that therefore hateth us , because we would have it Ruled , Guided and Govern'd with the Curb of Truth ; and not under a Pretence of Gospel-Liberty run out into all Excess , in which we have some Cause to fear this pretended Lamenter hath too deeply involv'd himself . True Liberty is not to Commit Sin Innocently , as some fancy , but to be freed from Sin , which is ever Nocent , and will prove destructive of all who are seduc'd by it . Nor is he less untrue and unrighteous to us , when he sayes , That as others Err'd in setting up the Scriptures as the Standard , Tryal , and Touch-stone of Doctrines and Spirits , so we do greatly Err in setting up the Body above the Spirit . There is no such Doctrine as the Latter maintained among us . It is well known that the Former is by the many Professors , yea those , who boast in his Treachery and Lyes ; But this alwayes hath been , and still is , and we hope , ever will be our Belief , that no meer Body of People , without the Guidance of God's Spirit , are capable of Determining in Matters of Religious Concernment : For it is not an Hundred Persons ( singly void of the Holy Spirit ) coming together , that makes them any whit more certain in their Judgment . The only and indispensable Qualification to that great Work being Discoveries and Assistance of the Holy Spirit ? A Body then , without the Holy Spirit , can be no Touch-stone ; but a Body , attended with the Holy Spirit , certainly is . The Question then is not . If we prefer the Body above the Spirit ? for that is the False Insinuation of this Apostate , who is inraged , that we should so severely censure him , and such Contentious Persons as he is ; But , Whether we , as a Believing Body have the Holy Spirit , or no ? Of which much hath been said by way of Vindication already in other Tracts ; and we shall leave it to God's Witness in the Consciences of those we are concern'd with in Matters of that Import , whether we are acted by that holy Wisdom and Direction , which gives true and sound Judgment . We know we are of God ; and the World , whether Apostates or others , that thus withstand our Testimony , are in the Gaul of Bitterness , and Bond of Iniquity . His Objection , That the Hat on in Prayer is a Trifle , or of no such moment , as justly to occasion such a Busle , makes for us ; since he can't be other then a Trifler at best , for all his high Pretences , who hazards the Church's Peace , gives this Disturbance , bears this Ill-will , and shows that Revenge for a Trifle ; 'T were well if his Conscience were so nice in Cases of more Weight : I fear he is as well a Demas as an Alexander , and that his Cries against our Ministers decent and clean Apparel , is but a better sort of Coyer for his own Rusty Pharisaical kind of Garb , the Effect perhaps of his fordid Avarice . It seems by his Letter , that the Quakers mean Clothes made up much of his Convincement at first . Truly , that Faith which came in by the Outside , will go out by it too . But it is a Wonder to me , that the Costly Clothes and Prodigal Feast ( to Excess and Derision ) of that Exalted J. Penniman , and his Beloved Mary Boreman ( who in Token of her Self-Denial , and Attainment to a more excellent Administration , exchanged her Cloth Waste-Coat for a Silk Farendine Gown , her Blew Apron for one of Fine Holland , and her Ordinary Bodice for Rich Sattin it self ; to say little of her Riding in Fine Coaches , and several other things ( once accounted by her Self-Righteousness Abominable Things ) did never offend this Author's Nice and Squeamish Stomach : But we are they only , who must be condemned ; and I perceive that must be reputed a Sin in us , which is accounted a Vertue in them . Away with such Deceit for Shame . He says , That we desert the Light , for the Judgment of the Body ; A wretched Begging of the Question : We do deny that to be Light in him , which opposeth it . He at other times grants the Body has Light , though not some Elders : But the Body judgeth him ; How will he do then ? For him to say , he believes the Body to be in the Right , and yet subject them to his own Conceits , is what deserves to be disdain'd of all understanding Men. He should have gone to those Elders , and cleared himself , if he had ought against them , and not place their Miscarriages ( as he thinks ) to the Account of the whole Body . Were he any thing of a True Quaker ( and that he pretends to ) he would have abhorred to add thus to their Indeavours , that strike at True as well as False : And if by True is understood something more refined then we are , he may be said to add to our Sufferings so much the more . What , but a Dark , Envious , Inveterate Man would have done such a thing at any time , but especially at this Juncture and Season ? Behold the Hat now , and what a notable Spirit it affords us ; one drop of which , by Antipathy , were enough , one would think , to cure any one , not too far gone in Prejudice and Schism ! O that all who profess the Truth of the Living God , may be kept out of such Temptation , that they may never sacrifice the Peace of the Church , and Quiet of their own Souls , to the Introduction or Promotion of any thing so Unserviceable , Senseless and Unprofitable both to Soul and Body ; but Eyeing the Blessed Truth in their Inward Parts , may by it be Exercised in Body , Soul and Spirit , to all Godly Conversation among Men ; so will God be glorified , and they preserved . For his other Stories , Some things are true , & hurt us not , but show our Care to preserve Unity & Order , though they will the JUDAS , that both reveal'd & augmented them : Other Passages are greatly abused , and down-right Lyes told , as before , three of which I cannot forbear to mark out , with a Challenge to prove them , notwithstanding the following Testimonies . First , That our Ministry is Vitious and Wanton , guilty of Whoredoms ; and that Strumpets are among them . This we do in the Name of the Holy God deny , and defie any Man on Earth to prove any part of this Ungodly general Charge against our Ministry , to so much as belong to any one Person by us accounted of it : If any such thing be , let the Accuser , his Witnesses , and the Accused be brought forth , and an Hearing shall never be refused . But let me ask this Apostate , If ever he knew such a one ? If he admonish'd him ? If upon Continuance in such Ungodly Living he told it to the Church , before this Publication of his Ungodly Slanders to the World : If he says he did , he adds to his Lyes ; be it then True or False in it self , he has done but like a Treacherous Renegade ; I fasten an Action of Defamation upon his Head , and that in the High and Holy Court of Heaven , before God the Righteous Judge , who will avenge the Cause of the Innocent upon their false Accusers . Next , That we , with the Papists , prefer a Loose Person before a Non-Conformist , or such like , is an horrid Lye. We own , and cannot but cherish Sobriety , and a Conscientiousness to God in all , which we never could Prophaneness ; but where Men , like the Pharisees , have a Shew of Religion , and their Fury hath eaten out their Moderation , insomuch , as that they are become Envious and Persecuting , such we say are worse then Publicans , as saith the Scripture , Whoremongers and Adulterers shall enter the Kingdom of God before them . But neither is this the Case in hand ; for he is far less excusable , who having walked with Upright People , deserts them , then those Non-Conformists that were never of them . Non-conformity may be Ignorance , but Apostacy is wilfull distorting , and erring from the Faith , Worship and Discipline of the True Church : and as a Christian turn'd Turk is observ'd to be most Cruel to the Profession ; so none so great Enemies to the Poor Quakers , as those who have been reputed of them . The worst Enemies are those of a Man 's own House : 'T was Judas the Disciple that betray'd his Lord ; and none we hear of , did Paul more wrong then Alexander the Copper-Smith . Lastly , His Judging their Recantations , that deny'd their former Acts of Dissention , and gave Testimony against them to have been done in an hour of Temptation , is a Lye in it self , and in him high Incharity , and at most but a Begging of the Question : I Challenge him to prove it ; If he can't , he is a Belyer of God's Convictions upon the Soul. Their profest Sincerity and Brokenness of Heart , and Contrition of Spirit , had been enough to have Melted any thing but an Adamantine Alexander the Apostate , who not only was Bad ; but we never heard that he proved Good again ; the Doom I fear of this Perverter of the Right Way of the Lord , who will certainly reward him according to his Works . But because I design not to be long , nor yet to give an Account to the World of our Church-Procedure , nor are we oblieged to it for every nameless Accuser , let this suffice to show the Baseness and Revenge both of the Author and his Publisher , and their great Inconsistency with the Designs of each other , and his with sound Reason , Scripture , and Himself . God will Raise the Horn of his Salvation above all their Opposition ; he will Prosper his Truth , Bless his People and Dissipate every Mist that Ignorance , Rags or Malice of Ungodly Men may for a time cloud the Beauty of the one or call in question the Unspotted Reputation of the other by ; and He shall have the Glory , whose it is , forever . I am a Servant to the Truth , and them that Love it , William Penn. Innocency further Cleared , And the Spirit of Alexander the Copper-smith Further Detected . Or , The Full and Plain Testimonies of those very Persons ( whose Names are quoted by the Author of the Spirit of the HAT , in favour of it , which doubtless give the greatest Credit to that Malicious Piece in the Minds of People ) given forth against the Wicked and Pernicious Design of him that writ it , and for the Clearing of God's Truth and People . WHereas the Author of the Spirit of the HAT insinuates ▪ That our Ministry is guilty of Uncleanness , Whoredoms , and such like Beastly Practices , under a feigned Commendation of us under-written ; as Prosecutors of such Persons , that they may be brought to Judgment . We do declare in the Fear of the Everlasting God , That though we abhor with our whole Souls such Unrighteous Practices , and if such things were , we should , we hope , clear our Consciences for God , and his Living Truth , and People : Yet we do declare in the Uprightness of our Hearts , that we know of no such , nor can acknowledge any such to be either of our Ministry , or our Body , much less those who are Eminent among us , ( as hath been Wickedly Suggested by the Author of The Spirit of the Hat ) whom we have found Painful and Faithful to God , his Truth and People . Therefore to say , we were hindered from bringing them to Judgment , whom we never went about to charge , neither can we , is a Wicked , Envious and Palse Suggestion of the Adversaries of the Truth ; and this in God's Fear we testifie to the World. John Bolton , Samuel Newton . AS for that part of the Bemoaning Letter ( so called ) which doth more particularly concern me , I observe this ; That the Author under the specious Shew of Pity and Compassion to the Oppressed , doth traduce me , as well as others ; First , In setting me in Opposition against John Bolton : Next , In Insinuating as if I had been so Hipocritical ▪ as for Peace sake to Judge that in Publick , which I Justified in Private . As to the first I say , There may be between two of one Judgment , through a Mis-understanding of each others Words and Intentions a seeming Opposition , and yet really none ; and so was the Case between J. B. and my self : For the Intent of my words , and that which answered my Judgment , was , That it would not recommend any to us , to judge a Thing for Evil , unless they believed it was so ; but that every one should be left to God's Witness in their Consciences , to Condemn what that condemns , and to Justifie what that justifies ; and not to condemn or justifie barely upon the Motion or Judgment of others ; which is true , and will stand to our Justification against this Slanderer , who would introduce , That the Tyranny of our Elders is such , as to impose upon the Weak and Simple that which they cannot believe : But I being mis-apprehended , there was an Occasion to call for the Judgment of the Meeting ; for if my words had extended so far , as that nothing was to be accounted an Evil , unless the Guilty Party saw it to be so , ( which is the Principle of the Ranters , and not of the People of God called Quakers ) the Zeal of the Lord might well rise against it , where it was supposed to be ; for that would excuse all Scared Consciences , who commit Sin with Greediness , and drink up Iniquity , as an Ox drinks Water : But when my Words were repeated , and explained , and the Intent of my Mind seen and understood , J. B. was satisfied , and all others , as far as I know . So it appears that I had no Occasion , neither did Condemn that in Publick , which I Justified in Private ; and the False Accusation is cast off , and returned upon the Author . And herein I must commend the Care of J. B. that he would not have any thing of a Wrong Judgment remain with a Brother . And this I have further to add , that though latet anguis in herba , yet the Snake is seen in the Grass ; and that this twining Serpent hath no place in my Heart , but is forever judged by me , as coming from the Bottomless Pit , and thither must return ; and God's Truth is over all Justified , and shall spread over the whole Earth to his Glory , who has began the Work , and will finish it in his Time ; and these Mists and Fogs , that do arise from the Pit , cannot darken the Son of Righteousness , who is appeared in the Hearts of a Remnant , and whose Glory shines , and will shine over all , to the fulfilling of that which was prophesied of him in Times past , That God would give him the Heathen for an Inheritance , and the utmost Parts of the Earth for a Possession . James Claypool . AS concerning the Letter called , The Spirit of the Hat : This I testifie , It proceeded from a Subtil , Dark , Insinuating , Treacherous and Malicious Spirit ; in words seeming to magnify the Name of the Lord ; but its Workings ever brought reproach and dishonour thereunto , of which to my great Sorrow I have been a Concerned and Experienced Witness : For , Reader , this know , That the Lord God Everlasting , having visited this Nation with the Day-Spring of Eternal and Immortal Life , how were our Hearts affected , and our Spirits revived , and our very Souls made exceeding and unexpressibly glad ! Ah! how did the Solitary rejoyce ! How were the Mourners comforted ▪ How beautiful were the Feet of them that brought us Tidings of this blessed Day ! We knew throw Judgment and Burnings , and no otherwise the Oyle of Joy , and River of Gladness ; for the Antient Path , which is Holiness to the Lord , that was , and is cast up , and the Joy of many Generations was , and is come , and the Angel of his Presence that rewarded Disobedience with Judgment , was known ; and his Mighty Arme , that wrought Wonders of old , that was and is with us . And Oh! that the Nations knew this their Day of Visitation ! For of a certain Truth , the Lord God of the Hebrews hath appeared unto us , and his Message is , He hath seen , He hath seen the Afflictions of his holy Seed , by reason of Sin and Iniquity , and he is come down to deliver out of spiritual Darkness and Bondage ; Many have been and are the Witnesses hereof , and are raised and raising to testify thereunto , and their Testimony shall endure and remain . Yet notwithstanding as of old , many that have confessed to this Testimony , have turned aside , and given heed unto Fables , and forgotten the right Way of the Lord ; and many Spirits have risen up to Stop the Passage of this blessed Work , and many have turned aside , and some are fallen , as in the Temptations and Provocations in the Wilderness in Israels journying toward the blessed Land ; and as record is made in the Scriptures , of what befel them in their Travels , that Ages to come may hear and fear , and not tempt and provoke the Lord as they did ; The same in some measure being in this Age also manifest , in which I my self was concerned , and saw the Snare , and through the Goodness and Mercy of the Lord am delivered from , and have often had it in my Heart , to leave it on Record to Ages to come ; Therefore let him that reads understand . When we had seen the great Plunges in Egypts Land , and had travelled through the Red-Sea , and saw the Wonders of the Lord in the Field of Zoar , and Sang the Song of his Prayses upon the Banks of Salvation , and were Travelling on in the Wilderness to Canaan's Blessed Land , we were Proved , Tryed , Tempted and Assaulted by many Enemies ; and as we kept unto the Angel of his Presence , we were kept and preserved from all Danger ; That was a Pillar of Fire by Night , and a Cloud to cover us from hurt by Day ; and Angels Food we knew , and the Water out of the Rock we saw , and drank of the River of his Good Pleasure ; and the Desert did rejoyce , and the Wilderness did blossom as a Rose : But after all this we tasted the Waters of Merra , and through want of Watchfulness liked not the Food of Angels ; but desired other Meat ( and Quaile sell amongst us ) upon which Judgment came ; and many fell for Disobidience , and some are yet Monuments of his Mercies ; and some yet withstand their Visitations . And that none may pretend Ignorance , and that all may be left without Excuse , the thing was this : A Spirit arose in John Perrot , pretending , that the putting off the Hat in prayer was a Romish Tradition , and that a higher Dispensation was to be waited for . This , and much more was asserted under a pretence of a more excellent Way , accompanied with pretences of a more strickt and mortified Life , which I sought for ; and was grieved , that some that made a profession thereof , did not walk answerable unto this : in which trouble I , with several was amused and muddled , and not Watching in that , that discovers the Enemy in every Appearance , did not understand the working of that Spirit , nor that Power that withstood this Spirit , though often warned thereof by them that kept their Habitations : For in a Mystery it did wotk , and still doth , and lead many to the Chambers of Death , and Death is its Food : for into prejudice it brought many , that did eat as a Canker , and the Good was not discerned ; but they were , and some yet are as the Heath in the Desert , that knows not when good comes . And the Spirit , that introduced that Practice , is manifest ; and him by whom it was first asserted , hath merited in the Hearts of several the Appellation and Detestation , as of Jeroboam the Son of Nebat , that caused many in outward Israel to Sin. And now as to the Insinuations by the Author of this Letter , concerning the Meeting at Devonshire house , in which my name is mentioned , and my Case stated as a grand Proof of the Lordlyness and Corruptness of the Second Days Meeting there , I have this to say ; I have as often been refreshed and comforted in the Good Presence of the Lord , that there I have found and felt , as in any Meeting I ever was in . And the Opposition I had there , related not to my Marriage as a Marriage , or to hinder my proceed therein , for that J. B. and all said at that time , he had nothing against ; but that the Meeting could not passe it as their Approvement , I being not in Unity with the Meeting as to that matter aforesaid : So that the Letter doth not present the Matter truly as it was ; but in a prejudiced Spirit states things , to render the Meeting , and its proceeds odious , both in that and several other particulars , which I expect others may reply unto . John Osgood . I Having seen a Printed Paper ( to which the words above relate ) wherein my Name is made use of by way of Instance , I find my self concerned to testifie on this wise ; That as the Blessed Eternal Truth was received by me , in the Love of it , through the Testimony of that Blessed People called Quakers ; I being , soon after I was Convinced , shut up in a Close Prison , and continuing a Prisoner for divers years : though the Bent of my Heart was after the Lord , in a measure of Singleness ; yet the Enemy of Truth and my Soul being permitted to bring forth his work in a Mystery , and therein to assault and gain Ground upon several of that People , some whereof I had an Affectionate Esteem for , hoping and believing well concerning them : And I being at a Distance , and much alone , that spirit had an Influence upon me , to the betraying of the Simplicity in me , to the writing of that Paper therein mentioned , and thereby to be an Occasion of Stumbling to others , and to Weaken the Hands of them I should have been a Strength to , and to Strengthen the Hands of them I should not have been a Strength to : And when I came to see it , I came forth in absolute Judgment against that Paper , and the spirit in which it was writ ; and what I did in it , I did it absolutely to the Lord , and to answer his Pure Manifestation and Appearance in my Heart , and durst not do otherwise in the Pure Fear of the Lord ( who in a signal Manner Appeared in me . and by a strong Hand and lifted up Arm opened my Heart , and raised a pure Zeal and Indignation in it against that Treacherous Lying Spirit ) and my care was , to clear Truth , and its Testimony and Faithful Friends , whom I found the Enemy had struck at through me ; and the Judgment I gave forth against that Paper , was not given forth in an Hour of Weakness and Temptations ; but in the Strength and Dominion and Evidence and Clearness of Truth , and stands and will stand forever . And I do further testifie , that the Spirit , that hath wrought in a Mystery against Friends , and to break their Unity , under swelling Pretences of further Discoveries and a Singular Larger Zeal , whether of that Spirit which leads unto the Practice of wearing the Hat in Publick Prayer , or such like , to Catch the Mind of the Young and Simple , they not being aware of his Devices , is the same ( though under diversity of Appearance ) that works in the Children of Deceit & Disobedience to incline and intice them to all manner of Cruelty , Lust and Vanity , and is the Ranting Spirit , is Corah's Spirit , that resisted & murmured against the Servant of the Lord in former days ; and therefore we find , that Apostates from among us , and Professors of all sorts and Prophane can and do center here in one Spirit of Enmity , and Opposition against the Truth , and its Followers and Witnesses : and of this the Lord hath made me deeply sensible , and through the Mercy and Power of the Lord God a Zeal and Indignation lives in my Heart against that Cursed Twining Spirit , and a Care and Travel in measure for all that have been Entangled by it , that they may see , and be sensible of it , and may be raised up to come forth in a clear and full Testimony against it without Reserve . John Swinton . ANd whereas it is said by the Author of that Scandalous Pamphlet call'd The Spirit of the Hat , that he remembers a Paper to have been sent down to Hartford subscrib'd by a Dozen of the Great Ones , as this Malecontent scoffingly terms them , & that it had this Passage in it , That if any Person had ( as he thought ) a Command from God , to do any thing , or put forth any thing in print , he must come , and lay it before the Body , and AS THEY JUDGE , THEY MUST SUBMIT , ( p. 18. ) querying , If this was not an Arbitrary Government , bound by no Law , but what G. F. and a few more please ? and affirming , That it was much disliked there . This we under-written say , and that in God's Fear , who are Men well known in that Place , that we know of no such Paper , so sign'd or sent ; Consequently there could not be any such passage : Neither was it possible that we should dislike it , unless we should dislike what was not . So that five great and manifest Lyes meet in these few Lines . ( 1. ) That there was such a Letter . ( 2. ) That it had that Passage in it . ( 3. ) That Twelve of the Great-ones , as he reproachfully calls them , sign'd it . ( 4. ) That it was disliked : And Lastly , that he remembers all this . He that can remember things that never were , may be reasonably supposed to make those things : It shows his Malice to invent , and great Wickedness to affirm such Invention for very Truth : God will plead with this Traducer of the Innocent , in a Day when he shall not escape his Indignation . This is our true Testimony for the Clearing God's Truth and People . Henry Stout , Nicholas Lucas , Richard Martin . I Perceiving the Wicked Design of this obscure Author of the Spirit of the HAT , is not only to bring a Reproach upon Christ's Government and good Order among us his People , as Tyrannical and Oppressive to tender Consciences , ( which is an abominable Slander ) but also to sow ▪ Discord among us ; I must signifie this to the World , that his Work is neither of Credit nor Effect with me , or us . For ( 1 ) he hath manifested himself to be a Belialite , or a Son of Belial , without a Yoke , and without the Bounds of Truth and Good Order ; so that for him the Spirit of Ranterism is more proper and significant , then the Spirit of the Hat ; however he makes that his Cover . ( 2 ) He is deeply a Partaker not of the least of those seven Abominations Prov. 6. 17 , 18. 19. Being guilty of a Lying Tongue ; an Heart that deviseth wicked Imaginations ; and is a false Witness that speaketh Lyes ; and one that soweth ( or rather would sow ) Discord among Brethren : And wherein he attempts it between me and that upright Man of God G. F. I tell him , and the World , That his Bait and Wicked Device shall not take with me , since the Lord in Mercy hath opened my Understanding , to see beyond Prejudice and Darkness , upon which the Adversary of Mankind seeks occasion to Divide and Scatter where God hath Gathered and United : And the occasion that this Son of Belial , and Spirit of Ranterism takes wickedly , to represent me and G. F. to the World , as divided ; was a Mistake that I was under , and an unadvised Expression privately spoken , which did reflect upon the holy Zeal of that Man of God ; which when I came to see , it was my Burthen ; and the Lord's Reproof I own'd on that ; and to his Testimony and Judgment I stand against that Spirit of Prejudice , which did in dayes past weaken and vail my Understanding , while I stood not in the Unity of his Ministers and People , in which State the Life and Refreshments in the Body were not partaken of , as now felt thorow the Lord's Love which hath reached my Soul , and engaged my Heart to himself and People , not in any thing to offend , but to watch against the Dis-uniting Spirit , and to live in Union with the Church of Christ , whose Light is sprung up and arisen out of Obscurity , Praises to our God for ever ; for whom I stand a Witness , in my Measure , against all loose disobedient Spirits , Backsliders & Ranters , and against that disorderly irreverent Carriage of keeping on the Hat in publick Prayer , and the dis-uniting Spirit that sought to set it up & impose it among us , which , when it could not carry one its Design , but was opposed by the Power of God ●mong us , it cryed out , Oh! Imposition upon Conscience , Pope , Arbitrary Government ; Rule without to lead us from the Movings of God's Spirit , Rule and Government of Christ within ; as this Apostate , who one while pleads Conscience ; another while , the Spirit 's Requirings ; another while , a further Dispensation ; another while , the Rule and Light within ; another while , the great Charter of Liberty : And what for ? What 's the great Matter and Drift of the Business , but for keeping on his Hat in Publick Prayer ? But in pag. 24. he confesseth , They keep it neither off nor on , upon a Religious account ; which is a manifest Contradiction to the former ; which being read together amount to this sense ( or as if he should say ) I keep on my Hat in publick Prayer on the Account of Conscience , at the Requirings of the Spirit , Light and Rule within , &c. but not upon a Religious Account . Oh monstrous Work ! Irreligious , and void of both Conscience and Spirit , and yet pretend both as the Main Stress of his Work. By this the Ingenuous Reader may see his gross Hypocrisie in pretending Conscience , and the Spirit of God for that , which he hath no Religion in ▪ And while he pretends to be a Deep Mourner in Israel , pag. 44. he is Reviling and bringing forth evil Reports against the Lord's People , as one that will both Bite and Whine ; who falsly accused the Body with the same Spirit of Reproach being entered , that is in the Papists ; because of the Phrase [ Spirit of the Hat , or Hat ▪ men ] ( though it be confirm'd in the Title of his Pamphlet ) and yet his tender Conscience will serve him Scornfully and Reproachfully to call our Unity ( which is the Unity of the Spirit profest by us ) The Foxoman Unity : Oh fordid Hypocrisie and Scorn ! This is he that is against the Spirit of Reproach , and Names of that tendence ; and yet can thus Reproachfully Nick-name our Unity . And whereas this pretended deep Mourner in Israel would appear very Zealous for the People called Quakers , as in the beginning ; but now in the current of his Work charge them or the Body with a great Apostacy , Tyranny , Persecution , Violence , &c. and therein would be lookt upon both as a Master Controller and Judge over them ; as also to be a Quaker , standing in his first Purity , both as to his Life and Principles , viz. For Christ's Government , Guidance of his Spirit , Light Within as the only Rule , &c. Let it be considered how the Quakers were at first treated , and his Pamphlet now received and embraced by their open Enemies and Persecutors ; the Quakers were Persecuted and Reviled by the World , by whom his Pamphlet , is own'd and cry'd up as an Ingenious Pi●●e , and he as an Ingenious Quaker , even by the Envious ▪ Dippers , and others , who are of a Persecuting spirit , who are of the World , by whose Slanderous Tongues and Pens the Quakers are Persecuted and Reviled : ●o that this pretended Mourrer is no real Quaker ; but appears plainly to be one of those Antichrists , who are of the World , and whom the World heareth , and applaudeth for his Envious Work against the Quakers . And seeing that some Anabaptists and Socinians own his Pamphlet in the Publication and Spreading of it , and cry it up as such an Ingenious siece : We charge manifest Contradiction upon them , in their opposing the Spirit or Light of Christ Within as the Rule , which this Mourner ▪ owns in words ; unless they Recant of their opposing this Inward Rule , and acknowledge themselves to be real Primitive Quakers , only opposing the Body of us as Apostates ; and hereupon we challenge them to be ingenuous , and not to shuffle ; but be plain , and tell us , Whether this shall be the Matter in Controversie ? or , whether they really own , what they publish of this kind against us ? if they do not , then what they do , will the more appear to be of meer Malice and Revenge . And as for this Author , We challenge him to signifie his Name , if he dare stand by his Work in this Spirit of the Hat ? otherwise , let the World judge , how Infamously he has notified several Persons by Name , and yet dare not appear , nor discover his own . We can manifest him guilty of many gross Lyes and Forgeries in his Pamphlet , more then we have mentioned , both against particular Persons , and the Body in general ; who being a Vagabond from Christ's Light , Government and Order ▪ he is one of them that despise Government , while he asperseth those Helps and Governments that Christ hath set up in his Church , which hath Power to mark , abstain from , and reject all such Contentious and Disorderly Walkers , of which number the Author of the Spirit of the Hat is , and so do warn him to Repentance ; as also exhort him to the Calling-in that Envious Letter , or Book , called , The Spirit of the HAT , and commit it ●o the Fire , and send forth into the World from an Honest 〈…〉 Denyal of the same , in a due Acknowledgment of the Evil of his so doing , that so , if possible , he may find Mercy from the Lord , whose Name , Truth and People he hath dishonour'd , and so appears not one ( though he pretends to it ) of the Principle and Practice of the People of God called Quakers , whose Work , Travel and Service is for the Prosperity of the Truth , and not against it , as his hath been . William Gosnell THE END . Notes, typically marginal, from the original text Notes for div A54223-e160 p. 12. p. 14 , 15. pag. 1 , 2 , 3. pag. 13. Pag. 15. Pag. 15 , 16. pag. 29. pag. 29. p. 21. pag. 18. pag. 22. 23 , 43. 
A54225	----	Tender counsel and advice by way of epistle to all those who are sensible of their day of visitation and who have received the call of the Lord by the light and spirit of His Son in their hearts to partake of the great salvation, wherever scattered throughout the world : faith, hope and charity which overcome the world be multiplied among you / by William Penn. Penn, William, 1644-1718. 1695 Approx. 52 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54225 Wing P1377 ESTC R28424 10590650 ocm 10590650 45313 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54225) Transcribed from: (Early English Books Online ; image set 45313) Images scanned from microfilm: (Early English books, 1641-1700 ; 1408:3) Tender counsel and advice by way of epistle to all those who are sensible of their day of visitation and who have received the call of the Lord by the light and spirit of His Son in their hearts to partake of the great salvation, wherever scattered throughout the world : faith, hope and charity which overcome the world be multiplied among you / by William Penn. Penn, William, 1644-1718. The second edition. 47 p. Printed and sold by T. Sowle, London : 1695. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-05 Taryn Hakala Sampled and proofread 2006-05 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion TENDER Counsel and Advice , By Way of EPISTLE To all those who are Sensible of their DAY of VISITATION , And who have Received the Call of the Lord By the Light and Spirit of his SON in their Hearts , to partake of the Great Salvation , wherever scattered throughout the World ; Faith , Hope and Charity , which overcome the World ; be multiplied among you . By William Penn. The Second Edition . LONDON , Printed and Sold by T. Sowle , near the Meeting-house in White-Hart-Court in Gracious-Street : 1695. TENDER Counsel and Advice By Way of EPISTLE To all those who are sensible of the DAY of their Visitation , &c. My Dearly Beloved Friends , WHO are sensible of the Day of your Visitation , by the Light of the Lord Jesus in your Hearts , and who have gladly received the holy Testimony thereof , by which you have beheld the great Apostasy , that is in the World , from the Life , Power and Spirit of God , and the gross Degeneracy , that is amongst those called Christians , from the Purity , Self-denial , and holy Example of Christ Jesus , and his Primitive Followers ; and how Pride , Lust , and Vanity reign , and how Christendom is become a Cage of Vnclean Birds : Who have mourned under the sence thereof , and have cried in your Souls , How long , how long , how long , O Lord God holy and true , will it be , ere thou takest to thy self thy great power and reignest ! To whom the World is become a burden , and the Vanities and Glory of it but vexation of Spirit : Who despise the things that are seen , which are Temporal , for the sake of the things that are not seen , which are Eternal : Whose Eyes look through and beyond Time and Mortality , to that Eternal City , whose Builder and Maker is God : Whose daily Cries and Travails are to follow Jesus in the way of Regeneration ; to live as Pilgrims in this World , for the sake of that Glory , which shall hereafter be revealed , that can never fade away , that you may attain unto the Eternal Rest of God : To you , my dear Friends , to you it is , that the God and Father of him that was dead , and is alive , and liveth for evermore , Christ Jesus , the faithful and true Witness , who hath loved and visited my Soul , hath now moved upon my Spirit to write , and visit you with this Epistle . Receive it then , and with it the endeared Salutation of that Love and Life which are not of this World , but overcome the World. Great and frequent are my Travails for you , that you may persevere , and not faint , but endure to the end ; that you may obtain that glorious Salvation and Redemption , that is in Christ Jesus . Yea , for this are my Knees bended before the God of the Spirits of all Flesh , that you may be entirely kept , that you may so run , as you may obtain , and so fight as you may overcome ; that an Immortal Crown and Kingdom may be your Portion , when all Sins and Sorrows shall be done away . And that this you may do , hear my Exhortation to you in the Spirit of Truth . Dwell in the sense , that God hath begotten in your Hearts by the Light and Spirit of his Son , who is now in his Son , in you , reconciling you unto himself . Watch , that this blessed sense be preserved in you , and it will preserve you . For where the holy sense is lost , Profession , even of the highest Truths , cannot preserve against the Enemies Assaults ; but the Gates of Hell will prevail against them , and the Enemy's Darts will wound them , and they will be carried again Captive by the Power of his Temptations . Wherefore , I say again , live and abide in that Light and Life which hath visited you , and begotten an holy sense in your Hearts , and which hath made Sin exceeding sinful to you , and you weary and heavy-laden under the burden of it : And hath raised in you a Spiritual Travail , Hunger and Thirst after your Saviour , that he might deliver you ; that ye might be filled with the Righteousness of his Kingdom , that is without end . Dear Friends , God hath breathed the Breath of Life in you , and in measure you live ; for dead Men and Women do not Hear , or Hunger , or Thirst ; neither do they feel Weights and Burdens as you do . The Day of the Lord is dawned upon you , and it burneth as an Oven ; you know it ; and all Works of Iniquity are as Stubble before it : You feel it so , they cannot stand before the Lord : His Judgments take hold of them , and consume them . O love his Judgments ! that with those of Old you may say , In the way of thy Judgments , O Lord , have we waited for thee , the desire of our Soul is to thy Name , and to the remembrance of thee . With our Souls have we desired thee in the Night , yea with our Spirits within us will we seek thee early : For when thy Judgments are in the Earth , the Inhabitants of the World will learn righteousness . Part , part with all , My dear Friends , that is for Judgment , let him arise in your Hearts , that his and your Enemys may be scattered : That you may witness Him to be stronger in you , then he that is in the World. If the desire of your Soul be to his Name , and the remembrance of him , you will love his Judgments and abide there , the days he alloweth for your purification . Behold his blessed Visitation is upon you : His Angel hath Saluted you , and his holy Spirit hath overshadowed you ; he hath begotten holy desires in you , I pray that they may never be extinguisht , and that you may never faint . Wherefore look to Jesus that is the Author , that he may be the Finisher . I Testify for God , he has appeared to you ; yea , he hath said to you as to Andrew , Philip , &c. follow me : And I say unto you , follow him : Come and see where he dwelleth ; do not lose Sight of him , let him be lifted up in you , and your Eye be to him : Who , whereever he is lifted up , draweth all such after him . And this is the reason , why People are not now drawn after Christ , because he is not lifted up in their Hearts , he is not exalted in their Souls ; he is Rejected , Opprest , Crucified , and Buried ; yea they have Rowled a Stone upon him , and set Guards , that he should not rise in them to Judge them . But blessed are you , whose Eyes have seen one of the days of the Son of Man : Blessed are you , at whose Doors he hath knocked , to whose Heart he hath appeared , who have received his holy Visitation , who believe it is he , and not another ; and therefore have said in your Hearts , with Nathaniel of old , thou art the Son of God , thou art the King of Israel ; and with Thomas , my Lord and my God. O what have you , my dear Friends , to do , but to keep with him for ever ! For whither should you go , the words of Eternal Life dwell with him ? He is full of Grace , and full of Truth , and of his Fulness ye have received Grace for Grace . And this is that Grace which bringeth Salvation to all that receive it , embrace it , and will be led by it . For it teacheth such , as it did the Antient Christians , to deny all ungodliness , and the world's lusts , and to live soberly and godlikely in this present evil world , looking for that blessed hope , and glorious appearing of the great God , and their Saviour Jesus Christ , who hath given himself for them to deliver them from all sin , and to redeem them from all iniquity . You know that you are bought with a price , now you feel it , and in measure discern the preciousness of that Price which hath bought you , namely , the Life of the Dear Son of God. Grieve not his Spirit that is ready to Seal you to the Day of your perfect Redemption : But give up your Bodies , Souls and Spirits to his service , whose they are , that they may be order'd by him to his Glory . I write not to you as to the World , for you are called out of the World , by him that hath overcome the World ; that as he is not of this World , so you may not be of this World. Come then out of it more and more , out of the Nature , out of the Spirit , out of the Fruits , and out of the Fashions of the World ! They are all for the Fire . Christ said , the World loveth its own . Search with the Light of the Lord Jesus , what there is in you , that the World owneth and loveth ? For that is its own ? And consider what it is , that the World is offended with ? Not that that cometh from it self , of its own making and inventing , but that which crosseth its Inventions , that is of another Nature , and springeth from another Root . O be not conformed to the Fashions of this World , that please the Lust , which grieveth the Spirit of God ; but be ye renew'd in your Minds ; and being so within , you will be as a new People without . They that have been truly with Christ , are quickly discovered , they cannot be hid . So it was of old ; the Jews said of the Disciples , these men have been with Jesus ; their Speech and Carriage bewray'd them ; their outsides were not like the outsides of other Men ; they were not currant with the Fashions and Customs of that time . Nor can they that have been with Jesus , conform to the vain Fashions and Customs of this World ; wherefore be not you , in any sort , of this World , but give diligence to make your holy high Calling and Election sure : For many are called , and few are chosen ; and the reason is , they are slothful Servants , they hide their Talent in a Napkin , neglect the Day of their Visitation , and work not out their Salvation with fear and trembling : And then the Night overtaketh them , in which they can never work the works of Repentance ; and the things that belong to their peace are hid from their Eyes for ever . But the Lord forbid , that it should be so with any of you ! No , no , I hope , yea , I believe better things of you . And I am assured , that as you keep your Hearts chastly to the Light and Grace ; that with which you have been visited of the Lord ; you shall be kept to Eternal Salvation . For they are saved , that walk in the Light : Into the Light the Enemy cannot come ; for the Light is Christ Jesus , and the Enemy hath no part or place in him ; he is driven out from the holy place by transgression , and he is now a fugitive from Heaven ; but he goeth up and down the Earth , seeking whom he may devour , whom he can catch and carry away with his baits and Snares . Wherefore Wo to the Inhabitants of the Earth , that is , the earthly Inhabitants , such as love and live in the earthly Nature ; for all such shall be a prey to him , he shall have power over them , and keep up his Kingdom in them . But those that receive and abide in Christ Jesus , the Light , Life and Truth , are out of his reach ; they are in the munition of Rocks , under the pavilion of the Lord , and in the safe Ark of the most High God. However , he is permitted to tempt & try , till the time shall come , that he is not only trodden under Foot , but also bound and cast into the Lake , that burneth with Fire and Brimston . And he is the greatest Enemy to those that turn their back upon him ; wherefore he watcheth to surprize them , that he might take them at unawares , and triumph over their failings . And for that reason Christ Jesus preached the Watch earnestly , and with repetition to his Disciples . Now my dear Friends , there be several things ( or , the Enemy in several Appearances ) will attend you in this holy march , you are making to the Eternal Land of rest ; of which I would caution you , that you may none of you make Shipwrack of any of those holy beginnings , you have experienced by the Light and Spirit of the Lord. Beware of vain thoughts , for they oppress and extinguish the true sense . These vain thoughts arise from the Enemy's presentations of objects to the mind , and the Mind 's looking upon them , till they have made their impressions upon the mind , and influenced the mind into a love of them . This is a false liberty , a dangerous , ye a destructive liberty to the holy Sense , that God hath begotten in any . For , as that is not received but hindered by such thoughts , so it is not improved , but destroyed by them : The divine Sense in the Soul is begotten by the Lord : 'T is his Life and Spirit , his holy Breath and Power , that quickneth the Soul , and maketh it sensible of its own state and of God's will ; and that raiseth fervent desires in it to be Eternally blessed . This is that which Satan rageth at ; he feareth his Kingdom , he findeth that he is come that will cast him out of his possessions . He cryeth out , Why art thou come to torment me before my time ? He is the Father of vain thoughts , he begetteth them in the mind , on purpose to draw off the mind from that Sense , and to exercise it in variety of conceptions , in a self-liberty of thinking and imagining concerning Persons and things . Here he offereth his Baits , and layeth his Snares , and never faileth to Catch and defile the unwatchful Soul. Now , if you should say , what are these vain thoughts ? I tell you my Friends , All those thoughts and conceptions , that either bring not Real Profit to the Soul , or that Grieve , Hurt or Oppress that holy Sense , which is begotten of God in the Soul. And that by which Thoughts are to be examined is the Light of Christ Jesus : For as whatever may be known of God is manifested within man , for there God hath shown it him , as saith the Apostle Paul to the Romans ; So what ever is reproved , is made manifest by the light ; for whatever maketh manifest , is light , saith he to the Ephesians . By this Light of Christ Jesus examine your own Thoughts ; see whence they rise , from whence they come , and what they tend to . O Friends , here is a Mystery ; and the Evil One worketh here in a Mystery ! For where he cannot prevail to draw out the Mind from its sensible Habitation to embrace his Representations of old Lusts and Pleasures , that are wicked in themselves , he will present you with lawful Objects , your outward Enjoyments , Business , and Calling , and steal in upon your Minds in the Croud of these Lawful things , and there lay his Snares , hid and covered , and at unawares catch you . My Dear Friends , Blessed are they that see Jesus their Captain , going before them , and counselling and leading them in all their outward and lawful Concerns , that they offend not . For , my Friends , this know , you may unlawfully think of lawful things , either in thinking on them unseasonably , mark that , when your Souls should be wholly retired , and exercised in the Lord's Light , to feel his presence , in which is Heavenly Life : Or in thinking on lawful things carelesly , not with regard to your Guide ; he that hath bought you throughout with his own precious Blood , that he might have the Government of your Bodies , Souls and Spirits ; that is , of your Bodily concerns , as well as of the things relating to your Souls and Spirits . This prevents much harm and mischief in Business and Families , and preserveth the Divine Sense that God hath begotten , and the Creature in it : So that its Fellowship and Peace with the Lord runneth as a River , it is not stopt or hindred by the designs of the Enemy . Or lastly , in thinking on lawful things excessively , too much , more than is needful , without limits , thereby gratifying the fleshly Mind , which is Enmity with God , and that Sense which he begetteth in the Soul. O the Mountains that are raised , by such vain Thoughts , betwixt God and the Soul ! How doth the Soul come under an Eclipse , lose sight , and at last all Sense of the Living God , like Men drowned in great Waters ? And thus many have lost their Condition , and grown unsensible ; and then questioned all former Experiences , if they were not meer Imaginations ; till at last they arrived at Atheism , denying and deriding God and his Work , and those that kept their Integrity : For whom is reserved the Blackness of Darkness for ever , unless they timely and truly Repent . But when this subtle Enemy of Man's Salvation seeth that he cannot make you bow to the Glory of this World , that all his Snares that he layeth in the things that are seen , which are Temporal , are discover'd and broken ; and that your Eyes are directed to those things that are Eternal , then will he turn Accuser . He will aggravate your Sins , and plead the impossibility of their Remission : He will seem to act the Advocate for the Justice of God , that he might cast you into Despondency , that you may doubt of Deliverance and Salvation . Many are the Thoughts , with which he perplexeth the Sons and Daughters of Men : But this know , that he was a Liar from the beginning . For the Lord doth not visit the Souls of any to destroy them , but to save them . For this end hath he sent his Son a Light into the World ; and they that bring their Deeds to it , are not of the Devil , who hateth the Light. Neither doth the Lord cause People to Hunger and Thirst after him , and not fill them with his good things . Be assured , my Friends , where ever the Lord hath begotten Desires after him , and where ever Sin is become exceeding sinful , yea a burden to the Soul , the Devil's Kingdom is shaken , the Prince of this World is begun to be Judged , and God is at Work for the Redemption of that Soul. Hearken not to the Voice of the Serpent , for that lost your first Parents their blessed Paradise : And with the same Subtle and Lying Spirit he would hinder you from returning into Paradise . But when he is herein disappointed , he shifteth his temptation , and presenteth another temptation , viz. that though you have begun well , yet ye will never be able to hold out to the end . That the Temptations are so many , and the Enemys so strong , they are not to be overcome by you ; and that it were better , never to profess such high things , than to fall short of them ; this will but bring Reproach to the way , and the People of it . Again , that 't is Curiosity , and Spiritual Pride , and Conceitedness , for you to be thought better then others , with the like Suggestions , on purpose to stagger your Resolutions , and weaken your Faith. Ah! he is a Devil still , a Liar and a Destroyer : Look not to him , but to Jesus , who hath called you . Keep but your Eye to him , of whom the Brazen Serpent in the Wilderness was a Figure , and he shall Cure you of all Diseases , of all Wounds and Stingings of Serpents and Scorpions , &c. that may attend you in the Wilderness-travail , which is the hour of your Temptation . God is exalting him , in you , a Saviour ; therefore is he manifested , viz. to destroy Sin. Yea , stronger is he that is in you , than he that is in the World : He is able to bind the strong Man , and cast him out ; do but believe truly in him , and cleave to him . Remember there were evil Spies of old , those that brought false nitelegence , that Canaan was a pleasant Land , but the Way impassible ; but the Faithful Enter'd and Inherited . Keep therefore in the righteous Life of Jesus , and walk in his holy Light , and you shall be preserved through all exercises and difficulties unto the Eternal Canaan , the Land of rest . Neither Wonder at these things , that temptations attend you , or that the Lord tryeth and proveth you , it is the way of all that are gone to God. For even Jesus was tempted and tryed , and is therefore become our Captain , because he overcame . Neither be ye cast down , because the Lord sometimes seemeth to hide his Face from you , that you feel not allways that Joy and Refreshment , that you sometimes enjoy . I know what work the Enemy maketh of these withdrawings of the Lord. Perhaps he will insinuate , that God hath deserted you in his displeasure , that you must never expect to see him , that he will never come again : And by these and the like strategems , he will endeavour to shake your Faith and Hope , and distract you with Fear , and to beget great jealousies and doubts in you ; and by impatience and infidelity , Frustrate your good beginnings . But though David said of Old , in the distress of his Soul , One day shall I fall by the Hand of Saul , yet he overcame him , and had the Crown . Yea , the Lord Jesus himself cryed out in the agony of the Cross , my God , my God , why hast thou forsaken me ! Nevertheless he gloriously Triumph'd over all , and lead Captivity Captive , for the joy that was set before him : Which joy is bebore you ; it is the mark of the price of your great and holy calling . Wherefore faint not , neither murmur , if your Spiritual Moses seem to withdraw a while from you . Do not you make Images in his absence , neither wax Wanton ; but possess your Souls in holy fear and patience , waiting with holy Reverence and Diligence for his appearance , who is your victorious Leader . All these things are for your good , that proud Flesh may be debased , and that the Soul may be redeemed . Wherefore bear the hand of the Lord ; whom he loveth , he Chastneth ; his Anger lasteth not for ever , but his Mercys endure for ever . Shrink not from the pure operations of his holy word , let it divide asunder betwen the Soul and Spirit , the Joynts and Marrow in you ; suffer your right Hands to be Cut off , and your right Eyes to be pluck'd out , that do offend , let not the pain scare you . O bear the pure searchings of this Heavenly word ! Yea , if your minds be stay'd in it , you will find it to be a word of Patience , which will keep you ; for all Virtue is in it . Keep it , and be still : It is good , said one of Old , that a Man should both hope , and quietly wait for the Salvation of God. Yea it it is good for a Man that he bear the Yoak in his youth ( this is your youth ) and such an one sitteth alone , and keepeth Silence , because he hath born it upon him . Ah blessed are they that bear this holy Yoak , who are come to this Silence , who Dye daily ; that not they , but Christ may Live and Rule in them ; therefore hear him , and take up his Cross , and follow him . Follow him , keep him Company , he hath beaten the Path , and trode the Way , start not aside at his Cup , neither shun his Baptism : Go with him to Caiaphas , to Pilate , and to the Cross ; dye with him to the World , and you shall rise with him unto Life Eternal . Honour , Glory and Immortality are at the end of this Holy Race ! O that you may run it with Chearfulness and Perseverance ! But this is not the utmost Strategem of the Enemy ; he hath yet a more plausible , and a more dangerous Device wherewith to destroy the holy Sense that God hath quickened , where he seeth these Temptations resisted , and that he cannot hinder a Religious Work in the Soul , by any of his Baits taken from the things that are seen ; and that is , his drawing you into Imaginations of God , and Christ , and Religion ; and into Religious Duties , not in God's way or time ; nor with Christ's Spirit . Here he is transformed into the Appearance of an Angel of Light , and would seem Religious now , a Saint , yea , a Leader into Religion , so that he may but keep him out of his Office , whose right it is to teach , prepare , enable , and lead his Children with his holy Power and Spirit . Yea , if he can but keep the Creature 's Will alive , he knoweth there is a ground for him to work upon ; a place that he can enter , and in which his Seed will grow . If this Will of Man standing , he knoweth that the Will of God cannot be done on Earth , as it is done in Heaven . O this Will is God's Enemy , yea , the Soul's Enemy ; and all Will-worship ariseth hence : Yea , it is the Off-spring of the Serpent and of the Will of Man ; and it can never please God. Let all beware of this ; God is a Spirit , and he will be Worshipped in his own Spirit , in his own Life . The Worship of God standeth in the Will of God ; and is not brought forth of the Will of the Flesh , or of the Will of Man. Remember that the Word came not to Esau , the First-birth , the Hunter that stayed not at Home ; but to Jacob , the plain Man , he that dwelt in Tents ; to him came the Word of the Lord , that dwelt in a still and quiet Habitation . For in the true silence is God's Word heard , into which the Hunting Nature of Esau , the First-birth , can never come . It can never stand still , and therefore it can never see the Salvation of God. Against this Nature watch , and know Jacob , that inherits the Birth-right ; the Election of God ( though now a Worm ) to wrestle and prevail . Then Worm Jacob , is Israel a Prince , to whom belongs the Statutes and the Ordinances . The Word came to Jacob , and the Statutes to Israel : Here is Dominion , Government , Exaltation : This is the Lot of Worm Jacob. Wait therefore , till the Angel move upon the Waters , before you step one step . Are ye Followers of the Lamb , that hath visited you , the Captain of your Salvation ? Run not in your own Wills , wait for his Word of Command , do nothing of thy own Head and Contriving , yet do all with diligence that he requireth . Remember what became of them of Old , that offered false Fire : O stay , till a Coal from his Holy Altar touch your Hearts and your Lips. Jesus told his Mother at the Marriage in Cana in Galilee , his time was not come : He rejected the Will in her , and staid , till his time was come , that is , his Father's time , in whose Hands are the Times and Seasons : Whose Will he came to do , and not his own : Leaving us therein a Blessed Example , that we should also follow his steps , that is , not to attempt to perform even things of God in our own Wills , nor out of God's Season and Time , which is the best : For in his Seasons , he is with us ; but in our own Seasons and Wills he withdraweth himself from us . And this is the Cause , that the Nations Worshippers have little sense of God in their Hearts , and that their Priests cry out against inward Sense ; Lest the People should go alone , and come to a more acceptible Worship . My dear Friends , as you would enjoy God's Presence , Love and Life , and be acceptable with him , wait in his holy Light and Spirit that hath visited you , against these strategems of Satan , and Wake not your Beloved before his time : Watch against the will , that Instrument of Satan , and Enemy of God's Glory , and your own Comfort . Let it be Bridled , Subjected and kept under Christ's Yoak , yea , subdued , that the will of God may be done in you and by you , which bringeth glory to the Lord , and Eternal peace to the Soul. One Sigh , rightly begotten , out-weigheth a whole Volume of self-made Prayers : For that which is born of Flesh , is Flesh , and reacheth not God's Kingdom , he regardeth it not ; and all that is not born of the Spirit is Flesh . But a Sigh , or a Groan , arising from a living Sense of God's work in the Heart , it Pearceth the Clouds , it entereth the Heavens ; yea , the Living God heareth it , his regard is to it , and his Spirit helpeth the Infirmity . He loveth that which is of himself , and hath care over it , though as Poor , as worm Jacob. For the Crys of the Poor , and the Sighings of the Needy will I arise , saith the Lord : The Poor in Spirit , that hath parted with all , that they may win Christ ; that need him only , and Seek him above all : Who have no helper in the Earth , but have denied all earthly helps , that he might bring and work their Salvation for them . And as you are not to run in your own wills , nor to offer up Sacrifices of your own preparing , so have a care how you touch with those that do ; how you bow to their wills , and joyn with their Sacrifices . For all these things greatly help to extinguish the Divine sense begotten in your Hearts by the word of Life . And as you are faithful to the Light and Spirit of Christ , which giveth you to discern and relish between that which standeth in your own will , and the will & motion of the Spirit of God in your selves ; so will you by the same Light discern and savour between that which proceeds from the will of Man , and the will and motions of the Spirit of God in others ; and accordingly either to have or not to have fellowship with them : For what hath Light to do with Darkness ? Or what hath Spirit to do with Flesh ? Or what hath Life to do with Death ? For the Grave cannot Praise thee , O Lord ; Death cánnot celebrate thee : They that go down into the Pit cannot hope for thy Truth . The Living , the Living , he shall praise thee , as doth my Soul this day . This was the Testimony of the blessed Prophet Esaiah , and it standeth true for ever . According to the Prophet , Thou hast ordained peace for us , for thou hast wrought all our works in us . Wherefore I exhort you in the Spirit of Truth , and in the Counsel of the God of Truth , keep in the Divine Sense and Watch , if you would endure to the end in the will of God. And I say again , Touch not with Man-made Ministrys , nor Man-made Worships , let their words be never so true : 'T is but Man , 't is but Flesh , 't is but the Will ; and it shall have no acceptance with God , O this is the Golden Cup of the Whore , that is gone from the leadings of the Spirit , with which the Nations are defiled ; have nothing to do with it . Keep to Christ Jesus , God's great Light , follow him , as he shineth in your Hearts , and ye will not walk in Darkness , but have the Light of Life ; not of death to Condemnation , as in the World ; but unto Life , which is Justification and Peace . And remember that nothing bringeth to Christ , that cometh not from Christ . Wherefore all Ministry that cometh not from Christ , God's great Prophet and High Priest to all true-born Christians , cannot bring People to Christ . Man only gathereth to Man , to hear and believe in Man , and depend on Man : And if the Church of Corinth sought a proof of Christ's speaking in Paul , that had begotten them , and had wrought the Signs and Works of an Apostle in them : how much more reason have you to demand a proof of Christ's speaking in the Priests and Ministers of this World , who have not wrought the Signs and Works of Apostles or true Ministers ? And by what should you try them , but by the Light and Spirit of Christ in you ? Yea , 't is Christ Jesus , in you , that giveth you to savour , if others speak from Christ in them . And this the Apostle referreth the Corinthians to , for a proof of Christ's speaking in him : For nothing leadeth to God , but that which came from God , even Christ Jesus the Son of God. O let him be your Vine , and know him to be your Fig-tree : Sit under his holy Teachings , whose Doctrine shall drop as Myrrh upon your Souls : He will feed you with the Bread of God , that cometh from Heaven , that feedeth and leadeth them thither that feed upon it : And He is that Bread. Therefore wait and watch unto his daily and hourly Visitations to your Souls , and against all the Approaches of the Enemy , that so he may not take you at unawares ; but that you may be preserved from the power of his Darts , and the force of his Temptations by the Holy Armour of Light , the defence of the faithful Antients : If you be willing and obedient , you shall eat the good of the Land. Now is your Day , now is your Time ; work while the light is with you ; for the Night cometh , in which none can work . Not only the Night of Eternal Darkness to the Wicked ; but the Night of Death unto all : For in the Grave there is no Repentance , neither can any Man there , work the Works of God. You know the Foundation : Is he Elect ? Is he Precious to you ? Have ye chosen him ? Yea , I am satisfied you have : See what you build upon him . Have a care of Hay , Straw and Stubble ! Have a care of your own Wills and Spirits ! Labour not for the Bread that perisheth , as all the Bread of Man's-making doth : But labour you in the Light and Strength of the Lord for the Bread that never perisheth , that Bread that cometh from Heaven , that nourisheth the Soul in that Life that is heavenly , that is hid with Christ in God , the Root and Father of all Life ; that of this Fountain you may drink , that is clear and pure , that cometh from the Throne of God , and of the Lamb , and not of the muddy Puddle of Man's Invention . There is a Bread that perisheth , and there is a Drink that perisheth , and Wo to them that feed thereon , for their Souls shall perish also , if they Repent not . But there is a Bread that never perisheth , and there is a Fountain that springeth up unto Eternal Life , and Blessed are they that Feed and Drink thereof ; for they shall have Eternal Life with God. This is that which only satisfieth what is Born of God ; it will feed on no other Bread , nor drink of no other Water . I cannot but warn you all that are come to the Lord's Day , that you cease from all other Food , from Man and Man's Will and Invention ; for that stifleth the Divine Sense , that overlayeth and killeth this Heavenly Birth . There are no Grapes to be gathered of Thorns , nor Figs of Thistles : Keep to your own Vine and Fig-tree Christ Jesus ; sit under him , that you may eat of his Fruit , which is the fruit of Life , the hidden Manna ; hid from the Nature and Spirit of this World , a Mystery thereunto . Two things consider ; first , you must wait till the Manna cometh ; and then you are not to be idle ; you are to work ; and next , as it daily cometh , so it must be daily gathered and fed upon : For the Manna that was gather'd yesterday , will not be Food for to day ; it will not keep for that use . As it was outwardly , so 't is inwardly . Time past is none of thine : 'T is not what thou wert , but what thou art ; God will be daily look'd unto . Didst thou eat yesterday ? That feedeth thee not to day : Therefore Jesus taught his Disciples , and us in them , to pray for our daily Bread , for the present sustenance , and to look no farther , but depend upon the Lord , and live by Faith in him , that raised up Jesus from the Dead ; so that the time to come is no more ours , than the time past can be recalled . Wherefore , Blessed are they , that fear the Lord , and confide in him , they shall never be confounded : They shall lack no good thing ; for the Lord loveth Israel , he is good unto Israel , and all that are of an upright Heart ; whose Hearts look up to Heaven , and not down to the Earth ; neither love nor live in the vain Lusts of the World. Such shall abide in his holy Tabernacle , such shall dwell in his holy Hill , even they that walk uprightly , that work righteousness , and speak the truth in their hearts ; in whose sight a vile person is contemned , but who honour them that fear the Lord. O my dear Friends , I know experimentally , that this is hard to Flesh and Blood ; that which is Born of the Corruptible Seed ; but that can never enter into the Kingdom of God : That must be Crucified by Christ that hath Crucified Christ : Blood requireth Blood. Wherefore give that which is for the Famine , to the Famine : For the Fire , to the Fire : And for the Sword , to the Sword. Let all the sinful Lusts be famisht , let the Stubble be burnt , and the Corrupt , yea , and the Fruitless Tree that cumbereth the Ground , be cut down and cast into the Fire . Let the work of the Lord be done in you ; let him purge his Floor , and that throughly ; that you may come out as pure as Gold Seven times tried , fitted for his use that hath chosen you ; that you may bear his Mark , and wear his Inscription , Holiness to the Lord ; so you will be Vessels of Honour , in his House . Therefore I say , let your Houses be swept by the Judgments of the Lord , and the little Leaven of the Kingdom leaven you in Body , Soul and Spirit , that holy Temples you may be to his Glory . This I know , is your desire , that are on your Travail to this Blessed Enjoyment . Well , you believe in God , believe also in Christ the Light that hath visited you : And if you truly believe , you will not make haste : You will not make haste out of the Hour of Judgment ; you will stay the Time of your Trial and Cleansing , that you may be as I said , as pure as Gold Seven times tried ; and so receive the Lord's Mark and Stamp , his Image and Approbation ; that you may be his throughout , in Body , Soul , and Spirit ; seal'd to him in an Eternal Covenant . Dear Friends , gird up the Loins of your Minds , watch and hope to the end ; be not slothful , neither strive ; despond not , nor be presumptuous : Be as little Children ; for of such is the Kingdom of God. Dispute not , neither consult with Flesh and Blood : Let not the Prudence of this World draw you from the simplicity , that is in Christ Jesus . Love and obey the Truth ; hide his Living Word in your Hearts , though it be as an Hammer , a Fire , a Sword , yet it reconcileth and bringeth you to God , and will be sweeter to you that love it , than is the Honey , and the Honey-comb . Fear not , but bear the Cross ; yea , without the Camp , the Camp of this World's Lusts , Glory , and False VVorships . But this know , when the Enemy cannot prevail by none of these Stratagems , if you resist him , as the God of the World's Glory , the Prince of the Air , and the False Prophet , then he turneth Dragon ; then he declareth open VVar ; then you are Hereticks , Fanaticks , Enthusiasts , Seducers , Blasphemers , unworthy to live upon the Earth . But in all these things rejoice , and be exceeding glad , for great shall be your reward in the Kingdom of the Father . VVhat , if your Parents rise up against you ; if your Brethren betray you ; if your Companions desert and deride you ? If you become the Song of the Drunkard , and the Scorn and Merriment of the Vile Person ? Yea , though the Powers of the Earth should combine to devour you , let not your Hearts be troubled . Shun not the Cross , but despise the Shame , and cast your Care upon the Lord , who will be afflicted with you in all your Afflictions : In the Fire he will be with you , and in the Water he will not forsake you . O let your Eye be to him , whose Name is as a strong Tower , the Sanctuary of the Righteous in all Ages ; that you may be able to say in your Hearts with David of old , The Lord is my Light and my Salvation , whom shall I fear ? The Lord is the strength of my life , of whom shall I be afraid ? Though an Host should encamp against me , my Heart shall not fear ; though War should rise against me , in this will I be confident . One thing have I desired of the Lord , that will I seek after , that I may dwell in the house of the Lord all the days of my Life , to behold the beauty of the Lord , and to enquire in his Temple . For in the time of trouble he shall hide me in his Pavilion , he shall set me upon a Rock . When my Father and my Mother forsake me , then the Lord will take me up . I had fainted , unless I had believed to see the goodness of the Lord in the Land of the Living . Wait on the Lord , be of good Courage , and he shall strengthen thine Heart : Wait I say on the Lord. O my dear Friends , let it be your daily and hourly work to wait upon God. How often does David speak of waiting upon God ? he felt the sweetness of it ; therefore retire into your holy Chamber : Be still , and the Lord will speak comfortably unto you . Blessed are they , that wait upon him ! whose Expectations are only from him : For though the youth shall faint and be weary , and the young men shall utterly fall , They that wait upon the Lord , shall renew their strength , they shall mount up with wings as Eagles , they shall run and not be weary , they shall walk and not faint . I waited , saith David , patiently upon the Lord , and he inclined unto me , and heard my cry . And this was his Testimony , Behold , the Eye of the Lord is upon them that fear him , to deliver their Soul from Death , and to keep them alive in Famine : For the Lord is nigh unto them that are of a broken heart , and saveth such , as be of a contrite Spirit : David knew it , therefore , he could speak it . O my dear Friends , who are compassed about with many Tribulations ; the Lord God , your Staff and Strength is near you to sustain you . Have ye born the holy reproach of Jesus , and despised the Shame of his Cross , and did he ever desert you ? Be not cast down , though to the Eye of Reason there seemeth none to help , no , not one to save : Though Enemies within , and Enemies without , Encamp themselves about you ; though Pharaoh and his Host pursue you , and great difficulties be on each hand of you , and the dismal Red Sea be before you ; stand still , make no Bargains for your selves , let all Flesh be silent before the Lord , and his Arm shall bring you Salvation . Yea , when you are ready to go down into the Pit , that your Throat is dry with crying , and your Eyes seem to fail with waiting , his Salvation shall spring as the Morning ; because his Mercies are to all Generations , and that the Seed of Jacob never sought his face in vain . The poor Man cryeth , saith David ; What poor Man was this ? He that is poor in his own Eyes ; that hath no Helper in the Earth , but God. This poor Man cryed , and the Lord heard him , and saved him out of all his Troubles . Our Souls , said the Righteous of old , waited for the Lord , for he is our Help , and our Shield for ever . Wherefore , my dear Friends , be not you discomforted , for there is no new thing happeneth unto you : 'T is the Antient Path of the Righteous : For thy sake , says David , have I born reproach ; I am become a stranger to my Brethren , and an Alien unto my Mother's Children : When I wept , and chastned my Soul with fasting , that was to my reproach . I made Sackcloth also my Garment , and I became a proverb to them . They that sate in the Gate , spake against me ; and I was the Song of the Drunkards . Save me O God , for the Waters are come in unto my Soul : And the Water Floods are ready to swallow me up . They persecute him , whom thou hast smitten ; and they grieve those , whom thou hast wounded . Do you not know this , Dear Friends , are not your Tears become a Reproach , Your Fasts a Wonder , your Paleness a Derision , your Plainness a Proverb , and your Serious and Retired Conversation a by-word ? Yea , when the Lord hath Wounded , have not they also grieved ? And when the Lord hath smitten you , have not they mocked ? But this was David's joy , the Lord is my Shepherd , I shall not want : He restoreth my Soul , he leadeth me in the paths of righteousness for his Name 's sake ; he maketh me to lie down in green Pastures : He leadeth me beside the Still waters . Yea , though I walk through the Valley of the Shadow of death , I will fear no Evil ; for thou art with me , thy Rod and thy Staff they Comfort me : Who was the Comforter & preserver of Shadrach , Mesach , and Abednego , that refused to obey the King's Command against the Commandment of God : They would not bowe to his Image ; but rather chose the Fiery Furnace , then to comit Idolatry , or bowe to another thing , then to the Living God. Did not we cast Three Men into the midst of the Fire ? said Nebuchadnezzar , Loe I see Four Men loose , walking in the midst of the Fire , and they have no hurt : And the form of the Fourth is like the Son of God. O my Friends , the Fire obeyeth him , as well as the Winds and Seas : All Power is given to the Son of God , who is given to you for your Salvation . Well , Shadrach , Mesach , and Abednego , the King calleth out of the Fire , and they have no harm ; though the Mighty Men , that cast them into the Fiery Furnace , were consumed . The God of Shadrach , Mesach , and Abednego , is magnified by the King's decree , and Shadrach , Mesach , and Abednego , are by the King highly Preferred . Here is the end of faithfulness ; here is the blessing of perseverance God will bring honour to his Name , through the Patience and Integrity of his People . And it was this Son of God that preserved Daniel in the Lyons Den ; it was his Voice , that David said divideth the Flames of Fire ; he rideth upon the Winds , he sitteth upon the Floods . The Voice of the Lord is Powerful , the Voice of the Lord is full of Majesty : They that trust in him , shall never be confounded . Blessed are they whose God is the Lord : For he is a present help in the Needful time of trouble . The angel of the Lord Encampeth round about them that fear him , and he delivereth them . O taste , and see , that the Lord is good : Blessed is the Man that trusteth in him . O fear the Lord , for there is no want to them that fear him . The Young Lyons shall lack , and the Old Lyons suffer Hunger ; but they that seek the Lord , shall not want any good thing . Many are the Afflictions of the righteous , but the Lord delivereth them out of them all ; for the Lord redeemeth the Souls of his Servants , and none of them that trust in him , shall be made desolate . For which Cause , my dear Friends , cast away every Weight , and every Burden , and the Sin that doth so easily beset you . Neither look at the Enemys strength , nor at your own weakness ; but look unto Jesus the blessed Author of your Convincement and Faith : The mighty One , on whom God hath layd help , for all those that believe in his Name , receive his Testimony , and live in his Doctrine ; who said to his dear followers of Old ; Be of good Chear , I have overcome the World. Fear not little Flock ; it is the Father's good pleasure , to give you a Kingdom : And they that endure to the end , shall be saved . I will not leave you Comfortless , said he , I will come to you ; he that is with you , shall be in you . This was the Hope of their glory , the Foundation of their building , which standeth sure . And though sorrow cometh Over-night , yet joy shall come in the Morning . Ye shall Weep and Lament , said Jesus , but the World shall rejoyce ; and ye shall be sorrowful , but your sorrow shall be turned into joy , and their rejoycing into howling . And Loe I am with you to the end of the World. Be ye therefore encouraged in the holy Way of the Lord ; wait diligently for his daily Manifestations unto your Souls , that you may be strengthned in your inward Man , with Might and Power , to do the Will of God on Earth , as it is done in Heaven . O watch , that you enter not into temptation : Yea , watch unto Prayer , that you enter not into temptation , and that you fall not by the temptation . Christ said to Peter , Canst not thou watch one hour ? Every one hath an Hour of Temptation to go through ; and this is the Hour , that every one is to watch . Jesus the Captain of our Salvation was under great Temptations ; he was sad unto Death ; he did sweat drops of Blood ; but he watch'd , he pray'd , he groan'd , yea , he cry'd with strong cries : But through Suffering overcame : And remember how in the Wilderness he was tempted , but the Angels of the Lord ministred to him . So they that follow him in the way of the Tribulations and Patience of his Kingdom , God's Angel shall minister unto them all : Yea , he will keep them in the Hour of Temptation : He will carry their Heads above the Waves , and deliver them from the devouring Floods . Wherefore finally , my Friends , I say unto you , in the Name of the Lord , Be of good chear ! Look to Jesus , and fear not Man , whose Breath is in his Nostrils : But be Valiant for the Truth on Earth , Love not your Lives unto the Death , and you shall receive a Crown of Life and Glory ; which the God of the Fathers , the God of the Prophets , the God of the Apostles , and the God of the Martyrs and true Confessors of Jesus ; yea , the God and Father of our Lord Jesus Christ shall give unto all those that keep the pure Testimony of his Son in their Hearts , and patiently and faithfully endure to the end . Now to him that is able to keep you from falling , and to present you faultless before the presence of his Glory with exceeding Joy : To the only Wise God , our Saviour , be Glory and Majesty , Dominion and Power , both now and ever , Amen . I am your Friend that sincerely Loves you , and earnestly Travails for your Redemption , William Penn. FINIS . 
A54178	----	No cross, no crown, or, Several sober reasons against hat-honour, titular-respects, you to a single person, with the apparel and recreations of the times being inconsistant with Scripture, reason, and practice, as well of the best heathens, as the holy men and women of all generations, and consequently fantastick, impertinent and sinfull : with sixty eight testimonies of the most famous persons of both former and latter ages for further confirmation : in defence of the poor despised Quakers, against the practice and objections of their adversaries / by W. Penn ... Penn, William, 1644-1718. 1669 Approx. 295 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54178 Wing P1327 ESTC R15257 12005974 ocm 12005974 52319 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54178) Transcribed from: (Early English Books Online ; image set 52319) Images scanned from microfilm: (Early English books, 1641-1700 ; 574:9) No cross, no crown, or, Several sober reasons against hat-honour, titular-respects, you to a single person, with the apparel and recreations of the times being inconsistant with Scripture, reason, and practice, as well of the best heathens, as the holy men and women of all generations, and consequently fantastick, impertinent and sinfull : with sixty eight testimonies of the most famous persons of both former and latter ages for further confirmation : in defence of the poor despised Quakers, against the practice and objections of their adversaries / by W. Penn ... Penn, William, 1644-1718. [6], 111 p. s.n.], [London : 1669. Marginal notes. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Christian life. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 John Latta Sampled and proofread 2005-10 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion NO Cross , no Crovvn : Or several Sober REASONS Against Hat-Honour , Titular-Respects , You to a single Person , with the Apparel and Recreations of the Times : Being inconsistant with Scripture , Reason , and the Practice , as well of the best Heathens , as the holy Men and Women of all Generations ; and consequently fantastick , impertinent and sinfull . With Sixty Eight Testimonies of the most famous Persons , of both former and latter Ages for further confirmation . In Defence of the poor despised Quakers , against the Practice and Objections of their Adversaries . By W. Penn j. An humble Disciple , and patient Bearer of the Cross of Jesus . But Mordecai bowed not , Esth . 3. 2. Adam where art thou ? Gen. 3. 9. In like manner the women adorn themselves in modest Apparal , not with brodered hair , &c. 1 Tim. 2. 9. Thy Law is my Meditation all the day , Psal . 119. 97. Printed in the Year , 1669. To my Ancient Friends F.S. E.B. H.S. J.C. I.N. A.L. M.L. T.C. MY Friends , As you were particularly in my thoughts upon the writing of these sheets ; so is it not less my desire to make you particular in their publication . Many have been the Objections with which you frequently have beset me on this account ; but not with that success I hope their Answers will have with you . My matter , stile and method speak not the least premeditation or singularity , but that simplicity and truth which plainly show the affectionate sincerity of my heart , and best wishes for your true happiness ; that from Defendants of vain , foolish , proud and wanton Customs , which exercise the minds of men and women below the excellencies of Immortality ( the highest end of their Creation ) you may become Disciples of that self-denying Jesus , who first brought that great felicity to light , and gladly Sacrifice your all , as but your reasonable service , in order to so glorious a Reward . By whatsoever is dear , I would beseech you to relinquish that very vanity of vanities ; I mean , those Fashions , Pleasures , and that whole variety of Conversation which make up the Life and satisfaction of the Age , and are those earthy impediments that clog your Souls flight to more sublime and Heavenly contemplations : they were of old summ'd into three heads ; the lust of the eye , the lust of the flesh , and the pride of life , which are the off-spring of the World , and not of the Father . Reflect upon the incertainty of your lives , the Immortality of your Souls , and that Eternal state they must be sentenc'd to ; but above all , be you intreated to eye that Divine Principle engrafted on your minds , in all its holy , meek , and self-denying instructions ; that being mostly exercised thereby , you may be wean'd from all the glittering Follies of the World ( which only weak and fordid spirits please themselves withal ) and sensibly experiment the inexpressible delights and ravishments of Soul , which are the inseparable companions of such retirements . By which you may be lead into that temperance , piety and self-denial , that will render you so many noble Witnesses , against the folly , lust , and gross intemperance of the Age , and unquestionably entitle you to Honor , Glory , Immortality and Eternal Life , then which , as there can be nothing more truly excellent ; so , not any thing more earnestly desir'd on your account by Your true Friend , W. P. The Preface . THe Business of this Preface , is to request of the Reader two things for his own sake , which I have so much the less reason to doubt of being granted , as it would show him very destitute of charity , who wilfully would be so injurious to himself : The first is , That he would be very Serious , remembring , that he who despiseth what he does not know , bespeaks himself a fool ; as well as that he is injoyn'd to try all things , though only obliged to believe what is good The Subject is serious , for , it is the blessed Cross of Christ ; the work it is designed for is serious , for 't is the Crucifixion of the vain , wanton and fleshly appetites of worldly men ; and if the Reader be so too , I question not but the Just Principle ( to which I make my appeal ) will justifie me , and it become instrumental to his convincement ; but if he shall demean himself with crittical and frothy jests , I can only say the greater shall be his condemnation yet let him remember , that it is the purpose of this Discourse to prove what Jesus Christ hath said ; namely that for every idle word he speaks , he shall render an account in the day of Judgment . The next thing I have to ask , is , that he would be Impartial ; for he that reads , and makes his prejudic'd constructions mine ; or seems to slight the Subject , Book , or Matter , because he disrespects the Author or his Opinions in other points , may give sufficient evidence of his own weakness , but not discover mine , since there is not ●ny thing less becomes an equal Christian temper , then to ●nterpret ill , of that which means not so , and to love or h●te things by names , and for their Authors sake ; a practice not more wretched then common : Nay , 't is the Doctrine , Use and Application of too many to learn people to hate others Principles in order to detest their persons , and so from an Opinion-difference bring it into a personal one , from whence flows all the malice and bitterness that reign amongst those who are called Christians ; but if this Reader be such a one , he is either an ill Teacher , or very ill taught ; I onely have to tell him , that as such pre-opinion prevents all clear and certain examination of things , ( by which he is at a loss about his own faith and other mens ) so if he would be benefited by this Discourse ; if he would read the character and condemnation of a wicked world ; and if he would be truly inform'd of that Life and Conversation which are according to godlines , and give entrance after time shall end , into the endless Joys of an Eternal Glorious Rest and Habitation in the Heavens , let him be Serious , let him be Impartial : And may that Almighty Power , which raised Jesus from the Dead , quicken his mind , and raise his affections to the knowledge and possession of Immortality ; which as it is the whole requital I desire for my exceeding love and earnest desires for the reformation of an intemperate and voluptuous World , to the Self-denying Life , and Innocence of Holy Jesus ; so shall it be a matter of rejoycing to all the Faithfull . That the Errors of the Press are not the Authors , is to be supposed ; and therefore he reasonably is to be excepted from the charge of them . The Contents . CHAP. I. SIxteen Reasons against Hat-Honour , and Titular-respects . That they are inconsistant with the nature of Honour . Honour is in the mind , and exprest by real service to God or Men. The Hat no expression of Honour ; Titles , the Scriptures condemn them . The Effects of Pride and Vanity . No advantage to men and women . Contrary to the best Times , the best Men , and several Authors . CHAP. II. TWelve Reasons against You to a Single Person . That its contrary to the ground of all Speech . Meer nonsence . Condemned of all Languages . Brought in by some proud Popes and Kings . Contrary to their Prayers . Testimonies from Learned Authors of ancient and modern times . CHAP. III. THirteen Reasons against the Vanity of Apparel , and common Recreations , Pleasures and Conversation of these times . That they are destrustive of their Institution . Sin brought cloathing ; and loss of true Divine Pleasure , false pleasure . That they are contrary to the Example of the holy Generations : That they are positively forbid : That they are inconsistant with the Nature of Christ's Gospel and Religion . The Effects of Pride and Wontonness , destructive of Labour , Industry , Health , Body and Soul ; they ensnare the affections , divert the Soul from Heavenly and Eternal Delights ; they are the more pernitious , because they seem more innocent then grosser evils ; they occasion Debts , Poverty , Worldly-mindedness , and all Folly ; that if such Vanity and Expence were hindered , Debts could be paid , the Poor and Fatherless provided for , and the Nation enriched ; otherwise nothing but Wrath and Vengeance come from God on such doings . Objections answered . The true Christian Life vindicated from such wanton Inventions , and lustfull Vanities . Several weighty Testimonies of the most famous Persons for Piety , Power , and Learning , as well living as dying , both Heathens and Christians of Ancient and Modern times , as an intire confirmation of this Discourse , to the Conviction ( if possible ) of others , as well as Vindication of the Innocent Quakers . With a Call , to whomsoever it shall come . Several Testimonies . Of Hat Honour . 1 Luther , 2 Calvin , 3 Marlorat , 4 Jerome , 5 Paulinus , 6 Sulpicius , 7 Causabon . Of You to a single Person . 8 Luther , 9 Erasmus , 10 Spanish Customs , 11 Lipsius , 12 Howel . Of Apparel . 13 Solon , 14 Hippias , 15 Gymnosophistae , 16 Bamburacii , 17 Gynaecosmi & Gynaeconomi , 18 Cornelia , 19 Ancient Heathens , 20 Gregory , 21 Jerome , 22 Memorancy . Of Recreations . 23 Chilon , 24 Bias & Stilpo , 25 Anaxagoras , 26 Themistocles , 27 Socrates , 28 Plato , 29 Antisthenes , 30 Aristotle , 31 Clitomachus & Epaminondas , 32 Phocion , 33 Mandanius , 34 Hipparchia , 35 Quintillian , 36 Tertullian , Chrysostom , Theophilact , Gregory Naz. 37 Ambrose , 38 Augustine , 39 Polybius , Cicero , Livius , Tacitus , 40 Machiavel , 41 Cardon , 42 Bellonius , 43 Ouzelius , 44 Clemens Romans , 45 Council of Carthage , 46 Gracian , 47 Waldenses , 48 Paulinus , 49 Acacius . Aged and dying Testimonies . 50 Solomon , 51 Ignatius , 52 Iraenius , 53 Justin Martyr , 54 Chrysostom , 55 Charles the fifth , 56 Sir Phil. Sidney , 57 Secr. Walsingham , 58 Sir J. Mason , 59 Sir H. Wotton , 60 Lord Bacon , 61 Dr. Donne , 62 Selden , 63 Grotius , 64 Salmatius , 65 Mazarene , 66 Prince Henry . Conclusion . 67 Philo Judaeus , 68 Eusebius Pamphili . Of the Christian Life ; and that the being contented with few things , and using this World as if we used it not , is the true Christian State , and Life ; and that the Exercise , Vanity , Curiosity and whole Conversation of this Age are inconsistant with the Spirit and Nature of true Christianity . Many Errors and Improprieties have escaped the Press , which are not to he charged upon the Author ; the readiest present Collection followeth . Page , Line . Errors . Corrected . 5 6 counts count'st 7 22 requiring required 8 4 sustantial substantiall 11 31 Pompius Pompeius 12 33 for in so doing in so doing 14 14 about above 17 8 Parts Parks 18 7 discussed disus'd   25 men of ordinary trades every man of an ordinary trade 19 19 tified fortified 20 33 we it is we say it is 20 29 which what 24 14 said saith 26 7 meant mark 27 25 they so far are such such are so far from 30 17 heart hearts   18 was is 32 9 in on   26 the marriage bed marriage beds 33 32 Latudinarian Latitudinarian 34 2 to the with the   12 Heathen Heathens 38 16 be a right Christian be right Christians 39 12 be a true Christian or Disciple be true Christians or Disciples   35 Pleasures Pleasure 40 15 which with 42 33 are not is not 46 38 Aleman Alcman 56 16 to security to the security 57 38 innumerably innumerable 60 32 deare earnings deer earnings 65 17 overcome overcame 70 23 without thy self with thy self 81 17 Pagon Pagan 82 29 those these 84 37 which   91 last to murder an Heretical To obey an Heretical Prince     Prince then to obey him then to murther him 95 19 or and 97 4 shall should 98 16 is are 102 19 And this Nations more peculierly And more peculierly fit for   20 fit for this Nations 103 28 Pamphilius Pamphili   32 Country life Contrary life 104 24 conversations conversation   15 off and 109 7 rgain again 110 19 frowns frown NO Cross no Crown : Or a few sober REASONS Proposed against those frequent Ceremonies of CAP-HONOUR , &c. CHAP. I. To the unredeemed ( of all Ranks and Qualities ) from the vain Customs of a wicked World. READER , whether thou art a Night-walking Nicodomus , or a scoffing Scribe , one that would visit the Messiah but in the dark Customs of the World , that thou might'st pass as undiscern'd , for fear of bearing his reproachfull Cross ; or else a Favourite to Hamans pride , and counts these Testimonies but a foolish singularity ; to Thee hath Divine Love enjoyn'd me to be a Messenger of his Truth , and a faithfull Witness against the Pride and Flatteries of this degenerated World , in which the spirit of Vanity , Lu●● , and all sorts of impiety hath got to so great an head , and lived so long uncontrolled , that it hath impudence enough to tearm its Darkness , Light , and call its accursed Off-spring by the Names due to an other Nature , the more easily to deceive : And truly , so very blind , and insensible are most , of what spirit they are , and ignorant of , the meek and Self-denying Life of holy Jesus , ( whose Name they prefess ) that to call each other Rabbi or Master ; to bow , to greet with flattering Titles , and do their Fellow-Creatures Homage ; to spend time and estate to gratifie their wanton minds ; [ the Customs of the Gentiles that knew not God ] with them signifie no more then Civility , good Breeding , Decency , Recreation , Accomplishments , &c. O that men would consider , since there are but two Spirits , ( good or evil , that acts them to all things ) which really of them it is that doth encline the World to these men-pleasing Customs ? And whether it be Nicodemus or Mordecai [ in thee that doth befriend the despised Quakers ] which makes thee ashamed to own that openly in conversation with the World , which the true Light hath made vanity and sin to thee in secret ? Or if thou art a Dispiser , tell me , I prethee , which do'st thou think thy mockery , anger and contempt doth most resemble , proud Haman or Mordecai ? My Friend , know that none hath been more prodigal and expensive in those vanities ( call'd Civilities ) then my self ; and could I have covered my Conscience under the fashions of the World , truly I had found a shelter from those showers of Reproach that have fallen so heavily upon me ; but had I ( with Joseph ) conform'd to Egypts Customs , I had sinned against my God , and lost my peace : nor would I have thee think it is an Hat , Thou , or Rayment , nakedly in themselves ; or that we would beget any Form inconsistant with Sincerity and Truth [ there 's but too much of that ] but the esteem and value the vain minds of men do put upon them [ who must be stript and crucified ] constrains us to testifie so severely against them : And this know from the infallible sence of the Eternal Spirit , That which requires those Customs , begets fear to leave them , pleads for them , and is displeased if not used and paid to them , is the spirit of Pride and Flattery in the ground ( though Custom or generosity may have abated its strength in some ) and this being discovered by the Light that now shines from Heaven among the dispised Quakers , necessitates them to this Testimony , and my self as one of them , and for them , for a reproof to th● unfaithfull , ( who would walk undiscerned ) though convinced to the contrary ) and for an allay to the proud Despisers , who scorn us as a people guilty of affect●tion , and singutrity , from the Eternal God who is great amongst us , and on his way to root up every Plant that his right hand hath not Planted , do I declare that this is but the Seed of exalted Lucifer ; yea , that wonton nature that must be yoked , and crucified ; and that it may appear what it s said to be , let these ensuing serious Reasons have thy Consideration , which were mostly given me from the Lord , in that time , when as my condescention to those things would have been purchased at almost any rate ; so , the certain sence I had of their contrariety to the meek and self-denying Life of holy Jesus , requiring my steady and faithfull Testimony against them , as Guests that are forbidden the Heavenly Kingdom that is now once more appearing to the Sons of men , into which whatsoever defiles can never enter . Sixteen Reasons why Cap-Honour , and Titular Respects are neither Honour nor Respects . Reason I. BEcause true Honour is from God , and consists in a virtuous esteem for the only sake of Vertue , manifested in a real service , and actual benefit both to God and Mankind , and true Civility in the right ordering of mens Affections and Actions ; but if in Hats , Bows , or Titles , then are the most profane and deboist the most civil , since most expert in those vain Ceremonies , which is impossible . Reason II. Because real Honour is a sustantiall thing manifested by obedience , which therefore cannot stand in invented Gestures , and most deformed Cringings , after mens wanton Invention , or in any shaddow void of the thing it self , which is must necessarily do , in Case the Ceremony of the Hat be an honour or respect . Reason III. Because no man can honour and dishonour a man under that Honour ; but it s well known what grudges , ill-will , animosities and bitter hatred reigns in the hearts of such Hat-Honourers at the time of their false respects . Reason IV. Because Honour properly ascends , not descends , yet the Hat is ne'er as frequenly off to equals , and inferiours , as to Superiours . Reason V. If pulling off a Hat , or Title , were to pay honour ; who so vile , who so wretched , who so envious that could not honour ? But this is to make honour ( as superstitious men do Religion ) to consist in some external appearances , which may please , but never profit any ; wherefore , it cannot be considered as of the nature of true honour , which is a vertuous Respect to what is vertuous , demonstrated by some substantial good . Reason VI. Honour was from the beginning , but Hats , and most Titles , here of late ; therefore there was true Honour before Hats or Titles , and Consequently true Honour stands not therein , Reason VII . Because if Honour consists in such-like Ceremonies , then will it follow that they are most capable of shewing Honours , who perform it most exactly according to the mode or fashion , by which means man hath not the Measure of the true Honour from the Just Principle in himself ; but the fantastick dancing Masters of the Times , wherefore many give much money to have their children learn their honours , ( falsly so called ; ) and what doth this but totally exclude the poor Country-People , who though they Plow , Till , go to Market , yea , in all things obey their Justices , Land-Lords , Fathers , and Masters , scarce use their Hats , or those Ceremonies ; but if they do , they are esteemed by a Court Crittick so ill-favoured , as only fit to make a jest , or be laugh'd at ; but what sober man will not deem their obedience beyond the others vanity and hypocrisie . Reason VIII . Real Honour consists not in a Hat , Bow , or Title , because all these things are purchaseable by money ; for which reason how many Schools , and persons are there in the Land to whom Youth is generally sent to be educated in those vain fashions , whilst ignorant of the honour that is of God ; whereby their minds are allured to visible things that perish , and instead of remembring their Creator , are busied about Toys and Fopperies and sometimes so much worse as to cost themselves a disinheriting , and their indiscreet Parents grief and misery all their dayes . Reason IX . True Honour stands not in these Fashions , because they had their rise since Honour , and have been brought sorth by the Spirit that captivated from God , and led men and women to please the lust of the eye , the lust of the flesh , and the pride and flattery of life , both in themselves and others , and which are used either to please themselves , or for fear of others , or because others do it , or out of shame , or fear of being reproached , or with design to flatter Superiors , equals , or inferiours , from whom some profit may be expected ; all which is contrary to the nature of true Honour that comes from God , and onely is paid by a good esteem in the mind , shown by some real service to God , or godly men ; yet if such honour were to be paid , since persons are of divers ranks , it will be requisite , that some Law or direction be given , how low to bow , pull off the Hat , &c. since to give more then is due is an abuse of Honour ; but would not these be ridiculous , as 't is to use them at all ? Reason X. We cannot esteem pulling off Hats , Bows or Titles to be real Honours , because such like Ceremonies have been prohibited by God , and his servants in days past ; neither did the holy Men of old respect mens persons , as may be seen in the case of the Israelites , who though other Nations had many Lords , and many Gods , yet one was their God , and him only must they bow unto , and reverence his holy Name . Reason XI . This made Mordecai ( who stands a Representive for the Jew and Circumcision in heart ) rather expose both his own , and whole Nations life to Hamans rage , and Cruelty , ( whom the King had so much honoured , as to require all in his Court to pay him homage ) then gratifie the Nations Custom , in bowing to the Kings Favourite , so hatefull are vicious men and vain customs to the pious and sincere . Reason XII . It s manifest from the Case of the Centurion in Christ time , who made not the honour and respect due to him from his Souldiers to consist in Hats , Gestures , or vain Ceremonies , but in the ready execution of his Commands , as when he said to one , Go , and he goeth ; and to another , Do this , and he doth it ; nor is it practised now amongst Souldiers , ( as being an effeminate Custom , unworthy of Masculine Gravity , ) yet are they obedient , and truly honour their Officers . Reason XIII . The very practise of familiar greeting , with shew of respect to each others persons , was so severely reprehended by the Lord Jesus Christ , that he makes it a mark of the Apostacy and wickedness of that Age , of so great shew of Profession ; for he gives it in charge to his Disciples , that they should beware of those that love salutations , and to be called Rabbi , or Master of men ; a mark of honour in those times , &c. for he that is greatest among you shall be your Servant , says he to his Followers : and call no man Master , for one is your Master ; and James as expresly enjoyns the same ; My Brethren , Be not many Masters , knowing that we shall receive the greater condemnation ; by which it is apparent , that the true Disciples of Christ were not to assume Lordship , nor Superiority , as was the Custom of the Heathens ; but that they should know a religious community , and live as Servants to each others necessities , acknowledging but one God , one Lord , one Law-giver , and but one Master , even Jesus Christ , who is God over all : neither hath it been used among many Nations to give great Titles , or call Magistrates by other names then what they ever had ; as particularly amongst the Romans , namely , Brutus , Valerius , Cato , Marcellus , Scipio , Pompius , Cicero , &c. In Scripture , Adam , ( though Lord of the whole World ) Cain , Abel , Euoch , Noah , Abraham , Lot , Moses , Christ Jesus , Matthew , Mark , Luke , John , Paul , Peter , James , &c. nor is it common , or pertinent in Greek or Latine Authors , to mention , or quote the Names of any , but as already instanced ; as Irenaens , Tertullian , Justin , Alexander , Constantine , Justinianus , Maximinian , Theodosius , Jerom , Barnard , Luther , Sarania , Calvin , Beza , Grotius , Vossius , Amiraldus , and the like ; yet doth not this in the least diminish or detract from their reputation , or discover the least dis-respect or incivility in any to mention their names as thus expressed , since its the practise of all Writers ; nor do our English Histories , bestrew our Ancestors with those vain and superfluous Titles , which are common in these dayes , and without which men are reputed rude , and ill-bred , much contrary to the Example and Precepts of Christ Jesus , who elsewhere tells the Jews that the reason why they did not believe in his meek and self-denying Message , was , because of their receiving honour one of another . Reason XIV . God is declared to be no Respecter of Persons , but as they fear him , and work Righteousness , and James condemns such who hold the Faith of the Lord Jesus Christ , the Lord of Glory , with respect of Persons ; telling them that they must not accept any man for his gay cloathing , rich attire , or outward appearance ; neither reject the poor , or set the rich above him , for that God had chosen the poor of this World rich in Faith ; and that if any shall fulfil , or keep the whole Law , and yet fail in this of respecting mens persons , he is guilty of all ; wherefore all such flattering Titles , ( as to call men what they are not ) and fond Ceremonies of the Hat , &c. to a mortal person , and that for any external consideration we utterly deny ; and as becomes the Children and Servants of the only true God , we shall not , we cannot reverence , respect , or bow to the persons of men , nor give flattering Titles , least as Elihu says , for in so doing our Maker would soon take us away . Reason XV. John , who would have paid homage to the Angel that had communicated those Mysteries to him , was forbidden , saying , I am thy Fellow-Servant ; much less should we to mortal men . Reason XVI . And lastly , from what hath been said of the Nature of true Honour , and this false Honour , and from what Scripture Reason , and Example do afford , as well as from the Infallible sence we have of the corrupt ground and nature of these vain Respects , fond Ceremonies , and titular Honours ; in obedience to the God whom we serve , we utterly disclaim those Customs , as the off-spring of Pride , Vanity , Flattery , Lust , &c. which have so universally reigned over the Earth , and are the customs of the Natitions in their fallen and degenerate state , from which we are redeem'd , and therefore live Witnesses against all such ( practices ) as knowing it s not for us to be conformable to the fashions of the world which pass away , but transform'd in the renewing of our mindes , that we may do his will , and abide for ever . The Testimonies of Ancient and Modern Writers . TO which let me add a Testimony or two from the Writings of former times , as what through the prejudice that 's received against us in these , may be of greater moment , and more successfull : Marlorat out of Luther and Calvin , upon the remarkable passage of the Apostle James , gives us the sence those primitive Reformers had of Respect to Persons , in these words ; viz. To respect persons ( here ) is to have regard to the outward habit , and garb ; the Apostle signifies that such respecting of persons is so contrary to true Faith , that they are altogether inconsistant ; but if the pomp , and other worldly regards prevail and weaken what is of Christ , it s a sign of a decaying Faith ; yea , so great is the glory and splendor of Christ in a pious Soul ; that all the glories of the world have no charms , no beauty in comparison of that unto one so religiously inclined ; the Apostle maketh such respecting of persons to be repugnant to the LIGHT within them , insomuch , as they who follow those practises are condemned from within themselves ; so that sanctity ought to be the reason , or motive , of all outward Respect , and that none is to be honoured upon any account but holiness : But if so , doubtless those Nuseries of fantastick Cringers , antick Dancing-Masters , and flattering Temporizers will be of very little reputation ; but I shall add to these the Admonition of a learned Writer , called a Father , who lived aboue 1100 years since , of great esteem both with Protestants and Papists ; namely , Jerome , who writing to a noble Matron Celantia , directing her how to live in the midst of her prosperity and honors , amongst many other Religious Instructions , speaks thus : Heed-not thy Nobility , nor let that be a reason for thee to take place of any ; esteem not those of a meaner extraction to be thy inferiours , for our Religion admits of no respect of persons , nor doth it enduce us to repute men from any external condition , but from their inward frame and disposition of minds ; it is hereby that we pronounce men noble or base ; with God , not to serve sin is to be free , and to excell in vertue is to be noble , God hath chosen the mean and contemptible of this world whereby to humble the great ones ; besides it is a folly for any to boast his Gentility since all are equally esteem'd by God ; the ransom of the poor and rich cost Christ an equal expence of Blood ; nor is it material in what estate a man is born , the New Creature hath no distinctions ; but if we will forget bow we all descended from one Father , we ought at least perpetually to remember that we have but one Saviour . But since I am ingaged against these fond and frothy Customs , ( the proper effects and delights of vain and proud minds ) let me yet add one much more memorable passage , as it is related by the famous Casaubon in his Discourse of Use and Custom , where he briefly reports what past between Sulpitius Severus and Paulinus Bishop of Nola ; ( but such a one as gave all to redeem Captives ) he brings it in thus : He is not counted a civil man now , of late years amongst us , who thinks it much , or refuseth to subscribe himself Servant , though it be to his equal or inferiour , yet Sulpitius Severus was once sharply chid by Paulinus for subscribing himself his SERVANT in a Letter of his , saying , Take heed hereafter how thou being from a Servant called into Liberty , dost subscribe thy self Servant unto one who is thy Brother , and Fellow-Servant ; for it is a sinfull flattery , not a testimony of humility to pay those honours to a man , and a sinner , which are due to the one Lord , one Master , and one God. This was the sence those times had of the Customs and Fashions so much now reputed amongst people that call themselves Christians , and their Successors ; 't was then a Sin , 't is now an Accomplishment ; 't was then Flattery , 't is now Respect ; 't was then fit to be severely reproved , and now ( alas ! ) it is to deserve severe reprove not to use it : O monstrous vanity ! O gross impiety ! how much ( alas ! ) how deeply have those who are called Christians revolted from the plainness of the primitive dayes , and practises of holy men and women in former Ages ! and are become degenerated into the loose , vain , proud and wanton Customs of the World , that knows not God , to whom use hath made these things ( condemned by the Scripture , Reason , and Example ) almost natural ; and so insensible are they of their bad effects , that they not onely persist to practise them , but impudently plead for them , and as impiously make a very mock of those who cannot immitate them . I shall proceed to what remains yet further to be proved against those other Customs , the not conforming whereunto makes us so much the Stumbling-block and foolishness of this inconsiderate and wanton Age. CHAP. II. Twelve Reasons for Thou , not You to a single Person . Reason I. WORDS are but as so many marks set and imploy'd for necessary intelligible mediums , or fit means whereby men may express their minds and conceptions to each other , from whence comes Society and Commerce . Reason II. Though the World be divided into many Nations , which for the most part have singly a peculiar Language , Speech or Dialect , yet have they ever concurr'd in the same numbers and persons , as the Radix or ground of all Arithmetical distinction in matters , and proper signification of their minds : as for instance , I love , Thou lovest , He loveth , are of the singular number , importing but one , whether in the first , second , or third person ; also , We love , Ye love , They love , which are of the plural number , because in each is implied more then one ; which undeniable Grammatical Rule might be enough to satisfie any that have not forgot their Accidence ; for if Thou love be singular , and You love be plural ; and if Thou love signifies but one , and You love many ; Is it not as proper to say Thou love to ten men , as to say You love to one man ? or why not I love , for We love , and We love instead of I love ? doubtless , it is the same , though most improper and ridiculous . Reason III. Because there is not another word extant in any Language to distinguish betwixt one and many , singular and plural . Reason IV. If it be improper or uncivil speech , as tearmed by this vain and ignorant Age ; how comes it that Roman Authors should be of such esteem in all your Schools and Universities that use no other ? Reason V. Is it not very absurd that Children should be whipt at School for missing Thou for You ; or as having made false Latine , if they place one number for another ; and yet that we must be ( if not whipt ) Clubb'd , or at least reproached and laugh'd at , when we use the same propriety of speech ? Reason VI. It is neither improper , nor uncivil , but the contrary , because used in all Languages , Speeches and Dialects , through all Ages ; as for example , It was Gods Language when he first spake to Adam , called the Hebrew ; also the Egyptian , Sodomitan , Garrarite , the Assyrian , the Caldean ; It was the Language of Ahasuerus , who reigned over 127 Provinces ; 't was Babilons ; In a word , there 's not a Book extant of all the Oriental Tongues , that doth not prove and evidence the matter : And now amongst the Turks , Tarters , Muscovites , Indians , Persians , Italians , Greeks , Spaniards , French , Dutch , Germans , Polonians , Swedes , Danes , Irish , Scottish , Welch ; yea , all subdivided Dialects , ( so numerous ) as well as we of England , have no other word to signifie One from Two , Singular from Plural , then Thou for ( but ) One , and You for ( never less then ) Two ; by which its evident that Thou is no upstart , nor improper , but the only fit and absolute word for to be used in all Languages to a single person . Because otherwise all Sentences , Speeches and Discourses may be very ambiguous , uncertain , and equivocal . If a Jury , or Judge , pronounce a Verdict or Sentence , ( three being at the Bar , upon three differing occasions ) You are guilty , and to die ; or innocent , and discharged ; who knows what they mean , whether but one , or but two , or if all three ; and in all common discourse it holds the same ; nor can this be avoided but by Circumstances , and many unnecessary circumlocutions ; and as the preventing of this was doubtless the first Reason for its institution ; so cannot that be justly discussed till the Reason be first removed , which can never be whilst two are in the world . Reason VII . Because it was first ascribed in way of Flattery to proud Popes and Emperors , immitating the Heathen homage to their gods , thereby ascribing a plural honour , as if one Pope had been made of many Gods , and one Emperor of many men ; for which reason You ( only to be used to many ) became first to be spoken to one . Reason VIII . Supposing You to be proper to a Prince , yet not to common persons ; for usually his Edict , which runs , We Will and Require , is in conjunction with his Council ; but it s not customary nor proper for private Persons to write , We Will and Require ; and therefore You to such is an abuse of the word : but as Pride first gave it birth , so hath she only promoted it ; for Monsieur , Sir and Madam , were originally names only used to the King , his Brother , and their Wives , both in France and England ; yet now the Plowman in France is called a Monsieur , and his wise a Madam ; and men of ordinary Trades , in Cities of England , a Sir , and his wife a Dame or Mistress , so prevalent hath Pride and Flattery been in all Ages , as Howell relates in his Discourse of France . Reason IX . Nor can , Custom ( usually brought to justifie these ) be of any force ; for though it may have power in some common matters , in the way of Commerce amongst men , get can it never make that sence which in it self is not so , any more then to make a Horse a Cow , or one Man a Thousand . Reason X. Because Custom precedes that Authority which gives life to any immitation ( as coming from Custom ) but this preceeded Custom , therefore not warrantable to be altered by any Authority so inferiour to its own . Reason XI . If Thou be improper or uncivil , it s to indite and accuse God himself , all the holy Fathers and Prophets , Christ Jesus , his Apostles , the Primitive Saints , and all Languages throughout the World ; which were most impudent . Reason XII . It should not therefore be urged upon us , because it is a most extravagant piece of pride & impudence in a mortal man to require or expect from his Fellow-Creature more civil expressions , or gratefull terms , then he is wont to give the Immortal God , and Great Creator , in all his worship to him ; nay , but doth it not teach them to use it to one , since the contrary implies plurality of Gods ? why not then a plurallity of men ? but were we not so well tified with Arguments in our Defence ; certain we are that the Spirit of God seeks not these Respects , nor Titles , much less pleads for them , or would be wroth with any that conscientiously refuse to give them ; but that this vain Generation is guilty in all these respects is but too palpable : What Capping , what Cringing , what Scraping , what vain Words , most hyperbolical Expressions , gross Flatteries , and plain Lyes do men and women spend their precious time in ? Ah , my Friends ! whence fetch you these Examples ? what Chapter , and what Verse of all the Writings of the holy men of God warrants these things ? Is Christ your example herein , whose Name you pretend to bear ; or those Saints of old , that had forsaken the respect of Persons , and relinquished the Customs , Fashions , Honour and Glory of the World , which fade and pass away , whose qualifications lay not in external Gestures , Complements , &c. but in a meek and quiet Spirit , adorned with temperance , vertue , modesty , gravity , patience , which were tokens of true honour , and onely badges of respect and nobility in those Christian times ? O no , but is it not to expose our selves both to your contempt and fury , that we immitate them therein : And are not Romances , Plays , Lampoons , Poets , Montebanks , Fidlers , and such like Ruffanly conversation that which most delights you ? for had you the Spirit of Christianity indeed , how could you consume your time in so many unnecessary Visits , Plays and Pastimes ; in Complements , Courtships , fain'd Stories , Flatteries , and what not , which never was the Christian way of Living , but the pastimes , of the Heathens that knew not God ? Oh , were your minds transformed , and had you known what it were to have been born again , to take up the Cross , and live therein , these things ( which so much please the wanton sensual nature ) should find no place : This is not seeking the things that are above , to have the heart set thus on things that are below : This is not working out Salvation with fear and trembling : This is not crying with Elibu , I know not to give flattering titles to men , in so doing my Maker would soon take me away : This is not to deny that selfish part that would delight it self in worldly pleasures , invented by men to gratifie the lust of people ; nor to forsake the fashions of the world , which pass away , laying up for a more enduring Substance , and Eternal Inheritance in the Heavens , which shall never pass away . Well , my Friends , what ever you think , your Plea of Custom will finde no Plea at the Dreadfull Tribunal ; and this Spirit , against which we testifie , shall then appear to be what we it is . The Testimonies of several Writers . LUther , the grand Reformer , whose Sayings were Oracles with the Age he lived in , and of no less Reputation now with many , was so far from condemning our plain Speech , that in his Ludus be sports himself with a You to a Single Person , as a most ridiculons and impertinent Custom ; viz. Magister vos es iratus , which is just as good sence as to say , My Masters , thou art angry , or what else you will that can be ridiculously absurd . Erasmus , a Learned man , and then whom I know not any , we may so properly defer the matter too ; not only mocks so impertinent a Speech , but bestows a whole Discourse upon its Refutation , plainly manifesting , that its impossible to preserve Numbers , if You , the only mark for two be us'd to express one , as that the original of it was Flattery ; and paticularly , In Spain , who knows not how contumelous it is among the manly People to speak in the plural number to a single person ; whose gravity and constancy do's not a little condemn the foolish , fantastick and inconstant humor of our pretended Reformed Country . And Lipsius , maugre all contradiction , proves that the ancient Romans alwayes Thou'd and Thee'd their Senators and Emperors ; and further affirmed , that there was no such thing as Cap-Honour , or Titular-Respects amongst them . And to conclude , Howel in his History of France , gives us an ingenious Account of its original ; where he not only assures us , that anciently the Peasant Thou'd the King , but that Pride and Flattery first put inferiours upon paying a plural Respect to the single person of every Superiour , and Superiours upon receiving , and at the last requiring it ; and though we had not the practice of God and men , to so undeniably justifie our plain Expressions ; yet since we are perswaded that its original was from a partial Respect , and meer Flattery , we cannot in Conscience gratifie them , nor use it ; and however we may be sensur'd as singular by those loose & airy minds , that through the continual enjoyment of earthly pleasures , have lost the weighty , solid and heavenly sence of things , yet not to us whom God Almighty has convinced by his Eternal Spirit , of the folly and evil of such courses , and brought into a spiritual discerning of the nature and ground of such things , with their defences , they appear to be fruits of Pride and Flattery , and we dare not run into those vain compliances to earthly minds ; but having been sincerely affected with the reproofs of Instruction , and our minds brought into a watchfull subjection to the righteous Law of Jesus , we cannot conform our selves to the Fashions of the World that pass away , knowing assuredly that for every idle word men speak , they shall give an account in the day of Judgment . And therefore , I would beseech all people to be cautious how they reproach us on this occasion ; but rather that they would seriously weigh in themselves , whether it be the spirit of the World or of the Father that is so angry with our honest , plain and harmless Thou and Thee ; that so every Plant that God himself hath not planted may be rooted out . CHAP. III. Several sober Reasons urg'd against the vain Apparel and usual Recreations of the Age ( as Gold , Silver , Embroyderies , Pearls , precious Stones , Lockets , Rings , Pendents , breaded and curl'd Locks , Painting , Patching , Laces , Points , Ribonds , unnecessary change of Cloaths , superfluous Provision out of state , costly and useless Attendence , Rich Furnitures , Plays , Parts , Mulbery and Spring-Gardens , Treats , Balls , Masks , Cards , Dice , Bowls , Chess , Romances , Comedies , Poets , Riddles , Drollery , vain and unnecessary Visits , &c. ) by which they are proved inconsistent with a Christian life , and very destructive of all civil society . Reason I. BEcause Sin brought the first Coat : if there had been no sin , there had been no need of Apparel ; 't was Adam and Eve's fall , that made them first seek a Covering ; They were once naked , and knew no shame ; but after Transgression they were asham'd to be longer naked : Innocence was once the only covering , but that being lost , Necessity put them to seek a worse ; Ah blessed time , when Purity , not Ignorance , freed them from such shifts ! Since therefore sin brought shame , and shame stood first in need of covering , how impudently shameless are those , who pride and please themselves in the first Institution is grosly perverted ; the utmost service that Cloaths originally were designed for , when sin had stript them of their native Innocence and great simplicity , was to cover their shame ; therefore plain and modest : next , to fence out cold , therefore substantial : Lastly , to differ . Sexes , and therefore distinguishing ; so that then meer necessity provok'd to Cloathing , now pride and vain curiosity : In former times some benefit obliged , but now wantonness and pleasure : they minded them for covering , but now that 's the least part ; their greedy eyes must be provided with gaudy superfluities , as if they made their cloaths for triming ; and as the less serviceable part , only for the sake of other curiosities that must be tack'd upon them , although they neither cover shame , fence from cold , nor distinguish sexes ; but signally display their wanton , fantastick , full-fed , minds . Then the best of Recreations was to serve God , be just , follow their vocations , mind their flocks , do good , exercise their bodies in such practices as might be sutable to gravity , temperance , and virtue ; which now is extended to almost every folly that carries any mark below open and scandalous filth ( detested of the very Actors when they have done it ) so much are men degenerated from Adam in his disobedience ; so much more confident and artificial are they grown in all Impieties ; yea , their minds through custom are become so very insensible of the inconvenience that attends the like follies , that what was once meer necessity , a badge of shame , at best , but a meer remedy ; is now the delight , pleasure , and recreation of the Age : How ignoble is it , how ignominious , and unworthy of a reasonable Creature ? That which is indued with understanding sit to contemplate immortality , and made an associate for God and Angels , should mind a little dust , a few shameful raggs , inventions of meer folly ; toyes so apish and fantastick , entertainments , so dull and earthy , that a Rattle , a Baby , a Hobby-horse , a Top , are by no means so foolish in a simple Child , nor unworthy his thoughts ; as that the like inventions should exercise the noble mind of man and Image of the great Creator of Heaven and Earth : This the very Heathens of old had so clear a prospect of , that they detested all such foolery ; looking upon curiosity of Apparel , and that variety of Recreations now in voge and estimation with Christians , to be destructive of all good ; as what more easily stole away the minds of People , into wantonness , idleness , effeminacy ; and made them only companions for the Beast that perishes ; witness those famous men , Socrates , Plato , Aristides , Cato , Epictetus , &c. who plac'd true honour , and satisfaction in nothing below Virtue and Immortality : Nay , such are the remains of Innocence amongst some Moors and Indians to our times , that they not only Traffique in a naked posture ; but if a stranger call'd a Christian , fling out a filthy word , it 's customary with them , by way of Moral , to bring him water to purge his mouth ; how much do the like virtuous and reasonable Instances accuse the People called Christians , of grosse folly and intemperance ? O that Men and Women would once be so charitable to themselves , as to remember whence they came , what they are doing , and to what they must return ; that more noble , more virtuous , more rational , and heavenly things , may be the matters of their pleasure and satisfaction ; that they would once be perswaded to believe , how inconsistant the folly , vanity , and conversation they are mostly exercised in , really are with the true Nobility of a reasonable Soul ; and let that just Principle which taught the Heathens , teach them , lest it be found more tollerable for Heathens , than such Christians , in the day of account ; For if their ruder notions , and more imperfect sense of things , could yet discover so much vanity ; if their Light condemn'd it , and they in obedience thereunto , disus'd it , it behoveth Christians much more : Christ came not to extinguish , no , but to improve that Knowledge ; and they who think they need do less now than before , had need to act better than they think . — We therefore hence conclude , That the fashions and recreations now in repute are very abusive of their first Institution , if ever they had any ; and that the inconveniencies that have attended them , as wantonness , idleness , pride , lust , respect of persons , ( witness a Plume of Feathers , or a lace Coat in a Countrey-Village , nay , almost any where ; what sirring ? what scraping ? what bowing ? though perhaps he be a High-way-man , rotten in body , and soul too ) with the rest of the like fruits , are inconsistent with the Duty , Reason , and true Satisfaction of men ; and absolutely destructive of Wisdom , Knowledge , Manhood , Temperance , Industry , and whatsoever may render men truly noble , and truly good , as will more largely be discoursed in its place . Reas . 3. These things which have been hitherto condemn'd , have never been the conversation nor practice of the Holy Men and Women of old times , whom the Scriptures recommend for Holy Examples , worthy of imitation . Abraham , Isaac , and Jacob , were plain men , and Princes , as Grasiers are over their families , and their flocks ; they were not sollicitous of the vanities so much lived in by the People of this Generation ; for in all things they pleased God by Faith : the first forsock his Fathers house , Kindred , and Countrey ; A true Type or Figure of that Self-denial all must know that would have Abraham to their Father : They must not think to live in those pleasures , fashions , and customs they are call'd to leave ; no , but on the contrary , part with all , in hopes of the recompence of Reward , and that better Countrey which is eternal in the Heavens . The Prophets were generally poor Mechanicks ; one a Shepherd , another a Herdsman , &c. they often cryed out upon the full-fed wanton Isruelites , to repent , to fear and dread the Living God , to forsake the sins and vanities they liv'd in ; but never imitated them . John Baptist , the Messenger of the Lord , who was sanctified in his Mothers womb , Preach'd his Embassie to the World , in a Coat of Camels hair , a rough and homely garment ; nor can it be conceiv'd that Jesus Christ himself was much better Apparell'd , who was a man of poor Friends , and of great plainness , insomuch that it was usual in a way of derision to say , Is not this Jesus the Son of Joseph , a Carpenter ? And this Jesus tells his followers , That as for soft Raiment , gorgious Apparel , and Delicacies , they were for Kings Courts ; implying , That He and his followers were not to mind those things ; but seems plainly thereby to express the great difference that is betwixt the lovers of the fashions and customs of the world , and those whom he hath chosen out of it . And he not only came in that mean and despicable manner himself , thereby to stain the pride of flesh , but therein to become exemplary to his followers , of what a self-denying life they must lead if they would be true Disciples : Nay , he further leaves it with them in a Parable , that it might make the deeper impression , to the end that they might see how inconsistent the pompous worldly-pleasing life is , with the Kingdom he came to establish and call men to the possession of ; And that is the remarkable story of Dives , who is represented ( 1 ) As a Rich man , next a Voluptuous man , in his rich Apparel , his many Dishes , and his Packs of Doggs : And lastly , An uncharitable man ; or one who was too much concern'd how to please the lust of the eye , the lust of the flesh , and the pride of Life , and to fare sumptuously every day , ever to take compassion of poor Lazarus at his Gate ; no , his Dogs were more pitiful , and kind than he : But the doom of this Jolly man , this great Dives , we read to be everlasting torments ; and that of Lazarus , eternal joy with Abraham , Isaac , and Jacob in the Kingdom of God. In short , Lazarus was a good man , the other a great man ; the one poor and temperate , the other rich and voluptuous : too many of them are alive ; 'T were well if his doom might awaken them to Repentance . Nor were the Apostles the immediate Messengers of the Lord Jesus Christ , other then poor men , one a Fisher-man , another a Tent-maker , and he that was of the greatest ( though not the honestest ) employment , was a Customer ( perhaps some Waiter or the like ) therefore it s very unlikely that any of them were followers of the fashions of the world ; nay , they were so far from it , that , as became the followers of Christ , they liv'd poor , afflicted self-denying lives , bidding the Churches to walk as they had them for examples ; and to shut up this particular , they give this pathetical account of the Holy Women in former times , as an inducement for all to do the same : namely , That first they did abstain from Gold , Silver , breaded Hair , fine Apparel , or such like ; and next , that their Adornment was a week and quiet Spirit , and the hidden man of the heart , which are of great price with the Lord : Affirming , That such as live in pleasure , are dead whilst they live ; for that the Cares and Pleasures of this life , choak and destroy the seed of the Kingdom , and quite hinder all progress in the hidden and divine life . So that we find the Holy men and Women of former times were not accustom'd to these pleasures , and vain recreations ; but having their minds set on things above , sought another Kingdom , which consists in Righteousness , peace ; and joy in the Holy Spirit ; who having obtained a good report , are enter'd into their eternal rest : therefore their Works follow , and praise them in the Gates . Reas . 4. Next , That both such Apparel and Pleasures are not only with severity reprehended in Scriptures , but are contrary to positive Injunctions and Precepts . It was the ground of that lamentable Message by the Prophet Isaiah , to the People of Israel ; Moreover , the Lord said , Because the Daughters of Zion are haughty , and walk with stretehed-forth necks , and wanton eyes , walking and mincing as they go , and making a tinckling with their feet ; therefore the Lord will smite with a scab , the crown of the head of the Daughters of Zion , and the Lord will discover their secret parts ; in that day the Lord will take away the bravery of their tinckling Ornaments , and their Cauls ( or Net-works in the Hebrew ) and their round Tyres like the Moon ; the Chains , and the Bracelets , and the spangled Ornaments ; the Bonnets , and the ornaments of the Legs , and the Head-bands , and the Tablets , and the Ear-Rings ; the Rings , and Nose-Jewels ; the changeable suits of Apparel , and the Mantles , and the Whimples , and the Crisping Pins ; the Glasses , and the fine Linnen , and the Hoods , and the Vails : And it shall come to pass , that instead of sweet smells , there shall be a stinck ; and instead of a Girdle , a Rent ; and instead of well-set Hair , Baldness ; and instead of a Stomacher , a girding of Sack-cloth , and Burning instead of Beauty : Thy men shall fall by the Sword , and thy mighty in the War ; And her Gates shall lament and mourn , and she being desolate , shall sit upon the ground . Behold ! O vain and foolish Inhabitants of England , your folly and your doom : You Exchange-mongers , who live by the like vanities ; is not the like your trade , your profit , your practice , and your pleasure ? yet read the Prophet Ezekiel's vision of miserable Tyre , what punishment her pride and pleasures brought upon her ; And amongst many other circumstances , these are some , These were thy Merchants in all sorts of things ; In blue Cloaths , and broydered Work , and in Chests of rich Apparel , Emeraulds , Purple , fine Linnen , Coral , and Agate , Spices , with all precious Stones and Gold ; Horses , Chariots , &c. for which hear part of her doom ; Thy Riches , and thy Fairs , thy Merchandise , and all thy Company which is in the midst of thee , shall fall into the midst of the Sea , in the day of thy ruine ; and the Inhabitants of the Isles shall be astonished at thee , and their Merchants shall hiss at thee , thou shalt be a terrour , and shall be no more . Thus hath God declar'd his displeasure against the Curiosity and vain Customs of this wanton World : Yet further the Prophet Zephaniah goes ; for thus he speaks , And it shall come to pass , in the day of the Lord's Sacrifice , That I will punish the Princes , and the King's Children , and all such as are cloath'd with strange Apparel . Of how evil Consequence was it in those times , for the greatest men to give themselves the liberty of following the vain Customs of other Nations ; or offering to change the usual End of Cloaths or Apparel , to gratifie foolish Curiosity ; who went to place a Satisfaction in that which did not deserve their Care ; and to make a meer Necessity matter of Pleasure , that rather should put in mind of shame . This did the Lord Jesus Christ expresly charge his Disciples not to be careful about ; intimating that such as were , could not be his Disciples ; for sayes he , Take no care what you should eat , nor what you should drink , neither wherewithal shall you be clothed , ( for after all these things do the Gentiles seek ) for your Heavenly Father knoweth that you have need of all these things ; but seek yee first the Kingdom of God , and his Righteousness , and all these things shall be added unto you : Under which of Eating , and Drinking , and Apparel , he comprehends all External matters whatsoever ; and so much appears as well because that they are opposed to the Kingdom of God and his Righteousness , which are invisible and Heavenly things ; as that those very matters he injoyns them not to be careful about , are the most necessary , and the most innocent ; if then in such cases , the minds of his Disciples are not to be solicitous , much less in foolish , superfluous , idle inventions , to gratifie the carnal appetites , and minds of men ; so certain it is , that those who live therein are none of his followers , but the Gentiles ; and as he elsewhere sayes , the Nations of the World , who know not God. If now then the distinguishing meant between the Disciples of Jesus , and those of the World , is , That one minds the things of Heaven , and God's Kingdom that stands in Righteousness , Peace , and Joy in the Holy Ghost ; being not careful of External matters ( even the most Innocent and Necessary . ) And that the others , mind Eating , Drinking , Apparel , and the Affairs of the World , with the Lusts , Pleasures , Profits , Honours , and the like ; be you intreated for your Souls sake , O Inhabitants of England , to be serious ; to reflect a while upon your selves ; what care and cost are you at , of time and money , about foolish , nay vicious things , so far are you degenerated from the primitive Christian life : What buying and selling , what dealing and chaffering , what writing and posting , what toyl and labour , what noise , hurry , bustle , and confusion ; what study , what little conspiracys and over-reachings , what eating , drinking , vanity of Apparel , most ridiculous Recreations ; in short , what rising early , going to bed late , expence of precious time is there about things that perish ? View the Streets , Shops , Exchanges , Playes , Parks , Taverns , Ale-houses , &c. and is not the World , this fading World , writ upon every face ? Say not within your selves , How otherwise should men live , and the World subsist ? ( the common , though impertinent objection ) there is enough for all , let some content themselves with less ; a few things plain and decent , serve to a Christian life : 'T is Lust , Pride , Avarice , that thrust men upon such folly ; had God's Kingdom the exercise of their minds , these perishing entertainments should have but little of their time , or thoughts . This Self-denying Doctrine , was confirm'd , and enforc'd by the Apostles in their Example , as we have already shewn ; and in their Precepts too , as we shall yet evince in those two most remarkable passages of Paul and Peter , where they not only tell us what should be done , but also interpret what should be deny'd and avoided . In like manner I will that Women Adorn themselves in modest Apparel ; ( what 's that ? ) with shamefastness and sobriety ; not with broidered Hair , or Gold , or Pearls , or costly Array , ( then these are immodest ) but ( which becometh Women professing godliness ) with good works ; absolutely implying , that those who Attire themselves with Gold , Silver , broidered Hair , Pearls , costly Array , or the like , cannot be the Women professing godliness ; making those very things to be contrary to modesty , and what 's good ; and consequently that they are evil , and unbecoming Women professing Godliness . To which Peter joyns another Precept , after the like sort ; viz. Whose Adorning , let it not be that outward Adorning , of plaiting the Hair , and of wearing of Gold , or of putting on Apparel ; ( what then ? ) but let it be the hidden man of the heart , in that which is not corruptible , even the Ornament of a meek and quiet Spirit , which is in the sight of God of great price ; and as an inducement , he adds , For after this manner , in the old time , the Holy Women , who so trusted in God , Adorned themselves ; which doth not only intimate , that both Holy Women were so Adorned , and that it behoves such as would be Holy , and trust in the Holy God to be so Adorned ; but also that they who used those forbidden Ornaments , were the Women and People in all Ages , that ( for all their talk ) were not Holy , nor did trust in God : They so far are such from trusting in God , that the Apostle Paul expresly sayes , That they who live in pleasures , are dead ( to God ) whilst they live . And sayes James , They that live want only on Earth , slay the Just : They farther enjoyn'd , That Christians should have their Conversation in Heaven , and their minds fixed on things above ; walk honestly as in the day , not in Rioting and Drunkenness , not in Chambring and Wantonness , not in Envy and Strife ; let not Fornication Uncleanness , or Covetousness be once named amongst you ; neither Filthiness , nor foolish talking or jesting , which are not convenient , but rather giving of thanks ; And let no corrupt Communication proceed out of your mouth , but that which is good , to the use of edifying , that it may minister Grace unto the Hearers : But put ye on the Lord Jesus Christ , and make no provision for the flesh , to fulfil the desire thereof . And , grieve not the Holy Spirit ; ( intimating such Conversation doth ) but be ye followers of God as dear Children ; walk circumspectly , not as Fools , but as Wise ; redeeming the time because the dayes are evil . Measure your selves hereby , O you Inhabitants of the Land , who think your selves wrong'd if not accounted Christians ; see what proportion your Life and Spirit bear with these most Holy and Self-denying Precepts and Examples . Well , my Friends , my Soul mourns for you ; I have been with you , and among you ; your Life and Pastime are not strangers to my Observation ; and with Compassion , yea , unexpressible pity I bewail your folly ; O that you would be wise ! O that the just Principle in your selves were heard ! O that Eternity had time to plead a little with you ! Why should your Beds , your Glasses , your Cloaths , your Loves , your Playes , your Parks , your Treats , your Recreations , ( poor perishing toyes ) have all your Souls , your Time , your Care , your Purss , and Consideration ? Be ye admonished , I beseech you in the Name of the Living God , by one that some of you know hath had his share , and consequently time , to know how little the like vanities conduce to true and sollid happiness ; No , my Friends , God Almighty knows ( and would God you would believe and follow me ) they end in shame and sorrow . Faithful is that most Holy One , who hath determin'd , That every Man and Woman shall reap , what they sow ; and will not trouble , anguish , and disappointment , be a sad and dreadful Harvest for you to reap , for all your mispent time about superfluities , and vain recreations ? Retire then , grieve not the Holy Spirit in your selves ; Redeem precious abused time ; frequent such Conversation as manifest the same : So shall you follow the Examples , and keep the Precepts of Jesus Christ , and all his followers . For hitherto , we have plainly demonstrated that no such way of Living , as is in request amongst you of the Land , ever was , or can be truly Christian . Reas . 5. Because the best of Recreations is to do good , and all Christian customs should be to act with temperance , and for some good and beneficial end ; which more or less may be in every Action ; at least no such evill Consequences to attend ; as for instance , If Men and Women would be diligent to follow their respective Callings , frequent the Assemblies of Religious People , visit sober Neighbors to be edified , and wicked ones to reform them ; to be careful in the Tuition of their Children , exemplary to their Servants , relieve the Necessitous , see the Sick , administer to their distempers , and indispositions , endeavour Peace amongst their Neighbours ; Also to study moderately such commendable and profitable Arts , as Navigation , Arithmetick , Geometry , Husbandry , Medicine ; to read the best reputed Histories of ancient times ; to Spin , Sow , Knit , Weave , Garden , or the like House-wife and honest Employments ( the practice of the greatest and noblest Matrons and Youth among the very Heathens ; ) helping others , who for want , are unable to keep Servants to ease them in their necessary affairs ; often , and private retirements from all Worldly Enjoyments ; secret , and steady Meditations on the Divine Life , and Heavenly Inheritance ; which to leave undone , and prosecute other things under the notion of Pleasures , is accursed Lust , and damnable Impiety : Besides , it is most vain in any to object , That they can't do these alwayes , and therefore why mayn't they use these common diversions ? For I ask , What would such be at ? what would they do ? and , what would they have ? They that have Trades , have not time enough to do the half of what hath been recommended ; And as for those who have nothing to do , [ and indeed do nothing ( which is worse ) but sin , which is worst of all ] here is variety of pleasant , of profitable , nay , of very honourable Employments , and Diversions for them : Such can with great delight sit at a Play , a Ball , a Masque , at Cards , Dice , Check , Drinking , Revelling , Feasting , and the like , an entire day ; yes , turn night into day , and invert the very Order of the Creation to their Lusts , & were it not for Eating and Sleeping , it would be past a doubt , whether they would ever find a time to cease from those vain , and sinful pastimes , till the hasty Calls of Death , should summon their Appearance in another World ; yet do they think it intollerable , and not possible for any to sit so long at a profitable , or Heavenly Exercise : But how do these think to pass their vast Eternity away ? For as the Tree falls , so it lyes : Let none deceive themselves , nor mock their immortal Souls , with a pleasant , but most false , and pernitious dream , that they shall be chang'd by an irresistable and gain-saying Power , just when their Souls take farewel of their Bodies ; No , no , my Friends , What you have Sowen , that shall you Reap ; if Vanity , Folly , visible Delights , fading Pleasures , no better shall you ever reap than Corruptions , Sorrow , and the woful Anguish of Eternal Disappointments : But alas ! what 's the reason that the Cry is so common , must we alwayes dote on these things ? Why , most certainly it is this , because they know not what is the Joy , and Peace , of alwayes speaking , and acting as in the presence of the most Holy God ; they pass such vain understandings , darkned with the glories and pleasures of the Godd of this World , whose Religion is so many mumbled , or ignorantly-devout-said Words , as they teach Parrats ; for if they were of those whose heart are set on things above , and whose treasure was in Heaven , there would their minds inhabit ; and their pleasure constantly be ; and such who call that a burden , and seek to be refreshed by other visible Delights , a Play , a Morrice-dance , a Punchanello , a Ball , a Masque , Cards , Dice , or the like ; I boldly affirm , not only never knew the Divine Excellency of God , and Truth , but therein declare themselves most unfit for them in another World ; for how possibly can they be delighted to an Eternity of years and Ages , with that Satisfaction which is so tedious and irksome for so trifling a time as thirty or forty years ? as that for a supply of Recreation to their minds , the little toyes and fopperies of this perishing World must be brought into practice , and request ; Surely those who are to reckon for every idle word , must not use Sports to pass away that time , which they are commanded diligently to Redeem , considering no less work is to be done then making their Calling and Election sure ; nor study Recreations to their vain minds , and spend the greatest part of Dayes , and Months , and Years therein , not allowing a quarter of that time towards the great concernment of their Lives and Souls , for which that time was given them ; there 's but little need to drive away that by foolish divertisements , which flyes away so swiftly of its self ; and when once gone , is never to be recalled ; Playes , Parks , Balls , Treats , Romances , Love Sonnets , and the like , will be a very invallid Plea for any other purpose than their Condemnation ( who are taken , and delighted with them ) at the Revelation of the Righteous Judgment : O my Friends , These never were invented , nor employ'd , but by that mind which had first lost the Joy , and ravishing Delights of God's Holy Presence ; so that we conclude , First , That of those many excelent employments already mentioned , as worthy to dispossess such minds as are inclin'd to the vanities of their other recreations , there is store enough of time , not only to take up their spare hours , but double so much , and that with great delight , diversion , and profit , both to themselves and others , ( were they but once weaned from vain and fruitless fopperies , and did they but consider how great the Satisfaction , and how certain the Rewards are which attend this , and the other Life , for such universal Benefits , and virtuous Examples . ) The second conclusion is , That my Reason can be displeasing , nor the banishing these vanities from their doting minds , ungrateful to none but such as know not what it is to walk with God , to prepare for an eternal Mansion , to have the mind exercised on Heavenly , and good things , to follow the examples of the Holy Men and Women of former happy Ages , that know not Christ's Doctrine , Life , Death , Resurrection , but only have their minds fastned to the flesh , and by the objects of it are allured , deceived , and miserably ruined ; and that lastly despise Heaven , and the Joyes that are not seen ( though Eternal ) for a few perishing trifles that they do see , though they are determin'd to pass away ; How these are baptized with Christ into his Holy Life , cruel Sufferings , shameful Death , and raised with him to Immortal Desires , Heavenly Meditations , a Divine new Life , that should be daily ( not babling formal words ) but growing in the knowledge of Heavenly Mysteries , and all Holiness , even unto the measure of the stature of Jesus Christ , the great Example of all : How , I say , these resemble such most necessary Christian qualifications , and what share they have therein , let the just Principle in their own Consciences ( if not quite smothered ) declare . Reas . 6. Next , Such Attires and Pastimes , do not only shew the exceeding worldliness of Peoples inclinations , and their very great ignorance of the Divine Joyes , but by imitating these fashions , and frequenting these places , and diversions , not only much good is omitted , but a certain door is opened for much evil to be committed ; as first , Precious time ( that were worth a world in a dying bed ) is lost ; Money , that might be employ'd for some general good , vainly expended ; Pleasure is taken in meer shame ; Lusts are gratify'd ; the Minds of People alienated from Heavenly things , and exercis'd about meer folly ; Pride taken in cloaths , first given to cover nakedness , whereby the Creature is neglected , and the Noble Creation of God disregarded , and men become acceptable , by their Trims and the A-la-mode-ness of their Dress , and Apparel ; from whence respect to Persons so naturally does arise , that to deny it , is to affirm the Sun shines not at noon day ; nothing being more notorious , than the Cringing , Scraping , Sirring , and Madoming of Persons , according to the gaudiness of their Attire ; which is most detestable to God , and so absolutely forbidden in the Scriptures , that to do it , is to incur the breach of the whole Law , and consequently the punishment thereof . Next , What great holes do the like practices make in men's Estates ? how are their vocations neglected ? young Women deluded ? the Marriage-bed invaded ? Contentions , and Family Animosities begotten ? parting 's of Man and Wife ? dis-inheriting of Children ? dismissing of Servants ? On the other hand , Servants made slaves , Children disregarded , Wives despised , and shamefully abused through the intemperance of their Husbands , which either puts them upon the same extravigance ; or laying such cruel injustice to heart , pine away all their dayes in grief and misery ; But above all those wretched Inventions , the Play-houses , like so many hellish Seminaries , are the most perniciously conducing to these sad and miserable ends ; where little beside frothy , wanton , if not directly obscene and profane humours are represented , which are of notorious ill consequence in the minds of most ( especially the youth ) that frequent them . Next , idle , deboyst , and impiously unclean Stagers are encourag'd , and maintain'd ( then which scarcely a greater abomination can be thought on , of that rank of Impieties , as will anon particularly be shown , and that nothing but the great pleasure People take therein , could blind their eyes from seeing . ) And lastly , the grand indisposition of mind to solid , serious , and heavenly employments , by the almost continual , as well as seemingly pleasant rumination of those various adventures they had lately been entertain'd with , which in the more youthful , can never hit amiss to enflame , and animate their boyling and aiery Constitutions ; and in the rest of the common Recreations of Balls , Masques , Treats , Cards , Dice , Check , &c. there are the like opportunities to promote the like evils . And yet farther too ; how many disorders , quarrels , Animosities , nay , Murder it self , as well as expence of Estates , and precious time , have been the immediate consequences of the like Recreations and Practices ? In short , These were the wayes of the Gentiles that knew not God , but never the practice of them that feared him ; nay , the more Noble amongst the Heathens themselves , namely , Anaxagoras , Socrates , Plato , Antisthines , Aristides , Cato , Tully , Epictetus , Seneca , &c. have left their disgust to the like vanities upon Record , as odious , and destructive , not only of the honour of the Immortal God , but of all good Order and Government , as leading into looseness , idleness , ignorance , and effeminacy , the grand Cankers , and bane of all States and Empires : But such is the Latudinarian impudence of this Age , that they Canonize themselves for Saints , if not guilty of every Newgatefilth , and kennel-impiety , and so the pretended innocency of these things steals away their minds into the use of them , and their great delight in them ; nay , it gives them confidence to plead for them , and by no means will they think the contrary : but why ? because it is a liberty that feeds the flesh , and gratifies the lustful eye , and pallate of poor Mortality , wherefore they think it a laudable condition to be in equality to the Beast , that eats , and drinks but what his nature doth require , [ although the number 's very small of such ] so very exorbitant are men and women , in this present Age : for either they do believe their Actions depend upon their own will , so as that they may do what they please , without accounting for it ; or else at best , that not to be stain'd with the vilest wickedness , is matter of great boasting [ and indeed it is so in a time when nothing is too wicked to be done ] But certainly it is a sign of great and universal Impiety in a Land , when not to be guilty of sins , the very Heathen loath , is to be virtuous ; yes , and Christian too , & that to no small degree of Reputation ; Nay , but is it not to be greatly blinded , that those we call Infidels , should detest those practices as infamous , which People that call themselves Christians cannot , or will not see to be such , but guild them over with the fair Titles of Ornament , Decency , Recreation , and the like ? Well , my Friends , if there were no God , no Heaven , no Hell , no holy Examples , no Jesus Christ , in Cross , Doct ine , Death , and Resurrection to be conform'd unto , yet would Charity to the Poor , Help to the Needy , Peace amongst Neighbours , Visits to the Sick , Care of the Widdow and Fatherless , with the rest of those Temporal good Offices , already repeated , be a nobler Employment , and much more necessary , as well as worthy of your diligence , and pains : Nor indeed is it to be conceived , that the way to Glory , is enclos'd and smooth'd with such variety of carnal Pleasures ; no , alas ! Conviction , a wounded Spirit , a broken Heart , a regenerated Mind , in a word , Immortality would then prove as meer fictions as some make them , and others therefore think them , if the like practises are not for ever to be extinguish'd , and expell'd all Christian society ; for I affirm , That to one who internally knows God , and hath a sense of his blessed Presence , all such Recreations are death ; yea , more dangerously evil , and more apt to steal away the mind from its Heavenly exercise than grosser Impieties ; for they are so big , they are plainly seen ; so dirty they are easily detested , which Education , and common Temperance , as well as Constitution in many , teach them to abhor ; and if they should be committed , they carry with them a proportionable conviction : but these pretended Innocents , these supposed harmeless Satisfactions are more surprising , more fatal , more destructive ; for as they easily gain and admission of their senses , so the more they pretend to Innocency , the more do they secure the minds of People in the common use of them , till they become so insensible of their evil Consequences , that with a mighty confidence they can plead for them . But , as this is plainly not to deny themselves , but on the contrary , to employ these vain Inventions of carnal Men and Women , to gratifie the desire of the Eye , the desire of the Flesh , and the pride of Life ; all which , exercise the mind below the divine and only true Pleasure , ( or else tell me what do . ) So , Be it known to such , That the Heavenly Life , and Christian Joyes are of another kind , ( as hath already been express'd ) nay , that the true Disciples of the Lord Christ must be hereunto crucified , as to Objects and Enjoyments that attract downwards , and that their affections should be so rais'd to a more sublime and spiritual Conversation , as to use this World , even in its most innocent enjoyments , as if they us'd it not ; but if they take pleasure in any thing below , it shall be in some of those good Offices before-mention'd , whereby a benefit may redound in some respect , in which God is honour'd over all visible things , the Nition reliev'd , the Government better'd , themselves rendred exemplary of good , and thereby justly intituled to present Happiness , a sweet Memorial with Posterity , and to a seat at his Right hand , where there are Joyes and Pleasures for ever ; than which , there can be nothing more honourable , nothing more certain , world without end . Reas . 7. There should be no vanity of Apparel , nor Recreations , common amongst those who would be Christians indeed , because both that which invented them , delights to have them , and pleads so strongly for them , is inconsistent with the true Spirit of Christianity ; nor doth the very nature of the Christian Religion admit of these things . For therefore was it that Immortality and Eternal Life was thereby brought to light , that Mortality , and all the pleasures of it , in which the world lives , might be forgone , and relinquished ; and for that reason it is that nothing less than immense Rewards , and eternal Mansions are promised , but that Men and Women , might therefore be encourag'd willingly to forsake the vanity , and fleshly satisfactions of the World , and encounter with boldness the shame and sufferings they must expect to receive at the hand of ( it may be ) their nearest , and otherwise dearest Intimates , and Relations . For if the Christian Religion had admitted the Possession of this World in any other sense , than the simple and naked use of those Creatures really given of God for the necessity and convenience of the whole Creation ; for instance , Did it allow all that Pride , Vanity , Curiosity , Pomp , Exchange of Apparel , Honours , Preferments , Fashions , and the Customary Recreations , with what ever may delight and gratifie their senses ; Then , what need of a daily Cross ? a self-denying Life ? working out Salvation with fear and trembling ? seeking the things that are above ? having the Treasure , and heart in Heaven ? No idle talking , no vain jesting , but fearing , and meditating all the day long , undergoing all reproach , scorn , hard usage , bitter mockings , and cruel deaths ? What need these things ? and why should they be expected in order to that glorious Immortality , and eternal Crown ? if the Vanity , Pride , Expence , Idleness , Concupiscence , Envy , Malice , and whole manner of living among the called Christians , were allow'd ? No , certainly , but as the Lord Jesus Christ well knew in what foolish trifles , and vain pleasures ( as well as grosser impieties ) the minds of Men and Women were fixed , and how much they were degenerated from the Heavenly principle of Life , into a coverous seeking after the enjoyments of this perishing World , ( nay , inventing daily new ones , to gratifie their Lusts ) so did he not less foresee the difficulty that all would have to relinquish , and forsake them , at his call ; and with what great unwillingness they would take their leave , and be weaned from them ; wherefore as inducements thereunto , he did not speak unto them in the Language of the Law , as that they should have an Earthly Canaan , great Dignities , a numerous Issue , a long Life , and the like ; no , rather the contrary ( at least to take these things as they should fall ) but he speaks to them in a higher strain , namely , That he assures them of a Kingdom , and a Crown that are Immortal , that neither Time , Cruelty , Death , Grave , nor Hell , with all its instruments , shall ever be able to disappoint , or take away from those who should believe , and obey him ; further , That they should be taken into that neer Aliance of loving Friends , yea , the intimate divine Relation of dear Brethren , and Co-heirs with him of all Coelestial Happiness , and glorious Immortality ; wherefore , if it be recorded , That those who heard not Moses , were to die , much more they who refuse to hear , and obey , the Precepts of this great and Eternal Rewarder of All that diligently seek and follow him . And therefore it was that he was pleased to give us , in his own Example , a tast of what his Disciples must expect to drink more deeply of ; namely , The Cup of Self-denyal , cruel Tryals , and most bitter Afflictions : He came not to Consecrate a way to the Eternal Rest , through Gold and Silver , Ribbons , Laces , Points , Perfumes , costly Cloaths , curious Trim's , exact Dresses , rich Jewels , pleasant Recreations , Play 's , Parks , Treats , Balls , Masques , Revels , Romances , Love-songs , flattering Sonnets , and the like Pastime of the World : No , no , alas ! but by forsaking all such kind of entertainments ; yea , and sometimes more lawful enjoyments too , and chearfully undergoing the loss of all on the one hand , and the Reproach , Ignominy , and the most hateful Persecutions from ungodly men on the other ; alas he needed never to have wanted such variety of worldly Pleasures , had they been sutable to the work he came to do ; for he was tempted ( as are his followers ) with no less bait than all the Gloryes of the World ( however Satan ly'd , in saying they were his to give : ) but he that Commanded his followers to seek another Countrey , and to lay up Treasure in the Heavens , and therefore charg'd them never to be much inquisitive about what they should Eat , Drink , or put on ; because , saith he , after these things the Gentiles ( that know not God ) do seek ; ( and Christians that pretend to know him too ) but having Food and Raiment , therewith to be content : He , I say , that enjoyn'd this Doctrine , and led that Holy and Heavenly Example , even the Lord Jesus Christ , bid them that would be his Disciples , to take up the same Cross , and to follow Him. Wherefore who will be true Christians , must not think to steer another Course , nor to drink of another Cup then hath the Captain of their Salvation done before them ; no , for 't is the very question he asked James , and John , the Sons of Zebedee of old , when they desired to sit at his right , and left hand , in his Kingdom , Can you first drink of the Cup I am to drink of ? and be baptiz'd with the Baptism I am to be baptiz'd withal ? otherwise no Disciples , no Christians . Whoever they are , that would come to Christ , and be a right Christian , must readily abandon every delight , that would steal away the affections of the mind , and exercise it , from the Divine Principle of Life , and freely write a Bill of Divorce for every beloved vanity ( for all under the Sun of Righteousness is so . ) Object . 1. But some are ready to object , ( who will not want Scripture for their lusts , although it evidently be misapply'd ) say they , The Kingdom of God stands not in Meats , nor in Drinks , nor in Apparel , &c. Answ . Right ; therefore it is that we stand out of them . But surely you have the least Reason of any to object this to us , who make those things so necessary , as our not Conforming to them , doth render us obnoxious to your Reproach ; which how Christian , or resembling it is the Righteousness , Peace , and Joy , in which the Heavenly Kingdom stands , let the just Principle in your own Consciences determine ; our Conversation stands in Temperance , and that stands in Righteousness , by which we have obtain'd that Kingdom , your latitude , and excess have no share , nor intrest in . If none therefore can be true Disciples , but they that come to bear the Daily Cross , and that none bear the Cross but those who follow the example of the Lord Jesus Christ through his Baptism of Afflictions , Tryals , and Temptations ; and that none are so baptiz'd with him , but those whose minds are retired from the vanities in which the generality of the world lives , and become obedient to the Holy Light , and Divine Grace , with which they have been enlightned from on high , and thereby are daily exercis'd to the crucifying of every contrary Affection , and bringing of Immortality to light ; If none are true Disciples but such , ( as most undoubtedly they are not ) then let the People of these dayes , a little soberly reflect upon themselves , and conclude , that none who live and delight in these vain Customs , and this un-Christ-like Conversation , can be a true Christian , or Disciple of Crucify'd Jesus : for otherwise , how would it be a Cross ? or the Christian life , matter of difficulty , and reproach ? No , the offence of the Cross would soon cease , which is the Power of God to them that believe , for the subduing of every lust , and vanity , and bringing the Creature into an holy subjection of mind to the heavenly will of it's Creator ; for therefore has it been said , That Jesus Christ was and is manifested , that by his Holy , Self-denying Life and Doctrine , he might put a baffle upon the proud minds of men , and by the Immortality he brought and daily brings to light , he might stain the Glory of their mortal Rests and Pleasures , that having their minds weaned therefrom , and being as crucify'd thereunto , they might seek another Countrey , and obtain an Everlasting Inheritance : for the things that are seen , are Temporal ( those they were , and all are to be redeem'd from ) but the things that are not seen , are Eternal ; those they were , and all are to be brought to , and have their Affections chiefly fixt upon . Wherefore a true Disciple of the Lord Jesus Christ , is to have his mind so conversant about heavenly things , That the things of this World may be us'd as if they were not ; and that having such things as are necessary and convenient , therewith to be content , without the superfluity of the World , whereby the pleasures that , in the time of Ignorance , was taken in the Customs and Fashions of the World , might more abundantly be supply'd in the hidden and Heavenly Life ; for unless there be an abiding in Christ , it will be impossible to bring forth that much fruit which he requires at the hands of his followers , and wherein his Father is glorify'd : But as it 's clear , such as live in the Vanities , Pleasures , Recreations , and Lusts of the World , abide not in him , neither know him , ( for they that know him , depart from Iniquity ) so is their abiding and delighting in those bewitching follies , the very reason why they are so ignorant , and insensible of him , that continually stands knocking at the doors of their hearts , in whom they ought to abide ; and whose Divine Power they should know to be the Cross , on which every beloved Lust , and alluring Vanity should be slain , and crucify'd ; that they might feel the Heavenly Life to spring , and themselves quickned thereby , to seek the things that are above ; that when Christ shall appear , they might appear with him in glory , who is over All , God blessed for ever , Amen . Reas . 8. Next , Those Customs and Fashions , which that great variety of Pleasure , which is the common Attire , and Conversation of the Times , do eminently obstruct the Retirement of Peoples minds to within , that they may behold the Glory 's of another kind , I mean Immortality ; and instead of fearing their Creator in the dayes of their youth , ( and seeking the Kingdom of God first , expecting the Addition of such other things as may be necessary and convenient , according to the Injunctions of God , and the Lord Jesus Christ ) as soon as they can do any thing , Pride , Vanity , and that Conversation , which is most delightful to the Flesh , becomes their most pleasing Entertainments ; all which do but exceedingly beget lustful Conceptions , and enflame to inordinate Thoughts , wanton Discourses , lascivious Treats , if not at last to wicked Actions , fond Absurdities , and strange Impossibilities , fetch'd from such occasions continually haunting their minds ; To whom it 's tedious , and offensive to speak of Heaven , or another Life ; bid them reflect upon their Actions , not grieve the Holy Spirit ; consider of an Eternal Doom , prepare for Judgment : and the best Return that 's usual is reproachful Jests , profane Reparteés , if not direct blows ; their thoughts are otherwayes employ'd ; their Mornings are too short for them to smooth , to paint , to patch , to bread , to curle , to gum , to pouder , and otherwise to attire and adorn themselves ; whilst their Afternoons as commonly are bespoke for Visits and for Play 's , where their usual Entertainment is some stories fetch'd from the more approved Romances . Some strange Adventures , some passionate Amours , unkind Refuses , grand Impediments , tedious Addresses , miserable Disappointments , wonderful Surprizes , unexpected Rencounters , and meeting of supposed dead Lovers , bloody Duels , languishing Voices , Ecchoing from sollitary Groves , over-heard mournful Complaints , deep fetch'd Sighs sent from wilde Desarts , Intrigues manag'd with unheard-of Subtility ; and whilst all things seem at the greatest distance , then are dead People alive , enemies Friends , dispair turn'd to Enjoyment , and all their Impossibilities reconcil'd ; things that never were , are not , nor ever shall , or can be , comes to pass . And , as if Men & Women were too slow to answer the loose suggestions of corrupt nature , or were too intent on more divine speculations , and heavenly Affairs , they have all that it 's possible for the most extravagant Wits to invent , of not only express Lyes , but grand improbabilities , if not impossibilities to very nature , on purpose to excite their minds to those respective passions , and so intoxicate their giddy fancies with swelling nothing ( but aiery fictions ) as not only consume Time , effeminate their Natures , debase their Reason , and set them on work to reduce these things to practice , and make each adventure theirs by imitation ; but if disappointed , ( as who can otherwise expect from such vanishing fantasms ) the present remedy is latitude to the greatest vice : and yet these are some of their most innocent Recreations , which are no better then that subtil Devil , ensnaring People by such stratagems , as may be most agreeable to their weakness ; and in a more insensible manner mastering their Affections , by Entertainments most taking to their Senses : In such occasions , 't is their hearts breed vanity , and their Eyes turn interpreters to their Thoughts , and that their Looks do whisper the secret inflamations of their intemperate minds , wandring so long abroad , till their lascivious actings bring night home , and load their Minds and Reputations with lust and infamy : here is the end of all their fashions and recreations , to gratifie the lust of the Eye , the lust of the Flesh , and the pride of Life . Cloaths that were given to cover shame , now want a covering , being shameful ; and that which was an effect of sin , and should remember men of lost innocency , they pride and glory in ; it 's made the pleasure of these times , but 't was the enforc'd necessity of those ; and that very conversation , the hundreth part of which , cost them the loss of Paradice , is now the agreeable Recreation and best Accomplishment of the times ; for as 't was Adam's fault to seek a satisfaction to himself , other than what he was created in , which did consist of continual Obedience to , and Communion with his Maker ; so it is the exercise , pleasure , and perfection of the Age , to have their minds roving abroad , and diverting themselves in spending the greatest portion of their time in the variety of invented vanities , which is so far from the end of their creation , namely , a Divine Life , that 't is to have the greatest curiosity and care about visible toyes , for which they never were created . Were the pleasures of the Age true and sollid , Adam and Eve were miserable in their Innocency , who knew them not ; but as 't was once their happiness not to know them in any degree , so is it theirs that know Christ indeed , to be , by his eternal Power and quickning Spirit , redeem'd and raised to Innocency again , which state of Immortality is yet a mystery to those who live , and have pleasure in their curious Trim's , rich and changeable Apparel , nicity of Dress , invention and imitation of Fashions , costly Attirements , mincing Gates , wanton Looks , Romances , Plays , Treats , Balls ; Feasts , and the whole series of that practice , and conversation in request : for as these had never been , if man had staid at home with his Creator , and given the intire exercise of his mind to the noble ends of his creation ; so certain it is , that the use of these vanities are not only a sign that Men and Women are yet ignorant of their true Rest and Pleasure , but it greatly obstructs and hinders the retirement of their minds , and serious enquiry after those things that are Eternal . O that there should be so much noise , clutter , invention , traffique , curiosity , diligence , pains , and vast expence of time and estate , to please and gratifie poor perishing Mortality ; and that the Soul , the very Image of Divinity it self , to whose authority and service the Body ( but as a Case ) with all the whole Creation was given , to be regulated by it , should have so little of their Consideration : What! O what more pregnant Instances , and evident Tokens can be given , That 't is the Body , the Senses , the Case , a little flesh and bone covered with skin , the toyes , fopperies , and very vanities of this mortal Life , and perishing world , that please , that take , that gain them , on which they dote , and never have too much time , love , nor money , to bestow upon them : Thus are their minds employ'd and become so vain in their imaginations , and dark in their understandings , that they not only believe them innocent , but perswade themselves they are good Christians all this while , and to rebuke them is worse than Heresie ; thus are they strangers to the hidden Life , thus are they diverted from all serious examination of themselves ; and a little by rote babble with a forc'd zeal of an half hours task of other mens words , they have nothing to do with , is made sufficient ; ( and are no more their states , or at least their intention ( as their works shew ) than 't was the young man 's in the Gospel , that said he would go , and did not ; But alas ! Why ? Oh! there are other guests ; what are they ? Pharamond Cleopatra , Cassandra , Clelia , a Play , a Ball , an idle flattering Visit , the Park , the Gallant , the Exchange , the Treat ; in a word , the World : these Stay , these Call , these are Importunate , these they Attend , these are their most familiar Associates ; thus are their hearts captivated from the Divine and Heavenly Exercise ; nay , from such external Affairs , as immediately concern some benefit to themselves , or needy Neighbours ; pleasing themselves with the received Idaea's of those toyes and fopperies , into their loose and aiery minds , and if not in all things to imitate them , through poverty ; yet as much as may be in some respects , and at last to dote upon them , be taken with them , and willingly suffer their Thoughts to be hurried away by them : All which greatly indispose the minds , and distract the Souls of People from the Divine Life and Principle of the Holy Jesus ; but as it hath been often said , more especially the younger sort , to whom the like divertisments of gaudy Cloaths , Romances , and Amourous Playes ; ( where their Inclinations being presented with what is so very sutable to them , they become thereby excited ( it may be ) to more vanity than ever they might have thought upon ; ) which are incomparably dearer to them , than all that can be said of God's Fear , a retired Life , eternal Rewards and Joyes unspeakable , and full of Glory : So vain , so blind , and so very insensible are Men and Women , of what truly makes a Disciple of Christ ; O that they would ponder on these things , and watch ( out of all these vanities ) for the coming of the Lord , lest being unprepared , and taken up with other Guests , they enter not into his Everlasting Rest ! Reason 9. That which further manifests the unlawfulness of these numerous Fashions and Recreations , is , That they are either the inventions of vain , idle , and wanton minds , to gratifie their own sensualities , and raise the like wicked curiosity in others , to imitate the same , by which nothing but lust and folly are promoted ; or the contrivances of indigent and impoverish'd Wits , who make it the next way for their maintenance ; in both which respects , and upon both which considerations , they ought to be detested ; for the first , in that it were to license express Impiety ; for the latter , because it would be to countenance so wretched a way of livelihood , and consequently divert from more lawful , more serviceable , and more necessary employments ; That such Persons are both the inventers and actors of all these follies , cannot be difficult to demonstrate : Alas ! Could it possibly be , That one from Palistina should bring us Father Adam's Girdle , and old Mother Eve's Apron to be shewen ? What laughing , what fleering , what mocking of their Grandfather's and Grandam's homely fashion would there be ? surely their Tayler would find but little custome , although we hear 't was God himself that made them Coats of Skins : The like may be asked of all the other vanities , concerning the Holy Men and Women through all the generations of Holy Writ ; How many pieces of Ribbond , Feathers , Lace-Bands , and the like , had Adam in Paradise , or out of it ? What rich Embroyders , Silks , Points , &c. had Abel , Enoch , Noah , and good old Abraham ? Did Eve , Sarah , Susanna , Elizabeth , and the Virgin Mary , use to Curle , Pouder , Pummatum , Patch , Paint , wear false Locks of strange colours , rich Points , Trimmings , lac'd Gowns , embroyder'd Pettecoats , Shooes and Slip-slaps , lac'd with Silk or Silver lace , and ruffl'd like Pigeons-feet , with several yards , if not pieces of Ribbonds ? How many Playes did Jesus Christ and his Apostles recreate themselves at ? What Poets , Romances , Comedies , and the like , did these Holy Men and Women make , or use to pass away their time withal ? I know they bid all redeem their time , to avoid foolish talking , vain jesting , prophane babblings and fabulous stories ; as what increase to more ungodliness ; and rather to watch , to work out Salvation with fear and trembling , to flee foolish and youthful lusts ( by name ) and to follow righteousness , peace , goodness , love , charity ; and to mind the things that are above , as they would have honour , glory , immortality , and eternal life . But if I were ask'd , Whence came they then ? I could quickly answer , From the Gentiles that knew not God ; ( for some amongst them detested them , as will be shewn ) they were the Pleasures of an effeminate Sardanapalus , a fantastick Miracles , a Comical Aristophanes , a Prodigal Charaxus , a Luxurious Aristippus ; and the practises of such Women , as the infamous Clytemnestra , the painted Jezabel , the lascivious Campaspe , the immodest Posthumia , the costly Corinthian Libidinosa , the most impudent Flora , the wanton Egyptian Cleopatra , and most insatiable Messalina ; Persons , whose memory have stunk through all Ages , and carry with them a perpetual rot ; these , and not the Holy Self-denying Men and Women in ancient times , were devoted to the like Recreations , and vain delights ; nay , the more sober of the very Heathens themselves ( and that upon a Principle of great virtue , ( as is by all confess'd ) detested the like folly and wanton practices ; there 's none of them to be found in Plato nor in Seneca's Works ; Pythagoras , Socrates , Phocion , Zeno , &c. accustom'd not themselves to these entertainments ; The virtuous Penelope , the chast Lucretia , the grave Cornelia , and modest Pontia , with many others , could find themselves employment enough amongst their Children , Servants , and Neighbors ; they ( though Nobles , next their Devotion ) delighted most in Spinning , Weaving , Gardening , Needlework , and such like good House-wifery , and commendable entertainments ; who ( though called Heathens ) expres'd much more Christianity in all their actions , than do the wanton foolish People of this Age , that notwithstanding will be called Christians . But , above all , You Playmongers , whence think you , came your so passionately beloved Comoedies , then which , as there is not any one divertion that 's more pernitious ; so not one more in esteem and diligently frequented ; Why , I will tell you , Their great Grand-father was an Heathen , and that of the worst sort ; his Name was Epicharmus ; 't is true , he is called a Philosopher , or a lover of Wisdom ; but he was only so by name , and no more one in reality than the Comoedians of these times are Christians ; and that 's not at all . 'T is reported of him by Suidas , a Greek Historian , that he was the first man who invented Comoedies , and by the help of one Phormus , he made also fifty Fables , ( or if you will Lyes . ) But would you know his Country , and the reason of his invention ? the first was Syracuse , the chief City of Sicily , famous for the infamy of many Tyrants , to please and gratifie the lusts of some , of whom ( which is the second ) he set his wits to work : And don't you think this a most infamous original ? and is it less in any to imitate , or justifie the same , since the more sober Heathens have themselves condemned them ? nay , is it not most abominable , when such as call themselves Christians , do both imitate and justifie the like inventions ? Nor had the melancholy Tragedies a better parentage ; namely , one Thespis , an Athenian Poet ; to whom they also do ascribe the original of that impudent custom of painting faces , and the counterfeit , or representation of other persons , by change of habits , humours &c. all which are now so much in use and reputation with the great Ones of the times ; To these , let me add that Poetical Amorosoe , whom an inordinate passion of Love first transported to those Poetical raptures of admiration ; ( indeed sordid effeminacy , if not Idolatry ) they call him Aleman , or Alcina ; ( a Lydian , and an Heathen ) he being exceedingly in Love with a young Woman of his own Country , is said to have been the first person that gave the World a sight of that kind of folly , namely , Love-stories and Verses ; which hath been so diligently imitated by almost all Nations ever since . Object . 2. I know that some will say , But we have many Comoedies and Tragedies , that are on purpose to reprehend Vice , from whence we learn many commendable things . Answ . And truly , though it 's shameful , yet many have been wont for want of shame , or understanding , or both , to return me this for answer : Now I readily shall confess that 't was the next remedy amongst the Heathens against the common Vice , to those more grave and moral Lectures of their Philosophers ; of which number I shall instance two ; Euripides , whom Suidas calls a learned Tragical Poet ; and Eupolis , whom the same Historian calls a Comical Poet : the first was a man so chast , ( and therefore so unlike those of our dayes , that he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or one that hated Women ; ( that is , wanton ones ) for otherwise he was twice Married . ) The other he characters as a most severe reprehender of faults ; from which I gather , that their design was not to feed the idle lazy fancies of People ; but since , by the means of loose wits , the People had been debauch'd , their work was to reclaim them ; and this appears the rather from the description given , as also that Euripides was suppos'd to have been torn in pieces by wanton Women ; which doubtless was for declaring and decrying their impudence : and the other being slain in the Battel betwixt the Athenians and Lacedemonians , was so regreted , that a Law was made , never after such Poets should be allow'd to bear Arms ; doubtless , because in losing him , they lost a Reprover of Vice ; so that the end of the approved Comedians , and Tragideans of those times , was but to reform the People ; and that not so much by that rational and argumentative way ( usual with their Philosophers ) as by sharp jeers , severe reflections , and rendring their vicious actions so shameful , ridiculous , and detestable , as for reputations sake they might not longer be guilty of the like ; which is but the very next expedient before a Whip , or Bridewel . Now if you that plead for such representations , will be contented to be accounted Heathens , and those of the more dissolute and wicked sort too , we shall acknowledge you , that such Comoedies and Tragedies , may be serviceable ; but for shame abuse not the Name of Christ so impudently as to call your selves Christians , whose lusts are so strong , as that you are forc'd to use the necessities of meet Heathens to repel them : Is this your love to Jesus ? your reverence to the Scriptures , that are able to make the man of God perfect ? Is all your prattle about Ordinances , Sacraments , Christianity , and the like , come to this ? that at last you must betake your selves to such Instructers as were by the sober Heathens appointed to reclaim the most vicious of the People that were amongst them ; and such Remedies too , as below which is nothing but corporal punishment . This is so far from Christianity , that many thousands of the Noble Heathens , Men and Women , were better taught , and better dispos'd : They found out more Heavenly contemplations , and subjects of an Eternal nature to meditate upon . Nay , so far did they outstrip the best of the common Christians of these times , that they not only were exemplary of good in their grave and sober Conversation ; but for the publick benefit , they instituted the Gynaecosmi , or twenty men , that they should make it their business to observe the peoples Apparel and Behaviour ; that if any were found immodest , and to demean themselves loosely , they had full authority to punish them . But the case is alter'd ; 't is punishable to reprove such ; yes , it 's matter of the greatest contumely and reproach : nay , so impudent are some grown in their Impieties , as that they merrily can sport themselves with a meer mockage of such religious Persons ; and not only manifest a great neglect of Piety , and a severe Life , by their own loosness ; but their extream contempt of it , by rendring it ridiculous through Comical abusive jeers on publick Stages : which , how dangerous it is , and apt to make Religion of little worth ; besides the demonstration of this age ; let us remember , that Aristophanes had not a better way to bring the reputation of Socrates in question with the People ; who greatly reverenc'd him for his grave and virtuous Life and Doctrine ; than by his abusive representations of him in a Play , which made the aiery , wanton , unstable croud rather to part with Socrates in earnest , than Socrates in jest . Nor can a better reason be given why the poor Quakers are made so much the scorn of men , then because of their severe reprehensions of sin and vanity ; and their self-denying Conversation amidst so great intemperance in all worldly satisfactions : yet can such Libertines , all this while , strut and swell for Christians ; but we must be Hereticks , Sedncers , Deceivers , and what not ? O blindness ! O Pharisaical hypocrisie ! as if that such were Judges of Religion ; or that 't were possible for them to have a sight of true Religion , or really to be Religious ; whilst darkn'd in their understandings , by the Godd of the pleasures of this World , and their minds so exercis'd by external enjoyments , and the variety of worldly delights ; No , In the Name of the Everlasting God , you mock him and deceive your souls ; the wrath and vengeance of the Almighty is against you all , whilst in that spirit and condition ; in vain are all your babbles , and set performances ; God Eternal laughs you to scoru ; his anger is kindling because of these things . Wherefore be ye warned to temperance , and Repent . Besides , these Persons are not only wicked , loose , and vain , who both invent and act these things ; but ; by your great delight in their inventions , you incourage them therein , and hinder them from more honest , and more serviceable employments ; for , what is the reason that most Commodities are held at such excessive rates ? but because Labour is so very dear ; and why is it so ? but because so many hands are otherwise bestowed , even about the very vanity of all vanities . Nay , how common is it with these mercenary procurers to Peoples folly , that when their Purses begin to grow empty , they shall present them with a new , and pretended more convenient Fashion , and that perhaps before the former costly Habits shall have done half their service , which either must be given away , or new vampt in the Cut most A la-mode ; O infamous , yet frequent folly ! I know I am coming to encounter the most plausible Objection they are us'd to urge when driven to a pinch ; namely , Object . 3. But how shall those many Families subsist , whose livelihood is by such Trades ? as the like Fashions and Recreations do maintain , which you so earnestly decry ? Answ . I answer , It is a bad Argument to plead for the Commission of the least evil , that never so great a good may come of it : If you and they have made Wickedness your Pleasure , and your Profit , be ye content that it should be your grief and punishment , till the one can learn to be without such vanity , and that the others have found out more honest employments : 'T is the vanity of the few great ones , that makes so much toyle for the many small ; and the great excess of the one , occasions the great labour of the other : Would men learn to be contented with few things , such as are necessary and convenient ( the Christian life ) all things might be at a cheaper rate , and men might live for little . If the Landlords had less lust to satisfie , the Tennants might have less Rent to pay , and turn from poor to rich , whereby they might be able to find more honest and domestique employments for their Children , than turning shifters , and living by their Wits , ( which is but a better word for their sins . ) And if the Report of the more intelligent Husbandry be credible , Lands are generally improveable , ten in twenty ; and were there more hands about more lawful and serviceable Manufactures , they would be cheaper , and greater vent might be made , by which a benefit should redound to the World in general ; nay , the burden lyes the heavier upon the laborious Countrey , that so many hands and shoulders ( as the lust Caterers of the Cities ) should be wanting . If men never think themselves rich enough , they may never miss of trouble and employment ; but those who can take the primitive state , and God's Creation for their Model , may learn with a little to be contented , as knowing that desires after Wealth , do not only prevent or destroy the true Faith , but that when got , encrease trouble also . It is no evil to repent of evil , but that can never be in maintaining what they should repent of . It is a bad Argument to avoid temperance , or justifie the contrary , because otherwise the Actors and Inventers of it , would want a Livelihood , since to feed them is to nurse the Cause instead of starving it ; let such of those Vanity-hucksters as have got sufficient , be contented to retreat , and spend it more honestly than they got it ; And such as really are poor , be rather helpt by charity to better Callings , which were more prudent , nay Christian , than to buy foolish toyes and fopperies : Publick Work-houses would be effectual Remedies to all these lazy distempers , with more Profit and a better Conscience ; therefore it is we cannot , we dare not square our Conversation by the World's ; no , but by our exceeding plainness to testifie against such extravagant vanity ; and by our grave and steady Life to manifest our dislike on God's behalf , to such intemperance and wanton curiosity ; yea , to deny our selves what otherwise perhaps we lawfully could use with true indifferency , because of that great abuse amongst the generality . I know that some are ready farther to object ; Object . 4. Hath God given us these Enjoyments on purpose to damn us if we use them ? Answ . But to such miserable , poor , silly souls ( who would rather charge the most High and Holy God with the invention and creation of their dirty Vanities , then want a Plea to justifie their own practice , not knowing how for shame , or fear , or love , to throw them off . ) I Answer , That what God made was good , and what the blessed Lord Jesus Christ enjoyn'd , or gave us in his most Heavenly Example , is to be observed , believed , and indispensably to be obeyed ; but in the whole Catalogue the Scriptures give of both , I never found the Attires , Recreations , and way of Living , so much in request with the called Christians of these times . No certainly , God created man an holy , wise , sober , grave , and reasonable Creature , fit to Govern the World , and himself ; to whom only a Divinity , & an Eternal God-head , became the fit object both of his Reason and his Pleasure ; all External Enjoyments administring no farther satisfaction then as us'd for necessity and meer convenience ; with this proviso too , That the Almighty was to be seen , and sensibly enjoy'd , and reverenc'd in every one ; but how very wide the Christians of these times are from this Primitive Institution , is not difficult to determine , although they make such loud pretentions to that most Holy Jesus , who not only gave the World a certain Evidence of a happy Restoration in his own Example , but promised assistance to all that would follow him ; and therefore hath so severely enjoyn'd no less on all , as they would be everlastingly saved ; but whether the minds of men and women are not as profoundly involv'd in all excess and vanity , as those who know him not any farther than by hear-say ? and whether they being thus banished the Presence of the Lord by their greedy seeking the things that are below , and thereby having lost the taste of that divine Pleasure , they have not feigned to themselves an imaginary pleasure , to smother Conscience , and pass their time without that anguish and trouble , which are the consequences of sin ; that so they might be at ease and security ? let the truly sober , yea , their own Consciences , declare ? Adam's temptation is represented by an Apple , thereby intimating the great influence external objects ( as they exceed in beauty ) carry with them upon our senses ; so that unless the mind keep upon its constant watch , so prevalent , and , in a manner , inchanting are visible things , as sometimes they are represented , that hard 't will be for one to escape , being ensnar'd ; and he shall need be only sometimes entrap'd , to cast so thick a vail of darkness over the mind , that not only it shall with pleasure continue in its fetters to lust and vanity ; but proudly censure such as refuse Conformity to the same , and strongly plead for them as serviceable and convenient ; that strange passion do perishing objects raise in those minds , where way is made , and entertainments given to them . But Christ Jesus is manifested in us , and hath given unto us an understanding of him that is true , and unto All , such a proportion of his good Spirit as might suffice , would they obey it , to redeem their minds from that captivity they have been in to lusts and vanities , and intirely ransom them from the dominion of all visible objects , and whatsoever may gratifie the desire of the Eye , the Flesh , and the proud Life , that they might be regenerated in their minds , changed in their affections , and have their whole hearts set on things that are above , where moth nor rust can never pass , nor enter to harm , or destroy . But 't is a manifest sign of what mould and make those persons are , who practise and plead for such Egiptian shameful rags ; It s more to be feared , they either never knew , or have forgot , the humble , plain , meek , holy , Self-denying , and exemplary Life , which the eternal Spirit sanctifies all obedient hearts unto ; yea , it 's indubitable , that either such alwayes have been ignorant , or else that they have lost sight of that good Land , that heavenly Country , and blessed inheritance they once have had some glimmering prospect of ; O that they would but with-draw a while , sit down , weigh , and consider with themselves where they are , and whose work and will they are doing , that they would once believe the Devil hath not a stratagem more pernitious to their immortal Souls than this of exercising their minds in the foolish fashions , and wanton recreations of the times ; great and gross Impieties beget a detestation in the opinion of sober education , common temperance and reputation ; and therefore since the Devil rightly sees such things have no success with many , it is his next ( and fatall'st ) project to find some other entertainments that carry less of infection in their looks , though more of security , because more of pleasure in their enjoyment , on purpose to busie and arrest the minds of such from a diligent search and enquiry after those matters , which necessarily concern their eternal peace , that being ignorant of the heavenly Life , they may not be induced to press after it ; but being only formally Religious according to the traditions and precepts of others , proceed to their common pleasures , and find no check therefrom ; ( their Religion and Conversation for the most part agreeing well together , ) whereby an improvement in the knowledge of God , a going on from grace to grace , a growing in the measure of the stature of Jesus Christ himself is not known , but as it was in the beginning at seven , so is it at seventy ; nay , not so innocent , unless by reason of the old saying , Old Men are twice Children . Oh! the Mystery of Godliness , the heavenly Life , and true Christian is another thing ; wherefore we conlude , that as the design of the Devil ( where he cannot involve and draw into gross sin ) is to busie , delight , and allure the minds of men and women by moreseeming-innocent entertainments , on purpose that he may more easily secure them from minding their duty and progress in the knowledge of , and obedience to the only true God , which is eternal Life ; and thereby employ their minds from heavenly and eternal Meditations ; so are those who would be delivered from those snares , to mind the holy , just , grave , and self-denying Teachings of God's Grace and Spirit in themselves , that they may reject , and for ever abandon the like vanity and evil , and by a reformed Conversation condemn the World of its Intemperance ; so will the true Disciple-ship be obtain'd ; for otherwise , not only self prejudice redounds , but many other enormous Consequences and pernitious Effects : 'T is to encourage such impious persons to continue and proceed in the like Trades of feeding the Peoples lusts , and thereby to make themselves partakers of their Plagues , besides their own proper punishment , who by continual fresh desires to the like curiosities , and that way of spending time and estate , induce them to spend more time in studying how to abuse time ; nay , in hopes of farther gains tempt and provoke those Caterers to all inordinate desires , and lustful appetites , to invent and furnish them with more provision of the sort , lest through their pinching and small allowances , those Prodigals should call their Fathers house to mind ; for whatsoever any think more pleasant baits , alluring objects , grateful entertainments , cunning emissaries , acceptable Sermons , insinnating Lectures , taking Orators ; the crafty Devil has not , nor ever had by which to entice , and ensnare the minds of People , and totally to divert them from heavenly reflections , and divine meditations , than the great excess of vain Attire and that variety of Recreations so much in repute in these times , and which we have hitherto so reasonably condemned . Reas . 10. But should these things be as indifferent , as they are prov'd perniciously unlawful ( for I never yet heard any advance their plea beyond the bounds of meer indifferency ) yet so great is their abuse , so universal the sad effects thereof , like to an infection , that therefore ought they to be rejected of all , especially those , whose sobriety hath preserv'd them on this side of that excess , or whose judgments ( though themselves be guilty ) suggest the inconveniency of such Intemperance : For what 's an indifferent thing , but that which may be done , or left undone ? granting , I say , this were the case , yet doth both Reason and Religion teach , that when they are us'd with such an extraordinary appetite , as to relinquish them , would be a contradiction to their desires , and an abate of their satisfaction ; they have exceeded the bounds of meer indifferency , and are thereby rendred no less than necessary ; which being a violation to the very nature of the things themselves , a perfect abuse enters , and consequently are no longer to be consider'd in the rank of things simply indifferent , but unlawful . Now , that the whole Exchange of vanities against which I have so earnestly contended , are generally abused , by the excess of almost all ages , sexes , and qualities of People , will be confess'd by many who yet decline not to be conformable themselves ; and to whom , as I have understood , it only seems lawful , because ( say they ) the abuse of others should be no Argument why we should not use them But to such I answer , ( for God Almighty knows I seek the temporal and eternal happiness of all ) That they have quite forgot , or will not remember , they have acknowledg'd these things to be but of an indifferent nature . If so , ( as undoubtedly men in their wits ( and for others we are not concern'd ) nay , vanity never urg'd more ) I say , there can be nothing more cleer , than since they acknowledge their great abuse , that they are wholly to be forgone and relinquish'd ; for since they may as well be let alone as done at any time , surely they then of duty should be let alone when the use of them is an abetting the general excess , & a meer exciting others to continue in their abuse , because they find persons reputed sober , to imitate them , or otherwise to give them an Example ; Precepts are not half so forceable as Examples . Nay , every one that pretends to seriousness , ought to suspect himself , as having bin too forward to help on the excess , & can never make too much haste out of those inconveniencies , that by his former example he encourag'd many to , and that by a new one he may put a seasonable check upon the Intemperance of others . A wise Parent ever with-draws those objects , however innocent in themselves , which are too prevalent upon the weak senses of his Children , on purpose that they might be wean'd . And 't is as frequent with men , to bend a crooked stick as much the contrary way , that they might streighten it at last . Those that have more sobriety than others , should not forget their stewardships , and exercise that gift of God to security of their neighbors ; 't was murdering Cain that rudely ask'd the Lord , Was he his Brothers Keeper ? For every man is necessarily obliged thereto , and therefore should be so wise , as to deny himself the use of such indifferent enjoyments , as cannot be us'd by him , without too manifest an encouragement to his neighbors folly . God hath sufficiently excited men to what is said ; for , in the case of the Brazen Serpent , which was an heavenly Institution , and Type of Christ , He with great displeasure enjoyn'd it should be broke to pieces , because they were too fond and doting upon it ; yes , the very Groves themselves , however pleasant for scituation , beautiful for their walks and trees , must be cut dowu ; and why ? only because they had been abused to Idolatrous uses . And what 's an Idol , but that which the mind puts an over-estimate , or value upon ? None can benefit themselves so much by an indifferent thing , as not rather to prevent an injury to others by not using that liberty . If those things were convenient in themselves ( which is a step nearer necessity , than meer indifference ) yet when by circumstances they become prejudicial , such conveniency it self ought to be put up , much more what 's but indifferent should be deny'd . People are not to weigh their private satisfactions , more than a publick good ; nor please themselves in too free a use of indifferent things , at the cost of being so really prejudicial to the publick , as they certainly are whose use of all these vanities becomes exemplary to others , and begets an impatiency in their minds to have the like ; wherefore it is both reasonable and incumbent on all , to make only such things necessary , as tend to life and godliness ; and to employ their freedom with most advantage to their Neighbors : So that here is a twofold obligation on them ; the one , not to be exemplary in the use of such things , which though they may use them , yet not without giving too much countenance to the abuse , and excessive vanity of their Neighbors . The other obligation is , That they ought so far to condescend to such Religious People who are offended at these fashions , and that kind of conversation , as for ever to reject them . Now those , who ( notwithstanding what I have urg'd ) will yet proceed ; what is it , but that they have so involv'd themselves , and their affections in them , as that it is not less difficult to reform them , whom all this while we have determin'd in the greatest excess , And that for all their many Protestations against their fondness to such fopperies , they in sincerity are no better than People that have lost the measure both of common Prudence and Conscience , that neither know what is indifferent , nor what not ; how far they are to respect the good of others , how far not : and , how should they ? who do so little respect their own . For , after a serious consideration , What vanity , pride , idleness , expence of time , and estates , have been , and yet are ? How many Persons debauch'd from their first sobriety , and Women from their natural sweetness , and innocent dispositions , to loose , aiery , wanton , and many times more enormous practices ? How many plentiful estates have been surpriz'd by numerous debts ; Chastity ensnar'd by accursed lustful Intregues , youthful Health overtaken by the hasty seisure of unnatural distempers , and their remaining dayes spent upon a Rack of their vices procuring , and so made slaves to the sad and unmerciful effects of their own inordinate pleasures : in which agony they vow the greatest temperance , but no sooner out of it , then in their vice again . That these things are the case , and almost innumerably more , I am perswaded no ingenious person , of any experience , will deny ; how then upon this serious reflection , any that pretend Conscience , or the least fear of God Almighty , can longer continue in the Garb , Livery , and Conversation of those , whose whole life tends to little else then what I have repeated ; much less joyn with them in their abominable excess ; I leave it to the truly Conscientions , and the just Principle in themselves , to judge . No surely ! This is not to obey the Voice of God , who in all Ages did loudly cry to all , Come out : from whence ? from the wayes , fashions , converse , and spirit of Babylon ; who 's that ? the Mother , or that Womb , which hath been so fruitful in all these vain , foolish , wanton , superfluous , earthly , wicked births ; against whom the Scriptures denounce more dreadful Judgments than any , ascribing all the Intemperance of Men and Women to the Cup that spirit of wickedness hath given them to drink ; whose are the things indifferent , if they must be so : And for witness , hear what the Revelations say in her description , How much she hath glorify'd her self , and lived deliciously , so much torment and sorrow give her . And the Kings of the Earth who have lived deliciously with her , shall bewail and lament her ; And the Merchants of the Earth shall weep over her , for no man buyeth their Merchandize any more : The Merchandize of Gold , and Silver , and precious Stones , and of Pearls , and fine Linnen , and Purple , and Silk , and Scarlet , and all manner of Vessels of Ivory , and all manner of Vessels of most precious Wood ; And Cinamon , and Odours , and Oyntments , and Frankincense , and Wine , and Oyl , and fine Flour , and Beasts , and Slaves , and Souls of Men : which though I know to have a farther signification then what is litteral , yet there is enough to shew the Pomp , Plenty , Fulness , Idleness , Ease , Wantonness , Vanity , Lust , and Excess of Her , and all her Favourites . But at the terrible day , who will go to her Exchange any more ? who to her Play 's ? who shall Traffique about her delicious Inventions ? Not one ; for she shall be judg'd ; no Plea shall excuse , or rescue her from the wrath of the Judge , for strong is the Lord who will perform it . If yet these reasonable Plea's will not prevail , though I have something farther to adjoyn , however I shall Caution such in the repetition of part of Babylon's miserable doom ; Mind , my Friends , more Heavenly things , hasten to obey that righteous Principle which would exercise and delight you in that which is Eternal ; or else with Babylon , the Mother of lust and vanity , the fruits that your Souls lust after , shall depart from you , and all things which are dainty and goodly shall depart from you , & you shall find them no more ; Lay your treasures therfore up in Heaven , where nothing can break through to harm them , but where Time shall shortly be swallowed up of incomprehensible Eternity . And for your farther perswasion ( if yet any can remain unsatisfy'd ) I further argue ; Reas . 11. Next , Because the contrary is very much conducing to good ; namely , plain and decent Apparel , with a meek shamefac'd and quiet Spirit ; and that Conversation which doth only express the same , in all godly honesty . As the Apostle saith , Let no corrupt communication proceed out of your mouth , but that which is good to the use of edifying , that it may administer grace to the Hearers ; neither filthiness nor foolish talking , nor jesting , but rather giving of thanks : for , let no man deceive you with vain words ; because of these things cometh the wrath of God upon the Children of disobedience . Wherefore , if Men and Women were but thus adorn'd , and did they but once demean themselves after this truly Christian manner , impudence would soon receive a check , lust , pride , vanity , and wantonness , a rebuke : For , with what countenance could they attempt such universal Chastity , or encounter such godly Austerity ? No , there would scarcely be left a passage for vanity and pride to look out at ; all their large windows would be barr'd , and almost every cranny stop'd : And however impious any persons might be in private , for certain they would find no Merchants abroad to buy it , no fondlings to Indulge and embrace it , all respect to Persons for their Apparel , and empty Titles , would cease ; which is a notorious evil , and contrary to the very express letter and command of the Scriptures ; though common Experience teacheth us what place they have with the generality , to Cap , to Sir , to Worship , to Honour , to Madam , and to Lady , them in almost all places of the Land ; whereby a great step might be made towards primitive Innocency , and that plain-hearted , down-right and harmless Life might be restored , of not much careing about what we should eat , drink , or put on ; ( which , however Christ called the practice of them that knew not God ) is the very Spirit of this Age under all its babble about Religion . But with such moderate care , as might provide what should be necessary and convenient for themselves and families , be intirely devoted to the concernments of a Coelestial Kingdom ; And diligently minding their daily growth and improvement in the Righteousness of it ; as what only makes this life truly & sollidly comfortable ; and at their dying moments , can fairly intitle them to that blessed Salutation of , Well done my good and faithful Servants , enter into the endless Joyes and Eternal heavenly Rewards of your Lord ; who is Jesus , who is God over All blest and renown'd for ever . Reas . 12. This would be a ready means , and good expedient towards the enrichment of the land ; for by how much the less there were of that great Superfluity in all these vanities , by so much the more should the Commodities of our own Country be in repute ; the great vent of forreign Goods , being that which indebts the Land to forreigners ; whereas otherwise they would become debtors to us for our Native Manufactures . By this means , such Persons , who by their Excess have deeply engag'd their Estates , may in a short space be enabled to clear them from those incumbrances ; which otherwise ( like Moths ) soon eat out very plentiful Revenues , nor doth it less than greatly advantage Persons of mean subsistance ( especially Servants ) to improve their small stocks , by their diligent attendance on their business ; And not expending their dear-earnings , and hard got wages , upon superfluous Apparel , foolish May-games , Play 's , Dancing-shewes , Taverns , Alehouses , and the like folly and intemperance ; of which this Land is more infested , and by which it 's rendred more ridiculous than any Kingdom in the World ; Yea , it hath been the very Refuge of almost all the cheating Mountebanks , savage Morrice-dancers , Pick-pocket and prophane Players and Stagers of Neighbouring Countrys ; to the ruine of Religion , the shame of Government , and the great idleness , expence , and debauchery of the People ; for which the Spirit of the Lord is grieved , and the Judgments of the Almighty are at the door , and the Sentence ready to be pronounc'd , Let him that is injust , be injust still : Wherefore it is that we cannot but loudly call upon the generality of the times , and testifie both by our Life and Doctrine against the like vanities and abuses , if possibly any may be weaned from their folly , and chuse the good-old-way of Temperance , Wisdom , Gravity , and Heavenly Conversation ; the only way to inherit the blessings of Peace and Plenty here , and Eternal Happiness hereafter . Reas . 13. Lastly , Supposing we had none of these foregoing and important Reasons to justifie our selves , and justly to reprove the practice of the Land in these particulars ; however , let it be sufficient for us to say , That when People have first learned to fear and obey their Creator , to pay their numerous Debts , to redeem their Mortgages , to clear their Estates of all Incumbrances , to alleviate and abate their oppressed Tennants ; but above all outward regard , when the pale faces are more commiserated , the grip'd bellies reliev'd , and naked backs cloath'd ; when the famish'd Poor , the distressed Widdow , and helpless Orphant ( God's Works , and your fellow Creatures ) are provided for ; then I say , ( if then ) it will be early enough for you to plead the Indifferency of your pleasures : But that the sweat and tedious labour of the Husband-man , be it early or late , cold or hot , wet or dry , should be converted into the pleasure , ease , and pastime of a small number of men , that the Cart , the Plow , the Thrash , should be in that continual severity laid upon nineteen parts of the Land , to feed the inordinate lusts and delicious appetites of the twentieth , is so far from the appointment of the Great Governor of the World , and God of the Spirits of all men , that to imagine such horrible injustice as the effect of his determinations , and not the intemperance of men , were wretched and blasphemous ; As on the other side , it would be to deserve no pity , no help , no relief from God Almighty , to continue that expence in vanity and pleasure , whilst the other objects great necessities go unanswer'd ; especially , since God hath made the sons of men but stewards to each others exigency's and relief ; yea , so strict is it enjoyn'd , that on the omission of these things , we find that dreadful sentence partly to be grounded , of Depart from me ye cursed into everlasting fire , &c. As on the contrary , to visit the sick , see the imprisoned , relieve the needy , &c. are such excellent properties in Christ's account , that thereupon it is he will pronounce such blessed , saying , Come ye blessed of my Father , inherit the Kingdom prepared for ye , &c. So that the Great are not ( with the Leviathan in the deep ) to prey upon the small , much less to make a sport of the lives and labours of the lesser ones , to gratifie their inordinate senses . Wherefore this we offer , and address to the serious Consideration as well of Magistrates as others , That if the Money which is expended in every Parish ( there being near ten thousand in the Land ) in those unnecessary , vain , nay sinful fashions and entertainments ; as , Laces , Jewels , Embroydery's , Ribbonds , Presents , Play 's , Treats , Balls , Taverns , unnecessary Provisions and Attendants , of Servants , Horses , Coaches , gaudy Furnitures , with much more fruitless and excessive matters , were collected into a publick Stock , ( which would indubitably amount to several hundred thousand pounds a year ) There might be reparations to the broaken Tennant , Work-houses erected , where the able might at easie labour procure a plentiful subsistance ; and the unable and aged , might have such an Annuity as would free the Land from Beggars ; the cry of the Widdow and her Orphants would cease ; and charitable reliefs might easily be afforded towards the redemption of poor Slaves , or the refreshment of such distressed Protestants as labour under the miseries of Persecution in other Countries . Nay , the Exchequer 's needs , on just emergency's , might be supplied : All which would be a most pleasant Sacrifice to the just and merciful God , a noble Example of Gravity and Temperance to forreign States , and of an unspeakable benefit to ourselves at home : Alas ! Why should men need perswasions to what their own felicity so necessarily depends upon ? Had these Vitioso's of the times a sence of Heathen-Cato's generosity , they rather would deny their carnal appetites , than leave such noble enterprises unattempted ; But that they should eat , drink , play , game , and sport away their health , estates , and above all their irrevocable precious time , which should be given to the Lord as an necessary Introduction to a vast Eternity ( and then which , did they but know it , no outward sollace can come in competition ) I say , that they should be continually employ'd about these things , is to have the Heathens Memorial , and their Ashes judge them , as well as Christian Precepts and Examples to condemn them : And their final doom will prove the more astonishing , in that this Vanity and Excess were acted under a dream of being Christians all the while , whilst short of Heathens in reality . That which remains to the accomplishment of this Discourse , is some of those very many Testimonies that might be brought , for farther Confirmation of what hath hitherto been said to these particulars . The Testimonies of several Great and Pious Personages , both Heathens and Christians , against the common Attire of the Age. Solon , call'd one of the seven Sages , a noble Philosopher and Law-giver to the Athenians , being ask'd by Croesus , King of Lydia , Who was the most happy man in the World ? ( expecting he should have said he was , because none so famous for excessive Riches ) Answered , Tellus ; who though a poor man , yet an honest and good man , and content with what he had ; And after having served the Commonwealth faithfully , and seen his Children and their Children virtuously educated , died in a good old Age. This much displeased Croesus , but he dissembled it . Some few dayes after , the King being most richly cloathed , and magnificently Adorned , and seated in his Throne ; demanded of Solon , If he had ever seen any thing more glorious ? to whom he answered , Cocks , Peacocks , and Pheasants , who are much more beautiful in their natural dress . These undervaluing expressions of wise Solon , displeas'd the luxurious wanton mind of Croesus , upon which they parted ; the one desirous of toyes and vanities , the other an instructer and example of true Nobility and Virtue , which utterly contemn'd the King's effeminacy's ; But notwithstanding , the Wealth and Pleasure of Croesus , gave him but little time to think upon the importance of such remarkable sayings , till robb'd of both ; yet at last he was of another mind : for being taken Prisoner by Cyrus , the first Great Emperour of the Persian Monarchy , and by his Command , put on a Pile to be burnt ; after some pause , sighed deeply and cry'd , Solon , Solon , Solon ; the Emperour hearing , bid the Interpreters ask on whom he cal'd ? On one ( said he ) that I wish , above all the Wealth and Pleasure of the World , might have spoken with all Tyrants : Upon which the Emperour being curious to know further of the business , he told him of the serious , grave , religious life and discourses of this Athenian Law-giver ; which so affected Cyrus , that he commanded Croesus to be releas'd , and us'd him , the remainder of his life , for one of his Privy Council . And as it was in his time that Tragical Play 's were first invented , so was he most severe against them , foreseeing the inconveniency's that would attend , finding the People affected with that Novelty of Recreations ; It is reported of him , That he went himself to the Play , and after it was ended , went to Thespis the great Actor , and ask'd him , If he were not asham'd to tell so many Lyes in the face of so great an Auditory ? Thespis answered ( as it is now usual ) There is no harm nor shame to Act such things in jest : Solon striking his Staff hard on the ground , reply'd , But in a short time , we who approve of this kind of jest , shall use it in earnest , in our common affairs and contracts . In fine , he absolutely forbad him to teach or act Play 's , conceiving them deceitful and unprofitable , diverting youth and Tradesmen from more necessary and virtuous employments . He affirmed that Family the best , who got not unjustly , kept not unfaithfully , spent not with repentance ; and that happiness consists in a vertuous and honest Life , in being content with a competency of outward things , and in using them temperately . And to conclude , he earnestly enjoyn'd all to fly corporal pleasure ; for ( sayes he ) it certainly brings sorrow ; but observe an honest life more strictly than an oath , meditate on serious things . Hippias , a Philosopher ; It is recorded of him , That he would have every one provide necessaries for himself , and to have been his own Tradesman ; he was singular in all such Arts and employments , that he made the very Buskins he wore . The Gymnosophistae ; were a sect of Philosophers in Epypt , that so dispis'd gaudy Apparel , and the rest of the Worlds intemperance , that they went almost naked , living poorly and with great meanness , by which they were enabled against all cold ; and overcome that Lust by innocence , which people that are called Christians ( though covered ) are overcome withal . The Bamburacii , were a certain great people that inhabited about the river Tygris in Asia ; who observing the great influence Gold , Silver , and precious Jewels had upon their minds , agreed to bury all in the Earth , to prevent the corruption of their manners : they us'd inferior Metals , and liv'd with mean and very ordinary accommodation ; wearing mostly but one very grave and plain Robe to cover nakedness . It were well if Christians would mortifie their insatiable appetites after wealth and vanity , as did these Heathens . Gynaecosmi , and Gynaeconomi , were two distinct numbers of Persons among the Athenians , appointed by the Magistrates to over-look the actions of the Inhabitants ; the first was to see that they Appareled and behaved themselves gravely ; especially that Women were of modest behaviour ; and the other was to be present at their Treats and Festivals , to see that there was no excess , nor disorderly carriage ; and in case any were found Criminal , they had full power to punish them . When , alas ! when shall this temperance be seen amongst the called Christians of the times ! Cornelia , a Noble Romane Matron ; and Sister to Scipio , was esteem'd the most famous and honourable Personage of her time ; not more for the greatness of her birth , than her exceeding temperance : And History particularly mentions this as one great instance of her virtue , for which she was so much admir'd ; to wit , That she never was accustom'd to wear rich Attire , but such Apparel as was very plain and grave ; rather making her Children ( whom her Instructions and Example had made virtuous ) her greatest Ornaments . A good pattern for the wanton Dames of the Age. The ancient Heathens had gaudy Apparel , change of Fashions , and curiosity of Dress in such detestation , that they made them a mark of an effeminate mind , and wanton disposition , and seldom us'd but by Comedians and Curtezans . Gregory ( by some cal'd ) the Great , and esteemed a Father of the Church , speaks thus , There be some are of opinion , that the wearing of precious & sumptuous Apparel , is no sin ; which if it were no fault , the Divine Word would never have so punctually express'd nor Historically related , how the Rich man that was tormented in Hell , was cloathed in Purple and Silk : whence we may note , that touching the matter or subject of Attire , humane curiosity availeth highly : The first substance of our Garments was very mean , to wit , Skins with Wooll ; whence it is we read , God made Adam and his Wife , Coats of Skins ; that is , of Skins of dead Beasts : Afterwards , ( to see the growing pride and vanity of Men and Women ) they came to pure Wooll , because lighter ; after that to Flax , then to Dung and Ordure of Worms ; to wit , Silk : Lastly , to Gold , and Silver , and precious Stones ; which excess of Apparel highly displeaseth God ; for instance whereof ( which the very Pagans themselves observed ) We reade that the very first among the Romans , who ever wore Purple , were struck with a Thunder-bolt , and so died suddenly for a terror to all succeeding times , that none should attempt to live proudly in precious Attire : this was the sense of Gregory Naziancen , that ancient Christian Writer , who wore commonly a poor Coat , like to a Frock ; so did Justin Martyr , Jerom , Austin , &c. as their best Robe . But above all others , Jerom , a famous man , whom we have had occasion to mention once before , wrote thus to a Noble Virgin , call'd Demetrias ; exhorting her , that ( having ended her Devotion ) she should take in hand Wooll , and Weaving , after the commendable example of Dorcas ; that by such changing and variety of works , the day might seem less tedious , and the attempts of Satan less grievous ; concluding his Religious Exhortation with this positive sentence ; ( sayes he ) I speak generally , No Raiment or Habit whatsoever , shall seem precious in Christ's sight , but that which thou makest thy self , either for thy own particular use , or example of other Virgins ; or to give unto thy Grandmother , or Mother ; No , though otherwise thou didst distribute thy Goods to the poor . Let but this strictness be observ'd , and compared with the Apparel & Conversation of the Age. For however , Pharisee-like , they otherwise Saint him , or call him an Holy Father . Sure it is , they reject his counsel . The great Duke of Momerancy , Colleague to the Duke of Orleance ( Brother to the French King , Lewis the 13th ) in the War by them agitated against the Ministry of Cardinal Richlieu ( then grand Minister of State ) being taken and convicted at Lyons , a little before his beheading , looking upon himself , who was very richly attired ; Ah ( sayes he ) this becomes not a Servant of the Crucified Jesus ; What do I with these vanities about me ? He was poor , dispised , and naked , when he went to the Cross to die for my sins . And immediately stript himself of all his finery , and put a more grave and modest garment on him . A serious reflection at a time when he best knew what was best . And for the great intemperance of the Age in Recreations , and Pleasures ( most falsly so called ) hear what more particularly , both Heathens and Christians have left recorded ; although they were before touch'd upon ; nor can they well be separated from the other : Both being the most natural production of the same Womb of Lust , Pride , and Vanity ; unworthy of the Nobility of rational and immortal Souls . Chilon , another of the wise men of Greece , left these Three serious Apothegmes , or Pathetical Sayings , behind him : ( 1 ) Whosoever thou art , learn to know thy self . ( 2 ) Be not earnest in thy desires after any visible thing . ( 3 ) Misery will be the end of medling with many matters . Intimating , the trouble that attends much Traffique ; and those debates and suites that necessarily follow such a course of living . Bias and Stillpo , two great Philosophers ; the first esteemed one of the Seven Wise Men of Greece , and Prince of his Citizens ; who , when his City was taken , and every one going Bag and Baggage , carried nothing with him ; and being ask'd , Why he helped not to secure something with him ? Answered , That he carried all he had about him . Meaning a good Conscience , and a virtuous Mind , which none could rob him of . The latter was of the City Megara , who , when his Country , Wise , and Children , were all destroy'd by fire , being ask'd by Demetrius what loss he had sustained ? answered , Nothing : for I only count that to be my own , which no body can take from me , which is the peace of a good mind . Anaxagoras , a Noble man , but a true Philosopher ; He had a great Estate , and large Patrimony , which he surrendred to his Friends ; and being reproved for his carelessness ; answered , It 's enough for you to care . One asked him , Why he had no more love for his Country ? I have , ( said he ) pointing his finger towards the Heavens . When he returned from his Travels , and saw his great Possessions , he uttered this expression , Non ego essem salvus , nisi istae periissent ; If I had not dis-regarded them , I had perished ; meaning , That if he had let his mind gadd after such fading objects , and been exercised with those perishing concerns , he had never known the sweetness of a divine life ; but had been ignorant of that , for which his life was given him ; and consequently had dy'd as miserable as the dispisers of a Heavenly life , and lovers of this worlds pleasures , are wont to do . Themistoeles , a great Athenian General , being told by Symachus , That he would teach him the Art of Memory ; Gravely answered , He had rather learn the Art of Forgetfulness : adding , He could remember enough , but many things he could not forget , which were necessary to be forgotten ; as the Honours , Glory's , Pleasures , and Conquests he had spent his dayes in , too apt to transport to vain glory . Socrates , the most divine and learned Philosopher of his time , ( and whom 't is feign'd that Apollo ( cal'd the Godd of Wisdom ) gave this Character , That he was the wisest man on Earth ) was a man of severe life , and instructed People gratis , in just , grave , and virtuous manners ; for which , being envied by the vain Comical wit of the Age , Aristophanes , ( as spoyling their Trade of Playes ) and exercising the generality of the People with more noble and virtuous things , was represented in a Play by Aristophanes , in which he rendred Socrates so ridiculous , that the Vulgar would rather part with Socrates in earnest , than Socrates in jest ; which made way for their impeaching him as an enemy to their Godds , for which they put him to death . But in a short space , his 80 Judges , & the whole People so deeply resented his absence , that they slew many of his Accusers ; some hang'd themselves ; none would trade with them , nor answer them a question . They erected several Statues to his praise ; they forbid his Name to be mentioned ; that they might forget their injustice : They call'd home his banished Friends and Schollers : And by the most wise and learned men of that Age ; it is observed , That famous City was punished with the most dreadful Plague that ever rag'd amongst them ; and all Greece with it , never prospered in any considerable undertaking , but from that time alwayes decay'd . Amongst many of his sober and Heavenly Maxims , on which he was accustomed to discourse with his disciples , these are some ; He taught every where , That an upright man , and an happy man , were all one . They that do Good , are employ'd ; they that spend their time in vain Recreations , are idle . To do Good , is the best course of Life ; he only is idle , who might be better employ'd . A Horse is not known by his furniture , but qualities ; so Men are to be esteemed for Virtue , not Wealth . Being asked , Who lived without trouble ? He answered , Those who are conscious to themselves of no evil thing . To one who demanded , What was Nobility ? He answered , A good temper and disposition of Soul and Body . They who know what they ought to do , and do it not , are not wise and temperate ; but fools , and stupid . To one that complained , he had not been benefited by his Travels ; Not without reason ( sayes Socrates ) Thou didst travel without thy self : Intimating , he knew not the eternal Mind , or God , to direct and inform him . Being demanded what Wisdom was ? said , A virtuous composure of the Soul. And being asked , who were Wise ? answered , Those that sin not . Seeing a young man Rich , but ignorant of Heavenly things , and pursuing Earthly pleasures ; Behold ( sayes he ) a Golden Slave ! Soft wayes of living in pleasure , beget neither good constitution of body , nor mind . Fine and rich Cloaths , are only for Comedians , that would sport the People with only making themselves fools . Being demanded , from what things Men and Women ought to refrain ? He answered , PLEASUR' 's . Being asked , What Continence and Temperance were ? said , Government of corporal desires , and pleasures ; the wicked live to eat , &c. but the good eat to live : temperate Persons become the most excellent : Eat that which neither hurts the body nor mind , and which is easie to be gotten . One saying , It was a great matter to abstain from what one desires ? But ( sayes he ) it is better not to desire at all . It is the property of God to need nothing ; and they that need , and are contented with least , come neerest God. The only and best way to Worship God , is to mind & obey whatsoever he Commands . That the Souls of Men & Women partake of the Divine Nature ; that God is seen of the virtuous mind ; that by waiting upon him , they are united unto him , in an inaccessible place of purity and happiness ; which God he asserted alwayes to be near him . Many more are the excellent Sayings of this great man , who was not less famous for his Sayings , than his Examples with the greatest Nations ; yet died he a Sacrifice to the sottish fury of the vain world . The History of his Life reports , That his Father was told , He should have the guide of his Life within him , which should be more to him than five hundred Masters ; which proved true . Instructing his Schollers herein , Charging them not to neglect these divine affairs which properly concern man , to mind or enquire after such things as are without in the visible world . He taught the use of outward things only as they were necessary to Life and Commerce ; forbidding superfluities and Curiosities . He was executed for his Doctrine after having lived seventy years ; the most admired , followed , and visited of all men in his time , by Kings and Commonwealths ; and then , whom , Antiquity mentions none with more reverence and honour . Well were it for poor England , if her conceited Christians were true Socrates's ; whose divine , severe , just , and self-denying life , doth not bespeak him more famous , than it will Christians infamous at the revelation of the righteous judgment ; where Heathens Virtue shall aggravate Christians Intemperance ; and their Humility , the others excessive Pride ; and justly too , since a greater than Socrates is come , ( whose Name they profess ) but they will not obey him . Plato , that famous Philosopher ( and Scholler to Socrates ) was so grave , so heavenly devoted , nay , so discreetly Politick , that in his Commonwealth , he would not so much as harbour Poetical Fancy's , ( much less open Stagers ) as being too effeminate ; and apt to with-draw the minds of youth from more noble , more manly , as well as more heavenly exercises . Plato seeing a young man play at Dice , Reproved him sharply ; the other answered , What , for so small a matter ? Custom ( saith Plato ) is no small thing ; let idle hours be spent more usefully . Let youth ( saith he ) take delight in good things ; for Pleasures are the baits of evil . Observe , the momentory sweetness of a delicious life , is followed with eternal sorrow ; the short pain of the contrary , with eternal pleasures : being commanded to put on a Purple garment by the King of Sicilly ; he refused , saying , He was a man , and scorn'd such effeminacy's . He addicted himself to heavenly Contemplations , and is said to have liv'd a virtuous but single Life ; alwayes eying and obeying the Mind , which he sometimes cal'd God the Father of all things ; affirming , Who so lived , should become like him ; and so related , as to be joyn'd with , or to the Divinity it self . This same Plato , upon his dying bed , sent for his Friends about him , and told them , the whole World was out of the way , in that they understood not , nor regarded the Mind ( that is God ) assuring them , those men died most comfortably , that liv'd most conformable to right Reason , sought and ador'd the first Cause , meaning God. Antisthenes , an Athenian Philosopher , who had taught in the study of Eloquence several years ; but upon his hearing Socrates treat of the seriousness of Religion , of the divine Life , eternal Rewards , &c. bid all his Schollers to seek them a new Master , for he had found one for himself ; wherefore selling his estate , he distributed it to the poor , and betook himself wholly to the consideration of heavenly things , going chearfully six miles every day , to hear Socrates . But where are the like Preachers and Converts amongst the People called Christians ! Observe the daily pains of Socrates ; surely he did not study a week to read a written Sermon ; we are assured of the contrary ; for 't was frequent with him to Preach to the People at any time of the day , in the very streets , as occasion served . Neither was he an Hireling , or covetous ; for he did it gratis ; surely then , he had no fat Benefices , Tythes , Gleabs , &c. And let the self-denyal and diligence of Antisthenes be considered ; of a Philosopher and Mister , to become a Scholler , and that a daily one ; surely it was then matter of reproach , ( as 't is now ) shewing both want of Knowledge , ( though call'd a Philosopher ) and his great desires to obtain it . None of these us'd to go to Playes , Balls , Treats , &c. they found more serious employments for their minds , and were examples of temperance to the world . I will repeat some of his grave Sentences , as reported by Laertius , Diocles , and others ; namely , That those are only noble , who are vertuous ; that vertue was self-sufficient to happiness ; That it consisteth in actions , not requiring many words , nor much learning , and is self-sufficient to wisdom ; for that all other things have reference thereunto . That men should not Govern by force ; nor by Laws , unless good ; but by Justice . To a Friend , complaining he had lost his Notes , Thou shouldst have writ them upon thy mind ( saith he ) and not in a Book . Those who would never die ( saith he ) must live justly , and piously . Being asked , what learning was best ? That ( saith he ) which unlearneth evil . To one that prais'd a life full of pleasures and delicacies ; Let the sons of my Enemies ( saith he ) live delicately ; counting it the greatest misery . We ought ( saith he ) to aim at such pleasures as follow honest labour ; and not those which go before it . When at any time he saw a Woman richly dress'd , he would , in a way of reproach , bid her Husband bring out his Horse and Arms ; meaning , If he were prepared to justifie the injuries such wantonness useth to produce , he might the better allow those dangerous freedoms ; Otherwise ( saith he ) pluck off her rich and gaudy Attire . He is said to exclaim bitterly against Pleasures ; often saying , I had rather be mad , than addicted to Pleasure , and spend my dayes in decking and feeding my Carkase . Those ( sayes he ) who have once learned the way to temperance and virtue ; let them not offer to entangle themselves again with fruitless stories and vain learning ; nor be addicted to corporal delicacies which dull the mind , and will divert and hinder them from the pursuit of those more noble and heavenly vertues . Upon the death of his beloved Master , Socrates ; he instituted a Sect , called Cynicks ; out of whom came that vast Sect of the Stoicke : both which had these common principles , which they daily with great and unwearied diligence did maintain , and instruct People in the knowledge of , viz. No man is wise or happy , but the good and vertuous man ; that not much learning , nor study of many things was necessary ; that a wise man is never drunk nor mad , that he never sinneth . That a wise man is void of passion . That he is sincere , religious , grave ; that he only is divine ; that such only are Priests and Prophets ; that they have God in themselves , and that his Law is imprinted in theit minds , and the minds of all men , that such a one only can pray , is innocent , meek , temperate , ingenious , noble ; a good Magistrate , Father , Son , Master , Servant , and worthy of praise : On the contrary , that wicked men can be none of these ; that the same belongs to Men and Women . Their diet was slender , their food only what would satisfie nature ; their coverings exceeding mean ; their habitations solitary and homely : They affirm'd those who liv'd with fewest things and were contented , most nearly ap proached God , who wants nothing . They voluntarily despised riches , glory , and nobility , as foolish shews , and vain fictions , that had no true and solid worth or happiness in them . They made all things to be good or evil , and flatly deny'd the idle stories of Fortune and Chance . Certainly , these were they , who having no ( external ) Law , became a Law unto themselves ; and did not abuse the knowledge they had of the invisible God ; but to their capacities improved that piety of life , and instructed men in that righteous , serious , sollid , and heavenly Principle , which leads to true and everlasting happiness . Aristotle , Scholler to Plato , and the Oracle of Philosophy to these very times , ( though not so divinely Contemplative as his Master , nevertheless ) follows him in this ; and looks upon all such Productions , to be that folly and vanity , which should by good discipline be exil'd humane societies . Aristotle seeing a youth finely drest ; said , Art thou not asham'd , when Nature hath made thee a man , to make thy self a woman ? And to another , gazing on his fine Cloak ; Why doest thou boast of a Sheeps fleece ? He said , It was the duty of a good man , to live so under Laws , as he should do if there were none . Clitomathus , and Epaminondas , two great Captains and Champions at War : The first is reported to have been so very chaste , and virtuous in his disposition , That if he had heard any talk vain or obscene discourse , he presently was wont to quit the Company and be gone : The later , is described to have been a man out-stripping any of his time , in good and virtuous things ; and therefore had in great reverence by the People of those times ; but above other things , they observed , That he would never lye , neither in jest nor earnest , though for his own advantage ; so devoted was he to a just and righteous Conversation . Phocion , a very famous Athenian , honest and poor , yet he contemned Riches : Philip , King of Macedonia , could not corrupt him with all his Wealth ; and when several perswaded him to accept of his offers , or else his Children would be in need : He answered , If they be like me , that which serv'd me will serve them ; If unlike , I will not seek to nourish their luxury by providing superfluities ; good men will be content with few things , and they that would seek for more , do not deserve what they have . How much do these wise expressions condemn the pride and wantonness of this Age ? Surely 't were better to be a Phocion in the day of Judgment , than thousands that call themselves by the splended Name of Christian , who are strangers to the Life of it . Mandanius , a great and famous Philosopher of the Gymnosophisies , whom Alexander , the first Greecian Emperour ( called the Great ) required to come to the Feast of Jupiter's Son , ( meaning himself ) declaring that if he came , he should be rewarded ; if not , he should be put to death . The Prilosopher contemned his Message , as vain and sordid . He first told them , That he deny'd him to be Jupiter's Son ( a meer fiction . ) Next , That as for his gifts , he esteemed them nothing worth ; his own Country could furnish him with necessaries , beyond which he coveted nothing : And lastly , as for the death he threatn'd , He did not fear it ; but of the two , he wished it rather ; In that ( said he ) I am sure it is a change to a more blessed and happy state . How little these called Christians are true Philosophers , and how much more this Philosopher was a Christian than they ; let the righteous Principle in every Conscience judge . Is it not then intollerable that these bablers of the times should be esteem'd for Christians , who are yet to learn to be good Heathens ? that prate of Grace and Nature , and know neither ; who saucely will determine what 's become of Heathens , and know not where they are themselves ; nor mind what may become of them ; that can run readily over a tedious List of famous Personages ; and callumniate such as will not with them celebrate their memories with extravagant and superstitious praises , whilst it 's laudable to act the contrary ; and no so ready away to become vitious , as not to be so ; a strange paradox but too true ; so blind , so stupified , so besotted are the foolish sensualists of the world , under their great pretences to Religion , Faith , and Worship . Ah! did they know the peace , the joyes , the unspeakable ravishment of soul , that inseparably attend the innocent , harmless , still , and retired Life of Jesus : Did they but weigh within themselves , the Authors of their vain delights and pastimes ; the nature and disposition they are so grateful to ; the dangerous consequences of exercising the mind and its affections below , and arresting them from their due attendance , and obedience to the most holy crying Voice in their Consciences ; repent , return , all is vanity and vexation of spirit . Were but these things reflected on , were the incessant woings of Jesus , and his importunate knocks , and intreaties at the door , but kindly answered , and he admitted to take up his possession there . And lastly , were such resolved to give up to the instructions and holy guidance of his eternal Spirit , in all the humble , heavenly , and righteous Conversation it requires , and of which he is become our Captain and Example ; then , O then , both root and branch of Vanity , the Nature that invented , and which delights her self therein , with all the folly's themselves would be consum'd and vanish . But they , alas ! cheat themselves by misconstrued Scriptures , and daub with the untempered Mortar of misapply'd Promises ▪ My Friends , mind the just Witness & holy Principle in your selves , that you may experimentally know more of the divine Life , in which , and not in a multitude of vain repetitions , and aiery fancies , true and sollid felicity eternally consists . Hipparchia , A fair Macedonian Virgin , Noble of Blood , ( as they term it ) but more truly noble of mind , I cannot omit to mention ; who entertain'd so earnest an affection for Crates , the Cynical Philosopher , as well for his severe life , as excellent discourse , that by no means could her Relations , nor Suiters , by all their wealth , nobility , & beauty , disswade her from being his companion : Upon which strange resolution , they all betook themselves to Crates , beseeching him to shew himself a true Philosopher , in perswading her to desist ; which he strongly endeavoured by many arguments , but not prevailing ; went his way , and brought all the little furniture of his house and shew'd her ; This ( saith he ) is thy Husband ; that , the furniture of thy house : Consider on it , for thou canst not be mine , unless thou followest the same course of life ; ( for being rich above 20 tallents , which is more then 50000. l. he neglected all to follow a retired studious life ) all which had so contrary an effect , that she immediately went to him before them all , and said , I seek not the pomp and effeminacy of this world , but knowledge and vertue , Crates ; and chuse a life of temperance , before a life of delicacies ; for true satisfaction , thou know'st ; is in the mind ; and that pleasure is only worth seeking , that lasts for ever . Thus was it , she became the constant companion , both of his love and life ; his friendship , and his virtues ; travelling with him from place to place , and performing the publick Exercises of Instruction with Crates , wherever they came : She was a most violent enemy to all Impiety , but especially to wanton men and women , and those whose garb and conversation shew'd them devoted to vain pleasures and pastimes ; Effeminacy , rendring the like persons not only unprofitable , but pernitious to the whole world . Which she as well made good by the example of her exceeding industry , temperance , and severity , as those are wont to do by their intemperance and folly : for ruine of health , estates , virtue , and loss of eternal happiness , have ever attended , and ever will attend such earthly minds . Thus may the voluptuous Women of the times , read their reproofs in the character of a brave Heathen ; and learn , That sollid happiness consists in a divine and holy composure of mind ; in a neglect of wealth and greatness ; and contempt of all corporal pleasures , as more befitting Beasts than immortal Spirits : And which are us'd by none , but such as not knowing the excellency of heavenly things , are both inventing and delighting like brutes , in that which perisheth ; giving the preference to poor mortality ; and spending their lives , to gratifie the lusts of a little dirty flesh and blood , that shall never enter into the Kingdom of Heaven : by which their minds become dark'ned , and so insensible of more Coelestial Glory 's , that they do not only refuse to enquire after them ; but infamously scoff and despise whosoever do , as a foolish , frantick , & meer mad People ; to that strange degree of darkness , and impudence this Age has got . But if the exceeding temperance , chastity , virtue , industry , and contentedness of very Heathens , with the plain and necessary enjoyments , God has been pleased to vouchsafe the Sons and Daughters of Men , as sufficient to their wants , that they may be the more at leisure to answer the great end of their being born , will not suffice , but that they will exceed the bounds , precepts , and examples , both of Heathens and Christians , by the invention of vanities to indulge their bodies ; Wrath and inexpressible anguish shall overtake them , when they shall have an Eternity , to think with gnashing teeth , on what , to all Eternity , they can never remedy ; These dismal wages are decreed to be their lot , who so far affront God , Heaven , and Eternal felicities , as to neglect their acquaintance with them , and daily increase in the love and knowledge of them , meerly to gratifie the desires of perishing flesh , and for the enjoyment of a few fading toyes . For such to think , that notwithstanding their lives of sense and pleasure , wherein their minds become slaves to their bodies , that they shall be everlastingly happy , is one of the greatest evils they can commit ; since 't is the greatest abuse to the Holy God , that Men and Women should believe him an eternal companion for their carnal and sensual minds ; for , as the tree falls , so it lyes ; as death leaves them , judgment finds them : there 's no repentance in the grave . Therefore you , to whom this comes , O retire , with-draw a while ; let not the Body see all , taste all , enjoy all ; but let the Soul see too , taste , and enjoy that knowledge and divine food , and those heavenly refreshments proper to that invisible World , of which she is an Inhabitant , and where she must abide in an eternal state of peace , or plagues , when this visible one shall be dissolved . Quintillian , had so ill an opinion of the Stage-players , that besides other enormities , he plainly termed them Hypocrites , gross dissemblers , and lyars , from counterfeiting the manner , measure , motion , gesture , gate , feature , and actions of such persons as they represent , whose fashion and humour they too often insinuate in beholders , as well as they retain them themselves , when they have put on their own cloaths again . How true this guess was in an Heathen , the impiety's of called Christians , have notoriously demonstrated . Tertullian , Chrysostom , Theophylact , Gregory Naz. accounted ancient Fathers ; especially Tertullian , who lived about two hundred years after Christ ; now fourteen hundred and sixty nine years since : Upon that remarkable passage , recorded by Matthew , as the words of Christ himself , namely , But I say unto you , that every idle word that men shall speak , they shall give account thereof in the day of Judgment : Almost agree . Sayes Tertullian , of all vain and superfluous words ; more talk than is necessary ; Sayes Chrysostom , Of such words as are not convenient , nor profitable , but move immodesty . Sayes Theophylact , Of all Lyes , Callumny's , all inordinate , and ridiculous speeches . Sayes Gregory , Such words men shall account for , which want that profit , ever redounding from modest discourses , and that are seldom uttered from any preceding necessity , or cause ; things frivolous , fables , old-wives-tales . All which sufficiently reprehend the Recreations of the times , of great folly , vanity , and sin . Ambrose , another Father , who first was Lieutenant of the Province and City of Millan ; and upon his discreet appeasing of the Multitude , somewhat disorderly upon some difference amongst them , about Electing a Bishop , was by their uniform Consent chosen himself ; Although this Person of all others , might have been thought to plead for the accustomed Recreations , especially not having been long a Christian , ( for he was a Catechumenist , ( or one but lately instructed ) at the time of his being Elected ; ) yet doth he in so many words determin the matter thus ; Playes ought not to be known by Christians . And , Augustine , more famous much for his many Books , and knowledg in Church affairs , whose sentences are oracles with some , gives this as his Opinion of Playes , and the like Recreations ; That they were more pernitious and abominable than those Idolatrous Sacrifices which were offer'd in honour of the Pagon Godds ; Doubtless he thought the one not so offensive to Reason , and the impressions Divinity hath made on every understanding ; as the other was very pleasant to the senses , and therefore apt to steal away the mind from better things ; for 't was his maxime , That every thing a man doth , is either a hindrance , or furtherance to good . This would be esteem'd intollerable Doctrine in a Quaker , yet will the Quaker rejoyce if it be esteem'd and follow'd , as good Doctrine in Augustine . Nay , Polybius , Cicero , Livius , Tacitus , great Heathen Writers , ascrib'd the flourishing of the Roman State and Empire , to the Gravity , Religion , and Virtue of those Ages ; many times bitterly envying against the excess , and vanity , we have here condemned , as that which doth deboyst civil society's , and bring them under such effeminate security , as to expose them to the violence of the first Pretenders ; which both Augustine and Lactantius further attest . Machiavel , in his Disputations saith , The first promoters of Christianity , were so diligent in rooting out the vanity's , and superstitions of the Gentiles , that they commanded all Poets and Historians , which contained any thing of the Gentile Conversation or Worship , to be burn'd : But that Spirit 's extinguish'd , and those follys revived . Cardan , more particular relates to us , how Gregory , though a Pope , ( another from him afore-mentioned ) did cause many Latine Authors to be burn'd , because of their vanity and lasciviousness ; as Caecilianus , Affranius , Naevius , Licinus , Zennius , Attilius , Victor , Livi's Dialogues ; nor did Plautus , Martial , and Terrence ( so much in request both in the Schools and Academies of the Land ) escape their honest zeal , although the multitude of Copies so far frustrated their good intentions , as they are multiply'd of late ; In like manner ( sayes Cardan ) did Gregory Naziancen suppress the Greek Authors , Menander , Diphilos , Appollodonus , Philemon , Alexis , Sappho , &c. Petrus Bellonius , that great and inquisitive Traveller , when he came to Mount Athos , where there live in several Monasteries six thousand Caloieri , or Religious persons ( so called ) He did not so much as find there , ( no nor in all Greece ) one man acquainted in the Conversation of these parts , for though they had several Manuscripts of Divinity in their Libraries , yet not one Poet , Historian , or Philosopher ; for the Rulers of that Church were such enemies thereto , that they Anathematiz'd all such Priests , and Religious persons , as should read or transcribe any Books , but what treated of Religion : And perswaded all others , that it was not lawful for a Christian to study Poesie , &c. though nothing is more grateful in those dayes . Ouzelius , in his Animadversions on Minucius Felix , saith , That as the Gentiles did object to the Christians , their rude stile , ill bred Language , and destitute of all Address , or civil Salutation ; calling them Rusticks and Clowns : so did the Christians , by way of Irony and contempt , term them the well-bred , the eloquent , & the knowing . This he proves by ample testimonies out of Arnobius , Lactantius , Isidorus , Pelusiota , Theodoret , and others . In the Constitutions of Clemens Romanus , ( as suppos'd ) it is injoyn'd , Abstain from all the Books of the Gentiles ; What have you to do with strange , and unprofitable discourses , which seduce weak People ? The Council of Carthage , had an express Canon against reading the Heathen Authors , much less their foolish Commoedies . And , Gratian also hath such-like passages as these , We see that the Priests of the Lord , neglecting the Gospels , and the Prophets , read Commoedies , or Play-books , and sing Love-verses , and read Virgil ; ( a Book now in so much request , as to have been of late rendred into English . ) Strange ! that these things should have been so severely censur'd of old , and that those persons whose Names are had in so much reverence , should make the like Actions the constructions of Christ's Precepts , and the natural consequences of the Christian Doctrine ; and yet that they should be so far neglected of this Age , as not to be judged worthy an imitation . The Waldenses , so called from one Peter Waldo , a Citizen of Lyons in France , in the year 1160 ; elsewhere called Albigenses , from the Country Albi ; Lollards in England from one . Reynard Lollard , who sometime after came into these parts , and Preached boldly against the Idolatry's , Superstitions , and vain Conversation of the Inhabitants of this Island . They had many other Names , as Arnoldists , Esperonists , Henriciens , Siccars , Insabachas , Patarenians , Turlupins , Lyonists , Fraticelli , Hussites , Bohemians , ( still the same ; ) but finally , by the Papists , damnable Hereticks , though by the Protestants , the true Church of Christ : And to omit many testimonies , I will instance only in Bishop Usher , who in his discourse of the succession of the Christian Church , defends them not only for the true Reformers , but makes the succession of the Church to be mainly evinceable from their Antiquity : I shall forbear all the Circumstances and Principles they held , or in which he strongly defends them against the horrid cruelty and ignorance of the Romanists , particularly Rainerius , Rubis , Capetaneis , &c. only what they held concerning our present subject of Apparel and Recreations ; I cannot be so injurious to the Truth , their self-denyal , the good of others , at whose Reformation I aim , and my own discourse , as to omit it ; and therefore I shall proceed to alleage their Faith and Practice in these matters , however esteem'd but of a trifling importance by the loose , wanton , and carnal minded of this generation , whose feeling is lost by the enjoyment of their inordinate desires ; and that think it a high state of Christianity to be no better than the Beasts that perish ; namely , in not being excessive in Newgate and meer Kennel-enormities , that these first Reformers had another sense of these things , that they made the Conversation of the Gospel of a Crucified Jesus , to intend , and require another sort of life than what is usual with almost all those who account themselves Members of Christ ; I shall shew out of their own Doctrines , as found in the most authentick Histories . To be brief , In their Exposition upon the Lord's Prayer , that part of it which speaks thus , Give us this day our daily bread ; Where next to that spiritual bread , which they make it to be the duty of all to seek more than life ; they come positively to deny the praying for more than is requisite for outward necessities , or that its lawful to use more ; condemning all superfluity , and excess out of fashion , pride , or wantonness ; not only of bread , but all outward things , which they judge to be thereby comprehended , using Ezekiel's words , That fulness of bread , and abundance of idleness , was the cause of the wickedness and the abominations of Sodom , for which God by fire destroy'd them off the Earth ; whereupon they conclude with an ancient Father of the Primitive Church , after this manner , That costly Apparel , superfluity in diet , ( as three Dishes when one will serve ) play , idleness , & sleep , which fatten the body , nourish luxury , weaken the spirit , and lead the soul unto death ; but ( say they ) a spare diet , labour , short sleep , plain and mean garments , help to purifie the soul , tame the body , mortifie the lusts of the flesh , and comfort the spirit . So severe were they , that in that Chapter of the Instruction of their Children , they would not suffer them to converse with those of strange places , or principles , whose conversation was Gameing , Plays , and the like wanton Recreations ; but especially concerning young Women . A Man ( say they ) must have a great care of his Daughters : Hast thou Daughters ? keep them within to wholsome things ; see they wander not ; for Dina , Jacob's Daughter , was corrupted by being seen of strangers : they affirm no better to be the general event of such conversation . To which I shall add their Opinion and Practice concerning Taverns , publick Houses for Treats , and Pleasure , of which the Land swarms in our dayes . A Tavern is the fountain of sin , the school of the Devil , it works wonders fitting the place : It is the custom of God to shew his power in his Church , and to work Miracles ; that is to say , to give sight to the spiritually blind , to make the lame to leap , the dumb to sing , the deaf to hear : But the Devil doth quite contrary to all these in Taverns , and the like places of Pleasure ; for when the Drunkard goes to the Tavern , he goes upright ; but when he comes forth , he cannot go at all ; he has lost his sight , speech , and hearing too . The Lectures that are read in this school of the Devil ( say these poor Waldenses , and first Reformers ) are Gluttony's , Oaths , Perjury's , Lyings , Blasphemy's , Flattery 's , and divers other wicked Villany's , and pernitious effects , by which the heart is with-drawn further and further from God. And as the Ecclesiasticus saith , The Taverner shall not be freed from sin . But above other Recreations , do but seriously observe of what danger and ill consequence these first Reformers thought Dancing , Musick , and the like Pastimes to be , which is the greatest divertisement of these dayes . Dancing is the Devils Procession , and he that entreth into his procession , the Devil is the guide , the middle , and the end of the dance ; as many paces as a man maketh in dancing , so many paces doth he make to go to Hell. A man sinneth in dancing divers wayes ; as in his pace , * for all his steps are numbred ; in his touch , in his ornaments , in his hearing , sight , speech , and other vanities . And therefore we will prove first by the Scripture , and afterwards by divers other Reasons , how wicked a thing it is to dance . The first testimony that we will produce , is that which we read in the Gospel , where 't is said to please Herod so well , that it cost John Baptist his life . The second is in Exodus , when Moses coming near to the Congregation , saw the Calf , he cast the Tables from him , and broke them at the foot of the mountain , and afterwards it cost three and twenty thousand their lives . Besides , the Ornaments which Women wear in their dances , are as Crowns for many victory 's which the Devil hath got against the Children of God. For the Devil hath not only one Sword in the dance , but as many as there are beautiful and well adorned Persons in the dance ; for the words of a Woman are a glittering sword . And therefore that place is much to be seared wherein the Enemy hath so many swords , since that one only sword of his may be ( justly ) feared . Again , The Devil in this place strikes with a sharpned sword ; for , the Women ( who make it acceptable ) come not willingly to the dance , if they be not painted , and adorned ; that which ( painting and ornament ) is as a Whetstone , on which the Devil sharpneth his sword . They that deck and adorn their Daughters , are like those that put dry wood to the fire , to the end it may burn the better : for such Women kindle the fire of Luxury in the hearts of men . As Sampson's foxes fir'd the Philistines corn ; so these women , they have fire in their faces , and in their gestures and actions , their glances and wanton words , by which they consume the goods of men . Again , The Devil in the dance useth the strongest Armour that he hath ; for his most powerful arms are Women ; which is made plain unto us , in that the Devil made choice of the Woman to deceive the first Man ; so did Balaam , that the Children of Israel might be rejected ( of God. ) By a woman he made Sampson , David , and Absolom to sin . The Devil tempteth men by women three manner of wayes ; that is , by the Touch , by the Eye , by the Eare ; by these three means he tempteth foolish men to dancings ; by touching their hands , beholding their beauty , hearing their songs and musick . Again , They that dance break that Promise and Agreement they have made with God in Baptism , when their Godfathers promise for them , That they shall renounce the Devil and all his pomp ; for dancing is the pomp of the Devil , and he that danceth maintaineth his pomp , and singeth his mass . For the Woman that singeth in the dance , is the Prioress ( or chiefest ) of the Devil ; and those that Answer are the Clerks , and the Beholders are the Parishioners , and the Musick are the Bells , and the Fiddlers the Ministers of the Devil . For as when Hoggs are stray'd , if the Hog-herd call one , all assemble themselves together ; so the Devil causeth one Women to sing in the dance , or to play on some Instrument , and presently gather all the dancers together . Again , In a dance , a man breaks the Ten Commandements of God : As first , Thou shalt have no other Godds but me &c. for in dancing a man serves that Person whom he most desires to serve , ( after whom goes his heart : ) and therefore Jerom saith , Every man's Godd is that he serves and loves best ( and that he loves best , which his thoughts wander and gadd most after . ) He sins against the second Commandement , when he makes an Idol of that he loves . Against the third , in that Oaths , ( and frivolously using God's Name ) are frequently amongst dancers . Against the fourth , for that by dancing , the Sabbath day is prophaned . Against the fifth , for in the dance , Parents are many times dishonour'd , since thereby many bargains are made without their counsel . Against the sixth , A man kills in dancing , for every one that sets about to please another , he kills the soul as oft as he perswades unto lust . Against the seventh , For the party that danceth , be it male or female , committeth adultery with the party they lust after ; for he that looketh on a Woman to lust after her , hath already committed Adultery with her in his heart . Against the eighth Commandment , A man sins in dancing , when he with draweth the heart of another from God. Against the ninth , when in dancing he speaks falsly against the Truth , ( and for some little honour , or secret lascivious end , deny's what 's true ; or affirms what 's false . ) Against the tenth , when Women affect the Ornaments of others , and Men covet the Wives , Daughters , and Servants of their Neighbours . ( which undeniably attends all such Playes and Sports . ) Again , A man may prove how great an evil dancing is , by the multitude of sins that accompany those that dance ; for they dance without measure or number : And therefore , saith Augustine , The miserable Dancer knows not , that as many paces as he makes in dancing , so many leaps he makes to Hell. They sin in their Ornaments , after a Five-fold manner . First , By being proud thereof . Secondly , By inflaming the hearts of those that behold them . Thirdly , When they make those asham'd that have not the like Ornaments , giving them occasion to covet the like . Fourthly , By making Women importunate in demanding the like Ornaments of their Husbands . And Fifthly , When they cannot obtain them of their Husbands , they seek to get them elsewhere by sin . They sin by singing and playing on Instruments ; for their songs bewitch the hearts of those that hear them with temporal delight , forgetting God ; uttering nothing in their songs but lyes and vanities ; and the very motion of the body which is us'd in dancing , gives testimony enough of evil . Thus you see that dancing is the Devils Procession , and he that enters into a dance , enters into the Devil's Procession . Of dancing , the Devil 's the guide , the middle , and the end ; and he that entreth a good and a wise man into the dance , ( if it can be that such a one is either good or wise ) cometh forth a corrupt and a wicked man : SARAH , THAT HOLY WOMAN WAS NONE OF THESE : Behold the apprehensions of those ancient good old Reformers , touching those things that are so much in Practice and Reputation in these times ; thus far verbatim . But I cannot leave off here , till I have yet added the Conclusion of their Chatechism and Direction , with some passages out of one of their Pastors Letters ; fit to the present occasion . They Conclude in this Direction ; namely , how to rule their bodies , and live in this World as becomes the Children of God. Not to serve the mortal desires of the flesh . To keep their Members that they be not arms of Iniquity , ( and vanity ) To rule their outward senses . To subject the body to the soul . To mortifie their members . To fly idleness . To observe a sobriety and measure in their eating and drinking , in their words and cares of this life . To do works of mercy . To live a moral ( or just ) life by Faith. To fight against the desires . To mortifie the works of the flesh . To give themselves to the exercise-of Religion . To confer together touching the Will of God. To examine diligently the Conscience . To purge and amend , and pacifie the Spirit . To which I shall add the Epistle of one of their Pastors , as I find recorded amongst other matters relating to those poor afflicted People . An Epistle of Pastor Barthelmew Tertion , written to the Waldensian Churches of the Valley of Pragela ; thus translated . JESUS BE WITH YOU . TO all our faithful and well-beloved Brethren in Christ Jesus ; Health and Salvation be with you all . Amen . These are to put you in remembrance , and to admonish you , my Brethren , ( hereby acquiting my self of that duty which I owe unto you all , in the behalf of God , principally touching the care of your Souls Salvation , according to that light of the truth which the most High God hath bestowed on us ) that it would please every one of you , to maintain , increase , and nourish to the uttermost of your power , without diminution , those good beginnings and examples which have been left unto us by our fore-fathers , whereof we are no wayes worthy . For it would little profit us to have been renewed by the Fatherly visitation , and the light which hath been given us of God , if we give our selves to worldly , carnal conversations , which are diabolical , abandoning the Principle which is God , and the Salvation of our Souls , for this short and temporal life . For the Lord saith , What doth it profit a man to gain the whole world , and to lose his own Soul ? For it would be better for us never to have known the way of Righteousness , than having known it , to do the contrary . Let me therefore intreat you by the love of God , that you decrease not , not look back ; but rather increase the charity , fear , and obedience which are due unto God , and to your selves , amongst your selves ; and stand fast in all those good Principles which you have heard and understood of God , by our means : and that you would remove from amongst you , all vain conversation and evil surmizes , troubling the peace , the love , the concord , and whatsoever would indispose or deaden your minds to the service of God , your own Salvation , and the administration of the Truth , if you desire that God should be merciful to you in your goods temporal and spiritual ; for you can do nothing without him ; and if you desire to be Heirs of his Glory , do that which he commandeth : If you would enter into Life , keep my Commandements . Likewise be careful that there be not nourished amongst you ANY SPORTS , Gluttony , Whoredom , Dancings , nor any Lewdness , or Riot , nor Questions , nor Deceipts , nor Usury , nor Discords ; neither support or entertain any Persons of a wicked conversation , or that give any scandal or ill example amongst you ; but let charity and fidelity reign amongst you , and all good example ; doing to one another as every one desires should be done unto him ; for otherwise it is impossible that any should be saved , or can have the grace of God , or good-men in this world , or glory in another . And therefore , if you hope and desire to possess eternal Life , to live in good esteem and credit , and to prosper in this world in your goods temporal and spiritual , purge your selves from all disorderly wayes , to the end that God may be alwayes with you , who forsakes not those that trust in him . But know this for certain , that God heareth not , nor dwelleth with sinners , nor in the soul that is given unto wickedness , nor in the man that is subject to sin . And therefore let every one cleanse the wayes of his heart , and fly the danger , if he would not perish therein . I have no other thing to write at this present , but that you would put in practice these things ; and the God of peace be with you all , and go along with us , and be present among us in our sincere , humble , and fervent prayers , that he will be pleas'd to save all those his faithful , that trust in Christ Jesus . Intirely yours , ready to do you service in all things possible , according unto the Will of God , Bartholmew Tertian . Behold the Life and Doctrine , Instruction and Practice of these ancient Waldenses ; how harmless , how plain , how laborious , how exceeding serious , and heavenly were they in their Conversation ? These are the Men , Women , and Children , who , for above these five hundred years , have valiantly maintained a cruel War , at the expence of their most innocent blood , against the unheard of Tyranny's , and more than Paganish inhumanities , of proud blood-thirsting Popes , Princes , Cardinals , Legats , Nuncio's , Archbishops , and Bishops , but above all of the Monkish Inquisitors ; whose most barborous invented cruelties are the only demonstrations of their wit ; with whom it s held to be a greater sin to conceal a Heretick , than to be perjur'd ; to obey an heretical Prince , than to murder him ; to marry a lawful Wife , than to keep a Whore. In short , to dissent , though never so conscientiously , than to murder , lye , steal , and commit all the inormities prohibited both in the first and second Table : yea , so dark , so blind , so cruel have most generations been , that there could be no so silly a dotage , no so ridiculous a superstition , no so detestable an idolatry , but did or might have found , not only an acceptance , but the favour of being impos'd , on most severe penalties ; who having lost the sense of the true God , became so darkened as to believe whilst they were most zealous in fulfilling the will of Beelzebab , they were performing the most acceptable sacrifice to God ; with whom the filthiest villain and sordidst wretch was more acceptable , than the most patient , sober , heavenly-minded man ; Nay , let him be never so virtuous , to say that the flesh , blood , and bones of Jesus , once nail'd upon the Cross , were not in a Wafer , ( held by the nasty fist of a fornicating Priest ) nay , God not in that Wafer , ( though nibl'd by a Mouse , or the like vermin , just before ) were enough to Rack , Hang , or Burn , without any farther Appeal , or Examination . 'T was against the like Adversary's these poor Waldenses fought , by sufferings throughout the Nations , by Prisons , Confiscations , Banishments , Wandrings from Hill to Valley , from Den to Cave , being mock'd , whipt , rack'd , thrown from Rocks & Towers , driven on Mountains , and in one night , hundreds perishing by excessive Frosts , Snows , and the like colds ; smother'd in Caves , Starv'd , Prison'd , Rip'd , Hang'd , Dismember'd , Rifl'd , Plunder'd , Strangl'd , Burn'd ; and whatsoever could be invented to ruin men , women , and children . These you pretend to be your Ancestors ; from them you say you have your Religion ; often are you in building their praises by your panigerical discourses ; but , Oh! look back , I beseech you , how unlike are you to these afflicted Pilgrims ? what resemblance is there of their life in yours ? Did they purchase you a Liberty and Religion ( can you think ) at the loss of all that was dear to them , that you might pass away your dayes and years in pride , wantonness , and vanity ? What proportion bears your excess with their temperance ? your gaudiness with their plainness ? your luxury , and flesh-pleasing conversation , with their simplicity and self-denyal ? but , are you not got into that Spirit they condemned ? into that carnality & worldly mindedness they reprov'd in their Persecuters ? nay , into a strain of Persecution too , whilst you seem to hide all under a cloak of Reformation . What have you , besides their good words , that 's like them ? And do you think that words shall fend off the blows of Eternal vengeance ? That a little by-rote babble , ( though of never so good expressions in themselves ) shall serve your turn ? No ; From God I tell you , That whilst you live in the wantonness , pride , and luxury of the world , pleasing , and fulfilling the lust of the Eye , the lust of the Flesh , and the pride of Life , God detests you all , and laughs you and your worship to scorn . Ne're tell me I am too rash , it 's the Devil that sayes so ; he has got two Scriptures at his fingers end in these dayes ; one , That there 's none that doth good ; to the end , he may perswade all it's impossible to overcome , which is the reason so many are overcome ; although glory is promised to none but conquerers . The second , That we must not judge lest we be judged : but away with the Devil and his hypocrisie too : I know what I say , and from whom I speak ; once more I tell you all , That unless you forsake your pride , luxury , avarice , and whole variety of vanities , and mind the eternal Light in your hearts to obey it , Wrath shall be your portion for ever ; whether you hear or forbear . Trust not your Souls on misapply'd Scriptures ; He that is a Child of God must be holy , for God is holy ; and none are his Sons and Daughters , but those who are adopted by the Eternal Spirit , and led thereby . 'T was a holy , plain , humble , divine Life these poor suffering Christians both profess'd and practic'd ; refusing to converse with any that liv'd in the superfluities and excess of the world ; for which ( if you will believe their very Adversaries , ) they were persecuted : For sayes Rainerius , They use to teach first what the Disciples of Christ ought to be , and that none are his Disciples but they that imitate his Life : And that the Popes , Cardinals , &c. because they live in luxury , pride , avarice , &c. are not the Successors of Christ , but themselves only , in that they walk up to his commandments ; thus ( sayes he ) they win upon the People : But if so , that none are Christians but those who imitate Christ , what will become of those who call themselves Christians , and yet live at ease in the flesh , which should be crucified ? This was the ground of their suffering , and their loud cryes against the Impieties of the greatest ; not sparing any ranks from the Throne to the Dunghil , as knowing their God was no respector of Persons . And now if you would follow them indeed , if you would be Protestants in substance , if you would obtain the heavenly Inheritance , if you would be Eternally blessed , be ye perswaded to shake hands with all the pride and pemp of this vain World ; mind the concerns of an everlasting rest ; let the just and serious Principle of God be the constant guide and companion of your minds ; and let your whole hearts be exercised thereby , that you may experiment an intire Reformation and change of Affections : that having the joyes and glory of another world in your view , you may give your best diligence to make your Calling and Election to the possession of them , sure and certain ; left selling that noble Inheritance for a poor mess of perishing potage , you never enter into his Eternal Rest . And though this testimony may seem tedious , yet could it by no means be omited . But because no Instance hath been made to authorize our last Reason of converting superfluities into the relief of distressed persons ( although one would think it is so equal , and sober ; that it needs no other Authority than its own , yet ) I shall produce Two Testimonies so remarkable , that as they ever were esteem'd truly good , so cannot be believ'd so by any , that refuse to do the same , without believing their condemnation . It is reported of Paulinus , Bishop of Nola in Italy ; That instead of converting the Demeans of his Diocess to particular enrichments , he employ'd it all in the Redemption of poor Slaves and Prisoners ; believing it unworthy of the Christian Faith , to see God's Creation labour under the want of what he had to spare . All agree this was well done , but few agree to do the same . But more particularly that of Acacius , Bishop of Amida ; represented by Socrates Scholasticus , in this manner ; When the Roman Souldiers purpos'd in no wise to restore again unto the King of Persia such Captives as they had taken at the winning Azazena , being about seven thousand in number , ( to the great grief of the King of Persia ) and all ready to starve for food ; Acacius lamented their condition , and calling his Clergy together , said thus unto them , Our God hath no need of DISHES , or of CUPS , for he neither eateth nor drinketh , these are not his necessaries ; wherefore seeing the Church hath many precious JEWELS , both of GOLD and SILVER , bestowed of the free will and liberality of the Faithful , it is requisite that the Captive Souldiers should be therewith redeemed , and delivered out of prison and bondage ; and they perishing with Famine , should therewith be refreshed and relieved . After these , and the like Arguments , he prevailed to have them all converted into Money ; some for their immediate Refreshment , some for their Redemption , and the rest for Costage , or provision to defray the charges of their Voyage . Which noble act had such an universal Influence , that it more fam'd the Christian Religion amongst the Infidels , than all their Disputes , or Battels ; insomuch that the King of Persia , and an Heathen , said , The Romans endeavour to win their Adversaries both by Wars and Favours ; and greatly desired to behold that man , who 's Religion taught so much Charity to Enemies ; which 't is reported Theodosius the Emperour , commanded Acacius to gratifie him in . And if the Apostle Paul's expression hath any force , That he is worse than an Infidel who provides not for his Family ; how greatly doth this Example aggravate your shame , that can behold such pity and compassion expres'd to Strangers , nay Enemies , and those Infidels too , and be so negligent of your own Family , ( for England is no more ) as not only to see its great necessity's unanswer'd ; but that wherewith it should be satisfied , converted to gratifie the lust of the Eye , the lust of the Flesh , and the pride of Life . But however such can please themselves in the deceitful daubings of their Priests , and dream themselves members of Jesus Christ : Sure it is , these things were otherwise in the beginning ; for all was sold , and put into a common Purss , to supply all Indigences ; not mattering earthly Inheritances further than they might , in some sense , be subservient to the great end for which they were given ; namely , the good of the Creation ; having their minds and thoughts taken up with better things , and ravish'd with the assurance of a more excellent Life and Inheritance in the Heavens , that should never pass away . And for any to flatter themselves with being Christians , whilst exercis'd in the vanities , recreations , and customs of the world , as at this very day , is to mock the great God , and abuse their immortal Souls ; the Christian Life is quite another thing . And lest that any may object , Many do great and seemingly good Actions , to raise their Reputation only ; and others only decry Pleasure , because they have not wherewithal , or know not how to take it : I shall present such with the several brief Expressions of dying men , and those of the greatest Note and Rank ; and whose Experience could not be wanting , to give the truest account how much their Honours , Pleasures , and Recreations , conduc'd to their satisfaction , upon the extream moments of their dying beds , when Death , and that passage into vast Eternity , look'd them in the face . The serious Apprehensions and Expressions of several aged and dying Men of fame and learning . 1. Solomon , than whom none is said to have more delighted himself in the enjoyments of this world , hear what he says , after all his experience : I said in my heart , Go to now , I will prove thee with mirth ; therefore enjoy pleasure : and behold , this also is vanity . I said of Laughter , It is mad , and of Mirth , What doth it ? I made me great works , builded Houses , planted Vineyards , made Gardens and Orchards , planted Trees in them of all kind of Fruit. I got me Servants and Maidens , also great Possessions ; I gathered me Silver and Gold , and the peculiar Treasure of Kings , and Provinces ; also Men-singers , and Women-singers , and the delights of the sons of men ; as Musical Instruments , and that of all sorts : So I was great , and increased more than all that were before me in Jerusalem . And whatsoever mine eyes desired , I kept not from them ; I with held not mine heart from any joy . Then I looked on all the works which my hands had wrought , and behold , ALL VVAS VANITY AND VEXATION OF SPIRIT . The reason he gives in the 18th & 19th verses , is , That the time of enjoying them was very short ; and uncertain he was who shall be benefitted thereby when he was gone : Wherefore he concludes all with this , Fear God , and keep his Commandments ; for this is the whole duty of man. FOR GOD SHALL BRING EVERY VVORK INTO JUDGEMENT , VVITH EVERY SECRET THING , VVHETHER IT BE GOOD , OR VVHETHER IT BE EVIL . 2. Ignatius ; who lived within the first hundred years after Christ , left this , amongst other things , behind him ; who was torn in pieces of wild Beasts at Rome , for his true Faith in Jesus ; There is nothing better than the peace of a good Conscience ; Intimating there might be a peace to wicked Consciences , that is past feeling any thing to be evil , but swallowed up of the pleasures of the World. And in his Epistle to the Churches at Ephesus Magnesia , Trallis and Rome , upon his Martyrdom , saith , Now do I begin to be a Disciple ; I weigh neither visible nor invisible things , so that I gain Christ . 3. Iraenius , ( called a Father ) saith ; Such who make large Confessions , and speak virtuous words , and yet are not conformable to them in their life and conversation , are nothing worth . 4. Justin Martyr , ( a Christian Philosopher ) plainly tells us , in his relation of his conversion to the Christian Faith , That the power of Godliness in a plain simple Christ , had that influence and operation on his soul , that he could not but betake himself to a serious and strict life ; and yet before a Cynick : And this gave him joy at his Martyrdom ; having spent his dayes as a serious Teacher , and a good Example . And Eusebius relates that though he was a follower of Plato's doctrine ; yet , when he saw the Christians piety and courage , he concluded no people so temperate , less voluptuous , and more set on divine things ; which first induced him to be a Christian . 5. Chrysostom , ( another Father , so call'd ) said , To sacrifice the whole soul and body to the Lord , is the highest service we can pay unto him . God promiseth mercy to penitent sinners , but he doth not promise them they shall have so much time as to morrow for their repentance . 6. Charles the 5th , Emperour of Germany , King of Spain , and Lord of the Nether-lands , After twenty three Pitch'dfields , six Triumphs , four Kingdoms conquer'd , and eight Principalities added to his Dominions , ( a greater Instance than whom can scarce be given ) after all this Pomp , Resigned all up to other hands ; betook himself to his retirement ; leaving this Testimony behind concerning the life spent in the honours and pleasures of the world , and in that little time of his retreat from them all ; That the sincere study , profession and practice of the Christian Religion , had in it such joys and sweetness , as COURTS were strangers to . 7. Sir Philip Sidney , a person whose parts , courage and virtue were of such reputation , aswel beyond the Seas as here at home , that had Queen Elizabeth agreed , upon the earnest sollicitation of the Polanders , he had ( 't was said ) been ellected King of that vast Dominion , of more than 2600 miles in circumference : when he say upon his Death-bed , and just departing the world , he bad his friends behold in him the end of this worlds desires and enjoyments ; Reputing what was so much pursued by the Great Ones , as poor , abject , and unworthy of their immortal souls ; and amongst other things , his Arcadia , than which ( though there have been many Newer Romances ) there is not one more modest and ingenious ; yet , as an effect of his youthful Melancholy Amours , that could be profitable unto none , but rather impress the like fancies upon others , and raise that which with all industry should timely be allay'd and totally extinguished in them ; he earnestly requested his great friend the Lord Brooks that it might be cast into the flames , and never prove so injurious to his Memory ( which he desired to have continued and preserved on more serious subjects ) nor those who should spend their precious time in reading of it , as to be published to the world , ( although it is translated into most usual languages : ) Such were the serious apprehensions of this dying man ; and his advice to them he left behind him ; who certainly then best knew the benefit or dis-service that would redound from the like conversation ; neither have I observed any Person left upon Record , in all our English stories , whom all Persons , as well as the Historians , agreed to merit so great an esteem : but more especially for his great Modesty : Yet after all , we hear his Recantation of the many unnecessary things , and his Recommendation of but the one thing necessary to his Friends , as what would most rejoyce at last . 8. Secretary Walsingham , in Queen Elizabeth's time , towards the conclusion of his dayes , in a Letter to his once fellow Secretary , then Chancellor of England , called Lord Burliegh ; writes thus , We have lived enough to our Countrey , our Fortunes , our Soveraign ; it is high time we begin to live to our selves , and to our God. Which giving occasion for some Court-humourist to visit and divert him ; Ah! said he , while we laugh , all things are serious round about us ; God is serious when he preserveth us , and hath patience towards us ; Christ is setious when he dieth for us ; the Holy Ghost is serious when he striveth with us ; the whole Creation is serious in serving God and us ; they are serious in Hell and Heaven ; and shall a man that hath one foot in his grave , jest and laugh ? None can be serious too soon , because none can be good too soon ; away then with all foolish talking and jesting , and mind more profitable things . 9. One they call Sir John Mason , who had been Privy Counsellor to four Princes , and spent much time in the preferments and pleasures of the world ; retired with these regretful sayings ; After so many years experience , Seriousness is the greatest wisdom , Temperance the best Physick , a good Conscience is the best estate ; and were I to live again , I would change the COURT for a Cloyster , my Privy Counsellors bussles , for an Hermits retirement ; and the whole life I lived in the Palace , for one hours enjoyment of God in the Chappel . ALL THINGS ELSE FORSAKE ME BESIDES MY GOD , MY DUTY , AND MY PRAYERS . 10. One call'd Sir Henry Wotton , thought it to be the greatest happiness in this life , to be at leisure to be & to do good ; As in his latter end , he was wont to say , when he reflected on past times , ( though a man esteem'd sober and learned ) HOW MUCH TIME HAVE I TO REPENT OF , AND HOW LITTLE TO DO IT IN ! 11. The Lord Bacon , sometime before his death , confessed , That to be Religious , was to live strictly and severely ; for if the opinion of another World be false , yet the sweetest life in this World is Piety , Virtue , and Honesty ; if it be true , there be none so wretched , and miserable , as loose , carnal , and prophane Persons . 12. One Dr. Donne , and a great Poet , taking his farewel of his Friends on his dying bed , left this saying behind him , for them to measure their fancies , and their actions by ; I repent of All my life , but that part of it I spent in communion with God , and doing good . 13. Selden , the greatest Scholler and Antiquary of these Kingdoms ; one who had taken a diligent survey of what knowledge was considerable amongst the Jews , Heathens , and those call'd Christians ; at last professeth this , towards the end of his dayes , That notwithstanding he had been so laborious , gather'd so many curiosities of Learning in Books and Manuscripts , comprehending almost all subjects in the world , yet could he rest his Soul on none save the Scriptures ; and above all , that passage lay as most remarkable upon his spirit , Titus 2. 11 , 12 , 13 , 14 , 15. For the grace of God that bringeth Salvation , hath appeared to all men ; teaching us , that denying ungodliness , and worldly lusts , we should live soberly , righteously , and godly in this present world ; looking for that blessed hope , and glorious Appearing of the great God , & our Saviour Jesus Christ ; who gave himself for us , that he might redeem us from All iniquity , and purifie unto himself a peculiar People , zealous of good works : These things speak , and exhort , and rebuke with all authority . 14. Hugo Grotius , than whom , these latter Ages think they have not had a man of more profound Policy and universal Learning ; as well in his Commentaries on the Bible , as various other Labours ; left this remarkable saying behind him , which should abate the edge of other mens inordinate desires after what they falsely call Learning ; namely , I WOULD GIVE ALL MY LEARNING AND HONOUR FOR THE PLAIN INTEGRITY , AND HARMLESS INNOCENCY OF JEAN URICK : who was a Religious poor man , that spent eight hours of his time in Prayer , eight in Labour , and but eight in Meals , Sleep , and other necessary's . And to one that admired his great Industry , he returned this by way of complaint ; Ah! I have consumed my life in laboriously doing nothing . And to a third , that inquired of his Wisdom and Learning , what course to take ; he solemnly answered , BE SERIOUS . Such was the sense he had , how much a serious life out of that vain-glory of the worlds fruitless learning , was of force towards a dying hour ; and answering , yea , excelling all other Considerations . 15. To whom I joyn Salmusius , that famous French Protestant Scholler , and the others Contemporary ; who ( after his many Volumns of Learning , by which he had acquired so much esteem , as scarcely to be nam'd without venerable Titles ) confessed so far to have mistaken true Learning , and that in which sollid happiness consists , that he exclaim'd thus against himself , Oh! I have lost a world of TIME ; TIME , that most precious thing in the world ; whereof , had I but one year more , it should be spent in David's Psalms , and Paul's Epistles ; Oh Sirs ! ( said he to those about him ) Mind the World less , and God more : The fear of the Lord , that is Wisdom ; and to depart from evil , that is Understanding . 16. Cardinal Mazarine , the great Statesman of his time , whose aim was to obtain the Glory and Greatness of the World ; and to which end , all other considerations he made submit ; was of another mind a little before his death ; being awakened by the smart lashes of Conscience , which represented his Souls condition in so dismal a manner , and caus'd such astonishment of mind , that with weeping , he cry'd out , O MY POOR SOUL ! WHAT WILL BECOME OF THEE ? WHITHER WILT THOU GO ? And spoke one day thus to the Queen-Mother of France , Madam , YOUR FAVOURS HAVE UNDONE ME ; WERE . I TO LIVE AGAIN , I WOULD BE A CAPUCHIN , RATHER THAN A COURTIER . 17. And to conclude these serious Instances , I shall make one more , which though in order should have come in before ; yet because one of the most importent , and this Nations more peculiarly fit for consideration , I shall place it here ; and namely , The dying words of HENRY , Prince of Wales , eldest Son to King JAMES ; of whom others say many generous things : hear what account he gives of himself at last . A Person , whom he more then ordinarily esteem'd , and that had been his companion at Tennis , asking him , How he did ? was answered thus , ( amongst many other sober expressions ) AH TOM ! I IN VAIN WISH FOR THAT TIME I LOST WITH THEE , AND OTHERS , IN VAIN RECREATION : So vain was Recreation , and so precious was Time upon a dying bed . And why wish'd he , with others , for more time , but that it might be otherwise employ'd ? Thus hath the just Principle , and holy Spirit of God , throughout all Generations , convinced men of their vanity and folly upon their dying beds , who before were too much taken up therewith , to mind either a dying bed , or vast Eternity ; but when their dayes were almost numbred , when mortality hasten'd on them , when the revelation of the righteous Judgement was at the door , and that all their worldly Recreations and Enjoyments must be parted with , and that Eye for ever shut , and Flesh turn'd to worms-meat that took delight therein ; then , O then , it was the holy Witness had time to plead with Conscience ; then nothing but a holy , strict , and severe life was valuable ; then All the world for a little time , who before had given all their time for a little of a vain world . But if so short a representation of the inconsistency of the vanities of the world with the Christian life , could make so deep an impression ; Oh! to what a noble stature , and large proportion had they been grown in all Pious and Heavenly knowledge , and how much greater had their Rewards been , if they contentedly had foregone those perishing Entertainments of the World betimes , and given the exercise of their minds to the tuition and guidance of that universal Grace and Holy Spirit of God ; which had so long shined in darkness , uncomprehended of it ; and was at last but just perceiv'd to give a sight of what they had been doing all their dayes . I shall wind up the whole with this short Description of the Christans within the first hundred years after Christ , as what may further justifie not only my Reasons , but the Dying Expressions of these several Persons ; viz. That as a severe life is the Christian life , so that it is incomparably sweeter than all the vain Inventions , Fashions , and Pleasures of the World. 18. The description was originally given by Philo-Judaeus , and cited by Eusebius Pamphilius , thus : That those Christians renounced their substance , and sever'd themselves from all the cares of this life ; and forsaking the Cities , they lived solitarily in Fields and Gardens : They accounted their company who followed the Country-life , ( of cares and bussle ) as unprofitable and hurtful unto them , ( as it was likely ) who then lived thus , to the end that with earnest and fervent desire they might imitate them , which lead this prophetical and heavenly life . In many places this people liveth , ( for it behoveth as well the Grecians as the Barbarians to be partakers of this absolute goodness ) But in Egypt in every Province they abound , and especially about Alexandria . From all parts the better sort withdrew themselves into the soil and place of these Worshippers , ( as they were called ) as a most commodious place , adjoyning to the Lake of Mary , in a low Vale , very fit both for its security , and the temperance of the Air. They are further reported to have Meeting-houses , where the most part of the day was employed in worshipping God ; that they were great Allegorizers of the Scriptures , making them all figurative ; That the external shew of words ( or the letter ) resembleth the superficies of the body ; and the hidden sense or understanding of the words , seem in place of the soul ; which they contemplate , by their beholding names , as it were in a Glass ; ( meaning that their Religion consisted not in reading the letter , disputing about it , or accepting things in litteral constructions ; but that they placed their Religion in the thing declared of , the Substance it self , bringing things nearer to the mind , soul , and spirit , and pressing into a more hidden and heavenly sense ; making Religion to consist in the temperance and sanctity of the Mind , and not in the formal outside . Worship so much now a-dayes in repute , fitter to please Comedians than Christians . Such self-denying conversations was the practice of those times , and onely badge of true Christianity ; but now the case is alter'd ; People will be Christians , and have their worldly-mindedness too : But though God's Kingdom suffer violence by such , yet shall they never enter ; the Life of Christ and his followers hath in all Ages been another thing ; And there is but One Way , One Guide , One Rest , all which are pure and holy . But if any ( notwithstanding our many sober Reasons and numerous Testimonies , from Scriptures , Examples and Experience , of spiritual and religious , worldly and prophane , living and dying-men , at home and abroad , of the greatest note , fame and learning in the whole world ) shall yet remain lovers and imitaters of the folly and vanity condemned ; If the cryes and groans , and sighs , and tears , and complaints and mournful wishes of so many reputed Great , nay some Good men ; O that I had more time ! O that I might live a year longer , I would live a severer life ! O that I were a poor Innocent Jean Urick ! All is vanity in this world : O my poor soul , whither wilt thou go ? O that I had the time , spent in vain recreations ! A serious life is above all , and such like : And can nothing prevail ! But if yet they shall proceed to folly , remain unsatisfied , and follow the world ; what greater evidence can they give of their heady resolution to go on impiously to despise God , to disobey his Precepts , to deny Christ , to fear , not bear his Cross ; to forsake the Examples of his Servants ; to give the lie to the dying serious sayings , and consent of all Ages ; to harden themselves against the checks of Conscience ; to befool and sport away their precious time , and poor immortal souls to wo and misery ? In short , 't is plainly to discover you neither have Reason to justifie your selves , nor yet enough of Modesty to blush at your own folly ; but as having lost the sense of one and th' other , go on to eat and drink , and rise to play . In vain therefore is it for you to pretend to fear the God of Heaven , whose minds serve the Godd of the pleasures of this world : In vain is it to say you believe in Christ , who receive not his self-denying Message : and to no better purpose will all you do avail . If he that had loved God , and his Neighbour , and kept the Commandments from his youth , was excluded from being a Disciple , because he sold not all and followed Jesus ; with what confidence can you call your selves Christians , who have neither kept the Commandments , nor yet forsaken any thing to be so ? And if it was a barr betwixt him and the eternal life he sought ; that notwithstanding all his other vertues , love to money , and his external possessions could not be parted with ; what shall be your end , who cannot deny your selves many less things , but are daily inventing vanities to your fleshly appetites ? certainly much more impossible is it to forsake the greater ? Christ try'd his love , in bidding him forsake all , because he knew ( for all his brags ) that his mind was rivetted therein ; not that if he had enjoy'd his possessions with Christian indifferency , much of them might not have been continued and retain'd ; but what then is their doom , whose hearts are so fixed in the vanities of the World , that they will rather make them christian than part with them ? But such a Christian this young man might have been , who had more to say for himself , than the strictest Pharisee living dare pretend to ; yet he went away sorrowful from Jesus . Should I ask you , if Nicodemas did well to come by night , and be ashamed of the Great Messiah of the World , and if he was not ignorant when Christ spake to him of the new Birth ? I know you would answer me , Yes , he did very ill , and was very ignorant ; but stay a while , the beam is in your own eyes ; you are ready doubtless to condemn him , and the young man , for not doing what you not only refuse to do your selves , but laugh at others for doing . Nay , had such passages not been writ , and were it not for the reverence some pretend for the Scriptures , they would both be as stupid as Nicodemas in their answers to such Heavenly matters , and ready to call it Canting in any to speak so ; as it is frequent for you , when we speak to the same effect , though not the same words : just with the Jews ; at the time they called God their Father , they dispised his Son ; and when he spake of sublime and heavenly Mysteries , some cry'd , He has a Devil ; others , He is mad ; and most of them , These are hard sayings , who can bear them ? And to you all that sport your selves after the manners of the World , let me say , That you are of those who profess you know God , but in Works deny him ; living in those Pleasures , which slay the Just in your selves : for though you talk of believing , it is no more then taking it for granted , that there is a God , a Christ , Scriptures , &c. without farther concerning your selves to prove the verity thereof to your selves , or others , by a strict and holy Conversation ; which slight way of believing , is but a light and careless way of ridding your selves of farther examination ; and rather throwing them off with an inconsiderable granting of them to be so , than giving your selves the trouble of making better enquiry ( leaving that to your Priests , oft-times more ignorant , and not less vain and idle than your selves ) which is so far from a Gospel-Faith , that 't is the least respect you can shew God , Scriptures , &c. and next to which kind of believing , is nothing under a doubt , and a denyal of all . But if you have hitherto laid aside all Temperance , Reason , and Shame , at least be intreated to resume them now in a matter of this importance , and whereon no less concernment rests , than your temporal and eternal happiness . Oh! Retire , retire , observe the reproofs of Instruction in your own minds ; that which begets melancholy in the middst of mirth , which cannot solace it self , nor be contented below immortality ; which calls often to an account at nights , mornings , and at other seasons ; which lets you see the vanity , the folly , the end and misery of these things : that is the just Principle , and holy Spirit of the Almighty ; hear him , obey him , converse with them who are led by him ; and let the glories of another World be eyed , and the recompence of reward kept in sight : admit not the thoughts of former follyes to revive , but be steady , and continually exercised by his Grace , to deny all ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world ; for this is the true and heavenly nature of Christianity ; to be so awakened and guided by the Spirit and Grace of God , as to leave the sins and vanities of the world , to have the affections regenerated , the mind reformed , and the whole man so baptized into purity and faithfulness towards God and Man , as to act with reverence , justice , and mercy ; to care for very few things ; to be content with what you have ; to use all as if you us'd them not ; and to be so disentangled from the lusts , pleasures , profits , and honours of the world ; as to have the mind raised to things above , the heart and affections fixed there , that in all things you may glorifie God , and be as Lights set on a Hill , whose shining Examples may be conducing to the happiness of others , who beholding such good works may be converted , and glorifie God the Father of Lights , in which you all would be eternally blessed . But if the Impenitence of any is so great , their pursuit of folly as earnest , and notwithstanding what has been thus seriously offer'd to reclaim them , they are resolved to take their course , and not to be at leisure for more divine things , I have this farther to leave with them ; from the Almighty , who first injoyn'd me this work , That tribulation , anguish , and sorrow , shall make their dying beds ; indignation and wrath , shall wind up their dayes ; trouble and vexation of mind and spirit , shall be the miserable fruits , which are eternally to be reaped as the rewards of all their wretched folly and rebellions ; Be not deceived , God will not be mocked : It 's so irreversibly decreed ; Whatever is sown here , shall be reaped hereafter . And just is the Almighty , to make good his determinations upon such , who instead of employing the time given them , to work out their Salvation with fear and trembling , have spent it in the pleasures of the Flesh , which perisheth , as if their Heaven were here : nor can it seem unreasonable , since he hath thus long waited with remission of sin , and eternal Life in his hand , to distribute to them that repent ; that if they will not , to reward so great obstinacy , and love of this perishing world , with everlasting tribulations , which he will as certainly recompence , as he is God over all , Holy , and Just for ever . But I am otherwise perswaded of many ; yes , I am assured the everlasting Mercies of God have been so extended to many , as this will prove an effectual Call yet further to bring them out of the wayes and customes of this World that passeth away ; and a means for establishing such , who hitherto have been unfaithful to what they have been already convinced of . And you , my Friends , whose minds have received the ALLARUM , whose hearts have truly heard the Voice of one crying in the Wilderness , where you have been straying from the Lord , Repent , repent . To you , in the Name of this Living dreadful God , I speak , I cry , Come away , come away ; Ah! what do you there ? Why are you yet behind ? that 's not your Rest ; its poluted with the Sins and Vanities of a perishing World : Gird up your Loyns ; Eye your Light ( One in all ) Christ Jesus , the same yesterday , to day , and for ever ; who hath enlightned every one , follow him , he will lead you to the City that 's descended from Heaven , to the new Jerusalem , & God the Judge of all ; into which nothing that defiles can enter , or have admission . Mind not the difficulties of your March ; great and good things were never interpriz'd and accomplished without difficulty and hardship ; which alwayes render their injoyment but the more pleasant and glorious in the end . Let the holy Men and Women of old , be your examples ; Remember good old Abraham , the excellency of whose Faith is set out by his obedience to the Voice of God , in forsaking his Fathers house , Kindred , Lands , Countrey , and Customs of it ; never to return rgain . And Moses , that might in probability have been a King ; by Faith in God , leaves Epypts glory , and Pharoah's favours , and chuses rather to sojourn and pilgrimage with the despised , afflicted , tormented Israelites in the Wilderness , than to enjoy the pleasures of that great Court for a season ; esteeming Christ's reproaches greater riches than Egipts treasures . But above all , how great was the reproach , how many the sufferings , what bitter mockings did Jesus suffer at the hands of his enemies ? yet with what patience , meekness , forgiveness , and constancy did he , in all his actions , demean himself towards his bloody Persecutors ? Despising the shame , induring the Cross , for the joy that was set before him : And hath left us this glorious Example , that we should follow his steps , which hath in almost every Age been imitated . The Apostles sealed their Testimonies with their blood , and multitudes , after the examples of their constancy ; esteeming it the greatest honour , as it was alwayes attended with the signal'st demonstrations of Divine Love. How memorable was that of Origen . If my Father were weeping upon his knees before me , and my Mother hanging about my neck behind me , and all my Brethren , Sisters , and Kinsfolks , lamenting on every side , to retain me in the life and practice of the World , I would fling my Mother to the ground , run over my Father , despise all my Kindred , and tread them under my feet , that I might run to Christ : yet is it known , how dutiful and tender he was to all . Not much unlike to this , was that noble and known Instance of latter dayes , in Galeacius Caracciolus , Marquess of VICO , one of large Revenues , great Relations , and Reputation in the World , who voluntarily abandoned his Friends , Estate , and Countrey ; nay , which was more intollerable to nature , all this he did , notwithstanding the importunity and tears of an affectionate Wife , and manny innocent young Children , that seemed to arrest his leggs , by their tender and pitiful embraces ; resolutely saying with Moses , That he would rather suffer Afflictions with the first Reformers , and Protestants , than enjoy the plenty , favour , and pleasures that attended his former life , whilst in the Roman Religion . Nor is it possible for any now to quit the World , and live a serious godly life , without the like suffering and persecution . There are among us also , who have not been without the exercise of suffering the displeasure of their most dear and intimate Relations and Friends ; and all those troubles , disgraces , & reproaches , which are accustomed to attend such as forgo the honours , pleasures , ambition , and preferments of the World , and rather chuse to live an humble , serious , and self-denying life ; Wherefore , my Friends , since we are compassed about with so great a cloud of Witnesses , let 's lay aside every weight , and the sins of Vanities that do so easily beset us , and with a constant holy patience run our Race , having our Eyes fixed upon Jesus the Author and finisher of our Faith , not minding what 's behind ; so shall we be delivered from every snare ; no sin shall gain us , no frowns scare us from our self-denying life ; and honour , glory , immortality , and eternal Life , shall recompence our Sufferings ; and the Truth be more abundantly exalted : For the cry is long since gone up ; How long ! How long ! How long ! O Lord God , holy and true , will it be , ere thou wilt come and take thy great Power , and Raign ? To which , the answer hath been , Yet a very little while , and he that shall come will come , and will not tarry , to visit the dark corners of the Earth with his great Salvation , to destroy the enemies of his Chosen , and make way for the righteous Nation ; to bind Satan in chains , and his wandring Spirits in fetters of Iron ; that the Prisoner may come out of the pit , and the Spirit that 's grieved , rejoyce ; that the Lame may leap as an Hart , and the tongue of the Dumb may sing ; that waters may spring in the Wilderness , and streams in the Desart , and the barren Land become a standing Pool ; that Truth may replenish the Earth , and Righteousness run down like a mighty stream ; that joy , peace , and serenity , may cover the whole Creation . Which , as it hath been promised , so is it on its way to be accomplished ; for the eternal Sabbath is at hand , in which the doer of his own works shall perish ; and that everlasting Jubilee at the door , to which whomsoever shall come without the Robe that has been first wash'd white in the Blood of the Lamb , and the many Tribulations ; shall be cast out into utter darkness , where will be weeping and gnashing of teeth for ever . But as for the Redeemed and Sanctified of God , who have followed Jesus in the narrow path of Regeneration , and not loved their lives unto the death , their sorrow shall fly away , every tear shall be wiped from their eyes , and sighing shall be heard no more within their Borders : But joyes unspeakable and full of glory shall be their everlasting Inheritance ; so shall Divine Honour , and Eternal Hallelujahs be unanimously rendered to him that sits upon the Throne , and the Lamb , who is the most High and Holy One , that Lives and Reigns , God bless'd and renoun'd for ever . Amen . THE END . Notes, typically marginal, from the original text Notes for div A54178-e4140 Joh. 3. 1. 2. Levit. 19. 15. 1 Sam. 2. 30. Ps . 50. 23 Isa . 33. 15. 〈…〉 13 Prov. 3. 16. Ch. 11. 8. Prov. 11. 16. Ch. 15. 33. and 26. 1. 8. Eccl. 12. 1 , 2 , 3 , 4. 1 John 2. 15 , 16. James 2. 1 , 2 , 3 , 4 , 5 , 6 , 7 8 , 9 10. Jude 16. Matth. 20 25 , 26 , 27 Luke 22. 25 , 26 , 27. Rom 1. 28 , 29. 〈◊〉 . 32. Matth. 8 , 5. to 12. Luk. 7 6 , 7 , 8 , 9. Mat. 23. 5. to 12. Mark 12. 38. Luk. ●● . 43. Joh. 5. 44. Jam. 3. 1. Isa . 33. 22. Jam. 4. 12. Plut. In. vit . Rom. Joh. 5. 44. ● Sam 14. 14. Acts 10. 27. 35. Ephes . 6. 9. C●● 3 25. Jam. 2 , 3 , ● , 10 11. ●●b 32. 22. Rev. 22. 8. 9. Rom. 12. 2. 1 Cor. 7. 31. 1 Pet. 1. 14. 1 Joh. 2. 1● . Marlor . out of Luther and Calv. Jerom Epist . ad Celant . Int. oper . Causab . of Use and Custom , pag. 169. Gen. 2. 16 : chap 3. 9. Gen. 12. 19. ch . 14. 21. and chap. 20. 3. 2 King. 19. ●1 . Jer. 13. 12. Hos . 1 1. chap. 6. 10. Dan. 2. 26. 27. Howel's History of France . Jam. 2. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. 1 Pet. 3. 4 , 5. Rom. 1 19. to the end . 1 Tim 5. 6. Col. 3. 1 , 2 , 3. Phil. 2. 12. Job 32. 22 Luk 9. 23. Mat. 10. 37. 38. Mar. 8. 34. Heb. 11. 14 , 15 , 16. Luther Lud. Int. oper . Erasm . Colloq . Hist . Hispan . Lips . adver . voss . How. Hist . of France Gen. 3. 21. chap. 2. 15 , 16 , 17. Gen. 12. 1. 5. Amos 7. 14 , 15. Luk. 1. 15. Mat. ● . 1 , 2 , 3 , 4. Mat. 13. 55. Mark. 6. 3. Luk. 7. 25. Luk. 16. 19. to the end . Mat. 4. 18. Mat. 9. 9. Acts 18. 1 , 2 , 3. Joh. 13. 15. 1 Cor. 4. 9 , 10 , 11 , 12 , 13 , 14. Phil. 3. 17 , 1 Pet. 2. 21. Jam. 19. 10. 1 Pet. 3 , 4 , 5. 1 Tim 5. 6. Luk. 8. 14. Heb. 11. 2 , 14 , 15 , 16. Chap. 4. 9. Rev. 14. 13. Isa . 3. 16. to the end . The very practice and garb , and mean , and vanity of this Age , being as liable to the Wrath of God. Ezek. 27. the whole chap. Zeph. 1. 8. Mat. 6. 31 , 32 , 33. Luk. 12. 29 , 30 , 31 , 32 , 33 , 34 , 35 , 36. Rom. 14. 17. 1 Tim. 2. 9 , 10. 1 Pet. 3. 3 , 4 , 5. 1 Tim. 15. 6. Jam. 5. 5 , 6. Ephes . 4. 22. Phil. 3. 20. Col. 3. 1 , 2 , 3 , 4. Rom. 13. 13 , 14. Eph. 5. 2. 3. Eph. 4. 29. Rom. 13. 14. Ephes . 4. 30. Eph. 15. 1. 1. 15 , 16. Gal. 6. 4 , 5 , 6 , 7 , 8 , 9. Rom. 2. 5 , 6 , 8 , 9. Phil. 3. 20. 1 Pet. 1. 15. Heb. 10. 2 , 15. 1 Pet. 4. 9 , 10 , 11. Eph. 6. 4. to 11. Mat. 25. 36 , 37. Phil. 2. 4. Chap. 4. 8. Gen. 5. 24. Psal . 1. 2. 63. 6. 119. 15. 23. 48. 143. 15. Amos 6. 3 , to 8. Eccles . 11. 3 Eccles . 11. 3. Gal. 6. 4 , 5 , 6 , 7 , 8 , 9. Eph. 5. 4 , 5. Phil. 4. 6 , 7. Eph. 4. 18 , 19 , 20. Mat. 13. 8 , 9. Rom. 10. 2. Mat. 12. 36. Eph. 5. 15 , 16. Phil. 3. 14 , 15. 2 Pet. 2. 10. Col. 4. 5. 1 Tim. 4. 4 , 5 , 6 , 7 , to the 17. Rom. 6. 3 , 4 , 5 , 6 , 7 , 8. 1 Cor. 12. 13 Gal. 3. 27. Col. 2. 12 , 13. Eph. 3 : 12 , 13. Job . 31. 15 , 16. Jam. 2. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9. Psal . 4. 2. 12. 2. Job . 35. 13. Eccles . 2. 1 , 2. Eph. 4. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. Phil. 4. 6 , 7 , 8 , 9. Job 24. 12. Psa . 103. 22. Prov. 18. 14 Psal . 51. 17. Mat. 5. 4. Luk. 6. 25. Rom. 2. 7. Psal . 40. 8. Prov. 13. 21. Rom. 7. 22. Heb. 11. 13 , 14 , 15 , 16. Rom. 1. 25 , 26 , 27 , to 33. Eph. 13. 12 Job 1. 4. Mat. 27. 38 , 39. 1 Joh. 2. 15 , 16 , 17. Job . 36. 7. Psal . 5. 12. Psal . 37. 25 , 29. Prov. 10. 7. Mar. 14. 9. Psa . 16. 10. Luk. 16. 13. Joh. 15. 17 , 18 , 19. Ch. 16. 20. Ch. 17. 15 , 16 , 17. 2 Pet. 3. 11. Heb. 11. 24 , 25 , 26 , 27. Rom. 8. 18. 2 Tim. 3. 11 , 12. Heb. 12. 1 , 2. Mat. 10. 37. Mat. 16. 24. Luk. 9. 23. Phil. 2. 12. Col. 3. 1 , 2. Eph. 5. 4 , 5. Neh. 13. 9. Psal . 112. 1. Psal . 28. 14. Psa . 119. 97. Luk. 18. 23. Heb. 11. 36. 1 Tim. 4. 10. Heb. 10. 33. Ch. 12. 37 , 38. Luk. 6. 20. Ch. 12. 32. Ch. 22. 29. Col. 1. 13. 1 Thes . 2. Heb. 12. 28. Jam. 2. 5. Joh. 15. 14 , 15. Rom. 8. 17. Heb. 2. 11. Heb. 12. 2 , 13. Ch. 11. 6. 1 Pet. 2. 21. Luk. 12. 29 , 30 , 31. 1 Tim. 5. 6. Mat. 19. 27 , 28 , 29. Luk. 6. 22. Joh. 15. 20. Mat. 7. 8 , 9 , 10. Luk. 12. 32 , 33 , 34 , 35 , 36. Mat. 6. 19 , 20. Mat. 6. 31 , 32 , 33. 1 Tim. 6. 6 , 7 , 8 , 9 , 10 , 11. Mark 8. 31. to 39. Heb. 2. 10. Rom. 6. 3 4 , 5 , 6. Phil. 3. 10. 1 Pet. 4. 13. Tit. 2. 11 , 12 , 13. Joh. 1. 9. Rom. 6. 6. Gal. 2. 20. Ch. 5. 24. Ch. 6. 14. 2 Tim. 1. 10. Gal. 15. 11. 1 Cor. 1. 17 , 18. Vers . 27. 28 , 29. Heb. 4. 1 , 2 , 3 , to 12. 2 Cor. 4. 17 , 18. Col. 3. 3 , 4. Joh. 15. 6 , 7 , 8. Rom. 8. 5 , 6 , 7 , 8. 1 Joh. 2. 4. Rev 3. 20. Psal . 80. 18. Col. 3. 1 , 2 , 3. 4. Rom. 9. 5. Eccles . 12. 1. Luk. 12. 29 , 30 , 31. Eccles . 4. 8. 2 Tim. 2. 16 , 21 , 22. Eph. 4. 30. Jer. 18. 18 , 19 , 20. Jer. 20. 10. Tit. 2. 3 , 4 , 5. Eph. 5. 3 , 4. 1 Tim. 4. 2. 2 Tim. 4. 4. Psal . 12. 2. Eccles . 2. 1 , 11. 17. Chap. 6. 9. Psal . 58. 3. Isa . 5. 18. Isa . 41. 29. Chap. 59. 3 , 4. Prov. 7. 10 , 11 , 12 , 13 , 14 , to 28. 1 Joh. 2. 15 , 16. Gen. 2. 25. Gen. 3. 21. Gen. 3. 6 , 7. Eccles . 12. 1 Gen. 2. 25. Eph. 2. 1 , 5. Col. 2. 13. 1 Pet. 1. 17. 15 , 16 , 17 , 18. Tit. 2. 11 , 12 , 13 , 14. 1 Tim. 13. 6 Jam. 5. 5. Mat. 7. 17 , 18 , 19. Chap. 12. 23. Rom. 8. 8. Mat. 16. 26. Mark 8. 37. 1 Cor. 6. 13. Job 34. 15. Isa . 40. 5. 1 Pet. 1. 24. Luk. 8. 14. Rom. 1. 19. to the end . Prov. 1. 25 , 30. chap. 10. 17. chap. 12. 1. chap. 15. 15. Isa . 58. 1 , 2 , 3. to 10. Jer. 16. 19 , 20 , 21. Mat. 21. 29 , 30. 2 Tim. 3. 4. Tit. 3. 3. Mat. 6. 27. Isa . 59. 4. Jer. 2. 5. Eccles . 11. 10. Rom. 13. 11 , 12 , 13 , 14. Mat. 15. 7 , 8 , 9 , to 14. Gen. 3. 21. Eph. 5. 1 2 , 3 , 4 , 5 , 15 , 16. 2 Tim. 2. 16 , 22 Mat. 25. 13. chap. 26 4. Phil. 2. 12 , 13. Col. 3. 1 , 2 , 3 Rom. 2. 6 , 7. Vide Suidas . Vide Prod. 1 Tim. 6. 6 , 7 , 8. See Blith's Husbandry . 1 Tim. 6. 9 , 10. Answer . Gen. 1. 31. Mat. 5. ch . 6 , ch . 7 , ch . 8. Luk. 8. 14. chap. 12. 28 , 29 , 30 , to 38. 1 Cor. 10. 31. Joh. 8. 12. chap. 15. 6 , 7 , 8. chap. 17. 20. Rom. 2. 8. Gen. 3. 6. Mat. 24. 42. Mark. 13. 33 , 34 , 35 , 36 , 37. 1 Joh. 3. 5 , 6 , 7 , 8. chap. 5. 20. 1 Thes . 5. 13 Gal. 15. 22 , 23 , 24 , 25. Eph. 5. 8 , 9 , 10 , 11 , 15 , 16. Eph. 6. 12 , 13 , 14 , 15 , 16 , 17 , 18. Eph. 1. 16 , 17 , 18 , 19 , 20. Chap. 4. 12 , 13. 2 Pet. ● . 18. Joh. 17. 3. Rom. 8. 11. 14. Gal. 5. 16. Tit. 2. 11 , 12 13 , 14. Phil. 3. 17. Phil. 2. 4. Gen. 4. 9. 2 King. 18. 2 , 3 , 4 5. Rom. 14. to the end . Psal . 10. 3 , 4 2 Pet. 1. 3. Eph. 5. 7 , 8. Rom. 14. 1. to the end . Lam. 4. 5. Prov. 2● . 17. Job 21. 13 , 14. Psal . 55. 23. Psal . 37. 10. Eccles . 8. 12. Psal . 37. 9. & 76. 12. Prov. 2. 22. Jer. 16. 5 , 6 , 7 , 8 , 9. Isa . 3. 13 , 14 , to 26. Jer. 50. 8. chap. 51. 6 , 7 Amos 6. 3 , 4 , 5 , 6 , 7. Rev. 18. 7 , 9 Vers . 11 , 12. Vers . 13. Vers . 8. Vers . 14. Luk. 12. 33 , 34. Col. 4. 5 , 6. 1 Thes . 4. 11 , 12. 1 Pet. 3. 1 , 2 , 3 , 4. Eph. 4. 29. & 5. 3 , 4 , 5 , 6. 1 Tim. 4. 12 Phil. 3. 16 , 17 , 18 , 19. 20. 1 Pet. 2. 12. Prov. 31. 23 , to 31. 2 Chron. 19. 7. Prov. 24. 23. Jam. 2. 1 , 2 , to 9. Luk. 12. 29 , 30. 1 Tim. 5. 8. 2 Pet. 3. 11. Psal . 26. 5. Mat. 25. 21. Prov. 10. 4. Eccles . 10. 16 , 17 , 18. Prov. 19. 15. Prov. 21. 17. Prov. 20. 24 , 27. Rev. 22. 11. Prov. 22. 4 , 29. Eccles . 12. 1. Psal . 37. 21. Job 31. 16 , Psal . 10. 2 , Psal . 4. 2. Psal . 79. 12. Psa . 82. 3 , 4. Prov. 13. 14. chap. 22. 7. & 16. 22. Isa . 3. 14 15. Ezek. 22. 28 , Amos 5. 11 , 12. ch . 8. 4 , 7 , 8. Isa . 1. 16 , 17 , 18. Jer. 7. 6. Rom. 12. 20. 2 Chr. 19. 7. Psal . 40. 4. Acts 10. 34. Rom. 2. 11. Eph. 6. 9. Col. 3. 25. 1 Pet. 1. 17. Jam. 5. 4 , 5. Psal . 41. 1. Mat. 25. 34 , 35 , 36. Rom. 15. 36. Jam. 2. 15 , 16. Psal . 112. 9. Prov. 14. 21. Mat. 19. 21. Exod. 32. 6. Isa . 22. 13 , 14. Jer. 16. 7 , 8 , 9. Amos 7. 3 , 4 , 5 , 6. Joh. 3. 6 , 7 , 8 , 9 , 10. Mat. 10. 15. & 11. 22. Luk. 8. 14. 2 Tim. 3. 4. Rev. 3. 9. Plutar. Laerti . Herodot . Ha●icar . Plutarch . Laert. Plut. vit . Sol. Symp. sept . Sapi. Arist . Ethic. 10. 8. Demetr . Phaler . Stob. Serm. 3 Cic. lib. de Orat. Plin. 7. 2. Cic. Tusc . Quest . 5. Plin. Vide Suid. Valer. Maxim. Petrar . Herodot . Stob. Serm. 161. Laert. Luk. 16. 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. Jerom. Epist . Int. Oper. Acts. 9. 36 , 39. Richlieu . Mem. Vide Calip. Plin. l. 7. 32. Valer. Max. 7. 2. Laret . l. 4. Plutar. cont . Usar . Cic. Tusc . Quest . 5. Plin. 1. 58. Plutarch . Plat. Apolog. Diog. Laert. Helvic . Cic. Tusc . Quest . 1. Xenoph. Brut. Cic. Okat . Liban . Apol. Varro . Hist . Schol. Arist . Eunap . Calim. Epig●… Ae●●s . Clem. Alex. Strom. 2. 417 Xen. Mem. 1. p. 720. Xen. Mem. 3. p. 78. 779 , 780. Stob. Ech. Serm. 1. 11. Stob. 4. 6. Stob. 218. Xenoph. Mem. 3. Senec. Epist . 1. 103. Stob. 28. Stob. 32. Xen. mem . 1. Aelian . 9. Stob. 37. Stob. 37. Stob. 87. Xen. mem . 3 , 4. Aelian . Var. Hist . 9. Stob. 37. Xenoph. mem . 4. 802. Xen. mem . 4. Plat. Phaed. Xen. mem . 1. p. 710. Xen. mem . 4. Plato de legib . Plato de rep . Diog. Laert. Laert. in vit . Xenocras . Stob. Aelian . Alcin. Laert. vit . Socrat. Aelian . Stob. Laert. Stob. Ibid. 117. Diog. Laert. Agell . lib. 9. c. 5. Laert. vit . Menedr . Laert. Plut. de rep . Stoick . Stob. Cic. de nat . Deo. lib. 2. Lact. de Ira. Dei. cap. 10. Plut. Pl. Ph. 16. Cic. Tusc . Quest . 4. Diog. Laert. vit . Mend. Stob. Stob. Serm. 45. Stob. 161. Ibid. 46. Vide Aelian Vide Xenoph. & Prob. Vide Suid. Diog. Laert. vit . Crat. & Hipp. Tert. lib. de Patien . Chrysost . Mat. 12. 36. Socrat. lib. 4. ch . 25. August . de Civit. Dei. lib. 2. ch . 7. De Civ . Dei. lib. 9. ch . 5. Mach. disp . lib. 2. ch . 5. Cardan de sapient . l. 2. Pet. Bell. obser . l. 1. c. 35. Vid ● 40. Chap. 39. Ouzel . Animad . in Min. Felix . p. 25. Constitut . Clem. Rom. lib. 1. ch . 6. Distinct . 37. cap. Episcop . citant . Jac. Laurentio , de lib. Gentil . p. 40 , 41. Alb. Capet . Hist . deorig . Waldens . Vignia . Hist . Biblio . p. 130. Dubran . hist . Bohem. l. 14. Thuan. in hist . sui temp . p. 458 ▪ Mat. Paris hist . of Engl. An. 1174. Bellar. tom . 2 lib. 1. cap. 26. col . 86. Ecchius com . loc . c. 28. Alphon. l. 6. Cont. Haeret. p. 99. Clne . Syl. ●ist . Bohem. Usher de suc . Eccl. Christ . Jo. Paul. Per. hist. Wald. Incat . l. 1. c. 3 p. 37 , 38. Dona nos lo nostre pan quotidian enchoi . Memor . Morrel. Vign . Mem. fol. 7. Ezek. 16. 49 Thesaur . fed . Ap. Wald. Ibid. l. 2. c. 3. Li filli ligual naisson ali pairons carnals deuon esser rendus , &c. Ibid. l. 2. c. 8. La Taverna & maisons de pleisirs es fontana de pecca , eschola del Diavola , &c. Ibid. l. 2. c. 9. Lo bal es la procession del Diavol & q i intra en la bal , &c. Spir. Alm. fol. 50 , 51 , 52 , 53 , 54. * Job 14. 16. chap. 31. 4. Psal . 37. 23. Prov. 16. 9. Fer. 10. 23. Mark 6. 23 , 24 , 25 26 , 27 , 28. Exod. 32. 4 , 5 , 6 , 7. Jerom in dec . inc . oper . Angust . de Civit. Dei. Ibid. lib. 2. Concl. p. 68. Encar en qual manier . fidel debian regir li lor Corps . Non servir a li desirier mortal , &c. Hist . Wald. l. 1. c. 11. p. 55 , 56 , 57. Mat. 19. 17. Bern. de Gir. lord . de Hail . hist . de la Fr. lib. 10. Vesemb . orat . in Wald. Beza Hist. hom . dig . Viret . de ver . & fals . Relig . l. 4. c. 13. p. 249. Cat. Test . ver . p. 534. Vineaux . Memor . fol. 6 Hist . Wald. l. 2. c. 3. p. 20 Paul. Per. Hist . Wald. l. 2. c. 3. p. 48 49. Paul. Per. Hist . Wald. l. 2. c. 4. p. 77 , 78 , 79 , 80 , 81 , 82. Vign . Bib. hist . part . 1. Vineaux . Mem. fol. 6 , 7. Mat. Paris in Hen. 3. An. 1220. Sigonius de Reg. Ital. l. 7. Sernay . chap. 47. Chass . l. 3. chap. 7. 1 Joh. 2. 14 , 15 , 16 , 17. The Devil a Scripturian . 1 Pet. 1. 12 , 13 , 14. Rain . Cap. de stud . pervert ; alios & modo dicendi . f. 98. Barron . Eccl. Annal. Tom. 12. an . 1176. p. 835. Kran ● in Metrop . l. 8. sect . 18. & in Sax. l. 8. c. 16. Mic. 6. 8 , 9. Eccles . Hist . p. 5. 593. Socrat. scholast . l. 7. c. 21. 1 Tim. 5. 8. Acts 4. 32 , 33 , 34 , 35 , 36 , 37. Eccles . 2. 1 , 2 , 4 , 5. 7 , 8 , 9 , 10 , 11. Eccles . 12. 13 , 14. Ignat. Epist . ad Ephes . Mag. Trall . Rom. Euseb . l. 3. c. 32. Euseb . Eccles . Hist . l. 4. c. 8. Prov. 9. 10. Chap. 16. 6 , 17. Eph. 4. 12 , 13. Rev. 22. 12. Phil. Judaeus of the Worship . of Egypt . Alex : Euseb . Pamphil . Eccles . Hist . lib. 2. cap. 17. Exod. 32. 6. Amos 6. 3 , 4 , 5 , 6. Eph. 4. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. 2 Tim. 2. 19 Mat. 19. 16 , 17 , 18 , 19 , 20 , 21 , 22. Joh. 3. 1 , 2 , 3 , 4 5. Titus 1. 26. Tit. 2. 11 , 12 , 13 , 14. Rom. 2. 4 , 5 , 6. 9. Gal. 6. 4 , 5 , 6 , 7 , 8. Rev. 3. 20. Rev. 21. 27. Rev. 22. 13 , 14 , 15. Gen. 12. 1 , 2. Heb. 11. 24 , 25 , 26 , 27. Isa . 53. 3. Heb. 12. 1 , 2. 1 Pet. 2. 21 , 22 , 23. 2 Tim. 3. 12. 1 Pet. 4. 1 , 2 , 3 , 4 , 5. Heb. 12. 1. Rom. 5. 1 , 2 , 3 , 4. Phil. 3. 13. Rom. 2. 7. Rev. 22. Psal . 89. 46. Rev. 6. 10. Jer. 23. 1. & 36. 29. Ezek. 26. 11 , 12. Psal . 79. 11. Isa . 42. 7. Zach. 9. 11 , 12. Isa . 35. 6 , 7 , 8. Isa . 32. 16. Amos 5. 24. Isa . 32. 17. Mat. 22. 11 , 12 , 13 , 14. Rev. 7. 12 , 13 , 14 , 15 , 16 , 17. 
A54228	----	A testimony to the truth of God, as held by the people, called, Quakers being a short vindication of them, from the abuses and misrepresentations often put upon them by envious apostates, and mercenary adversaries. Penn, William, 1644-1718. 1699 Approx. 62 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54228 Wing P1380 ESTC R220497 99831896 99831896 36363 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54228) Transcribed from: (Early English Books Online ; image set 36363) Images scanned from microfilm: (Early English books, 1641-1700 ; 2129:20) A testimony to the truth of God, as held by the people, called, Quakers being a short vindication of them, from the abuses and misrepresentations often put upon them by envious apostates, and mercenary adversaries. Penn, William, 1644-1718. The second impression. 56 p. printed and sold by T. Sowle, in White-Hart-Court, in Gracious-Street, London : 1699. By William Penn. Some pages stained. Reproduction of the original in the Friends House Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines -- Early works to 1800. Quakers -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A TESTIMONY TO THE Truth of God , As held by the People , called , QUAKERS : BEING A short Vindication of them , from the Abuses and Misrepresentations , often put upon them by Envious Apostates , and Mercenary Adversaries . Psal . 56 5. Every day they wrest my words . All their Thoughts are against me for Evil. The Second Impression . London , Printed and Sold by T. Sowle , in White-Hart-Court , in Gracious-Street , 1699. READER , OCcasion having been given us which we never sought , we continue to improve it to the further Explanation and Defence of our so much abused Profession ; that , if possible , People may see , at least the more Sober and Candid , that we are not at that distance from Truth , nor so Heterodox in our Principles , as we have been , by too many , either rashly or interestedly Represented : But that indeed we hold the Great Truths of Christianity , according to the Holy Scriptures , and that the Realities of Religion are the Mark we press after , and to disabuse and awaken People from their false Hopes and carnal Securities , under which they are too apt to Indulge themselves , to their Irreparable Loss ; That by our setting Christian Doctrine in a true Light , and reviving and pressing the Necessity of a better Practice , They may see the Obligation they are under to redeem their precious Time they have lost , by a more careful Employment of that which remains , to a better purpose . In this short Vindication of our mistaken Principles , the Ingenuous Reader may easily discern how Ill we have been treated , and what Hardships we have laboured under , through the Prejudice of some , and the Unreasonable Credulity of others , and that we are a People in Earnest for Heaven , and in that Way our Blessed Lord hath trod for Us to Glory . A TESTIMONY TO THE Truth of God , As held by the People , called , QUAKERS , &c. BY the Observation we are led to make from Fra. Bugg's late Book , upon the Bishop of Norwich's giving him his Recommendatory Letter to the Clergy , &c. in his Diocess , to Relieve , by a Collection , the Necessities of that Beggerly Apostate ; a Copy of which Letter the said F. B. hath Published in his said Book . And also by the Observation we have made on the malicious Attempts of the Snake in the Grass , in his First , Second , and Third Editions , which is a disingenuous and unjust Collection from F. Bugg , and some other Deserters of things , for the most part , long since answered ; as also lately by the Book Entituled , An Antidote , &c. ( Though because his Second and Third Edition have some Additions to his first , and that being new vamped , for a better Market , he may expect a Melius inquirendum after a while : Yet should we follow the Example of this Rattle-Snake , against the Church , of which he pretends to be a Member ( but at present a suspended one ) we might , in Retaliation , not only exceed the Cobler of Gloucester , but the Scotch Eloquence , and that Master-Piece , the Ground of the Contempt of the Clergy . And Lastly , By the Observation we have made on the Relation subscribed by some of the Norfolk-Clergy , dated , Octob. the 12th . 1698. We cannot forbear thinking , that as their Confederacy is deep , so it aims at nothing less than the Ruine of us , and our Posterity , by rendring us Blasphemers , and Enemies to the Government , and to be treated as such . The Norfolk-Relation from the Clergy aforesaid , charges the said People with Blasphemy : First , Against God. Secondly , Against Jesus Christ . Thirdly , Against the Holy Scriptures , with Contempt of Civil Magistracy , and the Ordinances which Jesus Christ Instituted , viz , Baptism by Water , and the Lord's Supper by Bread and Wine . And Lastly , That the Light within , as taught by us , leaves us without any certain Rule , and exposes us to the Blasphemies aforesaid , with many others . Now , because this Charge refers to Doctrine , rather than Fact , or particular Persons , we think our selves concerned to say something in Vindication of our Profession , and to wipe off the Dirt thereby intended to be cast upon us , in giving our Reader a plain Account of our Principles , from the Perversions of our Enemies . But to manifest how Uncharitably and Unjustly the said Clergy-Men have Reflected upon the People called Quakers , with respect to the said Charge , we are contented the Reader goes no further than their own Printed Relation , dated Nov. 12. 1698. not doubting but by that very Relation , and the Letters therewith Printed , he will meet with intire Satisfaction , with respect to the Reasonableness and Justness of the Quakers Proceedings in that Affair , and how ready they were to come to the Test , and to bring the pretended Charge upon the Stage , and to Purge themselves from the Guilt of the same : Provided they might be accommodated with what the Common Law allows Malefactors , viz. a Copy of their Indictment , but this could not be obtained . And tho' the said Clergy have thought fit to Print the Charge in General , without any Proof , we think our selves obliged to Vindicate our Profession , by freely declaring ( as now we do , without any Mental Reservation ) our sincere Belief of the very things they most unjustly Charge us with denying . I. Concerning GOD. BEcause we declare , that God is a God nigh at Hand , and that he is , according to his Promise , become the Teacher of his People by his Spirit , in these latter Days ; and that True Believers are the Temples for him to Walk and Dwell in , as the Apostle Teacheth ; and Experiencing something of the Accomplishment of this Great and Glorious Truth amongst us , and having therefore pressed People earnestly to the Knowledge and Injoyment thereof , as the Blessing and Glory of the latter Days ; We have been Ignorantly , or Maliciously Represented and Treated as Hereticks and Blasphemers , as if we owned no God in Heaven above the Stars , and confined the Holy One of Israel to our Beings : Whereas we believe him to be the Eternal , Incomprehensible , Almighty , All wise , and Omnipresent God , Creator and Upholder of all things , and that he fills Heaven and Earth , and the Heaven of Heavens cannot contain him ; yet he saith by the Prophet Isaiah , To that Man will I have regard that is poor , and of a contrite spirit , and which trembles at my word . So that for professing that which is the very Marrow of the Christian Religion , viz. Emanuel , God with us , we are represented Blasphemers against that God ; with whom we leave our innocent and suffering Cause . Isaiah 7. 14. 40. 28. 48. 17. 66. 1 , 2. 2 Cor. 6. 16. Rev. 21. 3. II. Concerning Jesus Christ . BEcause we believe , that the Word which was made Flesh , and dwelt amongst Men , and was , and is the only Begotten of the Father , full of Grace and Truth ; his beloved Son in whom he is well pleased , and whom we ought to hear in all things ; who tasted Death for every Man , and Died for Sin , that we might Die to Sin ; is the Great Light of the World , and full of Grace and Truth , and that he lighteth every Man that cometh into the World , and giveth them Grace for Grace , and Light for Light , and that no Man can know God and Christ ( whom to know is Life Eternal ) and themselves in order to true Conviction and Conversion , without Receiving and Obeying this Holy Light , and being taught by the Divine Grace ; and that without it , no Remission , no Justification , no Salvation ( as the Scripture plentifully testifies ) can be obtained . And because we therefore press the Necessity of Peoples receiving the Inward and Spiritual Appearance of this Divine Word , in order to a Right and beneficial Application of whatsoever he did for Man , with respect to his Life , Miracles , Death , Sufferings , Resurrection , Ascension , and Mediation ; our Adversaries would have us to deny any Christ without us . First , As to his Divinity , because they make us to confine him too within us . Secondly , As to his Humanity , or Manhood , because as he was the Son of Abraham , David , and Mary , according to the Flesh , he can't be in us , and therefore we are Hereticks and Blasphemers : Whereas we believe him , according to Scripture , to be the Son of Abraham , David , and Mary after the Flesh , and also God over all , blessed for ever . So that he that is within us , is also without us , even the same that laid down his precious Life for us , rise again from the Dead , and ever liveth to make Intercession for us , being the Blessed and alone Mediator betwixt God and Man , and him by whom God will finally Judge the World , both Quick and Dead : All which we as sincerely and stedfastly believe , as any other Society of People , whatever may be Ignorantly , or Maliciously Insinuated to the contrary , either by our declared Enemies , or mistaken Neighbours . Deut. 15. 18. Mi● . 5. 2. John 1. 1 , 2 , 3. Rev. 22. 16. III. Concerning the Holy Scriptures . BEcause we Assert the Holy Spirit to be the first great and general Rule and Guide of true Christians , as that by which God is Worshipped , Sin Detected , Conscience Convicted , Duty Manifested , Scripture Unfolded and Explained , and consequently the Rule for Understanding the Scriptures themselves ( since by It they were at first given forth ) from hence our Adversaries are pleased to make us Blasphemers of the Holy Scriptures , undervaluing their Authority , preferring our own Books before them , with more to that purpose : Whereas we , in Truth and Sincerity , believe them to be of Divine Authority , given by the Inspiration of God , thro' Holy Men ; they speaking or writing them as they were moved by the Holy Ghost : That they are a Declaration of those things most surely believed by the Primitive Christians , and that as they contain the Mind and Will of God , and are his Commands to us ; so they , in that respect , are his Declaratory Words ; and therefore are Obligatory on us , and are Profitable for Doctrine , Reproof , Correction , and Instruction in Righteousness , that the Man of God may be perfect , and throughly furnished to every good Work. Nay , after all , so Unjust is the Charge , and so Remote from our Belief concerning the Holy Scriptures , that we both Love , Honour and Prefer them before all Books in the World ; ever choosing to express our Belief of the Christian Faith and Doctrine , in the Terms thereof , and rejecting all Principles or Doctrines whatsoever , that are Repugnant thereunto . Nevertheless we are well persuaded , that notwithstanding there is such an Excellency in the Holy Scriptures , as we have above declared , yet the unstable and unlearned in Christ's School too often Wrest them to their own Destruction . And upon our Re 〈…〉 r Carnal Constructions of the 〈…〉 made Undervaluers of 〈…〉 But certain it is , That as the Lord hath been pleased to give us the Experience of the fulfilling of them in Measure , so it is altogether contrary to our Faith and Practice , to put any manner of Slight or Contempt upon them , much more of being guilty , of what maliciously is suggested against us ; since no Society of Profest Christians in the World , can have a more Reverend and Honourable Esteem for them than we have , John 4. 24. and 16. 8. Rom. 1. 19. Luke 1. 1 , 2. Tim. 3. 16 , 17. 2 Pet. 3. 16. IV. Concerning Magistracy . BEcause we have not actively complied with divers Statutes , which have been made to force an Uniformity to what we had no Faith in , but the Testimony of our Conscience against ; and because for Conscience sake , we could not give those Marks of Honour and Respect , which were and are the usual Practice of those that seek Honour one of another , and not that Honour which comes from God only ( but Measure and Weigh Honour and Respect in a false Ballance , and deceitful Measure , on which neither Magistrate , Ruler , nor People can depend ) We say , because we could not , for Conscience sake , give Flattering Titles , &c. We have been render'd as Despisers and Contemners of Magistracy : Whereas our Principles , often repeated upon the many Revolutions that have happened , do evidently manifest the contrary , as well as our Peaceable Behaviour from the beginning , under all the various Forms of Government , hath been an undeniable Plea in our Favour , when those that also have Professed the same Principles of Non-Resistance , and Passive-Obedience , have Quitted their Principles , and yet Quarrel with us upon a Supposition that we will , in time , write after their Copy ; which , as nothing is more contrary to our Principles , Faith and Doctrine , so nothing can be more contrary to our constant Practice . For we not only really believe Magistracy to be an Ordinance of God , but esteem it an Extraordinary Blessing , where it is a Praise to them that do well , and a Terror to Evil-doers : Which that it may be so in this our Native Land , is the fervent Desire of our Souls , that the Blessing and Peace of God may be continued thereupon , Job 32. 21. John 5. 44. Acts 5. 29. 1 Pet. 2. 13 , 14. V. Concerning Baptism . BEcause we do not find in any place in the four Evangelists , that Jesus Christ Instituted Baptism by Water , to come in the room of Circumcision , or to be the Baptism proper to His Kingdom , which stands in Righteousness , Peace and Joy in the Holy Ghost ; we are therefore render'd as Contemners of Christ's Baptism : Whereas the Baptism of Jesus Christ , of which he was Lord and Administrator , according to the nature of his Office and Kingdom , is even by John the Baptist declared to be that of Fire ( not Water ) and of the Holy Ghost , of which Water-Baptism was but the Forerunner , and is by them that now Practice it , called but the Outward and Visible Sign of the Inward and Spiritual Grace ; and therefore not the Grace it self ; which Grace , as the Apostle saith , is sufficient for us , and which we Believe , Profess , and Experience to be come by Jesus Christ , who is the Substance of all Signs and Shadows to true Believers ; he being no more a Jew or Christian that is one outwardly , by the cutting or washing of the Flesh . But he is a Jew and Christian who is one inwardly , and Circumcision and Baptism is of the Heart , in the Spirit , and not in the Letter , whose Praise is therefore not of Men , but of God : And this Baptism Christ Preferred and Recommended at his Farewel to his Disciples : in Reverence and Duty to whom , to say nothing of the abuse of Water-Baptism , we decline the use thereof , Mark 1. 8. Luke 3. 16. John 1. 17. Acts 1. 5. Rom. 14. 17. Rom. 2. 28 , 29. 1 Cor. 1. 17. 2 Cor. 12. 9. VI. Concerning Breaking Bread , &c. BEcause we also disuse the Outward Ceremony of Breaking Bread , and Drinking Wine , which is commonly called the Lord's Supper , we are therefore render'd Deniers and Contemners of the Lord's-Supper ; whereas the Inward and Spiritual Grace thereby signified , viz. that Bread which came down from Heaven , which Christ prefers to the Bread the Fathers eat in the Wilderness ( which did not keep them from Death ) and that Cup which he promised to drink a-new with his Disciples in his Father's Kingdom , we not only Believe , but Reverently Partake of , to our unspeakable Comfort , which is rightly and truly the Communion of the Body and Blood of our Lord Jesus Christ , who said , Except you eat the Flesh of the Son of Man , and drink his Blood , you have no Life in you , John 6. 53 , 63. For 't is the Spirit that quickens , the Flesh profits nothing : It was also his Promise to all those that would open at his Knocks , viz. That he would come in , and Sup with them ; which Inward and Spiritual Coming , we have both known and testified to ; feeling the blessed Effects thereof in our Souls , and knowing the outward Breaking of Bread and Drinking of Wine in the way commonly Practised , is no more than it is declared to be , viz. An Outward and Visible Sign : Why then should any contend about it , and render us Unchristian , for disusing what themselves allow to be but an Outward and Visible Sign ? And that none can reasonably believe to be an Essential Part of Religion , as is the Bread from Heaven ; of which the Outward is , at best , but a Signification : But the Wine that Christ promised to Drink with his Disciples anew , is such an Essential , that without it none have , nor can have Eternal Life , Mat. 26. 29. Mark 14. 25. John 6. 41 , 50 , 51 , 58 , 63. Rev. 3. 20. VII . Concerning the Light of Christ . BEcause we Assert the Sufficiency of the Light within , it being the Light of Christ , viz. That if Men live up to the Teaching thereof , in all manner of Faithfulness and Obedience , they shall not abide in Darkness , but have the Light of Life and Salvation , and the Blood of Christ shall cleanse them from all Sin : Our Adversaries from thence conceive , that we undervalue the Rule of Holy Scriptures , and all outward Means , as having no need thereof , since we have such a Means and Rule within us , and that this leaves us without any certain Rule , and exposeth us to many Blasphemies , &c. Whereas the Light within ( or Christ by his Light inwardly Teaching ) was never taught by us in Opposition to , or Contempt of any outward Means that God , in his Wisdom and Providence , affords us for our Edification and Comfort , no more than did that blessed Apostle , who said , You need not that any Man teach you , but as the same Anointing teacheth you all things , and is Truth , and is no Lye , John 12. 46. 1 John 1. 6 , 7. 1 John 1. 2 , 27. VIII . Concerning the Father , the Word , and the Spirit . BEcause we have been very cautious in expressing our Faith concerning that great Mystery , especially in such School Terms , and Philosophical Distinctions as are Unscriptural , if not Unsound , ( the tendency whereof hath been to raise Frivolous Controversies and Animosities amongst Men ) we have by those that desire to lessen our Christian Reputation , been represented as Deniers of the Trinity at large : Whereas we ever believed , and as constantly maintained the Truth of that blessed ( Holy Scripture ) Three , that bear Record in Heaven , the Father , the Word , and the Spirit , and that these Three are One ; the which , we both sincerely and reverently believe , according to 1 John 5. 7. And this is sufficient for us to believe and know , and hath a Tendency to Edification and Holiness , when the contrary centers only in Imaginations , and Strife , and Persecution , where it runs high , and to Parties , as may be Read in Bloody Characters in the Ecclesiastical Histories . IX . Concerning Works . BEcause we make Evangelical Obedience a Condition to Salvation , and Works by the Spirit wrought in us , to be an Evidence of Faith , and Holiness of Life , to be both Necessary and Rewardable ; it hath been Insinuated against us , as if we hoped to be saved by our own Works , and so make them the Meritorious Cause of our Salvation , and consequently Popish . Whereas we know , that it is not by Works of Righteousness that we can do , but by his own free Grace is he pleased to accept of us through Faith in , and Obedience to his Blessed Son the Lord Jesus Christ , Heb. 5. 9. and 12. 14. X. Of Christ's being our Example . BEcause in some Cases we have said , the Lord Jesus was our great Example , and that his Obedience to his Father doth not excuse ours ; but as by keeping his Commandments , he abode in his Father's Love , so must we follow his Example of Obedience , to abide in his Love : Some have been so ignorant ( or that which is worse ) as to venture to say for us , or in our Name , that we believe our Lord Jesus Christ was in all things , but an Example . Whereas we confess him to be so much more than an Example , that we believe him to be our most acceptable Sacrifice to God his Father , who for his Sake will look upon fallen Man that hath justly merited the Wrath of God , upon his Return by Repentance , Faith and Obedience , as if he had never sinned at all , 1 John 2. 12. Rom. 3. 26. and 10. 9 , 10. Heb. 5. 9. XI . Concerning Freedom from Sin. BEcause we have urged the Necessity of a perfect Freedom from Sin , and a thorough Sanctification in Body , Soul and Spirit , whilst on this side the Grave , by the Operation of the Holy and Perfect Spirit of our Lord Jesus Christ , according to the Testimony of Holy Scripture , we are made so Presumptious , as to assert the fulness of all Perfection and Happiness to be attainable in this Life : Whereas we are not only sensible of those humane Infirmities that attend us , whilst clogged with Flesh and Blood ; but know that here we can only know in part , and see in part : The Perfection of Wisdom , Glory and Happiness , being reserved for another , and better World , John 8. 24 , 25. Heb. 13. 20 , 21. Heb. 6. XII . Concerning Worship to God. BEcause we say with the Apostle , that Men ought to Pray , Preach , Sing , &c. with the Spirit , and that without the Preparation and Assistance of it , no Man can Rightly Worship God. ( all Worship without it being Formal , and Carnal ) From hence Ignorance or Envy suggests against us , that if God will not compel us by his Spirit , he must go without his Worship : Whereas nothing can be more absurd , since without it no Man can truly call Jesus Lord : Besides , it is our Duty to wait upon him who hath promised , not to compel , but fill them with Renewings of Strength , that so wait upon him , by which they are made capable to Worship him acceptably , be it in Prayer , Preaching , or Praising of God : And how warrantable our Practice herein is from Holy Scripture , see Psal . 25. 5. 37. 7. 27. 14. 130. 5 , 6. Hosea , 12. 6. XIII . Of God and Christ's being in Man. BEcause we say as doth the Holy Scriptures , that God is Light , and that Christ is Light , and that God is in Christ , and that Christ by his Light , lighteth every Man that cometh into the World , and dwelleth in them , and with them that obey him , in his Inward and Spiritual Manifestations : People have been told by our Adversaries , that we believe every Man has whole God , and whole Christ in him , and consequently so many Gods , and Christs , as Men : Whereas we assert nothing herein , but in the Language of the Holy Ghost in the Scriptures of Truth ; and Mean , no more by it , than that as God is in Christ , so Christ by his Spirit and Light , dwelleth in the Hearts of his People , to comfort and consolate them , as he doth in wicked Men , to reprove and condemn them , as well as to call , enlighten and instruct them ; that out of that state of Condemnation they may come , and by believing in him , may Experience their Hearts cured of the Maladies Sin hath brought upon them , in order to compleat Salvation from Sin here , and from Wrath to come hereafter , 2 Cor. 5. 9. 1 Joh. 1. 5. XIV . Of Christ's coming both in Flesh and Spirit . BEcause the Tendency ( generally speaking ) of our Ministry is to press People to the Inward and Spiritual Appearance of Christ , by his Spirit and Grace in their Hearts , to give them a true Sight and Sence of and Sorrow for Sin , to amendment of Life , and Practice of Holiness : And because we have often opposed that Doctrine of being actually Justified by the Merits of Christ , whilst actual Sinners against God , by living in the Pollutions of this wicked World : We are by our Adversaries render'd such , as either deny , or undervalue the coming of Christ without us , and the Force and Efficacy of his Death and Sufferings , as a Propitiation for the Sins of the whole World. Whereas we do , and hope we ever shall ( as we always did ) confess to the Glory of God the Father , and the Honour of his dear and beloved Son , that he , to wit , Jesus Christ , took our Nature upon him , was like us in all things , Sin excepted : That he was born of the Virgin Mary , went about amongst Men doing Good , and working many Miracles : That he was betrayed by Judas into the Hands of the chief Priests , &c. That he suffered Death under Pontius Pilate , the Roman Governour , being Crucified between two Thieves , and was buried in the Sepulchre of Joseph of Arimathea : Rose again the third day from the Dead , and ascended into Heaven , and sits at God's Right Hand , in the Power and Majesty of his Father ; and that by him God the Father will one day judge the whole World , both of Quick and Dead , according to their Works . But because we so believe , must we not believe that Christ said , He that dwelleth with you shall be in you ? John 14. I in them , and they in me , &c. Chap. 17. When it pleased God to reveal his Son in me , Gal. 1. The Mystery hid from Ages , is Christ in the Gentiles the hope of Glory , Col. 1. Unless Christ be in you , you are Reprobates , 2 Cor. 13. Or must we be industriously represented Deniers of Christ's Coming in the Flesh , and the Holy Ends of it , in all the Parts and Branches of his Doing and Suffering , because we believe and press the Necessity of Receiving and Obeying his Inward and Spiritual Appearance and Manifestation of himself , through his Light , Grace and Spirit in the Hearts and Consciences of Men and Women , to Reprove , Convict , Convert and Change them ? This we esteem hard and unrighteous Measure ; nor would our warm and sharp Adversaries be so dealt with by others : But to do as they would be done to , is too often no part of their Practice . Yet we are very ready to declare to the whole World , that we cannot think Men and Women can be saved by their belief of the One without the Sense and Experience of the Other ; and that is what we oppose , and not his Blessed Manifestation in the Flesh . We say that he then overcame our Common Enemy , foiled him in the open Field , and in our Nature triumphed over him that had overcome and triumphed over it in our Fore-Father Adam , and his Posterity : And that as truly as Christ overcame him in our Nature , in his own Person , so , by his Divine Grace being received and obeyed by us , he overcomes Satan in us : That is , he detects the Enemy by his Light in the Conscience , and enables the Creature to resist him , and all his Fiery Darts ; and finally , so to Fight the Good Fight of Faith , as to overcome him , and lay hold on Eternal Life . And this is the Dispensation of Grace , which we declare has appeared to all , more or less ; teaching those that will receive it , to deny ungodliness and worldly lust , and to live soberly , righteously , and godly in this present World ; looking for ( which none else can justly do ) the blessed Hope , and glorious Appearing of the Great God , and our Saviour Jesus Christ , &c. Tit. 2. 11 , 12 , 13. And as from the Teachings , Experience , and Motion of this Grace , we minister to others , so the very drift of our Ministry is to turn Peoples Minds to this Grace in themselves , that they may all come to do , even the good and acceptable Will of God , and work out their Salvation with fear and trembling , and make their High and Heavenly Calling and Election sure ; which none else can do , whatever be their Profession , Church and Character : For such as Men sow they must reap ; and his Servants we are , whom we obey . Regeneration we must know , or we cannot be Children of God , and Heirs of Eternal Glory : And to be Born again , an other Spirit and Principle must prevail , to leaven , season , and govern us , [ than either the Spirit of the World , or our own depraved Spirits ] and this can be no other Spirit than that which dwelt in Christ , for unless that dwell in us , we can be none of his , Rom. 8. 9. And this Spirit begins in Conviction , and ends in Conversion and Perseverance : And the one follows the other ; Conversion being the Consequence of Conviction obey'd , and Perseverance a natural Fruit of Conversion , and of being Born of God : For such Sin not , because the Seed of God abides in them , 1 John 3. 7 , 8 , 9. but through Faithfulness , continue to the end , and obtain the Promise , even Everlasting Life . But we do acknowledge that Christ , through his Holy Doing and Suffering , ( for being a Son he learned Obedience ) has obtained Mercy of God his Father for Mankind ; and that his Obedience has an Influence to our Salvation , in all the Parts and Branches of it ; since thereby he became a Conqueror , and led Captivity Captive , and obtained Gifts for Men , with divers Great Promises , that thereby we might be partakers of the Divine Nature , having ( first ) escaped the Corruption that is in the World through Lust : In short , we do Believe and Confess that the Active and Passive Obedience of Christ Jesus affects our Salvation throughout , as well from the Power and Pollution of Sin , as from the Guilt ; He being a Conqueror as well as a Sacrifice , and both , through Suffering : Yet they that reject his Divine Gift , so obtained , and which he has given to them , by which to see their Sin , and the sinfulness of it , and to repent and turn away from it , and do so no more ; and not wait upon God for daily strength to resist the Fiery Darts of the Enemy , and to be Comforted thro' the Obedience of Faith in and to this Divine Grace of the Son of God ; such do not please God , nor truly are in a state of true Christianity and Salvation . Woman , saith Christ , to the Samaritan , at the Well , hadst thou known the Gift of God , and who it is that speaketh to thee , &c. People know not Christ , and God , whom to know is Life Eternal , John 17. because they are Ignorant of the Gift of God , John 4. 10. viz. a measure of the Spirit of God that is given to every one to profit with , 1 Cor. 12. 7. which reveals Christ and God to the Soul. Flesh and Blood cannot do it ; Oxford and Cambridge cannot do it ; Tongues and Philosophy cannot do it : For they that by wisdom knew not God , had these things for their Wisdom . They were strong , deep and accurate in them ; but alas , they were clouded , shut up , and set farther off from the Inward and Saving Knowledge of God , because they sought for it in them , and thought to find God there . But the Key of David is another thing , which shuts and no Man opens ; and opens , and no Man shuts : And this Key have all they that receive the Gift of God into their Hearts , which opens to them , the Knowledge of God and themselves , and gives them quite another Sight , Taste , and Judgment of things , than their meer Education or Traditional Knowledge afforded them . This is the beginning of the New Creation of God , and thus it is we come to be New Creatures : And we are bound to declare there is no other way , besides this , by which People can come into Christ , or to be true Christians , or receive the Advantage that came by the Death and Sufferings of the Lord Jesus Christ . Wherefore we say , and upon good Authorities , even that of our own Experience , and that of the Scriptures of Truth , Christ will prove no Saving Sacrifice for them that refuse him for their Example . They that reject the Gift , deny the Giver , instead of denying themselves daily for the Giver's sake . O that People were wise , that they would consider their latter End , and the things that make for the Peace thereof ! Why should they perish in a vain hope of Life , while Death Reigns ? Of living with God , who live not to him , nor walk with him ? Awake thou that sleepeth in thy Sin , or , at best , in thy Self-righteousness , and Christ shall give thee Life ! For he is the Lord from Heaven , the quickning Spirit , that quickens us by his Spirit , if we do not resist it , and quench it by our Disobedience ; but receive , love and obey it , in all the Holy Leadings and Teachings of it , Rom. 14. 15. To which Holy Spirit we commend the Reader , that he may the better see where he is , and also come to the true Belief and Advantage of the Doings and Sufferings of our Dear and Blessed Lord and Saviour Jesus Christ , who saves from the Power and Pollution , as well as Guilt of Sin , all those that hear his knocks , and opens the Door of their Hearts to him , that he may come in and work a real and thorough Reformation in , and for them : And so the Benefit , Virtue , and Efficacy of his Doings and Sufferings without us , will come to be livingly applied and felt , and fellowship with Christ in his Death and Sufferings known , according to the Doctrine of the Apostle ; which , those that live in that which made him suffer , know not , though they profess to be saved by his Death and Sufferings . Much more might be said as to this matter ; but to conclude this Subject , we wonder not that we should be mistaken , misconstrued and mis-represented , in what we believe in order to Salvation , since our Betters have been so treated in the Primitive Times ; nor indeed is it only about Doctrines or Principles , for our Practice in Worship and Discipline have had the same Success : But this is what we earnestly desire , that however bold People are pleased to make with us , they would not deceive themselves in the great things of their own Salvation : That while they would seem to own all to Christ , they are not found disowned of Christ in the last Day . Read the 7th of Matthew ; it is he that hears Christ , the great Word of God , and does what he enjoyns , what he commands , and by his Blessed Example , recommends , that is a Wise Builder , that has founded his House well , and built with good Materials , and whose House will stand the last shake and Judgment . For which cause we are often plain , close and earnest with People to consider , that Christ came not to save them in , but from their Sins ; and that they that think to discharge and release themselves of his Yoke and Burden , his Cross and Example ( and secure themselves , by Complementing Christ with his having done all for them , while he has wrought little or nothing in them , nor they parted with any thing for the love of him ) will finally awake in a dreadful surprise , at the sound of the last Trumpet , and that irrevokable Sentence : Depart from me , ye workers of Iniquity , I know you not . Which terrible End , may all timely avoid , by hearkening to Wisdom's Voice , and turning at her Reproof , that she may lead them in the Ways of Righteousness , and in the midst of the Paths of Judgment , that their Souls may come to inherit Substance ; even durable Riches and Righteousness in the Kingdom of the Father , World without end . XV. Of Scripture , Satisfaction , and Justification . BEcause we , with many others , have denied that Ridged Satisfaction which some hold , as that God could not Possibly save Men any other way than by Condemning and Punishing his Innocent Son unto Death , with the utmost Justice and Severity ; and that his Wrath or Justice is now so fully Satisfied for Sin past , present , and to come , as that he will now Look upon Man holy for Christ's sake , tho' unholy in himself , and as if he was in Christ , tho' not a new Creature . We are made Deniers of Christ's Satisfaction at large . Whereas we Sincerely Believe our Lord Jesus Christ was that most acceptable Sacrifice to God for the Sin of Mankind , that whatsoever sin is forgiven , is not forgiven only because of Repentance , but for his sake that dyed , and offered him self through the Eternal Spirit , an Offering once for all . The Doctrine of Satisfaction and Justification truly understood are placed in so strict an Union , that the one is a necessary Consequence of the other , and what we say of them , is what agrees with the suffrage of Scripture , and for the most part in the terms of it ; always believing that in Points where there arises any difficulty , be it from the Obscurity of Expression , Mistranslation , or the Dust raised by the Heats of Partial Writers , or Nice Criticks it is ever best to keep close to the Text and maintain Charity in the rest . We shall therefore first speak Negatively , what we do not own , ( which perhaps hath given occasion to those who have been more hasty than wise to judge us defective in our Belief of the Efficacy of the Death and Sufferings of Christ to Justification : ) As , First , We cannot believe that Christ is the Cause , but the Effect of God's Love , according to the Testimony of the Beloved Disciple John , Chap. 3. God hath so loved the World , that he hath given his only Begotten Son into the World , that whosoever believeth on him should not perish , but have Everlasting Life . Secondly , We cannot say , God could not have taken another way to have saved Sinners , than by the Death and Sufferings of his Son , to satisfie his Justice , or that Christ's Death and Sufferings were a strict and rigid Satisfaction for that Eternal Death and Misery due to Man for Sin and Transgression : For such a Notion were to make God's Mercy little concerned in Man's Salvation ; and indeed , we are at too great a distance from his Infinite Wisdom and Power , to judge of the Liberty or Necessity of his Actings . Thirdly , We cannot say Jesus Christ was the greatest Sinner in the World ( because he bore our Sins on the Cross , or because he was made Sin for us , who never knew any Sin ) an Expression of great Levity and Unsoundness , yet often said by great Preachers and Professors of Religion . Fourthly , We cannot Believe that Christ's Death and Sufferings so satisfies God , or justifies Men , as that they are thereby accepted of God. They are , indeed thereby put into a State capable of being accepted of God , and through the Obedience of Faith , and Sanctification of the Spirit , are in a State of Acceptance : For we can never think a Man justified before God , while Self-condemned ; or that any Man can be in Christ , who is not a New Creature , or that God looks upon Men otherwise than they are . We think it a State of Presumption , and not of Salvation , to call Jesus , Lord , and not by the Work of the Holy Ghost , Master , and he not Master of our Affections , Saviour , and not saved by him from Sin , Redeemer , and yet not redeemed by him from Passion , Pride , Covetousness , Wantonness , Vanity , Honours , vain Friendships , and Glory of this World : Which whoever do , will deceive themselves ; for God will not be mocked ; such as Men sow , such must they reap . And tho' Christ did Die for us , yet we must , by the Assistance of his Grace , work out our Salvation with Fear and Trembling : As he died for Sin , so we must die to Sin , or we cannot be said to be saved by the Death and Sufferings of Christ , or throughly Justified and Accepted with God. But now possitively , what we own , as to Justification comes next . We do believe , that Jesus Christ was our Holy Sacrifice , and Attonement , and Propitiation ; that he bore our Iniquities , and that by his Stripes we were healed of the Wounds Adam gave us in his Fall ; and that God is just in forgiving true Penitents , upon the Credit of that Holy Offering Christ made of himself to God for us ; and that what he did and suffer'd , satisfied and pleased God , it being for the take of fallen Man that had displeased Him : And that by the Offering up of himself once for all , through the Eternal Spirit , he hath for ever perfected those ( in all times ) that are sanctified , who walk not after the Flesh , but after the Spirit , Rom. 8. 1. Mark that . In short , Justification consists of two parts , or hath a two-fold Consideration , viz. Justification from the Guilt of Sin , and Justification from the Power and Pollution of Sin , and in this sense Justification gives Man a full and clear Acceptance before God. For want of this latter part , it is that so many Souls Religiously inclin'd , are often under Doubts , Scruples and Dispondencies , notwithstanding all that their Teachers tell them of the Extent and Efficacy of the first part of Justification . And it is too general an Unhappiness among the Professors of Christianity , that they are apt to cloke their own Active and Passive Disobedience , with the Active and Passive Obedience of Christ . The first part of Justification , we do reverently and humbly Acknowledge is , only for the sake of the Death and Sufferings of Christ ; nothing we can do , though by the Operation of the Holy Spirit , being able to cancel Old Debts , or wipe out Old Scores : It is the Power and Efficacy of that Propitiatory Offering , upon Faith and Repentance , that Justifies us from the Sins that are past , and it is the Power of Christ's Spirit in our Hearts that purifies and makes us acceptable before God. For till the Heart of Man is turned from Sin , God will never accept of it : He Reproves , Rebukes , and Condems those that entertain Sin there , and therefore such cannot be said to be in a Justified State ; Condemnation and Justification being Contraries : So that they that hold themselves in a Justified State , by the Active and Passive Obedience of Christ , while they are not Actively and Passively Obedient to the Spirit of Christ Jesus , are under a strong and dangerous Delusion , and for crying out against this Sin-pleasing Imagination , not to say Doctrine , we are Staged and Reproached , as Deniers and Despisers of the Death and Sufferings of our Lord Jesus Christ . But be it known to such , they add to Christ's Sufferings , and crucifie to themselves afresh the Son of God , and trample the Blood of the Covenant under their Feet , that walk unholily under a Profession of Justification ; for God will not acquit the Guilty , nor justifie the Disobedient and Unfaithful . Such deceive themselves , and at the Great and Final Judgment their Sentence will not be , Come ye Blessed , because it cannot be said to them , Well done Good and Faithful , for they cannot be so esteemed that live and die in a Reproveable and Condemnable State ; but , Go ye Cursed , &c. Wherefore , Oh Reader ! Rest not thy self wholly satisfied with what Christ has done for thee in his Blessed Person without thee , but press to know his Power and Kingdom within thee , that the strong Man , that has too long kept thy House , may be bound , and his Goods spoiled ; his Works destroyed , and Sin ended ; according to 1 John 3. 7. For which end , says that Beloved Disciple , Christ was manifested , that all things may become New ; New Heavens , and New Earth , in which Righteousness dwells . Thus thou wilt come to glorifie God in thy Body , and in thy Spirit , which are his ; and live to him , and not to thy self . Thy Love , Joy , Worship , and Obedience ; thy Life , Conversation , and Practice ; thy Study , Mediation , and Devotion , will be Spiritual : For the Father and the Son will make their abode with thee , and Christ will manifest himself to thee ; for the Secrets of the Lord are with them that fear him : And an Holy Unction or Anointing have all those , which leads them into all Truth , and they need not the Teachings of Men : They are better Taught , being Instructed by the Divine Oracle ; no bare Hear-say , or Traditional Christians , but fresh and living Witnesses : Those that have seen with their own Eyes , and heard with their own Ears , and have handled with their own Hands the Word of Life , in the divers Operations of it , to their Souls Salvation . In this they Meet , in this they Preach , and in this they Pray and Praise . Behold the New Covenant fulfilled , the Church and Worship of Christ , the Great Anointed of God , and the Great Anointing of God , in his Holy , High Priesthood and Offices in his Church . XVI . Concerning the Resurrection . BEcause from the Authority of Holy Scripture , as well as right Reason , we deny the Resurrection of the same gross and corruptible Body , and are neither over Inquisitive , nor Critical about what Bodies we shall have at the Resurrection , leaving it to the Lord , to give us such Bodies as he pleases ( and with that we are well pleased and satisfied , and wish all others were so too . ) From hence we are made not only Deniers of the Resurrection of any Body at all , however Spiritual , or Glorified , but Eternal Rewards too . Whereas , if it were true , as it is notoriously false , we were , indeed , of all Men most Miserable : But blessed be God , it is so far from being true , that we most stedfastly believe , that as our Lord Jesus Christ was raised from the Dead , by the Power of the Father , and was the first Fruits of the Resurrection ; so every Man in his own Order shall arise , they that have done well to the Resurrection of Eternal Life , but they that have done Evil to Everlasting Condemnation . And because we are a People , whose Education hath not afforded us an Accuracy of Language , some Passages may perhaps have been mis-express'd , or improperly worded ; as for Instance , One of us hath denied in his Book , the Soul to be Finite , by which he plainly meant Mortal , or Final ; to die , or have an end , which Finis signifies , from whence Finite comes , our uncharitable Opposers have concluded , we hold the Soul to be Infinite , and consequently God : Whereas the Words before and after , as well as the Nature of the things , shews plainly , he only meant that it is Eternal , and so not Finite ; that is , not Terminable , or that which shall come to an end . And also , because we have not declared our selves about Matters of Faith , in the many and Critical Words that Man's Wisdom teacheth , but in the Words which the Holy Ghost teacheth , we have been esteemed either Ignorant or Equivocal and Unsound : Whereas it is really Matter of Conscience to us , to deliver our Belief in such Words as the Holy Spirit in Scripture teacheth ; and if we add more for Illustration , it is from an Experience of the Work of the same Spirit in our selves , which seems to us the truest way of Expounding Scripture , in what concerns Saving Knowledge . XVII . Concerning Separation , &c. BEcause we are separated from the publick Communion and Worship , it is too generally concluded , that we deny the Doctrines received by the Church , and consequently introduce a new Religion : Whereas we differ least , where we are thought to differ most : For setting aside some School Terms , we hold the Substance of those Doctrines believed by the Church of England , as to God , Christ , Spirit , Scripture , Repentance , Sanctification , Remission of Sin , Holy Living , and the Resurrection of the Just and Unjust to Eternal Rewards and Punishments . But that wherein we differ most , is about Worship and Conversation , and the Inward Qualification of the Soul by the Work of God's Spirit thereon , in Pursuance of these good and generally Received Doctrines . For 't is the Spirit of God only Convinces and Converts the Soul , and makes those that were Dead in Trespasses and Sins , and in the Lusts , Pleasures , and Fashions of this World , alive to God ; that is , Sensible of his Mind and Will , and of their Duty to do them ; and brings to know God , and his Attributes , by the Power of them upon their own Souls ; and leads to Worship God rightly , which is in his Spirit , and in Truth , with Hearts Sanctified by the Truth , which is a living and acceptable Worship , and stands in Power , not Formality , nor in the Traditions , and Prescriptions of Men , in Synods and Convocations , but in the Holy Spirit . First , in shewing us our real Wants ; and then in helping our Infirmities with Sighs and Groans , and sometimes Words , to pray for a suitable supply for which we in our Meetings wait upon God , to quicken and prepare us , that we may worship him Acceptably and Profitably , for they go together . Now because we are satisfied that all Worship to God , and Exhortations to Men , as Praying , Praising , and Preaching , and every other Religious Duty ought to be Spiritually Performed ; and finding so little of it among Professors of Christianity ; the Spirit of God having not that Rule and Guidance of them , in their Lives and Worship , as It ought to have ; and seeing them too generally satisfied with a Ministry and Worship of Man's making , being not qualified , nor led by God's Spirit thereunto ; we cannot find that Comfort and Edification our Souls crave and want under so cold a Ministry and Worship . And for this cause , and no presumptious Contempt , or selfish Separation , or worldly Interests are we , and stand we at this day , a separate People from the Publick Communion ; and in this we can comfortably Appeal and Recommend our selves to God , the great and last Judge of the Acts and Deeds of the Sons of Men. Lastly . BEcause at the time of our Friends first appearing in this Age , there were a Sect of People , newly sprang up , and truly called Ranters , that were the Reverss to the Quakers ( for they feared and quaked at nothing , but made a mock at Fearing of God , and at Sin , and at Hell ) who pretended that Love made Fear needless , and that nothing was Sin , but to them that thought it so ; and that none should be Damned at last , whose extravagant Practices exactly corresponded with their Evil Principles : From hence , some , ignorantly , and too many maliciously involved us and ours with them ; and many of their Exorbitances were thereby placed to our account , tho' without the least Reason , Truth , or Justice . And because some that were convinced of God's Truth , afterwards dishonoured their Profession , thro' their Unfaithfulness to it ; and that some , out of weakness perhaps , may have improperly worded what they intended to say , the whole Body of our Friends have been made Criminal , and the Religion or Principles we profess , have been condemned , and represented to the World as Heresie and Blasphemy ; an Usage so unjust , that doutless , according to Lex Tallionis , our Adversaries would think it intolerable to be so treated by us . But as we desire not to render Evil for Evil , our Great Bishop having taught us another Lesson , and better Practices , so we desire God Almighty to forgive our Causless Enemies , for his Son's sake , as we most freely and heartily forgive them : Believing some may be zealously affected for their Educational Form of Religion , and as zealous against us for our Separation , and we are the more inclined to judge so , because many of us were once in the same way , and had such thoughts of those that were gone before us . But it hath pleas'd the Father of Mercies , to do by many of us , as he did by Saul , that Zealous , though Mistaken Persecutor of the sincere Followers of Jesus Christ , Acts 9. 3 , 4 , 5 , 6. For as we heard an unusual Inward but Powerful Voice , so we also had a more inward clear and distinguishing Sight , by the Illumination of that Light which was more than Natural , and shined into our dark and sinful Hearts , 2 Cor. 4. 6 , 7. Letting us see them , as they really were in God's sight , which naturally affected us with deep Sorrow , and true Humiliation ; making us willing to be any thing he would have us be , provided we might have some sense of his Love and Favour towards us . And blessed be his Holy and Excellent Name , we can , without Vanity , say ( generally speaking ) We were not disobedient to that Heavenly Vision ( Acts 26. 19. ) we had of Him , our Selves , the World , and that Profession of Religion , where we had our Education , And since by that sight God gave us , we saw he was Pure and Holy , and that without Holiness none ever could , or can see him to their Joy , and that we were unfit to approach his holy Altar ; yea , the whole World lay in Wickedness ; and that Profession of Religion , where we had our Education , was so far from having the Power of Godliness , that for the most part it wanted the right Form ; from such therefore , we had a Divine Authority , to turn away , 2 Tim. 3. 5. Which we did , not in a vaunting Mind , but with great Sorrow ; wanting to know where the Great Shepherd of the Sheep sed his Flock , Can. 1. 7. For we desired to be not of those that turned aside from the Footsteps of the Flocks of the Companions . Nor was it Affectation to Popularity , Singularity , or Novelty , that induc'd us to a Separation ; but a fervent desire to know the Lord , and the Work of his Translating Power upon our Souls , being in earnest for Heaven , tho' for it we lost all our Earthly Enjoyments , Heb. 11. 14 , 15 , 16. In this solitary and seeking State , it pleased the Lord to meet with us , and gather us into Families , or Religious Societies , according to Psalm 58. 6. And tho' it hath been a dear Separation to us , considering it cost us the loss , at least , of all things , and the great Sufferings and Afflictions that have attended us in this despised Way , which Men have call'd Heresie , yet the Lord hath blessed us in it , with the Enjoyment of his Blessed Presence , to our unspeakable Joy and Comfort . To conclude , as it hath pleased the Lord to bless us , in the way we have hitherto been helpt to walk in , with that great Blessing which ushered in the Birth of our blessed Lord into the World , viz. Glory to God , Peace on Earth , and good Will to Men : So we earnestly desire the same upon all our Neighbours : For though we may not be all of one Mind in some Doctrinal Parts of Religion , we must 
A54229	----	A third letter from a gentleman in the country, to his friends in London, upon the subject of the penal laws and tests Penn, William, 1644-1718. 1687 Approx. 36 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54229 Wing P1381 ESTC R5099 12187547 ocm 12187547 55852 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54229) Transcribed from: (Early English Books Online ; image set 55852) Images scanned from microfilm: (Early English books, 1641-1700 ; 615:12) A third letter from a gentleman in the country, to his friends in London, upon the subject of the penal laws and tests Penn, William, 1644-1718. 19 p. Printed for J.H. and T.S. ..., London : 1687. Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Church and state -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Third LETTER From a Gentleman in the COUNTRY , To his Friends in LONDON , Upon the Subject of the Penal Laws and Tests . Licensed , May the 16th 1687. LONDON , Printed , for J. H. and T. S. and to be had of most Booksellers in London and Westminster , 1687. My Honoured Friends , SInce my last Letter was so happy as to please more of the Party than my first Offended , and that even those are somewhat softened by it , I prevail'd with my self , once more , to give you my thoughts upon the same Subject : And though I think the Objections you have sent me , are come too far for an Answer , yet I will give you mine , with all the plainness , brevity and temper I can ; for they that seek the publick good , are not to be nice in their endeavours for it ; and such who go upon Principles , have the advantage of being secured by their Sincerity , even where their mistakes cannot be defended . But as I think I am not in the wrong , so I sincerely profess , if I knew I were , no temporal consideration should engage me against my Opinion ; for though I am for the Liberty of persuing ones own Judgment , I abhor the Latitude of Dissembling it . But to the point before us . You tell me , that the generality of the Soberest and Wisest of those , that would be esteemed Members of the Church of England , of your Acquaintance , do declare , They have no Aversion for Liberty of Conscience , and that they always liked an Indulgence to Dissenters , but they are angry at the present manner of it , and with the Addresses of Thanks the Dissenters have made to the King for It. To say nothing then of who they were that made the Penal Laws , or by whom they were Executed , or upon what Motives ; and less , what Prejudices thereby have followed to the Persons and Estates of Thousands of the Kings Subjects ( because that History might look harsh , and I resolve to be as healing as I can ) Let me ask , why these Gentlemen should be offended at the way of the Ease the King has graciously given ? 'T is certain , that some of them reproach'd the severe Conduct he has chang'd , and thought it ill in the Government to expose so many useful Men in their Persons and Estates to a pack of lewd Informers , that yet now quarrel the stop he has given to those severities . They will , I hope , pardon me if I say ; Christ's Answer to the Pharisees about the breach of the Sabboth came in my mind upon reading their Objection , What man among you that should have a Sheep fall into a Pit on the Sabboth day , will , not lay hold on it and lift it out ? He excused David and the Priests in a Case of the like nature , and thought a good deed was to be done at any time , when he healed the poor man. This was he that preferred Mercy before Sacrifice , and exalted the good Nature of the Samaritan above the strict Priest and Levite , that with all their Reverence to the Law , left the Rifled and Wounded unregarded . But to turn the stile of the Discourse : Why should any of the Church of England be offended , when it is a less Power than has been publickly maintained by the most venerable of their own Clergy , in all times since the Reformation ? You will find Arch-Bishop Whitgift , in his Letter to Q. Elizabeth , asserting her Power in Ecclesiastical Matters to rest wholly and absolutely in the Queen , & that he advises her , by no means to allow the Parliament to have the fingering of those things ; and that what Cannons were made by the Clergy in Convocation , by her Majesties Authority , might be OBSERVED or ALTERED at HER PLEASURE . And in another Letter to the Lords of the Council , he tells them , that the Queen her own self , had in express Words , immediately committed Causes Ecclesiastical to him , as to one , who was to make Answer to God and her Majesty in that behalf , and not to their Lordships , wherein , as he supposed , he had no Judge but her self . Arch-Bishop Laud , and Bishop Sanderson , Dr Heylin , Dr Hicks and several other dignified Divines of the Church of England , all grave and learned Authors , follow the same Sentiments touching Regal Power , in a more extended manner , as you may shortly see by an Ingenious hand , who hath exactly Transcribed their own Writings in this great Point . But in general , it is resolved by Dr Starky , in his Assise Sermon at St Edmonds-Bury , concerning the divine obgation of human Ordinances , Printed by John Field , Printer to the University of Cambridge , 1668. That Constitutions , as they had their Original and Establishment from the Reason of the supream Magistrate , consulting for the conveniency and good of the Society , so the condition of things and State altering , upon their Burthen and Inconvenience , may , by the Authority that established them , be altered , suspended , abrogated , and taken quite away . Thus a Divine of the Church of England ; but to proceed on that Lesson , argumentum ad hominem . For what greater Injury ( saith he ) canst thou put upon thy careful Governour , then when his Contrivances and Determinations are published for publick good , that his Directions should be Contemned , and by thy Rebellion that thou shouldst suggest to others ( what our disorderly nature is too ready to suspect ) that their Rules are the Results of erronious and corrupt men , which ought to be lookt upon as the determinations of sacred Authority derived from a most wise and just God. But if this were not so , is it the same thing to dispence with a Temporary , as a fundamental Law ? With that which says , thou shalt not go to a Conventicle , as with that which says , thou shalt not Kill or Steal ? are there not some Laws that are of that moral and enduring nature , no time or accident of State can Dispense with ? and such Laws as are so specially accommodated , that the reason of them may not live three Years to an end ? The Penal Laws about Religion were made for fear that divers Opinions in one Country might endanger the Government , & time shows us that nothing hazards it more then their execution . T is plain it puts us in a state of force , and that therefore People fly the Kingdom , and Trade dwindles to nothing : And since all Countrys are greater by their People and forraign Commerce , than by their Soyle and Domestick Labour and Consumption , whatever lessens them , impoverishes and weakens the Kingdom . Who will Trade where his gettings are none of his own ? or live , where he is not sure of his Principle ? Which is the Case of Dissenters in a Country using coertion for Religion . And when all this is said , the King is pleased to refer the matter to the concurrence of a Parliament , and such Power for the good of the Publick , was never denied by any man of sence , any where , to the wisdom and necessity of Government , and It must ever rest with that part of it , which is by the Constitution always in the way , which , we all know , our Parliaments are not . This Declaration seems to me no more than a Royal Bill without Doors , informing the Kingdom of his Majesties mind , and preparing both Houses to make it the Subject of their next Session : And I don't think I shall ever see a Parliament in England break with a King of his Justice and Valour , upon so reasonable and popular a Point . But to be free , it looks ill in any of the Sons of the Church of England , to Scandal this ease with the irregularity of the way of it , when nothing is more evident than that they cannot do it without flying in the face of that Loyalty , which made that Church so famous in 41. For as then the Distinction of the Natural and Political capacity of the King , was the great Doctrine of the Parliament against several Acts of State , which in part , gave rise to the misunderstandings and Wars that followed . So 't is certain , that the Generality of the Church of England opposed it as a pernitious Principle to the Monarchy , and rather than suffer so Plebean a notion to take place in the Government , drew their Swords for the Soveraignty of the Crown ; and we all know what endeavours have been used , and by whom , since the late Kings Restoration , to Damn that distinction as the very seed of Rebellion . This Reflection makes me beseech the dissatisfied Sons of the Church to Consider , how much wiser it were to approach the King with all possible Candour and Decency , and by assuring him , that their concern looks no further , than such a Legal and uncoercive security for themselves , as at the same time that others are safe from them , by the repeal of the Penal Laws , the Church may be secure that no one of those interests shall invade her Rights and Possessions , he may be induced to imbrace the Mediums that in such an occasion it were the easiest thing in the World to find , as well as that they might be the most agreeable and honorable in themselves for all our happinesses . Let her then betake her self to think of some happy expedients , and rebuke those Members of her Communion , that run up and down with the falsest , as well as angriest aggravations ; that we may all yet meet in some general and national Principle to adjust our several Interests upon . For can she take it ill of the King , that he receives the Dissenters as near him for his interest , as 't is plain she would take them to her for her security ? the Objection she makes against their former Disloyalty , vanisheth with their present Adherence and her Dissent ; for it both shows they are for the Government when that is for them , and that even she her self is for it no longer ; nay , it will be said by some , nor so long ; for she is ( say they ) not satisfied to be safe , nor yet to keep the Chair , nor will she thank the King for that , unless others may be confounded that cannot offer at her Altar ; who , as bad as they are , for this Gracious Reprieve , think him not only worthy of their thanks , but of their Estates and Lives when he wants them on so glorious an occasion : And it is not the foolishest thought that may come in her head , that having once lost the King to the side against which she could not maintain his Father , her case must be desperate upon the Contest , which God forbid . I confess , when I consider the Idea we have been taught to have of a Popish King , and what Persecuting , Massacring Murdering work was necessarily to attend his Raign , I cannot but say , I think the Church of England securer , in this Raign , upon the Kings Declaration , than any other worldly support she can flatter her self with ; and not to thank him , for an assurance she desir'd , and that is so generously given for a King of his circumstances , from whom , we were told worse things would have followed , and then too , when too many of her Children would indiscreetly have provok'd other resolutions , shows her less Christian and civil then I believe she desires to be thought , and I hope , upon the main , she deserves . But you tell me , that this liberty is by divers persons rendered dangerous to the Monarchy , in that it strengthens the hands of those People that have always been for a Common-wealth : This looks very kind and dutiful to the Royal Family : But tho no body more affectionately wishes the preservation and just succession of it than my self , I can't forbear to charge the Objection wit extream weakness , for it is remov'd with a word ; the King has an Army , Is that the way to set it up ? And what he leaves , his Children will finde . Is the love of Power first objected , and then a design to make a Common-Wealth with it ? But they will say , tho it ben't his design , it is consequent upon his measures . But I must tell them , no story shows us , that ever any Government was changed , making the People of it easie ; but often t'other way : Nor is it to be thought , that folks will Plot to loose , what they might be driven to Plot to get . Let the Church think as hardly of Dissenters as she will ; they cannot be any longer in pain when they are made easie . Besides , what have they further to seek , or which way can they possibly agree it ? While their Conscience and Property are safe , they have no more to ask , and no body was ever against that , which is for them ; nor any Government indanger'd by the People it seeks to preserve . The King has begun to show his inclinations to make us all easie & safe , and it will be her fault if we are not so , quickly and intirely . This is the way to prevent the mischiefs she fears ; and what she would have done in their case , to have prov'd her self a better Christian or a better Subject I can't tell . But 't is certain that the Church , by the power of the Monarchy , endeavour'd their ruin : That they fell in with that side that favoured their releif , is as true : Were it not better that 't were out of the power of both to do the same thing over again ? one to engage the Crown , and t'other to oppose it , for t'other Worlds matters ? Doubtless it were , and this Liberty must be the way . Those times , I am sure , have a double instruction to the present Church of England ; One , that she be not too stiff against a reasonable Accomodation ; the Other , that to support her self in it , she falls not into the inconveniencies she has objected against the Dissenters , whilest under far less provocation , if any at all . Let her remember , 't was her cause that first engaged the Kings Father , and by consequence , banisht his Brother , and nothing else but this Kings tenderness , least he should be too early with her in Declaring for Liberty of Conscience , when he came to the Crown , gave opportunity for the late Western Rebellion : For as he hath well observed in his Speech to the Council , how much the want of it went to promote our civil Wars , so 't is certain , that had he declared for Liberty of Conscience , when he told us of his Religion , there had been no Rebellion in the West : But the mis-guided Duke of Monmouth might have had his share at Buda , and the unhappy People of his train been alive at their Vocations . And if this delay was not for want of an Opinion that Liberty of Conscience was a just , necessary and popular thing , but his regard to the Church of England , that had serv'd him well , and might not presently take it the right way , or be prepared to fall in with him upon that interest , 't is certainly the highest proof how greatly he valued her concurrance , and desir'd to rely upon her Duty , Service and Friendship , and consequently , how much she is obliged to his goodness , and those of her Sons are in the wrong , that carry a present distance and coldness to his Administration . And when all is done , the King in this very point has but persued the sense of a Parliament very freely chosen ; for in that last Westminster Parliament , when the House of Commons apprehended their Dissolution , and that the black Rod was near the door to that purpose , they came to several Dying Votes , as a Legacy of their Aversion to the Court , and their Court to the King , dom , among which , this was not the least . Resolv'd , That it is the Opinion of this House , that the Prosecution of Protestant Dissenters , upon the Penal Laws , is at this time grievous to the Subject , a weaking of the Protestant Interest , an Encouragement to Popery , and dangerous to the Peace of the Kingdom . If the heat of those times could have left those two angry words out , it had carried the general Liberty now desired , and nothing would have hindred it in a time like this , with such a Parliament as that . For in the Raign of a King of a Popish Religion , that we laboured so much to Disappoint , to desire no more at our hands , after our fears of so much more than a meer Liberty of Conscience , indifferently fixed to all Dissenters , is such a Cure of our Fears , and an Assurance of all we can wish , that , we must be wanting to our selves in Wit , as well as to the King in Gratitude , if we reject the motion . Let her therefore be confident nothing excluded the Papists then , but our Apprehentions that they strove for all at our Cost ; and if we are offer'd to be secur'd against such Jealousies , a Parliament so Chosen , would naturally comprise them . But you tell me , that two things stick yet with Divers persons of that Church : One , That it is not reasonable the Dissenters should expect that they should pluck the Thorn out of their foot to put it in their own . The other , That in case the Penal Laws and Tests were removed by this Church-Parliament , another might be packt that might turn both Laws and Test upon th● present Church . In the first place , t is granted then , that the Laws are a Thorn in the Foot of the Dissenters . Is it not as just to think it ought to be pluck't out , and if the Church of England will do nothing towards it , are they not excusable that endeavour it themselves ? Tho when one enquires , first , who put the Thorn in , and next , that there is no necessity that she must put it into her own Foot , because she plucks it out of theirs ; it should not be so hard to perswade her to pluck it out , and in my Opinion , it should be as easie to fling it away , that it may trouble no body else for the future . But that perhaps she thinks is not possible to be done , and that impossibility is given for the reason , why she chuses to leave it where it is ; which naturally introduces my Answer to the second Objection viz. That if the Penal Laws and Tests were remov'd by this Church Parliament , another might be packt which might turn both Laws and Tests upon the present Church . In my last Letter , said something , that ought in my Opinion , to satisfie the most jealous in this particular : For first , all agree it is impossible to Repeal the Laws and Tests without a Parliament . Secondly , 't is not to be thought that the present Parliament will do it , without such a Provision as will secure us in the Point feared . To say there is none , is ridiculous ; for who can tell , what they may think upon , or from other heads , what may occur to them ? If they won't Repeal them , let us suppose an other Parliament , as freely Chosen at least ; can we imagin that such a Representative will be less careful to secure us against our fears , tho they were more inclinable to abolish those Laws ? If then both are like to go together , be it by the present , or another Parliament , I see no insecurity that is like to follow , either to the Church of England , or her Protestant Dissenters , who in that respect , are equally concerned , with her self . And for packing of a Parliament , if that were the business and Design at last ; why is it not attempted at first ? Certainly it is so easie to be done , that if the King did not seek a more agreeable , and lasting security to his Friends , to wit , a National one , there are men enough of no Religion to be packt to morrow , that would first conform to the Laws and Tests , and then mercenarily take them away . I know there are silly People of all Parties , for whom no body can answer ; but , t is astonishing , that such a jealousie should have so much room with men of any share of sense , that if this Parliament should Repeal the Laws and Tests , the Papists in the next , would come into Parliament , and then make their Religion National at our charges . For , First , it supposes no other expedient , which is easie to be found and obtain'd , or let the other remain . Secondly , it supposes that Roman Catholicks will be chosen , or return'd , tho they are not chosen ; The one 't is certain we don't fear , and methinks they only should be afraid of the other ; for since they cannot be their own security , and this they declare , by seeking a National one ; If the first would do , why don't they begin upon it , and pack a Parliament presently , and Repeal the Laws and Tests without any more to do ? And if they don't do this , not because they can't think upon it , but because they don't think it worth trying , why should they attempt by such a way an harder thing ? for no body would take it so ill of them to Repeal the Laws that vex them by an Indirect way , as they would if they went about to make their Religion National by it , and if they think it not assuring enough for the lesser , can they be tempted to imbrace it for effecting of the greater point . Some of them have read the Histories of their own Country , and can't but remember , that in times , even of their own Religion , Parliaments ill Chosen came to ill Ends. That the twenty first of Richard the second Repeal'd the Acts of the Parliament of the eleven of the same King ; and that the first of Henry the fourth , Repealed the twenty first of Richard the second : And that the thirty ninth of Henry the sixth , Repealed the Laws of the 38th of the same King , & Damn'd that Parliament , because VNDULY Elected ; which is the packing meant in the Objection : So that 't is not worth while to attempt it . If such a Parliament could be Immortal , or were able to Charm successive Raigns , or were not a violation of the Constitution of Parliaments , and of one of the tenderest points in our Government , or did not break faith with mankind , when most obliged to make a straight step , and by all this , treasure up wrath against the day of wrath upon the whole Party , which must dawn at the setting of our present King , it were something : but when all this will follow , as certain as the Night does the Day , To break all bounds of Law , and go by open Force , were an honest and wise thing to such a wooden Invention of Law , as this would be to all men living of common sence , and to the Ages that shall follow us , who of right , will have the censuring of our Actions . What then is left us , but to embrace this Gracious tender , and all Parties to meet the King in those methods , that are most likely to establish it with the greatest , satisfaction and certainty ? If no other security can be had , I say then , let this that is , remain , if there may be such a thing , why should we not imbrace it ? The Church of England disclaims Severity and Partiality , then let her part with those Instruments of both , and not suspect the shaking of the Laws of Property , for stopping the execution of the Laws that undermine it . I leave one Consideration with her , and so shall leave you at this time ▪ Let nothing that is Vnfair , or Indirect lie at her Door , I beg her , for Gods sake . Ought she to differ thus with any body ? and less with such a King , upon a point she cannot maintain , and that is better left then kept , take the Question , either as to Right or Prudence ? I will not be very particular , but enough to make way for a fuller discourse on the Subject . The Tests , the chief , if not the only thing in debate , have they any Foundation in our Constitution ? Should a Mans being of any Religion , hinder him from serving the Country of his Birth ? Does his going to a Conventicle naturally unqualifie him for a Constables Staff ? or believing Transubstantiation , render him uncapable of being a good Clark ? It were as reasonable to say , that 't is impossible for a Phanatick to be a good Shoomaker , or a Papist a good Tayler . The very Notion is Comical , And that must ever be the Consequence of going out of the way , and serving the Publick with such a Byass to a Party , for that is the softest way of speaking of the Error . But when we consider the Test in Relation to the Parliament , where the Objection lies strongest against the Repeal , it appears not one jot less unreasonable to continue it : For an Opinion of Religion is made to deprive a Peer of the highest Right of his Peerage : True , he is not totally Destroyed , but he 's Gelt of his chiefest Priviledge . For tho he looses not his Title , he has little else left him , Can the Peers of England to serve a turn , so mutely suffer a President to continue , that shakes their hereditary share in the Government , and so essential a part of our ancient & celebrate Constitution , and by which 't is made impossible to have an unconcerned House in Judgment ? Let us but look back to Seventy Five , and see what was done then , by divers Lords , in a case of this nature ; I will but repeat the Test and their Protest . I A. B. do declare , That it is not Lawfull , upon any pretence whatsoever , to take up Armes against the King , and that I do abhor that Trayterous Position of taking Arms by His Authority against His Person , or against those that are commission'd by Him in pursuance of such Commission ; And I do swear that I will not at any time endeavour the Alteration of the Government , either in Church or State , so help me God. The debate lasted Five several days before it was committed to a Committee of the whole House , which hardly ever happened to any Bill before : The Debates , were managed chiefly by the Lords , whole Names you will find to the following Protestation . We whose Names are under Written being Peers of this Realm , do according to our Rights and the ancient Vsage of Parliaments , declare that the Question having been put , whether the Bill ( entituled an Act to prevent the danger which may arise from Persons disafftected to the Government ) doth so far intrench upon the Priviledges of This House ; that it ought therefore to be cast out . It being resolved in the Negative , We do humbly conceive that any Bill which imposeth an Oath upon the Peers with a Penalty , as this doth that upon the refusal of that Oath , They shall be made uncapable of Sitting and Voting in this House , as it is a thing unpresidented in former Times , so is it , in Our . humble Opinion , THE HIGHEST INVASION OF THE LIBERTIES AND PRIVILEDGES OF THE PEERAGE , that possibly may be , and most destructive of the Freedom , which they ought to enjoy as Members of Parliament , because the Priviledge of Sitting and Voting in Parliament , is an Honor they have BY BIRTH , and a Right so INHERANT IN THEM , AND INSEPARABLE FROM THEM , AS THAT NOTHING CAN TAKE IT AWAY , but what by the Law of the Land , must withal , take away their Lives , and corrupt their Blood ; upon which ground we do here enter our Dissent from that Vote , and our Protestation against it . Buckingham Bridgwater Winchester Salisbury Bedford Dorset Aylisbury Bristol Denbigh Pagitt Holles Peter Howard E. of Berks Mohun Stamford Hallifax Delamer Eure Shaftsbury Clarendon Grey Roll. Say & Seal Wharton To say nothing here of the matter of the Test , 't is plain from the extent of their Argument , they were against all Tests that depriv'd Peers of this fundamental Right of Peerage , and that nothing could , in their opinion , do it , but such crimes as tainted their Blood and took away their lives . I know not if those living are still of that minde , but the honour I have for their Understanding and Integrity forbid me to doubt it . Now pray Suffer me to turn the Tables , and ask our Church-men one Question in the Language of their Fears ; Can the King makes Lords , and pack an House of Commons , that shall first take , and then abolish the Test ? Why then , it is not so great a security as they imagin ; and it is hardly worth while to be so stiff to support it . But by the same reason that they can Repeal this , they may Enact another , and if so , may not the House of Peers be quickly another set of Men ? For that Fire that Rosts a Goose can Rost a Gander . What Tides are these in Government ? and what State is safe , or happy , whose Foundations float upon such movable measures ? Besides , the Lords intended to be made the example of our Power in this affair , were generally observed to be some of the steadiest and best Voters upon all Questions that concern'd our Publick Right . I have done with this . T'other part of my Consideration is the other part of our Parliament , the House of Commons I mean. And here we are taught to believe , the Peoples choice is the Representatives Authority ; and if that be true , it is somewhat hard to imagine which way they can hinder a man from Session that the People have freely chosen . I grant , that where Competitors have made an Election disputable , the final Judgment is in the Representative Body ; but I cannot comprehend how that House can ever make void an undisputed Election , and such is a free choice of the People , of any County or Borrough ; and yet that is the very business of the Test of Seventy Eight . For if I believe the Doctrine of Transubstantiation , I cannot possibly fit in Parliament , let my Election , Ability , Integrity be what they will. In this matter , let us lay aside Prejudice , and look beyond Transubstantiation , like English-men , jealous of our Rights ; for here seems to be the Snake in the Grass ; what ! shall Opinion give rule to our Properties , and ( like Daniels King ) change Times and Laws at Pleasure ? There is nothing more miserable in Government then that it must alter with Religious Opinion , which yet we are not assur'd men shall not change , and that often in an Age. I say , this does not Rest at Transubstantiation ( tho if it did , and it were not just , 't were no argument to a good man ) The same Power that is assumed in that case , may make a Test of what it pleases , and a Mans Dissent , a reason of Exclusion from Session in Parliament , let not this be . We usually say , no Stream rises higher then its Fountain , and whether this sort of Testing be not an Inversion of the natural Current of Power , may not be amiss for English-men to deliberate : Nay , if it be not a breach of that part of the Constitution of the Government : For if those whom the People chuse , the Representatives may reject , for a reason of their own , that in the nature of Civil Government can be none , the Electors and Elected must needs be Divided , in that the one makes void the Power of the other , tho it be that by which the first House of Commons sat , and is the natural Authority of every House of Commons in this Kingdom . Nothing , in my Opinion , can cure this mischief better than a due consideration of the true nature of things : What properly falls under our Cognizance , and what not ; and then to adapt proper and sutable means to the just ends we aim at : For if the major vote in things not to be voted , could give any weight or Sanction , 't is to be feared the Jews were too much in the right , when they cryed , we have a Law , and by our Law he ought to Dye , however , upon these Principles , nothing is plainer than that every Martyr was felo de se , and Dyed a Malefactor instead of a Saint . Let us then be deliver'd of all Tests that run not on the side of the old Government of England ; and if we must have a Test , I shall pray that it may be translated from TRANSUBSTANTIATION to PERSECUTION . That is to say , that no Man shall propose or consent to any thing in Government within this Kingdom , that may infringe the Conscience or Property of any man in it ; for upon that ancient Policy our Government began ; and let the Excommunication and Anathama of the Government pass upon that Offender , to his perpetual civil Damnation . I shall say no more to you now , what ever I may do at another time , but that you use the utmost of your endeavours , to promote Piety and Charity : And as on the one hand , with all imaginable softness , you strive to oblige the Members of the Church of England to an impartial Consideration of these things , so on the other hand , you advise all Dissenters to Govern themselves towards those Gentlemen , in the use of this Liberty , with a decent and friendly Behaviour : Who knows , but that Conduct , with a little Time , may give them that sight of their Interest , and dispose them to those Compliances , which may end this present mis-understanding in the happiest civil Union , that any King and Kingdom were ever blest with . God of his Infinite Mercy grant us this great Blessing , and his Grace to use it , Amen . Once more , yours , with all my Heart , FINIS . 
A54230	----	Three letters tending to demonstrate how the security of this nation against al future persecution for religion lys in the abolishment of the present penal laws and tests, and in the establishment of a new law for universal liberty of conscience Penn, William, 1644-1718. 1688 Approx. 31 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54230 Wing P1383 ESTC R40056 18675015 ocm 18675015 108150 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54230) Transcribed from: (Early English Books Online ; image set 108150) Images scanned from microfilm: (Early English books, 1641-1700 ; 1659:7) Three letters tending to demonstrate how the security of this nation against al future persecution for religion lys in the abolishment of the present penal laws and tests, and in the establishment of a new law for universal liberty of conscience Penn, William, 1644-1718. 27 p. Printed, and sold, by Andrew Sowle ..., London : 1688. Attributed to Penn by Wing and NUC pre 1956 imprints. "With allowance." Reproduction of original in the Harvard Law School Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Liberty of conscience. Dissenters, Religious -- England. Church and state -- England. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2005-11 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THREE LETTERS Tending to demostrate how the Security of this Nation Against al Future Persecution FOR Religion , Lys in the Abolishment of the Present Penal Laws and Tests , and in the Establishment of A NEW LAW For Universal Liberty of Conscience : With Allowance . LONDON , Printed , and Sold , by Andrew Sowle , at the Three Keys , in Nags-Head-Court , in Grace-Church-Street , over-against the Conduit , 1688. Three LETTERS , &c. The First Letter . SIR , UPon the receipt of your last Letter , I was , at first , a little troubled to perceiv the censorious Judgment you pass upon my Politics , in reference to the grand business of Liberty of Conscience . But after a little consideration I comforted my self . For I not onely remembred your constant favorable regard towards those of different Perswasions from yours , but I observed also , even in that very Letter , that you agree with me in this Fundamental Principle , That no Man ought to be Persecuted for Matters of meer Religion . And this agreement in so great a Principle made me hope that , notwithstanding our present Difference , it would be no hard matter for you and me to agree in our particular Conclusions , and consequently in our Conduct . To procure that Agreement there is nothing requisite but Honesty and Sense . Let us but examin thorowly whither that Principle leads , and let us be tru to the result of our own Examinations , and the Work wil be don . But perhaps so strict a subjection as this to the consequences of that Principle , however just and reasonable in it self , may seem unto you a little unseasonable in this Conjuncture ▪ Nay , I must acknowledg to you ▪ that I my self also am not so much Master of my Passions , as to let Reason have always that absolute Dominion that belongs to it . The fear of being deceived , by a Party of Men who plead for Liberty , makes me somtimes doubtful in determining upon the practice of what I acknowledg to be a Duty . I am convinced that the Interest Of this Nation , as wel as the Laws of Christianity , requires an Absolute , Vniversal , Equal , and Inviolable Liberty of Conscience . Nothing that dos not tend to the Ruin of the Government , or to the Prejudice of the People , which is but one and the same thing , should be made the occasion of laying any Restraint upon any Man. But where I see ground to fear that the granting of this Liberty should serv onely to put a Power into their Hands that now demand it , wherby they may be able hereafter to take it away from others , truly in that case I am apt to hesitate upon the Point ; or to say better , I confess that I hesitate not at al. For I would by no means that a specious hope of Christian Liberty should betray the Nation into a New Unchristian Slavery . Thus far I am sure I agree with you . We would have Liberty with Security of its continuance : not otherwise . Now I intreat you to examin whether or no , in the rest , you agree with me . I ask then , If so be it can be demonstrated that the Penal Laws , and Tests too , may be taken away without exposing the Nation to any hazard of Persecution by the Roman Catholics ; Nay , if a far better Security may be provided against that Persecution than those present Laws and Tests do afford us ; wil it not be an Act of Equity and Wisdom , as wel as Christianity , in that case , to abolish them ? This Security being supposed , nothing can hinder us from complying with that Design , but such Considerations as arise from the Covetousness and Ambition of ingrossing al Honorable and Profitable Imployments unto our selvs , and those of our own Perswasion . But wil any Considerations of that Nature , when they interfere with a Public Interest and an avowed Duty , be justifiable , or even excusable , either before God or Man ? I cannot doubt but your determination in that Point wil be the same with mine . Those Considerations are too sordid to be of any weight with an Honest Mind . Your Objection , I know , in reading these Questions , wil arise from a Diffidence that any new Security of this nature , either wil or can be granted us . There indeed perhaps you and I may differ in our opinions . But however , to com as near as we can , I wil at present suspend my own Hopes , and concurring with your Doubts , consider onely what is our Duty , and the Duty of al honest Men , even in this supposed doubtful Conjuncture . An Example in the like case , not many years ago , when the Nation was in as great a ferment as it is now , may direct us . Those that supposed there could be no other real Security , against the fears that possest them , than that Odious Bil of Exclusion which they promoted in Parliament , professed nevertheless their constant willingness to listen unto any Expedients that should be offered for that purpose . If they did not then comply with any of those Expedients , it was the heat of Faction that hindred them ; and they have since on al occasions acknowledged their Error . Let us therfor profit by their Example . Let us imitate them in that reasonable disposition which they profest , and be careful to avoid those heats which caused their actual miscarriage . In a word , let us , at least , put the Thing to a Trial. Let it be referred to the Wisdom of a Parliament to weigh the Expedients that may be invented or offered for our Security . Let Moderate Men be chosen into that Parliament ; and not such as ar ingaged , by along habit of Persecuting , to keep up the present Penal Laws , as Tools already fitted for their hands . Til we be called to that Election-Work , let us each of us endeavor to dispose our Selvs , dispose One Another , and as occasion offers dispose our Friends , to that Spirit of Wisdom and Moderation which is now so necessary . And til this Business have been weighed in Parliament , let us a little suspend our Judgment upon it , and have always a great care that we obstruct not the Good we desire by heighting any doubtful Jealousys to an irreconcilable Extremity . These ar the Rules of my Politics , which I hope you wil now look upon a little more favorably then you seemed to do in your last Letter . At present I wil trouble you no further . But if what I have now said prove acceptable , I shal be very ready , upon your desire , to explain further my inmost thoughts upon any the nicest Circumstances of this great Affair . I am &c : The Second LETTER . SIR , I Am heartily glad that my last Letter has given you any measure of Satisfaction . But I perceiv by your new Quaerys , that I have ingaged my self , in the close of that Letter , to a greater Task than I was aware of . It is not enough to have satisfy'd you so far as I have gon , but I must either continu to answer your new Difficultys , or else joyn with you in owning them to be unanswerable . I must either shew you the very Expedients that may be contrived for securing us against any future Persecution by the Roman Catholics , or else acknowledg that no such thing either can or wil be don . That is a little hard . The thing may be felzable , tho I should not be able to demonstrate it . Others may know more than I can . Nay , indeed the truth is that I know so little , and others have already said so much upon this Subject , that , as I cannot pretend to make any new Discoverys in it , so neither am I willing to repeat just the same things that you have read els-where : And between those two Difficulties I am somthing straitned in complying with what you desire . Nevertheless since I am ingaged , I wil rather hazard to repeat what may have been hinted at already by others , than refuse to explain unto you my own Conceptions . The Security we demand must be considered either as it lys naturally in the thing it self ; I mean in the Repeal of al Old Penal Laws and Tests , and in the Sanction of a New Great Charter for Liberty of Conscience ; or else as it may be fortify'd by such Expedients as the Wisdom of a Parliament may think sit to propound , and His Majestys Goodness may vouchsafe to grant . But this last Consideration belongs not to my Province . It becoms not private Persons to anticipate . Parliamentary Deliberations , much less to prescribe Rules unto His Majestys Conduct . It suffices me , in that respect , to know that His Majesty has been pleased , by often reiterated Promises , to assure us that he wil concur with his Parliament , in any thing that may be reasonably offered for the Establishment of such a Law of Christian Liberty as may never be broken . I am not curious to pry further into those matters , until His Majesty shal think fit in his Wisdom to disclose unto the Nation the Treasures of his Goodness . And to speak freely to you , as a Friend , I am yet the less curious about it at this time , nor any ways impatient to know more , until a Parliament may be ready to deliberate thereupon ; because I know already , that there ar a sort of Men in the Nation who watch upon every occasion , with al the Arts that Malice can invent , to blast any thing that shal be offered for the advancement of this Christian Design . Leaving therfore the consideration of this Accessional Security that we look for , I wil now apply my self to consider onely what prospect of Security the thing it self dos in its own Nature afford us . When we discourse about this Security , I suppose we both of us understand it onely with relation to the hazard that may arise from taking away the Tests . For as to the Penal Laws , singly considered , I think al Men that have Souls large enough ( as I am sure you have ) to prefer the general Good of their Country before the narrow Advantages of a Party , wil agree that it is no less the Interest of this Nation to abolish them , than the Duty of al Mankind to forbear Persecution . There is no hazard in the abolishment of those Penal Laws . Now what the hazard may be in abolishing the Tests , wil be best perceived by considering the effect of their imposition . The effect , in which the Protestant Interest consists , is that the Roman Catholics ar thereby excluded from al Places of Public Trust , either Civil or Military . This , I should have said , is the Intent of them . But how far the real Effect fals short of that Intent , and how far it must needs fal short therof in the Reign of a Catholic Prince , is too evident to need any demonstration . Nevertheless , supposing that the Roman Catholics were indeed therby debard from entring into any Public Imployments , What is the advantage that Protestants , or that the Nation in general , pretend to receiv by their Exclusion ? I know you wil tel me that we have therby our Security against that Principle of Persecution which we think inseparably joyned to their Religion . They wil not be able to impose their Religion upon us , nor persecute us for not receiving it . That is the tru End , and we wil suppose it to be real Effect , of the Tests . You do not pretend sure that the Exclusion of the Roman Catholics from such Imployments is any Security to our Civil Rights , or to the Fundamental Constitution of our Government . They ar English Men as wel as we . The Civil Rights of English Men ought to be no less dear to them than to us . And if any malicious Surmizer should presume to imagin that His Majesty had a design to raise his own Prerogative upon the ruin of the Peoples Libertys , we have reason to believ , by many past instances , that Men of another Religion , much more numerous and powerful than the Roman Catholics , would be found no less ready Instruments , but far more proper ones , for the effecting of that work . The best defence that I know against those imaginary fears , and the most becoming dutiful Subjects , is to comply chearfully with his Majesty in al things reasonable ; that so an unreasonable Refusal may not force him upon new Methods , and make us feel in the end what we ar perhaps too slow to conceiv , that Omnia dat qui justa negat . But I return to the consideration of our being secured against Persecution by the Exclusion of the Roman Catholics from Public Imployments . In very good time , that the Church of England ▪ now looks for such a Security ! I am sure others have not been secured against it , by the public administration of Her Members . However , let us consider how it is that the Tests secure us , or how it is that they hinder them from entering into those Imployments . It is not as a Wal or Barricado that confines them to a certain Inclosure , out of which they cannot move ; nor is it as a Charm or Spel that , by any Magic Vertu , hinders them from acting . It is onely as a Law , which , by the penalty annexed to it , aws their Minds , and makes them fearful to transgress it . They dar not enter into Public Offices , lest they should be punished for the Breach of that Law which forbids them to do it . But , pray , Who is it that should punish them for that Offence ? They know very wel that in this Reign they ar in no danger . That Law is now dispensed with . The onely Bridle therfore that restrains them from transgressing it , is evidently the fear of its being Revived in the Reign for the next Successor ; because it is a Law whose Penalty they wil be always liable unto , whensoever the Government shal think fit to exact it . Now if this be the only Ground of their Exclusion from Public Offices , and consequenly of our pretended Security ; I say if it be onely the Force of a Law that works that effect ; pray let us consider if another Law might not be contrived , to secure us much more effectually against Persecution , that this Exclusion of them either dos or can do . Let us therfore have a Law enacted , which , in Abolishing al those Penal Ones , and al the Tests too that ar now complained of , shal Establish a Vniversal and Equal Liberty of Conscience , as a Magna Charta of Religion , with al the ingaging Circumstances that the Wit of Man can invent to make it inviolable . Let that Liberty be declared to be the Natural Right of Al Men , and any violation therof be therfore accounted Criminal . Let not onely every Actual Infringment of that Law , but every Motion , Proposition , or Contrivance , exprest either in Word or Deed , tending any way to the invalidating of it , be esteemed and declared an Vndermining of the Fundamental Constitution of our Government , and accordingly to be punishable with the utmost Severitys , even as Felony or Treason . Let the Extent of this Law reach al Conditions and al Degrees of Men , Ecclesiastical , Civil and Military , from the highest Lord to the meanest Beggar . Let not future Parliaments themselvs be exempted from the danger of infringing it ; but let any Proposition tending therunto , tho even in either House of Parliament , be not onely reputed a Transgression therof , but expresly declared to be the highest and worst of al Transgressions ; and let no Parliamentary , or other Priviledg whatsoever extempt any such Offender from the severest Punishment , no more than they can do it now from that of Treason . And after al this , and what more the Wisest Heads may invent , let The King himself be humbly beseeched to suffer in it a Clause , by which , reserving al other Rights of his Prerogative inviolated , he may solemnly renounce the onely Right of Dispensing with this Law , or of Pardoning any Transgressor of it in any case whatsoever . Supposing now that such a Law as this should be Enacted , I beseech you to consider if it do not answer the end of securing us against Persecution , infinitely better than the present Tests that exclude the Roman Catholics from Public Imployments . It wil secure , in the first place , al the Dissenting Protestants from the present Penal Laws , which the Tests do not : And it wil indeed secure al Partys against al Persecution , in every respect far better than they do . It wil do it in a direct manner : Wheras they work onely by a weak and strained Consequence . It wil do it upon the solid grounds of Religion , Truth and Equity : Wheras they ar built onely upon precarious , partial and unjust Principles . It wil be declared to be in its own Nature Indispensable : Wheras they are every day dispensed with . It wil be Established by a more solemn Sanction : And it wil be inforced by more awful and terifying Penaltys . These Advantages , as you see , do al appear in the simplest prospect that we can take of the thing it self , in its own Nature ; in the meer Abolishment , I mean , of the Laws of Persecution , and the Establishment of a Law of Liberty ; without the help of any further Expedients . That is the onely thing that I proposed to my self to explain . And I cannot but now hope that even this explanation , how imperfect soever it be , wil convince you that it is not so dangerous a Work to abolish the Tests , nor so difficult to establish a lasting Security against Persecution , when those Tests shal be Abolished , as som People industriously endeavor to perswade us . But I perceiv that I have been already too tedious upon this Argument . Wherfore without further Application or Improvement thereof , I now refer what I have said to your Examination , and submit to your Judgment , resting always &c. The Third LETTER . SIR , SInce I have had the good fortune to please you the second time , I am resolved to try it a third . I have endeavored , as you have seen , to make it appear that it is not impossible to contrive a more Equitable and Vnexceptionable Law than the Tests , which wil secure us also infinitely better than they do , against the danger of being Persecuted by the Roman Catholics . Now you answer me that this Law , tho it should be consented to , would be less Security to us against the Roman Catholics than the Tests : because by it they would be admitted into the Legislative , as wel as Executive , parts of our Government ; wheras by the other they ar wholly excluded from both . And an Exclusion , say you , especially from the Legislative Power , is a far better Security than any Regulation whatsoever that can be made about their conduct in it : because , when once admitted into that capacity , there wil be stil reason to apprehend lest they should break thro the Rules prescribed for their Conduct , and change even the Laws themselves at their pleasure . This is indeed very specious . But I intreat you to consider , in the first place , That the Exclusion we talk of by the Tests is onely Imaginary , not Real . We please our selves with a Notion , while we ar frustrated of the Thing . A Dispensation dissipates al that Bulwark into Dust and Aire : While on the contrary the Regulation I have propounded is to be declared and made absolutely Indispensable . Which is no inconsiderable advantage on the side that I incline to . But this is not al. Your Objection prompts me to a further Defence of my Proposition . Nothing wil serve your turn but an Absolute Exclusion of those that may have a minde to hurt us , from al manner of share , either Legislative or Executive , in our Government . Be it so . I am very wel pleased to join Issu with you upon that Point . The Hurt we fear , and desire to fence against , is Persecution . Let us therfore , in God's name , exclude al Persecuting Papists , and Protestants too , from those Imployments . But let al those that have a Spirit of Moderation and Charity , joyned with other necessary Qualifications , be promiscuously admitted into them , whatsoever be their profession of Religion . It is not the Notion of Transubstantiation that hurts us . Why should we therfore make that the ground of an Exclusion ? Let us go to the tru Ground of the Matter , and do our Work at once , effectually . In a Word : Let this Act it self , that we are projecting , be the Fundamental Test for the Admission of al Persons into al manner of Public Imployments , or for their Exclusion from them . Let every Member of both Houses of Parliament , before they ar admitted to sit there , be obliged to subscribe a Declaration , importing That they solemnly profess , and , in the presence of God , sincerely acknowledg the natural Equity of this Great Law ; and that they in like manner promis never to infringe it , nor either directly or indirectly to promote any design of undermining or invalidating it in any manner whatsoever . Let al those that shal presume to sit in either House , without having first subscribed that Declaration , be liable to the severest Penaltys that shal be annexed to the foresaid Law. And let al future Acts ( if any such there should be ) passed by a Parliament not so qualified as by this Law shal be required , be declared Illegal and Nul . Nay further , if it may be thought any strengthning to our Security , let also Al other Public Officers , as wel as the Members of Parliament , be obliged , upon their entrance into those Offices , to subscribe the same solemn Declaration , upon the hazard of the same Penalties , and of the Illegality and Nullity of al their Proceedings . Let al that Govern , or Teach , or any way Officiate in Ecclesiastical Affaires , either in Church or Conventicle ; Al Judges , Justices , Juries , Magistrates , Military Commanders both by Sea and Land , with al the Inferior and Subordinate Officers depending upon any of them , from the highest to the lowest , be Al subject to the same Rule . This is the Test against Persecution that we have been long since advised to , by One of the earliest and strongest Writers upon this Subject ; but which the Nation seems not yet to have enough reflected upon . If this be not judged a sufficient security , I wish those that perceiv the defects of it would propound unto us any thing better . I shal be always for chusing the best . But however , in the mean while , I think al Men must agree that , if it be indeed Persecution that we desire to fence against , this is infinitely a better security in that respect than the present Penal Laws and Tests ar . And therfore , provided this may be granted , I cannot but yet hope that there wil appear to be among us Men Wise enough , and Honest enough , and those too , Numerous enough , to sway the Nation to consent to their abolishing . I have said already that , upon the supposition of this Security there can be nothing but private Ambition or Avarice capable to raise an opposition against this generous Design of Universal Liberly . But surely no private Interest wil be capable to bear up long against the general Interest of the Nation . Now it has been often asserted by many , and demonstrated with great evidence , that those whose Interest it is to desire Liberty ar far more numerous than those that oppose it . But if in that there should at present be any mistake , I am sure , when once this Liberty shal be established , it wil then be visibly and indisputably the Interest of al Partys to maintain it . Al the several Interests of the Nation wil be then drawn up into one Circle , and the Extremitys wil touch each other . The Church of England and Protestant Dissenters , how opposite soever in other respects , wil therby becom inseparably cimented into one Common Caus. And , tho we should suspect the Roman Catholics to have contrary inclinations , yet the strength of the others Union wil oblige them , for their own Safety , to concur in promoting the general Good. Yet for al this , I wil not stick to acknowledg that such a suspicion of an inclination to Persecute , in any that may be uppermost , is not altogether unreasonable . The Examples of Persecutions rais'd at one time or other , by al Partys that have had the power to do it , authorize those Fears . But for that very reason , I say , that this is the fittest time that ever we can expect , to settle this Liberty in England : because the Power is now in the Hands of the weakest Party , which is therfore least able to strain it . And if once that Settlement be made , the united Interest of al Partys in the Advantages it brings along with it , wil in human appearance secure it against the possibility of ever being shaken hereafter . These Considerations , you see , afford a second Prospect of our Security in the establishment of a Law of Liberty ; in that it wil be the Interest of al Partys to maintain it : And they afford also an Incitement to set about that Work ; becaus of the seasonableness of the opportunity : Which things deserv exceedingly to be attended unto . But after so palpable a demonstration , as I think I have given , of that Security , in the frame of the Law it self , I have no mind now to intertain you with any thing that may appear more speculative , tho in effect it be no less solid . My meaning in this is , that I have shown onely the Possibility of this Security . But whether or no it wil be just granted in the manner that I conceiv it , is what I cannot answer for . I rather hope it wil be made much better . But however , after this plain appearance of the possibility of the thing , I think I may resume what I said in my first Letter , as an Advice of som weight ; That , in this Conjuncture , it is both the Duty and the Interest of the Nation to put this business to a Tryal , in a Grave and Moderate Parliament ; and not by any means to make that impossible , by Faction , Jealousy , or Despair , which seems easily obtainable by a prudent Conduct . Let this be our constant Aim , to have Liberty setled by a Law. That is the Mark that ▪ I shoot at ▪ And I would be very loath that other Peoples Errors , or Humors , should make me miss it . We ought Al to be singly ▪ intent upon our own Duty ; and if we keep so , we cannot fail to know it . Which way soever we turn our Reflections , in these matters of Politics , they wil always bring us back to the same Center . The General Good is the Rule and Touch-Stone , by which al must be tryed and measured . That General Good can never be attended unto , much less procured , without the General Satisfaction of al Partys ; Nor that Satisfaction without this Equal and General Liberty which I have been pleading for . Now therfore that every one may the more easily discern their own Duty , while we ar in this evident possibility of obtaining such an equal and secure Liberty ; I would have the Church of England , in the first place , Consider with how much Justice the Odium of a Self-interessed and sordid Partiality , wil be cast upon Her by al Men , in case She stil continu to obstruct it . Let Her consider that , and be Ashamed . In the next place , If the Protestant Dissenters should suffer themselvs to be fooled out of this Liberty , by the cunning of their Old Adversarys ; I would have them consider how obnoxious they yet ly , even at this very hour , to the Redoubled Lashes of the same Laws under which they have so long groaned . Let Them consider that , and Tremble . And if the Roman Catholics should ever attempt to overstrain the Advantages they may receiv by this Liberty , when it shal be established ; I would have them Consider that in gaping for the Shadow , they wil be in danger to lose the Substance . Let Them consider that , and be Wise . I have now don . Lonely again beg of you to pardon the tediousness of al these Considerations , and to believ me to be most sincerely and affectionately Yours , &c. FINIS . 
A54234	----	To the churches of Jesus throughout the world gathered and setled in His eternal light, power, and spirit, to be one holy flock, family, and houshold to the Lord : who hath redeemed them from among all the kindreds of the earth : Godly zeal, wisdom, power, perseverance, and victory, with all heavenly blessings, be multiplied among you in the name of the Lord / William Penn. Penn, William, 1644-1718. 1677 Approx. 31 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54234 Wing P1387 ESTC R21568 12361460 ocm 12361460 60237 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54234) Transcribed from: (Early English Books Online ; image set 60237) Images scanned from microfilm: (Early English books, 1641-1700 ; 645:14) To the churches of Jesus throughout the world gathered and setled in His eternal light, power, and spirit, to be one holy flock, family, and houshold to the Lord : who hath redeemed them from among all the kindreds of the earth : Godly zeal, wisdom, power, perseverance, and victory, with all heavenly blessings, be multiplied among you in the name of the Lord / William Penn. Penn, William, 1644-1718. [2], 13 p. s.n.], [London : 1677. Smith, J. Friends' books, v. 2, p. 295. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 John Latta Sampled and proofread 2005-11 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion TO THE Churches of Jesus Throughout the WORLD . Gathered and setled in his Eternal Light , Power , and Spirit , to be One Holy Flock , Family , and Houshold to the Lord , who hath Redeemed them from among all the Kindreds of the Earth . Godly Zeal , Wisdom , Power , Perseverance , and Victory , with all Heavenly Blessings , be multiplied among you in the Name of the Lord. William Penn. Printed in the Year , 1677. TO THE Churches of Jesus Throughout the WORLD . Gathered and setled in his Eternal Light , Power , and Spirit , to be One Holy Flock , Family , and Houshold to the Lord , &c. Dear Friends and Brethren , WHO have been visited with the Fatherly Visitation from on high , and have received God's Eternal Word and Testament in your Hearts , by which you have been gathered home to Christ Jesus , the true Shepherd , from all the Idol-Shepherds , and their barren Mountains , and unprofitable Hills , where you have been scattered in the dark and gloomy Day of Apostacy , and by his Light , Spirit , and Power have been convinced of sin , righteousness , and judgment , and can say , The Prince of this World is judged by his holy righteous , and powerful Appearance in you , unto whom all Judgment in Heaven & Earth is committed ; who is the blessed Lamb of God , the Light & Saviour of the world ; who is King of Salem , and Prince of Peace : My Soul loves you with everlasting Love , even with the Love with which my God and your God , my Father & your Father hath loved me , and visited my Soul and your Souls , in this do I dearly salute and embrace you all , in this the Day of the fulfilling of his glorious Promises to his Church in the Wilderness , and Witnesses in Sack-cloth . And O magnified be his Name , and everlastingly praised and renowned be his holy Power and Arm , by which he hath reached unto us , and brought Salvation near us : For he hath sound us out , and hath heard our solitary Cryes , the deep and mournful Supplications of our bowed Spirits , when we were as the little filly Dove without its Mate , and the lonely Pelican in the Wilderness ; when we were ready to cry out , Is there none to save , is there none to help ! O when shall the Time and Times and Half a Time be finisht ! when shall the One Thousand , Two Hundred and Sixty Days be accomplisht ! and when shall the Abomination , that stands in the Holy Place , be cast out ! when shall the Captivity of the People be turned back ! O when shall Babylon come into Remembrance before God ; the Dragon , Beast , and False Prephet be cast into the Lake ! And when shall the Law go forth out of Sion , and the VVord of the Lord out of Jerusalem ! VVhen shall Sion become the Joy , and Jerusalem the Praise of the whole Earth ! And when shall the Earth be covered with the Knowledge of the Lord , as the VVaters cover the Sea ! Friends , The Lord of Heaven and Earth hath heard our Cryes , and the full time is come , yea , the appointed time is come , and the Voice of the Eternal Spirit in our Hearts hath been heard on this wise many a time , Awake thou that sleepest , and I will give thee Life : arise out of the Dust , and shine ; for thy Light is come , and the Glory of the Lord is risen upon thee . And the Lord God hath given us that Light by which we have comprehended the Darkness in our selves and in the world : and as we have believed in it , dwelt in it , and walked in it , we have received Power to overcome the Evil one in all his Appearances in our selves ; and faithfully & boldly to testifie against him in the World. And the Blood of Jesus in this holy way of the Light have we felt in our Souls , to cleanse us from Unrighteousness ; and given us to know the Mystery of the Fellowship of the Gospel one with another , which stands in Life and immortality . And here we become an holy houshold and family unto God , that live in his Presence Day and Night to do his Will , as becometh his redeemed and ransomed Children by the most precious Blood of his Son , and no more to return to Folly. And Friends , Let it never pass out of our Remembrance , what our God hath done for us , since he hath made us a People : Hath any Weapon formed against us , prospered ? hath he called us , and not protected us ? hath he given Power to conceive , and not to bring forth ? hath he not sheltered us in many a storm ? did he ever leave us under the Reproaches and Contradictions of men ? nay , hath he not spoken Peace to us ? were we ever cast out by men , and he forsook us ? no , the Lord hath taken us up : were we ever in Prison , and he visited us not ? hungry , and he fed us not ? naked , and he cloathed us not ? or have we been sick , and he came not to see us ? when were the Jayles so close , that he could not come in ? and the Dungeons so dark , that he caused not his Light to shine upon us ? O nay ; he hath never left us , nor forsaken us ; yea , he hath provided richly for us ; he hath brought us into the VVilderness , not to starve us , but to try us ; yet not above our measure : For he fed us with Manna from on high , with pure Honey and Water out of the Rock , and gave his good Spirit to sustain us : By Night he was a Pillar of Fire to us , to comfort us ; and by Day a Pillar of Cloude to hide and shelter us . He was the Shadow of a mighty Rock , that followed us ; and we never wanted a Brook by the way to refresh us . Was God good to Israel outward ? much more hath he abounded to his spiritual Israel , the proper Seed and Off-spring of himself . O the noble Deeds and valiant Acts that he hath wrought in our day for our Deliverance ! He hath caused One to chase Ten , and Ten an Hundred , and an Hundred a Thousand many a Time. None hath been able to snatch us out of his Hands , who abode in his Truth . For though the Winds have blown , and the Sea hath raged , yet hath he rebuked the VVinds and the Sea for his Seed's sake : he hath said to the VVinds , Be still : and to the Sea , Thus far shalt thou come , and no farther . He hath cast up a high VVay for his Ransomed to walk in , so plain , that though a Fool he shall not err therein . This is the Light , in which all Nations of them that are saved must walk for ever . And therefore , Friends , Let us stay our Minds in the Light of the Lord for ever ; and let the Awe , Fear and Dread of the Almighty dwell in us ; and let his holy Spirit be known to be a Covering to us , that from the spirit of this World we may be chastly kept and preserved unto God , in the holy Light and self-denying Life of Jesus , who have offered up himself once for all , leaving us an Example , that we should also follow his steps ; that as he our dear Lord and Master , so we his servants and Friends and Children might by the eternal Spirit offer up our selves to God in Body , in Soul and in Spirit , which are his ; that we may be his VVorkmanship , created in Christ Jesus unto good VVorks , to the Praise of him that hath called us ; which Calling is an high and an holy Calling by the eternal Light and Spirit in our Consciences . O that it might for ever remain in high Estemation with us ; and that it may be the daily VVatch and Travel of us all , in the Presence of the holy and Living God , that hath called us , to make our great Call and Election sure , which many have neglected to do ( who have been convinced by the blessed Light and Truth of Christ Jesus revealed in their hearts , and who for a time have walked among us ) have been overcome by the Spirit of this VVorld , and turned their hands from the Plough , and deserted the Camp of the Lord , and gone back into Egypt again , whereby the Heathens have blasphemed , and the VVay and People of the Lord greatly have suffered . Therefore , O my dear Friends and Brethren , in the Sense of that Life and Power , that God from Heaven so gloriously hath dispensed amongst us , and by which he hath given us multiplyed Assurances of his Loving-kindness unto us , and Crowned us together with heavenly Dominion , and in which my Spirit is at this time broken before the Lord , do I most earnestly intreat you to watch continually , lest any of you , that have tasted of the good VVord of God , and the Powers of the VVorld to come , fall by Temptation ; and by Carelesness and Neglect tempt the living God to with-draw his fatherly Visitation from any of you ; and finally , to desert such ▪ for the Lord our God is a jealous God , and he will not give his Glory unto another . He hath given to Man all , but Man himself , and him he hath reserved for his own peculiar Service , to build him up a glorious Temple to himself ; so that we are bought with a Price , and we are not our own . Therefore let us continually watch , and stand in awe , that we grieve not his holy Spirit , nor turn his Grace into Wantonness : But all of us let us wait , and that in an holy travail of Spirit , to know our selves sealed by the Spirit of Adoption , unto the Day of our compleat Redemption ; when not only all our Sins ; but all Sorrows , Sighings and Tears shall be wiped away from our Eyes ; and Everlasting Songs of Joy and Thanksgivings shall melodiously fill our Hearts to God , that sits upon the Throne , and to his blessed immaculate Lamb , who by his most precious Blood shall have compleatly redeemed us from the Earth , and written our Names in the Book of Life . Friends , The Spirit of the Lord hath often brought you into my Remembrance , since I have been in this desolate Land , and with Joy unutterable have I had sweet and precious Fellowship with you in the Faith of Jesus , that overcometh the World : For , though absent in Body , yet present in him that is Omnipresent . And I can truly say , you are very near and very dear unto me ; and the Love that God hath raised in my heart unto you , surpasses the Love of Women . And our Testimony , I am well satisfied , is sealed up together . And I am well assured , that all that love the Light shall endure to the End throughout all Tribulations , and in the End obtain Eternal Salvation . And now , Friends , as I have been travailing in this dark and solitary Land , the great Work of the Lord in the Earth has been often presented unto my view , and the Day of the Lord hath been deeply upon me , and my Soul and Spirit hath frequently been possessed with an holy and weightly Concern for the Gloty of the Name of the Lord , and the spreading of his everlasting Truth , and the Prosperity of it through all Nations , that the very Ends of the Earth may look to him , and may know Christ the Light to be given to them for their Salvation : And when the sense of these things hath been deeply upon me , an holy and strong Cry God hath raised in my Soul to him , That we , who have known this fatherly Visitation from on High , and who have beheld the Day of the Lord , the Rising of the Sun of Righteousness , who is full of Grace and full of Truth , and have beheld his Glory , and confessed it to be the Glory of the only begotten Son of God ; and who by Obedience to his appearance are become the Children of Light , and of the Day , and as the First Fruits to God after this long Night of Apostacy , might for ever walk and dwell in his holy Covenant , Christ Jesus , the Light of the VVorld ; because in him we have alwayes Peace , but out of him comes all the Trouble . And whilst this heavenly Sense rested with me ▪ the Lord God , that made me , and called me by his Grace unto Salvation , laid it upon me , to visit you in an holy Exhortation . And it is the Exhortation of my life at this time , in the earnest and servent Motion of the Power and Spirit of Jesus , to beseech you all , who are turned to the Light of Christ , that shineth in your hearts , and believe in it , That you carefully and faithfully walk in it , in the same Dread , Awe and Fear , in which you began ; that that holy Poverty of Spirit , that is precious in the Eyes of the Lord , and was in the dayes of your first love , may dwell and rest with you ; that you may daily feel the same heavenly Hunger and Thirst , the same Lowliness and Humility of Mind , the same Zeal and Tenderness , and the same Sincerity and Love unfeigned ; that God may fill you out of his heavenly Treasure with the Riches of Life , and crown you with holy Victory and Dominion over the god & spirit of this World : That your Alpha may be your Omega , and your Author your Finisher , and your first Love your last Love ; that so none may make shipwrack of Faith , and of a good Conscience , nor faint by the way . And as in this state we are kept in holy Watchfulness to God , as in the beginning , the Table which our heavenly Father spreads , and the Blessings with which he compasseth us about , shall not become a Snare unto us , nor shall we turn the Grace and Mercies of the Lord into Wantonness ; but we shall eat and drink in an holy Fear , apparelour selves in Fear , buy and sell in Fear , visit one another in Fear ; keep Meetings , and there wait upon the Lord in Fear : yea , whatsoever we take in hand to do , it shall be in the holy Fear of God , and with an holy Tenderness of his Glory , and Regard to the Prosperity of his Truth : yea we shall deny our selves not only in the unlawful things , but in the things that are even lawful to us , for the sake of the many Millions that are unconverted to God. For my Friends and Brethren , God hath laid upon us ( whom he hath honoured with the beginning of his great Work in the World ) the care both of this Age , and of the Ages to come ; that they may walk , as they have us for Examples , yea , the Lord God hath chosen you to place his Name in you ; the Lord hath entrusted you with his Glory , that you might hold it forth to all Nations ; and that the generations unborn may call you Blessed . Therefore , let none be Treacherous to the Lord , nor reward him evil for good ; nor betray his Cause directly by willful wickedness nor indirectly by negligence , and unfaithfulness : But be zealous and valiant for Truth on Earth ; let none be slothful , or careless : O remember the sloathful Servants State : And let the loving-kindness of the Lord overcome every Soul to faithfulness ; For with him are Riches and Honour , and every good thing , and whither should any go ? he hath the words of Eternal Life . O , let none loose their Testimony , but hold it up for God ; let thy gift be never so small ; thy Testimony never so little . Through thy whole Conversation bear it for God ; and be true to what thou art Convinced of : And wait all upon the Lord , that you may grow in your heavenly Testimony ; that Life may fill your Hearts , your Houses , and your Meetings , that you may daily wait to know , and to receive Power to do the Will of God on Earth , as it is in Heaven . And O! that the Cross of Jesus may be in high and honourable Esteem with every one ; that the Liberty of all may stand in the Cross , which alone Preserveth ; for it is the Power of God , that Crucifieth us to the world ; and the world to us . And through Death , way is made unto Life and Immortality ; which by this blessed Cross , the Gospel , the Power is brought to Light : So shall the Seed of Life that God hath sown in our Hearts , grow ; and in that Seed shall we all come to be blessed , unto whom God hath appointed the Dominion over us : and it is good for all to live under the Holy Government of it ; for the ways of it are the ways of pleasantness , and all its Paths are Peace , and all that are born of it , can say , Thy Scepter is a Scepter of Righteousness . And , O! That all Friends every where , may continually bow unto his righteous Scepter , and keep to his holy Law , which is written in their Hearts ; that it may be a Light to their Feet , and a Lanthorn to their Paths . So shall they come to witness that holy Promise made good unto them , Isaiah 59. That the Spirit , which I have given unto him , the vers . 21. Seed ; and the words , which I have put into his . Mouth , shall not depart from him , nor from his Seed , nor from his Seeds Seed unto all Generations . Wherefore Friends , redeem the time , because the Dayes are Evil , God hath given you to see , they are so : and be ye separated more and more , yea , perfectly disentangled from the Cares of this World. And be ye not cumbred with the many things ; but stand loose from the things , that are seen , which are Temporal . And you , that are poor , murmur not ; but be Patient , and trust in the Lord , and submit to his Providence , and he will provide for you , that which is convenient for you , the days of your appointed time . And you that are Rich , keep in the moderation , and strive not to multiply Earthly Treasure , nor to heap up uncertain Riches to your selves ; but what God hath given you more than what is convenient for your own Use ; wait for his VVisdom , to employ it for his Glory ; that you may be faithful Stewards of this worlds Mammon , & the Lord God shall reward you into your Bosoms , of the riches of that Kingdom , that shall never have an end . O my Friends and Brethren , whether Rich or Poor , in Bonds , or at Liberty , in whatsoever state you are ; the Salutation of the universal Life of Jesus is to you . And the Exhortation is , to bow to what is made known unto you ; and in the Light , by which ye have received in measure the Knowledg of God , watch and wait diligently to the further Revelation of the Mind and Will of God unto you , that ye may be endued from on High with Power and Might in your inward Man , to answer the call and requirings of the Lord , that ye may be enabled to make known to the Nations , what is the Riches of the Glory of this blessed Mystery in the Gentiles ; which is Christ Jesus the Light of the World in you the hope of glory . For this I have to tell you in the Vision of the Almighty , that the Day of the breaking up of the Nations about you , and of the sounding of the Gospel-Trumpet unto the Inhabitants of the Earth , is just at the door : And they that are worthy , who have kept their Habitation from the beginning ; and have dwelt in the Unity of the Faith , that overcometh the world ; and have kept the Bond of Peace : The Lord God will Impower and Spirit you to go forth with his Everlasting Word and Testament to awaken , and gather Kindreds , Languages , and People to the Glory of the rising of the Gentiles Light ; who is God's Salvation unto the ends of the Earth . And I must tell you , that there is a Breathing , Hungring , Seeking People , solitarily scattered up and down this great Land of Germany , where the Lord hath sent me ; and I believe it is the like in other Nations : And as the Lord hath laid it upon me with my Companions to seek some of them out ; so have we found several in divers Places . And we have had many blessed Oppornities amongst them , wherein our Hearts have greatly rejoyced ; having been made deeply sensible of the love of God towards them , and of the great openness and tenderness of Spirit in them to receive the Testimony of Light and Life through us . And we have a stedfast belief , that the Lord will carry on his Work in this Land effectually ; and that he will raise up those , that shall be as Ministers of his eternal Testament amongst them . And O! our desire is , that God would put it into the Hearts of many of his faithful Witnesses , to visit the Inhabitants of this Country , where God hath a great Seed of People to be gathered ; that his work may go on in the Earth , till the whole Earth be filled with his Glory . And it is under the deep and weighty sense of this approaching VVork , that the Lord God hath laid it upon me , to write to you to wait for the further powrings out of the Power and Spirit of the Lord ; that nothing that is Careless , Sleepy , Earthly , or Exalted , may get up , whereby to displease the Lord ? and cause him to with-draw his sweet and preserving presence from any that know him : But let all keep the King of Righteousness his Peace , and walk in the steps of the Flocks of the Companions : For withering and destruction shall come upon all such as desert the Camp of the Lord , or with their murmuring Spirit , disquiet the Heritage of God : For they are greater Enemies to Sion's glory , and Jerusalem's Peace , than the open Armies of the Aliens . And it is a VVarning to all , that make mention of the Name of the Lord in this Dispensation he hath brought us to . That they have a care how they let out their minds in any wise to please the lusts of the Eye , the lusts of the Flesh , and the Pride of Life ; which are not of the Father , but of this VVorld ; lest any be exalted in a liberty , that maketh the Cross of Jesus of none effect ; and the offence thereof to cease : For such will become as Salt that hath lost its savor ; and at last will be trod under the Feet of God and Men. For the Lord will withdraw his daily presence , and the Fountain will come to be sealed up ; and the Well of Salvation be stopped again . Therefore , as all would rejoyce in the joy of God's Salvation ; let them wait for the saving Power , and dwell in it ; that , knowing the Mystery of the work of Regeneration , Christ formed in them the hope of their glory ; they may be able in the motion of him , that hath begotten them through death to life , to go forth and declare the way of Life and Salvation . And all you , that are young Convinced of the Eternal Truth , come into it ; and then you will feel the Vertue of it : And so , you will be Witnesses ; otherwise Vain Talkers , Wells without VVater , Clouds without Rain ; for which state is reserved the Blackness of Darkness for ever . Wherefore gird up the loyns of your minds , and be sober , and Tempt not God ; but receive the Day of your Visitation , and walk worthy of so great love , and delight to retain God in your Knowledge ; and grieve not his holy Spirit , but joyn to it , and be led by it ; that it may be an earnest to you of an Eternal Inheritance . And take up your daily Cross , and follow Christ ; and not the Spirit of this World. He was meek , and lowly , he was humble and plain ; he was few in Words , but mighty in Deeds : He loved not his Life unto death , even the reproachful death of the Cross ; but laid down his life , and became of no Reputation ; and that for the Rebellious . O the height , and the depth , the length , and the breadth ; yea , the unsearchableness of the love of God in Christ Jesus . Wherefore , while it is to day , hearken to his Voice , and harden not your Hearts ; and make no bargains for your Self , neither consult with Flesh and Blood : But let the Lord be your Light , and your Salvation ; let him be the strength of your life , and the length of your Days . And this know assuredly , that none ever trusted to the Lord , and were confounded . Wherefore hold up your Testimony for God ; as ye would enjoy the Increasings of his Life and love : And let your Light shine , and confess him before the whole World ; smoother not his appearance , neither hide thy candle , God hath lighted in thee , under a bushel : For Christ walketh among his Candlesticks of pure and tryed Gold : Wherefore set thy light upon a Candlestick , and shew forth thy good Conversation in meekness and godly fear , that thou mayst become a good Example ; and others beholding thy good VVorks , may glorifie God. But for the Rebellious , the Fearful , and the Unbelieving , the Day hastens upon such , that the things , that belong to their Eternal Peace , shall be hid from their Eyes forever . And all you my dear Friends and Brethren , who are in Sufferings for the Testimony of Jesus , and a good Conscience ; look up to Jesus , the Author and Finisher of your Faith ; who for the Joy , that was set before him , endured the Cross , and despised the shame ; and is sate down at the Right Hand of the Father in the heavenly Place ; into which , if you faint not , you shall all be received , after the Dayes of your Pilgrimage shall be at an End ; with a VVell done , good and faithful Servant . And though these afflictions seem not joyous , but grievous for the present ; yet a far more exceeding weight of glory stands at the Door . VVherefore count it all Joy , you fall into these Tryals , and persevere to the end ; knowing that he that shall come , will come , and will not tarry , and that his Reward is with him . Remember the Martyrs of Jesus ; that loved not their lives to the death for his Names-sake , that had called them . And Jesus himself , that made a good Confession before Pontius Pilate ; who hath consecrated through his Blood a new and living way for all , that come unto God by him , who is made a high Priest , higher than the Heavens , one that can be touched and moved ; and is daily touched and moved with our VVeakness and Infirmity ; that through him we may be made strong in the Lord , and more then Conquerors through him that hath loved us . VVherefore let it not seem , as if some strange thing had happened to you , for all these things are for the Tryal of your Faith ; which is more precious than the Gold that perisheth . 'T is the old quarrel , Children of this World , against the Children of the Lord ; those that are born after the flesh , warring against those that are born after the Spirit : Cain against Abel , the Old World against Noah , Sodomites against Lot , Hagar against Sarah , Ishmael against Isaac , Esau against Jacob , Egyptians against Israelites , the false Prophets against the true Prophets , as Isaiah , Jeremiah , &c. The Jews under the Profession of the Letter of the Law against Christ , that came to fulfil the Law , and all his spiritual followers and Disciples : And all the false Apostate Christians against the true and Spiritual Christians , and Martyrs of Jesus . So , your conflict is for the Spiritual Appearance of Christ Jesus against those that profess him in words , but in Works and Conversations every day deny him ; doing Despight to the Spirit of grace in themselves , and those that are led by it . But though Gog and Magog shall gather themselves together to lay waste the City of God ; yet the Lord hath determined their destruction , and he will bring it to pass . Wherefore rejoyce , O thou little Hill of God , and clap thy Hands for Joy ; for he that is faithful and true , Just and Righteous , and able to deliver thee , dwells in the midst of thee : VVho will cause thee to grow and increase , till thou becomest a great Mountain ; till thou becomest the praise of the whole Earth , and the whole Earth be filled with thy Glory , And to you all , who are the followers of the Lamb of God , who was dead , but is alive , and lives for evermore ; who is risen in your Hearts , as a bright shining light , and is leading you out of the Nature and Spirit of this World , in the Path of Regeneration . I have this to say by way of holy Encouragement unto you all ; the Lord God eternal that was and is , and is to come , hath reserved for you the glories of the last Dayes ; and if so be , that the Followers and Martyrs of Jesus in Ages past , when the Church was going into the Wilderness , & his witnesses into Sack-cloth , were notwithstanding so Noble and Valiant for the Truth on Earth ; that they loved not their lives unto the Death , and suffered joyfully the Spoiling of their Goods for the Testimony of Jesus , how much more ought you all to be encouraged unto Faithfulness , who are come to the Resurrection of the Day , which shall never more be eclipsed ; in which the Bride-groom is come , to fetch you his Spouse out of the WILDERNESS to give you Beauty for Ashes , and the Garment of Praise for the SPIRIT of HEAVINESS who will cover you with his Spirit , and adorn you with his fine Linnen , the Righteousness of the Saints , lean upon his Breast for ever . And know your joyning in an Everlasting Covenant with him , that he may lift up the Light of his Countenance upon you , and delight to do you good ; that in blessing he may bless you , increase you and multiply you in all spiritual Blessings now and forever ; that to God through him you may live all the days of your appointed time : to whom be Glory and Honour , Praises and Thanksgivings in the Church throughout all Ages , and for ever . I am . In the Faith , Patience , Tribulation and Hope of the Kingdom of Jesus , your Friend and Brother , William Penn. MY Companions in the Labour and Travail of the Testimony of Jesus , G. Keith and B. Furley salute you all in the Love of our God. We have passed through several Cities of Germany , and are now at Franckfort , where the Lord hath given us Three blessed Opportunities with a Serious and Seeking People ; whereof , as in other places of this Country , many of them are Persons of great Worldly Quality ; blessed be the Name of the Lord , to whom be Glory for ever . Franckfort , the 22th of the 6th Moneth , 1677. W. P. THE END . 
A54235	----	Truth exalted, in a short, but sure testimony against all those religions, faiths, and vvorships that have been formed and followed in the darkness of apostacy ... by William Penn the Younger ... Penn, William, 1644-1718. 1668 Approx. 33 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54235 Wing P1389 ESTC R23056 12747367 ocm 12747367 93286 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54235) Transcribed from: (Early English Books Online ; image set 93286) Images scanned from microfilm: (Early English books, 1641-1700 ; 797:36) Truth exalted, in a short, but sure testimony against all those religions, faiths, and vvorships that have been formed and followed in the darkness of apostacy ... by William Penn the Younger ... Penn, William, 1644-1718. 18 p. [s.n.], London : 1668. Marginal notes. This item can be found separately at reel 797:36 and together with Wing C56 and P1301 at reel 376:17. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. Freedom of religion -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Truth Exalted ; IN A short , but sure , Testimony against all those Religions , Faiths , and VVorships that have been formed and followed in the darkness of Apostacy . — And for that Glorious Light which is now risen , and shines forth in the Life and Doctrine of the despised Quakers , as the alone good old way of Life and Salvation . Presented to Princes , Priests , and People , that they may repent , believe , and obey . BY WILLIAM PENN the Younger , whom Divine Love constrains in a holy contempt to trample on Egypts glory , not fearing the Kings wrath , having beheld the Magisty of him who is Invisible . London , Printed in the Year , 1668. TO Princes , Priests , and People . JEHOVAH , the everlasting Power , that spans out the Heavens with his span , and measures the Waters in the hollow of his hand , before whom all Nations , Tongues and People , are less than the drop to the Ocean , or the Sand to the Sea shoar ; who said , Let all things be , and they were , and by the same Word of his Might , preserves them to this very day , is Holy , Merciful , and Just ; and , as the most excellent part of the whole Creation , made he Man , the Image of himself , by investing him with that Righteous Principle , and innocent Life , which gave him Dominion and Authority over all his works , allowing him to eat of every Tree , saving that of Good and Evil , of which if he did eat , he should certainly die . Happy had it been for Adam and his Posterity , had he obeyed Gods Commands ; but transgression by disobedience getting entrance , he soon died to his Innocent State , in which God created him , and became alive in the Dominion sin had over him , being now as one without Law , in whose fallen State all Nations have been , and are , ( let their Professions seem never so great , and their Sacrifices never so many ) that live in the disobedient Nature , and so strangers to that Immortality and life Eternal , the first Adam became dead and darkened to by his transgression , and which the second Adam raises to the knowledge and possession of , by the power of his quickning Spirit ; yet where the Devil ( that subtile Serpent ) hath not totally extinguished the notion of a God , and the necessity of his being worshipped , it has been rather his interest than dis-service , to put the selfish part of the Creature upon sacrificing , wickedly insinuating that none can be freed from sin , and that the performing of Rites , Duties , and Ceremonies , is all God requires , and what is necessary to procure acceptance with him . Thus 't was that murthering Cain became a Sacrificer , whose Sacrifice God rejected , because offered in the fallen unrighteous and accursed Nature . Such also were those Generations who drew near to God with their Lips , and to whom he said of old , What signifies the multitudes of your Sacrifices ? I am full of burnt Offerings , bring no more vain Oblations ; Incense is an abomination unto me ; the new Moons , and Sabbath ; the calling of the Assemblies I cannot away with , it is iniquity ; even the solemn Meetings I am weary to bear them ; and when you spread forth your hands , I will bide mine eyes ; yea , when you make many prayers , I will not he●● them ; yo●r hands are full of blood : wash you , make you clean , put away the evil of your doings , &c. Therefore , O ye Princes , Priests , and People , the sollid , necessary , and weighty Question I have to ask you all in the dread & fear of the everlasting , Holy , Lord God Almighty , ( by whose eternal Spirit the sence of your present State and Condition I perfectly have received ) is this . What Nature , what Heart , what Spirit , and what ground is it in which your Religions , Faiths , Works , Words and Worships stand and grow ? Is it the Divine , not the fallen Nature ? It is the broken , not the stony Heart ? Is it the Contrite not the formal Spirit ? Is it the Gospel increasing good , not old Adams corrupt thorney Ground ? For this know , that no performances but by clean hands and a pure heart , from whence evil doings are put away , can give acceptance with the pure God. Come , answer me first , you Papists , whose Popes for many hundred years have sat exalted in the hearts of Nations , ( God's Temple ) above all that is called God : What Scripture ever made a Pope , or gave authority to any one to lord it over the Consciences of others , since Christ enjoyns that Christians should be Brethren ? And by what warrantable Tradition can be make , dispose , and depose Civil Empires ? Whence came your Creeds but from factious and corrupted Councils , dyed in the blood of those who refus'd conformity ? What Scriptures of the Holy Prophets , and Apostles , or any Tradition for the first three hundred years , mention a Mass-Book , speak of Peter's Chair , and a successive Infallibility , or that say a Wafer is corporially the flesh , blood and bones , which suffer'd without Jerusalem ? And where did they adore Images , consume many thousands and millions in building , carving and painting outward Temples , after Jerusalems ( the Type ) was destroyed , whilst thousands of poor Families languished through extream poverty ? When did they enjoyn Baby-Baptism , Churching of Women , Marrying by Priests , Holy Water to frighten the Devil , hollowing of Bells to scare evil spirits , making and worshipping of Crosses , erecting of Altars ? And where did they command Bowings , institute Musicks , appoint Holy Dayes , Canonize Saints , chaffer and merchandize about Indulgences , pray for the Dead , preach or write for a Purgatory ? And what Book or Chapter in the Old or New Testament , mentions the degrees of Popes , Cardinals , Arch-Bishops , Deans , Prebeuds , Jesuites , Franciscans , Dominicans , Urselines , Capuchines , Benedictines , with other such like lazy Nuns and Fryars , for the edification of Christs Church ? But above all , when and where did they authorize or indulge your Cruel , Persecuting , Whipping , Racking , Inquisition , Murdering Spirit ? Whose Popes , Faith , Church-Government , and whole Religion , were founded , and are maintained by inhumane bloodshed , as your own Histories plainly manifest ▪ — Who gave life to these things but the Devil , who was a murderer from the beginning ? Thus have you Papists , through many Generations , received for Doctrine the Precepts of Men , who for much speaking , and sacrificing of your own Inventions , expect to be heard , whilst in the lustful , wanton , ignorant , and killing Nature , which has been alwayes shedding the precious blood of those whom God in every Age raised to testifie against your Superstitions & will-Worships ; Therefore WOES from God Almighty to that Romish Whore , who has corrupted the Nations , and sits upon a Scarlet coloured Beast full of names of Blasphemy , drunk with the blood of Saints , and Martyrs of Jesus ; the hour of her desolation is nigh , and in the Cup which she hath filled , shall it be fil'd unto her double ; for strong is the Lord God of Hosts who judgeth her . Come now , you that are called Protestants , however denominated or distinguished , who profess the Scriptures for the Rule of Life and Doctrine , stand your Tryal by them ; and first those who are called Episcopalians , who date your Religion from the Martyrs : that those who first protested against the darkness and gross Idolatry of the Popish Antichrist , were directed thereto , and supported therein , by the mighty Power of God , is not denyed ; and that the Seals of blood they set to recommend their Testimonies to posterity , are with us in high esteem , I openly affirm and declare ; But that you of the Church of England have any more to do with them ( who now persecute us ) than had the Jews and Pharisees with Abraham , Moses , and the Prophets , who crucified the Lord of Life , is as positively disowned : for as they were out of the Life and Spirit of those Holy Men , ( though building and garnishing their Sepulchres , and making great profession with their words ) insomuch as that they slew those whom God sent in the same Spirit to preach a farther Glory , and to discover a more excellent way ; so are you out of the Power and Spirit your fore-Fathers lived and died in , professing their words , but persecuting the same Spirit in others , and crucifying it in your selves : No wonder therefore you have made so little progress since the first dawning of Reformation , being not yet got out of the Borders of Babylons form , and altogether in her lustful , proud , persecuting and wicked Nature : For have not you Protestant Princes condemned that in others , which you have and do allow in your selves , contrary to your fore-Fathers Protestations ? Did you not return severe Persecutions , not onely upon the heads of the Roman Catholicks in Queen Elizabeth's time , who esteemed it Antichristian in them ; but even your fellow Protestants , who through zeal for God declared against your back-slidings ? witness her severity , and what followed in the Reigns of James , and the deceased Charles , but more particularly the many thousands now of late that have been club'd , bruised , imprisoned , exiled , poisened to death by stinking Dungeons , and ruined in their outward Estates , contrary to Laws , Christian or Humane : Therefore well may I take up the lamentation and reproof that was of old , Ye make men offenders for a word , and lay a snare for him that reproveth in the Gate ; Ye turn aside the Just for a thing of nought , and lay burthens upon the backs of the Righteous , whilst evil doers pass unpunished ; You store up violence in your Pallaces , and many are the oppressed that are amongst you ? Yet do not your Priests prophesie smooth things , that sew Pillows under your Arms , and cry Peace ? who provoke you to slay those , by executing cruel acts that should not die and preach safety to them that should not live , like greedy Dogs , Shepherds that cannot understand , they all look for gain from their Quarters ; they teach for hire , they divine for money , and You all judge for rewards ; for all which abominations God is departed ; Vision is ceased , the Sun is gone down over you , and your day is turned into thick darkness ; Therefore it is you deny the necessity as well as the present enjoyment of Revelation to any , though without it , as Christ saith , No man can know God , whom to know is Life Eternal ; and place the ground of Divine Knowledge in humane Arts and Sciences , that thereby you may ingross a Function to your selves , and keep up your Trade of yearly gain upon the poor people ; preaching sin for tearm of life , thereby rendring invalid the glorious Power of the second Adam , and indulging people in transgression ; though be that sins is of the Devil , and without Holiness none shall see God ; Ministers he never sent , but were commissionated by men , void of the Holy Ghost , and therefore ye profit not the people 's a badge inseparable to lying prophets , who run in their own name . Come and tell me now , ye of the Church of England , that say the Scriptures are your Rule , where do they own such Persecutors , false Prophets , Tythmongers , denyers of Revelation , Opposers of Perfection , Men-pleasers , Time-servers , unprofitable Teachers , ( witness the abominations of the Land ) Extollers of humane Learning , as the only way to know God ; Admirers of Universities , ( signal places for idleness , looseness , prophaneness , prodigality , and gross ignorance ; ) and where do we find the Prophets , Apostles , and Servants of the Lord , to live in worldly pomp , possess hundreds and thousands a year , be called Lords of their Brethren , and exercise Civil and Spiritual Jurisdiction over the Bodies and Souls of Christians in their dayes ? Whence came your Forms of Prayers , and Church-Government , from the Scriptures of Truth , and the practice of the Primitive Christians , or the Mass-Book , and Popish Canons ? Where is it that Mass-Houses are called Churches ? and what president do you find for Litanies , Responses , Singing , Queristers , Organs , Altars , Bowings , Surplices , square Caps , Hoods , Rockets , Fonts , Baby-Baptism , Holy Dayes , ( as you call them ) with much more such like dirty trash , and foul Superstition ? Are these your Scripture Doctrines , and this the Spiritual Worship of Holy Jesus , his Apostles , and the Antient Christians ? Stand up and answer me ye Members of the Church of England ; but are they not the off-spring of that Idolatrous Popish Generation , amounting at best to will-Worship , which is abominable to the God of Heaven , who is now breaking forth in vengeance , to thunder down and consume all the fair Buildings , and pleasant Pictures of Babylonish Inventions ? Therefore from you may I expect an Answer to the Question I ask'd the Romanists , In what Nature and Spirit is i● , O Princes , Priests , and People , you hold and profess Religion , and Worship towards God ? Is it the Divine and Heavenly One which is pure and perfect ? Are you Baptized by the Holy Ghost , and with Fire ; Crucified through the daily Cross to the World ; born again , and your affections set on things above ? But alas poor Souls ! are you not at , Have mercy upon us miserable sinners , there is no health in us , from seven to seventy ? And as in truth it is , to the shame of Religion , and destruction of humane Society ; How do you abound in evil ? Equalizing , if not outstripping Papists & Heathens ( against whom you protest in words ) in all kinds of impiety : Therefore woe unto you Protestants , that are mighty to drink strong drink , that give your Neighbours drink , and put the bottle to them that they may be drunk ; that put far away the evil day , and cause the seat of Violence to come near ; that lie upon Beds of Ivory , and stretch your selves upon your Couches ; that eat the fat of the Flock , and drink the sweet of the Vine ; that anoint your selves with the chief Ointments ; that chant to the sound of the Viol , and invent to your selves Instruments of Musick , but consider not the afflictions of Joseph . How sport you away your precious time , as if ye were born not to die , at least never to be judged ? O what Swearing , what Uncleanness , what Drunkenness , what Prophanation , what Vanity , what Pride , what Expence , what Patching , what Painting , what lascivious Intrigues , what wanton Appointments , what publick unclean Houses , what merry Masks , what lustful insinuating Treats at your Playes , Parks , Mulberry and Spring-Gardens , with whatsoever else may please the lustful eye , and gratifie the wanton mind ? Is not this your case and practice , ye Gallants , young and old , Men and Women ? And by these courses , have not Debts surprized your Estates , Poverty Plenty , Diseases Health , Debauchery Chastity ? Whole Families ruin'd both in Soul and Body ; yea , such a deluge of Intemperance has so overwhelmed the Nations , that hard it is to light upon sobriety and virtue . Well my Friends , when I ruminate on these things , my heart affects mine eye , and grief overcomes my Soul for yor sakes ; Repent therefore , O ye Protestants , or else know that for all these things God Almighty will bring you to Judgment ; and in the day that his Indignation shall be kindled , your Religion of words shall fly away , and your Lord Lord cryings shall be rejected , because you were strangers to the Spiritual Nature ( though bablers of the Name ) of true Christianity , and therefore shall ye perish by the Sword. Now as for you Separatists of divers Names , although I shall not disallow the Zeal that once you had , yet must I on God's behalf bear my Testimony concerning you ; Therefore be it known unto you all , that you are teaching and receiving for Doctrines the Traditions of men , running and striving in your own Spirits , compassing your selves with the sparks of your own fire , being not yet come to stand still and know that Will done on Earth which is done in Heaven ; You tell people , Christ Jesus has suffered and satisfied for sins past , present , and to come , and though never so corrupt , vile , and polluted in themselves , yet reconciled to , and justified in the sight of God , by his Personal Righteousness imputed unto them , and not from a Work of Grace or Regeneration in the Creature ; therefore no wonder at your vehement cries against a state of perfect separation from sin , as being a dangerous Doctrine , who preach acceptation with the Holy God , whilst in an unholy state ; You generally scoff at Revelation as being ceast ; most of you also abetting God to have ordained a Remnant absolutely to Salvation , & consequently making sin as well as torment unavoidably necessary to the major part ; whereby the Glorious God of Mercy is represented more infamously unjust than the worst of men ; Doctrines of Devils indeed , and grounds of all looseness and Ranterism ; and tho pleaders , & fighters for Liberty of Conscience when opprest ; the greatest Oppressors , when in power , not minding the end of Gods loving kindness : but because of your wanton neglect , is your day darkned , and your Sun set , and grovelling you are in beggarly Elements , imitations and shadows of the Heavenly good things , relating to the dispensation of the second Covenant , hoping by your many duties to be heard , and find acceptance , whilst very strangers to the covering of Gods Spirit , and ignorant of him ( whom to know is life Eternal ) from the Revelation of his Eternal Spirit , and Operation of his Mighty Power , but from the conceivings and apprehensions of other men , and Books well reputed , whereby Gods Grace and Light have lost their Office of leading and teaching : and thus true Counsel becomes darkned , the Fountain shut , the Book sealed , and you in this state strangers unto God , so that you perish for want of sound knowledge ; for I declare and testifie on the behalf of Gods everlasting Way to Life , and against you all , that you are yet in the mans spirit , which works not Gods Will and Righteousness , being found helpers of the mighty against that pure and unchangeable Principle of Light , Grace and Life , in which God only did , does , and will reveal and manifest himself unto the Sons and Daughters of men , for which cause you are yet in your ups and downs , tossed to and from , not knowing the Rock of Ages , and Foundation of many Generations , which is that only Holy Seed , wherein the Duties and Performances of all Nations only can be blessed , and from whence proceeds that Pure , Righteous , and Immortal Birth , to whom is the promise of an everlasting Inheritance , but are sticking in your own imaginations , and patching out a peace unto your selves from your Duties , Performances , and the imitations of weak times and seasons in some perishing Observations , that no way relate to the Nature of the Pure , Spiritual and Internal Kingdom of Peace , Righteousness and Joy in the Holy Ghost ; Therefore well may I say , as once of old , Wee unto thee Capernaum , which art exalted unto Heaven ; for if the mighty works that have been done in thee , had been done in Tyre , Sidon , or Sodom , they would have repented in Dust and Ashes , and would have remained unto this day . Wherefore O ye zealous Professors , who in the Spirit of a man are striving to comprehend the Mystery of God , unless ye repent and believe in that Light wherewith Christ hath enlightned every man , that you may obtain to the true discerning of the Spirit and Nature in which you live and worship , that so you may come to witness the Work and Will of God , It shall be more tollerable for them in the day that God shall judge the secrets of men by Jesus Christ ; God will make them of the Synagogue of Sathan , who say , they are Christians , and are not . Therefore unto you Princes , Priests , and People , whether Papists or Protestants , or any other separated way , that are in your Idolatry , Superstition , Carnal Ordinances , and will-Worship ; whose Faith in , and fear towards God , are grounded on other mens apprehensions , perswasions and precepts , and not from the teaching of God's Holy Spirit or Grace ; to you all am I constrained to sound forth & proclaim , That unto us , the most despised , afflicted and forsaken by all the Families of the Earth , is a Child born , unto us a Son is given ; We call him Wonderful Counsellor , the Mighty God , the Everlasting Father , the Prince of Peace ; of the increase of whose Government there shall be no end : this is he the Prophet stiles , A Light unto the Gentiles , and for Salvation unto the ends of the Earth ; unto whom John Baptist bore this certain record , That he was the true Light which enlighteneth every man that cometh into the World ; who also gave this testimony of himself , That whosoever followed him should not abide in darkness , but have the Light of Life , and the Blood of Jesus , ( saith the Beloved Disciple ) shall cleanse you from all sin . This is the second Adam , the quickning Spirit , the Lord from Heaven , the New and Spiritual Man , the Heavenly Bread , the True Vine ; the Flesh and Blood that was given for the Life of the World ; the Second Covenant ; the Law writ in the Heart and Spirit , put in the inward Parts ; the way in which the Fool cannot err ; the Truth , before deceit was ; the Life that 's hid in God , eternal in the Heavens , glorified before the World began ; the Power , the Wisdom , the Righteousness of God ; the Plant of Renown ; the Royal Seed that bruiseth the Serpents Head ; in short , That Grace which hath appeared unto all men , teaching them to deny ungodliness and worldly lusts , and to live Godlikely , and soberly in this present World. He stands at the Door of every Heart , and knocks , if by any means he may be heard and have admittance , whereby God's Promise may be fulfill'd , That God will dwell with Men ; and my Testimony is , That a Remnant have obey'd this Heavenly Voice , and now walk in this pure Light in which God Almighty is known to tabernacle with them : Therefore in the fear of God Eternal do I cry aloud unto you all , who are wandering in the by-paths of mens Inventions , Traditions and Precepts , to empty your hearts and minds of those unprofitable Guests , that better entertainment than a Manger may be had to receive this Lord of Glory ; The mighty Prophet all must hear or die , who searcheth the Heart , tryeth the Reins , and is able to tell you all that ever you did : — This is the Quakers Christ , and Son of the Living God , whom we are not ashamed to confess before Men , as that Glorious Light , which since we have believed and walked in , according to our distinct measures , we have not onely received a perfect discovery of all the will-Worships , Pollutions , and vain Fashions , or Customs that have been brought forth by , and stands in , the dark , lustful , and apostatiz'd nature ; but as we have continued in a holy watchfulness , to observe and obey its Righteous Dictates ; Gods mighty Power we have , and do experience to subdue and redeem therefrom ; yea , that Spiritual Blood is sensibly felt to sprinkle and cleanse the Conscience from dead works . And to you all must I declare , That by no other way did I ever receive the knowledge of the least evil , or ability to conquer it , than in this universal Light , who is given for a Captain and a Leader out of all the by-paths and petty perswasions of men , through judgment that purifies , and the Red Sea of Troubles , Tryals , and Afflictions , unto the Rest which is pure and undefiled ; This is Gods beloved Son , hear ye him ; For I proclaim , another way there is not to eternal Life and Peace , than this everlasting Gospel which now is preached ; for the time is come that the Angel of his Presence is flying through the midst of Heaven , having this antient Gospel to preach to them that dwell upon the Earth , and are in their Earthly Nature , Wisdom , and Worships , Crying with a loud Voice , Fear God , and give glory to him , for the hour of his Judgment is come : Therefore away away with all your own wayes , works and Worships that are grounded upon mens Command , and fallible apprehensions , whose breath is in their nostrils ; and no more do homage according to such prescriptions , but fear and dread the living Lord God of Heaven and Earth ; For if the Righteous scarcely be saved , where shall the ungodly and sinner appear ? But woe , anguish , tribulation and sorrow shall come upon every Soul that remains in sin . Therefore be warned ye dark and Idolatrous Papists , ye superstitious and loose Protestants , yea zealous , yet carnal Professors , to come out of all your own Wayes , Works , Worships , Nature , Spirit and Practice ; In silence and fear to wait in this glorious Light which God Almighty has displayed , and raised us contemned Quakers to walk in , and testifie of , in these last Ages ; that by believing therein , and circumspectly adhering thereto , you may come to experience the rising of that eternal Power which overcomes and removes transgression , that hath so long separated between you and your God , hereby shall you receive sound Judgment and Heavenly Wisdom ; — This will not destroy , but fulfil the Spriptures of Truth , and so shall you know the Baptism that 's from above , and eat the Heavenly Bread , and drink the Spiritual Wine at Christs Table , in his Kingdom , which the Saints of old saw the coming of before they tasted of death ; For the Kingdom of God is within ; — Here all old things , Covevenant , Signs , Ordinances , and whatever perisheth with the using , shall be done away ; and the everlasting unchangeable Substance witnessed ; and no more shall you profess Religion , or perform Worship from the imagining and transgressing nature , but from a certain sence of Gods own Operation ; so shall your Faith stand in that Power the Gates of Hell can never prevail against : For this I once more am necessitated to declare , by vi●●ue of the sound knowledge given me of God , that whilst you are fulfilling the lusts of the flesh , and walking after your own will and imaginations , you are altogether strangers to the yoak , to the daily Cross , and self-denying life , but are yet the corrupt Ground , and evil Tree , which bring forth evil Fruits , Thorns , Briars , and sowr Grapes ; Be ye undeceived , God will not be mocked ; such as you sow , such shall you reap : — Wherefore I intreat , advise , and warn you all , before the day of your visitation be shut up , in the eternal withdrawings of God's Love , and revelation of his dreadful endless Vengeance , O ye Idolatrous , Superstitious , Carnal , Proud , Wanton , Unclean , Mocking and Persecuting Princes , Priests and People , to repent ; Return , return , believe and obey this Light , which manifests and reproves all your evil deeds , that in it you may know your Redemption from the captivity of sin effectually wrought . O tremble and quake with the Prophet Habakkuk , you who scoff at Quakers , that you may all rest in the day of trouble . But if you shall still go on to rebel against the reproofs and instructions of this Holy Light , and despise and persecute the Children of it ; be it known to you all , that before the brightness of its Glory shall your shadows vanish , your imitations fly away , your beggerly Elements melt , and you die in your sins . Nor shall we be sollicitous what your intentions are concerning us , well knowing him in whom we have believed , to be much greater in us than he that is in the World , who in love hath call'd us out of it , and we doubt not will by his everlasting Arm of strength defend and preserve us over all opposition , and by us exalt his Name , Truth , and Salvation unto the ends of the Earth . Therefore let the Winds of Imagination blow , the storms of Persecution beat , and the Sea of raging malice foam ; Yea , though the Fig-tree shall not blossom , neither Fruit be in the Vine ; though the labour of the Olive fail , and the Fields yeeld not their meat ; though the Flock be cut off from the Fold , and there be no Herd in the Stalls ; though Nations should combine against us , and multitudes assemble themselves to our overthrow ; — Yet , be it reported to the Nations , and let it be told unto the people , that we shall still confide and rejoyce in that everlasting Holy God Almighty , Lord of Hosts , and King of Saints , who hath gathered us ; and therefore is by us over all Things in Heaven , and things on Earth , blest and renown'd for ever . THE END . Notes, typically marginal, from the original text Notes for div A54235-e140 Isa . 1. 13 , 14 , 15 , 16 Mat. 15. 9 Rev. 17. 3 , 4 , 5. Chap. 18. 6 , 8. Acts 7. 52 , 59. Isa . 29. 21 Amos 3. 10. Jer. 23. 17. Ezek. 13. 19 , 20. Isa . 56. 10 , 11. Mic. 3. 5 , 6 , 11. Joh. 17. 3. 1 John 3. 5 , 6 , 7 , 8. Heb. 12. 14. Jer. 23. 32. Act. 19 2 , 3 , 4 , 5. Col. 3. 2. Isa . 15. 11 , 22. Amos 6. 3 , 4 , 5 , 6. Mat. 7. 21. Isa . 50. 11. Gen. 12. 3. Gal. 3. 8 Rom. 14 19. Mat. 11 23 , 24. Joh. 1. 9. Rev. 3. 9. Isa . 9. 6 , 7. c. 49. 6. John 1. 7 , 8 , 9. c. 8. 12. 1 John 1. 7. 1 Cor. 15. 47. John 6. 51 , 52 , 53 Isa . 42. 6. Jer. 31. 32 , 33 , 34. John 14. 6 1 Cor. 1. 20. Ezek. 34. 29. Gen. 3. 15 Tit. 2. 11 , 12. Rev. 21 3. Deut. 18 18 , 19 , 20. Jer. 17. 10. John 4. 29. Heb. 9. 14. ch . 10. 22. Rev. 14 6 , 7. 1 Pet. 4 18. Luk 17 20 , 21. Job . 4. 8 Gal. 6. 7 , 8. Hab. 3. 16. 2 Tim. 1 , 12. 1 John 4. 4. Hab. 3. 17 , 18. 
A54243	----	Truth further clear'd from mistakes being two chapters out of the book entituled, Primitive Christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our Lord Jesus Christ for the salvation of mankind, together with a comparison of the principles of the people called Quakers, and the perversions of their opposers, by way of postscript / by W.P. Primitive Christianity reviv'd. Selections Penn, William, 1644-1718. 1698 Approx. 41 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54243 Wing P1391 ESTC R33341 13277261 ocm 13277261 98728 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54243) Transcribed from: (Early English Books Online ; image set 98728) Images scanned from microfilm: (Early English books, 1641-1700 ; 1039:3) Truth further clear'd from mistakes being two chapters out of the book entituled, Primitive Christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our Lord Jesus Christ for the salvation of mankind, together with a comparison of the principles of the people called Quakers, and the perversions of their opposers, by way of postscript / by W.P. Primitive Christianity reviv'd. Selections Penn, William, 1644-1718. 47 p. [s.n.], Dublin : 1698. Signed and dated on p. 47: William Penn. Dublin, the 26th of the 3d month, 1698. Imperfect: print showthrough with loss of text. Reproduction of original in the Cambridge University Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Crucifixion. Christianity. Society of Friends -- Apologetic works. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 John Latta Sampled and proofread 2005-10 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion TRUTH Further Clear'd from MISTAKES . BEING Two Chapters out of the Book ENTITULED , Primitive Christianity Reviv'd : Plainly acknowledging the Benefit accruing by the Death and Sufferings of our Lord Jesus Christ for the Salvation of Mankind . TOGETHER WITH A Comparison of the Principles of the People called Quakers , and the Perversions of their Opposers , by way of Postscript . By W. P. Dublin , Printed in the Year 1698. Reader , OCcasion having been given us we never sought , we continue to improve it to the further Explanation and Defence of our so much abused Profession , that if possible People may see , at least the more Sober and Candid , That we are not at that distance from Truth , nor so Heterodox in our Principles , as we have been , by too many , either hastily or interestedly Represented ; but that indeed we hold the Great Truths of Christianity according to the holy Scriptures , and that the Realities of Religion are the Mark we press after , and to disabuse and awaken People from their false Hopes and carnal Securities , under which they are too apt to indulge themselves , to their Irreparable Loss , that by our setting Christian Doctrine in a true Light , and receiving and pressing the Necessity of a better Practice : They may see the Obligation they are under to redeem their precious time they have lost , by a more careful Employment of that which remains to a better purpose . This has occasioned Us to Re-print the 8th . and 9th . Chapters of Primitive Christianity , being willing to Speak in the Language of what has been already made Publick , that it may be seen , We neither Change ( tho for the better is always commendable ) nor Write otherwise now then before to serve a present Turn ; In which and a Postscript , comparing our Principles , with our Opposers usual Perversions , the Ingenious Reader may easily discern how Ill We have been Treated , and what Hardships We have laboured under , through the Prejudice of some , and the Unreasonable Credulity of others ; and do Us the Justice to believe that We are a People in Earnest for Heaven , and in that way our Blessed Lord hath trod for Us to Glory , For no Cross no Crown . CHAP. VIII . Sect. 1. Doctrine of Satisfaction and Justification Owned and Worded according to Scripture . Sect. 2. What Constructions we can't believe of them , and which is an abuse of them . Sect. 3. Christ Owned a Sacrifice and a Mediator . Sect. 4. Justification Two-fold , from the Guilt of Sin , and from the Power and Pollution of it . Sect. 5. Exhortation to the Reader upon the whole . Obj. 1. THough there be ma-many good things said , how Christ appears and works in a Soul , to Awaken , Convince and Convert it ; yet you seem not particular enough about the Death and Sufferings of Christ : And it is generally Rumour'd and Charged upon you by your Adversaries , that you have little reverence to the Doctrine of Christ's Satisfaction to God for our Sins , and that you do not Believe , That the Active and Passive Obedience of Christ , when He was in the World , is the alone ground of a Sinners Justification before God. Answ . § . 1. The Doctrine of Satisfaction and Justification , truly understood , are placed in so strict an Union , that the one is a necessary Consequence of the other , and what we say of them , is what agrees with the suffrage of Scripture , and for the most part in the terms of it ; always believing , that in Points where there arises any difficulty , be it from the Obscurity of Expression , Mis-translation , or the Dust raised by the Heats of Partial Writers , or Nice Criticks , it is ever best to keep close to the Text , and maintain Charity in the rest . I shall first speak Negatively , what we do not own , which perhaps hath given occasion to those who have been more Hasty then Wise , to judge us defective in our Belief of the Efficacy of the Death and Sufferings of Christ to Justification : As , § . 2. First , We cannot Believe that Christ is the Cause , but the Effect of God's Love , according to the Testimony of the Beloved Disciple John , Chap. 3. God hath so loved the World , that he hath given his only Begotten Son into the World , that whosoever believeth on him should not perish , but have Everlasting Life . Secondly , We cannot say , God could not have taken another way to have saved Sinners , than by the Death and Sufferings of his Son , to satisfie his Justice , or that Christ's Death and sufferings were a strict and rigid Satisfaction for that Eternal Death and Misery due to a Man for Sin and Transgression : For such a Notion were to make God's Mercy little concerned in Man's Salvation ; and indeed we are at too great a distance from his Infinite Wisdom and Power , to judge of the Liberty and Necessity of his Actings . Thirdly , We cannot say Jesus Christ was the greatest Sinner in the World , ( because he bore our Sins on his Cross , or because he was made Sin for us , who knew no Sin ) an Expression of great levity and unsoundness , yet often said by great Preachers and Professors of Religion . Fourthly , We cannot Believe that Christ's Death and Sufferings so satisfies God , or justifies Men , as that they are thereby Accepted of God : They are indeed thereby put into a state capable of being accepted of God , and through the Obedience of Faith and Sanctification of the Spirit , are in a state of Acceptance : For we can never think a Man justified before God , while Self-condemned ; or that any Man can be in Christ , who is not a New Creature , or that God looks upon Men otherwise then they are . We think it a state of Presumption , and not of Salvation , to call Jesus , Lord ! and not by the Work of the Holy Ghost . Master ! And he not yet Master of our Affections : Saviour ! And they not saved by him from their Sins : Redeemer ! And yet they not redeemed by him from their Passion , Pride , Covetousness , Wantonness , Vanity , Honours , vain Friendships , and Glory of this World : Which were to deceive themselves : for God will not be mocked , such as Men sow , such must they reap . And though Christ did Die for us , yet we must , by the Assistance of his Grace , work out our Salvation with fear and trembling : As he Died for Sin , so we must Die to Sin , or we cannot be said to be saved by the Death and Sufferings of Christ , or throughly justified and accepted with God. Thus far Negatively . Now , Possitively , what we own as to Justification . § . 3. We do Believe , that Jesus Christ was our Holy Sacrifice , and Attonement , and Prepiriation ; that he bore our Iniquities , and that by his Stripes we were healed of the Wounds Adam gave us in his Fall ; and that God is just in forgiving true Penitents upon the Credit of that Holy Offering , Christ made of himself to God for us ; and that what he did and suffer'd , satisfied and pleased God , and was for the sake of fallen Man that had displeased God : And that through the Offering up of himself once for all , through the Eternal Spirit , he hath for Ever perfected those ( in all times ) that are sanctified , who walk not after the Flesh , but after the Spirit . Rom. 8. 1. Mark that . § . 4. In short , Justification consists of two parts , or hath a two-fold Consideration , viz. Justification from the Guilt of Sin , and Justification from the Power and Pollution of Sin , and in this Sence Justification gives Man a full and clear Acceptance before God. For want of this latter part , it is that so many Souls Religiously inclin'd , are often under Doubts , Scruples and Despondencies , notwithstanding all that their Teachers tell them of the Extent and Efficacy of the first part of Justification . And it is too general an Unhappiness among the Professors of Christianity , that they are apt to cloak their own Active and Passive Disobedience with the Active and Passive Obedience of Christ . The first part of Justification we do reverently and humbly acknowledge is only for the sake of the Death and Sufferings of Christ ; nothing we can do , though by the Operation of the Holy Spirit , being able to Cancel Old Debts , or wipe out Old Scores : It is the Power and Efficacy of that Propitiatory Offering , upon Faith and Repentance , that justifies us from the Sins that are past ; and it is the Power of Christ's Spirit in our Hearts that purifies and makes us acceptable before God. For till the Heart of Man is purged from Sin , God will never accept of it . He Reproves , Rebukes and Condemns those that entertain Sin there , and therefore such cannot be said to be in a Justified State ; Condemnation and Justification being Contraries : So that they that hold themselves in a Justified State by the Active and Passive Obedience of Christ , while they are not Actively and Passively Obedient to the Spirit of Christ Jusus , are under a strong and dangerous Delusion ; and for crying out against this Sin-pleasing Imagination , not to say Doctrine , we are Staged and Reproached as Denicrs and Despisers of the Death and Sufferings of our Lord Jesus Christ . But be it known to such , they add to Christ's Sufferings , and Crucifie to themselves afresh the Son of God , and trample the Blood of the Covenant under their Feet , that walk unholily under a Profession of Justification ; for God will not acquit the Guilty , nor Justifie the Disobedient and Unfaithful . Such deceive themselves , and at the Great and Final Judgment their Sentence will not be , Come ye Blessed , because it cannot be said to them , Well done Good and Faithful , for they cannot be so esteemed that live and die in a Reproveable and Condemnable State ; but , Go ye Cursed , &c. § . 5. Wherefore , O my Reader ! Rest not thy self wholly satisfied with what Christ has done for thee in his Blessed Person without Thee , but press to know his Power and Kingdom within thee , that the strong Man , that has too long kept thy House , may be bound , and his Goods spoiled ; his Works destroyed , and Sin ended ; according to the 1 John 3. 7. For which end , says that Beloved Disciple , Christ was manifested , that all things may become New ; New Heavens , and New Earth , in which Righteousness dwells . Thus thou wilt come to glorifie God in thy Body , and in thy Spirit , which are his ; and live to him , and not to thy self . Thy Love , Joy , Worship , and Obedience ; thy Life , Conversation , and Practice ; thy Study , Meditation , and Devotion , will be Spiritual : For the Father and the Son will make their abode with thee , and Christ will manifest himself to thee ; for the Secrets of the Lord are with them that fear him . And an holy Unction or Anointing have all those , which leads them into all truth , and they need not the Teachings of Men : They are better Taught , being Instructed by the Divine Oracle ; no bare Hear-say , or Traditional Christians , but fresh and living Witnesses : Those that have seen with their own Eyes , and heard with their own Ears , and have handled with their own Hands the Word of Life , in the divers Operations of it , to their Souls Salvation . In this they Meet , in this they Preach , and in this they Pray and Praise : Behold the New Covenant fulfilled , the Church and Worship of Christ , the Great Anointed of God , and the Great Anointing of God , in his Holy , High Priesthood and Offices in his Church ! CHAP. IX . Sect. 1. A Confession to Christ and his Work , both in Doing and Suffering . Sect. 2. That ought not to make void our Belief and Testimony of his Inward and Spiritual Appearance in the Soul. Sect. 3. What our Testimony is in the latter respect : That 't is impossible to be saved by Christ Without us , while we reject his Work and Power Within us . Sect. 4. The Dispensation of Grace , in its Nature and Extent . Sect. 5. A further Acknowledgment to the Death and Sufferings of Christ . Sect. 6. The Conclusion , shewing our Adversaries Unreasonableness . § . 1. AND lest any should say we are Equivocal in our Expressions , and Allegorize away Christ's Appearance in the Flesh ; meaning only thereby , our own Flesh , and that as often as we mention him , we mean only a Mystery , or a Mystical Sense of him , be it as to his Coming , Birth , Miracles , Sufferings , Death , Resurection , Ascension , Mediation and Judgment ; I would yet add , to preserve the well-disposed from being stagger'd by such Suggestions , and to inform and reclaim such as are under the Power and Prejudice of them , That , we do , we Bless God , Religiously Believe and Confess , to the Glory of God the Father , and the Honour of his Dear and Beloved Son , that , Jesus Christ took our Nature upon him , and was like unto us in all things , Sin excepted ; That he was Born of the Virgin Mary , and Suffered under Pontius Pilate , the Roman Governour , Crucified , Dead , and Buried in the Sepulchre of Joseph of Arimathea ; Rose again the Third Day , and Ascended into Heaven , and sits on the Right Hand of God , in the Power and Majesty of his Father , who will one Day Judge the World by him , even that Blessed Man , CHRIST JESUS , according to their Works . § . 2. But because we so Believe , must we not Believe what Christ said , He that is with you shall be in you , John 14. I in them , and they in me , &c. Chap. 17. When it pleased God to reveal his Son in me , &c. Gal. 1. The Mystery hid from Ages , is Christ in the Gentiles the hope of Glory , Col. 1. Unless Christ be in you , ye are Reprobates ? 2 Cor. 13. Or must we be industriously represented Deniers of Christ's Coming in the Flesh , and the Holy Ends of it , in all the Parts and Branches of his Doing and Suffering , because we Believe , and press the Necessity of Believing , Receiving and Obeying his Inward and Spiritual Appearance and Manifestation of himself , through his Light , Grace and Spirit in the Hearts and Consciences of Men and Women , to Reprove , Convict , Convert and Change them ? This we esteem hard and unrighteous Measure ; nor would our warm and sharp Adversaries be so dealt with by others : But to do as they would be done to , is too often no part of their Practice , whatever it be of their Profession . § . 3. Yet we are very ready to declare to the whole World , that we cannot think Men and Women can be saved by their Belief of the one without the Sense and Experience of the other ; and that is what we oppose , and not his Blessed Manifestation in the Flesh . We say that he then overcame our Common Enemy , soiled him in the open Field , and in our Nature triumphed over him that had overcome and triumphed over it in our Forefather Adam , and his Posterity ; and that as truly as Christ overcame him in our Nature , in his own Person , so , by his Divine Grace being received and obeyed by us , he overcomes him in us : That is , he detects the Enemy by his Light in the Conscience , and enables the Creature to resist him , and all his Fiery Darts , and finally , so to Fight the Good Fight of Faith , as to overcome him , and lay hold on Eternal Life . § . 4. And this is the Dispensation of Grace , which we declare , has appeared to all , more or less ; teaching those that will receive it , to deny ungodliness and wordly lust , and to live soberly , righteously , and godly in this present World ; looking for ( which none else can justly do ) the blessed Hope , and glorious Appearing of the Great God , and our Saviour Jesus Christ , &c. Tit. 2. 11 , 12 , 13. And as from the Teachings , and Experience , and Motion of this Grace , we minister to others , so the very drift of our Ministry is to turn Peoples Minds to this Grace in themselves , that they may all , up and be doing , even the good and acceptable Will of God , and work out their Salvation with fear and trembling , and make their High and Heavenly Calling and Election sure ; which none else can do , whatever be their Profession , Church and Character : For such as Men sow they must reap ; and his Servants we are , whom we obey . Regeneration we must know , or we cannot be Children of God , and Heirs of Eternal Glory : And to be Born again , an other Spirit and Principle must prevail , leaven , season , and govern us , than either the Spirit of the World , or our own depraved Spirits ; and this can be no other Spirit than that which dwelt in Christ , for unless that dwell in us , we can be none of his , Rom. 8. 9. And this Spirit begins in Conviction , and ends in Conversion and Perseverance : And the one follows the other ; Conversion being the Consequence of Convictions obey'd , and Perseverance a natural Fruit of Conversion , and being Born of God ; for such Sin not , because the Seed of God abides in them , John 3. 7 , 8. but through Faithfulness , continue to the end , and obtain the Promise , even Everlasting Life . § . 5. But let my Reader take this along with him , that we do acknowledge that Christ , through his Holy Doing and Suffering ( for being a Son he learned Obedience ) has obtained Mercy of God his Father for Mankind ; and that his Obedience has an Influence to our Salvation , in all the Parts and Branches of it ; since thereby he became a Conqueror , and led Captivity Captive , and obtained Gifts for Men with divers Great and Precious Promises , that thereby we might be partakers of the Divine Nature , having ( first ) escaped the Corruption that is in the World , through Lust . I say we do Believe and Confess that the Active and Passive Obedience of Christ Jesus affects our Salvation throughout , as well from the Power and Pollution of Sir , as from the Guilt , He being a Conqueror as well as a Sacrifice , and both , through Suffering : Yet , they that reject his Divine Gift , so obtained , and which he has given to them , by which to see their Sin , and the sinfulness of it , and to repent and turn away from it , and do so no more ; and to wait upon God for daily strength to resist the Fiery Darts of the Enemy , and to be Comforted through the Obedience of Faith in and to this Divine Grace of the Son of God , such do not please God , believe truly in God ; nor are they in a state of true Christianity and Salvation . Woman , said Christ , to the Samaritan , at the Well , hadst thou known the Gift of God , and who it is that speaketh to thee , &c. People know not Christ , and God , whom to know is Life Eternal , John 17. because they are Ignorant of the Gift of God , viz. a measure of the Spirit of God that is given to every one to profit with , 1 Cor. 12. 7. which reveals Christ and God to the Soul. Flesh and Blood cannot do it ; Oxford and Cambridge cannot do it ; Tongues and Philosophy cannot do it ; for they that by Wisdom knew not God , had these things for their Wisdom : They were strong , deep and accurate in them ; but alas , they were clouded , puft up , and set farther off from the Inward and Saving Knowledge of God , because they sought for it in them , and thought to find God there . But the Key of David is an other thing , which shuts and no Man opens , and opens and no Man shuts ; and this Key have all they that receive the Gift of God into their Hearts ; and it opens to them , the Knowledge of God and themselves , and gives them a quite other Sight , Taste and Judgment of things , than their Educational or Traditional Knowledge afforded them . This is the beginning of the New Creation of God , and thus it is we come to be New Creatures : And we are bound to declare there is no other way , besides this , by which People can come into Christ , or to be true Christians , or receive the Advantage that comes by the Death and Sufferings of the Lord Jesus Christ . Wherefore we say , and upon good Authority , even that of our own Experience , as well as that of the Scriptures of Truth , Christ will prove no Saving Sacrifice for them that refuse him for their Example . They that reject the Gift , do deny the Giver , instead of themselves daily , for the Givers sake . O that People were wise ! that they would consider their latter End , and the things that make for the Peace thereof ! Why should they perish in a vain hope of Life , while Death Reigns ? Of living with God , who live not to him , nor walk with him ? Awake , thou that sleepest in thy Sin , or at best , in thy Self-righteousness ; Awake , I say , and Christ shall give thee Life ! For he is the Lord from Heaven , the quickening Spirit , that quickens us , by his Spirit , if we do not , resist it and quench it , by our Disobedience ; but receive , love and obey it , in all the Holy Leadings and Teachings of it , Rom. 8. 14 , 15. To which Holy Spirit I commend my Reader , that he may the better see where he is , and also come to the true Belief and Advantage of the Doings and Sufferings of our Dear and Blessed Lord and Saviour Jesus Christ , who saves from the Power and Pollution , as well as Guilt of Sin , all those that hear his knocks , and open the Door of their Hearts to him , that he may come in and work a real and through Reformation in and for them . And so the Benefit , Virtue and Essicacy of his Doings and Sufferings without us , will come to be livingly applied and felt , and fellowship with Christ in his Death and Sufferings known , according to the Doctrine of the Apostle ; which , those that live in that which made him suffer , know not , tho' they profess to be saved by his Death and Sufferings . Much more might be said as to this matter , but I must be brief . § . 6. To conclude this Chapter , we wonder not that we should be mistaken , mis-construed and mis-represented , in what we believe and do to Salvation , since our Betters have been so treated in the Primitive Times ; nor indeed is it only about Doctrines of Religion , for our Practice in Worship and Discipline have had the same Success : But this is what I earnestly desire , that however bold People are pleased to make with us , they would not deceive themselves in the great things of their own Salvation : That while they would seem to own all to Christ , they are not found disowned of Christ in the last Day . Read the 7th of Matthew ; it is , he that hears Christ , the great Word of God , and does what he enjoyns , what he commands , and by his Blessed Example , recommends , that is a Wise Builder , that has founded his House well , and built with good Materials , and whose House will stand the last shake and Judgement . For which cause we are often plain , close and earnest with People , to consider , that Christ came not to save them in , but from their Sins ; and that they that think to discharge and release themselves of his Yoke and Burden , his Cross and Example , and secure themselves , and Complement Christ with his having done all for them , while he has wrought little or nothing in them , nor they parted with any thing for the love of him , will finally awake in a dreadful surprize , at the sound of the last Trumpet , and at this sad and irrevokeable Sentence , Depart from me , ye Workers of Iniquity , I know you not : Which terrible End , may all timely avoid , by hearkening to Wisdom's Voice , and turning at her Reproof , that she may lead them in the Ways of Righteousness , and in the midst of the Paths of Judgment , that their Souls may come to inherit Substance ; even durable Riches and Righteousness in the Kingdom of the Father , World without end . THE QUAKERS PRINCIPLES , AND THEIR Adversaries Perversions . Quakers Principles . I. BEcause in Honour to the Spirit of GOD ( which gave forth the Scriptures ) we assert the Holy Spirit to be the First and Great Rule of Christians , as that by which GOD is Worshiped , Conscience is Convinc'd , Sin Detected , Duty Manifested , Scriptures Unfolded and Explained ; and consequently a Rule for Believeing and Understanding the Scriptures themselves : Tho' at the same time , we Reverently Believe the Scriptures by the Divine Authority of that holy SPIRIT which gave them forth ; and do declare and fully believe them to be what they say of themselves , viz. A Declaration of those things most surely believed by the Primitive Christians , and that they came by Inspiration , holy Men of GOD speaking as they were moved by the holy Ghost , and are profitable for Doctrine , Reproof , Correction , Instruction in Righteousness , that the Man of GOD perfect , and throughly furnished to all good Works . Joh. 4. 24. John 16. 8. Ephes . 5. 13. Joh. 14. 26. 2. Tim. 3. 16. II. From our great Caution and Tenderness in Expressing our Selves in matters of Faith , as particularly about the Trinity , in other Terms than those the holy Ghost hath used in Scripture , to wit , There are Three that bear Record in Heaven , the FATHER , the WORD , and the SPIRIT , and these Three are One ; which we sincerely and reverently believe to be so . — 1 John 5. 7. III. Because we believe and declare the Necessity of an Inward Principle , to Enlighten our Minds and Cure our Hearts of the Maladies that Sin has brought upon us , in order to Salvation here , and to escape from the Wrath to come . — Ephes . 2. 8. Tit. 2. 11 , 12. Acts 15. 11. John 1. 9. 1 John 1. 7. IV. Because we say , That GOD is Light , and CHRIST is Light , and that GOD is in CHRIST , and that CHRIST by his Light Lighteth every Man that cometh into the World ; and dwelleth with them that obey him in his Inward and Spiritual Manifestation , according to 1 John 1. 5. John 8. 12. and 1. 9. and 1. 1. 10. and 1. 1. 20. V. From our Asserting , That CHRIST lighteth Wicked , as well as Good Men , because he is said to be that True Light which lighteth every Man that cometh into the World , according to John 1. 9. VI. Because we say , That this Light of Christ is sufficient to Save and Preserve all from Sin , that Walk up to the Discovery and Leadings of it , 2 Cor. 4. 6 , 7. 1 John 1. 7. John 8. 12. Ephes . 5. 13. VII . When we speak of Christ's being glorified with the Father before the World began ; oras he is now by his Spirit in the Hearts of his People ; and that as such he was never visible to Wicked Men , John 17. 5. 1 Joh. 3. 6. VIII . Because the Tendency of our Ministry and Testimony is to press People to the Guidance of that Inward and Spiritual Appearance of Christ to Men , by his Light and Grace in their hearts , as that without which there can be no sight , sense , or sorrow for Sin to Amendment of Life , which is absolutely requisite , in order to a Just and Saving Application of the Benefit which God intended to Men by the Death and Sufferings of our Lord Jesus Christ : And because we often press this , in opposition to that Sin pleasing-Doctrine , of being who by Justified by the Merits of Christ , whilst Men live in the Wickedness and Pollutions of this World. Eph. 5. 13. Tit. 2. 11. 2 Thes . 2. 13. 1 Pet. 1. 2. 1 Cor. 2. 11. Rom. 8. 9 , 14. Tit. 3. 3. to vers . 9. 2 Cor. 4. 6. IX . From our Denying a Ridgid Satisfaction , as that GOD could not possibly save Men any other way , than by Condemning and Punishing his Beloved Son in whom he was well-pleased , thereby making Christ the Cause , and not the Effect of the Father's Love , for the Sins of the World : And because we cannot believe he hath so satisfied his Father for Sins past , present and to come , as to look upon Man to be holy in Christ , whilst unholy in himself ; or to be in Christ , while he is not a New Creature , the Dangerous Security too many are under . — 1 Joh. 4. 9 , 10. John 3 , 16 , 17. 1 John 3. 8. John 3. 3. Mat. 7. 21. 2 Cor. 5. 17. Gal. 6. 15. X. Because we say Men cannot be Justified by what Christ has done or suffered for them , whilst condemned by his Light in themselves ; or forgiven in his Blood , whilst disobedient to his Spirit ; and that to compleat Justification , we are to feel an Inward Acceptance with GOD through the Sanctification of the Spirit of his Son , as that without which Remission of Sin cannot be obtained . — 1 John 3. 19 , 20 , 21. Rom. 8. 13 , 14. Joh. 3. 19 , 20. Rom. 8. 2 , 16. Gal. 6. 8. 2. Thess . 2. 13. XI . Because we make Evangelical Obedience a Condition to Salvation , and works by the Spirit , an Evidence of Faith , and a holy Life , both Necessary and Rewardable . — Tit. 3. from vers . 3. to 9. Tit. 2. 14. Jam. 2. 22. XII . When we say that in some respects Christ was not our Sacrifice but Example , and that his Obedience to his Father doth not Excuse ours ; but as he abode in his Father's Love , by Keeping his Commandments , we must follow his Blessed Example . — John 15. 9 , 10. XIII . From our pleading for a Purification and Perfection from Sin , ( agreeable to the Testimony of the holy Scriptures ) on this side the Grave , through the pure Workings of the Holy and Perfect Spirit of our Lord Jesus Christ . — Mat. 5. 48. Mat. 19. 21. 2 Cor. 13. 11. Col. 1. 28. Tit. 2. 14. 1 Pet. 1. 22 , 23. XIV . Because we say with the Apostle , That Men ought to Pray , Preach , and Sing with the Spirit , and that no Man can Rightly worship GOD , without the Preparation by , and Assistance of his holy Spirit , and that we ought to wait to feel It for that end , and that other Worship is Formal and Carnal . — Rom. 8. 26. 1 Cor. 14. 15. Prov. 16. 1. Luk. 24. 49. Acts 1. 4. Acts 2. 1. Psal . 39 , 2 , 3. XV. From our denying the Resurrection of the same Natural and Corruptable Body , and declining to be Inquisitive and Critical , about what Body we shall rise with , according to the Caution of the Apostle therein , leaving it to the Lord to give us a Body as pleaseth him . 1 Cor. chap. 15. 2 Cor. 5. 1 , 2. Their Adversaries Perversions . OUr Adversaries are pleased to make us to deny and undervalue the Scriptures , as Not to he a Rule in any Respect , tho' our Books plentifully shew we confess them to be the Next and Secondary Rule to the holy SPIRIT , and that we ever chuse to express our Belief of Christian Faith and Doctrine in the Terms thereof . They also say , We prefer our own Books before them , while we Love , Honour and use Them above all the Books in the World , and refuse to express matters of Faith in other Terms than what are Expresly in Scripture , or so agreeable as to leave no just ground for any doubt of our Respect and Regard to them . Such as desire to lessen the Credit of our Perswasion with sober People , Represent us to deny the Trinity at large , and in every sense , tho' we only reject School-Terms , and Philosophical Definitions , as Unscriptural , if not Unsound , and as having a Tendency to Fruitless Controversie , instead of Edification and Holiness among Christians . We have been Uncharitably Represented by some , as if we denied All outward Means , or Contradicted our selves in the Use of them ; which they may as well charge against the Apostle John , in Asserting the Sufficiency of the Anointing . People have been told by our Adversaries , That we believe every Man has Whole GOD and Whole CHRIST in him , and consequently so many Gods and so many Christs : Tho' we Assert no more , but the very Language of the holy Ghost , in the Scriptures of Truth , and mean no more by it , than that Christ by his Light and Spirit dwelleth in the hearts of his People . It has been inferred that we hold that Christ is in and to Wicked Men , as he is in and to his Saints ; tho' he is a Condemner to the One , and a Comforter to the other . Our Opposers will have it , That all who have this Light , must consequently be Good Men , whether they Obey it or no , or else the Light is Insufficient . Some are not ashamed to tell the World in our Name , That Christ was never visible as to his Bodily Appearance , and consequently that we deny his Coming in the Flesh above sixteen hundred years ago , tho' his coming then is an Article of our Christian Belief . We are represented to Deny or Undervalue the Coming of Christ without us , and the Force and Efficacy of his Death and Sufferings , as a Propitiation for the Sins of the whole World ; tho' we only Deny the Benefit thereof to such , who by Living in Sin , instead of Dying to Sin , and Pleasing ; instead of Denying themselves , to please GOD , Deprive Themselves thereof . Some unworthily conclude we disown Christ as a Satisfactory Sacrifice , in his Death and Sufferings ; and as if we did not believe he died for the Sins of the Whole World , or that he Carried away Sin , and Sealed Redemption in his Blood , to as many as Rightly Believe ; and that we expect both to be Forgiven and Accepted of GOD , not for his sake , but our own Works : Which Suggestions we utterly detest and disown . It is inferred against us , That we deny Justification at all in any sense , by the Death and Sufferings of the Propitiatory Sacrifice of Christ , for the Sins of the whole World : Than which nothing can be more Uncharitable , Untrue , or Unjust ; Since we Never did , nor can believe the Remission of Sins in any other Name , than that of our Lord Jesus Christ , who through the Eternal Spirit offered himself up once for all , an Holy and Acceptable Sacrifice to GOD. Our Opposers would make People believe , we hope to be sav'd by our own Works , and not by Grace , which is the Gift of GOD , and so make them the Meritorious Cause of our Salvation , and consequently Papists . They will have us to mean , and venture to say for us , that we believe our Lord Jesus Christ , to be in all things but an Example , and in no rerespect our Sacrifice . We are made so presumptious as to assert the FULNESS of all Perfection and Happiness attainable in this Life . Ignorance or Envy suggests against us , That if GOD will not compel us by his Spirit , he must go without his Worship . We are made to Deny the Resurrection of any Body , however Spiritual or Glorified , and even of Eternal Rewards too ; Which if True , we are of all People the most miserable . THus , Sober Reader , thou hast some Taste of the Usage we have received in a more abundant manner at their hands , who have Undertaken to give an Account of our Belief to the World , that it has been very hard for People to see us , through those Disguises that Interest , Ignorance , or Malice hath put upon us . But 't is our desire , for thy own Good , as well as our Defence , that GOD would please , by the Light of his dear Son , to give thee a Clear and Effectual Sight of the Dispensation of his Heavenly Truth in the Inward Parts , which he hath blessed us withal , Viz. the Revelation and Setting up of the Kingdom of CHRIST in the Hearts and Souls of the Sons of Men , where Sin and Self have so much and so long Prevailed , that thou mayest come to be a Witness of us Goodness , and thy Soul with ours , Admire , Adore , and for ever Praise his most Glorious and Everlasting NAME , through his dear and Well-Beloved SON , and our REDEEMER , for He is Worthy , Worthy , Worthy , World without End. Dublin , the 26th of the 3d Month , 1698. WILLIAM PENN . THE END . 
A54246	----	A winding-sheet for controversie ended Penn, William, 1644-1718. 1672 Approx. 45 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54246 Wing P1394 ESTC R217516 99829178 99829178 33614 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54246) Transcribed from: (Early English Books Online ; image set 33614) Images scanned from microfilm: (Early English books, 1641-1700 ; 1975:06) A winding-sheet for controversie ended Penn, William, 1644-1718. 8 p. s.n., [London : 1672] Signed on p.8: William Penn. Caption title. Imprint from Wing. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penn, William, 1644-1718 -- Early works to 1800. Fox, George, 1624-1691 -- Early works to 1800. Society of Friends -- Apologetic works -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-10 John Latta Sampled and proofread 2005-10 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A Winding-Sheet FOR Controversie Ended . SO Unpleasant are the Dead among the Living , and so Unfit for any thing besides a Grave , that to remove this Deceast Controversie out of sight , who was both Troublesom Living , and by her Numerous Corruptions , Noisom , now Dead ; I the least of all Men concern'd to be Kind , contribute a Winding-Sheet towards her Funeral ; unless in this I am remembred above others , whatever may be Peevish , Rude , Revengeful , and Impiously Unjust to Man , she has without all Consideration , besides her own Free-Will , left me for a Legacy . That I may not be False to the Truth , Cruel to my own Name , nor Unjust to the World , resolved I am to declare how I came thus in her Books , and to take a Serious View of this Last Will and Testament , and see if I can Vindicate the Truth , Defend my Self , and Detect her Villany to all People ; which Her must be an HE sometimes , I mean , Henry Hedworth by Name . I shall be very brief , yet Defend my self , Vindicate G. F. consider the Doctrines toucht on , of Light , Rule , Divinity , Humanity of Christ , Scriptures Perverted , and his Contradictions , Lyes and Revenge . Sect. I. William Penn Defended . § . 1. Pag. 1. COntroversie Ended . Too Big Words , and Happy ; but Unhappily applyed : Proud and Arrogant ; not The , or A Controversie , but Controversie Ended ; a Lye in the Front of it , while Civil and Religious Wars remain . But certainly , a Lye with a Witness , if It should in this respect not be Ended . An Ill-guarded Expression , and dangerous to H. H. Again , Pag. 1. § . 2. William Penn , their Ablest Advocate . Why Ablest , but because his Ambition Scorn'd to Engage a Mean One. Self-Pride , and not Justice to W. Penn. But to proceed , Pag. 4. § . 3. I looked upon him as a Man of some Learning , Judgment and Conscience ; but I find my self Mistaken , in reference to his Judgment and Conscience . How can he choose , who denies Infallibility ? But if Mistaken before , why not in the Quakers now ? and so , ad infinitum , being so fallible . Because then we did not utterly Reject him , in hopes of Good from him ; but since slighted , with his Dark Imaginations , he is like Satan from Heaven fallen among the Anabaptists , who indeed Glean but our Leavings , though they Foolishly , yet Gladly turn his Busie Agents . But let it be observed , that he not only charges my Judgment , but Conscience ; which none can do , that has not Inward Inspection ; if so ; does he not censure that as Arrogant in the Quakers , which he does himself ? What is it , but to make me a very Rogue , to Write against my Judgment and Conscience ? and why , but because I answer'd ; he invited me to it : and had I not done it I had been vanquisht ; and now I have done it , it is against my Judgment and Conscience ; Is this the Meek and Impartial Socinian , or Arrogance it self ? I appeal to the Unprejudiced in this Particular . His Failing or Foulness here , should Antidote all Sober Minds against his other Impostures . Again , Pag. 5. § . 4. If they set their Names to their Books , to have Praise of Men , I seek it not . Meer Deceit and Hypocrisie ! Controversie Ended never yet durst set her Name to any Publick Thing I ever saw from her . A very Night-Bird and Wanderer ; one , that looks and creeps about like a Vagrant . It is Honesty in us to own our Books , and an high Self-denial to suffer our Names to be subjected to the Reviling of every such Detractor . But take notice , that Paul , who so often begins with his Name , and every other Author extant , is reproved by this Angry Momus , But hear him . Pag. 5. § . 5. Next , He is much offended at a Quondam Friend of his , who was so Kind as to give away some Six-Penny Books to those he knew would not buy them . A Notable Charge ! And who was this Quondam Friend ? that Little Great Pragmatical Thomas Firmin : A Monster , all Tongue , and no Ears ; it seems he is now become an Enemy then , but for what ? because I abhor his Folly , Lightness and Foul Mouth . Who bid him buy the Books ? Was he beg'd to do it ? or did I sell them him ? or was he Angry he could not sell them himself ? What! Would he have added the Stationer , without Licence , to his many other little Trades ? It seems he took Money of as many as would buy them : and if he gave them to those that would not , let him look to that . But Disingenuous Men ? Christians ? No , I would detest to fasten such Dirty Scandals upon a Turk . Away with your Socinian-Agency . Is this the End of all your Creeping Daubs , Dissimulated Praise , and Hypocritical Address ? But indeed , what other could there be ? Pag. 6. § . 6. He proceeds , Measure his Book by the Title , The Spirit of Truth Vindicated against that of Error and Envy Unseasonably Manifested ( as if there were a Season for the Manifestation of Error and Envy ) in a late Malicious Libel . My Title is Serious : I did not say , The Spirit of the Socinians Tryed , according to that Discovery it has made of it self , in their ( Lamentable , yet Conceited Agent ) Henry Hedworth ; as he did of the Quakers and G. Fox , much less , affirm them to be Impostors , Lyars and False Prophet : No , God forbid , though Provok't thereto , by an Envious Libel , which Controversie Ended begun with us upon . Nor is there any Time or Season , in which to manifest Error and Envy justifiably , yet for all this Carping Zoilus , every thing has its Time , and even Wicked Men may , as to the Prosperity of their own Concerns , Unseasonably Time their Projects , as did the Author of that Discourse . For his Collection of my Expressions , with respect to his Epistle , let the Reader peruse my Book , and see the Occasion : There is nothing so Detestable and Hard as Impostor , Lyar , False Prophet ; nor so Foul as Puppy , Fool , Cheat , Knave , &c. But no more after this time of the Latter , as fresh Accusation , because Recanted , which is the first time I ever heard of it : only , that Free Way , as H. Hedworth mincingly calls it , of so speaking , and that not privately , as he pretends ; but in the Hearing of many , in a Publick Place , much better deserves a Bridewell , than an Exchange . § . 7. But W. P. ( like a Man that will Rob his Neighbour for Praise , rather then go without it ) saith thus , Sect 2. If we Excel in All Things ; I said , Whilst some of you Excel in Many Things . Here W. P. has committed a Double Falsity . 1. He puts All for Many . 2. Quakers indefinitely , for Some of Them. I have lookt among the Printers Errata's , whether he had not Corrected ALL for MANY , but I find no such thing : If I should grant him that Error ( without good Reason ) yet the other piece of Falsity , viz. Putting We , the Quakers in general , for Some of them , will abide by him , to the Gross Injury of Me , and Shame of Himself . This , Reader , which he layes so great a Stress upon , I will manifest to be deep Ignorance or Malice . 'T is true , ALL is put for MANY in the place cited , and has been by me Corrected with a Pen , and never was in my Copy . But what then ? do I answer it as All or Many ? If as the First , then I Err ; yet perhaps not designedly neither : but if as the Last , MANY ; what Hurt have I done . Sober Reader , hear my Book . If we excel in ALL Things , as he confesseth ( there 's the Cavil ) which is to say , there are but Few Things wherein we do not transcend all others : how possibly can we be Dangerous and Dishonourable to the Christian Religion ? Is the Christian Religion among the Few Things , wherein we are supposed wanting , which is the main Thing of all ? If so , what are the MANY ? Judge O Impartial People ! How Dis-ingenuously , and with what Envy he hath aggravated , that All for Many , when my own Answer makes no Advantage by it , but runs as it would have done had Many been instead of All : Is it true then , that to esteem it an Error in Printing is without Good Reason , for which there is so evident a Reason ? Does this Man make Conscience of a Lye ? An Idle Shifter . To his Second , He is here as False as in the Former ; for the Paragraph immediately fore-going , to which this has reference , speaks thus , He is pleased to allow us , at least , a great many of us to be Honest-Hearted , &c. If this takes in the Quakers in General , or if any such word as Quakers in General be mentioned , or by me made to be the Consequence of his words , and not rather some of them , I will confess to have wronged him : In the mean time , he has kept to his old wont of most Ungodly Defamations , and fastening upon Mens Writings Plain Untruths , but of his own making . God the Righteous Judge will Reward him . Pag. 9. § . 8. Lastly , But he tells us again , that in Sect. 8. which is Page 13. of my Spirit of Truth Vindicated , I say , I will not give him the Lye , and that in Page 92. I tell him , he has broke his Word with us , which in plainer English is , He has told a Lye , and would therefore fix the Lye on me ; saying , I am Unchristian and Uncivil . But if this be an Answer to my Just Objection against his Twice Breach of Promise with us , not to Reflect , yet immediately to do it , not to use Scripture or Reason , counting us Unworthy , yet endeavour at both ; let 's forever give off Writing . What ? tell me I Lye , because more then Seventy Pages of the Former Passage , in quite another case , I say , that breaking a Man's word , is , in Plainer English , telling a Lyar : If I did forbear it at first , it was meer Curtesie . The Author's Countenance in Lyes , might well justifie my saying what I did ; however , Lye and Contradict he did , and he denies it not , whatever I did : but it seems his Proud Spirit can't abide to be spoken plainly to ; and to tell Truth of him , or reprove his Lyes , must cost a Man as much Implacable Scurrility , as may be expected in case of Real Wrong , from the most Dissolute of Men. This is H. H. with his Grim Socinian Cavils burson'd with Folly and Revenge . For my Non-sence , or Ignorance in my Mother-Tongue , we will venture that with the World ; but the Press has injur'd me not a little . I deny that ever Non-sence went to it , whatever came from it . However , H. Hedworth is not my Judge . Sect. II. of G. Fox . § . 1. P. 15. NOw let us hear what he says of G. F. He that is not Infallible , is a Deluder : but G. F. is not Infallible , therefore G. F. is a Deluder . The first proved from G. F's Book , How can ye be Ministers of the Spirit , and not be Infallible ? And how can they but Delude People , who are not Infallible ? I Answer , G. F's words stand Immoveable forever : He that is a Minister of the Spirit , is Infallibly so ; and in that Ministry , is Infallible ; otherwise , the Spirit 's Ministry is Fallible , which is the Consequence of this Anti-spiritual Socinian , and not of G. F's Doctrine . Next , They who are not Infallible , as to the Things of God , they Teach , are not taught of God , nor of his Spirit of Grace , which gives Certain Unerring Understanding , and so Deluders . But G. F. never said , That every one that is not Infallible , is a Deluder in all things ; for a Man may be Fallible or Mistaken in some Matters wherein he is not a Deluder : But the Drift of G. F's words is this , That such Preachers who deny the Spirit 's Teachings , and Infallible Knowledge , as necessary to a Qualification of a Gospel Ministry , are Deluders ; and in this Sence , who pretend to Teach , and know not the Certainty , but the Incertainty rather of what they Teach , such are Deluders ; and by this will I stand , against this Vain Syllogizer , in Defence of that Defamed , yet Worthy Man , G. F. But he endeavours to prove G. F. himself not Infallible . Pag. 15 , 16. § . 2. Next , he that renders the Pronoun YE , where it is to be understood , or renders the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , BY , WITH , or AMONG , or TO ; or puts HE for WE , or what is equivalent , is a Perverter or Corrupter of Scripture , and not infallible , as saith G. F. of his Adversaries : but G. F. does so himself , Ergo a Perverter and Corrupter : the same about his being a Blasphemer ; since who corrupts Scripture , preaches what he has not from Heaven , therefore a Blasphemer . O the Logick , O the Ethicks , but O the Metaphisicks of this Under-Graduat in Philosophy ! What! Is this any more then Bumbast Repetition ? It was time for Controversie to End indeed . I say , that G. F. had to do with such as believed every Particle , yea the very Hebrew Points themselves to be part of the Scriptures , divinely given forth , as an unalterable and only Rule . He denies it , but asserts the Spirit of Truth that gave them forth to be the Rule , especially since Christ's Manifestation in the Flesh . The Priests therefore are Perverters and Corrupters if they leave out one Jot or Tittle ; but G. F. not so : for if the Sense be rendred , God never tyed People to the express words , says he ; therefore G. F. his not oblieging himself to that exactness , makes him no Perverter , unless he should be judg'd by the untrue Notion , other men have of a Rule that he submits not to , which were Injustice it self . This shows then how unwarrantably our Adversary useth my words against G. F. which are only due to himself ; and the Priests he defends , unless he could make their Case one , which he can never do : and therefore what I say to them , cannot be ascrib'd to G. F. but with manifest wrong . For the Doctrinal Mistakes , they shall be considered anon ; only thus far G. F. is no Perverter or Corrupter , and consequently no Blasphemer , if he put With for Among ; but the Priests are , who so grievously transgress their own Rule ; for they esteem it no less by their Opinion of it . Pag. 17. § . 3. But Sol. Eccles's Testimony makes G. F , little other then a God , therefore G. F. a Blasphemer ; which is the meaning of his quoting it ; but this Lye is for the Lake . Neither G. F. nor S. E. nor the Quakers own any such Inference ; neither was the Resemblance in that of the Worlds being made by him . Good Men may be resembled to Christ in one thing , not in another ; Methinks he that believes him only to be an Example , should not deny such Doctrine : but he is angry it should be thought , Christ made the World be came into ; he cannot abide that Verse should meet him any where . Neither should he refuse S. E. a mystical Defence for himself , had he thought great things of G. F. when he himself believes it was not the Visible Creation : No ; he thinks , Christ no more made this World , then T. Firman did . What then ! Will he call Men Blasphemers from other mens Principles ? But let him take World which way he pleaseth , the Comparison lay not there ; And if it was esteem'd Dis-ingenuous in me to mention two Letters of a Man's Name , by way of Reproof , for open Slanders against a man by name at Length , after he had retracted , though I knew it not : certainly it is dishonest with great Aggravation , to question that which has been so often explain'd and denied , as taken by the World , and that in Print too . But what would not H. Hedworth do , to dirt the Quakers : but we are not to be Hang'd by his Straws , nor Fetter'd by his Cobwebs — Now let sober Persons judge , whether the Beginner of this Controversie knew well how to employ his time , who thought to run down a Folio Book of neer 400. Pages , the Author , and with him the Quakers , as Impostors , Lyars , and False Prophets , with five or six Sheets , stuff'd with dull Ignorance , and Cavils , at G. F's putting Within for In , In for Among , &c. O shallow Head ! O Envious Heart ! The Spoils in thy Triumph will scarcely cover the Brow-beats , thy own Weakness has given thee , in the sight of the World. Sect. III. Of the Rule . § . 1. BE it known to the World , that this Socinian Agent , who in the Dark Hectors every Perswasion , has shown himself unworthy the Name of a Man , who has turned his Book upon 25 Scripture Arguments , 6 Reasons , 2 Answers to 2 Objections about the Quakers denying the Scriptures , 15 most clear Authorities , from Papists , Protestants and Socinians themselves , to prove the Infallible Spirit of God to be the true Christian Rule of Faith , without so much as taking them into any other Consideration , then to fasten down-right Lyes upon us in general , and me in particular ; affirming , that I say Men are to be guided by immediate Inspiration , in opposition to Scriptures , &c. a Lye as Black as Hell , such words are not to be found in my Book . And the very next Paragraph , Now , if this be his Meaning , then tell me if Tollet . Mald. Dr Ham. Hutch . Soc. Sclith . Crel . were of his Mind ? Here he doubts what before he asserted : Rare Confutation to 31 pages of serious Christian Argumentation ! Well , I will suppose those men never understood it so ; nor did ever any Quaker in England , to his great Dishonesty and Shame I assert it : for we say , that the true Knowledge of the Scriptures , is most Heavenly and Divine Knowledge ; but the holy Spirit that brought those holy Men out of that they reprove , and into that blessed State they Exhort to , is onely able to make that Condition Ours , by its secret Strivings , Discoveries , and Operations . We know God may , and does by his Spirit reach to the Conscience , by Scripture and Preaching ; but then it is the holy Spirit that makes it efficacious , by fresh and living Touches , and we cannot call it our Faith or Knowledge , till quickned to it by that Eternal Spirit , be it mediately , or be it immediately ; and this shall Break the Serpents Head , Maugre the Force of these Lattern and Mungril Socinians ; which roundly checks his saying , That I bestow'd 32 Pages to prove G. F's Spirit to be Infallible ; for that belongs simply to God's alone , and then those that are led by it , which was my Question , and in which sense he is , and all such Persons are Infallible , as he himself confesseth pag. 27. and if he fool'd himself by any other Belief of us before , let him look to that . But he quarrels at my Use of the Word Spirit , and thinks it Erroneous , that God should be intended by it . God is a Spirit , nor can he be without his Spirit : But H. H's Notion of a Spirit , is a created third Person , and so God is separated from his own Spirit indeed ; A Doctrine of late standing . Pag. 10. 11. § . 2. But perhaps I should not have been so free with him : To conclude , He allows G. F. to have a Conscience , that to be an Infallible Rule , that God is the Author of it , that the Spirit may be said to have taught G. F. that God did work upon him by it &c. therefore I infer , G. F. to have an Infallible Rule in him ; and that both Conscience , and the Spirit of God are said by him to be this Infallible Rule ; which , Reader , is more then any Quaker in England ever said , unless Conscience be taken for Christ's Light within , or God's Light within ; for H. H. abhors to think Christ should be God enough to illuminate any Man in that sense . But let it be observ'd , that this Person , who calls the Light of God in the Conscience an Infallible Rule , call'd it Imperfect in his Letter , contradicting his Dialogue-Man , J. Faldo , and himself too ; For then must every Man have a Rule in himself . Sect. IV. Of the Light of Christ Within . § . 1. THis gravel'd him sorely : his beloved Socinianism is shaken by it ; this will have him that was , and is called Christ , to be the only Wise God , whether H. Hedworth will or no. But that he might avoid discovering of himself , and his Judgment of the first 10 Verses of John's History , he would not say a word ; the Design had been known , and Plot broken , with which he hopes to blow up some Independants , and abundance of poor Anabaptists : therefore does he willingly pass over my Eight Arguments for the Divinity of Christ , and his Light within , and the Testimonies of Ancient and Modern Writers in their Defence . O notable Champion ! He needs a better Prayer to excuse his Weakness , then that in Controversie-Ended . Pag. 23. But he sayes , that I am mistaken about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Coming ; that the Arabick and Aethiopick , the three French and Low-Dutch Translations are for him ; that I wrong Erasmus , by putting too ambiguous , for ambiguous ( a Triffler ) that Maldonat says , my Sense is neither false nor absurd : Grotius much approves of the Exposition which is extant in Cyr. and Aug. Dr Hammond reads it so . § . 2. But I will prove him an Ignorant , or malicious Lyar. The Arabick hath it thus ; Quod erat Lumen verum illuminans omnem hominem . Venturus in mundum ; That was the true Light which inlightens all Mankind . Here I acknowledge is a full stop , What then ? therefore is not the Whole Adam or All Mankind inlightned that ever came into the World by this Light ? Yes surely ; the place proves it to be before , and distinct from that Coming : Nor doth he prove the Contrary . He that was about to come into the World ; this begins the next Verse in the Arabick , and must have relation to Word , unless he would have it quod Lumen venturus , which can never agree any more , then his Lux venientem ; yet this Man of Accidence will have it so : But still the place will have it , that Christ was before he came ; though he and his Abominate all such Doctrine , for which alone , they deny his pre-illumination . § . 3. The Aethiopick has it , Et is est Lux Justitiae , quae illuminat omnem hominem venientem in mundum , and he is the Light of Righteousness , who inlightens all Mankind coming into the World. Nothing can be plainer then that Coming is joyn'd to Man , not to Light. Had we an Imprimatur in our Budget like H. H. ( the Fruits of T. Firman's Treats to the Licensary Chaplins ) I would have had it in the Original Characters ; but Difficulty in Printing , and Unskilfulness in Compositors hindred : However , he has grosly bely'd these two Translations , and unworthily reflected on the Learned Interpretors , whose shoes his utmost Skill cannot prefer him to the Carriage of . § . 4. The Three French and Dutch Languages ( he is not Master of any more then of the other ) he also wrongs . Let him give to the World , but under the hands of any learned and Serious French Men , or Dutch Men , that Venant , or Komende , or Coming , was so intended , or is so received , as this great Master of Ignorance impudently avers to the World , and the Controversie , as to that part , shall end with me too . Reader , he has obtruded a very Lye upon thee . § . 5. But is it so Criminal to put too Ambiguous for Ambiguous ? It belongs to him to think I wrong Erasmus ; but none else can have so little Wit or Honesty . I am content with it so . § . 6. But he brings in my Maldonat , as he tearms him , my sense is neither false nor absurd . He wrongs his words : but suppose them so ; If Maldonat be for us , then our sense is neither false nor absurd : very well ; suppose against us , it implies they may be taken also for us ; which way soever , we have an Interest in them . But hear Mald. Christ illuminates all , that is , offers Light unto all : the other ( not my ) sense is neither false nor absur'd , but in my Judgment not proper . I am better pleas'd , saith he , with the concurrent Interpretation of the Greeks , that Christ tenders his Light to all mankind ; if they are not effectually inlightned , it is , because they refuse to embrace it . Now let this gross Abuser of his Reader appear , if he dare , in Defence of his Quotation ; his own Lyes obtruded upon the Simple , will clip his Wings . § . 7. Grotius and Dr. Hammond run the Socinian strain , but not with their end ; they refer coming to Light , as discovering the Excellency of that Dispensation to all former Illumination ; and the Socinians , to cut off all pre-exsistence of him who in time was call'd Christ , antecedent to that Appearance : We deny the latter , and the former I largely own in my Spirit of Truth Vindicated : for Lighteth and Inlightneth , they are one , with respect to the Soul , that being in man ; therefore in and within is the same : but Inlighteth , stricktly taken , I did confess , to signifie a State of belief in the Light. Sect. V. Of Christ's Divinity . § . 1. IT is denied by the Socinians , and own'd by us . To say as Controversie Ended doth , that we make Christ one with God in Nature , proves it for us ; their Personality , which we deny , and he objects , is no part of the Essential Unity ; therefore it hurts us not . But whether it becomes Independents and Baptist's to please themselves in their Labours , who say Abraham was before Christ , and deny him to have made this World more then H. Hedworth , or T. Firman , &c. let the more Sober of them judge . Sect. VI. Of Christ's Manhood . § . 1. THe Manhood , or Humanity of Christ , so called by Controversie Ended , is equivocally taken by the Author ; for the Humanity of Christ implies something else proper to Christ , which he denies ; as one Passage ill-guarded by him , discovers , when he slights and scorns this Consciencious Expression in my Book , We dare not say the intire Christ was that Visible Body which died at Jerusalem : then , that Body was the Christ , and not the Body of Christ : For know Reader , they hold no other Word ( Scriptures excepted ) then that which became Flesh , by a kind of Transubstantiation , and that the Soul as well died as the Body ; which is their Meaning of those Words , He poured out his Soul unto Death , thus far agreeing with Noetus of old , more gross then Sabellius , his Schollar ; and with Muggleton the Sorcerer of our dayes : So that whilst he suggests we deny the Manhood , and equivocate about the Divinity ; he truly , denies the Divinity , and equivocates as to Christ's present Humanity , so called . See into what , but too many Independents and Anabaptists are Running : Let them do as they will ; for us , We own Christ's Manhood , as firmly as the Scriptures testifie to it , but we cannot say , the Manhood was the intire Christ , though Christ took that Manhood upon him , in which to do the Will of God ; and it was ( we confess ) instrumentally a Saviour to the World , and our Faith herein we leave with God. Sect. VII . Of the Scriptures pretendedly Perverted by G. F. § . 1. AS these Scriptures about Fifty in number , most of them consisting in , them for him , with for among , in for within , &c. and G. F. have been irrefutably defended in my Spir. of Tr. Vind. from his utmost reflection , nor does he say any thing in his Controversie Ended , more Forceable , if any thing at all ; so truly have we got thus far the Weather of him , that in Answering the Scriptures Socinianiz'd , and his Account of the Unitarians , alias Socinians Faith , he has fully declared himself Socinian ; for he calleth it perverse Doctrine , to call God the Word , though if the Word be God , it is most reasonable : Also , that Christ should be named Father , though the Prophet stile him , the Mighty God , and everlasting Father ; but we will be more perverse in his sense : he boldly affirms that he Glory Christ pray'd for , was a Glory in Decree , for which he quotes Grot. and Aug. they meant , with respect to Christ's Manhood , as having a rational Soul , like other Men ; not that he , Christ , who took that Manhood , had not actual Glory before the World began , he who was before Abraham . In short , who ascended , first descended , and who was to be glorified , first humbled himself ; which I prest , and aptly proved , but he meddl'd not with it , nor the main strength of my Book at all . Let it suffice , that his sense of these words , makes Christ more equivocating , then he has represented any Quaker . Pag. 45. § . 2. Of the word Humane , he is very cheary , and derides G. F's refusal of it ; making us to deny Christ's Manhood , which never entred into our Hearts to do ; vindicating J. Newman's Book against us , and endeavouring to prove , that we deny the Flesh , Blood and Bones to be the Christ : quoting G. Whiteheads Book , call'd Christ Ascended ; and J. Penington's Question to Professors &c. But does not this man walk self condemn'd , who himself believes no such thing , and equivocates about the word humane : for whilst the Independants and Anabaptist's understand a rational Soul in a Body of Flesh , Blood and Bones , H. Hedworth means , a rational Soul in a spiritual glorified Body , void of Flesh , Blood and Bones , which gives the Socinians such advantage over the Papist's about transubstantiation ; or else he varys from his Brethren . Is he not then detestably unjust , who would render the Quakers odious , for not believing that common Doctrine , which he himself by his principle rejects ? Pag. 62. § . 3. About Swearing he thinks he has caught me fast . G. F. sayes there is nothing for I protest 1 Cor. 15. 31. and I say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes to express an Oath . O poor shift ! is thy Game come so low ? Yes , and it must come lower yet : But I say , there is nothing in that place respecting the Sense , for I protest ; therefore G. F. said right . § . 4. Again , he is Angry that I say , Oaths were made from a Dis-Trust of Honesty in the Takers , to give true Evidence without them ; and answers , As if God had distrusted his own Honesty in Swearing unto Christ , &c. But what is this to my Confutation ? I say again , That God therefore Swore as Distrusting their Faith , and as being privy to their Weakness , that all Doubt might be removed out of their Minds . Oaths , therefore came through Weakness , not in God , but Men , which is removed by the Evangelical Righteousness , that says , SWEAR NOT AT ALL. Pag. 65. § . 5. About Womens Speaking he tosses me off , for an Equivocator . Behold his Answer ; this ends the Controversie in this Point . § . 6. Of my Argument against Titles , he asks Questions , Why main't I do this , and that , and t'other ? he may answer them if he please . Let him Enervate what I have said , and say something he has not said , If Contr. End. will permit , and I am for him . However , he will supply his want of Reason with Lyes gross enough , to prove we Receive and Give Divine Honor to Persons among us , That a Man should come many miles to see M. Fell , fall down on his Knees , his Hat in his Hand before her , making his Humble Address , and by the Compellation of My Dear Mother , and Beseecht her to Pray for him . It is either True or False ; if True , he should have done the World Right in proving it , for fear it should be taken for a Lye in the Crowd of those which many Professors tell of us : and if False , Let the Heavens and the Earth , and his own Book bear witness against him in the Terrible Day of God. But we know of no such thing . That John Stubs did so , calling M. Fell Everlasting Mother , is a Down-right Falshood ; but being to go beyond the Seas , He , and she , with many more , fell down upon their Knees to Pray to Almighty God , that his Presence might accompany him . What an Infamous Construction has this Ishmaelite put upon a Most Holy Duty ? § . 7. What Judas soever H. Hedworth associates with , or holds in hand , that informs him against us , I neither know , nor care : but let it not be Criminal , that I should say , Every Chaste Marriage or Coupling with Fear , as saith the Apostle Peter , is an Emblem of the Holy Covenant , and Marriage relation betwixt Christ and his Church . Shall that which Professors often illustrate Christ's Oneness with his People by , and think it no small Piece of Eloquence too , be reputed Pride or Blasphemy in G. Fox ? O partial Man ! § . 8. But G. Fox absolves Men , they kneeling ; and many in the Ministry were wont to pull off his Shoes aboard of Ship. Prove the first if thou canst : and for being assisted , if so it was , to help a Man of a gross Body , full of Aches , through many tedious , and uncomfortable Imprisonments , where he has seen no Fire in the couldest Seasons , but been wetted in his very Bed , and his Chamber a small kind of a Pond , with the like Severities , cannot be esteem'd Pride , much less receiving Divine Honour in the Judgment of any , but one as Malicious as H. Hedworth , bent implacably , to seek our Ruin , by all the Slanders he can collect from Men or Devils . Sect. VIII . Of his Contradictions . § . 1. TAke this small Parcel of Contradictions , which must needs touch his proud Heart , as his very Words , or the result of them . The Light is Infallible : the Light is not Infallible : The Light is a Rule : the Light is not a Rule : The Leading Quakers are Impostors ; Now we shall see , whether there he any Prudent and Honest Men among the Governing Quakers ; G. Fox may have the Spirit of God who is an Impostor ; yet God is not wont to give his Spirit but to his humble Servants and Friends , or those whom he will employ : G. F. hath an Infallible Rule in him ; G. F. has not an Infallible Spirit in him . Thus is the Light render'd by him an Infallible , Fallible , Rule , and no Rule , and G. F. what this Guiddy-headed Socinian is pleas'd to have him . Sect. IX . Of several Frothy , Lying and Reproachful Passages . § . 1. WHether my Book of 17 Sheets of Paper , or his Pamphlet of 4 and an half be most weighty and argumentative , which clear'st of contumely , Lightness , Reproach , and a spirit of Revenge I leave with such as impartially read both ; only I will sum up a few of the many bitter sayings and untruths he casts upon us , that all may see how notably he has improv'd his time in this little compass . W. P. his huffing Book — they do but equivocatly confess the Divinity , and plainly deny the Humanity of Christ , Billingsgate Language ! The Nature of his Argument required him to call G. F. and the Quakers , Impostors , Lyars , False Prophets , Uncivil , Unchristian , Censors of the World ; that the Scriptures to an uninspir'd Man , are like a Gazzet to a Privy-Councellor ( O irreverent Comparison ) That W. P. charges G. F. with Folly , Malice , Weakness ( a Lye ) as if some Poetick Deity inspir'd him : Pride and Idleness ; Inspiration that is Fancy ; His Prophet George ; 't is such as God's Infallible Spirit in G. F. writes . ( O Blasphemous Expression ! It seems then that God's Spirit can write Non-sence by H. Hedworth's irreverent saying ; for 't is that he Charges upon G. F. ) The Quakers detest to think of Christ's being remote from their own dear Hearts ( Is that so criminal as that it should be mock'd ) C. l. 3. 16. J. 17 15. abused to serve that Godly ( he means wicked ) Doctrine of the Father , Son and Spirit , their not being distinct , but all one ( what Derision is this at the Holy Unity ) Learn'd Non-sence ! G. Fox 's Spirit did never elevate to such a degree of Jargon . our Polyglettist W. P. The Family of Light call'd Quakers ( Mockage ) want of all Honesty and Conscience : Rage , Passion , Revenge , Odious , Detestable , &c. Profound and vehement Prattle . Enough , enough H. H. Sect. X. Of his Prayer , and my Conclusion . § 1. REader , it is after a Pamphlet so Stuff'd with Wrath and ill-Language , that the Author of it darts to address himself to Jesus Christ by way of Prayer . I matter not his Prayer , but shall make this sober advantage of it ; ( 1 ) that he minds God no more , then if he believed Christ to be him , which he poor Man abhors ; ( 2 ) That he commits Idolatry , and makes God himself an Accessory , in both praying to another then God , one they repute but purely a Man , and sa● , God requires them so to do ; ( 3 ) That I affirm , it is impossible for one that is but purely a Man , as they say Christ is , to wield all Power in Heaven and Earth , the alone office and capacity of a God by Nature ; and more beyond the best of Men , then they are the most stupid of Beasts ; if Beasts then would be no more such , could they be changed into such excellent Men ; neither could that excellent Man be longer Man , but the most high God , which is impossible , could he be chang'd into that capacity of Rule , which is alone exerciseable by , and peculiarly demonstrative of him that is the only wise God. § . 2. But indeed , his Margin proves to us , he takes him for a Man , and none of the best Linguists neither : for least he should not well understand the English word Delivered , he refers him to TRADITA in the Margin , though both Translations , and one as good as the other , for the Original Word is Greek ; which either H. Hedworth do's not know , or he doubted the skill of him he prayed to , or else he did foolishly to correct by a Translation , the Original Word being ready . But after all his Prayer ( and a little Mercy he seems to shew us in it , though if we never have any , till that forc'd Piece of Business procure it , we are never like to have it ) behold the Man is at Revenge as fast as he can . Now it will appear , whether there be any Prudent and honest Men among the Governing Quakers ( yet just now he more then once judged them for Impostors , Lyars , Equivocators , and what not ) by their Dealing with Will am Penn. Very well ; Is this the Man that writ Queries for Liberty of Conscience 1670. ( but no more of that ) who would put the Quakers upon Persecution , now the Powers are for liberty . Here 's your Meek , Suffering Socinian : but does he own our 〈…〉 , then his Appeal is something ; if not , he Appeals idlely and unjustly : but since he does seem to appeal to them , and supposes them to have right to deal with me , it is apparent , that he owns it so far as concerns a Judgment betwixt us . For I affirm , against what he saith , p. 25. That Paul therefore appeal'd to ( aesar , because of his ability both to know his Case , and do him Fight : and therefore in the Case of this Mans Appeal , both the Light , and our Friends , are thereby judg'd Able , and himself to be concluded by their judgment ; which is this , That H. Hedworth , first , Author of the Spirit of the Quakers Tried , then of Controversie Ended , is a Busie-Body , Cavilling , Conceited , Proud , Wrathful , Equivocating , Slandring , yet Cowardly Man , that loves Debate ; but is both unable to maintain what he begins , and afraid to own it when he has done : But since he is with-drawn , and his opposition seems to have given up the Ghost in CONTROVERSIE ENDED , we bestow this SHEET to bury her out of the World , that the Noisom Errors , Slanders , and Reveng , which broke out upon her , living , and make her yet stink , though Dead , may be buried in the Grave of perpetual silence . ●●th day 12th Month 1672. So wisheth a Lover of the Person of H. Hedworth , and a Friend to Peace and all Righteousness . William Penn. Notes, typically marginal, from the original text Notes for div A54246-e10 Pag. 12 , 13 , 58 , 59 , 60 , 61. See p. 60 , 61. See Spir. of Tr. Vind. Pag. 16. See Pag. 54 , 55 , 56. Pag. 37 , 38 , 39 , 40 , 41 , 42 , 43. Pag. 63 , 64 , 65 Contr. End. P. 10 , Sp. Qu. Tr. P. 40. Contr. End. p. 58 , 56 , 10 , 11. p. 6. S. Q. T. p. 1 , 2. Pag. 68 , 69 , 70. The Anabaptists came to the Bull and Mouth to demand Judgment against W. P. about ALL for MANY , already answered . Were they not well employ'd ? 
A55471	----	A letter to Mr. Penn with his answer Popple, William, d. 1708. 1688 Approx. 34 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A55471 Wing P2964 ESTC R19135 12285035 ocm 12285035 58826 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55471) Transcribed from: (Early English Books Online ; image set 58826) Images scanned from microfilm: (Early English books, 1641-1700 ; 819:35) A letter to Mr. Penn with his answer Popple, William, d. 1708. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penn, William, 1644-1718. 2002-07 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 Emma (Leeson) Huber Sampled and proofread 2002-10 Emma (Leeson) Huber Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A LETTER TO M r. PENN , WITH His Answer . To the Honorable William Penn , Esq Proprietor and Governor of Pennsylvania . Honoured Sir , THO the Friendship , with which you are pleased to honour me , doth afford me sufficient opportunities of Discoursing with you upon any Subject , yet I chuse rather at this time to offer unto you , in Writing , some reflections which have occur'd to my thoughts , in a matter of no common Importance . The Importance of it doth primarily and directly respect your self , and your own private Concernments : But it also consequentially and effectually regards the King , His Government , and even the peace and settlement of this whole Nation . I entreat you therefore to bear with me , if I endeavour in this manner , to give somewhat more weight unto my words , than would be in a transient Discourse , and leave them with you as a Subject that requires your retired Consideration . You are not ignorant that the part you are supposed to have had of late Years in publick Affairs , tho without either the Title , or Honour , or Profit of any Publick Office , and that especially your avowed endeavours to introduce amongst us a general and inviolable Liberty of Conscience in matters of Meer Religion , have occasioned the mistakes of some men , provoked the malice of others , and , in the end , have raised against you a multitude of Enemies , who have unworthily defamed you with such Imputations as I am sure you abhor . This I know you have been sufficiently informed of , tho I doubt you have not made sufficient reflection upon it . The Consciousness of your own Innocence seems to me to have given you too great a contempt of such unjust and ill grounded Slanders . For however glorious it is , and reasonable , for a truly Vertuous Mind , whose inward Peace is founded upon that Rock of Innocence , to despise the empty noise of popular Reproach , yet even that Sublimity of Spirit may sometimes swell to a reprovable Excess . To be steady and immovable in the prosecution of wise and honest Resolutions , by all honest and prudent means , is indeed a Duty that admits of no exception . But nevertheless it ought not to hinder that , at the same time , there be also a due care taken of preserving a fair Reputation . A good Name , says the Wise Man , is better than a precious Oyntment . It is a Persume that recommends the Person whom it accompanies , that procures him every where an easie Acceptance , and that facilitates the Success of all his Enterprises . And for that reason , tho there were no other , I entreat you to observe , that the care of a Man's Reputation is an essential part of that very same Duty that engages him in the pursuit of any worthy Design . But I must not entertain you with a Declamation upon this general Theme . My business is to represent to you , more particularly , those very Imputations which are cast upon your self , together with some of their evident Consequences ; that if possible , I may thereby move you to labour after a Remedy . The Source of all arises from the ordinary Access you have unto the King , the Credit you are supposed to have with Him , and the deep Jealousie that some People have conceived of His intentions in reference to Religion . Their Jealousie is , that his Aim has been to settle Popery in this Nation , not only in a fair and secure Liberty , but even in a predominating Superiority over all other Professions . And from hence the inference follows , that Whosoever has any part in the Councels of this Reign , must needs be Popishly affected : But , that to have so great a part in them , as you are said to have had , can happen to none but an absolute Papist . That is the direct Charge . But that is not enough . Your Post is too considerable for a Papist of an ordinary form : and therefore you must be a Jesuit . Nay to confirm that Suggestion , it must be accompanied with all the circumstances that may best give it an air of Probability ; as that you have been bred at St. Omers , in the Jesuits College ; that you have taken Orders at Rome , and there obtained a Dispensation to Marry ; and that you have , since then , frequently officiated as a Priest , in the Celebration of the Mass , at White-Hall , St. Iames's , and other Places . And this being admitted , nothing can be too black to cast upon you . Whatsoever is thought amiss either in Church or Sta●e , tho never so contrary to your Advice , is boldly attributed to it . And if other Proofs fail , the Scripture it self must be brought in to confirm , That whosoever offends in one Point ( in a Point especially so essential as that of our too-much-affected Uniformity . ) is guilty of the Breach of all our Laws . Thus the Charge of Popery draws after it a Tail , like the Et caetera Oath , and by endless Inuendo's , prejudicates you as guilty of whatso ever Malice can invent , or Folly believe . But that Charge therefore being removed the Inferences that are drawn from it will vanish , and your Reputation will easily return to its former Brightness . Now , that I may the more effectually perswade you to apply some Remedy to this Disease , I beseech you , Sir , suffer me to lay before you some of its pernitious Consequences . It is no trifling matter for a Person raised as you are , above the common level , to lie under the prejudice of so general a Mistake , in so important a Matter . The general , and the long prevalency of any Opinion gives it a strength , especially amongst the Vulgar , that is not easily shaken . And as it happens that you have also Enemies of a higher Rank , who will be ready to improve such popular Mistakes , by all sorts of malicious Artifices . It must be taken for granted that those Errors will be thereby still more confirmed , and the inconveniences that may arise from thence no less increased . This , Sir , I assure you , is a melancholy prospect to your Friends . For we know you have such Enemies . The Design of so Vniversal a Liberty of Conscience , as your principles have lead you to promote , has offended many of those whose interest it is to cross it . I need not tell you how many , and how powerful they are . Nor can I tell you , either how far , or by what waies and means ; they may endeavor to execute their Revenge . But this however I must needs tell you , That in your present Circumstances ▪ there is sufficient ground for so much Jealousie , at least , as ought to excite you to use the Precaution of some publick Vindication . This the Tenderness of Friendship prompts your Friends to desire of you ; And this the just Sense of your Honour , which true Religion does not extinguish , requires you to execute . Pardon , I entreat you , Sir , the earnestness of these Expressions ; nay suffer me , without Offence , to expostulate with you yet a little farther . I am fearful lest these personal Considerations , should not have their due weight with you ; and therefore I cannot omit to reflect also upon some more general Consequences of your particular Reproach . I have said it already , That the King , His Honour , His Government , and even the Peace and Settlement of this whole Nation , either are , or have been concerned in this matter , Your Reputation , as you are said to have meddled in publick Affairs , has been of publick Concernment . The promoting a General ▪ Liberty of Conscience having been your particular Province , The Aspersion of Popery and Iesuitism , that has been cast upon you , has reflected upon His Majesty ; for having made use , in that Affair , of so disguised a Personage as you are supposed to have been . It has also weakned the force of all your Endeavours , obstructed their Effect , and contributed greatly to disappoint this poor Nation of that inestimable happiness , and secure Establishment , which I am perswaded you designed , and which all good and wise men agree that a just and inviolable Liberty of Conscience would infallibly produce . I heartily wish this Consideration had been sooner laid to heart , and that some demonstrative Evidence , of your Sincerity in the Profession you make , had accompanied all your endeavours for Liberty . But what do I say , or what do I wish for ? I confess that I am now struck with Astonishment , at that abundant Evidence , which I know you have constantly given , of the Opposition of your Principles to those of the Romish Church ; and at the little regard there has been had unto it . If an open Profession of the directest Opposition against Popery , that has ever appeared in the World , since Popery was first distinguished from common Christianity , would serve the turn , this cannot be denied to all those of that Society , with which you are joyned in the Duties of Religious Worship . If to have maintained the Principle of that Society , by frequent and fervent Discourses , by many elaborate Writings , by suffering Ignominy , Imprisonment , and other manifold Disadvantages in defence thereof , can be admitted as any proof of your sincere Adherence thereunto , this , it is evident to the World , you have done already . Nay further , if to have enquired as far as was possible for you , into the particular Stories that have been framed against you , and to have sought all means of rectifying the Mistakes upon which they were grounded , could in any measure avail to the setting a true Character of you in mens Judgments , this also I know you have done . For I have seen under the Hand of a Reverend Dean of our English Church , a full acknowledgment of Satisfaction received from you , in a suspicion he had entertained , upon one of those Stories , and to which his Report had procured too great Credit . And tho I know you are averse to the publishing of his Letter without his express leave , and perhaps may not now think fit to ask it , yet I am so thoroughly assured of his Sincerity and Candor , that I cannot doubt but he has already vindicated you in that matter , and will ( according to his promise ) be still ready to do it upon all Occasions . Nay , I have seen also your Justification from another Calumny of common Fame , about your having Kidnapp'd one who had been formerly a Monk ; out of your American Province , to deliver him here into the hands of his Enemies ; I say , I have seen your Justification from that Story under that Persons own Hand : And his return to Pennsylvania , where he now resides , may be an irrefragable Confutation of it , to any that will take the pains to enquire thereinto . Really it afflicts me very much to consider that all this does not suffice . If I had not that particular respect for you , which I sincerely profess , yet I could not but be much affected , that any man who had deservedly acquired so fair a Reputation as you have formerly had , whose integrity and Veracity had alwaies been reputed spotless , and whose Charity had been continually exercised in serving others , at the dear expence of his Time , his Strength , and his Estate , without any other Recompence than what results from the consciousness of doing good , I say , I could not but be much affected to see any such Person fall , innocently and undeservedly , under such unjust Reproaches as you have done . It is a hard case , and I th●nk no man , that has any Bowels of Humanity , can reflect upon it without great Relentings . Since therefore it is so , and that something remains yet to be done , something more express , and especially more publick , than has yet been done for your Vindication , I beg of you , Dear Sir , by all the tender Efficacy that Friendship , either mine , or that of all your Friends and Relations together , can have upon you : by the due Regard which Humanity and even Christianity obliges you to have to your Reputation ; by the Duty you owe unto the King ; by your Love unto the Land of your Nativity ; and by the Cause of Universal Religion and Eternal Truth ; Let not the scandal of Insincerity , that I have hinted at , lie any longer upon you ; but let the Sense of all these Obligations perswade you to gratifie your Friends and Relations , and to serve your King , your Country , and your Religion , by such a publick Vindication of your Honour as your own Prudence , upon these Suggestions , will now shew you to be most necessary and most expedient , I am , with unfeigned and most respectful Affection , Honoured Sir , Your most humble and most obedient Servant . London , October the 20 th 1688. Mr. Penn's Answer to the foregoing Letter . Worthy Friend , IT is now above twenty Years , I thank God , that I have not been very solicitous what the World thought of me . For since I have had the Knowledge of Religion from a Principle in my Self , the first and main Point with me , has been to approve my Self in the sight of God , through Patience and Well-doing : So that the World has not had weight enough with me , to suffer its good Opinion to raise me , or its ill Opinion to deject me . And if that had been the only Motive or Consideration , and not the desire of a good Friend in the name of many others , I had been as silent to thy Letter as I use to be to the Idle and Malitious Shams of the Times . But as the Laws of Friendship are sacred with those that value that Relation , so I confess this to be a Principle One with me , not to deny a Friend the satisfaction he desires , when it may be done without offence to a good Conscience . The Business chiefly insisted upon , is my Popery , and endeavours to promote it , I do say then , and that with all Sincerity , that I am not only no Iesuit , but no Papist . And which is more , I never had any Temptation upon me to be it , either from doubts in my own mind about the way I profess , or from the discourses or writings of any of that Religion . And in the Presence of Almghty God , I do declare , that the King did never once , directly or indirectly , attack me , or tempt me upon that Subject , the many years that I have had the Advantage of a free Access to him ; so unjust , as well as sordidly false , are all those Stories of the Town . The only Reason , that I can apprehend , they have to repute me a Roman Catholick ; is my frequent going to White-Hall ; a place no more forbid to me than the rest of the World , who yet , it seems , find much fairer Quarter . I have almost continually had one Business or other there for our Friends , whom I ever served with a steady Solicitation , thro all times since I was of their Communion . I had also a great many personal good Offices to do upon a Principle of Charity , for People of all perswasions ; thinking it a Duty to improve the little Interest I had , for the good of those that needed it , especially the Poor . I might add something of my own Affairs too ; though I must own ( if I may without vanity ) that they have ever had the least share of my Thoughts or Pains , or else they would not have still depended as they yet do . But because some People are so unjust as to render Instances for my Popery ( or Hypocrisie rather , for so it would be in me ) 't is fit I contradict them as particularly as they accuse me . I say then solemnly , that I am so far from having been bred at St. Omers and having received Orders at Rome , that I never was at either place , nor do I know any body there ; nor had I ever a Correspondency with any body in those Places , which is another Story invented against me . And as for my Officiating in the King's Chappel , or any other , it is so ridiculous as well as untrue , that besides that no body can do it but a Priest , and that I have been marryed to a Woman of some Condition above sixteen Years , which no Priest can be , by any Dispensation whatsoever ; I have not so much as lookt into any Chappel of the Roman Religion , and consequently not the Kings ; tho a common curiosity warrants it daily to People of all Perswasions . And once for all , I do say , that I am a Protestant Dissenter , and to that degree such , that I challenge the most celebrated Protestant of the English Church , or any other , upon that Head , be he Lay-man or Clergy-man , in Publick or in Private . For I would have such People know , 't is not impossible for a True Protestant Dissenter to be Dutiful , Thankful , and Serviceable to the King , though he be of the Roman Catholick Communion . We hold not our Property or Protection from Him by our Perswasion , and therefore His Perswasion should not be the Measure of our Allegiance I am sorry to see so many that seem fond of the Reformed Religion , by their Disaffection to Him , recommend it so ill . Whatever Practices of Roman Catholicks we might reasonably object against and ( and no doubt but such there are ) yet He h●s disclaim'd and reprehended those ill things , by His declared Opinion against Persecution ; by the Ease in which He actually indulges all Dissenters ; and by the Confirmation he offers in Parliament for the Security of the Protestant Religion and Liberty of Conscience . And in His Honour , as well as in my own Defence , I am obliged in Conscience to say that he has ever declared to me it was His Opinion ; and on all occasions , when Duke , he never refused me the repeated Proofs of it , as often as I had any Poor Sufferers for Conscience sake to sollicit His help for . But some may be apt to say , Why not any Body else as well as I ? Why must I have the preferable access to other Dissenters , if not a Papist ? I Answer , I know not that it is so . But this I know , that I have made it my Province and Business ; I have followed and prest it , I took it for my Calling and Station , and have kept it above these sixteen Years ; and which is more , ( if I may say it without Vanity or Reproach ) wholly at my own Charges too . To this let me add the Relation my Father had to this Kings Service ; his particular Favour in getting me released out of the Tower of London in 69 ; my Fathers humble Request to Him upon his Death-bed to protect me from the Inconveniencies and Troubles my Perswasion might expose me to ; and His Friendly Promise to do it , and exact Performance of it , from the moment I addressed my self to Him ; I say , when all this is considered , any Body that has the least pretence to Good Nature , Gratitude , or Generosity , must needs know how to interpret my Access to the King. Perhaps some will be ready to say this is not all , nor is this yet a fault , but that I have been an Adviser in other matters , disgustful to the Kingdom , and which tend to the Overthrow of the Protestant Religion , and the Liberties of the People . A likely thing indeed , that a Protestant Dissenter , who from fifteen Years Old has been ( at times ) a Sufferer , in his Father's Family , in the Vniversity , and by the Government , for being so , should design the Destruction of the Protestant Religion ! This is just as probable , as it is true , that I dy'd a Iesuit six years ago in America . Will men still suffer such Stuff to pass upon them ? Is any thing more foolish , as well as false , than that because I am often at White-Hall , therefore I must be Author of all that is done there that does not please abroad ? But supposing some such things to have been done ; pray tell me , if I am bound to oppose any thing that I am not call'd to do ? I never was a Member of Council , Cabinet or Committee , where the Affairs of the Kingdom are transacted . I have had no Office or Trust , and consequently nothing can be said to be done by me ; nor , for that reason , could I lie under any Test or any Obligation to discover my Opinion of Publick Acts of State ; and therefore , neither can any such Acts , nor any Silence about them in Justice be made my Crime . Volunteers are Blanks and Cyphers in all Governments . And unless calling at White-Hall once a day , upon many Occasions , or my not being turn'd out of nothing ( for that no Office is ) be the Evidence of my Compliance in disagreeable things , I know not what else can with any Truth be alledged against me . However , one thing I know that I have every where most religiously observ'd , and endeavour'd in Conversation with Persons of all Ranks and Opinions , to allay Heats , and moderate Extremities , even in the Politicks . 'T is below me to be more particular . But I am sure it has been my endeavor , that if we could not meet all upon a Religious Bottom , at least we might meet upon a Civil One , the good of England ; which is the common interest of King and People : That He might be great by Justice , and we free by Obedience ; distinguishing rightly on the one hand , between Duty and Slavery ; and on the other , between Liberty and Licentiousness . But , alas , I am not without my Apprehensions of the Cause of this behaviour towards me , and in this I perceive we agree ; I mean , my constant Zeal for an Impartial Liberty of Conscience . But if that be it , the Cause is too good to be in pain about it . I ever understood That to be the natural Right of all men ; and that he that had a Religion without it , his Religion was one of his own . For what is not the Religion of a man's choice , is the Religion of him that opposes it . So that Liberty of Conscience is the first Step to have a Religion . This is no new Opinion with me . I have writ many Apologies within the last twenty years to defend it , and that impartially . Yet I have as constantly declared , that Bounds ought to be set to this Freedom , and that Morality was the best ; and that as often as That was violated under a pretence of Conscience , it was fit the Civil Power should take place . Nor did I ever once think of promoting any sort of Liberty of Conscience , for any body , which did not preserve the Common Protestancy of the Kingdom , and the Antient Rights of the Government : For to say Truth , the one cannot be maintained without the other . Upon the whole matter , I must say , I love England ; I ever did so ; and that I am not in her Debt . I never valued Time , Money , or Kindred to serve her and do her good . No Party could ever byass me to her Prejudice , nor any Personal interest oblige me in her wrong . For I alwaies abhor'd discounting Private Favours to the Publick Cost . Would I have made my Market of the Fears and Jealousies of People , when this King came to the Crown , I had put Twenty Thousand Pounds in my Pocket and a Hundred Thousand into my 〈◊〉 . For mighty numbers of People were then upon the Wing , but I wav'd it all , hop'd for better times ; expected the Effect of the Kings Word for Liberty of Conscience , and Happiness by it ; and till I saw my own Friends , with the Kingdom , deliver'd from the Legal Bondage , which Penal Laws for Religion had subjected them to . I could with no Satisfaction think of leaving England , though much to my Prejudice beyond Sea , and at my great Expence here , having in all this time , never had either Office or Pension , and always refusing the Rewards or Gratuities of those I have been able to oblige . If therefore an Vniversal Charity , if the asserting an Impartial Liberty of Conscience , if doing to others as one would be done by , and an open avowing , and steady practising of these things , in all time , to all Parties , will justly lay a Man under the Reflection of being a Iesuit , or Papist of any Rank . I must not only submit to the Character , but imbrace it too ; and I care not who knows , that I can wear it with more Pleasure , than it is possible for them with any Justice to give it me . For these are Corner Stones and Principles with me ; and I am scandalized at all Buildings that have them not for their Foundations . For Religion it self is an empty Name without them ; A Whited-Wall , a Painted Sepulcher ; No Life or Vertue to the Soul , No good Example to one Neighbour . Let us not flatter our selves , We can never be the better for our Religion , if our Neighbour be the worse for it . Our fault is , we are apt to be mighty hot upon speculative Errors , and break all Bounds in our Resentments ; but we let practical ones pass without Remark , if not without Repentance : As if a mistake about an obscure Proposition of Faith were a greater evil , than the breach of an undoubted Precept . Such a Religion the Devils themselves are not without ; for they have both Faith and Knowledg , but their Faith doth not work by Love , nor their Knowledg by Obedience . And if this be their Judgment , can it be our Blessing ? Let us not then think Religion a litigious thing ; nor that Christ came only to make us good Disputants , but that he came also to make us good Livers . Sincerity goes farther than Capacity . It is Charity that deservedly excels in the Christian Religion ; and happy would it be , if where Vnity ends , Charity did begin , instead of Envy and Railing , that almost ever follow . It appears to me to be the way that God has found out and appointed to moderate our Differences , and make them at least harmless to Society ; and therefore , I confess , I dare not aggravate them to Wrath and Blood. Our Disagreement lies in our Apprehension , or belief of things ; and if the common Enemy of Mankind had not the governing of our Affections and Passions , that Disagreement would not prove such a Canker , as it is , to Love and Peace in Civil Societies . He that suffers his Difference with his Neighbour , about the other World , to carry him beyond the Line of Moderation , in this , is the worse for his Opinion , even tho it be true . It is too little considered by Christians , that men may hold the Truth in Vnrighteousness ; that they may be Orthodox and not know what Spirit they are of . So were the Disciples of our Lord , they believed in him , yet let a false Zeal do violence to their Judgment , and their unwarrantable heat contradict the great end of their Saviours coming , Love. Men may be angry for God's sake , and kill People too . Christ said it , and too many have practised it ; But what sort of Christians must they be , I pray , that can hate in his Name who bids us love , and kill for his sake , that forbids killing , and command love , even to Enemies . Let not Men or Parties think to shift it off from themselves , 'T is not this Principle , or that Form , to which so great a Defection is owing , but a degeneracy of Mind from God ; Christianity is not at Heart , no fear of God in the inward part : no aw of his Divine Omnipresence ; Self prevails , and breaks out , more or less , through all Forms , but too plainly : ( Pride , Wrath , Lust , Avarice ) so that though People say to God , Thy will be done , they do their own , which shews them to be true Heathens under a mask of Christianity , that believe without Works , and repent without forsaking , busie for Forms , and the Temporal Benefits of them ; while true Religion , which is to Visit the Fatherless and the Widdow , and to keep our selves unspotted from the World , goes barefoot , and like Lazarus is despised . Yet this was the Definition the Holy Ghost gave of Religion before Synods and Councils had the medling with it , and modeling of it . In those days Bowels were a good part of Religion , and that to the Fatherless and Widow at large . We can hardly now extend them to those of our own way . It was said by him that could not say amiss , Because Iniquity abounds , the Love of many waxes old . Whatsoever divides mans Heart from God , separates it from his Neighbour ; and he that loves self more than God , can never love his Neighbour as himself , For ( as the Apostle said ) if we do not love him whom we see , how can we love God whom we have not seen ? O that we could see some men as eager to turn People to God , as they are to blow them up , and set them one against another . But indeed those only can have that pure and pious Zeal , who are themselves turned to God , and have tasted the sweetness of that Conversion , which is to Power not Form , to Godliness not Gain . Such as those do bend their thoughts and pains to appease , not increase , Heats and Animosities ; to exhort People to look at home , sweep their own Houses , and weed their own Gardens . And in no Age or Time was there more need to set men to work in their own Heart , than this we live in ; when so busie , wandring , unruly , and licentious a Spirit prevails . For whatever some men may think , The Disease of this Kingdom is Sin , Impiety against God , and want of Charity to men . And while this Guilt lies at our Door , Judgment cannot be far off . Now this being the Disease , I will briefly offer two things for Cure of it . The first is , David's clean Heart and right Spirit , which he ask'd and had of God. Without this we must be a Chaos still . For the Distemper is within ; and our Lord said , All Evil comes from thence . Set the inward Man right , and the outward man cannot be wrong . That is the Helm that governs the humane Vessel . And this nothing can do but an inward Principle , the Light and Grace that came by Christ , which the Scripture tells us Enlightens every one , and has appeared to all men . It is preposterous to think that he , who made the World , should show least care of the best part of it , our Souls . No , he that gave us an outward Luminary for our Bodies , hath given us an inward one for our Minds to act by . We have it : And 't is our Condemnation that we don't love it , and bring our Deeds to it . 'T is by this we see our Sins , are made sensible of them , sorry for them , and finally forsake them , And he that thinks to go to Heaven a nearer way will , I fear , belate his Soul , and be irreparably m●staken . There are but Goats and Sheep at last ; whatever shapes we wear hear . Let 's not therefore , Dear Friend , deceive our selves . Our Souls are at Stake . God won't be mocked . What we sow we must expect to reap . There is no Repentance in the Grave ; which shows , that if not there , then no where else . To sum up this Divinity of mine , It is the Light of Jesus in our Souls that gives us a true sight of our selves , and that Sight that leads us to Repentance , which Repentance begets Humility , and Humility that true Charity that covers a multitude of Faults ; which I call God's Expedient against man's Infirmity . The second Remedy to our present Distemper is this , Since All of all Parties profess to believe in God , Christ , the Spirit , and Scripture , that the Soul is Immortal , that there are Eternal Rewards and Punishments , and that the Vertuous shall receive the one , and the Wicked suffer the other ; I say , since this is the common Faith of Christendom , let us all resolve in the strength of God to live up to what we agree in , before we fall out so miserably about the rest in which we differ . I am perswaded , the Change and Comfort which that pious course would bring us to , would go very far to dispose our Natures to compound easily for all the rest ; and we might hope yet to see happy daies in poor England : for there I would have so good a Work begun . And how it is possible for the Eminent Men of every religious Perswasion ( especially the present Ministers of the Parishes of England ) to think of giving an Account to God at the last day , without using the utmost of their Endeavours to moderate the Members of their respective Communions towards those that differ from them , is a Mystery to me . But this I know , and must lay it at their Doors , as I charge also my own Soul with it , God requires Moderation , and Humility from us : For He is at hand who will not spare to Judge our impatiency , if we have no Patience for one another . The Eternal God rebuke ( I beseech him ) the wrath of man ; and humble All under the sense of the Evil of this day ; and yet ( unworthy as we are ) give us Peace , for His holy Names sake . It is now time to end this Letter ; and I will do it without saying any more than this . Thou seest my Defence against popular Calumny ; Thou seest what my thoughts are of our Condition , and the way to better it ; and thou seest my hearty and humble Prayer to Almighty God to incline us to be wise , if it were but for our own sakes . I shall only add , that I am extreamly sensible of the Kindness and Justice intended me by my Friends on this Ocsion ; and that I am for that and many more reasons , with great Truth and Esteem , Thy obliged and affectionate Friend , W. P. Teddington , October the 24 th 1688. POSTSCRIPT . ONe thing in reference to my self I forgot to mention , I have been by some people with great art rendred powerful , that I might be made guilty , at least obnoxious ; which hath often drawn from me this Expression to my Acquaintance ; I have all the Inconvenience of a man of Power and Interest , but nothing of the reality or advantage of that Character . One thing I will say , and end ; I must do as I would be done by , and cannot with fine Distinctions or popular Humor , absolve my self from that Duty ; for , I thank God , I am what I was , and will be what I am , with His help , let the World say what it will. Farewel . W. P. FINIS . Notes, typically marginal, from the original text Notes for div A55471-e30 Dr. Tillotson . 
A61693	----	A word to the well-inclin'd of all perswasions together with a coppy of a letter from William Penn to George Keith, upon his arbitrary summons and unjust proceedings, at Turners-Hall, against the people called Quakers. Story, Thomas, 1662-1742. 1698 Approx. 14 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A61693 Wing S5755 ESTC R19987 12443275 ocm 12443275 62154 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61693) Transcribed from: (Early English Books Online ; image set 62154) Images scanned from microfilm: (Early English books, 1641-1700 ; 948:17) A word to the well-inclin'd of all perswasions together with a coppy of a letter from William Penn to George Keith, upon his arbitrary summons and unjust proceedings, at Turners-Hall, against the people called Quakers. Story, Thomas, 1662-1742. Penn, William, 1644-1718. 8 p. Printed and sold by T. Sowle ..., London : 1698. Reproduction of original in Huntington Library. Attributed to Thomas Story. cf. NUC pre-1956. Caption title. Signed: T. Story. Imprint taken from colophon. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Keith, George, 1639?-1716. Society of Friends -- England -- Early works to 1800. Dissenters, Religious -- England. 2000-00 TCP Assigned for keying and markup 2001-10 SPi Global Keyed and coded from ProQuest page images 2001-11 TCP Staff (Michigan) Sampled and proofread 2001-11 TCP Staff (Michigan) Text and markup reviewed and edited 2001-12 pfs Batch review (QC) and XML conversion A Word to the Well-Inclin'd OF ALL PERSWASIONS . Together with A Coppy of a Letter from William Penn to George Keith , upon his Arbitrary Summons and Unjust Proceedings , at Turners-Hall , against the People Called Quakers . THis following Paper is intended for an Answer to George Keith's Notice of another Meeting at Turners-Hall , the 21. of the Month call'd April , 1698. We hope that the Wise and Judicious of all Perswasions , will both Approve our past Absence from such sort of Meetings , and our not Bowing to the like Proceedings , since their Tendency being rather to Prophane than to Promote Piety and Charity , which ought to be the Chief End of all Truly Religious Assemblies : Which being said , as an Advertisement to them that Read this Paper , we now apply our selves to you chiefly , that frequent Turners-Hall on these Occasions ; since 't is for your Sakes that we are Concern'd , to take this Publick Notice of what is done there ; that it may appear to you , and such as may yet have a better Opinion of G. K. than he deserves , that we are in the Right , not to gratifie him in complying with such Publick Meetings of Strife and Confusion . And we must tell you freely , if you have any Just and Serious Regard for the Honour of Religion in general , we cannot see how you can do less than Discourage them , instead of Censuring us for declining them , and that for these Reasons following . 1. That such Meetings are rarely to Edification , when even That is intended : But these are manifestly for Abuse , and to stir up Levity and Prejudice against us ; and look more like a Bartholomew-Fair , or Stages of Buffoonry , than Religious Assemblies ; and as such , are understood and disown'd by Impartial and Sober People . 2. It is at the Instigation of a Man , who hath , of late , breathed out Revilings and Threatnings against us , since his Defection from his Ancient Principles , Practice , and Society , and is now become , not only Ungrateful , but Rude and Deceitful , as we have manifested in our Printed Answers to him , Unanswered by him . 3. He began with Printing , and there we have followed him from step to step hitherto , leaving nothing material Unanswered , which we take to be the fairer , more substantial , and edyfying Method . 4. He is a Stray to this Day , that no known Religious Party Owns or lays Claim to , that we know of ; and therefore not of W●ight enough for our Notice , after the Long-Suffering and Kind-Treatment we have exprest towards him , the Persecution we have suffered from him , and the many Books that have been written in Answer to his repeated and new-vampt Cavils against us . 5. His Offers were not , nor now is , for Meeting by Agreement of both Sides , but for one upon his own Terms : He must Summons , Dictate and Impose , Time , Place , Matter , and Judges also , or it will not do with him . 6. There could be no Reasonable and Just End proposed for such Meetings that might induce our Compliance , all Circumstances considered , since there was no Intimation of any Persons to be there , whose Tender Consciences wanted Satisfaction from us . And as for the Vindication of our selves from such Exceptions as are made against us , it hath been fully done already in our Printed Answers to him . Wherefore it must only have been to have gratified the Envy and Levity of G. K. and a few other Prejudicate Persons : And we Value Religion , our Publick Liberty , and Reputations at another rate , than to expose them after such an Ill and Trival manner . But yet again , that you may farther see what a Man G. K. is , and how little reason we have to take any more Notice of him , we Intreat you weigh these following Considerations , &c. 1. There is no need that we Defend our selves against his Charges and Exceptions , since himself has so often , and so well done it , when made by other Enemies . Pray see his Books , i. e. Immediate Revelation , &c. those against R. Gourdon , Scholars of Aberdeen , Baptists of London , and Priests and Professors of New-England and others . 2. And as he hath repeatedly Vindicated our Doctrines as Scriptural , Primitive , and Christian ; so has he Pledged his Inward Sense to Vouch for us as the People of God ; at divers times pleading his Inward Sense of God's presence with him , in maintaining our Religion as Christian , and us as True Christians , in walking up to it . After which , what is to be said for such a Man , or what-more against him , with respect to his present Practices ; For what greater Evidence of Union , Satisfaction and Concurrence can any Man give , than to declare , from an Inward Sense , given ( as he said ) by the Spirit of God , that we are the People of God ; Which he hath often affirmed . And what greater Levity and Enmity , than to run Counter to us , and to Rally and Excite all sorts of Enemies against us , for only believing and adhering to the same Principles , and Preaching the same , and no other Doctrines , than such as we Believed and Preached , when he declared he had that Unity with us , and Inward Evidence for us . 3. He has Endeavoured to render us as a People Divided , and as if the better part of us were with him , that he might expose them , the more , he chiefly strikes at , while he is Divided from us , for we know not of one in the Three Kingdoms , that was accounted in Unity with us at the time of his coming for England , ( which is now about Four Years ) that does adhere to him ; notwithstanding the Clamour and Noise he has made , and the Dust he has raised to cloud the Reputation of our Profession . 4. He Insinuates Mighty New Discoveries , to Vilifie and Debase others , and as such his Work is Entertained and Improved by some Busie and Restless Adversaries ; whereas in reality he is chiefly a Copy , not an Original , in that he says little material , but what has been said already by other Publick Adversaries , many Years ago , and as often particularly Answered : So that here is in substance , no new thing , but what our Bitter Opposers threw at us above Twenty Years past , and which is now lick'd up by G. K. and again spit out at us to his own Shame and Confusion . 5. But it seems the Force and Credit of this Pretended New Discovery , has been his Antiquity amongst us , which we say is the Aggravation of his Folly or Insincerity : For no Man of Common Sense can think , that one of his Pretentions to Learning and Religion , should be Thirty Years , in finding out what the Quakers were , or whether himself was a Quaker : Nor is it probable , That any Man in his right Mind , would Imbrace so Decry'd , so Despis'd , and so Suffering a Perswasion , as the World knows ours has been , and yet be Ignorant of what he Ioined with , Preached up , Writ and Suffered for . 6. The Two Persons Living , whom he mostly Vilifies , viz. G. W. and W. P. were his Orthodox Christians , and Dear Brethren , about Five Years past in America , and then and there he urged the Orthodoxy of their Writings , to Justifie himself ; though now he perversly pretends to prove the same G. W. and W. P. Antichristian , &c. Wonder not therefore , Reader , if we think not this Man upon Equal Terms with us , or our selves under the like Obligations to him , that we might be towards a fair Adversary , who , after our many Meetings with him , Patience towards him , and Pity for him , hath turned the Deaf Ear , and suffered his Pride , Passion , and Revenge , not only to render Fruitless all our Christian Endeavours towards him , but to become the Epitomy and very Common-place of all the Malice of our preceding Adversaries . We pray God Almighty , to make him truly sensible of that fearful Lapse he is under , and of that Mystery of Iniquity that has wrought in him , to the Overthrow of the Good State of Mind he once knew amongst us ; and which he hath ( since this grievous Revolt ) acknowledged he once Enjoyed in Fellowship with us , that so he may Repent , and receive Forgiveness for his Foul Prevarications , both with God and Man. Signed on the Behalf of those Concern'd , by T. Story . The Sustance of this fore-going Paper was delivered in Print at his Meeting at Turners-Hall the last Year ; and being sensible of the good Effect it then had with Persons Unprejudicate ; it is thought fit to Reprint it , adapted to the present Occasion . A Copy of a Letter from William Penn. George Keith , Bristol , the 16th of the 2d Month , 1698. IT is ●●me Surprise , thou should'st be unwilling , after thy many Summons and Challenges , to meet me at a Select Meeting in my particular Case , when thou seemest by thy General Letter , to propose a Select one for us All , that thou hast Summoned to appear at Turners-Hall . The Excuse thou givest , Looks to me not so Candid as might have been expected from a Man of thy pretences , since what Injury thou supposest I have done , might by the Report of such a Meeting have been Repaired , as Credibly as if a greater Number of Witnesses . For if thou art only to be Righted , as publickly as thou thinkest thou wert wronged , no less Number than what was there , if any other Persons , or Place ought to satisfie thee . But when thou callest to mind how publickly thou hast Staged and Condemned us , for the worst of Hereticks , without any Limitation of Number , or Regard to Qualifications of Persons , or our Consent at all to such a Meeting , Citing us , Arraigning and Condemning us not only Arbitrarily , but without a Copy of our Indictment ; naming to us neither the Subject of thy Exceptions , nor the Books out of which thou takest them , and less , the Passages attack'd and oppugn'd by thee . But that which augments my Wonder , is , That for all the Wrongs , thou hast or may'st Commit against me , thou thinkest I ought to be satisfied with a Select Meeting of equal Choice , in order to Right me . Now I cannot understand , why it is not as Reasonable for me to propose a Select Meeting , equally Chosen , in order to hear thy Exceptions against me , as for thee to propose such an one , after thou hast , in my Opinion , Injured me , in order to make me Satisfaction ? Is not Prevention better than the Difficulty of a Cure. But , would'st thou be willing we should chuse Arbitrators ( as thou callest them ) for thee , as thou hast done for us ? Or , would'st thou think us equal and fair ( if we were to chuse ) to pick out those that have pre-judg'd thy Case ? That believe thee Erronious , and that are of a Church that has persecuted thee , and who are of the Sentiment , if not of the Charity towards thee , that the Rattle-Snake Man is towards us . But by thy last Letter it seems to me , as if thou didst design not to have us present ; and indeed in thy former Letters also , by making the Conditions so unequal ; or , rather , in allowing us none at all , and so putting us beyond a possibility of complying with thee . For who was ever thought a fair Adversary , that refused the Persons charged any share about Time , Place , or Auditory ? Or , a Copy of the Matters to be exhibited against them ? Should we treat all sorts of Adversaries at this Rate , and every Party of Protestants one another , that have Differences , and Controversies about them ; what a state of Confusion and Strife , as well as Injustice , would the Nation be in ? But , I fear , thou car'st not what thou dost , to be revenged upon some of the People called Quakers ; and , indeed , upon all of them , and their Profession too , for their sakes , because they could not dissemble with their own Consciences , in winking at thy Proceedings ; so unlike thy former Principles and Conduct , when thou wert as good a Man , and as much thy self , as thou hast been since every jot . O , George Keith ! 't is hard for thee to kick against all these Pricks ! The Lord give thee Repentance , that through a deep and effectual Sorrow , thou may'st be forgiven thy very heinous Offences , and be restored to the Flock of God , that thou art so sadly gone astray from , if not too late . This is the fervent Desire of ( I think , I may say ) the most evilly entreated of all thy old Friends , and yet thy well-wishing Friend for all that , William Penn. LONDON , Printed and Sold by T. Sowle , next Door to the Meeting-House in White-Hart-Court in Gracious-Street , and at the Bible in Leaden-Hall-Street , near the Market , 1698. 
A69913	----	A defence of the Duke of Buckingham, against the answer to his book, and the reply to his letter by the author of the late Considerations. Penn, William, 1644-1718. 1685 Approx. 7 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A69913 Wing D816A ESTC R856 12952581 ocm 12952581 95998 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69913) Transcribed from: (Early English Books Online ; image set 95998) Images scanned from microfilm: (Early English books, 1641-1700 ; 735:10 or 1255:16) A defence of the Duke of Buckingham, against the answer to his book, and the reply to his letter by the author of the late Considerations. Penn, William, 1644-1718. 8 p. Printed for W.C., London : 1685. Caption title. Imprint from colophon. Attributed to William Penn. cf. NUC pre-1956 v. 448, p. 405. This item appears at reels 735:10 and 1255:16. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Buckingham, George Villiers, -- Duke of, 1628-1687. -- Short discourse upon the reasonableness of men's having a religion. Short answer to His Grace the D. of Buckingham's paper. Toleration. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Jonathan Blaney Sampled and proofread 2005-09 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DEFENCE OF THE Duke of Buckingham , Against the Answer to his Book , And the Reply to his Letter . By the Author of the late Considerations . I Remember at the time when Chancellor Hyde was at his heigth at Court , a Poor Woman who got her Living by a piece of Ground which her Old Husband used to Digg , carrying her Garden-stuff one day to Market , and not Selling it , comes Home exclaiming , that she could not Sell her Beans and Cabbages ; and should never have any good Market any more , so long as that filthy Hyde was Chancellor . I know not the AUTHOR ( whosoever he be ) of the Discourse which came out for an ANSWER to His Grace the DUKE of 〈…〉 ; but the Argumentation of the Gentleman has really , as to the main point of his answer to the design of that Generous DUKE ( when the rest is Impertinence ) the force only ( and prejudice ) of what was said by this Woman . There are some in the Nation that have been , and that are for Liberty of Conscience ; some that have been , and that are of the Wisest of the Nation ( such as my Lord Bacon , and my Lord Chief Justice Hales ) who have shewn their Minds still against the Stiffness of these Church-Men , who never would be got , when time was , to condescend in lesser things for the sake of greater . And there comes this Gentleman now , and he Argues , That therefore all the Plots , all the Rebellions , all the Evils that have befallen the Kingdom , must be Imputed to such Men , and such Principles . The Argument really is the Reasoning of this Woman : Socrate ambulante fulguravit . Socrates going abroad , it Lightened ; This Lightning did a great deal of hurt ; Therefore Socrates must be sent to Newgate : Therefore Liberty of Conscience must be put to Death . I deny the Argument . These Fanaticks ( say these Disputers ) are unquiet ; Therefore they must be Prosecuted . I say , No ; but therefore give them Liberty of Conscience , and they will be unquiet no more . A Carrier had two Horses , one of them being Galled through the negligence of his Man , the Man unknown to his Master gets the Saddle fitted to his back , and all is well : One day a New Hostler , perceiving nothing , puts on the false Saddle ; The Horse going out , Winches , and casts off his Pack . The Master being enraged , falls a beating the Horse ; but the Man that understood the matter , does but change only the Saddles , and both the Horses go quietly along . I will appeal to any Man of Sense , though of never so little Reason , whether Ease , Happiness , and Plenty are likeliest to make People Turbulent , or Oppression ? Take off the thing that pinches , take off Prosecution , do but change the Saddles , and set them both aright , and see then whether the Church-men or the Fanaticks , and Catholicks will be most Governable . Let this King give that Liberty which his Predecessors refused , and you shall see whether this King will not be beloved above all that went before Him. I pray go over to Holland , go any where else , where Liberty is granted , and see , if People Rebel in such Places . I am ashamed , that Men should have need of Spectacles to see the Sun ! There are some , I know , upon the Duke of Buckingham's sending out these Papers , have aspersed him for another Shaftsbury , as if he would make himself Head of the Fanaticks : There are others apt to cry out , He is undermining the Protestant Religion , and designs Popery : But as I know that my own self do design nothing but the Publick Benefit , so do I judge of his Graces undertaking : That is , as the undertaking of a Person over whom a great Reason , and the Love of his Countrey does predominate , with Indifferency to the Church-men , the Fanaticks , and also those of the Romish Perswasion . The Truth is , The attempt of the Duke at this time for Liberty of Conscience , looks to me to proceed from such a Spirit as the Enterprizes of Dion , Epaminondas , Timoleon , and such like , who were Liberators of their Countrey : In comparison of whom , the Conquests of Caesar , Alexander , and Pyrrbus , who sought themselves and their own Greatness , were but Spoil and Latrociny . The Papers Writ against him , the Duke himself hath thought fit to take Notice of in a Letter , which Letter having one thing in it that is enough to make him Print it , [ to wit , The Explanation of the Kings Promise ] the rest of it I count comes to this Signification , That the Author is by no means to be made his Grace's Match , but to be left to others : Unto whom also , one of them being come out already , I 'le leave him . Neither , indeed , is the Field here proper for his Grace to Descend into ; it being the Parliament House only , which is the fit place ; where this cause is to be Fought , where he will meet with his Equals , and where we shall know who shall carry it . As for the Replyer to the Dukes Letter , who Insists only upon the same thing , which the Answerer does , the Distractions , Miseries , Regicide , in the late Times , and therefore the Government must Fence against them by denial of Toleration , I must add ( this being nothing still but the Fallacy non causae pro causa before ) that , As the Answer is not worthy the pains of the Duke , so the Reply does require no Body's . Although indeed , in the Paper of Considerations moving to a Toleration , come out since both , there is one little Parenthesis , viz. [ Stated Rightly , that is , of All , so far as they are Tolerable , whereof the Wisdom of a Parliament is the fittest Judge ] does Preoccupate all Objections , and stops the Throat of this Flap-Mouth Argument . Entred according to Order . LONDON , Printed for W. C. 1685. 
A54212	----	The second part of The continued cry of the oppressed for justice being an additional account of the present and late cruelty, oppression & spoil inflicted upon the persons and estates of many of the peaceable people called Quakers, in divers counties, cities and towns in this nation of England and Wales (chiefly upon the late act made against conventicles) for the peaceable exercise of their tender consciences towards God in matters of worship and religion. Continued cry of the oppressed for justice. Part 2 Penn, William, 1644-1718. 1676 Approx. 236 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54212 Wing P1362A ESTC R234420 12752484 ocm 12752484 93326 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54212) Transcribed from: (Early English Books Online ; image set 93326) Images scanned from microfilm: (Early English books, 1641-1700 ; 727:38) The second part of The continued cry of the oppressed for justice being an additional account of the present and late cruelty, oppression & spoil inflicted upon the persons and estates of many of the peaceable people called Quakers, in divers counties, cities and towns in this nation of England and Wales (chiefly upon the late act made against conventicles) for the peaceable exercise of their tender consciences towards God in matters of worship and religion. Continued cry of the oppressed for justice. Part 2 Penn, William, 1644-1718. [6], 9-114 p. s.n.], [London : 1676. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conventicle act. -- 1670. Society of Friends -- England. Persecution -- England. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 Judith Siefring Sampled and proofread 2005-12 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE SECOND PART OF THE Continued Cry OF THE OPPRESSED FOR JUSTICE . BEING An Additional Account of the Present and Late Cruelty , Oppression & Spoil inflicted upon the Persons and Estates of many of the Peaceable People called Quakers , in divers Counties , Cities and Towns in this Nation of England and Wales ( chiefly upon the late Act made against Conventicles ) for the Peaceable Exercise of their Tender Consciences towards God in Matters of Worship and Religion This is thank-worthy , if a Man for Conscience towards God endure Grief , suffering wrongfully , 1 Pet. 2. 19. We shall not find any Occasion against this Daniel , except we find it against him concerning the Law of his God , Dan. 6. 5. Galio said unto the Jews , If it were a Matter of Wrong or Wicked Lewdness , O ye Jews , Reason would that I should bear with you , Acts 18. 14. Printed in the Year , 1676. WHereas great Suffering and Oppression is still continued and infli●●ed upon many of the People call'd Quakers in divers Counties and Places in this Nation , upon the late Act against Conventicles , for meeting together to worship God according to their Consciences and Perswasions ; & many industrous Families much Ruined , the Fatherless and Widows greatly oppressed , and Trading in many places much impared and decayed , and the Cry of the Poor ( who have been imployed by industrous Tradesmen ) very great , many wanting Bread because of the great Discouragement occasioned by the great Spoil and Havock that 's made upon their Goods , and Fruits of the Labours of industrous Families , only for the Exercise of their tender Consciences towards God , as the following Narrative will more particularly evince ; which Sufferings and Oppressions have been occasioned chiefly under Pretence of the said Act , and continued in divers Counties by the means of some Turbulent Malicious Priests , who themselves have turned Informers , and encouraged others to seek out and haunt the peaceable Meetings of the People aforesaid , and to inform the Magistrates against them ; the Men thus encouraged and employed being some idle , dissolute and extravagant Persons , not willing to take Pains in the Creation for a Livelihood , as other Men do , have taken upon them and been encouraged in this Unchristian as well as Inhumane Course of informing against peaceable Subjects for their Own Ends and Advantages , wandring from place to place to find out such peaceable Meetings , wherein if there be either Preaching , Praying or Waiting on God in Silence , they trouble the Magistrates , instigating such as are willing to gratifie them ; and those Priests who have either themselves turned or encouraged Informers , in order to suppress the said Meetings , and make a Prey upon the said Peoples Estates & Livelihoods , ruining and destroying these peaceable Protestant-Subjects in their Rights and Properties , under pretence of Doing the King Service ; which Oppression and Grievance hath long continued in this Nation , and the Cry thereof becomes louder and louder from many Distressed Families , since that divers Accounts and Applications have been given and made , and yet no Redress : Our Complaint still remains , not only of Unchristian but Inhumane Usage herein ; & that God who knows our Hearts and Conscientiousness towards him , and our Innocency towards the King and Government , he knows our Cause and hears our Cry , and according to his Promise we expect , that for the Oppression of the Poor and the Sighing of the Needy he will arise , &c. however , We , the People who are the present Sufferers , do look upon our selves oblieged in Conscience , to spread before you this brief Account following , which is but as a short Appendix in comparison of the Account that might be given of the great and many Sufferings that have been and still are continued upon the said Act in divers places of this Nation ( besides the great number that were Imprisoned till Death , and others Banished from their Distressed Families into forreign Plantations upon the Act for Banishment ) as also upon the Bishops Writs , De Excommunicato Capiendo , &c. many have been , for some years , and still are kept in Prisons and destructive Goals in this Nation in divers Counties , where several are Sick , and some have lately laid down their Lives for not paying Small Tythes , Easter-Reckonings and to the Repairation of the Steeple-Houses . And upon the Statutes made against Recusants , in the Reign of Queen Elizabeth , some Hundreds of the afore-said People are returned up into the Exchequer , and Writs of Enquiry have been sent down to the Sheriffs , and Juries impannelled to enquire into their Estates , who have made Returns thereof into the Exchequer , from whence Writs are issued and sent down to the Sheriffs in many Counties , to make seizure of Two Thirds of their Estates , and the Sheriffs Bailiffs being Unreasonable have ( in some places ) taken a great deal more then what was pretended to be the King 's Right : It is too great a Work to give a particular Account of all that are like to suffer on this Account , the Sheriffs in several Counties having Writs of Seizure in their Hands , and threaten to put them in Execution ; Only two Instances in one County , for brevity sake you are desired to take notice of , as followeth . The 23d day of the 11th moneth , 1676. the Sheriff of Cambridge-shire sent his Bailiff John Burgani to demand of Richard Webb of West-wickham in the same County 13 l. 6 s. 8 d. being Two Thirds of the yearly value of his Estate , as it was returned by a Jury impanneled to make Enquiry into the Estates of Popish Recusants ; but Richard Webb being innocent , could not answer the Bailiff's Demand , whereupon the Bailiff and his Assistants took from him four Horses , as they were going to plow , worth 18 l. and one of the Bailiff's Men cryed , We must have 20 l. worth of Goods , for we must sell Good Penny-worths : so they took Two Cows more , valued at 8 l. 10 s. in all to the value of 26 l. 10 s. for 13 l. 6 s. 8 d. demanded . John Prime of Willbrom-parvo , had taken from him upon the 2d day of the 9th moneth , for 13 l. 6 s. 8 d. demanded by John Curby Bailiff , for Two Thirds of 20 l. a year of his Estate , four Cows and one Horse , worth 18 l. And the Bailiffs have Warrants in their hands to make seizure of many more in this County . We therefore entreat your Patience , who are in Power , to peruse the following Account , and take it into your serious Considerations , to afford the Sufferers some effectual and speedy Relief , by stopping these Oppressions , Unchristian and Inhumane Proceedings for the future , that we and our Families , who are the Sufferers herein specified , may not be utterly destroyed , but enjoy our Liberties and Rights in the peaceable Exercise of our tender Consciences , wherein we are accountable to God , and desire alwayes to approve our selves in all good Conscience and Innocency under the Government . SUFFERERS in and about the Town of Lewes , in the County of SUSSEX , only for their Peaceable Meetings , & Exercise of their Consciences in the Worship of God ; Chiefly carryed on Against them by VVilliam Snat , Priest , and Surrogat to the Court called , Court Christian ; and James Clark , Register to the same Court. UP OR the 5th day of the 8th Moneth , 1675 ▪ William Sna● priest , accompanied with two other Priests , and one Robert Smith a Taylor , went to a peaceable Meeting of the aforesaid People , the said William Snat and Robert Smith being the Informers , they took the Names of several that assembled , and went to Henry Shully called a Justice , and swore against several persons for being at the said Meeting at the house of Thomas Mosely , which was utterly false , for it was not T. Mosely's house , and also against a Preacher , his Name unknown , for which Thomas Mosely was fined 20 l. and the Preacher 20 l. which Fine for the Preacher the Justice laid upon Nicholas Beard of Rottenden 10 l. and for himself 5 s. and 3 l. more upon Thomas Mosely , and upon Mary Akehurst Widdow 7 l. 5 s. and upon Ambrose Galloway for his Wife being there 5 s. and upon Elizabeth Shuter 5 s. and upon some other Persons five shillings apiece . Upon the 10th day of the 8th moneth , 1675. James Clark seeing he could make such Profit to himself by being an Informer , he took up the Trade , with his Brother William Snat the Priest , who went to a Meeting of the aforesaid People , and brought with them Ferdinando Bryant and John Delves Constables of Lewes , who took several Persons Names , and went to Richard Bridger Justice , where the said James Clark , William Snat and Walter Jones gave Information of a Meeting in the House of Mary Galloway ( mark it was in the same House which Priest Snat swore but five dayes before to be the House of Thomas Mosely , and now swear ▪ it to be the House of Mary Galloway , although there was no alteration concerning the said House ) for which Tho. Mosely was fined 9 l. 15 s. and Ambrose Galloway fined 9 l. 10 s. and for himself and Wife 15 s. and Mary Akehurst 25 s. and Samuel Baker 6 l. 13 s. 4 d. and Steven Eager 6 l. 13 s. 4 d. and several other Persons for being at the said Meeting were fined 5 s. apiece , which said fines J. Clark Informer levied himself , that he might the better feather his Nest , for 10 l. 5 s. demanded of Amb. Galloway of Lewes he took Goods to the value of 14 l. 15 s. and from Thomas Mosely for 9 l. 15 s. demanded he took Goods to the value of 12 l. 6 s. 8 d. the 20 l. for the House imposed for the first Meeting being not then levied ; and from Mary Akehurst , a Widdow , that hath Five Children , for two fines , being both 8 l. 10 s. took Goods to the value of 1● l 18 s. 10 d. and from Elizabeth Shuter Widdow he took two Looking-glasse ▪ for 5 s. demanded ; from Samuel Baker , a Blacksmith at Newhaven , for 6 l. 18 s. 4 d. fine , was taken half a Tun of Iron which cost 7 l. odd money . Upon the 17th day of the 8th Moneth , 1675. some of the aforesaid People being met together at the same House as aforesaid , in their usual manner in Lewes , came James Clark , William Snat and William Purser Informers , with the afore-said Constables , and a Lieutenant , and an Ensigne ; and two Sarjeants belonging to the Militia , and also a great number of rude People of the baser sort , who with great Violence dragg'd them out of the Meeting-house , abusing many , drawing them in the Streets , kicking , bruising and beating many , and from some there was Blood drawn , and chiefly by the Hands of James Clark aforesaid , whose Beast-like behaviour caused many of the Spectators to cry Shame of him ; this being done , the aforesaid Informers went to Nisal Rivers Iustice , & gave Information against several that were there assembled ; and the said Justice imposed by his Warrant these Fines following ; upon John Songhurst for preaching 20 l. upon the House 20 l. to be levied as followeth ; upon Ambrose Galloway for the House 4 l. and for himself and other Persons 2 l. 5 s. all being 6 l. 5 s. for the which James Clark took Goods from the said Ambrose to the value of 18 l. 7 s. it being chiefly Linnen Cloth , never measuring any , the said Ambrose not being at home when he thus risted his Shop , but afterwards got leave from the Man of the House where the Goods were lodged , to measure so much as he shewed him , the value of which is above expressed , never returning any thing again . Thomas Mosely being fined 2 l. which James Clark demanded , with 3 l. more for a former Fine , the whole being 5 l. he took Goods to the value of 12 l. 5 s. John Ellis being fined 4 l. the said Clark took Goods to the value of 7 l. 8 s. Thomas Bud , a poor Shepherd , being fined 25 s. the aforesaid Clark forced into his House , he being not at home , and took away nine pieces of Pewter , ten Cheeses , a Pottage-pot , a Skillat , a Frying-pan , a Bucket , with some other things , his Bed very hardly escaping , he wanting the Tick to carry away the Pillage in , but espying a Sack , took that , and the Bed escaped his hands From Tho. Robason , a Peltmaker , being fined 20 s. the said Clark took eight Hats . Mary Akehurst fined 10 s. Clark took Goods to the value of 18 s. Maskall Picknal being fined 5 s. [ mark ] the said Clark without any Officer with him ( that he might the better cover his Cruelty ) took four Roles of Linnen Cloth , without measuring any , and refused to let them see it measured . Steven Manard and his Brother Nicholas Manard were fined 5 s. apiece , for the which was Goods taken to the value of 24 s. Henry Geats for a fine of 5 s. had taken from him a great Brass Kettle . Richard and John Scrase fined 50 s. apiece ; Edward Paine 20 s. Samuel Web 20 s. Thomas Banks 20 s. these last Fines being not yet levied , and also several other Persons being fined , of which we can give no Account , because Clark doth refuse to let us have a Copy of the Warrant . Upon the 24th day of the aforesaid 8th moneth , some of the aforesaid People being peaceably met together , came Ja. Clark , Will. Snat and William Purser Informers , accompanyed with the Constables and about twelve Soldiers in Arms with their Officer as aforesaid belonging to the Militia , without any Regard to their Sabbath-Day , they drew Friends out of the Meeting-house , abusing many with Blows and cruel Bunches , and set a Guard at the House door to keep them out ; then the aforesaid Clark demanded of Mary Galloway a fine of 5 s. for the which he took seventeen new Deal Formes , that cost near 3 l. which Forms were not the Goods of Mary Galloway , and loaded away some of the Soldiers with these Forms , to carry them along the Town whither he did direct ; and when many of the People and Constables were gone , the said Clark commanded one of the Soldiers to break open the Door of the House , that he might me his Will , there being none but two Maids in the House : thus did they continue for the space of four Weeks with Guards of Soldiers , to keep out the Meeting from their own House , in the Street , in the Winter Season : Also the said Clark did upon one of the First Dayes afore mentioned , demand another Fine of 5 s. of Mary Galloway , for the which he took a new Settle and five Deal Boards , worth 20 s. which were not the Goods of Mary Galloway . Upon Information given on Oath by Thomas Levet Priest , Michael Harmer Smith , and George Shepherd , Taylor Informers , on the 5th day of the 7th Moneth , 1676 to Sackvil Craves , called Justice ; that several Persons whom these Informers named , were at a Meeting at the House of William Yokehurst in the Parish of Westfurle near Lewes in Sussex , upon the 23th day of the Moneth called July , for which the said Justice fined Clement Picknell for preaching at the said Meeting 40 l. and William Yokehurst for suffering the Meeting in his House 20 l. and he fined thirty one Persons , as being present hearers , some 10 s. and some 5 s. apiece ; and to be levied as followeth , by reason of the poverty of some , has expressed in the Warrant , upon Ambrose Galloway 10 l. 10 s. and upon Mary Akehurst 10 l. upon John Ellis 10 l. upon Thomas Weekes 9 l. 10 s. and on John Abrook 9 l. 10 s. and on John Longly 8 l. 10 s. and upon William Yokehurst 50 s. and upon Maskall Picknell 5 l. and on Samuel Baker 45 s. and upon Richard Hudson 5 s. and for the poverty of Ten other Persons 5 s. apiece all to be levied upon Richard Hudson , the whole fine being 2 l. 15 s. for which fine the Constable and some other Officers took from Richard Hudson a Cow and Calfe worth 4 l. 5 s. Richard Hudson knowing that the aforesaid Informers had Sworn falsly , and several persons that were laid upon him were not there , brought his appeal and prosecuted it at the Sessions , where , and before the Court , it did appear that these Informers had Sworn falsly , four persons in the number of Ten , for the which Richard Hudson had 20 s. returned him back again by the Sheriff for the four persons they had sworn falsly against , One of the four they swore to be present at the Meeting , was dead six Years before . The aforesaid Appeal being tried before seven Justices of the Peace in open Court , yet never a one did give any Reproof to these false Informers for these their false Oaths . For a Meeting at Lewes the 12th day of the 7th moneth , 76. several of the aforesaid People were fined by William Spence Justice , upon the Information of Walter Jones and William Purser Informers , for two Preachers 40 l. and for several Persons as Hearers , 5 s. apiece , to be levied as followeth , Upon Ambrose Galloway 10 l. 5 s. upon John Ellis 10 l. 5 s. upon Thomas Mosely 10 l. 5 s. and upon Henry Scrase 10 l. 5 s. and upon some other Persons 5 s. apiece . So that the total of the Fines that have been imposed upon the aforesaid People for their peaceable Meetings in the Worship of God , from the 5th day of the 8th moneth , 1675. to the 12th day of the 7th moneth , 1676. doth amout to 252 l. 15 s. besides the Unreasonable Havock the aforesaid Clark hath made upon Goods as before related . The 29th of the 9th Moneth , 1676. Edward Howel of Willington Constable , accompanied with Richard Whiting , Samuel Munger , John Bet and Robert Garet of Westfurll , did take a Marc worth 8 l. , out of the Stable of Maskal Picknel of Willington for a Fine of 5 l. 15 s. imposed on the said Maskal for being at a Meeting at Westfurl , the 23d of the 5th Moneth 1676. by Sackvill Graves called Justice ; 20 s. of the said Fine being imposed on him for two others , to wit , Thomas Banks and Sibble Pain of Bishopston , although the said Sibble Pain was not at the Meeting . Upon the 26th Day of the 10th Moneth 1676. George Ty and Thomas Turle Constables of the Town of Lewes , and James Clark Overseer for the poor , and Edward Strudwick Steeple-house Warden , came with a Warrant given forth by William Spence Justice , upon an Information of George Jones and William Purser Informers , that Ambrose Galloway was at a Meeting or Conventicle in Lewes , where were two Preachers , their Names unknown therefore the said Justice did impose upon Ambrose Galloway for the Preacher , 10 l. and for himself , 5 s. Upon the Day aforesaid , the Officers aforesaid came into the Shop that had been the Shop of Ambrose Galloway , but then in the Tenure and Occupation of Ambrose Galloway the Son of Ambrose Galloway , who was not at the Meeting , as charged ; for the which Fine the Officers broke open the Counter and a Press in the Shop of the said Ambrose , and took away Mens Coats and Breeches , and Childrens Coats , and other Goods to the Value of 20 l. 5 s. 11 d. the said Ambrose being by Trade a Salesman . The Witnesses Names that saw Thomas Mosely's first Parcel of Goods distrained , which was done the 28th of the 8th Moneth , 75. are , George Shelton and Thomas Wallter . The Names of those which saw the second Parcel distrained from Thomas Mosely , which was done the 1 st of the 2d moneth , 76. are , Mary Ford , Benjamin Mosely and Mary Galloway . About the 9th Moneth , 75. Ambrose Galloway of Lewes was cited to the Bishops Court , held in Lewes , to appear three days after citation ; Amb. Galloway did appear accordingly at the Time and Place , and there was no Court held that day ; some time after this Court decreed Excommunication against the said Ambrose , never sending him any other , whereby he might certainly know when there was a Court kept , that he might make his just Defence , but forth-with denounceth him Excommunicated , and about the 26th day of the 9th moneth , 76. the aforesaid Bishop sendeth forth a Capiendo to carry the said Ambrose Galloway to Prison for a Contempt . SUFFERINGS in and about the City of HEREFORD . ON the 20th of the 6th moneth , 1676. the People of God being met together at their Meeting house , being in the Subburbs of the City of Hereford to worship the God of Heaven according to their usual manner , in Spirit and in Truth , one John Rea ( as they heard ) went and informed Henry Caldicott , then Mayor of the City , of the Meeting , who with several other Officers came unto the Meeting , and after some words warned them , not to meet any more , and said , if they did , let it be at their Peril , and so went away . Upon the 27th of the same moneth , they being in like manner peaceably Assembled together again , there came unto them many Boyes out of the City in a Riotors manner , throwing Stones and Dirt into the Meeting . On the 3d of the 7th Moneth next after , being also the first day of the Week , they were peaceably met again to worship God , then came Boyes , and Girles , and Young People to a great number , in the same Riotous manner , and throng'd in and about the Meeting , and became so abusive unto them beyond all Humanity , so as to fling their Hats at their Faces , using all the filthy deriding words towards them they could invent to utter , and with their Staves some of them would strike off many of their Hats off their Heads , of both Men and Women , and sometimes striking some upon their Heads with their Staves , and sometimes justling against them , and throwing Stones amongst them , and brake some of the Glass-windows , and turned in Dogs into the Meeting , oftentimes bidding them speak by the spirit , and then making a Noise with Hooping and Hollowing ; and some of them fastened Burs to some of the Men's Hair ; and as they sought to force a Pig into the Meeting amongst them , it happening to be a Pig of John Rea's , who on that day two Weeks before was said to inform the Mayor of the Meeting , and he seeking to drive his own Pig from them , one of the untuly Young Men broke his Head with a Stone , which was the new-elected Mayor's Son , as 't was said . On the next first Day being the 10th of the 7th Moneth , the aforesaid People were again assembled together in their usual religious Manner , and in a short Space the Street before the House , became filled with People , young & old ; & many young Men and Boyes came in upon them , riotusly as before , and threw their Hats at and amongst them , and fired Squibs , and threw amongst them , and then throwing Stones against the Glass Windows , stroke a Woman , as she was sate within the Room , on the side of her Head with a Stone : But seeing them so outragious , and desperately cruel , some of the Meeting went to the Mayor to signifie their Doings unto him , who became somewhat displeased at the Matter , and also they went to Abraham Seward an Attorney at Law , the New Elected Mayor , whose Son was one of the Leaders of the turbulent Company in their Actings , to acquaint him of his Son , who seemed to be ignorant of his Son's Doings , yet somewhat threatned the Persons that went to him , with the Execution of the Law upon them ; & because some of the Lads belonged to the Free-School in Hereford , one of the Meeting went to the chief Master of the School about them , who presently came and took Notice of as many as he could find ; for many of them dispersed at his coming , they having by that time beaten the Glass-Windows to pieces with Stones and Staves ; but it was said by some , he was forbidden to correct them , and that the Colledge-Priests should set them on , and say , they would bear them out in what they did ; and some of the unruly Boyes were Quiresters . On the 14th Day of the 7th Moneth they were peaceably met together again to serve the living God , and assoon as they departed many rude Boyes came running to find them there , and some of them said , if they had met with them , they would have done their work for them , and sell again upon the glass-windows breaking them . On the 16th Day following two Friends went to Robert Simonds and Thomas Simonds , Justices for the City , to let them know of the several riotous Assemblies , and the Abuses done upon them , who not at all regarded their Complaint , but the said Robert Simonds did endeavour to force some Confession of a Meeting from one of them , and then protested , if he had confessed , he would immediately have fined him ; then the Friend asked him , what if it should please God to suffer another Religion to be set up with Authority in this Nation , would he not think it an unreasonable thing to be forced from , or punished for his Religion he now professeth ? He answering said , he should not , but would be subject to the Government ; and after said to some others , as we were credibly informed , that if the Friend had but confessed a Meeting , he would presently have arrested his Horses he had then in the Town ; and also said , the Quakers were well helpt up to come with Complaints to them . On the 17th Day after , it being the first Day of the Week , the aforesaid People were peaceably assembled again to worship God , after some time the rude Company of Boyes & young People came unto them in the former riotous manner ; many of them having Sticks and Staves in their Hands , and they threw their Hats , and Dirt , and Stones amongst them , and Squibs , and burned some of their Clothes ; and when Friends departed , the Door of the House being locked , they passing away , saw the Master of the School coming hastily again to seek after his Schollars , which many of them perceiving , hid themselves from him , and he said unto Friends , that it was not fi●ting that Boyes should be suffered to abuse them as they did , yet soon after the rude Company became more unruly then before ; for they totally brake down the Glass-Windows that remained , and as many of the Pillars thereof as they could , with some of the Walls of the House , and entered in and broke the Benches and Seats they found therein ; and brake open an inner Door with other things they could meet with ; and some Boyes followed after some Friends of the Countrey with hooping and hollowing , and throwing of Stones after them , about a quarter of a Mile ; and it was commonly said , that the Master of the School going about to correct some of his Schollars for their Abuses towards Friends , they made such a Resistance against him , as violently to throw him over a Bench , and giving him threatning Words , they being so emboldned in ill Practices ; and when several sober People of the City , that saw or heard of the Doings of the rude Company , crying out against them , they would threaten them ; and one man , because he reproved them , was forced to take up Stones in his Hands to defend himself from them The 18th Day of the 7th Moneth , 1676 there being a Meeting in Hereford of the aforesaid People , to enquire into the Necessities of the poor , the Widows and Fatherless Children , that they that are able to work may be imployed , and a●●isted to get their own livelihood , but if unable , then to be relieved , and the Fatherless and Helpless Children to be set out Apprentices , which is acceptable Service to God , and great Benefit to the whole Nation , against which work there is no Law , nor ought to be ; for it is the Command of God , To do good unto all , but especially to the Houshold of Faith. And in Obedience to God and his Truth they came together to do this especial Good to the Houshold of Faith , and being peaceably met together in their shattered Meeting House , and after some time was spent in the Service of Truth , there came a great Company of rude tumultuous Boyes , many of them in a Riotous Manner with Staves , Sticks and long Splints of Wood in their Hands , and surrounding the House , and one of them sounding a Horn , there came a great Company of People of several Sorts ; then the Boyes began to throw their Hats , Dirt and Stones into the Meeting , and hurt some ; and uttering abominable , filthy , reviling Words and deriding Speeches against the Spirit of God , and his Worship ; one of them came within the Door , and breaking Wind backward said , The Spirit moved him , and so the brutish rude Company fell to laughing , and shouting , and throwing of Stones through the broken Walls and Windows into the House ; and some threw in Excrements upon Friend , Clothes , and then got upon the House and untiled part of the House , and seeing a Friend coming into the House , they tumbled down some of the Stones upon his Head , and so continued breaking the House for some time , and broke down the Pale with the young Vines about the House . And a Friend in the Meeting seeing their Wickedness , was constrained to bear his Testimony against them , exhorting Friends to Patience , and the tumultuous rude Company to Moderation ( who like the Sodomites about just Lot's House , encompassed them about in their cruel Emnity ) lest , the Lord bring some sweeping Judgement upon them and the City . Then soon after came some of the Magistrates of the City , namely Edward King and Robert Simonds Justices , with Abraham Seward the Elected Mayor for the Year to come , an Attorney at Law , whose Coming was not at all to appease and scatter the Riot and Rage of the People , but to execute their own and the Priests Envy and Cruelty against Friends , which first appeared in the Boyes and rude Multitude , and then manifested it self in their Proceedings ; The said Edward King Justice , first entring the House , said in a vain , light , scoffing Spirit , What be ye ? Quakers , or Shakers , or Candlestick-makers ? And then asked , who was the Speaker ? some of the Boyes said , such a one ; then Abraham Seward with the two Justices urged him to take the Oaths of Allegiance and Supremacy , and did the like to the rest of the men , taking their Names , with the Names of the Women , and then calling for the Constables and other Officers to take the Men to Prison , being eight in Number , and threatned to fine the Women with him that the Boyes said , spake , and for the House also ; then they took away the eight Men to the Town-Hall or Market House , and in their Passage along with the Magistrates , Abraham Seward the Elected Mayor said , They should never meet there , and had often spake it before , and words to that Purpose in a presumptuous Spirit . And a Friend going with him said , We are a People gathered by the Power of the Lord , and therefore the Power of Man cannot scatter us : Then he replyed , and said , I will break your Meetings . So then they came to the Town hall , and there they tendred the Oaths of Allegiance and Supremacy to them , who answering , said , We are Christians , therefore cannot break the Command of Christ to swear at all ; but to render just and lawful Allegiance to the King , do not deny nor refuse . Notwithstanding this their Answer , they made a Mittimus , and sent them to Prison . About the next day after they were imprisoned , one Walter Rogers a Prebend walking by the Meeting house , and observing how it was broken and torn with the Rude Company , said to some as he passed , That they were Very Good Boyes , and had done their Work Better then he thought they had , On the 24th of the 7th moneth , being the first day of the Week , Friends were assembled again to wait upon God , many Rude Boyes came unto them , and threw their Hats at them , one of them pulling a Woman by her Chin , and poching Friends with their Staves through the Windows ; and when Friends departed , many of the Boyes followed some of them a pretty way , throwing Stones after them , using many Taunting and Deriding VVords against God's Holy Spirit and Worship . The Names of such men who were present at the Meeting at Hereford , and were Eye-VVitnesses of the Riotous Doings of the Rude Multitude , and the Proceedings of the Magistrates against the Meeting , the 18th Day of the 7th Moneth , 1676. who are now Prisoners in Bysters-Gate in Hereford , are as followeth : Roger Prichard , Henry Price , William Oven , of Amely . Morgan Watkins , Charles Barnet , Constantine Young of Leominster . James Exton , Robert Woodliffe of Hereford . The Names of some more of the Men Friends belonging to Hereford , who were also Eye-witnesses of the Riotous Doings and several Proceedings done against Friends at the several Meetings before-mentioned , are as followeth : John Barber , John Carver , James Eckley , Nathaniel Powles . The 1st of the 8th Moneth , 1676. the aforesaid People were peaceably met to worship the God of their Lives , many Rude Boyes and Young People came about them , and many of them fell to throwing of Stones through the Windows they had broke before ; and one of them stroke a Woman Friend on her Head with a Stone ; and some of them through a Window did cast their Urin upon the peoples Heads ; and as a Man sate somewhat high to a Window , one of the Boyes reached through , and took his Hat off his Head , and put Excrements therein , and threw it in again amongst them ; and some of them , in their vain deriding manner , with bawling Words , would Act preaching , and oftentimes used Shouting . The 22th of the said Moneth , being again assembled peaceably together to worship God , being also the first day of the VVeck , soon after came Serjeants , Constables and other Officers of the City , and forced Friends along with them to come before Abraham Seward Mayor of the City , who kept them at a certain place till the Mayor came from his Worship , and after a while caused them to be discharged . The 29th of the same Moneth they were again met together in their peaceable usual manner , then came many of the Officers and Constables of the City , and forced them out of the House , and kept them out , taking two Men along with them , namely , Iames Exeon and Iohn Carver , and brought them before the Mayor , Edward King , Robert Simonds and Thomas Payner , Justices ; the Mayor called to John Jones and Christopher Jones two of his Serjeants , and Thomas Luggon a Constable , to inform of the Meeting , when , after they had sworn them , one of the Friends spake unto them , To take good heed , and not to for swear themselves , as some of the Officers did aforetime , in accusing Persons to be present at a Meeting , when they were not ; yet presently after they informed against one Mary Carver for being at the Meeting ; and as they were setting her Name in the Warrant or Conviction , one of the Men seeing their Wilfulness therein , told them , That Mary Carver was not then there : Therefore it is to be seen , whose Hearts are bent to Cruelty , how little regard they have to their Oaths . Then one of the two Friends asked the Informers , Wherein they had right Knowledge , that it was a Meeting exercising Religion ? To which they gave no Answer ; but the Mayor said , It was no matter for that ; will you swear to the contrary ? and withal they tendred them the Oaths of Allegiance and Supremacy , and because they could not ( with good Conscience ) swear at all , they committed them to Prison till the next Assize ; and told them , They should have but Straw to lie on ; and commanded the Goaler , To put them apart , one from the other . The 12th of the 9th Moneth following , being also the first day of the Week , the shattered Meeting-house being then somewhat repaired , and an Inhabitant dwelling therein , Friends were there met again to wait upon the Lord , there came many Boyes and Young Men again , and beset the House , and threw Stones against it , and they were forbidden by the Inhabitant thereof , who told them , It was his Dwelling-house , yet they violently brake open a Window , being made very fast , with Boards well nailed , and there came the Mayor's Officers , and one of them encouraged the rude Company to Untyle the House , and one — Holley a Servant to John Hipps a chief Constable in the City , said , That the Mayor's Officers , the Serjeants , told the Rude Company , That they should knock out the Quakers Brains if they would not depart . And the Officers came , and forced Friends out of the House , and in the Evening many Rude Boyes came again , and told the said Inhabitant , They would pull down the House upon his Head , using many Abusive Words against them , and stroke a Girle with a Stone . Some of those that were Eye-Witnesses to the afore-mentioned Proceedings : John Barber , James Exten , John Carver , Elizabeth Barber , Elizabeth Exton , Mary Carver , Diana Thomas . On the 3d of the 10th moneth , 1676. the aforesaid People were assembled together to worship the Lord in their usual peaceable manner , at the City of Hereford , then came the Mayor's Officers , and turned them out of the House , and brought one Iohn Barber before Abraham Seward Mayor , Henry Caldicot and Thomas Payner Justices , who tendred to him the Oaths of Allegiance and Supremacy , and because he could not in good Conscience swear at all , committed him to Prison till the next Assizes . And on the 7th day following , the said Iohn Barber had taken from him Goods worth 25 s. for 16 s. demanded for not going to the Steeple-house , and then also the said Iohn Barber , had Goods seized worth 26 l. for a fine of 10 l. demanded , and imposed upon him for the House where the Meeting was , by Warrant under the Hands of Robert Simonds and Edward King Justices . And on the 10th of the 11th moneth following , then was taken from the said Iohn Barber , dwelling in the Parish of Nicholas , Goods worth 14 s. for the demand of 12 s. for not going to the Steeple-house . And then also was taken from Iohn Carver of the City and Parish aforesaid Goods worth 7 s. for 4 s. demanded for the same Cause . Edward Price , Warden . Thomas Gwillim , Warden . Giles Cockes , Overseer . Evan Thomas , Overseer . Thomas Gough , Petty-Constable . Iohn Hipps , Chief-Constable . Richard Phillpo●ts , Assistant . Iames Exton , Iohn Carver and Iohn Barber do remain Prisoners in Hereford-City Prison , upon refusing to take the Oath , being committed until the next Assizes . Iohn Haines and Iames Robbins , both of B●ddenham , are continued Prisoners by the Writ Excommunicato Capiendo , for Contempt of the Bishops Court ( as is said ) being committed to the County Goal the 23d of the seventh Moneth , 1676. On the 20th of the 11th moneth , 1676. the aforesaid People were then met again , in their usual manner , to worship the Lord , then came the Mayor's Officers and forced them away , not suffering them to abide in the open Street thereabout ; and one of the Officers , a Serjeant , called Iohn Iones , said unto them , They would Fire tho House where they met , and broyle them therein . Dansey Gwillim and Henry ●ulia● , with others can witness the same ; these Witnesses are no Quakers . Thomas Holt of Wickton in the Parish of Leominster committed to Prison the 18th day of the 7th moneth , 1674. and still remains a Prisoner for small Tythes and Easter-Reckonings to the value of Eight Groats demanded . Nathaniel Smith of Leominster committed to Prison the 11th day of the 11th moneth , 16●6 . from the Quarter-Sessions , because for Conscience sake he could not Swear . SUFFERERS in the County of Leicester . THe 10th day of the 1st Moneth , 1673. Samuel Harper of Harborough was arrested with a Bishops Writ , for not going to the Steeple house , and there still remaineth a Prisoner at the Suit of Matthew Bent Priest . Thomas Dash of Hincly Labouring-man , taken to Prison by a Bishop's Writ , at the Suit of George Naylor Priest of the same , for refusing to pay small Tythes ; Anthony Wells and Leonard Gasway Bailiffs , took him to Prison from his aged Wife the 24th of the 11th Moneth , 1674. where he still remaineth . The 26th of the 7th Moneth , 1674. John Marriot Joyner , and William Parker Carpenter of Long-claxton , alias Clanson , were taken by a Warrant from Thomas Stavley and Thomas Beamont , called Justices , directed to Thomas Faux Constable , and brought before them to give in sufficient Sureties to answer the Suit of John Reay Vicar of the same Town , they refusing were sent to Prison by a Statute made the 27th of Henry the 8th : The Priest demands of John Marriot 5 s. 6 d. per Annum , and of William Parker 3● . they both remaining Prisoners from their Wives and small Children . The last day of the 12th moneth , 1674. Thomas Followes of Whetstone committed to Prison by the said Thomas Stavley and Thomas Beamont , upon the same Statute , for refusing to become bound to answer the Suit of Thomas Robeson Priest , in a Cause of Tythes , his Demand about five shillings and six pence per annum ; and yet remaineth a Prisoner from his Wife and Family . The 18th of the 1 st moneth , 1676. George Power of Swanington in the Parish of Whitweek , was taken by Samuel Sterkey of Ashcrdel●zo●ch at the Suit of John Brintnal Priest , in a Case of small Tythes , part of which was demanded by a former Priest more then one half , and since he was Prisoner this John Brintnall hath taken a Lamb out of his Fold , and he still remaineth a Prisoner . The 2d Moneth , 1676. William Tuninges of Syleby Shepherd , was subpoened into the Exchequer by Richard Sanders Impropriator , and for not appearing was cast into Prison for small Tythes , to the value of 3 s. 4 d. and there continues . The 1 st of the 5th Moneth , 1676. Samuel Brown of Leicester Apothecary , was taken by a Bishop's Writ for not coming to the Steeple-House , by Anthony Wells and Leonard Gasway of Leicester Bailiffs , about the Tenth Hour at Night in his Bed , and still remains a Prisoner . The 13th of the 8th moneth , 1676. John Johnson of Northkilworth Shepherd , taken by a Bishop's Writ for not coming to the Steeple-house by Leonard Gasway and Anthony Wells of Leicester Bailiffs , and Iohn Iackson of Humberston Bailiff , where he remaineth a Prisoner , being the chief Guide of his Mother's Business , she be being aged about Eighty . The 24th of the 8th Moneth , 1676. John Wilsford late of Nether-Broughton , Jersey-Comber , taken by a Bishop's Writ for not going to the Steeple-House , by Leonard Gasway and Anthony Wells of Leicester , Iohn Iackson of Humberstone , and Henry Bunnes of Melton Mowbray an old Informer , and the rest Bailiffs , took him out of a peaceable Meeting in Long-Clanson ; the before-said Henry Bunnes broke the Meeting House Windows , tore a Woman Friend's Hood , stroke an old Woman-Friend on the Breast , hurled Ale in Iohn Wilsford's Face ; he still remaineth a Prisoner from his Wife and small Children , near 40. Miles in Leicester County Goal , their Livelihood chiefly depending upon his Hand-Labour . The 18th of the 11th Moneth , 1676. Daniel Fox of Thrusington was taken by a Bishop's Writ for not coming to the Steeple . House by Leonard Gasway of Liecester , and Iohn Iackson of Humberstone , and there continues . The 19th of the 4th Moneth , 1676. Sufferers for meeting to worship God. The 22d of the 1st Moneth , 1675. Taken from Iohn Swann of Little-Peatling for being at a peaccable Meeting at William Wall 's of Knighton , upon the 20th of the 4th Moneth , 1675. by a Warrant from Thomas Beamont called Justice , was fined 50 s. for which Fine he had a Cow taken from him to the Value of near 4 l. by Iohn Marriot Constable , and Francis Pearce Informer ; the Constable confessed that he sold the Cow for 3 l. but nothing was returned again . For the same Meeting Michael Woodcock and Iohn Ward●n had each of them a Cow taken from them , for 50 s. Fine a● piece . The 5th of the 1st Moneth , 1675. taken from William Wells of Knighton , by a Warrant from Thomas Beamont called Justice , Charles Gibbins of Kimcoat , and Francis Pearce of Armsby Informers , for having a peaceable Meeting at his House , upon the 20th of the 4th Moneth , 1675. Seven Milch and Incalved Beasts , to the Value of near 30 l. Ioseph Pipin and Richard Jug Church Wardens , and VVilliam VVard Overseer of the poor , the Fine 20 l. Samuel Brown of Leicester Apothecary , being at a peaceable Meeting at William Well's of Knighton , Charles Gibins of Waltharn Kimcoats , Corporal to the Militia , and Francis Percy of Arnisby , Militia-Soldier , informed Justice Beamont so called , of Stouten-Grange near Leicester , of the same , whose Readiness to assist them in their Ungodly Designs was publickly manifest , insomuch that he granted out Warrants against several for that Meeting , directing one to Iohn Brown Constable of the Bishop Fee , against Samuel Brown , to distrain of his Goods to the Value of 5 l. 5 〈◊〉 . 5 l. for the Poverty of the Preacher , the rest for his own Offence , as they call it ; the aforesaid Constable wanting Opportunity to make Distress , was much threatned by the Justice to be distrained of for neglect of his Office , receiving another Warrant to distrain for 6 l. 5 s. for the same Meeting Now the Constable of Gilmorton having distrained of Friends there by a Warrant from the said Justice for the same Meeting , and the Constable , Informer and other Officers expending part of the Money which the Warrant expressed , he aid 20 s. more upon the said Samuel Brown ( there he broke that Law , because he levied more upon Samuel Brown , being 〈◊〉 Poverty could be supposed ) and the Justice to some said , That he acted for Fear of the Penalty of 100 l. calling the Sufferers Rebbels , and said , They deserved to be punished as such . Notwithstanding their and his personal Resolve to distrain , he appearing and receiving Intelligence of Disappointment , one Day he called out in great Rage to the a oresaid S. B. saying , Brown , you have a Conventicle in your House ; the Reply was , no Persons save our own be at this time in my House , the Justice still rageously saying , He would break open his Doors to set ; then actively riding in his own Person from Officer to Officer to get them together to fulfil his wicked desire , at that Juncture of time Elizabeth Carr and Edeth Brown went to him to inform him that there was no Meeting at that time , and further exhorted him to fear God , and desist from assisting the Informers in these destructive Designs , further declaring unto him , that if he did not , God's Hand of Justice would soon overtake him , and reward him according to his Deeds ; to which he replied , Do you curse me ? and stood up trembling and said , Get you out of the Room , you disquiet my Spirit ; so they left him , and he coming down with the Informer and other Officers , the People on Heaps being gathered together to see what he would do , finding the Woman of the House standing at the Door with her little Babe , laid Hand upon her , plucking her away in an Uncivil Manner , commanding the Informer , to go to the Smiths to borrow Hammers to break open the doors , they being deny'd , still commanded them to threaten the Smiths to lend them upon pain of Impirsonment , they still denyed , saying , They should net lend them to do their honest Neighbour any harm ; so the Informer was forced to make use of a great Stone to break open the Doors , the Justice entring first said , They have caried away their Goods ; Reply was made , No , the Informers have twice taken them away before ; Have you been so long Rebbels ? said the Justice , you shall suffer for it ; so he asking who such a Person was , the Reply being , That he was well acquainted with that Person 's Husband formerly , when they together were Officers in Oliver's Army , at which Charge , his Coat appearing so manifestly turned , he retreated his Ground and left it in charge , that they should take enough of the Goods away , and to be further revenged on the said Samuel Brown , tendered him the Oath of Allegiance , to which he replied , That active Obedience in this Case being first due to the King of Kings , who said , swear not , and passive Obidience to the Ordinance of Man for Conscience Sake ; but through the Interest of one of the Officers freely extending to the Justice on the behalf of Samuel Brown , was prevalent to divert his malicious Design , as the Justice himself confesled . The Officers returning an Account of what they had taken away , he commanded them saying , We have spent several Dayes about this , and we had need have more to bear our Charges , the Constable engaged that what Money was wanting , more then the Goods would amount to , he would make up . Note , Charles Gibbins the first and chief Informer in this County , was found dead off his Horse , going from Lutterworth Market , soon after his Information about this Meeting ; and the said Justice was in a few weeks after this his wicked Act , by Death cut off . The Goods taken away was Bedding , to the Value of about 8 l. To the Truth of these things , there are many People Witnesses . Sufferers for Tythes in Long-Clanson , in the Vale of Belvire , in the County of Leicester . The 3d. Week of the 5th Moneth , 1676. Iohn Reay Vicar or Priest went to the Lands of William Hanly , and took to the value of the 5th Part of his Barley , besides 13. Wheat-Sheaves ; Iohn Moor , Henry Hibb and Robert Wright let this Part to the Vicar , Witnesses Iohn Iackson , Richard Hanley . The 21st of the 5th Moneth , 1676. Taken from Edward Hallam about thirty Wheat-Sheaves , by Thomas Marriot , Thomas Hicling and George Manchester . Taken from Iohn Dubleday , by the same three men , to the Value of one Quarter of Wheat and Rye . The 24th of the 5th Moneth , 1676. Taken again from Iohn Dubleday , by the said men , Four Load of Barley . Taken from Edward Hallam , by the said men , and upon the aforesaid Day , Three Loads of Barley . The 26th of the 5th Moneth , 1676. taken again from Edward Hallam , by George Manchester the Elder , Two more Loads of Barley . The 2d of the 6th Moneth , 1676. taken again from Edward Hallam , by George Manchester the Elder , Thomas Marriot , John Manchester , and others , Three Loads of Beans and Pease . Taken from John Dubbleday the same day , by Tho. Hicling and the others aforesaid , Three Loads of Pease and Beans . The 30th of the 6th Moneth , 1676. Taken from Valentine Gregory by the Priest his Wife and her Son , and his Man , and the Clark of the Town , who came into his Orchard , and did get up into the Trees , and broke the Boughs , and did the Trees much Hurt , and carryed away Pears and Apples about Four Strykes . William Willowes , a poor Man , was cast into Prison the 12th of the 1st moneth , 1667. from Five of his Children , by Edward Ward Priest , for small Tythes , and there remained a Prisoner Four Years and upwards ; and then , by the said Priest , and Robert Johnson , and William Webster , had taken from him the 11th day of the 7th moneth , 1676. one brass Pan worth 10 s. and four Sheep worth 〈◊〉 l. 12 s. Sufferers in Derby-shire in the Year 1675. THomas Holland in the Parish of Heanor , for having a Meeting at his House the 3d day of the 8th Moneth , 1675. was sined by John Lowe , called Justice , 5 l. and 〈◊〉 ad Goods taken from him to the value of 8 l. by Roger Cheetam Constable , and other Officers . George Hawley Thomas Necdam Informers . William Markeall of Ilson , for being at the above-said Meeting , was fined by the same Justice 5 l. 5 〈◊〉 . and had Goods taken from him to the value of 9 l. 10 s. by John Gregory of the same Town , Constable . Iohn Hanks fined for being at the said Meeting 5 s. and had Goods taken from him to the value of seven shillings and six pence . Richard Malthy fined for being at the said Meeting , 5 s. and had Goods taken from him to the value of 6 s. 8 d. by Philip Swern of Shiploy Constable . Samuel Ro● fined 5 s. for his Wife 's being at the said Meeting , and had Goods taken from him to the value of Eight Shillings . Iohn Lynam and Edward Searson fined either of them 5 l. 5 s. for being at the said Meeting , and Iohn Lynam fined 5 s. more for his Wife , though she was not at the Meeting , and had Goods taken from them to the value of 〈◊〉 l. by Iohn Rowland Constable , and other Officer belonging to the Parish of Pentridge . William Wooly and his Wife fined for being at the said Meeting 10 s. and had Goods taken from them to the value of 1 l. 2 s. Thomas Vallens fined 5 s. for being at the said Meeting , and had his Wages deteined by one of the Officers , he then working for him . Daniel Bettridge fined 5 s. for his Wife being at the said Meeting , and had Goods taken from him to the value of 8 s. All this was done by Warrants from Iohn Lowe , called Justice . By George Hawley Thomas Necdam Inform●●s . Witnessed by Iohn Wa●st ●ff , William Day , Luke Hanks . Joseph Wats of Wadshelf , in the Parish of Brampton and County of Derby , who could not for Conscience ●ake pay Richard Mathyman Priest of Brampton that which he called his Dues , as Tythe-Wool and Lamb , and Easter Reckonings , which in the whole did amount unto but about Two Shillings and Six Pence , was served with a Suppoene to appear at London ; and after some time was arrested by Joseph Parker and William Kirk of Chesterfield Bailiffs , who would accept of no Bail , but he must either pay what the Priest demanded or go to Prison , and because he had not Freedom to pay , they took him to Prison to Chesterfield , the 9th day of the 7th month , 1675. the Priest gave order to the Goaler , That he should not have Liberty to work ; he was there kept Prisoner above Twenty Two Weeks . Witnessed by Robert Haslam , Cornelius Arnold , Henry Harvey . An Accompt of the Sufferings of the People of God within the County of Derby in the Year 1676. Thomas Farnsworth within the Parish of Heanor in the said County , for being at a Meeting at John Lynam's was fined 5 s. for himself , and 3 l. ●5 s. for fifteen unknown Persons , and had Goods taken from him to the value of 6 l. by Robert Towe Officer , by a Warrant from John ●oc called Justice , Iohn Bradley and Iohn Bruckshew Informers . Iohn Wagstaff within the parish of Pentridge , in the said County , for the same Meeting was fined five shillings for himself , and 15 s. for the poverty of three Persons , by warrant from the said Justice , and had Goods taken from him to the value of 1 l. 4 s. by Iohn Roland Constable , and other Officers , Iohn Bradly and Iohn Bruckshew informers . Iohn Lynam for the same Meeting was fined 10 s. for his Wife , and Edward Searson 5 s. for his Wife , and had Goods taken from them to the value of 1 l. 15 〈◊〉 . by the same Officers , by Warrant from the said Justice , and also the same Informers . Thomas Valens fined for the same Meeting 10 s. for himself and Wise , and had Goods taken from him to the value of 19 s. 6 d. by the same Officers , Justice and Informers . Samuel Roe for Friends coming to his House to accompany him to bury his Wife , was fined 20 l. and had Goods taken from him to the value of 30 l. by Iohn Willon Constable of Ilson , and other Officers , by a warrant from Iohn Loe , called Justice , Iohn Wilson Priest of Ilson and Iohn Wagg Collier Informers . Iohn Lynam , for being at the same Burial , was fined 5 l. 10 s. and had Goods taken from him to the value of 6 l. 10 s. by Iohn Roland and other Officers of the parish of Pentridge , by Warrant from the said Justice , Iohn Wilson Priest of Ilson and Iohn Wagg Collier Informers . Iohn Blunston of Little-Hallam in the parish of Ilson , for being at the said Burial , was fined 5 s. for himself , and 10 l. for the poverty of the Preacher , and had four Cows taken from him to the value of 14 l. by Iohn Willot Constable , and other Officers of the said parish , by Warrant from Iohn Loe , called Justice , Iohn Wilson Priest and Iohn Wagg Collier Informers . Iohn Hanks and Ann his Wife for being at the same Burial , were fined by the said Justice 20 s for their second pretended Offences , whereas his Wife was never convicted before , and was distrained of by the abovesaid Officers , and the same Informers Instruments . Robert Towe and Iohn Willott can witness the abovesaid Sufferings . Hugh Mastin and George Ellis , both of Baslow in the parish of Bakewell in this County , now Prisoners in the County-G●alat D●rby , where they have been kept close Prisoner , since the 29th day of the last second moneth called 〈◊〉 , by an Excommunicato Capiendo out of the Bishop's Court of 〈◊〉 , and as pretended , for not appearing at that Court , although they were never cited thereto . Persons fined for being at a Peaceable Meeting at Tupton the 15th day of the last 12th Moneth , as followeth . Iohn Fletcher of Tupton fined 10 l for the Meeting house , & had his Goods seized upon for the said Fine , although the said Iohn was not at that Meeting , nor interested in the House more then another Friend ; for the Land was sold by Iohn several years since . Nicholas Swift of Brampton was fined for being at the said Meeting 5 s. and for an unknown Preacher or Teacher , as the words were , fined 5 l. and had Goods taken from him to that value , and 10 s. more the Officers took for distraining , by Ralph Renshaw , William D●bb , and other Officers . Thomas Brocksop of Little-Normanton , for being at the said Meeting , was fined 5 s. and 5 l. more for an unknown Preacher or Teacher , and had a Bullock taken from him and sold by William Allwoed and Richard Cooper , but whether for so much Money or no he knows not , but believes the whole fine was paid by the Officers . Susanna Frith of Chesterfield fined 5 l. 5 s. for the said Meeting , but the Officers coming , and finding her Door put to , returned and made no Distress . Iohn Clay fined for the said Meeting 5 l. 5 s. but he being a single man , and boarding with his Brother , and having no personal Estate that was apparent , the Officers could make no Distress . Richard Clayton , for being at the said Meeting , was fined 5 s. but being a Servant to one that is called Sr. Henry ●umlock , the Officers could make no Distress . This was done by Warrants from Thomas Gladwin called Justice , Iohn Coope Thirdborough and Robert Mosely Informers , but were constrained to be so by the said Justice . William Allwood and Ralph Renshaw can witness these things . Several Warrants more are forth against several Friends , for being at a peaceable Meeting at Tupton the 29th of the last 7th Moneth , but not all of them being as yet executed , there is no Account given of them at present . Stafford-shire . IN the 10th Moneth , 1675. Thomas Hinks , Thomas Wall and John Dible of Woolverhamton , were brought Prisoners to Staffood Goal upon a Writ Excommunicate Capiendo ; T. Hinks and T. Wall continued Prisoners about three moneths , and Iohn Dible remained Prisoner about six moneths . 1676. William Riding of Lyn was taken Prisoner by Benjamin Lant Apparritor , about the 5th moneth , upon the above said Writ , and remained Prisoner Twenty One Weeks . Michael Nickens , a poor Man , was taken upon the above-said Writ , and remains still Prisoner . William Morgia was taken Prisoner about the 11th of the 6th moneth , and still remains in prison upon the abovesaid Writ . Thomas Hamersly was taken Prisoner by Humphry Sutton , at Litchfield Apparritor , about the sixteenth of the seventh moneth , and 〈◊〉 remaineth a Prisoner upon the abovesaid Writ . In the 7th moneth William Alcock of Fordwelly , near Leek , had taken from him one great Kettle , a goeat Pot ▪ a little Kettle , and two Pewter Dishes , to the value of fifty shillings , at the Suit of George ●oods Priest of Leek , for the value of six shillings , which he demanded of him for Easter-Reckonings , by Thomas Hamersly Bailiff , and his men . Prisoners upon the Account of Truth in the County of Somerset at Ivelchester the 26th Day of the 11th Moneth , 1676. JOhn Sage of Chewten , Aged about Eighty Years , hath been Prisoner since the 8th moneth , 1666. upon an Exegi fac . for not paying Tythes to the Suit of Ann Kingsmell Widow , Impropriator ; the value of Tythes worth about 9 or 10 s. William Liddon of Wythell , upon an Exegifac . imprisoned the 11th moneth , 1670. for not paying Tythes at the suit of Iohn Hillacri Farmer of Tythes . Arthur Ieffrey of South-Brent , imprisoned in the 9th moneth , 1670 upon a Kings-Bench Writ , to the Suit of 〈◊〉 Plumley , Thomas Brigham and Willoughby Leyne Spinster , for not paying Tythes to the value of about 16 s. 8 d. Marmaduke Coate of Haucbridge , imprisoned in the 6th moneth 1670 upon an Attachment out of the Exchequer , upon Contempt , as charged , to the Suit of Robert Bambury Impropriator , for not paying Tythes . Gregory Ce●ly of North-Curry , aged about 69 years , imprisoned in the 2d mon. 1673. in Execution for not paying Tythes to the Suit of Robert Hill Farmer of Tythes , wherein he chargeth above Nineteen Times the value , and besides , hath taken his Goods in part , and yearly takes away his Corn also , contrary to Law. Note , At one Assizes Hill's Witnesses prove the Tythes to be worth 3 l. at another Assizes the same witnesses swear the same Tythes to be worth Twelve Pound Fifteen Shillings , for which the Execution is One Hundred Forty Four Pound , which is above Eleven Times more then proved , the single value for three years being 7 l. 10 s. Iames Paple of Stawell , imprisoned the 28th of the first moneth , 1674 , in Execution for not paying Tythes to the suit of William Bull an Impropriator , who is since Dead . Iohn D●nny of Weston Loyla●d , a poor Husbandman Labourer , imprisoned in the 10th moneth , 1674. upon a Writ de Excommunicato Capiendo , for not paying small Tythes to William owel Impropriator , the value of Tythes being about 9 d. for three Years . Ieremy Powel of Michael-Creech , imprisoned in the 11th moneth , 1674. upon a Writ de Excommunicato Capiendo , for not paying Tythes and Offerings to John Gale Priest of Creech , to the value of about 4 d. Thomas Browning of Lymington , imprisoned the 24th of the 1st moneth , 1674. upon an Attachment out of the Exchequer , for not appearing to the suit of Matthew Brayn Priest of Lymington , for small Tythes , the value being about 25 s. for five years , and the Priest took away his Corn by force . William Ford of Curry-Mallett , imprisoned the second moneth , 1675. by an Attachment out of the Exchequer for not paying Tythes to the Suit of Thomas Beal , Priest of Curry-Mallett for Tythe-Apples . Walter Hodges of Kingsbury , imprisoned on the 3d of the 1st moneth , 1675. upon an attachment out of the Chancery , for not paying Tythes to the Suit of William 〈◊〉 : Impropriator . Iohn Wride , Robert Tutton , Iohn Brice and Robert 〈◊〉 of Burnham , imprisoned the 2d moneth , 1675 by a 〈◊〉 from several Justices of the Peace , for Contempt , as alledged , for not appearing at the Bishop's Court at Walls , upon a Citation to the Suit of Rober Collier Priest of ●uarde , who lives there , and yet demands the Tythes of 〈◊〉 also , being about Twenty Miles distant ; it is for small Tythes . Note , That this was done upon a Citation only for not appearing , without any other Proceedings , Decrees or Sentence ; and the words are conjunctively for Contempt of Proceedings , Sentences and Decrees ; see the Statute . Iohn Parsons of Middlezoy , imprisoned in 1675. upon a Writ de Excommunicato Capiendo , to the suit of William Powel Impropriator ; in a Case of with-holding Tythes , upon which he was removed to London , & remanded to the Cost and Charge of the Sheriff by the promotion of one Hartrye ; the said Impropriator's Agent , who is since cast into Prison himself by his Master for his Unjust Dealing . Iohn Chapple of Worle imprisoned in the 11th Moneth , 1675. upon a Writ de Excommunicato Capiendo , to the Suit of Samuel Willan Priest of Weston and Kewst●ek , for not paying Tythes to the value of about 14 Groats after the Priest's rate . Edward Silcocks of ●eston super Mart , a poor Man and a Labourer , brought to Goal in the 2d moneth , 1675. upon a Writ of Excommunicato Capiendo , fo●●om● small Tythes of Fish , &c. which came to about 10 s. for five years , to the Suit of the said Priest Willan , who is an Envious , Persecuting Proud-spirited Man. Note , This was for not answering upon Oath to the Priest's Articles in the Bishop's Court at Wells , which to impose is contrary to the Statute 13 Car. 2d 12. Robert Wills of Chisselborrough , imprisoned the 25th of the first moneth , 1676. upon an Attachment out of the Exchequer for not paying Tythes to old Priest ●aular , who is Dead . Thomas Powell of Greniton , imprisoned in the fifth moneth , 1696 upon a Writ de Excommunicato Capiendo , for not answering upon Oath to the Articles of William Powell Impropriator , in a Case of Tythes , the value at utmost for six years stints of Meadow six shillings nine pence , & for nine Cocks of Barley worth about three shillings four pence , though the Sch●dule mentioned in the Libel which begins , In D●i nomine awen , chargeth 12 Acres of Wheat , 15 Acres of Barley & 1●0 Acres of Meadow Elianor Powel Wife of the said Tho Powel , by the name of Elianor Watts ( the Suit being begun before they were married ) imprisoned the 15th of the 6th moneth , 1676. upon an Execution out of the Kings Bench to the Suit of Priest Collier , for not paying Tythes , though He by Violence took them away , and got bad Fellows to swear for him at the Assizes ; one of his Witnesses called Philip Samm , swore in the Priest's presence in the Court , That the VVheat was worth 15 l. an Acre , to make up the matter . VVilliam Goodridge and Samuel Sayor of Banwell imprisoned the fifth day of the 7th moneth , 1676. by an Attachment out of the Exchequer for not paying Tythes to the Suit of Iacob Crosman priest . Edmund Chapple of VVorle rendred himself Prisoner the 20th of the 11th moneth , 1676. upon the Statute 5 Eliz. 23. within six dayes after Proclamation , or else had incurred the penalty of 10 l. he being formerly Excommunicated for not answering upon Oath to priest VVillan's Artcles and Libel in the Bishop's Court at VVells , and the Sheriff having returned that he was not to be found upon the Writ de Excommunicato Capiendo , though he did not abscond but followed his Occasions . And this also in the ground was for not answering upon Oath , the Tender whereof is contrary to the Statute 13 Car. 2d 12. Iohn Anderdon of Bridgewater , imprisoned upon the False Swearing of wicked Informers , and hath been Prisoner since the 3d of the 6th moneth , 1675. and for refusing to swear was lest upon Kalender as Premunired by Judge Rainsford at the Assizes at Taunton , the 21th day of the 1st moneth , 1675 the wicked Accusation of the Informers coming to nothing , the chiefest of them having stood in the Pillory for Wilful Perjury . Note , No Iury past upon him , nor Sentence given in Court according to Law , though the Prisoner had pleaded as to matter of fact for refusing to take the Oath . Sufferers in Cheshire . SAmuel Rayle meeting with Ieffery Shackerly Governour of the Castle of Chester , and not putting off his Hat , he the said Governour threatned him , and soon after sent a Warrant to fetch him before the Monethly Meeting , and there tendred him the Oath of Allegiance ( that insallible Snare ) and because for Conscience Sake he could not swear , committed him prisoner to the Castle , where he hath remained since the 28th Day of the 8th Moneth , 1676. Ioan Edge Widdow , aged sixty Years , for not paying Tythe-Hay and Easter-Dues , was sued in the Bishop's Court , and committed to prison , where she hath remained since the 15th Day of the 10th Moneth , 1676. Sufferers for the Truth 's Sake in Suffolk , the 9th of the 11th Mo. 1676. WIlliam Seaman of Melton was cast into Prison upon the 28th of the 2d Moneth , 1668. at the suit of Priest Beest●n of the same Town , for not paying Tythes , upon which suit he still continues a Prisonerin the said Melton-Goal . Robert Britwel of Ufferd , because for Conscience Sake he could not pay Tythes , was cast into Melton-Goal , upon the 14th Day of the 7th Moneth , 1670. at the suit of Richard Lufkin Priest of the same Town , where he still continues upon the Account afore-said . Iohn Downam was cast into Bury-Prison , upon the 28th of the 3d Moneth , 74. by a Significavit , at the suit of Iohn Garrad Priest of Assen , where he still continues . Edward Higns by the same Writ , for not paying to the Steeple . House Rate ( the sum of 5 s. ) was committed to Bury Goal the 7th day of the 6th Moneth , 1675. at the VVardens suit of Gregory Parish , in Sudbury . William Scarce , by a Significavit , for not marrying according to the National way , and yet he was married before he came amongst the People called Quakers , committed the 2●th Day of the 6th Moneth , 1675 to Bury Prison , at the suit of the Priest or Parishoner of Wortham . William Fackner and Iohn Manning of Aldeborough , were taken Prisoners the 28th of the 11th Moneth , 1675. upon a Significavit , for not going to hear Common Prayer ( so called ) and committed to the County Goal in Ipswich , being 18 miles from their own Habitations having Wive and Children Note their Emnity ; for Aldeborough is a Corporation . Town , and a Goal in it , yet notwithstanding Ipswich being 18 miles , as above said , they were sent thither , where they remained Prisoners this 6th Day of the 11th Moneth , 1676. Iohn Burch of Snape , upon the same Account , and in the same Goal , was committed Prisoner the 3d Day of the 12th moneth , 1675. being 14 miles from his own Habitation , from his Wife & Children , notwithstanding Bliborrough Goal belongs to t'at Town , and is not above five or six miles from him , and doth also remain Prisoner in Ipswich Goal afore-said this 6th Day of the 11th Moneth , 1676. George Glamdfield of Chelmondiston , was taken Prisoner the 17th Day of the 4th Moneth , 1675. upon a Significavit for Tythes , at the suit of Daniel Smart of Chelmondiston , a Priest , and was Prisoner there the 3d Day of the 11th Moneth 1676. upon the same Account . Iohn Beardmore Priest of Arrington , took from George Deen , in the 4th and 6th Moneths 76 at several times , viz. One Pig , and by Estemation , as followeth , two Bushels and an half of Wheat , two Bushels and an half of Rye , one Bushel and an half of Oats , seven Bushels and an half of Barley , one Bushel of Apples , and ten pounds of Hops , all valued at 1 l. 18 s. 4 d. witness Iohn Franks , George Fenner and others . Iohn Britewel took from Nathaniel Keeble of Tunstal , in the 4th and 6th Moneth , 1676 , at several times , viz. Certain Clover valued at 8 s. Rye judged by the Reapers to be seven Combs of it , Barley judged to be five Combs of it ; witness Ioshua Poynts , Robert Scotsmer and others . Edmund Stubs Priest took from the said Nathaniel Keeble , at several times in the fifth and sixth Moneths , 1676. viz. VVheat judged to be eight Combs of it , Pease judged to be six Bushels ; moreover he took for one Years Tythes of about 9 l. per annum , eleven Cows and Heifers , and one Bull , which Cattle were valued to be worth 40 l. witness Ioshua Poynts , Thomas Keeble and others . This Account was sent up , but there is a Report , as if some of Nathaniel Keeble's Wife's Kindred , who are no Quakers , had compounded for the Cattle , and that he hath them again . The said E. Stubs Priest took from Robert Davie , of Tunstal afore-said , on the 8th Day of the 6th Mo. 76. for one Years Tythes of 21 l. per an . 6 Cows & one Bull , & 7 Calves , but the Calves got away from the Bailiffs , which said Cows and Bull were valued to be worth 22 l. witness Nathaniel Keeble and others . Mary Pollard of Branson widow , an aged woman , was committed to Melton prison , the nineth of the eighth Moneth , 1676. at the suit of William Ribands of Crecingham , being one that hired an Impropriation of Tythes , and she remains a prisoner there upon the same Account , the sixth Day of the eleventh Moneth , 1676. The same William Ribands in the eleventh Moneth , 1672. took from the said Mary Pollard , without proceeding against her in due Course of Law , two Cows , which were valued to be worth 7 l. The sixth Day of the 5th Moneth , 1676. George Pippen Priest of Ringshal , by a Warrant out of the County-Court holden at Ipswich , caused to be taken away from William Greenwood dwelling in Briset , two Cows , which were reasonably valued a● 8 l. for two Years Tythes , at ●0 s. per annum ; and the Bailiffs were Ambrose Pulford and George Pooley of Needham ; and the Cows were prised , one at 50 s. and the other at 55 s. by William Rosse and Richard●cotchmer bought by Thomas Love of Nedeham . Market . On the 25th Day of the 9th Moneth , 1676. there was taken from William Greenwood of Briset , within seven miles of Ipswich , two Cows for Tythes , which they pretended was 3 l. the Cows were prized at 5 l. they being reasonably worth 7 l. this was done by Warrant out of the County Court holden at Ipswich , upon the Account of Christopher Sherman Impropriator of the said Town of Briset ; the Bailiffs Names are John Coal , Richard Francis. Samuel Parmiter of Otten . Belchamp in the County of Essex , was arrested for Tythes at the suit of Oliver Rayment Impropriator , of Water . Belcham , and was sent to prison at Chelmsford in the County of Essex , the 7th Day of the 9th Moneth , 1676. Sufferers in Nottingham-shire . FOr being at a Peaceable Meeting at Hucknall , the 16th day of the 2d Moneth , 1676. Francis Clay was fined 5 s. and ten Pound for the pretended Poverty of a Preacher . And William Clay was fined 10 s. for himself and his Wife , for which he had Goods taken from him worth 2 l. which the Officers sold for 10 s. Robert Thorocon , the Justice , so called , bidding them , Sell the Goods for what they could get , if they could get for Ten Pounds worth but Thirty Shillings ; and because the Officers could not sell the Goods so soon as he would have had them , he fined them 5 l. a man , and distrained their Goods . Richard Bateman was fined for the same Meeting 5 s. and 10 l. for the pretended Poverty of the Preacher ; and the said Richard being but a poor man , they took most of the Goods in his House , to the value of 2 l. and sold them for 3 s. 6 d. Elizabeth Clay and Anthony Tomlinson fined 5 s. apiece . Christopher Brandreth fined 5 s. and 1 l. 5 s. for the pretended Poverty of five others , for which they took a Mare from him to the value of 4 l. which they sold for 30 s. Thomas Cockram fined 5 s. for himself , and 10 l. for the pretended Poverty of the House , for which he had two Oxen taken from him worth 10 l. 10 s. George Cockram for the same fined 5 s. had taken from him Goods worth 11 s. John Bullivent the Elder fined 5 s. for himself , and 10 l. for the pretended Poverty of the House , for which he had a Mare and Goods taken from him worth 3 l. the said John Bullivent being a very poor Man and not keeping House , but dwelling in his Shop , being a Nailor , the aforesaid Justice bid the Officers take all he had , his Coat off his Back , and his Hat if it were on his Head , and his Hammer he workt with . John Bullivent the Younger fined 5 s. for the same . The aforesaid Goods were distrained by Warrant from Rob. Thoroton called Justice , John Smith of Remson and Tho. Sharp of Newark Informers ; the said John Smith was very Rude in his Carriage in the Meeting , using Threatning Words to the persons assembled , saying to one , with his Faucheon drawn in his Hand , That he would thrust it down his Throat ; and to another , He would cleave him down , and run it into his Buttock . At another Meeting the 23d day of the 2d Moneth , 1676. at the House of Robert Grace in Sutton in Ashfield , these several Persons following were taken by the afor said John Smith and Thomas Sharp Informers , and had before Arthur Stannup called Justice , who fined them as followeth ; Robert Crace , for having the Meeting at his House fined 4 l. for which Samuel Brittain took away part of his Houshold Goods . William Clay fined 10 s. for himself , and 10 l. for the pretended poverty of the Owner of the House . Thomas Cockram fined 10 s. for himself , and 5 s. for his Wife , and had two young Beasts taken from him worth 3 l. which the Officers sold for 1 l. 8 s. Elizabeth Clay fined 10 s. for her self , and 10 s. for her Daughter Mary Leadbeater fined 10 s. for her self , and 10 s. for her Son. VVilliam Maulson ( M. L's Son aforesaid ) was fined 5 s. for himself , and 1 l. for the Poverty of two others , for which two last fines the Officers took away a Cow & Houshold Goods to the value of 5 l. 4 s. which they sold 2 l. 10 s. Officers Names are Francis Scarcliff Constable , Tho. Urdidge Thirdborrough . The 28th day of the 3d Moneth , 1676. the aforesaid people were by the Officers kept out of their Meeting at Sutton in the Street , where the aforesaid Informers finding them , took several with them to a Justice's House , but it being late at Night the Justice appointed them and the Officers to come the next Day , the Officers came , but the Informers went to Robert Thoroton another Justice , who they thought might be readier to do their Work , who fined these persons following , and granted Warrants to make Distress on their Goods . Robert Grace , Anthony Tomlinson , Joseph Roberts , fined 10 s. apiece , the Distresses made by Samuel Brittain Constable and other Officers . George Cockram fined 10 s. for himself , and 1 l. for the Poverty of two others , and had a Cow taken from him worth l. 5 s. 4 d. John Fullwood fined 5 s. for himself , and 10 l. for the Poverty of a Woman pretended to be the preacher , although some of the Officers present all the Meeting time , did testifie to the Justice , before whom the Sufferers were first brought , that they did hear no words tending to either Preaching or Teaching ; yet this Thoroton , upon the Informers False Swearing , did grant a Warrant to make Distress upon two Persons Goods for 20 l. for the Preacher that day : and the aforesaid John Fullwood had Eleven Quarters of Mault taken from him worth 10 l. 9 s. And William Day for the pretended Preacher was fined 10 l. and had his Goods distrained . George Hopkinson had Goods taken from him worth Twelve Shillings . Robert Marriot fined 5 s. for himself , and 3 l. for the poverty of six others , and had a Mare taken from him . Edward Richardson of Kilverton , for being at a peaceable Meeting at Rowland Dabey's House was fined 10 l. and they took away his Working-Tools , his Coals , Hay and Corn , Beds and Bedding , and other Houshold Goods , and his Childrens Cloaths , to the value of 16 l. being almost all the poor man had , ( he being a Black-smith by trade ) to the undoing of his Wife & Children as much as lay in the Hands of wicked Men ; but great are the Mercies of the Lord. Distrained by Warrant from Robert Thoroton of Carcouson , Tho. Girton Constable , Christopher Dent of Bingham , and Robert Wycam Informers . William Maultly of Orston for the same had 7. Strike of Barley taken from him worth about 17 s. by Warrant from Robert Thoroton called Justice , Christopher Dent , and Robert Wycam Informers , taken by VVilliam Dawson Constable , and Hugh Lamb Officer . Robert Bullivant of Over-Broughton , was fined 10 s. and they took away his Houshold Goods by Warrant , from Justice How 's of Langer , John Hickling Constable , Iohn Dably and VVilliam bilkinton Officers , Iohn Camsells of Everton was fined 5 s. and had Goods taken from him worth about 10 s. Iohn Smith of Everton for the same was fined 5 s. and they took from him a pair of Boots worth above 8 s. distrained by Warrant from Justice Sands of Screwby , Iohn B●ily , Thomas Rea●s , Robert Flower , and Robert Mew Officers , the Informers not known . Iohn Ouidam of Calverton for being at a peaceable Meeting at the House of Robert Bradshaw of Oxen wa● fined 5 l. and they took away his Working Tools and a pair of ●o●ts worth about 3 l. 9 s. and seized upon the rest of his Working Gear ( he being by Trade a weaver ) since taken away ; distrained by Warrant from Robert Thoroton , William Hernsly Constable , Henry Marshall , and William Martin , and Th● . Hutchinson Officers . William Wilson of Girton for having a Meeting at his House peaceably to wait upon God , was fined 5 l. and they took away from him two Cows that were none of his own , but lent him by his Friends to give his Children milk , when his Goods were taken before upon the same account and they sold the Cows which were worth about 6 l. Thomas Crane of North-Scarle for going to the same , had Houshold-goods taken from him , by Iohn Cheeswright Constable , to the value of about 5 l. for a fine of 55 s. Stephen Swinsco and his Wife of South-Collingham , for going to the same Meeting was fined 5 l. 10 s. and he being a Labouring man , and not having to answer the fine , the Constable took Goods from him worth about 2 l. 16 s. And the Constable was fined 5 l. for not taking a Cow that this poor Man had , which the Persecutors heard of , though she was gone out of the Lordship three dayes before the Constable came to distraine or had his Warrant ; so he was forced to give the Informers 20 s. to agree with them . Another poor Woman in the same Town having almost all she had taken from her formerly upon this account , she having since got some Bedding , and other Necessaries , they have now stript her of All , and she forced to go seek lodging in the Town ; and her Land owner having a Bedsted which was left in the House as an Earlcome , durst not let it stand , though willing of himself , their Threats were so Cruel , being without Pitty or Mercy . Robert Carnell of North-Collingham for going to the same Meeting , was fined 10 l. and they took from him almost all his Houshold-goods , he being several times before distrained upon for the same thing ; And although formerly one that had Plenty of such things , yet now is ingaged to a Neighbour for a Bed to lye on . Tho. Fox for going to the same Meeting was fined 5 l. 5 s. and they took from his Brother Thomas Leevesly as ma●y Spokes and hewen Fellows as were worth about 6 l. 6 s. 8 d. which said Spokes and Fellows were made over unto the said Thomas Leevesly by Bill of Sale for some sum of Money the said Thomas had paid for his Brother , and was made appear so to be before the Justice ; yet the said Justice refusing to do Right put the Constable to distraine . Matthew Hartly , a very poor man , for going to the same Meeting was fined ●5 s. and being gone forth of the Town to get his livelyhood , spinning Woell for 2 d. th day , the Officers broke open his Door , and took most of what he had there , being very little . John Trusswell for going to the same Meeting was fined 5 l. 5 s. and they took away his Houshold-goods , not leaving Beding to cover them , but as it is lent them by others ; and some of the Family lodge in the Town for want of Bedding ; This being a man also that has had Plenty of these things for his own Family , and also hath helped to relieve others before this Act came forth , since which he hath often suffered much ; and thus the Scripture is fulfilled , They that depart from Iniquity are made a Prey . All these Warrants granted by Robert Thoroton of Carcouson , John Smith of Remston , and Robert Wycam of Orston Informers . The names of the Sufferers , and the Towns where they live are as follow , of Gerton , Richard Carter Constable , Roger Baradale Warden , Tho. Wilson Overseer ; these three were fined 5 l. apiece for turning back two Cows when owned , and forced to take them again , and sell them . North-Collingham , Richard Longmate Constable , John Roades , Robert Trawly Wardens , William Hall , Richard Gods●●● Overseers . South-Collingham , John Tinsley Constable , fined 5 l. for not taking a●ow that was gone three dayes before the Warrant came to his Hand , Iohn Crane Overseer , Robert Millnes , Bartholomew Perkins Wardens . North-S●arle , Iohn Cheeswrite deputie-Constable , Iarvis Partridge Warden . Ralph Bateman and Iohn Bateman of Fransfield , for being at a peaceable Meeting was fined 20 l. and had Sheep taken from them worth 33 l. by Warrant from Penistone Whaley , Robert Brown Constable , Edward Baington , Iohn Gunthorp Wardens , Richard Bean Third-borough , Thomas Hickbone Overseer , Christopher Dent of Bingham , and John Warin of Westhorp In formers . William Watson of Fransfield , for being at the same Meeting was fined 20 l and had Goods and Cattel taken to the value of 30 l. and had Houshold-goods , with Corn upon the Ground not ripe worth 30 l. more , yet sold all together by the aforesaid Officers . Andrew Hodson for his Wife and Daughter being at the same Meeting , had two Swine taken from them , cost 1 l. 10 s. Mary Handly of Edenly for being at the same Meeting was strained of , and the Officers thinking they had . not taken enough , she being from Home , they brake down the VVall and shot the Lock , and took most of her Goods to the value of 1 l. 18 s and left Goods not worth 3 s. John Horner and John Dallimor VVardens , Charles Ward Third-borough , by VVarrant from Penistone Whaley . John Wood , for being at the same Meeting had Goods taken to the value of 10 s. Stephen Moor , for being at the same Meeting , had a Table taken worth about 13 s. 4 d. by the same Officers . Edward Wood of Ekrin Wheelwright , for being at a peaceable Meeting at his own House , was fined 20 l. and had six Cows and rwo Heifers taken from him to the value of 19 l. 14 s. 6 d. when sold they wanted 6 l. to make up the Fine and Charges , and a Neighbour ( called William Hurt ) laid down 6 l. and took away Wheel-Timber for the same ; distrained by John Holmes Constable , Richard Tomson senior , Richard Peck sen . William Moore sen . William Johnson jun. and Thomas Peck Officers of Ekrin , Christopher Dent and Robert Wycam Informers , by Warrant from Robert Thoroton . John Cam of Kirsal in the parish of Kneesal , for being at the same Meeting was fined 5 s. and for the Poverty of the Preacher , as they pretended , 10 l. and had two Cows , one Horse and a Mare taken from him to the value of 10 l. 5 s. by John Key Constable of Kneesal , and John Wright of Kneesal Warden . Thomas Estwood for being at the same Meeting was fined 5 s. and had one great Bible , one Warming-pan , one Pewter-Dish taken from him by the same Officers . Richard Hind of Welley sen . for being at the same Meeting was fined for himself and the pretended Poverty of Nineteen Persons more 5 l. and had taken from him two Cows , one Yearling-Calf , worth about Six Round Ten Shillings , Cuthbert walker Constable , Samuel Tongue and James Byllyate Overseers . Richard Birkit of Knapthorp for the same Meeting was fined 5 s. and for the Poverty of the Preacher aforesaid 10 l. which 10 l. 5 s. was paid by his Brother Peter Birkit into the Sessions at Newark . Roger Noble of Kersal for being at the same Meeting was fined 5 s. and had Pewter and Brass taken to the value of 12 s. by John Key Constable , and John Wright Warden . Elizabeth Johnson for being at the same Meeting was fined 5 s. and it was paid by her Husband George Johnson . Robert Bradshaw of Oxen for having a peaceable Meeting at his House was fined 20 l. and had taken from him two Mares , four Beasts to the Value of 20 l. William A●lcock Constable ; Robert Bush and Robert Stox Overseers , Tho. Farnell , Gabrid Martin Wardens , Christopher Dent and Robert Wycam Informers , by Warrant from Robert Thoroton . For a Meeting at Knapthorp , in the Parish of Conton , in the said County , the 11th of the 4th Moneth , 1676. by Warrant from Robert Thoroton senior ( by Christopher Dent of Bingham , and Robert Wycam of Orston in the County aforesaid Informers ) directed to the Constables , Church-Wardens and Overseers for the Poor of Knaptkorp , Kirsal , Kneesal and Kirton , and to every or any of them ; the Tenour whereof was on this wise , Whereas I am credibly informed , that there will be a Meeting at some of your said Towns , or within your respective Liberties , or thereabouts , on Pretence of Religion , otherwise then by Law is established , these are therefore in his Majesty's Mame to will and require you , and every or any of you to bring the said Persons so assembled before me , or some other of his Majesty's Justices of the Peace for this County to be dealt withal according to Law ; thereof fail not , &c. Given under my Hand and Seal , the 13th of April , 28 Car. 3. Anno Dommini 1676. Robert Thoroton . So there being a peaceable Meeting in Silence by the High-way-side ( being kept out of their ordinary Meeting-house ) was taken by Richard Taylor Constable , and Richard Greaves and Row ▪ and Wilson Church-wardens of Conton , and had before William Cartwright of Osington , and were fined as followeth , and Warrants granted to distrain , Iohn Cam of Kirsal for himself , his Wife and his Brother Iohn Hall 15 s. and the Money was paid by his Wife's Father William Hall of Maplebeck , who took away Goods from Iohn Cam to satisfie for the same . Iohn Machon of Kneesal for himself & his VVife fined 10 s. and had Goods taken from him to the value of about 10 s. by Thomas Hay Constable of Kneesal , and Samuel Lee Overseer . Ioseph Humphrey of Kneesal fined 5 s. and they took from his Father Richard Humphrey three Pewter-dishes worth about 7 s. by the aforesaid Tho. Hay and Samuel Lee. William Kent of Kirton fined 5 s. and had 5 s. taken by John Prestwood Constable , and Francis Roberts and Iohn Woodcock Officers of Kirton . Roger Noble of Kirsal fined 5 s. which was paid by his Mother in Law Mary Wright of Kirsal . Richard Hind of Wellow jun. fined 5 s. and a Brass-Pan , and a Pewter Flagon worth about 6 s. 6 d. was taken from his Father Richard Hind , by Cuthbert Walker Constable , and Iohn Challerton and William Whitlam Wardens , and Iohn Bullivant and Edward Gilbert Overseers . Iames Hind of Wellow fined 5 s. had a Bed-hilling and a Blanket taken to the value of about 10 s. 6 d. by the same Officers . For a Meeting at Kirsal in the Parish of Kneesal , in the said County of Nottingham the 18th of the 4th Moneth , 1676. which Meeting was peaceable , and in Silence , by the High-way-side on the Common , being kept out of their ordinary Meeting House , the Informers came and took what Names they plea●ed , and they were fined as followeth , by Warrants from Robert Thoroton , Christopher Dent and Robert Wycam being Informers . Edward Wood of Ekrin in the County aforesaid Wheelwright fined 10 s. for himself and his Wife , and 10 l. for the poverty of the Place ( which particularly belonged to none except the Queen , to whom they pay Common Fine ) which 10 l. 10 s. was paid into the Quarter Sessions at Newark the 12th of the 5th Mo. 1676. by the Officers of Ekrin , who took his Timber , and almost all his Houshold goods to the value of the same ; the Officers that distrained were Iohn Hollin Constable , Rich. Townsend senior , William Moor senior . Thomas Peck and The. Machen Thirdboroughs , Martin Cam Overseer , and William Moor junior and Thomas Salmon Wardens . Thomas Oakland of Knapthorp in the Parish of Conton fined 10 s. for himself and his Wife , and 10 l. for the Poverty of the Place aforesaid , and had almost all his Goods taken and sold for 5 l. by Richard Taylor of Conton Constable , Ruhard Greaves and Rowland Wilson Wardens . Iohn Cam of Kirsal in the Parish of Kneesal Wheelwright , fined 20 s. for himself and his Wife , and 40 s. for the Poverty of Michael Embly , Isabel Roberts , Esther Scrimshaw , Roger Noble and Ionathan Humphrey , and 3 l. was paid by VVillam Hall of Maplebeck his Wife's Fa●h●r , who took away Goods for the same , and seized of that little he had left . Iohn Kent of Norlayth●s in the Parish of Rufard Husbandman for being at a peaceable Meeting at Kne●sal the 25th of the 4th Mo. 76. was fin d 10 l. 10 s. and had eight 〈◊〉 Beasts taken from him to the value of 17 l. by Iohn Gray Constable of Rufard . Iames Hind of VVellow Tailor for being at the same Meeting was sined 10 s. and had the Bed-clothes taken from off their Beds , insomuch as the Boy about four Years old , the 2d of the 11th Mon. 75. said , Now I must be fain to lie in my Clothes ; for we have nothing left to hap us ) to the value of about 1 l. 13 s. by Cuthbert Walker of VVellow Constable , Iohn Challerton , VVilliam VVhittham VVardens , and Edward Gilbert Overseer . Richard Hind junior of VVellow for being at the same Meeting was fined 10 s. and they took from his Father Richard Hind a Swine worth about 18 s. by the aforesaid Officers . Edward Wood of Ekrin was fined 10 l. 10 s. for the same account as they pretended , though he was not there at that time , John Warin of Westhorp in the parish of Suthwell and one Johnson of Bingham Informers , who came to the Town and informed the Constable Thomas Hay of the Meeting , and we●t their way , and the Constable was fined 5 l. and a Warrant granted out to distrain by Robert Thoroton for the same , although he had set watch-men to keep Friends out of the House where the Meeting was to have been , and himself came into the yard where Friends were peaceable together , and the Meeting was dispersed soon after ; so he went to the Justice with the Officers that had the Warrant to distrain of him that he might take in the Warrant , and another Townsman William Trulove with him , and they gave in the Names or consented to the Names of Friends that the Justice read to them . The Fines above-mentioned and the Goods distrained was by Warrant from Robert Thoroton of Carcouson , a Copy of one of the Warrants follows . To the Constables , Church-Wardens and Overseers for the Poor of Wellow , and every or any of them . Forasmuch as James Hind and Rich. Hind of the said Town are lawfully convicted before me , for having been present at a Conventicle or Unlawful Assembly , on prètence of Religion , otherwise then by Law is established , in Kneesal , on Sunday , the 25th of June last past ; these are therefore in his Majesty's Name to require you to levy of each of the Offenders 10 s. apiece , being formerly convicted , by Distress and Sale of Goods ; which Sams you are to deliver to me , to be distributed according to Law ; hereof fail not , as you wil answer the contrary at your Peril . Given under my Hand and Seal the 27th day of July , 28 Car. 2. Anno Dom. 1676. Robert Thoroton . The 9th of the 5th Mo. 1676. the aforesaid People being met together to wait upon the Lord at Mansfield , they being kept without the Gates to the Street-ward , which some call Lordswaste , others the King's high-way , and there came three Informers to the Meeting , viz. John Smith of Remson , Edward Simson of Lenton , the third not known by us , and they hearing no Declaration when they came , they sent for the Constable and took the Names of them they knew , and those they knew not they drew out of the Assembly , and put them to the Constable to have them before a Justice , and one Woman when she was put to the Constable did speak some Words to one of the Informers , which he said he would make preaching , so having sent some to one called Justice Stanhope of Linby , they went to Robert Thoroton of Carcouson ( a fit Instrument for their purpose ) who granted Warrants , and fined them as followeth , George Hopkins of Mansfield for being at the said Meeting was sined 5 s. for his own Offence , and 10 l. for the poverty of the Preacher or Teacher , as they pretended , which was but the Woman that spoke to one of the Informers , as aforesaid , for which Fines the Officers took 7 Quarter & 7 Strike of Mault , he being a Maultster , and they came into his House , and looked into all his Rooms and said , they would have all his Houshold Goods , they would not leave him a Spoon . Robert Moor for his Wife being at the said Meeting was fined 10 s. for which the Officers took two pair of Shoes , and one Pair of Boots , the said Robert being a Shoemaker . John Fulwood Maultster for being at the said Meeting was fined 10 s. for his own Offence , and 50 s. for the Poverty of Iohn Bullevant sen and Iohn Bullevant jun. Mary Leadbeater , Thomas Leadbeater and VVilliam Malson , these five lived at S●●gby ; the Officers Names Iames Hardy and Francis VVatson Constables , Thomas Clark and Iohn Pumtree Thirdboroughs . George Cockram of Scegby for his VVife being at the same Meeting was fined 10 s. for which the Officers took an Heifer worth 1 l. and they sold her , as George did hear , for 18 s. not offering to return any overplus again to him ; The Officers Names were Francis Searcliph Constable , and Thomas Urdidge Thirdborough . Robert Grace of Sutton for him self and Wife being at the same Meeting was fined 20 s. Elizabeth Brandrith for being at the same Meeting was fined 10 s. John Blackburn , Samuel Whitworth , Elizabeth Whitworth and Elixabeth Fell , for being at the same Meeting were fined every and each of them 5 s. Margaret Whitworth for being at the same Meeting was fined 5 s. for her own Offence , and 40 s. for the Poverty of Richard Bateman , Joseph-Roberts , Sarah Clay and Francis Clay . Richard Cooper of Mansfield-woodhouse for being at the same Meeting was fined 5 s. for his own Offence , and 10 l. for the Poverty of the Place where the Meeting was kept , it being without the Gates to the Street-ward , as is before mentioned . Thomas Scoaley of Warsop for being at the same Meeting was fined 10 l. for the Poverty of the Place aforesaid . Here followeth a Copy of one of the Warrants . Nott. To the Constables , Church Wardens , and Overseers for the Poor , and Thirdboroughs of Sutton in Ashfield and Hurknal , and every or any of them . Forasmuch as Robert Grace and his Wife , Eliz. Brandrith , Jo. Blackburn , Sam. VVhitworth , Eliz. VVhitworth , Eliz. Fello and Sarah Clay , Richard Bateman , Joseph Roberts , Fran. Clay & Margret VVhitworth of your said Towns , are lawfully convicted before me ●●r having been present at a Conventicle or Unlawful Assembly , on pretence of Religion , otherwise then by Law is established , in Mansfield , on Sunday the 9th of this instant July ; these are therefore in his Majesty's Name to require you to levy of the said Rob. Grace for his own Offence and his said Wife's Offence the sum of 1 l. being formerly convicted ; and the said Eliz. Brandrith the sum of 10 s. for her own Offence , being formerly convicted ; & the said John Blackburn , Sam. Whitworth , Eliz. Whitworth and Eliz. Fello , of every or each of them the sum of 5 s. apiece ; and of the said Margret Whitworth the sum of 5 s. for her own Offence , & the sum of 2 l. by reason of the poverty of Rich. Bateman , Joseph Roberts , Sarah Clay & Francis Clay formerly convicted , by Distresses and Sale of Goods ; which said sums you are to deliver to me , to be distributed according to Law ; hereof fail not , as ye will answer the contrary at your Perils . Given under my Hand and Seal the 25th day of July , 28 Car. 2. Anno Dom. 1676. Robert Thoroton . William Day of Newmenl●as Milner near Eastwood being at a Meeting at Sutton in Ashfield , the 28th of the 3d Moneth , 76. was fined 5 s. for his own Offence , and 10 l. for the poverty of a Preacher or Teacher , there being no preaching or teaching , as the Informers pretended , as the Officers which kept us out of the Meeting-house did testifie before Arthur Stanhope Justice in Mansfieldwoodhouse , and several others affirmed the same , nevertheless the Informers went to Robert Thoroton and he granted a Warrant against the said William Day , and they took away from him a Mare and a Heiser , besides Pewter and Brass , and Bedding to the value of 14 l. 10 s. 4 d. Iohn Smith of Remson , Thomas Sharp of Nework , Ioseph Wilkinson of Nottingham Informers ; Thomas Gristed Constable , Robert Howet and Henry Winfield Wardens , Ellis England Thridborough ; and the said William Day went to Robert Thoroton called Justice to let him know that he was wrongfully fined , and told him that there was neither preaching nor teaching , and if he , would give him leave he could produce several that would testifie to the Truth of it , and the said Iohn Smith Informer standing by said . Did not widow Leadbeater go on with a Narration of words ? And William Day answered , that what words she spoke was in answer to him , and the Justice said , If it was but one word , it was enough . Witnesses to the Truth of this , Bartholomew Mastin , Luke Hanke , Thomas Mee and Ioseph Potter . Edward Wood of Ekrin , in the County of Nottingham Wheelwright , for Contempt of the Ecclesiastical-Court at York ( as is pretended , to answer George Higgins in a certain Cause of Tythes ) was attached by a Warrant from Peniston Whal●y and Robert Thoroton Justices , dated the 2d of March , ●5 . and by Cerificate from Henry Watkinson Official-principal of the afore-said Court ; and 37 s. was paid by Richard Thomson junior of Ekrin , for about 12 s. in the principal demanded . Michael Embly of Ekrin had two Lands of Pease ( worth about 13 s. being all he had ) taken by George Higgins of Ekrin Impropriator , for the pretended Tythe of an Acre of Barley , whereof four Cocks & half he pretended due to him for Tythe . Thomas Farnsworth of Scaftworth for being at a peaceable Meeting had taken from him five Cows worth about 14 l. Robert. Spauld for the same had five Cows taken from him worth about 13 l. Robert Nicholson for the same had one Heifer , worth about 1 l. 3 s. 4 d. taken from him . Zacharias Bower for the same had one Cow taken from him worth about 2l . 10 s. Witness Iohn Camsal , Thomas Denton , Iohn Birks , Iohn Glover . The Officers Names that distrained , William Chapman Constable of Eaverton , Edward Chapman and Iohn Batts Wardens , Iohn Rayner and Francis VVilliamson Overseers , George Gantley Constable and Warden for Scaftworth . Iohn Seaton of Blythe for being at a peaceable Meeting was fined 20 l. and had four Oxen and one Horse takenfrom him worth 22 l. George Greaves for the same Meeting was fined 10 l. 5 s. and had four Cows taken from him worth 13 l. Iohn Wilson for the same was fined 3 l. and had a Mare taken from him worth 4 l. 10 s. Gervase Crease for the same was fined 10 s. and had fourteen pound of pewter taken from him worth 14 s. Distrained by Warrant from Robert Thoroton . The Officers Names are , Robert Williamson and Richard Malken Constables , Gervase Pye and Richard Emerson Wardens , Henry Noedin Overseer , Iohn Brown and Thomas Moresin Thirdboroughs . Witness Thomas Farnsworth , Ioseph Hudson , Iohn Couson . Iohn Torr of Scrooby for being at a peaceable Meeting was fined 5 s. for his own Offence , and 10 l. for the poverty of a certain Blind Man unknown , for one Meeting , and 1 l. fine for another Meeting , both Warrants amounting to 11 l. 5 s. and they took from him 4 Oxen worth about 14 l. 10 s. and another Warrant from Justice Sands for the sum of 10 s. and 1 l. which the Officers run in Charges about selling the Oxen , which they had taken away by Virtue of the other two Warrants , more then they sold the Oxen for , as is pretended ; so they took an Heifer from him worth about 2 l. 10 s. William Kirkby of Geatforth , for being at a peaceable Meeting , had taken from him seven Beasts worth about 12 l. 10 s. By Warrant from Robert Thoroton . Adam Hut●hinson and Charles Tollet Constables , William Br●fit and George Norman Wardens . Witness Iohn Raganal , Peter Ancliph . Note , There was formerly taken on this Account , from several Innocent Persons in this County , Goods and Cattle to the value of 695 l. and upwards ; and two Persons great Sufferers formerly , appealing to the Sessions , they ordered them their Money again , but this great persecuting Justice , Peniston Whaley , fraudulently detains 60 l. in his Hands , contrary to the Orders of Sessions . John Seaton of Blythe , for having peaceable Meetings at his House to worship the Lord , was fined 20 l. and 10 s. for himself , and 35 s. for his Wife 's being at four Meetings , and 5 s. for his Servant , in all fined 62 l. 10 s. and had his Goods distrained , viz. All his Houshold Goods , Horses , Ma●es , Kine and Swine , his Carts and other wooden ware , with old Wood , Stone and Brick , to the Value of 100 l. and upwards . The Officers Names that distrained , Robert Williamson , Richard Malkin , Constables ; Richard Emerson , Gervase Pye , Wardens ; Henry Nodin , Overseer for the Poor . George Greaves of Blythe Shoemaker , for meeting peaceably at the House of John Seaton , was fined for himself 40 s. and for the Poverty of several other Persons , and four unknown , 4 l. 10 s. and they distrained of his Goods , as Bedding , Pewter , Shoes and Boots , by the above said Officers , to the Value of 11 l. and upwards . George Greaves for being at a peaceable Meeting at John Seaton's , was fined 10 s. and 3 l. by Reason of the Poverty of six other Persons , and 10 l. by Reason of the Poverty of the Owner of the Place ; and they took in Hay , Corn , Barley , Mault , one Mare , two Swine and a Calf , and Houshold goods to the Value of 25 l. and upwards . The Officers Names that distrained , Richard Boulton and Robert B●llyet , Constables ; Gervase Pye and Richard Emerson Watdens ; John Malkin and Michael Judson , Thirdboroughs ; Henry Nodin , Overseer of the poor . Gervase Cressie of Blyth● being one of the Overseers of the poor , for Neglect of his Office , because he did not assist them in breaking up the Meetings of the said People , was fined 5 l. for which Fine Christopher Snowdin High Constable , took from him two Cows , and other Houshold Goods , and one Bundle of Candle weke , in all to the Value of about 9 l. 4 s. Henry Upton of Harworth for being at a peaceable Meeting was fined 20 s. for himself and his Wife , and 6 l. 10 s. by Reason of the Poverty of thirteen other Persons named in the Warrant , and had two Oxen and three Cows taken from him , worth about 14 l. William Kirkby for being at a peaceable Meeting in the high-way , the said People being kept out of their meeting house , was fined 10 s. for himself , and 10 l. by Reason of the Poverty of the owner of the Place . For which Fine the Officers took from him six Beasts and five Horses and Mares , with the rest of his Goods in the House , to the value of 25 l. and upwards and sold in the presence of Richard Champio● , John Ridginal , John Wilson ; Officers , John Champion , Edward Tomlinson , Constables . Joseph Hudson of Mattersey for being at a peaceable Meeting , was fined for himself 10 s. and 6 l. 5 s. by Reason of the poverty of twenty five unknown Persons ( then and there present , as the Warrant specified ) and the Officers distrained for the said Fine , 5 Cows , 10 Swine , some Pewter and Bras● , 2 Beds with Furniture , and other Houshold Stuff , and a parcel of Corn , and a parcel of Hay , to the value of 12 l. 10 s. by Thomas Barker Constable ; William Morley and Henry Iessop Wardens . witness William Broundley , George Goodyear ; All the afore-said Goods and Cattle were distrained by Warrants granted by Robert Thoroton . Thomas Farnsworth being impannelled upon a Jury at a Court-Leet , and because he could not swear , was fined 3 s. 4 d and had a pewter Dish taken from him worth about 4 s. 6 d. Iohn Birks for the like had a Flaggon taken from ●im worth about 5 s. 4 d. Zacharias Bower for the like had two pewter Dishes taken from him , worth about 6 s. These taken by Roberts Graves the Bishop's Bailiff . Iohn Birks of Scaftworth for being at a peaceable Meeting with several other Friends , though kept out of the Meeting-House , and driven into the Street , was fined 10 s. for himself , and 10 l. by Reason of the poverty of the Owner of the place , ( though it was in the Street or High way ) and he had taken from him five Cows , worth about 14 l. 5 s. Zacharias Bower for the same was fined 10 s. for himself , and 10 l. for the poverty of the owner of the Place , and had taken from him five Cows , worth about 15 l. by Warrant from Justice Sands . The Officers Names , William Chapman Constable ; Edward Chapman , Iohn Bates Wardens ; Iohn Raynes and Francis Williamson Overseers for the poor . Witnesses , Robert Spanold , Robert Nickelson , Edward Ieptson . Thomas Denton for being at the same Meeting fined 10 s. and had Goods taken from him to the value of about 17 s. Thomas Fa●nsworth of Scaftworth , for being at peaceable Meetings was fined 10 s. for himself , and 3 l. for the poverty of 12 unknown Persons ; and by another Warrant 10 s. for himself , and 10 l. by Reason of the Poverty of the Owner of the Place , by Warrants from Peniston Whaley , and his Goods were distrained and sold ; first , three Horses , one Mare , two Cows , four Calves , one parcel of Rye and a parcel of Barley , two parcels of Hay , his Carts , Ploughs and Horse-Harness , and other things in the Yard , at 28 l. 6 s. 4 d. Also within the house four Beds and several Houshold Goods at 12 l. 4 s. 8 d. Iohn Birks of the same , for 20 s. Fine , had a Fillie taken from him , worth about 1 l. 15 s. Zachariah Bower of the same , for the same Cause was fined 13 l and had taken from him seven Horses and Mares , five Calves , three Carts , two Ploughs and one Harrow , with Horse-Harness , Hay and Corn , and Wood at 20 l. 8 s. 4 d. Goods in the House , as four Beds , Pewter and Brass , and several other Goods worth about 16 l. 4 s. 2 d. by two Warrants from Peniston VVhaley . The Officers Names , William Chapman Constable ; Iohn Raines , Francis Williamson Overseers ; Iohn Bates , Edward Chapman Wardens ; and George Gantley Constable of Scaftworth , all of Everton . Witnesses Robert Nickelson , Edward Ieptson , Robert Spanold . Henry Upton of Harworth , for being at a peaceable Meeting at Blythe , was fined 10 s. for himself , and 10 l. for the poverty of the Preacher ( as they pretended ) and the Officers made Distress , & ●sold all his Goods & Chattels which he had left , for the raising of the said sums , by Warrant from Robert Thoroton . The Officers Names , John Ellis Constable ; Thomas Rowood and Robert Sissans Wardens ; Robert Fetherly and John Ellis Overseers : VVitnessed by Bartholomew White senior , George Wagstaff , Charles Hopkinson . John Birks fined 20 s. for being at two peaceable Meetings , and had a Mare taken from him , worth about 40 s. Thomas Denton for a Fine of 5 s. had taken from him two Calves , worth about 40 s. by VVarrant from P. Whaley ; witness Thomas Saintpall , Dorothy Gledge . Edward Hickson of Tickhil for being at a peaceable Meeting was fined for himself , and the Poverty of two others 30 s. and had taken from him an Heifer , worth about 3 l. 5 s. John Lambert of Tickhil for being at a Meeting was fined for himself and the poverty of five more persons , 3 l. and they took from him an Heifer worth about 3 l. 10 s. by Warrant from Ralph Knight . The Officers Names that distrained , James Houson , Samuel Scorar Constables ; John Bradford , Richard Hole Overseers ; William Lee Church Warden ; witness John Bradford , John Hickeon , Elizabeth Ties , Iohn Fairf●ot . Gervase Lambard for being at peaceable Meetings at Blythe was fined 40 s. by Warrants from Peniston Whaley , and they distrained his Goods , viz. Some Pewter , Brass , his Beds and Bedding , with some Leather and his Working Tools , with all other Goods in the House , with his Hay , to the Value of about 8 l. Iohn Camsal fined 30 s. for being at peaceable Meetings , and had taken from him some Corn in the Barn , with two Beds and Bedding , with other Goods to the value of about 10 l. The Officers Names , William Chapman and George Gantley Constables ; Edward Chapman and Iohn Baytes Wardens ; Iohn Raines and Francis VVilliamson Overseers of the poor . Witnesses , I seph Camsel , Thomas Saintpal , George Flecher . The 22d of the 10th Moneth , 1676. an Account of Goods then taken from VVilliam Emley of Mansfield in the County of Nottingham Mercer , for a Fine of 10 l. 5 s. for being at a Meeting the 17th Day of the same , at Hucknal-Hoofet , in the parish of Sutton in Ashfield , and thereof convicted the 19th of the same , by Iohn Smith , one Sharp and Obadiah Anthony Informers , before Robert Thoroton of Carcouson , in the County asore-said , Justice , viz. 10 l. for the poverty of the Preacher , and 5 s. for him elf , and by Warrant from the said Robert Thoroton directed to Thomas Innocent and Francis VVatson Constables ; Richard Burbidge Apothecary , John Garner Mercer , Ralph Croshey Dyer , Thomas Wheat Butcher , Overseers of the poor ; George Cook Malt-maker , and John Clay Tanner , Church-Wardens ; John Plumtry and Thomas Clerk Thirdboroughs , all of Mansfield in the County aforesaid ; he had Shop Goods taken from him to the value of 23 l. and upwards . George Hopkinson for being at the same Meeting was fined 10 s. for which he was distrained , by Thomas Innocent Constable , Iohn Plumtry and Thomas Clerk Thirdboroughs , as followeth , one Coverlet worth 10 s. one pewter Candlestick worth 1 s. one Chair worth 4 s. A Relation of a Notorious Piece of Deceit , acted by the Persecutors of these poor affl●cted People called Quakers in this County . Upon the 26th Day of the 9th Mo. 76. some of the said People being peaceably assembled together , in the parish of Blythe and waiting in Stilness and Silence upon the Lord , there came in amongst them one Edward Butterworth , who sate down a while amongst them , till the Informers came in , viz. Iohn Smith , Obadiah Anthony and Thomas Sharpe ; then Edward Butterworth stood up and said , Blessed be the Peace-makers , with some other words that were not understood , by Reason Tohmas Sharpe one of the Informers pulled him forth , the Constable meeting them near the Door , asked why they pulled him out ? the Informer said , If another speak I will pull him out also , so the Officers had this pretended Preacher before Justice Sands , who upon Examination said , He lived at Broughton within eight Miles of Lincoln ; but there being some Suspition that he was a Cheat , ordered the Officers to secure him , and to bring him before him again next Day ; where before the said Justice Sands and Sr. Ralph Knight , being again examined he still said , he lived at Broughton , and Thomas Sharp , one of the Informers being asked upon his Oath , whet her he knew the said Butterworth , did affirm , He never saw him before in all his Life ; but a Certificate was produced before the Justices to prove they both lived in Newark , a Copy of which is as follows . This may certifie whom it may concern , that we whose Names are under-written do testifie , that Edward Butterworth and Thomas Sharpe of our Town of Newark , are very well acquainted , and very near Neighbours , living together in our Town , and both in a Street , most of our Town well know it . John Milnes . Thomas Merryweather . After Examination the Justices seeing their Deceit , committed Butterworth to Nottingham Goal , except he found Sureties to appear at Redford Sessions , and as the Constable was conducting this pretended Quaker to the Goal , Smith and Anthony two of the Informers being with him , he rode away from the Constable ; but about three Dayes after he went to Justice Sands , and Obadiah Anthony and Thomas Sharpe two of the Informers with him , who were bound for his Appearance at Redford Sessions . A short Relation of the Proceedings of the Justices of the Peace , at Nottingham Quarter-Sessions , the Eighth Day of the Eleventh Moneth , 1676. Where many of the People of God , in Scorn called Quakers , came to appeal for Justice from the Illegal Proceedings of the Cruel Informers , who acted by Virtue of several Warrants granted forth by Robert Thoroton Justice of the Peace ; there being about 20 Appeals which were promised to be tried at this Sessions , and but three of them put in , the manner of their Trials was as followeth , as near as can be remembred . Upon the 8th day of the 11th Mo. as afore-said , the Court being sate the Council for the Informers spoke to the Justices and the rest of the Court , that it would be a Dishonour to the King , and to his Honourable Justices of Peace , that the Appeals should be tried ; for if they were , it was as much as if the Iustices had not done according to Law , and if it should be brought in for the Appellant , it would be a Dishonour to them , or Words to that Effect . The Council for the Appellant , It is not any Dishonour to the King , or his Justices , but whether the Informers acted according to Law or no , that is the Question ; and if any look upon themselves to be grieved contrary to Law , they may be tried by a Iury of twelve men , which the Law doth allow ; and further , he desired the Tryals might be in the Informers Name , and not in the Name of the King , but it would not be granted . So when the Justices had ordered the Appeals should go on to Tryal , a Jury was impannelled and sworn , and the Warrant of Robert Thoroton's Conviction of the Meeting at Blythe such a Day , betwixt the King of the one Part , and Iohn Sayton and the other Appellants on the other part , by which Warrant the said Iohn Sayton was fined 20 l. for suffering a Conventicle at his House ( as they said ) in the Parish of Blythe . So the Witnesses were called and sworn . Witness , I was there on that Day , and there were several People met , but were all silent , and no Words spoken amongst them but did not see Iohn Sayton there . Council for the Appellant , Now in the first place , forasmuch as there was neither Preaching , Praying nor Reading , as their own witness doth testifie , therefore it was no Conventicle . 2dly , Being they cannot prove he was there , therefore how can it be judged , that he did either wittingly or willingly consent to that Meeting , if they could make it a Conventicle , with much more to that purpose . Informers Council , Now as to the first , although there was neither Preaching , praying nor Reading , yet it was evident enough that they met under a pretence of a Religions Exercise , & seeing there was more then five , & not of Iohn Sayton's Family , therefore it must needs be a Conventicle . And as to the 2d , seeing they cannot prove he was there , we must leave it to the Consciences of the Jury , whether he did willingly consent to that Meeting , or no. So when the Council had spoke on both sides , Peniston Whaley one of the Justices , who sate in the Chair , as Judge of the Court , stood up and spoke to the Jury to this Effect , and said , Although there was no visible Exercise that can be proved , yet the Quakers say , they worship God in Spirit and Truth , and we know their Manner is , to sit sighing and gr●aning , and such like dumb Actions ; and did very much labour to insense the Jury ( not like an Impartial Judge ) and told them , They must find it for the King ; and so the Jury went forth in Order to bring in a Verdict . So another Jury was impannelled , in Order to a second Tryal of Iohn Sayton's , he being sined 20 l. more for a Meeting in the parish of Blythe as aforesaid ; so the Witnesses being sworn , their proceedings were much like the former , only one passage is to be taken Notice of , concerning one Thomas Sharp an Informer , who not long before did forswear himself before a Justice of Peace in the County , and Evidence being ready in the Court upon his Oath to testifie the same , in Order to invalidate hi● Evidence , was called to know what he could say concerning Sharp , but the informers Council would not suffer him to speak to that Matter , but instead thereof , asked the Witness several ensnaring Questions , and Sharpe's Testimony was taken . Counsellor Leake being for the Appellant , asked the said Thomas Sharpe , VVhether he was to have part of the Fine by the Oath he had taken ? and he said , Nay : He was then asked , VVhat he did at Blythe that day , and what was his Rusiness ▪ and he answered , To look after Meetings . So this we leave to sober People , to judge whether he was concerned or nay , he being one of the Informers . Note also , That Iohn Sayton was above Sixty Miles from home the ●ame day that he was fined 20 l. as was made appear in open Court by substantial Evidence . So the Jury went forth , and the first Jury immediately came in with a Verdict . Then they were asked , If they were all agreed ? Jury , And they said , Yes . Court , VVho shall speak for you ? Jury , Our Fore-man . Court , Do you find it for the King or for the Appellant ? Jury , For the Appellant . Upon this Verdict coming in , Penistone VVhaley , one of the Justices ( the rest of them being pretty moderate ) bid them Go forth again ; but one of the Jury-men stood up & said , They were agreed , and they had considered it very well ; whereupon he fell into a great Rage , and flung off the Bench , and said , You deserve all to be Hanged , and said , they were as ill as Highway-men , and Cursed them , and further said , as if He hoped the King would take away Iuries , for this way will not do . Then Lawyer Athrop , the Appellant's Atturney , answered and said to the Court , You know how Iudges have been reproved for threatning Iuries , and striving to force them contrary to their Consciences , or words to this purpose . So the second Jury came in , and was asked , If they were agreed ? They said , Yes . Court , Do you find it for the King or the Appellant ? Jury , For the Appellant . Which Verdict was to the great Satisfaction of most people , who had heard or known of the Informers Cruelty and Ungodly Proceedings . Upon the nineth day , being the next Morning , the Court sate , again , and proceeded in order to a Tryal of VVilliam Hudson's of Little-Greenley , near Redford , for which he stood convicted by Robert Thoroton , and fined 20 l. and VVilliam Hudson was called , and did appear , and was bidden to come up to the Bar , but as he was coming up , one pulled off his Hat , and Penistone VVhaley seeing that , bid give the man his Hat again , so VVilliam put it upon his Head , and for so doing P. VVhaley fined him 5 l. and committed him to Prison , and said , VVe need no Iury for that . Note , That these two former Juries were impannelled by the Sheriff according to Law , being all substantial Men , without Exception when they were sworn , and only intended to try the Causes depending ; but the judicious Care of the Jury men not suting the Humour of some of the Justices in bringing in their Verdicts the day before , must now all be turned off , and to work they go to impannel a new Jury to answer their Ends ; and one Billige was called and placed the Fore-man , which is or hath been Bailiff to P. VVhaley , and one Howett that is his Clark , and others whom they pleased . So the Jury being sworn , and the Witnesses also , which were two Informers , viz. Thomas Sharpe and Obadiah Anthony , and another poor man , which did say , VVe saw many people met together about sixteen , but they were silent , without speaking any words ; but they could not say , they saw William Hudson there . Thomas Sharpe was asked , If he knew William Hudson ? and he said , Yea , and that is he , pointing at one , of which several took notice of him , VVilliam Hudson being then in Prison [ A Notorious Forsworn Informer . ] The Appellant's Council seeing their Illegal Proceedings in impannelling another Jury , whom they pleased , and would not admit of any Exception , nor have regard to Law , would plead no more , but did forthwith rise up , and said , If this be your Law , I have done , or words to that purpose . But the Informers Council made use of his Silence and Departure to their own unjust Ends , & wronged him , saying to the Jury , You are upon the Matter of Fact , and you see the Case is so clear that their Council hath nothing to say ; therefore you need not stand long about it , but bring it in for the King. So the Jury went out , but notwithstanding their illegal choice of them , in hopes of a speedy and free Verdict to answer their Ends , yet it proved far otherwise , as will be manifest in the sequel . For after they had waited a long while , and the Jury came not in , they sent a Bailiff to know if they were agreed ? then he returned and said , They are not agreed , and they think they shall not agree . So when they had waited very long , and had done their other Business , they sent again to them , That if they would have Information in matter of Law , they would inform them : So the Bailiff brought them into the Court , and Penistone Whaley said , Are you agreed ? and Billidge the Foreman said , We are Eight that would bring it in for the King , and there are Four that will not agree thereto . Penistone Whaley , Why , what Four are these that will not agree ? One of them stood up and said , In the first place , I am not satisfied that William Hudson did wittingly and willingly consent to the Meeting at his House ; and 2dly , there being neither preaching nor praying , nor any visible Exercise of Religion , it cannot be a Conventicle . The Informers Atturney said , That as concerning it being a Conventicle , the Quakers themselves did grant , and several of them that w●re at that Meeting had paid their Fine . Note , This was false ; for none that were at that Meeting had paid any Fines ; but by virtue of Robert Thoroton's Warrant the Officers and Informers had taken their Goods , and because they did not put in their Appeals , this is called a Confession of the Fact. And so they went out again , but could not agree , and about Eight by the Clock at Night one of the four being weak , and ill of a Cold , and wanting Refreshment , something condiscended , partly through the Threats of Penistone Whaley , threatning them , who said , If they could not agree , there they were likely to stay until they dy●d , and as one dyed they would chuse another , until they were all Dead . So at last they delivered in a Private Verdict against the Appellant , after the Court was adjourned which t●e Justices receiving , charged the Jury to appear the next day at Newark ; Sessions in open Court : So the next day the Jury appearing at Newark , some of them being dissatisfied with what was done , desired to know of the Justices , If it was not lawful to go out again , that they might consider better of it , in regard they had agreed to a private Verdict , because they were threatned to be kept without Meat Half a Year , and believing the other part of the Jury would have more Liberty ? But the Justices told them , It was not lawful to do it , but was a Cheat to the King , and a Dissembling with God Almighty . But the Appealant's Atturney desiring to prove the Lawfulness of it , was threatned to be Bound to his Good Behaviour if he spoke anything before the Verdict was delivered in open Court. So at last they were forced again to condiscend , and the Verdict was given in against the Appealant , although it was contrary to their Consciences , being Forced thereunto , as some of them declared in open Court , and to this day some of them remain dissatisfied . So the Court being now sate at Newark , and a Jury impannelled in order for another Tryal of William Hudson , he being the Appealant , the Goaler gave William Hudson leave to be there . The Jury being now impannelled , Pen. Whaley gave his Judgment , and said , Although that there were no words proved as Preaching , it must be found for the King , if you believe they were met to worship God ; for ( said he ) some worship one way , and some another , and the Quakers Worship is dumb Worship . And Robert Thoroton ( another of the Justices ) said , The Quakers Worship is with Sighs and Groans which cannot be uttered . Whereupon one of the Jury-men desired to be satisfied , for said he , It may be they met not to worship God , but were sa●e Sighing and Mourning for their Abominations . Robert Thoroton replyed , That 's the Quakers Worship , the Wickedest Thing in the World. But said the Man , I would gladly do Equity . Robert Thoroton replyed , YOU HAVE NOTHING TO DO WITH * EQUITY . * How shall the Oppressed come to have Justice done them , when the Court they appeal to told the Jury , THEY HAVE NOTHING TO DO WITH EQUITY ! So they went out , and some of the Jury being not satisfied concerning the Meeting , being it was in Silence , did think to have found it for the Appealant , as they have confessed ; but presently they procured one Obadiah Anthony , an Informer , who told them , That there was Preaching , and they were kn●●led down upon their Knees : So then they concluded against the Appealant . This one of the Jury-men confessed ; and the said Obadiah Anthony was seen with the Jury by John Sayton and Samuel Ell●z of Newark , and Francis Hawoth , and many others , and one of the Bailiffs standing by with a Candle . So when the Jury brought it against the Appealant , then they gave William Hudson his Liberty . So complaint being made to the Court , That the Informer was allowed to be amongst the Jury , which made Thirteen ; their Answer was , Charge the Bailist to look better to the next . Also , when John Sayton's Appeal was tryed at Newark , the Foreman of the Jury , William Arnall by name of Carcouson ( Robert Thorton's Neighbour ) did much Rail in the Court against the People called Quakers ; and one heard him say , I will serve the Quakers turn this time ; we will be troubled with them no more . Several that were called upon the Jury they excepted against , and shewed no Cause why , and would have none but such as were ready to answer their Cruel Ends. So the Appealants seeing their illegal Proceedings , and that wrong Judgment proceeded from them that sate in the place of Justice , notwithstanding all that was said or spoken , and although they cryed for Justice , they could not be heard ; and if the Appealants Atturney ( having no man else to plead for them ) did speak any thing contrary to their Wills , either by excepting against any of the Jury ( which the Law allows , if Cause be shewed ) or any other thing that they did not affect , although lawful , he was threatned to the good behaviour , or some other Opprobious Terms ; so that now having got their Desire upon the Innocent , they went on without Controle ; and the Jury being levened by them , what Appeals were afterwards tryed , were brought in against the Appealants , who having now no other to appeal unto , but Almighty God , did wholely commit themselves , with what they have , into his Hands , being fully satisfied it is for his Name 's sake they now suffer ; and whosoever so looseth either House or Lands , or any other thing , shall in this Life receive a Reward , and in the World to come Life Everlasting . Justice Whaley said at Newark Sessions to the Jury , That if they did believe that the Quakers did meet to MAKE MARRIAGES or TURN PAN-CAKES , they might find it for the Appealant ; but if to WORSHIP GOD , they might find it for the King. Prisoners in the County of York , as followeth . JOshua Smith excommunicated for not taking the Oath of a Warden , pronounced by Henry Watkinson Chancellor and a Capiendo sued out by Thomas Holms Procter , committed the 13th day of the 9th , Moneth , 1673. where he still remains in the Castle of York . Christopher Stockton committed to the Castle of York , by William Rayley Knight , and Francis Driffield , both Justices of the Peace , in the North-Riding of York shire ; their Warrant grounded upon a Statute of Henry the 8th , bearing date , the third of the nineth Moneth , 74. and by Certificate from the Judge of the Consistory-Court at York , Henry Watkinson certifying his Excommunication , and this done at the suit of Thomas Flather Priest of Lestingham , for Substraction of Tythes . Nicholas Raw committed to prison by him called Lord St. Johns and others , by a Significavit of his being excommunicated , at the suit of Tobias West Priest of Grunton , their Warrant bearing date the 7th of the 9th Moneth , 74. Christopher Walkinton of Hutham committed to Prison upon a Capias for nonpayment of Steeple-house Tax , and other Contempts of the Church so called , the 8th of the 11th Moneth , 74. Robert Squire Proctor . Ioseph Trevis of the parish of Owthorne arrested by William Marshal Apparitor , with a Capias sued out by Robert Squire Procter , and committed the 20th of the 11th Moneth , 1674. where he yet remains . Peter Simpson of the parish of Hampsthwaite sued in the spiritual Court , so called , at York by Samuel Sugde Priest of the said Parish , decreed excommunicate by Henry Watkinson Judge of the Court , and a Capias sued out by Thomas Holms Procter , attached by George Haxby of Hampsthwaite Apparitor , and committed the 1st day of the 12th Moneth , 74. William Hudson sued in the spiritual Court , so called , for nonpayment of Steeple-house Tax , by Richard Bolton Warden , and at his own Charge , attached by Christopher Morley Apparitor by a Capias , and committed the 8th day of the 11th Moneth , 73. where he still remains at the City Goal . Matthew VVildman of Celside , in the parish of Horton in Craven , and County of York Husbandman sued in the same Court by Thomas VVilson of Becrofthat , in the parish afore-said Impropriator , for Substraction of Tythe , and for his Contumacy in not appearing to Citation , was decreed excommunicate by H. VV. Chancellor , and a Writ sued out by Thomas Holms Procter , and attached by Robert Banks of Giglesweek Yeoman and Appariter , and committed the 12th of the 3d Moneth , 75. where he yet remains . Thomas Appleton of Huttonrudsby Yeoman presented in the Bishop's Court for not going to the Steeple-house to hear Divine-Service , so called , and not receiving the Sacrament , and for his Contumacy in not appearing to the Citation , was decreed excommunicate by Henry VVatkinson Judge of the Consistory-Court , and a Capias sued forth by Francis Parker Procter in that called the Spiritual-Court , and attached by William Stockdel Appariter , and committed to the Castle of York the 7th day of the 5th Moneth , 75. where he still is a Prisoner . Gervase Key of the parish of Kirkburton was sued in the afore-said Court by Ioseph Brigs Priest of Kirkburton afore-said , in a Cause of Substraction of Tythes , and because he could not give in his Answer to his Libel upon Oath , was by the Judge pronounced contumacious , and certified to Iohn Armitage and Iohn Key Knights , and Francis White , all Justices , by Warrant committed him the 8th of the 5th Moneth , 75. Edward Geor of Thornton , near Pocklington Husbandman was presented in the afore said Court , and for not appearing to Citation was excommunicated , and by a Capias attached and committed ( though old and infirm ) the 15th day of the 5th Moneth , 1675. Richard Carr of Scamston , near New-Malton Husbandman was presented in the afore-said Court for not receiving the Sacrament , and going to hear Divine Service , so called , for which he was cited , and not appearing , pronoūced contumacious , and decreed excommunicate , and a Capias sued out by Arthur Thornton Register to the Bishop , by which he was attached , and committed to prison the 21th day of the 6th Mon. 75. Edward Evans of Nunmoncton near York Yeeman was presented in the Bishop of Chester's Court , by the Wardens , and cited to appear at Richmond before Thomas Cradock Official , and for not appearing decreed excommunicate , and a Writ sued forth by Thomas Lee Procter , and attched by Iames Hague and William Syres senior Bailiffs , by Warrant dated the 9th of the 5th Moneth , 75. and committed the 28th day of the 6th Mon. 75. Honora Skipwith of Skipwith Widow presented in the Bishop's Court at York for not receiving the Sacrament and going to hear Divine Service , so called , was thereupon decreed excommunicate , and a Capias sued forth by Arthur Thornton the Bishop's Register , and attached by William Saire and another , Bailiffs , and committed to prison the 23d of the 7th Mo. 75. John Leightfoot of the parish of Skipwith Husbandman presented upon the same Account , and decreed excommunicate and a Capias sued out by the afore-said Thornton , and taken by the same Persons , and committed the 23d of the 7th Moneth , 75. Iohn Green of Leversedge Yeoman in the parish of Birstal , presented in the Bishop's Court at that time called Easter , in the Year 1674. by Thomas Taylor , Robert Walker , Matthew Smith , Iohn Mann and Isaac Brook for not going to the Steeple ho use and receiving the Sacrament , so called , and thereupon cited , and appearing to the Citation was decreed excommunicate , and a Writ sued forth by Arthur Thornton , and attached by Christopher Morley and William Stockdale , and committed to York Castle the 26th day of the 8th Moneth , 1675. and dyed in prison . Thomas Mitton of the Chapelrie of Ripandin , in the parish of Ealand Husbandman , was presented in the Court afore-said by Samuel White , Richard Royd , Iosiah Siddel , Iohn Bothomley and Ioseph Hoyle , for not going to the Steeple , house and receiving Bread and Wine , and thereupon cited , and not appearing to the Citation was excommunicate , and a Writ sued forth by Arthur Thornton ; he was committed to prison the 26th of the 8th Mon. 1675. William Keddy of Hutham Husbandman , presented in the afore-said Court for not going to the Steeple house & receiving the Sacrament , so called , was excommunicated by Henry Watkinson Judge , and a Capias sued forth by Robert Squire Procter , and committed to prison the 3d of the 11th Moneth , 75. Christopher Wharlton presented in the Bishop's Court at York and for not appearing to Citation decreed excommunicate , and a Capias sued out by Robert Squir , Procter the 3d of the 11th Moneth , 75. William Blossom of Patrington Cooper presented in the afore-said Court and for not appearing to Citation decreed excommunicate by Henry Watkinson Judge of the Court , and a Capiar sued out by Robert Squire Procter , and committed the 5th day of the 11th Moneth , 75. Thomas Billany presented in the Bishop's Court afore-said , and for his not appearing to Citation , decreed excommunicate by the Judge afore said , and a Capias sued out by Robert Squire Procter , committed the 5th day of the 11th Mon. 75. Richard Hancock presented in the afore said Court , and not appearing to Citation decreed excommunicate by the Judge of the afore-said Court , and a Capias sued out by the aforesaid Procter , and committed the 5th day of the 11th Moneth , 75. Samuel Wright of Nedlington Gras-man in the parish of Holden , sued in the Bishop of Chester's Court by Lanc. Clark and John Hewson parish Clarks of Holden , for their Sallery , which at the first was voluntary ; their Demand was 4d . and not appearing to the Citation was decreed excommunicate by Ioseph Cradock Knight Official principal of that Court , and a Capias sued forth , and committed the 9th Day of the 10th Mo. 75. Samuel Pool of Knottingley Yeoman sued by one John Bingley , on the Behalf of the King and himself , for a Debt of 40 l. which the said Bingley saith , he owes to the King and himself ; and by a Writ attached and committed to Pontefract Goal the 18th day of the 11th Moneth , 1675. where he yet remains . Thomas Parkin of Eloughton Husbandman presented in the Bishop's Court at York , and for not appearing to Citation decreed excommunicate , and a Capias sued forth by Thomas Holms Procter ; committed the 7th of the 12th Moneth , 75. Mary Brockbanck of Farndale near Kirkby More-Side in the County of York Widow , aged near fourscore , was sued by Thomas Hardwick Priest of Kirkby-more-side for Substractior of Tythes , and attached by an Exchequer Writ , and committed , to York-Castle the 29th of the 8th Moneth , ●4 . where she yet is Henry Iarret presented for Non payment of Steeple-house Tax , and not appearing to Citation decreed excommunicate , and a Capias sued out by Robert Squire Procter , and committed the 28th Day of the 12th Moneth , 75. Francis Lund , Thomas Salkel , & Thomas Wilkinson , all of Dent in the County of York , but of the Di●cess of Chester were sued in the Court at Richmond , by Leonard Burton Priest of Sedbergh for Easter-Reckonings , which according to their Costom is but 1 d. 1 ob . per head , and for their not appearing to citation , were by the aforesaid Cradock Official decreed contumacious , and a Capias sued out by Iohn Newton Procter , and attached by Robert Banks Appariter , and committed the 8th Day of the 2d Moneth , 1676. where they yet remain . William Redshaw committed to the Castle of York by Henry Go●drick Justice of Peace , at the Request of Henry Watkinson Judge of the Spiritual Court , for his pretended contumacy to the Decrees of the said Court , as saith the Mittimus , committed the 15th day of the 5th Moneth , 76. Isab●l Milner Widow presented for her Non-conformity , and for her not appearing to citation , decreed excommunicate , and a Capias sued out by Thomas Holms Procter , attached by William Stockde ! Appariter , and committed the 10th day of the 10th Moneth , 76. Joseph ▪ Denton Batchellor , near Leeds , presented for his Non-conformity , and for his not appearing to Citation decreed Excommunicate , and a Capias sued out by Tho. Holms Procter , attached by Will. Stockdel Apparitor , committed the 17th of the 11th moneth , 1676. David Nutbrown of Holden Linnen-Weaver , presented in the Bishop of Chester's Court , and a Capias sued out by Th. Lee Procter , and attached by William Marshal Apparitor , committed the 18th day of the 11th moneth , 76. John Lukis of Easingwod-house Carpenter , presented in the Bishop's Court for his Non conformity , and for not appearing to Citation was decreed Excommunicate , and a Capias sued out by Arthur Thornton the Bishop's Register , and committed the 21th of the 10th moneth , 75. All these still continue Prisoners in the County of York . Dyed in York-Castle since the 4th Moneth , 1675. John Brockbank , Son to the before-named Mary Brockbank , and as Servant to his Mother , yet sued with her , and cast into Prison ; he Dyed the 8th of the 8th Moneth , 75. Richard Long sued for Tythes ; Dyed the 25th of the 3d moneth , 76. William Brockbank Dyed about the middle of the 8th mon. 1675. John Green for Non-conformity Dyed the 11th of the 5th Moneth , 76. William Doughty presented by an Informer , one Anthony Atkinson a Butcher in Thorn , sued out a Capias , and another Writ for 20 l. a Moneth , both at the Informers Suit ; he Dyed the 5th of the 10th Moneth , 76. Devon-shire . RObert Welch of Usculum sued for the Non-payment of Tythes to James Holloway Impropriator of the same Parish , and in the 11th moneth last was by him cast into Prison by a Writ de Excommunicato Capiendo . Note , And in the Year 1674. this Holloway sued Robert Welch for Tythes , and though he was kept close Prisoner for the same , yet that did not satisfie this Persecutor's Cruelty , but he caused as many Pease to be taken out of Robert's Field as were worth 2 l. and not long after removed him to London by a Habeas Corpus , and at the Affizes following got an Execution out against him , and took away from the said R. Welch six Oxen , three Cows and one Horse , worth 42 l. the value of Tythes claimed being but 7 l. and still detains him in Prison besides . Note , They returned two of the Oxen again , so that what they kept was computed to be worth 34 l. On the 10th of the 9th Moneth , 1676. for a Fine of 7 l. 15 s. to belevyed on James Taylor , for being at a Silent Meeting in Burliscombe , there was taken of Tenants Goods on his Ground twenty Sheep and two Cows , worth 16 l. by Warrant from Justice Waldrond , Justice Bere and Justice Sainthill , Edward Hurley and Nicholas Dowdney Constables , Robert Cross and Nich. Colman Church-wardens , John Sealey and Tristram Dune Overseers , Henry Rew a Constable and Jo. May Informers ; which Goods were fold for about 8 l. 10 s. to one Capron of Sampford-peverel . Also , by the same Officers there was taken from Clement Colman , for being at the same Meeting , the value of Ten Shillings . Also , from Gawen Taylor , for being at the same Silent Meeting , the value of 10 s. By the Officers of Burliscomb , by Warrant from the same Justices , there is taken from George Russel , for being at the same Silent Meeting , Houshold Goods to the value of 30 s. And many other Warrants are out from the aforesaid Justices , to distrain the Goods of many other Persons , for being at the aforesaid Silent Meeting . Also . their Meeting-House was by Consent of the said Justices seized upon , and kept from them by Force . Prisoners at Exon in Thomas's Parish . James Taylor , the same time they came for his Goods for being at the Silent Meeting , as aforesaid , he was taken up on a Common Process , at the Suit of Justice Bluet and Richard Peacock on the Account of Tythes , & sent to the Sheriffs W●●d , where he is now a Prisoner . Joan Pollixphen of Kingsbridge , who hath been a Prisoner three Years the 15th of the 11th Moneth last past . for the value , as is supposed , of about 4 or 5 s. in Tythes , by Samuel Norcott a Priest , she being first served with a Subpoena by one Christopher Batten a Bailiff , yet she not near him , but was in another County , and for not appearance came forth a Process against her , and took her up , and cast her into the Sheriffs Ward , where she yet remaineth . Elizabeth Phillips by the same Priest was sent to the same Prison on the Account of Tythes , where she hath been a Prisoner three Years , and now the last Week , at the turning of the Ward she was freed . William Wilcott and Thomas Burgin Dyed in the Sheriffs Ward this year , both sent in on the Bishop's Account , for not going to the Steeple-house . Sufferers in Bedford-shire , 1676. JOhn Barton of the Parish of Studham in the County of Hartford Taylor , being rated to a Church levy , as they call it , 2 s. 2 d. it being demanded by Nathaniel Fisher Warden of the Parish , and for refusing to pay the said Nath. Fisher did sue out a Writ of Excommunicate Capiendo , and did him self with a Travailer which he imployed , Arrest the said John Barton in Hartford-shire , and haled him by Force into Bedford-shire ; Bridget Hall , Mary Impi● and Ann Barton being Eye-witnesses of the same ; and carryed him to Bedford Goal , where he hath remained prisoner one Year and fifteen Weeks , notwithstanding he hath a Wife and Six Children . Henry Newman of Seawell , in the Parish of Hauton-Regi● in the County of Bedford , Husbandman , being rated to a Church-Levy , as they call it , 13 d. or thereabouts , and for refusing to pay it the Wardens returned his Name to William Foster Commisary , & was Arrested with a Writ of Excommunication , and the 7th day of the 4th moneth , 1676. by Edw. Gr●●m an Apparritor , and was carried to Bedford Goal , where he hath remained a Prisoner ever since . Thomas Ballard of Elstow , in the County of Bedford , Husbandman , being Arrested by Robert Hawkins Bailiff , at the Suit of Thomas Hilersdon of Elstow , in the said County , for not paying Tythes , was had to Prison , where he hath been a Prisoner seventeen Weeks . Sufferers in Cambridge-shire . TAken from Iohn Prime of Willbrom quond . upon the Account of Tythes , the 18th day of the 8th moneth , 1675. by Thomas Whithand Priest of the same Town , Wheat , Rye and Barley to the value of 18 l. 7 s. 4 d. Taken from Philip Taylor of Cottenham , by Warrant from Thomas Buck Magistrate of Westwick , for being at a Meeting at the House of Robert Mittins at Swa●sey , the 2d day of the 2d moneth ; and for being at another Meeting at Oakington , at the House of Matthew Beezley , the 14th day of the 3d Moneth , by Warrant from the above-said Thomas Buck , for a Fine of 5 l. 10 s. Three Cows , to the value of 10 l 10 s. the Informers were Stephen Perry of Cambridge and Thomas Gilby of Blunsom in Huntington-shire ; the Constables Will. Meadle , Thomas Smith and Stephen Fulston : These Goods above-mentioned were distrained upon the 29th of the 7th Moneth , 1676. Taken from Matthew Beezley of Oakington for a Meeting at his House upon the 2d day of the 2d moneth , 1676. by Warrant from Thomas Buck of Westwick Magistrate , for a fine of 9 l. three Cows and one Horse to the value of 11 l. 10 s. the Goods were strained upon the 24th of the 5 th mon. by William Crosbee and Stephen Linton Constables , Stephen Perry Informer of Camb. Thomas Gilby of Blunsom in Huntington-shire . Upon the 20th day of the 1st Moneth , 1676. George Taylor of Chesterton was carryed to Prison to Cambridge Castle by Christopher Wilson Bailiff , by a Writ de Excommunicate Capiendo , sued out by William Linnet Priest of the same Town , and remains Prisoner to this day for Tythes . Upon the 13th Day of the 11th Moneth , 1676. Iohn Wash Tayler of Castle-Camp , was carryed to Prison by Iohn Bargin Bailiff , upon an Attachment by Priest Holles of the same Town , where he remains a Prisoner to this day for Tythes . Upon the 19th of the 5th Moneth , 1676. John Prime of Willbrome quond , was carryed to Prison by Iohn Curbey Bailiff , by an attachment at the suit of Thomas Whithand of the same Town , Priest , where he remains a Prisoner to this day for Tythes . Upon the 2d day of the 6th moneth , 1676. Gabriel Walker of Swofham Bulback , was carryed to Prison by Abraham Akerson Bailiff , by a Capias Capiendo , at the suit of Iohn Sowersby , Priest of the same Town , for Tythes . Robert Rull of Rampton , a Prisoner for small Tythes . Sufferers in Norfolk the 22d Day of the 10th Moneth , 1676. WIlliam Barber of Gissing in the County of Norfolk , Prisoner upon a Writ de Excommunicato Capiendo , at the suit of Iohn Gibbs Priest of Gissing , who was arrested the 17th day of the 7th moneth , 1674. for a small matter of Tythes , who remains a close Prisoner . Iohn Norris and Henry Peed of Northwalsham , Prisoners upon a Writ of Common-pleas , at the suit of him called Esquire Beacher Impropriator , were committed to the Castle of N●rwich the 15th day of the 3d moneth , called May , 1675. for Tythes . Also , they had a Writ of Excommunicate Capiendo laid upon them the 19th day of the 4th moneth , called Iune , 1675. at the suit of Thomas Clendon Curate , in the Name of Henry Gooch Vicar of Northwalsham , for small Tythes and Offerings , where they now remain Prisoners . Iohn Hart and Matthew Bacon of Northwalsham , Prisoners upon a Writ of Excommunicato Capiendo , arrested the 24th day of the 5th moneth , called Iuly , 1675. at the suit of Tho ▪ mas Clend●n Curate in the Name of Henry Gooch Vicar of Northwalsham , for small Tythes and Offerings , and are there kept Prisoners . Francis Gardiner of Tivitshall in the County of Norfolk , a Prisoner by an Attachment out of the Exchequer , was arrested the 24th day of the 6th moneth , called August , 1675. at the suit of Christopher Burrel Priest of Tivitshall , for Tythes , and brought to the Castle of Norwich , where he now remains a Prisoner . Bartholomew Howling of Shipdam in the County of Norfolk , committed to the Castle of Norwich upon an Assize - Process in the 6th Moneth , called August , 1676. and three dayes after he was in custody there was brought i● upon him a Writ of Excommunicato Capiendo , where he now remains . Nich. Phillips hath been a Prisoner about Nine Years for Tythes , at the suit of Edward Barnard Priest of Diss , and also a Sessions Process . Matthew King , William King and Stephen Wicks , are Prisoners for Tythes , and have so continued Fourteen or Fifteen Years , or more . Francis Dix of Great-Ellingham in the County of Norfolk , was arrested about the 11th moneth , 1669. by a Common pleas Writ for Tythes , at the suit of Henry Harman Farmer to the Impropriator , who lives at London , and brought to the Castle at Norwich , who notwithstanding his Imprisonment , was sued to an Out ▪ lawry by the said Harman , and being stopt , he brought a Tryal down to Thetford Assizes in the year 1676. and had trebble Damages given him , which was 28 l. 16 s. for which there was taken from him by the Bailiffs of the Hundred , Cattel and Goods to the value of 40 l. Mary Satterthwait of Pullam Market in the County of Norfolk , Widdow , was sent to Norwich Castle the 20th day of the 3d moneth , 1676. at the Suit of Doctor Starkey ( so called ) Priest of the same Town , upon a Writ of Excommunicato Capiendo , who is since released . Thomas Mathewman of East Deerham in Norfolk , was arrested the 28th day of the 5th moneth , 1676. for Tythes , at the suit of Richard King the Impropriator , and brought to the Castle at Norwich a Prisoner , in which Imprisonment he was brought to his Death the 7th of the 9th moneth following , whose Wife through tending of him and watching with him , it being a Noisom Place and Cold Season , shortly fell Sick , and Dyed the 17th of the 10th moneth following , whose Blood cryes against the said Rich. King Impropriator . Taken from Samuel Pyke of Hingham in the County of Norfolk , in the Year 76. for Tythe for the said Year , by the Servants of Robert Sippins Priest there , of Winter Corn and Summer Corn to the value of 3 l. 10 s. Sufferers in Norwich . On the first of the moneth called March last , John Shapen jun. for being at a peaceable Meeting to wait upon God , in Norwich , the 27th of the 12th moneth last , had taken from him , by one Beak and Iohn Stone Constables , by a Warrant from Iohn Manser then Mayor , John Tennyson and Charles Tennyson Informers , 5 pair of Shoes called Flyers and a Cake of Tallow . Ditto John Fedman , for being at the same Meeting , had taken from him by William Poole Constable , goods worth 8s . 6d . Iohn Dilerance , for the same Cause , had Goods taken worth 10 s. for a Fine of 5 s. by Edward Trull Constable , VVilliam Chessen Overseer , and Tho. Leman Church warden . Ditto , Anthony Alexander , for being at the same Meeting , was fined for himself , and the third part of 20 l. for the House , and had as many Splightings or Hides taken out of his Fat 's as were worth 8 l. 17 s. Note , Erasmus Cooper entring Anthony's House , in a suddain surprizing manner , said to the Man's Wife , who was big with Child , He came to seize all she had for the King. She said , That was hard , to seize all for 7 l. fine . He replyed , He would not leave her a Bed to lie on . And he went to the Shop Door , and finding it locke , he fetcht a Pickax , and broke it open , and he and the rest of his Companions were so Cruel and Unneighbourly , that it caused Tears to trickle down the Cheeks of some of the Neighbours , who be held them ; the Names of his Assistants are Nic. Becket Constable , Rob. Clark Warden . Edward Cullier Overseer , Edw. Makins and Richard Pye. In the 3d moneth last , the same Officers , accompanyed with two others ( viz. ) Isaac Wolfill and Nath. Po●der Overseers , went into the Yard of the said Anth. Alexander privately by the Crick side in a Boat with a Warrant from I. Manser Mayor and Francis Bacon Steward , for the third part of 20 l. being a Fine imposed on him for the Cause aforesaid , for which they took 7 dozen of Calf-Skins worth 8 l. 8 s. and commanded his Man to assist them to pull the Ware out of the Fat 's , which he refusing to do , they gave him abusive words ; Anthony said , It was unreasonable to require the Man to assist in taking his Master's Goods from him ; Rob. Clark answered , They were their Goods . Robert Hutchison , on the 4th of the 5th moneth last , for being at a Meeting , had Houshold-Goods taken away to the value of about 7 s. by Warrant from Tho. Checkering Mayor , by Rich. Lusbrook and Iohn Allen Constables , and Iohn Freeman Warden , and Christopher Hastead Overseer . Samuel Duncon , in the 5th moneth last , had taken from him for meeting to worship God , Houshold goods and Wares to the value of 42 l. 19 s. 5 d. by Warrants signed by Francis Bacon and Iohn Manser Mayor ; and John Crow and Gamaliel Sugden Wardens , Tho. Southgate jun. Edw. Mayhew Overseers , VVilliam Poole pretended Constable , Charles Tennyson Informer , Tho. Giddens Carter , Tho. Woods , John Brown and Robert Phebee Helpers , together with the Hang man. Note , The aforesaid Officers took Possession of Samuel Duncon's House , and there kept Night and Day , from 7th day in the afternoon till 2d day in the afternoon , loading away his Goods , as if they had been their own , & breaking up Locks at their Pleasure , keeping Samuel's Wife , who was big with Child , as a Prisoner in her own House the first Night , not suffering her to speak with any so much as at the Door , nor any to come to her till some of the Magistrates being spoken to to abate it ( for ' Shame and Cry of the People ) ordered it . And the Reader may take notice of the Insolency and Vileness of one of the aforesaid Informers , who boastingly said , He would make the Mayor wait upon him as often as he would at his Pleasure : Oh a sad Age ! that such ungodly , vile , idle , prophane Men should be encouraged thus to vaunt themselves against , or rather over the Magistrates of this Nation , whose Sword in Justice ought to be a Terror unto them , they being Evil-doers in the Sight of the just God , who hates Oppression , and in the Sight of just Men ; and it s to be lamented , that under Officers are forced to proceed in making Havock of their peaceable Neighbours Goods against their Consciences , to satisfie those greedy Informers ; as witness the aforesaid Pool Constable , when he went with the Informer to the Meeting in Norwich the 16th of the 5th month , & hearing the Truth declar'd , he cryed with Tears in his Eyes , VVhat shall I do ? I know the Power of God is among you ; and told the Informer , That if there were a Curse hung over any people upon Earth , it was over the Informers ; and said to S. D. afterwards , That he confest he had sinned against his Conscience in doing what he did . And Note further , That since the taking of the said Samuel Duncon's Goods , John Tennyson , one of the said Informers is laid up in Prison upon an Execution for Debt ; and he hath confest , He never prosper'd since he took in hand that Work ; and said , He knew not what to do ; and said , If he were at Liberty , he would never meddle more . So people may see how badly his Ill-gotten Goods prosper with him . Note , John Crow would not suffer an Account to be taken of the Goods he & the rest of them took away of Sam. Duncon's , but when a Man was taking an Account , he scatched it from him , and put it in his Pocket ; and the said Crow finding Sam. Duncon's Shop set open the Second Day in the Morning , shut it up again himself ; thus acting like Plunderers in Time of VVar , which is a Shame Magistrates , that they should suffer such things in Times of Peace . Since the other Account , Nich. Becket Constable , Rob. Clark and Robert Sellers Wardens , Nathanael Ponder Overseer , by Warrant from Tho. Chickering Mayor ( for a Fine of 10 l. imposed upon Anthony Alexander for the Meeting house ) did with the Help of Andrew Cooper and William Drayton , carry away from the said Anthony 15 Splitings , worth 9 l. 15 s. four Horse-Hides 1 l. 10 s. and 11 couple of Wombs worth 14 s. 8 d. in all to the value of 11 l. 19 s. 8 d. Sufferers in Westmoreland . DOrothy Middleton of Lupton , within the Parish of Kirbylonsdale and County of VVestmoreland , an ancient Widow of the Age of Sixty four Years , was sued in the Bishop's Court of Chester , by Henry Hoyle Priest of Kirbylonsdale afore said , for Easter Reckonings demanded by him to the value of 3 s. by the year for three years ; and upon a Writ of Excommunicato Capiendo , was for the same arrested , and carryed to Prison at Appleby in the said County , the 24th day of the 12th moneth , called February , in the year 1675. and hath there remained Prisoners ever since , which is about eleven Moneths . Thomas Moor of Newbiging , in the afore-said Parish of Kirbylonsdale , was also sued in the same Bishop's Court , by the same Henry Hoyle Priest aforesaid , for Easter Reckonings , demanded by him to the value of 1 s. 6 d. and upon an Excommunicato Capiendo Writ was for the same arrested , and carried to Prison to Appleby aforesaid , upon the 29th day of the 12th moneth , called February , in the year 1675. and hath remained Prisoner there ever since , which is about eleven Moneths . Note , Although the afore-said Henry Hoyle Priest is about four Moneths since Dead , yet nevertheless the aforesaid Dorothy Middleton and Thomas Moor are upon the same Suit and by the same Writ yet detained Prisoners in the Goal of Appleby afore-said . Thomas Gamm of Camsgil , within the Parish of Burton and County aforesaid , was sued in the Bishop's Court of Chester by John Ormred Priest of Burton , for Easter Reckonings and Midsummer-Dues ( so called ) by him demanded to the value of about 6 s. by the year for two years , & upon an Excommuni●ato Capiendo Writ was arrested , and carryed to Prison at Kendal in the said County the 27th day of the 11th moneth in the year 1674. where he remained about three moneths ; and being but about Four Miles from his own House , his Wife and Children , and Friends had the conveniency often to visit him ; but there with this Priest Ormrod was so Vexed and Troubled , being filled with Envy and Cruelty , that he prevailed with the under Sheriff , one Allan Prickatt , to remove him to the Common Goal at Appleby , being about Sixteen Miles from his own House , where he hath remained Prisoner these Two Years . Sufferers in the County of Berks , the 27th of the 11th Moneth , 1676. RObert Pain of Sunning , and John Pain of the same , arrested for Tythe at the suit of Samuel Christopher Priest of Sunning above-said , and carryed to Reading Goal the 13th of the 4th moneth , 1674. where they remain still Prisoners . William Dobson of Brightwell arrested for Tythe at the suit of Ralph VVhistler , and carryed to Reading Goal the beginning of the seventh Moneth , 1675. and remains still a Prisoner . Thomas Davie , George Ball , Richard Nash , Thomas Pretty , Thomas Draper , William Ward , John VVyron , all of New-VVindsore , arrested by VValter Condry under Goaler the 13th day of the 11th moneth , 1675. by a Writ of Excommunicate Capiendo , for not going to the Steeple house , and not paying to the Repair of it , and not receiving the Sacrament , being rated as followeth , viz. Thomas Davie , 3 s. Geroge Ball , 2 s. 3 d. Richard , Nash 4 d. Thomas Pretty , 3 d. Thomas Draper , 2 s. 7 d. VVilliam VVard , 4 d. Iohn VVyson , 3 s. 4 d. all carryed to Reading Goal , and remain still Prisoners . Taken from Samuel Burgis of Brimton , for 4 l. 18 s. 4 d. demanded for Tythe by Thomas VVorral Priest , a Mare worth Ten Pounds , the 26th day of the 3d moneth , 1676. by Richard Smith Bailiff . Sufferers in Lanca-shire . UPon the 14th of the 11th Moneth , 1675. Iohn Backhouse , Robert Hubbersty and Francis Fleeming , all of them of Y●lland , within the County of Lancaster Husbandmen ; and VVilliam Waithman and James Waithman both of Lyndeth within the said County Husbandmen , and all five within the parish of Warton , were served with a Writ out of the Exchequer , at the suit of Hugh Phillips of London Farmer of the Tythes of the Rectory of Warton afore-said , under the Deacon of Worcester ) by Gawen Hewtson , Samuel Fisher , Robert Watson and Hugh Read Bailiffs , who required their Bond for Appearance , but they being not free to give Bond , were returned to the Common Goal at Lancaster , where they remain Prisoners yet ; Witnesses to the Truth of this are , John Smith , John Hubbersty , Edward Rawlinson and William Huginson . Roger Hairsnep of Aughton Husbandman was sued in the Bishop of Chester's Court for Tythe , by Alexander Bagerly Priest of Aughton , and for not appearing according to the Order of the Court , was apprehended upon Contempt , by Order from John Entwistle of Ormskirk and William Holme of Keirsley Justices , and carried to Lancaster Goal the 17th day of the 7th Moneth , 1675. where he remains Prisoner this 10th of the 11th Mon. 1676. Upon the 15th day of the 7th Mon. Roger Haydock of Coppel within the parish of Standish Husbandman , was sued by Ralph Briddock Bishop of Chichester for Tythes , and by Warrant from Roger Bradshaw called Justice , and Nicholas Penington Mayor of Wiggan , committed to the Common Goal at Lancaster , where he remains Prisoner , the said Bishop having writ to the Goaler , as also to the Judge of the Assizes , called Francis North , who strictly Charged the Goaler , he should not let the said Roger Haddock , nor any of the Quakers have Liberty , so that not only the said Roger Haddock , but several other Brethren were debarred of Liberty through the Instigation of the Bishop . Upon the 6th Day of the 3d Mon. 1675. Heskin Fell of Coppel was at the suit of Ralph Briddock Bishop of Chichester , for Easter Reckonings , upon his Denyal to take an Oath called Juramentum Militia , apprehended by Warrant under the Hands and Seals of Roger Bradshaw called Justice , and Nicholas Penington Mayor of Wiggan , and committed to the Common Goal at Lancaster , where he remains Prisoner . Upon the 13th of the 9th Mon. 1676. Robert Walker of Boulk Woolen Weaver was apprehended and imprisoned at the fuit of Edward Garthforth Priest of Lancaster , by a Significavit from the Court of Richmond , for small Tythes , where he now remains a Prisoner , for his Testimony against that Priesthood that takes Tythes . Sufferers for Meeting to worship God. Upon the 14th day of the last 12th Moneth Thomas Tomlinson of Crossmore had taken from him for a Fine of 5 s. for himself being at Freckleton , and 6 l. 13 s. 4 d. for the pretended Poverty of another , Three Beasts worth 11 l. 10 s. by Ma● Kerkham Constable of Freckleton , George Nickson Warden , and some other Officers , who after they had drove the Beasts about 2 Miles , sold them one to the other for 8 l. 10 s. This was by Warrant from Edward Riggby of Preston , called a Justice , a great Persecutor , who threatned , He would root out the Quakers out of the Hundred wherein he dwelt , and said , All the Laws as yet made against the Quakers were too short , he would have a Law that they should be tied and dragged , either at a horse or cart tayl , and that he would be one of the first that would move for it in Parliament . Henry Tomlinson of Crossmore White-Smith , by the same VVarrant , for being at the same Meeting , had distrained from him Goods worth above 5 l. 10 s. by the same Officers , the Priest of Kirkham being Informer . Iohn Townson of Racliffe , by VVarrant from the afore said Edward Riggby and another Justice , had two Cows taken from him worth 5 l. 10 s. for being at the same Meeting , by Iohn Bernard Constable of Racliffe , Henry Carter Overseer of the poer , Thomas Hankinson and others , Officers . Alexander Salsbury of Leagram , the 19th Day of the 9th Moneth 1676. for being at a peaceable Meeting of the Lord's people at Thomas Garner's , Alexander Powel , called a Justice , granted a VVarrant to make Distress of his Goods for a Fine of 20 l. being informed against by Adam Knowel and Iohn Burton Informers , and that he was teaching or preaching at the said Meeting . whereupon the Officers , viz. Nicholas Walbank Constable , and Hugh Dobson Overseer of the poor , took from him . Four Oxen worth 17 l. 10 s. and another time the same Officers took from him Seven Beasts worth 21 l. 10 s. And the 20th of the 10th Moneth the same Officers took from the said Alexander Salsbury Four Cows worth 21 l. VVitnesses hereof , William VValbanck , Richard Birlow , Iames Hamber . Charles Lee of Clitheroe Labourer , had taken from him ( for a Meeting at his House the 1st Day of the 8th Moneth , 76. ) Four Horses , with Load-Saddles , Collars , Wanties and Overlaies , worth 14 l. One Cow and a Calf , worth 5 l. 6 s. 8d . One Yearling Heifer and Three Calves , worth 7 l. 5 s. The Constables Names that took them were Iohn Dugdale and Edmund Rogerson , Edmund Robinson Apothecary Church-warden , Iohn Page Husbandman Overfeer of the poor . An Account of such as are Imprisoned for the Truth 's sake in Huntington-Goal the 6th of the 12 Mo. 1676. THomas Ashton of Brampton in the County of Huntington , was attached the first of the 2d Moneth , 1675. for the Non-payment of Tythe [ that grand Oppression ] at the suit of William Swepson Impropriator , and was had to Huntington Goal , where he still remains Prisoner . It is supposed the value of what he is charged with by the said Impropriator is about 50 s. or 3 l. for Lamb and Wool some years past . VVilliam Newberry of the said Town of Brampton , in the County of Huntington , was attached at the fuit of the said William Swepson Impropriator , and was had to Prison about the 27th Day of the 7th Moneth , 1675. where he still remains Prisoner for the value of 4 s. 4 d. per a●n . for some years past . Note , Both of them above-mentioned were imprisoned for Contempt , for not answering the Bill exhibited against them ; and their Corn and Hay have been forcibly taken away in this the time of their Imprisonment . Robert Spalton of Chatterice in the Isle of Ely , was arrested at the suit of William Strong ( Priest of the said Town of Chatterice ) about the 1st of the 2d Moneth , 1675. for small Tythes , and being arrested in the County of Huntington was had to Huntington Goal , where he remains Prisoner to this day . Iohn Beadles ( within the Liberty of Ramsey and County of Huntington ) was arrested the 20th day of the 7th moneth , 76. at the suit of Silvester Titus ) ( commonly called Colonel Titus ) Lord of the Mannor of Ramsey and Impropriator ( for Tythe supposed not to be above 25 s. according to the usual Rate ) and was had to Huntington Goal , where he remains a Prisoner to this day . George Clapham of Brampton , in the said County of Huntington , was had to Prison upon a Bishop's Writ for not appearing at the Court , & non payment of Tythes , by Ol. Pocklington Priest . Nathaniel Nicholl of Wool●y in the said County of Huntington , was carried to Prison the same time for Contempt of the Court , i● not appearing ( by the same Writ ) and for not going to the Steeple-house , they were both had to Huntington Goal the 7th of the 12th moneth , 76. where they continue . And there are several other Bishop's Writs out against several more in this County , but not as yet executed , &c. At a Meeting of the People of the Lord , at the House of Amy Peacock of Erith , in the County of Huntington , upon the 23d of the 2d Moneth , called April , 1676. a Person being there that was moved by God's Eternal Powe● to preach the Everlasting Gospel , with wholsome Exhortations to the Fear of the Lord , there came into the same Meeting these Informers , viz. Stephen Perry of Cambridge , Thomas Gilbie of Bluntsham , and John Pott● of Somersham , who having been a long Season in an Ale-house , came into the said Meeting like mad-men threatning and pulling People , not regarding either Age or Sex to the Hurt of some Women there present , and being demanded of a Friend ( Jasper Robins by Name ) what Authority they had for their so doing ? They replied , They had a Commission from the King to break up the Meeting . The aforesaid Jasper speaking to the Constables , that came with the Informers , to keep the Peace , and if any of them had a Warrant from any Justice , Friends would obey ; and the said Informers pretended they had one , but it appeared they had not , but came in their own Wills , in that violent drunken Spirit : So they going away in a Rage , especially against the aforesaid Iasper , because he desired the Constables to set them in the Stocks for their drunken Behaviour ; and some Weeks after went to one Iohn Tryce of Godmanchester ( a Justice ) and made a Complaint that the aforesaid Iasper had spoke certain Evil Words against the King ( Yet ) invented only in their own Evil Hearts , and then also informed of the said Meeting , so that the said Iasper Robins and others were fined , and he the said Iasper bound to answer their Complaint at the next Quarter-Sessions ; and he knowing his own Innocency therein , and that the Constables and others were present when they pretended he spake these Words , offered his Traverse to the Court , which upon the third Quarter-Sessions was obtained , and the Matter being heard , their Wickedness was manifested , and the Jury gave in their Verdict , that the said Iasper was not Guilty . Tobias Hardmeat of Fenstanton for the same Meeting for himself , and the pretended poverty of the Preacher , was fined 10 l. Thomas Parnel of Ripton-Regis for the same Meeting , for himself and the pretended poverty of the Preacher , was fined 10 l. Benjamin Thornley of Erith for the same Meeting was fined 5 s. Goods taken away worth 5 s. Edward Christenwheat of the same , fined 5 s. Goods taken worth 5 s. Thomas Cook of the same , fined 5 s. Good taken worth 5 s. Richard Basse of Erith for the same fined 5 s. Goods taken worth 4 s. The Officers that distrained were Thomas Bull , Richard Ferilis Constables , Thomas Skeiles Overseer . William Prior of Somersham ( being a young man , and newly come out of his Apprentiship , and very poor as to the outward , insomuch that he had very little but his wearing Clothes ) was fined for the said Meeting 5 s. for which William Wingrave , Edward Ratford Constables , Iohn Goule senior , Stephen Darwood Vardens , Thomas Smith and VVilliam Bonnum Overseers Officers of the said Town manifested their Cruelty in taking away his Clothes , and leaving him nothing of his mean Apparel , but one Hose , he being in Bed , insomuch as he was necessitated to borrow Clothes to cover his Nakedness till he had wrought for more : His Clothes taken were valued at 10 s. William Bavin of Bluntsham for the same Meeting fined 5 s three Swine taken from him to the value of 34 s. At a Meeting at Erith the 3d of the 10th Moneth , called December , 76. Friends were kept out of their Meeting house by the Constables and Officers of the said Town , and by men they had appointed for that work that Day ; and Friends standing in the Street , about the middle of the Meeting came Stephen Perrey of Cambridge , and Thomas Gilbie of Blunisham , two of the aforesaid Informers , who although they stand guilty of Perjury in the Sight of God and Good Men , yet upon Information upon Oath to Nicholas Iohnson a Justice ( so called ) that there was a Meeting in the Gate-House of Amy Peacock of Erith aforesaid , though in Truth no Persons were in the Gate-House , but their own Family , yet the said Nicholas Iohnson being one by whom they are ( and have been ) encouraged , issued out his Warrants upon the Oaths of these insufficient Witnesses , viz. these two Informers . Whereby one Thomas Cooke of Erith that had but one Cow left him , had her taken away , by Warrant from the abovesaid Nicholas Iohnson : And the said Thomas Cook knowing the said Witness had sworn falsly against him , went with an Appeal to the said Justice Iohnson his Place of Residence at Somersham in the said County of Huntington , but he having sold his Habitation is sometimes a Sojourner at Cambridge , sometimes at a publick House at Somersham aforesaid , so no Appeal could be had , and the said Thomas Cook making his Appeal to the Bench at the next Quarter Sessions , his Paper of Appeal was taken , but no Answer was given to it , but he lyeth under the said Suffering without Redress . Samuel Nottingham of Ramsey for the said meeting , for himself was fined 10 s. & for the pretended Poverty of Amy Peacock Owner of the Gate-House , wherein they falsly swore the Meeting was , was fined 4 l. 10 s. For which Fines , by Warrant from the said Nicholas Iohnson , Lawrence Farmer alias Beard , Henry Adray Constables , William Boeth and Iohn Evans VVardens , Robert Burrowes , William Hanes and James Sharp Overseers of the poor for the said Town of Ramsey , for the Fines of 5 l. took away Four Cows , worth 10 l. or more , notwithstanding he told them that it was a false thing by which he was prosecuted , or to that Purpose , and further , that he was kept out of Amy Peacock's Gate-House expressed in their Warrant , by Constables and Officers , and that the Informers were forsworn , and the Street was the Place in which the Meeting was kept that Day ; and on the 19th of the 10th Mon 76. being the next Day after they had distrained , he went with one of the Constables to the said Nich. Johnson , where he was at an Alehouse in Somersham upon that Occasion , and one of the Informers ( viz. Thomas Gilbie ) with him , waiting for their Prey ; and the said Samuel told the said Justice how foully and falsly they had proceeded against him , and that the Informers were forsworn , and the Informer being then present could hardly deny the Truth of what he said ; but the said Nicholas being forward and ready in the Execution of that Work , the said Samuel telling him , he was by a Rail in Erith Town Street , betwixt which and the Gate House above mention'd there is a broad passage for people to go along , then said the said Nicholas Johnson , being ( as is said before ) willing to keep up the Informer for Unjust Gainto them both I ( said he ) dare swear you were in the Gate-House : & it is probable the said Nicholas was Seven or Eight Miles distant at that time , and therefore very unable to swear any such thing . And upon the Testimony of the aforesaid false Witnesses many other Warrants are issued forth from the said Nicholas Johnson , for levying Fines for the said Meeting , and the Constables and Officers pressed upon by him to make Service thereof , but they at present forbear , as being sensible of the false Witness given in by those wicked Informers abovesaid . Sufferers in Surrey . AMbrose Rigg was committed to Prison from the Sessions at Croyden by Stephen Harvy , the Judge there , the eleventh day of the eleventh moneth ; 1676. because for Conscience sake he could not pay 11 s. 6 d. for Fees. William Bowman ; Henry Franklin , Joan Stringer Widow and Rebecca Almond , were taken from their Dwellings by Iohn Fisher Bailiff , and committed to Prison , and from thence carryed to the Sessions held at Croyden the day and year above said , because for Conscience sake they could not pay 3 s. apiece , imposed upon them there by Stephen Harvy Judge , for three first dayes Absence from the Steeple-house , and were committed close Prisoners in the M●●shalses , where they remain to this day . Richard Stubbs committed the same time for the same thing , who remains a close Prisoner to this day . Thomas Seaman Was committed to Prison upon a Writ of Capias about the middle of the 6th moneth , 1676. being presented by the Wardens of the Parish of Sheer , because he could not go to hear Thomas Duncomb Priest there , where he still remains to this day . Thomas Woods and John Woods were committed to Prison upon a Writ of Capias about the middle of the 7th moneth , in the year afore-said , being presented by John Chandler and John Tuersly Wardens of the Parish of Wittly in Surrey , because for Conscience sake they could not pay to the Repair of the Steeple house . Stephen Smith and Richard Baker were committed to Prison at the Suit of Gabriel Offley Priest of VVorplesdon , because they could not pay him Tythes , about the 20th of the 9th Moneth , 1676. All these were committed to the Marshalses Prison in the Burrough of Southwark , where they remain this day , being the 25th of the 11th moneth , 1676. Lincoln County . UPon the 24th day of the 1st moneth , 1675. Allice Bunby Widow of Potter-Hanworth , for suffering a Meeting of the people of God called Quakers , was ( by a Warrant under the Hand of Christopher Nevill of Harmston , in the County aforesaid ( called Knight ) fined 20 l. and had four Oxen , one Horse and one Mare taken from her , with Yoaks and Teams , as they were going to plow , and ( she being but a Friendly Woman ) was forced to pay the 20 l. The Names of the Constables were Thomas Hutchinson and Will. Almond , Thomas Breston and Thomas Sumpter called Church-Wardens , John Makender and Will. Almond Informers , who informed the Justices , that they heard a Young man speak Lord and Christ , or such like words . Edward Bunbed , for the same Meeting , had a Mare taken from him ( by the Constables , Church-Wardens and Overseers of the Poor of Hanworth aforesaid ) worth 5 l. sold at 4 l. and returned back again 30s . for a 4 l. Fine . Nicholas Johnson of Hanworth aforesaid , had for a 4 l. fine four Cows taken from him worth 9 l. and were sold for 4 l. and had 30s . returned ; both these were taken by the same Officers that took the Widow Bunby's Cattle . Lincoln City . Abraham Morrice of the City of Lincoln , Mercer , being at the said Meeting , had a Fine imposed upon him by the said Justice of 10 l. for the Speaker unknown , and 5s . for himself , which the said Christopher Nevill certified to Joseph Ledington then Mayor of Lincoln , who forthwith issued his Warrant to Benjamin Harinson Constable , VVilliam Hodghkinson Church-Warden , and Robert Coppy Collector , who upon the first day of the second moneth , 1676 , came into Abraham Morrice 's Shop , and took as many pieces of Stuff as cost him 19 l 7s . 8d . upon which the said Abraham entred his Appeal , which was tryed at Sleford Sessions the 4th day of the said Moneth , but no Justice could be had ; for some of the Tenants and the Constables of Auber and Harmston were put upon the Jury , which two Towns at times Chr. Nevil doth dwell in , who put one John Coddington ( who many years had been his Hired Servant , and now his Tenant ) the Fore man of the Jury ; there was but one Informer at the Sessions , which Nevill perceiving did not answer his Desire , came off the Bench , and took his Oath , The Information which he there shewed upon the Bench was true ; upon which the Jury gave it against the Appellant ; But since that time , the said Iohn Coddington Fore-man coming from Newark , fell from his Horse , and Dyed in a day or two after . Witness Nicholas Mitchel and William Morrice . Prisoners in Lincoln Goal . James Dixon of Crowle imprisoned by a Writ de Excommunicatio Capiendo , bearing date the 13th Day of the Moneth , called Iuly , 1674. for not appearing at the Bishop's Court at Lincoln . Thomas Everat alias Everard and Robert Berryer of Crowl , both imprisoned for the same cause by the same Writ , bearing the same date . William Edlington of Crosland imprisoned for the same Cause , the 3d of the Moneth called April , 1674. Katherine Cliffe imprisoned by an Attachment out of the Court of Exchequer , bearing date the 21th day of the moneth called February , 1675. Iohn Baldock of Wainfleet imprisoned by a Writ of Excom . Capiend . for not paying to the Repair of the Steeple-house , the 20th day of December , 1675. Henry Wilson committed to Prison for Non-payment of Tythes to Perrigry Moor Priest , by a Warrant dated the 21th of the moneth called March , 1672. Thomas Wresle imprisoned upon an Attachment out of the Exchequer for Non-payment of Tythes , the Attachment dated the 3d of the 6th Moneth , called August , 1674. Robert Reeder imprisoned for Non payment of Tythes at the suit of Robert Bernard , the Warrant dated the 15th day of the 2d moneth , called April , 1674. Thomas Brown imprisoned by an Attachment out of the Exchequer for not paying Tythes , the Attachment dated the 29th of the 3d moneth , called May , 1676. Sufferers in Cumberland , the 5th of the 12th Moneth , 1676. THomas Rewly of Halicliff Hall , of the Age of Seventy Eight Years and upwards , imprisoned by an Attachment out of the Exchequer for Non-appearance at the suit of Arthur Savage of Caldbeck Priest , for Tythe Wool , Lamb , White Book , and some Prescription ; for his Ground payeth no Tythe in kind : The said Thomas sustained Seven Years and Four Moneths Imprisonment , at the suit of the said Priest , for the same pretended Tythe above-mentioned ; and when the said Thomas was at Liberty , the said Priest sued him for the Prescription-Money , as healledgeth , 3 l. and caused the Bailiff ( Robert Priestman ) to distrain his Feather-bed , that he and his Wife lay on , with all Clothes thereunto belonging , and a Cupboard , worth 5 l. and when the Bailiff could not get these things sold , he sued the Bailiff , and forced him to pay the Money and Costs . The said Thomas was committed to prison this secind time the 21th of the 9th moneth , 1674. and hath continued more then Two Years , having had no Real nor Personal Estate in his Hand this Five Years . George Bewly , eldest Son of the said Thomas Bewly , by vertue of an Attachment and Proclamation out of the Court of Exchequer , at the suit of the said Priest for Tythes , Wool , Lamb , White Book , Presciption-Money , only for the Tenement , late his said Father's , not being Tythe in kind of Corn nor Hay , he hath been prisoner Two Years , and yet remains . John Striket of Branthwhait , VVilliam Scot of Greenrigg and Isabel Peacock of Whelpoe Widow , having Six Fatherless Chridren , all Prisoners by Attachments out of the Exchequer for Non-payment of Tythes of Wool , Lamb , White-book and Prescription ; for none of them are liable to pay Tythe-Corn or Hay ; and were committed to Goal the 23d of the 9th Moneth , 1676. and yet remain . Thomas Bewly the younger Son of Thomas Bewly aforesaid , ( Alice Nicholson of Woodhall , having Six Fatherless Children her Husband being kept in Prison by the said Priest for Non-payment of Tythe till he Dyed in Goal ) by an Attachment out of the Exchequer , for not putting their Answer in upon Oath , being sued for Non-payment of Tythes of Wool , Lamb , White Book and Prescription , the said Priest taking the Tythe Corn upon their Ground yearly , were committed to Goal the 20th of the 11th Moneth , 1676. and yet remain . Grace Stalker of Whalpey in Caldbeck by an Attachment out of Chancery , at the suit of Iohn Munkhouse of the same Town and Parish , was apprehended the 30th of the 3d moneth , 1676. for not putting in her Answer in the said Court upon Oath , was committed to Goal the day and year above said and yet remains . Sufferers in Cumberland in the year 1676. for Meeting together to worship God. Iohn Howe 's of New-Town for having a Meeting at his House the 22th Day of the 1st Moneth , was fined 20 l. and and had three Steers and two Cows taken from him worth 16 l. distrained by Richard Graham Constable , and others . Thomas Stordy of Moorehouse fined 9 l. 5 s. for being at the said Meeting , for which they took from him two Oxen and one Cow worth 10 l. 10 s. distrained by Robert Watson of Thurstonfield , Robert Hodgson of Dikesfield and Iohn Hutton of Brough Constables . Robert Huntington of Bowstedhill fined 7 l. for the Speaker and 10 s. for himself and his VVife being present at the said Meeting , for which he had three Heifers taken from him worth 6 l. 10 s. Christopher Whitlock for being at the same Meeting , had taken from him a Cow worth 40 s. by the Constables of Orton Parish Iohn Iveson of Iarriston fined for being at the same Meeting 7 l. 5 s. and had a Mare and 2 Cows taken from him worth 8 l. All the aforesaid Distresses were by VVarrant from William Musgrave of Carlisle , called a Justice . Christopher Taylor of Hetherside , for having a Meeting at his House was fined 20 l. by the said William Musgrave , and the 22th day of the 3d moneth , 1676. Gilbert Atkinson Informer , Alexander Porter , George Story , Richard Hethrington and VValter Key took from the said Christopher five Beasts worth 14 l. Iohn Iackson of Angerton for himself and his Brother being at a Meeting fined 2 l , for which the same Officers , by the same Justice's VVarrant , took one Mare from him worth 1 l. 6 s. Sufferers for Meeting at Pardsay-Cragg and at Cleater in the the year 1676. by VVarrant from Richard Patrickson of Calder-Abbey , called a Iustice , George Richardson of St. Bees and others Informers . Iohn Steel of Graythwait had two Cows taken from him worth six pounds ( the 31th of the 3d moneth , 1676. ) by Richard Allason of Bramby and Iohn Fletcher of Hill in Blinboshett Constables . Luke Steele the same day had taken from him for the same Cause one Ke●tle worth 12 s. The 11th day of the 5th moneth , 1676. Richard Allason Constable and George Richardson Informer took from Iohn Steel aforesaid , two more Cows worth 8 l. Iames Bragg and the said Geo. Richardson Informer took from Iohn Nelson of Hightrees one Cow worth 3 l. 10 s. for meeting . The same day and year , the same persons , for the same Cause , took from Iohn Dickenson of Hightrees one Cow worth 3 l. 10 s. John Jackson of Felldyke for the same Cause the same time had taken from him two Kettles worth 14 s. Michael Williamson of Gillgaran had taken from him by William Peile and Joseph Dixon Constables of Distington for the same Cause , one Cow worth 1 l. 10 s. William Carter of Crissfield , the 13th of the 5th moneth , 1676. for the same Cause , had taken from him one Mare worth 1 l. 5 s. Middlesex . RIchard Ashfield and Abraham Bonefield , both of Staines , are Prisoners in Newgate upon a Writ of Excommunicato Capiendo for not paying a Parish Rate . Sufferers in Hamp-shire . NIcholas Ede of Froyle , sued by Richard Farrer Priest of the said place for petty Tythes in the Exchequer , and carryed to Winchester Goal the 19th day of the 11th moneth , 1674 , where he yet remains a Prisoner . Iohn Bishop of Gatcomb in the Isle of Weight , arrested at the suit of Iohn Woodnutt Priest , because for Conscience sake he could not pay him Tythes , he was committed to the Serjeants Ward in Newport the seventeenth day of the seventh moneth , 1675. where he still remains a Prisoner , kept in very close . Worcester-shire . ALice Booker of Wickamford imprisoned in the County-Goal by a Writ of Excommunicato Capiendo , at the suit of William White and Richard Clark Wardens , for not paying to the Repair of the Steeple-house , 1676. Newcastle . THe 26th and 27th of the 11th moneth , 1676. the Wardens and Officers of Gateside , by Warrant from Sr. Francis Anderson , so called , Justice of the Peace in the County of Durham , made Distress of the Goods of Richard Stockton , and took away to the value of Six Pounds Ten Shillings , for being at a Meeting in Gateside the 27th of the 11th moneth aforesaid . By Warrant from the same Justice the same Officers took away from Christopher Bickers Goods to the value of 13 l. the Warrant was grounded upon the Act made in the year 1670. Wilt-shire . WIlliam Moxham cited to the Bishop's Court at Sarum for not paying small Tythes and Offerings to Priest Gunn , who , when he appeared , because he did not put off his Hat , they called him Coxcomb , and told him , He was Bewitched , and bid him come again next Court-day ; and when he came again , because for Conscience sake he could not Swear to his Answer to their Libel , they proceeded to Excommunication , and thereupon he is since committed to the County Goal in Fisherton , where he still remains a Prisoner , this 15th day of the 12th moneth , 1676. Oxford-shire . A Relation of the Unchristian-like Dealing of Justice Gregory of Cooksome with his Poor Neighbour & Tenant Rich. Holliman of the same Place , Miller . THe said Richard Holliman and his Wife being lately convinced of the Truth , Robert Cripps the Priest and the Justice their Landlord were greatly in Rage against them , and the Priest meeting with them accidentally in a Neighbour's House , after some words past , told them , He would provide . a Task for them , The poor Woman said , I pray thee , let it not be Pharaoh's Task But shortly after Ju. Gregory sent his Warrant for R. Holliman to come before him , and when he came , the Justice was very VVrathful against him that he was turned a Quaker , and said , It was the Confoundedst Religion of all , and threatned to turn him out of his Mill , and askt him ; Whether he was at Church last Sunday ▪ He reply'd , No : Then the Justice said , He must pay 1 s. and soon after sent the Officers with a Warrant to distrain , who took away a Pewter-Platter worth 3 s. and so proceeded several times , till he took away Goods to the value of 24 s. a small sum in value , yet it was more then the poor Man was worth if his Debts were all paid , he having a Wise and Six Children , most of them small : And this Cruel Justice was not satisfied to cause this poor Man's Goods to be so taken away , but He Turned him out of the Mill , which he and his Friends had lived in many years ; and this was done near the Winter , a hard time for a Man to be put to shift with such a Family , when he knew not what course to take to subsist , nor hardly where to put their Heads for shelter , and for no other Cause but for being a Quaker . North-Wales . The late Severe and Illegal Proceedings against the People called Quakers , for Conscience sake , in MERIONIDD-SHIRE . CAdwallader Thomas , Rowland Ellis , Lewys Robert , Hugh Robert , Evan Rees , Edward Rees , Griffith John , Gainor David , Elizabeth Williams ; these Nine being taken Prisoners upon an Indictment for not resorting to their Parish Churches , so called , were all at the Assizes held for the said County in the Town of Bala , upon the 11th day of the 6th moneth last past , brought to the Bar to answer their Indictments , Kemick Eyton and Thomas Wallcott Judges , and upon their refusal of the Oaths of Allegiance and Supremacy , then tendred unto them ( and as we conceive unjustifiable , the Prisoners being but private Persons , and the J●dges declaring no special Commission , they had , to Warrant and Authorize the same ) The said Judges delivered in open Court , That in case the Prisoners would refuse the Oaths the second time , they should be proceeded against as Traytors , the Men to be HANGED and QUARTERED , and the Women to be BURNED . And upon the 1st day of the 7th moneth , their Circuit then returning , they offered to them the Oaths again ▪ and upon their not taking of the same in Form , though they solemnly acknowledged All g●ance to the King as 〈◊〉 Magistrate , were remanded to close Imprisonment , and were strictly kept as Fellons or Traytors , though without Rule of Court or Commitment upon them for Eleven Weeks time from the Sessions , and in the last great Frost were kept from the Benefit of a Fire-place or Fire , which the Goaler had granted them , had not one Maurice Jones , who is the Priest of the Parish of Dolgelle ( where the County-Prison is ) and generally known to be a very sottish Parson , threatned to Complain of him to the Judges . Edward Rees , one of the Prisoners , being above Sixty Years of Age , and as was generally concluded , being not of Strength to bear so great a Cold , patiently resigned up his Life to the Hands of our Righteous Judge , Dying about the height of the Frost , the 17th day of the 10th moneth , commonly called December . One of the Women , being a Wife , and big with Child , was very Weak and Sick lately , and the rest not likely to be otherwise , if the Prisoners be so continued , unless some speedy Course be taken for their Relief . Further Sufferings . Griffith Robert and Hugh Rees were by the vexatious Prosecution of the before named Priest , Maurice Jones of Dolgelle imprisoned upon a Writ de Excom . Capiend . the 30th day of the 3d mon. 1676. where they continue Prisoners ; the last of them for not paying a Mortuary , where he was no further concerned then by his Tenderness and Compassion , in supervising and taking Care of the Orphans of the deceased Parent . Robert Richard , a poor Labourer , of the Parish of Bettus in the said County , upon the Instigation of Owen Edwards , the Priest of the Place , and Complaint , was committed lately to the County Goal for twelve dayes Absence from the Steeple-house , by William Salisbury , one of the Justices of the Peace for the said County . The same Priest vexatiously troubled the Master of the said Labourer a little while before . Mountgomery-shire . An Account of the Sufferings of the People called Quakers , upon the late Act against Conventicles , by the Prosecution of one David Maurice of Pen-y-bont , who was principal Informer and sole Justice of the Peace therein concerned , his Clerk and Servants the Drivers . UPon the 7th day of the 1st moneth , in the latter-end of the year 1674. the said David Maurice of Pen-y-bont in Denbigh shire , but in the Commission of Peace for this County , came with some 14 or 15 Persons , most if not all of them armed , to a House called Cleddian Cechion , within the Corporation of Pool , which hath proper Justices of its own , where a small Number of our Friends were peaceably met with the Doors open and all silent , he requiring us to depart , Thomas Lloyd requested of the before named Justice a quarter of an Hours time before our being dispersed , which he readily granting , and with his Followers sate amongst us , the before-mentioned Thomas Lloyd uttered a few Words , by Way of defining the true Religion , and what the true Worship was , all which the said David Maurice approved of , as sound , and according to the Doctrine of the Church of England , yet notwithstanding he fined him the said Thomas Lloyd in ●0 l. for preaching , though he was no Magistrate of the Corporation , ( neither certified he the Conviction at the next Quarter-Sessions of the Peace , for the Borough , according to the Statute , where the supposed Offence was committed , but at the Quarter-Sessions for the County , to whom the Cognizance did not properly belong ) and upon this Conviction caused to be driven , upon the 16th of the 4th Moneth , 1675. from the said Thomas Lloyd 4 Cows and a Mare , all worth about 16 l. by two of his Servants , one of them being his Clark , and a third his Tenant , and no Officer of the Corporation , nor of the Parish , nor of that Allotment of the Hundred in place with them ; which Drivers were lurking near the Ground some two Hours before day , and drive the Cattle before Sun-rise , and were brought out of the County into his own Demense , one of the Cows he returned till required . The same day about the dawning thereof , the said Drivers , by a Varrant from the beforenamed David Maurice of Pen-y-bont brake rudely through Neighbours Fields , to the Ground of Thomas Lewys of Cloddian Cochion , within the said Borough of Pool , with no Officer , neither of the Corporation , Parish , nor of that Division of the Hundred , and drive from him six Cows , two Oxen , and two Heifers ; alledging for his Offence , that the before mentioned Thomas Lewys suffered a Meeting to be at his House , that very Day the before-named David Maurice was there himself , who not only allowed of the Time , but approved what was spoken there ; though the Right of the House and the Use thereof lay properly in the Mother , who was a Widow ; and this Meeting chanced to be in her Quarenteni , viz. Her forty Dayes . And further , the said David Maurice took by his Clerk , without a Warrant , two Horses , one of them being Charles Lloyd's , and the other Thomas Lewys's , though they were at that time out of the County , where the supposed Offence was committed . Charles Lloyd of Dolobran had Ten young Beasts taken from him the 18th of the 3d Mon. 1675. by John Jones of Keel Over cer of the poor of the Parish of Myvod , John Morgans Petty Constable , William Samuel Servant to the Church-Warden upon a Warrant from the said David Maurice , the only Informer , & busie Justice upon this Mercenary Act , in our Borders , for preaching at Cloddiau Cochion , within the Liberties of Pool , the 14th day of the 1st moneth last past , though the said Charles Lloyd was not at the Place that day , nor of many dayes before or after at a Meeting , as many can testifie . David Jones of Branyarth for being a Hearer at the two aforesaid Meetings at Cloddiau Cochion , and though distrained of a Brass-Pan for his proper Fines , had four Cows and two Oxen drive from him by a Warrant from the said David Maurice of Pen-y-bont , for the pretended Inability of others convicted ; the two Oxen and one of the Cows were since returned . Thomas Hamond of the Parish of Mountgomery was committed to the County-Goal about seven Moneths ago , by a Warrant from Matthew Morgans and one — Stedman two Justices of the Peace for the County of Mountgomery , upon the Statute of the 27th Hen. 8. c. 20. in a suit of Tythes , in the Bishop's Court of Hereford , upon the Prose●●●ion of Edward Herbert Baron of Cherbury and Roger Jones Priest of the Parishes of Berrine and Mountgomery , which Prisoner notwithstanding several Applications to them and their Agents made , without any Redress , deceased the 28th Day of the last ●●th Moneth , called January , leaving his Widow and four Daughters destitute of a Tender Husband , and a Careful Father , by this hard Usage ; the was denyed Liberty of once visiting his Family since his Confinement . The sum upon which he was molested , was inconsiderable . Prisoners in Shrop-shire . OWen Roberts of Sallop Baker , and Ann his Wife , and Thomas Oliver of Condover Black-Smith committed to prison the 11th day of the moneth called January , 1675. by a Writ of Excommunicato Capiendo , for not appearing at the Bishop's Court. ☞ Note , There have Dyed Prisoners , in several Goals in England and VVales , since the King came into England , who suffered for Good C●●science sake , above Two Hundred Persons of the aforesaid People , by reason of their Close Confinement . And they cryed with a loud Voice , saying , How long , O Lord , Holy and True , dost not thou Judge and Avenge our , Blood on them that dwell on the Earth ? Revelat. 6. 10. THE END . Notes, typically marginal, from the original text Notes for div A54212-e240 Note , also contrary to the Statute 13 Car. 2. 12. Note , 2 or 3 of these Cows taken from R. D were returned again . Note , Most of the Justices at Nottingham Sessions carryed things moderately , except P. Whaley ; but at Newark Robert Thoroton and Penistone Whaley , and the rest that sats on the Bench , were bent against the Innocent , as with one accord . John Blatt and John Hatcher were brought to Sessions by Richard Bonnick Bailiff . 
A54245	----	Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P. Penn, William, 1644-1718. 1674 Approx. 88 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54245 Wing P1393 ESTC R27610 09981410 ocm 09981410 44441 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54245) Transcribed from: (Early English Books Online ; image set 44441) Images scanned from microfilm: (Early English books, 1641-1700 ; 1337:27) Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P. Penn, William, 1644-1718. 32 p. s.n.], [London : 1674. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Parker, Alexander, 1628-1689. Society of Friends -- Apologetic works. Inner Light. 2005-08 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Elspeth Healey Sampled and proofread 2005-10 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion URIM AND THUMMIM : Or the Apostolical Doctrines OF LIGHT AND PERFECTION MAINTAINED ; Against the Opposite Plea of Samuel Grevill ( a Pretended Minister of the Gospel ) in his Ungospel-like Discourse against a Book , entituled , A Testimony of the Light Within , anciently writ by Alexander Parker . By W. P. This then is the Message which we have heard of him , and declare unto you , that God is LIGHT , and in him is no Darkness at all . If we say that we have Fellowship with him , and walk in Darkness , we Lye , and do not the Truth ; But if we WALK in the Light , AS HE IS in the Light , we have Fellowship one with another , and the Blood of Jesus Christ his Son cleanses us from ALL Sin , 1 John 1. 5 , 6 , 7. Printed in the Year 1674. THE EPISTLE . Candid Reader , SInce it hath pleased the Everlasting God to visit a poor despised People in this Nation , with a more direct , immediate and clear Sight , Sence and Knowledge of him , then heretofore they had , by the Shinings of his Eternal Light and Spirit in their Hearts , thereby giving them a true Discerning of the Ways and Worships that have been in the World , which gender towards meer Outside and lifeless Formality , and of that Pure , Straight and Narrow Way , that stands in the Power of God , and holy Life of Righteousness , many , very many have been their Tryals , Exercises and deep Sufferings , and that of Slandering them and their most precious Faith , has not been the least in their Eye ; for by that Practice hath the Enemy of Christ's Kingdom cast such Mists and Vails over the Truth , as have obscured the divine Beauty and Excellency of it from the Sight of People , insomuch that some have dreaded nothing more then the Reception of that Principle , which bears true and faithful Witness for God in their own Consciences . It is cryed down for Insufficient by such as never tryed the Power and Efficacy of it , and termed a Natural and Dim Light , though It discovereth and instructeth Man in and about Spiritual and Supernatural Things . O that they would obey this Day of small things , and remember , that Obedience is far better then Sacrifice ; How much is there of the latter ? But how little , O how very little of the former ! What Degeneracy is there among all Professions ? Their Tenderness is withdrawing , their Greenness withering apace ; & with the former do they earnestly contend , as the Jews of old , against the very Power and Life of Godliness ; and see not that the God of the World has entered those Out-sides of Religion , wherein perhaps the Lord may formerly in Condescension have appeared , that he might lead them nearer to the Substance it self ; and for want of a true favoring Spirit in this Matter , Millions are deluded , yea , so far , as therein and therewith to oppose a more clear and heavenly Appearance of God to the Sons of Men ; thus do they resist the Visitations of God's Love to their Souls , and reject their own Mercies . Oh , that an inquiring tender Spirit were more generally raised in the Hearts of People , that they would consider our Relation to the latter dayes , & how much it concerns them in these New Covenant Times , to be in Covenant with God ; which it is utterly impossible those should ever be , who rebel against the Light by which he has visited them with daily Reproof and Instruction ; I have given him , said the Lord of his Son , for a Light to lighten the Gentiles , and for my Salvation to the Ends of the Earth . This is that true Light , which enlightens the Souls of all , as John testified ; and the Nations of them that are saved must walk therein . Come , let us walk in the Light of the Lord. This Measure of Light leads to God , who is Light ; and this Measure of Grace and Truth guides the Soul unto him , who is full of Grace and Truth , where Salvation is known , and plentious Redemption witnessed ; Blessings and Praises be to his Name forever . Reader , This Controversie , begun by S. Grevill , who calls himself a Minister of the Gospel near Banbury , though briefly handled , is of great Weight ; for it consists of two fundamental Doctrines of the Gospel , and indeed the very Bottom of our Testimony , viz. Christ's Manifestation of himself in the Hearts of his Children ; and the End of that Manifestation , namely , To make and End of Sin , destroy the Works of the Devil , finish Transgression , and bring in everlasting Righteousness , John 1. 3 , 5 , 8. Dan. 9. 24. These two Principles , or rather Christ Jesus within the Principle , and his Work , compleat Redemption , are lately opposed by S G● as laid down by Alexander Parker , in a Book by him set forth about Seventeen Years since . This is a sober Consideration , and I hope , a plain Enervation of his utmost Force , in Defence of those Evangelical New Covenant Doctrines . I recommend it to God's Witness in thy Conscience , who will judge Righteous Judgment ; whose Servant I am , in Body , Soul and Spirit , and whom dare not but confess and vindicate before men . W. P. A General Defence of the LIGHT WITHIN , by way of Introduction . THough there be no Passage or Proposition to be found from one End of holy Scripture to the other , more clearly laid down , then that in John 1. 9. That was the true Light that lighteth every man that cometh into the World ; yet so strong hath been the Envy , and so subtil the Endeavours of the Prince of Darkness , as scarcely any one place hath been more wrested and abused , on purpose to hinder Mankind from minding the Manifestations of it , and yielding all ready Obedience to it , as the way appointed of God to Eternal Life and Salvation . Some will have it to be a Natural Light , though it be the very Life of that Word , which is God over all blessed forever , and wrapt up within those Verses , which only concern his Eternal Power and Godhhead . Others will have it read thus , Not , that he enlightens all Mankind , but that all who are enlightened are enlightened by him ; thereby , not only narrowing and wronging the Text , but rendring God so partial and injust to his Creatures , as to cause his Light of Righteousness to arise on some , without ever visiting the greatest part of Mankind with so much as a Day of Salvation ; though he sayes , He would not the Death of any , but rather that all should Repent , and come to the Knowledge of the Truth . There is a third sort that will needs have it understood not of any Illumination by a Divine Light or Spirit , but the Life Christ lived ▪ and the Doctrine he preached , when visibly in the World , which neither reacheth the hundredth part of Mankind , nor can be consistent with the Nature of that Part of John's History which wholely relates to his Divinity , or what he was before he took Flesh . 'T is true , Christ was the Light of the World in that very Appearance , and shined forth by his Heavenly Doctrine , and Self denying Life , a most holy Example ; yet not so , as the exclude himself from being that spiritual Light , which shineth in the Hearts of the Sons and Daughters of men . He was full of Grace and Truth ; yet of his Grace hath Mankind received , Grace for Grace , which is that Grace of God , that in all Ages hath appeared for Salvation ; whose Nature and Property is so plainly described , and the Salvation it brings , unfolded by the Apostle , 2 Tit. 11 , 12. viz. Teaching us , that denying Vngodliness and Worldly Lusts , we should live Godly , Righteously and Soberly in this present World. And so far is that Universal Light and Grace we testifie of , from leading us to undervalue Christ and the Scriptures , that we cannot but declare to all the World in pure Conscience towards God , and every moderate Enquirer , that we never had any true Knowledge of God or Christ , any right Sence , of the Work of Conversion upon our Souls , nor any right Sight or Relish of those Heavenly Truths declared in the Scriptures , till we came to know , and be obedient to the Manifestation of that true Light , which enlighteneth every man ; and the Appearance of that Grace which brings Salvation in our own Souls . They are standing Truths , That whatsoever may be known of God is manifested in man ; for God hath shew●d it unto him : That whatsoever is reproved is made manifest by the Light ; and that whatsoever doth make manifest is Light , Rom. 1. 19. Ephes . 5. 13. This cannot be Natural , unless of the Divine Nature , which reveals to men Divine Things . 'T is rare that we meet with any Adversary , who denieth it to reprove Evil , and to cherish that which is Good. And the Wise Man tells us , That the Reproof of Instruction is the Way of Life , Prov. 6. 23. If the Light reproves for that which is Evil , and that Reproof seals up Instruction to Life Everlasting , how dare any call it a Natural Light , common to , yea , a part of all men in their Natural Estate , especially when the Apostle Paul hath so long since declared That the Natural Man receiveth not the things of the Spirit of God ; for they are Foolishness unto him ; neither can he know them , because they are spiritually discerned ? 1 Cor. 2. 14 Our very Case in Defence of the Light Within against the wise Master Builders of this Age. Nay , so far is Man in his natural Estate from being acted and guided by this very Light , which our Enemies call Natural , that Christ himself saith , He hateth the Light , neither cometh to the Light , lest his Deeds should be reproved : But , on the other Hand , He that doth Truth cometh to the Light , that his D●eds may be made manifest that they are wrought in God ; where it is evident , that the very Manifestation given , is Divine ; much more the Nature of that Light that gives it . Indeed , how is it possible for Man to know Christ , who is Light , without Light ? It was John's Message to preach , That God is Light. The same Apostle testifies , That the Blood of Cleansing is to be found of them that walk in the Light , ver . 7. If it be objected , That this is not that Light wherewith every Man is enlightned : The same Apostle in his History saith , That in the Word was Life , and the Life was the Light of Men , and that very Light was the true Light that lighteth every Man that cometh into the World , 1 Joh. 4. 9. Let such give me as plain a Text against either the Sufficiency or Universality of the Light , if they can . Its Properties and Effects prove it Divine ; in that 1st , If manifests God , Rom. 1. 19. 2dly , It manifests Evil , Ephes . 5. 13. 3dly , It is made the Rule of walking by the Apostle : See then that ye walk circumspectly , not as Fools , but as Wise , ver . 15. 4thly , It is made the Path to walk in , Joh. 8. 12. 1 Joh. 1. 7. Isa . 2. 5. Come , let us walk in the Light of the Lord : And the Nations of them that are saved shall walk in the Light of the Lord , Rev. 21. 23. And so saith the Scripture of the Spirit of God , 1st , In that it reproveth for Sin , Joh. 16. 8. 2dly , In that it giveth Vnderstanding of the Things of God , Job . 32. 8. 1 Cor 2. 10. 3dly , That it is a Rule for the Chi●dren of God to walk by , Rom. 8. 14. For as many as are led by the Spirit of God , they are the Sons of God. 4thly , We are also to walk in the Spirit , Gal. 5 16. This I say then , walk in the Spirit , and ye shall not fulfil the Lusts of the Flesh : I hope none will deny that this Light and this Spirit must be of one and the same Nature . But if any shall yet object , That this is to be understood of a spiritual Light , & that ours is but a natural one : I shall desire them to do two Things , 1st , To prove that a Natural Light doth manifest God , reprove for Evil , and cherish that which is Good ; since whatever is Part of Man in his Degeneration from God , is so far form giving one good Thought , that it cannot rightly reprove an evil one ; and it is granted by our Adver●aries , that what we call Divine , and they call Natural Light , can do both . 2dly , That in Case this Light be Natural , and can so manifest and reprove , that they would assign us some certain Medium or Way , whereby we may truly discern and distinguish between the Manifestations and Reproofs of the Natural Light from those of the Divine Light , since they allow the Manifestation of God & Reproof of Evil , as well to the one as to the other . And I challenge them all to give us one Scripture that distinguishes between a Natural and Spiritual Light within , reproving Evil , &c. They may with as much Reason talk of a Narural and Spiritual Darkness within : 'T is true , there is a Natural Darkness , to wit , the Night of the outward World ; and there is a Spiritual Darkness , viz. the misty and clouded Understandings of Men , through Disobedience to the Light and Spirit of God : Let them assign us a third , or rather a second Darkness of the Understanding in the things of God , if they can : Christ never distinguished between Darkness & Darkness , or Light and Light in any such Sense , nor did any of his Disciples I ever read of ; yet both have frequently spoken of Darkness and Light ; what Difference doth the Scripture put between spiritual Darkness and Darkness , mentioned in these Places , Luk. 1. 79. Math. 4. 16. Joh. 1. 5. Joh. 3. 19. Joh. 8. 12 , 35 , 46. 1 Thes . 5. 4. 1 Joh. 1 6. Act. 26. 18. Rom. 13. 12. 2 Cor. 6. 14. Ephes . 5. 8. Col. 1. 13. I find none ; It is all one spiritual Darkness : neither is there so much as one Scripture that affords us a Distinction between Light within and Light within , that really are Light : peruse Math. 4. 16. Luk. 2. 32. Chap. 16. 8. Joh. 1. 4 , 5 , 7 , 8 , 9. Chap. 3. 19 , 20 , 21. Chap. 8. 12. Act. 26. 18. Rom. 13. 12. 2 Cor. 4. 6. Chap. 6. 14. Eph●s . 5. 8 , 13. Col. 1. 12. 1. Thes . 5. 5. 1 Tim. 6. 16. 1 Pet. 2. 9. 1 Joh. 1. 5 , 7. Chap. 2. 8. Rev. 21. 23 , 24. Chap. 22. 5. And le● the greatest Enemy to our Assertion do his utmost to sever real Light from Light , or find out two Lights in these Passages if he can ; if he cannot , he is irrecoverably gone , and that upon his own Concession : For , as he yields to us , that the Light in Controversie manifesteth Evil and reproveth for it ; so doth Christ himself teach thus of the Light , Joh. 3. 12. For every one that doth Evil hateth the Light , neither cometh to the Light , lest his Deeds should be reproved : And the Apostle Paul plainly saith , Ephes . 5. 13. But all things that are reprove are made manifest by the Light ; Therefore not two distinct ▪ Lights in kind , but one and the same manifesting , reproving Light : And this the Apostle John proves beyond all Exception , to wise and considerate men ; First , in that he calls God Light , Chap. 1. 5. 2dly . In that he puts no medium or third thing between that Light and Darkness , vers ▪ 6. If we say that we have Fellowship with him , and wa●● in Darkness , we lye ; intimating , that men must walk either in Light or ●arkness . I am sure , that which manifests and reproves Darkness cannot be Darkness ; And so say our Adversaries of our Light. And as if the Apostle John would have anticipated their Objection , viz. 'T is true , your Light within reproves for Evil ; but it is not therefore the Divine Light , which leads into higher things , and which comes by the Gospel ; he thus expresseth himself , Chap. 2. Darkness is past , and the true Light now shineth . He that saith , He is in the Light , and hates his Brother , is in Darkness even until now , which is not another Light from God the Light , Chap. 1. For , as Light there is put in Opposition to Darkness , so Light here is put in Opposition to Darkness : The Darkne●s is one and the same , so the Light ; Wherefore we may plainly see , that it is not another Light then that which reproved a man for hating his Brother , that brings a man into Fellowship with God , and to the Blood of Cleansing , as the next verse speaks : Therefore that Light which reproveth a man for hating his Brother , is of a Divine Nature . In short ; That Light which is opposite to , and reproves spiritual Darkness , is a spiritual Light : But such a Light is that within , as our Adversaries themselves confess , therefore spiritual . It is worth our notice that the Apostle useth the same manner of Expression here , Chap. 2. 8. The TRUE Light shineth , that he doth in his History , Chap. 1. 9. That was the TRUE Light , intimating the same Divine Word or True Light now shineth ; and that it was that same True Light ( for there is but one ) that reproved such as hated their Brethren ; consequently that Light , that so reproveth , is the True Divine Light. And strange it is that Christ and his Disciples , but especially John , should so often make that very Light , which stoops to the lowest Step of Morality , to the Reproof of the grossest Evils , to be no other then the same Divine Light , that brings such as follow it to the Light of Life , and those who walk in it to the Blood of Cleansing , and to have Fellowship with God , &c. Nay , not only so , but make the very best of man's being a Child of God , to depend upon his answering of the Light in a palpable moral Case , viz. not hating of his Brother ; And yet that our Adversaries should shut their Eyes from beholding its Divinity , and conclude it therefore a meer Natural Light , This is both Unreasonable and Unscriptural . But here is the very Ground of their Ignorance and sleight Apprehension of the Light within , They have never known it further then in the Capacity of a Reprover of Evil ( though that 's enough with a considerate and tender-spirited man to feel from whence it came ) and so conclude it unable to give either further Discoveries of God's Will , or Power and Virtue to enable to do it . But to all such as object against the Sufficiency of the Light of Christ within , either as to its Knowledge or Power , I say , Try it ; you are not proper Judges in the Case , till you have walked in it : If then you meet not with the Blood of Cleansing , and pure Fellowship with God , who is Light , it will be time enough for you to object . Do not infer from the Discovery of small and great things , two distinct Lights , instead of two Manifestations of one and the same Light ; such as do the Will of God , so far as the Light in the Conscience enjoyns them , shall know more of the Doctrine it teacheth all the Children of Light. However , it hath pleased the man we have now to deal with , to undertake a Refutation of a Book , entituled , A Testimony of the Light Within , written about Seventeen Years since by Alexander Parker , a Servant of God in the Work of his Gospel : But I hope my Reader hath received that Satisfaction in what has been already ●inted in Defence of the Light of Christ within , that he is in a very good Posture to hear what may be objected against it , by one that never yet knew the Power and Efficacy of it . It is the Advantage God hath given us over our Enemies , They fight us Blindfold , and entangle themselves in their own Net : With Moderation , Plainness and Brevity I have considered his Opposition , in Faithfulness to God , his Truth , and the Souls of all People . URIM & THUMMIM : Or , the Apostolical Doctrines of Light and Perfection MAINTAINED ; Against the Opposite Plea of Samuel Grevill ( a Pretended Minister of the Gospel ) in his Ungospel-like Discourse against a Book , entituled , A Testimony of the Light Within , anciently writ by Alexander Parker . SAmuel Grevill in his Rejoynder to A. Parker , p. 5. brings two places against the Sufficiency of the Light within : The first is Deut. 31. 13. That their Children which have not known any thing may hear and learn to fear the Lord your God , as long as ye live in the Land whither ye go over Jordan to possess it . But this is answered without Difficulty ; for any thing is not in the Hebrew : And it appears both from the place it self , and Chap. 11. 2. that those many great and wonderful Works of Deliverance the Lord had wrought for them , and which their Children through Non-age knew not , were only intended ; And because the hearing of them might be a deep Engagement upon their Spirits to fear and worship the God of their Fathers ; therefore were they to hear of those Noble Acts at the Mouthes of their Parents , as the place speaks . How this Instance proves the Insufficiency of the Shinings of Christ's Light in the Conscience , with Respect to their Duty to God and Man in that Day , is left with every man of Sober Conscience to judge . The other is 2 Tim. 3. 15. The words , Through Faith in Christ Jesus , he omits . The Scriptures through Faith are able to make Wise , but not without Faith : This doth not prove that therefore Faith cannot make wise without the Scriptures ; for that was before the Scriptures were written , as in Abraham and others . To John 16. 2. They thought and apprehended , the Scripture commanded them to do God good Service , when they persecuted the Saints . Doth this set the Scriptures above the true Light , by which only we must rightly understand them ? Not that we would exclude the Scriptures of that Service the Lord has appointed them to , but to maintain the true Light against vain Cavils ; for God's Super-adding of Scripture , no more renders the Light Insufficient , then the Spirit , Grace , yea , God or Christ ; Man being abroad from the Spirit , and not abiding in the Light , the Lord went forth into outward Means to bring him home : Is God's Condescension to Man's Weakness a Proof of his Insufficiency ? The Scriptures came from the Light , and testifie of it , that the Nations of them that are saved must walk in it ; this was the End of the Evangelical Ministry . And as for taking true Light from the Scriptures , without true Light within , how absurd and impossible it is , is obvious to all . That Light , that gives to understand the right Meaning of the Scriptures , must be true Light ; else , how can it understand right ? And how can it be put in us by the Scriptures , when we must and do bring it with us to the Scriptures before we read them ? Doth the Bible send forth a Spirit to read it with ? or doth God send it from it ? or doth not he rather illuminate the Soul to understand it , as held all Ancient Fathers and Protestant Writers ? See what Testimony this man gives for his pretended Light without , against the Light within ; and after what rate he disproves it , to satisfie his Neighbour : He manifestly sets the Scripture and the Light within at Variance that Harmonize . But shall the Evil , Envy , Pride , Passion , Murder and Darkness then in the Jews , Discredit , Undervalue , or render Insufficient the blessed Light of the Lord , that at that time shined in them ( though their Blindness and Darkness comprehended it not ) Why may I not as well say , they had no Scriptures , or that they did all those infamous , hardned Acts against Christ , by the Scriptures ( since they thought so ) as that S. Grevill should infer the one or the other against the Light within ? Every man hath Light from the Creating Word , and that is Divine , because the very Life of that Word ; and by it , God , who is Light , is only truly known ; and while men hear , obey , and live in the Counsel of it , they walk in the Way of Truth and Path of Life , they feel the Light of Life , and experience the Blood of Jesus Christ to cleanse them from all Sins . To his Answer about Perfection , viz. That he pleads not for Sin , because he denyes perfect Freedom from it , since he pleads for Sin , that telleth men , they may sin . I say , If any hear an Advocate plead that such a man must break the Law as long as he lives , will it not be understood , that he pleads for a Toleration of him in the same Evils after he hath been pardoned ? But if any hear him plead , that the Law-makers say the same ( that is , the Teachers ) will they not conclude , that he makes them tolerate Injustice , that he blasphemes and slanders them , as the Word signifies ? yet this is S. G's Case in point of Indulgence of Sin. To his other Comparison , p. 6. viz. Who favours a Disease most , He that prescribes to his Patient to take Antidotes , or He that tells him , He has no Disease , nor needs to use any Means ? I answer , He weakens a man most , that perswades him , That his Disease is so rooted , that it is impossible for him to overcome it , yet prescribes Remedies , and puts the poor man to Cost . Nor doth Christ say , That all men must offend , and that as long as Heaven and Earth endures ; but that one Jot or Tittle from the Law shall not pass , till all be fulfilled : And he that breaks one of the least of these Commandments , and teacheth men so , shall be called Least in the Kingdom of Heaven , Mat 5. 19. And if the least be not to be broken , then all ought to be kept . Because A. P. saith , Where God is manifest within , he must needs be Light ; S. G. would make him to conclude , That God , Christ and the Spirit are the Light within us . It feems he dares not fasten his Consequences upon the Scriptures , but upon what A. P. alledgeth out of them : And doth not S. G. deny them by Consequence , as he denyes the King that denyes the King 's Writ , since they hold forth that very Doctrine . If to reject Scripture be Erroneous , S. G. cannot be sound , that makes that Consequence matter of Error , which he himself acknowledges to be Scriptural : Hear him . If A. P. intended not , that God and Christ are the Light within , to what Purpose did he alledge those Scriptures , which say , God is Light , and God is in us : Christ is Light , and Christ is in us ? Which Reader , If I understand any thing , is to allow ; that we have Scripture for our Assertion , and to give up the Cause as far as ever we contended for it , to wit , That God is Light , and Christ is Light , and as such , do shine or appear in the Hearts of Men , to give them the Knowledge of those things which concern their Eternal Peace . But S. G. sayes , If Christ were the Light within , the Prophet would not have said , They have no Light in them . That Christ is the true Light , John testifies , and that he was and is such a Light , as was to enlighten the Gentiles , the Prophet Isaiah tells us ; and that the Nations of them that were saved , were to walk in this Light , John the Divine in his Revelation assures us . Now , unless the Soul of Man be not to be lighted with this Light , or that it is not to be understood of the Soul , but Body only that was to walk in the Light of the Church ; it will follow , that this Light must needs shine where the Soul of Man is , which is within ; consequently , that Christ is that Light which shines within . Paul that took Counsel to persecute Christ without , was stroke at the Appearing and Shining of Christ within ; and when it pleased God to reveal his Son in him ( the true Light that enlightens all Mankind ) he consulted not with Flesh and Blood , which is their State that reject and vilifie his spiritual Appearance and Revelation of him in the Soul : But for all their vain Expectations and loud Boasts , in that State they shall never inherit the Kingdom of God ; that is God's Word of Truth . As to the Prophet's Words , they are not to be understood , as it those wicked Men had no Light from God ; but that they rebelling and blinding themselves against it , and following their own Imaginations for Truth , They had no Light in all their Wayes ; or as S. G. well sayes , Their conceited Light was Darkness ; They walked in Darkness , and so participated or partook not of the Benefit and Blessing of the Light ; but it shined in the Darkness uncomprehended : There was Light , but it was not risen upon him , or no Morning risen in him , as the Words may be rendred : Is there no Sun in the Firmament , because Men that are blind , or shut their Eyes , cannot , or will not see it ? Or , I ▪ a School-Master Unlearned or Insufficient , because any of his Lads play truant , and neglect his Reproof & Instruction ? Or , Is it reasonable for any of us to say , that such Schollars have no School-Master , because they are idle and regard not their Book , notwithstanding his daily Checks and Reprehensions of them ? Or , Can they be said to have no Lesson , because they neglect to get it ? In short , Christ is the great Priest , Prophet , King , Judge and Law-Giver under the new Covenant : He is the Shepherd that daily overlooks and feeds his Flock ; and such as know not him so revealed in them , to be the very Hope of their Glory , are in a reprobate Estate : And how he should be within , and not be Light , who is the true Light it self , from whom all they that have Divine Light , received it , will lye on S. G's Part to show . And so far are we from lessening the Scriptures hereby , That they are they which testifie of Christ to be the true Light that enlightens all : And with their holy Record have we great Unity , and our Souls bless God for them , and the Benefit we have received , and yet do , in reading of them , through the Revelation of his holy Spirit , without which they are but a sealed Book ; as well said learned Bishop Jewel against Harding , p. 532 , 534. In p. 7. he would set these as Contraries , Great Light & No Light , as without a Medium ; & so argues , Because Great Light was before deny●d to the Ephes . 2. 12. therefore they had no Light , and so make as if God had left himself without a Witness amongst them , which is a worse State then the Lycaonians , who had a sense of his Wi●dom , Power and Goodness from his visible Works , which outward Witness had been Insufficient , without an * inward Witness to joyn with it , and evidence it more ●●esly unto them . No better Success had the Preaching of the Gospel had among the Ephesians without it , which because their Light in time of their Ignorance of these things , which then in due Time God revealed unto them in a great Measure , did not teach ( it being too high for their State ) Therefore by his Consequence they had none , nor any before that Time. For the * Mystery was hid from Ages and Generations , that then was made manifest to his Saints ; for if they had , as he seems to reason , it would have taught them Baptism , Supper , &c. Nay further , as he argues , All the Opinions that the Episcopalians and Presbyterians hold , Common Prayer or Directory , whether you will : and not only to Thou and Thee Magistrates , as they did alwayes ; but to stir up People for them or against them , as serve their own Interest . It is true indeed , an Outward Literal Knowledge of these Things by the ●●elp of Literature , as Men now have them , the Jews and Gent●les had not ; for they were not written , as they are now , with Ink , but with the Spirit in the Heart , and they resisting that , could not know him * outwardly , because ( though they knew the Words and Sentences , yet ) they knew not the Voices and Senses of the Prophets , but looked for a Conquer●r like David ; as the Gentiles , like Jupiter , &c. And why may not Men now with their Light he speaks of , mistake the Scriptures of the New , as they then did of the Old Testament , as he saith , the Quakers may do with theirs ; unless he can prove , that his Light is the true one , because he sayes , it is Natural Reason , and the Quakers false , because they maintain it to be of the Divine Nature , Word , Reason or Wisdom , that was in the Beginning with God , and was and is God , as say several Fathers in our Defence , For Christ that lightens every one that comes into the World , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Word or Reason of God , who as Irenaeus saith , rationabiliter & se sibiliter Legem statuit , established the Law reasonably and sensibly . And Fe● Ardentius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Iren. Verbum , Sermo , Ratio , Word or Reason . And saith Irenaeus , pag. 326. Man being made reasonable , lost Reason , and living unreasonably , gave himself ov●r to the Earth●y Spirit , Psal . 48. 21. And Justin Martyr saith , that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whole Reason , as his Interpreter Langius renders it ; and that which the Philosophers and Poets conformed to , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Part or partaking of the Reason that was sown ; and he saith , The Seed of the Word or Reason is sown or ingrafted in all ki●d of Men , p. 46. And Origen his Author useth almost the same Words , The Law sown in the So●l by comm●● Notions , a●d the Word written in the Heart . And Justin in the place quoted , makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common Notion , and Word or Reason , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Mind , synonimous , or of the same Signification , as Origen , and Irenaeus do ; Almost the very Words of some of the ancient Philosophers ; For Plotin calls it a Divine Principle , that makes the good Man , which sayes he , is the Root of the Soul. And Cleanthes , The Eternal Nature , sown and diffused through the Race of Man , and is the most sure and infallible Guide ; Hieron calls it a domestick God ; Seneca Diffused reason ; Epictetus , God within ; Plutarch , a living Rule , interiour Guide , and Everlasting Foundation of Virtue ; Philo , The Immortal Law , engraven on the Minds of Men , no lifeless Precepts written on Paper , &c. Nor do Modern Writers much , if at all , vary : David Paraeus , another of his Authors , saith , in Vrsin's Body of Christian Doctrine , augmented , corrected & consummated by him , Quest . 6. The Image of God contains all the Natural Notions of God , of his Will and Works , that is , perfect Wisdom in the Mind , perfect Righteousness and Holiness in the Heart , and all outward Actions . Perfect Wisdom is here said , saith he , not that which is ignorant of nothing ; but that which is competent to a created Nature sufficient to its Felicitys : So there is an Homonymy or double Signification of the Word Perfect . And in Quest . 92. he saith , We were created , redeemed and sanctified to this End , that we should KEEP THE LAW MORAL AND NATURAL , BEING THE SAME IN THIS LIFE AND THE ETERNAL , IT NOT BEING ABROGATED AS TO OBEDIENCE . Now these Men , a Irenaeus said of the Poets and Philosophers , Every one seeing that which was connatural , from Part of the divine-sown-Reason , spoke excellently ; and where right and consistent with themselves , they are ours ; so far Irenaeus . And the Reader may take these quoted , better from us , then S. G's . from him upon meer Trust . Some ancient Fathers & Protestant Writers expound the Word Nature as I do , sayes S. Grevil , if you will trust him : I say the like of my Exposition , and have already quoted them , and told him how far I credit them ; and therefore in page 8. he wrongs the Quakers ; for they would not cite them , if they gave no Credit to them , as he would have People to believe , as Paul would not have quoted the Greek Poet , if he had not believed that to be Truta that he said concerning God , That we are of his Off-spring ; which he brought to prove , that he is not far from every one , On which Place Grotius cites , for the Essential Presence of God , as he terms it , several Heathens , Jews & Christians , no fewer then Ten : I shall instance but in one . Minutus Felix , who ●yes , God is every where , not only very near us , but infused ; which because A. P. said not expresly , though S. G. charges him to say it by Consequence , he makes it A. P's Principle to shut him out of Men ( who charges it for an Error that he dwells in Men ) and all that is not by Generation , p. 8. And so not only many primitive and later Christian Doctors ; but also many others , that deny the rational Soul to be ex traduce or by Generation , but infused , to be as great Blasphemers , as he would make the Quakers . And if he can produce neither Scripture ( as I am sure he cannot ) nor ancient nor modern Writers , for his Gift of the Spirit that comes by Generation , He must be the Author of that new Doctrine : A Gift or Grace is not one's self , nor a Part of one's self , nor one's own originally ; but another's , freely conferr'd ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Graces or things freely given . He says , To do as we would be done to , is sown in our Natures ; then the Seed of the Law & the Prophets contain'd what more eminently appeared , and was extended in the Gospel , even to the Love of Enemies , with the Reason of it ; for if you love them that love you , &c. which the Gentiles had in them in Effect , though not in Letters . And D. Paraeus saith , In the State of Sin , a Man is not apt to do or think any Good of himself according to the Scriptures , Eph. 2. 9. and 2 Cor. 3. 5. &c. Then neither the Law , nor the Work of the Law ▪ was of themselves , else how they could condemn them that had the Law , and transgressed it . And the Scripture saith , That which may be known of God is manifest in Men ; for God hath shewed it to them ; and God hath shewed unto thee , O Man ! what is good , &c. Mic , 6. 8. which S. G. denies , calling it a special Presence , from what ground , he shews not , nor can he ; for the Manifestation is common and universal , the Words themselves prove it ; consequently , there is a common Presence ; and indeed a special Manifestation implies a Common . He eavils about the word Perfect , distinguished before out of Paraeus ; and tells of Darkness dwelling with Light , and Ignorance with Knowledge ; I know not for what , unless it be to confess to us , That his Knowledge is not without Ignorance : But it seems , he is affraid le●t his Kingdom of Darknes , Ignorance & Sin should be destroy'd ; therefore proceeds to write against a Freedom from Sin in this Life , and to oppose the Expositions of the Fathers & Protestant Doctors ( which it seems , are of less credit with him , then with the Quakers ) that hold , That the Doctrine in Christ's Sermon tends to a Righteousness beyond that of the Law , charging them , as if they meant , that Christ set up a Righteousness or a Law , above his own perfect , Everlasting , Spiritual Law , which some call Natural and Moral ; The same in Nature , saith Origen , entire , agreeing with the Eternal and Immoveable Rule of Righteousness in God , abiding the same from the Beginning to the End of the World ; and therefore were we redeemed and regenerated by the holy Ghost , that we should keep this Law in this , and the Life Eternal , that is , Love God and our Neighbour with all our Heart , not a new Doctrine , but the old , which was from the Beginning : Which Law Natural Noah and Abraham kept ( saith Tertullian ) and were justified by it . And further : In this Primordial and General Law of God given to Adam , were all the Precepts of the latter Law given forth in their Seasons ; for , what Wonder if he increase the Discipline who instituted it ? And God at a certain . Season exhibited a subsequent Law to the Gentiles ; and that which was promised again by the Prophets , reform●● to the better , that it should be kept . These are their words ; which shews what Law was meant ; namely , the Law of Moses , which was added because of Transgression , t●ll the Seed should come ; before which time many things were winked at , and su●ered because of the Hardness of their Hearts , that from the beginning were not so , which Christ brings to , that he might recover all that was lost , and so give Power by his Spirit to them that walk after it , that his Law may be fulfilled in them in the Everlasting Righteousness of it , the very End of his Coming , The Law being obscured by the Fall , much obliterated and lest , lest the Relicks in the Minds of men , might be thought to be an Opinion , GOD REPEATED IT , saith Vrsin ; which they that walked after the ●lesh could not keep , and the Knowledge of it , did only condemn them , and in that Manifestation and Capacity in might be said to be weak , and all those Rites & Sacrifices added , ever unable to purifie the Conscience : But they that Love him , keep his Commandments , and they are not grievous So that it was the Relicks of the Law Natural repeated in the Decalogue , that Christ ( as they say ) came to set up a Righteousness beyond ; and not only to repeat and confirm the Relicks , but restore the whole in due season , and bring on the Perfection , to be Merciful ( as saith Calvin himself ) and Love Enemies , beyond which , Remigius saith ( as S. G. cites ) there can be no Love ; and therefore having commanded this , Christ saith , Be ye Perfect ; this being the Perfection of Love. Perfect Love casts out Fear , and is the Fulfilling of the Law ; And he that loveth God , keepeth his Commandments . But S. G. p. 10. having taken away their Distinctions by his Distinctions of the Moral Law , comprehending all Ceremonies , &c. relating to the Old Testament and New ; Under the Name of Parker , he tacitely chargeth not only Remigius and Calvin , but also Chrysostom and many other Fathers and Doctors quoted , to be of the same mind with the Scribes and Pharisees in their narrow Interpretations of the Law in some particular Precepts of it ; for this he flings on A. P. for saying but the same things ; while indeed it is to be s●ared , that S. G. is one of those who rests satisfied with a partial and outward Observation of things , making void or at least de●lining the weightier Matters of the Law , since he suggests , that an Endeavour is enough without keeping them . But of the Difference of the Times and States under the Law and Gospel , in Manifestation and Power , he sayes nothing , whatever he knows ; for that would cross his Interest gro●nded on this Kingdom of Sin , in putting an entire ●nd to it : But how can he without Hypocrisie , say in the Lord's Prayer , Thy Kingdom come , Thy W●ll be done in Earth as it is in Heaven ; whilst he is so far from believing it , and promoting it , that he sets himself to oppose it , and dispute against it ? And how can the doing of God's Will in Earth as it 〈◊〉 Heaven , stand with Praying for Forgiveness of Sins all their Life long ? What doth this but over-turn the whole Condition of the Gospel ; Unless thou takest up my Cross , and follow me , thou canst not be my Di●iple ? He is not ( I perceive ) for being Baptized with the Baptis● Christ was baptized with ; nor for 〈◊〉 , of that bitter Cup he drank of ; He is rather for 〈◊〉 himself and others asleep in this pernicious Hope , That Christ 〈◊〉 taken up the C●●ss , been baptized , and drank that bitter Cup for them , and so they need not do it over again ; otherwise he would not dare hold and maintain such a Continuance of Imperfection , as he doth . He is not of the Apostle's Mind , that prayed for a Sanctification of the then Believers , not in part , but throughout , in Body , Soul and Spirit . God will bring down this Kingdom , and it shakes already . Pag. 11. As to his Reconciliation with God in his Continuation in Sin , they are inconsistent , considered in the same Degree : So that we may truly say , Whilst there is no Separation from Sin , there is no Reconciliation with God , but if there be separation from Sin in some measure , there is Reconciliation with God in some measure : As separated , so reconciled ; perfectly separated , perfectly reconciled . As we ●ee in natural things , so full of Air , so empty of all else . But he makes A. P. to say , till a Man be perfectly separate from Sin , he is altogether out of Reconciliation with God ; but proves it not , nor indeed is such Doctrine provable out of his Book . Whereas he sayes , God's Commandments do not show Man's Power : If he mean the Power that is given of God to Man , it is false ; for that were to make God unjust , and an Hard Master ; for , where ever God commands , it follows , that he hath given Power to do ; And where he is not obeyed , it is a Sign that that Power is withstood , lost or taken away , and man harde●ed through Disobedience . And without that Principle of Faith and Love , which only fulfills the Law , to think that a Man may be justified by a meer Performance of outward Observations , is as impossible and absurd , as if a man should think one should rather live by Virtue of outward Rayment or Apparel , then by Breath and substantial Nourishment . God gave such a Measure of his Spirit to the 〈◊〉 , tha● if they had loved and followed it , and not been stiff necked , they might have continued in the Obedience to all things that were written in the Book of the Law to do them , ( unless God commanded Impossibi●ties ) and in that Way that they were commanded them , to 〈◊〉 , to separate them from the 〈◊〉 ; And they , if they had been thankful , and glorified God by their Obedience to what they kne● of him , had not been given up to a Reprobate Sen●e ; and if they had followed the Goodne●s of God , leading to ●epentance from time to time , and had not had an impenitent Heart , they had received according to their Deeds , Glory , Honour and Peace : for if it be given to the good Gentile , then surely to the good Jew . And if the Jews in Christ's Day had not brought forth Wild Grapes , and been like their Fore-Fathers , that rebell'd against God's good Spirit ( under Pretence of magnifying the Scriptures , and contending for the Faith of their Fathers ) they had not been blinded like them , nor the Vineyard taken from them , nor theirs laid waste . As for Phil. 3. 12. Not as though I had already attained , or were already Perfect : It proves not that Paul was not clear from Sinning , but that he had not yet perfected or finished his Course , so as to have kept the Faith to the End , to be out of Danger to miss of the Reward , as he was afterwards , as appears plainly by the Comparison he useth , of a Course . He doth not say ( as this man would have him ) That some that were Perfect were otherwise minded ; But these that were Perfect had a perfect Understanding of those things that were in Difference among them , of which he speaks in that Chapter , about the Concifion , as he terms it diminutively , and Righteousness of the Law , and Preheminence sought by it , without the Righteousness of Christ , which they had perverted and sleighted , , being Dogs , making their B●lly their God , and minding Earthly Things , and glorying in their Shame , being Evil Workers , of whom he bid them beware . To his Sinning , through alwayes needing more Grace : He that is capable of receiving more , and refuseth & resisteth it , sinneth ; but to use his own Similitude , A Little One ( as Christ calls some of his ) that hath but a little Heart , yet if he give it all to God , he can do no more , he sinneth not , but fulfills the Law. The Hebrews were chid because they had not improved their time ; which if they had done , they had not sinned . Peter and the Rest of the Apostles were in that manner of Speech taught and instructed of the Power and Effica●y of Faith in its extent , which they should receive after they were indued with Power from on high , which they were commanded to wait for , that had they neglected , they had sinned ; and to expect it before the time ( as for a Child to aspire to the things of a man ) is the part of much Heat and Confidence , and is good to be discountenanced sometimes , though not alwayes to be disliked . Not to be at present , what they are exhorted to be for the future , to make that Transgression , is , to set Transgression in order of time before the Law ; whereas , where there is no Law there is no Transgression ; for Sin is the Transgression of the Law that is known : To him that knoweth to do Good , and doth it not , to him it is Sin ; but in the time of Ignorance God winkes . The Corinthians were exhorted to be in understanding perfect as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies : To accuse them of Imperfection , and so of Sin , because then Children , and in their Minority , ( though born of God in John's sense ) were to accuse not only the Saints departed , but all the Angels of Sin , because they have not attained to that Measure of Wisdom that God is , upon his Principle ; for his Argument implies as if there were no End of needing of Grace . I wonder he has forgotten his School Distinction of a quo & ad quem ; for men may be perfect from Sin , and not perfectly grown up to the Wisdom and Knowledge of all the Weighty Mysteries of the Gospel . For his Notion of Sanctification and Purification , I say , Where the Conscience is not defiled , it is purified ; and men are sanctified or dedicated to God by the Truth , and the Belief and Obedience of it , and there is no sinning ; else , how Temples and Tabernacles for God to dwell and be worshipt in ? For the Place he brings that men must sin because they are men , he might better have given that Reason for the Devil 's sinning , because he is a Devil ; for sinning is not man's State , as man , though in joyning with the Devil he may Sin , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , being potential ; and so Pagninus renders it by peccet ; but he makes use of a bad Translation , his Holy Ghost , as his words imply , to countenance his bad Conclusion , That because they may Sin , therefore they must sin . See more in D. Gell's Essay to the Translation of the Bible , p. 762 , 768 , 772. Because David , Psal . 19. thought it a hard Matter for him , or those in his Condition at that time , to understand their Errors from the Law of Moses , those Statutes and Precepts , &c. which through Neglect they might be ignorant of , and therefore there was a Sacrifice appointed for a Propitiation , and Prayers for Cleansing from them , v. 12. And because the Psalmist , Psal . 130. being in the Deep by reason of Iniquity , prayed for Forgiveness , vers . 3 , 4. And because the Apostle James saith , In many things we sin all , he concludes , that not only David , but the Apostles to in their best Condition , even to their Death , did sin ; and that James was a Curser to his Death , because he said , with the Tongue curse we men , taking Advantage of these Holy Men , to make them Offenders for their Words : But what good Man will believe him ? No wonder if he traduce the Quakers , and pervert their words , when he is one of them that David speaks of , that wrests his words , and imagines Evil of him . And for any thing we know ( for we cannot take his words without Quotation ) he may as much wrong or wrest those Passages out of Origen , Theophylact , Chrysostom , Ambrose , and the Protestant Writers , that he sayes he has read , about 〈…〉 , which is for Destruction it self ; In my Mind the De●il may more fitly be said to correct it : For if they that are Dead have ceas●d from Sin , then the Damned shall not blaspheme God , or else their Blasphemy is not Sin ; which Protestant Writers say not , nor the Fathers ever taught . But Grotius a famous Portestant Writer interprets it thus , , That as the Dead return not 〈◊〉 their former Life , so neither he that is truly Dead to Sin , 〈…〉 his former Life again . And Zegerus , another saith , 〈◊〉 is , being 〈…〉 from Sinning , so that he may not sin , unless he well . But this man would have it , as if Paul meant , that Bodily Death took away the Possibility of sinning , and Life the Possibility of not Sinning . However , he acknowledges , that by the Death of the Body of Sin is meant , the Separation of Sin from a man , and being freed from Sin , a●d ceasing from sinning ; yet sayes , that in Rom. 6. there is not a word to d●hort them not to suffer any Sin to be in them : But how can a man let Sin be in him , and he not sin ? For it is not a Sin to be tempted , but to enter into the Temptation : He that ceases from sinning , ceases from Sin ; and whensoever any yields to obey Sin , then he is the Servant of Sin : Can any man commit a Sin , but he is captivated under the Power of it ? And therefore in that Condition Paul cryed out , as a Distressed Captive , for Deliveran●● from the Body of Death , not from the Natural 〈◊〉 , for , before that was dissolved , he said , I have finished my Course , I have kept the Faith ; that is , He had endured to the End , and arrive● at Perfection . E●asmus saith , It was in the Person of 〈◊〉 , which the Apostle spoak in Rom. 7. And Gretius on the some place , will not have it Paul's Condition when he wrote the Epistle to the Rom●ns . It is to be noted , sayes he , that Paul speaks in the first Person , not that he deals concerning himself , but for Modesty's sake , he had rather so express odious things , which he calls to transfer in a Figure , 1 Cor. 4. 6. so in 1 Cor. 6. 12 , 15. chap. 10. 29 , 30. chap. 13. 2. Gal. 2. 18. Chrysostom ad 1 Cor. 12. sayes ; He takes heavy things on his own Person . Hieron ad Daniel , Because he is one of the People , he reckons their Sins in his own Person , which also we read , the Apostle did in the Epistle to the Romans . But this man interpreting it , the Death of the Body , instead of the Body of Death , first gives a Reason , why Sin must be destroyed by the Death of the Body , namely , because it entered by the Conjunction and Vnion of the Soul with the Body ; but that he proves not , and it were to disprove himself in pag. 8. For there he saith , The Light is Reason , wherewith God hath endued man's Soul , and is a Natural Gift , that comes by Generation : How then , say I , is it conjoyned and united to it , if it be generated with it ? for so 't is one with it . Are there two Generations , one of the Body , and another of the Soul ; one with Sin , and another without it ; and the latter united to the former , that it may receive Sin , and say , A Body hast thou prepared me , O God , to do not thy Will on Earth , as it is in Heaven , but the Will of the Devil , that at my first Entrance into it , and during my Continuance in it , I may alwayes do thy Enemy some Service , who must have a place allowed him in it as long as it lives ? Is not this blasphemous and contrary to the Scripture , which sayes , He that defiles the Temple of God , him will God destroy . I would fain know of S. G. how the Man of Sin got entrance to defile this Temple , if it was not through the Mind , by entring that with his Temptation , of becoming as God , knowing Good and Evil , which was sometime after that God had breathed into Man the Breath of Life . If he sayes , it was , as inevitably he must , then will it follow , that sin came not by Conjunction of Soul and Body , as he teaches , but after that Conjunction ; and so his Reason for Death's destroying of Sin , which implies , the necessity of sinning til men dye , is quite overturned . Besides , how can a House of Clay , a lifeless Lump of Earth , be capable of Pollution any wayes , but by him or them , that inhabit or enter it , as becoming his or their Organ , Instrument or Habitation ? Again ; S. G. to prove that Death destroyes Sin , brings Rom. 7. 24 as in the common Translation , This Body of Death ; whereas the Greek has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who shall deliver me from the Body of this Death , which considered with the Context , shews it to be metaphorically and spiritually intended , which agrees with Ambrose's Interpretation , produced by Zegerus on that place , and which he approves ( viz. ) all Sins . J. Capellus sayes , It is the Mass of Sin , not the Mass of the visible Body . And Drusius sayes some do understand it turbam malorum , a Multitude of Evils . And as for Chrys●stom , The●doret and all those Protestant Writers he has read ( who knows who or where ) you may either believe him upon trust , or read all their Books , till you find his Interpretation ; for particular Citation he affordeth us not . But he asks , how A. P. will prove that the Body of Sin is the same with the Law of Sin ? a thing easily done after his way of proving things ; for Grotius saith , That the Law of the Members is the strong Affections of the Flesh , and the Law of Sin the Vehe●nency of Affections arising from the Flesh , and the Body of Sin , ch . 6. 6. A Conjunction of many Members , that is , Vices , Col. 3. 5. And indeed , the Scripture mentioned shews that one and the same thing is intended : And it is but reasonable for any to believe , that the Body of Sin gives Law to them that are under the Power of it . But S. G. from Gal. 5. 17. where 't is translated , The Spirit lusteth against the Flesh , so that ye cannot do the thing ye wo●ld , seems thus to infer , that therefore men must of Necessity fulfil the Lusts of the Flesh , and cannot do otherwise : Whereas it should be translated , so that ye may not do the things that ye would ; which is thus interpreted by D. G●ll , That the Spirit hinders them that they may not do the W●ll of the Flesh . But sayes S. G. Paul saith not , Rom. 6. 14. No Sin shall be in you , but Sin shall not have Dominion over you . I answer , Nor doth he say , that Sin should be in them , and serve them : Where men sin , Sin hath Dominion . But tell me , S. G. Is not the strong Man to be cast forth , Sin taken away , and the Devil's Works destroyed ? Again , saith S. G. Flesh is the Root of Evil Affections and Lusts . But if that Doctrine be true , say I , then God in giving men Bodies of Flesh is the Author of the Root of evil Affections and Lusts ; consequently the Life of them is not a Blessing , but a Curse . Further , S. G. tells us , That the legal keeping of God's Commandments , is an universal and perpetual keeping of them ; but the Evangelical is not so , but an Aim and Endeavour : Which if I understand any thing , is to make God in these New Covenant Times , to indulge in man a slacking of Obedience to his Righteous Law. At this rate Christ came not that we should fulfil the Law , but only that we should endeavour it : Strange Gospel ▪ Are men under a less Obligation to Holiness , now they have more plentiful Assistences to compass it ? Is this the Way to finish Sin , restore Man's Nature , and cloath it with Everlasting Righteousness ? which is so far from deterring man from not observing God's Law inviolably , that the teaches , that an Endeavour to keep it without exactly keeping ●t , is the Priviledge and Obedience of the Gospel . Whether this man writes like a Gospel-Minister , or Servant of the God of this World , let the Conscientious Reader judge . But he was not alwayes of this Mind ; for in pag. 10. he seems to plead for the highest and most exact Obedience , not only to the Law , as understood by the Jews in point of moral Righteousness , but as Christ wound it up to a higher Degree of Righteousness . But let us hear what Bp. Sanderson saith , in this Matter , a Man venerable I suppose , in S. G.'s Account . The Precepts of Christ in the new Law , as the holy Fathers of the Church every where witness , are much more excellent as to some Things , then the Precepts of Moses in the old Law ; not only in respect that they are propounded more fully , clearly and plainly ; but also , inasmuch as they rise higher , and call up Christians to a more eminent Degree of Perfection , and that with more efficatious Allurements ; namely on the one Hand propounding the Example of Christ past ; and on the other , the most ample Reward of the Kingdom of Heaven for the future ▪ As in those two great Duties of Christian Life mostly appears , of loving Enemies , and taking up the Cross , commanded in the new Law. And they are Commands univer●ally obligatory ; to the Ob●ervation whereof , all that profess the Faith and Name of Christ , are bound under Crime of most grievous Sin ( namely , of denying Christ ) & Penalty of Eternal Damnation , unless they repent . And he himself brings in P. Andrews thus , That a Man moved by God's Spirit , out of Love to God , may be said to fulfil the Law. So that here are two Bishops advancing Evangelica Obedience above that of the Law , in point of Strictness and Purity , against t● is Man's libertine Undervaluue , and dangerous Dimin●●●n of it . But this Adversary thinks he sayes a great deal against us ▪ in telling People , That it is an Error to think , that any can be s●ved partly by their own Righteousness . And alas ! whoever said it was not , that is rightly called a Quaker ? We know better ; and that it is by Grace we are saved ; yet so , as that we must be thereby taught to deny Vngodliness and Worldly Lasts , and to live soberly , righteously and godly in this present World , which is not our own Righteousness , but the Righteousness of God's Grace , that is all sufficient for so great Salvation : And another Sort of Salvation , then that which comes by and in the Way of this Grace , is a Satanical Deluusion , suited to the corrupt Minds of Men , that would be saved from Wrath , the Wages , but be indulged in Sin , the Work. However , 't is plain by the Verses foregoing , That the Law there spoken of , is the ceremonial Law , which not only they , but other Churches in those times had and made some Scruple of relinquishing , as may appear in his Epistles all along , wherein he dehorts them from any such Observation , which they enclined to , even upon an Opinion of Necessity ; And which the said Bp. S. from Gal. 5. 2. observes , not only to be d●ad , but d●adly , after Augustin's Distinction . But that Christians are held to the Law moral , not as given by Moses ; but as declarative of the Law Natural , which before he had called Divine ; He , the said Bp. Sand. doth with others agree , which as Bp. Andrews well sayes , must be fulfilled with the Motion and Power of the Spirit of Christ , who was sent , that the Righteousness of the Law might be fulfilled in us , by walking after the Spirit , whereas , the Flesh is weak , or a Man in his fleshly State being weakned , cannot perform . Bp. Sanderson saith further , The new Law , that is the Gospel , binds all to whom it is preached to the Obedience , both of Faith and Life : To believe in Christ as a Redeemer , and ebey him as Law-Giver , both which , unless they do , for their Duty neglected they shall suffer Everlasting Punishment . S. Grevil expounds 1 Joh. 3. 9. Whosoever is born of God , he cannot sin , that is , He cannot make a Trade of it , from J. Leigh . Answ . H. Grotius , a Man , worthily of greater Authority , calls that a pernicious Exposition , whereby , sayes he , they infer , that a Study & Endeavour to live well suffices for one to be accounted a Son of God , although the Things be not fulfilled , the Custom of Sin prevailing ; and he brings Tertullian in his Book , De Pud●citia , saying thus of Sin & Sinners , He that is born of God , will not at all commit these , & shall not be a Son of God if he shall commit them : So a good Tree cannot bring forth evil Fruit ; but it may become barren , rotten , vitious , & after it is so degenerated , it may be cut down ; also an evil Tree may become good , & then consequently no more an evil Tree . And likewise Chrysostom on Rom. 8. hath the same Comparison . And Jerom Didymus's Disciple , l. 1. adv . Pel. saith , He that is born of God sins not as long as the Seed of God abides in him , viz. lively . And on Math. 7. A Good Tree cannot bring forth Evil Fruit , as long as it perseveres in the Study of Goodness . But , S. Grevil saith , He hopes Parker will not say , God gives his People the Enjoyment of Heaven in this Life . I answer , Bish . Hall saith it , and entituleth his Book , Heaven upon Earth , acknowledging the same in Nature , though not in Degree : How ignorant is this Man of Scripture , or forgetful ? Doth not Paul in the Epistle to the Hebrews ( supposing he wrot it ) speak of some that may have tasted of th● Powers of the World to come , and may fall from that Taste ? But what means he by his alwayes needing more & more Grace ? If a Man be filled , he needs no more . And a Man needs no more in this State , then what he is capable of in this State. And for his part , it seems he needs no more ; for he hath more then he useth , though there is great need he should make more use of what he has ▪ S. Grevil scoffingly comparing the Quakers Speakers with Paul , sayes , If they could give that which they think is the Spirit , they would make more Quakers ; as much as to say , if Paul could have given the Spirit , more of his Hearers should have had the Spirit ; and consequently , he was not a Minister of the Spirit in that Sense ; as if it had been Paul's Fault : But was not the holy Ghost given by Paul's Hands ? Acts 19. When he had laid his Hands upon them , the holy Ghost came upon them , & they speak with Tongues & prophesied , What Gift was that Timothy receiv'd by the laving on of his Hands , called , the Gift of God ? It plainly appears , that God by the Ministry of Paul did give the Spirit to several ; & was he not at that time a Minister of the Spirit ? Was not he that ministred the Spirit to the Galatians , a Minister of the Spirit himself ? It must follow undeniably : many Thousands were by his Ministry turn'd from Darkness to Light & from the Power of Satan to the Power of God , to walk in the Spir●t with God. And for all S. G's unworthy Taunts ; whether those that are now called forth , as they were , not by Men , nor of Men , to wit , the Quakers Speakers , as he is pleased to call them ; or those that are made , called and upheld by Men , to minister the Letter , Writings or Declaration of the Gospel , after their own Imaginations , as S. Grevil and his Fraternity ( not unlike the false Prophets of old time ) which he calls , but falsely , the Doctrine whereby the Spirit is conveyed ) do awaken more Consciences , and turn more to walk in the Spirit , to bring forth the holy Fruits of the Spirit : Let the Fruits that are brought forth in the World under both their Ministries , speak . To prove that the Scripture or Writing is the Gospel ; He saith , The Scripture preached the Gospel to Abraham ; therein producing a Place against himself ; for it plainly proves the Scripture is not the Gospel , since the Gospel was preached to Abraham by God , before it was recorded or wratten by Moses : That we chuse to call the Gospel , which the Scripture declares of , that is , The Good Will of God to Men , by his Mercy , Power and Goodness manifested to them ; and that may be resisted , as well in an inward Manifestation , as outward Declaration ; for Stephen said to the Jews , You have alwayes resisted the Holy Ghost , as your Fathers did , &c. Jonas also disobeyed the immediate Call of God. And whereas he saith , John Baptist preached the Gospel : That is also clearly against himself ; for that was before the four Books , which he maintains to be the Gospel , were written . The Gospel is called a Mystery , hid from Ages and Generations , and is still hid from all the Rebellious and Disobedient , who walk not after the Spirit , but their own Lusts : But so are not those four Books , so call'd ; neither are they the glorious Gospel , but that which they declare of . None of those Fathers he speaks of , I dare say , if he quoted the Places , would be found to countenance his Definition ; for he confesses , they say , It forgives and justifies , which the four Books do not ; they only declare such Things to Believers . If Mathew and John , and Paul and Peter were not the Gospel , because they were Powerful Instruments to declare it ; no more are their Books & Writings : They were not the glad Tidings , but the Bringers and Publishers of it ; their Books are no more , if so much , not being viva voce , as they say ; the like Power not usually accompanying the meer or dead Letter , as the living Voice . Where did ever any hear or read , that the Reading of Peter's Sermon converted 3000. at one time ? Ignatius saith , The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Perfection of Incorruption ; Paper and Ink are not so . And saith Origen , John calleth the Gospel Everlasting , which may be properly call●d Spiritual , that the Books are not , though they hold out Spiritual Things . Clemens Alexandrinus saith , The Angel , Exod. 32. held forth the Evangelical & leading Power of the Word : That Evangelical Power was not then of the Books , but of the Word , which was and is God blessed forever . Chrysostom plainly saith , they are not the Gospel . R. Allen on the Gospel saith , It is a Divine Message from God himself , that teacheth and assureth , &c. How can it be Divine & work Assurance , if it be not a Spiritual and inward Work which the Books are not , nor of themselves can work . Peter Martyr saith , It is such a Doctrine as effereth Christ unto us , and his Spirit and Grace , whereby is ministred Strength unto us to perform those things that are command●d , which the Books of themselves still cannot do , though they declare of that which can : Not that we would lessen them , as our ungodly Wresting Adversaries say ; or that we would take off People from reading them ; but if they of themselves could do , or had that Power which belongs to the everlasting Gospel , how comes it that so many Studiers of them receive no clearer Knowledge and living Sence of God , Christ , the holy Spirit , Scriptures , & c ? We do teach , That to read them with a good Understanding , Men must come to that which g●ves it , which is the Inspiration of the Almighty , Job 32. 8. But it is worth our while to consider what Work he makes of A. P's saying , That the Gospel is the Power of God to Salvation ; an absolute plain Scripture , as any in the Bible . A. P. d●th not deny that the Gospel was before all Time , consequently that it is the Essence of God , and he is a Disciple of the Heretick Swingfield . Did ever Man pretending to Sense or Seriousness , make such wild , forreign and lame Conclusions ? These are , it seems , to serve for Bugbears , to scare the People : He might have as well said , The Quakers believe the Life Everlasting , and conclude , Therefore they make it the Essence of God ; which as reasonably proclaims the Church of England a Company of Hereticks ; nay , all the World that believe that Article , as he can brand A. P. for one , because he said , The Gospel is the Power of G●d , and Everlasting , which the Scripture calls it . In these things he truly partakes with the F●lse Brethren he speaks of , mentioned Act. 15. 24. who did not only teach and establish against the abolishing Power of the Gospel , transient Observations , but their own vain Trad●tions for Doctrines , glorying in them , as did the Jews , crying , The Temple , The Ord●nances , while they neglect the weightier Things , and make void the Commandment of God and Christ , the Old Commandment and the New Commandment , the same that was from the beginning , the First and the Last , even that which ●ndures forever . Methinks these Hireling Ministers are like some Mercenary Souldiers , or Souldiers of Fortune , as they are called , that cannot bear to think of the Enemy's being totally routed , lest their War end , and their Pay with it : Such Persons , instead of pursuing the Enemy , turn about against their valiant and faithful Followers , that cry , They run , They run , we shall utterly rout and subvert them : No! rather then highten and pursue that Resolution , they will basely betray the Cause , & its most sincere Abettors , into the Arms of the publick Enemy : They make no Scruple of doing this Evil , not that Good , but Gain may come of it : They had rather the Devil were unsubdued , then they disbanded , that his being unconquered might be a Pretence for keeping such Mercenaries alwayes on foot ; who are therefore the greatest Enemies of Christ's Kingdom in the Hearts of his Children . These are they that will flee , because they are Hirelings , and care not for the Flock , John 10. And it so falls out , that now we have not only the old Adversaries , but these also betwixt them and us , who instead of going on against them , first turn themselves manifestly against us , and endeavour what they can to obstruct our March : But the Lord God Jehovah is sufficient , our Pillar of Cloud by Day , and Fire by Night ; he goes before us ; Power and Might and Majesty are with him , whose Holy Pure and Clear Voice we have certainly heard , and in whose Blessed Appearance we have firmly believed ; and it is so well with us , who retain our first Love to him and his pretious Truth in the inward parts , that we can sing for Joy , though in a weary Land , and in the midst of many Distresses . And this we know assuredly , That he will shake terribly the Nations , and bring Amazement upon the People ; Their Consciences will he suddainly awaken , and with terrible Judgment will he plead with all the Proud Professing , as well as Prophane Flesh in this Land ; it shall wither as the Grass , and the Beauty of it fade as the Flower of the Field : And in that Day shall Obedience to , and Communion with the Light of Christ within , be honourable and desirable in the sight of Thousands ; and the Truth shall have the Victory , and the Dominion shall not be any longer the Devil 's , but the Saints of the Most High , over Hell , Death and the Grave ; the Ancient of Dayes will bring it to pass : Then shall Babylon fall , and her Merchants howl ; for the great Judgment will surprize them , as Travil a Woman with Child , and the Lord God will reckon with them for the Souls of his People . O fear before the Lord , ye Priests ! and turn you unto him all ye Children of Men. W. P. Pag. 3. l. 27. f. former r. Form. Pag. 4. l. 36. r whom I dare . Notes, typically marginal, from the original text Notes for div A54245-e110 1 Joh 9. Isa . 2. Notes for div A54245-e390 Joh. 3. 21. Notes for div A54245-e1460 Pag. 5. Pag. 7. Acts 14. 15 , 17. * Paul teaches , that whatever is reproved , is made manifest by the Light , Ephes . 5. 13. And whatever may be known of God , is manifested in Man , Rom. 1. 19. And that which manifests is Light , as saith the same Apostle , Ephes . 5. 13. And he desired to be made manifest to the Conscience . Then there was Light ; for Men were reproved , Rom 2 15. and they could not be r●prov'd without it , Ephes . 5. 13. Col. 1. 26. Eph. 2. 7. & 3. 5. * Was not that Mystery the great Work of Redemption ? And were not Thousands redeemed before ? If it was hid , it was to such as had lost it by Rebellion . It was the same Light , not the same Degree that ever saved . So Tryphon ask'd Just . Martyr , as I remember , why Christ came nosooner ? * This proves not they had no Light ; at most , it only sh●ws to us , that it did not shine so clearly forth , which stil● implies , that it was the same in Nature . How could those in Iob rebell again ▪ the Light , if they had it not ? Codurcus , ●usius , Clarius , Vatablus and others , are not of his Mind ; for it is an invincible Truth , that such as rebelled against the Light , as Iob 24. 13. and God's good Spirit , as Nehem. 9. 20. 26. ( notwithstanding their Formality and external Preciseness ) could not receive Christ Jesus ; but crucified him when he came . John 1 9. Prov. 8. 4. 31. Iren. l. 5. c. 18. Justin Martyr Apo● . pro Christianis , p. 51. Orig. Commenon Rom. 2. 14. pag. 428. Stan. Vit. Philos . Ursin & Paraus Quest . 6. Quest . 92. Acts 17. 27. Grot. on that Place . Pag. 1. Pag. 3. Luke 6. 31 , 32. Rom. 2. 14 , 15. David Paraeus in his Epitome of Arminian Artic. 3. Rom. 1. 19. ●very Grace or Gift of God is perfect , Jam. ● , 17 , Psal . 19. 7. 9 ▪ Rom. 7. 14. Ursin . Qu. 92. and Para●us . Orig. Com. ad Rom. p. 428. 1 Joh. 2. 7. Tertul. advers : Judaeos , §. 2. & de Coron . §. 6. See Chryso●● 1 To. Hom. 17. Oecumen . on Jam. 5. 12. Basil on Psa . 14. Hil. on Mat. can . 4. Gal. 3. 10. Vers . 19. vers . 24 , &c. Origen . ut supra . Rom. 8. 1 , 2 , 3 , &c. Mat. 18. 1. Acts 3. 21. 1 Jo. 3. 5 , 8. Titus 2. 14. in loc . citat . Bp. Sanderson de Cons . regul . prelect . 4. §. 31. Hebr. 9. 9. 1 John 5. 3. Calvin . Remigius . 1 Joh. 4. 18. John 14. 15. Rom. 13. 10. pag. 10. pag. 11. Gal. 3. 12 Neh. 9. 10. Rom. 1. 21. Rom. 2. 5. Isa . 5. 3 , 4. & 6. 9 , 10 , 11 , 12 Joh. 12. 31 , 42. Mark. 12. 9 , 10. Phil. 3. 12. 2 Tim. 4. 6 , 7. Vers . 2. Vers . 9. See Zegerus and Grotius , & Erasmus on the place . Pag. 12. Hebr. 5. Mat. 14. 31. See Grotius on the place . John 7. 31. 1 Cor. 14. 20. Ignatius , Epist , to the Ephesians . saith , He that possesseth the Word of Jesus , can truly hear also his SILENCE , that he may be PERFECT , p. 26. 1 Kings 8. 46. Eccl. 7. 20. pag. 13. Grotius on the place . 1 Pet. 4. 1. Zegerus on the place . Rom. 6. 18 2 Tim. 4. 7. Erasmus and Grotius on Rom. 7. pag. 8. 1 Cor. 3. 17. Zegerus on Rom 7. 24. I. Capellus and Drusius on Rom. 7. 24. Grotius on Rom. 7. 23 , 24. Ibid. on Rom. 6. 6. See D. Gell's Essay , serm . 19. p. 775. pag. 15. Mat. 12. 26 , 27 , 28 , 29. Luke 11. 1 Joh. 3. 5 , 6. B. R. Sand de consc . reg . Prel 4. Sect. 34. ●is Oxf. le●● . Tit. 2. 11 , 12. 2 Cor. 12. 9. Ibid. §. 29. §. 31. Rom. 8. 3. B. San. ibid. §. 32. Joh. 15. 22. Grotius on 1 Joh. 19. A direct Knock to S. G Mat. 7. 18. Heb. 6. 5. 2 Tim. 1. 6. Gal. 3. 5. Acts 7. Ephes . 6. 19. Chap. 3. 3 , 16. Col. 1. 26. 1 Tim. 1. 11. Epist . ad Philadel . p. 44. Orig. Comment . n● Joh. pag. 9. Clem. Alex. Pedagog . l. 1. p. 111. R. Allen on the Gos . p. 1. P. Martyr Comm● Places . p. 3. c. 2. Mat. 23 23 , Luke 11 ▪ 4. 1 Joh. 2. 7 , 8. Psal m 19. 9. 1 Cor. 13. 8. 
A70777	----	The great and popular objection against the repeal of the penal laws & tests briefly stated and consider'd, and which may serve for answer to several late pamphlets upon that subject / by a friend to liberty for liberties sake. Penn, William, 1644-1718. 1688 Approx. 28 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A70777 Wing P1298A ESTC R12742 12254672 ocm 12254672 57321 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70777) Transcribed from: (Early English Books Online ; image set 57321) Images scanned from microfilm: (Early English books, 1641-1700 ; 364:6 or 1510:16) The great and popular objection against the repeal of the penal laws & tests briefly stated and consider'd, and which may serve for answer to several late pamphlets upon that subject / by a friend to liberty for liberties sake. Penn, William, 1644-1718. 23 p. Printed and sold by Andrew Sowle ..., London : 1688. Attributed to Penn. Cf. Wing; NUC pre-1956. "Licensed February the 4th 1687" Reproduction of original in the Harvard University Library and University of Michigan Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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LONDON , Printed , and Sold , by Andrew Sowle , at the Three-Keys , in Nags-Head-Court , in Grace-Church-Street , over-against the Conduit , 1688. THE Great and Popular OBJECTION Against the Repeal of the Penal Laws & Tests , &c. IF the Consequences that are imagin'd to follow the Repeal of the Penal Statutes and Tests ( and which so many give for the reason of their dislike to the Liberty that is sought by it ) were indeed so Terrible as they are industriously represented , I should readily fall in with the common Jealousie , and help to augment the number of those that are for their Continuance ; but when I consider how long our Government was Happy without Them , how much of Heat and Partialty prevail'd in their Constitution , and how troublesome and impracticable their Execution are , and that , in our present Circumstances , They appear a plain Barriere to our Happiness , instead of a Bulwark to our Religion , I cannot but lament the misfortune of the Publick , that those Gentlemen are yet under the fatal mistake of thinking Them necessary to our Safety , that with more Reason and Charity , in my opinion , should Endeavour to save us from the Inconveniences of them . For the Question being gain'd against Coertion in Religion , and the impiety & impolicy of Persecution , agreed on all hands , all that is said by the most averse to the extent of the Repeal desired , issues here , If the Papists should happen to have Power or Ease , they are sure to use it to the prejudice of the rest , and therefore it is the Interest of the rest to oppose all their attempts to get it . The Consequence of which is this , It were better the Power of Persecution rested where it is , then to come into hands that would use it more Rigorously . I say , All Arts and Rhetorical Declamations set aside , This is the Center and Substance of all that 's said , by Any Body , against the Repeal of the Penal Laws , and more especially the Tests : And to this I would modestly offer what follows . I can by no means imagin there should be so much Danger where there is so little Trust : indeed none : And where one does not Trust one cannot be Deceived : Now there is no Trust , where there is a Law that puts all Parties out of the Power of one another : For therefore is a Law desired , that the hazard of Trusting may be out of Doors . And as this Law may be fram'd , I humbly conceive , it will not be impossible to secure every Party from the bigottry of the rest , else , I must acknowledge , nothing will save us from the mischief of Relapses . And whatever may be said against a Legal Security now , is as strong and reasonable against the hopes of any , whoever has the Chair : For Ambition , we see , is but too apt to creep into all Parties , and worldly Dominion has been an old and powerful Baite : If Law cannot secure us against it , we shall ever be to seek for the assurance we desire in this World. It will yet be said , That the best Law Men can make , is nothing without Execution , and That being in the Power of Those whose Principles or Interests may lead them to Evade or Perver it , the Insecurity is the same ; yet with their leave that think so , it is one thing to dispence with a Pe●●● Law against a thing , not evil in it self , and another to violate a Law of common Right and Safety , which is evil in it self ; for this were both to Repeal and Make Laws without a Parliament , which the Judges of no Raign have ever attempted to deliver for Law. If the Law propos'd , Repeal Penal Laws for Religion ( and surely 't is propos'd for that end ) the Prince of himself cannot Enact a Penal Law to burt any body , whatever be his Religion , and we are so far safe from the Mischeif of Persecution , tho our security went no farther . But that we should be less safe , because the King , we so much Fear , is ready to Consent to a GREAT CHARTER for Liberty of Conscience , by which , it shall be Declared the RIGHT of Mankind to make a free and open choice and profession of Faith and Worship towards GOD , and that any Constraint or Interruption upon that Freedom , is Impiety , and an Evil in it self , and that Law , therefore Indispenfible , Is , I must confess , a Notion very Extraordinary . However , It is not hard to Execute a Law , when it is best Executed by doing nothing , for letting men alone compli●● best with such an One , and the Common Law secures them , as well as this , from those that meddle with them . I know it is further Objected , that tho this were done , it would not rest here , A Parliament might quickly be Packt to over-throw this Establishment , and then we should be all ruin'd ; for we should not only have Laws of the severest Nature , but force to execute them . But as Grave as the Objection looks , permit me to say , there is more of Art then Truth or Force in it : For don't we see that Wagers are every where laying by the present Enemies of Liberty , That the King can't , even with the help of his Dissenters , get a Parliament that will Repeal the Penal Laws and Tests , and yet that they should pretend to fear he may get One to Repeal Liberty of Conscience , and Enact the Bloodiest Laws in lieu of it ( to which to be sure the Dissenters will never assist ) is a contradiction , like that of Magnifying the Prerogative , and Rayling at the Declaration , Crying down Common Wealths Men , and Opposing the Monarchy constantly with their Arguments ; Fighting against the distinction of the Natural and Political Capacity of the King , and making it every day to serve their own turn , and upon the worst terms too , Persecution , I mean. But waving the Humour , let us examine the Fear : In my opinion 't is Groundless ; for since their Master-piece , the Letter to a Dissenter tells us , that there can be no danger of the Bet , where the Odds are so great as Two Hundred to One , we must conclude that Objection is of no weight against our Liberty : For Number being the Natural Power of a Kingdom , the Artificial ( which is the Executive part of the Government ) must needs move heavily and dangerously when it works against it . But if a Law be no security , because of the fear of a Packt Parliament , and Force to back it , what security , after all , can the Penal Statutes and Tests be ? are they any more then Law ? If it be said , they caution and awe the Roman Catholicks . I say the Uiolation of a Great Charter for Liberty of Conscience will do it much more , because the Penalty may be Greater , and better fixt and applyed . And since we only fear the Repeal of the One by a Packt Parliament , as well as the Other , the Authority which abolishes either , is equally Invalid , and therefore the Caution and Fear of Violating the one , must needs be as Great as of Overthrowing the other . This would be less difficult to us to apprehend , If we made the equal Reflections that become our present Condition . We look on France till we frighten our selves from the best means of our worldly Happiness , but will not look at home upon greater Cruelties , if we consider Theirs were exercised against those of another Religion , but Ours upon the People of our own ; tho when we observe their Conduct elsewhere , it is easie to see , it must have something very particular in it . But at the same time we will take no notice of the greatest Tranquility in Germany and Switzerland under a compleat Liberty . Is this any thing but the Fruit of Law , The Agreement of Princes and States , The Great Charter of those Countries inviolably kept these forty years , The Thing his Majesty , with so much Zeal and Goodness presses to establish in his Dominions ? Why then may not that be done here that has been so happily acted elsewhere ? Are our Papists and Protestants worse here then there ? Or are our Differences greater ? Or are our Numbers more dangerously unequal , that we dare not trust a Law that others in our very Circumstances are so happy under ? They don't only endure one anothers Religion , but take their Turns the same Days in the same Churches or Places for Divine Worship ; and will not the same Kingdom serve us ? we must then have the worst of Natures , or be the worse for our Religion . And tho many good reasons have been given , and may be elsewhere in evidence of this Notion , I will venture to offer a few at this time that never saw Light yet , that I know of , and which may happen to give some , to those that labour under the disbelief of it . I say then , a GREAT CHARTER for Liberty of Conscience , to be made and kept , is not only the true Interest of the Roman Catholicks , but they think so , because they must think so : For if the Destruction of Protestancy , by a way of Violence , had been their Project , as much as it is our Fear , they had but one way in the World to have brought it to pass , and that was , to have made the utmost use of the Church of Englands Penal Laws , which they found ready to their Hands , for the Destruction of the Protestant Dissenters , and to which she could not refuse her assistance , upon her principles of Obedience , if there were no Inclination left in her to that Fierce and Inhumane chase . By this , one Party of Protestants , had been easily made the Means of the others Extirpation , and how far Pleasures , Honours , Offices and Fear would have gone to have made an entire Conquest , easie upon her , is not the hardest thing in the World to apprehend , when the Bodies of her Dissenters had been thus cruelly dissolved by her . And if this have any sense in it , we must conclude , that delivering one Party of Protestants from the Rage and Power of the other , cannot be a way to bring in Popery . I own , it may affect the present Ecclesiastical Policy of the Church of England , but I never took that for Protestancy : On the contrary , it has evidently weaken'd the better part of the Protestant Interest in General , in these Kingdoms , ever since the Reformation . But besides this , 't is one thing to Constrain a Law from the Prince , and another to have it offer'd by the Prince : The one , to be sure , he thinks against his Interest , and the other he takes to be as certainly for it . And if he thinks it is his Interest to preserve such a Law , we are sure of our Safety by it . That which moves him to it , must oblige him to maintain it ; and if he does not heartily intend to support this Liberty , his giving it , must needs increase the Power and Interest he would suppress : An Error too gross to be made with so much Preparation and Art. Nor is this all , in my opinion it is much more reasonable to believe that a Law for Liberty of Conscience should preserve us against the thing we apprehend so much , viz. Popery , because 't is easier to fall from one Extream to another , then from a Mean to an Extream : And 't is certain , there are more Parties concern'd to support such a Law for Liberty , then to maintain those of Severity ; for the Church of England only appears to uphold these , but all Parties besides agree to maintain That . And if it was the Interest of the Roman Catholicks to divide the Dissenters from the Church of England , to be sure they cannot think it safe to unite Them : They have divided Them by the Liberty , But any attempts to take it away will infallibly joyn them . And when I consider how much more the Roman Catholicks will in all probability want Liberty in after Raigns , then the Dissenters in this , I am also led to Conclude , that they are not so secure in the Repeal of the Penal Laws and Tests themselves , as in their own Moderation in the use of the Liberty that follows : For a Parliament in after Raigns may easily return them , and worse , if that can be , and will certainly do it , if they use their present opportunity too Eagrely and Partially ; but no Parliament will ever think so harsh a Constitution fit to be reviv'd , when the Moderation of the Gentlemen against whom it was made , hath prov'd it Useless , Unreasonable and Unsafe . This consideration is a reciprocal Caution to Us , not to refuse them the Rights of English Men , and to Them , not to mis-use them . And since hitherto we seem not so angry at the Liberty , as at the Manner of its being granted ; if we are sincere in this , we cannot refuse the King in our own way , I mean , by Law. And in my Opinion , 't is a point gain'd , not to have this ease Precarious from the Crown , as well as that it shews the Kings sincerity beyond a doubt , that he is Solicitous to assure so great a Good to us in our own method . Let it not then be thought a Crime , that he does so , or that he takes the next and plainest ways to discriminate Persons for that end ; for if the Consequence of his Endeavours were to ruin others for a Party , it might be thought Packing indeed ; but when it is to open Enclosures and Level Interests , and by Law , to secure Them from the Ambition of one another , it seems to me to be Unpacking for the Good of the Whole , that which hath been so long Packt for the sole Good of a Party . And truly if we will yet scruple the Sincerity of the Prince , I know not an easier and better way to assure our selves , then by chusing such Persons to serve in Parliament , whose Love and Sincerity for this Liberty we have the greatest Confidence in ; For as that will certainly help to facilitate the Work , so where two Parties seem to conspire one end , nothing discovers the Insincerity of one side , like the Truth and Integrity of the other in persuing it . Let us not then dislike Liberty in the Kings way , and refuse it in our own , because he would make it his ; for that would justly question our Truth and Charity , without which , our pretence of Religion or Safety is vain . We have heard it said , that the Persecution of the last Raign came from the Papists , and therefore we cannot expect they should be sincere for Liberty in this ; but if that were true , ( tho it could not be the Roman Catholicks that forc'd the late King to cancel his Declaration for Liberty , or that couzn'd the Dissenters of a Law for it ) yet there is this use to be made of the Trick , that now the Roman Catholicks are for Liberty , the Church of England cannot , with any credit , be against it . On the contrary , it shows , if they did Move those Storms of Persecution , it was to constrain the Dissenters to joyn with them in the Repeal of the Laws that rais'd Them , that so they might be allow'd to share in the Calm : People are most apt to see the Necessity and Benefit of Liberty by the want of it . It is a Misfortune to be lamented , the Church of England should always be against Liberty , when the Court is for it , because the Court , in her opinion , is not Sincere ; when at the same time , she knows , it is at no time to be had without them : A way for poor Dissenters , never to hope for such a thing as Liberty of Conscience at her hands : For without offering any Violence to the rules of Charity , she seems to excuse her unwillingness by their Insincerity . But with her favour , They must be sincere when their Interest will have them so . And tho it is Imagin'd the Dissenter has no other bottom for his Confidence and Conjunction then the Roman Catholicks Faith and Truth , 't is too mean an Insinuation against his understanding , that I assure that Author is yet Good and Jealous enough , not to depend upon either the Councel of Trent , or the Thirty Nine Articles for his safety . By no means ; those Spiritual Mortgages , Folks give of their Souls , are too uncertain securities about worldly Matters , unless Men had , at least , a better Practice . Nothing , humanely speaking , fixes any Man like his Interest ; And tho this Agreement were only Hobson's choice in Roman Catholick and Dissenter , the security is not the less : For what-ever be the Morality of any Party , if I am sure of them by the side of Interest and Necessity , I will never seek or value an Ensurance by Oaths and Tests . Interest is the choice Men Naturally make , and Necessity compels Submission from the unhappy Subjects of her Power . And tho some do Insinuate that better terms are to be hop'd from the Church of England hereafter , then now from the Roman Catholicks , I take leave to say , that it is an unwarrantable use of Providence , for them to neglect the present Certain Overtures ( tho they were the effects of Necessity ) out of hopes the Church of England will use them better , when she has Power , not to do it , and not to care : when all Parties show their abuse of Power in their turns , 't is reason enough to embrace the Benefit of Necessity from the first that offers : And nothing else , I fear , moves the Church of England to promise ; And if so great a number may lie under such a Necessity , a less number cannot but be under a greater , and that I take to be the Roman Catholicks Case , and our Assurance . If the Church of England could secure the Dissenters without that compliance she fears , 't were something , if not , they are under an equal necessity to accept what the Roman Catholiks are under to offer : And for this reason , I cannot but think her joyning in the Liberty more reasonable , then their refusing it for her sake . If she affects an Union , why should she uphold the Means of Division ? Ought not the Dissenters to suspect her Integrity , in refusing a good Understanding , in the very way that must save those she would gain ? And since she is sure They won't turn Papists , how does she lose Them in that way , in which she can only pretend to have Them , viz. as Protestants ; for otherwise they will as little conform to her . And if the Price of her Good Will must be to uphold the Brand of her Conduct , and Means of their own Ruin , It is what they can never give , and she in Conscience and Wisdom should never ask . And what ever is suggested , it is too unwarily thought of any , that the Dissenters intend only their security against the Power of the Church of England , 't is against the Spirit of Persecution in all Churches , they must all seek to be safe ; that , which so ever of them happens to have the Government , the Rest may be secure under it ; Else , 't is but shutting one Door against an Evil , and opening another to let it in . If she will please but to tell me what way she can secure the Dissenters against her own Ambition , when one of her Communion Ascends the Throne , I will undertake to tell her , how she and the Dissenters may be safe from the Danger of Popery in the Raign of a King of that Religion . For the Spirit of Persecution being the same every where , it must have the same Remedy . She can't think we ought to Trust Her , That won't Trust , and That makes Trusting Dangerous . And what-ever the Gentlemen of her Communion are pleas'd to suggest of the present good understanding , between the Roman Catholicks and Dissenters , to blow their Interest with the People , Men must be greatly Impos'd upon , to Imagine the present Affinity between them , can regard any thing but their common Safety ; and common Danger makes that every where , reasonable and necessary . If this were not the case , I should hold my self concern'd to act another Part in this affair ; And if this be the case , it plainly answers all the Jealousie and Objection of the Times : For 't is as lawful for them to joyn in this as in any Society of Trade , and more requisite . I say , It can be no just Reflection from the Church of England , when they must be ill read , that don't know , that she is the Half-way House between the two Dissenters , and that the Protestant Dissenter is a refine upon her , as she is upon the Church of Rome . So that tho it be true that they joyn with the Papists , it is as true that it is not with Popery , but for Liberty , which the same Author tells us , is such a contradiction to Infallibility , which is his dangerous Popery : Tho I must tell him , I think it a greater to Persecute People upon a professed fallible Principle . Let it satisfie that Gentleman and his Followers , whose main drift , is Rallying Dissenters for relying on Romish Faith for security , that tho They joyn with Roman Catholicks to get Liberty , They will trust them , and every body else , as little as they can to keep it , and less joyn with them to take it away . On the contrary , in case of such attempts , 't is reasonable to believe they will sooner unite with the Church of England to Preserve , what they now so freely oppose Her to obtain . But it may be said , It will then be too late , and therefore now too dangerous , to give that Interest , in the mean while , so much Play and Progress . This were an Hazard indeed , if the Roman Catholicks could do any thing then , that they cannot do now , or if the Dissenters were to be less Numerous , less Sensible , or less Free and Able to resent it . I cannot see how the Roman Catholicks can be in a better Cordition to Hurt us , if the Dissenters are not in a worse to Help us . Certainly their numbers must have the odds . On the other hand , the Dissenters , under Persecution , can do nothing , and while the Liberty is Precarious they dare do nothing ; so that the way to render them useful to oppose the Violence fear'd , is to make their Interest in the Liberty Legal , as well as that a Legal Freedom is the best way to prevent all violent attempts in the Roman Catholicks . For when the Law supports their Joynt Interest , that will naturally joyn and lead Them to maintain the Law that defends it . I shall be heartily sorry if the Church of England cannot tell how to venture her self with those under Liberty , who have liv'd so well with her under her Persecution : Tho , as I have said before , there is no Trust in the case , since , therefore , a Law is desired , that we may not rely on so frail a Security : And where a Law puts all Parties upon one Bottom , I cannot help thinking all Parties are oblig'd in Example and Interest carefully to preserve it . And if we would but reflect how much more Law in all Ages hath preserv'd Mankind then Force , we would less argue the Insecurity of Law ; but 't is utterly Inconsistant at a time , when we plead the Almightiness of present Laws for our Safety . In short , If she only seeks to be Safe , let her not refuse the Security that Others are ready to take , and if she desires more , 't is an unhappy Instance of her love to Dominion , and they can never be safe that Grant it . Let her not then be Fond but Wise ; and remember , that the Security is not destroy'd , but Chang'd and Enlarg'd : For from a Single , it becomes more then a Double Bond , and They that reject such a Security , cannot be thought sincere in asking of any . But , be that as it will , If we can but once see A MAGNA CHARTA for Liberty of Conscience , Establish'd in these Kingdoms by the wisdom of a Parliament , They will be very Hardy , indeed , who Dare , at any time , Attempt to Shake It , That has the Jealousie , Union and Resolution of so many Great , Serious and Wealthy Interests to support It. I will not say , what this Charter shall be , for it does not become me , nor is it yet time ; but I dare say , that it may be , and in such terms too , as all Parties shall find their Account : And unless that be the Reason why any will oppose it , It can neither miss to be , nor to be kept ; and if such a Dissenter be to be found to this common Good , his opposition makes him a Common Enemy . I say , nothing can oppose such a Charter , but State Religion , and that which can Govern the rest , will Hazard the rest . A National Religion by Law , where it is not so by Number and Inclination , is a National Nusance ; for it will ever be matter of Strife . If she seeks to be Safe , but not to Rule , that which preserves the rest , secures her ; If more is expected , 't is less reasonable , in my opinion , for the Rest to Sacrifice their Safety to her Authority , then only to subject her Rule to their Security . FINIS . 
A90425	----	Some proposals for a second settlement in the province of Pennsylvania [by] William Penn. Penn, William, 1644-1718. 1690 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A90425 Wing P1371 ESTC R42577 36282366 ocm 36282366 150159 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90425) Transcribed from: (Early English Books Online ; image set 150159) Images scanned from microfilm: (Early English books, 1641-1700 ; 2234:9) Some proposals for a second settlement in the province of Pennsylvania [by] William Penn. Penn, William, 1644-1718. 1 sheet ([1] p.). Printed and sold by Andrew Sowle ..., [London] : 1690. Imperfect: faded. Reproduction of original in the Friends' Library (London, England) Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pennsylvania -- History -- Colonial period, ca. 1600-1775. Broadsides -- London (England) -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-08 Mona Logarbo Sampled and proofread 2007-08 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion SOME PROPOSALS For a Second Settlement in the Province of Pennsylvania . WHereas I did about nine Years past , propound the selling of several Parts , or Shares of Land , upon that side of the Province of Pennsylvania , next Delaware-River , and setting out of a Place upon it for the building of a City , by the name of Philadelphia ; and that divers Persons closed with those Proposals , who , by their ingenuity , industry and charge , have advanced that City , from a Wood , to a good forwardness of Building ( there being above One Thousand Houses finisht in it ) and that the several Plantations and Towns begun upon the Land , bought by those first Undertakers , are also in a prosperous way of Improvement and Inlargement ( insomuch as last Year , ten Sail of Ships were freighted there , with the growth of the Province , for Barbados , Jamaica , &c. Besides what came directly for this Kingdom ) It is now my purpose to make another Settlement , upon the River of Susquehannagh , that runs into the Bay of Chesapeake , and bears about fifty Miles West from the River Delaware , as appears by the Common Maps of the English Dominion in America . There I design to lay out a Plat for the building of another City , in the most convenient place for communication with the former Plantations on the East : which by Land , is as good as done already , a Way being laid out between the two Rivers very exactly and conveniently , at least three years ago ; and which will not be hard to do by Water , by the benefit of the River Scoalkill ; for a Branch of that River lies near a Branch that runs into Susquehannagh River , and is the Common Course of the Indians with their Skins and Furrs into our parts , and to the Provinces of East and West-Jersy , and New-York , from the West and North-West parts of the Continent from whence they bring them . And I do also intend that every one who shall be a Purchasser in this proposed Settlement , shall have a proportionable Lot in the said City to build a House or Houses upon ; which Town-Ground , and the Shares of Land that shall be bought of me , shall be delivered clear of all Indian pretentions ; for it has been my way from the first , to purchase their Title from them , and so settle with their consent . The Shares I dispose of , contain each , Three Thousand Acres , for 100 l. and for greater or lesser quantities , after that rate . The Acre of that Province is according to the Statute of the 33th of Edw. 1. And no Acknowledgement or Quit-Rent shall be paid by the Purchasers till five years after a Settlement be made upon their Lands , and that only according to the quantity of Acres so taken up and seated , and not otherwise ; and only then to pay but one shilling per annum for every hundred Acres forever . And further , I do promise to agree with every Purchasser that shall be willing to treat with me between this and next Spring , upon all such reasonable conditions , as shall be thought necessary for their accommodation , intending , if God please , to return with what speed I can , and my Family with me , in order to our future residence . To conclude , that which particularly recommends this Settlement , is the known Goodness of the Soyle , and Scituation of the Land , which is high & not Mountainous ; also the Pleasantness , and Largness of the River , being clear and not rapid , and broader then the Thames at London-bridge , many Miles above the place designed for this Settlement ; and runs ( as we are told by the Indians ) quite through the Province , into which many fair Rivers empty themselves . The sorts of Timber that grow there , are chiefly Oake , Ash , Chesnut , Walnut , Cedar , and Poplar . The native Fruits are Pawpaws , Grapes , Mulberys , Chesnuts , and several sorts of Walnuts . There are likewise great quantities of Deer , and especially Elks , which are much bigger than our Red Deer , and use that River in Herds . And Fish there is of divers sorts , and very large and good , and in great plenty . But that which recommends both this Settlement in perticular , and the Province in general , is a late Pattent obtained by divers Eminent Lords and Gentlemen for that Land that lies North of Pennsylvania up to the 46th Degree and an half , because their Traffick and Intercourse will be chiefly through Pennsylvania , which lies between that Province and the Sea. We have also the comfort of being the Center of all the English Colonies upon the Continent of America , as they lie from the North-East parts of New-England to the most Southerly parts of Carolina , being above 1000 Miles upon the Coast . If any Persons please to apply themselves to me by Letters in relation to this affair , they may direct them to Robert Ness Scrivener in Lumber-Street in London for Philip Ford , and suitable answers will be returned by the first oppertunity . There are also Instructions printed for information of such as intend to go , or send Servants , or Families thither , which way they may proceed with most Ease and Advantage , both here and there , in reference to Passage , Goods , Vtensels , Building , Husbandry , Stock , Subsistance , Traffick , &c. being the effect of their Expence and Experiance that have seen the fruit of their Labours . William Penn. Printed and sold by Andrew Sowle ▪ at the Crooked Billet in Holloway Lane , Shoreditch , 1690. 
B04671	----	Mr. Penn's advice in the choice of Parliament-men, in his Englands great interest in the choice of this new Parliament ; dedicated to all her free-holders and electors. Penn, William, 1644-1718. 1688 Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B04671 Wing P1249A ESTC R181610 53981693 ocm 53981693 180297 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B04671) Transcribed from: (Early English Books Online ; image set 180297) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2824:47) Mr. Penn's advice in the choice of Parliament-men, in his Englands great interest in the choice of this new Parliament ; dedicated to all her free-holders and electors. Penn, William, 1644-1718. 1 sheet ([1] p.) s.n.], [London : published this fourth of December, 1688. Caption title. Place of publication suggested by Wing. Excerpted from the author's "Englands great interest in the choice of this new Parliament", originally published in 1679. "The abovesaid being not unseasonable at this present conjecture, it is thought meet to have it thus published this fourth of December, 1688"--colophon. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng England and Wales. -- Parliament -- Elections -- Early works to 1800. Great Britain -- Politics and government -- 1660-1688 -- Early works to 1800. Broadsides -- England -- 17th century. 2008-04 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Mona Logarbo Sampled and proofread 2008-07 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Mr. Penn's ADVICE In the Choice of Parliament-Men , IN HIS Englands great Interest in the Choice of this New Parliament ; Dedicated to all her Free-holders and Electors . PRay see that you chuse sincere Protestants : Men that don't play the Protestant in Design , and are indeed disguis'd Papists , ready to pull off their Masks when time serves : You will know such by their Laughing at the Plot , disgracing the Evidence , admiring the Traytors Constancy that were forc'd to it , or their Religion and Party were gone beyond an Excuse , or an Equivocation . The contrary are Men that thank GOD for this Discovery , and in their Conversation zealously direct themselves in an Opposition to the Papal Interest , which indeed is a Combination against good Sense , Reason and Conscience , and to introduce a blind Obedience without ( if not against ) Conviction ; and that Principle which introduces implicit Faith and blind Obedience in Religion , will also introduce implicit Faith and blind Obedience in Government ; so that it is no more the Law in the one than in the other , but the Will and power of the Superior , that shall be the Rule and Bond of our Subjection : This is that Fatal Mischief Propery brings with it to civil Society , and for which such Societies ought to be aware of it , and All those that are Friends to it . [ Pag. 4. ] The abovesaid being not unseasonable at this present Conjuncture , it is thought meet to have it thus Published this Fourth of December , 1688. FINIS . 
A56480	----	A Particular account of the late and present great sufferings and oppressions of the people called Quakers upon prosecutions against them in the Bishops courts humbly presented to the serious consideration of the King, Lords and Commons in Parliament assembled. 1680 Approx. 76 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A56480 Wing P581 ESTC R19015 13052850 ocm 13052850 96962 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56480) Transcribed from: (Early English Books Online ; image set 96962) Images scanned from microfilm: (Early English books, 1641-1700 ; 395:5) A Particular account of the late and present great sufferings and oppressions of the people called Quakers upon prosecutions against them in the Bishops courts humbly presented to the serious consideration of the King, Lords and Commons in Parliament assembled. Mead, William, 1628-1713. Penn, William, 1644-1718. [9], 42 p. Printed by Andrew Sowle, and sold at his shop ..., London : 1680. Preface signed and dated: William Mead, George Whitehead, William Gibson ... [and 18 others including William Penn] London, the 15th of the 9th moneth, 1680. Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Emma (Leeson) Huber Sampled and proofread 2005-11 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A Particular ACCOUNT Of the Late and Present Great Sufferings AND OPPRESSIONS Of the People called QUAKERS Upon Prosecutions against them in the Bishops Courts . Humbly presented to the serious Consideration OF THE King , Lords and Commons IN PARLIAMENT Assembled . LONDON , Printed by Andrew Sowle , and sold at his shop in Devonshire New-buildings , without Bishops-Gate , 1680. A Particular Account Of the Late and Present Great Sufferings & Oppressions Of the People called QUAKERS , Humbly Presented to the serious Consideration OF THE KING Lords and Commons . EVER since we have been a People dissenting from the Publick Worship of this Kingdom , we have greatly sought and desired to live Peaceably in the Exercise of our Tender Consciences towards God and Man : And we can call God Almighty to Witness , That such our Dissent from the Practice and Ceremonies of the Church of England , has not been ( as some have judged ) the Effects of a singular or wilfull Spirit , but our sincerity to God and true Religion , many People of England have good Experience of it . Nevertheless , we have been for near Twenty Years last past severely prosecuted by some of the Clergy , and by Writs of Excommunicato Capiendo thrown into nasty Goals and Holes , where some have lost their Lives , others have been kept in a Lingring Imprisonment from their Wives and Families , some Four , some Five , and some Six Years , till they have spent most of what they had , and have had little left to help themselves and Families ; A Punishment not much inferior to Death it self ! And these Troublesome Suits & Proceedings against them , have been chiefly for Not going to the Church ( so called ) and Not paying to the Repair of the same , and some for small Tythes , to the value of Eighteen Pence , Two Shillings , and sometimes less , as in the Relation following will more particularly appear . Now we desire you to judge , whether these cruel and uncharitable Proceedings of these Clergy-men towards us are consonant with the practice of the Ministers of Christ in the primitive Times , or answer that Meekness and Christian Spirit manifested by them , in Instructing those that Opposed , and not seeking to Destroy and Ruin them & their Families , because they could not receive their Doctrine . And further , We desire you to consider , when we are first cited to the Bishops Courts , although we do appear and are willing to manifest our Innocency , yet because we do not Fee a Proctor , or refuse to Swear to our Answer , no notice is taken of our Appearance , but we are soon after Excommunicated , and then thrown into a Noisom Goal , and there we must lie Vnbailable ( how long the Lord God that is Holy and True only knows ) and in the mean time what a Condition the Poor Family is in at Home , you may well consider . And whether these Actions do not greatly tend to Grind the Face of the Poor , which was an Evil Complained against by the Righteous in all Ages , and we hope will be Considered and Redressed by You. And we Pray , That the Lord may Incline your Hearts with Patience , to Read and Consider the following Accompts , and to Afford the Sufferers some Speedy Relief , that they and their Families may not be utterly Destroyed . Presented to you on the Behalf of the Sufferers , by Vs , William Mead George Whitehead William Gibson Jasper Batt John Osgood George Watts Clement Plumsted Ezekiell Wooley William Macket Rawland Vaughan Richard VVhitpane William Penn Thomas Rudyard Ellis Hookes William Shewen James Claypoole John Dew James Braines John Etheridge John Vaughton Gilbert Latie . London , the 15th of the 9th Moneth , 1680. A TABLE OF THE COUNTIES . Berkshire , fol. 1. Bedfordshire , 2. Bucks , 2. Bristol , 3 , and 34. Cumberland , 3. Cambridgshire , 4. Cornwall , 41. Dorset , 5. Devonshire , 6 , and 36. Durham , 6. Ely , 5. Essex , 7. Gloucestershire , 7. Hartford , 8. Hampshire , 8 , and 37. Huntington , 8. Kent , 10. Leicester , 11 , and 35. Lincoln , 12. Lancashire , 14. Nottingham , 14. Norfolk , 14 , and 38. Oxford , 38. Sussex , 15. Surrey , 15 , and 39. Suffolk , 17. Sumerset , 19 , and 38. Stafford , 22. Sallop , 23. Warwick , 23 , and 40. Wiltshire , 24. Westmorland , 26. Worcester , 26 , and 39. Yorkshire , 27 , and 40. Pembrookshire , 34. Berkshire . Reading Goal , the 26th of the 3d Moneth , 1680. THomas Davie , George Ball , Richard Nash , Thomas Pretty , Thomas Draper , William Ward and John Wyron , all of New Windsor , Arrested by Walter Cowdry , under Goaler , the 13th of the 11th Moneth , 1675. by Writ of Excommunicato Capiendo , for not going to the Church ( so called ) and not paying to the Repair of the same , and not receiving the Sacrament , were rated as followeth , viz.   S. D. Thomas Davie 3 0 George Ball 2 3 Richard Nash 0 4 Thomas Pretty 0 3 Thomas Draper 2 7 William Ward 0 4 John Wyron 3 4 All carried Prisoners to Reading Goal , and have remained Prisoners almost Five Years . Thomas Marsh of Newbery Imprisoned upon a Writ of Excommunicato Capiendo ( for not going to the Church ( so called ) and not receiving the Sacrament ) the 10th of the 8th Moneth , 1678. and still remains a Prisoner . Bedfordshire . The 1st Moneth , 1678. IOhn Barton of Studam , in the County of Hartford , Taylor , for not paying 2 s. 2 d. towards the Repair of the Church , so called , was taken by a Writ of Excommunicato Capiendo , and kept Prisoner for some time in his own House in Hartfordshire , and about two Moneths after was by special Bailiffs taken and carried to Bedford Goal ; Nathaniel Fisher , called Church-Warden , being the Prosecutor ; and hath remained a Prisoner about Three Years and a half . Henry Newman of Seawell , in the Parish of Kingshoughton , for denying to pay 13 d. towards the Repair of the Church ( so called ) was prosecuted by William Foster , Commissary of the Bishops Court , who obtained a Writ of Excommunicato Capiendo against him , and threw him into Goal , where he hath been a Prisoner above two Years and a half . Bucks . The 3d Moneth , 1680. ABout the beginning of the 6th Moneth ( call'd August ) 1678. John Stratton of Ivingoe , in the said County , Husbandman ( having a Wife and eight Children ) was taken Prisoner by a Writ De Excommunicato Capiendo , upon the Information and Prosecution of Francis Duncomb , Priest of Ivingoe , whose Son , Henry Duncomb was made Bailiff for that purpose , and did take and convey the said John Stratton to the common Goal of the said County at Ailsbury , where he hath continued Prisoner ever since , to the great Discomfort of his Family and Damage of his Estate . The Cause of his Imprisonment , as signified in the Writ , is , For not appearing before the Surogates of the late Bishop of Lincoln , to answer his absenting from the Parish-Church ( as they call it ) of Ivingoe , and not receiving the Sacrament there . Bristol . The 17th of the 12th Moneth , 1678. WIlliam Ithell of Bristol , Imprisoned upon a Writ of Excommunicato Capiendo , at the Suit of the Bishop of Bristol , for not being Marryed by the Parson of the Parish , Imprisoned the 4th day of the 9th Moneth , 1678. James Pounset Imprisoned the 23d day of the 11th Moneth , 1678. by a Writ of Excommunicato Capiendo , at the suit of the same Bishop , for the same Cause . Cumberland . Carlisle , the 23d of the 12th Moneth , 1678. JOhn Jackson of Kirklinton Imprisoned by a Writ of Excommunicato Capiendo , the 30th day of the 7th Moneth , 1677. at the Suit of Robert Preistman , for predial Tythes . Cambridshire . The 5th Moneth , 1680. THomas Amey of Great Abington , Imprisoned in Cambridge Castle , the 25th of the 11th Moneth , 1678. upon a Writ of Excommunicato Capiendo , by John Burgin , Bailiff , at the Suit of John Boulton , Vicar of Abington , for Offerings and for Wild Pidgeons , as the Vicar says himself , and is still kept a close Prisoner , having been a Prisoner a year and a half . Gabriel Walker of Swaffham Bulbeck , Imprisoned in Cambridge Castle the 2d of the 6th Moneth , 1676. by a Writ of Excommunicato Capiendo , at the Suit of Malin Sawerby . Priest of Swaffham , for not paying Offerings , and for the Tythes of half a Rodd of Saffron Ground . The said Gabriel being put into the Dungeon , and there kept in the heat of Summer without Air , and in the cold of Winter without Fire , which endangered his Life , and is kept a close Prisoner to this day , having been a Prisoner Four Years . Henry Harlow , Nicholas Frost , Thomas Edmundson and Stephen Sumes have been all Prisoners in Cambridge above Six Years , for not paying 3 s. 6 d. a piece to the Repair of the Church ( so called . ) James Howton of Downham ▪ Imprison'd in the Isle of Ely , the 8th day of the 2d Moneth , 1676. for not paying 1 s. 4 d. towards the Repair of the Church ( so called ) prosecuted in the Bishops Court at Ely , and apprehended by a Writ , de Excommunicato Capiendo . Ely , the 22d of the 5th Moneth , 1680. Samuel Cater of Littleport in the said Isle of Ely , prosecuted in the Bishops Court of Ely for not Conforming , and Excommunicated ; and because they could not suddainly obtain the Writ De Excommunicato Capiendo , his Adversaries caused him to be taken up , and being brought before a Justice , he tendred him the Oath of Allegiance ; a Snare they well knew never fails to hold a Quaker : So to Prison he was sent , for refusing for Conscience sake to Swear at all ; and brought from one Sessions to another , and the Oath again tendred to him , till at last they brought the Writ De Excommunicato Capiendo from London , and delivered it to the Sheriff , with which he stands charged . Dorsetshire . REbecca Hill of the Parish of Ryme in the said County , Excommunicated for not paying to the Repair of the Church ( so called ) and Imprisoned upon a Writ , De Excommunicato Capiendo , dated the 13th day of July , 1678. Devonshire . The 7th of the 1st Moneth , 1679. MAnasses Orchard of Tiverton cited to the Bishops Court at Exon , where he appeared ; nevertheless , he was shortly after Excommunicated , and the 7th day of the 11th Moneth , 1678. was cast into Prison upon a Writ De Excommunicato Capiendo , for opening his Shop on the day called Christmass-day . Robert Welch Imprisoned upon the same Writ , De Excommunicato Capiendo , for not paying small Tythes , and hath remained a Prisoner several Years . George Croker of Plymouth , for not going to the Publick Worship , Imprisoned by a Writ , De Excommunicato Capiendo , in the Sheriffs Ward , the 21st day of the 6th Moneth , 1677. and is still kept a Prisoner . Durham . ROger Hulson of Northton , Imprisoned the 8th day of the 2d Moneth , 1678. by a Writ of Excommunicato Capiendo , at the Suit of Thomas Davison , Priest of Northton , for Easter-Reckonings , Reek-Penny and Tythe-Hen . Essex . Chelmsford , the 2d of the 2d Moneth , 1679. ZAchariah Child Abraham Bell & Mary Bell , widdow for not paying to the Repair of the Church ( so called ) of Felsted in the said County , were , at the Suit of William Surrey , Warden , Imprisoned by a Writ of Excommunicato Capiendo , and still remain Prisoners . Note , There were Ten more in this County Prisoners at Chelmsford , upon the same Writ , De Excommunicato Capiendo ; but through the Moderation of the Bishop of London ( Application being made to him on their behalf ) they were discharged of their Imprisonment . Gloucestershire . MAtthew Andrews Imprisoned the 16th of the 1st Moneth , 1677. Nathaniel Cripps and John Mason Imprisoned the 4th of the 10th Moneth , 1678. John Wickham , John Parker & Robert Tilley Imprisoned the 4th of the 10th Mon. 1678. Robert Neal and Nathaniel Ogburn Imprisoned the 20th of the 8th Moneth , 1678. Jenkin Hopkin Imprisoned the 6th of the 12th Moneth , 1678. Hartfordshire . The 4th Moneth , 1679. IAmes Brown , William Bunkee and Robert Cooper , all Imprisoned in the County-Goal in Hartford , for not going to the publick Worship , and still remain Prisoners . Hampshire . WIlliam Baldwin of Porchester in the said County , Imprisoned in the County-Goal at Winchester , by a Writ , De Excommunicato Capiendo , the 29th day of June , 1680. ( for not paying Tythes ) and still remains a Prisoner . Huntingtonshire . The 6th of the 1st Moneth , called March , 1678. GEorge Clapham cast into Prison the 7th day of the 12th Moneth , 1676. by a Writ , De Excommunicato Capiendo , for not going to the Parish Church ( so eailed ) and not receiving the Sacrament , and still continues a a Prisoner ; prosecuted by Doctor Pocklington . William Poole Imprisoned the 22d day of the 1st Moneth , called March , 1677. for not going to the Parish Church , and not receiving the Sacrament ; prosecuted by Duellin Salmon , Register of the Commissary Court of the Bishop of Lincoln . John Purkis Imprisoned the 22d of the 2d Moneth , called April , 1678. by a Writ , De Excommunicato Capiendo , for 16 d. small Tythes ; prosecuted by one Drury . James Paris Imprisoned the 15th of the 5th Moneth , 1678. by a Writ , De Excommunicato Capiendo , for not going to the Parish Church , and not receiving the Sacrament ; the Bailiff that served it being implyed by Duellin Salmon , Register of the Commissary Court aforesaid . Roger Chamberlain Imprisoned the 18th of the Moneth called October , 1678. upon a VVrit , De Excommunicato Capiendo , for not going to Church , and not receiving the Sacrament . The Bailiff that made Service thereof being implyed by Duellin Salmon aforesaid . Benjamin Bennell Imprisoned the 15th of the 12th Moneth , 1678. by a VVrit , De Excommunicato Capiendo , for not going to Church ( so called ) and not receiving the Sacrament . And being a Lame man , t●a can neither stand nor go , he was ordred to be carried on Horseback , by Duellin Salmon , the Bailiff riding behind ●im . Nathaniel Cowthorne Imprisoned the 21st of the 12th Moneth , 1678. by a VVrit , De Excommunicato Capiendo ; Arrested by one William Clay , at the Suit of Duellin Salmon aforesaid . Note , The Cause● of the aforesaid Persons Imprisonment , as expressed in the Writ , was for Contempt of the Court , in not appearing . William Wright of Godmanchesber , for not paying small Tythes , was cited to the Bishops Court , where he gave his Appearance , and took a Copy of the Libel against him , and tendred his Answer in Writing , under his Hand and Seal ; but because he could not Swear to it , they would not receive it , but admonished him once , twice and thrice , and then proceeded to Excommunication . Kent . The 1st Moneth , 1679. THomas Clarenbole of Deale in the said County , Imprisoned the 6th of the 11th Moneth , 1675. by a Writ , De Excommunicato Capiendo ; prosecuted by John Marsh of Okeham , Warden , for not paying 3 s. 3 d. towards the Repair of the Church , so called . William Gibbon cited to the Bishops Court , for not paying small Tythes ; and for a pretended Contempt in not appearing , he was Excommunicated ; which being certified to the Justice , a Warrant was granted to commit him to Prison , though he was a poor Aged Man , and his Wife Blind : He hath remained a Prisoner several Years . Richard Perry of Chartham in the said County , the 1st of the 12th Moneth ▪ 1675. was taken at the Suit of Doctor Parker , Arch-Deacon , and Imprisoned by a Writ , De Excommunicato Capiendo , for denying to pay 3 s. 4 d. towards Repair of the Church ( so called . ) Alice Smith and John Smith her Son , Imprisoned in the Goal in Dunstones near Canterbury , about the 8th Moneth , 1678. upon a Writ , De Excommunicato Capiendo , for not paying Tythes to Priest Allen of Crondall . Liecestershire . The 9th Moneth , 1680. DAniel Fox of Thrussington , in the said County , Mercer , Imprisoned upon a Writ , De Excommunicato Capiendo , for not going to Church , so called , and hath been a Prisoner four Years . John Wilsford of Fenny Stanton in Huntingtonshire , Woolcomber , being taken two Weeks before his Removal from Netherbroughton , now forty Miles from his Family , having three Children , and imprisoned by a Writ of Excommunicato Capiendo , for not going to the Parish Church ( so called ) and hath remained a Prisoner four Years . Samuel Browne of Liecester , Apothecary , Imprisoned by a Writ of Excommunicato Capiendo , for not going to the Parish Church ( so called ) and hath remained a Prisoner above four Years . John Eliot of Norkilworth , Husbandman , Imprisoned by a Writ of Excommunicato Capiendo , for not going to Church ( so called ) & hath remained a Prisoner above four Years , from his Family , having four small Children . John Johnson of Norkilworth , Shepherd , Imprisoned by a Writ , De Excommunicato Capiendo , for not going to the Parish Church ( so called ) and hath been a Prisoner near four Years , from his Family , having three small Children . Thomas Dash of Hinckley , Labouring-man , Aged Sixty Three Years , and hath an Aged Wife and four Children to maintain , Imprisoned by the said Writ , De Excommunicato Copiendo , for not going to Church ( so called ) and hath been a Prisoner above four Years . The 1st Moneth , 1679. William Parker of Long Clawson , in the said County , Carpenter , Excommunicated for not paying Tythes to J. Ray Priest of Clawson , and certified to a Justice , and by him committed by Mittimus , by the Statute of the 27 Hen. 8. and hath remained a Prisoner above Four Years . John Marriot of Long Clawson aforesaid , Joyner , imprisoned at the Suit of the said J. Ray , for Tythes , and being certified to a Justice that he was Excommunicated , he was by Mittimus committed upon the Statute of the 27 Hen. 8. and hath remained a Prisoner above four Years . Thomas Fellows of Whetstone in the said County , Husband-man , committed by Mittimus on the same Statute , at the Suit of Thomas Robinson Priest of Whetstone , for Non-payment of Tythes , and hath remained a Prisoner about four Years . Lincolnshire . The 22d of the 12th Moneth , 1978. WIlliam Edlinton of Crayes Loon , in Hacksey Parish , Imprisoned in Lincoln Castle , in the 3d Moneth , 1674. by a Writ , De Excommunicato Capiendo , for not paying Tythes to Edward Coggin and Tho. Painter , Impropriators . Robert Berryer of Cro●le Parish , Imprisoned in the same Goal , in the 5th Moneth , 1674. by a Writ , De Excommunicato Capiendo , at the Suit of the said Edward Coggin and Thomas Painter for Tythes . James Dixon of Croole , Imprisoned the 4th day of the 9th Moneth , 1674. by a Writ , De Excommunicato Capiendo , at the suit of Samuel Ashbourn , Priest of the same Parish , for Non-payment of Tythe . John Baldock of Wanefleet , imprison'd the 18 of the 11 Moneth , 1675. by a Writ of Excommunicato Capiendo , for not paying to the Repair of the Church ( so called ) prosecuted by Adlord Thorp and Adlord Sandome , John Chambers , Bailiff , and Thomas Organner , Parritor . William Browne of Belton , Imprisoned the 13th day of the 1st Moneth , 1676. by a Writ , De Excommunicato Capiendo , for not paying to the Repair of the Church ( so called ) prosecuted by Robert Barnard , James Turr , Wardens of the Parish . Robert Maw of Belton , aforesaid , Imprisoned the 13th day of the 1st Moneth , 1676. for not paying to the Repair of the Church ( so called ) prosecuted by Robert Barnard and James Turr aforesaid . The 4th Moneth , 1679. Thomas Cutforth of Epworth , in the Isle of Hacksey , in the County aforesaid , was Imprisoned the 16th day of the 7th Moneth , 1679. by a Writ , De Excommunicato Capiendo , at the Suit of Richard Herrin , Priest of Hacksay , for Non-Payment Tythes . John Hopkinson of Weston , sued by John Cock and George Woodriff , for not paying to the Repair of the Church ( so called ) and imprisoned upon a VVrit of Excommunicato Capiendo , the 6th day of the 3d Moneth , 1680. and still remains a Prisoner . Jonah Titmus of Maulton , Imprisoned the 22d day of the 3d Moneth , 1680. by a Writ of Excommunicato Capiendo , for not paying to the Repair of the Church ( so called ) prosecuted at the Suit of Cock and Woodriff , Wardens . John Aystrope Imprisoned in the Castle of Lincoln upon a Writ of Excommunicato Capiendo , and still remains a Prisoner , 1680. The Cause of his Imprisoment not signified . Lancashire . The 5th Moneth , 1678. THomas Skerray of Wrea , Husbandman , and Agnes Skerray , of the same place , Widdow , both Imprisoned upon a Writ of Excommunicato Capiendo , at the suit of the Lord Morley of Hornby , for Tythes , and still reman Prisoners , 1680. Nottinghamshire . The 9th of the 3d Moneth , 1679. LEonard Marshall and his Mother , and Hugh Mostin , all Imprisoned in the 8th Moneth , 1678. upon Writs of Excommunicato Capiendo in the County Goal in Nottingham ; the cause , for not going to the Church , so called . Jonathan Reckless of Nottingham Imprisoned ( by a Writ of Excommunicato Capiendo ) in the County-Goal , because he refused to hire the Priest of the Parish to Marry him for Money . Norfolk . The 1st Moneth , 1679. JOhn Hart , Nathanial Bacon , Henry Pedd , John Norris and William Barber , all Imprisoned upon Writs of Excommunicato Capiendo , for a Contempt ( as is signified in the Writ ) for not appearing , &c. and still remain Prisoners . Thomas Foster of Mulborton , Imprisoned the 15th day of the 1st Moneth , 1679. at the Suit of Danial Scargill , Priest of the said Parish , and still remains a Prisoner . John Spoil of Mulborton aforesaid , Imprisoned the 15th day of the 1st Moneth , 1679. at the Suit of Daneil Scargill aforesaid , upon a Writ , De Excommunicato Capiendo , and still remains a Prisoner . Sussex . The 20th of the 12th Moneth , 1678. JOhn Ellis , Thomas Mosely and Mary Akehurst , a Widdow that hath five Children , Imprisoned by the Writ , De Excommunicato Capiendo ; prosecuted by William Snatt , Priest of three Parishes , in and near Lewis , for not paying him small Tythes , they were first committed to Horsham Goal , which was about the beginning of Winter , 1677. and since were by William Peck , Merchant in Lewis , removed , in favour to them , to the Kings Bench , where they still remain Prisoners . Surrey . The 15th of th 12th Moneth , 1678. THomas Seaman of Shire Imprisoned upon a Writ of Excommunicato Capiendo , for not going to hear Common Prayer , and hath remained a Prisoner about two Years . Francis Jones of Oakeing in the said County , Husbandman , for not paying small Tythes , Imprisoned upon a Writ of Excommunicato Capiendo , and hath been a Prisoner two Years and upwards , about twenty Miles from his Family . The 17th of the 9th Moneth , 1680. John Otter of Magdalens Bermundsey , in the County of Surrey , Cordwinder , Imprisoned in the County Goal , the 5th Moneth , 1677. by the Writ De Excommunicato Capiendo , for not answering upon Oath , in the Court of the Bishop of Winton , being Sued for not paying to the Repair of the Church ( so called ) by George Nutkins , William Browne , John Arnold and Richard Bugin , VVardens and Over-seers of the Parish aforesaid , and still remains a Prisoner . Griffith Jones of the same Parish , Wine-Cooper , Imprisoned the same time . by the Writ De Excommunicato Capiendo , for the same Cause , at the same mens Suit , and still remains a Prisoner . John Tarmton of the same Parish , Cordwinder , Imprisoned at the same mens Suit , about the same time , by a VVrit of Excommunicato Capiendo , for the same cause , and still remains a Prisoner . John Potter of the same Parish , Cordwinder ; Joseph Rawbones of the same Parish , Bricklayer ; Henry Day of the same Parish . Taylor ; John Farmer of the same Parish , Carpenter ; Edmund Curle of the same Parish , Turner ; Thomas Life of the same Parish , Salter ; Samuel Marting of the same Parish , Ceele-monger ; all Imprisoned about the 5th Moneth , 1677. upon Writs of Excommunicato Capiendo , at the Suit of the said George Nutkins , William Browne , John Arnold and Richard Burgin , Wardens of the Parish of Magdalens Bermondsey aforesaid , for not putting in their Answer upon Oath ; being also prosecuted for not paying to the Repair of the Church ( so called ) still remain Prisoners , except two that are Dead . Samuel Jobson of Bermondsey Parish aforesaid , Fell-monger , Imprisoned the 30th day of the 10th Moneth , 1679. upon a Writ of Excommunicato Capiendo , for the same cause ; prosecuted by William Browne , John Arnold , Richard Burgin and George Nutkins , and still remains a Prisoner . Suffolk . The 25th of the 12th Moneth , 1678. IOhn Manning and William Falkner , both of Alborrough , committed to the County Goal in Ipswich the 2d day of the 11th Moneth , 1675. prosecuted by the Wardens of the same Town , and Imprisoned by the Writ de Excommunicato Capiendo , for not going to divine Service ( so called ) and still remain Prisoners . Samuel Freeman of Shottly , Imprisoned the 7th day of the 2d Moneth , 1676. by the Writ de Excommunicato Capiendo , at the suit of William Marksey , Priest of the same Town , for a small value of Tythes , and still remains a close Prisoner . Note , Thomas Watson , Keeper of the Goal , hath been very cruel to John Manning and William Falkner , and cast them twice into the bottom amongst Fellons , where they remained above Twenty Weeks ; and the last time he caused one of the Fellons to be chained Night and Day in a long Chain , which reached over the Room , on purpose to annoy the Room with his Filthiness and Excrements , and would not sufer them to have so much as a Stool , Chair or Stone to sit on ; and they have been kept several Years close Prisoners , Eighteen Miles distant from their wives and Families . Benjamin Reeve of Debenham committed to the same Goal the 9th day of the 2d Moneth , 1677. by a Wri● de Excommunicato Capiendo , for not paying Augustine Colliar and Thomas Pells , Wardens , 4 s. 6 d. towards the the Repair of the Church ( so called ) and is still kept close Prisoner . Mariha Glanfield of Halksted , Widdow , committed to the same Goal , the 26th day of the 12th Moneth , 1678. by a Writ de Excommunicato Capiendo , for not going to Church ( so called ) and is still kept close Prisoner . George Deane of Arington committed to Prison the 15th day of the 11th Moneth . 1678. by a Writ of Excommunicato Capiendo ; prosecuted by Robert Man of the same Town , Warden , for the same cause . George Driver of Clopton , c●mmitted to Prison in Ipswich , the 21st day of the 11th Moneth , 1678. by a Writ de Excommunicato Capiendo ; prosecuted by the Wardens of the same Town , for the same cause , and still remains a Prisoner . William Feddeman committed to the same Goal , the 7th day of the 12th Moneth , 1678. upon a Writ , de Excommunicato Capiendo ; prosecuted in the Bishops Court by Robert Cook , Warden of Ellens Parish in Ipswich , and still remains a Prisoner . In Bury Goal . John Downham of Assington , Imprisoned by a Writ of Excommunicato Capiendo , for not paying Tythes to Priest Garwood of Westington ; hath been a Prisoner almost five Years . VVilliam Scarce of Northam , Imprisoned the 28th day of the 6th Moneth , 1675. by the Writ de Excommunicato Capiendo ▪ being prosecuted for not being legally marryed to his Wife ; notwithstanding it hath been made appear since to the Chancellor of the Bishops Court , under the Hands of the Priest that marryed them , and other Witnesses , and that before he was called a Quaker , That he was Marryed according to the Manner of the Church of England : He hath remained a Prisoner more then three Years , and so still remains . Edmund Howkings of Boxford , Imprisoned in the 1st Moneth , 1677. by a Writ de Excommunicato Capiendo , for not paying Tythes to Priest Bromwell of Pons●ead . Robert Pra●ck of Bury , Imprisoned by a Writ of Excommunicato Capiendo , for not paying Easter-Reckonings , and a Rate towards Repair of the Church ( so called ) He hath been a Prisoner Forty Weeks , and still remains a Prisoner . Somersetshire . The 9th Moneth , 1680. IOhn Denny of Weston Zayland , a poor Labourer , was the 10th Moneth , 1674. Imprisoned upon a Writ de Excommunicato Capiendo , for not paying small Tythes to Sir VVilliam Powell , Impropriator , the value of Tythes being about 9 d. for three Year . Jeremiah Powell of Michael Creech , committed to Prison the 11th Moneth , 1674. upon a Writ de Excommunicato Capiendo , for not paying Tythes . John Wride , John Brice and Robert Tutton of Burnham , Imprisoned in the 2d Moneth , 1675. by Mittimus upon the Statute of the 27 Hen. 8. C. 20. for a contempt in the Bishops Court , as alledged , for not appearing upon a citation at the suit of Robert Collier , Priest of Chard , who lives there , and yet demands the Tythes of Burnham , also : It is for small Tythes . Note , This was done upon a bare Citation , for not appearing , without any other Proceedings , Decree or Sentence ; and the words are Conjunctively in the Statute ; and John Wride one of the three , not cited at all . John Parsons of Middle●oy , Imprisoned in the 9th Moneth , 1675. upon at Writ de Excommunicato Capiendo , at the Suit of VVilliam Powell , Impropriator , in a case of with-holding Tythes ; upon which he was removed to London , and remanded at the Charge of the Sheriff . John Chappel of World Imprisoned the 11th Moneth , 1675 , upon a Writ de Excommunicato Capiendo , at the Suit of Samuel Willan , Priest of Weston and Cowstock , for not paying Tythes to the value of about fourteen Groats , at the Priest's rate . Edward Silcocks of Weston-super Mary , a poor man , and Labourer , brought to the Goal in the second Moneth , 1675. upon a Writ de Excommunicato Capiendo for some small Tythes of Fish , which came to about 10 s. for five Years , at the Suit of Samuel Willan , Priest , who is an envious Persecuting Proud man. Thomas Powell of Greenton Imprisoned the 5th Moneth 1676. upon a Writ de Excommunicato Capiendo , for not answering upon Oath to the Articles and Positions of William Powell Impropriator , in a Case of Tythes ; the value at the utmost , for six Years stint of Meadow , 6 s. 9 d. and for nine Cocks of Barley , worth about 3 s. 4 d. Henry Gundry of Streat imprisoned the 11th Day of the 7th Moneth , 1678. by Warrant from Robert Hunt and Henry Bull , ( two called Justices ) upon Letters Testimonial from Peter Bishop of Bathe and Wells , as alledged for not appearing before his Lordship , or his Official ; the Mittimus expresseth in a case of with-holding Tythes from Joseph Glanvile Priest of Streat and Walton , who prosecutes the Suit , and yet by Violence , without Law , takes what he or his Servants pleases for Tythes ; and now Imprisons the said Henry Gundry also , under pretence of Contumacy in not appearing ; when in truth he did appear , and on the day whereon the Contempt was returned , was ready to appear again , but was hindred by an accident of Fire about half an Hour , the which they strickly took the advantage of . Edmund Chappel the younger of World , Imprisoned the 27th of the 7th Moneth , 1678. upon a Writ de Excommunicato Capiendo , for not answering upon Oath in the Bishops Court of Bathe and Wells to certain Articles , exhibited by Samuel Willan Priest of Kewstock and Weston , for the Tythes of Pasture-Ground , to the value of Ten Groats , after the Priests rate . ☞ And to add to the Bonds of John Wriden , John Brice , Robert Tutton , John Chappell and Edward Silcocks , Five of the aforesaid Prisoners , Peter Bishop of Bathe and Wells , by the promotion of some others of the Clergy , threatned the Keepers of the Goal at the Assizes held at Wells , 1678. and there inforced the said Keepers to give him a Bond in a Hundred Pounds penalty , to be Forfeited , if they should let any or either of the said Prisoners have any Liberty ; Such a President as the like was never read or heard , and is without question contrary to all Law , Justice , Religion and Reason . William Beaton and John Allen Imprisoned the 26th Day of the 4th Moneth , 1679. Imprisoned upon a Writ of Excommunicato Capiendo , for not receiving the Eucharist , as alledged in the Warrant , and still remain Prisoners . Stafford . The 24th of the 1st Moneth , 1679. PEter Littleton of Stafford committed to Prison the 17th Day of the 8th Moneth , 1675. upon a Writ of Excommunicato Capiendo , at the Suit of Thomas Fletther Priest of Haughton , for Non-payment of Tythes , and remained a Prisoner till Summer Assizes , and then was set at Liberty by the Act of Pardon and Indemnity ; but in the latter end of the same Moneth he was again committed by Mittimus ( upon the Statute of the 27 Hen. 8. ) under the Hands and Seals of John Martin , Mayor of Stafford , and Francis Moss Justice , at the Suit of the said Tho. Fletcher , who granted their Warrant upon a Significavit or Certificate from the Bishop of Lichfield , that the said Peter Littleton was Excommunicated , &c. And this Priest has been so Cruel to him , that though the said Peter was very Sick of a Feaver , and more likely to dye then to live , ( four Men dying out of the same Room in about two Weeks time ) yet he would let him have no Liberty : But through God's Mercy ( who is good to all that depend upon him ) his Life was preserved . Sallop . The 9th Moneth , 1680. THomas Palmer of the Parish of Stoteston , in the said County , for not going to Church ( so called ) Imprisoned upon a Writ of Excommunicato Capiendo , the 20th Day of the 6th Moneth , 1677. by John Osland and Owen Roberts Bailiffs , prosecuted in the Bishops Court at Ludlow ; To which Court most of his Servants and Labourers were also cited , who being poor , and to avoid Expence , gave no appearance , for which they were Excommunicated , which brought such Fear and Disturbance upon them , that the aforesaid Thomas Palmer lost his Harvest for want of Work-men ; he being himself in Goal and absent . Warwickshire . JOhn Marshall of Ipssley , in the said County , in the Year 1678. dyed , and having one Child he made a Will , and made John Marshall of Southwark , in the County of Surry , Executor ; the aforesaid John Marshall of Ipssley being in his Life-time Excommunicated in the Bishop of Worcesters Court , for not paying three Shillings and six Pence towards the Repair of the Church ( so called ) after his Death , John Moore and William Miles Wardens of the Parish of Ipssley aforesaid , at whose Suit the said John Marshall was Excommunicated , got an Administration out of the Bishop's Court for their pretended due of 3 s. 6 d. and charge of Court in Excommunicating of him , and taking advantage at the Executors being at such a distance , they seized and took into their Possession , and carried away a Mare worth four Pounds , and two two Years old Calves , and seized as much Hay as was worth 10 l. All for their pretended Debt of 3 s. 6 d. and Court charges . Wiltshire . Fisherton Anger , the 2d Day of the 8th Moneth , 1680. WIlliam Moxham of Marden in the said County , Imprisoned in Fisherton Anger , at the Suit of William Gum , Priest of Marden , for small Tythes , viz. of Apples , Eggs , Calves and Piggs , as in the Libel was expressed , to which he would have put in his Answer , but it would not be received , because he could not Swear to it , and thereupon was Excommunicated and Imprisoned , where he hath remained several Years , and still remains a Prisoner : And though the said William Gum hath had his Body in Prison , he hath also taken his Goods away for his Tythes at the same time , at his will and pleasure . Richard Hilliard of Alderbury , in the said County , Imprisoned upon a Writ of Excommunicato Capiendo , for not going to Church ( so called ) prosecuted by the Envy and Instigation of John Foot Priest of Alderbury aforesaid , and some of the Officers of the Bishop's Court , and hath remained in Prison several Years , and still continues a Prisoner . George Harris of New Sarum , Imprisoned by a Writ of Excommunicato Capiendo , for not going to the Parish Worship , prosecuted in the Bishops Court , and hath been a Prisoner several Years , and still remains in Prison . Roger Wheeler of Pottern , a very poor Man , having little for himself , Wife and four Children , but what he laboured for with his Hands ; because he refused to receive the Sacrament , at the Instigation of Richard Bowman Priest of the Parish , and others , was presented and cited to the Bishop's Court , where he appeared , and was willing and ready to give a Reason of his Faith ; nevertheless they pretended a Contempt against him for not appearing , and cast his Body into Prison , where he hath been a Sufferer several Years , and so still remains . Ralph Wythers of Bishops Comings , in the County aforesaid , Imprisoned upon a Writ of Excommunicato Capiendo , prosecuted by some of the Officers of the Bishop's Court , concerning his manner of Marriage , it being not according to the Ceremonies of the Church of England ; the Priest of the Parish loosing the Money he usually hath in such cases , which was the reason of the procedure against him , after he had remained in Prison several Moneths , at the Request of some of his Friends , a Release was obtained ; but the Envy of the Spiritual Court ( so called ) was so great against him , that they prosecuted him a fresh , and renewed their Capias and for the same cause cast him into Prison again , his Wife bring great with Child , was in a short time delivered ; but her Husband's Sufferings caused such great Grief and Trouble to her , that she could not quit her self of it untill she died : And the said Ralph Wythers still remains a close Prisoner . Westmoreland . The 12th Moneth , 1678. THomas Moore of Newbiggin , and Dorothy Middleton of Lupton , Imprisoned in Appleby Goal , upon Writs of Excommunicato Capiendo , for not paying Easter-Reckonings and Midsummer-Dues , &c. at the Suit of Henry Hoyle Priest of Kirby Lambsdale ; and have been Prisoners two Years , though the Prosecutor is dead . Worcestershire . The 20th of the 8th Moneth , 1680. WIlliam Parr of Shipston in the said County , for not going to Church ( so called ) and not appearing at Doctor Crouches Court at Treddington , Imprisoned upon a Writ of Excommunicato Capiendo , and hath remained a Prisoner two Years and a half ; and so still remains . Yorkshire . The 1st of the 3d Moneth , 1678. IOshua Smith for refusing to take the Oath of Church-Warden ( so called ) Imprisoned upon the Writ De Excommunicato Capiendo , where he yet remains , having been a Prisoner ever since the 13th of the 9th Moneth , 1673. John Moreley presented as Warden , and for not appearing in the Bishops Court to Citation , was imprisoned upon a Writ of Excommunicato Capiendo , the 18th Day of the 10th Moneth , 1677. and still remains . Nicholas Row sued for small Tythes in the Bishop's Court , and Excommunicated ; and upon Certificate thereof committed by a Justices Warrant , upon the 27 Hen. 8. the 8th Moneth , 1674. Christopher Walkington committed to Prison , upon Writ of Excommunicato Capiendo , the 8th of the 11th Moneth , 1674. for not appearing , &c. to answer for not paying to the Repair of the Church ( so called . ) Joseph Travis Imprisoned by a Writ , De Excommunicato Capiendo , for not appearing , and not paying to the Repair of the Church ( so called ) committed the 20th of the 11th Moneth , 1674. Peter Simpson Imprisoned upon the Writ , De Excommunicato Capiendo , in the 12th Moneth , 1674. for not giving his answer to a Libel upon Oath . Matthew Wildman , for not appearing to Citation sued for small Tythes , was by the same Writ committed the 11th day of the 3d Moneth , 1675. where he still remains . Thomas Appleton Imprisoned the 4th day of the 5th Moneth , 1675. by a Writ , De Excommunicato Capiendo , for not going to Church ( so called ) where he still Remains . Richard Carr committed to Prison , the 21st day of the 6th Moneth , 1675. by the Writ De Excommunicato Capiendo , for the same cause . Honora Skipwith committed the 28th day of the 7th Moneth , 1675. by the Writ De Excommunicato Capiendo , for the same cause , and not appearing at the Bishops Court. John Lightfoot committed to Prison , the 28th day of the 7th Moneth , 1675. for not going to Church ( so called ) by a Writ De Excommunicato Capiendo , and still remains a Prisoner . Edward Evans committed to Prison the 28th day of the 6th Moneth , 1675. by a Writ of Excommunicato Capiendo , for not appearing in the Bishops Court , where he yet remains . Thomas Milton committed to Prison the 26th of the 8th Moneth , 1675. by an Excommunicato Capiendo Writ , for not going to Church ( so called ) where he yet Remains . Edward Gower ▪ Aged about sixty Years , for the same cause was committed , the 11th day of the 5th Moneth , 1675. by Writ of Excommunicato Capiendo , and still Remains a Prisoner . John Lickas for the same cause committed to Prison , the 21st of the 10th Moneth , 1675. by Writ of Excommunicato Capiendo , where he yet remains . William Keddy for the same Cause committed to Prison , the 2d day of the 11th Moneth , 1675. by Writ of Excommunicato Capiendo , where he yet remains . Richard Hancock presented for not paying to the Repair of the Church ( so called ) & for not appearing , committed to Prison , the 5th of the 11th Moneth , 1675. by Writ of Excommunicato Capiendo , and still remains a Prisoner . William Blassom presented for the same cause , and for not appearing , prosecuted and imprisoned upon a Writ of Excommunicato Capiendo , the 5th of the 11th Moneth , 1675. and still remains a Prisoner . Thomas Bellamy for the same cause , Imprisoned upon a Wit of Excommunicato Capiendo , the 5th of the 11th Moneth , 1675. and still remains a Prisoner . Thomas Jarret for not going to Church ( so called ) was committed the 26th of the 12th Moneth , 1675. by Writ of Excommunicato Capiendo , and yet remains a Prisoner . Thomas Wilkinson Imprisoned by Writ , De Excommunicato Capiendo , the 8th day of the 2d Moneth , 1676. at the Suit of Leonard Burton for small Tythes , and still remains a Prisoner . Thomas Salkell and Francis Lund , committed at the same Persons Suit , for the same cause , at the same time , by the Writ aforesaid . Isabel Milner committed to Prison , for not conforming and not going to Church ( so called ) by VVrit of Excommunicato Capiendo , the 6th of the 10th Moneth 1676. and still remains a Prisoner . Joseph Denton for the same cause committed to Prison , the 15th of the 11th Moneth , 1676. where he yet remains . Thomas Thompson for not paying to the Repaire of the Church ( so called ) imprisoned by Writ , De Excommunicato Capiendo , the 23d of the 3d Moneth , 1677. where he still remains . Michael Simpson committed by a Writ De Excommunicato Capiendo , the 23d of the 3d Moneth , 1677. for not appearing at the Bishops Court , where he still remains . Thomas Gargil for the same cause Imprisoned the 24th of the 3d Moneth , 1677. by a Writ De Excommunicato Capiendo , where he still remains . David Nutbrown for the same cause was committed by Writ De Excommunicato Capiendo , the 18th day of the 12th moneth , 1676. James Conyers for the same cause imprisoned by the same Writ , the 21st of the 1st moneth , 1676. where he still remains . Michael Todd for the same cause , imprisoned by Writ De Excommunicato Capiendo , where he still remains . John Hunter , a poor decreped Man , that taught Children for a livelihood ; because he could not conform to take Licence to teach School , was Excommunicated by the Writ De Excommunicato Capiendo , committed to Prison the 2d of the 6th Moneth , 1677. since dead . Christopher Stockton sued in the Bishop's Court at York , 1674. by one Thomas Flathar Priest ; and for not giving in an Answer to the Priest's Libel ▪ was Excommunicated , which was certified to a Justice , who upon the Statute of the 27 Hen. 8. was committed to Prison the 31st of the 9th Moneth , 1674. and the next Assizes upon a motion of the Illegality of the said Warrant or Mittimus was released , but was shortly after again committed upon the Writ De Excommunicato Capiendo , at the Suit of the same man , for the same cause , the 31st of the 11th moneth , 1677. and still remains a Prisoner . Jarvaice Key sued in the Bishops Court at York , in the Year 1675. by Joseph Briggs , Priest , and by Mittimus committed to Prison the 8th day of the 5th moneth , 1675. upon the Statute of the 27 Hen. 8. And there continued till the Assizes in 1677. and upon motion before the Judge of Assize , of the Illegallity of the Warrant , by which he was commited , he was released : Nevertheless the Priest began again with him in the Bishops Court , and he was again committed , the 28th day of the 9th moneth , 1677. where he still remains . Robert Trot prosecuted in the Bishops Court , for non-payment of Tythes , and for not appearing , was Excommunicated and committed by Mittimus upon the Statute aforesaid , the 6th day of the 8th moneth , 1677. where he yet remains . John Dickenson committed by the same Warrant , at the same time , and for the same cause , where he still remains . John Loggins , for not giving his answer to the Libel upon Oath , was by Justices Warrant committed the 29th of the 8th moneth , 1677. and yet remains Prisoner . John Todd sued for Tythes of Bees and Honey , and nothing else declared against him in the Libel ; yet because he could not Swear to his Answer was Excommunicated , though he had neither Bees , Honey nor Wax , and was committed to Prison by a Justices Warrant , the 22d day of the 2d moneth , 1678. where he now lies prosecuted by John Burton Priest . William Hudson committed to Prison by Writ De Excommunicato Capiendo , to the City Goal in York , for not paying to the Repair of the Church ( so called ) the 8th day of the 11th moneth , 1673. where he yet remains . Anthony Wells of Hull committed to Hull Goal , upon a Writ De Excommunicato Capiendo , for Non-conformity , where he hath long lain in Prison , and still remains a Prisoner . In Richmond Goal , 1678. Richard Robinson of Countersett , in the said County , imprisoned upon a Writ De Excommunicato Capiendo , the 4th of the 11th Moneth , 1678. for not paying to the Repair of the Church ( so called ) and still remains . John Fothergill of the same place , for the same cause , committed also the 4th day of the 11th Moneth , 1678. and still remains a Prisoner . Christopher Routh of Hawes committed the same time , by the same Writ , for pretended Fornication with her that is 〈◊〉 his Wife , before 〈◊〉 , and still remains a Prisoner . Stephen Winn and Robert Gildart , both of Carlton in Coverdale , both imprisoned in Richmond , upon Writs of Excommunicato Capiendo , the 15th day of the 1st moneth , 1679. for not going to the Church ( so called ) and not receiving the Sacrament , and still remain Prisoners . George Wilson of Relnbald Kirk , Imprisoned in Richmond , by a Writ , De Excommunicato Capiendo , the 10th day of the 11th moneth , 1679. for a contempt to the Bishop's Court in not appearing , &c. Robert Cutter of Kerby Ravensworth , Yeamon , Excommunicated for a contempt , in not appearing at the Bishops Court , &c. and committed by the Writ De Excommunicato Capiendo , the 3d day of the moneth , called March , 1679. and still remains a Prisoner . William Harlin Sledman , Edward Mounder Joyner , Judith Bond Widdow ; all of Kingston upon Hull Imprisoned in the said Town , by a Justices Warrant , it being certified by the Bishop of York , that they were Excommunicated , for not paying Tythes to Nicholas Anderson , Priest ; the Warrant dated the 1st day of April , 1678. and they still remain Prisoners . John Normable of Lockington , for not paying small Tythes to John Willy , was Excommunicated , and upon certificate thereof to the Justices , he was sent to the Goal at York , the 5th Moneth , 1678. by Warrant under the Hands and Seals of two of them , and there still remains . Christopher Hutton committed to Prison by Writ of Excommunicato Capiendo , the 23d of the 5th Moneth , called July , 1678. for a Contempt in not appearing ( as alledged in the Warrant ) at the Bishops Court , and still remains a Prisoner . Joseph Wytherill Imprisoned the 27th day of the Moneth called July , 1678. for not paying to the Repair of the Church ( so called ) committed by Writ of Excommunicato Capiendo , and still remains a Prisoner . Leonard Petfield Imprisoned by Writ de Excommunicato Capiendo , the 20th day of September , 1678. for not receiving the Sacrament , and still remains a Prisoner . Anthony Carr and Richard Woodmansey , prosecuted and imprisoned by Writs of Excommunicato Capiendo , 1678. for pretended Clandestine Marriages . Benjamin Brook of Aughton , for not paying Tythes to William Richardson , was imprisoned in the 8th Moneth , 1678. by a Mittimus under two Justices Hands and Seals , and still remains a Prisoner . Peter Scaife of Pontefract in the said County , for not paying Tythes to Jane Drake , Widdow , Imprisoned about the 1st Moneth , called March , 1679. by Warrant from two Justices , being first certified to them , that he was Excommunicated , and still remains a Prisoner . William Harland Imprisoned upon a Writ De Excommunicato Capiendo , for a contempt , as signified in the Warrant , by which he was committed the 22th day of the 6th Moneth , called August , 1679. and still remains a Prisoner William Padley of Northcave , prosecuted and imprisoned for not appearing in the Bishops Court , at the suit of Thomas Forger , Priest of Northcave aforesaid , being for the same Excommunicated and certified to two Justices , who committed him upon the Statute of the 27 Hen. 8. and still remains a Prisoner . Richard Pursglove , Imprisoned upon a VVrit de Excommunicato Capiendo , for not going to Church , so called , 1678. and still remains a Prisoner . Bristol . The 8th Moneth , 1680. RIchard Vickris , Edward Erbery , William Hill and Paul Moone , now imprisoned in Bristol , committed upon Writs of Excommunicato Capiendo . Also , there are above 20 more in the said City , Men of considerable Trade and Business , that stand Excommunicated , and threatned to have process taken out against them this Michaelmas Term. Pembrookeshire . The 23d of the 3d Moneth , 1678. EDward Lord , John Burge and Thomas Kent , all Imprisoned upon VVrits of Excommunicato Capiendo ; the Crime pretended , for not paying a small Rate towards the Repair of the Church ( so called ) and have been Prisoners two Years , and so still remain . Leicestershire . HEnry Browne of Nether Broughton in the said County , Yeoman , prosecuted in the Bishops Court , and a Writ of Excommunicato Capiendo being obtained against him , although he did not keep from Home , or keep House to prevent his being apprehended , yet the Sheriff returned a Non est inventus , upon which he was fined 10 l. and had his Goods distrained by George Parker and Henry Bumns , Bailiffs . Richard Chamberlain of Kilby in the same County , upon the same account , had three Horses taken from him , worth 10 l. These Accounts before given of the Sufferer's , are but a few in Comparison to the many that have been prosecuted and imprisoned upon the aforesaid Writs of Excommunicato Capiendo , within the last twenty Years . And further note , That most of the aforesaid Accounts were drawn up and intended to be delivered to the last Parliament ( had they not been suddainly Dissolved ) so that it being some time since , there may be some Alteration , some may be Released by Death , and some otherwise ; and others may be imprisoned upon the same Account : But at the time of the Date placed on the top of the County , they continued all Prisoners . And the Prosecutions against us in the Bishops Courts have been more eagerly carried on for these two or three Years last past , than heretofore . In some Counties there are very few of our Friends , but what are Excommunicated , whereby they are debarred from receiving the Benefit of the Law , in Suing for their just Rights , or being Evidence for others , to recover theirs . An Account of such of the People called QUAKERS , who have Dyed Prisoners , being committed by Writs of Excommunicato Capiendo : Also , the Cause of their Commitment ; and Time how long they suffer'd before they Dyed , briefly signified as followeth . Devonshire . JOnathan Collier of Culleton Rawleigh in the said County , Imprisoned in Stoak Cannon , the 30th day of the 5th Moneth , 1669. by the Writ , De Excommunicato Capiendo prosecuted by John Pope and William Tricky , Wardens of Culleton , for not going to Church ( so called ) and for not paying to the Repair of the same ; he remained a Prisoner until the 15th Day of the 1st Moneth , 1670. and then finished his Testimony by Death . Thomas Burgan of Artacton , Taylor , was Imprisoned by a Writ De Excommunicato Capiendo , for not going to the Church ( so called ) and for a Contempt of the Bishops Court , in not appearing , prosecuted by Richard Crossen , Priest , and Andrew Slathen , Warden of Artacton ; the said Thomas Burgan was brought to Prison , to the Sheriffs Ward in Thomas Parish in Exon , the 9th day of the 2d Moneth , 1676. and was continued a Prisoner until he dyed , which was on the 19th day of the 4th Moneth following . William Woolcott of Bridford Parish , Weaver , a Labouring man , having a Wife and two small Children , and their Dependencies was on the Labour of his Hands , was presented to the Bishops Court , through the Instigation of Bernard Gillard , Priest of the said Parish , stirring up his Parishioners , and gathering Money to pay the Charge of a Writ De Excommunicato Capiendo , to imprison him for having Meetings at his House , and for not conforming , by which Writ he was apprehended and sent to Prison ; and after a long time lying in Prison , being a very poor man , the Keeper took pity on him , and let him have liberty to go forth to Work ; but the Bishops Officers hearing of it , threatned the Keeper to have him fined and put out of his place : whereupon this poor man was kept from working , and was forced to be Relieved by his Friends , his Wife being a sikly Woman , and in a Distressed Condition ; he was continued a Prisoner till the 27th day of the 3d moneth , 1676. and then departed this Life . Witness , John Gannicliffe and Robert Welch . Hampshire . THomas Penford a poor Blacksmith , having a Wife and three Children , Imprisoned in the common Goal in Winton the 3d day of the 8th Moneth , 1664. by a Writ de Excommunicato Capiendo , for not paying 3 d. towards the Repair of the Church ( so called ) and for no other cause ; after he had remained in Prison three Years and a half , he dyed a faithful Witness for the Lord , against such Oppression . Norfolk . IOhn Norris Imprisoned in Norwich Castle upon the Writ de Excommunicato Capiendo , and there detained until he dyed . Mary Mawley of Nortwell , Widdow , committed Prisoner to Norwich Castle for the Tythe of a Goose , by Priest Mingly , then Priest of the said Town , who kept her a Prisoner in Norwich Castle until she dyed there . Oxfordshire . THomas Reines of Great Tue , Imprisoned upon a Writ De Excommunicato Capiendo , being prosecuted in the Bishops Court at Oxford , in the 12th Moneth , 1664. And after he had remained six Years and a half in Prison , he laid down the Body : And notwithstanding he was in Prison , the Priest of the Parish still prosecuted him for Tythes , and took away two Horses from him for the same , worth six Pounds . Somersetshire . WIlliam Kent of Purlock , for Conscientiously refusing to go to Church ( so called ) and conform to hear Common-Prayer , was Excommunicated at the Bishop's Court at Wells , at the Suit , and by the promotion of Hamnet Ward , Priest of Purlock , called Doctor in Divinity , and by a Writ de Excommunicato Capiendo was taken upon the First day of the Week , by Edward Stout and Robert Helbourn Deputy Bailiffs ; And on the 26th day of the 1st moneth , 1667. was had to Ilchester Goal , where he continued untill the 1st day of the 11th moneth , 1670. and then finished his Testimony by Death . Lucy Travers an antient Widdow , the 25th day of the 1st moneth , 1674. dyed , being prosecuted to Death , for 2 d. offering Money , by Priest Kittley of Queen Camell . Surrey . HEnry Day , of the Parish of Magdalens Berm●ndsey , in the County aforesaid , Taylor , imprisoned in the County Goal upon a Writ of Excommunicato Capiendo , prosecuted by George Nuttkins , William Brown , John Arnold and Richard Burgin , Wardens and Overseers of the said Parish , for not paying towards the Repair of the Church ( so called ) after he had lain some time in Prison , fell Sick and dyed , the 20th day of the 7th Moneth , 1677. a Prisoner for the Testimony of a good Conscience . John Farmer of the same Parish , Carpenter , Imprisoned by the same Writ , at the same time , and for the same cause , prosecuted at the same mens Suit , remained a Prisoner until he died , which was the 12th Day of the 9th Moneth , 1680. Worcestershire . JOhn Jenkins of Clifton in the said County , Imprisoned upon a Writ de Excommunicato Capiendo , dyed a Prisoner about nine Years since . Warwickshire . PEter Buckston committed Prisoner to the County Goal , by a VVrit of Excommunicato Capiendo ; after two Years Imprisonment died a Prisoner . Yorkshire . JOhn Green Imprisoned upon a VVrit of Excommunicato Capiendo , for not going to Church ( so called ) and not receiving the Sacrament , dyed a Prisoner the 12th day of the 5th Moneth , 1676. Nicholas Raw sued in the Bishops Court for not paying Tythes , and Excommunicated , and upon Certificate thereof to two Justices , was by Mittimus committed to prison in the 8th moneth , 1674. and there continued a Prisoner untill he dyed , which was the 11th of the 12th moneth , 1678. Besides these before expressed , many more have dyed Prisoners , committed by Process out of the Bishops Courts , which we have not received an Account of . Cornwall . Dyed Prisoners , prosecuted upon Writs of Excommunicato Capiendo , 1680. EDward Anger of Minster Parish , Imprisoned the 17th of the 3d Moneth , 1675. ( by John Austis prosecuted , being Register of the Arch Deacons Court ) because for Conscience sake he could not pay towards the Repair of the Church ( so called ) and dyed a Prisoner the 9th day of the 4th Moneth , 1676. Thomas Deeble Imprisoned for the same cause , by a Writ De Excommunicato Capiendo , at the Suit of the said John Austis , the 7th Moneth , 1676. and dyed a Prisoner in the 11th Moneth , 1677. Remain Prisoners in Cornwall . Nicholas Emett , of the Parish of E●dellian , for not going to Church ( so called ) Imprisoned , being prosecuted by the said John Austis ; committed to the Sheriffs Prison , the 27th of the 5th Moneth , 1676. and remains a Prisoner . William Oliver , of the Parish of Hillary , Imprisoned by the said John Austis for not going to the Church ( so called ) the 2d day of the 2d Moneth , 1677. and remains a Prisoner . William Way , of the Parish of Breage , Imprisoned upon a Writ of Excommunicato Capiendo , for not receiving the Sacrament , prosecuted by the said John Austis , the 18th of the 11th Moneth , 1678. and remains a Prisoner . Lancashire . 1680. THomas Crosbie and Joshua Crosbie of Ormskirk , were both taken the 13th day of the 1st Moneth , 167● / ● . by William Leadbeater Parrator , and Daniel Travis Bailiff , both of Ormskirk , who brought them , the said Thomas and Joshua , to Lancaster the day following , where they both still remain Prisoners upon a Writ of Excommunicato Capiendo ; prosecuted by John Chorley Attourney at Law , and now Mayor of Liverpoole . Now you that are Wise and Vnbyassed Men in Authority , who are not destitute of Humanity , judge how these Coercive and Distructive proceedings of the Clergy , can consist with a Christian Spirit or Gospel Perswasion . THE END . Notes, typically marginal, from the original text Notes for div A56480-e3810 All imprison'd on Writs , De Excommunicato capiendo sued out by the Chancellor of the Bishops Court at Gloucester , for not going to the publick Worship . Notes for div A56480-e4160 Qu. Whether they have Power to administer an Oath by Law , except in cases of Matrimony & Testaments ? 
A54244	----	Truth rescued from imposture, or, A brief reply to a meer rapsodie of lies, folly, and slander but a pretended answer to the tryal of W. Penn and W. Meade &c. writ and subscribed S.S. / by a profest enemy to oppression, W.P. Penn, William, 1644-1718. 1670 Approx. 159 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54244 Wing P1392 ESTC R36662 15866899 ocm 15866899 104641 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54244) Transcribed from: (Early English Books Online ; image set 104641) Images scanned from microfilm: (Early English books, 1641-1700 ; 1154:4) Truth rescued from imposture, or, A brief reply to a meer rapsodie of lies, folly, and slander but a pretended answer to the tryal of W. Penn and W. Meade &c. writ and subscribed S.S. / by a profest enemy to oppression, W.P. Penn, William, 1644-1718. Rudyard, Thomas, d. 1692. An appendix, wherein the fourth section of S.S. his pamphlet ... examined. [2], 71, [1] p. s.n.], [London? : 1670. S.S. is Sir Samuel Starling--cf, BM, LCNA. "An appendix, wherein the fourth section of S.S., his pamphlet (intituled, The fining of that jury that gave two contrary verdicts justified to prevent a failer of justice in London) examined"--p. 52-69, signed: T. Rudyard. Imperfect: preface lacking; beginning-p. 11 from defective Rutgers University Library copy spliced at end. Reproduction of original in the Union Theological Seminary Library, New York. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mead, William, 1628-1713. Starling, Samuel, -- Sir, d. 1674. -- Fining of that jury that gave two contrary verdicts justified. Society of Friends -- Apologetic works. Freedom of religion -- England. 2005-08 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-04 John Latta Sampled and proofread 2006-04 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Truth Rescued FROM IMPOSTURE . OR A Brief REPLY to a meer Rapsodie of Lies , Folly , and Slander ; But a pretended Answer to the Tryal of W. Penn , and W. Mead &c. writ and subscrib'd S.S. By a profest Enemy to Oppression . W.P. A Fools Lips enter into Contention , and his Mouth calleth for Strokes , Prov. 18.6 . A Whip for the Horse , a Bridle for the Ass , and a Rod for the Fools Back , Prov. 26.3 . Printed in the Year , 1670. To the READER . I Take him to be an unhapy man , that knows not an Enemy upon Earth ; and therefore judge my self not a little happy to be so ill reputed by S.S. that of all men , I have reason to believe one of the most infamous . Yet , that I may be just to him , as well as to my self , I do beseech the Reader , first to peruse his Fardle of Impostures , and Abuse , before thou read'st me ; lest thou shouldst think I have wrong'd him in citation : So scurrilous , so false , and withal so ridiculous is , he in his whole conceited Enterprize , that but a little charity would make one think , that no man could be so great an Enemy to Truth , and to Himself . Surely , his Fondness of being in Print , wholly blinded his discretion , or else methinks he would have stopt't , to give so great an evidence of his Folly. One would have thought it Impudence enough , to act such Tyranny without an Appology to defend it . But as that 's an aggravation of his Gilt ; so let the man remember , that Litera scripta manet . I know it well become his Front , and every part thereof bears exactly his resemblance . 'T is pitty but all the Peoples Enemies should give as wise grounds of their abuse , of them , and their Laws , as this Man has done . I am concern'd in a double sence : First , in defence of my Conscience , and therein , the Liberties of my Country . And next , of the Reputation of my deceased Father , by him injur'd , beyond the instance of a Presedent , or allowance of an Excuse . Being then , thus boysterously attaqu'd in my Religious , Civil and Natural Capacity , let not any wonder , that I imply the force of all to my just defence ; And if I have so much credit with the Reader , believe me , I will ( without the least Scruple ) give him his compleat weight and measure : for I desire not to hold my Life or Liberty , on better tearms , then whilst I am bold to justifie the Truth at any Cost , against the false and peevish Essays of her Adversaries : Truth Rescued from Imposture , &c. Part I. I Have to do with one , who dares to profess himself a Patriot and that of so great importance to his Country , as on his happy Cry of ( Miles noli regem ferire ) the Safety of King and Kingdom have their sole dependance . But , as I am perswaded , that piece of Arrogancy was unexpected by most , and his inability too notorious , to admit any the least jealousie of such an Enterprize ; so has he given the greatest Stroke imaginable to himself , and those he would seem to vindicate , in offering at the poor Quakers , for whom his weakness makes sufficient Appollogy ; and amongst them , I am not the least , that ought to account my self indebted . The second discovery of himself , is not less Incharitable , then the first was Proud and Impudent . He does not only take occasion to fall most foolishly upon our Tryal , but as unwarrantably believes 't was I that writ it ; but should I grant him so much Faith ( for I believe him to have little ) I shall appeal to all impartial men , If a bare Conjecture ( and more he proves not ) be ground sufficient for him to vent so many rank Reflections , and that not only upon my self , but my deceased Father : It either argues he had better Intellegence , in the following Pages , or that his desire I should be Author of it , had changed his Faith into a fancied Certainty , which gives sufficient testimony of his Prejudice . And as if he doubted there might have been another William Penn , that might be an whole Quaker , he is pleased to distinguish me from him , with this diminitive Expression , of William Penn the half Quaker , thereby intimating how much worse he supposes half Quakers to be , then whole Ones ; for none can think he said so out of Kindness to me , when his Discourse not only singles me out for all Abuse ; but as not contented with that , disturbs my Fathers Grave with his forg'd Aspersions , and then places them to my Accompt . But whilst I think not my self a little injured by his scurrilous Epethite ( believing he meant , I was not a sincere , but interested and turbulent One ) I heartily rejoyce , that out of his own Mouth he has justified my Friends , by preferring an intire Quaker , before all half , or mungril Ones ; yet if an half one be so fatal , and heavy on the Shoulders of Oppressors , that they do scarce dare to own their own Appologies , how dreadful must an whole One be ⁏ He says in this Expression , so much for us , that he scarcely needs more against himself . But because he believes I writ it , therefore he can give it no other Name ( to use his own words ) but the Second Part to his Blasphemous Treatise , called the Sandy Foundation shaken : O egregious Nonsence ! This ridiculous Non sequitur , either shews him , to have been a man of a very stegmatick head , or else that he has ill bestowed his time , who can write no better sence yet ; for , that these two Subjects are in the nature of them very different , is manifest ▪ But perhaps he thinks it no small piece of Blasphemy , to tell the World of the late irregular Proceedings at the Old-Baily : Nor does he less wound his own Cause by acknowledging the Book entituled , The Peoples Ancient and Just Liberties Asserted , ( which designs to detect , on what Foundation the Mayor , Recorder , &c. did proceed ) to be the second part to the Sandy One , manifestly implying theirs to be such . His sense of my Faith , or rather Disbelief of the Trinity is a wretched Mistake , not to say a voluntary one ; for I never quarrelled the word Trinity , it being borrowed of the Latine word Trinus , in English Three , but alwayes did , and do believe the same . But why should I insist upon a Point so abstruse ; and that , to a man , so unintelligent in more minute matters , as that he hath not yet learnt a distinction betwixt Discourses of Civil Liberty , and Divine Faith , but ignorantly makes the one , to be a necessary Consequence , from the ( Supposed ) Mistake in the other . I might here over-look his abusive Reflections upon me , as Author of the Trial , &c. ( which he urges with no small Zeal ) by unconcerning my self in the matter : But I confess to owe so much of Real Kindness to the Author , and many parts of the Discourse , that I shall gladly imbrace the occasion of making his Defence . The Man resolving I must be the Author , sets me up as such , and then fights me , or rather pelts Dirt at me : He says that , Penn does not blush to Vilifie the Kings Court , and falsly Reproach the Kings Justices , and revile all Methods of Law , calling Indictments detestable Juggles ; and his , a Romance Indictment ; and W. Mead , his , a Bundle of Stuff : Penn designing , in a popular way , to subject the Laws , making the Jury Judges both of Law and Fact. If I had blusht , it must either have been from mine own Guilt , or by way of reflection from the Bench ; but as I was wholy innocent of that Crime , which could have made me conscious ; so was there not Modesty enough , amongst some of the Bench to blush at their Irregularities . I detest that Aspersion , of vilifying Law , or reproaching the Kings Justices ; since the greatest Crime some observed against me , whilst at the Bar , was my frequent Demands of Right , by those very Fundamental Laws , I am charged to have contemned . These are but meer Phrases of Abuse , ready at every mans hand , for his interest , Indictments I Esteem not Juggles : nor do I believe the Author intended so , but that way of crouding most unnecessary and untrue Allegations , under the pretence of Form of Law , contrary to all Reason , is no less : This is explained by him , and his own sence fully vindicated . He therefore understood what he said , when he compared the falsity of our Indictment , to that of a Romance , which however methodical , yet is but meer Fancy still . For those things being absent that render an Indictment true , it will follow that such an Indictment , is altogether incongruous ●●d inapplicable . It is an hard Case that men should so Nickname things , as to call an honest Confidence , Impudence ; and my asserting of the Supremacy of Fundamental Laws , against their new Inchr●achments , a subverting of them . I Rejoyce to think , that many were there present , whose relation of that Transaction , has done me the justice of a vindication , and given our Tryal the Credit ; which it is utterly impossible for the endeavours of S.S. and his malicious Cabal , ever to diminish or traduce . He makes it a Capital Crime to assert the Jury , Judges of Law and Fact , but poorly shifts off those Arguments aptly used by the Author of the Tryal , in def●nce of his position : for farther satisfaction I referr the Reader to the Fourth Part of this Discourse . He says I was commanded to the Bale-Dock for Turbulency and Impertinency : I confess , if I had been as Guilty as I was innocent , of being so offensive , they had been very incompetent Judges , whose own passion rendred them so much what they say of me , that many Spectators questioned , If the● were themselves . They that read the Tryal may quickly inform themselves of my kind of Impertenency , and with the same trouble , of their Billingsgate Rhetorick , in Phrases so scurrilous , that never did Men subject themselves , to a more deserved Censure of want of common Civility , then at our Tryal . But the man breaks forth into an extatical Caution , to those of the Long Robe , lest we should assassinate their Persons , at least besiege and rifle their Westminster Hall : His words are these , Now Gentlemen of the Long Robe , look to your selves , and your Westminster Hall. And why ? Because that Juries are affirmed to be Judges of Law and Fact ; as if that were an overthrow to the Law , that the most learned and honest of the Robe made an hearty Profession of , in the sence urged . But I appeal to those of the Long Robe , ( as he stiles them ) whether such Arbitrary Proceedings , as over-ruling all Pleas , Verdicts , Prisoners , and Juries , at the rate of the Old-Baily , 1st , 3d , 4th , 5th of September , 1670. with their severe Rebukes and harsh Menaces , be not more apparently destructive , of the Fundamental Laws , in the free course of them , and practice of Lawyers ▪ then the Authors Assertion , in his Discourse of the Peoples Antient and Just Liberties , &c. He urges this Caution to the Lawyers , with no small pretence to Reason and Rhetorick ; For says he , If that these learned Reformers of Religion , shall likewise reform your Laws and Methods of Proceedings ( as doubtless they design it ) farewel then to your great Acquisitions , &c. But I must tell him , that as he is an incompetent Judge of Religion , that practices so little of any , so I publish a plain Challenge to him , and the old Man within the Curtain ( the Oracle of his Law Gibberish ) to produce an avow'd Instance , by any Lawyer , of the Irregularies and Arbitrary Actions , they vainly attempt to defend . And whether our well ▪ meant Plea , for English Priviledge , be most destructive of great Acquisitions , or their unhinging th● well hung Laws of England , to turn all Tryals upon the sole pin of Will and Power , let the very Lawyer judge . I affirm , such give the justest ground of bidding farewell , to all great Acquisitions , that are so ready to welcome INQVISITIONS . ●e ventures to urge the Great Charter , and to give an Exposition , as ridiculous , as the other is fictitious ; his kindness for the Law , being to kill it , in palliating his real fear , and abhorrence of all good Laws , with his pretended respect for them . But of this I will say little , leaving it to an whole part by it self ; and proceed to consider the rest of his Wild Reflections . His comparison of us to John of Leyden , is ignorant and malicious . Ignorant , because he seems to know no better our Principles , that utterly abhor to promote Religion by Blood. Malicious , because he slanders us , without the least desert ; and seems not so much to heed the Truth , as odium of his Comparison : And but that it is a vulgar Trick , to put the Woolfs Skin upon the Sheep , and the Sheeps Skin upon th● Woolf , I should enlarge upon his ugly Epithites . Part II. S.S. his Answer to the pretended Calumnies of the TRYAL Considered . HAving given my self a loose shake of the Calumnies of his first Section ( saving that part which concerns the power of Juries , to be considered by it self ) I shall descend to examin his second , if possibly I may find more of Truth , Sence , and Civility . He pret●nds to so much Scripture ( and which is worse , applies it to his own shame ) as to front his second Section with the 9th and 10th Verses of the Epistle of Jude . Ver. 9. Yet Michael , the Arch-Angel , when contending with the Devil , he disputed about the Body of Moses , durst not bring against him a railing Accusation , but said , The Lord rebuke thee . Ver. 10. But these speak evil of those things which they know not . Upon this Text he preaches thus . pag. 4. These People called Quakers ( if they are to be believed ) will tell , they have this Angellical Spirit , the Meekness of Moses , the Patience of Job , and all other Graces ; but the contrary appears , fol. 57. of W. Penns Book , vide this Passage . But above all , Dissenters had little reason to have expected that boarish● sierceness from the Mayor of London , when they consider h●s eager prosecution of the Kings Party under Cromwels Government ; as-thinking he could never give too great a Testimony of his Loyalty , to that new ▪ Instrument , which makes the old Saying true , viz. That one Renegado is worse then three Turks . To which I answer , not as W.P. but as one they call a Quaker . His application of the first Scripture will be this . If Michael did not bring a railing Accusation against the Devil — then the Author of the Tryal should not have brought one against him . It is so plain what he has said of him , that we need not further blacken him . But this latter part , he grosly mis-understands , and mis-applies ; for t is deny'd , that any part of this Scripture affords one just Reproof , of that so much abused Author . We know how frequently the Devil himself has taken to the Scriptures for a Refuge ▪ and after this mans strange construction , it will be railing to tell a man his Faults : And truly , when I seriously consider , how gross and numerous his are , as by his very Book appears , methinks he was hard put to it for a Covert . A railing Accusation , is a false , as well as wrathful one , which he proves , pag. 5. therefore a true , though sharp reproof is none . I know it is the humor of such , who would live unrebukt , to render it more criminal to reprehend , then to commit a Fault ; that they may save their heads from the knock of just censure . But who the Railer was , we shall take leave to mention in its place : However , what has this to do with W.P. The second Verse we are equally unconcerned in . Could he have found a Text that says , But these speak well of those things they know not ; he might have more approacht the matter by excluding our science in the Law , in owning our great Good-will unto it . Of the latter , our Tryal , as by him represented , is a demonstration ; but I could wish he were no worse , then those concerned in that Scripture , which was , to speak evil of things they know not : For I am perswaded , he spoke malignantly evil of things he knew did not deserve it . We do not only tell the World , the tendency of our Doctrine is to incline mankind to Meekness , and Patience , &c. but we bless the God of Heaven and Earth , many ten thousands do believe the same ; and that on better Evidence , then hear-say , or bare report . But whether S.S. or his Juncto , can with any tollerable shew of modesty condemn the Quakers , as destitute of Meekness and Patience , who have so much wanted both , as they ( Instrumentally ) have given the clearest evidence of the contrary , by their inhumane Persecutions , as well as we have done it , by Suffering the same , I am sure will be the Question . He begins his Appology thus . An high Charge against Sr. Samuel Starling , then Lord Mayor , ( if true ) Cujus contrarium verum ; and therefore a railing Accusation ; and that Light ( which is as they say ) within them ( by which they are acted , and speak as they pretend ) is the spirit of the Devil , the Father of Lyes . These words both deny , and give a Charge , but with how much Truth and Reason I shall examine , and begin with the latter . I take this Expression to be the most venomous of all his Libel , and seems to come hot from a Blaspheming Gnashing Spirit , through a vexed Consciousness of Guilt . The Light we profess to be guided by , is so far from being the spirit of the Devil , the Father of Lyes ; that its of God , the Father of Truth . Here may be read the Text , inserted in the Period of his Title Page , For he speaks evil of Divine Dignities , who speaks against the Light ; for God is Light. And he that says he hath Fellowship with God , and walks not in the Light , he lyes , and deceives himself . And if this scurrilous Libeller had ever known what it was to obey this holy Light , he would have forborn so impudent an Assertion : But 't is an evident sign of a feared Conscience as well as great ignorance , to publish to the World , that Light is the spirit of the Devil , and not of God. How many times do the Scriptures commemorate God and Christ by this Epethite ? Christ was promised by that very Name , I will give him for a Light , to lighten the Gentiles . And John said of him , That he was the true Light , that enlightneth every man. And Christ gives this Testimony of himself , I am the Light of the World. Also the Apostle Paul , What ever is reproved , is made manifest by the Light , And John thus , God is Light , &c. If you walk in the Light , as Christ is Light , &c. And in the Revelations , The Lamb shall be thy Light , &c. And of God it s said , He dwells in Light God is Light , and in him is no Darkness at all , &c. But in this man there is the very blackness of Darkness , who calls Light Darkness , and Darkness Light , Evil Good , and Good Evil. Next I cannot chose but observe , how abruptly he falls from the matter of his Chapter , to blaspheme our holy Light. A high Charge , the contrary whereof is true : And that Light , which is in them , is the spirit of the Devil . Behold the Confusion and Incharity of the man ; nay , a rude pulling upon his own head the Vengeance of the God of Light. Did he , or any else , ever hear us pretend to own another Light , then in the Phrases , and from the Scriptures before mentioned ? I am assured they did not : And though I deny his Imputation , yet what if I , or any Quaker on Earth , or all of them , had acted injuriously to him , or any man ; must that blessed Light , we say is given of God ( and more then pretend we are guided by ) be villified for our Failings ? Nor is it less then wretched Blasphemy , for any to say , That because S.S. is a most horrible Imposter , therefore the Grace , or Light which God has given him , is the Spirit of the Devil . But this proves to me his Impiety beyond all other Demonstrations ; for nothing's more common , then where men with wilful obstienacy , have lived a rebellious and wicked life against Gods Light and Spirit in their Consciences , there to spurn with gnashing Teeth , and scalded Tongues , in blasphemous Expressions against God , and his Tabernable , and those that dwell in Heaven . But besides , his very words carry such Weakness and Confusion with them , that I will easily from thence inferr , a Vindication of our Light and Friends . And that Light which is ( as they say ) then he does not say it , which implies , that he thinks ( we lye , at least are mistaken ) within them ( by which they are acted and speak , as they pretend ) which supposes that he believes we are not really so acted , nor do we speak by it , only that we make it our pretence ) is the spirit of the Devil , the Father of Lyes . If I understand him , or his words , this is the genuine and true construction of them . That Light , that is in them , is the spirit of the Devil the Father of Lyes ; yet I wont say it ; and I believe it s but their pretence to say they act or speak by it . If this been't the very sense of the words , none can be ; and if this sense doth not vindicate our Light in his own Thoughts , from being Diabolical , and Vs from being led by such a lying spirit , let the understanding Reader judge . In short , this I must and will say , by the knowledge of that Light , and for it , That as it gives man the true Discerning , Weight , and measure of Spiritual things , with their differences ; so can no man have access to God , in any Duty or Action of his life , nor feel true Peace with him , or the cleansing benefit of the Blood of Jesus Christ ( who is God over all blessed for evermore ) but as he comes to be directed and guided by it to keep the Commands of God , and himself unspotted from the World. But trouble and remorse of spirit ever was , and ever will be the Portion of such as rebel against it . In him was Life , and his Life the Light of men ; If ye walk in the Light , as he is in the Light , ye shall have fellowship one with another , and the Blood of Jesus shall cleanse you from all Sin. More might be said of this Particular , but I am perswaded , here is enough to satisfie the Consciences of all unbyast Readers . The former part relating to his denial of the Charge of Disloyalty and Temporizing , against him they call Sr. S. Starling ; I shall so far take into my consideration , in defence of the aspersed Author of the Tryal , as to tell this Parisite Libeller only what the World says of him , and particularly the City of London ; which if not true , it s both little to the purpose , and he is the more belyed ; but first we will hear the Defence . I think it necessary ( says this Apologist ) in his Vindication , to desire the Curteous Reader , to enquire of Sr. Ed. Deering , Dr. Whitcock , Mr. Christopher Flower , and Francis Pemberton , Esquires of the Middle-Temple ; who can bear witness of his Loyalty at Cambridge , in the years 1643 , 1644 , 1645. And in the years 46 , 47 , 48 , 49. he apply'd himself to the study of the Laws , and could not be admitted to the Bar , because he utterly refused to subscribe the cursed Ingagement : Witness Cornelius Hooker Esquire , Nicho. Jacob Esquire , both Barristers of Greys-Inn , and his Contemporaries . We want the Consequence . What ? Was he therefore no Temporizer ? Nothing less . Not that the reputation of the Persons named must therefore be impeacht , or lessened . But some are ready to ask , why S.S. should think it fit to name so many Persons , in his Defence , and yet omit to insert a Certificate from any one of them : Their Testimonies are at best but in Embrio ( Vnborn to us ; ) nor is it possible they should be Witnesses of all the Actions of his Life . But granting what is said , to be true : Was he accused of Temporizing when a Boy at Cambridge ? Although methinks t is indiscreetly urged , that we should ask of Dr. Whitoock if he were not compelled to leave the Vniversity , ( Loyalty being out of fashion , ) who remained a Master of a Colledge there . I do not mention it to spot that Doctor ; for I know none of that Coat of a more universal Temper , and worthy of being esteemed learned ; but to detect this ridiculous Sribler of Inadvertency . I must confess , the first he refers to , I have an experienced knowledge of , and to whom I esteem my self oblieg'd by many high Instances of Kindness ; which not so much , as his own evenness of Temper , would make me entertain more favourable Thoughts ; but as he is cited to determine a Case , not tim'd to the charge , so is he wholly silent in the matter : And though his Name , with me , gives the most of reputation , to his whole Paragraph ; yet , Quod non Lego , non Credo . Nor is the Instance of being at Grays-Inn esteemed material to the purpose , it being of later times , to which the Reflection quarrelled with , has no relation , and therefore overlookt as frivolous to this Occasion , though some say , they talk as if there were no such matter . But he hopes , to supply this defect , with this general and dubious Addition . From 1650. until his Majesties Restauration , he was a Trader in the City ; and how he demeaned himself in those Crumwellian times , all that knew him will witness he walkt Antipodes to the genious of that Age , to the endangering of his Life and Estate . pag. 6. Answ . That this is a general reference , is manifest , and of whom to enquire he does not tell us : Would he have us send to enquire who knew him then , in order to know what he was then ; some think it might have been as cheap for S.S. to particularize one in those ten years time of Loyalty , which was to the Purpose , who Instanc'd so many before to no purpose : This leaves ▪ a stronger Jealousie then before , but with none less then the Quakers , because none are less concerned in the matter . But that he was this invincible Royalist , he gives us this Instance . His Majesty being by Gods Providence restored , he was esteemed for his Loyalty , a fit person to be of the Jury , upon the Kings Judges , and passed a Juror upon no less then Eighteen of those Assassinating Traytors . But how unwise , if not disloyal , this expression is , some think it may concern the King , at least his Justices to consider : as if that those Persons had not been condemned by indifferent men , sway'd by the only force and sence of Law ; But such , as were therefore esteemed fit to be of the Jury , because aversly principled in point of Judgment and Affection , I boldly affirm it a reflection so indiscreet & malignant that it deserves a check severer , then any Expression in the Discourse , entituled , The Peoples ancient and just Liberties Asserted ; and that not more from the Kings Justices , then the Person he would be thought to vindicate . After all that he has said , the Apologist thinks it needless further to vindicate his Loyalty , since never questioned by any , but those sceptical Quakers , whose business is to asperse our Religion , Laws , and all men , that are not of their cursed Principles . Therefore he makes this offer ; that if W.P. can make out that the● late Lord Mayor , ever wronged any of the Kings Friends , either in Body , Goods , or good name one penny , that he shall restore to the Gentleman , whosoever he be , a thousand pounds , for every penny worth of wrong . But as I do assure this Libeller , that some of eminent Rank , and no Quakers ( as he is pleased to term them ) were the first that took occasion to speak of that Persons temporizing ; and therefore question'd by others ; so is it an Aspertion wickedly groundless , that we defame Laws , Religion , and all men , that are not of our Principles , since we have ever been on the suffering hand ; and still proclaim it as one of our fundamental Points of Doctrine , to live peaceably and inoffensively , which we have not onely done ( notwithstanding all provocations ) but resolve , in Gods strength , to continue the same passive People we have ever been . Besides , I would fain know , why above others this offer should be made to William Penn ; perhaps the Author of the Libel , thought him so great a Child , as to be insnar'd into such reflections , as would subject him to the Lash of his Sr Samuel , for a Defamer ; but as I have learnt more prudence , so indeed more Religion . I abhor to use Scurrility instead of Reason , and so should this Libeller , of supplying the defects of his Cause by Railing . Were I a man as bitter , as S.S. shews himself cholerick ; and but as apt to revenge , as he is to wrong , I might take this occasion to write the Stories of the times , concerning his Patron ; But since I hear he denies it any Patronage ; and that I know that these things are no wayes profitable to the Reader , but meer incentives to prejudice ; I heartily forgive all , having otherwise learnt Christ ; and think it as well unmanly , as it is unchristan , to place the miscariages of any man , to the account of his Cause . For though a good Principle may be profest by a bad man ; yet is it impossible that a bad man should make that good Principle bad ; and therefore its clear of any just suffering by his miscarriages . Nor is there any such indigency in the Case ; for the Cause defended by S.S. is in it self so weak ( not to say wicked ) as we need not take Sanctuary to personal miscarriages , the matter being too fruitfall of them . His base Reflections on my Father , shall be considered by themselves , and therefore I omit to answer them , as placed by him . But shall proceed to examine the remainder of his Section . He charges the Author of our Tryal of false Accusation , against Alderm . Bludworth , that he mov'd at the Sessions to have a Witness against Harrison the Fryer , and Firer , sent to Bridewell and whipt ; affirming , that neither did Ald. Bludworth make any such motion , nor did it appear , that Harrison was a Fryer , or Firer . pag. 7. But as a bare denial is a weak Apology ; so that he either threatned , or mov'd to have an evidence against a suspected Fierer , sent to the House of Correction to be whipt , I have heard several affirm : But whether this be true or false , it concerns not the legality or illegality of the Old Baileys procedure . As for Harrison's being a Fryer , I never believed it , nor can I think so meanly of the Contrivers , as that they should imploy so witless an Emissary ( at least for an eminent Agent ) But if Harrison may be exempted from that concern , it follows not that the Fryer should . He pretends heartily to wish , that these Libelling , Lying , and Discontented People , were as free of the design of putting the whole Kingdom in a Flame , as Harison was , from the actual firing of the City . But I as heartily believe , that if as strong an Evidence , and but half the Circumstances ( urged against Harrison ) had been brought against Vs , to prove so detestable a design , as that of inflaming the Kingdom , we should have hardly found that can ▪ did release , I am sure , not so kind an Apology ; since S.S. sticks not to suspect Vs , more of the One , then he does Harrison of the other . But whilst he hypocritically uses Michaels words to the Devil , The Lord rebuke thee , they are truliest apply'd to Himself ; whose Diabollical suggestions are plain discoveries , how chearfull he could Sacrifice us , to his malice and fury ; for which the God of Heaven and Earth , will judge and recompence . The Indiscretion of the Recorder , he rather aggravates , then defends ; but it is so much his practice , through his whole Discourse , that the wonder would be , to find it otherwise . He begins thus : The Accusation against the Recorder is twofold . First , That he should say , that there would be a Law made the next Session of Parliament , that no man should have the protection of the Law , but such as conform to the Church . This saying of the Recorder is falsly and maliciously recited , For he said , we shall not alwayes be at this trade with you ; you will find , the next Session of Parliament , there will be a Law made , that those that will not conform to the Law , shall not have the protection of the Law. pag. 8. I hope , for the reputation of this famous City , their Recorder was not at the finding out of this malicious difference in the recital , as S.S. is pleased to tearm it . How much the two Expressions differ , or rather , how little , is obvious ; since 't is the word Church that makes it ( if it makes any ) I am of opinion , that the former is but a necessary explanation of the latter ; for if the Law we must be conform'd to , relates to Ecclesiastical Affairs , then what 's the difference , betwixt our not receiving the protection of the Law , unless we conformed to the Church , and our not receiving the protection of the Law , unless we conform to a Law relating to the Church , or a Church Law. The wretched folly , and bala stupidity of this Libeller , has wounded more the Persons he would vindicate , then what the Author of the Tryal was supposed to do , with all his opposition . What he means by those blessed Saints , whom he says , we follow , that made a Law , that those that would not subscribe the wicked Engagement against King and House of Lords , should not have the benefit of the Law &c. we are to seek ; and are as far from finding , by the help his ill-stockt Ingenie may afford us ; but I perceive the Man can venture to prophane as well as lye , though his wit fails him more in the former , then his wickedness does in the latter . 'T is sad , that nought but holy ground will serve such Swinish spirits to trample on . But what if they acted irreligiously , and inhumanly too , must that be laid at their Doors , who not only were unconcerned with them , but persecuted by them ? and that for writing against the imposition of that Engagement , and refusing to take it : But if it was then esteemed so great an evil by S.S. how comes it now to be transmuted to a moral good ? Was it unreasonable then , and is it reasonable now ? can the nature of a Persecuting Act be changed , because the Parties in point of power be ? His lex Talionis , is not lex talionis to us ; for never having sufferred by us , there is no ground for retaliation or revenge . But we understand the mans meaning , and still fail not to meet with frequent instances of his wishes for us . I shall conclude this Section with one of them , and the most fatal both to Religion and the Law. The second Accusation against the Recorder is , that he should say , Till now I never understood the reason of the pollicy and pr●dence of the Spaniards , in suffering the Inquisition amongst them , and certainly it will never be well with us , till something like the Spanish Inquisition be in England . pag. 9. The Infererence the Libellers make , is , what doth this but justifie that hellish design of the Papists , to have prevented the first Reformation ? This is a wretched and uncharitable construction of the Recorders words . These words do no wayes justifie the Papists , if these Libellers had but the least grain of Charity , they would have construed the words , cum grano salis , as the Rule of Charity directs all words to be come strued . And they will admit of no other construction , but this , viz. That if the Papists be so pollitick and prudent by their Inquisitian , to maintain their false Religion , surely it will be the Protestants prudence to find wayes , for the preservation of their true Religion . pag. 9. I have been very faithfull and patient in the recital of this poor Defence , of which I can give no better Character , then that t is like the rest . 'T is manifest , the words are granted , I now hope they will not be longer dis-believed when confirmed by the hands of two Witnesses , the Author of the Tryal , and this priviledged S.S. But he says , it ought to be construed cum grano salis , with allowances , and in the best sense , which Counsel had been tollerable from any , but from him that has shown himself so void of any ; and that which is the Master-piece of all his foolery , is , his ridiculous Construction he makes of it Himself ; as if that could be a good Way of preserving the Protestant Religion ; that is an Hellish ONE in the Papists . But why an Hellish One ? Because it intends to force to an Hetrodox Religion , and not rather by reason of the coercive barbarous Nature of the Punishment it self . And can any think , that an Inquisition , to inforce Men to Confess to the Protestant FAITH , is not equally Cruel , with that of the Papists . The Protestants would be so far from having any Advantage upon the Papists , for the Inhumanity of his Inquisition , that his own Practice would seem but The Second Edition of the Papists Cruelty . It is not either of those Names that renders it more or less lawful , but the Nature of the thing it self . And had this Libeller but ever read the ancient Protestant Apollogies , he might have better informed his peevish Mind of their Opinions . The true Religion took ever Sanctuary to its own Innocency and Verity , and not to the Dumb Materials of External Force . But this Expression would make one think , that under a Protestant Profession , there lodgeth a Popish Spirit ; and that the same Interest , which urged Spain to erect an Inquisition , in the Recorders sence , should obliege England to employ the same Hellish Tyranny , to torture her poor Dissenters , ( though Free-born Natives . ) But if that were his Meaning , and such Counsel should be taken , it were endless to consider the unexpressible Miseries , that would attend us : All Law would be subjected to the zealous Anathemas of Ecclesiastical Officers ; and Religion speak no other Language , then that of INQUISITION . We have hitherto boasted much in the Self-evidencing verity of the Protestant Faith , but this were to bring it justly into jealousie with all ; that having so long decryed Coercive Power , should vehemently employ it , to its own-promotion . The Papists would not only have cause to believe the ground of primative Seperation , was single Interest , but an Example to their hand , what measure they ought to meet to the Pootestants abroad ; which reduceth all Religion in a way of subserviency to the Government , and Conscience to its Conveniency : But this had been forgotten , as well as it is forgiven , had not the Inadvertency of S.S. brought it the second time upon the Stage . Part III. A Vindication of my Deceased Fathers Reputation , from the False and Unworthy Reflections of this Scandalous Libeller . SInce to Disturb the Grave , and Rake into the Ashes of the Dead , was ever held detestable with Infidels ; we may on easie tearms inform our selves , to what an ebb of Vertue this man has brought himself , who is so dry of all Christianity , that there remains not the least Drop of that vulgar Decency , eminently in vogue with very Heathens : For as with them such might justly be accus'd , as were not disabled from answering for themselves ; so Death having dislodged the Persons of any , their Charity esteemed it a protection to their Names ; from whence came that common Saying , De mortuis nil nisi bonum , Let us speak no ill thing of the Dead . But though this be urg'd , yet that it s as ill observ'd by S.S. I shall proceed to shew . He takes occasion in the close of his defence of S. Starling ▪ to fall thus heavily upon me and my Father , as if he could not do the one without the other . But I suppose this wild rambling Colt , W. Penn , mistakes , when he chargeth these things upon the late Lord Mayor , he means his SEIR deceis'd . Doubtless the Man was toucht : What course Similitudes are these ? Did ever man so Brute himself in Print ? But I dispise his Drayish Terms , and apply my self to scan the matter , leaving him to wipe himself , of that Dirt , he thought to cast on others . I had so little reason to doubt my Fathers constancy , that in the sense debated , I know few of greater . 'T is true , He was actually ingaged , both under the Parliament and King , but not as an Actor in our late Domestick Troubles ; his Compass alwayes steering him to eye a National Concern , and not Intestine Wars ; and therefore not so aptly theirs , in a way of opposition , as the Nations . His Service therefore being wholly Forrain , He may be truly said to serve his Country , rather then either of those Interests , so far as they were distinct to each other ; and for this Evil , I hope he may be held excusable . But the Rayler proceeds [ Who from a Captain was made Oliver's High Admiral , for his great Service , in promoting ▪ that new Instrument . ] Which is a Lye so impudent , as both his Commission , and Men of note can prove , That First , he made no such extempory leap , as is suggested to have been his Recompence , for promoting Crumwells Interest ; but past through many known Offices , as of Rere-Admiral , Vice-Admiral , and Admiral of Ireland , and Vice-Admiral of England ▪ before he had the General ship conferred on him . And Secondly , That Oliver was but then General himself , and not proclaim'd Protector till several Moneths , if not above a Year after the death of General Dean , whom my Father immediately succeeded . And therefore a very Forgery , that for promoting that new Instrument , he first was advanced to the Office of High-Admiral . I would that this Libeller should know , that from a Lieutenant , he had past through all the eminent Offices of Sea-Imployme●t , and arrived to that of General , about the Thirtieth Ye●r of his Age ; in a time , full of the biggest Sea-Action , that any Story mentions , ; and when neither Bribes , nor Alliance ; Favour , nor Affection , but Ability only could Promote . I write not this to Vaunt ; it is below my Principle and Practise ; but to defend an abused Relation , I could say no less . He adds [ Who afterwards did eminent service , for the English Nation , at Hispaniola , when he delivered the Flower of the English-Souldiery a Sacrifice to the Cow-killers , ] This is an Untruth so manifest , that no man , making Conscience of telling Lyes , did ever charge it on him . T is most notorious , that his imploy , was only as General of the Fleet : And that the Miscarriage lay not there , the History of that Affair not only relates , but the Libellers own words prove : For what had he to do with the English Army ? who , First , had no command over them , it being the Charge and Office of a distinct General . And next , He never went a shore during the whole Exploit ( but at Barbadoes , many Hundred Leagues short of the Theater on which that Tragedy was acted , ) And Lastly , Let me tell the Man , That when the Forelorn and Land-Generals Regiment were Routed , it was the Sea-Regiment ( commanded by Vice-Admiral W. Goodson ) that stood the shock , and stopt that Deluge . And not to reflect on any , but Vindicate my deceast Father ; that Conquest , which was in any respect obtained , was owing mostly to the Fleet , and that no less by Land then Sea. But why the FLOWER of the English Army ? 'T is manifest . The man had better Thoughts of those Times then he dares express ; For what he rails furiously against elsewhere , as Persons imposing the Wicked Engagement , and Assassinating Traitors , &c. He now intitles to the Defence of the English Nation . And since the then English Army , was the remainder of those Souldiers , that not only subverted the Kings Forces , but Protector'd Oliver Crumwell ; it is evident he makes it his Army ( at least ) so far as he was concerned in being an English-man . Besides , methinks the man bemoans their loss , though in Circumstances very untrue ; for neither were they the Flower of that Army ( I thought they had been all Weeds in his account ) Nor could the Flower of them have been sacrificed to the Cow-killers : But the Author of that ingenious Pamphlet , of the Worlds Mistake in Oliver Crumwell , has rendred a true Reason of that Miscarriage , viz. That because the Design was laid in A●arice and Pride , hoping by the inexhaustible Wealth of the Indies , to have establisht a new Gentry and Nobility , as a Foundation for a new Monarchy ; Heaven set it self against the Enterprize . And therefore 't was not so much the Miscarriage of the People there , as the just Vengeance of the Almighty , for making that unjust War with Spain , and disguizing the Design to the Spanish Ambassador , with reitered Dissimulations , and horrible Impostures , as the same Author more at large relates . I then submit to the judgment of sober men , if this Reflection carries the least of weight or verity with it . But he will not leave the Matter here ; for says he , This was the Renegado , worse then three Turks , that performed such excellent Service , in the late Ducth Wars , in Plundering the two East-India Dutch Ships of the Prize-Goods , for which he was turned out of the House of Commons . I shall still wave his surrility , and attend the Matter : His Service in the last Dutch War , will not be questioned by any man , that dares to set his Name to it : Not that I would be thought to justifie Wars ; I know they arise from Lusts . But this being matter of Fact , I shall take leave to tell this Libeller , that the success of the first Engagement , where about Twenty Four Ships were Taken , Burnt , and Sunck ; Two Thousand Five Hundred Prisoners ( said to be ) brought home , besides what were slain , and wounded of the Hollanders ; at the expence of but one old Duch Prize ( that for want of sail fell into their Body ) and about Three Hundred English Men slain , h●s been greatned , beyond all common Ellogi●s , by the insuceesfulness of later Engagements , whence greater things were promised and expected . In short , how far he was a Master of his Art , both as a Seaman , and as a General ; I leave to the Observation of his Friends , his own constant success , and what hereafter may come to publick view of his own Remarks . As for that false Aspersion , of Plundering the Dutch East-India-men , I shall avouch my Narrative of the Fact to be true , being an Eye-Witness , and more then any concerned in what related to his Proportion . 'T is not unknown that two such Ships were taken , though it was never known , nor believed , by any in their Wits , that they were worth the fifth part of what was vulgarly bruited in the World. One of them was taken by a Captain , belonging to his Squadron they call the Earl of Sandwich ; and the other , by one of my Fathers : But that my Father was ever on board of either , or that he would suffer her to be main'd by any of his own Ships-Company ; or that he ever took , or caused to be taken , one Clove , Nutmeg , blade of Mace , or skain of Silk , the common Lading of the Prizes ; but by written Order from his Superior , as his share of the Divident ( for about sixteen Moneths Service at Sea , and the expence of a constant Table ) I utterly deny , and am perswaded , no man on Earth can ever prove ; for could it have been , I am not ignorant how some of this Libellers Complection , would have compast Sea and Land , to have fecht him to Brook house ; but to as little purpose as others were ; so that as from wrong Premisses there can be no true Conclusion ; so to say he was therefore turned out of the House of Commons ( or for any thing else ) was a down-right Falshood ; but Suspensions upon Bills against any Man , are Customary . He concludes his Slanders and Scurrility with this Hope , That my Father leaving so great an Estate of Just ( he means Vnjust ) gotten goods to so Conscientious a Son , as my self , I will make satisfaction to the King. But as this Fools bolt is soon shot ( and that to have an Estate in this Age , there seems nothing more requisit then that it be thought so ) so do I affirm upon very good knowledge ( if I may be credited ) That after all my Fathers great , many , and continual Imployments in the World , for near Thirty Years past , and his frequent Opportunities of Inriching his Family ; he could never call himself Master of half that Estate , which is the private Acquisition of ordinary Merchants ( not to say Brewers , and for ought I know Just-gotten Goods too ) And if War be allowable with S.S. and the consequence of it ; he has had many single hits , each of which might have enricht him more , then what he left , had he been but as forward to Feather his own Nest , as he was heartily inclined to acquit his Conscience in the discharge of his trust to his Country ; of which I will give an Instance , to be attested by many . Being Admiral in the Streights of the Mediteranian , about the years 50 , and 51. many Prizes were taken , and some of great value : Amongst the rest , was one , that had Five Chests of Silver and Gold , amounting to several Thousands of Pounds ; which he was so far from embezling ( to his own use ) or admitting of the plea of his Captains ( Distribute it amongst us , & if ever it be demanded , it shall be paid , or we will serve it out ) As he wholly denied his Wife the curiosity of changing of but one piece of forreign Gold ; for its equal weight of our own . And as in those times there was two great a watch over such men in Employment , to inrich themselves at the cost of the Publick ; so must I say , that his whole Employment at Sea , since the Kings return , was not above sixteen Moneths ; and for his other Offices they admitted not of Perquisits ; and I challenge the whole World to lay the just ignominy of but one Bribe to his charge ; though , to speak modestly , a thousand Families owe their advancement to his favour . But of how ill report and consequence it is , that men devoted in life and estate , to the service of the Publick , should meet with so ill entertainment from the hands of such Privateers , that never knew what it was to be of publick importance , may deserve the notice of all true Patriots . But perhaps the Libeller thought , that I ought as well to Inherit my Fathers Miscarriages ( if any ) a● his Estate ; which is contrary to Gods Practice , that imputes not the Fathers Iniquity to the Son : but that may be one reason why it is his ; he shews a Mind not a little Anger-bit , who is not contented with the Living , but besieges the Tomb of the Dead for farther satisfaction . Yet after all his Impudent Folly and Slander , he concludes with ▪ [ Taceo caetera , de mortuis nil nisi bonum . ] but as he would make one believe , he could say worse , so he would have us to think he had said nothing ; who not only vented his worst Abuses , but what are in themselves most wretchedly false . And as his Saying , He should speak well of the Dead , when he had said so ill , is a Contradiction ; so his pretence of not saying more , is not less injurious ; for his silence has wrong'd us more , then his Discourse : Since to Brow-beat the Dead , and Tryumph over their Graves , s●ows a greater want of Humanity , then I was wiling to think the debauchery of our Age had reduc'd any man to ; but the pregnant Instances of S. S ' s Accomplishments have better inform'd me . And whosoever he is , I wish him repentance of these Impieties , and sincerely declare my hearty forgiveness of all his aggravating Injuries . Part IV. The Grand Case in Controversie , about the Power of Juries , clearly Stated and rationally Resolv'd . AS a deserted Path , over-grown by Time , makes men to question if it had ever been a Way : So the neglected case of Juries Power , over-run by the Inchroachments of the Bench , make many doubt if ever they had any . I shall therefore endeavour to State and Vindicate the power of Juries , from the Assault of Innovation ; and re-instate them of that Authority and Priviledge they are intituled to , and defended in , and by the Fundamental Laws of England . 1st [ Per Judicium parum ] As explained by the universal concurrance of Laws and Lawyers , we are to understand , A Jury of our Equals . 2d That no man shall be Taken , or Imprisoned , or be Disseized of his Free-hold , Liberties , Free-Customs , or be Out-lawed , or Exiled , or any other way destroyed ; nor we shall not pass upon him , nor condemn him , but by the Lawful Judgment of his Peers , Or , by the Law of the Land , 3 Hen. 9.29 . This is the antient Law of the Land , Confirmed by thirty two Parliaments , acknowledged by all Lawyers ; nay confest and quoted by the man in hand , pag. 3. 3d The Question will be this , Whether from this Clause , and what is recorded as Explenatory and Confirmatory of it , there be sufficient to prove , That Juries are Judges of Law and Fact. First , In order to the clear stating and full resolving of the Question , I shall explain briefly , and rescue the latter part of this Law-text , from the wretched construction of S.S. which is this . OR , is either Disjunctive or Copulative ; if Disjunctive , then it must imply some other Judges besides the Jury : If Copulative ( Or for And ) it still implies another Jurisdiction , besides that of the Peers or Jury ; his consequence is , that Per Legem Terrae ( or the Law of the Land ) in that place , cannot ( as this Novice insinuates ) be understood to be the Tryal of the Jury , but to be the tryal both of Judge and Jury , according to that Maxim , Ex facto jus oritur . I must confess my self to be a Novice to this preposterous way of Paraphrazing out of pure reputation . Why if ( Or ) be disjunctive , it must imply some other Judges , I cannot see , and wonder at the mans impertenency ( if what 's so natural to him were to be wondred at ) for though Expressions , or the manner of Phraizing things may be disjunctive , yet that does no way follow , that the matters included in them should be so disjunctive of each other , as to imply a thing not con-natural : For instance , If I should say by way of promise to a man , Do me such a service , and I will give thee an hundred Shillings , or five pounds : Does , Or , imply another sum ? or that such a Child is one thousand ninety and five Dayes , Or three Years old : Does Or suppose a Different Age ? In short , [ Per Legem Terrae ] or by the Law of the Land , cannot be understood Exclusive of a Judgment by Peers , it being but a more ample and comprehensive way of phraizing the peoples right and priviledge of tryal by Juries . If ( Or ) be considered Copulatively , He thinks it will fetch in the Justices , as Co-Judges with Juries ; but that conclusion is wrong ; for as such copulation disowns an exclusion of judgment by Peers , and makes it part of the Law of the Land ; so let me tell him , that what is conceiv'd to be additional ( as by the Law of the Land ) cannot so easily be understood of Justices , as of the whole legal form & method of tryal in the case mentioned with the whole rights and priviledges of Juries and Prisoners . That this is not mine own sence , but the Laws , if his so much honored Lord Cook be to be credited , let him turn to fol. 50. of the 2d part of his Institutes , where he will find this Doctrine , Tryals by the Law of the Land , are by due course and process of the Law ; and they are by Indictment and Presentment of good and lawful Men : And what is this , but , Per Juditium parum , or Iudgment by Iuries ? But of this more in the Appendix . Next , That as Iuries are Iudges of Law and Fact ( as hath been unhappily distinguisht ) mens interest , putting that assunder , that Reason and Law originally joyned tog●ther ) I shall proceed to evidence . 1. The first Argument is drawn from the Record of their own Indictments . The Indictment is found and given into the Court as Billa Vera , or a true Indictment , by the Grand Inquest , or Iury of twelve men , before the Court can take cognizance of the Cause ; upon this it s recommended to the Petty-Jury , to judge the whole matter , and to deliver in their Verdict or Opinion , whether A.B. be guilty in Manner and Form. If then the Indictment comprehends both Law and Fact , and that the Jury is to give their Judgment in Manner and Form , and that Manner and Form takes in , and includes the whole Law and Fact of the Indictment ( as they manifestly do ) then , with great strength and clearness we may infer , That the Iury is Iudge of Law and Fact. 2. My Second Argument is drawn from the nature of the Verdict given . Judgment is the determination and result of Law , therefore those who are Authors of s●ch Determinations or Resolutions must needs be I●●ges of the Law. How is it possible , that a Jury can pronounce Legale Iudit●um , Legal Judgment , and yet not be Judges whether the Fact proved be obnoxious to the Law , or not . Juditium , quasi juris dictum , or the Mouth of Law ; which being the Juries , they pronounce Law as well as Fact : A Verdict is a Child composed of Law and Fact , and inspirited with the Opinion of the Jury . This is further evidenced from their own Proceedings at the Old Baily , where they imprisoned the Jury for not bringing in their Verdict , so as to render our Meeting Vnlawful , which they could never do , and not be Judges of that Law the Meeting was supposed to have transgrest . In short , Since Guilty , and Not Guilty , are Verdicts ; and that they cannot be given , but where a ▪ Fact is obnoxious , or not obnoxious to Law ; and since none are to give that Verdict , but the Jury , it follow● , that the Jury are only Judges , because they only can criminate or clear . And where the power of determination is , there is the judgment of Law ; but that is in the Jury . Where there is no Law , there can be no Transgression . Now such Transgression being supposed , in the Verdict of Guilty , it is most plain , that Guilty cannot be pronounced but with a reference to the Law transgrest ; and that reference cannot be made , but by such as are Judges of the extent of the Law. 3. My third Argument shall be drawn from the Punishment of the Malefactors . To Punish any as a Malefactor , it is requisit he be proved such ; but it is impossible he should be so , but with respect to some Law transgrest : Nor can he be concluded such a Transgressor , unless his Fact be judged obnoxious to the Law : And where thi● judgmen● is , there rests the judg-ship of Law and Fact ; for that he should be legally punisht , pursuant to a legal Judgment , and yet the Authors of this Legal Judgment , not to be Judges o● the Breach of Law , is some of the profoundest Non-sence in Nature : What is this but to render the Jury meer Cyphers , when they shall only tell the Court , that which the Witness shall have swear to their hand ? But because their Verdicts are Guilty , or Not Guilty , which determine the Fact meritorious of Punishment , or Acquittance ; therefore have they the only power of Judgment . 4. My fourth Argument shall be drawn from a Maxim of their own , viz. Ex facto jus oritur . Therefore , says S.S. The Iury are not only Iudges . It is such a way of drawing consequences , as I have not been acquainted with ; for nothing can be clearer then the contrary to this Conclusion . If out of the Fact the Law arises , then those who are Judges of Fact , cannot escape being Judges of Law also ; for Fact gives it . This Passage puts a Ne plus ultra to the pretence of difficulty , and the necessity of alwayes asking Questions of the Justices ; since the nature of the Fact clearly proved , carries the legality , or contrary in the bosom , if not in the front of it ; and therefore obvious to the plainest and most rustick capacity . 5. My next Argument shall be drawn from the ill-consequences of the opposite Opinion , viz. That men may be bought or sold out of their Lives , Liberties and Estates . For if an enraged Bench , or otherways interested be the sole Judges of Law , then let any man be indicted of the most lawful act imaginable , it being such as he cannot deny , and which is prov'd by Evidences ; the Jury must bring him in guilty , and so expose him to the sentence of the Justices , by leaving the Judgment of the Law , to their prepossest brests . 6. My last Argument will be this , that upon the opinion of our Adversaries , there must be two Evidence ; one of the Fact , which is the Juries ; and one of Law , which is the Justices . But because the Law knows no such conceit , and that the single Verdict of twelve men , is , and must be legally binding ; therefore are they Judges both of Law and Fact. Object . Their main Objection is , That if the Justices be not Judges of Law , How comes it to pass that the Iury asks the sence of the Law at their Mouthes ? according to that Maxime . Ad questionem Iuris respondent Iudices , et ad questionem facti respondent Iuratores , as in page 2. of the Libel under Examination . Answ . This is so far from lessening the force of our preceding Arguments , that from this Objection we will fetch matter enough , to make a subsequential one , and that of no small import to the business controverted . I grant a possibility of such an ignorance in Iuries , that there may be a necessity to inform them of the Law , by the better skill of the Iustices : But what then ? therefore must they not be Iudges of Law , so far as concerns the Fact ? nothing less ; For though the Iustices may tell them the Law ( and it s their place ) yet that 's no part of the Verdict , as so said by the Iustices ; but as understood , digested , and juditiously made the Iuries , by their own free-will and acceptance , upon their conviction of the truth of things reported by the Bench. As a man may be educated in any Religion ; but to make it his proper Religion , 't is requisite that he believe and embrace it juditiously , not implicitly . Thus we frequently find the House of Lords to ask the opinion of the Justices in Parliament ; is the Vote , Order , or Act , therefore the Judges , and not the Parliaments ? The like in the Kings Council ; Is the opinion of the Kings Atturney , or Solicitor , the Iudgment , Resolve , and Order of the Council , because he said it , and not because they made it theirs , by submitting to the reason , or legality of the thing debated and delivered ? And in London , Are the Orders of the Mayor Aldermen , and Common-Council , the Recorders , or City Council's , because his , or their Opinion in point of Law was ask'd ? experience shews the contrary . From all these Premisses , 't is time we draw this one most evident Conclusion ; That notwithstanding Juries of late are grown so out of fashion , and of power with some , that to shew any , is to incur the Threats and Menaces of the Court , to have their Noses Slit , their Throats Cut , their Bodies Imprisoned , and drag'd at a Carts Tayle through the City , &c. Yet that they are by the antient Laws of England , and force of Reason , the only right and proper Judges , as well of Law as Fact. Part V. The Tryal , as related by S.S. Examined ; and his Notes thereon Animadverted . THAT I may appear to all impartial Men , unworthy of those Reflections , and hard Names S.S. is pleased to heap upon me , I shall conclude the Vindication of my Innocency with his own Relation of my Tryal . And truly , when I weigh his frank Confessions , concerning Passages the most notorious ; I should be amazed at his Indiscretion , did I not know how usual it is with God to leave such men under strong infatuations : For , to give it a short Character , it s almost Verbatim , The Second Edition of our own Tryal ; I mean that part which related to the Transactions of the Court and Prisoners . And whether he has vindicated them from those Expressions , which to all sober men are most detestable , or backt the Accusation of the Author of our Tryal , by his publique acknowledgement of them ; let any but S.S. and his Juncto judge . How then the Author of that Tryal could justly be condemned , . for his Relation as scurrilous , and malicious , which is so exactly copied after by S.S. will be hard for any man of Sence to think , unless he brings his own Account under the same imputation . But he tell us , That he thought good to set down the Names of those Justices who were present ( Honoris Causa ) with all their Additions and Titles ; that so the World may know that the City of London wants not worthy Patriots , who dare call to an account these vile railing Rabshekahs of this Age. And the rather because the Libeller hath in a disgraceful way prefixt their names without any Additions to his Narative , thereby intending to make them odious to the People . The Persons Nam'd are , Sr. Sam. Starling , Knight , then Lord Mayor . Sr. Jo. Robinson , Kt. and Bar. Sr. Tho. Bludworth , Kt. and Alder. Sr. Wil. Peak , Kt. and Alder. Sr. Jo. Howell , Kt. and Recorder . Sr. Rich. Ford , Kt. and Alder. Sr. Jo. Shelden , Kt. and Alder. Sr. Jo. Smith , Sheriffs . Sr. Jam. Edwards , Sheriffs . To which I must needs say , I knew a time , when the City of London had a better Advocate . What man in his Wits would not despise the Folly and Meanness of this wretched Pedagoge ? The weakness of whose Discourse eminently shews the ricketted constitution of the Author . First , He has but little of Religion , that dares to lie in the common Field of every mans knowledge ; since he denies that ever the Author of the Tryal gave the aforementioned Persons , any Additions , when ( Alder. ) is to every one of them , that really is so . Next , I cannot chose but observe his vanity , as if the omitting of the Title ( Sr. ) had been a robbing them of their Honour ( I am sure they have very little that have no more ) But if to give them their own Names , be matter of Disgrace , it is worth our while to consider , how disgraceful those Persons were in this Libellers account , before they had that Title given them ; though I am apt to think , they were not less reputed before , then since ; and because they write not themselves so much as that Author Printed them , and that none can suppose them to omit those Titles , disgracefully to themselves ; it is both ridiculous and false to charge such a Design upon the Author . But whilst he calls me , and my Fellow-Prisoner , the vile and railing Rabshekahs of this Age , and ventures to load us with Slander and Reproach ; methinks he proves himself to be of that ill-bred Tribe , in accusing us for such . But to his Nota's upon the Tryal . Nota 1. page 13. THE Prisoners in stubborn manner refusing to take their Hats , they were put on again by the same Person . Answer , This is a Lye , to be confirmed by hundreds ; we never did , nor never shall refuse to take our Hats , and put them on too , which we had no time to do ; for having been taken off by the Keepers ( I suppose in Kindness ) seeing the Cour● displeas'd , or rather some in it ) the Mayor ( I think it was ) cryed out , Sirrah , Who bid you pull off their Hats ? Put on their Hats again . At which the same Keepers put them on , of which the Author of our Tryal has been more particular . Nota 2. pag. 13. The court observing that the Prisoners standing on the Leads behind the Bar , with their Hats on , facing the Court all that day , as it were daring the Court to a Tryal ; so that the Court , and all the Spectators lookt upon them , as offering a great Affront to the Honour of his Majesties Court ; the Justices were resolved to chastize them for the same . Answ . His second Nota , is his second Lye. For first we were not upon the Leads any time of the day , as many can attest , but in the Bale-dock , or within the Bar , attending upon the Tryals of Thieves and Murderers , to the displeasure of the Spectators ▪ but not on our part . Besides , that this was done upon meer design , is evident , because neither were the Goaled , nor we , so hardly treated the first day of our appearance , when there was equal ground for it . Nota 3. pag. 14. This is a great Falshood ; for their Hats were put on , behind the Bar , before they came into Court. Answ . But it is a great Truth that we were not behind the Bar at all , until towards the Evening , when cast into their stinking Hole , and there indeed they stay'd us behind the Bar three Hours . And for mine own part , I do declare , my Hat was clapt upon my head by the Keepers hand , within a very little space of the place in which we usually stood during the whole time of our Tryal . Nota 4. pag. 14. This is insignificant Canting . Answ . What ? Wil. Mead saying , Fear God , and dread his Power . O stupendious Impiety ! That ever any profest Protestant should have so much out-sinned all Sence of God , and his Dreadful Power , as to repute that Seasonable Exhortation , Insignificant Canting : But this makes us the less to wonder at our Sufferings from such . Nota 5. pag. 14. It was by Sr. John Robinson observed , that Bushel , the Tender Conscienced Jury-man , made an offer to kiss the Book , but did not ; wherefore he was called upon by the Court to be Sworn again . Ans . How much that quick-sighted Lievtenant , had more Jealousie and Prejudice then others in his Eye , the many Spectators present can best decide ; or mine own share , I did not observe him to gratifie the common Custom of the Court , more in the latter then former tender of the Oath unto him : But with what prepenst Unkindness and disdainful Ketch , he was treated , was obvious to those about him . I perceive it is as Criminal to be Tender-conscienced , as it is esteemed Canting , to bid men Fear God : For as that Religious Advice was made matter of Mockage , so this good quality is not less rendred Suspitious . But how Tender-conscienced such persons are , that make so ill use of such Expressions , is best manifest in their severe Prosecutions of men that really are so . Nota 6. pag. 17. As clear Evidence as ever was offered to any Jury , Two Witnesses prove the Fact against both the Prisoners , and the Prisoners confess the whole matter in effect , and justifie themselves , and declare they will do the like again , whatever Laws the King and Parliament can provide against the same . O confident Impudency ! Surely both King and Parliament will take notice of Penn's Arrogancy . Answ . It will be wholly needless to repeat the Evidence , twice done already ; but to his Nota I answer thus , 1st That the Witnesses did not Swear , that we were at an Vnlawful Assembly , and that they were there , the Jury never scrupled . That part of the Indictment , which was so Indigestable with the Jury , was the Illegallity of the Assembly ; and since the Court was not content with their Verdict upon a meer Fact , it argues , that they would have made them Judges of Law , by determining the Legallity , or Illegallity of the Meeting , not sworn to by the Witnesses . 2d The Mayor and Recorder differed in the Point ; The Mayor was for sacrificing Me only ; The Recorder thought it Unreasonable that I should go without a Mate , and justifies his Apprehension , from the word Conspiracy ; but where the Conspiracy was , we have leave to think . The Bench being thus divided in the Point , 't was ill observed by S.S. since the Person he most vindicates lies most liable to reflection . 3d Though we confess to have been there , yet we deny to have been at an Vnlawful Assembly ; which being the purpose of the Indictment , it was unseasonably observed . But 4ly We acknowledge before God , Angels , and Men , that MEET we must , and encourage others to do the like ; yet so , as never to Contrive , or Abet the least Disturbance to the Civil Peace : And if from hence he stiles Me Impudent , and Arrogant , I am contented to bear his Scurvy Epithites till he is better learnt . One Passage I cannot well omit , because it gives the man the Lye that spoke it . When W. Mead askt R. Brown , What he did there ? Was he a Justice or no ? If not , desired him to come down : R. Brown is said to answer him , by the relation of S.S. Sir , I am a Justice , and you are an impudent Fellow . Which Answer carries as much of Falshood , as Incivility and Folly. For , First , he was no Justice in that place , the ground of the Question . And next , He might have spared the insolency of stiling Him an Impudent Fellow , who is , in external Respects , a Person no ways inferior to himself . And lastly , He shews not a little Folly , or S.S. for him , who ventures to call him an Impudent Fellow , in the end of the Sentence , that he stiled ( Sir ) in the beginning ( a Title of so much Honour with S.S. pag. 10. ) But if the Author of the Tryal gave not Titles and Additions , this Man hath not been wanting in either . Nota 7. pag. 17. How Mr. Penn plays upon the word Common . Answ . I play'd upon nothing , but for working in defence of the Common Law. Some were so prodigal , as to play away my Liberty . But S.S. will have it , that the Mayor had Law enough , to define the Common one ; but at the rate he expresses it , he might have let it alone , unless his Exposition had turned more to his account : For , if the Common Law be Common Reason , ( as he says the Mayor defin'd it ) and that being a man , I have common reason ( which none of them had so much extrordinary Reason , as to evince the contrary ) methinks they might have forborn so great an Instance of no Reason , as their commanding me to the Bale-dock , for demanding Common Reason . I am well assured , that common Reason criminates no Assembly , peaceably met to Worship God , without the least appearance of Weapons Offensive or Defensive . Nota 8. pag. 19. This Nota referring to the Jury's being Judge of Law and Fact ( as unhappily distinguisht ) I omit to consider it further , it being fully unswered already in the fourth Part of this Discourse . Nota 9. pag. 21. Penn made such an uncivil Noise , that the Court could not give the Jury the Charge , he was therefore put into the Bale-dock , which stands even with the Bar ; and the Prisoners might hear the Charge there , as well as a Prisoner might hear at the Barr ; this therefore was a causeless Exclamation . Answ . If my noise was uncivil , it was because it was Legal ; and I expect not a better Character from such , as so proclaim me a broacher of new Heresies , because I honestly demanded the free course of the Fundamental Laws of England . The plain truth was this ; that because I endeavoured to inform the Jury of my Case , and to take off the asperity of some mens passions , they turn'd me , and my Companion , into the Bale-dock , which though even with the Bar , yet besides the main Court , and so deeply impaled , that we could not see the Court , nor hear the Charge ; but upon information , that the Recorder was charging the Jury , I stept up , and my Fellow-Prisoner after me , and exclaimed against the irregularity of such proceedings . And for this plain Reproof , and but necessary demand of the English Right , of Prisoners being present at the giving of the Charge , commanded us into the Hole , a place so noisom and stinking , that the Mayor himself would have thought it an unfit Sty for his Swine . Nota 10. page 23. Six or seven of the Jury men did agree to the Mayors question ; upon which Bushel , Hammond , and two others opposed themselves , They allowed of no such word , as an unlawfull Assembly in their Verdict . Answ . It s not the least unhappiness this Libeller is attended with , to be frequent in self-contradiction ; for in the Interogatories immediately precedent , the Mayor speaks thus to the Foreman of the Jury . May. What , was it not an unlawfull Assembly ? Fore-m. My Lord , This is all I had in Commission . And yet this man was one of the seven S.S. would have a Dissenter . I hope , since the Fore-man had no more in Commission , S.S. is to blame for so impudent an Assertion , as that seven at that time dissented from the rest . Nata 11. page 25. A peaceable innocent people indeed ; that when the King had seized the Meeting-House into his hands ( as by Law he might ) they would come and break open the doors ; they violently over-power'd the Constable ; and his Watchmen and 't is prov'd , that the people , at this time kick and spurn'd the Constable , and his watch-men ; ●e endeavouring to dissipate this unlawfull Assembly , as is sworn by Read the Constable . Answ . This does but still aggravate : How much S.S. is an Enemy to all truth , What if the Door was broken open ? had not the Quakers ( in Justice and Equity ) right to the Place ? However , it is a most false Consequence , that they spurn'd the Constable , because he was spurn'd at their Meeting , since many are accustom'd to crow'd after the Constables and Souldiers , who are no Quakers , but come to see their usage . Nor does Read swear it was the Quakers , but some people present : And some of the Jury fully answered that part of the Evidence , in this discreet Observation , That it was impossible any man could pass through so great a Throng , and not be pusht , or his Feet trod upon . Besides , It does not appear that the House was seized pursuant to any Tryal , Conviction , or Judgment by the Laws of England , and that such seizure is not according to the sence of them , appears by the Statute of the 17th of Charles the first , Cap. 10. where it is expresly said , That neither his Majesty , nor his Council , have , or ought to have any Jurisdiction , Power or Authority by English Bill , Petition , Articles , Libel , or any other arbitrary way whatsoever , to examine or draw into question , determine or dispose of the Lands , Tenements , Hereditaments , Goods and Chattels of any Subjects of this Kingdom , but that the same ought to be tryed and determined , in the Courts of Justice , and by the ordinary Course of Law. Nota 12. page 2● . The Jury in Mr Pen's opinion , and Bushels both , are perjured men , for that at last they brought in a Verdict contradictory to this . Answ . Those that have read the Tryal will apprehend his meaning ; for upon their bringing me in , not guilty , of an unlawfull Meeting ; but guilty onely of speaking in the pl●ce called Grace-Church-Street ( and the Court menacing them much , and saying , They would have a Verdict , meaning Guilty . ) I said , the consent of Twelve men , is a Verdict in Law ; and if they bring in another Verdict , contrary to this , they are Perjured Men. But what then ? Therefore when they brought me in Not Guilty , had they perjudred themselves ? Nothing less . I am ashamed to read so ridiculous a Non Sequitur in Print . If I understand what Contraries mean , the opposit to Not Guilty , must be Guilty : But that they gave no such Verdict absolutely , is manifest from the Courts not receiving it ; for above all things they waited and prest hard for it . Therefore to be guilty of Speaking in Grace-Church-Street , and not at an Vnlawful Assembly , is a not being guilty in Law ; and consequently their Verdict no Contradiction . Nota 13. pag. 26. At this time some of the Jury complained to the Court , that the four men , viz. Bushel , Hammond , and the other two , would starve them , and that they had brought Strong-water-Bottles in their Pockets designedly . Answ . 'T is not the Quakers Light , but S.S. his Darkness that is the Father of Lyes ; and Miserable will be the End of such , as make them their Refuge . For , First , There was no such Complaint made . Secondly , Nor was there any just Occasion for one . And Lastly , Methinks this Libeller might remember that if he thought me condemnable , for not giving the Justices more Titles and Additions then their own Names , and that of Aldermen ; he upon greater cause deserves a Check , that cannot afford , those able and honest Citizens , more then half their Names , and scarcely that too . Nota 14. pag. 26. The Court having regard to the Health of the Jury , adjourned till seven next morning , although it was Sunday , which otherwise they would not have done . Answ . It was , and is a real Question , Whether the health of the Jury , or condemnation of the Prisoners , was most in their eye ; but no matter which : I shall briefly insist upon their adjournment to that Day . I suppose it is not unknown to those that know Law , that Dies Dominicus non est in lege dies , or , That the Lords Day , is not a Day in Law : That is , There ought not to be Assizes , Sessions , or Termes held on that Day ; because it is a time the Law takes no cognizance of , nor has any relation to ; thus Cook in his first Instit . Sect. 201. fol. 155. where he excludes that day from the number of those he calls Dies Juridici , or Dayes in Law. The consequence of which must needs be this , That their whole procedure at that Session , becomes question'd , and void in Law. But to justifie those Transactions , they got a Commission after Sessions , anti-dated , from the time of that Adjournment . I shall not much reflect upon the Passage ; it carries , it s own Comment with it : But methinks more Skill in Law , or Moderation to the Prisoners and Jury , might have prevented such an extrajudicial procedure . Nota 15. pag. 28. This is the fourth time the Jury brought in this insignificant Verdict , viz. That they find Penn guilty of speaking in Grace-Church-Street , and how this answers the Question , viz. What say you ? Is W. Penn guilty of the matter whereof he stands indicted , in Manner and Form , or not guilty ? Let the World judge whether that be a Verdict or not : They thus often abusing the Court , made the displeasure of the Court against them , and surely not without cause . Answ . This Nota is upon the Juries continuance of their Verdict , of only bringing me in Guilty of spe●king in Grace-Church-Street , delivered First ▪ day Morning : But how reasonable will be the matter of our inquiery and answer . If S.S. will have the Jury only Judge of Fact ( which the Recorder expresly aff●rmed on the Bench , using words to this purpose , We will have you to know , that you shall not be Judges of what the Law says , &c. Why are they here condemned for undertaking no farther ? The ●rought in the Fact , but that the Court thought incomprehensive of the Indictment , which being complicated of Law and Fact , were to answer the Question in Manner and Form. And if this doth not inthrone them Judges , how far the Fact reaches th● Law , and whether by Law A.B. is guilty or not guilty , I must confess my self mistaken ; and I am sure to have company enough of all men of sence and Sobriety . So that what the Jury is deny'd elsewhere , is given here , and S.S. equally angry , for their being , and not being sole Judges . Nota 16. pag. 28. William Penn made such a Noise in the Court , that the Court could not hear the Jury , nor the Jury the Court. Answ . If to speak to be heard , be Noise . I was guilty of his Observation ; but I need the less to vindicate my self , who have so many living Witnesses of Credit , to do it for me : If they would not hear me , they ought not to have condemned me ; but if they could condemn me , they in Conscience ought not to over-rule , but hear me . But would any know the Noise I made , read my words and 't will be found S.S. has only Nois'd a Fiction . Upon their menacing of the Jury , I thus spoke . It is intollerable that my Jury should be thus menaced ? Is this according to the Fundamental Laws ? ( thus far S.S. ) Are not they my proper Judges by the Great Charter of England ? What hope is there of ever having Justice done , when Juries are cheek ▪ t , and their Verdicts rejected ? I am concerned to speak , and grieved to see such arbitrary Proceedings . Did not the Lievtenant of the Tower render One of them worse then a Fellon ? and do you not plainly seem to condemn such for factious Fellows , who answer not your Ends ? Vnhappy are those Juries , who are threatned to be fin●d , and starved , and ruined , if they give not in Verdicts contrary to their Consciences . This was the Noise charged upon me , and for this Fetters commanded to be brought by the Mayor ; how justly , let the ingenious Reader judge . Nota 17. pag. 29. Vpon this Mr. Penn was silent and quiet , though nothing was done to him . Answ . I perceive the man will rather play at small Game ( as the Proverb is ) then sit out . What ? Would he suggest my fear to the World , after his own relation has given such large testimony of my Boldness , in so much as to dare the Court to a Tryal , pag. 13 ? Or is he angry that I held my Tongue ( as he says ) And yet the Mayor and Recorder so angry , that I spoke , as that I must be Staked with Iron Fetters to the Ground ; an Unkindness I forgive , but which will render their Carriage Infamous with all Sober and Moderate Men. But three things I observe , and conclude this ridiculous Nota. 1s● That my retort upon the Mayors Menace was omitted by S.S. which was this . Do your Pleasure , I matter not your Fetters . Which was very far from being over-aw'd by their Displeasure , as the remainder of my Tryal manifested ( which I speak to Gods Glory , whose holy Power carried my mind over the heads of all that there arraign'd or judg'd me . ) Secondly , There was no occasion for much Discourse , as by the Tryal appears , the Court being ready to break up , and then to whom should I speak . Thirdly , I would that S.S. and his Brethren should know , That I only Worship , Fear , and Bow , before the Glorious Everlasting God of Heaven and Earth , and therefore Dread not Mortal Man , whose Breath is in his Nostrils , and has power only to hurt the Body , and that no further then a permitted him of God ; whose holy Will I am resigned to answer , in Doing and Suffering , as he shall enable me . And whatever my Portion be from this Generation , whether Good-report or Bad-report , Acceptance or Suffering , I matter not ; but bles● his Providence , and shall accept it all as an Earnest of his Eternal Love , and rest in Glory . Nota 18. pag. 29. These men were very like to be starved , when they had Rost-Beef , Capons , Wine , and Strong-Drink , sent them ( as is ready to be proved ) during the time they were considering of their Verdict . Answ . This is but a vain Surmize , and how positively so ever asserted , the Proof remains behind , which had there been any ; it is not to be thought this Libeller would have omitted it ; besides , the Officers of the Court were sworn to keep them from all sort of Refreshmen . But had it been so , I see no evil in the thing , unless it be an Evil to prevent men from starving , especially since they were not there encloyster'd for not agreeing in their Verdict , but for agreeing in a Verdict some Persons humors would not allow for one , as the Juries frequent Cries , We are Agreed , We are Agreed , &c. do plentifully evidence . This ends his Nota's , and I shall now take leave to remark on him . Nota 1. My first Observation will be this , That in his relation of my Tryal , though in many things he does me Right , yet in some places , he does both me and the Law wrong ; For its familiar with him to slip over those Expressions of mine , which tell the World , how vehemently I called for Right ; and willing I was to be tried by the Fundamental Laws of England , whilst represented as a Seditious Person , which my Soul abhors , thus pag. 17 , 28 , 31. But more especially that Clause , I can never urge the Fundamental Laws of England , but you cry , Take him away , take him away : But t is no Wonder , since the Spanish Inquisition hath so great a place in the Recorders heart . To which I might add his threatning to Cart the Jury about the City , &c. pag. 19. The intent of which unfair dealing must needs arise from an apprehension of the disadvantage and guilt that would be attributed to them ; whilst nothing more manifests both , then the partiallity of these parts of the Narrative . Nota 2. My second Remark will be upon the folly of this Boaster , which shews it self so great , that it is become already the scorn and raillery of the Town : For insteed of casting a friendly Covert over the Nakedness of his Patrons , he brings them out-stript in Print , and allows , nay vindicates , those very Indiscretions , which are irreconcileable with the sense of every sober man , and that hitherto were scarely credited by their Enemies in the relation of our Tryal , but now believed by their best Friend , because divulged with a seeming Priviledge in the Account given by S.S. This appears . First , pag. 1 , 22. In Jo. Robinson 's Expression to Edw. Bushel a Jury-man , That he deserved to be indicted more then any man , that had been brought to the Bar that day . 2dly pag. 22. In the Recorders Saying to that Person , You manifestly shew your self an Abettor of Faction . 3dly pag. 3 , 27. In the Recorders Menace , I le have a positive verdict , or you shall starve for it . 4ly pag. 28. The same person to Edw. Bushel , You are a factious Fellow , I le set a Mark upon you ; whilst I have to do in the City , I le have an eye on you . 5ly pag. 29. Again , You will find the next Sessions of Parliament , There will be a Law made , that those that will not Conform to the Law , shall not have the Protection of the Law. 6ly pag. 29. The very same person thus again , Bring another verdict , or you shall starve . 7ly pag. 29. And as that which is fittest to bring up the rear of all his Threats , because the most Malignant , I shall insert that notorious Passage of the Inquisition , as by S.S. Till now I never understood the reason of the Policy and Prudence of the Spaniards , in suffering the Inquisition among them , and certainly it will never be well with us , till something like the Spanish-Inquisition be in England . Of the Mayor , he gives us this Account . 8ly pag. 22. The Mayor to Ed. Bushel thus , You are an impudent Fellow , I will put a mark upon you . 9ly pag. 24. To the Jury , What will you be lead by such a silly Fellow as Bushel , a canting Fellow . 10ly pag. 37. To Edw. Bushel again . You are a factious Fellow , and a course ought to be taken with you . 11ly pag. 27. Edward Bushel to T.B. I have done according to my Conscience . Mayor , That Conscience of yours would cut my Throat . E.B. No my Lord it never shall . Mayor , But rather then you shall cut my Throat , I will in defence of my self , cut yours first . This last Expression horribly belyes the Mayor , and wrongs his words ; for many sufficient Witnesses , they say , will deposite , that he fairly said , But I will cut yours , as soon as I can . 12ly pag. 28. And speaking to the Jury , in reference to E. Bushel , saith he , Were I of the Jury , rather then he should starve me , I would slit his Nose for him . It was fairly done of S.S. and the whole City and Kingdom are great Debters , to his franck Discovery , and plain Acknowledgements . We may now easily understand the meaning of the word MARK , by the Paraphase of Slitting of Noses ; for that Expression seems to be the Key that opens the Mystery of the former : Of how ill consequence that Threat has proved , the late tragical Assassinates , in several places shew . I will not say , they may be imputed , to so ill a presedent as the Mayors Menace to Edw. Bushel , from his Tribunal Seat , in all his Court Formalities ; But certainly they must be as neer a kin , that offer such barbarous Affronts to Parliaments and Juries , as threatning and doing are . It is hoped , there will be no further need of such Remarks , and that the Act expected , will prove as well a Protection to the Noses of Juries , as Members of the high Court of Parliament . By this time the Courteous Reader cannot but see , with how little of Truth and Reputation he triumphs over us , and vindicates his Friends ; since more could scarcely have been said for us , and against them , then the impudent Repetition of things so Scurrilous , Injuditial , and Ill-timed : And indeed , the cold reception it finds , with all that read it , might have saved me this labour ; but that I was informed , how much a Reply was expected from me . And that I am not ignorant , how natural it is , for men of this Mans form of understanding , to conceit their Pamphlet unanswerable , because not answered , though the only reason of it , may be its indesert of so much Pains ▪ To conclude , However busie some sort of men may be ( and I hear not a little of their Projects , to mis-represent me to the King , and Persons of eminent Employ , that with less hazard to themselves , they may sacrifice me to their injust hate . I do declare my Judgment , and that of my abused Friends , in things relating to Civil Government , and by it we would be measured , and in the Strength of God resolve to stand . First , That we acknowledge Government to be necessary , because of Transgressors . Secondly , That this Government should consist of wholesom Laws , to supress Vice and Immorral Practices , as Oaths , Whoredoms , Murders , Lyes , Thefts , Extortion , Treachery , Prophaneness , Defamation , and the like Ungodly and Immodest Actions ; and in the encouragement of Men contrarily quallified : These are Fundamentals in Law and Gospel . In short , We heartily own the English Government upon its ancient Civil Bassis . Thirdly , That there be many other temporary Laws suited to State Emergency , in civil matters , as in Trade , &c. to which we also account ourselves oblieg'd . Fourthly , That we there only dissent , where Conscience in point of Faith and Worship towards God is concerned . Fifthly , That we utterly renounce , as an horrible Impiety , the Promotion of our Interest or Religion , by the Blood of our Opposers . Sixthly , That if we are deny'd our Freedom , in the Exercise of our Consciences to God ( though otherwise peaceable and industrious ) as it has been so will it still be our constant practice ( However it appears intollerable to Flesh and Blood , that we should always be the Anvil , on which the Hammer of every Power beats the heavy streaks of its unmerited Displeasure ) to sustain all in Peace and Patience , because Vengeance belongs to God , who certainly will repay it . If therefore any that think themselves concerned in this Treatise , shall offer to suggest the contrary to these Assertions and Confessions , I do hereby declare them Slanderers of the greatest Innocency upon Earth ; and give them this publique Challenge once for all , that as we will never baulk a fair debate , where every point in controversie may receive a full discovery and decission ; so do we charge such Adversaries for the future , if they would ▪ have the reputation of true men , to bring their Names and Scruples into open view , that so the Apprehensions of us may be justified , or our Innocency relieved from the heavy pressure of their injust Slanders . Newgate , the 12th Moneth , 1670. W. Penn. An APPENDIX ; Wherein the Fourth Section of S.S. his Pamphlet , ( intituled , The Fining of that Jury , that gave two Contrary Verdicts Justified , to prevent a Failer of Justice in London ) Examined . READER , UT obstruatur os iniqua loquentium . Have I undertaken to answer this scurrilous Libeller : And in clearing these Jurors from his so foul Aspertion , shall manifest to the World , not only the horrid falseness of his Charge against them ; but lay open the Vn●ustness and Arbitrariness of those Proceedings , which this Author seems to have the Confidence now in Print to vindicate . The Wise-man asserts , That he that uttereth a Slander is a Fool , Prov. 10.8 . And the Psalmist commands , That the Lying Lips be put to silence , Psa . 31.18 . And to evidence his folly , let Truth ( the Mother of Justice ) arise , and plead their Innocency , against one who endeavours to abuse and traduce , as well the Liberties of all the Free-men of England , as these respective Jurors , whose Actions have rendred them worthy Citizens of London , and faithful Friends to their Country . THE Cause for which the Jurors were fined and imprisoned ( by the Bench at the Old Baily ) S. S boldly asserts was for [ their giving in two Contrary Verdicts . The Falshood of which Assertion may not only be manifested by many Hundreds of Citizens , who were Eye and Ear Witnesses of their Arbitrary and Illegal Procedure ( as well towards the other Prisoners there , as these Jurors ) but also testified by many of this Libellers own Approved Authorities . 1. Let us look back into the third Sect of his Pamphlet , where he has given frequent Tests against the verity of his fourth Sect's Assertion . The Jury having had no Evidence of any unlawful Act done by W.P. could not bring him in Guilty Modo & Forma &c. yet four times brought in so much as was by Witnesses proved against him , viz. That Wil. Penn was guilty of speaking in Grace-Church Street , as pag. 23 , 24 , 27 , 28. Which ( being all the Fact proved , yet far short of what was laid against him in the Indictment ) the Recorder declared was no Verdict in Law , redou●●ing the Expression or Substance thereof , no less then four or f●ve times , as pag. 23 , 24 , 27 , 28 , 29. And in page 30. the Jur●●s brought in W.P. Not Guilty in Manner and Form as he stood 〈◊〉 . Other Verdict I never heard that the Jurors brought in neither doth S.S. in his Relation of the Tryal pretend i● A●d why he should thus Reproach the Jurors , Groundlesly , and so palpably give the Lye to himself , Let the Juditious judge . 2. Let us examine the Retorn of the Cause , of the Jurors Imprisonment , which now lies before the Justices of Common-Pleas at Westminster . ( Wherein S.S. Mayor , J.H. Recorder , and their Council , with long and tedious consideration had accumilated so much Formality and needless Circumstances , as swelled up the bulk to at least Twelve Sheets of Paper ) The matter or cause of their Imprisonment therein is only this , viz. De eo quod ipsi pred . Jur. modo hic eosdem Wil. Penn & Wil. Mead de pred . transgr . contemt . assemblac . & tumult . contra legem hujus Regni Angliae , et contra Plenam & manifestam . Evidentiam , et contra Directionem Curiae in materia legis hic de & super premissis eisdem Jur. versus prefact . W.P. & W.M. in Cur. hic aperte dat . & declarat . de praemissis eis impoit . in Indict . pred . acquietaverunt in contemt . dicti Dom. Regis nunc legumque suorum &c. The substance of which is , That the aforesaid Jurors did acquit the said William Penn and William Mead from the Trespass , Contempt , and unlawful Assembly , and tumult against the Law of this Kingdom of England , and against full and manifest Evidence , and against the Direction of the Court in matters of Law openly given and declared in Court against the said W.P. and W.M. in contempt of the Lord the King , and his Laws &c. By which it's plainly manifest and evident that these Jurors were never guilty of giving two contrary Verdicts , or fined and imprisoned by the Bench for any such Fact , as S.S. hath falsly and scandalously suggested . And truly if S S. has been an Eye and Ear Witness of all that passed in this affair ( as he affirms pa. 10 ) we may without breach of Charity , charge him with having a very treacherous Memory , which is an ill Companion for a Lyar. But next we come to enter upon the matter promised , and to examine whether or no he has justifi●d the fining of that Jury , by reason Law and Authority or any of them in order to which let us recite his words ( he saith . ) Page 31. In regard that this is a Case , that very much concerns the King and Kingdom , and is now under the Consideration of all the Judges , I shall only make four Remarks upon this Case , and leave the Determination of the same to the honourable Sages of our Law. Answer , Surely our Author had but a small stock of courage , that it should fail him in writing half a dozen Lines , What ? ( in uno flat● ) to justifie the fining of a Jury , and to leave it again to the Determinations of the Sages of the Law. He might have left it at first to their Determination , and have spared his pains , of appearing in Print , and yet have been thought never the unwiser Man for his silence . S.S. His first REMARK . As Nature ( says he ) abhors a vacuum in the Universe , so it is the honour of our Law , that will not suffer a Failer of Justice , according to that Maxime , Ne curia regis desiceret in Justitia exhibenda . Therefore it is that although our Law appoints all Tryals to be by Juries , yet in six Cases cited by my Lord Cook , 1. p. Inst . sect 102. fol. 74. the Tryal is by Certificate , as in case a person be in Scotland , in Prison , and at Burdeaux , &c. Answ . Our Author who quotes Cook , might also have remembred thi● Maxime used by him , 4 Inst . 308. Vbi non est lex ibi non est Transgressio , Where there is no Law there is no Transgression : As for the matter of Tryals by Certificate , it is as Forreign to the matters in debate as Burdeaux or Scotland is distant from Westminster-Hall . Neither does S S in any wise , by his Discourse , apply it to that purpose , but barely proceeds . In like manner Petty-Jurors , that have given their Verdict contrary to their Evidence , have been fined by the Justices , in Cases where the Law hath provided no ot●●r Punishment , as by Attaint &c. Answ . First , Observe the strangeness of S.S. his consequence . Because the Law provides , th●● For●eign matters a●●ed ( in partibus , transmarinis ) shall be evidenced or tryed by Certificate from those parts : Therefore Facts done or acted at home , in publique Courts of Justice , shall not be determined in ordinary Courts o● Law ( per legale judicium parium ) but by the arbitrary judgment of the Bench or Court. Secondly , Observe how various this l●tter matter is to S.S. his Text , viz Juries Fined for giving two Contrary Verdicts Justified ; changed into Juries Fined for giving in a Verdict Contrary to Evidence . And since the latter is the Text to his subsequent Discourse , let us try and examine his Doctrine . Our Author to prove , That Justices have fined Jurors , for bringing in Verdicts contrary to Evidence , gives us his Authorities thus . Vide Whart●ns Case , Yelverton fol. 23. Noy reports the same fol. 48. And Judge Popham said , there were divers Presedents to that pupose , and cites divers , one by Justices in Eire . Watts vers . Braines , in an Appeal to B.R. Crook l. 3. 779. vide Leonard l. 2. 102. pl. 175. and l. 3. 147. pl. 196. Southwels Case in the Exchequor . Moor 730. Lemons Case in the Court of Wards . Cook l. 12. 23. Prices Case in the Star-Chamber . Answ . That these Cases are material to our Authors purpose ( more then to amuse the Reader with Cotations ) I cannot find , neither doth S.S. set forth the substance , whereby this Age might understand their Drift and Intent . But Cook , who he quotes in his justification , was clearly of another Opinion to what S.S. would suggest ; for in the Case he cites 12 Reports 23. That Lover of his Country , and England's Liberties , speaking of Jurors Freedom by Law to give their Verdicts , declares , That the Law will not suppose any indifferent , when he is sworn to serve the King &c. To which agree● says he , the Books in 22 Ass . 77. Assise p. 13. 21 E. 3 17. 19 H. 6.19 . 47 E. 3.17 . 27 H. 8.2 . F.N.B. 115. A — And the Law presumes that every Juror will be indifferent when he is sworn ; Nor will the Law admit proof against this presumption . But S.S. as conscious of the nullity , of those before recited Authorities , to justifie his Cause , gives us one , as he supposes , to purpose , viz. Wagstaffs Case Trin. 17. C. 2. in B.R. This ( says he ) agrees with our present Case in all points . And concludes with this , Mich. 16. Car. 2. in Banco Regis : Leech and five other , being of the Jury , at Justice Hall in the Old-Baily , the last Sessions , refused to find certain Quakers guilty , according to their Evidence , and upon that they were bound to appear in the Kings Bench the first day of the next Tearm ; they appeared accordingly , and the Court directed an Information against them , and upon that they were fined . Upon which S.S. concludes the fining of Jurors , that find contrary to their Evidence is no innovaton , but alwayes practized , and that by as learned Judges , as ever England Bred. We shall not much insist upon the imparity of this last Case in its Points , to that in hand , being of little further use then to manifest the ignorance and falsity of our Author , so only say ▪ this to it , that ( 1 ) see his ignorance , that appears by his own showing . Leech's Iury , says he , were fined upon an Information brought against them in the Kings-Bench ; which much varies from the Case of Edw. Bushel &c. in that they were Arbitrarily fined by the Bench at the Old-Baily , without Information or matter of Record , or being brought to answer by any prec●ss of Law , expresly against the Stat. 25. E. 3. cap. 3. ( 2. ) See the impudent Falsity of this Libeller ; It s acknowledged that Leech , with five other Jury-men , of whom were Anthony Selby , Oylman , in Pudding Lane ; Edward Briscoe , in Lothbury ; — Brown , a Dyer , in Thames-Street , London &c. Persons of good Reputation , and well known in this City , were ( as S.S. alledges ) bound to appear in the King-Bench , by R. Hyde then chief Iustice , who after many foul Reproaches and daring Menaces to those Citizens of London , ( as is too frequent a practise in that Court ) commanded an Information to be exhibited against them in the Crown Office , for acquitting som● Quakers , who were given them in charge at the Old-Baily , to which-they all willingly appeared ; but that they were sized thereon ( as asserted by S.S. ) is a most horrid Vntruth ; for Hyde never afterwards in his life time , was so hardy to prosecute the same to Trial ; nor had J.K. his Successor so much Courage to compleat his Predecessors — Enter●rize , but prudently surceas'd the Su●t : So this Case cited by S. S is but like the rest of his Authorities , with which he would patch up and salve his Patrons illegal and arbitrary Procedures . But that we may come more closly to the point in hand , First , We absolutely deny S.S. his Conclusion , and do affirm , that as well the Fining and Imprisoning , as otherwise punishing a Iury of twelve men ( I● pannelled to try &c. betwixt the King and a Prison●r ) for giving a Verdict according to their Conscience , though ( in the sence of the Bench and Iustices in Eier ) contrary to Evidence , is an Innovation , and the practise of it against Reason , the Law of England , and the Liberties of its Freeborn People . This Point is so considerable , that I may say and affirm , that the fairest Flower , that now grows in the Garden of the English-mans Liberties , is a fair Tryal by his Peers , or Twelve of his Neighbours , which so much Artifice and Violence is used , by the wild B●res of our age , to pluck up by the Roots . In order to its defence and security , let us first remove that grand Ob●ection of our Adversary , which he makes a Foundation for his a●ter superstructure of violence and Oppression ; A●d that is from the 29th Chapt●r of the Great Chapter , on these words , Or by the Law of the Land , intimating therefrom , that by , ( or by the Law of the Land ) is meant ●ome other Judges , Judicatu●e , or Jurisdiction , then Judgment of Peers , as in the third page of his Pamphlet . The Judgment of ●oke , 2 Instit 50 ) an undeniable Author , and authority , may serv . o ●ear the p●●nt . who writes thu● upon his Exposition on ( per 〈◊〉 ) First , For the true se●ce and expo●ition of these words ( says h● ) See the Statute of 37 E. 3. cap. 8 where the words , By the Law of the Land , are rendred , without due prosess of Law. For there it is said , tho●gh it be contained in the Great Charter , that 〈◊〉 man be taken , imprisoned , or put out of h●s Free-hold without 〈◊〉 of Law , that is , by Indictment , or Presentment of good and Lawfull men , where such Deeds be done in due manner , or b● Writ original of the Common-Law . Secondly , Without being brought in to answer , but by due process of the Common-Law . Thirdly , No man be put to answer without presentment before Justices , or thing of Record , or by due Process , or by Writ original , according to the old Law of the Land ▪ By which is most apparent to every rea●onable understanding , that by the words ( or by the Law of the Land ) is not meant other Jurisdi●tion , Judges or Judicature ▪ ( wherein , or whereby any man is to be tryed ) as S.S. would ignorantly have it ; but that the Proceedings against a Free-man of England , in order to the Judgment of his Peers , or twelve Neighbours , shall be according to the Laws of the Land , as by Presentment , Indictment &c. Statute 37 E. 3 cap. 8. And Coke declares , that the said 29 th Chapter was but Declaratory of the old Law of the Land , which knew no other Judgments , or Jurisdictions for its free Inhabitants , but Legale Juditium parium suorum ; neither have the Free-men of England heard of any such , except by those arbitrary Innovators , who have felt the smart of their sore Oppressions , by the hand of Justice , & have received condign Punishment , as due rewards for their introducing of new Jurisdictions , as the Reader may see at large , Cook 2 Instit . fol. 51. Cook 4 Inst . fol. 41. And Horns Mirror of Justice , cap. 5. sect . 1. And this seasonable Caveat and Caution Cook ▪ has left as a Legacy to such Time-Servers , Qui corum Vestigjis insistunt , corum exitus perhorrescant . This having SHAKEN HIS SANDY FOUNDATION , by the stablished Fundamental Laws , and the Responsis Prudentium , upon the Ancient Statutes of England . Let us try the strength of his Babel-superstructure by the same infallable Rules and Measures . Says S.S. [ The fining of Jurors has been alwayes practized . ] as pag. 33. Answ . Truly his Prescription for time is unquestionable , if he but prove by Authority , what he barely affirms , but this I fear he will fall short in : Does he bring his Examples Usages or Customs ( so to fine Jurors ) from the times or Laws of Alfred , Athelston , Edmundus , Edgar , Canutus , Edward the Confessor , William the first , Henry the first , Noble and Famous Princes of this Nation , ( many of whose Laws are yet in force , ) from our Charter of Liberties , ancient Statutes of this Realm ? Nothing less . But should I grant that he had brought a Presedent of later standing to countenance the late illegal procedure ( as by Wagstaffs Case it appears he has ) will it not deservedly fall under the Censure of a Tortious Vsage ( having neither the Statute , Law of the Land , nor Reason , the Ground of the Law to warrant or justifie it ) which Andrew Horn , a Writer of the Law , in the Reign of E. 1. accounts no more of , then those of Thieves , whose Vsages are to Rob and Steal , Mirror Justice cap. 5. sect . 1. And that we may as aptly suit a Case to our Libellers , as he would have that of Wagstaffs to answer us , Take a Resolve of a Court not inferior to the Consideratum est of the K — Bench , whose Reason and Authority was never subjected to the Opinion of three or four interested persons , as S.S. by his bold Pamphlet would have it : I mean the Parliament of the Commons of England , who upon Justice K — fining of Wagstaffs Iury Resolved , That he had used an Arbitrary and Illegal Power , which was of dangerous consequence to the Lives and Liberties of the People of England , and tended to the introducing of an Arbitray Government . And that the Presedents and Practice of Fining and Imprisoning Juries for Verdicts , is illegal . Hence we may observe , that ( Illo die ) Englands Fountain of Justice was clear and wholesom , although the Rivolets or lesser Streams might be troubled and corrupted . Therefore it 's worthy our observation what Cook , that Master of Reason ( directing himself to the sobordinate Courts or Seats of Justice said , Quod fatius est petere fontes , quam sectare rivulos . ( adding ) That they should assuredly prosper and flourish in the distribution of Justice , if they derived all their Power and Strength from their proper Roots : Advising them , Not to fear to do Right to all , and to deliver their Opinions justly according to the Laws . This wholsom Advice , had it been but timely received by J.K. might have prevented that Presedent of Oppression , quoted by our Author , which rash and unadvised Sentence of his the Parliament took occasion so to rebuke , though S. S &c. to commend and immitate . The Auguments and Reasons against Arbitrary Fining of Iurors respect a two fold Interest , viz. The Freedom of Jurors in particular , and the Freedom of the People of England in general , who are equally hurt and wounded by the consequence of such tortious Proceedings . 1. First , It s unreasonable severity , that a Iuror should be enfor●ed to appear ( Nolens aut Volens ) at Assizes or Sessions of Peace , and there to be sworn . Well and truly to try , and true deliverance make , between &c. according to evidence ; and when he has conscientiously performed his Duty , ( for which he receives no Reward ) to be Fined at the Will of a Mercenary Iustice . 2. Secondly , If a Court has Power Arbitrarily to Fine a Jury , that give not in a Verdict according to their sence of this or that Fact in Issue , it must be because the Bench is presumed to have a fuller or ▪ nearer understanding of the matter in issue , then the Jurors can , which is clearly otherwise in the sence of the Law ; and appears in that the Iurors Summons is for persons ( Per quos rei veritas melius scire poterit ) by whom the Truth of the matter may be better known . 3. Thirdly , If the Integrity and Honesty of persons judging are to be esteemed of weight , to evidence the Equallity of the Judgement given ; then , surely twelve Honest Men of the Neighbourhood , where the Offence ( if any ) was committed , are the most proper Judges ; since that twelve men may neither be so easily corrupted as one single person , nor their Judgment of such fact ( twelve men agreeing in one ) so likely to be erroneous , as the single apprehension of one . 4. Fourthly , If Satisfaction is to be made to a Party grieved , how can it be done more fully and equally then at the choice of the person offended . The People or Neighbourhood , who are pretended to be wronged or injured , are called to be judges , to redress their own Grievances ; and surely that Satisfaction they measure out to themselves shall be judged Correspondent to their sustained Damages . 5. Fifthly , If our Predecessors had thought that the Arbitrary Determination of a Bench of Iustice , had been as equal a Iudgment , as that of our Peers ; surely in vain did they exspend so much Blood for the reprizing the latter , and exterpating the former , Cook 2 Inst . prefact . 6. Sixthly , If a Bench , or single Justice , Recorder , Bailiff &c. shall have power to fine and imprison a Jury of twelve men , until they gratifie their Wills and Pleasures in their Verdicts , which of our Lives and Liberties can be secured against the Lusts of such petty Prerogatives , when the Courts Discretion , not the Law of England ( our Birthright ) shall be the Standard to measure out every mans Desert and Portion . Vide Cook 4 Inst . fol. 42. We might in this sort much more enlarge to evince of how evil consequence these Arbitrary Practices are , and will be to the English constitution of Government . But I have here used the more of Brevity , in as much as this Case needs no greater , or further Argument to enforce it into any mans Understanding , then his being an English-Man , and so Born Free , and not a Slave . But altogether to omit our Stablished and Fundamental Laws would be as blame worthy , as tediously to enlarge upon them . Therefore I shall from them , and some Maximes of the Law of England further prove the Unreasonableness and Unjustness of such Arbitrary Proceedings upon and against Juries . 1. First , Such Proceedings are absolutely against the Great Charter of Liberties , as cap. 14. No Free-man to have Amercements assessed upon him , but by Good and Honest Men of the Vicinage . As also cap. 29. No Freeman to be Condemned without the lawful Judgment of his Peers . Which two Chapters by Reason and Arguments ( in that Discourse of Liberty Asserted at the Tryal of Wil. Penn and Wil. Mead ) are by that Author expounded , and applied to this present Case , as the Reader may find at large , pag. 46 , 47 , and 48. of that Treatise . 2. Secondly , Such Arbitrary Judgements are against the Statute of 25 E. 1. cap. 1. which saith , That Justices , Sheriffs , Mayors , and other Ministers , which under us have the Laws of our Land to guide , shall allow the said Charters to be pleaded before them in all their Points . This is a Clause ( says Cook ) Worthy to be written in Letters 〈◊〉 Gold , that the Laws are to be the Judges Guides , and therefore not the Judges to guide the Law by their Arbitrary Glosses , which never yet misguided any , that truly followed them . ● Cook 2 Inst . Now to Fine and Imprison Jurors for their Verdicts , which by the Laws of England they are to give freely , is waving the Rules of Law , and embracing their own Discretion for a Guide in giving of Judgments . Notwithstanding it 's expresly Enacted , That if any Judgement be given contrary to the Point of the Great Charter ( which was declaratory of the Common Law ) by the Justices , or other the Kings Ministers , it should be Vndone , and holden for Nought . Thirdly , By the Statute of Westminst . 1. Anno 3 E. 1. it 's thus Enacted , Rex vult & precipit quod Justitia singulis tam — quam — nulla habita Personarum ratione , That Justice shall be done to all without respect of Persons . This ( says Cook ) is an antient Maxime of the Ccmmon Law , repeated and affirmed amongst the Law , of King Edgar . And Fleta ( says that Author ) reciteth this Fundamental Law in few words , Quod Communis Justitia singulis pariter exhibeatur ; That Common Justice be afforded to all . If Jurors then be Freemen of England , I know not wherefore they should be denied that common right ( in case they offend the Law ) of Trial by their Peers ; and have a Judgment passed upon them against this Common and Fundamental Law , which is commanded by the express words of the Statute , Inviolabiliter Observanri , be to Inviolably Observed ; that Peace may be kept in this Land. Cook 2 Inst . 161. 4. Fourthly , Cook in his 2d Inst . fol. 689. affirms that , Ratio Legis est Anima Legis , The Reason of the Law is the Soul of the Law ; and therefore says he , Quaecunque intra Rationem Legis inveniuntur , intra ipsam Legem judicantur , Whatsoever shall be found to be within the Reason of the Law shall be adjudged to be within the Law. Had the Law of England presumed , That a Mayor , Justice , Bailiff , Sheriff &c. had been more knowing , and so more proper per Judges , who might give a better and more equal Determination ( of such Facts , which for decision came before them ) then a Jury of twelve men could , or would do : Surely the Law would then have left all Controversies to their sole Arbitrary Determination ; and never have required and commanded Tryals by Jurors , which are not only chargeable to the Iury-men ( Free-holders of this Nation ) by reason of their Attendance and Expence at Assizes and Sessions , but also dangerous , and hazardous to perform , and do their Duty there . But according to that Maxime , Lex intendit vicinum vicini facta scire , The Law presumes that each man best knows his Neighbours Actions : Therefore the most proper Judge , whether to condemn his Neighbour as guilty , or to acquit him as innocent . So we must either lose our Reason , or conclude it Illegal and Irrational , that Justices whom the Law ( quo ad hoc ) concludes Ignorant , should judge or condemn Jurors ( for Ignorance ) whom the Law ( quo ad hoc ) concludes more knowing then themselves . 5. Fifthly , the fifth Reason and Argument to evince the Illegality of such Arbitrary Proceedings , may be drawn from that Maxime of Law , more then once used by the learned Cook , viz. Lex est tutissima Cassis , The Law is the surest Sactuary that a man can take , and the strongest Fortress to protect the Weakest : Yea ( saith that Author ) Sub clipeo Legis nemo decip●tur , It fails none that put their trust in it . We have no reason to believe , that that Author put an Encomium upon the Laws of England ( we mean the Fundamental Laws , the Charters of Liberties , of which he then treated ) beyond their real Worth and Value : But must rather conclude , that such Arbitrary Proccedings , which leave the Freemen of England void of Defence , and Remediless of Relief , are not according to the Rules and M●xims of Law , but clearly otherwise . And th●t the Fining and Imprisoning of Jurors are such ; may further app●ar in these Particulars . First , In that the Jurors are condemned without a Tryal , whether they have done their Duty or not ; that is , whether they have found with or against their Evidence &c. 2. Secondly , In that the Iudgement against them ( be it Vitious or Erroneous , either in respect of the irregularity of the Proceedings or nullity of the Fact charged upon them ) cannot be examin'd or revers'd by Writ of Error . 3. Thirdly , In that no such Superiour Court can receive or hear their Appeal , as upon Indictments , and all other Proceedings by due course of Law they might . Manifesting that such Arbitrary Proceedings against Jurors are far more severe and hard , then any Convictions of Traitors , Thieves , and Murderers , ( who are apprehended ( Flagranti Delicto ) and tryed by due Course of Law. And since they are so unreasonable that they allow not a Iury of twelve ( Boni & Legales Homines ) Good and Lawfull Men , neither liberty of defence before Iudgment , nor an after Tryal or Examination of the Fact for which they were condemned , we must necessarily conclude them Illegal and Irrational , so null and void , according to that known Maxime , Cessante ratione Legis cessat ipsa Lex : And leave them to that just Censure of the Parliament of the Commons of England , THAT THEY WERE INNOVATIONS IN THE TRYALS OF MEN FOR THEIR LIVES AND LIBERTIES . S.S. his 2d , 3d , and 4th Remarks Examined . ( Saith S.S. ) If it be objected , That in the present Case , being an Indictment for a Trespass , an Attaint doth lie , and therefore ought to be punished in Attaint . Which he thus himself answers , Brook , Title Attaint 130. saith , Et sic admittitur , quod si le Roy fuit merement . Party , Attaint negist . Where the King is sole Party Attaint doth not lie : In our present Case , the King is sole party , and therefore by the old Law no Attaint doth lie . In the answering of his own Objection the Author has taken up no less then four or ●●ve Pages of his Discourse ; and the whole of his second , third , and fourth Remarks , in quoting nine or ten Book-Cases and Statutes , to prove his Assertion , that no Attaint lies where the King is Party ; Ending his Libel thus — From these four Remarks I conclude Nothing , but leave the Determination of this important Affair to the honorable Sages of our Law ; and Pray , that in this , and in all other Businesses of Concernment , that God ( the Great Iudge of Heaven and Earth ) would guide and direct them . Answ . 1st The Righteous God ( whom this Libeller imprecates ) has declared . That the Prayers of the Wicked are an Abomination to him , Prov. 15.9 . and 28.9 . 2d The Frivolousness and Impertinentness of this Ribaldry to the Controversie in hand , will appear to the meanest Capacity , that will take the pains to compare it , to the Libellers own Text , viz. The fining of that Jury that gave two Contrary Verdicts Justified . 3d The King being Party , so no attaint lies ( the matter of these three last Remarks ) is so far from being an Objection , to be offered by the Friends of those oppressed Iurors , that they not only grant to him , that no attaint lies against such Iurors , but that it is horrid Injustice and Oppression to punish them by that , or any other way ; which we shall clear briefly in these Particulars . 1. First , It might suffice any rational man , That Iurors , betwixt the King and Prisoners , ought not thus ( by Arbitrary Fines , or other Means ) to have punishment inflicted upon them , in as much as the Ancient Common Law of England is so far from directing of Pai●es , that it declares , That all Restraints of Jurors are Abusions of the Law : Which we have from Andrew Horn , a learned Writer of the Law in the time of Ed. 1. who amongst the great abuses of the Common Law ( for some of which King Alfred executed several of his corrupt Judges ) sets down this , viz. It is Abuse to compel Jurors to say that which they know not , by distress of Fine and Imprisonment , after their Verdict . And that this is the Statute Law to this day may appear . 2d , In that the Grand Councels of England in Parliament have no less then Twenty several times , given their Judgments about the false or vitious Verdicts of Jurors ; Enacting twenty one Statutes for the correcting and punishing of such Defaults . And doubtless , ( they having been so often near the Point ) had the Law of England , and Right and Liberty of its People , admitted of such Punishments , as the Adversaries of both at this day put in practice , they would have let us understood it , and not suffer the Law so many Ages to be ( Vagum & incognitum ) But those Councels making no such Breach upon our Fundamental Laws , Rights , and Liberties ; and this our present Parliament , by their Resolves , confirming the same , we may and must aver the contrary procedures , Innovations , so illegal and opressive . But to conclude . 3d Lex semper intendit quod convenit Rationi , The Law ( says Cook ) alwayes intends that which is agreeable to Reason . And Reason will with ease reconcile ; wherefore the Law has not prescribed nor directed a Punishment for Jurors , who give a Verdict according to their Consciences , though contrary to the sence of a Court or Bench of Iustices in Causes where the King is Party , as for Fellony , Trespass , &c. viz. As our English Government is now stablished ( Potestas Regia est facere justitiam ) It's regal power to do Iustice . And therefore all Indictments are prosecuted in the name of the King , although the Fellony , Trespass &c. was committed upon the People , who really received the Tort and Wrong ; yet because the King has undertaken , for the Safety , Defence , and Protection of his Subjects , the Trespass &c. is said to be done to him : Yet Experience and Reason tells us , that the People of England are not therefore the less interested in , nor will be the less careful of the Security of their Persons and Estates , but do and will use their uttermost endeavour to defend the first from Violence , preserve the second from Ruin. So 1st the ( Boni & Legales Homines ) or Jurors impannelled to do Iustice upon such Fellons &c. being Free-born English-men , and as neerly interested and concerned in the Punishment of publick Offendors , as any , who are said to Prosecute . And 2dly , The Law presuming they would be no more Treacherous to their own Peace and Safety , then the King faithful to preserve them , thought good to lay no other Obligation or Engagement upon Jurors in such Cases , but the consideration of their own Weal , Peace , and Safety ; which many hundred years , has by experience been found sufficient , Till Justices on the Benches and Seats of Judicature turned Informers and Prosecutors , and instead of not knowing persons in Judgment , appeared ( contrary to their Oaths ) as Counsel for the King , and Prosecutors and Executioners upon the Prisoners . This I shall take the Liberty to Remark upon S.S. the Writer of that Scandalous Libel , that however he would recommend himself to the King and Country , as a Man of Reputation and Truth , or at least to the deserving , the estimation of Learning and Ingenuity ; this Work of his has given them an opertunity to take other measures of his Deserts , who has in this one Section of his Libel , not only manifested meer Falshood in his Charge , but also Ignorance in his Proofs . First , His Falshood appears , in calumniating the Jurors with meer Untruths , and that by his own shewing . Secondly , His Ignorance , in that he has not in the least colourably justified his Assertions , or those Practices of his Patrons ( whom he appears for ) against the Jurors . Yea , I may say that his Folly has so accompanied his Knavery , that he needs no other Character then his own Work in Print . And whether he has Reason to assume that Title he takes to himself in the Front of his Piece , viz. To be a Friend to Justice and Courts of Justice . I submit to those of the Long-Robe , he allarums to look to themselves , and to the juditious Reader , that will weigh his Discouse ; For my own part , I am not in the least jealous that he is any such Person : But if this Author would favour us with the knowledge of his name , then Justice and its Courts might express their Gratitude , for his seasonable Vindication of them ; and the Mayor , Recorder's &c. Candor and Integrity in their juditial Proceedings , at the Old-Baily , against the Jury and Prisoners . Less then this I could not say , by reason of those false Aspertions that this Libeller has cast upon my Friends the Jurors ; to enlarge I shall forbear , inasmuch as the Author has closed his Discourse with pretence to leave the important affair to the Judges determination , whose Judgments I desire may , and I hope will be measured by the streight Metwand of the fundamental Laws of England , and not by the crooked Line of Discretion , for say , the wisest of Men , and noblest of Princes , Qui derelinqunt legem , laudant improbos ; at qui observant legem , miscent praelia cum illis . I had no other end in this short Discouse , but to vindicate Truth and Justice from Falshood and Violence ; so my earnest Zeal is , that the first may ever stand over the heads of their Opposers and Oppressors . Newgate Prison in London , the 12th Moneth , 1670. T. Rudyard . Postscript . TO Answer the Libellers Challenge , and defend the Author of the Tryal &c. in reference to S.S.S. it may not be impertinently observ'd , that if he will please to enquire of one John Barnes of Hornsey , whether the late Mayor was not a Commissioner for setling the late Powers Militia , and so brisk and sharp a Reflecter upon those that went under the notion of Cavaliers , above the rest of the Committee , as to incur the rebuke of his Brother-Commissioners ; we hear that he may receive very ample satisfaction , if it may be any to be found in a mistake of what he so confidently ventur'd to assert . Nor is it less worthy of notice , that upon enquiry made of Dr Whitchcock , he could not but acknowledge , that S. Sterling was so far from deserting the University , for want of conformity to the Scotish Covenant , that it never was tender'd to any of that Colledge . Which is not remarkt out of Prejudice to the Mayor , but love to the Truth , and a desire to manifest his libellous Apollogist , who rather then his defensive Flatteries should fail his Diana , or his injust Slanders miss us , resolves to break through all the bonds of Truth , Law , and Religion . Not that we would render it so criminal to serve the Nation under both Govenments , as ( having served both ) to persecute either . But we will end the whole with this solemn Declaro ' , and protest , First , That we are Free-born English-men , and esteem our selves undoubted Heirs of our Countries Liberties , not to be dis-inherited upon any religious Difference , it being no Clause or Proviso in our first Civil Constitution , or Fore-fathers last Will and Testament . Secondly , That we have been deprived of our dear Liberty and Property , and that meerly for Worshipping the God that made Us ; against all Law , Reason , and Scripture ( particularly at the Old-Bailey . ) Thirdly , That notwithstanding such daily provocations , we do as heartily forgive , as we are maliciously persecuted ; ( bearing no ill-will to the persons , of any ) The Title and Tenure of our holy Gospel being Glory to God on High , on Earth Peace , and Good-will towards all men . And we could desire of God ( if it might please him ) to open their Eyes , and affect their Hearts with a right sence of things , that they might understand how much more it would be their true Interest to rebuke Vice , then punish Opinion , and that in themselves first : So would Oppression cease , the Spring-Tides of Intemperance fall ; & Mercy , Truth , Justice and Peace flow over all the Banks of Animosity , Self-interest Revenge ; to the once more refreshing of our Weary , Dry and Parched Country , with the pleasant Streams of thorow Reformation . From Newgate Prison in London , the first Moneth , 1671. W. Penn. THE END . Courteous Reader , THou art desired to place the numerous Errors of this Discourse to the account of difficulty in Printing any thing that comes not out with an IMPRIMATUR in the front of it : But as we can't fly to the Hills , to hide us ; so will it be esteem'd civility in thee to excuse the Authors from the Mistakes ; be they Points , Letters , Syllables , or whole Words . A short Collection follows . Page Line Errors Corrected 3 17 Gilt Guilt   18 srcipta scripta   19 become becomes 4 4 imply imploy 5 last doubted thought 12 last Christ God 16 1 ginious genius 19 15 conformed conform 27 17 maind man'd 39 23 Goaled Goalers 40 5 Mead Mead's 41 7 they we   17 or for 43 2 so to   14 commanded they commanded 44 12 it was the they were 50 3 out-stript out , stript   7 Friend Friends 52 10 impudent imprudent 53 20 the their 54 last that that it 59 11 This Thus   25 cient ancient   28 it appears he pretends 60 28 Auguments Arguments   33 Proceedings Proceedings as appears th●s . Notes, typically marginal, from the original text Notes for div A54244-e660 Page 1. Page 1. Page 1. Page 1. Page 2. Page 2. Page 5. Notes for div A54244-e13830 Pas. 5. Ja. 25 F. 3 , & 4. 28 E. 3.3 . 37 E. 3.8 . 42 E. 3.3 . 11 Dec. 1670. Lib. asserted , pag. 60 , 61. Cook 4 Institu . Epilogue . Wagstaffs Case 17. Ca ▪ 2. C● . 2. Inst . 28. 2 Institut . 48. Stat. 25. E. 1. cap. 2. Cook 2 Instit . prefact . Co ▪ 2 Inst . 161. Lib. 1. cap. 29. Cook 1 Inst . 78. 2 Inst 56. and 526. Co. 2 Inst . 11. Votes Par. Ang. 11. Dec. 1667. Title Abusions of the Common Law ; cap. 5. sect . 1. Vide Poltons statutes , Title Attaint . 1 Inst . sect . 103 Co. 2 In. 375. Stat. 28 E. 1. Vide Cook 2 Inst . 178 , 179. Co. 2 Just . 
A54247	----	Wisdom justified of her children from the ignorance and calumny of H. Hallywell in his book called, An account of familism as it is revived and propagated by the Quakers / by William Penn. Penn, William, 1644-1718. 1673 Approx. 201 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A54247 Wing P1395 ESTC R24458 08189515 ocm 08189515 41057 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54247) Transcribed from: (Early English Books Online ; image set 41057) Images scanned from microfilm: (Early English books, 1641-1700 ; 1236:19) Wisdom justified of her children from the ignorance and calumny of H. Hallywell in his book called, An account of familism as it is revived and propagated by the Quakers / by William Penn. Penn, William, 1644-1718. 12, [3], 13-134 p. s.n.], [London? : Printed in the year 1673. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hallywell, Henry, d. 1703? -- An account of familism. Society of Friends -- Apologetic works. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Wisdom Justified OF HER CHILDREN , From the Ignorance & Calumny of H. HALLYWELL , In his Book , Called , An Account of FAMILISM , as it is Revived and Propagated by the QVAKERS . By William Penn. But all these things will they do unto you for my Names sake : Yea , the time cometh , that whosoever killeth you , shall think he doth God Service . But be of good Cheer , I have overcome the World. John 15. 21. and 16. vers . 2 , 33. Printed in the Year 1673. DUM CLAVUM TENEAM TO THE Justices of the Peace IN THE County of Sussex . A Certain Person in your Parts hath lately troubled himself and the World with a Book entituled An Account of Familism as it is revived and propagated by the Quakers ; and this dedicated to Sr. J. Covert , Knight and Barronet , &c. How ill he spent his time in Writing it , and how unadvised he was in Publishing it , an impartial Perusal of this small Discourse will briefly yet abundantly manifest . I come not to you for Protection ( a thing he and his Cause wanted ) but for Impartality and Justice ; Truth is sufficient to patronize and defend her own Cause from the Lash of Envy , without the weak Auxiliaries of Humane Force ; She gives Sanctuary to all that take to her for Refuge , but is all-sufficient to her own Relief from the deepest Pressure , and most inveterate Prosecutions of her implacable Enemies . And though the Evil Disposition of the World to receive her Apologies , seems to conspire with the Indefatigable Ende●vours of Her Adversaries to traduce Her ; yet her own Purest Innocency & Unwearied Patience hath ever in the End broke forth to that clear Conviction of its Opposers , as hath prov'd at once both their Confutation and their Shame . And let it seem no Riddle to you , that I write so assured of Truth on our side , There is no Objection our Adversary has made to the contrary , we shall not easily remove . Our Meaness in Quality , Breading , Literature and Fortunes in the World ( badges of Reproach with him ) will r●ceive an ample Parallel from the best Persons and Times , and is so far from making to our Overthrow , that if the Scripture and other Story be to be credited , they tell us , that not many Wise , Learned or Noble ; Not that they are excluded , but as Persons stumb●ed at the Cross of Christ , and the Simplicity of the Gospel , through the Power that Greatness and Pleasure have with them , they exclude themselves . But since Great and Rich Men have Souls to be saved as well as Poor , it is equally their Concern to inform themselves of that Way which most assuredly leads to the Rest that is Eternal . I confess the Variety of Sects in the World to be a great Discouragement , especially when we consider with what Confidence each Party pleads the Truth and Divine Original of his own Perswasion ; But Men are not to be satisfied with Pretence but Evidence : Education is too short , nor will Tradition reach far enough to ascertain any Man of the Verity of his Perswasion . Could the two first have done , there had been no need of Relinquishing the Roman Church , who was neither wanting in Pretences , nor an Education prejudic'd enough against all Reformation ; And if Tradition had been all-sufficient , the Direction of God's Unerring Grace , and the necessary Conviction of Mens Reasons , might have been spared . For if Men are to believe what is recommended for true , because Recommended , and not because True , we are to believe we know not what , and shall be to seek so far for a Reason for the Hope that is in us , that in Reality we can have no other Answer to give , then that such or such told us so , and therefore we believe it : But if the Ground of our Faith ought to be more sure and better founded , it will stand us greatly upon to examine , What is the Reason we have ▪ to render for our Faith & Hope in God , and that Belief we have of Holy Scripture ? If we erre here , our Building is insecure ; and the Danger is , that we shall not only one day loose our Faith , but , which is worse , our Souls too . This necessarily brings Man to a more Inward Search and Testimony , some Divine Principle in Man , planted by God himself , which gives to believe that God is , and that he is a Rewarder of them that fear him . This the best Heathens , as well as Jews & Christians , have highly venerated , and many are the Testimonies they have left upon Record , to the Divine Original , and excellent Use of it , both to know God , and our selves ; And truly it was this Holy Principle in all Ages that hath attended Mankind with those Checks , Reproofs and Directions , by which he hath had any Discerning of what should , from what should not be done . This is that which has given him the certain Sound and true Relish of what God has ever required at his hand , as said the Prophet Micah , God hath shewed thee , O Man , what is Good , and what he requires from thee ; to do Justice , love Mercy , and walk humbly with thy God , Mic. 6 , 8. In the Psalms thus , Thou givest thy Mouth to Evil , and thy Tongue frameth Deceit ; Thou sittest & speakest against thy Brother ; These things hast thou done , and I kept Silence ; Thou thoughtest I was altogether such an one as thy self , but I will Reprove thee , and set them in order before thine Eyes , saith the Lord. And the Apostle Paul tells us , What ever may be known of God is manifested within . And what can that be by which God so manifesteth himself , but what Moses called the Word nigh , in the Heart , that the Children of Israel were to obey ; That Job calls Light , which the Wicked rebel against , not loving the Wayes thereof : The like doth Christ in John , when he complained , that Men would not bring their Deeds to be examined by it . In all Ages hath the Almighty more or less pleaded his own Cause in the Consciences of all People by this Divine Principle of Light , however variously denominated ; And what ever Faith or Hope Man has , not grounded upon the Discoveries , Convictions and Directions of This , it is a by-rote Faith , Hope , and Religion . Therefore I beseech you to whom this Discourse , is more particularly dedicated , to consider of us , not by Tradition , Education , Religions establisht by Human Laws , or Imperial Decrees , but by that Understanding this Immortal Law and Everlasting Foundation of Virtue ( as Heathen Plutarch calls it ▪ will afford you to judge us by . It has been Man's Venturing to wade into the Holy Scriptures without this Divine Principle , that has caused so many fearful Miscarriages about Religion . Something in Man prompts him to Religion , but Man being not wholy guided by that which so inspires him with Religious Desires , hastily spoils all with the Intermixture of his own Fancies and Conceits ; and because He is assured that What first inclined him was Right , he sticks not to stile his own Inventions Orthodox ; and then Impatient of Contradiction , with a Fury , as great as his Ignorance , endeavours the Overthrow of what ever stands in his Way , and refuses to receive his Mark in his Forehead , or in his Right Hand . This has occasioned so much Trumpery in Religion ; Ceremonies , Shew , and meer Formality have swallowed up the greatest part of It : Now were Men brought to God's Heavenly Gift in themselves , it would reclaim and leaven the Mind , chain the Affections , and bring Religion into Holy and Sel●-denying Living , and erect an Holy Regiment in the Heart and Soul , by which the Heavenly ●mage would be renewed , and Man become as one born again , without which Translation , there can be no entring into God's Heavenly Kingdom . This the first Protestants made to be their Reason of their Revolt from Rome : For though 't is true , that they charged the Papists with making God's Tradition ( the holy Scriptures ) void by their numerous dark Traditions ; yet That which begot that holy Loathing of Rom's Superstitions , Idolatries and Will-Worship , was God's Grace in their Hearts ; & their best Argument against Rom's Assault was this , The Scripture which I believe from the Testimony of the Spirit of God in me , & which I can only understand from the Illumination thereof , owns no such thing , and therefore I reject it . Such as converse with Luther and his Followers , Zuinglius and his Followers , will find this to have been the Foundation of their whole Work. And our own Martyrology is full to our Purpose , particularly Tindal , Times and Philpot. I omit to mention a whole Cloud of Witnesses , because I intend not to dwell here ; only this I would be at , and I intreat you all to weigh it , If any thing can give to understand aright , and enable to practise those things of God , which it is necessary for Man both to know and do , then God's Light , Grace or Word in the Heart ? What else can give us to relish the Divine Authority of the Scriptures themselves , or to believe the Things therein treated of to be undeniable Truths ? Indeed , the Want of This has been a great Occasion of Atheism ; for Man making , practising and enacting That for Religion , of which People has had no Assurance in themselves : But if they should speak their Hearts , 't is more probable , They do not believe it , but instead thereof deride it , and so under a Shew of Religion , live as Men without God in the World. To prevent which , and to bring Men to the true Understanding of what God expects from them , in order to that great Account they are to give unto Him at the Revelation of his Righteous Judgments ( when he will judge the Secrets of all Men by Jesus Christ ) we do exhort all to Christ's Pure , Unerring Light in the Conscience , which is sufficient to daily Understanding & Duty , that what they believe and profess in Matters of so high Importance , They maybe convinced in their very Conscience , by the good Understanding the Inspiration of the Almighty gives , of the Truth and Necessity thereof ; and not suffer themselves to be carried away with the Torrent of Fathers , Councils , Synods , Doctors , Scholars , National Constitutions , &c. ( big and most times untrue , and too often empty Words ) without that inward Conviction and Testimony of God's Good Spirit in Your Own Consciences , the old Protestant , and only primitive Ground of Tru● Faith and Obedience . I know , and shall alwayes acknowledge , that in the time of Ignorance the Almighty winked , and that in every Age he has expressed his Regard to those under the various Forms of Religion ever in the World , who have been Sincere-hearted and of Sober and Conscientious Conversation ; But I must also tell you , that by how much the more , needless and unwarrantable Customs , Will-Worship and Human Religion built upon the dark and uncertain Conjectures of Men , are receeded from , and the Minds of People engaged in a diligent attendance upon that Divine Principle which only can clear up their Understandings , and give them an experimental Knowledge of the True God , and that Way of Worship and Service which may be most acceptable with him , by so much more certain will they be of the Truth of their Religion , in as much as they have over and above all external Record , the Assurance of Unquestionable Convictions in their own Consciences . Thus God , that made Heaven and Earth , knows , we came to receive that Knowledge of him , Which we now expose our selves to all Hardships , to mantain . We profest God ; but like our Neighbours , in Works we denyed him . We worshipt him after Men's Conceivings , insomuch that I may say , we worshipt the Unknown God in a False Way . No doubt but we were stockt with the Common Talk of Religion , but the Cross of Christ we were Strangers to . His Blood we extolled , whilst by Wicked Works we trod it under Foot ; And believ'd our selves Saved by it , Who were Uncleansed from Sin. The whole End of His Coming we esteemed the top of all Love ; but never knew enough of It , truly kindled in our Hearts , whereby to work such Faith and Resignation , as could give us Victory over the World. Thus were we , Jews-like Children of God whilst we crucifyed the Son of God ; and of the Seed of Abraham , whilst the Serpents Seed reign'd ; Heirs of the Kingdom , yet not born again ; Free , yet the Bondslaves of Vanity . Oh! at this time of day it was that God ●ound us out , and broke in upon our Souls with his Righteous Judgments for Sin , and laid Judgment to the Line , & Righteousness to the Plummet , within us , the Book of Conscience was Opened , and great Fear surprised us , and Deep Sorrow fell upon us , which brought that sudden and Strange Change , that made us both the Derision of Prophane , and Wonderment of Sober Men. The Author of the Account of Familism , for want of more Skill , and Seriousness , calls it the Hypochondria , as if it only had been a Flux of Melancholy overpowring the Strength of Reason , and carrying the Understanding captive at the Impetuosity of its Fancies . But having been thus made sensible of the Terrors of the Lord for Sin , and being brought into a True Understanding of that Religion and Worship which most please God , some of us were constrained , and in Conscience bound , to go forth into the World , and publish these Tidings of Judgment for Sin , and Conversion through Righteousness wrought by the mighty Power of God in the Conscience , that all might be awakened to try their Works , Faiths , Worships and whole Religions , whether they were of God or Men ; or they had been doing their own Wills , or the Will of God ; that so they might be brought to experience God to be a God nigh at hand , reconciled in Christ , blotting out Sin , and renewing a Right Spirit within , by which their Religion might not longer stand in the Traditions of Men , nor only Education of Parents , but upon the Convictions and Operations of God's Grace in the Conscience . And thus is all that Christ did without , brought nigh and home to the very Soul. The Seed of the Woman is known to Bruise the Head of the Serpent ; Christ , the Light , and Lamb that taketh away the Sins of the World , not only to take away Sins past through Remission , but Cleanse from the Nature , Root and Ground of Sin , by His Holy Blood , which sprinkles all Consciences that wait and walk in the Light ( the Just Man's Path ) from Dead Works , to serve the Living Lord God in Uprightness for ever . For this Cause are We brought out into the World ; & behold the Vessel we are embark'd in , our Lading and the Country we make for ! The Vessel , Truth ; the Lading , Faith and Good Works ; Our Souls , the Passengers ; and the Country , the Land of Everlasting Rest . This I could not but present you with , that no Endeavours of our Enemies may be able to lodge a False Character of us and our Principles with you ; Though I must faithfully tell you , that I should wrong my own Reason , as well as your Judgment , and speak against my Conscience too , if I should let in one Thought of this Man's Ability to do us any great Mischief with you : for , out of no Insult , but in Real Truth , I take Him for a very Unskilfull Pilot on our Coast , a Man unacquainted with our Concerns ; and a most Incompetent Person for an Antagonist . Accept ( for I can ask no Excuse for ) my Plainness , I have not fawned , I never could , and now much less : These Matters not only deserve , but require greatest Plainness . And Men that believe they shall have to do with God , after they have left having to do with Men , ought to act with greatest Circumspection and Sincerity . Remember your Original ; remember your End ; and know assuredly that but Breath is in your Nostrils ; and for every Deed done in this Mortal Body , whether it be good or whether it be evil , will God , the righteous Judge require an Account from You before his great Tribunal , where may you all be able to answer with Joy : I am Your Faithful Friend , William Penn , THE CONTENTS . CHAPTER I. HIs Epistle considered , page 13. CHAP. II. His Comparisons of us with ancient Hereticks considered , p. 21. CHAP. III. His Comparison between us and the Familists , p. 30. Of Christ's Ministration , p. 31. Of Revelation , p. 37. Of Miracles , p. 40. Of Forms of Prayer , p. 43. Of Baptism , p. 45. Of the Supper , p. 57. CHAP. IV. Of Holy Dayes , p. 63. Of Holy Places , p. 67. Of Tythes , p. 72. Of Gospel-Ministers , p. 81. CHAP. V. That Quakery is not Saduceism , as charged , p. 88. CHAP. VI. The People , called Quakers , not inconsistent with Government , p. 92. Swearing not lawful to true Christians , p. 96. CHAP. VII . Of the Nature and Sufficiency of the Light within , p. 101. CHAP. VIII . Of Lyes and Slanders promoted by him against us , p. 110. CHAP. IX . Of Perfection , p. 114. CHAP. X. Our Wayes of Conversion Scriptural , and justified , p. 117. The Conclusion to the Justices of the Peace , p. 131. ERRATA . READER , SOme Faults have escaped the Press , which thou art desired to Excuse and Correct ; the Book otherwise asks , and I hope , needs neither . Page , Line , Error — Corrected . 13 14 he I 35 5 and who 44 26 it be it to be 66 1 I I should 67 9 any . any thing . 71 28 a House Houses 91 28 object and Faith and blot out and Faith. 98 19 to to be   26 their his 100 22 Affirming Affronting 107 25 Jo. 1.1 . Jo. 1.1 , 5. 112 1 was done was not done . Wisdom Justified OF HER CHILDREN , From the Ignorance & Calumny of H. HALLYWELL . CHAP. I. His Epistle considered . THe Adversary we have to do withal begins his Dedicatory Epistle thus , The daily and Numerous Encrease of the Heretical Generation of Quakers in these Parts made me a little more then ordinarily inquisitive into their Doctrines and Perswasions ; which ●● found not only Destructive of Civil Government but Religion it self . 'T is natural with Ignorance to be Proud , and Envy to slander . His Enquiry has been at our Adversaries Door , not ours . They that read him , and those Books that lately came out , may know his Informers without further Cost : But Book-Robbery , though to Untruth , is an old Priest-trick . If his Sort of rendring us Unconsistent with Government could incense the Civil Magistrate to our Destruction , we know very well Traducers would not be wanting . Truth has never been persecuted under that Name : Heresy is an old Blot the Devil has cast upon it , that it may become suspected with the Simple ; And Christians were of old worried in Beast Skins : Such Coverings the present Heathen Spirit has provided for us . But as we cannot but bless the Name of Almighty God , that he has brought us to the Knowledge of his good old Way of Truth in the Inward Parts ; So do we affirm it to be neither averse from Government , nor destructive of Religion ; right Government being according to it , and pure Religion being to keep our selves Unspotted from the World , and to do or suffer , which we have ever done : and God knows , to that is the Tendency of our Holy Principle , to wit , Moderation , Justice , Industry , Temperance and Upright Conversation . But the true English of this wicked Suggestion is no more then this , The Quakers and their Perswasion are inconsistent with Will-Worshippers , Hirelings , Men-Pleasers , Persecutors & Oppressors ; They give the World an Alarm for these things , and Round their Ears with the Necessity of walking in so streight and narrow a Way , as gives great Disquiet to the Libertin , and brings the Priests Qualification into great Question , and his Trade into absolute Danger . No wonder then , so many hard Names , are cast upon us , to deter such as are unacquainted with us ; and beget Scruples in them that are Well disposed to us . However , this Contentment his Paragraph gives , that notwithstanding all this Opposition , we daily and numerously , encrease , for which my Soul is greatly glad , and my Knees bow to the God and Father of our Lord Jesus Christ , that he would continue to prosper and speed his own great Work of Redemption in the Earth . But he goes on . For what else can be expected from them who deny the Scripture to be the Word of God , and Rule and Guide in matters of Salvation . Answ . We do not deny the Scriptures to be the Word of God , and Rule and Guide in matters of Salvation , out of any Undervalue of them , but from that reverent Regard we have to Chr●st the Great and Eminent Word , who was with God , and was God , by whom all things were made , Who is the Way , Truth and Life , the great Prophet , Judge , Law-giver and Priest to his People , whose Lips preserve Knowledge . He is the New Covenant , Rule and Judge , and without him we can neither understand nor believe the Scriptures as we should do ; Nay , so far are they from being a Rule , &c. that a thousand Cases may happen wherein they cannot be a Direction to us . Nay , they may be burned , drowned , torn , lost , mistranslated , added to , diminisht , Men may be robbed of them , imprisoned from them ; but none of all this can or ought to be said of the Great Gospel-Rule : God has ever been Sufficient to his People in every Age ; And since they only are Children of God , who are led by the Spirit of God , and that it is the Spirit of God alone which leads into all Truth , It follows that the Law of the Spirit of Life , writ in the Heart , and not a Law writ on Paper ( a State less excellent then the Jews , whose Law was written upon Stone ) is the great Evangelical Rule of Living ; Ye●●re the Scriptures an Holy Declaration of th● Word of God , and of the Rule and Guide in ●atters of Salvation : And we reject for ever that Spirit which leads into those Principles and Practices , that in the least contradict the standing and permanent Truths therein mentioned ; For they were written by Holy Men of God , being inspired thereto , and contain Godly Reproof , Admonition , Exhortation and Prophecies , for the Edification of the Church , and perfecting the Man of God to every good Word and Work , through Faith in Christ Jesus ; and as such , many Directions , Precepts and Rules are therein laid down , yet they all refer to the Grace , Light , Spirit , Word or Anointing within , as That by which Man ought to be Ruled , governed and ordered to God's Glory and his own Comfort , as they first were who gave them forth ; for they were Witnesses of the Truth of what they writ . So that they are an Holy Declaration of the Way of God , and that Holy Principle which leads to it , and in it , without which the Book is sealed , the Scriptures are unknown ; and consequently not the Scriptures , but that holy Key of David is the Rule , how far , and which way we are both to understand , interpret , believe and practise them . This may be enough to shew the Disingenuity of our Adversary in representing us to his Knight ; For because We cannot give that Title and Office due to Christ himself from him to his bare Declaration , he would insinuate that we refuse all Conformity to the Holy Examples and Testimonies therein related and exprest , as if we were a most dissolute Crew of Libertines . But he tells us , that this Person ( whose Name I suppose we shall prove he has made too bold with ) so well knowing our obstinate and perverse Humor in the Discharge of his Trusts committed to him under his MOST SACRED MAJETSY , he could do no less then present him with this Treatise , that going under the Name and Protection of so worthy and accomplisht a Person , it may in some measure obtain its desired Effect , by putting a Stop to the growing Evil , and confirming those who are not seduced in the Truth of their Profession . A most non-sensical Expression . Answ . But I am willing to hope better things of him , then that be should go upon the Priest's Message , or turn their Knight Errant . But what 's the Matter that the Quakers are so Perverse ? They cannot say right Worshipful , because they think that of right belongs to God ; nor most sacred Majesty , that being fit for no mortal Man : Neither can they ly and flatter with Your most Obliged and Affectionate Servant , for they are more obliged to God then Man , and to one Man more then another . He either knew not , forgot , or sleighted the Rebuke of Paulinus to Sulpitius Severus , who said , It becometh not Christ's Free-Men to subscribe themselves Servant , &c. But it is nothing with such as our Adversary to Cog , Ly and Flatter ; 'T is one Part of his Manners . I would fain know what Rule he had for all this ? Did the Holy Prophets and Apostles teach him any such Trash ? Will he prate of Scripture for a Rule , and yet bridle his Flattering Tongue no better ? The Customes of the Heathens have entred the Profession of Christianity , and that Old Spirit under this New Trim goes off for a very Good Christian . Oh , but the Quakers are Obstinate in other Cases for all this ! Answ . Why so ? Because they will by all means stand to their Principles ; They will not play the Sycophants ; Threats do not fright them , nor Promises gain them ; They love their Conscience above their Conveniency ; and seek to please God rather then Men. Perhaps , this sort of Men , the Knight has found them , but could have wisht them more pliant to the Laws , it may be , that he might have some colour to be kind : must therefore this Busy-Body entitule his Name to all his own Follyes , Lyes and Slanders against us ? What can any moderate Person think but that the Patron of such a Discourse , has been an eminent Persecutor , whose Protection is so plainly called for to a Book that without doubt would have him so ? For my Part , I think the Knight ought to repute that Ignorant and Disingenuous Discourse so far from being a Testimony how much the Author is his most obliged and affectionate Servant , that for Interesting his Name and Power therein , he should hereafter look upon him as an Enemy to Him , his Name and Family . Before I conclude , give me leave to ask him , why he sought for Protection . Is his national Cause defended by Princes , Parliaments , Navyes , Armies , the Learned , Rich and Powerful Clergy , both Universities , the generality of the Gentry and Commonality so weak and gasping ; or are the poor , despised , traduced and trodden down Quakers so potent and terrible , that a Book of eight Sheets dare not peep out against them , but a big Title must be got to recommend and patronize it . But how Worthy soever the Knight be , that will not hinder my Proceeding to shew the Unworthiness of the Book , & therein of the Author , as well to his Patron as the despised Quakers . CHAP. II. Containing an Answer to his first Chapter , in which he pretends an Agreement to be between the Quakers and other Ancient and Modern Hereticks . The Comparison examined and proved defective . OUr Adversary , that he may the better prejudice his Reader against us , introduceth his Discourse with a Comparison of us , to the most noted and odious of the reputed ancient and modern Hereticks , doubtless hoping , that what he wants of Argument to render us such , may be supplied by that ill Opinion , Men have of those he brings us into parallel with . The first Man he thought fit to pitch upon is Simon Magus , a Man famous for his infamous Sorceries , with whom he wickedly yoaks that faithful Minister of God , George Fox , because , saith he , Simon Magus gave out that he was God the Father ; And George Fox before the Justices at Lancaster , that he was equal with God. Answ . There is no believing a decimating , persecuting Priest against a Quaker till he makes more Conscience of telling Lyes , who have given too many Demonstrations of their Desire to have us run down at any rate , to be credited by those who love Truth more then Partiality . George Fox denyes the Words , they were never so spoken by him , much less were they ever intended in that Way our Adversary takes and improves them ; For though there be not an Equality , yet there is an Unity , as testifyeth the Scripture ; Let the same Mind be in you , that was also in Christ Jesus , who being in the Form of God , thought it not Robbery to be equal with God. And He that sanctifieth , and they that are sanctified are all of One ; for which cause he is not ashamed to call them Brethren . Again , They that are joyned to the Lord are One Spirit ; and , He that doth Righteousness is Righteous , even as He is Righteous . To deny this is to deny the most Heavenly Benefit we have by Christ , namely Unity and Fellowship we have with the Father and with the Son. That it was an Unity , not an Equality , especially in the Sense he takes the Word , the faithful Narrative of that Proceeding , printed in the Year 1654. will further testify . How great then must this Man's Miscarriage be , who , to render a good Man an Impostor , turns Forger himself ? but God will reward him . The next Pair he pitches upon to prove his Assertion , is Maenander and James Nailer . The one for affirming Himself to be sent from the invisible Regions to be the Saviour of Man-kind . And James Nailer for asserting himself to be Christ and accepting Hosannah's and Divine Worship in the Streets of Bristol . Answ . What Maenander was I know not , and it is hard believing a Character of any Man , when it is given by his Enemy : But sure I am that James Nailer never asserted himself to be the Christ of God ; Neither did he ever deny Him that appeard at Jerusalem to be the Lord 's Christ , as his Writings plentifully declare , especially one Paper written by him to the then Parliament , when a Prisoner in Bride-wel . Christ Jesus the Emmanuel ( of whose Sufferings the Scriptures declare ) Him ALONE I confess before Men , for whose sake I have deny'd what ever was dear to me in this World , that I might win him , & be found in him and not in my self , whom alone I seek to serve in Body , Soul & Spirit , night & day , according to the Measure of Grace working in me ; even to that Eternal Spirit be Glory , and to the Lamb forever . But to asscribe this Power & Virtue to JAMES NAILER , or for that to be exalted or worshipped , TO ME IS GREAT IDOLATRY . So having an Opportunity given ( with Readiness ) I am willing , in the Fear of God the Father , in Honour to Christ Jesus , and to take off all Offences from every Simple Heart , without Guile or Deceit . His third Comparison lyes betwixt Photinus who is said to have denyed the Trinity , and G. Fox , as guilty of the same Error in his Account . Answ . I can find no such place in the Book so called ; Either our Adversary sets up for a New Controvertist , or he dishonestly shunned giving us the Page : But I am willing to believe , that he took it as he found it in some other Adversary ; for any thing reported or printed against a Quaker is ground enough for an envious Priest to accuse him . But what if G. Fox denyed the Unscriptural Expressions , viz. The Trinity of distinct and separate Persons ? must it necessarily follow that he denyed the Three that bear Record in Heaven , the Father , Word and Spirit ? We justly renounce those Barbarous School-Terms , as not suited to God's Heavenly Manifestations , but the dark Conceits of some Popish Doctors . His fourth Comparison is made between So●inus and James Nailer , in that the one denyed the Satisfaction of Jesus Christ , and look'd upon his Passion only as an Example . The other in that he affirmed , The End for which Christ did suffer , was to be a living Example to all Generations , Love to the lost , page 56. Answ . He has not truly delivered the Opinion of Socinus , whose Books shew ( however mistaken about Christ's Divinity ) that he ever esteemed his Death and Passion to have more in it then a bare Example : Nor has he faithfully dealt with J. Nailer in this Quotation ; For first I find not the Words as cited ; and next the Word ( ONLY ) is by himself omitted , which alone renders the Passage heterodox . Suppose then that J. Nailer writ , that Christ was in his Suffering a living Example to all Generations ; Is there no Difference between Christ's being in his Death and Passion Only our Example , which he charges upon Socinus , and Christ's being our living Example in Suffering , which he attributes to J. Nailer ? How can there be a Comparison , where there is so great a Disparity ? The First is denyed by all that own Christ : The Last is owned by all that do not deny Peter , who thus writ to the scattered Brethren , For even hereunto were ye called , because Christ also suffered for us , leaving us an Example that ye should follow his Steps . 1 Pet. 2.21 . His fifth Comparison he makes between the Valentinians & the Quakers . The Former , he sayes , arrogated to themselves a Knowledge beyond Christ and his Apostles ; The Latter impudently throw away the written Word of God , & delude the credulous Vulgar with new fangled Revelations ; which he thinks he has prov'd by two Inances . 1. That Th. Hollbrow a Quaker , to One that urged Scripture , answered , What dost thou tell me of Scripture , which is no more to me then an Old Almanack . 2. That Fox and Hubberthorn in a Book , called Truth 's Defence , say , The Scriptures are no standing Rule , and it is dangerous for ignorant People to read them . Answ . To the first I say , there is great Difference between one that was no Quaker , and one that was or is a Quaker ; We have examined the matter , and by all we can find , both that Saying is not true as charged , and it is of an ancienter date then the coming of any of our Friends into those , Parts therefore not the Saying of a true Quaker . To the second I return thus much , 'T is true there is such a Book , and it was written by G. Fox and R. Hubberthorn ; but he has not given us so much as one Page to direct us to the Passage : So that either People must read till they find it , or else take his Perversion for our Assertion . Unworthy Man ! does he think us such Wretches , that we deserve not common Justice ? Methinks Justice should not be denyed where so little Mercy is shewn . But to answer the Instance . Our Judgment about the Scriptures being the Rule , we have already delivered ; And in what sense it is Dangerous to read them , their own Book will declare . 'T is dangerous , say G. Fox & R. Hubberthorn , to read the Scripture in order to make War against the Saints , to give carnal Expositions upon them , & Meanings contrary to them , and to make a Trade of them ; but Blessed is he that doth read and doth understand them . If this prove that Sleight to Scripture , our Adversary would suggest them to be guilty of , then let us be condemned : But God's Witness in every unseared Conscience will acquit them , and judge him for corrupt Citation , and hard Speeches , who dares to cry thereupon , Are these not as Impudent Hereticks as the Valentinians ( whom he represents to have arrogated to themselves a Knowledge above Christ and his Apostles ) which , how true soever it may be of them , I am sure is False enough of us ; for those hideous Consequences he makes , are not deducible from any unperverted Saying to be cited out of Truth 's Defence . And least any should think , we deny with the Papists the Perusal of the Scriptures to Ignorant People , from what our Adversary sayes , know that they spoke of such Ignorant and Unlearned Persons , as in reading , wrested them to their own Destruction ; now unless it be not Dangerous to read to Destruction they are not chargeable wit● B●ame in that Matter . But who are the Knowing and Learned ? The Jewish Doctors ? and Greek Philosophers ? No , but Fishermen and poor Mechanicks discipled in Christ's School , for the Excellency of whose Knowledge Paul reputed his Gamaliel-Acquisitions but Dross and Dung : So that their Knowing and Learned are many times the Ignorant & Unlearned we speak of , whose Wisdom God will confound , and whose Understanding he will bring to nought . His last Comparison of us in this Chapter is with Marcus , an old Heretick . The Agreement he makes betwixt us , lyes in our mutual Pretences to Inspiration and Prophecy . For as he reports him to have abused many silly Women , under colour of conferring on them the Gift of Prophesying , and that he had a familiar Spirit by which 〈◊〉 brought himself into Credit with his deluded Followers ; So he tells us that he has had it confidently affirmed , That about the first rise of the Quakers in the North of England , several Persons by Gloves and Ribbands and divers Charmes were really bewitched by them . And doubtless many of their Quaking fits were real Possessions by the Devil . Answ . What Marcus was is nothing to us ; If he has done amiss , he has answered for it by this time . I confess , I am not over-fond of the Characters left us of ancient Hereticks , knowing what kind of Creatures the best Protestants are with Papists ; and what fearful Monsters several sober Separatists are reputed among some Protestants : But this I know , if what he hath said of several Ancients be no Truer then what he hath said of us , he has grosly abused their Doctrines and their Memories . For the Witchcraft of our Gloves , Ribbands and Charmes , 't is scarce worth my Notice ; his Folly in mentioning it , being a sufficient Reproof and Confutation to himself . A Story fit for none at this time of day , to report or believe , but a Man of his size . I thought they had been worn out by this time . But let the sober Reader judge which savours most of Satan's Design , this Idle yet Scandalous Story , or our Fearing and Trembling at the Word of the Lord , and those Terrors that broke in upon our Souls because of Sin and Iniquity ? 'T is but the old Spirit of Mockery that acted the Jews and Heathens against the Christians , and Papists against Protestants and too many Protestants of several Sorts , against some more reformed Separatists . For had the Reverent Fear of God possessed our Adversary's Heart in the writing of this Discourse , there had been no room for such Irreligious Scoffs against an inoffensive People . But the Devil , because he would be God , calls God the Devil , Christ , Beelzebub , Light , Darkness , and the Power of God , the Power of Satan , and the Fear and Trembling brought by the one , the Possessions and Witchcrafts of the other . Certainly such Men live in a dry Land , they see not when Good cometh . But what will not an Enraged Tything Priest do to destroy us , who ( he knows ) are Discoverers of such Deluders ? CHAP. III. His pretended Agreement between the Authors of Familism and the Quakers considered . His Objections answered . I Now come to consider the Reason of the Title of his Book , and what Ground he had to name us the Revivers & Propagators of Familism , with the most weighty Objections he makes against us ( if in Truth I may repute the strongest of them such ) and that with what Brevity , Truth and Faithfulness I can . The great Authors of this Doctrine of Familism , he sayes , were David George , and Henry Nicolas , but more especially the latter , as having more improved and disseminated the pernicious Errors introduced by the former . He bestows many severe Expressions upon them , more , I think , then becomes a Man of any Charity to give . I am not their Advocate ; But so much Splene and so little Reason against Dead Men can be neither Christian nor Manly . What he sayes they held , and how far we are concerned in it , it is our Business to enquire . § 1. Of Christ's Ministration . And first he tells us , that H.N. should say , that not only the Law of Moses , but the Ministration of Christ and his Apostles were only Temporary things instituted to bring Men to the perfect Reign of the Spirit ; and then , like Horn-Books and Primers to grown Understandings , to be thrown away , pag. 10 , 11. And that this is the full Sense of the Quakers , sayes our Adversary , Hear John Crook a Quaker ; We believe by the same Gift of Grace that there are several Ministratitions , and several Operations , according to 1 Cor. 12. And all by the same Spirit , as before and after the Law by Moses , and after by John the Baptist , and Christ and his Apostles . And by this Spirit were the Scriptures given forth , and the Holy Men of God did speak , prophesy , preach and pray , as they were moved ; and to answer the Service God had for them to do , they were to wait , as Christ commanded his Disciples , to receive the Promise of the Father — And therefore as it was the Practice of the People of God in old time , to wait for the Moving of this Spirit , that they might speak as it gave them Utterance in the Evidence and Demonstration thereof ; so do this People , called Quakers , now . Upon which our Adversary dares to observe , that we with the Familists , deny the Ministration of Christ to be the Ministration of the Spirit , and consequently a Blasphemous Derogation from the Honour of our Blessed Saviour , who said to his Apostles , Joh. 16.14 . He shall receive of mine , and shew it unto you . Answ . If our Adversary's Weakness has run him into this strange Parrallel , he is to be pittyed ; but if his Envy , he is severely to be rebuked . Will any Man that has Sense or Honesty say , it is all one to affirm that Christ's Ministration is an Horn-book that time casts off with Infancy ; and that it is a Waiting to receive the same Spirit Christ commanded his Apostles to wait for , as the Promise of the Father , and the peculiar Gift and Priviledge of his own Ministration ? Does not J. Crook expresly draw a Parallel between the Holy Men of God of old , and the Quakers of our time ; that as they then , so the Quakers now wait to be taught , moved and ordered by the same Eternal Spirit , through which all come to be baptized into One Body ? How was that then no Spiritual Ministration , when we desire to be conformed unto the Spirit and Holy Example thereof , not making this anew , but reviving that old and durable Ministration of the Spirit ? Therefore Blasphemous Derogations will return to our Adversary , as unduely charged upon us , with a Charge upon him of base Derogation from the Truth of our Belief . But he thinks that Humph. Smith has made much for him in thus Querying ; Whether should People be led in these dayes by Moses , according to his outward Ministration , or the Person of Christ ( limiting it to his Visible Appearance ) or the Spirit of Truth , which he promised to pour out after his Ascension ; which contains the Substance of what he quotes out of H. Sm. & to which he thus answers , There is no sober Christian can read this Passage without Anger and Disdain to see such wicked Wretches scoff , and fleeringly insult upon the sacred Person of our Lord Jesus ; The whole History of whose Life and Death in the Letter of it , they esteem no better then one of Aesop's Fables . Answ . But our Adversary will not so easily escape the Hands of the Just God ( whose is Vengeance ) for these Ungodly Defamations , as he well knows he may do ours : Anger , Disdain and Lyes become him , and it is little to be wondred that he should be guilty of them all against a Quaker . If H. Sm. had asserted that Moses could not be our Leader , neither the Visible Person of Christ , but the Spirit of Truth , he had not exceeded the Warrant of Scripture , nor the very Judgment of this Reviler . It is not two pages off that he quoted Joh. 16.14 . He shall receive of mine , and shall shew it unto you : Which , if I understand any thing , imports thus much ; That those things which they knew not whilst Christ was with them , after his Ascension the Holy Ghost should reveal unto them , as these two preceeding Verses fully prove . I have yet many things to say unto you , but ye cannot bear them now ; Howbeit , when the Spirit of Truth is come , he will guide you into all Truth , and he will shew you things to come . Nay , Christ himself sayes in the 7th Verse , Nevertheless I tell you the Truth , It is expedient for you that I go away ; For if I go not away the Comforter will not come unto you . And in the 14th Chapter he speaks thus , I will pray the Father , and he will give you another Comforter , 〈◊〉 will abide with you for ever , even the Spirit of Truth : So that the personal Ministration was manifestly transient , and temporary ; but That of the Spirit was to abide for ever . But I would not any should think it to be less Christ's Ministration , because the Ministration of the Spirit ; for the Lord is that Spirit , as his own Words manifest : Again , I will not leave you comfortless , I will come to you . Yet a little while , and the World seeth me no more , but ye see me : Because I live , ye shall live also ; For he that dwelleth with you , shall be in you . At that day you shall know that I am in my Father , and you in me , and I in you . And that this Comforter is Christ in his Spiritual Coming and Appearance , let it be further observed , that the same Word for Comforter ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in John 16.7 . is the Word used by the same Apostle in the first Verse of the 2d Chapter of his first Epistle for Advocate , when he sayes , We have an Advocate with the Father , Christ Jesus the Righteous . In short , the Dispensation of his Visible Appearance was but Temporary : It is expedient for you that I go away . But his Ministration , who so appeared , then dis-appeared , and after re-appeared in a Spiritual and unalterable Ministration , Lo , I am with you to the End of the World. And truly thus much our Adversary in Contradiction to himself , grants us , that the Ministration of Christ was indeed the Ministration of the Spirit . Now what Scoffs , Fleerings or Insults against the sacred Person of our Lord Jesus any can see in this Doctrine , to incite a sober Christian to Anger and Disdain , I leave to any but such an Angry and Disdainful Enemy to judge ? I cannot forget his horrible Ly of us , concerning the Scriptures , stolen probably out of an Anabaptists lying Dialogue lately printed against us . Prelaticks and Sectaries can sometimes agree against Quakers . Aesop's Fables have more worth in them , then all the Books that ever were written against the Quakers ; I do not at all doubt but there are Twenty Fables in Aesop that , well considered , would have taught them more Discretion and ( it should have been their own Fault if not ) more Honesty too , then any or all of them have shown in their utmost Endeavours against us . But that we have no more Regard to , nor Belief in the Holy Scriptures of Truth then in Aesop's Fables , is a Story more prophane and fabulous then any Fable in Aesop ; and God will recompence with a Vengeance this Defamer of an Innocent People , unless diverted by his unfeigned Repentance . §. 2. Of Revelation . He tels us the second thing wherein the Familists and Quakers are all one , is the Pretence of Immediate Revelation . Dav. Geo. and H.N. both pretend to receive their Doctrine from the Angel Gabriel . And W. Gibson , the Quaker , sayes , that the Gospel which they preach they have not received it from Men , nor from Books , nor from Writings , but by the Revelation of Jesus Christ in them , and then denyes the Scriptures of the old and new Testament to be the revealed Will of God. Answ . After what manner D.G. and H.N. received their Commission I know not , but sure I am that W. Gibson's Assertion is sound . Take away Revelation and the Gospel ceases of course ; Christ is put besides the Dignity of his Prophetical and Priestly Office ; the Promises of God will be broken ; and the most excellent part of the Scriptures , God's Traditions , made void . Who was it said , A Prophet shall the Lord your God raise up like unto me , Him shall ye hear in all things . There is a Spirit in Man ; and the Inspiration of the Almighty giveth Understanding . As for me , This is my Covenant with him , saith the Lord , My Spirit that is upon thee , and my Words which I have put in thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seed's Seed , saith the Lord , from henceforth and forever . I will REVEAL unto them the Abundance of Peace and Truth — I thank thee , O Father , Lord of Heaven and Earth , because thou hast hid these things from the Wise and Prudent , and hast REVEALED them unto Babes — And no Man knoweth the Father but the Son , and he to whom the Son will REVEAL him . No Man can come unto me , except the Father which hath sent me , draw him — But God hath REVEALED them unto us by his Spirit . For the Spirit searcheth all things , yea , the deep things of God. For the things of God knoweth no Man but the Spirit of God. If anything be REVEALED to another that sitteth by , let the first hold his Peace . For when it pleased God to REVEAL his Son in me . For I neither received the Gospel of Man , neither was I taught it , but by the REVELATION of Jesus Christ . If any be other-wise minded , God will REVEAL it to him . As I said before , so again , Who uttered these excellent Sayings , and for what End ? If no Inspiration , no Understanding ; If no Revelation , no Knowledge ; And if the Spirit cease to teach ( as it can never teach , but by Inspiration or Revelation ) then the Administration of Christ and his Apostles is ceased indeed ; And so not the Quakers , but their Adversary overturns the Gospel-Ministration , as begun and preached by Christ and his Apostles . And be it known to all the World , we think Revelation no Disgrace to our Cause . Parrats may learn Scripture but can never experience it ; And those know little better who know not by Experience : They are unprofitable Canters indeed who confidently talk of what they never felt , and Idle Boasters who bo● up themselves unto the Reputation of Ministers and Christians , with a loud talk of their Travels , Tryals , Inspirations and Experiences , whom they plainly mock in their Posterity , concluding all blind because they cannot see . In short , Let it be the Character of the despised Quakers ( and we glory in it ) that all the Councils , Synods , Universities , Doctors , Scholars , and the most Unanimous Decrees , Learned Books , and what ever the Power and Art of the Spirit of Man can produce , will never be able to give , or rule that true Faith which overcomes the World ; For that which may be known of God is manifested within Man : And though outward Records may testify of , and direct to that Unerring Light and Spirit , by which Man comes both to know God , and to be made conformable to his heavenly Image ; yet nothing below the Discoveries , Convictions , and Effectual Operations of the Eternal Spirit , can give Man the certain Knowledge of God , nor that daily Ability by which alone he may be enabled to obey him . But he opposeth to us Miracles and Reason , insinuating that we have no more of the last then the first , and therefore not to be believed . To the first I say , we pretend to no other Religion , then what was professed and practised by the Apostles , and therefore need no new Miracles after that Manner to confirm that which has been confirmed by Miracles already ; especially by those who believe those Miracles : And to deny Revelation where there are no Miracles , is to discard many of the Prophets , and to deny the Pouring forth of the Spirit upon the primitive Christians . But above all , hear the Man's Interpretation of Deut. 18.22 . When a Prophet speaks in the Name of the Lord , if the thing follow not , nor come to pass ; that is , saith this horrible Perverter of holy Scripture , if he do no Miracle ; whereas the Verse intends no such thing . Is this to rant over the Quakers for Idiots , as if he were some Doctor of the Chair , that where the Scripture speaks of Prophecy , he should render it Miracle ; as if he that is a Prophet , is a Worker of Miracles , and that Miracles and Prophecy are equivalent ? But ( Argumentum ad hominem ) let us see how it will hold . He that is a true Prophet must necessarily work Miracles ; But the Priests of England cannot work Miracles ; therefore , the Priests of England are all False Prophets . A true Conclusion , yet false Premises ; A Paradox . Now for the Reasonableness of our Doctrine : He thinks a very mean Capacity can find none in it ; for how should there be any Reason in what they teach , when they themselves , sayes he , deny the Use of Reason . But none have less then they which pretend to so much . This Man dares swagger for Reason , and yet cryes out , Heresy , as soon as he sees it . His Reason is , the Authority of his Church , The SAY-SO of some University Doctor , finally , The Workes of some learned Men , and offer never so much Reason & Conscience against them ; and your Reason is Sophistry , and Conscience , Enthusiasm . The justest Separation in the World is with such but Schism , and which is the last Stratagem , such Persons must be Enemies to Caesar . But I may say of those Men , as Heraclitus said of their Fore-Fathers , If blind Men were to judge of Sight , they would say Blindness were Sight . God is the Fountain as well of Reason , as Light : And we assert our Principle not to be without Reason , but most Reasonable ; Whence it is frequent with us in our Reproof of Cruel Men , to say , they are Unreasonable , whether it be to Man or Beast , making good what the Prophet saith , For his God doth instruct him to Discretion and doth teach them . Again , Come & let us Reason together . And Tertullian will have the first Verse of John thus rendr'd ; In the Beginning was Reason , and that Reason was with God , and that Reason was God ; by that were all things made , &c. And this seems no forreign Interpretation , for in the 10th Verse of Jude we have sensual Men not having the Spirit , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unreasonable Creatures , according to which the Apostle Peter speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him that askes Reason ready to give it . Thus much ( to overlook our own Translation in Paul's second Epistle to the Thessalonians , where he calls such Unreasonable Men that have not Faith ) concerning Reason : So that it is very evident by our Adversary's denying , and the Quakers asserting an unerrable Principle to be in Man , and the Refusal of the one , and the Readiness of the other to be governed thereby , not the Quakers , but their Enemies are Unreasonable both in their Faith and Practice . §. 3. Of Forms of Prayer . Our Adversary spends two or three Pages in proving the Necessity of Bodily Worship , and he doth it so lamely , that if it were so much my Judgment to deny it , as it is to practise it , I know nothing he has said , to encline me to it . This he makes an Introduction to that Agreement , he sayes , there is between D.G.H.N. and the Quakers , in their mutual Renouncing both Bodily Worship and Visible Ordinances . For Bodily Worship , I need say no more , then that our publick Meetings judge him guilty of great Dishonesty . For his Visible Ordinances , we shall proceed to consider them . The first is concerning a Form of Prayer , hear him . With the like silly and weak Confidence they exclaim against Forms of Prayer , wheras our blessed Saviour ▪ taught his Disciples a Form. Math. 6.9 . After this manner therefore pray ye , &c. And least , sayes he , we should think that this was only a Pattern , Saint Luke Chapt. 11. expresses it , when ye pray , say , Our Father , &c. that is , do it in these Words . Moreover John taught his Disciples ; and one of Christ's Disciples desired that he would teach them : where we are told , first that John delivered a Form of Prayer to his Disciples . 2. That Christ's Disciples besought him that he would also give them some Form of his making . Answ . But can this Man have the Vanity to plead the Necessity of the Use of this Form , much less of those that are of Mens Invention and Appointment from those Quotations ? Has his Religion brought him no farther ? Can he believe that Matthew writ by the holy Ghost , and yet imply an absolute Reproof in his so much more commending Luke's account , which he thinks , requires the express Words , and not others like them ? But let it be considered , that this was a time of Infancy ; and that it was before the more full pouring out of the Spirit , is certain ; and that they knew not Gospel . Prayer as afterward , is undeniable . Besides , It is either Sufficient , or it is not ; If Insufficient , it reflects on Christ , beside who can supply its Defect ? If Sufficient , why do you use any other ? What ever it is upon our Principles , you must confess it be a setting of your Postes by God's Postes ; your Invention by his Institution . It is meer Deceit to attempt the Defence of the Popish English Mass-Book from Christ's Prayer . Prove your Forms to be of Divine Institution , and that God by his Spirit now requires them , and the Debate will end ; otherwise we reject the Allusion as improper and incoherent . The Spirit is not confinable to set Forms , though in times of Ignorance he hath administred Comfort in ▪ them by those who were sincere , and knew no better : But Forms are not therefore to be perpetuated ; for that were to obstruct the more free Operation of the Spirit , and our Expression by it : It is at best but a State of Weakness to be condescended to , but never to be pleaded for ; God's Spirit will be unlimited , as well as the Words he prompts us to , must never by another be confined . §. 4. Of Baptism . He sayes , we both deny Baptism ( by which I understand Water ) because Christ finding it among the Jews adopted it into his Religion ; a Ceremony neither burthensome nor offensive , and the only Door set open under the Gospel for Salvation . For which he brings three Scriptures , Matth. 28.19 . Go , and teach all Nations baptizing them in the Name of the Father , &c. To the same purpose by Mark , Chap. 16. v. 15 , 16. And Christ's Saying , Joh. 3.5 . Except a Man be born of Water and of the Spirit , he cannot enter into the Kingdom of God. Answ . If Baptism was ever Jewish as our Adversary grants , then because Christ came to end all Jewish Ceremonies , Water-Baptism can bear no Evangelical Perpetuity . And if it should be objected , that it was used after the Pouring forth of the Holy Ghost , I answer , so was Circumcision , Vowes , Purification , Forbearing to eat things strangled and Blood ; And the common Practice of Christendom , so called , sufficiently tells us , what is become of those Observations . Using and Instituting are two things . The Apostles condescended where they never commanded . In the two first Scriptures , which contain a Commission , there is no Water mentioned ; That there is a Baptism of the Holy Ghost , I hope , all will grant ; That such a Baptism admits of no outward Water is plainly implyed : And that it was the Baptism of the Holy Ghost ( and therefore not of Water ) which Christ intended , I will briefly prove . First , this Commission was some of the last Words Christ spoak ; that it is to be fulfilled is certain ; that they could not do it without Power is clear ; that neither of those Chapters mentions any such Endowment must be granted . Whether then must we go to fetch that Account here omitted ? I would desire my Reader to turn to the first Chapter of Luke's Acts of the Apostles , where we shall find Christ's last Words to his constant Followers thus left upon Record ; And being assembled together with them , he commanded them that they should not depart from Jerusalem , but wait for the Promise of the Father , which , saith he , ye have heard of me . For John truly baptized with Water , but ye shall be baptized with the Holy Ghost not many Dayes hence . When they therefore were come together , they asked of him , saying , Lord , wilt thou at this time restore again the Kingdom to Israel ? And he said unto them , It is not for you to know the Times or the Seasons which the Father has put into his own Power ; But ye shall receive Power , after that the Holy Ghost is come upon you , and ye shall be Witnesses unto me , both in Jerusalem , and in all Judea , and 〈◊〉 Samariah , and unto the uttermost part of the Earth . And when he had spoken these things , while they beheld he was taken up , and a Cloud received him out of their Sight . Now if the Promise of the Father was the Pouring out of the Holy Ghost , and if the Pouring out of the Holy Ghost be the Baptism of the Holy Ghost , and that the Baptism of the Holy Ghost was that which qualified them to be his Witnesses , as the whole place fully proves ; Then , Go , and teach all Nations , &c. in Matthew , and , Go ye into all the World , in Mark , must not have been spoken before these Words in the Acts , at least not to take place till they themselves had been baptized with the Holy Ghost ; and consequently the Baptism mentioned in that Commission , must not have been a Water-Baptism , as John's was , but that of the Holy Ghost which they were to be baptized with : so that the Order of the Words , at least in Execution , if not in Expression , must have been this , John indeed baptized with Water , but ye shall be baptized with the Holy Ghost not many Dayes hence ; Then go ye and teach ▪ all Nations , baptizing them in ( or rather into ) the Name of the Father , Son and Holy Ghost ; And lo , I am with you alwayes unto the End of the World. Nor is this incredible , when we consider without their so baptizing , it had been utterly Impossible for them to have turned them from Darkness to Light , and from the Power of Satan unto God. And doubtless they might as well baptize with the Holy Ghost , as reconcile by the Word ; For where the one was , the Power of the other could not be wanting . For the third Scripture , though Water be mentioned , yet what Water will be the Question . That it is not meant of outward Water , I offer several Reasons . 1. To be born of Water and of the Spirit is no more , then to be born of Water or of the Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here explicative ; For were it otherwise , and that by Water were understood External Water , this Absurdity would inevitably follow , that the Soul of Man which is Spiritual and Internal , could in part be regenerated by Water External and Elementary : But this place is excellently unfolded , by that notable Passage of the Apostle Paul in his Epistle to Titus , Not by Works of Righteousness which we have done , but according to his Mercy he saved us , by the Washing of Regeneration and Renewing of the Holy Ghost ; where we not only have the WASHING of Regeneration to parrallel being born again of Water ( which say we , must be as Spiritual as the NewBirth it produceth ) but also the Renewing of the Holy Ghost to answer being born again of the Spirit , That as the washing of Regeneration , or Renewing of the Holy Ghost , are Synonymous ; or Expressions to the same Purpose ; so being born again of Water , or being born again of the Spirit , are equivalent . But if our Adversary will have this Water to be material in Honour of his Baptism , Let him never refuse the like Liberty to us in Construction of that great Water-Baptist's own Words : But he shall baptize you with the holy Ghost and with Fire , that is , material Fire . My Judgment is , if that were the Church of Englands Baptism he had never been her Son , though such Sons are ready to Christian many with that Fiery Baptism . But if such an Interpretation be absurd , let him not esteem his own Rational : And if it must be the holy Ghost , or Fire , then let it be Water , or Spirit ; for indeed they are but so many Words , intimating the various Operations of one Divine Power . In short , John was but a Forerunner , therefore not to be perpetuated : He was the Water ( but Christ the great Spiritual ) Baptist ; The Former to decrease , the Latter to increase : And the least in Christ's Kingdom , which is not of this World , is greater then John ; not then his private State , but outward Administration . Paul ( whose Commission was larger then any Priests in England ) tells us , He was not sent to baptize ( with Water ) but to Preach ; And instead of enjoyning the Practice of it upon others , he thanks God that he baptized but very few himself , which surely he had never done , if it had been part of his Commission , or the durable Baptism of the Gospel ; For he had just Reason to suspect some disaffected would make that Ill-Use of his Liberty , that it was to ingratiate and set up himself , being conscious that he had no Authority for what he did . This he further gives us to believe in that pertinent Passage to our Purpose ; There is One Body , One Spirit , One Lord , One Faith , One Baptism , One God and Father of all . If more Baptisms then one , then more Bodies , Spirits , Lords , Faiths , Gods , and Fathers of all , who were above all , and through all , and in them all , unto whom Paul wrote . If this be absurd , and that there is but one Baptism , I hope , it will not be denyed to be that of the Holy Ghost , which is both most suitable to the Evangelical Ministration , and the peculiar Baptism of Christ Jesus our Lord. I shall touch upon one Passage more . The like Figure whereunto even Baptism also doth now save us ; as our modern Translation has it , From which , though our Adversary would infer that Water-Baptism is to be used , as co-assistant with the Answer of a good Conscience , to Salvation , I doubt not unanswerably to mantain from it our foregoing Assertion . This Verse admits of various readings in ancient Copies , and diverse Interpretations by learned Men. We shall a little disquisite the matter , that he may see we shall not refuse Learning where it may perform the Office of an honest Servant not an Usurper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( some has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the modern Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Augustin has it Vos , and our old Books , saith Zegerus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which Vatabalus makes the truth relative to the Type Flood . And saith Grotius , Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est communis utrique relat● , i. tam figurae tribuitur quam rei per figuram significatae , signifiing Type and Antitype , or the thing signified by the Type ) Erasmus hath it , cui nun● simile sive respondens Baptisma , so that Baptism may answer as the thing typified , not another Type ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes Dr. Hammond ( a famous Man of the English Church ) is certainly best renderd Antitype ; yet there be ●wo different senses , sometimes Contradiction ; thus Zenophon and Hesychius . Then Destruction was by Outward Water , now Salvation by Inward ; otherwise pro or in lieu of another , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that supplies the Consul's place , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as in an old Coppy in Oxford ) is the Ark inward , supplying the place of the Ark outward . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Capellus understands to be Baptismum internum , quo fimus mortis & resurrectionis Christi participes . Hujus interni baptismi typos aliquot habemus in V.T. imprimis autem arcam diluvii et arcam Noae . By Inward Baptism ▪ we are made Partakers of Christ's Death and Resurrection . Of this Inward Baptism we have several Types in the old Testament , of which Noah's Ark was one . Grotius refers us to these Scriptures for an Apostolical Exposition , Rom. 6.3 , 4. Ephes . 4.5 . Gal. 3.27 . Col. 2.12 . all which refer to Man's being baptized into Christ's Death , his putting on of Christ , and to the One Lord , One Faith , One Baptism . And indeed Beza shewed them the Way , who will have it , that the Baptism which answered to Noah's Ark , was not material Water , but the Power of Christ within , wich preserves us cleansed , and enables us to call on God with a good Conscience . Nor is Doctor Hammond of a different Judgment in this Case , who not only will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Antitype , but the Baptism that is that Antitype , answering to Noah's Ark , to be the Inward Washing of Men's Consciences from Pollution , and delivering them from the Deluge of Sin and Destruction . Not only from all this do I conclude , the Baptism mentioned in that place to be the Antitype , or Truth answering to the outward and typical Salvation of Noah's Ark ; but for those Reasons which were with me , before my Perusal of these Authors , and which I shall now briefly offer . First , If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but a Type or Figure , one Type would answer another , which is not proper . 2 dly , It were both to suppose , that the Gospel were a State of Figures ( which is the Substance of all ) and of such Figures too as are less demonstrative or significant ; for what is that Sprinkling , Baby-Baptism ( for Dipper or dipped I suppose our Adversary to be neither ) to the Worlds Deluge and Noah's Ark. 3 dly , The Baptism in the Text must be such a one as hath Efficacy enough in it to save , which outward Water can't do ; Besides , the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or saveth , hath Relation to Noah's Ark , wherein the eight Souls were saved ; Therefore the Antitype , or Truth answering to That , as Type . 4 ly , It is such a Baptism as saves by the Power of Christ's Resurrection , answerable to Rom. 6.3 , 4. Know ye not that so many of us as were baptized into Jesus Christ , were baptized into his Death ? that like as Christ , was raised up from the Dead by the Glory of the Father ; even so we also should walk in Newness of Life . 5 ly , And this the Parenthesis in the Verse undeniably proves , being an Illustration of the Baptism intended , not the putting away of the Filth of the Flesh , but the Answer of a good Conscience towards God , or as some have it , interrogatio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Inquisition or Enquiry , alluding to the Oracle URIM and THUMMIM , by which Men have Boldness and Access to God ; so as to render the Verse , Cui etiam ex adverso oppositus , nos servat Baptismus , non is quo carnis sordes abjiciuntur , sed is quo fit ut bona conscientia Deum interroget per resurrectionem Christi , i. e. To which the directly Opposite Baptism also now saveth us , not That by which the Filth of the Flesh is cast off , but That by which it is effected , that a good Conscience may ask God by the Resurrection of Jesus Christ . From all which , two things result ; First , that the Verse ought to be thus rendred , Answerable to which Figure Baptism now also saveth us , not the putting away of the Filth of the Flesh , but the Account of a good Conscience to God , by the Resurrection of Jesus Christ . And indeed the most disputable part of this Verse is abundantly confirmed on our side , by the Simplicity of the Ancient English , French & Spanish Translators . And I wonder that any Man of common Sense , not greatly abused by Prejudice or Custom , can think , that the Baptism mentioned , should be that of Water , when the middle of the Verse provides this material Distinction , not the putting away of the Filth of the Flesh ( the Effect of Outward Water ) but the Answer of a Good Conscience to God ( the Fruits of the Holy Ghost alone ) to that very End that People should not think so ; I mean , that it was a Water-Baptism . 2 ly . It may not be improper for us to observe , That if one Verse hath such Variety of Copies , Readings , Transpositions & Senses , as hath been noted , beside what we could yet produce , that they are at a miserable pass for an Universal , Living , Constant and Unerring Rule , who esteem the present Scriptures such , exclusive of the Spirit , which Time , Variety of Transcribers , Translators , Interpreters & Expositors have rendred so Uncertain . But if we had been unprovided of all this to our Defence , what has our Adversary to do to charge us with a Discontinuance of Water Baptism , till he had first clear'd his own Opinion from Popish Innovation and Invention ? What Scripture or pure Antiquity has he for INFANT ▪ BAPTISM , one of the Unscriptural and Senseless Ceremonies of his Religion , about which such as he makes more Stir then that of the Holy Ghost ? A Man may guess what a Christian he is , and how well he is versed in Christ's Doctrine , who can call a little Water shed by a Priest's Hand the Door into God's Kingdom . How much is this short of the Romish Priest's making his God , who sayes , the Bread is Christ after Consecration , since Christ , who is God over all , Blessed for ever , saith , He is that Door ; which H. Hallywell will have his Infant-Water - Baptism to be . §. 5. Of the Supper . But he saith of us and the Familists , By the same Diabolical Spirit , wherewith they are possessed , they lay aside the Sacrament of the Lord's Supper as a thing too Carnal . In Opposition to which he produceth Matth. 26.26 , 27. How that Christ took Bread and blessed it , and brake it , and gave it to his Disciples , and said , take , eat , this is my Body ; Then he took the Cup and gave thanks , and gave it to them , saying , drink ye all of it . St. Mark Chap. 14. repeats the very same , and sayes , they all drank of it ; But St. Luke Chap. 22.19 . and St. Paul 1 Cor. 11.24 . added these Words [ do this in Remembrance of me ] which import both a Commission and Direction to use and continue them . Answ . 'T is granted , that Christ eating the Passover with his Disciples , He did familiarly represent that Flesh & Blood , which he gave for the World , that whosoever eat thereof should have Life Eternal abiding in them . Nor is this strange ; For it was his Familiar Way o● opening his deepest Mysteries , and recommending the most excellent of all his Commandments , witness his Discourse concerning the Blessed Unity of Christ & his Members , by the Similitude of a Vine and its Branches ; And both his Washing his Disciples Feet , & requiring them to follow his Example . That this Practice was enjoyned his Disciples , is not warran●ed from Matthew , Mark or John. Luke indeed has these Words , do this in Remembrance of me , as our Adversary observes : But that they should be Paul's also , as he affirms , is both an abuse of the Scriptures , and them that read them ; For these are the Apostle's Words , as often as ye eat this Bread and drink this Cup , &c. which amounts to no more then this , when ye do eat this Supper do it worthily ; so that there is no Command to do it , though as often as they did do it , they were exhorted to do it discerningly : As often as you do it ; and Do it often , are differing Sayings . And that Luke's Words do not perpetuate it , especially as now used , I shall prove . First , If it be but a Sacrament or Sign , as saith our Adversary , then can it not of right continue longer then till the Thing signified shall come . Do this till , that is , when that is come , till the coming of which , the Sign was to be used ; there remains no longer any Institution . Now between all Types and Antitypes , Shadows and Substances , Parables and Morals , there must needs be some Resemblance , or else the End of their being used will be lost to them , for whose sakes they were appointed : For instance , Christ is called a Door , because no Man comes to the Father , but through him ; A Lyon , from his Strength & Dominion ; A Lamb , because of his Innocency ; A Vine because of that excellent Fruit he brings forth ; and lastly , he calls himself by the Name of Bread , because of that inward Strength & Nourishment such receive that feed Spiritually upon him : wherefore the Substance shadowed out , by this outward Bread & Wine , is no other then Christ , as the Bread that came down from above , and that Flesh and Blood which all were to eat and drink of that would have Eternal Life ; mentioned at large Joh. 6. So that admitting of a Command , it must be thus read , Do this till I come , who am the Heavenly Bread , & Flesh and Blood , that give Eternal Life to them that feed thereon ; which Bread the Apostle very well understood , when in the foregoing Chapter to the Corinthians he thus delivered himself , I speak as to wise Men , Judge ye what I say , The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? For we being many are One BREAD , and One Body , for we are all PARTAKERS of that ONE BREAD , 1 Cor. 10.15 , 16 , 17. And this Christ himself intimated in the following Verse to that Passage out of Matthew , But I say unto you , I will not drink henceforth of this Fruit of the Vine , untill that day when I drink it new with you in my Father's Kingdom . And I query if that was not made good , on the Day of Pentecost , when scoffingly , yet truly ( like Caiaphas in another case ) several Spectators said of the Disciples , They were full of New Wine ? which was the beginning of the Restauration of that Kingdom of God to Israel , that the Disciples a little before so weakly queried after . In short , The Father's Kingdom is within , Luk. 17.20 . What was that Fruit then that was to be drunk anew in that Kingdom ? Certainly it came from himself , the true Vine , and must be of a Spiritual and Inward Nature , like to the Kingdom . To conclude , If Bread and Wine be but a Sign ; And if things signified ought to resemble their Signs ; And if Spiritual Bread and Wine mostly answer those Visible Signs ; And if they are to be had in the Kingdom of God ; And if the Kingdom of God be within ; And that who eat not that Bread , and drink not that Wine , have no Life in them ; Then because the Apostles had Life Eternal in them , and we a measure of the same in us , Christ , the Heavenly Bread and Flesh , and Wine & Blood , was then and is now come , and consequently , the Shadows of those good things ( as to any Institution ) were and are at an End : And as there is but One Spirit , and One Lord , One Faith , One Baptism , One God and Father , One Heavenly Kingdom , One Holy Body ; So but One Bread , and but One Cup , and but One Communion and Fellowship , and that is with the Father and the Son , by the Holy Ghost . But here , as in the case of Water-Baptism , it will be objected , why were they then afterwards used ? Answ . The Practices of good Men , though in things temporary , are many times to greedily received , and too long doted upon by those who desire to be reputed their Followers . Any thing once becoming customary is hard to be left ; Several Jewish Ceremonies the Holy-Ghost thought fit to be dispensed with for a Season , that were never to be perpetuated . But what has our Adversary and the several sorts of Protestants in the World to do with Baptism and the Supper , and deny that Qualification and Commission the Apostles had ? They will never stand our Enquiry about their Call , which they know , we have great Cause to scruple , indeed to deny ; For all must or should know that it was either Immediate , or Mediate and Successive . If Immediate , then they must necessarily confess to a Commission upon Inspiration , & then Quakers . If Mediate and Successive , then either beside the Church of Rome , or through the Church of Rome ; Not beside the Church of Rome , because she cannot prove any regular Ordination , or uninterrupted Succession , either as to Faith or Discipline . If through the Church of Rome , then they own the Ordination of a Church they renounce , and grant Her the Keyes , whom they have writ against for these six score Years , under the Name of Whore of Babylon , and Mother of Harlots , and all Abominations of the Earth . Can that which you account a corrupt Fountain , bring forth clean Streams ? Will Men seek Ordination at the hands of that Church , they resolve to employ it against ? Has she forfeited her Religion , and not her Power ? When did ever God make over his Authority by such an Entail ? If Mens Errors and Vices do not un-minister them , It will follow , that they may be Ill Christians , but very good Ministers . For Shame never renounce the Roman Church as False , if her Ordination must be True ; For what has Power to make a Minister , must be allowed to have Power both to instruct and conclude him in what he is to minister : Wherefore never let any own her to have Heaven's Keyes of Church-Authority , and then deny her as Heretical ; For where-ever any Church or People are truly such , that Church or People have thereby forfeited all Right thereunto : And as the contrary Opinion has long enricht the Popes Coffers , so the Unwary Concessions of some certain Protestants thereto , have too evidently given away a great share of that good old Cause . I have dwelt longer upon these Particulars , then my Adversary's Weakness could deserve at my Hands , but their Information hath induced me to it , who are assaulted by the envious Endeavours of our several Adversaries , that daily seek , how to mis-represent us , and our most Evangelical Principles . CHAP. IV. His third Chapter examined , which consists of the Holiness of Times , Places , Things and Persons under the Gospel . §. 1. Of the Sabbath-Day . His Accusation is , that these Familists and Quakers put no Difference between one Day and another , the Sabbath no more then another Day ; That many times they follow their usual Trades on a Sunday . Answ . What the Familists did is nothing to us ( if they did so ) But sure I am he has abused the Quakers ; For 't is well known , that in what Country soever they live , they follow the Practice of the Apostles , in Assembling together on the first Day of the Week : They do it constantly and reverently . Who most prophane that Day , the Quakers , or the Sons and Daughters of the Church of England , Their Feasts , Drunkenness , Wantonness , Gaming , and other Recreations , as they call them , are so many Demonstrations , to help every common Understanding to a Resolution in the Point . And to say , That we many times follow our usual Trades on that Day , is a plain Untruth , the whole World knows better , though we do not Judaize ; For Worship was not made for Time , but Time for Worship : Nor is there any Day Holy of it self , though Holy things may be performed upon a Day . But he tells us , yes ; For the fourth Commandment being as Moral as the rest , and that requiring a Sabbath-Day , the Sabbath-Day is perpetual also . Answ . But this hurts us not , since the Jewish Sabbath is not observed by the Church of England : But if a Sabbath-Day be Moral , because mentioned in the fourth Commandment ; Then because the Jews seventh-day-Sabbath is there particularly mentioned , Their Sabbath must be only Moral , and consequently Unalterable . But he sayes , No ; For that the Apostles and succeeding Church of God , may very reasonably dispose of us in matters of this Nature ; And it is obligatory from the Ten Commandments , every one of which is moral , and binds all Christians still ; and therefore the Church of England ( though these rebellious Quakers disown their Mother ) doth make it part of her Liturgy . Answ . If it be as Moral as all the rest , as it must be if it be Moral , because of its being there , they could no more dispense with it , then with any of the other Commandments : To call that Day Moral , and make it Alterable , is Ridiculous . 'T is true , the Apostles met upon the First Day , and not on the Seventh ; but as that released us from any pretended Morality of the Seventh , so neither did it confer any Morality upon the First ; yea , so far were they from it , that not one speaks any such thing ; but Paul much the contrary : Let no Man judge you in Meats or in Drinks , or in respect of an Holy-Day , or of New Moons , or of the Sabbath-Dayes , which are a Shadow of things to come , but the Body is of Christ . The outward Sabbath was Typical , of the great Rest of the Gospel , which such come to , who cease from their own Work and in whom the Works of God's new Creation come to be accomplisht . And though I , acknowledge the other Commands to be Moral , yea , and Time too , both respecting God's Worship , and the Creatures Rest ; yet there is no more Reason for the Morality of that Day , because amongst those Commandments , then for the Ceremoniousness and Abrogation of several Moral Precepts , because scattered up and down among the Ceremonial Laws , recorded in Leviticus . I grant , the Apostles met on that Day ; But must it therefore be Moral ? Certainly , the Scriptures Silence in this particular must either conclude a great Neglect against those Holy Men , in not recommending & enjoyning more expresly both Water , Bread , Wine and Holy-Dayes in their several Epistles to the Churches ; or warrant us in our Belief concerning the Temporariness of those things . Let not our Adversary reproach us for not believeing that to be durable , which was weaning off and vanishing in those dayes ; but soberly consider , that the Practice of the best Men , especially in such cases , is no Institution , though sometimes it may be an Example . But I perceive he makes bold , like an Irreverent Son with his Ghostly Fathers , who through his Reflections upon us , severely rebukes them . Has he so quickly forgot the Book of Sports , and who put it out ; when not to prophane this Sabbath with Dancings , Ryots and Revels had been enough to render a Man an Enemy to Caesar , and a schismatical Puritan to the Church ? If he be not satisfied with this , I refer him to Calvin's Institutes , Bp. Ironside , and Dr. Peter Heilin , concerning the non-morality of the Sabbath ; and a great Wonder it is , that John Calvin and Peter Heilin should be of an Opinion in any . §. 2. Place of God's Worship . He is very angry with us for denying a more then ordinary Sanctity to Places , and sayes , that we esteem a Church no more then a Stable ; That the Jews , Heathens and Turks have their Synaguoges , Temples and Mosches to pray in ; That Christ went to a-Prayer-House , Luke 6.12 . and Act. 16.13 . Where Paul and others went out to a River's side , where an Oratory was reported to be . Answ . We value the true Church more then a Stable , but we value a good Stable before a False Church , as such . But I suppose he means by Church , an House ; and then I must tell him , that I prefer a Stable better then no House , but a good House better then a Stable . But why is a Stable such an Ill-favoured place ? Has he forgot that the Head of the true Church first lodged in one , when there was no room for him in a whole Synagogue , yet room enough for a Company of Cavilling , Murdering Scribes and Pharisees ? There is no doubt but the Jews had Synagogues enough ; for it was out of them the Apostles were to be haled , because of their Testimony against those that were in them . 'T is true , the Heathens had Temples , & the Turks have their Mosches : I like the Comparison and the Proof very well ; For I take some of your Steeple-House-Guests to be as good Christians , as some of the worse sort of them . It was the old Heathenish Spirit which under the Cloak of Christianity , both erected those stately Edifices , instituted that Pompous Worship , and exacted those vast Revenues , that have burthened the World these many Ages ; whilst the pure Apostolical Spirit , and Religion have been as driven into a Sack ▪ cloth and Wilderness Estate . That Christ went to a Prayer-House , and that Paul and the Church met in an Oratory by the River side , is a pretty Rattle for Children , and may pass as unquestionably with those who are willing to be cheated , as the Story of St. Denyse's Body , that went a Mile without his Head , and St. Wimfrid's Head a great Way without her Body to a Papist . But he affirms , that the first Christians had distinct places to meet in , and that they called them Churches . Answ . Christ went not to the Synagogue or the Temple to eat the Passover ; 'T is certain that the Twelve met in an upper Room , upon their return from Christ's Asscension ; and it is said , when the Day of Pentecost was fully come , they were all with one accord in One Place , at what time that excellent Glory appeared ; but here is no mention made of either Temple or Synaguoge : One would have thought those Conventicles ( for so they were then call'd and since ) should not have born away the Glory and Honour of that Holy Solemnity from those Cathedral and Canonical Places : what sullen Separation did the False Jew then repute it , as well as the False Christian now the like Practice . Certainly this ran retrograde to the grain and humor of that Age ; And the poor Apostles therefore esteemed as great Phanaticks , and as much reproached as any of the Quakers in this . I must also confess , they continued daily with one accord in the Temple , but they broke not Bread there , that was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in the House , if he will have it so , instead of from House to House ; to be sure , it was not from Church to Church , as he would have the House called ; for then we should understand the following Verse thus , and the Lord added to the Church daily such as should be saved , that is , to the House . But I see no Reason why he should fall so hard with his Criticisms upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Verse alone ; For , as Valla and Erasmus well observe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as well rendred per singulas domos , or domesticatim , i. from house to house , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulos dies , sive quotidie , i. daily , or from day to day , But he will needs have it that the Apostle * 1 Cor. 11. meant by Church the House , when he said , have ye not houses to eat and drink in , or despise ye the Church of God ? His Reason is , if it may be thought one ; because the Apostle in the eighttenth Verse sayes , when ye come together ▪ in the Church ; & in the twentieth Verse , when ye come together into one Place ; So that the Word Church signifies the Place . Ans . When ye come together in the Church , signifies no more then in the Congregation or Assembly , or among your selves as a Church ( observe well the Margent ) And to make the Church allude to Place in the twentieth Verse , is a base Wresting of our Adversaries ; for there is no Greek Word there for Place . But he thinks he has one Argument more , from Paul's greeting Priscilla and Aquila , and the Church that is in their House . And again , sending S●lutation from them ; Aquila and Priscilla salute you much in the Lord , with the Church in their House . Answ . If this be to prove a House to be a Church , I never saw the like . It seems we must read , after his dialect thus , Greet Priscilla and Aquila , and the House that is in their House . But in Contradiction to all this , he tells us in the next page , By the Church at such a Man's House must be meant the whole Congregation of the Saints assembled at such a Man's House ; and truly , Reader , I think so too . But if the Saints met make the Church , then the House is not the Church , nor indeed can ● Housesmeet together in a House . But now I will tell this Defamer of us , that though we have no stately Basilicos or Palace-Churches , as some call them , beautifyed with Painture , Images . Flaggs , carved and ingraved work , and built to the East , in Imitation of the Heathen Idolatrous Temples ; yet , like unto the Apostles and primitive Christians , we assemble from House to House , and if he will have it so , there are several convenient Publick Places on purpose to meet and perform divine Worship in . §. 3. Of Tythes . His next Section , and as became a careful greedy Hireling , by much the largest of any in his Book , is employed in the Defence of the Priests Maintenance , the sine qua non of their Calling . His first Argument is , That God will have a Rent and Tribute paid him . That thus he dealt with the Children of Israel , from whom he reserved a Tyth to himself , & that in Abraham's time Tythes to Melchizedeck were paid , after whose Order Christ was made a Priest . Answ . The Tythes that were paid Melchizedeck , were but of the Spoils Abraham took from his Enemie● ; and that not by Compulsion but Choice . Melchizedeck was King of Salem , King of Peace , Priest of the most high God : He freely administred Bread and Wine to Abraham to refresh him ; and when he had done , prayed and praised God for him without Bargain or Hire : Whereupon Abraham gave him the Tyth of all , as a Token of his Thankfulness . Now let the Priests of England prove themselves to be of Melchizedeck's Off-spring , Men of Peace , Priests of the most high God , and let them but minister to us of the Living Bread and Wine , and wrap up all with such Prayers and Praises to God for u● , as he will accept ; and when all this is done , if we refuse them the Tyth of our Spoiles , let us be recorded for Ungrateful Men : But whilst Priests are Men of Contention , Hirelings , that seek Gain from their Quarter , prepare War against them that put not into their Mouths , are not Priests of the most high God's Anointing , and who instead of giving us Bread and Wine , oppress us unto Death for a 4 d. Easter-Reckoning , and in lieu of Prayers and Praises to God for us , Anathematize , Whip , Imprison and Banish us for Impostors , Hereticks , Men inspired by Satan , and such like , let it not be wondred at that a poor Quaker has a Testimony against such a Priest ; and that he rather chuseth to dy ( unjustly his Prisoner ) then pay Tythes to him , that is an Usurper of the Name , Authority and Office of a True Evangelical Minister . And for his Instance of the Land of Canaan , it brings no Obligation upon us . England is no Canaan , neither as to its Acquisition , nor Distribution ; When the Saxons came into England , God reserved no such Rents . And if it be well argued of the Apostle , that because the Law is changed the Priesthood is also ; Then certainly it is no ill Consequence , that the Way of Maintenance must be changed too , at least as to Institution . But sayes our Adversary , in the Apostle's Words , The Lord hath ordained , That they which preach the Gospel should live of the Gospel . Answ . We are contented with this , but the Priests are not . They cannot prove themselves Ministers of the Gospel , unless by that never failing Argument of human Law & Force , if yet that can prove them such . Besides , here is no Stint or Method ; What or How ? It is l●f● to God's Witness ; but that they dare not leave themselves with : Earthly Powers must first make them Ministers , & then get them Maintenance . But here 's not a Word of Paul's Working with his own Hands , nor Christ's explanation , of the Labourer is worthy of his Hire , to wit , that he should eat what is set before him , and Melchizedeck - like , bless the House if worthy : Nor do I hear of so much as one Itinerary-Preacher , who to be sure carried no Tythes upon his Back , as the Priests of our Dayes do into their Barn ; they suited , excommunicated , imprisoned none unto Death for Hires sake . He that minds God more then his Belly , shall never want for his Belly ; for the Authority of Him in whose Name he goes , makes sufficient way for his Subsistence , without the Force of Imperial Decrees ; The Cattel upon a thousand Hills are the Lord 's . The primitive Christians payed no Tythes that we read of ; yet they forbore not to administer freely to the Necessities of those who were faithful Labourers and Travellers amongst them . The Law that setled that Maintenance , was the Law in the Heart , and the Witness of God in the Conscience , to which Paul particularly desired to be made manifest . 'T is true , about four hundred years after Christ the then Christians began to lay up the Tythe of their Substance , towards the Maintenance of such Members and Ministers of the Church , as wanted ; But this was out of their own free Will , not as setled Maintenance , nor by Compulsion , as our Country Man Jo. Selden , a learned Antiquary , tells us . But our Adversary sayes , that Christian Emperors , Kings , Princes , and other Nobles , by the all-wise Providence , inspiring their Hearts , have given Houses , Lands and Tythes for the Maintenance of the Ministers of the Gospel , and secured such Possessions . And therefore , such are Sacrilegious and Robbers of God , who with-hold them ; Such Tenths being as much the Minister's as the Ninths are the Peoples . Answ . I perceive the Priest allows Inspiration for Tythes , Though we are Familists , Quakers and Phanaticks for abetting the Doctrine of Inspiration in the Worship of God. O Mercinary , O Hireling and Irreverent Saying ! that God should be more concerned for Carnal then Spiritual Things , and inspire Men about Tythes , and not about Divine Worship . Who but a Dark and Mercenary Priest could have uttered so impious an Expression ? I grant that when Austin came into England , he desired Tythes of Ethelbert , as I take it , King of Kent ; But the King's Care of his People , & the Averseness of their humor to all Encroachments , disappointed the Monk. However , Time bringing forth Murd●r and Adultery , They brought forth Tythes . For Off a killing Ethelbert , gave a Tenth of his Goods to pacify his Ghost . And Edgar being greatly in love with Ethelwold's Wife , to obtain his End , murdered him ; upon which the Pope sending forth his Bull , Edgar to appease him , confirmed to the Church the Tenth of all the Fruit of his Field and the Cattle , to them and their Successors . And as Murder and Whoredom introduced them , so the Cunning and Coveteousness of the Clergy have continued them ; For when the Heptarchy became a Monarchy , the Priests evermore would thrust in for a Share with the Conqueror ; and this Wrong Way came Tythes to be the Priests Right , as he calls it . But let this pretended Protestant answer me , if he dare . Was the Church then degenerated or no ? Was it not a Time of Popery ? Did not the first Martyrs except against her ? Was it Lawful for Princes to give away other Mens Goods upon the account & for the pretended Expiation of their Sins ? Could the giving of them attone ? Is it not an acknowlegding of the Pope's Power to absolve ? Is it not a buying or bribing off the Guilt of Sin against Almighty God , by Gifts to a Mortal Man , and those extorted from poor People too ? Is this protestant Doctrine ? But above all , is this instituting Tythes upon Inspiration ? Hell her own self was the Founderess of these things . He may remember that there is better Antiquity for that Voice , the Ancients report to have been heard that Day Constantine conferred those large Endowments upon the Church , then for the Institution of Tythes and Rich Benefices ; I mean that Voice through the Heavens , This Day is Poison poured into the Church . Since which time it has been observed by the best Princes , Wisest Counsellors , and most moderate Clergy-Men , that the Enrichment & Impovering of Church Officers , has been the Kanker of the Church , and the Moth of the State. 'T is not my Business to write a History ; but I recommend to the Inquisitive Reader , Wickliff's Remonstrance , The Plow-Man's Complaint , Chaucer's Plow-Man's Tale , walter Brute , and W. Thorpes Examination in the Martyrology ; Pareus : History of the Waldenses , and Jo. Selden , Men that ought not to pass for , or be reputed Phanaticks , especially by such who call themselves Protestants . I shall only say 1st , That they were the Peoples wholly . 2ly , It is now the Peoples Labour , more then the Priests Land , that brings the Encrease : And Men ought not to be constrained to pay those , they never hired ; nor to labour for those that profit them not . 3ly , They were given to expiate Murder and Adultery , and uphold an Idolatrous Clergy , upon Protestant Principles , and therefore to be removed , as were the high Places and Groves , Idololatrously dedicated among the Jews . 4ly , Because it is most reasonable for a Man to believe according to his own Conscience , & not according to another Man's Conscience ; It is Unrighteous to persecute a Man for not maintaining that Religion , which in his Conscience he believes to be false , as wel as that it is the badge of a False Religion to persecute for Maintenance . 5ly , Though they may be confirmed by some Princes , yet considering the End to which they were given , to wit , for the Maintenance of a certain sort of Religious Order , now exploded , whose Successors these are not ( & so the ancient Constitution broken ) we can't see any Reason why they should remain , unless any thing commanded is to be obeyed , because Commanded , and not because in it self Lawful . Two things I cannot but observe . First , That he affirms , The Clergy of England have not a Tenth , much complaining that every one snips from them , cujus contrarium verum ; For they not only snip , but slice from every Body else . I commend to his Perusal a Pamphlet , entituled , Omnia comesta a Belo , where he will find a very particular Account of the Revenues of Arch-Bishops , Bishops , Arch-Deacons , Deans , Canons , Prebends , Rarsons , Vicars , petti-Canons , Singing Men , Choristers , Organists , Gospellers , Epistlers , Virgers , Chancellers and their Attendents , Delegates , Registers and their Clarks . Gentlemen - Apparators , Inferior Apparators , Proctors , &c. I doubt not but FIFTEEN HUNDRED THOUSAND Pounds a Year , will be the modestest Accompt that Computation will admit of , which is but double the Revenue that former Monarchs have had for the Maintenance of their Family , Crown and Dignity , their Civil Justice , Armies , Navies and costly Embassyes . If all this be to resemble Christ Jesus and his Apostles , the Scripture has given us a very wrong Account of him and them . The 2 d. thing I would observe is this , That he has the Ignorance and Confidence to argue from the Super-excellency of Christ's Ministration to that of Moses ; That the Maintenance of the Ministers of the Gospel should proportionably exceed the Maintenance of the Priests under the Law. Answ . But certainly he is one of the first Men , that made this wilde Interpretation of the Glory of the latter House excelling the Glory of the former , as if Christ's House were outward , or his Glory either . Would he have one outward Temple figure out another ? as if Christ should bring in another Levitical Law to excell that of Moses . Certainly the New Jerusalem , after this Man's rate of Disputing , must be an outward Structure of material Saphyres , Emraulds , Jaspers , &c. But there is a Pope and a Mahomet in his Belly , whether he knows it or no ; For these Fleshly Conceits first set them to work upon their Pompous Worship , neglecting the Holy , Pure , Self-denying & Spiritual Religion of Christ Jesus and his Apostles , who neither practised nor set up any Shadowy and Ceremonial Worship , not settling themselves in Splendid Livings , to lead Easy , Quiet and Voluptuous Lives . Freely they received , freely they gave ; not as our Adversary ridiculously understands it , that they gave their Miracles , but sold their Preaching : Indeed the Spirit of a Pompous Anti-Christ , who pleads for State , under a Self-denying Gospel . Christ's Kingdom is not of this World , and yet he pleads for the Grandeur of a Worldly Worship , Ministry and Maintenance ; we may allow him therefore and his Tribe to be Worldly Christians , but not true Followers of that Jesus , who said , when he was in the World , I am not of the World ; which leads me to the next Section concerning the Ministry . §. 4. Of Ministers of the Gospel . In Defence of the Church of England's Ministery he tells us , that they have first the Testimony of their own Conscience , that they are furnished to that Office. 2ly , the outward Call of the Church by Imposition of Hands and Prayers . Answ . If the Ministers of the Church of England have the Testimony of their Conscience , it must be either a True or a False Testimony . If a False , then not truly called , upon our Adversary's Principles : If True , then Infallibly so , and consequently , both every Man hath an Infallible Witness in his own Conscience , and the Preparation and Call of this Witness is the Inward Call to the Ministery ; Now how this can be without Revelation and Inspiration I know not . But it seems , Ministerial Qualification must be judged of by the Witness in the Conscience , which is the Overthrow of the Priest's Cause and Doctrine : But I deny , that the Priests act upon this Inward Testimony ; for they are afraid of being made manifest to the Conscience : And when we urge this Inward Manifestation , they cry out with our Adversary , Enthusiasm , Familism , Quakerism ! But if this must be the alone Judge of Qualification , let him for Shame give over Vilifying our publick Labourers , and Incensing our Superiors against us , who honestly plead Conscience in the Case , and us for Refusing the National Priesthood , which we believe in the Presence of God , Angels and Men , to be not so qualified ; For Covetousness , Bargaining , Stealing their Neighbours Words , Preaching their Experiences , not their own , not knowing experimentally whereof they affirm , nor turning People to Righteousness , but persecuting them that love it , and daubing Sinners with untempered Morter , are altogether inconsistent with it . For their Outward Call , it is too notorious to answer . By what Flatteries , Bribes , and Shifts some of them are said to get their Places . How basely they back-bite , undervalue and undermine one another for Advantage , How ready to leave them for fatter Benefices , with abundance more of this Ungodly , Anti - Christian Stuff . The World is so well informed from their own Practice , that it saves me the Labour of any further Discovery . For the Laying on of Hands , it is well known to be a Jewish Ceremony ; And we read that Saul and Barnabas preached before the Apostles laid Hands upon them . Besides it is not every Body's Hands will serve , they must be Men inspired upon our Enemies Concessions , and not every Foul Fist : Nor did it give Authority , but as many other Jewish Ceremonies , it was made use of to express that Mission which had a more Inward and Spiritual Ground . They were named Apostles from one of the meanest Offices that belonged to the Temple ; not Lord Primats , Lord Arch-Bishops , Lord Bishops , May it please your Grace , May it please your Lordship , Right Reverent Fathers in God , &c. These things came from the Pope , and thither they will and must return . To conclude ; because our Adversary tells us , that the Church , from the Dayes of the Apostles has had a successive Apostleship and Ministery to confer ; whether he will or no , he must imply , that there has been a true Apostolical Church ever since , which is to give the Lye to the Holy Ghost that prophesied of a falling away and a great Apostacy . 2 Thes . 2. 2 ly . That , if the Ministry of the Church of England be lawfully descended , and are true Successors of the Apostles , and so primitive Ministers , they must be Apostolically qualified ; but they are not so Apostolically qualified either as to the Work of God in themselves , the Gift of the Holy Spirit , daily Inspiration , the Effect of their Ministry , that Patience , Meekness , plain-Dealing , Perseverance , Godly Hospitality , continual Labour , & self-denying Conversation : consequently not lawfully descended , nor true Successors of the Apostles & primitive Ministers . Nor do we think it such an intollerable Presumption , for Mechanicks and Tradesmen to preach the Gospel , as he would have it ; For we well remember , that those who believed and followed the Son of God , were reproached by the Scribes and Pharisees , the Learned and National Teachers of the Jews , for Illiterate Persons , crying out in that Day , Have any of the Rulers or of the Pharisees believed on him , but this People who knows not the Law , and are cursed ? It was that Generation that called him and his Disciples so often , This Fellow , Away with this Fellow , This pestilent Fellow , after the rate our Adversary doth treat us , as we may have occasion anon to observe . In short , Peter & John were found Unlearned . Ouzelius in his Animadversions on Minutius Felix , saith , that as the Gentiles did object to the Christians their rude Style , Ill-bred Language , & destitute of all Address or civil Salutation , calling them Rusticks & Clowns ; so did the Christians by way of Irony & Contempt , term them the Well-bred , the Eloquent , and the Knowing ; This he proves by ample Testimonies out of Arnobius , Lactantius , Isidorus , Pelusiota , Theodoret , and others . In the Constitutions of Clemens Romanus ( as supposed ) it is enjoyned , abstain from all the Books of the Gentiles . Also the Council of Carthague had an express Canon against Reading Heathen Authors , then Aristotle , and all that Philosophy , which fits Priests at both Universities . Gratian hath also such like Passages as these , by way of Complaint . We see , that the Priests of the Lord , neglecting the Gospels and the Prophets , read Comaedies or Play-Books and sing Love-Verses , &c. Cardan tells us , that Gregory , though a Pope , burnt several Lascivious Latin Authors , as Caecilianus Affranius , Naevius Licinius , &c. Nor had Plautus , Martial and Terence , now School Books , escaped him , could he have helped it . In like manner Gregory Nazianzen the Father , suppressed several Greek Authors , as Diphiles , Apollodenus , Philemon , Alexis , Sappho , &c. And Petrus Bellonius , that inquisitive Traveller , when at Mount Athos , where lived 6000 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Monasteries , he did not so much as find ( no nor in all Greece ) one Man acquainted in the Conversation of these parts ; For though they had several Manuscripts of Divinity in their Libraries , yet not one Poet , Historian o● Philosopher . That they Anathematized such Priests as studied Poesy , or transcribed Books not treating of Religion . And Dominicus a Soto , strongly pleads not only the Liberty of every Man 's Teaching any Good that he knows , but that it is his Duty to teach it . Machiavel assures us , the first Promoters of Christianity , commanded all Poets and Historians which treated of the Gentiles vain Conversation and Worship to be burned . Farther , concerning the Illiterateness , Meaness and Novelty , the Gentiles did object against the Christians , see Dr. Cave's Primitive Christianity . By all which it appears , that the Quaker-Preachers are never the less Orthodox for being ignorant in Human Science , since the most Orthodox Preachers have been generally such , and that both before and after the coming of Christ . In short , that Ministry which is Experimental and Powerful , for the Turning of many from D●rkness to Light , and from the Power of Satan unto God , is the only True and Evangelical Ministry ; and such an one we both own , and enjoy , blessed be the Name of our God for ever . CHAP. V. His fourth Chapter considered : Quakery ( as he calls it ) no S●duceism , as he would suggest . His Measures of us Wrong . HIs great Ill-Will to the Quakers , puts him upon flinging any thing upon them that he thinks will stick ; at least that he would have to do so . We must this Turn be , with all Familists , Saducees ; but the fierce Will of the Man has precipitated him into a strange Mistake : Hear him . H.N. owns No other Immortality then the Continuance of his Doctrine , nor Judgment-Seat of Christ , nor Heaven , nor Hell but what are in this Life . The Quakers ( sayes he ) do the like ; for T. Foster sayes in a Book , Called , a Guide to the Blind , that the second Appearance of Christ is in Spirit , to end Sin and finish Transgression . Now if this proves the Agreement , I never saw the like ( taking for granted what he represents H.N. to have held , in which I know he belyes him ) Is there no Difference between saying , that Christ's second Appearance is in Spirit , and denying Immortality , Eternal Judgment , Heaven and Hell ? O Hiddious Consequence and Comparison ! But why is it such false Doctrine to say that Christ's second Coming is Spiritual ; shall he ever come so Fleshly as before ? Is not he glorified ? After what Manner was it he promised to come , when he said , some standing here shall not tast of Death till they see the Son of Man come in his Kingdom . I will not leave you Comfortless , I will come to you ; yet a little while and the World sees me no more ; but ye see me , because I live ye live also . He that is with you shall be in you ? And when the Apostle Paul said , Though I have known Christ after the Flesh , yet henceforth I know him so no more ; When it pleased God to reveal his Son in me . I ask , if this was not both a Second and a Spiritual Appearance ? Certainly it must be an other Appearance from the former , therefore a Second : and it must be a Spiritual one , because it is Unreasonable to believe that Christ as to his Bodily Appearance could be all this to his Disciples & Followers ; therefore , His Second Appearance is Spiritual . And for Judgment , Immortality , Heaven and Hell in this Life , were not our Adversary a Sensless Novice in these Matters , his own Doctors would teach him , That there shall be no other Judgment , Immortality , Heaven or Hell hereafter , then what every one has some measurable Sense or Earnest of in this Life . From hence he is so Unjust to us and H.N. too , as to give out to the World , We both deny all future Immortality , Judgment , Heaven or Hell. I have declared the Utmost of the Thing , and doubt not but Time will make him greatly ashamed of his Undertakings . But G. Fox the Saducee ( sayes he ) holds the Soul is a Part of the Essence and Being of God ; therefore his Conclusion is unquestionable : or to that purpose . I am very ready to think the Devil grievously angry with that good Man , and indeed he has Reason for it ( if I may say , That the Devil can have Reason for any thing he does ) for he has s●rowdly Brow-beaten his Cause in the World , and a Great Instrument has God made him of Noble , and Valiant , and Durable Acts among the Sons of Men : And we shall so much the more Respect and Honour him , by how much Untoward Spirits seek to bear him down in the Minds of People . But to answer our Adversary : How comes it he never quotes when he cites , I mean , page his References ▪ Does he think we are bound to peruse a Folio to defend any Passage from his Random-Reflections ? What is he for a Man , that he treats us so a la neglegence ; with his contemptuous Neglect ? Does he conceit People beholding to him for his Slanders without Proof , or that any thing against a Quaker is Evidence enough ? But I will tell the Man , he mistakes G.F. for the purport of his words are to show , That the Life God breathes into the Soul of Man , by which Man comes to live to God , is something of the Divine Being ; not that the Soul as a Created Capacity , without that Inspiration , is part of God , or of his Divine Being , and so far Candor ( that keeps the Eye clear ) would have let him see , had not Prejudice , and a Desire of Misrepresenting , and running us down , hurried him beyond the Bounds of all Moderation : Nor is he alone in the Matter ? For many learned Rabbies and modern Orthodox Divines ( as they are called and reputed ) have affirmed the same . Let it be Truth for their sakes , if not for his . In short , Were we of the Mind he would have People to think we are , of all Men none would be so Miserable : What! Suffer in this World , because of our Faith and Hope , in the Life of the other , and yet deny the very 〈◊〉 End of that Hope Faith , 〈◊〉 Eternal Life , which alone bear us over the Troubles of this Temporal one ? I am perswaded all moderate Persons will think better of us . CHAP. VI. He endeavours in his Fifth Chapter , to prove us Inconsistent with the Good of Civil Magistracy . Our Adversary's Reason too short for his Envy . Swearing not Lawful . HAd not this Chapter been found among the rest , I might perhaps have taken him for some Zealous Church-man , vexed only at the Increase of the poor Quakers , on a meer Religious Score . But when I see him wilfully Mistaking , and purposely Charactering them Enemies to Government , and that to the Insecurity of Civil Magistrates , I perceive what he would be at , and that nothing will serve him below our Throats . He has multiply'd Words unnecessarily , these two , HANG THEM , would have both explained and perhaps gratified his Mind better . He delivers it as a Fundamental of the Quakers Religion , That they testifie against Proud and Lofty Magistrates , who Rule not for God , but themselves ; to which , as a dangerous Doctrine , he opposeth the Apostle Peter's Exhortation ; Submit your selves to every Ordinance of Man for the Lord's sake , whether to the King , as Supream ; or unto Governours , that are sent by him for the Punishment of Evil-Doers , and for the Praise of them that do well ; crying out , Is not this a Doctrine fitted to stir up Sedition and Rebellion ; And that such are only Magistrates in our Account that are Righteous in our Esteem . If a Magistrate be Wicked , Obedience , sayes he , is still due to him . Answ . True , but not to that which is Wicked ; for that were to open a Door to all the Impiety a Nero could be guilty of . But what Contradiction is there betwixt the Apostles Language and the Quakers ? Can any sober Person think , the Apostle Peter exhorted the Churches to believe Evil Magistrates to be Good ones ? or prove Lofty Magistrates who rule not for God fit to be obeyed therein ? This were to understand , as if the Apostle meant , That such as rule not for God , Punish Evil-Doers , and Praise them that do well ; A Contradiction . If our Faith be Dangerous , the Scripture must be in Question . Must a Reproveing of Evil be a Disowning of Magistracy ? It seems then that Magistrates are not to be reproved , let their Practices be never so exorbitant . Is there no Difference between our Dislike of the Injust Act of a Julian ; and our Rebellion against Just Authority ? If shewing Men th●i● Evils , be Disrespect , and a Reprehension of them as Unchristian , be Rebellion ; we must read Religion backwards . But God deliver all Magistrates from such Counsellours , and us from such Enemies . But that which is very remarkable , is the Contradiction he gives himself , and the Injustice he shews to us ; who in one page sayes , we would destroy all Magistrates , not of our own Opinio● ; and in the very next gives it for our Judgment , though with great Dislike , that Magistrates ought not to impose Opinions in matters of Religion , as if we were such Wretches , as to deny that Power unto Magistrates , which we would tyranically use our selves . But he thinks he has enough against us in this Expression , All Governours ought to be accountable to the People , and to the next succeeding Rulers , for all their Actions which may be enquired into upon occasion . This ( sayes our Adversary with a great Rant ) borders upon Treason , respecting his Majesty , the King of England .. Answ . But what if he was not then in England , but a sort of People that held this very Principle , and who had sworn to God , before Angels and Men to mantain it , and broke their solemn Oaths ? Was it not , Argumentum ad hominem , to such a Generation ? And does not our Adversary know , that there are Elective Governments in the World , and annual Choice of Officers in our own Country , that are accountable both to the People and their Successors ? But since he has brought the King of England's Name on the Stage , upon this Occasion , I shall briefly tell him and the World , two things , and let Men relish them as they please . First , That it is not for the Interest , or Honour of his Government , for any to be over officious in the enlarging his Prerogative beyond those bounds , the excellent fundamental Laws of England have circumscribed the whole Government with . No Princes Crown in Europe stands more firm then his , upon English Law ; The Law gives both Right and Might . It has been the part of such as dare not trust their Lives and Actions with the Law , to whisper unlimited Power into the Ears of Prines ; but their ultimate Aim was not their Soveraigns Greatness , but their own Protection . We are no Sycophants , yet we fear God , and honour the King , 2 ly , It is not our Business to meddle with Government ; but to obey or suffer for Conscience sake : can our Adversary ask more ? Several of us have been the faithful Servants both of Him and his Father , and God knows , their Kindness is not changed with their Religion , though it admits not of their former way of shewing it . And this I may truly say in general , That not only our Principle leads to no such Nice and busy Medlings , but we are actually unconcerned in any such things : We speak not this out of Fear or Flattery ; the Truth has placed us far above both ; but knowing the World will never be good till every one mends one ; and that God's Grace has therefore universally appeared , and yet doth in the Hearts of Men , It 's both our Desire , Duty & Practice to endeavour after that Holy , Righteous and Innocent Life it leads to , and that as well for others as our selves . Of Swearing . But he sayes , Inasmuch as we refuse to swear before a Lawful Magistrate , we contradict the Word of God , and throw away the greatest Tye any Prince hath upon his Subjects , Insinuating , as if we had been dabling with the Jesuit in this matter . Answ . 'T is strange that such an Illiterate sort of Mechanicks , and Rustick Rabbyes ( as he is pleased to call us ) should hold such Correspondence with one of the most learned Classes in the World : But as there is more Difference between us ▪ and the Papists , then the Protestants & the Papists , by how much the Protestants have many things that are Popish , and we have not ; so have I ever found these silly thred-bare Slanders , to be the Refuge of Shallow Heads , and Weak Causes . But I would have all know , as I have else-where said , The Ground of Swearing is either through Distrust of Honesty in Him that swears , or Weakness in Him to whom the Oath is made . The first takes in all the Swearing that is now in the World ; the last those Oaths God condescended to make to the Jews . So that it is either an extraordinary way of Evidence to awe Witnesses into Truth , or an extraordinary Way of Promising to work Belief in the Incredulous . Now Incredulity and Dishonesty are both Unchristian ; For as none are Christians , but those who are buried with Christ by Baptism , and are raised up unto Newness of Life ; so in that pure Law of the Spirit of Life , Swear not at all , is recorded . And so far is this from Contradicting the Word of God , that the great Word of God hath so enjoyned us , for all our Adversary's Paraphrase upon it , to wit , Swearing in Communication ; for the Swearing prohibited , was such as the Law allowed , as Bp. Sanderson well observes , It was not needful that Christ should forbid , what was forbidden in it self , or was alwayes Unlawful , which Swearing in Communication was & is , as by the third Commandment , Thou shalt not take the Name of the Lord thy God in vain . Christ brought forth a Righteousness that needed it not ; for that Grace , Faith and Truth , which came by Jesus Christ , take away the Necessity of an Oath . Consequently so far as any are in that Incredulity or Dishonesty which needs it , so far they are not the Followers and Disciples of Christ , nor qualified with his Evangelical Righteousness . Indeed 't is a shameful thing , and very dishonourable to the Christian Religion , that they who pretend themselves to a Christian Society , should be so un ▪ Christ-like , to want and use the scareing and affrighting Asseverations dispensed with in some of the weakest times of Knowledge , by which to assure one another of their Faith and Truth . In such Cases where is their Evangelical Link and Tye of Unity ? Certainly a true Christian 's Yea should be Yea , and Nay , Nay ; that is , in Answer to all Questions , whether it relate to matter of Evidence or Promise , they should speak the Truth , and mean and do what they say ; which is enough . This Truth is so natural , that it is familiar with some to say , I had rather take his * Word then the other's Oath ; which shews , how much Honesty is more credible then Swearing . This made the primitive Christians not only Refuse to Swear by the Fortune of Caesar , but to swear at all , telling their Judges in their Answers , It was Unlawful for a Christian to swear . And Bp. Gauden himself assures us , that they were so strict and exact , that there was no need of an Oath among them ; Yea they so kept up the Sanctity and Credit of their Profession among Unbelievers , that it was Security enough in all Cases to say , Christianus sum , I am a Christian ; And that if any urged them further , they repeated this as the only Satisfaction they would give : The Veracity of their Word . And that he might further shew , how dishonourable and needless a thing it was for Good and Holy Men , and true Christians to Swear , he brings in the Whole Body of the Essaeans , several wise Heathen , & Christian Fathers ; Indeed it was a primitive maxim , Non oportet ut vir qui Evangelice vivit , juret omnino . It behoves not that a Man of an Evangelical Life should swear in any Case . And this Doctrine was closely follow'd by Crysostome , Theophylact , and several other ancient Christian Doctors . Nor were the Heathen wholly insensible of the Truth of this Matter , as Bp. Gauden further informs us out of Polybius That the better and simpler Ages of the World rarely used any Oaths at all , no not so much as in Judicature ; but after Perfidy and Lyes encreased , Oaths encreased , as a Remedy to restrein those Mischiefs . To which let me add , That some of the ancient Sages , Socrates and Xenocrates , knew , urg'd , and also practised a Life beyond an Oath . So that if those who are truly discipled , redeemed and renewed by the Power and Spirit of Christ Jesus , need no Oath ( Nay , that it is a Questioning of their Veracity , and an Affronting of their Profession to offer them one ) and if the Lying , familiar Swearing , Forswearing , and fraudulent Dealing of Wicked Men make their Oaths of little or no Credit ( as saith the Bishop out of Lactantius and Austin ) certainly it will be much better to prevent Swearing , and punish Lying with the Penalty due to Forswearing : which suggests an unanswerable Return to that familiar Objection , But how do we know that ye are those Honest Men ? For we have not only the same Answer the ancient Christians had to give , with this severe Rebuke , That ye are the Reproach of Christianity , who under that good Name act those vile Impieties the nobler Heathen judged , and the loosest have not out-done ; but we have this further to offer : Dispense with our Consciences in not-Swearing , and punish our Untruth when ye find it , as severely as ye do their Perjury . What more can be desired , since Truth-speaking fulfils the Law , and Punishing False-speaking satisfies it ? CHAP. VII . Of the Light Within . IT is Matter of sad Complaint , that a Man should write of so excellent a Subject as the Light Within , and shew so much Darkness in treating of it . But lest he should say , That our uncertain and various Expressions , for such he esteems them , put him besides all Faith in it , we shall endeavour to make appear their Consistency , both with themselves , and the Scripture of Truth . He quotes Tho. Foster , in his Guide to the Blind , p. 1. thus , God is the Light. p. 7. as a Man forgetting himself , Christ Within is Man's true Light to walk by ; And in p. 9. As doubting whether that would hold Water , sayes , The Spirit of Christ in Man is the true Light and Guide , and this Light enlightens every Man that comes into the World. But ( says he ) if James Nayler may be Judge , our Friend Thomas ( he was so , though thou art an Enemy , and a Mocker of his Memory ) is very much mistaken ; for in his Book , called , A Door opened to the Imprisoned , p. 2 , 3. he sayes , That the Light of the Word is God's Love to the World ; and this Light is not given to any till they come out of the World. And that George Whitehead in The Seed of Israel's Redemption , p. 20. sayes , That the Light Within , is a Measure of the Lord's Life and Light. Answ . To the first Quotation , there can be no Cavil ; for 't is plain Scripture , God is Light , 1 John 1.5 . And it was the Apostolical Message so to preach , That God is Light , and in him is no Darkness at all . The second is also most true ; for Christ is Man's true Light , that was the true Light which enlightens every Man , &c. And that it was for Man to walk by , both Christ and his Apostles prove , I am the Light of the World , he that followeth me shall not walk in Darkness , but shall have the Light of Life . Again , if ye walk in the Light , as He is in the Light , &c. God is Light , and Christ is Light ; and since there is no knowing of God or Christ but by the Manifestation of Light ; and that none know the Father but those to whom Christ , the Light , reveals him ; therefore Christ is Man's true Light , without which Man can never know either God or Christ . For his 3 d. Quotation , I see no Contradiction in it to the two former , unless Christ can be without his Spirit ; for if the Spirit of Christ dwell in any Man , Christ dwells in that Man. This Language the Apostle used to the Romans Chap. 8.9 , 10 , 11. If the Spirit of God be in you . Again , If the Spirit of Christ be in you ; yet again , If the Spirit of Him that raised up Jesus dwell in you ; all which are Synonymous , or to one and the same Purpose . For Shame , thou a Scholar , a Graecian , a Disputant , that makes such sorry Cavils ; might not the Jews and Heathens have made the same Exceptions against the Apostle ? But 't is an old Devil-Trick to besaint and extoll the Holy Ancients , whilst they hugg the Spirit that murdered them , and with it persecute the Truth in this Age ; so Cunning is the Devil , and so Blind is the World. But let us see how much more Honest he is in his next Quotation , then Rational in the three former . That the Light of the World is God's Love to the World , I find in James Nailer's Book ; But that the Light is not given to any till they come out of the World , is a direct Ly to our Principle , and a putting an absolute Forgery upon his Book ; For he sayes , That God has given his Light to the World , that therein is his Love manifested , that such as follow it in its Leadings out of the World , have the Nature of Sons : But Sonship is that which cannot be had whilst in the World's Nature ; therefore they are to come out of the World's Wayes , to follow the Light , which visits Man in the World's Wayes , in order to bring him out of them , and here the true Sonship is received ; so that the Son-ship and not the Light , is that which cannot be had in the World. Now what Contradiction can this be to our Dishonest Adversary's honest Friend , Thomas , who said , that the light enlightened every Man that comes into the World ? Sure I am it is a plain Instance of our Adversary's Disingenuous and Injurious Practice . For G. Whiteheads Words , The Substance of them is to be found in Joh. 1.14 , 1● . The Word was full of Grace and Truth , and of his Fulness have all we received , and Grace for Grace . But he sayes . H.N. teaches that every Godly Man is God Incarnate , and Christ Incarnate , and that this is the Doctrine of the Quakers ( sayes he ) I prove . First because T. Fo●ter in his Guide to the Blind , pag. 13. saith , The Light , which is Christ within , is not Natural , but Sufficient to Salvation . Now I appeal to the whole World , what Affinity there can be between H. N's Words and Th. Fos●er's . Is God incarnate or Christ incarnate to be found in his Assertion ? Nor will I pass my Word for his right Quotation of H.N. What he quarrels at here I know not . Would he not have Christ manifested within ? Or would he have him Natural , in Opposition to Spiritual ? Or would he have his Light and Spirit Insufficient to Salvation ? If he intends any of these , he crosses express Scripture , blasphemes , against God , a●d frustrates the very End of the Gospel ; If none of them , why was this Passage cited ? But he thinks G.F. has made much for his Purpose , who in his Great Mystery , p. 207 , 210. saith , Christ is not distinct from the Saints , and he that eats the Flesh of Christ hath it within him . And what of all this ? Is Christ divided from his Saints , Was he not in them of Old the Hope of Glory ? He that 's with you shall be in you . And at that day ye shall know , that I am in my Father , and you in me , and I in you . For the other Part , I wonder he cited it : Certain it is , That unless Men eat the Flesh of Christ , they have no Life in them . Now how a Man can be said to eat any thing , and not have it within him , is a Distinction past my Understanding But Geo. Fox saith , p. 206. If there be any Christ but He that was crucified within , he is a False Christ ; and He that hath him not within , is a Reprobate . Answ . Our Return to this will be very short . 1st , By Christ crucified within , he does not deny that he was once crucified without ( as the same Page proveth ) ▪ as our Adversary would insinuate . 2ly , There can be no False Doctrine in it , unless the owning of Christ being crucified within through Wicked Works , necessarily should imply our Denying that he was ever crucify'd without ; from the Danger of which Consequence the Scriptures of Truth sufficiently secure us . Heb. 6.6 . Seeing they crucify'd to themselves the Son of God afresh . Also Rev. 11.18 . 3ly , And that such are Reprobates in whom He lives not ; remember that unanswerable Passage 2 Cor. 13.5 . Examin your selves , whether you be in the Faith ; prove your own selves : know you not your own selves , how that Jesus Christ is IN YOU , except you be Reprobates ? But sayes our Adversary , Ric. Stubbs , a Quake● ▪ told Eliz. Wetherly ; That the Jesus who was born of the Virgin , and dyed at Jerusalem , was a False Christ and an Antichrist . But this needs no long Answer ; for it is an absolute Untruth , raised by the Devil within , and his Envious Emissaries without , to bring us the poor despised People of God into Infamy with all who have any Reverence for the Name of Christ ; And God will plead our Innocency in this Mans Conscience , by that Holy Light which he blasphemously saith , leads down to Hell and the Devil , carrying Man , like an Ignis Fatuus , into Bogs and Ditches , causing him at last to fall into the Pit of everlasting Destruction . For this I would have all the World to know , that God , Who is the Searcher of the Heart , and Tryer of the Reins , who alone sheweth unto Man his Thoughts , is the great Spiritual Light , John 1.1 , ● . And 't is as such , ●hat he setteth Man's Sins in order before him , as saith the Apostle , Whatsoever makes manifest is Light , Ephes . 5.13 , And saith the same Apostle , Whatsoever may be known of God is manifest within men ; for God hath shewed it unto them , Rom. 1.19 . Such as bring their Deeds unto this Light , may know whether they are wrought in God or no. And for this End hath the Eternal Word enlightened every Man that cometh into the World , that he may come to the Light , and walk and grow up in it : For as all have given unto them out of his Fulness Grace for Grace , so from his Fulness of Light hath he given all Men Light for Light ; not a meer natural Capacity or creaturely Understanding , but that Divine Light or Gr●ce , which is able to teach , sanctifie and govern the Soul to God's Glory , and its own Everlasting Happiness : In the Word by whom all things were made was Life , and that Life was the Light of Men ; And as it was then , so is it now the Condemnation of the World , that Men love Darkness rather then Light , because their Deeds are Evil. Some , with the Pharisee prefer their Formal , Literal and Ceremonial Religion ; and Others , their Pleasures , Pastimes & Worldly Honour and Profit , before this Inward Pure Light and Law of the Spirit of Life , the Leave● of the Kingdom , and Truth in the inward Parts , which frees from Sin , and brings into the Heavenly Liberty of the Sons of God. And we do testifie in the Name of God , that it is only by this Measure of that Divine Fulness , which above One Thousand Six Hundred Years ago was manifested in the Flesh , that any Man or Woman can ever come to a right Sight , Sense , Relish and Enjoyment of the Blessed End and Effects of his Gracious Appearance , Heavenly Gospel , Mighty Miracles , Holy Life , Death and Sufferings , his Powerful Resurrection , Glorious Ascension , and Constant Mediation and Intercession . And that all Knowledge , Faith and Worship , not grounded upon this internal Sight , Sense and Operation of this Divine Measure of Grace , Light and Truth in the Inward Parts , are but Historical and Pharisaical ; making up but the Jew outward , and Christian outward , who are not Children of the Free-Woman , nor Heirs according to the Promise . And if for this blessed Testimony we must be thus abused , defamed , and set at nought by the Black-robed-Rabbies of this World , as they did against the Prophets and Christ , God will be our abundant Recompence , who is the Author of that Good Reformation begun , and will , I hope , be the Finisher of it , to his own Immortal Honour , and our Unutterable Rejoycing , World without End. CHAP. VIII . Of some of our Adversary's Lyes and Slanders . HIs next Chapter containing a short Account of the Quakers Pretences to Immediate Revelations , hath been already effectually considered ; only I shall take notice of two or three Particulars . First , That he would have the Sadness and Dejection of those that turn Quakers , and the Zeal and Fluency of those that Preach among them , to be the Effect of the Hypochondria . Answ . This shews what an easie Religion our Adversary lives in , who yet knows not the Terrors of the Lord : How unfit is he to Warn Men ? He that ever knew God's Word to be as a Sword , an Hammer , an Ax , a Consuming Fire and Everlasting Burnings against Sin and Iniquity ; the Pangs of a New Birth , and how hard it is to become a True Disciple through the d●ily Cross , he would never have made such a frothy , dark and envious Construction of our serious Convictions : But God's Fire will one day burn up his peaceable Habitation ; and in that Day of Alarm , he and the rest of his J●vial Crew , shall know the Meaning of these Words , They that pierced him shall see him , and all the Kindreds of the Earth shall wail because of him . But whatever Disease we have his frequent and sensless Scoffs at us , and our Holy Way , shew that the Spleen is very prevalent in him . For his Reflection on Edw. Burroughs , it will do him no Harm ; his Soul is with God , and his Memory shall out-live his Enemies Hate . And for this Ranting Scribbler , he is not worthy to carry his Books after him . For his Gentle-man of New-Castle , who affirmed , Some Quakers came to Kendal Church , and said , They had a Commission from the Lord to pull down the Steeple-House ; And another in Sermon-time to pull down the Hour-Glass , I must tell him , That we know no such thing , and if he were a fair Adversary , he would have told us , who this Gentle-man was , and who the Quakers , that we might have informed our selves of the Truth of the Matter ; though we have great Cause to conclude it a down-right Forgery . For the other , it is altogether as likely to come of the same Stock ; but if such a thing ever were , I dare say , the Priest was in a worse Taking then the Quaker ; however , it was no Theft , because they all saw it was done for that End : And every Body knows , the Priest can tell how to call for another Glass ; for the Truth is , some of that Profession can hardly preach without them ; for they elevate them above his Quaker's Hypochondria . That the Wife of one Williamson should call Ja. Milner the Eternal Son of God at Apleby , is an arrant Falshood ; for we have particularly enquired , and can find no such thing . That a Woman at Weighton in York-shire of that Goatish Herd ( as he is pleased to call them ) went Naked to another Woman's Husband's Bed , and bid him open his Bed to her , for the Father had sent her , is a Slander hatcht in Darkness : We deny it in the Name of the Lord God ▪ And I charge this disingenuous Man , if he has any Regard to his Reputation , or those he belongs to , to prove , if he can , the Truth of this Story . And that he should at last call this , A Taste of the Quakers deluded Dreams , melancholick Phancies , Impostures , Injections , everlasting Errors and Deceits , is the top of what Impudence and Forgery , Man can well be guilty of against his Neighbour . But why our Goatish Herd above all others ? Unjust and Uncivil Man ! Look at Home for Shame . How often are Quakers brought to Ecclesiastical Courts for Uncleanness ? We know they are too often summoned thither for Tythes : It would be almost endless to tell the Stories of both Priests and People's Wickedness that follow them ; one would think that no Church of England Man , that knew any thing of the present Age , or that thought we did , could believe that forging one unclean Lye against the Quakers , should invalid their Religion , who believes his own to be true , notwithstanding those numerous Incests , Adulteries , Fornications , Concupiscences , Murders , Lyes , Perjuries , Dissimulations , Thefts , Injuries , and such like , that have been , and daily are committed by his Dear Fellow-Communicants , The Sons and Daughters of the Church of England . Let him therefore draw in his Horns , and leave off pushing at us with his Forgeries and Defamations ; and Repent of this Ungodly Way of dealing with us , that he may find Mercy to his Soul. CHAP. IX . Of Perfection . I Perceive , the Man would fain say something of every Controverted Head , held by the Quakers , ●hough as little to Purpose as may be . There is but one thing commendable in his whole Chapter , and that is its Brevity . He stumbles at the very Entrance , and never recovers himself to the End. The Quakers talk much of Perfection from Sin , in this Life , and that they have already attained to it . Quote , he scorns , his Word is Credit enough , at least he would have it so ; but to let him go on . This , says he , is the Pharise's Litany , God , I thank thee , I am not as other Men are . The Antinomian Liberty , the Doctrine of Dell , Saltmarsh , Town , & all Antinomians and Familists ; And that Malice and Railing perpetually make up the greatest part of the Quakers Speaking to the People . But what of Argument can be found in such meer Assertion and Reflection , I leave with sober Men to judge . He neither understands , Antinomians , Familists , nor Quakers . And truly I am ready to think him some raw , unfledged , ungraduate , who by this Essay aims at that Proof of his Abilities , as may induct him to some Fat Benefice ; or else One that thought we deserved no larger Testimony of his Ability , Honesty and Discretion in his Endeavours against us . In short , A perfect Principle we plead for , and press the Necessity and Benefit of Man's Conformity to it ; That though it be a little Leaven , it is able to leaven the whole Lump ; That this Grace brings Salvation from Sin , by the Power it gives them that obey it , to mortifie Sin ; else what a Riddle would those Scriptures make , that speak of Sanctification throughout in Body , Soul and Spirit . That He that 's born of God , sins not . Old things are done away , behold all things are become new . I write unto you Young Men , because ye have overcome the Wicked One. Be ye Perfect , as your Heavenly Father is Perfect . Unto a Perfect Man. Let us cleanse our selves from all Filthiness of Flesh and Spirit , perfecting Holiness in the Fear of the Lord. The God of all Grace make you perfect , &c. Wherein not only a Perfection from Sin , but the going forward to a perfect Man in Christ , is exhorted to , and prayed for ; therefore not inobtainable To conclude , We do not teach People the Perfection of our Persons , but the Principle of God , and our Experience of its Converting and Translating Power . Christ is stronger then the Devil ; And for this was and is he manifested , To end Sin , and destroy the Works of the Devil ; a Doctrine the Church of England teaches in her Baptism . Nor do we say , That every Man is perfect from Sin as soon as he is convinced of Sin : No , there is a great War , a long Wilderness to travel through , many Enemies to subdue , and Difficulties to surmount ; and those Enemies are mostly those of a Man 's own House . We therefore exhort all to wait for God's Arising , that his Enemies may be scattered , that witnessing a Victorious State over Hell and Death , by the Power of Christ Jesus , such may obtain the New Name , which is written in the Lamb's Book of Life , and promised to all that Over-come : Which is far from that Ungodly Rantism he would fasten upon us and our Principles ; And I doubt not but Time , Patience and our Blameless Conversation shall dispel those Mists , Malice and Ignorance may have raised to darken and blemish the ●eputation of our Practice , Persons and Principles in the World. CHAP. X. His Ninth and Tenth Chapter of the Wayes and Arts that the Quakers use in gaining Proselytes , with the Advantage their Way has over other Heresies , honestly considered , and briefly confuted . THe first Artifice he sayes , we use , is , To come in Sheep's Clothing . Now what is this Sheep's Clothing ( sayes he ) but only the Innocence and Purity of the Christian Doctrine ; when as their main Purpose is to devour credulous Souls . Answ . If we have the Sheep's Clothing , and if the Sheep's Clothing be the Purity and Innocence of Christian Doctrine ; then is our Doctrine Innocent , Pure and Christian . And since he avers the Doctrine of the Church of England to be so remote and opposite , this Character must necessarily imply , that her Doctrine is Hurtful , Impure and Antichristian . But what have we Seduced People to ? Drunkenness , Whoredom , Perjury , Wantonness , Idleness , or any such Unseemly or Irreligious Practice ? Let him tell me who of us are less Serious , less Moral , or worse Livers then we were before . But the Truth of the Matter is this ; Our Way of Devouring Peoples Souls , as he calls it , is that which hinders the Hireling P●iests from Devouring the Peoples Pockets , and endangering their Souls too , who teach for Hire , and divine for Money , and make Religion but a Stalk to Preferment , who have the Shell without the Substance , the Form without the Power : From such , in obedience to God's Spirit , we have turned away ; and because we have dared no longer to put into their Mouthes , their Covetous Spirit has swelled , notwithstanding their Pretences , and their Sheep-Skin burst , and an arrant Woolf has come forth ; no true Sheep , but a Sheep-Fleecer , and a Sheep-Sucker , of their Blood , whose Innocency and Patience have plainly proved them such . But the Wolf and the Fox's Skin have been always good enough for us ; any thing to disguise , and make the Dogs fasten and worry to Death . Our Conscience they call Enthusiasm ; and our solemn Confession , Collusion and Equivocation ; our Perseverance is reputed Obstinacy ; our Plainness , Singularity ; our Industry , Worldly-mindedness ; and our Retired-Living , Penuriousness ▪ our Rebukes of Evil they will have to be Censoriousness ; and our Disregard of Company , Pride and Sullenness . Whatever God by his Light has made Conscience to us , there are a sort of Men , that have so little Conscience , as to construe it all backwards , rendring us instead of Honest Conscientious Men , A Pack of Fraudulent , Cheating Fellows : But we cannot help it , if Men will Rage , they must ; Their Shame and our Patience will the more appear . He sayes , Our Second Stratagem is , to bring the People out of Love with their Pastors , who have the Care of them . Answ . I know not a Quaker in the World that would not administer both Food and Rayment , to the worst Persecutor , as a necessitous Creature : But I hope , they would suffer , unto Death , before they would contribute either to him as a Priest ; No , God's Witness in our Consciences never said Amen to their Ministry . They have the Scriptures , true ; But the Word of Reconciliation that brings to God , and of which they declare , they want . I know that some of them can talk well ; so can some Mountebanks And Comedians . Do they witness the Truth of what they speak ? Their Heads know , but do their Hearts feel the Operation of That Truth they will sometimes in Words declare ? Have they travelled the Way , and traced the many anxious Steps of that new Birth , which is the only Door into the Heavenly Kingdom ? But alas ! Oxford and Cambridge make them , and their Parents and Patrons prefer them ; a good round Maintenance is mostly their Aim on all hands : Tell them of the Necessity of an Inward Work , that it is the Spirit of God that only makes a Man a Minister of God , and that the Anointing which true Christian-Men receive , is Sufficient to their Instruction , and presently the Cry is , Donatism , Pelagianism , Familism , Brownism , Jesuitism , Quakerism , or any other Name that begets Jealousie , Undervalue and Hatred . In short ; we do believe that the setled Ministers of the World , are so far from being Beneficial to People , that on the contrary , they excercise their minds with a sort of unexperienced , unauthoriz'd Preaching , from the secret Strivings , Discoveries and Leadings of that Spiritual Minister of the Everlasting Covenant , which is able to bring Man into that way of Holiness , without which no Soul shall ever see the Lord : And this is the true reason why we are turned unto God's Minister , Christ Jesus , who says , Learn of me : of whom God said , this is my beloved Son , hear him ; & reject the Ministry of Man. Our Third Artifice by which he sayes , we gain our Proselytes , is decrying all Human Learning , & Use of Reason : That we are the most sottish & Ignorant Sect that ever appeared in the World ; Yet for our own turn we will be nibling at it , as G.W. in mentioning a Moth-eaten Manuscript mentioned by Beza in his Annotations . Answ . We have already said enough to defend Christianity , from the absolute Necessity of Human Learning , either to understand or vindicate it ; and so false is his Assertion , that since Prophecy has ceased in the Church , secular Learning hath been of greatest Use and Benefit to Religion , that there is nothing more true then the contrary , as it is commonly understood , promoted and practised in the World. I would fain know , how , many Rabbies , Greek and Latin Philosophers yielded themselves Proselytes to the Christian Religion , though they had his Presence , Ministry , Miracles , Death and Resurrection amongst them , who was and is the Author and Master of it ? If such Learning be so great a Friend to Truth , How comes it that the greatest things have fallen to the Share of Poor and Illiterate Men ; And that such have been most apt to receive , and boldest to suffer for it ? Why not Rabbies rather then Fisher-Men , which was before the Pouring out of the Spirit of Prophecy ? And for what Reason should so many learned Academies , since the pretended * Ceasing of it , be overrun with such Foul Idolatries , Gross Superstitions and flagitious Living , as 1200 years past will witness . Nay , on the Occasion of any Reformation with whom is there more to do , and who harder to be brought to yield then Universities have been ? Scripture and Story give it clear against him . Not that I would be thought to oppose a Sort of Learning neither ; It has been Man's Erring from his Divine Guide , that has made way for those numerous Theses , Distinctions , Books and Controversies the World for Ages , hath been infested with . Such are the Obscure , Unintelligible , and Unprofitable Metaphysicks of the Heathen , too greedily received , and mischeiveously increased by Fathers , Councils , School Men and our modern Universities to the corrupting of Christian Doctrine , and disputing away the Benefit of Christian Life . An unbounded Curiosity and Phancy have been the Womb that hath brought forth so much troublesom and unprofitable matter ; which began with a Degeneration of Philosophers : True Philosophy in the beginning of it being no more , then the Way of Holy Living , by the Mortification of Passions . But Learning , as Religion , failing by Corruption of Men , is now degenerated into quite another thing . Socrates taught proper Speech and good Life , and such a Course of Learning turned to daily Practice and Profit ; severely forbidding all Curiosities and Niceties as what turned not to Good Life , which he reputed the best Science ; And Plato would have the Poets banished out of his Common-Wealth , as corrupting it with Fables : thus was Learning , as Religion once pure and Simple . In short , all right Learning is to be divided into these two , True Knowledge and proper Language . This Knowledge relates first to God , and that 's only to be received from the Spirit of God ; and 2 ly , the things of this Life ; and therein the Spirit of Man has a large field to act in , to the Enlargement of its own Understanding , and Benefit of the whole Creation , as subject to God's Grace , as , knowing the Nature and Order of things in the Creation , Building , Improvement of Land , Medicine , Chyrurgery , Traffique , Navigation , History , Government , with many other honest , useful and profitable Arts and Inventions for the help and good of Man-kind . And if Man had kept in God's Counsel , the many superfluous and unnecessary Arts and Inventions that are in the World , had never been brought forth by him ; and time will work them out , as it brought them in , so that what is Plain , Honest , Serviceable and of good Report , shall be preserved for the good 〈…〉 he Creation . As for Language , it must be granted that there is a Propriety and Decency in Language : But as Men have followed the out-side of Religion , and left the Substance behind , so have they done with Learning ; They have neglected Matter , the most beneficial part of Learning , and devoted themselves to an Excess of fine Speaking ; of which Bp. Wilkins in his real Character complains not without a Cause , when he sayes , that this grand Imposture of Phrasing , hath eaten ●ut all solid Learning . Yet Language is very convenient for Men's converse with Books and Nations of a different Tongue ; However , we utterly deny them to be absolutely necessary to the true Knowledge of the Mysteries of God's Kingdom . So that the true English of the Quakers denying all Reason and Learning is this ; We refuse to commend or practise unnecessary Studies , nice Controversies , voluminous and intricate Disputations , Obscurity of Language , Affectedness of Style , Excess of Elegancy , beliveing , that Learning as well as Religion stands in need both of great purging , and reducing : and that those Subjects and Employments , which are most serviceable and beneficial to Man-kind , and agreeable to God's Grace , digested into easy and familiar Methods , and treated on in the plain and ordinary Way of Speaking , best deserves Man's time and regard . And for his Reflection upon G. Whitehead , It no further deserves our notice , then that he flung a greater upon Beza , whose Learning , he makes a little to bold with . To say no more of his Moth-eaten Manuscript then this , That the best Copies he has had for his Rule , has been near a kin to such Moth-eaten Manuscripts ; And if such a Manuscript was the Holy Scripture , as I believe it was , he was too bold , and Irreverent , as well as Unwary and Foolish , in calling it a Moth-eaten Scripture , thereby implying it to be a Moth-eaten Rule ; not that I take it to be his Rule , who has so fearfully erred & strayed from the holy Precepts and Exhortations of it . The 4 th . thing by which he reports us to proselyte People is , to deceive and associate first with Women , therein imitating the Devil . Answ . First we deny it , as being like the rest of his idle Stories , and those that not only in the Primitive Times by the Heathen , but in several Ages since , and Degrees of Breaking-forth of Truth and Reformation from Apostate Generations , have been by them fastened upon the sincere Professors thereof , as Waldenses , Lollards , Hugonots & Protestants themselves in their first day as well as more modern Dissenters . We must take our share , it is no new nor strange thing . But supposing it to be true , that our Endeavours are first directed towards the Women , I see no Evil in our Beginning to Undeceive , where the Devil began to Deceive . If they are so easie to be perswaded , why not to Good as well as to Evil ? But these idle Shifts and pittiful Reflections , deserve rather to be disdained then considered . Lastly , For our pretending to higher Degrees of Holiness , and Cracks , and Boasts of Inspirations , with Our * Bewitching Language , which is nothing but Canting , and Scripture Phrase fitted to feminine Fancies ; by which ( he sayes ) we have the Advantage of all other Heresies , I return thus much . Answ . It is our Faith , that God , who made Heaven and Earth , will judge the Secrets of all Men by Jesus Christ ; so that it is not only my Duty , but my Interest to speak the Truth of my Conscience in this Matter . We dare pretend to no higher Degree then we have attained ; but we must make a Difference between what we were whilst under the Ministry of Man , and what we are , since our being turn'd to God's Powerful Word in the Heart , Christ's Ministry : We should be False to God , Injurious to our Neighbour , and Smother and Belye our own Convictions , if we should not say , That we have found our Judge near us , our Guide , Law-giver and Rule very ●igh unto us ; and those Infirmities , Temptations and Corruptions , God has , by this Heavenly Grace , given us Power against ( by which we have known that Mortification of Sin , and Conformity to the Will of God ) which the utmost of our former Profession could never free us from . And if this Plain and Christian Confession must be called by all those Hard Names our Adversary finds for our Honestest Intentions , we must , as we have done , recommend our Cause to God , and his Holy Witness in all Consciences , and him to be judged by him , to whom we desire to stand and fall in all we say , do and take in hand ; to whom alone we owe the Honour of our Experiences and Preservations . However , the Irreverence of the Man deserves both our Notice , and the Reproof of all that read him ; What! Is Scripture-Language become a Cant ; and a sober and seasonable Use of It , Canting fitted to feminine Fancies ? But we think it not more his Folly , Contradiction & Blasphemy , to speak with that Contempt of the Holy Scriptures , and his pretended Rule , then an Advantage he gives our Cause to tell the World , that of all others the Quakers speak & preach the Scripture-Dialect . But it is the Mother Tongue of such frothy Minds so to prophane ; and for all their pretended Respect to the Holy Scriptures , the Spirit and Life that belong unto them , are made but Matter of Jeer and Mockage : They would not be thought to undervalue Christ , the Scripture , nor his Religion , but with the hight of Formality seem to Reverence and Applaud them all , yet Persecute to the Death those that are his Holy Off-spring , by the Spirit of Regeneration ; which shows their Esteem of Christ , Scripture and Religion , to be but a kind of blind-fold Respect ; and that indeed their very Spirits turn within them against that which is truly Christ-like , Scriptural and Religious . The Devil ever understood his Interest better then to persecute Truth under that Name ; yet for all his fair Pretences to Saintship , he constantly became a fierce Devourer of those that have been the Children of the Truth : And I may truly say to this Opposer , That for all his Religion , Learning , Church-Communion , and that stir he maketh against us , as a Crew of Hereticks and Impostors , he knows not what Spirit he is of , who has writ a Book , rather to Abuse , then Inform us , and instigate the Civil Magistrate to Destroy us , then by solid Argument to Refute or Reclaim us . He that has but half an Eye may see his Aim was not so much our Conversion , as Disgrace , and if possible , our utter Ruin ; But till our Adversary's Labours prove as Dangerous to us as his Design ( no doubt ) was Wicked , we have little Cause to dread the Success of his Attempts . And that he may see a little of himself , if he thinks himself worth looking upon ; Let him be pleased to take a view of some of those many Reviling , Scoffing , Rude and Contemptible Epithetes he is pleas'd to bestow on us , an entire Body of People . Heretical Generation of Quakers ; Slaves to Pride , Covetousness , Lust , possest by the Devil & a Diabolical Spirit ; Apostates , Phanaticks , Spiritualists ; Black , impure hearts and mouthes ; bewitched with their Sorceries and Inchantments ; Impertinent Cavilling Fellows ; Rebellious Quakers ; Cheats and Mountebanks ; A Beastly & Quaking Generation ; Juglers ; Quaking & Impudent Hereticks ; a Sottish Sect ; Illuminados , Inspirados ; Their Cheats & Impostures , Enthusiastical Hereticks ; A Goatish Herd . And of our Principle thus , Their Light leads to Hell and the Devil , and carries a Man like an Ignis Fatuus , causing him to fall into the Pit of everlasting Destruction ; who are led by this , are made obnoxious to all the Impostures and Injections of the Devil , and to lye under everlasting Errors and Deceits . To all which I have no other Answer then what it is to itself ; for it contains that Charge against its Author , that I shall leave him to clear himself from , both to God and the whole World ; only I cannot be so wanting of Civility to the Person he dedicated his Book to , as not to let him know , that it is unworthy of his Quality and Repute amongst Men , to have his Name used to the Protection of so much Rudeness , Irreligion and Abuse . I cannot think so meanly of him , as that the Endeavours of so Scurrilous an Author should excite him to any Severity against that poor People he has so basely wronged : For such a thing were not only beneath that place he holds amongst Men ; but would be to intitle himself to all our Adversaries Shameful Miscarriages , & encourage him to persist in what it greatly behovs him to Repent of : which God grant for his Mercy sake ; which is my whole Answer to his Ill Treatment of us , & worst Wish I have for him . A Conclusion to those to whom the Discourse is Dedicated . SInce then it is so evidently proved by Scripture , Reason and Undoubted Presidents , that it is no new or unwonted thing , for National Churches to be deceived , notwithstanding they have been endowed with Power , Learning , Nobility , Wealth and Worldly Glory ; And that it hath pleased Almighty God in the most signal Reformations that have been wrought upon the World , to employ a sort of Plain , Simple and Illiterate People : Let not our Meanness , Plainness and Simplicity be any Argument with you against us , in the Mouthes of that Decimating Tribe , whose Trade it is to Oppose that Reformation , which in Conscience can neither own nor pay them ; The old Enemies of God's Appearance in the World , who therefore dread a Free and Universal Preaching , because the Ingrossment of it to themselves , has proved so profitable . Be Gamaliels at least , I beseech you , and fight not their Battels : If we are not of God , we cannot stand ; And if of God ▪ they must fall . Leave us therefore with our Spiritual Weapons to decide this Controversie , without interposing your Worldly Power . 'T is strange that we should be such Ignorants , and Hereticks too , whilst they bless themselves with the Name of Learned and Orthodox , and yet dread the Consequence of being left by you , to a fair Field with us . Are not their Universities , Bishops and Dectors enough to silence such Illiterate Whifflers , as our Adversary is pleased to call us , without the Argument of your Carnal Sword ? Certainly they ill deserve Fifteen Hundred Thousands Pound a Year , if at last You must do the Business for Them : What less can we expect from the worst of Persons and Causes ? But as this Employment is below the Dignity of their Office , who are publick Magistrates , and much too narrow for that Universal Influence it should have for publick Good ; so remember that great Saying of the late King , to the then Prince of Wales , Always keep up solid Piety , and those Fundamental Truths , which mend both Hearts and Lives of Men , with impartial Favour and Justice . Your Prerogative is best shown and exercised in remitting , rather then exacting the Rigour of Laws , there being nothing worse then Legal Tyranny . Again , A Charitable Connivance & Christian Toleration often dissipates what rougher Opposition fortifies ▪ Which had been the Saying and Counsel of King James before him . It is a sure Rule in Divinity , That God never loves to plant his Church by Violence & Bloodshed . And in his Expositions on Rev. 20. he saith , That Persecution is the Note of a False Church . Heresie must be cut off with the Sword of the Spirit , saith Jerom. The Church doth not Persecute , but is Persecuted , saith Hillary . If you will with Blood , with Evil & with Torments defend your Worship , it shall not thereby be defended , but polluted , said Lactantius . I will conclude with Chrysostom ; It is not ( saith he ) the Manner of the Children of God to Persecute about their Religion , but an evident Token of Antichrist . So let your Moderation be known unto all Men , the Lord is at hand . I am a Friend to all Men , who would have Vice Punisht , Conscience Tolerated , and Righteousness Establisht , whose End is Peace & Assurance forever . The 16th of the 5th Moneth , 1673. William Penn. Notes, typically marginal, from the original text Notes for div A54247-e180 Psalm 50.19 , 20 , 21. Joh. 8.12 . 1 John 1.5 , 6 , 7. Job 32 ▪ 8. Notes for div A54247-e3200 Jer. 31.33 , 34. Hebr. 8.10 . Jam. 1.27 . John 14. Acts 7.37 . Tit. 2.11 , 12. John 3.19 , 20 , 21. Rom. 8 , 13 , 14. 1. Joh. 2.27 . Read Quakerism a New Nick-Name for old Christianity . from pag. 24. to p. 202. also Reason against Railing from p. 24. to p. 47 pag. 3. Phil. 2.6 . Heb. 2.11 . 1 Joh. 3.7 . pag. 3. Jam. Nailer ' s Pos● . L. Faith. pag. 4. 1. Jo. 5. Pag. 4. Pag. 4 , 5 , 6. pag. 6. Pag. 7 ▪ pag. 10 , 11 , 12 , 13 , 14. pag. 15. vers . 16 , 17 , 18 , 19 , 20. Math. 28.20 . pag. 13. Pag. 16. Deut. 18.18 . Job 32.8 . Isa . 59.21 Jer. 33.6 . Matth. 11.25 , 27. Jo. 6.44 . 1 Cor. 2.10 , 11. Chap. 14.30 . Gal. 1 , 12 , 16. Phil. 3 , 15. pag. 16 , 17 , 18. Pag. 18. Isa . 28 ▪ 26. Isa . 1.18 Joh. 1. ● . 1. Pet. 3.15 . p. 20 , 21 , 22 , 23 , 24 , 25. P. 26 , 27 , 28. Acts 1.4 , 5 , 6 , 7 , 8 , 9. Chap. 3. v. 5 , Math. 3.11 . 1 Cor. 1.15 , 16 , 17. Ephes . 4.4 , 5 , 6. Pag. 28 , 29. Jacob Capell . Salm. Sàc. ling. Profess . in loc . p. 30 , 31. Jo. 13.5 , 14. Acts 2.13 . A Sad ▪ contr . mon. Burd . J. Reynold . J. Jewel . A. Willet . pag. 34.37 , 38 , 39. Col. 2.17 , 18. pag. 34.42 ▪ 43 , 44 , 45. p. 47 , 48 , 49. Act. 1 , 13. Act. 2.1 , 2 , 3 , 4. Act. 2.46 . * Vetabl . Ecclesiam vel congregationem . Clarius , Ille conventus in Ecclesiam non ea causa fit hoc quod facitis in contemptum Ecclesiae Dei redundat , et eorum pudorem qui minus habent . Zeger . Confunditis eos qui non habent quod offerant et manducent . Cameron . Ecclesia hic privatis aedibus non opponitur . Dei Ecclesiam contemnere est pudore afficere tenui●res , qui magnam Ecclesiae partem constitu●bant . Locus loco opponitur grammatice , non logice . i. e. Church or Congregation . The Church is not opposed to private Houses . To despise the Church is to make ashamed the Poor of it . Rom. 16.3 , 5. 1 Cor. 16.19 . From pag. 51. to 69. Gen. 14. Heb. 7.12 . 1 Cor. 9.14 . Gratian. Caus . p. 16. R.C. Dec. Seld. c. 6. p. 80.81 . Seld. p. 67. Bp. Jewel on Hagg. Hodie venenum infusum in Ecclesiam . Cobham , Bernard , Tindal , Frith , Charl. V. Emp. p. 70 , 71 , 73 , 74. Rev. Joh. 7 , 48.49 . Mat. 11 , 24 , 26 , 61 , 71. John 9.29 . Act. 22.22 . chap. 24.5 . chap. 4.13 . Const . Clem. Rom. li. 1. c. 6. Conc. Carth. dist . 37. Cap. Episc . ●ac . Laur. de . lib. gent. pag. 40 , 41. Card. de . Sap. l. 2. Pet. Bell. Obser . l. 1. c. ●5 . Ib. 40. Dom. Sot. in 4 Cent. dist . 5 q. 1. Art. 10. p. 154. Mach. disp . lib. 2. c. 5. p 75.76 , 77 , 78. Mat. 16.28 . Jo. 14.17 , 18 , 19. ●erk . Sanders . pag. 82. pag. 90 , 91 , 92. 1 Pet. 2.13 , 14. p. 93. See Bp. Gauden of Swearing . The Foundation of Swearing now is the Wickedness of Men. p. 36. Bp. Rob. Sanderson De Jur. Oblig . pag. 141. * As the Thief in Essex , who robbing a Quaker in Company with another , and using them fairly , desired them not to stir , till they were got clear of the Road ; upon which said the other man , I 'l swear ; you swear , you 'l swear through an Anvil and back again ; will the other promise ? Thieves know Honesty , though they do not practise it . p. 99 , 101 , 102 , 103. John. 1.9 . Joh. 8.12 . 1 Joh. 17. Col. 1.27 . Joh. 14.17 , 20. John 6.53 , 54. Psal . 7.9 . Jer. 11.20 . Amos 4.13 . Jo. 3.21 . Joh. 19.14 . pag. 107 , 108 , 109 , 110 , 111. pag. 112 , 113 , 114 , 115. 1 Thes . 5.23 . 1 Jo. 5.18 . and c. 2.13 . Mat. 5.48 . Ephes . 4.13 . 2 Cor. 7.1 . 1 Pet. 5.10 . pag. 117. pag. 119. pag. 120 , 121. But why is it ceast ? because ceast t● you Sons , of the Night ? Did not Christ promise to be with his to the End ▪ Either that is not so , or his being with them endues them not with the Spirit of Prophecy ; Was it not Apostolical , & in the first Churches ? Why not now ? Is it less wanted ? Is Christ not that to his Church he was ? A Blind Argument indeed ! because the Priests of Man's making have it not ; therefore none have it . I will pour out my Spirit upon thee and upon thy Seed , & thy Seed's Seed unto all Generations . Isa . 5 9. These Men were only versed in their own Tongues ; They were many of them Mechanicks and Tradesmen . Answering , among the Gentiles , to the Prophets , and Apostles among the Jews and Christians ( though far short of them ) So that Learning and Philosophy , like to Religion , are now so changed , the Ancients would be at a Loss to know them : Another thing has possest it self of the Name of each ; For to be a Philosopher , or Lover of Wisdom , which was to eschew all Evil , & Learning , which was to unlearn every ill thing , as Socrates said , are now turned to dark and unprofitable Contests , Elabourate and Unserviceable Studies to stuff Men's Heads . pag. 122 , 123. pag. 125 , 126 , 127 , * Rainerius the Monk , and a terrible Enemy to the poor Waldenses , made the same Complaint against them . They used , sayes he , to teach first what the Disciples of Christ ought to be , and that none are his Disciples , BUT THEY THAT IMITATE HIS LIFE And that the Popes , Cardinals . &c. because they live in Pride , Avarice and Luxury , &c. are not the Lawful Successors of Christ , in that they walk not up to his Commandments . Thus , sayes the Monk , they win upon the People . P.P. Per. Hist . Wald. Epistle , pag. 6 , 7 , 29 , 32 , 33 , 35 , 40 , 41 , 53 , 77 , 94 , 206 , 111 , 117 , 121 , 110 , 109. pag. 103 , 111 , 115. Bp. Sanderson highly honours and characterizes the Light ; he calls it the Eternal Law of Righteousness , and a Rule sufficient to good Life . See his Book in Latin● entituled , De Oblig . Jur. promiss . I intreat you to read a late Piece of Dr. Caves , called , Primitive Christianity , in which the Poverty , Simplicity , Meanness , Manner and Place of Worship , Maintenance , Ministry , objected Novelty , &c. of the Ancient Christians are related . Jer. Proam . lib. 4. Hilar. contr . Auxent . Lact. lib. 5. cap. 10. Relig. Uris . pag. 192. 
A54224	----	The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P. Penn, William, 1644-1718. 1672 Approx. 323 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A54224 Wing P1375 ESTC R21576 12361476 ocm 12361476 60238 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54224) Transcribed from: (Early English Books Online ; image set 60238) Images scanned from microfilm: (Early English books, 1641-1700 ; 645:12) The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P. Penn, William, 1644-1718. 138 p. s.n.], [London : 1672. Prefatory note signed: W. Penn. Errata leaf inserted between p. 8-9. "A vindication of George Fox": p. 48-137. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hedworth, Henry. -- Spirit of the Quakers tried. Fox, George, 1624-1691. Society of Friends -- Controversial literature. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2005-11 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE Spirit of Truth VINDICATED , Against That of Error & Envy ; Unseasonably Manifested : In a late Malicious LIBEL , Intituled , The Spirit of the Quakers Tryed , &c. By a Friend to Righteousness and Peace , W. P. Ever Learning , and never able to come to the Knowlege of the Truth . But Evil Men and Seducers shall wax worse and worse , deceiving and being deceived , 2 Tim. 3. 7 , 13. But unto you that fear my Name , shall the Son of Righteousness arise , with Healing in his Wings : And ye shall tread down the Wicked ; for they shall be Ashes under the Soles of your Feet , Mal. 4. 2 , 3. Printed in the Year , 1672. To the Impartial READER . I Have at last , with some Difficulty obtained a small Respit , from more serious Affairs , to the Examination of a late Discourse , intituled , The Spirit of the Quakers tryed , according to the Discovery it hath made of it self in thei● great Prophet and Patriarch , George Fox , &c. And whilst I was willing to inform my self of the Design and Temper of the Author , by a very careful perusal of his Book ( at least , expecting something that might pretend to claim a Reputation in Controversie , excelling all other of our Adversaries ( who never struck higher then at our Doctrines ) whilst this man ventures to tell the World what Spirits we are of ) I find him in reallity filled with nothing , but disingenious Reflection , empty Stories , and unprofitable Cavils , about a few Scriptures , he mostly confesseth , that but one of us hath mis-cited , either in reference to a disorderly Quotation of the words , or an unsuitable Application of them . The Judgment I then made of the Man , and still continue in , is this , Had he not wonderfully lov'd being some body in Print , he needed not to have given himself or other People the trouble of so many unserviceable Sheets ; nor a small trifling Solicitor for their kind reception in the World , the toil of so much Insinuation , even to Nautiating . But I design not to be long , and theresore shall briefly contract my Exceptions against the Author , to the Reader , into these four Particulars . 1. Then , He hath behaved himself the most unjust of any that ever yet undertook to write against us ; which so ill becomes a man that would reform others , that it rather insenseth all worthy minds , and is Reason enough to beget a Jealousie , both of the Truth of his Cause , and his own Honesty : For who ( truly Just ) would draw a general Charge from a particular Failing ( in case it were so ? ) And what good Christian would stigmatize an entire Body for the Defects of any individual Member ? He finds fault with George Fox , and to be revenged of him , bespatters a whole Society ; so that if I should grant him all he would have against that Person ( whom I doubt not to defend from his base Abuse ) yet why he should place his Infirmities ( suppose them such ) to our account , cannot be resolv'd me by any that is not willing to suffer for other mens Faults . George Fox he thinks has mis-cited a Scripture , Ergo — He is an Imposter , and the Quakers a pack of Hereticks : It is after this lofty manner of Disputing , he undertakes our Overthrow ; but if this be good arguing , the man is Orthodox with a witness , and deserves the Chair , Nemine Contradicente . 2. My second Exception is , That if he had been provock't to any hard Thoughts against George Fox , from the perusal of his Book , it had been handsome , and well-becoming a Christian to have visited that so much mistaken Person ( in his account ) and have endeavoured , either a better understanding of him , or his better Information in the Scripture ; and not ( at a juncture , when he might understand him to be at so great a distance as America ) to exhibit an angry Charge against him in England . But his generosity here , is much like to his Reason elsewhere . 3. But why , above all times of the World , does the man chuse the present season , to shower down his Displeasure against us ; just when we should make the best of an unexpected Tolleration , to the Refreshment of our afflicted Minds and Bodies , by the late Persecutions that have been ? What! Is he angry that we have Liberty , or does he think that none deserve it but himself ? I wonder what Testimony there had been , or how few to have receiv'd a Liberty of Conscience , if the Quakers had squar'd their Carriage in the Storm , according to his sorded creeping into Holes and Corners , or else , to publick places of Protection . And if he tells us , that he had no mind to add to our Troubles , he deals deceitfully : for as it is almost impossible for him to write against us , but he must expresly or implicitly contradict the avow'd Principles of the Church , by his scattered Seeds of Socinianism , so knowing the Danger that would ensue such undertakings , as well as the difficulty of Printing , his Self-safety , and not Charity to us , was the Hindrance . 4. And Lastly , 〈◊〉 why was he ashamed of his Name ? ( I cannot but make his own words good by such an Inquiry ( without concluding him a Prophet ) and great Reason there is that we should ask him a Reason for it , if we may lawfully ask that which his whole Discourse seems to character him a Stranger to ; for since he tells us , That he declines all wayes of Controversie with us , but that of matter of Fact ; however able we may be to clear our selves from such Indictments , yet our ignorance of his Name deprives us of that scope we might otherwise have , for producing ( perhaps ) as large a Catalogue of Doctrinal Mistakes , in what he himself , or those to whom he adheres have writ , as he hath of Verbal ones out of any Writings belonging to the People called Quakers . And though he seems to excuse the absence of his Name , by that Occasion he pretends we take to abuse our Adversaries : Yet the truest Reason is a Consciousness of a disingenious and unjustifiable Practice in himself ; perhaps he also was afraid of such Truth as may be seasonably told of him , to the discrediting of his Enterprize : But till he had been so served by us , it had become him not to have reproach't us , in the vindication of other men , in whose Opinions he will by no means allow himself to be concern'd otherwise then to explode them for Heretical : Thus the Man 's for any Game ; he cares not whom he defends , if he can but have his End upon the Party he designs to mischief ; sometimes he will be a Church-man , against a Non-conformist , and back again ; sometimes either , against a Quaker ; then for him , against them both ; and lastly , a Socinian against them all : His seeming Labours against us for common Principles , being but a plowing our Backs with their Heifers , for the promotion of his Biddlean or Socinian Cause ; which Owl-light way of stabbing men , or deceiving People under the Livery of every Perswasion ( whilst for none of them ) is very remote from being either Christian or Manly ; nor will the Righteous God of Heaven and Earth bless or prosper such ignoble , clandestine Projects , and maskt Attempts , as what our Adversary , and his small Cabal are plentifully guilty of . 'T is true , I cannot say all are equally concealed in their Endeavours against us ; for when the man has writ and printed his Book , there is a small Cryer of his , that like an Eager officious Broaker , runs too and fro to disperse it , most commonly known by smelling ; his Breath stinking of such foul Epethites as , Knave , Puppy , Fool , Rascal , Loggerhead , Cheat ; which with much more of the same loathsome Sent he is pleased to bestow upon George Fox , as a necessary Introduction to our Adversary's Confutation of his Book . Certainly Reader , we have little Cause to esteem these men , the Restorers of Paths to dwell in , Defenders of the true Religion , and Tryers of other mens Spirits , who give such little Proof of the Knowledge of their own , as to be wanting in the very Alphabet or first Principle of Common Civility . But Reader , I will not longer detain thee in an Epistle , whatever variety of matter I may have to invite me ; hoping that the ensuing Discourse will abundantly satisfie thee in those very things for which our Adversary thinks us most unfit of all to be believed . I have not given my self the common range that other Writers do ; few caring to buy , and fewer to read large Discourses ; but as the Matter briefly and naturally riz upon every Head , without any other artifice or dress , it is presented to thee . I omit more then an Hundred Things , that would engage to personal Reflection ; for my Soul hath no Pleasure in striving therein , as knowing the inconsistancy of that uncharitable virulent Temper with a Christian Spirit , which I am assur'd is quite another thing , from what is Verbose , Abusive Cavelling , Airy , and meerly Notional ; which had our Adversary duely considered , he would have found it more his true Interest to have liv'd in a daily Subjection to the pure Grace that brings Salvation , and have kept his mind diligently exercised therein , to the perfecting Holiness in the Fear of the Lord , then thus to exalt himself against an inoffensive People ; but I leave all with God , whose Will be done ; recommending thee ( Reader ) to his holy Witness in thy Conscience , to be by that alone Condemn'd or Justify'd in this Apologetical Undertaking . W. Penn. READER , THE Author's Absence from the Press , and that Difficulty , which otherwise attends our Printing , have occasion'd several Errors , as well in Words as Letters , besides in many places a neglect of due Stops ; a brief view of which , is here presented to thee ; and the common Curtesie in both Excusing and Correcting them , is now desired and expected from thee . Page , Line , Errors , Corrected 11 1 is are   14 obstruse abstruse   32 o to 13 17 ruin run 29 8 Contex Context 30 25 sence sense   30 into body into one Body 33 7 Paul Peter 37 28 and so , that as and so , as that 38 15 these those 39 19 neither either 52 17 faith far the 53 9 he be 54 9 the of the Light of   14 that comes coming   15 the this   17 thaet comes coming 18   20 that comes coming   22 that comes coming 60 8 as blot it out Page , Line , Error . Corrected 76 28 worldly creaturely 78 35 what could what more could 79 21 Motions Notions 81 28 Eternal External   32 or or as 83 38 our your 84 ●1 read fall 92 29 and blot it out 105 11 degree decr●e 114 7 sayes he he sayes 115 33 are were 126 6 scarce by scarcely . THE Spirit of Truth VINDICATED , Against That of Error & Envy ; Unseasonably Manifested : In a late Malicious LIBEL , Intituled , The Spirit of the Quakers Tryed , &c. I Cannot but esteem it a peculiar Providence of Mercy from the Most High God , to us his poor Despised People , though an Instance of great Unkindness in our Adversary ; that after our several years pressure , under the Heavy Calumnies of being involved with a Socinian Confederacy , he should so suffer it to come to pass , that without the least Provocation given on our parts , one of that sort of men should become our Compurgator , indeed our best Advocate in pleading against us ; for whilst he goes about to detect the Quakers of an Erronious Spirit , it is to be supposed , that he denies them any share in his ; and therefore no Socinians . I hope whatever comes of this Debate , we shall no longer suffer for being what we are not ; it would be hard , that we should both be condemned for Socinians , and then abused for refusing to be so : Let them not be offended with me if I use the word ; it s not from any undervalue of the Man they take it from , nor out of any Reproach to them ; but only as a word of Difference to distinguish Persons or Perswasions by . And without any other Prologue or Introduction , I shall discend to the Book it self . § . 1. First then , He is pleased to allow us , at least , a great many among us , To be Honest-hearted , yet wonderfully deluded , and very Dangereus to the Christian Religion . I confess it is no wonder , when men will make themselves Work , and rather then want it , bestow their Cavils at the Truth it self , that they should fall into strange and impertinent Contradiction ; but that any man pretending so highly to Reason and Religion should shew so little Understanding in either , as to conceive that a Man can be properly Honest-hearted , and yet Deluded , and Dangerous to the Christian Religion ; I confess is beyond my skill to reconcile . I desire , God knows , to be the Honest-hearted Man , and let him take the rest to himself : For that which reduces man ( fallen short of the Glory of God ) to an Honest Heart , and a Life good and Laudable , as our Adversary speaks of us , must be the Grace of God through Jesus Christ our Lord , and not another thing ; and consequently , who has that , is not Deluded , nor Dangerous to the Christian Religion . § . 2. If we Excel in all things , as he confesseth ; which is to say , that there are but few things wherein we don't transcend all others ; how possibly can we be Dangerous and Dishonourable to the Christian Religion ? Is the Christian Religion among the few things , wherein we are supposed wanting , which is the main thing of all ? if so , What are the many ? § . 3. It was ill done , and an Aggravation not only of his Uncharitableness and Incivility , but his great Injustice and Deceit , to refuse us his Name , upon a Pretence of avoiding a Subject for our Personal Reflection , whilst both his Beginning and End is an entire Abuse against our Persons and Practices . And what he owns Praise-worthy in us , is not because he would be honest to us ; but that he might by paying us our due in lesser matters , the more plausibly Rob us of our Right to what is of more weighty Importance , namely , The true Life and Doctrine of Christianity , which shews how little a share he has of either . § . 4. Nor does he less then palpably belye us , in telling the World , We condemn all Vertuous Persons whatsoever , if not of our own Perswasion ; since we never held nor defended any other then the Principle of Vertue ( there is none good but o●e , and that is God ) and such as are in all circumspection conformable to him , those we esteem our best Friends ; our Controversie with the World , not being about dark , obstruse , unprofitable Notions , nor Contests about words ; but mens being so rich in Profession , and so barren in Obedience ; they saying , They will go , and they do not ; praying , Thy Will be done , and they never set about to do it ; which Will is their Sanctification , through the Eternal Spirit , if they would but obey the Convincing Light thereof in their own Consciences ; since it was given , that all might be convinced of sin ; and in being converted and led by it , they might be adopted Children of God , and Heirs of his Glory . § . 5. Christ's Person ( which he prejudicially sayes we deny ) is ( strictly considered ) an Unscriptural Expression ; for that place which seems most to countenance such a way of speaking , viz. 2 Cor. 2. 10. is to be understood , and may and ought to be rendred , for Christ , by Christ's Authority , instead of Christ , in Christ's Presence , on his account , or the like : and it ill becomes a man to write against others for perverting of Scriptures , whilst himself is manifestly guilty of the same Defect . We reverently confess to Christ's Appearance , both in Flesh and Spirit ; and when called , ●o it , shall be as Ready , Hearty and Christian ( God assisting ) in our Confession of the same , as to the Beginning , Progress and End of that Blessed Manifestation , as the Person who accuses us . But we dare not say , That the intire Christ was that visible Body that was crucified ; as believing ( with the Scripture ) most sincerely , That He that took upon him the Seed of Abraham according to the Flesh , was , and is , and is to come , God over all blessed forever : which Perswasion I know to be most Heritical in this Adversaries Apprehension , and no part of his Biddlea● Creed . § . 6. His Darkness , in reflecting upon our Heaven within us , denying us to have a due regard to things above on Christ's Right-Hand , is as thick as Aegypt's ; for if God's Presence makes the Heaven , as we have been alwayes taught , and all have believed and confest ; then , since God vouchsafes to Temple and Tabernacle in men , it follows , that his Heaven is there also : but certainly this conceited man fancies with sottish Reeve and Muggleton , and the vain Anthropomorphites of old , That God's in the shape of a Man , and that Heaven is a Visible Place to be liv'd in , bearing some resemblance to this visible World ; which characters him more Mahomaton then Christian ; otherwise he could never be so stupid or Malicious , as to conceive , that because we assert a divine and heavenly Enjoyment of God's Presence within us , therefore we deny Christ the Dignity of his Father's Right-Hand above us , or that there is no such thing as setting our Affections on things that are above : What can be more dark and ignorant then this mans inference ? § . 7. But he further tell us , That though we are much to be commended for our Courage and Patience , yet we are highly to be discommended for our Superstition and gross Ignorance . I dare warrant , the man is highly opinionated of this fine gingling Phraise : But it s beyond the ken of his greater Knowledge ( as he thinks ) to vindicate his own Expression from Folly and Inconsistence , as well as justifie his Abuse of us thereby : for I utterly deny , That any man can be much commendable for his Religious Courage and Patience ( Divine Gifts ) and yet be superstitious , and grosly ignorant ; for the Day is not an effect of Light , more then Heat , Passion , Persecution , Frowardness and Precipitation are the proper and Natural fruits of superstition and gross Ignorance : But such as have done the Will of God have need of Patience ; Why ? because it works Experience , and that Hope , which makes not ashamed , nor afraid ; the want of which made this man , with the rest of his Serpentine Associates , creep and cringe to this and the other conforming Chaplin ( friendly to their Faith ) as the Mountains and Rocks that were only able to cover in the gloomy day of severe Inquisition after , and Persecution upon the despised Quakers ; this is the meaning of his following words , Whereby you expose your selves in great part to those Labours and Hazzards you undergo ; to render which into better English , thus , That because you will walk in an inconformable Way to the World , too severely press a Christian Life , as that without which you deny all possibility of Salvation , particularly in keeping your Meetings , not forsaking the assembling of your selves together ; and refusing to acquiess in the obedience of those Laws about Oaths and Tythes ; and sometimes going to bear a Sermon , to prevent Excommunication , and the Brand of Phanaticism ; or Separation , with the like Convenient Prudent Actions ; you do unnecessarily ruin your selves into Sufferings , and bring upon you what you might with Christian Policy and Discretion secure your selves from . And if he denies my comment , I am able to prove it upon better terms , then he can our Superstition and Ignorance : for with him and his Brethren to think Practice more necessary then Notion , is want of Discretion ; and to be Plain in the Profession of our Faith , and Constant , is the Superstition and Headiness he chargeth us with . § . 8. But he promiseth for the future to decline this way of proceed , and withal , To avoid the use of both Scripture and Reason , in that our Leading-men have so ordered the matter , that we refuse our Ear to the most demonstative Arguments against us , and embrace the weakest Reason on our side . I will not give him the Lye , but I hope he will not say I am Uncivil or Unchristian , if I tell him , He has already contradicted himself , and broke his word with us ; for within Eight Lines , he that Premised To relinquish all Personal Reflection , and proceed so his Business , in the next Sentence lays to our Charge as great and as nnjustifiable a Crime , as what he left off with before , by how much ▪ it is worse to refuse Information when clearly given , then to be so grosly ignorant as to need it : What fair Dealing we may expect from a man not just to us , no not to himself Eight Lines together . let the sober Reader judge . § . 9. But when did any of our Leading-men , as he is pleased to call them , refuse this Idle Boaster , indeed a very Dreamer , such sober rational Conference , in Publick or Private , by Personal Discourse or Writing , as might be to Edification ? they were never the men that deny'd it on those termes , wherein it might redound to such Christian Advantage , as should be principally aimed at in the like Exercises . § . 10. And for accepting the weakest Reason that is on our side ; I shall only say , That so very grateful is the lowest degree of Reason to us , wheresoever we find it , that we can no more deny it , or occasionally refuse our selves the use of it , then the greatest , since its being so does not unreason it , or render it no Reason in it self ; though confessedly a less degree of Reason : nor is it possible that the meanest Appearance of Reason can withstand the greatest , since Reason alwayes acknowledgeth and owneth her self , in what Degree soever she meets : It is not Stature that makes a Man , nor Magnitude a Tree or Stone , but the Nature and Property of each . And truly we are well contented with our weak Reason ( as he is pleased to call it ) we know it to be God's Light , Grace and Spirit of Truth ; that since we gave our Minds intirely to be governed and exercised by it , We have found that Mortification of Sin and Corruption , that Renewing of Heavenly Divine Life , that holy Courage and Patience , and it has brought us to so good an Vnderstanding of the Mysteries of God's Eternal Kingdom , and Assurance ( as we are faithful to the same ) of Everlasting Blessedness ; that 't is beyond the power of the ratling of these Leaves of Charge and Reproach to scare us from our Standing , or beget the least Question in us concerning the certainty of this Pure Unchangeable Way of God , in which we walk ; but is invisible to his vulterous Eye , who so disdainfully writes against it . I had some hopes he had done with Personal Contest , at least , against the Body ; but I find him still in his Reflections , For whilst you look upon your selves as led by an infallible Spirit ( though it be indeed nothing but the Fancy of G. Fox , or some other of your Teachers ) you must needs reject the clearest Light that God hath given to Men 〈◊〉 Angels , when it opposes your Sentments . Though he could scarce say any thing of us more disingenious and scurrilous , rendring us such deluded Sots , and very Iddeots , as to captivate our own Understandings ( if he can think we had ever any ) to the Dreams and Fancies of a few illiterate men , under an Apprehension of being led , not by them ; but an Infalible Spirit : Yet since in this one Expression lies wrapt up , if not his great undervalue of an Infallible Spirit , at least , his Disbelief of any such thing , as the Guide of men , and his unworthy Reflection upon us in crediting any such Doctrine , I am more then ordinarily engag'd to state and vindicate that one most necessary Doctrine , ( viz. ) Whether God's holy and Infallible Spirit be the proper Rule of Faith , Judge of Controversies , and Guide of a Christian Life , or any other thing : this I reckon as the main Hing on which all turns , and I now make it my Post , by which in God's Strength I am resolved to stand firm in its Defence , and that by Scripture and Reason ; hoping , whatever uncharitable Thoughts he entertains of us , that he is not so devoid of all sense of either , as that they may not be used with advantage to him under his present Ignorance and Presumption . 'T is true , this deserves an intire Discourse of it self , as that which above all other Subjects disputed on in the whole World , deserves mans most weighty Consideration ; and if the Lord make way , it may be by some or other more distinctly and at large han●ll●d another time , in a perticular Tract ; however , I shall state , and briefly defend the Question , I hope to present satisfaction . The Question Stated . Whether God's Holy and Unerring Spirit ( for I am so Charitable as to think he believes God's Spirit to be so ) is , or should be the proper Judge of Truth , Rule of Faith , and Guide of Life among men , especially under the Administration of the Blessed Gospel of our Lord and Saviour Jesus Christ , or not ? I affirm it , and proceed to prove it both by Scripture and Reason . First , Gen. 6. 3. And the Lord said , My Spirit shall not alwayes strive with man , for that he also is Flesh ; yet his dayes shall be an Hundred and Twenty Years , &c. If God's Unerring Spirit has been wont to strive with men , either to convince them of , and convert them from the Evil of their Thoughts , words and Deeds ; or else , to provoke them yet more fully to do the Will of God , so as to press on from one degree of Glory to another ; then Men have had an Unerring Spirit to be their Teacher , and Judge and Rule , and Guide of that Truth , concerning that Faith , and in that most holy Way which leads to Eternal Life : But the Scripture proves the first Proposition , That God's Spirit has frequently strove with men , and for the Ends before-mentioned ; and consequently , they have not been without an Holy Vnerring Spirit to Teach , Judge , Regulate and Guide them . Secondly , Neh. 9. 19 , 20. Yet thou in thy manifold Mercies forsookest them not in the Wilderness ; the Pillar of the Cloud departed not from them by Day , to lead them in the Way ; neither the Pillar of Fire by Night , to shew them Light , and the Way wherein they should go . Thou gavest also thy good Spirit to instruct them , &c. If under the Dispensation of the Law , God gave his good Spirit to instruct his People , which is to say , that it should teach them , rule them , and guide them in whatever was necessary for them to know or do ; otherwise God's Spirit would have been lame and defective in his holy Instruction ( which far be it from any sober man to affirm ) then will it follow , that much more should the same Eternal Spirit be poured out under the glorious Dispensation of the Gospel : But , all that acknowledge the Divine Authority of the Scriptures must confess to God's Goodness to his People in the outward Wilderness , in the free Gift of his Eternal Spirit ; therefore the Eternal Spirit was and is the Teacher , Judge , Rule and Guide of his People now : besides , that state was but figurative of the Mystical Travel of the true Church in the dayes of the Gospel ; and how is God so propitious now as then , if he be not as a Pillar of Cloud by Day , and of Fire by Night , I mean Spiritually and Invisibly , so to illuminate his People concerning the way he would have them to walk in . Thirdly , Job 32. 8. Prov. 2. 6. But there is a Spirit in man , and the Inspiration of the Almighty giveth them Vnderstanding . For the Lord giveth Wisdom ; out of his Mouth cometh Knowledge and Vnderstanding . If the Spirit in man , be not of man , as the foregoing words shew , and therefore is that divine Spirit , by and from which comes the Inspiration of the Almighty ; and if the Understanding , he mostly intended , be of Divine and Eternal Matters , as the whole Subject treated on in the preceeding and following Chapters , as well as that in which the words are , manifests ; then is it not from the strength of mans Reason , Memory , or utmost Creaturely ▪ Ability , that his Knowledge of Religious and Heavenly Things comes ; but from the Revelation and Discovery of the Inspiration of the Almighty ? And if by such Divine Inspirings it be that the Will of God comes to be understood , then certainly must God's unerring Spirit be the Judge of what is God's Will from what is not , and the Rule how and in what we ought to believe unto Salvation , and that Guide which infallibly leads in the Way that is most acceptable with the Lord. Nothing can be more Natural then these Consequences . Fourthly , Psal . 139. 7. Whither shall I go from thy Spirit , or whither shall I flee from thy Presence . If God's Unerring Spirit be so nigh , and the sense of it so certain , it must either be to reprove for Evil done , or to inform , uphold , lead and preserve in reference to all Good : Now in which of the two sences it shall be taken , the Presence of God's Eternal Spirit , and his being the Saints Instructor , Judge , Rule and Guide , are evidently deduceable from the words . Fifthly , Psal . 143. 10. Teach me to do thy Will ; for thou art my God : thy Spirit is good ; lead me into the Land of Vprightness . The Question will be , Whether it was David's intent , and the scope of his desire , that God should teach and lead him by his good Spirit , or some other thing ; but methinks it is resolvable in the affirmative in two respects . 1. In that David is so very frequent in his desire to the Lord for the Assistance , Strength , Teaching and Guidance of God's unerring Spirit ; otherwise declaring , how that the Word was hid in his Heart ; and largly speaking of the Force of that Internal Law , Word and Spirit of God , which plentifully shews , how much he was an Enthusiast and Quaker in the sense this man esteems us most hetrodox . 2. The very words imply the thing we urge them for , and can import no other sence , viz. That God would please to teach him to do his Will , and lead him into the Land of Vprightness by his good Spirit : else , what did that Claws do there , the Unerring Spirit being that by which God vouchsafes to discover his Divine Knowledge , and convey his most Spiritual Succor and Consolation to his People ? and consequently his Saints have ever known , but do more especially under the Gospel , injoy an infallible Judge , Rule and Guide in and about Faith and Worship . Sixthly , Isa . 30. 1. Wo to the Rebellious Children , saith the Lord , that take Counsel , but not of me ; and that cover with a Covering , but not of my Spirit ; that they may add sin to sin . From whence I plainly argue thus ; If they are Rebellious against God , and add sin to sin , who take not Counsel of him , and are not covered with his Holy Unerring Spirit , that leads into all Truth , Innocence , Patience , Faith , Hope , Charity , and every good Word and Work. Then 1. God's Children have an Immediate Councellor , and need not another ; and are covered , or encompast about by the infallible Spirit of God to all Soundness of Mind and Holiness of Life . And 2. They must be Heinous Offenders , and obstinately Rebellious , and Adders of sin to sin with a witness , that not only neglect or refuse to be so counsel'd and cover'd ; but dispute fervently against it , as a meer Whimsie , and Effect of an Ignorant Erronious spirit ; for besides that such deprive themselves and others of the unspeakable benefit that comes thereby , they are most ingrateful to God , and do certainly incur his fierce Wrath in their so wicked requital of him for his Heavenly Gift . Seventhly , Isa . 59. 21. As for me , this is my Covenant with them , saith the Lord , My Spirit that is upon thee , and my Words which I have put in thy Mouth , shall not depart out of thy Mouth , nor out of the Mouth of thy Seed , nor out of the Mouth of thy Seed's Seed , saith the Lord , from henceforth and forever . I think it is granted by all that own the Christian Religion , that this remarkable place refers to Christ , the true Seed and Heir of promise , who bruiseth the Head of the Serpent , in whom alone all Nations of them that believe come to obtain the Blessing : But whether it will be allowed , or another Interpretation allotted ( as that the Promise was to the Church ) to be sure here is enough to maintain our Position , viz. That God , in the dayes of the Gospel more particularly , has given his good Spirit for an Instructer , Judge , Rule and Guide , in all that concerns the Eternal Well-being of the Souls of Believers , as I proceed to prove . If that very same Eternal , Holy and unerring Spirit , which God poured out upon his only begotten Son , be in a way of succession ordained to continue with and upon all the Faithful , his Seed , and Seed's Seed , begotten unto a lively Hope by the raising of Christ Jesus from the dead , and so become Members of his own Glorious Body , then are not the Children of God destitute of his Vnerring Spirit , not left to their own frail , and fallible Judgments , to determine of what is Right or Wrong , what Men should believe , and what not , how they should walk , and how not . But so gratious is the Promise , and so certain is the performance ( as we livingly witness against all the dry cavelling Letter-m●ngers in the World ( who Quarrel about the holy-mens words , and are Strangers to the Convictions , Judgments , Tryals , Tribulations , Temptations and Travels they underwent , in order to that knowledge they had ( and which frets their serpentine natures , whose vulterous Eye would in its unregenerate state of Worldly Wisdom , that knows not God , fain ( without the Death of the Cross ) creep into the knowledge of the mystery of the Resurrection , which state alone knows the things that are above , at the Right-hand of God. ) Therefore I conclude , That God's Unerring Spirit under the Gospel , does attend , assist , direct , and finally establish his Children in the Way of Truth ; and that his so doing is but the Answer or Accomplishment of the most eminent Prophesies , referring to the Transcendent Glory of the last Ages of the Church . Eighthly , Ezek. 36. 27. And I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Judgments , and do them . Behold a most pregnant Instance in the express Language of the Holy Ghost , brought to the proof of our Assertion , that ( with reverence we would say it ) scarcely could it have been more exactly and emphatically worded , as I proceed to shew . 1. That this Passage has a relation to the Times of Reformation , or Coming of the Messiah , and Dayes of the Gospel Covenant ; read the whole Chapter . I know not that it was ever doubted , or otherwise taken by any , no not the very Rabbies themselves , who from such places have observed the coming of a Messiah , and Glorious times that would ensue . 2. That if it be granted , then the Vnerring Spirit of God was to be placed within the Hearts and Consciences of his People , and consequently they could not be properly and truly under the new Covenant ; and be without it , since the having of that Eternal Spirit for the Ends and Purposes afore-mentioned , is the very Badge , Condition , and Mark of the New and Last Covenant . 3. It seems to be the means under the Gospel , by which God causes his Children to keep his Statutes , &c. I will put my Spirit within you , and cause you to walk in my Statutes ; and ye shall keep my Judgments , and do them . To conclude ( to speak strictly ) If in the dayes of the second Covenant , which began from Christ's visible Appearance , God put his Spirit within his People , as saith the Apostle to the Hebrews , and that it was thereby he did and doth cause them to walk in his Statutes and keep his Judgments ; then God's Children are not without an Infallible Teacher and Leader in the Things that appertain to their Eternal Salvation : But we plainly see and read from the very Letter of the Scriptures , that God gives his Spirit ; or Light within , to Judge , Lead and Guide ; and consequently , the opposit Doctrine is both false and very pernicious . I might further argue thus , That if God's Unerring Spirit only enables men to walk in his Statutes , and keep his Judgments to do them , then since all are required to walk therein , none are exempted from a sufficient measure of that Vnerring Spirit in order to it . Much might be argued hereon , but this shall suffice . Ninthly , Joel 2. 28 , 29. And it shall come to pass afterward , that I will pour out my Spirit upon all Flesh , and your Sons and your Daughters shall Prophesie , your Old Men shall dream Dreams , your Young Men shall see Visions : And also upon the Servants and upon the Hand-maids in those dayes will I pour out my Spirit . That this is generally believed , and frequently quoted as a Proof of Gospel-Times , is well known to most who are inquisitive after Matters of Religion , and how hard it bears upon the Anti-spiritual Opinion of our cavelling Adversary , though very evident ; yet we shall further proceed to shew , 1. Here is God's Royal Engagement , to effuse or pour forth of his blessed Spirit in the dayes of the New Covenant . 2. Here is on whom it is to be poured forth , exprest in two words , ALL FLESH ; in more words , Young and Old , Men and Women , Masters , Mistresses , and Servants : Mark the Universality of God's Mercy and Grace . Now from hence I argue , If God's Unerring Spirit be to be poured out on all under the New Covenant , and that this is the time thereof , then has God poured out of his Vnerring Spirit , as aforesaid ; that the Spirit is to be poured out under the Administration of the Gospel the Text proves ; that this is the Time he himself confesses , pag. 1 , 12 , 13 , 45. therefore the Conclusion is undeniable , viz. That God has poured forth of his Holy and Unerring Spirit . Again , If the Spirit of God is that , without which none can obtain Prophesie and Vision , and that Prophesie and Vision are Christian-Church Gifts , then , since the Church of Christ is not to be without Prophesies and Vision to the End of the World ; it follows , she cannot be without an infallible Spirit to the end of the World. Or thus , If without having the Spirit none can have Prophesie and Vision , and that Prophesie and Vision are both to be and to continue in Christ's Church universally ; then it will naturally follow , that she cannot be without that Vnerring Spirit ; and that such as are , cannot in that state be Members of the true Church ; then consequently Hereticks , as concerning the true Faith. Tenthly , Hag. 2. 5. According to the Word that I Covenanted with you when yee came out of Egypt , so my Spirit remaineth among you , fear not . This place doth very emphatically prove my Assertion , concerning the Judgship and Guidance of God's Spirit , two things seem clear . 1. That it was a part of God's Old Covenant , to wit , That his Spirit should remain amongst them . 2. That the Spirit 's so remaining was to some eminent Service ; for said the Lord , Fear not ; as much as to say , don't faint in your Minds , concerning the Work you have to do , neither be ye filled with Doubts or Scruples , who shall inform us , who direct us , or we want a Leader in this difficult matter , some one to remove our Objections and Fears , and to preside or be as Judge among us , how to order and regulate us to the doing of the Service expected from us ; for thus saith the Lord , My Spirit remains among you , fear not ; He is sufficient for you , He shall teach and counsel you , repair to Him , advise with him , and you shall be supplied with all things necessary for you : Don't rebel against my Good Spirit , and you are safe ; it shall be well with you . In short , If it was a Condition of the Old Covenant , That God should accompany his then Children with the Assistance and Presence of his good Spirit , and accordingly he testified by his Prophet , That his holy Spirit remained among them , then much more reasonable it is to believe , that the Presence of that Eternal Spirit should continually accompany his Children under the New and Last Testament : The first part the Place proves , the second is made good by the plain import of the following Prophetick verses , where he saith , I will shake all Nations , and the Desire of all Nations shall come : And I will fill this House with Glory ; and the Glory of this latter House shall be greater then of the former , saith the Lord of Hosts . How then can it possibly be , That God's Evangelical House and Tabernacle should be a dry , empty , barren erronious man , alwayes enquiring , but never come to the infallible Knowledge of the only True God , and Jesus Christ whom he hath sent , whom to know by the Revelation of the Eternal Spirit is Life Everlasting ? Nay , who so great , who so pernicious Enemies to the transcendent Glory of the latter House , and Temple of God , as the cavelling Anti-spiritual Men of our Age , who are so angry with those that own a Conviction , Faith and Worship grounded upon an Infallible Inspiration , that their Rage leads them ( because they feel it not ) to the utter denying of any such things : but I will assure them , they shall yet grope in the dark , till they come into the daily obedience of the Light , and there rest contented to know only as they experience ; and not from a ravening comprehending Brain , that would , in its unregenerated state , grasp at the clear Mysteries of the Kingdom ; into which , fleshly Comprehensions and Notions can never enter : but all must be as unlearned from their first Birth , Education and traditional read Knowledge , as he is unmanned , that is , again become a little Child , before the Secrets of God's Work come to be made known ; therefore said our Lord Jesus Christ , I thank thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the Prudent , and revealed them unto Babes . Eleaventhly ; John 3. 5. Jesus answered , Verily , verily I say unto thee , Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God. This most weighty Scripture , containing the very Work of Regeneration , and , sine qua non , or that only certain Means , Condition and Requisit , without which there can be no obtaining of Eternal Life and Salvation ; requires our best notice and consideration : in order to which I shall divide the place into these two Heads , and briefly raise my Argument thereon . 1. Christ's most positive exclusion of all from any Portion in God's Kingdom who were not born again ( in answer to Nicodemus , his carnal Conceit of the impossibility of an old mans entring a second time into his Mothers Womb. ) 2. That the Birth which all such as would inhererit God's Kingdom , should be Witnesses of , was and is the Birth of Water and the Spirit ; upon which I thus proceed to argue , If none can Inherit God's Holy Kingdom , but those who are regenerated of Water and the Spirit , then none can inherit God's Holy Kingdom , but such as are cleansed by Water , and taught , led and guided by God's Holy Spirit . The first none can deny that own the Scripture , it being but a part of the very verse quoted ; the second I evidently prove thus . If Water and Spirit be the only operative to Regeneration , and Regeneration the alone Way to the Kingdom of God , then can no man inherit God's Kingdom , that is not regenerated ; neither can any man be regenerated , that is not washed by the Water of Life , begotten , work't , formed , inspired and acted by that Eternal Spirit to Newness of Life . That to be begotten , is to be principally guided and acted by that by which any is so begotten , I prove . No man can live , move , sensate or act but from the original Heat , Life , Motion and Action of that which did beget him ; because the Nature of that which begets , being conveyed to the begotten , truly renders him begotten , or else there were no such thing : but every regenerate man is the Begotten of the Eternal Spirit , so far as concerns his Renovation or Regeneration ; therefore every such regenerated man was and is led , motion'd and acted by that Eternal Spirit which begot him ; and consequently , the Saints which are the regenerated , are not left destitute of an infallible Teacher , Judge , Rule and Guide amongst them . In short , We look upon being born of Water and the Spirit to be , Our being cleansed from all filthiness , and quickened , informed , ruled and guided by the most pure and perfect Dictates and Operations of God's Eternal Spirit : And how a Regenerated man can be made or continue such , without the daily Guidance of that Infallible Spirit , and the Scriptures kept clear from the Reflection of Contradiction , if not gross Error , is a Riddle too hard for me to explain , and a Task I may without Presumption say too great for our trifling Antagonist to perform . Twelfthly , John 14. 16 , 17 , 18 , 20. & 16. 13. And I will pray the Father , and he shall give you another Comforter , that he may abide with you forever : Even the Spirit of Truth , whom the World cannot receive , because it seeth Him not , neither knoweth Him ; but ye know him ; for he dwelleth with you , and shall be in you . I will not leave you comfortless , I will come to you ; at that day ye shall know , that I am in my Father , and you in me , and I in you . Again , Howbeit , when he the Spirit of Truth is come , be will guide you into all Truth . Upon these Divine Passages , thus particularly exprest by the Holy Ghost , I offer these short Arguments . 1. If the Spirit of Truth , or most infallible Spirit , be God's Gift to his Servants , in Gospel times , to abide with them forever ; then are they accompanied with an infallible Spirit : but we see the plain Text proves , that God gives his Spirit of Truth to his Servants , that they might be assisted in all their Wants ; and therefore they are not without such an infallible Spirit . And our Adversary is more to blame to reflect upon the Guidance of an infallible Spirit , which is so consonant with the express Letter of a multitude of Scripture Passages , then we are because we credit G. F. upon Conviction . And if he tells us , That unless we believe what our Eyes see of Contradictions ( as he pretends ) by him collected out of G. F's Book , that he will not believe whatever we shall say or affirm ; we may on much better Grounds conclude , never to believe what he asserts , and wholy to decline writing or speaking to him ( to use his own words ) if hereafter he will dare to continue in the belief of so Anti-scriptural and Anti-gospel an Apprehension , as that there is no infallible Spirit to guide men in the Way of Salvation ; which is as express and evident from many naked Texts of Scripture , as that God is Truth ; else never did any Writing more delude Mankind , because none could be more particular and plain in the Promise and allowance of it : But let God and his written Will be true , and our Vnspiritual Adversary in his confest Fallible Judgment of us a very Lyar. 2. If the not seeing and knowing of the Spirit of Truth be the Reason rendred by our Lord Jesus , why the World receives it not , then may we most justly infer , that they never saw it , neither know it ; but are of the World , who cannot receive it , but write against it , in reference to its greatest Office ( viz. ) Of being the Saints Teacher , Leader and Comforter . And indeed , because the Spirit is not some visible elementary thing , that may be seen by their outward Eyes , and be comprehended by their dark confused and disputative Brains ( which is contrary to the Decree and Way of God's manifesting of his Will from the conviction of the least sin , to the enjoyment of the highest Glory ) therefore they dis-regard it as contemptible , and dis-believe it as incredible . 3. If the Ground of the Saints Knowledge of that Infallible Spirit , be the Spirit 's inhabiting them ( for , He dwelleth with you , and shall be in you ) then were they not without that Spirit ; and consequently they were attended with an infallible Guide within them . 4. If the Lord Jesus would not leave them comfortless , but though visibly with-drawn , yet in a more Spiritual and Invisible manner would come to them again ; and that at that day they should know , that He was in his Father , they in Him , and He in them : Then were his Servants not destitute of an infallible Judge , Leader and Guide , because they had Him that was the Way , Truth and Life , to whom all Power and Judgment were committed . 5. If both the Spirit of Truth was promised to come , and when come , to guide into all Truth ; that is to say , that whateve they scrupled , were ignorant in , or ought to know and practicer with what they were oblieged to reject and testifie against , should , be by that Eternal Spirit discovered unto them ; then undoubtedly they were not without an infallible Spirit , to Judge , Regulate and Guide them , in all that concerned Faith , Worship and Conversation : but the first Proposition is purely Scriptural , and therefore the consequent not deniable by such as own the Divine Truths contained in those Writings . Nor is the dint of this to be avoided by saying , That these Promises were only to the Apostles , and no body denies them to have had all this ; for if we are to walk , as having them for our Examples , we are to have the like Sufficiency and Guide . Nor does Christ leave the matter there ; for in his most solemn Prayer to his Father he thus speaks , Neither Pray I for these alone , but for all them that shall believe on me through their word , that they all may be one , as thou Father art in me , and I in thee , that they all may be one in us : which how it is possible for those who then believed , and us of after Generations to be , without being born of , and baptized and drunk into the same one Eternal Spirit , I know not to believe , neither can any man that gives himself the use of his own Understanding . Thirteenth , Rom. 8. 1 , 9 , 14. There is therefore now no Condemnation to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit ; but you are not in the Flesh , but in the Spirit , if so be that the Spirit of God dwell in you : now if any man have not the Spirit of Christ , he is none of his . For as many as are led by the Spirit of God , they are the Sons of God. 1. If to be brought and kept out of Condemnation , men must walk according to the Leadings and Guidings of the Spirit of God , and that it is a state unto which Christian men should come , then are they not without God's Infallible Spirit to lead and direct them in what Way they ought to walk , and consequently , the contrary Opinion is perniciously false ; since such must needs live ever under Condemnation , who are so far from walking after the Leadings of God's unerring Spirit , that they deny men to have any such thing . Again , 2. If to have the Spirit of Christ dwelling ( that is , ruling ) in us , be to live no more after the Flesh ; and not to have that infallible Spirit of Christ ruling in us , be to be none of Christ's ; then both Christian men should not be without Christ's Spirit dwelling in them ; and such as are without that Spirit are none of Christ's : But we plainly see , that the Apostle asserts , That every man that walks not after the Flesh , has that Spirit dwelling in him , and is guided thereby ; and that such as have not the holy Spirit of Christ , are none of Christ's ; therefore it follows , That Christian men are led by an Infallible Spirit . But 3. If as many as are led by the Spirit of God are the Sons of God , as saith the Apostle , then both God's Children are led by an Infallible Spirit , and such as are not we utterly deny to have any part or portion in Him , notwithstanding their Praying , Preaching , Writing , Reading and Disputing : but the plain unaltered words of Scripture testifie , that both God has given his good Spirit to lead men into that holy Life , Nature and Conversation , by which they truly become his Image and Children ; and that such ( and we may say , only such ) are his own begotten Children , and Heirs of Eternal Glory . Fourteenth , 1 Cor. 2. 10 , 11 , 12 , 14 , 15. But God hath revealed them unto us by his Spirit ; for the Spirit teacheth all things , yea , the deep things of God. For what man knoweth the things of a man , save the spirit of a man , which is in him ; even so the Things of God know no man but the Spirit of God. Now we have received not the spirit of this World , but the Spirit which is of God , that we might know the Things that are freely given to us of God. But the Natural man receiveth not the Things of the Spirit of God ; for they are Foolishness unto him ; neither can he know them , because they are spiritually disc●●ued . But he that is Spiritual judgeth ( or discerneth ) all things , yet he himself is judged ( or discerned ) of no man. Methinks the bare recital of these pathetical Sayings of the holy Ghost on the matter in controversie might be sufficient Proof for the affirmative of the Question , did not our Adversary under all his Pretences of honouring the Scriptures , either implicitly deny them their just Authority , or by false Glosses disguise and pervert them to his sinister Perswasions ; and so I proceed , as before , to offer my Arguments upon them . 1. If the Blessed Things which God hath prepared for them that love him , are not revealable , but by his Spirit , and were then thereby revealed , as says the Scripture quoted , and contex ; then since there were those at that time who loved God , and that there be many now who love God , it will Naturally follow , That both than and now , the Things that God has laid up for such , both then were and now are revealed by His Eternal Spirit ; and consequently , God's People are not without a familiar Communion with the Holy Spirit of God. 2. If the spirit of a man , or humane intelligent spirit , be that by which man comes to an understanding of those things that strictly and properly concern him in an humane capacity ; and that the Spirit of God is that only by which man comes to know the Things of God , because the Things of God knoweth no man but the Spirit of God ; then it is utterly Impossible for our Adversary himself , or any else to obtain the Knowledge of the things of God , or His Kingdom , but by the pure unmixt Revelation of God's Eternal Spirit , from all the Comprehensions , Conceivings , or Imaginations of mans utmost strength or science ( For ( as saith the Apostle ) the Spirit searcheth all things , yea , the deep things of God. ) 3. If the Knowledge of those things that are fecely given of God , is only to be had from the Revelation of his holy Spirit ; then since in every Age from the most primitive Times , it has behoved every Christian man to understand those Good and Heavenly Things , it follows , That it has behoved them , and still does all , to wait for the Knowledge and Injoyment of those Blessed Advantages which only are revealed by the Eternal Spirit : And is not that Science infallible ? which the Spirit of this World ever was , and will be a Stranger too , under all its disguised Shews of Religious Worship , with which it has deceitfully adorned it self , in a way of Scorn of and Opposition to the most Spiritual Appearances of God , making good the Apostle's saying , For they are but Foolishness unto them . To conclude , 4. If the Spiritual Man , or that Man in whom dwelleth the Spirit of God , and who is led by it discerneth and judgeth all things , and is not judged , or cannot be seen or discerned ( he being in the Light , and the natural man in the dark ) then is or should God's Holy Spirit be the right Judge , Leader and Guide of all , because it alone gives true Discerning , sound Judgment , and leads in the Path of Life Eternal : for it searcheth the deep things of God , which all Natural Understanding can never fathom , because they are Spiritually to be discerned . Fifteenth , 1 Cor. 6. 19. What ? Know ye not that your Body is the Temple of the Holy Ghost , which is in you , which ye have of God ? and ye are not your own . The Apostle treating of the great nearness that every Believer stands in to the Lord , and that Blessed Union which the Dispensation of the Gospel brings to , by the putting away the Filthiness of Flesh and Spirit , and the Answer of a good Conscience before God ; in winding up this subject he thus smartly , and as if his Query were enough to clear up all that he had to say to them , as to their Duty , and his Exhortation ; What ? know ye not that your Body is the Temple of the Holy Ghost , which is in you : From whence I draw this Argument , If Believers be the Temple , in which the Holy Ghost dwells , as evidently speaks the Scripture , then are they not left without an Infalible Spirit , as Judge , Rule and Guide to repair to ; but it is apparent to sence , that the holy Ghost is by the Apostle affirmed to inhabit , or take up his abode in believers ; therefore they must needs be attended with an iufallible Spirit ; and for what ? if not the End before-mentioned . Sixteenth , 1 Cor. 12 , 13. For by one Spirit are we all baptized into Body , whether we be Jews or Gentiles , whether we be Bond or Free ; and have been all made to drink into one Spirit . By which Divine Sence of the Apostle , we cannot but allow , that if they were both baptized by one Spirit , into one Body , and made to drink into the same Spirit , that the Saints were not without an Infallible Spirit ; since such Baptizing and Drinking do emphatically imply the whole Work of the Spirit in their Regeneration , and their daily Union with , and intimate Enjoyment of it the whole course of their lives . And certainly , If by that Eternal Spirit they were baptized ito that one Body Christ , It was as impossible for them , as Members thereof , to live without the Life , Vertue and Spirit of Christ Jesus their Head , as for any natural Body to live without the same Life , Blood , Heat and Motion , which belongs to its Head. And how this man can be esteemed a good Christian , who would render Christ Jesus the Head of a Fallible Body , by divesting Christians of an Infallible Spirit , I leave to Persons of better Judgment , more Honesty , and greater Moderation then himself to judge . Seventeenth , 2 Cor. 3. 18. But we all with open Face , beholding as in a Glass the Glory of the Lord , are changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord. This whole Chapter is an admirable account of the Super-Excellency of the Gospel Administration of Life , to that of the Law , how far it did transcend it , as to all spiritual Knowledge , Priviledge and Enjoyment , which I desire the Reader seriously to read , as well as to consider what is offered from the Verse cited . If a Christian's Change into God's Image , from Glory to Glory , be the Work of the Eternal Spirit in men , it follows necessarily , That Christians can no more be without the Discoveries , Leadings and Orderings of God's Spirit , then they can be his Children without his Image ( since whatever they think , say or do , in reference to Religion , should bear a near Relation to that resemblance of God , which above all things they ought to act correspondently with ) but we see how very expresly and profoundly the Apostle describes the exceeding Blessedness of the New Covenant , namely , A being changed into the Image of God , from Glory to Glory ; not by our own Notions or Comprehensions , from the strength of our natural Reason , or any Book without us ; but by the Spirit of the Lord operating in us : therefore God's Children are not without an infallible Spirit , unless he should deny God's Spirit to be such , which methinks I cannot believe him to do . Gal. 3. 3. Are ye so foolish , having begun in the Spirit , are ye now made perfect in the Flesh ? If Christians are both to begin and end in the Spirit , or if a Christian throughout the whole course of his Life , from the first step or measure to the fulness and perfection of his stature , is to be informed , regulated and guided by the infallible Spirit of God , as the Apostle's Reproof of the Galatians , for their declining to be ordered thereby , evidently proves ; then Christians ought to begin and end in the Strength , Knowledge , Wisdom and Guidance of an Infallible Spirit ; aud consequently , that Doctrine which denies such an Unerring Spirit to be the Judge , Rule and Guide of Christians , is Antichristian . Gal. 4. 6. Because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts . If God sends forth his Spirit into the Hearts of his Children , then are they not without an Infallible Spirit ; but the express Letter of the Scripture affirms it : and consequently , our Adversary's Reflection upon us , for making it part of our Belief , is unsound , and condemnable . Gal. 5. 16 , 18. This I say then , Walk in the Spirit , and ye shall not fulfil the Lust of the Flesh . They that walk by the Spirit , must first have it ; and next , be led by it : but the Apostle exhorted the Church so to walk ; therefore the Church had , and Christians have the Spirit , and should walk in or by it ; that is , according to the Motions , Leadings and Rule of ●it . Eph. 1. 17. That the God of our Lord Jesus Christ , the Father of Glory , may give unto you the Spirit of Wisdom and Revelation in the knowledge of Him If the Heavenly Wisdom , and Revelation in the Knowledge of God , be through the Spirit ; then , as without Revelation , there is no Knowledge of God , so without the Spirit there is no divine Wisdom and Revelation : And if the Church was attended with that Wisdom and Revelation , then with that Spirit from whence they came ; and consequently Christ's Church is not without that Eternal Vnerring Spirit ; as saith the Apostle in the 5th Chapter , Be not Drunk with Wine , wherein is Excess ; but be filled with the Spirit : which signifies the Apostles mind to be quite another thing , from the Judgment of our Adversary , who thinks , All men ought to be empty of it ; esteeming such as are filled therewith , as the Jews did Paul , Drunk with New Wine . 1 Thes . 15 , 19. Quench not the Spirit . If those could not quench the Spirit , who had it not , then those to whom he gave that Caution had the Spirit , consequently the Primitive Churches were not without an Vnerring Spirit ; because they were not without the Spirit of God , which is Unerring . 1 John 2. 27. But the Anointing which ye have received of him , abideth in you ; and ye need not that any man teach you , but as the same Anointing teacheth you of all things , and is Truth , and is no Lye ; and even as it hath taught you , ye shall abide in him . If the Judge of Truth from Falshood , the Rule of what ought to be received and embraced , and the Guide of Life , be the Anointing , which none denies ( that I know of ) to be the Spirit of God ; then both the only way to be taught all things necessary to be believed and performed , is the Anointing , and that Anointing is in Believers respectively ; but the Scripture so asserts : And consequently , the right Christian is not without that Infallible Spirit , to teach and lead him into all Truth . 1 John 3. 24. And he that keepeth his Commandments dwelleth in him , and he in him ; and hereby we know that he abideth in us , by the Spirit which he hath given us . If the Union betwixt Christ and his Children be , that they dwell in him , and he in them ; and that they thereby know it , by the Spirit that he hath given them ; which implies , that they had the Unerring Spirit of Christ : then true Believers are not without Christ and his Spirit dwelling in them , to Guide , Rule , and Instruct them in all things necessary to Eternal Life and Salvation : He that denyes the first , denyes the Scripture ; and he that rejects the second Proposition , had as good deny , that Day is an Effect of Light. Jude 19 , 20. These be they who separate themselves , sensual , having not the Spirit . But ye beloved , building up your selves on your most holy Faith , praying in the Holy Ghost , &c. If such as have not the Spirit are sensual , then , because the true Children of God are not sensual , it follows , that they have the Spirit ; and that those who have it not , are not the Children of God , because such are sensual . This the Apostle further manifests to be his mind , because , leaving the sensualists , he addresses himself to the Sanctified of God , exhorting them , To build up one another on their most holy Faith , Praying in the Holy Ghost : which shews , that they performed their Worship to God in the Motion of the Eternal Spirit ; and consequently , they could not be destitute of an Unerring Spirit in what concerned them , either towards God or Men. Thus have I briefly run through the Scriptures of Truth , and doubt not but I have made it appear , That God has afforded his People in all Ages such a measure of his Eternal Spirit , as hath been sufficient to Inform , Rule and Guide them , infallibly , in and about those things which are absolutely necessary to be known or done unto Eternal Life . It remains , That I evidence the Truth of my Assertion by Reason also , which I shall endeavour with what convenient brevity I can . That Christian Men have an Infallible Principle to Judge , Rule , and Guide them , I prove by REASON First , I Shall take it for granted , That no man , whom either Education or Conviction gives to believe there is a God , can be so unreasonable as to t●ink , That any man may be farther able to understand what this God is , and his Divine Pleasure concerning him , then the same is discovered to him by some external or internal Operation from the same infinite Beeing : this then must either be by the visible Creation , or that invisible Taste or Rellish the Soul has by vertue of the divine Touches , Influences and Discoveries , that the Almighty Invisible God is pleased to approach his Creatures by , as the next clearest way to communicate unto them the knowledge of himself . Secondly , And as I know not any , who professeth Religion , that makes the least scruple of this ; so how is it possible , that such Discoveries as God himself is pleased to make , should be fallible , or subject to any Defect in themselves ; for , were that admitted ( as must be , upon the Principles of our Adversary ) then must we conclude an Imperfect Knowledge ; nay , an uncertain ( not to say Erronious ) Knowledge of , and Faith in God , to be from God's own defective Manifestations of himself , which however truly deduced from his Positions , is a most Vnworthy and False Reflection upon the Mercy and Goodness of God. Thirdly , There is an absolute necessity , That what it is convenient for man to know , should be certainly and infallibly discovered to him , because of that great Corruption , Idolatry and Superstition , which through that misty and uncertain Prospect they say man has of the Divine Will , he may be subject to fall into ; and like the vain Worshippers of old , conceit an Ape , Serpent or Crockedell to be a Deity , or some other Beeings , or Fancies ; though less gross , yet too gross for a Christian man. Fourthly , Upon our Adversary's Principles , there can be no assured Ground of Comfort ; for when a man shall think he hath workt out his Salvation in the Way he Conceives most acceptable with God , perhaps he hath followed an Erronious Judgment , and Unsubject Affection ; and when Repentance may be too late , he is to be fob'd off with such an Award as this , You had no Infallible Knowledge , and having lived in an Erronious sense of your own , you must inherit the Displeasure that follows : thereby making well or ill , believing or doing , a meer Lottery , or doing of things by Chance , and not from any certain knowledge in themselves of what God required of them : A Conceit worthy to be disdained by every sober man. Fifthly , And were I as our Adversary , I would never beat my Brain about what is true or false , since upon his Principles , when Truth meets me , I know her not from Error ; and after I should have writ Volums , I am as certain of the Truth of what I oppose , as of what I assert : so that the Quakers may be in the right for ought he knows ; nor have they any certain grounds from him on which to alter , or believe the contrary . Sixthly , Nor does this Opinion of our Adversary ( that there is no such thing , as man's being now led by an infallible Spirit ) end there ; for it rendereth the Almighty more injust then the worst of men ; since first he seems to offer men the clearest Discoveries of so much of his Will as he requires them to live conformable unto ; yet , means nothing less , by leaving Mankind to labour under the perplexity of an uncertain Knowledge : And secondly , Concludes him , notwithstanding under the greatest certainty of eternal Punishment . Methinks then , If these things seem unreasonable ( though the genuine Effects of a fallible Guide ) our Adversary should by this time think it fit to allow us , 1. That God cannot be known , but by the Discoveries he makes of himself through his Eternal Power and Spirit unto Mankind . 2. That though such Discoveries may be imperfect in Degree , yet not in kind . 3. That such Revelation , Discovery or Instruction is infallibly true , and that there is nothing wanting on God's part , to accommodate man with a Spiritual , Certain , Infallible Discovery and Knowledge of Almighty God his Creator ; and therefore man has to rectifie and assist his fallible Judgement , an Vnerring , Certain , Infallible Spirit , Power or Principle , which as man listens unto it , and follows it , his Vnderstanding becomes illuminated , his Reason purified , and a sound Judgment restored ; and in all things is he made a fit Tabernacle for the Glorious God to live in : Thus is he King of Saints , and will he be King of Nations , who is God over all Heaven and Earth , blessed forever , Amen . There be two Objections , which I fore-see may be made by some to the way I have taken to prove , That a Christians Judge , Rule and Guide is the Unerring Spirit of God ; whom I shall endeavour to answer . Obj. 1. Though you have said a great deal to prove , that Christians should have an Infallible Spirit in general ; yet you prove nothing distinctly ; but confound a Judge , Rule and Guide together . To which I answer , Answ . 1. That to me there is no more difference , then essentially there can be in the Wisdom , Justice and Holiness of God which are but so many words , that agree to express the Perfection of one and the same Beeing ; and so that as the one cannot be without the other ; but the same Eternal Godhead is all , and that in all : for he is truly Wise , in being Just , and both , in being Holy ; and back again , they are so interwoven , that the one goes not without the other ; thus it is in being a Judge , Rule and Guide : for that which gives me a right Sense or Judgment of Truth from Error , is as well to me a Rule , what I should believe , or dis-believe ; and a Guide , what I should practice , or not practice ; as at first it was my Judge , of what was Truth from what was Error . So that the same Informing Convincing Spirit , is that Ruling and Guiding Spirit ( and not a dristinct Spirit , or medium ) by which such as are convinced through the Illumination and Reproof of it , are to be ruled and guided in all they believe and practice , about Matters relating to God and his Worship . Obj. 2. But at this rate , you utterly contemn and seclude the Scriptures , as having no Part nor Portion in being a Judge , Rule or Guide to Christians . Answ . 2. By no means ; for though we acknowledge it to be our Principle , That the Eternal Spirit , who in several Generations hath revealed a great part of the things contained in the Scriptures to be superior to these Writings ; yet far be it from us forever , to deny the absolute necessity of our Conformity to such weighty Christian Truths and Principles , as are therein expressed , and urged upon the Churches , as what are indispensable to eternal Salvation : So that we plead not , that the Spirit of God should be a Judge , Rule and Guide contrary to the Truth declared in Scripture , nor yet exclusive of the Scripture ; but as the holy men of old time were ordered , ruled and guided by that Eternal Spirit , in reference to those weighty things , which the Prophets and Apostles were moved to exhort those of that time to press after : so that it is impossible for men now to come into a right Christian-frame , and keep therein , but by the Spirit 's being their Judge , Rule , and Guide , as he was to the Ancients , who trusted in God , and obtained a good Report . In short , The Scripture is much like the shaddow of the true Rule , which may give us some ground to guess what the Rule it self is ; as a Card , or Map of a Country , how it lies , yet not be the very Place it self : and in this respect it may be a kind of secondary Rule , carrying with it a Testimonial Confirmation , that what we are led by is the TRUE SPIRIT , because the People of God in old time enjoyed the same , as the Eternal Spirit first of all confirms the Divine Authority of the Scriptures unquestionably to us , That they are a Declaration of the Will and Pleasure of Almighty God to the Sons of Men in several Ages of the World. He that is so inward with a Prince , as to know , viva voce , what his mind is , heeds not so much the same when he meets it in Print ( because in Print ) as because he has received a more living Touch and sensible Impression from the Prince himself , to whose Secrets he is privy . And this the Scriptures teach us to believe is a right Christian's State and Priviledge ; for said the Apostle , We have the Mind of Christ ; and the Secrets of God are with them that fear Him ; and guide me by thy Counsel , and bring me to thy Glory . To Conclude ; The Scriptures we own , and the Divine Truths therein contained , we reverence and esteem , as the Mind and Will of God to men ; and we believe that they ought to be conformed to , according to the true intent of the Holy Spirit therein ; and we know , that all good People will respect them , read them , believe and endeavour to fulfil or obey them : And those who trade neither Ministerially or Controversally with them , and are out of that , Cleansed , Holy and Self-denying State they testifie of , and believe it not attainable , the Plagues therein declared of shall be their Portion forever . I Know that AUTHORI●I●● are of no great force with him , but since I writer more one of an expectation of benefit to others , on whom this Libel has taken any hold , perhaps it may not be unseasonable to subjoyn a few , and the rather since we have not only the suffrage of some , who are called Socinians , whom he pretends to follow ; but thereby we may justly take occasion to detect him of contradiction to their Sentements , whilst one of them . 1. Then first , Upon that remarkable Place in John , where Christ promised to send his holy Spirit , Howbeit , when the Spirit of Truth is come , he will guide you into all Truth , &c. Those two famous Commentators ( I mean so accounted by the Romanists , Tolletus and Maldonatus , and the last very frequently , and with great Respect commemorated and quoted by Crellius , one of the most redoubted of the Scoinian Party . Tollet . thus , He shall , when he is come , manifest all those things which ye are not able to bear , and to discover to you all that Doctrine , that is fit for my Church to believe and practice . He shall teach you the compleat Truth ; and to this end God gives it to the Faithful , and to his Church , that in Doctrine , Life and Government she may inerrably be guided . Maldonat . Shall lead you into all Truth : that is , sayes he , Discover unto them , and to the Church of God , all that Truth which is convenient or fit for them to know concerning Salvation . Thus says Cyrill . Theophil . August . and Beda too . Beza tells us , That Protestants believe God to have given his Spirit , not only to his Apostles , but to his Church , that by her Testimony the World may be convinced of Sin , that many Consciences may be compelled to confess , that they have sinned in not believing on him , &c. Dr Hammond thus , But when the Holy Ghost comes , whose Title is the Spirit of Truth , he shall instruct you what is to be done , which he shall reveal to you . And I will ask my Father , and he shall send you the Holy Ghost , to Interceed , Exhort and Comfort ; and when he is come , he shall abide with you ; that is , all that shall suceed you in the Faith forever . As in his Comment on the 28th Chapter of Matthew , upon these words , I am with you alwayes , even unto the end of the World ; And though I shall now shortly part with you , yet I will , by sending the Spirit upon you , to lead you into all Truth , and by my perpetual Presence and Assistance afforded you , and by that Authority that I have received of my Father , and now commit unto you , John 20. 21 , 22. continue with you and your Successors unto the End of the World. Now , if we read that Scripture he quotes , as an Interpretation of what he understands by Christ's being with them and their Successors to the end of the World , we shall find it to be this , Then said Jesus to them again , Peace be unto you ; As my Father hath sent me , even so send I you : And when he had said this , he breathed on them , and saith unto them , Receive ye the Holy Ghost . What can be fuller , then that in his apprehension , not only the Apostles , but their Successors in the Faith , were to have continued unto them the perpetual Presence and Assistance of the Holy Ghost . And sayes no mean Protestant upon the Place , and very truly ; It is by the Spirit only , that men who do not profit under outward means , will be enabled to profit ; who , when he cometh , reveals Truths clearly , and bears them in with Life and Power upon the Heart , and doth renew mens spirits to embrace and submit to them . And on the 14th Chapter thus , The Spirit of God in Believers is not only a Comforter , to apply and bear in the Consolations of God , purchased by Christ upon their Hearts , but is their Advocate also , who pleads their Cause with God , by furnishing them with Prayers and Groans that cannot be uttered . I shall now produce the sense of several Persons so great in the Socinian way , conformable to what has been asserted concerning the Holy Spirit , that one would think our Adversary ought to be concluded by it . And the first shall be Socinus himself , who in his explication of the 1st verse of the 8th Chapter to the Romans , speaks in short thus ; Neque enim jam carni sed spiritui obsequuntur ; spiritus namque vitalis imperium , cui et ego , & omnes qui Christi sunt subduntur , nos a jugo peccati & mortis assernit : For neither do they now follow or live after the Flesh , but the Spirit ; for the Power of the living Spirit ( to which , both I and all who are Christ's , are subdued ) hath freed us from the Yoak of Sin and Death . Slichtingius , who in his Comment upon the Passage already mentioned , especially that part , He shall lead you into all Truth ; gives us his mind thus . Quando autem veniet ille , nempe Paracletus , spiritus ille veritatis , ducet vos , nempe interna illuminatione in omnem veritatem , nempe ad salutem aeternam pertinentem , ita ut omnia sciatis , & intelligatis quae vera sunt & ad salutem pertinent . That is , When the Paraclet , to wit , the Spirit of Truth shall come , by his internal Illumination , or inward Enlightening , he will lead into all Truth , and to the Knowledge and Vnderstanding of all those things which are true and necessary , and do pertain to Eternal Life . Now , since all are concerned in the End , namely , Eternal Life , methinks it is most reasonable , that all should be in a share in the means to it ; I mean , the Teachings and Guidings of that Vnerring Spirit . Thus much for this place : I will instance one place more , and the thoughts of these men upon it , I mean this last cited , and one not less Famous in the same way . Crellius , in his Comment upon the Romans Chap. 8. vers . 14 , & 15. For as many as are led by the Spirit of God , are Sons of God , for ye have not received the spirit of Bondage , &c. sayes , Etenim quotquot spiritui illi divino se regendos tradunt , ejusque ductum sequuntur quemadmodum sane faciunt ij , qui ejus ope carnis opera in se perimunt , eque non admittunt , illi Dei ipsius sunt Filij : qui quemadmodum jam naturae ipsius sunt quodammodo participes , ejusque similes ; Ita etiam vicissim a 〈◊〉 ●iliorum loco habentur , ab eoque sunt adopt●ti , & in Filiorum jus ads●iti . Eos autem qui a Deo instar Filiorum diliguntur , vitae sempiternae fore participes , quanquam per se unicuique videtur patere , mox tamen planum faciam . Certainly then our Adversary , if he hath any regard for Crellius , will not oppose himself to the necessity of Christians being accompanied by an infallible Spirit , when this Author plainly tells us , That without that Spirit of God , and the Operation of it to a Regeneration of Soul , there is no being a true Child of God , and Heir to the possession of Glory ; as he further speaks upon the 17th verse . Slichtingius gives us the same Interpretation , differing only in the Expression ; sayes he , Probant illos victuros esse , si spiritu actiones corporis mortificent . Again , Spiritu Dei agi , ferri , impelli , regi , & spiritu actiones corporis perimere . They prove themselves to be Conquerors , if by the Spirit they mortifie the Deeds of the Body . Again , To be acted , led , moved , perswaded , governed , ruled and directed , and to overthrow and destroy the Works of the Flesh , by the Spirit of God , this is to be a true Child of God. Crellius is most express upon the 12th verse of the 2d chapter of Paul's first Epistle to the Corinthians , Sed spiritum qui est ex Deo , id est , qui ex Deo proficiscitur seu derivatur in homines , ideoque Dei Spiritus merito vocatur . But the Spirit which is of God , that is , which proceedeth from God , or is derived from God into men ; it is therefore deservedly called the Spirit of God. Crellius , upon that remarkable Passage of the same Apostle , and in the same Chapter , But the spiritual man judgeth all things , &c. speaks thus , Opponit animali homini spiritualem ; Spiritualis autem homo ille est , qui non solu● spiritu Dei praeditus est , sed etiam ejus ductum sequitur , & a spiritu ipso totus pendet . Sayes he , The Apostle opposeth the Spiritual to the Natural man ; that is , the spiritual man who is not only endued with God's Spirit , but is also under the Spirit 's Conduct , and wholy depends upon it . What man speaks more pathetically for inspiration , then Crellius doth , in whom out Adversary pretends to believe . Nor is Slichtingius much behind him , who on the same place gives us his mind thus , Spiritualis autem , id est , homo divino spiritu non tantum praeditus , sed illi etiam totus deditus . But the Spiritual man , that is ( saith he ) not only the man , who is adorned and over-seen ( as by his good Angel ) by the holy Spirit ; but who is also rendered or yielded forever to his Government . Dijudicat quidem omnia ; id est , omnia quae dicuntur cognoscit , qualia sint , an divina sint , an prophana ; de omnibus judicandi habet facultatem . Judgeth all things ; that is , sayes Slichtingius , He measureth and knoweth all things that are spoken , of what sort soever they may be , whether they be Divine or Prophane ; because he has the Faculty or Gift of right Judgment concerning all things . Thus far Slichtingius concerning this place : I shall mention one more of this kind , and then I shall conclude . Crellius , upon that passage to the Gallatians , God hath sent forth the Spirit of his Son into your Hearts , further observes , Quia in cordibus hominum vim suam exerat : Again , Spiritus istius operationis est , ut nos ex paterno Dei in nos amore certos reddat , & filialem erga eum fiduciam nobis ingeneret . What can we desire beyond this against our Adversary in this Point , to prove , that the primitive Socinians , as they are called , believed God to have given , and still to give his good Spirit unto Believers , as without which they could not , neither can be Children of God ? It is God's displaying his Power in the Hearts of men , and it is by the Operation of his Spirit that he makes us acquainted with his Fatherly Love to us , who begets in us a filial or Son-like Faithfulness towards him , for us . Slichtingius , on that notable Saying of the Apostle John , in his first Epistle and second Chapter ; But the Anointing which ye have received of him , abideth in you ; and ye need not that any man teach you , but as the same Anointing teacheth you . commenteth , Unctio , pro eo quo facta est unctio , id est , prooleo coelesti , qui spiritus est sanctus : Again , Hic enim erat spiritus istius sancti effectus , qui eo fine dabatur , ut esset internus doctor veritatis , & in omnem deduceret veritatem . Again , Unctio , id est spiritus sanctus , vos de omnibus docet , nempe ad salutem pertinentibus . In English thus , Vnotion stands for Heavenly Oyl , that is , the Holy Ghost or Spirit : And to this End was the Holy Spirit given , that it might become an internal Doctor , or Teacher of Truth , and lead into all Truth . Again , The Unction is the Holy Ghost , which teaches you all things , to wit , what pertains to Eternal Salvation . Certainly , either our Adversary ought to relinquish his great Opinion of these men , or else conclude , that Enthusiasm , or spiritual Motions , Revelations , Teachings , Rulings and Guidings are not things absurd , fantastical , or inconsistant with Christianity ; but most agreeable with , and suitable to the Nature of it , as that without which no man can possibly be a right Christian . But neither is Crellius of this mind in his Commentaries only , where the weight of Scripture tends him to these Interpretations ; but in his Book of One God the Father , he frequently takes occasion to declare himself , I think most plainly ; I wish he had been as sound and clear in his Understanding of all other Points : The Holy Spirit is the Power or Efficacy of God ; namely ( that we may explain it ) which proceedeth from God , and issuing unto men , doth sanctifie and Consecrate them , and produce various and admirable Effects in them ; which Power and Efficacy of God they are wont to call Divine Inspiration . Again , That the Holy spirit is given to men by God , and that men obtain , receive and have him from God by Prayers , as numberless places of the holy Scripture shew ; out of which it is sufficient to have looked into but these few , Luke 11. 13. John 7. 39. & 14. 16 , 17. ( a place by me quoted to the same purpose ) Acts 5. 32. & 15. 8. Cor. 6. 19. By the Holy Spirit in these places is understood , Some Divine and Holy Inspiration , or some Power flowing from God , which is as it were breathed into man. Again , The Holy Spirit i● properly given unto men , and not Metonymically nor Metolepsically , that is , the Gift of the holy Ghost , is simply and plainly to be taken as exprest : which signification ( sayes Crellius ) was not unknown even to the Gentiles themselves , although in the mean time , they did most grievously 〈◊〉 in the thing , taking a false Inspiration for a true one , a Davilish for a Divine . It would be tedious to instance a fourth part of what he argumentatively writes on this ; only I will produce a few of those Scriptures which he so understands , and applies 2 Cor. 1. 22. & 5. 5. — Ephes . 1. 14. here a Pledge and Earnest are mentioned . Ne●● , sayes he , all those places , where the Holy Spirit is said to be poured out on men , as Isae . 44. 3. Joel ( by us cited ) chap. 2. 28 , 29. Zachariah 12. 10. Tit. 3. 6. where ( sayes he ) men are said to be baptized in , or with it : again agree to it that of Christ , who in John , inviting men to the participation of so excellent a Gift , thus saith , If any man thirst , let him come to me and drink : Understand it ( sayes Crellius ) of that Living Water , which , it is manifest , is the Holy Spirit : Let those places be added ( says he ) in which Christ himself is said to be anointed , or others are signified to be anointed with the Holy Spirit , John 7. 37. Isa . 61. 1. Luke 4. 18. Acts 8. 38. Heb. 1. 9. Psal . 51. 8. 2 Cor. 1. 1 John 2. 20 , 21 , 27. He proceeds to several Arguments upon divers other Scripture-Heads , as all Scriptures touching divine Participation , not quenching the Spirit , the Holy Spirit being sent , The Spirit searcheth all things , &c. But above all , I shall conclude his whole Discourse with this one Expression , viz. In this we know , that we dwell in him , and he in us , because he hath given us his Spirit , which we have expressed , is both perfect , and plainly expresseth the thing given , and such indeed as may demonstrate most clearly that God dwells in us , in some most singular and divine manner , and we in him , and that there is a most streight Bond of Love and Conjunction betwixt us and him ; for how could we be more streightly joyned with him , or he with us , then when he hath imparted to us of his Holy Spirit . Curcellius shall conclude these Testimonies ; Nec enim desinent fideles esse Templum spiritus sancti ; nimirum quia Deus in ipsis per spiritum suum habitaret . That is , Neither do the Faithful cease to be the Temple of the Holy Ghost ; why ? because God by his Spirit dwells in them . Thus much for the first part of this Discourse , I shall now apply my self to the Second , which concerns a Vindication of George Fox , and his Citation of Scripture , from the Reproach and Unworthy dealing of our Adversary . A VINDICATION OF George Fox , And the TRUTH by him Vindicated , Particularly his Quotation of Scripture ; from the Calumny and Cavil of this LIBELLER . WE shall say nothing here of the Disingenuity of the Man , in writing against a particular Person , to prove a Charge against a People , having already pointed at it in another place ; but shall fall to the Charge it self , which I will faithfully lay down in his own words , and the rather , since it is one main part of his Proof against G. F. that he is an Impostor , because he renders not the very words of Scripture , though words importing the same sense . Pag. 3. If you will but allow us competent Witnesses to prove that G. Fox killed a man , supposing we have seen him at noon-day thrust him through the Heart with a Sword , or if you will grant that we can read English , and know that A. B. is not C. O. then upon these Concessions we will undertake to prove , that G. Fox is a false Prophet , a Lyar , or Imposter . This Reader is the Charge ; And dost thou not think it is rarely drawn up ? Well may I say rarely , for I dare say , it is the first of the sort that is extant in the World. I must confess I am at a stand what he intends with his suppository Introduction to it ; for I as little understand what the man means by allowing Vs Competent Witness ( when the Vs are to see the thing done ) as he can pretend Difficulty in the obscurest Passage in G. Fox's Writings : for either he should have said ; If you will but allow Vs ( to be ) competent Witnesses , supposing we have seen him at Noon-day , &c. or if , as by him already Phrais'd , viz. If you will but allow Us competent Witnesses ( leaving out to be ) then say I , it should be , supposing They , ( and not We ) have seen him at Noon-day , &c. for as exprest , they are competent Witnesses : But if this be so trivial , as that our time might have been better spent , and our Charity have over lookt it , as a slip of the Mans Pen , or in the Compositors Setting : Methinks , he was as lavish of his Time as penurious in his Charity , that , without any Just Provocation , he should trouble the world with an enti●e Book , containing little else but a Collection of such slender ( at most ) omissions , enlarg'd with his own malicious Comments . Well , but it is now time , that we should see this wonderful discovery he has made of George Fox , and that so plain , as killing a man at noon-day ( which unhandsom Comparison is no mean Instance of his own vexed , base , and murdering Spirit ) or as his Mathematical Demonstration , that A. B. is not C. O. for which peculiar and easie way of well-expressing of a Charge , we remain his Debtors . To prove this Charge ( the only thing we want , for of false Accusers and Accusations we have enough ) he thus goes about it , to use his own words . If G. Fox in matters of concernment , not only to mens Bodies and Estates , but also to their Souls and eternal Estates , affirm that to be true , which to your own Eyes is manifestly false , or that to be false , which is true . Again ▪ If G. F. doth belye not an ordinary Person , a mortal Man or Prince , but God Almight● our Lord Jesus Christ , and the holy Ghost . Moreover , If he deal thus through Design and Purpos●● then he is what I have said , viz. a false Prophet , Lyar , and Impostor with a Witness . This is but Petitio Principii , or a meer begging of the question , nothing is more proved here then in the Charge it self , nay it is but the Repetition of the Charge , expressed in other tearms ; Yet to it so expressed , I return in short thus much . First , I deny that George Fox his affirming things to be true which are false , and false which are true , to be obvious to our Eyes or Sences ; for we can see no such thing : And since we are so to see them , in order to the Conclusion , it follows , that he is no false Prophet , Lyar or Impostor by his own Rule . But Secondly , I utterly deny , that George Fox so affirming or asserting , supposing as our Adversary says of him , renders him either a false Prophet or Impostor ; since he only is a false Prophet , that either runs to instruct or teach a People , and not sent of God , but speaks other mens words , not his own Visions ; or who prophesies such things to come , as never come to pass , but ▪ happen quite contrary , in neither of which acceptations is George Fox proved a false Prophet : therefore none . The like may be urged to clear him from Imposture , since he only is an Impostor that assumes to himself the Dignity of an extraordinary Ambassador from God , and proves a Cheat , as Simon Magus among the Samaritans and Romans , Mahomet among the Turks , and the late Jew in Italy . So that if George Fox had singly affirm'd that to be true which were false , it prov'd him no False Prophet or Impostor ; And therefore our Adversary shews himself a raw Disputant , and meer Novice in the sound framing of an Argument ; For what man , that understands an Horse from a Cow , would thus argue ; If G. Fox , in matters of concernment not only to mens Bodies and Estates ( then in matters of concernment , in part to mens Bodies and Estates ) affirm that to be true which is false , he is a false Prophet and Impostor ; He might as well have said , if George Fox affirms he gave ten pound for an Horse , when he gave but five , then G. Fox is a false-Prophet and Impostor with a witness ; But I think , it will not hurt us , to let him have to himself the whole Reputation of this kind of proving to Peoples sences the Truth of his Charge , who , had he not been void of all Sence himself , and Reason too , would never have suffer'd so much weakness and untruth to pass the Press without Correction . Nay though he could make it appear ( which neither his wickedness nor prejudice will ever be able to do ) that G. Fox has designedly and on purpose belyed the Almighty God , the Lord Jesus Christ , and the holy Ghost , as he chargeth him to have done ; Yet still I affirm , that he could not properly & strictly be tearmd a false Prophet or Impostor , though all but such , would justly conclude him as wicked , as our Adversary is malicious : for might not a deboist fellow , that mocks at God and Godliness , when he kills , lyes , or commits Adultery , say in his defence , as the Apostle did , on ●more serious account , in another case , that his Spirit was 〈◊〉 to have avoided such things , but the Flesh was 〈…〉 not he , which did those things , but sin in him , hereby 〈◊〉 the holy Ghost , which in the Apostle intended quite 〈◊〉 thing : Yet I hope , none in their wits would count such a fellow a false Prophet or Impostor , though very impious and prophane . And that there are too many , who from Nathan's words to David , in the case of Vriah's Wife , and from the liberty taken by some of the Ancients , have interpreted and concluded , that their boundless Lusts are by Scripture irreprehensible ; thereby making at first sight the holy Ghost an accessory to their licentious practices , who was the Author of the truth therein contained , ( which is belying him with a Witness ) I suppose , our Adversaries Observation in the World cannot but give him to understand ; Yet how we can properly Character such Libidinoso's , or inordinate Persons , false Prophets , or Impostors , is left with the ingeneous Reader to consider . I hope by this time , the Way he takes to prove George Fox what he wickedly sayes him to be , is evidently detected of Insufficiency , and that upon his own positions , George Fox can not be concluded either an Impostor or false Prophet . I shall now make it appear , that he is as well mistaken in the proof of the Truth of his Charge , as in the way he took to state it , and that no man in that compass , could well have manifested more Weakness , Folly , Malice and Untruth ( as well in desending of his own , as in opposing our Principles ) then this our Adversary we have in hand . To follow him into every Absurdity , would not only be more then he deserves at our hands , or any mans that loves time better then to lose it ; But it would needlesly swell the Discourse , beyond both my Intention and the Service it is designed to ; I shall therefore contract and divide his exceptions to George Fox's quotation of Scriptures into these three sorts . 1. Such as may refer to Doctrinal Difference , I mean wherein he opposeth us . 2. Such as refer to his Socinian Interpretation of the Scriptures , wherein Christ's Divinity is asserted , where we oppose him . 3. Such as are meerly trivial , in which there can be no pretence for accusing George Fox of any alteration , as to what himself judges generally to be the sence of the places , only perhaps a transposing of the words , or the using of a word of equal force , but not the same , no wayes detracting or varying from the mind of the Scriptures . But that a man should make fifty Cavils , and faithless number doctrinal , or to any solid purpose , befits no man that loves to be profitably employed ; but it therefore suits him , that is so over-run with the Lazy , as I am really perswaded , he busies not himself in one serviceable Work in a week together ; only sits upon his own Saturnal Dreams till he has with difficulty hatcht them into some seeming consistency , and then they are to slutter abroad upon his paper wings ( scarce good enough for waist ) to the shop , which traffiques in such kind of ware ) till persecution comes ; with the Scorch of which they are wont to singe and wrap up like a Scrole ; But enough of this . Now for his Doctrinal Exceptions . He begins with what we confess to Gods Glory to be our beginning , and stumbles at it , as much as did the Jews of old ; I mean Christ Jesus , the great Son of Righteousness , and Light of the invisible and spiritual World , by Which the invisible Souls and Spirits of men come to obtain the saving Knowledge of God , and what is required from them , in order to their eternal Salvation . What can we expect then but Darkness , from him that seeketh to disparage the Light. But let us hear him . The first Scripture which I shall pitch upon as misrecited ( in his Language ( that is George Fox's ) perverted and corrupted ) shall be that in John 1. 9. he cites it almost as often wrong as right . The Scripture runs thus in our translation , That was the true Light that lighteth every man that cometh into the World. ( A long Porch , where 's the House ) says he , in the Greek it is coming , ( not that cometh ) and so it may refer to light as well as man ; But George Fox hath it thus , John said , Every man that cometh into the World is enlightned , and several sayings of the like tendency . But now hath he observed that Exactness , which he requires in others ? may there be no Difference between lighteth and enlighteth , must every man of necessity he enlightned because the Light lighteth him ? Wonderful Distinction ! Certainly this man sets up for a new Class of Criticks : I wonder into what Labyrinth he hath travell'd for this notable gloss ! a body would think he had left his Wits ( if ever he had any ) behind in exchange . But I answer , I look upon it as conceited and presumptious , for any man to undertake what he cannot prove , and not less base , to affirm a man mis-cites , perverts and corrupts Scripture , when he renders the genuine sense of it . And this I briefly prove , If I grant to this Pseudo-linguist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Participle , and not a Verb , as our English renders it ; what then ? must it needs follow , that it refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Has he made no better use of his Greek Grammar ? 'T is strange that any man so mean in that Tongue , should undertake to thwart the current of all indifferent Translators , whom he sticks not to make use of at other times . I have taken a view of the most and best Editions , both of Greek , Syriack , Arabick , Aethiopick and Latine , I could at present find ; besides , several other Languages , amongst others a Gothick and Anglo Saxonick Testament , which I suppose I understand as much as he doth Greek , or thereabouts , which I shall also produce for satisfaction . The Greek . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was the true Light , which enlighteth every man coming into the World. The Syriack Version has it , Omnem venientem in mundum ; All coming into the World : Which sayes Drusius , is sufficient . The Arabick hath it thus , That was the true Light , which enlightens every man : making coming to begin the next verse , which I suppose was a Mistake in the Version of it ; however , it gives no force to our Adversary , since he is said , to enlighten all men before his coming , or being come into the World is mention'd by the Evangelist , in him was Life , and that Life was the Light of men ; he was the of men . In the Aethiopick Version we find it thus , And he is the Light of Righteousness , which enlightens all men coming into the World. Which Luther renders thus . Erat lux vera , quae illuminat omnen hominem venientem in hunc mundum . Luther . He was the true Light , which enlightens every man that comes into the World. Which Erasmus renders thus . Erat lux illa , lux vera , quae illuminat omnem hominem venientem in mundum . Erasmus . That Light was the true Light , which enlightneth every man that comes into the World. Which Beza renders thus . Hic erat lux illa vera , quae illuminat omnem hominem venientem in Mundum . Beza . This was that true Light , which enlightens every man that comes into the World. Montanus thus . Erat lux vera , quae illuminat omnem hominem venientem in hunc mundum . Montanus . He was the true Light , which enlightens every man that comes into this World. The Italian Version thus . La vera Luce , era quellach , illumina ogni huomo che viene all mondo . Italian . The true Light was that which enlightens all men which come into the World. The Spanish thus . Aquella Palabra era la luz verdadera que a lumbra a todo hobre , que viene en este mundo . Spanish . Which Word was the True Light , that giveth Light to all men that come into this World. The French thus . Ceste lumiere la estoit la veritable , qui illumine tout homme venant au monde . French. That same Light is the true Light , which enlightens all Mankind coming into the World. This a Translation in 1631. La vraye lumiere estoit celle qui illumine tout homme , venant au monde . The Translation in 1631. The true Light is that which enlightens all Mankind coming into the World. This a later Translation 1658. Elle estoit la lumiere veritable , qui illumine tout homme , venant au monde . The Translation in 1658. That was the true Light which enlightens all Mankind coming into the World. High-Dutch , or German , thus . Das war das Warhafftige Licht , welches alle Menschen erleuchtet , die in diese Welt kommen . German . That was the true Light , which enlightens all Men that come into this World. The Low-Dutch thus . Dat wareachtige Licht was dese die allen Menschen verlicht komende in de Werelt . Low-Dutch . This was the true Light , which enlightens all Men coming into the World. Anglo-Saxonick . Soth leoht waes that onlyht aelene cumendne man on thisne Middan-card . Anglo-Saxonick verbatim . It was the true light , which enlightens every man coming ( or coming man ) into this World. I know not any Versions or Copies extant but what are of the same import with these already cited . That which seems further necessary is , what hath been the Judgment of Ancient and Modern Writers in the Point . Gregorius Nazianzenus , concione de Baptismate , is very express in this particular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysostom largely and earnestly discusses this thing , and concludes , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be joyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in explicating this Question , Whether then is not every one ( savingly ) enlightened ? he very truly and to purpose saith , It is not any defect in the Light , but their fault who will not admit of it , and yield to it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as to say , The Grace is impartially shed abroad ( or held forth ) unto all ; but who wilfully refuse that Heavenly Gift , must impute their Blindness to themselves . Thus also Lactantius taught , withal , not only applying the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but in Honour of that Light , asserts it to have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Effi●●cy , or effectual Operation in all such as believe in it , and walk up to it . I shall now briefly touch upon the Opinion of some approved Men of Learning in this Point . Erasmus gives this paraphtastical account upon the place , Non erat Johannes lumen illud de quo loquor , nam lumen hoc , de quo loquor , erat lumen verum quod illuminat omnem hominem venientem in hunc mundum . Making the Evangelist thus to speak , John was not that true Light , of which I speak ; for this Light I speak of , was the true Light , which enlightens every man that comes into this World. And answering the same Objection ( as our Adversary maketh ) Ambiguitatem sustulisset additus articulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , The Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not being in the Greek , renders the sense too ambiguous . Beza is peremptory in the matter , for making the objection our Adversary doth , he answereth ; Venientem in mundum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , nascentem , ut explicat Christus ipse hoc dicendi genus infra . 18. 37. Et additum est istud partim emphatico Pleonasmo , partim ut tollatur Judaeorum et Gentium discrimen . Act. 10. 35. Rom. 11. 25. & Gal. 13. 26. Quod autem nonnulli Participium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putant posse ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referri , ut ita convertas ; Haec erat illa Lux vera , quae , veniens in mundum , illuminat omnem hominem : id , inquam , videtur violentum & tractationem hujus argumenti , id est , manifestationes Christi confundere ; Malo igitur significari , nullum hominem nasci hujus Lucis expertem . Coming into the World , that is , being born , as Christ himself explains this manner of speaking below in the 18th cap. 37. vers . And that is added partly by an emphatical redundancy , partly to remove that distinction which was between Jews and Gentiles . Acts 10. 35. Rom. 11. 25. & Gal. 3. 26. But because some think the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be transposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be construed thus ; This is the true Light , which coming into the world , enlightens every man : but with me it seems to confound the handling of this Argument ( that is of Christ's manifestation ) as unnatural and extorted . I had much rather it should signifie , that no man is born void of this Light. Maldonatus , whom Crellius often cites with great respect , sayes ; Quem sensum Cyrillus et alij quidam secuti sunt , estque non falsus , non absurdus , sed mea sententia non proprius . Nam ut alia non esset ratio , nomen hominis proxime adhaerens jure sibi hoc participium vendicaret . Et Christus non solum in hunc mundum veniens , sed et postquam venit , et antequam veniret , erat Lux vera quae illuminabat omnem hominem venientem in hunc mundum . Et alij Auctores omnes ita intellexerunt , ut non Christus veniens , sed Christus omnem hominem venientem in hunc mundum dicatur illuminasse , August . Chrysost . Beda , Theophylact. Euthym. That is to say : Which opinion Cyrillus and some others followed , and it is neither false nor absurd , but in my Judgment not proper : For , though there should be no other reason , Man , being the next Noun , should of right challenge this Participle to himself . And Christ was , not only when he came into this World , but before and after he came , the true Light , that enlightneth everyman that cometh into the World , And all other Authors , as Augustin , Chrysostom , Beda , Theophylact , and Euthymius &c. underst ●od it thus ▪ It can not be said , that Christ coming into the World enlightens all men , but that Christ enlightens all men coming into the World. And of this mind also is Drusius , upon the text , omnem hominem venientem in mundum ; Satis erat omnes venientes in mundum . Sed homo dicitur antequ●m in mundum venit : in mundum venit cum nascitur . Igitur homo veniens in mundum , non est homo simpliciter , sed homo natus , aut quinascitur . Ebraei tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant omnes homines . Lib. Musar . c. 5. Si congregarentur omnes venlentes in mundum , ad creationem pulicis et ad infundendam animam , nou possent . In ●uacre novo ( Liber est eju● nomini● ) videbune omnes venientes mundi , i. e. in mundum , 78. 2. & alibi saepe . Phesictha 2. 1. Testimonio sunt omnibus venientibus in mundum , quod inter ●os 〈◊〉 Divinitas . That is to say : Every man coming into the World , sayes he , All coming into the World , had been sufficient . But he may he called Man before he comes into the World : he comes into the World when he is born ; Therefore Man coming into the World is not simply a man , but a man born . But the Hebrew call all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , coming or being both into the World. Lib. Musar . c. 5. If all that come into the World , should meet to make a Fles , and to infuse a Soul , they could not do it . In Munere novo ( a Book so called ) All coming of the World , that is , into the World shall see , 78. 2. and often elsewhere . Phesictha 2. 1. All coming into the World have a testimony , that there is a Deity among them . Thus much concerning the sense of Learned men upon the place controverted , which if it doth no good , will I hope do no hurt , though a man would think that so many able to teach him Greek , might conclude him , unless he has more to tell us , then in his late Libel . Overlooking then some other Authors , I shall , as I am able , give my own reasons , why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly belongs to man then Light. First , I● Christ be that true Light by way of eminency , which not only the Scriptures most plainly character him to be , but all Criticks and Interpreters agree to be the import of the place , then will it necessarily follow upon their ●●tion , who generally make coming the participle of Light rather then Man , that true Light never saw the World , or rather the World true Light , till the Messiah's visible coming , and that consequently all Antecedent Livers to his external appearance , however good and holy men , were destitute of the true or saving Light , as having never rose upon them , nor they been illuminated or refresht with the Divine Light and Heat thereof ; which , as it is a most irreverent thought of God , and uncharitable towards many deceased Generations , so it is forever to be exploded fo● false , and inconsistant with the impressions incident to every man , as well as the testimonies of the Scripture . For who living ●an believe , that before the M●ssiah's coming there was not a sufficient Light given to those holy Patriarchs and Prophets , which if true , Christ as that true Light : by way of eminency , must have been before such manifestation . We shall easily grant , that in reference to the transcendency of its appearance , as to what had been it might be said more eminently to come at that time , but to exclude all lesser degrees of Illumination by the same saving Light , ant●cedent to its brighter Discoveries in that day , we can never do ; but do and shall maintain the contrary , knowing , that it is not a distinct , or other Light that saves now , then formerly did ; but a more large Discovery of the same . To which agrees that of Christ himself , Joh. 8. 56 , 58. before Abraham was I am ; Abraham saw my Day , and was glad ; And that of the Apostle 1 Cor. 10. 4. for they dran● of the Spiritual Rock that followed them , and that Rock was Christ . The Way of the Just is a shining Light. 2. Besides , what shall we say upon their Transposition of the words , as to the time then present ? I mean when the Light after their sense , was coming into the World ; for that the Scriptures will be most false , methinks they themselves should see ; since it is notorious , that neither whilst he was coming , nor come , one quarter of Mankind was any whit extraordinarily enlightned , much less savingly by him ; but they remained Infidels as before . 3. Nor is this all , for at this rate , We , since his Departure , are left as destitute as they before his coming , and as they who heard not of him , when he was come , were wholly ignorant ; for how is it possible , upon their Interpretation , that we should have any saving Light ? Christ , in whom was the excellent Light and Power , is gone ; Say they , the Scriptures in many points are left dubious , as Peter testifies of Paul's Epistles ; Say I , neither is there any unerring Interpreter or Guide to be obtained at this time a day ( Say they again . ) Certainly then , there can be but little true Knowledge , sound Faith , or well-grounded Comfort in so ill-founded a Religion , whose Belief is a kind of Fiction , and their Hope but a better sort of Despair . To conclude . 4. We therefore think it a wrong done to the Text , because of the Participles unsuitableness to Light , and its natural agreement to Man ; for men are continually coming into the World , and at such enlightned , which can not be said of Light in their sense . The Messiah don 't visibly appear as formerly ; That Light is ecclipst , as he himself said it was convenient to be , or the Comforter would not come ; but that Divine intellectual Light , which was most excellent , he promised should endure with his to the End ; by a degree of which also the holy Patriarchs of old saw the Glory of his Day , and Evangelical Dispensation , though as to the then State of the World , it was altogether unfit for it ; wherefore it is said , that they desired to see his Day and saw it not ; How ? Did they not see it as to themselves ? By no means ; for many of them saw it , but they never saw it break forth as Gods Dispensation to the World ( though they much desired it ) because of the Worlds incapacity to receive it . What shall I further say ? If coming cannot so properly be said of Light in their sense , as of Man in ours , ( since so every man in all ages comes to have the benefit of that Light offer'd unto him , which in the other sense must be lost to thousands , or they loose the advantage of it ( being not then born in that Age , in which that Sun ( though for a little season ) was pleased to visit the World ) then let it not be Light coming , but Man coming into the World. In short , take it in their sense , and one Age is hardly benefitted , take it in ours , and all mankind is illuminated . As to the drift of our Adversary in his Transposition of the Participle , viz. the Divestigating Christ of all Right to Eternal Divinity , ( which is the Snake in the Grass ) I shall anon sufficiently I hope , vindicate that great Truth , though I cannot but wonder , since we without dammage can allow him , that the Words may be true both wayes , as I have already , and may yet further demonstrate , that he would desire only to receive them in one , as if on purpose he had a mind to dethrone him from the Seat of his Eternal Majesty ; For what if John had chiefly intended a Description of the Heavenly Structure of the New World , and Christ to have been the Enlightner of all that come into it ; and further , that the Messiahs then coming was Author of that most excellent Creation ; must it needs therefore follow , that he was not antecedent to that work , that he never enlightned the Fathers and holy men of old , with a sufficient measure of that same Divine Light , which without measure appeared in him , and far greater then before to the Sons of men ? I appeal to any modest intelligent man , if this be not Ingratitude , nay Sacriledge in the highest degree . Certainly therefore it can be no Injury to the Scripture , if we say , That He , who enlightned the Patriarchs and Prophets of old , hath in a more excellent manner , and suitable to the Spirituality of his own Divine Nature , revealed himself in this Gospel administration , the which may aptly be compared to a well-built Temple , which has been of old begun , but left to these latter daies of Christ's more eminent manifestation to superstruct , compleat , adorn and sit for him the eternal Light of Life and Righteousness to be worshipped in ; so that there is a great Difference , as Grotius in other words doth well observe , between the Beginning of an administration , and of the Author of it . That might be the Beginning of those large Discoveries , but not the Light that gave them ; and consequently , notwithstanding John should have intended a Divine Creation , yet it will not necessarily follow , that the Light , which is that Creator , was not in beeing antecedently to that Divine Creation ; and so God both by pre-existence and omnipotency . But I shall say no more of this , I mean the transposition of the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till our Adversary sayes more to the contrary , if we may then think it worth our notice . But it may be fit to observe , that the man shows a wave●ing in his own Judgment , which is not only manifest from his saying , It may as well be referred to Light as Man , but in a man●script to a Friend of ours , he affirmed it to be unreasonable , to refer coming to Man , and not to the true Light ; All we can say is this , that though it show him to be unsettled in his own thoughts , yet he was willing to be a little more modest in print then in his manuscript . For his Distinction between Lighteth , and Enlightneth , I confess my self troubled , not at his great Skill , but ●olly ; It shows , he would say something , if he could tell what , and to use a familiar Proverb , The poor man will be playing at small game , rather then stand out . Then , let 's to the Word , since he would be thought a Critick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read in Greek , in the Latin illuminat , and should in the English enlightneth ; the defect is not in the Original , nor Latin versions , but our English only . I perceive , whether it be Original , or Translation , which makes most for him , that is the Infallible Text , till it happens to contradict him , and then , if in the Original the Word is foisted in , or thus to be transposed , or rendred ; if in any of the versions , then it is not so in the Original , it is lamely rendred , and the like . But this Callenge I make to the man , that if he can find one version in three ( and three to one that 's odds ) which re●dres it different from what we understand by it , I shall acknowledge him a Critick , and our selves ignorant in words . All the Greek Coppies and Latin Translations , I ever saw or heard of , import no other thing then Illumination , or Enlightning . All that I have hitherto mentioned , so give it us , quae illuminat omnem hominem , &c. That this is the constant use of the Word throughout both the Old and New Testament ( so called ) is evident : It is said of Jonathan , that after he had tasted a little of that honey , into which he put his rod , his eyes were enlightned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia illuminati sunt oculi mei . See , saith Jonathan , I pray you , how mine eyes have been enlightned . The Chaldee version hath it , illuxerunt oculi mei , how my eyes shined ; The Syriack thus , my eyes have received light : The Arabick thus , quomodo illustrata est acies mea , how is my Eye-sight clear'd ; but the Septuagint expresseth it thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold how my eyes have seen ; which in a mystical sense is the same now , for that eternal Light , or Word of Life , is that Honey out of that true Rock , and Milk that the Prophet exhorted the Jews to buy without money , and without price ; And who taste of that in faith , receive that blessed effect , namely , true illumination . Thus Job , To bring his Soul from the pit , that is , from darkness , death and sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad lucendum in luce viventium to be enlightned with the light of the living . The Chaldee has it after this manner , that my Soul may shine by the Light of the Living : The Syriack and Arabick , that is may see the Light of Life , Job 33. 30. and upon v. 28. which speaks to the same purpose , sayes Vatablus , De luce illa coele●●● intelligit , fruetur Dei conspectu . Which is , He means by that heaven●● Light , he shall enjoy the presence of God. Likewise David most emphatically useth the same Verb , and that to our purpose unde●●●bly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quoniam tu illuminabis lucernam meam , Deus meu● illuminabit tenebrositatem meam : For thou wilt light . my Candle ; the Lord my God will enlighten my darkness . The Chaldee has it thus , because thou wilt enlighten the Candle of Israel , which was put out in the captivity , for thou art the Author of the Light of Israel : The Lord my God will bring me out of Darkness into Light. A notable addition , at least explanation of the place , yet this is in the Chaldee version . The Syriack , Aethiopick and Septuagi●t are the same ; the Arabick differs only in tenses , thou dost enlighten , for wilt enlighten , and he hath enlightned my darkness , for he will enlighten my darkness . And if the spirit of man be the Candle of the Lord , and that God only can light it , then certainly , since man's spirit is within him , it is not more unsound , nor any more violating of Scripture sence , to say , that God enlightens , then that he lightens every man within , by communicating of his own Light to man's Spirit , which receiving it , becomes lighted by it , to all right Knowledge and good Works . Further , if David's darkness was within him , in his Soul and understanding , as certainly he meant it so , when he spake of it , then must that Light which was to shine there , shine in David's Soul and understanding . And what false Doctrine or English it is , or perversion of Scripture , to say that man is then enlightned , let sober people judge . It is thus exprest in the Greek Copies of the New Testament also , and the Latin Versions of them , witness the Apostle Paul to the Ephesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. illuminatos oculos cordis vestri . Beza has it in his Copy and version , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . illuminatis oculis mentis vestrae . The Syriack has it , that the eyes of your hearts may be enlightned ; The Arabick thus , enlightning the eyes of your hearts : The Aethiopick thus , and may enlighten the eyes of your heart ; all agreeing in the Word illuminating , or enlightning , only one sayes of the heart , and the other of the mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , mens , or the mind of man , which indeed are but so many words to the same purpose ; Certainly then this word enlighten is not of so dangerous consequence , nor inconsonant to Scripture Language , as this idle and ignorant Person would render it . The like we find in the Epistle to the Hebrews ; for it is impossible for those being once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illustratos , or inshined : But , sayes Beza , illuminati , enlightned , if they fall away to renew them again , &c. they change in their cases and words , but not sense ; for to shine in the understanding , or lighten the understanding , or enlighten it , with me are the same , that love time better and my own reputation , then to loose both by vain conceited distinctions , that only show the emtiness of the head from whence they come . The like we may read in the tenth Chapter of the same Epistle , But call to remembrance the former dayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quibus illuminati , in which ye were enlightned , sayes Montanus ; quibus postquam illustrati fuissetis , by which ye were shined into , sayes Beza , that is , enlightned say I. To which agree most of the versions made use of in this Discourse , whether Oriental , or any other ; Also Zegerus , Drusius , Grotius and others are wont to give this Interpretation upon it , both in their places before mentioned , and else-where , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports as much , as to enlighten the eyes of mens understandings unto the Knowledge of Christ , also to indoctrinate or baptize them into the Knowledge of Evangelical Truths . Crellius shall conclude the matter , who in his Comment upon that place of the Hebrews saith ; Illuminati : Luce nimirum Evangelica , per quam , ut Apostolus loquitur , Vitam et Incorruptibilitatem Christus illuminavit , per quam omnes errores , omnem mentis caliginem , caecitatem expulit . The English Construction is ; Enlightned , that is to say , with the Gospel-Light , by which ( as saith the Apostle ) Christ brought Life and Immortality to Light , and by which he expelled all Error and all Darkness and Blindness of Mind . Certainly , he was for Illumination , and such too as is infallible ( a stumbling block to our Erroneus Adversary , and his Brawling associate , T. F. ) By which it evidently appears , that not only the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text controverted , whether as Verb , Adjective , or Participle , signifies , and is used to express what We understand by Illumination or Enlightning , and so rendred by Translators and Commentators ; but also the Holy Penmen have employed it to that very purpose , in most of those places throughout the New Testament ( so called ) wherein they have treated of Divine Enlightnings , Inspirings or Illuminations . But after what hath been urged in defence of our use of the Word , and for which he impertinently reflects upon G. F. What , if I should grant him his two empty Exceptions ( that are like Wasps without stings ) viz. Coming to refer to Light , and that Lighteth and Enlightneth are different Tearms . First as for Coming its referring to Light , it would amount to no more then this , that being to give an account of the Evangelical Testament , and Gospel administration , he might tell us , that the breaking forth , Appearance or coming thereof gave Light to , or illuminated all men ; or , God was now fulfilling his Promise by his Son ; namely , that he would pour out of his Spirit upon all flesh , that is , every one should be enlightned with that blessed Son of Righteousness , who then rose in a more extraordinary manner then before . Now , this being the best use that could be made of referring Coming to Light , and not to Man ; what great matter should We loose by it . O , say these followers of Biddle , and mungrel Socinians , but We should get by it ; for We should thereby be in hopes of shutting Christ out of all pretences to an eternal Divinity , by restraining his beginning to Christ's being born of the Virgin. By being with God , We should have it , that he was bodily taken up into the highest Heavens , and there personally taught by God , upon solemn Conference betwixt them , what He should do on Earth , where He received his Verbal Commssion , and descended . And by the Words , being God , that upon his doing what was commanded him , here in the World ( for his Faithfulness ) he was godded , that is , not a God by Nature , but by Office , by Favour , and Acquisition . O strange Imagination ! Be these the men that are not for Meanings , Allegories , and strained Glosses , but the Punctual , Litteral , Rational Scripturists , whose Maxim is , No● credimus quia non legimus , We don't believe because we don't read it . If G. F. or any Quaker in England had undertaken to have imposed such an Interpretation upon the World , in favour of his Belief , how inflamed would our Adversaries have been against us ? and that this Fancy should be the first Corner and Foundation Stone of their Building , is very unhappy : And I heartily pitty some of the first Inventers of this Notion ( indeed a very Fiction ) that being so very rational in some other Principles , especially against Infidels , Jews , Papists , and Atheists , they should notwithstanding draw a Cloud over the Brightness of their other Labours , by the unjustifiable Scandal , this one Conceit brings upon them , which I verily believe to be boyed up in the Opinions of several , by the Reputation that may be due to some other more scriptural and truly rational Doctrines . Secondly , What if it should contrary to the current of almost all Versions , be allowed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Lighteth , and not Enlightned ? For my part , I see no other loss in it , then that it is not so forceably exprest ; For man being composed of Soul and Body , the Soul is the Interior , the Body is the Exterior part of man ; So that when the Body is lighted by the Sun , or any other Fire , we may say the External part is lighted about its business or occasions ; and when the Internal part , the Soul , is lighted , We may in reference to the whole man say , He is inlightned or lightned within , because the Soul may properly be said to be internal or within , or the most hidden and Spiritual part of man. Behold then the redoubtableness of this Adversary , his Will is good , I mean bad , as the Apostle saith in a more serious Case , To will mischief to us was present with the man , but how to perform he knew not ; yet this pedling Controversist will be doing , though as little to purpose as need be : Witness one material part of his Observation against G. F. if it hath any matter at all in it , viz. that he changed the Phrase , and Tense or Time. Alas poor man ! and what then ? Ergo , saith he , G. F. is a False Prophet , a Lyar , and an Impostor : boldly said ; but prove it who can , or wil for him . But what then wil become of the man that would have the Text controverted thus rendred , Haec est Lux illa vera quae venientem in mundum illuminat omnem hominem : this were as ingrammatical altogether , but we spare him , though we must remember him ; for we cannot esteem it Doctrinal Error for a man to miss a Tense , and would have him & all men know , that our Religion stands not in Grammatical Tenses , but the Fear of God , and Faith in Christ Jesus , whose Blood cleanseth from all Sin such as walk in his Light. Nor did the Prophets and Apostles stand upon Tenses , especially Jeremiah and John , whose Hebrew and Greek don 't much exceed the Quakers English . G. F. was not sent to preach up Propriety of Speech , the World is but too Curious and Proud in such Human Science and acquisition ; But like a Faithful Minister of God , by his Eternal Spirit and Power to turn People from Darkness to the Light ( in which the Ransomed walk , with Everlasting Joy upon their Heads ) and from the Power and Kingdom of Satan , which stand in the Lust of the Eye , Lust of the Flesh , and Pride of Life , unto God , and his Holy Kingdom , which stands in Righteousness , and Peace , and Joy in the Holy Ghost , Rom. 14. 17. And as such it is that G. F. is owned and respected with other publick Labourers amongst us , who seek not Honour from men , as our Adversary and most of the rest of men do ; but that which is from God ; and his Wisdom , which is first pnre , then Peaceable , Gentle , and easie to be entreated ; which is not of this World , but by the Children thereof esteemed Foolishness and meer Enthusiasm , and that in a way of Derision : and we know that we are of God , and the Generality of the World lies in Wickedness , either of Flesh or Spirit . Having , I hope , sufficiently proved , that the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Venientem , or Coming , is to be referred to Men , and not to Light ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly rendered Illuminat , and that Enlighten : Nay , in case they were not so , that it would prove little prejudicial to our sense ( as the difference hath been already explained ) I am now willing to make appear , That the Light , of which we have been so treating , is no natural nor created Light ; but , a Supernatural and Eternal Light ; which done , the Controversie , at least on this Subject , we shall conclude . 1. If man be enlightened by that Word , which was with God , and was God , and that before the World was ; then man is enlightened by a supernatural and eternal Light : but the Scripture in the first , second , and third verses of John's first chapter , proves man to be so enlightened , and that Light to be such , as beforesaid ; therefore man is Illuminated by a Supernatural Eternal Light. If he object another sence of these Verses , then the words simply and nakedly seem to import ; for instance , that the beginning there mentioned● relates not to the World , and visible elementary Creation , but the invisible Creation , as I know is their common refuge . I Reply , 2. If all things were made by him , and without him nothing made that was made ; then , either John spake equivocatingly , not meaning what he said ; or else , plainly , and properly , and consequently all Things ( of which the World is the greatest part ) were made by him ; and therefore He must needs have been before all created things . 3. If he were that true Light , by way of exemption to all others ( as the Socinians are wont to interpret God to be true God , John 17. 3. and there is no reason to the contrary ) then was he Light in himself ; and consequently , did not illuminate by a received or borrowed Light , from another ; but ex●se , out of himself , and from himself only , and therefore God ; as saith John in his first Epistle , This then is the Message which we have heard from him , That God is Light , &c. The first Proposition is Scriptural , and needs no Proof ; and the second I prove thus , 4. If the Divine Life of this creating Word be that True Light by way of excellency and exclusion of all others , with which he enlightens every man coming into this World , then must he be Light in Himself , and from Himself ; unless he can be Himself without that Divine Life which is in Him ; which because he cannot , it will follow , that he is such a true Light as hath been asserted ; and consequently , must be God , inasmuch as he , who is the Fountain of true Life , is God. Which I further prove thus , 5. If he , who is eminently that true Light , by whom only all Mankind is enlightened , neither is , nor can be that Light , as any part of Mankind , however immaculate ( since so he would be a Light unto Himself , which is both absurd and impossible ) then that Creating Word , which is that Divine Life , which is evidently that true Light , by which all men are enlightened , neither is nor could be a Mortal Man , however Holy ; and properly therefore it was not Christ , as Man , but as God , that he was and is eminently the Light of Men. Which I further prove . 6. If that Light , in which all men ought indispensibly to believe for Salvation , be the Light , with which men are enlightened ; then are all Men savingly and supernaturally enlightened : But the Scripture here quoted proves the Light in which all should believe , and which illuminates all to be the same ; and consequently , the Light , wherewith men are enlightened , is Saving and Supernatural . 7. If that World was made by him , in which he was , and which knew him not ; then , because this elementary World was the World in which he was , and Mankind then in it , those that knew him not , it follows , that this visible elementary World , and Mankind in it , were made by him ; and if made by him , then necessarily he must have been before them : and since this Word is that Light , by which men are enlightened , it followeth , that they are Illuminated by a Supernatural and Eternal Light. 8. If to as many as receive him ( the true Light enlighting all ) to them he gives Power to become the Sons of God ; then the way to be a Son of God is , to obey the Light , or to receive and obey the Light is the way to be a Child of God ; not born of Blood , nor of the Will of the Flesh , nor of the Will of Man , but of God ; but the Scripture plainly testifies that to be the way : therefore the Light is Saving and Supernatural . Thus much in short from Scripture : I have a few Arguments to offer from Reason . It is , I think , granted on all hands , That God has enlightened Mankind with some Light or other ; the Question then will be this , What Nature , this Light is of , Saving or Insufficient , Natural or Supernatural ? I prove it to be Supernatural and Saving thus . 1. If the Light , with which God hath enlightened Men , were natural , then could it inform men only in and about natural Affairs ; but we see that men do thereby in measure know and discern things that are Supernatural ; therefore this Light is not Natural , but is Supernatural , and consequently Saving . 2. That it gives men some Knowledge of Divine Things , I suppose all believe ; however , I thus prove it : God gave it for some End , or no End ; for no End we cannot , we dare not suppose ; if for some End , then not in reference to Natural Things , because they are knowable by the spirit of Man as such ; consequently it must be in and about things relating to Man's Duty to God and his Neighbour , in which consists the Salvation of his own Soul : if so , then I prove it s sufficiently thus , 3. Whatever God gives to any Man for any end , is sufficient for that End for which he gives it him : but God has given his Light unto men , in order to their Duty to Him and their Neighbour , in which consists the Salvation of their Souls ; and consequently that Light is sufficient to that End. That what God gives to any End is sufficient to compass it , I thus prove ; 4. God requires all Men strictly to serve and obey him , and to work out their Salvation with Fear and Trembling ; or else , their End shall be Destruction : but this the Almighty ( with Reverence I say it ) could not justly do , unless the Light with which he enlightens men were sufficient and saving : therefore , unless our Adversary will impeach him of manifest Injustice , or deny that he thus requires men to fear him , and work out their own Salvation , he must grant , that not only God hath illuminated all men , but that the Light , wherewith he hath illuminated them to that great End , is Saving and Supernatural . Object . I know the Objection that is on these Occasions frequently started , viz. How cometh it then that all Men have not a clearer View of this Light whereof you speak ? But Men must have a care of concluding the Light ever the less Divine in it self , because of that dim and imperfect sight their own infirmities cause them to have of it ; perhaps some are as incapable to behold the Light as it is , as an Infant to make a true Prospect by the natural Day : Others are grievously infested with Rumes , Bloodsheds , and many other Distempers ; whilst not a few either wilfully close their Eyes , are blinded with Motes and Beams , run into obscure Places , or by their continued obstinacy in Wickedness , come at last wholy to lose both the Light , and their Capacity of seeing it . Such are those on whom the Night comes , in which none can work ; and this was impenitent Jerusalem's Case , which is too too frequently and lamentably paralelled in our dayes . Men must not think to see all at once ; and because their inquisitive , impatient and wondring Mind is not answered by whole heaps of glittering Discoveries ; therefore , in a brittle unsubject Nature , sling off all regard to the Light of God , and vainly think to compass Salvation in their own unwarrantable strivings . Let men consider seriously their own dark state , how song the Light hath shined there uncomprehended ; and since it has pleased the Eternal God to visit them with such a Ministry and Testimony as turns them unto that blessed unchangeable Light , diligently to adhere to it , and be humbly contented to practice what they know ( for , to that only End and Purpose does God cause it to shine in their Hearts ) before they look after other Discoveries , from that grasping , ravenous , comprehending spirit in man , which would know the End before it practiseth the beginning , which is cursed of God , and is for eternal Judgment ; this lost Adam his Paradice , and obstructs Thousand , from entring into the Way of God at this very day . Wherefore Blessed are they , who knowing their own Weakness , wait diligently upon the Lord for such daily Dawnings of his own saving Light , as suit their own states , as to their daily Temptation , Preservation and Increase in the experimental Knowledge of the Way of God : Such are not wise above what 's written in their Hearts by the Finger of God ; and speak and declare of God , and his Unchangeable Way , according as they have felt and handled ; I mean , as He hath revealed Himself both in Judgment and in Mercy , through the in-shining Light of his Son. And this I publish to the whole World , That I never knew God truly and heartily to be of purer Eyes then to behold Iniquity , I was never conscientiously convinced of any Evil , I never was brought into true Repentance , I never experienced real Attonement , I never had right Faith in Christ , nor did I ever inwardly come to feel a cleansing from any sin , and a being justified by his Blood , by which to know him my Mediator , Saviour and Redeemer , but by the Reproofs of that Light wherewith Christ has enlightened me , and by turning to it , and walking in it with all Godly Fear and Subjection , according to its blessed Discoveries and Requirings . Wherefore I boldly call it , A Sufficient , Saving and Supernatural Light : And according to the truth of this , so let my Soul find Mercy with my God by Jesus Christ . I shall sum up my Sence briefly thus . All Mankind have been Benighted , All Men have Degenerated ; In that state , all are Ignorant ; In that state , all are Corrupted ; And in that state , all are damned : And this Certainly : God would have all men be saved ; But they can never be Saved , Till they be Regenerated : To be that , they must be Washed ; To be Washed , they must Believe ; And to Believe , they must Repent ; And to Repent , they must see why ; And to do this , they must have Light : And all this Certainly . This Light must give true and right fight ; This Light must be sufficient ; Then this Light is infallible ; Then this Light must needs be Saving : And all this is True. This by their own Principle cannot be denyed , as well as that it is true in it self . I conclude therefore , That all men of themselves want Light ; that God , since he would have all be saved , has given all Light ; that this Light must give a certain Discerning ; and that such as are guided by it are consequently certainly led . In short , The Light is both Universal , Supernatural , and Infallible . That this is not our Judgment only , I shall mention a few of many , that assert it to be a Saving Light. 1. Thus believed Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He is truly called the Light of Nations , or the Gentiles , by Isaiah ; I have given thee for a Light , to lighten the Gentiles , and for my Salvation to the uttermost parts of the Earth — But truly , our Saviour is the great Light of the intelligible World , enlightening those in the most excellent parts of their Souls , who are capable of Reason , that the Mind may discern and perceive to it self those things that are most proper and worthy of mens pursuit after . 2. Chrysostom positively declared his Judgment in the Matter , as we have observed before . 3. Erasmus , upon the same place tells us , That its import , so far as concerned the nature of the Light , lies here ; Illa Lux , erat Fons Luminis , unde ipsi quoque Johanni suum fluxit Lumen : That Light was the Fountain of Light , from whence John himself received that Light he had . If so , then a supernatural and saving Light , then God , and consequently more then a Man ; because as such , John was before Him , and could not be enlightened by him . 4. Beza , though he restraineth that Light to a particular Number , which is not the Point in Controversie , yet he confesseth it to be a Saving Light , at least , to as many as God hath destinated it : Quasi de regenerationis gratia hic agatur , quae Filijs Dei peculiariter est destinata . 5. Tollet speaks very notably on this occasion , Sunt vero tres illius lucis proprietates : antiquitas , veritas , & communitas , quae cum Johanni non insint , recte concluditur illum lucem illam non esse — quae illuminant omnem hominem venientem in Mundum , non in Iudaeos solum , sed et in omnes gentes Lumen suum diffundit — Dicitur autem Lux illa omnem hominem illuminare , sicut & Sol , qui sufficiens lumen expandit , & omnes illuminat & omnibus propositus est , ut videant : quod si qui non vident defectus Solis non est ; sic Christus in hoc Mundo , omnibus quidem hominibus , quantum est in se , et ex efficacia Lucis suae lucet . That is , There be three Properties which are peculiar to the Light ; Antiquity , which ( sayes he else-where ) is Eternity ; Truth , by way of Excellency ; and Community , in that all men who are born into the World partake of it , or are enlightened by it . — But that Light , like unto the Sun , is said to enlighten all men ; who streams forth Light sufficient , that it may give Light to all ; and he is set before all , that all may see . Thus doth Christ on his part illuminate all men with his Efficatious Light. 6. Maldonatus , to the same purpose thus , Non-nulli hoc de naturali rationis lumine intellexerunt . Sed minime dubium est de spirituali lumine intelligendum , de doctrina , de fide , de gratia , de vita illa de qua di●●erat ; & vita erat Lux hominum , Cypri . lib. 1. & Christ us non solum in hunc Mundum veniens , sed & postquam & antequam veniret erat Lux vera quae illuminabat omnem hominem venientem in hunc Mundum . Which is to say , Some have understood this place as treating of the Light of Nature or Reason ; but , sayes he , there is little doubt , but it is to be understood of a Spiritual Light , of Doctrine , of Faith , of Grace , and of that Life , concerning which he ( viz John ) had said , and that Life was the Light of men , as sayes Cyprian lib. 1. — And not only as Christ's coming , but both before and after he came , he was the true Light , which enlightens every man coming into the World. 7. Vatablus has it in the same sense with Erasmus , He was the Fountain of Light it self , Unde etiam Johannes quicquid habebat Lucis . From whence John received what Light be had . Zegerus , though not on these very words , yet to the context , In him was Life , &c. speaks thus , Et Vita erat Lux hominum , & Lux in tenebris lucet ; illa inquit , vita per quam condita sunt omnia , illa vita quae est Verbum , imo quae Deus omnis Vitae Fons , ipsa semper fuit , & est Lux omnium hominum , quae omnibus impertit naturalis luminis & gratiae beneficium : & haec Lux in tenebris animarum nostrarum lucet , quas animas obscurarat Princeps iste tenebrarum Diabolus . And that Life was the Light of Men , and the Light shines in Darkness , &c. that Life , sayes be , by which all things were made , that Life which is the Word , yea , which is God , the Fountain of all Life ; that very Life ever was and is the Light of Men , which furnisheth all both with the advantage of natural ( or worldly ) Light , and the Light of God's Grace : And this Light shineth in the Clouds , or dark places of our Hearts , which the Devil , that Prince of Darkness hath vailed . Cameron also is not forreign in his Exposition , but seems to conceive the same thing ; Etsi verum est omnem humanae mentis Lucem esse ab illo Sole , attamen intelligendum est praecipue de illa Luce quae est ad salutem , & qua fit ut tenebris peccati & mortis liberemur . And though it be true , that what Light man hath it proceeds from that Sun , yet it is chiefly to be understood of that Light which leads to Salvation , and by which we may be freed from the Darkness or Grave of Sin and Death . Thus much as to the Judgment of these Grandees ( in the World's account ) as to their concurrent Exposition of this place , by which it may be seen , that Men famous for accute Learning , have had that sense of the truth of the letter of the Scripture , which we have been reputed Hereticks , indeed what not , for maintaining as an Article of Christian Faith : It is to be hoped , that People will accept of Truth from them , if their Prejudice will not admit them to embrace it from us : but since it is not our Praise we seek , but the Glory of Him that made us , and the Salvation of others , we shall not be displeased if they receive the Truth at any hand , so they receive it as it in Jesus . Here I would fain break off , but that I feel my self somewhat prest with a few Passages , which refer to the Light , towards the Conclusion of the Libel , that may not improperly be considered under this Head. Certainly it would be thought very strange , and that I have spent my time as unprofitably as the Emperor that would be all day a killing of Flies , if at last I should make this man speak the Language of the Light , nay , to be a Defender of it too , against whom I have been all this while defending it ; but who can help it , if men will self-contradict , and put Weapons into their Opposers Hands , to Disarm and Conquer themselves ? Though in one page he tauntingly sayes , He is perswaded that some of us have such an Opinion of the Light , our great Fundamental , that though an Angel from Heaven should preach any other Doctrine , then that which G. F. hath preached , they could not give ear to it ( which Saying one would think abusive enough of the Light ) yet he makes amends in the next , where he thus addresseth himself to us , Or rather that so much reproached Light ; I appeal to the Light in every one of you , whether he is not guilty Himself in a much higher degree of such things as he condemns in others . Monstrum horrendum ! What man of tollerable sense would thus write his own Reproof , and in less then two Pages give himself the Lye ? But it is just with God that such men should be strongly infatuated . Is it not strange that he should mock at our desiring to be informed by the Light at the bottom of one Page , and make his own Appeal unto it at the top of the very next ? Is it fit to direct us in and about what he writes , and not concerning the Writings of other men ? or , Is it a true and approved Light when it concurs with him , and but a weak , delusive , and what not Light when it leads us to oppose him ? But out of his own mouth let him be judged . I shall therefore contract the benefit I make of his own Appeal into these two Arguments . 1. That unto which he makes an Appeal must be capable of giving an Infallible Judgment , and so a true Judge , or else he appeals foolishly : But the Light within is that unto which he makes his Appeal , and we would not think him to do it to a thing not fit to give a certain Judgment ; therefore the Light is an Infallible Judge by his own Appeal . 2. If it be appealed to by him as a competent Judge ; nay , that by which we should satisfie our own Consciences , touching the things he layes to G. F's . charge , namely , Impostor , &c. and since those things are of the highest nature in Religion , or against it , then will it follow , that the Light is to be the Judge of George Fox , and not only of him , but concerning those weighty Points of Religion wherein he is abusively charged by the Libeller : And if so , I would both tell him , That G. F. is pronounced not guilty by the Verdict of that Light , from which there is no Appeal : and Himself first guilty of charging him with what he has not proved ; and secondly , of Abusing , Degrading , and Contemning the Light ; and then , contradictorily to himself , of making his solemn Reference and Appeal to the Light , as the most Impartial and Vnerring Judge . Tell me now , what could we have said more in praise of the Light , so far as meer words go ? and what could he have said against himself ? He further adds , That 't is the Protestant Principle , as well as ours , that it is evident by their dissent from the Church of Rome , who pretending to be the Infallible Guide in Religion ; No , sayes the Protestant , Everyman is Judge for Himself . Further , That God h●s for that End endued every man with such a Light of Common and Certain Principles , written in every man's Heart , that if a Prophet should come and give them a Sign or a Wonder , to draw them away from the observance of that Light , and those Principles , they ought not to adhere to that Prophet ( see Deut. 12. 1 , 2 , 3. ) Moreover , God , they say , has promised his holy Spirit to those that humbly implore it in the Obedience of that Light. Further , That we have entertained it under new Names ; that the Contention between us and our Adversaries is about words ; Natural Light , say they , quoting than in the Romans , For when the Gentiles , that have not the Law , do by Nature the things contained in the Law ; they having not the Law , are a Law unto themselves : Divine Light , say you , John 1. 9. Is not the Difference betwixt you and others about Names ; for whether God hath given it Men by Nature or not , it is of God , in respect of its proceeding from Him , and tendring to Him. Thus an eminent Preacher in a great Assembly of late upon the Text , And so far the Quakers are in the Right , That every man hath the Motions of Good and Evil within him ; which , in plain Cases of Good and Evil , Right and Wrong , will tell him , what he ought to do , and what he ought to avoid , by which he ought to be directed ; and that his Conscience will acquit and excuse if he do the One , and accuse and condemn him if he do the Other . Thus far our Adversary and his eminent Preacher . To the first I shall say , that taking it for granted , he is as Orthodox as a Protestant , whose Cause he would seem to vindicate , yet he grosly contradicts himself , compared with his several lessening Expressions of the Light : But I hope , now he has told us that both the Protestants and himself receive and assert the Light to be the right Judge and Guide , that both will never more be angry with the poor Quakers for being of that mind ; And that our Adversary will particularly retract his Manuscript to G. W. in Defence of the Scriptures being the Judge , Rule , and Guide , or to that Effect . As for his refusing us the Reputation of having shown them the Way to such Belief , saying , It was alwayes theirs ; We are contented to sit down without the Glory of being so much as Instrumental to such Convictions . In short , If the Light within be a more certain Ground then very Signs and Wonders ; Nay , that excellent Gift , with which God has endu'd Man in order to the safe Conduct of his Life , as our Adversary hath plentifully confest , then have we obtained our Post ( viz. that the Light is an Infallible Guide ) and need no more contend about what is so expressly yielded to us , and the accord confirmed by the Concessions of an Eminent Preacher too , whom I wish as Eminent a Practitioner and not less sound in his Life then Pulpit . But alas ! such is our mans's Uncertainty to himself as well as others , that it seems Impossible with him , to write two Pages , and they not quarrel with each other , and both mutiny against their Author ; for after his Elogies bestowed upon the Light , he is once more come to unbespeak them , like the Sullen Cow , that spills the Milk she gives . And that which is more to be wondr'd at , this miserable man begins to except against the Sufficiency of the Light , from those very Reasons , for which he seems to have asserted it at an high rate , thus ; And this helpes me to shew in the third place , that you extend the Doctrine of the Light in every man further then you ought ; for it is not to be extended to all Cases whatever , as if every man that attends to the Light in him , did certainly know , what is good , what is Evil , Right or Wrong in every Case . I heartily pitty the man , and am really afraid he has overcharged the Strength of his Brain , for with me such manifest Contradiction is but a smaler degree of Distraction ; I would fain have a rational Answer from him , if he be yet capable of one . How can the Light be a Judge of good and evil , and yet not be so , and all within the space of ten lines ? If the Light , as by him acknowledged , be a Judge of Good from Evil , and the contrary , then in all Cases , where Good and Evil , Right and Wrong make up the Question , the Light cannot be secluded as wanting in true Judgment , because Good and Evil are part of the Queston , in the granted Proposition ; Deny that the Light is sufficient in any case of Right and Wrong , and deny all . But to me it seems very strange , that the very same Light , which was at t'other side of the leaf the great Judge of Doctrinal Truth , and with which God had endu'd men to their singular benefit , should at last be denied the Ability of giving Right Judgment in matters that strictly belong to Good and Evil. What is this but to say , it is a Judge of Good and Evil , But 〈…〉 Judge of Good and Evil God's Gift , to guide us , yet in many thi●gs it may 〈◊〉 ? Well , but what are all these things of moment into which this Light is unable to wade ? O! many Difficulti●● 〈…〉 men differ in their Judgments about them , so we see among the Saints 〈◊〉 Rome , to whom Paul wrot , One ( saith he ) believes that he may 〈◊〉 all things , another who is weak eats Hearbs , One man esteemeth one day above another , another esteemeth every 〈◊〉 alike , Rom. 14. 2 , 5. O stupendious Folly ! This way of Reasoning well becomes him ; for what is it but to say , This Light of which I speak , hath sufficiency in it to discover the nature of things of greatest concernment , but not these minute and trivial matters , she can judge of Doctrines , but not of Ceremonies , and can try Spirits but not Infirmities , whether they be such or not . But I hope that men in their Wits , and I write to no other , will never abandon their Reason so far , as to think those Persons not being as yet so clearly disentangled from the Jewish Ceremonies and needless Observations of that exterior Worship , shall be interpreted a defect in the Light about difficult matters ; for neither are such things difficult , but discerned to be sometimes the needless Scruples of Weakness , sometimes the dotage of Superstition , many times Will-Worship : nor can any 〈◊〉 be cast more upon the Light , or the Light justly suffer the 〈◊〉 of Deficiency , then the Eternal Sun , because some 〈◊〉 have such ●ore Eyes as they cannot strongly behold the Light. 'T is true , perhaps Abstinence may be both best , and of●●n enjoyned some Persons , either by way of Testimony against Excess in others , or having been too apt to give themselves an 〈◊〉 Liberty , and on all , that they may eat and drink in fear , as saith the Apostle ; I keep under my Body , and bring it into Subjection , least having preacht to others , I my self should become a Cast-away . But what then ? Must the Light be no whit concerned there in because of the great Difficulty in the Point ? By no means , the Light dictates and requires these things in their times and seasons ; for whatever our Adversary does , no sober man can believe that the Light is sufficient to the most weighty things that concern man's Salvation , and yet be unable to judge of those Differences mentioned by the Apostle , which were such Weaknesses as needed Christian Charity to bear with them . Nay , it was by the Light that their Weakness was seen , neither could it have been born , or they ever have grown stronger then to place dissents in those trivial things , but by walking up to the Light , which was alone able to give them Right Discerning in the Case . I conclude therefore that in the Instance made by our Adversary , there could be no Difficulty too great for the Light , nay that the Instance is so trivial in comparison of the excellent Knowledge , and Judgment which are received by the Light , that it makes but the more for us to the disparagement of him that hath alledged it . And thus much ( though a Knock to himself , even whilst he thinks us under his blow ) when he sayes , And where is the Infallibility you speak of in particular Persons , in all Cases ? I am perswaded if you consider this well , you will perceive that the Light in every man ( especially in those whose Judgments have been prepossess'd into false Notions , as many of you have been before you were Quakers ) doth not teach him all things whatsoever , but all things that are necessary for him to know in order to a Holy Trust in God , and sincere Obedience in the general Course of his Life . Well! before I would undertake Controversies , and thus give away my Cause , nay so wofully , yet frequently contradict my self , I would never write while I live . But to make my advantage of this too . Infallibility of Persons any further then as they are joyned , and conformed to the Light of God. We never affirmed : and Fallibility of the Light because of the fallibility of Persons We never owned , and now deny as a most Ridiculous and False Consequence He tells us of Contrary Judgments in our Assemblies of Business , and from thence queries , Where is the Infallibility of Persons ? What then , in case that were true , as we disclaim it ? Why I am perswaded the Light in every man doth not teach him all things . This New Way of Demonstration I am a Stranger to ; What is it but to say ? You sometimes differ , therefore the Light is fallible : or thus , Every man that sins is enlightned , therefore the Light in every man sins ; If this be Absurd and Wicked , let our Adversary purge himself as he can . Well , but Infallibility in all Cases doth suppose , that though not in all , yet in many , at least in some Cases men may be infallible ; If so , I ask , in what ? Surely in those wherein they walk conformably to the Light : If so , then what 's the Consequence but this ; When men live up in all things to the Light , they are Infallible , but when they go from it , they are not . Surely then the man has but hitherto beat the air . And why may We not make the most of what he sayes for us , and infer , If that before We were Quakers , and come to live under the holy Conduct of this Light , we were possess'd with false Notions , he means ( or at least the Expression will bear it ) that since we were Quakers we came to be possess'd with true ones . Well , but the extent of the Light is not to all things , yet , ( sayes he ) what is it to say I ? why only to all that is necessary for him to know , in order to a Holy Trust in God , and sincere Obedience in the general Course of his Life . Very well , I would now fain understand the Difference , of knowing all , or Right or Wrong , in all Cases wherein a man is concerned ; and knowing all things necessary for him to know , unless he will confess , when he said the Light was not sufficient to determine the Right and Wrong of all Cases , that he meant of Cases that did not concern men to know ; and then we will with him conclude so too . But if the Light be sufficient to discover unto man all that is fit for him to know , in reference to God , and his own Soul , and yet in some Cases it cannot determine the Right from the Wrong , in which man 's Good is concerned , it is manifest to all the World , that this will be the direct Consequence , the Light is not sufficient to give men the Knowledge of all that is fit for them to know , but the Light is sufficient to discover unto them all that which is necessary for them to know . But he is wonderful Jealous that We neglect the means the Light doth dictate unto us the great need and use of ; namely , the Scriptures , and other diligent study , and here he falls down right upon us : Must God be bound with his Divine Light and Inspiration to supply the defects of our Idleness and Pride ? for when other men count it great Mercy in God , that he is pleased through the vilest means that may be , and through their earnest Study and Diligence , to grant them the Knowledge of his Will , Enlightening their Mind by his Holy Spirit ; You must have it like the Angels that alwayes behold his Face by immediate Revelation , and without Labour and Industry . Methinks he is both Angry , Uncivil , and Irreverent . Angry , that others should enjoy through their unfeigned Repentance , and humble constant walking with that Holy Light , which convinced them those daily Discoveries from the Lord of their duty towards him , and all men , with renewed Refreshment and Consolation , which he by all his poring , beating of his Brains , and daily striving can never obtain ; But the Scriptures are herein fulfilled , the Holy Way the 〈◊〉 Eye did never see . Some would have the Kingdom of God by Violence , and many strove to enter , but could not ; And that same Ravenous Spirit after Knowledge our Adversary must come to know judged , and cast out of himself , as what rob'd man of Paradice at first , and keeps Thousands out at this day , and see himself to be Low , and Empty , and Poor , and Naked , before he be exalted as Full , Rich , and wanting nothing . Vncivil , that he should in that rough and reflecting manner upon us ( who neither knows us to be idle , or Proud , and least of all in any thing which concerns him ) but if our diligent waiting to receive from God Strength , Knowledge and Comfort ( and not running in our Own Wills ) be Idleness , in that Sense We evermore desire to be Idle . It is by the same ●gure that we are Proud , namely , We rejoyce with Boldness in the God of our Salvation , declaring to the World what God hath done for us not flinching in times of Tempest , neither suffering such Creeping Spirits as his to be owned by us , as men walking in the Light , and ransomed from this Vngodly World by the pretious Blood of the Lamb of God that takes away the Sin thereof . Irreverent , in that he makes God to convey the Knowledge of himself through the Vilest Means , Vile had been more then enough , he might have kept Vilest to himself . I have not read in all the Scriptures of Truth any such Expression ; 'T is true , David in answer to those who counted his serving of God a Vile Thing , said then , He would ●e Vile still : but that is no Warrant . And God's Judgment pronounced upon Eli's House , much less , because his Sons made themselves vile , and he restrained them not ; therefore have I sworn to the House of Eli , that the Iniquity of Eli's House sha●● not be purged with Sacrifice nor O●●ering soever . And the Apostle Paul useth thesame word in thesame sense , For this Cause God gave them up to vile Affections , &c. Now for any man to expect that God by vilest wayes should make himself known is an unscriptural and irreverent Saying : but this may show how dark and vile the man is in the use of such unsuitable and unsavory Expressions . However , He once more hopes to m●ke amends , and if his last Will and Testament may stand ; I mean his last Account of his wavering Belief of the Light , then the Light is what we have said it to be , viz. Supernatural and Saving . Hear him : So now my Friends , I deny not that there is a Light in every man , which he is oblieged , under Pain of the displeasure of the Almighty , diligently to eye and follow ; that so doing , it will lead him by degrees into all necessary Truth , and at length to eternal Life . A large Confession to the Light , and as large a Contradiction to pag. 38. , 40 , 41. which because we have already observed and improved to the benefit of our own Belief ; let this suffice , that at last we have obtained what we have sought for , viz. That the Light is a Saving Light : I shall conclude this Subject with this friendly Caution , That they will ever hereafter do exceedingly well to remain constant to their own Grants , and not through any disgust at the use we have made thereof , in rehandling the same Controversie , like Children , first give , and then take away again . And now let none be displeased that I have been so particular in handling this Point of the Controversie , which concerns the Light , since I confess it to be the most eminent Article of our Faith , Christ the true Light enlightening every man that comes into the World with saving Light , and therefore deserves of such as so believe , to be defended with all the Circumspection and Advantage they are capable of ; and I am not conscious to my self of any neglect in the cas● . For what concerns the remainder , though I esteem it less worthy , yet not wholy unworthy our notice , and therefore shall briefly consider it , I hope to satisfaction . His second Doctrinal Cavil , or that part of our Faith which he seems to single out for Combat is , Not Swearing , and that upon occasion of G. F's Complaint of the Translators in those words . G. F. saith , 1 Cor. 15. 31. I Protest by your Rejoycing , &c. now I Protest is added , for there is nothing for it in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : To which , that I may pass by his Reflections upon G. F's Greek , or rather the Oversight of some Transcribers , to be sure no Doctrinal Error , and therefore might have escaped so much insulting Reproof : He thus answereth , My Greek Grammar saith , that 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne , are Adverbs of Swearing , & Sc●pula ' s Lexicon saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Particle of Granting and Affirming , and with an Oath . The Grammar gives for Example , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is by Jupiter ; neither may any one excuse him by saying , that ●e signifies by , and not I protest ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Particle that imports Swearing ; and by is sometimes used when there is no Swearing , it seems to have been necessary for the Translators to put in I protest , or some other word equivalent . How very trivial this Objection is , and with what Weakness and Deceit he mannageth it , I hope very Evidently to make appear . 'T is granted to him what his Grammar tells him , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both are Adverbs of Swearing , or have been frequently used among the Greeks in their Oaths ; though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been enough for him to instance , unless he would have us think him learned in Adverbs , at least , such as concern Right Swearing ; also , Scapula intimates as much ; but what then ? because by is often used to express an Oath , must it necessarily follow , that where-ever by is used it is to import an Oath , or Swearing is implyed ? And herein he dealt unfairly with us ; for , though out of his own words we might well infer as much , viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Particle of Granting or Affirming , and with an Oath ; yet that is , both beside and with , not alwayes with an Oath ; he should have told what Scapula said a little lower , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particula est , interdum indirecte ponitur , nulla praecedente interogatione , proutique , equidem , profecto : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes Scapula , is a Particle , and is sometimes placed indirectly , with never an Interrogation before , for verily , indeed , truly , &c. I will not insist upon the suitableness of such a signification in this place ; but shall tell the Man , that allowing it to be anciently in the best Copies ( which Chrysostom , if not Theophylact , does more then doubt ) yet it can have no other force or use in this place then to render the Verse thus ( viz ) Vpon the account of your Joy , or for the sake of your encrease in Christ , which is the Ground of our Joy , I dye daily , or rather , I am daily ready to be offered up : And indeed unless men by Zeal or Prejudice have vailed their own Understandings , the place it self , and context plainly intimates so much . For first , It is absurd to suppose , that the Apostle should Swear by what is not a real ens or existence ; and should we grant , that all Swearing was not by Christ prohibited , ( as we never can ) yet our Adversaries conclude , That all Swearing by any other thing then God Himself is prohibited : now the Corinthians Rejoycing was not Almighty God , by whom alone they say men should Swear . Besides , let the Context be weighed , and it has reference to the Glorious Kingdom , which all men , who are Partakers of the first Resurrection , come to inherit ; of which sayes Pa●l , If there were any doubt , why are any baptized for the Dead , and why stand we in Jeopardy every Moment ? But as if ●e should have said , So far am I from doubting or fearing , that upon the account of your further sufficiency or increase ( in Christ the Ground of Rejoycing ) I dye , or am ready to dye daily ; that is , I am ready to seal it with my Blood : an ●●arty Encouragement to the Corinthians to go on , and not that they should think there was no Reward for all their Faith an● Tribulation ●et this be well weighed with our common English Version , and I perswade my self , that not only this will ●em very consonant , but the vulgar very abrupt and in●●herent ; and however improper , the man is pleased to be himself ▪ I caution him hereafter of rendring the Apostle so . Now for the Right Sense of the Greek Copy , with the Confirmation of some other Versions , and Judgment of both Ancient Fathers and Modern Criticks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is vulgarly rendred thus , Per diem morior , Per vestram gloriationem quam habeo in Christo Jesu Domino nostro . That is . I dye every day , through ( or upon the account of ) your Joy , which I have in Christ Jesus our Lord. In the Latine Interpretation of the Arabick Version it is thus render'd . Et ego quidem singulis diebus morior per realitatem Gloriae vestrae , quam habeo in Jesu Christo Domino nostro . In English thus . And I indeed dye every day , through ( or by means of ) the reallity or truth of your Joy , which I have in Christ Jesus our Lord. The Aethiopick Version thus Latined ; wherein I dye daily is omitted . Et quare igitur nos laboramus , omni hora & trucidamur ? et propter gloriationem nostram , Fratres nostri quae in Domino nostro Jesu Christo est . In English thus . And wherefore do we labour , and are slain every hour ? ( even our Brethren ) for our Rejoyceing , which is in our Lord Jesus Christ . This last seems to carry with it something of difference from the Greek Copy , and other Versions ; yet if the sense I have given of the place be received , the alteration will be only , the omission of I dye daily , and our for your Rejoycing , which is not much to purpose , it being truly the Joy of both : for , whether your Rejoycing relates to the preceding Queries , or I dye daily , it still remains firm , that all those Jeopardies , Sufferings and Deaths were on the account of that Truth , Hope , Rejoycing and Glory mentioned or implyed in the Text ; where let it be observed , that slain , and dye daily , which strictly would signifie a time past , as well as present , are to be accepted in this sense , that they were daily in hazard of their lives through grievous Sufferings ; and were freely and daily given up for their Testimony , unto Death it self . I forbear to instance in many of the present used Languages , designing to be short ; and shall therefore hasten to give the sense of some of the Ancient and Modern Writers in the Point . Jerom , who lived about the year 383. thus rendreth the words in Controversie , Propter vestram salutem ; not through your Rejoycing , but for your Salvation ; which is yet more emphatical then I have rendered it , though to the same purpose . Chrysostom observes upon this Passage to the Corinthians , Profectum ideo dici gloriam , ne videretur exprobrare quod tam aspera passus esset ob Evangelium , cum ob haec non solum non doleret , sed duplici nomine gauderet , & quod ea passus esset ●h Evangelium Christi , & quod ca quae passus erat cesserant in profectum Corinthiorum ; That is , Chrysostom believes profit therefore to be called rejoycing , that they might not seem to upbraid him for so hard things as he suffered for the Gospel , who was not only not troubled , but in a double sense rejoyced , both that he had suffered those things for the Gospel of Christ , and that those things which he did suffer , turned to the profit or spiritual benefit of the Corinthians . He therefore accounts , Per vestram Gloriam mendose scriptam , not so expressed in the ancient Copy , but corruptly written . Ambrose , also took it in that same sense with Chrysostom , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per , or by ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter , or for the sake of your Joy. Theophylact is more peremtory and clear in the matter , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Propter vestram Gloriam ; or rather thus , Vestri pofectus gratia ; for the cause of your profitting , or on the account of your encrease in the Knowledge of the Truth , which administers true Joy. Zegerus is of this Mind upon the Place , and takes not a little pains to confute the other Notion . Grotius , although he does not altogether seem to acquiesce in that which I have already urged , yet is he very remote from the common Translation , and so near to it , that it may not be amiss to offer him ; Quam vere ( sayes he in the Person of the Apostle ) ego gaudeo de vestro profectu in Christo , ita verum est me quotidie paratum mori . As I truly rejoyce at your profitting in Christ , so true it is that I am daily ready to dye ( for it is wanting , but may be understood ) To this of Grotius , a considerable , but nameless English Annotator does agree . And let me further add , that the Various Lections have it by way of Correction , propter , not per ; for , and not by . And now it may be time for me to tell our Adversary in general , and mine in particular , that though I don't blush to read his Impertinencies ( perhaps I am not ingenious enough ( for such he sayes will ) he ought at least to be ashamed of writing them : and I am truly in pain for him , that he should both afflict himself ( for the poor man has an irksome way of telling his Tale , and is fain to churm long before any thing comes ) and also disturb others with any thing so meanly inviting , and little profitting the People . To Conclude , If any would in short know the plain and honest Reason of our refusing to Swear ( to omit the many Arguments that might be urged ( what Glosses might be given , or Authorities produced ) 't is this , That as Christ Jesus is the Author of so perfect a Religion , that the least Affirmative or Negative , be it but Yea or Nay , is compleatly and unquestionably true ; so it is below his Evangelical Righteousness , and such as are gathered not only to the belief , but possession of it , to so much as admit of an Oath , as being fitter to be enjoyned equivocating Pharisees , then Honest-Hearted Disciples , with whom it is the same thing to Lye as to Forswear : for , an Oath having been made from the Distrust of Honesty in Him that was to take it , where the Cause is removed ( Lyes , Equivocations , mental Reserves , &c. ) the Effects , or that extraordinary & scrupulous way of Evidence should cease . And if any object the Law of the Land , or the Ignorance of Magistrates of our Truth and Innocency : I Answer , The Law is either answered by Truth being spoken , or satisfied by an infliction of the same Penalty upon the Lyar that is incurred by a perjured Person ; we need no Fines , Racks , nor heavy Imprecations , to scare us into Truth-speaking , who Believe in , Fear and Worship the God of all Truth , and that in Spirit and Truth . The next abuse of us , so far as concerns our Belief , belongs to respecting of Persons ; he calls it , our great Doctrine in a way of Reproach , and often cavilling , not without his wonted Folly , at G. F's Wo unto them that are called of Men Master ( in which he only sayes what is certainly imply'd in Christ's Prohibition ( which he should have first confuted ) he undertakes the Refutation of it thus , True indeed , sayes Christ , Be not ye called Rabbi ; for one is your Master , even Christ , and all ye are Brethren , &c. Now I will take the Liberty to argue a little , because the Text seems to be so plain on your side ; first , you do restrain it from extinding all Men from being called Master , whilst you allow your Servants to call you our Masters , because you are their Masters ( which Exception is not in the Text ) why may not another call you Masters , because you have Servants , and are Masters ? I Answer , First then , he has broke his word with us , which in plainer English is , he has told us a Lye , in assuring us at the beginning , He would deal with us neither from Scripture nor Reason , and yet undertakes both : Certainly he is ill able to maintain Right Swearing , that is wanting in True Speaking , or writing at least . We may well suppose his Evidence , so much boasted of , has left him now , that he betakes himself to Scripture and Reason for defence ; but considering how little they will prove friendly to his Cause , he is no otherwise to be complained of for Breach of Word , then that the Will may be accepted for the Deed. But next , The Text also must be blamed ; Why ? may an honest-hearted man say , Because upon our Adversaries Principles it seems to be against mens being called Rabbi , and yet is not : Strange ●rreverence to Holy Writ ! What ? make it say one thing in most express termes , as much as , Thou shalt not Steal , and yet mean the quite contrary : Who makes it their Rule now , We , or our Adversary ? But let 's examine his Meaning ; and he is so absurd , that I am confident I have heard a better Argument out of Bedlam ; however , let us once more repeat it , If you call men Masters , that are really your Masters , why may you not call your very Servants Masters , if they have Servants ? which is as much as to say , If you call men Masters that are really your Masters , why should not you call other men Masters , though they are not really your Masters ? O I but they are other men's Masters ; are they ? Then let other men call them so : For there is no more Reason that we should call other Men Masters , that are not our Masters , because they are really some bodies Masters , then that 〈◊〉 should call other men Fathers , and Servants , and other Women W●●es , that are not our Fathers , Servants nor Wives , because they are really Fathers , Servants and Wives to other Persons . We can call Him Master , Father , Servant , or Her Wife , who really is so to us ; but in doing it otherwise , we believe we should Err. A Master and Father of old I confess to have signified a Religious as well as Civil Honour ( I mean , Sect-Masters among the Jews ; but since both are as well repugnant to common Truth , as the Christian Religion , we renounce the Title ; and are the rather so to do , because of that great Thirst , which this Age as well as that in which our Lord so severely reproved it , has after that very Vanity , Deceit and Wickedness ; and this simple honest Practice , and Zeal for it , we are not ashamed to have weighed in the Ballance of God's Sanctuary , against all the flattering , cringing Customs of Personal Respect , whether by Word or Gesture , now practiced in the VVorld . VVell , But he is of the mind , that the Scripture is not a little for him , since the Apostle , both in his Epistle to the Ephesians , and in that to the Collossians , exhorts Fathers not to provoke their Children , and Masters to give what was equal to their Servants : in which the poor man is as much besides himself , at least the matter , as in all the rest ; for , he might as well argue against what he takes for granted ( viz. ) That we refuse not to call such Masters , as really are our Masters ; as to suppose we deny , that an Apostle or Minister of Christ might not exhort the Fathers of Children to be tender to them , and Masters of Servants to be just to them . Certainly none can be so stupid as to imagine , that the Apostle called them Fathers and Masters in a way of Title , or upon singular Respect : We may as well suppose , that because he doth reciprocally exhort Children and Servants , that therefore he stiled them so in a way of singular Respect . Either let our Adversary deny that particular Homage and Respect are intended by the vulgar Titles of Master , Lord &c. or else prove , That the Apostle had the same Intention with these of our Times , in their Titles of Respect to one another , when He wrote to Fathers , Children , Masters , and Servants . But let it suffice , that he was laying down a general Rule for both , as in reference to such relations , without having any particular Persons or Titles in his Eye ; and unless he had known and mentioned all the Names of those that then were , and hereafter should be Fathers and Children , Masters and Servants , he could not otherwise have expressed his Mind . But why should I farther contend with so much Weakness ▪ yet he seems to have a little Greek for his Ignorance ; let 's hear what it sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all rendered Master : But that which is used by Christ in this Text , Mat. 23. 10. is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Katheegeetees , which signifies ( as the Learned tells us ) a Leader of the Way , or Guide ; but as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kyrios , which the Apostle Paul useth to the Ephesians and Collossians , and is translated sometimes Master , and sometimes Sir , most often Lord ; we find that the Apostles both singularly and plurally suffered themseles to be called by it , as the Greeks called Philip , Sir , we would see Jesus , John 12. 21. and the Jaylor came Trembling , and fell down before Paul and Silas , and said , Sirs , or Masters , what must I do to be saved ? I Answer , This makes nothing for the Business , though it makes Business ; for none questions the use of several words upon several Occasions in Scriptures , as the Apostle to the Ephesians and Collossians doth , Father , Master , &c. which I have already explained , and proved nothing to the matter in hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie a Lord or Master thus , because it properly imports Authority , or One having Power , a Governour , or the like ; But this makes for us ; such as are our Governours we do distinguish by Titles that plainly express their Authority , though not with all those gaudy Flatteries , that men in Deceitfulness invent , and use to gratifie the Proud Part in any Man. But what is this to calling Men Master ; since we deny not the use of Master , Father , Son , Servant , &c. where they are significantly , and not improperly and Sycophantly used ? And for the Greeks , that desired to see Jesus ; and the Jaylor , that tremblingly cryed out , Sirs , what shall I do to be saved ? they are no Instances of Advantage to him ; unless we should be so very ridiculous as to think , that because any Man customarily calls me Master , therefore I must call him or other Men Master , and that I thought it well done in him to call me so ; or , because any man commits an Evil , and our Adversary does not immediately reprove him , therefore it is no Evil in it self , and he commits the like : So , what if Philip , Paul and Sil●● were called Sirs ( not either to Tempt , Jeer or Flatter them , but in a customary manner , in which many scarce think what they say ) must it follow , that the Practice was not after the Proud Fashions of the Gentile Nations ; or that they were guilty of the same Practice , because they did not just then reprove it , when the poor Greeks lookt for a Saviour ; and God's heavy Judgments had taken hold on the Jaylor , causing him to possess the Sins of his Youth , which made him a Quaker indeed ( for he came fearing and trembling unto them ) No , no , the matter was then of greater moment , the Salvation of Souls : had they talked to them of the Title Master , or Masters , that would have been no Answer to their weighty Question , nor any allay to that earnest Enquiry and deep Agony the Queriers were under , Shew us the Saviour ; O! what must I do to be saved ? So that how Reprovable soever that had been in it self , or at another time , yet it did not seem then to the Holy Ghost to be the time ; the Matter in hand was how to bring them to the Light and Knowledge of that Jesus which was given for a Saviour ; and when they had found him , and he had Discipled them , to call no man Master , nor to look for it , because One was their Master , would all naturally follow , as relative to that Evangelical Religion ? Well , but sayes he , Mary Magdalene called Jesus Sir ( supposing he had been the Gardener ) and you will not say that Jesus suffered her to sin in his presence without reproving her ( which I abhor to think ) Yet this won't serve his turn ; for first , that Sir was not of that force and Emphasis , which Master was ( the Title mostly insisted on ) the next Verse tells us , where Jesus said unto her Mary , and she turned her self , and said unto him Rabboni , which is to say Master , as if she had first recalled her self , and then styl'd him by a more Reverent Title then that she gave him as the supposed Gardener . Next , we know that till the pouring out of the Holy Spirit ( which was to bring all things to their Remembrance , that Jesus had at times said unto them , and to lead them into all Truth ) the Disciples , among whom she was not the least , were in the practice of more Customs then that , which after they grew up in a more mature Knowledge of Christ and his invisible Kingdom , they declined and finally rejected . Nor doth it follow that she therefore did well , because she was not reproved of Jesus ( where the Stress seems to lie ) or did that which in the true State of Christianity was so much as allowable : for Christ ●ever particularly chek● Peter for denying him , that we read of , and I suppose all grant Peter did amiss ; yet by our Adversary's inconsequent way of arguing , he either would make Peter not to have done ill in denying his Lord , or Jesus so , in not reproving him for doing it , which let me tell him , we also abhor to think . But now he doubtless pleas'd himself with the Conceit of having irrecoverably caught us in that passage of Stephen's , where he saith , That He , a man full of Faith and Power , said to the Council of the Jews , Men , Brothren and Fathers , The● were not his Fathers , but they were Fathers . In which his good will is seen , but how to effect what he would have , is as difficult as before ; for the Jews being a People peculiarly separated from all other Nations in comparison of others , might not unfitly be called a great Family , as being lineally descended of twelve Brethren , so that it was frequent among them , instead of Ancestors , to say , our Fathers did so and so ; And this Way of Speach Christ himself used , when he said , Your Fathers eat Manna in the Wilderness ; wherefore what Stephen said , might be both allowable and true . They were Men , that is not disputed ; They were Brethren , as being of the same Blood , and Fathers , as Elders of the Tribes under that particular Constitution . Besides , both his own and ( if Married ) his Wifes Fathers and Grand-Fathers might be then living , and either of the Council , or concurring with it . In short , We therefore refuse the style of Master , and are very cautious of being in the least lavish in Titles of Worldly Honour , because We with Lamentation behold , through the Illumination of God's blessed Light , the Spoil , Cruelty and manifold Evils that Proud , Flattering , Honour-seeking and Honour-giving Spirit has made amongst the Sons of men , who to compass unjust Dominion , hath sacrific'd the Blood , Wealth , and Peace of Nations to its ambitious aims , and esteem'd it no small accession to the Magnific●nce of its exploits , that almost in all Ages she hath led the Rights , Properties , and Persons too of Millions as Captives in Triumph after her , and through the Gulf of Rapine and Blood lane●t into the vast Ocean of unlimited Power , What Impiety is there in the World that may not in some sence be resolved into that of Pride or Covetousness after Honour as its proper Center ; Mens over-value of themselves , and their Displeasure against such as have not the like thoughts of them , beget Revenge , which taking its opportunity breaks forth into Blood and Murder ; O! let men learn to dread the Living God , and fear all their dayes before him , and that will sweep the mind of these vain thoughts , and bring it from such exalted conceits , and its insatiable Thirst after Honour , and will establish it in the Humility and Lovely Plainness of a Meek and Quiet Spirit , which is of great Price in the Sight of the Almighty God ; which because the World is not adorned with , but doth both seek and give wordly Honour , and Personal Respect , whilst perhaps such entertain deadly Hatred against each other , and resolve one anothers Ruin for outward Ends , we are constrained by the Meek and Lowly Spirit of Christ Jesus our Lord to testifie against the World's Vain Honours , and to hold forth an Example to them , what they must all expect to come to , before they can receive that Honour which is from God. And this is that Honest Reason , why We of this Age , do with Elihu say , We know not ( how ) to give flattering Titles , for in so doing our Maker would soon take us away . Thus much in Answer to his Cavills , whose Emptiness might have been enough to sound out their own indesert of any : but for the sake of the Honest-Hearted I have said some thing , enough for the place and occasion ; If any desire further Satisfaction , they may please to peruse a Book entituled No Cross , No Crown , and the Serious Apology for the Principles and Practices of the People called Quakers , pag. 139 , 140 , 141 , 142. which with several others , sufficiently vindicate both our Principle and Practice in this particular , as also others of the same Nature and tendency . His fourth Fling at us is about Womens S●aking in the Church , in which point he would seem to Triumph not a little over G. F. Let your Women keep Silence in the Churches , for it is not permitted unto them to speak ; bnt they are commanded to be under Obedience , as also saith the Law. And if they will learn any thing , let them ask their Husbands at home ; for it is a shame for Women to speak in the Church , 1 Cor. 14. 34 , 35. Here if the Apostle ( sayes he ) doth not command Silence to Women by Sex , in those cases , wherein he allows men by Sex to speak , I understand nothing that is written ; But G. F. pag. 380. sayes , — Now the Woman here hath an Husband to ask , and not usurp Authority over the Man ; but Christ in the Male , as in the Female , who redeems from under the Law , and makes free from the Law , that man may speak , &c. Now if we may take Liberty to expound the Scripture thus , it will be a Nose of wax , that may be turned which way we please : Besides , it seems to be built upon a misreading of Husband for Husbands , because Christ , who is but One , is made the Husbands that must be asked at home . So one of your Authors saith , But what Husbands have Widdows to learn of but Christ ? And was not Christ the Husband of Philip's four Daughters ? and may not they that learn of their Husbands speak then ? But before I go any further it may be observed , how very slight his return is to G. F's Sense of the place : and especially , that though he quotes another Friends Query on the matter , he never offers to give it any Answer , and I am really perswaded , he was confounded by it . However , why is it so abusive of the Scripture , to say that which the Scripture saith it self ? Are not the Spirits of Believers properly the Lambs Bride , as being the ●●ue Church , to which he is a Bridegroom , and ●f which he is the Head ? Methinks he must never have read , or at least have forgot what he read in the Scriptures of Truth , who denies this : If so then , why is it Improper or Abusive as he calls it , to say , that when Mens Spirits of themselves , especially in the unlearned State , speak , it is that Woman , which is forbidden to speak of her self , since the Context saith , that though they may all speak one by one , yet it is if any thing be revealed to them , which because that cannot be without Christ reveal it , whom the Father hath ordained to be his eternal Word , by which to declare to man the invisible things of his Kingdom ; it follows , that it is Christ the Bridegroom and Husband of his People , who by his Power speaks through his People , to the Edification of his Body ? And as the Woman is the Weaker Vessel , so is Man in comparison of Christ ; and therefore may not unfitly be accounted a Woman , from his comparative imbecillity : So that as Christ Presides or Governs in the Assemblies of his People , it may be rather said , the Man , th●● is , the Bridegroom and Husband of his People speaks in them , and by them , then they themselves , who without him , are but as the Strength of a Woman , and it being her place to yield to the Soveraignity of her Lord and Husband , to whom is ordained the Rule , she ought to receive the Law from his mouth , who is the everlasting High-Priest , and Prophet of his People . But now suppose I should yield it to him that the Apostle chiefly intended the Words in a Literal Sense , and not so mystically , as we have already discours'd , will it therefore be untrue mystically ? by no means ; it is frequent to find both a mystical and literal Sense in the same passage , as when the Evangelist alludes to Isaiah's Prophecy Chap. 5. 3. proving it to be fulfilled by Christ's bodily Cures ; which is true in that Sense , yet hath one more inward and mystical . But to be short , I utterly deny from the Literal Text , that Women are prohibited to preach , singly as Women , or of that Sex , and for no other Reason , and consequently that some Women may preach , which I prove thus . If the Apostle had Companions and Fellow-Labourers in the Gospel that were Women , then we ought to believe , that all Women , as Women only , were not by him denyed to speak in the Church : But the Apostles had Female Fellow-Labourers in the Gospel ; therefore not all Women , but some Women only , are excluded . That he had such Companions , he himself is Witness ; I commend unto you ( Romans ) Ph●be our Sister , which is a Servant of the Church which is at Cenchrea . Great Priscilla and Aquila , my Helpers in Christ Jesus . Again , Salute Tryphena and Tryphosa , who labour in the Lord : Salute the Beloved Persis , which laboured much in the Lord : who were all Women , Aquila excepted . Next , If the Prophecy of Joel refer to the Times of the Gospel , in which God promised , To pour out of his Spirit on all Flesh ; and your Sons and your Daughters shall Prophecy , &c. as is remembred , and so applyed by Peter , when the holy Ghost was poured forth at Jerusalem ; then Women were not exempted , as Women , from the Gift of the Holy●Ghost , and Prophesie thereby : But it was never yet questioned by any that I know ; and therefore Women , as Women , are so far from being excluded , that they are to partake of the Promise as well as Men. Again , If Anna preached to the People in the Temple at Jerusalem , the Glorious Day of Israel ' s Redemption ; as may be read in Luke : and if Philip's four Daughters were Prophetesses : and if Priscilla expounded to Apollo , as well as her Husband , the Way of God more perfectly , even at that time , when he was a Preacher among the People , as may be read at large in the Acts ; then say I , with good Reason , Women , as Women , are not denyed by the Apostle to Teach and Instruct in the Wayes of God. But the Scripture evidently proveth , That such Women there have been ; and consequently , Women , as Women , are not prohibited . And methinks the Place , urged by him against it , clearly intimates as much ; For , the Apostle is not treating in that Chapter , who , or what Sex shall Prophesie , and what not ; but of that Order and Decency which such as Prophesie ought to observe : For when he said , You may all Prophesie one by 〈◊〉 if it had been asked , Who , Men or Women ? doubtless he would have answered , All , or every one , provided any thing be revealed to you : So that then this Prohibition of the Apostle , extends only to their Disorder in the Church , occasioned by their Ignorance , which put them upon the proposing of their Doubts and Scruples unseasonably ; that is , such of them as were Vnlearned ; and not an Anna , a Priscilla , a Tryphena , a Tryphosa , or a Beloved Persis ; who Preached Israel ' s Redemption , and Expounded the Way of the Lord , and were Fellow-Labourers in the Work and Gospel of Christ . So then the words are to be read thus , I permit not an Vnlearned , or Ignorant Woman , to speak in the Church ; and if she will learn any thing , let it be at Home of her Husband , for 't is a Shame that such a Person should be suffered to trouble the Church with her Vnseasonable and Vnlearned Questions . And to this sense Grotius himself does more then encline , as may be read in his Annotations upon this very place ; sayes he , Intelligendum vero cum exceptione afflatus Prophetici diximus supra : It is alwayes to be understood with an Exception to Prophetick Motions or Inspirations , as we said before ; which implies a plain Contradiction to the Opinion of our Adversary , who vainly supposeth , That Women , as Women , are exempted , Again , he tels us , That such Women are the Subjects of the Apostle's Discourse , who being Ignorant , and not well understanding what may have been spoken by the Teacher in the Congregation , was not to interrupt the Speakers : Ne interrumpant loquentes , sed Mares Domus suae interrogent , qui aut respondebunt exse , aut consulent peritiores : but ask their Husbands at Home , who will either answer themselves , or consult those who may be more experienced . Thus much on this Particular , and I believe enough to reconcile all sober minds to the serious Exhortations and Reproofs , as well of Good and Holy Women , as Men ; who are also Witnesses of his Resurrection , who was Dead , but is Alive , and lives forever . Scriptures Socinianiz'd . I Shall now attend his Sophistication of several Scriptures , in which his Displeasure against G. F. comes not from his ardent Love to any common Principles , which he has hitherto seem'd to militate for ; but his great Regard to Socinianism , both against G. F. and them . The first is , his Exception to G. F's Citation of that Scripture , And have put on the New Man , which is renewed in Knowledge after the Image of Him that created him ; where G. F. puts Them for Him , making the Saints the Antecedent to Them , whereas the New Man is the Antecedent to Him , and shows , that the New Man is created , which G. F. is not willing to allow ; for he corrects his Adversary for saying , The Light is a Creature ; which is to say , Christ , who is called the Light , is here called , a New Man , and such a one as is created ; and consequently is not God , but a Creature : A Doctrine that well becomes our Adversary . To which I Answer , That the New Man , who is there said to be created , is put in opposition to the Old Man , mention'd in the Verse before , who is thus described by the Apostle , But now you also put off all these , Anger , Wrath , Malice , Blasphemy , Filthy Communication out of your Mouth : Lye not one to another , seeing that ye have put off the Old Man. Which shews he meant by the Old man , those Habits and Customs of Evil ( which were almost become Natural ) that they were before addicted to ; and consequently , that the New Man was the inward Regeneration , or New Creation of the Soul , Mind and Spirit , with the Inclinations and Affections thereof ; so that the Image of the New Man may be created or begotten in Believers , and on that account be called the New Man ; but not that Christ Jesus is the created New Man : For , it is he by , their own Principle , That Creates all things New in the Heavenly World of the Gospel ; who having all Power , begets his People into a New State , renewing them in all Divine Knowledge after the Image ( or that they may be the Likeness ) of him that created him ; that is , that Image : for nothing can be renewed that was not lost ; but Christ was never lost ( to speak properly ) in our Adversary's sense , as well as ours ; but the Image of Christ has been lost , almost from the Foundation of the World ; Therefore it is not Christ , but his Image , that is renewed and anew created : So that if G. F. did put Them for Him , it is not false ; for to create them anew in his Image , or a new Image in them , is all one ; and the words will bear it , that Christ creates new Men after his own Image ; in which sense , the Image of Christ is by him renewed and created in right Believers , and they made new Creatures by bearing his Image . His next Perversion of Scripture is that in John , which he saith , G. F. often useth , and alwayes abuseth , as he remembers : I doubt his Memory much ; but let 's hear it , And now , O Father , Glorifie thou me with thine own self , with the Glory which I had with thee before the World was . Thus the Scripture ; but G. F. thus , Christ , who was Glorified with the Father before the World began . On which read his Comment . You will say perhaps , his words and Christ's are the same in sense ; but doth God give G. F. his Infallible Spirit to correct his Son Christ's words . Sottish Ignorance , and Enmity with a witness ! What , Is every Variation of a Word or Syllable a Wrong done to the Meaning of Scripture ? And did ever Christ , his Apostles , or any sober Man living chide or reprove a Person , if through Defect of Memory , or for Brevity , or in a way of Paraphrase he did leave out , or put in , or change a Word , not in the least perverting the Sense ? so uncharitable a Person I know not ever to have heard of , fitter to be severely reproved , then answer'd : and to whom Silence had been the best Confutation , had it not been more for the sake of others then his : To dare to conclude a Man a Lyar , Imposter , False-Prophet , and I know not what more , because he expresses the same matter with a small Variation in the Words ; But I shall say more of this else-where . He proceeds , Nay , doth not G. F. take his Phrase in a Divers Sense from what Christ intended by his ; for ( sayes He ) it is manifest that Jesus prayed now to be glorified with the Glory wherewith He was not then glorified , but God was glorious before the World was , therefore Jesus intends by the Glory He had with the Father before the World was , the Glory He had given him in Decree , before the world was . The Clinch is Foolish , and his Consequence , False , and pernicious ; For what if Christ was not then glorified , must it therefore follow , that He was not in being , much less glorified before the World was ? Can He be so great a Stranger to the Apostles Doctrine delivered in his Epistle to the Philippians , where we find him first Equal with God , as being in his very Form , or Essence ; next , making Himself of no Reputation ; then appearing in the Fashion or Likeness of Men ; and lastly , that He humbled Himself , and became Obedient unto Death , even the Death of the Cross , which shews that he was in an exalted and glorified Estate before He humbled Himself , else how was He humbled ? And it is peece of Sacriledge and Ingratitude I almost tremble to think on , that because He was pleased to descend in the Likeness of men , in order to the Salvation of Mankind ( in which Our Adversary may also have his share , if He unfeignedly repent ) he should unworthily robb Him of all . Pre-existence in the Form of God , whilst He Himself thought it no Robbery to be Equal with God ; So that though in his humbled Estate and Fashion of a Man , He could not properly be said to be glorified , and therefore prayed to be so , yet it is no right Consequence , that therefore He never was before ; For that would be to say , because an Earthly Prince may for a certain time debase himself , and take upon him the Condition of an Inferior Person , for some great Benefit that He thereby designes to do his Country , if after having effected it , He desires to be received again into that Glory and Splendor he enjoyed before , that therefore he never had any before , only in Decree ; If this would be both False and absurd , the other is much more . This is the great Mystery of the Socinians , indeed the Rock on which they split ; they do not distinguish betwixt the Form of God , and Likeness of Men ; that which came into the World to do the Will of God , and the Body He took , in which to perform it . Nor does this Scripture at all make for his Opinion ; for Jesus was not yet Glorified ; since it might as well have been said , He has not yet dyed the Death of the Cross , neither is Risen and Ascended , which was the Period of that state ; unto which He had from the Form of God Humbled Himself , even to the being of no Reputation , which he thus expresseth himself : I have Glorified thee on Earth , I have finished the Work thou gavest me to do : And in another place , thus , I came forth from the Father , and am come into the World. Again , I leave the World , and go to the Father : where is the same Reason that we should believe he was with the Father before he came into the World , as that he did come into the World , and afterwards go to the Father again ; else , why is it again going to the Father . But now let me ask him , if he can be so brazen'd as to think , that God allows him , not only to correct his Son Christ's words , but the very substance of his Prayer ? Was it so great a Crime ( in his account ) for G. F. to say , who was Glorified before the World began , instead of , Glorifie thou me with thy own self , with the Glory which I had with thee before the World was ? And is it no wayes reprovable in him , instead of the last clause , to turn it thus , Glorifie thou me ●●th thy own self , with the Glory which I had with thee , not actually , but in degree only , before the World began ? That ever any man should undertake to Correct others in that which doth not deserve it , whilst the Beam is in his own Eye , and is himself most guilty ! My Soul blesseth God , that our Religion is above these slight Shifts , and pittiful starting Holes : I would t●ll the man in his own words of us , though more seriously , That he , whom G. F. and all of us call Christ , by way of Excellency , was , in the Sense aforementioned , glorified before the World began : and if what he calls Christ , was not , it is to us a Proof , that he was not that True Christ , which both appeared to the Fathers of old ( for the Rock followed them , and that Rock was Christ ) and in the fashion of a Man in these latter Times , humbling himself to the Death of the Cross . Thus much in the clearing of this place . 3dly , He is very angry with G. F. that he makes Christ speak these words by the Prophet Amos , Behold I am pressed under you , as a Cart is pressed with Sheaves ; which , sayes he , belongs to the Lord * or Jehovah . Grant it ; Does it not therefore belong unto Christ , who is God over all Blessed forever ; that said , Before Abraham was I am ? But he gives us no reason to the contrary ; and till he does , let this suffice , That as Christ has been a Lamb slain through Sin and Iniquity , so also has he been pressed thereby as a Cart is with Sheaves , and that since the Foundation of the World. 4thly , He quotes G. F. thus , The Promise is to the Seed ; the Seed is Christ ; and Christ is all , and in all : To which he sayes , The Apostle has it thus , And when all things shall be subdued unto Him , then shall the Son also Himself be subject unto Him that put all things under Him , that God ( not Christ ) may be all in all : He could not have do●● greater Injury to the Holy Spirit 's words , then to put Christ for God. It will not be hard to clear this Mistake in our Adversary , and that to his great Shame ; For who will think him fit to mannage Controversies , that is ignorant in the very letter of the Scripture ? It is evident , that he denies Christ to be all , and in all ; and that G. F's so asserting him to be , is the Cause of his Cavil at him . Now hear what the Apostle sayes in the matter , Col. 3. 11. Where there is neither Greek nor Jew , Circumcision nor Vncircumcision , Barbarian , Scythian , Bond nor Free ; but Christ is All , and in All : And if Christ be All , and in All , and he that is All , and in All be the True and Living God ; then , because Christ is All , and in All , Christ is the true and Living God. Now , who has done the Injury , G. F. to the Holy Writ , or this obstinate and peevish Adversary to Christ Jesus , the only Lord of Glory ? 5thly , His next Socinian Clash at G. F's Citation of Scripture is in the same Page with the former ; and it is at his saying , God is the Word , instead of , the Word was God ; adding , That though the Word was made Flesh , ( or was Flesh ) yet no considerate man will say , that Flesh is the Word . A great deal of do , for fear Christ should be God ; but from this notable Distinction of his we are not without a Relief : If the Word was God , and the Word be God , then God must needs be the Word ; that is , If he that is called God , be the same Being with him that is called the Word , then God may as well be called the Word , as the Word may be called God ; for instance , If Christ and Jesus agree equally to one and the same Being , what is the difference betwixt saying , Jesus was Christ , or Christ was Jesus ? Certainly we may justly say of him what he in a way of Reflection sayes of G. F. Methinks he is more Nice then Wise . And for his Instance about the Word 's being made Flesh , that is ; ( sayes he ) was Flesh : I deny his Paraphrase ; for it is neither properly to be read , was made Flesh , nor was Flesh ; but rather , The Word took Flesh , and pitcht his Tent or Tabernacle in us : Thus Clarius ; and almost all agree It to import a more Spiritual signification ; so Erasmus , and Grotius especially ; and for the Ancients , they were positive , Ireneus , Justinus , Tertullianus , Origen , &c. but above the rest , Tertullian adv . Praxeam ; but this is not so very material to the Point . However , if the very Word had become very Flesh , I mean visible to Carnal Eyes ; it would not be inconsiderate in any man to say , then Flesh is or was the Word : and if our Adversary understood himself , he would perceive , that there would be only a Transposition of words , and no material Alteration : For that which is now Flesh , or ( as the Hebrews have it ) Man , is the Word ; as that which is God , is also the Word . But enough for this , only we may observe by the way , that the Man is not so hearty an Enemy to Transubstantiation as he would have us believe , pag. 44. who can think the Word was properly made Flesh . 6thly , His Objection against G. F. for joyning Christ with God , saying , His Father and He are greater then all , is Irreverent and Frivolous ; For , who dares deny it ? and what abuse is it to Scripture ? Sure I am his saying so , and that without any Reason , shews him to be a man of Unreasonable Confidence . 7thly , He is angry that when G. F. mentions this Passage , To whom every Knee must bow , and Tongue confess to the Glory of God , that he adds not Father . I could not have believed , that any man , who loves Seriousness , should bestow his Time so idlely : Is this the earnest and deep Study ●e talkt of , by which he hopes to obtain Divine Knowledge ? But sayes he , Why did he not add the term Father to God , nor insert , that Jesus Christ is Lord ? But the truth of this Scripture consists not with their Doctrine , that the Father and Son are one . I confess it is somewhat hard to understand what he would be at ; but let it suffice , that he who is called God , is called Lord above an Hundred times , therefore one ; to which Christ Himself bears Record , I and my Father are one , my Father worketh hitherto , and I work ; for , whatsoever things he doth , those doth the Son. To us a Child is born , to us a Son is given , and the Government shall be upon His Shoulders ; and his Name shall be called Wonderful , Councellor , the Mighty God , the Everlasting Father , the Prince of Peace ; the same Power , Spirit , Light , Life , Wisdom and Being forever . 8thly , His next Antichristian Cavil is at G. F's making the Holy Spirit as well to proceed from the Son , as from the Father : The Scripture runeth thus , But when the Comforter is come , the Spirit of Truth , whom I will send unto you from the Father [ even ] the Spirit of Truth , which proceeds from the Father , He shall testifie of Me : But , sayes he , according to G. F. thus , Christ is in the Father and the Father in Him , and He will send them the Comforter , that proceeds from the Father and the Son : and for this quotes an Epistle writ by G. F. and J. S. and prefixt to G. W's Book of the Divinity of Christ . It is past my skill to understand the Difference , unless it be this , That the Spirit he makes to proceed as well from the Son as from the Father , and so it doth if I understand Scripture ; for the place it self saith it : But when the Comforter is come , whom I will send unto you from the Father ; which shews , that not only God , but Christ also , sends forth the Holy Spirit into the Faithful . Also , But if I depart , I will send Him unto you : He shall not speak of Himself , but whatsoever He shall hear — He shall glorifie me and shall shew it unto you — And when he had said this ( Peace be unto you ; my Father hath sent me , even so send I you ) He breathed on them , and saith unto them , Receive ye the Holy Ghost . In short , If the Holy Spirit be sent by Christ , and received of Christ , and is breathed on His by Christ , then the Spirit must needs proceed or come from Christ ; and consequently , what G. F. said is sound and Scriptural , and our Adversary's Clamours are Vain and Envious : For , whilst he quotes G. F's calling upon Vincent , Danson , and others , for plain Scripture , and would suggest , because doth proceed is mentioned instead of is sent , that he himself is Unscriptural , He omits to tell the World what it was G. F. made that Demand for , viz. to prove Three Distinct and Separate Persons in the Godhead . Now whether there is the same Reason for the one as for the other , I leave to all sober Men to judge , yea , to our Adversary himself , if he dare be just . 9thly , His last Socinian Objection to G. F's Citation and Application of Scripture , is this , That whereas the Scripture sayes , For this End Christ both dyed , and rose , and revived , that He might be Lord both of the Dead and Living : He sayes , That he might be God both of the Dead and Living . Also , where the Scripture sayes , Let the Word of Christ dwell in you richly : G. F. has it , Let the Word of God dwell richly in you : By all which it is easie to observe , how averse he is from allowing Christ the least share in an Eternal Divinity , making it , his Business to abstract from every Scripture that may in the least Favour such a thing , and imperiously rant it over us in the abusivest termes , as Impostor , Lyar , False Prophet , Forger , void of all Reason , with abundance of the like Complexion , the proper Language of Brutish Malice , and not a True Disciple . But let us answer to his Objection , If Christ be God over all , as saith the Apostle , then why not God both of the Dead and of the Living , as well as Lord both of the Dead and Living ; and likewise , why not , let the Word of God , as well as let the Word of Christ dwell in you richly ; for if the Word of Christ be the Word of God , and if God , be the Lord , and the Lord , God , then why not God in both places as well as Lord ? First , I am well assur'd that God is called Judge of Quick and Dead , and if so , then because Christ is Lord of Quick and Dead , Christ the Lord is God of both Quick and Dead , unless there be more Lords of the Living , and the Dead , then the One Almighty God and Lord of Heaven and Earth . Besides , methinks this Critick might have consider'd , that it is not expresly in the Greek , that He might be Lord , but that he might Raign over the Dead and the Living , so saith the Arabick ; but the Aethiopick has it , That he might judge both the Dead and the Living . In short , Christ is called both God , Lord and Judge ; and since there is but one only True God , Lord and Judge of right Christians , we therefore believe , Christ to be that only True God , Lord , and Judge of both Quick and Dead . And here let me caution the Man of his eager Opposition to Christ's Divinity , since supposing it should not be true , there can be no Detraction ; and if it should prove true , as he may one day know , he will be guilty of robbing Christ of that , for which he thought it no robbery himself to be equal with God ; that is , to be the only true God Himself . A Summary Consideration of such Scripture Citations , as he trivially Objects against ; not so much about Matter of Doctrine , as in Point of imperfect Quotation and Transposition of Words . GEorge Fox , in answer to a Priest thus , Contrary to John's Doctrine and Christ's , who saith , The Light that doth enlighten every man that cometh into the World , is the true Light , that man through the Light might believe . Our Adversary answers , That it is through Him , that is , John Baptist . Now granting it to be so ; yet John was no more Instrumental then as by the Light fitted to be so ; as Erasmus well said , and others , Whatsoever Light John had , he received it from Christ , the Fountain of Life : So that still the Light was that Medium or Instrument . Besides , he does not positively charge G. F. with referring those words to that Verse ; and to be sure that is no Doctrinal Mistake , since most true in it self . Secondly , His next Criticism is this , whereas the Scripture runs thus , For God , who commanded Light to shine out of Darkness , hath shined in our Hearts , to give the Knowledge of the Glory of God in the Face of Jesus Christ . He brings in G. F. citing it thus , The Light which shined in their Hearts to give the Knowledge of the Glory of God in the Face of Jesus Christ . Again , Which was the Work of the true Apostles , to bring People to the Light within , that shined in their Hearts , to give , &c. Again , he sayes , The Light , that which gives the Knowledge . But , sayes he , if he had recited it right , it would then have appeared , not only that God was the Giver , but also , that it is the Light of Knowledge , and created ; for God caused Light to shine out of Darkness by creating it , Gen. 1. 3 , 4. Thus far this impertinent Man. To all which I say , that first he obtrudes an arrant Lye upon our very Senses , to say , that G. F. has not rightly cited it , for so much as he did cite ; For God caused the Light to shine , where ? in their Hearts : So sayes G. F. But for what ? to give of the Knowledge of the Glory of God in the Face of Jesus Christ ; And doth not G. F. say the same ? Wretched Scribler ! How Idle , how Frivolous , and how very Troublesom is he with his Ridiculous Remarks ? Secondly , that the Knowledge comes by the Light , all but such Bats as himself must needs see ; For why did God give his outward Light , if not to give external Sight , and Discerning ? And to what purpose did He cause his Invisible Spiritual Light to shine , if not to give an Internal Knowledge of the Glory of God in the Face of Jesus Christ ? Besides , God himself is Light , He is that Great Supernatural Sun , that shines throughout the Intellectual World , offering unto Men the Knowledge of his Divine Glory , and that in the Face of Jesus Christ . This is our Message , a● it was the true Messengers of Old ; And who talk of the Creation of this Light , because it gives Knowledge , may as well say , God who was the Fountain of it was created too , because He gives Knowledge ; I would have him give us one Scripture that therefore calls the Light created , because it gives Divine Knowledge , or if he can , but one Reason : who fools himself , and would others , with the Conceit that he is a great Master of it : For what grosser Darkness can be , then to assert the Creation of the hight upon that very Account , for which we ought most truly to believe it Spiritual and Eternal ; But enough for this . Thirdly , G. F. saith , But the Word is nigh thee in thy Heart . Deut. 30. Moses , saith our Adversary , sayes , But the Word is very nigh thee in thy Mouth , and in thy Heart , that thou mayst● do it ; Where observe , that the only Difference lies , in leaving out , in his Mouth , though it be imply'd ; for where it is in the Heart , it will be in the Mouth . But Reader , dost thou not think this a New Way of proving a Man an Impostor , Lyar , False Prophet , and what not ? But I dare tell him , that he will not grow over-Rich with the Spoils he is like to gain by such Conquests , though his Fancy be strong , which is the Disease that follows him . Fourthly , However he is resolved to proceed , that what each Cavil wants of Strength in it self , shall be supply'd by the l●●d Suffrage of their Number . G. F. sayes , And the Angel said unto them that went to the Grave without , Why seek ye the Living among the Dead ? He is risen ▪ which our Adversary corrects thus , Now the Angels words runs thus ; Why seek ye the Living among the Dead ? He is not here , but is risen : So G. F. leaves out , He is not here , out of the middle of the Citation , for that would have overthrown his Opinion of Christ within . I still intreat the Reader to observe what Slight Grounds he hath to build his infamous Charge upon : But what will not Envy do ? but , he greatly errs , if he thinks that the putting in , or leaving out of those Words doth overthrow our Hearty Belief of Christ's manifesting of Himself within ; For what if the Angel chiefly intended the Resurrection of that Visible Body which was slain a few dayes before , will it therefore follow , that the place may not also be very aptly used to express the Mystical Resurrection of the Divine Life ( which for many Ages hath as well by Jews as Pilates , Circumcision as Vncircumcision , Professors as Prophane , been crucified , laid as in a Grave , and a Stone rowl'd over it , yea and guarded too , by Bands of Souldiers , lest that which is so destructive of the Pride , Glory , Pleasures , and Religions of this World should rise again to testifie against them all ) which has been the Cause why Truth hath ever met with rugged entertainment from the men of the World ? 〈◊〉 it is evident that the Angel's Reproof imply'd an Instru●●●n of them concerning what Faith they ought to have had in the Promise of his Resurrection , which did direct them to an inward Power , whereby they might have had a more Heavenly Sense of a Resurrection and Life in themselves , far more beneficial to them , then coming thither in an affectionate haste after his Visible Appearance , which it was expedient for them that it should be with-drawn . Fifthly , G. F. He is risen , and the Saints sits with Him in Heavenly Places . Our Adversary ( we must take no notice of the Failure in Syntax , for that 's frequent ) Now Paul sayes Ephes . 2. 6. And made us sit together in Heavenly Places in Christ Jesus . Now there may be a different Sense of Sitting with Christ , and Sitting in Him ; For the People of a State may be said to sit in their Ambassadour when he is seated , but scarcely with him . I answer , First , he wrongs G. F. in saying he has abused the Scripture by putting with for in , since there is no Difference at all in what he would Fantastically have to be one ; for if the People are in the Ambassadour , and the Ambassadour sit then the People sit , or I don't understand Words : for who can the Ambassadour represent but the People ? If then the Ambassadour sits , certainly the People sit representatively . Now though the Similitude be lame , yet it plainly refutes him as to the use for which he brought it ; I conclude therefore that such as sit in the Heavenly Places in Christ Jesus , can't be said to stand with Him , if He be there seated , and consequently they sit with him , suitable to that expression of his , Ye are they which have continued with me in my Temptations , and I appoint unto you a Kingdom as my Father has appointed unto me , that ye may eat and drink at my Table in my Kingdom , and sit on Thrones , judging the twelve Tribes of Israel . Secondly , He tells us a plain Lye , for finding Fault with G. F's Syntax , viz. Sits for Sit , sayes he , that he must take no notice of that which at the same time he flings in his Dish , and almost continually ; 〈◊〉 with such Disdain of him , as if he were the only Master of 〈◊〉 ●●ntences , Doctor of the Chair , or Grand Critick of the Age ; who to speak Truth , shews himself a Shollar , much at the same Rate , and by the same Figure that Pedlars are call'd Merchants . Sixthly , But now he thinks he has enough against G. F. and manages it , not with a little Triumph ; And so to the Word Christ Jesus , Him by whom the World was made , before it was made . This he thinks stabs our Cause to the very Heart , and proves that good Man an Impostor , Lyar , False Prophet , Deceitful Chapman , and what else you will , without controle . But let not his frothy Spirit boast so much ( saying he despairs of Information &c. ) since if so , i● was foolishly done of him to solicit for an Answer , and would not have been much wiser in us to have gratified him , if a Benefit to others had not invited us to it . But is there no allowance to be had for Curt Expressions , Escapes of the Pen , Oversight in Compositors , and Errors in the Press ? Doth he deal candidly , or as he would be dealt by ? But suppose the worst that may be ( for we would not indebt our selves to his Favour ) can we make no Sense of it ? Suppose a Comma at the first made , and read it thus ; Christ Jesus , Him by whom the World was made , before it was made ; where , and , being understood , explaineth the Sense , was , maketh it more clear : And how frequent are such Words , nay , of more moment , left to be understood ? Read the Scriptures , and how many Words are there that have none in the Original , and read but the other Words once without them , and G. F's Expression will not seem absurd or paradoxal . Besides , it is allow'd by all , if the Transposing of the Words will make out the Sense intended , that it removes of right , the Exception ; Now read the Words thus , And so to the Word Christ Jesus , before the World was made , Him by whom it was made , and then let our Adversary quarrel his fill . However we have one Way of reading these Words , yet , and that by Figure he hath taught us ( viz. ) Christ Jesus , Him by whom the World was made in Decree , before it was actually made ; for so he sayes , Christ had of his Fathers Glory before the World began , not actually , but by Decree only , which if it seem Ridiculous , I hope he may have a better understanding both of himself and the place . But to proceed : Seventhly , G. F. answering a Priest that denies Conscience can justifie , sayes , which is contrary to plain Scripture , where the Apostle saith , their Consciences either accusing or excusing . But hear our peevish Adversary , who would think that G. F. should have either so little Wit or Conscience as to write in this manner ? For the Scripture words are these , their Consciences also bearing witness , and their thoughts the mean while accusing or excusing one another . The Difference ( I mean Doctrinal ) in this place I don't see ; It becomes a Man of his Wit and larger Conscience to perceive it , who can make and fling dixt for the Alteration or Omission of a word not absolutely necessary : for how can we suppose he meant those good Gentiles that became a Law unto themselves , to have thoughts different from their Conscience , so far as concerned Evil or Good , and the Peace or Trouble that followed the Doing of the one , or the committing of the other ? For to what did their Conscience bear them Witness if not to their Doing Well or Ill , and consequently to acquit or accuse ? Therefore their Conscience did bear Witness to the Accusing or Excusing as well as their Thoughts , for that their Thoughts and Opinion of one anothers Innocency or Guilt are squared by the Witness that their Conscience did give , the place strongly implies . In short , they could not make that Judgment of one another without a certain Knowledge of the same thing in themselves , and they must have received that only by the Testimony of their own Conscience ; which is no more but this , the Judgment of a man concerning his own good or ill State , by the In-shining and Discoveries of God's Holy Light : and this the Gentiles had in measure , and our Adversary granteth it , as well as his Eminent Preacher , pag. 40. Eighthly , G. F. sayes , in answer to the Priest , that denyed him to be perfect who bridled his Tongue , which is contrary to the Apostle James , who saith he is ; which our Adversary calls belying the Apostle , who sayes , If any man offend not in word , the same is perfect . And what Difference is there now ? one sayes , He that bridles or rules the Tongue , and the other saith , He that offends not in Word is the perfect man : unless a mans Tongue can be said to be bridled or ruled when it offends ( which cannot be supposed by any , but Persons of this mans Ignorance . ) In short , Not to offend in word , or bridle that which would utter it , is one and the same thing : for that which bridles the Tongue bridles the Body , which is the perfect man that offends not in word . Ninthly , G. F. sayes , That God works all in us and for us ; for which he reflects upon him as at other times , saying , he knows no such place : but it is strange that he never heard or read , And there are diversities of Operations , but it is the same God which worketh all in all — according to the Power that worketh in us ; for it is God that worketh in you both to will and to do . Now , unless when God works all in all , &c. we are to exempt his working in us ( and so give the Scripture the Lye ) or , if workt in us , yet not for us , which is to give our own Understanding the Lye ; it will follow , and doth follow , That God , who worketh all in all — according to his Power in us , both to Will and to Do , does work it both in us , and for us . But , Oh the Vanity of this poor man ! that thinks by these Paper Pellets , his Malice casts at us , either to Wound us in our selves , or in the minds of Sober People . Tenthly , But he thinks he has done G. F's business for him now , where bringing him in saying , through the Power of God the Gospel ; again , the Gospel is the Power of God : he thus adventures to correct him , The Apostle saith , I am not ashamed of the Gospel of Christ , for it is the Power of God unto Salvation , &c. Now where to find out that Difference , which this Quick-sighted Man abuses G. F. for ( saying , it proceeds from the same bitter Root in him that perverts the sence of Scripture ) is past my skill ; for , if the Gospel be God's Power , then God's Power is the Gospel : In one of the Passages it is as he would have it , which may show , that G. F. meant by the other Transposition of the word : No new Sence or Doctrine ; Gross Folly , Incharity , and Carping . Eleaventhly , But he stiffly charges him with miscitation in this Passage . G. F. And so deny Christ the Lord that bought them . Peter saith only , Denying the Lord that bought them . Which , sayes he , may as well agree to God the Father , as Christ the Son. We may guess at his Meaning without an Interpretation ; But must Christ be Lord , and not Lord , at every turn , when this presumptious Person will ? If the fore-going Chapter be considered , it will appear , That Christ is that Lord that some should deny , after they had made Profession of Him. In short , If a man's believing Christ to be that Lord , must conclude him an Impostor , &c. who is true ; let all the World read , and observe of what Ungodly Stuff and very Trash his Libel doth consist . Twelfthly , The Scripture ( saith our Adversary , and his own ) runs thus , He that believeth on Christ , out of his Belly shall flow Rivers of Living Water ; where His Belly is plainly spoken of Him that believeth : But G. F. applies it to the Light Christ , out of whose Belly slowed Rivers of Living Water , the Light , the Light must be Magnified by G. F. To which I shall only say , That it is no improper sence at all ; for no man's Belly can be filled , but from His ; therefore He is the Fountain of Living Water Himself , from whose Belly ours come to be filled . Besides , If a Scripture will admit of two distinct sences , without Contradiction , they may be used in both those sences , upon occasion : So Christ the Light ( whom we will Magnifie above our Adversary's Darkness ) is that Belly and Fountain ; and such as believe in Him , shall have their Bellies filled with the Rivers of Living Water , that come from Him : He is the Fountain that is set open for Judah and Jerusalem , and the River that makes glad the City of God. Thirteenth , G. F. The Church is the Pillar and Ground of Truth , without Spot , or Wrinkle , or Blemish , or any such thing . Our Adversary thus , And the Apostle saith , That He might present it unto Himself a glorious Church , not having Spot or Wrinkle , or any such thing . He saith , that might and should , not that it is ; but this is the old Devilish Distinction of Sin-Pleasers , that would never have the Church Compient . Two things follow hence ; First , A Disbelief of the Perfection of the present Mystical Church , by which Christ is rendred the Head of a spotted Body . Secondly , That he is himself in a spotted and wrinckled Condition , and every such thing ; and therefore an unfit Person to maintain the Faith of the true unspotted Church of Christ . Fourteenth , G. F. ( True Christians ) are Flesh of His Flesh , and Bone of His Bone. But the Apostle , sayes our Adversary , has it thus , For we are Members of his Body , of his Flesh , and of his Bones . The Fault is this , that he left out , For we are Members ; hoping that it sufficiently proves Christ to be in Heaven , absent from his Church ; not considering , that a Body can be no more without its Head , then Flesh ; nay , it can better disp●nse with the loss of much Flesh and many Bones , then the Head ; for , if that be absent , the Body quickly dyes : Christ is the Head , Root , and Life of his Church , without which she can never live one Comfortable Day . Besides , it contradicts positive Scripture , I will not leave you Comfortless , I will come to you ; I will be with you to the End of the World : because I live you live also . He that is with you shall be in you , &c. Fifteenth , G. F. and the Apostle said , The deep Things of God was revealed by the Spirit of God. But the Apostle , saith our Adversary , speaketh not so , But God hath revealed them unto us by his Spirit ; for the Spirit searcheth all things , yea , the deep Things of God. Let all Sober People judge , whether this man does not groundlesly cavil at us : For , if God reveals his deep Things by his Spirit , then does the Spirit give unto us the Revelation of the deep Things of God. Could he blush , he might be ashamed to shew himself such a frivolous Busi-body . Sixteenth , G. F. And so , who is in Christ is a New Creature , old things pass away . Our Adversary , The Apostle thus , Therefore if any be in Christ he is a New Creature , old things are passed away , behold all things are become New , 2 Cor. 15. 17. The Apostle speaks of the New Creation , as done ; G. F. as a thing doing ; but with great Patience ( for a little would be tired ) I Answer , Where old things are done away , and all things become new , there the New Creation is done ; But in such as he , that believes the Church of Christ to be spotted , wrinkled , &c , all things are far from being made new , since old things are not past away ; and in such there can be no New Creation as yet . Seventeenth , G. F. For it is the savour of Death to the Death , and Life to the Life . The Apostle , saith our Adversary , thus , To the one the savour of Death unto Death , to the other the savour of Life unto Life . Thus , that he may be true to his Way , he undertakes the Confutation of G. F. and Proof of him to be an Impostor : the Difference betwixt the Apostle's saying , and G. F's citation , is , imputting the before Death and Life , which is the same in Sence and Intention . But again , Eighteenth , The Scripture quoted by our Adversary thus , Of this sort are they which CREEP into Houses , and lead captive silly Women , laden with Sins , and led away with divers Lusts , ever learning , but never able to come to the Knowledge of the Truth . But G. F ▪ saith , Of such as have got the words , &c. who are Reprohates concerning the Faith ; which crept into Houses before the Apostles decease ; which have kept alwayes learning , and never able to come to the Knowledge of the Truth 〈◊〉 led away with divers Lusts . Very well ; and what 's the Error or Perversion here ? Why , the Apostle does not attribute to these False Teachers , that they kept People alwayes learning , but they led captive such as were so . And what then ? therefore is it not true in the sence in which G. F. quotes it ? What wrong is there done to the Text , or such Teachers either ? For who knows not that false Teachers do keep People alwayes learning , but never bring them to the Knowledge of the Truth ? And certainly , they cannot be false Teachers , that are not led away of divers Lusts : therefore they are both led away of divers Lusts , and they lead others too . But it is worth our notice , That he who has so frequently , and with such Derision , reflected upon ▪ G. F's Syntax and false English , is so far from being unblamable himself as to make that Elegant Apostle guilty ; for in the Epistle it is , They which Creep ; in his Quotation , They which CREEPS . But we delight not to spend our time so unprofitably ; such are his Contests about the Hebrew , Greek and Latine , being set over Christ's Head by his Crucifiers ; for he would have it written as said in the Scriptures ; and G. F. sayes , Set atop of Christ , that is , over His Head ; and true it is what he observes . That all Languages have crucified Him ; and those that have been most Learned , have been furthest from the Kingdom , that is resembled to little Children : I thank thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the Wife and Prudent , and revealed them unto Babes . Nineteenth , G. F. sayes , the Gospel is preached in every Creature ; Our Adversary sayes , was preacht to every Ceature ; and both are true : for in time past it Was , and now I hope he will not deny but it Is. In every Creature , or To every Creature may be the same ; For when the Gospel of Repentance and Faith in God , are by his Light and Spirit secretly revealed and declared in eveey Heart , doubtless 't is also to the Heart as well as in it ; And though there may be outward Preaching of the Gospel , yet that which is Effectual , comes from the Spirit and Power of the Gospel , and reacheth into the Innermost Parts , and the same Spirit gives there the true Discerning and Sense , and makes the Effectual Application thereof , so that his Carping there is like all the rest , Malicious and Troublesom ! But he hath something to the same Purpose . XX. Again G. F. If Christ be not within People , they are Reprobates . The Apostle and Translators say , Know you not your own selves that Christ is in you , except ye be Reprobates , 2 Cor. 15. 5. as if in you could admit of no other Sense but within you . Let us see if the Words of Christ will alwayes admit that Sense , Mat. 20. 26 , 27. But it shall not be so within you , but whosoever will be Great within you , let him be your Minister &c. thus far our Adversary . But certainly the Man can't think , that because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sometimes signifie among , that therefore in all cases it must do so ; for let us read the verse cited so , Know you not your own selves that Christ Jesus is among you except ye be Reprobates ? This in his Opinion of Christ's Residence would be most false : Besides , if it should be read within you , it might be understood thus , within your Precinct , Company , or Society ; and the Sense very good still . However , it shews he hath but little to do , who shall employ his time in correcting within you for in you , since whatever is in any thing , is within that in which it is , or else I know nothing . But he tells us that G. F. is guilty of the like fault in relation to John 2. 27. where the Apostle speaketh of the Anointing , which abides in you ; but he thus , the Apostles brought the Saints to the Anointing within them ; To which I say , that He is Guilty of the like Fault of Fooling as before ; For a School-Boy would be whipt for so much Ignorance , and Ill-spent Time : He might have learn't better his Greek Grammar ; but indeed , I have cause to question his Proficiency : ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes Xenophon , Intra duos vel tres dies , within two or three dayes , where ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to express within . XXI . His Cavil at G. F's Calling the Kingdom of God , the Kingdom of Heaven , and then saying it is the grossest Forgery , is as solvable as the rest : For first , the Kingdom of God and the Kingdom of Heaven are all one , unless when men are in the Kingdom of Heaven , they are not in the Kingdom of God ; and so contrary wise . Thus John called that very Kingdom which in the Text is styl'd the Kingdom of God , the Kingdom of Heaven ; The like may be read in the tenth of Mark. If then the Kingdom of God and Kingdom of Heaven be all one , certainly if the Kingdom of God be confest to be within , the Kingdom of Heaven must be there too . If this be the grostest Forgery , G. F. is far from an Impostor . XXII . He quotes Isaiah , To the Law and to the Testimony , if they speak not according to this Word , it is because there is no Light in them , Isa . 8. 20. but G. F. thus ; For Isaiah bid them come to the Law and to the Testimony , and you that come not to that Rule it is because you hate the Light in you ; where he is much displeased that it is hate the Light , and not rather , that they have no Light ; But this proceeds from that Ungodly Narrow Spirit , that would not all should be Enlightened , and would rather lay ▪ the Blame of not Living up to the Law and Testimony to God's not giving men Light , then to his and other mens hating of it : but every one has Light , though every one hath not the benefit of it through their own Disobedience to it . XXIII : G. F. The Letter was dead , and did not give Life ; but , sayes he , I am to seek for the Scripture , I find indeed the Apostle Paul saith 2 Cor. 3. 6. The Letter killeth . But here he is not just to his Promise , as in several other places ; he finds G. F. using some Scripture Words mixt with the like matter , and presently sayes ; he knows not to what place they do agree , if not to such a saying of this or that Apostle , making him to quote that which it may be was not in his mind to quote . Next , the Literal Knowledge does kill , and not make alive : and the Letter may also be called dead , because it makes dead by killing , as well as that in another sense , there is no Life in it : But We know the strict Sense of the place to relate to the Dispensation of the first Covenant . XXIV . But now he thinks , he has unvail'd all , and detected G. F. to the purpose . G. F. in Answer to a Priest about the Resurrection of the Body , he sayes , answers thus , Christ — is the Resurrection and the Life , and thy dead body shall live with my dead body ; This is Scripture : but he calls it the greatest Vanity , and Lightness , besides Forgery , that he has observed , in citing of Scripture . And behold his Refutation ! Is not this Man a strange Kind of Champion , who besides his Abuse , gives us no Knowledge that he takes any notice of G. F. in the matter . For my part I think the Answer good ; for Christ is the Resurrection , and We do confess to a Resurrection of the Dead out of the Graves in the Judgment Day , by the Voice and Power of Christ Jesus our Lord , that men may be fashion'd like unto his Glorious Body , which is Spiritual , and Glorious , and Immortal . XXV . But he chargeth G. F. with wrong Citation and Paraphrase Mat. 5. 37 , But let your Communication be yea yea , nay nay ; for whatsoever is more then this cometh of evil : G. F. thus , He ( Christ ) sayes , In all your Communication let your yea be yea , and your nay nay , for whatsoever is contrary is evil ; why not here as he has it afterwards ? whatsoever is more is evil , charging us with calling God to Witness in Communication &c. 'T is strange to me that one , who not long ago was for Swearing , should now think the Quakers that are against it go too far in calling God to witness . But let the man know , that by contrary G. F. understands the extraordinary wayes of Affirmations , as Oaths , and the like , especially in Cases of Evidence , wherein an Evangelical Righteousness is more then ordinarily concerned : This he might have collected from those words he after cites ; but he wanted that Candor , that Generous Adversaries shew . XXVI . He is very angry with G. F. for putting is for was ; God is in Christ reconciling the World unto himself , 2 Corrinth . 5. But methinks , if he considers as he believes , that all men are not actually reconcil'd , then men are at most but a reconciling , and that 's the time present : wherefore , if God in Christ only can reconcile the World unto himself , then since there is the greatest part of the World irreconcil'd , though the work be going on in some ; it will follow , that either none now can be reconciled , or else God is as well ( though not by so visible an appearance ) in Christ now reconciling the World to himself as formerly : therefore , is , may be as proper as was . XXVII . But he brings in G. F. answering a Priest about the Saints enjoying the Divine Nature thus , Doth not the Apostle say , that the Divine Nature the Saints were made Partakers of : but saith our Adversary , Where doth any Apostle say so ? Peter saith , 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious Promises , that by these you might be Pertakers of the Divine Nature ; in which I see no difference at all , that would have given any sober Person the least Scruple ; for both import a participation of the Divine Nature . Doubless it griev'd the man he had no more against Gods People partaking of the Divine Nature ; for he seems to desire to work out all himself , and to be as little indebted to God as he can ; but , poor man , his works will be burnt . XXVIII . G. F. quotes this Scripture , Hebr. 10. 26 , 27. And he that sinneth after he hath received the Truth , there remaineth no more Sacrifice for Sin , but a fearful looking for of Judgment : But saith our Adversary , The Scripture hath it , For if we sin wilfully after that we have received the Knowledge of the Truth , &c. so that the difference , as he confesseth lies in the word wilfully : but as all men sin not of compulsion , but wilfully , so it was never our Principle to make God a hard Master , or an unmerciful Judge , as he well knows ; and methinks he should have had more respect to the just God , and his own Soul , then to insinuate what in his own Conscience he knows to be a plain falshood , on purpose to bring us into suspition and disgrace . But I wish him Repentance and Remission for this wilfull sin . XXIX . Here he does not so much charge G. F. with corrupting Scripture , as with Idleness and Ignorance in making use of it ; Now let us see wherein , why G. F. will have the Scriptures to be the Words , but not the Word of God by way of excellency , as in Luke 1. Acts 1. Rev. 22. also Moses himself call'd them Words ; to which our Adversary replies , That in the instance out of the Acts , that word which is Englished Treatise , is the same with that in the first of John which is called the Word . But this is weak ; for the same word may ●e used to several ends ; I mean , that the same word which signifies the Word of God as an Excellent Being , may be simply used at an other time for Discourse , Reason , Speaking , or the like ; and great care is to be taken in rendring of Words , that they bear the sence they are employed for in that place . So in the Acts , It was an Historical Discourse or Narrative of the Actions of the Apostles , and therefore would have been ill appropriated to another signification . Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken simply for the Sun in the Firmament , or the Son of Righteousness , and the Light of the invisible World. But that which is unanswerable is this , that the Word of God cannot be subject to those corruptions by Translations , Fire , Water , Age , and abundance of Casualties , which the Scriptures are ; therefore the Scriptures being subject to these things , they cannot be eminently the Word of God , but Christ the Light only ; yet the Words of God , or Treatise and Declaration of his Will , that is , so much of it , as was given forth by the Holy Ghost . I am sorry the man is so over-run with an envious Scurvy ( who once promised better things ) as to employ his precious time about things of so little moment or advantage to the World. XXX . I shall now conclude these Observations with his Conclusion ; and I am very glad we are so near the end ( of what has scarce by either Head or Tail ) But let 's see what leave he takes , and how he winds up his Criminal Animadversions upon George Fox , which he doth thus , G. F. God justified ( Job ) and said , Job did not sin with his Mouth : but , sayes he , the Scripture has it thus , Job did not sin with his Lips ; which he sayes , is far from not sinning with his Mouth ; but which way I know not : For Lips are often by Synecdoche put for Mouth ; so that , if the Lips did not sin , the Mouth did not sin . But after this Art of Evasion , a man may say Himself or Faith to be almost any thing ; and for his Defence urge , It was not he ( reserving ) but his Lips that said so . I would have the man to know , That we dispise his Shuffles , and esteem him , though not a less malicious , yet a far less formidable Adversary , then some we have met with : Neither have I been thus Liberal for his Libel's sake ; but having an Oportunity ( after much Business on another Subject ) to insist upon these serious Doctrines , herein handled , I found my self deeply engaged to do what I did effectually . But I have a few things yet to offer , which done , we shall conclude this Controversie , at least for this time . First , I would desire all that read our Discourse to observe , That what makes up the far greatest part of the Libel is the Author's Snarles at G. F's imperfect or defective Quotation of Scriptures ; mostly confessing , that the Alteration lies more in the Words , then sence of the places by him cited . If therefore I shall make it appear , that both Christ and his Apostles have not observed such Exactness , as he so severely reproves G. F. for the want of : It is to be hoped , that he will either retract his unworthy Abuse of that Innocent and Good Man ; or else , not think it hard in us to charge this Blasphemous Inference upon him , namely , That he makes Christ Jesus and his Apostles Perverters of Scripture , and what else he Wickedly concludes against G. Fox . Scripture Quotations of Scripture , not Verbatim , by Christ Jesus and his Apostle . FOr I say unto you , that this that is written must yet be accomplished in me ; and he was reckoned amongst the Transgressors : For the things concerning me have an End. Luke 22. 37. Therefore will I divide him a Portion with the Great , and He shall divide the Spoile with the Strong , because he hath poured forth his Soul unto Death ; and he was numbred with the Transgressors , and he bare the Sins of many , and made Intercession for the Transgressors , Isa . 53. 12. Observation 1. Where take notice we have reckoned for numbred , and amongst instead of with ; besides , abundance omitted and added , as the last Clause in Luke : And is not this as imperfect , as Before the World began , for Before the World was ? For this is He of whom it is written , Behold I send my Messenger before thy Face , which shall prepare thy Way before thee , Mat. 11. 10. Behold I will send my Messenger , he shall prepare the way before thee , and the Lord whom ye seek shall suddenly come to his Temple , &c. Mal. 3. 1. Observ . 2. Let it be rema●kt , that will is left out before send , that before thy Fa●● 〈…〉 ; and that we have which shall , for and he shall , with much not mention'd : Certainly this had been very hainous in G. F. when it was an Instance of his Imposture to cite Mouth for Lips. Thus much in brief of Christ's Quotation of the Prophets ; now for his Apostles , whether out of the Evangelists , or other Epistles . That it might be fulfilled which was spoken by the Prophet , saying , I will open my Mouth in Parables , I will utter things which have been kept secret from the Foundation of the World , Mat. 13. 35. As it is written in the Book of the words of Esaias the Prophet , saying , The Voice of one crying in the Wilderness , Prepare ye the Way of the Lord , make his Pathes straight , Luke 3. 4. There is no such Scripture in these words , that I can find ; only David , speaking of himself , saith thus , I will open my Mouth in a Parable , I will utter dark Sayings of old , Psal . 78. 2. The Voice of one crying in the Wilderness , Prepare ye the Way of the Lord ; make straight in the Desart a High-way for our God , Isa . 40. 3. Observ . 3. I hope this may a little shew the Man himself , and that G. F. is not such a bitter Enemy to Scriptures , and Perverter of the Text , as he would represent him ; since we have , make his Pathes straight , for , make straight in the Desart a High-way for our God : Certainly this must be a grosser Failure , I mean in our Adversary's Opinion , then G. F's saying , enlightneth for lighteth , or Christ within you for Christ in you . For thus it is written by the Prophet , And thou Bethlehem , in the Land of Judah , art not the least among the Princes of Judah ; for out of thee shall come a Governour , that shall Rule ( or Feed ) my People Israel , Matt. 2. 5 , 6. But thou Bethlehem Ephratah , though thou be little among the Thousands of Judah , yet out of thee shall come forth unto me that is to be Ruler in Israel , whose Goings forth have been from of Old , from Everlasting ( the Hebrews phrase it , from the dayes of Eternity ) Mich. 5. 2. Observ . 4. Where we have and for but ; Ephratah not quoted ; though thou be little , for , thou art the least ; among the Princes , for , among the Thousands ; out forth , and shall come a Governour , that shall R●le my People Israel we have for , shall he come unto me , that is to be Ruler in Israel , whose Going forth have been from of Old , from Everlasting . For it is written in the Law of Moses , Thou shalt not muzzle the Mouth of the Ox that treadeth out the Corn , 1 Cor. 9. 9. Thou shalt not muzzle the Ox when he treadeth out the Corn , Deut. 25. 4. Observ . 5. In this Passage we also have an addition and alteration , the Mouth of the Ox , for the Ox ; and that treadeth , for when he treadeth , &c. which though all one in sence , yet had been matter of Crime enough against G. F. had he but made the same alteration . Of this man's Seed ( that is , David the Son of Jesse ) hath God , according to his Promise , raised unto Israel a Saviour Jesus , Acts 13. 22. And there shall come forth a Rod out of the Stem of Jesse , and a Branch shall grow out of his Roots , Isa . 11. 1. Observ . 6. The great Difference of which , I mean as to expression , one would think might sufficiently justifie G. F. and I believe will in the Judgment of all such as reverence the Scriptures of Truth ; for I don't see that there be four words alike ; yet the sence one . Then shall be brought to pass the saying that is written , Death is swallowed up in Victory . Oh Death , where is thy Sting ? Oh Grav● , where is thy Victory ? 1 Cor. 15. He will swallow up Death in Victory , Isa . 25. 8. Oh Death , I will be thy Plagues ; Oh Grave I will be thy Destruction , Hos . 13. 14. Observ . 7. The alteration here is manifest also , Death is swallowed up , for He will swallow up Death ; and , Oh Death , where is thy sting , for Oh Death I will be thy Plagues , &c. We shall conclude with one more out of the Epistle to the Hebrews . But unto the Son he saith , Thy Throne , O God is forever and ever ; a Scepter of Righteousness is the Scepter of thy Kingdom , Heb. 1. 8. Thy Throne , O God , is for forever and ever ; the Scepter of thy Kingdom is a Right Scepter ; thou lovest Righteousness , Psal . 45. 6 , 7. Observ . 8. Here we have , A Scepter of Righteousness i● the Scepter of thy Kingdom , for The Scepter of thy Kingdom is a Right Scepter . Thus ( beside many more places , past over for brevity sake ) have I made it evidently appear , that G. F. cannot be accused by any , that would not accuse Christ Jesus and his Apostles themselves , as to Mis-citation of Scriptures ; if their not Citing of these express words may be justly so reputed , which , though I utterly reject it ; yet since our Adversary hath made it a Crime so capital in G. F. it may not be ●●seasonable to offer , That he doth inevitably conclude Christ Jesus and his Apostles under the same Fault , which how suitable soever it may be to his Religion , we have more Godly Fear and Reverence upon our spirits , then to so much as admit of any the least Detraction from them any where , and least of all would our Understandings let us in this Occasion . But what if we were unable to render those obvious Reasons already offered ? Would it follow , that G. F. must necessarily be condemned as a Perverter of Scripture ; and as having censured others for that , wherein he is as inexcusable himself ? By no means ; For it is granted on all hands , that what most of all aggravates the Blame of any Dispu●●nt , is erring from , or falling short of , or contradicting his own avow'd Principles . This was the Case of the Priests G. F. disputed against , but not his They say , That the Scriptures , or Writings of the Holy Men of God , as they are transmitted to us , with every Point , Iota , or parcel of them , are such a Sufficient , Infallible , Perspicuous and Constant Rule , as that God hath not left , or given unto men , any thing more clear , certain , &c. But G. F. and we who are called Quakers ; although we heartily acknowledge the Scripture , so given forth , to be a Declaration of the Mind of God , so far as it pleased him to discover it ; and that men ought to believe , read , obey and fulfil them , as the Ancients did : yet that the Eternal Spirit is by way of Excellency the Rule and Guide of Christians , who convinceth the World of Sin , reproves for , and redeems from it , into the perfect Liberty of the Sons of God , as received and obeyed : And this only gives the Knowledge of the Truth of the Scriptures , and brings into those States of which the Scriptures are but a Godly Narrative ; And that this Infallible , Living , Divine Spirit is therefore the most Certain and Unerring Rule , above and beyond the meer Letter , which hath been and is subject to any Miscarriages : Wherefore G. F. had good Reason to put the Priests upon Scripture Proof , and that so critically , as that they might not foyst in any Doctrines upon Abstruse and disputable Consequences of their own drawing , but grounded on express Texts of Scripture : For , if they defended the Scriptures in every Iota , to be the very Word of God , and only standing Rule ; of Faith , Worship and Conversation under the Gospel ; it was but reasonable in him to tye them to their own Rule ; whilst on the contrary , G. F. not believing them to be that alone most excellent standing Rule of Christians , ( however he might otherwise esteem them ) as rightly believing , That not a Law engraven on Tables of Stone ( much less writ on Paper ) but an invisible Spiritual Law of Life writ in the Hearts and Consciences of Men and Women , was and is the Great , Living , Infallible and Perpetual Gospel-Rule , he was not confined to the very express Words and Points thereof as his Rule . So that there is not , there cannot be the same Reason for reproving G. F. of what they are most deserving of severe censure . Nay , G. F. is very excusable , in what they by their own Principle are condemnable . And therefore he cannot be upon the same terms with them : For it would be to say , that because I obliege a man with strictness to his own Rule , therefore I am an Impostor if I do not as precisely square my self by the same ; which is to beg more then becomes a Modest Man to ask , or a Reasonable Man to grant : for it is the very thing controverted , Whether that Light , Life , Power and Spirit , which gave forth the Scriptures at several times , on several Occasions , be that only Infallible Rule of Christians , or the Letter , so subject to variety of Corruptions , Additions , Diminutions , &c. either in its Original , or the numerous Translations that are in the World ▪ whereof so scarcely two agree : We say , not the Letter , but the Life it self is the Evang●lical Rule ; they say , not any such Divine Life o● Spirit , by any Internal Discoveries or Operations , but the bare , single Letter , or Scriptures containing so many express Words , Points , &c. are that only Gospel●Rule . Wherefore to make G. F. as condemnable as the Pri●●ts , they must first prove him to hold the same Principle that they do ▪ which because he does not , he is not liable to the same Reproof with them , Indeed to none at all . Where let it be further considered . That they affirm the Scriptures to be their Rule , whol● excluding the Spirit of God : And we believe the Eternal Spirit to be our Rule , not excluding the Serious Use of Scriptures ; suitable to that Saying , They that are led by the Spirit of God , are the Sons of God : and , I will write my Law in their Hearts , and put my Fear in their Inward Parts : The Scriptures testifie of me , but ye will not come unto me that ye may have Life . But before I conclude this Subject , I must needs tell the Man that he hath not only taken as well a New as Insufficient Way to prove G. F. an Impostor &c. but he has equally manifested his Ignorance , and Want of Candout in what he has done ; For who is there that ever understood the Laws of Translation , that would revile a Man for giving the same Sense in Words , as forceable , though not the very same ? Or , Who would count a Man an Impostor , False Prophet , &c. because of a meer Verbal Alteration in a Sentence , where the Matter remains intire , and unviolated : Certain I am , that the best Translators in the World , have endeavoured to make their Authors speak their matter in the Phrase and propriety of that Language , into which they have been rendered , which had been utterly impossible if they had been turned Verbatim , and after the genuine Phrase and mode of their Original Tongues : Such Versions being like the wrong side of the Cloath , or reading Words backward . Let our Adversary inform himself after what manner all the Classick Authors , Great Philosophers , and Famous Historians , are made French by the Criticks of that Tongue , in their New Academy at Paris ; Nor is Our Country wholely-void of Instances : as the Translation of Thusidides , Polybius , Justinus , Caesars , Comentaries , Quintus Curtius , Livius , Seneca , Tacitus , Homer , Virgil , Ovid , Lucan , Council of Trent , Campanella . Du-Plessy , Grotius , B●colini , Malvetzy , St Amour , and fourty more peeces , in which I dare affirm , that neither Verbs , Nouns , Pronouns , Participles , Gerunds , Adjectives , Conjunctives , Copulates , Subjunctives , Prepositions , Adverbs , Tenses , Cases , Numbers , &c. are so much as considered in their Translation , but only how the Matter so exprest in its Original Tongue , may be most aptly rendered into Our own : If then this Scope is both practised by , and allowed to all Translators , I would fain know why it should be so Criminal in G. F. to have given the Scope and whole tendency of Scripture Texts , in other Words then what are in our conmon Translations . But certainly , this shows that rank Enmity which lodgeth in the Man's Mind , and is to me a plain Demonstration of his implacable Malice , that ( like the Black Jaundies ) has so over-run him , as I fear it will almost be impossible that he should ever recover to any tolerable moderation , though We could desire he might come to a Sight and Sense of his Folly , Ignorance , and Bitterness against us , and not longer continue to kick against the pricks in himself , nor to endeavour ( however he miss his aim ) to gore the sides of an Innocent People , with his False Glosses and Calumnious Accusations ; for certainly the Righteous God of Heaven and Earth will effectually judge for these things , by whose eternal Power and Spirit , and for whose Cause on Earth we are what we are at this very day : And though the Contradiction of Abstinate sinfull men , be truely burthensom on their account ; and this continual toil of Controversy very unpleasant to our selves ; yet for the alone sake of Gods unchangeable Truth , and Heavenly Way to Life Eternal , we do cheerfully overlook our own Trouble , Weight and Exercise , counting it our duty ( and therein our Satisfaction ) to be at all times ready for the Service of it , let what will ensue . And be it known to all the World , that as our Religion stands not in the Doctrines , Meanings , Preachings , or Notions of mens devising or deducting from the Scriptures themselves , but in the Living Quicking Power of the Eternal God , which plainly discovers Sin , and wounds deeply for it ▪ and as obeyed ransoms the Soul from Death , Hell , and the Grave , to serve the Living Lord God in his New , Living and Spiritual Way , So do we proclaim it to the Nations , that all Religions short of this , are but the Form without the Power , and make up but that Wh●re with her golden Cup , which has bewitched Tongues , and Kindreds , and People , She that has a name to Live as the Lambs Bride , true Church , &c. whilst indeed She is but that great Harlot , that has committed all manner of Abomination with whole Kingdoms , under the specious shew of Religion ; wherefore every one of you to whom this Book comes , search and examine in the Dread and Fear of Almighty God , how it stands with thee ; Hast thou ever been prickt to the Heart , and repented with that Repentance which sorrows for Sin past , and turns from Sin to come ; which is never to be repented of ? And dost thou feel the Living Powerfull Workings of Gods Power and Spirit in thy Heart , regenerating thee , without which thou canst not be a Child of God , and Heir of Glory ? I say , O Man ! unless thou comest to know the work of thy Souls Redemption from the Pit , and Deliverance of thy mind from the Snares and Temptations of the Devil begun in thy self , by which to live to God , and to have the Testimony of his Eternal Spirit in thy Conscience , that thou hast turned at the Reproof of Instruction , and hast felt the Blood of Cleansing , and art now walking on in the strait and narrow Way of Life and Righteousness , which ●rucifies the Earthly Mind , thy Praying , Preaching , Observations , and whole Religion are vain , and will prove all of none effect in the Day , when the Lord God Eternal shall make strict Inquisition and Search after what Fruits have been by every one brought forth . Wherefore be ye all awakened to the Fear of the Lord , and mind diligently that Blessed Light , which shines in your Hearts , and is able to give unto you the Knowledge of God in the Face of Jesus Christ , which is the true Knowledge and Wisdom that come from above , that make Wise to Life Eternal : for , the Wisdom that is from below may study , carp , contend about Scriptures and Religion , and from thence frame and imagine how those thing●s are workt that are mention'd therein , and I know doth , but can never give True Vnfeigned Repentance , nor Living Faith , by which to overcome the World , and to live unspotted in it , walking with God till the time of Dissolution comes . O● this is the Life of Christians indeed ; and Blessed are they forever , who having found that Living Holy Light and Power , abide with it ; certainly it will never fail them , in any Time of Streight , or Hour of Temptation ; but will alwayes reveal it self to their Defence and Protection ( as their Minds are circumspectly eyeing the same ) ▪ though whole Armies should besiege them , both within and without , to their utter Ruin and Destruction : This is that Foundation which can never be moved , and that durable Rock which the Gates of Hell could never shake , nor prevail against them that built thereon in any Age ; for which the Holy Host of Heaven , and we on Earth Magnifie the Name of God , and return and ascribe to Him , by Jesus Christ , all Honour , Glory , Praise , Wisdom , Power , Strength , Majesty and Dominion , who alone is worthy , now and forever . THus in the Fear of God , and in a measure of good Understanding , which I have received from him , have I gone through what I promised in the beginning , & do believe the Lord will make my Labour effectual to the vindication of his Righteous Truth and Servants in the hearts of many , which is the alone Mark I have in my Eye , and not to gratifie their desire , or as esteeming my self ( though they do ) the single man that was best able to encounter them which , though fawning enough , cannot but manifest the contradiction of that Person from whom it came , who , a little after that creeping Invitation to answer him , sayes , That if I do , he shall ever after have a better opinion of the Popish Writers that defend Transubstantiation , implying , That I should be the absurdest of men , by how much there is not a more ridiculous Position in any Religion then that : but this Absurdity and Abuse I return upon himself , since no such Writer could spend his time more unprofitably then our Adversary in his trivial Objections against G. F. and perhaps scarce so scurrcously . I forgive him his small Essays at me ( for they pinch me not ) only I will tell him , that the Eighteen pence Apology he would seem to lash both me and G. W. for , contains that Truth , Reason and Evidence , as are not refutable by a greater man then himself ; and will stand over the Heads of those pee vish perverse Spirits concerned in it for ever . And for the Excuse he makes , why he seruples to tell us who he is , I have already Answered it , and therefore need not reiterate the same things , only one Passage may be further considered , and that is , where he sayes ; If you had my name , it must be considered what Party I am of , whether Episcopal , Presbyterian , Independant , &c. and accordingly all that is odious either in the Doctrine or Practice of the whole Party , or any Particular Person thereof , must be reckoned up against me ; or if I should chance to be an old man , as your Adversary Jenner , that would help to render me doting at every turn ; or if I have been a Brasier , or a Taylor , the World must be told my name , with Tinker , and Taylor at the end on 't ; and if this won't do , you have a way of suggesting ( as G. Whitehead against Mr Danson , that he was given to Gaming , Bowls and Nine-Pins ) and if it prove false , you may come off as he , by saying , you did but query , &c. To all which I say , First , That he horribly belyes us , for we never charged the Infirmities of a single Person farther , then upon that guilty Person , unless he were connived at , or justified in his Wickedness by any whole Party . I charge him to give us one Instance to prove his Reflection : Secondly , We know him to be neither Episcopal , Presbyterian , nor Independant , but a Vizarded Socinian , either ashamed , or afraid of his Profession . Thirdly , In the worst sence , he is an old man ; for Malice , Slander , Pride and Enmity reign in him , the nature of the Old Man that is Accurst : and if he be otherwise Young , he is so much the more blameable , that he should dote before he is old . Fourthly , We never told the World mens Trades in a way of Detraction , or Reproach : our Souls abhor it ; it is well known what we are our selves , not of the great Tribes of the Earth , and therefore ought the less to dispise others for being Mechanicks , whilst we are mostly such our Selves , though were we what we are not ; It were a token of Pride and Incivility , as the other would be of Insolency , to disdain either Poverty or Labour . It may be indeed , that the Trade of some man may more generally denote him , then his Name , because there may be many of the same Name , but not of the same Calling ; as many Bunnions , but not many Bunnions that are Tinkers , and being generally so stiled , not in reproach ( that we know of ( since that title neither adds nor diminishes ) but in a way of distinction , perhaps we may have so distinguished him ; but certainly if our Adversary were either of an honest Calling , or sought not after a reputation in the World above it , he need not be ashamed of telling us who he is . Lastly , his base Suggestion of G. W. is manifest : for who knows not that the Priests give themselves the Liberty of more then that , what Game ( almost ) do they scruple to play at : But indeed their religious Game they are most constant and expert in , which they get most by ; for in other Sports , they sometimes lose , but in that Game , they alwales win , the poor People are the Losers : And if G. W. to detect the Priest , since others gave themselves that lose , did therefore make that Query ; must it therefore be taken for granted that he concluded him such ? Would this malicious Adversary be so served in every Query that may be put by him ? But I appeal to all the reasonable men that shall ever read us , if his apprehension of our calumniating him , be a Good reason for him to refuse us his name , ● whilst he takes his whole fill in abusing of us , and that by name too : thereby condemning that in others , by way of anticipation , which he is actually guilty of himself . Well , but the holy , and just God will certainly one day avenge our Innocency upon the head of this malicious Slanderer , and all such as wilfully take part with him to traduce it , unto whom we recommend our selves in all our endeaours for the promotion of his holy Truth , being freely resigned to do his Will in our Generation , knowing , that he is a plentifull Rewarder of those that truly fear him , though the time hastens that he will also take vengance upon the Ungodly ; and I doubt not but in that day , our Adversary will wish he had as well concealed his Book as his Name . Postscript . I Am to advise the Man , if he intends any farther Controversie with us , That he should not lose his time , nor trouble us , in the Defence of any common Principles , wherein we are judged to Err , for we have common Adversaries enough , upon our hands ( especially since he cannot but be conscious of Hypocrisie to himself in such a Work , that not being the ground of his Displeasure against us ) but if he please to be so open with us , as to come forth in what we have some Ground to believe is his Complexion , that is to say , If he will tell us , that Christ is but purus homo , purely a man , that the holy Spirit is a Creature , that Father , Son , and Spirit are three distinct Essences and Persons ; that God is in a Bodily Shape in Heaven , like a man ; a gross conceit borrowed from the Egyptian Monks ( therefore called Anthropomorphites ) that the Soul is mortal , with some other the like Articles of his Biddlean Creed , then I hope we shall endeavour to maintain the Truth as it is in Jesus , and to give a sufficient Reason of the Hope that is in us . THE END . Notes, typically marginal, from the original text Notes for div A54224-e2530 Tit. P. 1. pag. 1. pag. 1 , 2. pag. 2. pag. 2. pag. 2. pag. 2. pag. 2. 1 John 16. 13. Tol. in 16. cap. Joan com Mald. in 16. cap. Joan comm . Bez. in 16. cap. 9. comm . D. H. H. Parap . on Evang. Hutch . comm . on John Socin . explic . loc . Scrip. pa. 101. Slicht . in Joan Evang. comm . C. 16. Crell . in Epist . Paul ad Rom. Slicht . in Ep. ad Rom. comm . c. 8. Crell . in prior Epist . ad comm . cap. 2. v. 12. Crell . Epist . ad Cor. comm . c. 2. v. 15. Slicht . inter Epist . ad Cor. comm . c. 2. Crell . in Epist . Paul ad Gal. comm . Slicht . in prim . Epist . Joan. c. 2. v. 27. Crell . of one God the Father . Pag. 197. Pag. 205. Pag. 208. Pag. 218 , 219. 221. Pag. 222. 223. 224. 235. 223. Curcell . advers . Mares . dissert . prim . Pag. 114. Notes for div A54224-e8840 Erasm . in John. Mald. in Joan. cap. 1. Drus . in Jo. ● . 1. 1 Sam. 14. 22. Psal . 18. 28. 29. Ep. 1. 18. Bez. in not . foed . Heb. 6. 4. Heb. 10. 32. Crell . in Epist . ad Heb. c. 10. vers . 32. comm . John 5. 44. Isa . 3. 17. John 1. 1 , 2 , 3. Vers . 3. Vers . 9. 1 Jo. 1. Vers . 4. Vers . 7. Vers . 10 , Vers . 12. Orig. in Joan. c. 1. v. 9. Erasm . in prim . cap. Joan. comm . Bez. in nov . faed . Toll in prim . cap. Joan. com . pag. 39. Maldon . in prim . Joan. cap. comm . pag. 411 , 412. Vat. in prim . cap. Joan. com . Zeg . in prim . cap. Joan. com . Cam. in Joan. cap. 1. comm . Pag. 39. pag. 40. pag. 42. 1 Sam. 3. 13 , 14. Rom. 1. 26. Page 42. 43. Pag. 34. See Orig. in Matt. pag. 487. Jerom on the place . Chrys . ●n the place . Amb. on the place . Theophy . on the place . Zeg . in 1 Cor. c. 15. v. 31. Ann. Grot. in prim . Epist . ad Cor. c. 15. Ann. Var. Lect. Page 31. Mat. 23. Pag. 31. Pag. 33. Joh. 20. 13 , 14 , 15 , 16. Page 31. Acts 7. 2. pag. 30. Matth. 8. 17. Rom. 16. 1 , 3. Joel 2. 28. Luke 2. 36 Act. 18. 26. cap. 21. Page 9. Col. 3. 10. Col. 3. 8 , 9. Read John 1. 16. Pag. 11 , 12. John 2. 17. 5. Phil. 2. 6 , 7 , 8. John 7. 39. John 17. 4. John 16. 28. Remember the Prophet Micah , chap. 15 , 2. But thou Bethlehem Ephratah , though thou be little among the Thousands of Judah , yet out of thee shall be come forth unto me that is to be Ruler in Israel ; whos 's Goings● forth have bin from of Old , from Everlasting . Page 15. * Read Mal. 3. 1. & 4. 5. & observe , that Christ is called Lord by way of Excellency . Page 15. Page 15. Page 16. Page 17. John 15. 16. Isa . 9. 6. Page 17 , 18. John 16. 7 , 13 , 14. Chap. 20. 21 , 22. Page 20. Rom. 9. 5. 2 Tim. 4. 1. 1 Pet. 4. 5. First , Page 8. Joh. 17. Pag. 8 , 9. Page 9. 10. Luk. 24. v. 5 , 6. Page 10 , 11. Luke 22. 28 , 29 30. Pag. 12. Pag. 13. Page 14. Page 14. 1 Cor. 12. 6. Eph. 3. 20. Phil. 2. 13. Page 16. Page 16. 2 Pet. 2. 1. Page 19. Page 19. Ephes 5. 25 , 27. Page 19. John 14. 18 , 19. Matt. 28. Page 20. 1 Cor. 2. 10. Page . 21. Page 21. 2 Cor 2. 16. Page 21. Pag. 22 , 23. Pag. 23 , 24. Pag. 24. Mat. 3. 2. Luk. 17. 20. Pag. 24. 25. Pag. 25. Page 26. Page 27. Page 27. Page 28. Page 28. Pag. 28 , 29. Page 33. Pag. 43 , 44 Page 44. 
A54199	----	Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn. Penn, William, 1644-1718. 1672 Approx. 494 KB of XML-encoded text transcribed from 136 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54199 Wing P1347 ESTC R30094 11243863 ocm 11243863 47076 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54199) Transcribed from: (Early English Books Online ; image set 47076) Images scanned from microfilm: (Early English books, 1641-1700 ; 1448:10) Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn. Penn, William, 1644-1718. [14], 254 p. [s.n.], [London?] printed : 1672. Errata: p. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Faldo, John, 1633-1690. -- Quakerism no Christianity. Society of Friends -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 John Latta Sampled and proofread 2005-09 John Latta Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion QUAKERISM A NEW Nick-Name for OLD Christianity BEING An Answer to a Book , Entituled , Quakerism No Christianity ; subscribed by J. Faldo . In which The Rise , Doctrine and Practice of the Abused Quakers are Truly , Briefly and Fully Declared and Vindicated from the False Charges , Wicked Insinuations , and utmost Opposition made by that Adversary . With a KEY , Opening the True Meaning of some of their Doctrine , from that Construction which their Enemies Ignorantly or Enviously Affirm , Report and Dispute to be theirs . By one of them , and a Sufferer with them in all their Sufferings , William Penn. Behold , I will make them of the Synagogue of Satan , who say they are Jews , and are not , but do Lye : Behold , I will make them to come and Worship before thy Feet ; and to know , that I have loved thee , Rev. 3. 9. Printed Anno 1672. The Author TO THE READER . HOwever our many sorts of Enemies may please themselves , with their brisk Endeavours against us , & the Expectation they thence have of our Utter Overthrow , especially some Independents , Anabaptists and Socinians ; Be it known to the whole World , Professor and Prophane , our Confidence is in God , for whose holy Truths sake we are as Men killed all the Day long ; and it is our Perswasion , that many Thousands in these Nations have that Sense of us in their own Consciences , which it is as impossible for the utmost Power or Artisice of our angry Adversaries to exstinguish , as the Sun in the Firmament . We matter not their Flourish , Number , Threat or Force , though Gog and Magog are combin'd to seek our Ruin ; God that made the Heavens and the Earth , the Sea and Fountains of Water hath them all in Derision , and will not be wanting to assist us , otherwise fore-lorn upon Earth , in this juncture of close Attacque , ( we waiting on him ) with that Divine Courage , Wisdom and Patience , which may enable us to surmount the Difficulty of the Work , and through the Tribulations of our Day , bring us to the Recompence of that Peace which is Eternal . And indeed , this is our Joy above all worldly things , that the Lord is our Light , and our Salvation , we know it , we experience it ; therefore whom should we fear ? Though all Sects seem met in one , as a mighty Man of War , to our Overthrow , the despised Stripling ( by this great Goliah ) has a Sling and a Stone , that ( however contemptible , yet ) coming in the Name of the Lord , will give this Giant 's Head a Victim to his Faith. We know in whom we have believed , and cannot be Cudgell'd , Jeer'd , Rail'd or Smooth'd out of our most Holy Faith , who has God for its Father , and Victory for its Off-spring . A Birth unknown to the Bawling Pharisees of the Age ; nor can any but a Conquerour inherit . Reader , their Cries for Scripture , Christ , Fundamentals , and the like , are meer Pretences that make but up a Cloak to cover the Avaricious , and Ambitious Ends of those leading Men in every Party , that as deeply and vigorously prosecute our Ruin , as a Jew doth Riches ; but the Reason is known to Almighty God. Because the Quakers having been taught that Inward , Heavenly , Straight and Narrow Way to Life by an Internal Living Teacher ; they would , say they , srustrate all Hope of further Advantage , the Ignorance of People in the things of God has hitherto benefited us withal , by their most vehement Declaration to the World , that no Man can be a Child of God , who is not begotten of God ; and that no Man can be so begotten , but by the Internal Operation of his Spirit to Wash , Cleanse and Inliven the Mind to God-ward ; that this is the Deepest and most Excellent End for which Man was made , the Law was given , Prophets raised , and Christ Came , Lived , Died , Rose and Ascended : That who know him not thus let into the Conscience , in order to Purge it from Dead Works , by the Destruction of that Power which product them , to lead Captivity Captive , and Raign as King , Lord , Judge and Law-giver , are Enemies to the Cross of Christ , and are at best but Carnal , Historical , and meerly Out-side Christians . And this we standing by , and they knowing full well , with the fatal Consequence to their Designs that would attend the Universal Reception of this kind of Doctrine , they seek to divert the Minds of tender and enquiring People by all the Hideous , Devilish Falsities Satan's utmost Interest can furnish them withall ; deforming us with what Mire they can either borrow or invent , hoping by such Besmeerings to make the Dogs fasten us for some Monstrous Beasts , and chusing rather to Solemnize our Funeral , with the Merriment of the Vulgar , then suffer them to know us truly as we are , lest their sober Conscience should enquire or be toucht with any the least Pitty for our so hard Dealing at their Cruel Hands . Well! but for Your sakes , O Impartial People ! am I this time engaged in Spirit to concern my self , otherwise against my Will , to take an Angry , Scoffing Independent Priest in hand ; a Man I know not , but by his Book , and certainly an Ignorant , Malicious and Scurrilous one too . I perceive how unknown soever he is to me , I am not to him , and he has taken great Care to tell me so : but mine own Concern would have suggested Silence to me for an Answer to his Uncivil Reflections ( for Arguments I cannot call them ) had not my earnest Desires been for the Vindication of that Truth Living , upon all Occasions offer'd , which the Grave will prevent me doing . It is my Satisfaction God has made it my Lot ; and that of suffering from Detractors , I esteem not the least part of my Crown : for whose Holy Service , he is my Witness , I have long since chearfully sacrific'd my All of Contentment in this World ; and yet am not without a share from his peculiar Providence . But let us see if the Quakers are those Miserably Deluded Wretches , this Taunting Priest would represent us , whose Triffling Quirks show the Emptiness of the Head , and Airiness of the Mind from whence they came . If we are what he asserts , we are the worst of Men , by how much we pretend to greater things ; but if it shall appear , we are Scripturally Orthodox , in some of those very Points for which he represents us Heterodox , and mistaken by him in the rest ; I hope it will not be without Good Reason , that I have entituld this short Discourse Quakerism a New Nick-Name for Old Christianity . Reader , the whole of what I have to desire from thee is an Impartial Mind in the Perusal of this Defence and Iust Explanation of our so much mis-represented Faith and Doctrine ; with that we dare adventure our Cause , and without it there is no Truth so clear , that Prejudice may not question it . Let not the Multitude of our Adversaries be an Argument against our Cause ; Their Reviling ought not to pass for Reason , nor Noise for Conquest . With God Almighty and his holy Witness in thy Conscience , do I leave the Issue of this Endeavour : Be Serious , be Considerate . Farewel . Thy Friend , very ready to serve thee with all Sincerity for the Truth 's sake , as it is in Jesus , William Penn. THE CONTENTS . CHAP. I. THE Introduction . Our Adversary's Definition of Christianity Defective . True Christianity stated . Quakerism mistaken by him . It is prov'd True Christianity ; and a Quaker a Right Christian . Page 1. CHAP. II. How Christianity was introduc'd it hurts not the Quakers . The Question is not of Christ's Visible Coming , that is Owned by them . Nor is their Religion a New One from that of Christianity ; but the Recovery of Lost Primitive Christianity , since the Reign of Anti-Christ in the World. That Quakerism , as call'd , made its Way by Purity , Sorrow and Rejoycing , as well as Christianity . The Priest's Vilifying Expressions Rebuk'd . That the Distinct Times of their Appearance is no Argument against their Harmony , or being but Two Words for the same Thing , since the same Truth may appear at Two distinct Ages of the World. It would strike out J. Faldo as well as the Quakers , if the Contrary were admitted . That he grosly Contradicts himself as to Time. Christianity has more or less been in the World where Godly Men and Women have been , as well before as since that Appearance . We intend no New Dispensation , but the Renewed Revelation of the same Power , which is the True Gospel . p. 11. CHAP. III. J. Faldo's Charge . That the Scriptures are not the Word of God , Reasons for it . The Scriptures by him urg'd against us , clear'd and prov'd to be for us ; They are the Words of the Word ; a Declaration of the great Law , Word , or Commandment , but not that Law , Word , or Commandment . p. 24. CHAP. IV. His Charge . What he quotes proves it not . Revelation , Infallibility , and Inspiration consider'd . The Priest prov'd Uncertain of his own Faith. Our Friends debase not the Scripture , but Lift them up His Objection about our Books Titles answer'd . The Use of Scripture asserted . The Light vindicated from Insufficiency . Something of the True Rule . p. 32. CHAP. V. The Charge Stated , not Proved . The Scriptures not the most Excellent nor only General Rule . God may speak by Instruments . The Instruments not the Rule , but that which useth them . That the Scriptures being Obligatory , does not conclude it the General Rule under the Gospel . The Dis-ingenuity of our Adversary , in citing the Apostle's Words , Reprehended : The Scriptures no Judge in that sense wherein they are not the General Rule . The Scriptures Confest to . p. 52. CHAP. VI. We deny the Charge . His Proof , no Proof ; but against himself . We Own , Believe , and desire to Obey the Scriptures ; they afford Comfort , and are as Lights in the World ; but not that True Light. The Light and Spirit Superior to them . p. 63. CHAP. VII . Commands upon Conviction to be obeyed . All General Commands Obligatory . Particular not , but upon particular Commission Our Adversary's Dis-ingenuity . The Scriptures a Means by which God may be known ; but not the Principle . p. 70. CHAP. VIII . His Charge of our Denying the Scriptures any Means by which God doth enable Men to resist Temptations ; And that we say they are Dangerous to be read , rejected . His Proofs lame . The Scriptures are believed to be a Means , &c. The true Knowledge of them Divine . No Knowledge of Divine Things , but upon Experience . It does not destroy Faith. W. Penn's Words safe and sound . The Priest a meer Shuffler . Learning a Servant to Truth Christ the Word of God. Faith by our Adversary preferred before Scripture . The Scriptures ought to be Read , Believed and Obey'd . p. 76. CHAP. IX . That we do not put the Scripture and Holy Spirit in Opposition . The Wickedness of the Priest in his Proof . They accord , and we acquiesce in their Testimony . We do not say that they are not to be obeyed without extraordinary Apostolical Revelation , as basely suggested . His Proof fictitious and forged . Such only are by us deny'd as are only Literal , Formal Christians . The Scriptures own'd and believ'd in by us according as they testifie of themselves . p. 91. CHAP. X. He chargeth us with a Denial of all the Ordinances of the Gospel ; First in general , then in particular . His Proof of the first Invalid . His great Dis-ingenuity in wresting our Words , especially I. Pennington's . p. 102. CHAP. XI . The first of the particular Ordinances he says we deny , is the Ministry . His Proof lame . W. P. and his Friends defended . J. F. and his Gang Reproveable . We own a Gospel one ; but not his . The Calling abused by such Pretenders . p. 105. CHAP. XII . The Second particular Ordinance is a Gospel-Church . His Definition for us , by its gross Contrariety to the Scripture . His base Inference of our Denial of Religious Societies , and Outward Gifts from our Friends asserting of but one Catholick Church , and that it is in God. A Gospel-Church owned . Our Adversary proved Heterodox about Apostolical Preaching . Inward Sence preferr'd before Intelligence . p. 112. CHAP. XIII . We deny Preaching , says he . His Dis-ingenuity in stating our Principles . We hold and practise true Gospel-Preaching . No Difference between what the Light teacheth , and the Scripture . Our Gospel is Peace ; Our Adversary's is War , &c. True Preaching Converts , our Adversary's not . p. 117. CHAP. XIV . His Charge of our Denial of Gospel-Prayer , inverted . The Prayer he pleads for , Anti-Gospel . True Prayer stated , asserted and defended with plainness , from Scripture and Reason . That as well in Families as Meetings , and at Meals , as both , False Worship detestable to God. All False , wherein God's Spirit is not the first , and Chief Mover and Assister . The Subtility of Satan in putting upon unacceptable Prayer , to prevent true Prayer . p. 121. CHAP. XV. His Charge of our Denial of Baptism and the Sacraments , introduc'd with a Discourse of positive Commands , Destructive of the Foundation of Religion . The Priest against God , Scripture and Reason . He confounds himself . Baptism of Water prov'd John's ; and not to continue , Mat. 28. 19. 1 Cor. 1. 17. Ephes . 4. 5. cleared and vindicated . The One Spiritual Baptism defended . p. 129. CHAP. XVI . The Supper , he says we deny , not denyed but fulfill'd . The Scriptures consulted ; No Perpetuity proved . That it was a Sign , and that Signs were done away in Christ , demonstrated , The present Practice in the Case not Primitive . Our Faith left with God in the Matter . p. 141. CHAP. XVII . His Charge of our Denying Christ's Transactions to influence into our Justification consider'd . His Proofs not for him . His Abuse of our Friends words . Justification distinguished upon as Remission , and as daily Acceptance . The Transactions of Christ largely own'd by us . The Scriptures confirm our Faith in Christ , as a general and particular Saviour . No Works of Man Meritorious . p. 147. CHAP. XVIII . He says we disown the True Christ . It is prov'd , that He denies in Contradiction to himself what we deny ; and that we are Scriptural and sound in our Belief : And though we cannot exclude that Divinity from the true Christ ; Yet we also own , that the true Christ took Flesh , that he appeared for the Salvation of Mankind , and that his Bodily Appearance was instrumental in the Point . Christ own'd according to Scriptures . p. 157. CHAP. XIX . Our Adversary's proposed three Scripture-Places are by us rightly applyed , and his Charge is found untrue . Christ is prov'd the true Light , Comforter , Creator and Redeemer . Our Adversay's Objections examin'd and refuted . His Triumph turneth to his Shame . The true signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmed . p. 166. CHAP. XX. Our Adversary's Charges deny'd : His Proofs fail him . The Quakers are no Idolaters ; and Quakerism no Idolatry . We own and profess the only true God , that made Heaven and Earth . p. 191. CHAP. XXI . Our Adversary at a loss to prove his Charge . We own so much of the Resurrection , as the Scriptures express ; more Curiosity Dangerous and Condemnable . Eternal Rewards own'd by us . J. Faldo's Book will prove it to him , and our Tribulations to Us. p. 199. An Appendix , being a Reply to that Last Part of his Book , which pretends to Answer the First of my Spirit of Truth Vindicated &c. p. 206. A Key , opening a Way to every Common Understanding , whereby to discern the Difference betwixt the Quakers Faith , Doctrine and Practice , and the Perversions and Traducings of their several Adversaries . p. 236. J. Faldo's Key proved Defective . p. 246. ERRATA . READER , THough this Civility of Excusing the Author from the Miscarriage of the Press , be that which is both due in it self , and alwayes acknowledged by Sober and Impartial Men ; yet having to do with a Generation of People resolved to our Ruin any way ( whose onely Clemency to the Printer , is Cruelty to the Author , and are therefore not weary of Excusing the one , that they may the more Colourably Accuse the other ) I have endeavoured at a Correction of such Escapes as seemed to me in over-looking the whole Discourse most hurtful to the Sense . For many Literal Mistakes , want of due Points , Points misplaced , Transpositions , or the like Impunctuality and Impropriety , I bespeak my Excuse from thee : If thou art Ingenuous , thou wilt not deny it ; and if thou art not , I shall the less concern my self in the Advantage taken . Pag. Line , Errors , Corrected . 6 32 Outward Christianity Outward Manifestation 11 28 Comparence Comparison 12 11 and but 23 19 ( had so — ( had he so — 39 17 Reconciliation reconciled 40 8 which who 47 17 want went   20 this his 50 19 for to 51 23 whatsoever whomsoever 68 27 lightned lighted 76 17 — to be any , &c. 85 5 Words Word 88 21 to too 89 25 that Rest the Rest 93 3 our his 94 31 Temporal Temporary   34 Word God 95 16 high highly   25 129 124 96 6 Scriptures Scripture 107 16 God respoke God shall have respoken   17 made makes 109 5 Rich as Rich   6 which what   28 Hawking Hackny 116 9 Certainty Certainly 123 21 are is 125 29 all Conceivings all Self-conceivings 126 4 joyned enjoyed 127 24 pure Ware , blot out 128 17 risen , departed risen and departed 132 2 punctually punctual 139 5 I blot out 140 4 John ' s John 142 2 my the   13 with respect in Comparison 144 21 or and 146 8 to me self with my self   ●● back ●● back at us 152 15 could would 157 19 such too as such as   29 there with where with 158 10 as at 159 12 had has   23 else it was not or else it had not been 161 34 p. 72 , 77 , p. 72 , 77 , 84 , 85 , 93. 164 1 answer'd consider'd   27 Matter Nature 165 17 Creco crew 168 8 of of our Principles 203 10 to too 209 14 I do and I do   30 when wherein 213 28 the gift of Spirit a Gift of the Spirit   31 not blot out 214 28 not Agents not prime Agents 217 3 the Truth of blot out 227 1 Creator Creation 229 34 reputed reputed him 230 4 due duly 239 7 is rightly is it rightly QUAKERISM A NEW Nick-Name for OLD Christianity : BEING A Short and Round Answer to a Book , Entituled , Quakerism No Christianity , &c. CHAP. I. The Introduction . Our Adversary's Definition of Christianity Defective . True Christianity Stated . Quakerism Mistaken by him . It is proved True Christianity , and a Quaker a Right Christian . § . 1. AMong many other Persons , that have of late Industriously essayed the Mis-Representing the Quakers , and their Religion ( overcasting the Sincerity of the One , and darkning the Excellent Beauty of the Other , by their Mists of Ignorance and Prejudice ) John Faldo , though the Last , has not been the Least concern'd . § . 2. I am truly Sorry to see , that among the several Arguments , some Men's Prudence render'd for Toleration , that of giving Dissenters Liberty , and they would War within themselves , should be so amply verified by their Unchristian Irruption upon us ( disturbing those by Slanderous Pamphlets , who would not be concern'd in their Heats . ) But this Folly and Uncharitableness , I am to tell the World , lies not at the Quakers Door , who seek Peace with all Men ; but some Restless Spirits among other Perswasions , whose whole Food seems to turn into Contest , and shew they can no more live without it , then the Air they breath in . What shall we do then ? Suffer their Slanders , Detractions , Additions , and Down-right Abuses of us to pass Unanswer'd ? No : for then we shall be concluded , either Guilty or Vanquisht . What then ? Why we will defend our selves with Truth and Moderation ; and that I hope , with God's Assistance , to do in this short Treatise , to the Confusion of our Enemies , and Renowning the Truth , and Clearing our Innocence to the World. § . 3. The Author is pleas'd to call his Book , Quakerism no Christianity . A Title of more Reproach and Infamy , then became a Christian-Man to give . But let 's hear what he means by Christianity . § . 4. By Christianity , we are not to understand all those Matters of Faith and Practice , which Christianity doth obliege us unto . A strange Definition , of true Christianity : For , if to Believe , and Do all Christianity requireth ; be not Christianity , then there is something beyond all that Christianity requires to be believ'd and done that is Christianity ; else I understand nothing . But saith he , It takes in whatever is worthy in those Religions , it hath superceded , yea , the very Heathens . What then ? Is it not therefore Christianity ? Egregious Weakness ! What an Hair has he split ? but it flyes in his Eyes : Is it not therefore Christianity , because Christianity takes it in ? If Christianity takes in whatever is worthy in other Religions ; then , since Christianity is Worthiness It self , Comprehensive of whatever was in any degree Excellent among Jews or Heathens ; will it not follow , That , to Believe and Practise all that Christianity requires , is Christianity ; unless we are to understand , That Christianity does not require what was Worthy and Commendable among Jews or Heathens , which he says , we are . § . 5. This then does not make Christianity a Distinct Thing in kind , from what was Worthy , as he calls it , that is , Godly among either Jews or Heathen : but that Christ did by his Visible Appearance benefit the World with a more glorious Manifestation of the same Divine Power , Purity , Truth , Wisdom and Righteousness , then former Ages were either capable of , or attended with . To exclude then all Antecedent Times from any share in Christianity , is both Weak , and Cruel ; since it plainly shuts them out of all hopes of Eternal Salvation : for if no Name be given but the Name of Christ , under the whole Heaven , by which Men can be saved ; then , either Christ was alwayes in some measure or other a Saviour , and such as were saved , in some degree or other , Christians ; or there was one Saviour before Christ's outward coming , and another since ; or lastly , all that were antecedent to that Appearance , were damn'd . § . 6. I appeal then to the Consciences and Understandings of all impartial People , if our Belief be not the most Just , Merciful and True ; that however it pleased God to send his Son a Light into the World at that time more eminently then before , yet that he was so far Spiritually manifested in all Ages , as the Word of God nigh in the Heart , and great Commandment in the Consciences of Men , as who believed and obey'd , obtain'd Remission of Sins and Eternal Salvation . This is clear ; for if no man could ever see , or know the Father but the Son , and he to whom the Son reveals him , then because many of the Holy Ancients both spiritually saw and knew God ( otherwise they could never be saved ) it follows , that Christ did in all Ages reveal God , who being Light , and that it is Light alone which can Reveal or Manifest ; it was as a Light within , that he communicated unto the Soul of Man , which is within Man , the Knowledge of the Pure God : Whatever may be known of God is manifest within Man , for God hath shewed it unto him : so that the Contradiction and Error of the Man's Definition of Christianity is evident . § . 7. But yet a little further : He plainly Heathenizes that notable Christian Passage of the refusing it all Priviledge within the bounds of Christianity , viz. Whatsoever things are True , Honest , Just , Pure , Lovely , of Good Report ; if there be any Vertue , if there be any Praise , think on these things . Now if this Religious Chymist shall once extract all things that are Honest , Just , Pure , Lovely , and of Good Report , from Christianity ( which the Apostle maketh the Sum of what he had been writing ( unless it is not a Christian Epistle ) and therefore ends with a Finally , my Brethren ) tell me , O sober Reader , what a kind of Christianity there would be in the World ? O Monstruous Impiety ! Is this Man fit to write of Christianity that places it beneath the lowest step of Purity ; making manifest Difference betwixt being a Child of God , and a Christian ? True , the outward History of Christ's exceeding Love to Man-kind , deserves all humble and reverent Credit as a Godly Tradition , and it should forever bind Men to receive and fear and worship him : yet I boldly affirm , that though the Manifestation was clearer ; yet Salvation was Salvation , and a Child of God , a Child of God in all Ages . For what is it but to say , that Pure Religion and Undefiled , which is to keep our selves unspotted from the World , belongs not stricktly to the Christian , but Jewish or Pagan Religion ; and that James was but a moral Man in the Matter , and not writing on a Christian Subject . What an empty Trunk , a Vox , & praeterea nihil , a sounding Brass and Tinckling Cymbal would this Man make of true Christianity ! Yet thus far we may force him to speak Truth , though in double Contradiction to himself , that since Christianity takes in all that was worthy in all Ages ( not as Alien then , but related to her self ) something of the Nature of true Christianity was in the World before that more Visible and Glorious Manifestation of it ; unless Christianity be supposed to take into it self what is not of its own Nature : thus was Christ the Rock the Ancients built on , before Abraham was , whose Day he had a Sight and Sence of , and from it exulted greatly . § . 8. Christianity then is not an Historical Belief of the exteriour Acts , the true Christ did in that bodily Appearance , which is but Historical Christianity , as our Adversary weakly argues ; for that was the least part of it , since Christianity is that which brings to God , which thousands that believe the other will never arrive at : but a firm belief in him that so Appeared , Lived , Died , Rose and Ascended , both as testified of in the Scriptures of Truth , and more especially as he breaks in upon the Soul by his Divine Discoveries , as the true Light inlightning every Man , this I call Christianity ; and that Man is a Child of Light , who obeys that Light ; a true Christian , who is Christ-like ; a Child of God , and Heir of the Promise , who is inwardly renewed and begot anew of the Incorruptible Seed , and Word of God : For those who were Christians of old , were such as came to know Christ , no more after the Flesh , but as the second Adam , the Lord from Heaven , the Quickning Spirit , who said , I am the Resurrection and the Life ; really witnessing him to be that in themselves , wherefore they Believed , and upon Repentance , received Remission of Sins and Eternal Salvation . And I do affirm , that Christianity stands in the Manifestation of a Measure of that Righteous Power , Wisdom , Truth and Life in the Soul , which appear'd so largely and gloriously in that Body at Jerusalem , to work Repentance , then give Remission , so Renew , Redeem , and finally Save : and who came to be made sensible of that Heavenly Treasure in their mortal Bodies , and to improve it as good Stewards , were Possessors of true Christianity , and therefore Right Christians . The Distinction betwixt Moral and Christian , the making holy Life Legal , and Faith in the History of Christ's outward Christianity Manifestation , has been a deadly Poyson these latter Ages have been infected with , to the Destruction of Godly Living , and Apostatizing of those Churches , in whom there might once have been begotten , some Earnest , Living Thrist after the Inward Life of Righteousness . § . 9. By this , I think it may be pretty well known , what we mean by Christianity , and a True Christian : How far this will agree with his Definition of Quakerism , and a Quaker , I will proceed to examine . Quakerism is a heap of Tenets , with the usurped Names of true Christian Principles , which are yet really no such thing , but subverting both Foundation and Fabrick of true Christianity ; And I call him a Quaker that professes the Light within every Man to be the Lord , and Saviour , and very God : So that then I say Quakerism is no Christianity . § . 10. Indeed , if Quakerism , respecting us , were this , I would say so too : but because it is justly a Stranger to any such Imputation , I rightly fasten that of Ignorance or great Malice upon our Adversary . I have already exprest our Judgment of Christianity , which I suppose to be the Quakerism struck at , what ever may be pretended , at least , what is our Quakerism , or Christianity rather : and we leave our Belief with that God who made it so , to justifie it , and us , who thus sted fastly hold , and daily , yet patiently suffer for it , by his own Discoveries in the Consciences of Men. But this I will add , That since he has rendred us to be one thing in Shew , and another in Reality , our Appeal is to the God that made Heaven and Earth , to right us in the Minds of all . § . 11. We dare not Believe or Practise what comes not in by True Conviction ( things meerly Historical excepted , and yet there is a Conviction for them to ) The Devils who knew Christ and trembled , were more sensible then those who know him only by Hear-say , and make a Mock of that Trembling , which seizeth the Contrite Souls of Men for Sin. We declare in the Presence of the Eternal God , that it was the Striving of the holy Spirit in us , that first moved us to solid Repentance , and as we came to be judged byit , and reconciled unto God in our Minds , so have we appear'd before all Men ; therefore it is utterly False , that We cover our Tenets with the Names of Christian Principles , since these following , which are ours , are truly Christian and Scriptural ( 1. ) God created Man Innocent , in his own Image created he him . ( 2. ) That Man or all Mankind has faln short of the Glory of God through Disobedience . ( 3. ) That in the Seed promised Redemption can only be had . ( 4. ) That this Seed is He that in time was call'd Christ . ( 5. ) That by this Holy Seed , both before and since that Coming , the Serpent's Head hath been particularly bruised in all who have been redeemed or saved , as the Holy Men and Women of Old , and such in every Age as have known a Sanctification . ( 6. ) That this Seed appeared in the Fulness and Stature of a Man in that Outward Body prepared of God above 1600. Years since , and in it encounter'd , and conquer'd Satan , and trod him under his Feet . ( 7. ) That he bore the Sin of the World. ( 8. ) That he laid down his Life a Ransom for all . ( 9. ) That such as Believ'd and Follow'd him as he then appear'd , receiv'd Remission of Sins , and Eternal Life . ( 10. ) That what was then outwardly done , did still refer and had relation to an Inward Work in the Souls of Men : the Holy Life put forth it self to work Inward Conviction , and drive the Mind into a Measure of the same in it self ; for the whole End of it was , to draw the Minds of Men more Inward , to a Manifestation of that same Life , Vertue , Power , Wisdom , and Righteousness in each Particular , which appeared in that Body in General , and qualified it to that great Work , and sustain'd it under all its Sufferings , and put that great Value upon them , which really was in them ; Wherefore , to the Divine Power first , and to the Holy Manhood next , do we ascribe that Great and Wonderful Benefit that thereby came unto the World. § . 12. But next , we must deny his Quaker as well as his Quakerism : indeed , they go together ; who misseth one , it is unlikely he should hit the other . We never said , that the Light in every Man was the only Lord , and Saviour , and very God. Let him but show us any passage of any one acknowledg'd to be a Quaker , and he will say something : But me-thinks , he that has quoted so many passages out of our Friends Books , to so little purpose , should not have neglected to instance in some one of us , that hath so exprest our selves ; it shows , that either he thinks to be believ'd Hand over Head , or really there is no such Doctrine by us asserted , and consequently he knew no such place to cite . But for the Upright-hearted in all Forms , who are desirous of the Substance , that will give Life to the Soul ; and who stand only at a distance from us , on the account of the many frightful Characters their Teachers give of us , I shall briefly open our Faith in this Matter . § . 13. First , We assert , that all Men are enlightned , ( let it be Lighted in their Souls or Understandings , if our Adversaries will ) This is prov'd from Joh. 1. 9. also , whatever may be known of God is manifest within , for God has shewn it unto them . Again , whatever is reproved is made manifest by the Light ; for whatever makes manifest , is Light. All Knowledge of God comes by the Light he gives into the Soul as well as that all have that Light , though few obey it . § . 14. Secondly , This Light is Divine , because it is the very Life of the Word , which is God ; not an Effect of its Power , as a Created Light , which some vainly fancy ; but in Him , or It , the Word , was Life , and that Life ( Numerical ) was the Light of Men : what is Life in the Word , is Light in Men , and who follow that Light as A Reprover of the Deeds of Darkness , shall be made Children of Light , and have the Light of Life . § . 15. Thirdly , Though we say that all are enlightned by it , or receive Light from it , yet far be it from us to assert , every such Illumination is the only Lord , and Saviour , and very God. By no means , but rather thus , that the only Lord , and Saviour , and very God is the great Sun and Light of Righteousness to the Invisible World of Souls and Spirits ( if I may so speak ) who manifests unto every particular that which concerns the State of every Individual ; but not that every such Inlightning should be the Intire Lord , Saviour , God : so that this Priest is already found deficient in his Work : he should better have understood us before he had given an Account of us , and discovered his Opposition to us . What Superstructure can we expect from so infirm a Foundation ; how shall J. Faldo prove Quakerism no Christianity , who is defective in his Definition of both ? Certainly the Quaker may be the best of Christians for ought he has groundedly opposed to him : I am sure he would have thought such a Mistake in us most hainous ; to say nothing of that Advantage he would have taken to show his little Wit , and great Prejudice in aggravating our Ignorance to the World. CHAP. II. How Christianity was introduc'd it hurts not the Quakers . The Question is not of Christ's Visible Coming , that is Owned by them . Nor is their Religion a New One from that of Christianity ; but the Recovery of Lost Primitive Christianity , since the Reign of Anti-Christ in the World. That Quakerism , as call'd , made its Way by Purity , Sorrow and Rejoycing , as well as Christianity . The Priest's Vilifying Expressions Rebuk'd . That the Distinct Times of their Appearance is no Argument against their Harmony , or being but Two Words for the same Thing , since the same Truth may appear at Two distinct Ages of the World. It would strike out J. Faldo as well as the Quakers , if the Contrary were admitted . That he grosly Contradicts himself as to Time. Christianity hath more or less been in the World where Godly Men and Women have been , as well before as since that Appearance . We intend no New Dispensation , but the Renewed Revelation of the same Power , which is the True Gospel . § . 1. THe next Mis-Representation , is of the Manner of our Appearance , and the Time of it , by way of Comparence with that of Christianity , little to his Purpose , and in my Judgment , much against him . § . 2. Christianity was introduc'd by Preaching the Promised Messias and Pointing at his Human Person : but Quakerism by Preaching a Light within . I answer , that this is nothing injurious to the Quakers at all , but highly on their side : for had they preacht a Christ now coming in the Flesh , they had deny'd his true and only great Visible Appearance , at Jerusalem , which all true Quakers own . Since then they believe that Appearance , and therefore need not preach what is not to be again ; and that the whole Christian-World besides , have so long and lazyly depended on it , without their Thirsting after his Inward Holy Appearance in the Conscience , to Bind the Strong Man , Spoyl his Goods , and Cast him out ; in short , to Discover Sin , Wound for it , and make an End of it by the Brightness of his Spiritual Coming into the Soul , of all such as wait for him , and will receive him ( in which Sense he was revealed in such , and became in the Saints of old the Hope of their Glory ) I say , since he has been so much talkt of , and depended on , as to his then Visible Manifestation of himself , and so little , if at all desired after , as to his Spiritual and Invisible Coming into the Hearts of Men , to finish Transgression , and bring in Everlasting Righteousness : Therefore God raised us up , and we are now gone forth into the World to declare , That he is Spiritually Manifested ; as then fully in that Body , so now measurably in the Consciences of all People , a Divine Light , Reproving every Unfruitful Work of Darkness : So that here is the Mischief , the Malice and Ignorance of our Enemies do us in this World , that because we Speak so much of , and Preach up , and Write for Christ's Inward and Spiritual Appearance as a Light to Mankind ; therefore they conclude with a mighty Confidence that we Deny his Outward Coming , Life , Death , Resurrection , and Ascension , and the Benefits thereof . O Darkness it self ! We have our Witness with the Lord of Heaven and Earth , that we own Him to be the Saviour General of the whole World , as to that Appearance , and that he obtained precious Gifts for Men ; but we say ( and our Adversaries have not wherewith reasonably to unsay it ) that first the Divine Light , Life , or Power that shined through that Blessed Manhood , was Excellently the Saviour , and the Manhood but Instrumentally : Thus the Scripture , There is no Saviour besides me , saith God ; a Body hast thou prepared me : He then was greater then his Body , for it is call'd a Vail , and very properly , for it vail'd much of that Divine Life , which when it was withdrawn ( as he himself said , it was expedient ) the Saints did witness inwardly Reveal'd , Christ in them , their Hope of Glory . And secondly , No Man or Woman in the World is savingly benefitted by his then Appearing as a Saviour , and obtaining precious Gifts for Men , but as every such Individual Person comes to experience his Internal Manifestation , to Convince , Condemn , Wound , Heal , Break , Bind up , Slay , make Alive in the Newness of the Spirit : This is the State of Right Redemption and Salvation , and thus is he particularly a Saviour , and every such one is greatly benefitted by him , as he was in that former Appearance the general Saviour of Mankind . Behold then , O You that are Impartial ! how unworthily he hath Injur'd us ? to make People believe , that We testifie to Christ's Inward Appearance in Opposition to , and Denial of his Outward ; which is far from our Hearts , so much as to Conceive . § . 3. But again he tells us , That Christianity made its way by the Purity of its Doctrine , the gracious Words that Christ spoke , by Sings and Wonders ; but Quakerism by Blasphemies against the Lord Jesus Christ ; and quotes E. B. saying , Your Imagin'd God above the Stars ; and G. Fox . There are Miracles among Believers in the Spirit , &c. frothily querying , whether it smells more of the FOX or the GOOSE . 'T is true , the Purity of its Doctrine was , and is , an admirable Enforcement it had , and hath above all other : nor can he fasten justly any Impurity upon what we profess , though he endeavours to detract from it by base Aspersions , for indeed it is the same . Sweet were the Words of Christ , I grant ; but altogether as Severe and Terrible to Pharisaical Hypocrites , who were both the greatest Scripturians , and Haters of Him in that Age. § . 4. Nor is it true that E. Burrough so exprest himself , in Derision of God's Presence above the Stars ; but of Peoples Imagining him to be in the Likeness of Man , and so denying his Omni-presence , that He should not be as well below as above . § . 5. But Wonders and Miracles were wrought . What then ? are not the Quakers true Christians without them ? see the Wickedness of this Spirit that works against us ; unless we will work Miracles to confirm that Doctrine in this Generation , which was confirmed by Miracles 1600. Years ago ; either it is not True or we have no Right to it . But by the way , observe their Folly ; for they Unchristian at once Christianity and themselves too ; since Christianity must either be no longer such , nor they Christians , whilst they cannot work Wonders to prove it , or them to be such ; or else the Quakers are never the less true Christians for not working those Wonders they boldly require from us . We pretend not to a new Ministration , and since the Question is not about the Visible Coming of the Messiah , which call'd for Visible Miracles ( for that 's granted on all hands in Europe ) but the Spiritual Appearance of the Messiah in the Hearts and Consciences of his People , that he might not have a bare and empty Title when he was call'd Jesus , but really save his People ( now as then ) from their Sins ; the Case is plainly alter'd as to obvious Miracles to our Carnal Senses ; the present Work being to open the blind Eye , and unstop the deaf Ear of the Mind ; blinded and stop't by the God of this World. And these are greater Things , of more Weight , and the Consequence of them of far greater Importance . And judge you , how Vain , Light and Unbecoming a Minister of the Gospel of Christ Jesus , that requires an account for every Idle word , was it in J. Faldo , when treating of Christianity , to say , whether it smells more like the FOX or the GOOSE ? Vain and Frothy ? § . 6. But once more ; Christianity entred the World with Ravishing Songs , and Hallelujahs of the Angels , Healing all Diseases , Casting out Devils , Preaching Peace : But Quakerism entred the World , as if Hell had broke loose , and Possessions by Satan had made way , and fit Souls for the Quakers Spirit . — O the Hell-dark Expressions of the Quakers Spirit , frightful , and amazing Words , bitter Curses , Howlings and Roarings ! and what else J. Faldo's Devil pleaseth , by which to render the Quakers Odious . Well! But to Answer him . It was a time of Joy , and a time of Sorrow ; the Spirits of the Just rejoyced that he was born forth into the World , and that Sun of Righteousness risen , whose Discovering Light , and Refreshing Beams would renew the World , that had been in great measure bewilder'd , since its first Innocent State : but therefore was it not a time of Wo , Sorrow , Terror , and Grievous Distress to all the Workers of Iniquity ? did not Christ come to bring War as well as Peace ; a Sword , a Fire upon Earth ? Did not his Fore-runner come in an Astonishing Manner , in Differing Attire , of another Diet , and from a Desolate Place to Preach Repentance , and to Warn them , with an O Generation of Vipers , to flee the Wrath to come ? Did he not say that an Ax ( a Sharp and Terrible Instrument ) should be laid to every unfruitful Tree ? And did not the Apostles Preach to the Pricking of the Hearts of Thousands , and Paul by name ; that Felix himself Trembled ? and all , as knowing the Terrors of the Lord themselves , they warn'd others ? wherefore Judgment is said to have begun at the House of God. Finally , did not the Devils Howl , Roar and Tremble , foreseeing they should be dislodg'd , by one stronger then themselves , Christ the Son of the Living God ? and was there no Terror , Dread and Amazement in all this ? I perceive , it may be a Vertue in the Primitive Christians ; but a Vice in the Quakers , at least in J Faldo's Account . § . 7. But this know , O Impartial People , the Quakers were overtaken , by the mighty Hand of God ; and great were their Travels and Pangs of Sorrow under the Righteous Terrors of the Lord , whose hour of Just Judgments was come ; and being thereby made Witnesses of his handy Work , and redeem'd through Judgment , they became Ministers of Judgment unto others ; and the Terror of it struck Thousands ; the Devils Trembled , and all Flesh ( at least in some ) was as Grass , and the Beauty of their Carnal , Outside Religion but as the Flower of the Field , which , in the Name of the Lord we testify , fell , and wither'd before the Brightness of his Appearance to us ; who put on Strength like a Giant that was to run his Race , and girded himself with Power : and who was able to stand before him ? the Hills melted at his Presence , and the Mountains fled before him into the Sea. And art thou given up , J. Faldo , to call Light , Darkness ; and Darkness , Light ; the Terrors of God , the Possessions of Satan ; and the Remorse of Conscience , Hell Broke Loose ? O Unhappy Man ! The Lord will reckon with thee for this Blasphemous Impiety : and this I say to thee , and all thy Associates , that Eternal Misery will be the End of you , for all your sweet Notions of Religion , unless you obtain it through the Fire ; the firy Judgments of the Lord reveal'd in your Consciences . For that end is Christ now , as formerly , manifested , that Judgment might be laid to the Line , and Righteousness to the Plummet in all ; and because we earnestly contend for the Inward Work of Christ , as the most beneficial to Mankind , therefore is it that you Priests have us in Hatred , Scorn and Derision all the Day long ; and indeed , we are grievously wronged by your Wickedness and Cruelty ; but the Lord is our Strength , of whom therefore should we be afraid ? and why do you Rage , and Imagine a Vain Thing concerning us ? § . 7. Now for the time when Christianity and Quakerism came ( as he is pleas'd to distinguish them ) Some , says he , date Christianity from the Birth of Christ : others , WITH MUCH MORE REASON , FROM THE RESURRECTION OF CHRIST , witness that place , All Power is given unto me in Heaven and in Earth . The Consequence of this Assertion is thus much , That Christ taught not Christianity ; That his Disciples who believed in him , were but better kind of Carnal Jews ; That Christ's Life , Doctrine and Miracles were not perform'd under a State of Christianity ; That he had not all Power before his Resurrection , contrary to the Scripture ; In short , That Christ and Christianity did not go together ; and if you will , that Christ was not Christ , but a good extraordinary Jew , before his Resurrection ; for I am sure , his Notion of the Beginning of Christianity warrants the Consequence . O the Orthodoxality of this Wiffling Priest , Busy-Body , and Conceited enough ! Well , but this is not all , we have a Contradiction to add to his Burden ; Christianity made its Way by many Signs and Wonders wrought before Multitudes , and that not only by Christ himself , but also by his Disciples and Servants , BOTH BEFORE , AND AFTER HIS DEATH . If this be not Giving and Taking , Granting and Denying , there is no such Thing in the World ; For here is Christianity before Christ's Death , and yet WITH MUCH MORE REASON , here is a Denial of that Assertion , and AFFIRMING THAT IT TOOK ITS RISE AFTER HIS RESURRECTION . Truly , we need not much fear the Consequence of such Encounters , when our Adversary puts Weapons into our Hands to his own Shame and Overthrow . § . 8. But that he may be further kind to us , he proceeds , The Disciples were called Christians at Antioch , Act. 11. 26. but the Thing Christianity might well be before the Name Christian . Enough for us , Sober Reader , to defend our first Chapter ( but a Woful Contradiction to himself ) where we say , that what was call'd Christ , was before the Name , and something of the Excellent Nature of Truth , Purity , Holiness which leads to Salvation , &c. which the Word Christianity with us imports at large ( unless they should be excluded as any parts thereof , which supposeth a Christianity Destitute of Truth , Purity , Holiness , &c. like that of this Age ) though in no appearance so clear , as in that , in which Christ visibly manifested himself . § . 9. But upon Peter's Words , If any Man suffer as a Christian let him not be ashamed , 1. Pet. 4. he observes ; Here Christianity is Distinguisht both from Judaism and Heathenism . Both the Gentiles and the Jews were bitter Enemies to the Christian Name ; and that not for the Name , but the Thing 's sake . This must either regard the Apostate Jew and Gentile , and so we close ; or the Jew and Gentile upon their Inward Knowledge of God , and Obedience to him , and here we recede , and must deny his Assertion ( nay it would be a Contradiction to that Justice , Purity , and Worth he allows them to have had , since it were to say , that such Qualifications could be Ignorant of Christianity , the Perfection of them ) for the Good among them became Disciples , at least Lovers of the Christian Religion , then not Haters of either Name or Thing : For where among Jews or Gentiles their Hearts were Upright to God , according to that Discovery he made of himself to them , and that they kept to the divine Sence and Relish which they had of the Love , Purity , Justice , Mercy , Goodness , and Recompence of God ( for such as in any Age could come to God , did first know that God was , and that he was a Rewarder of all those that did draw nigh unto him , to obtain which knowledg , God had manifested it in man ; for he had shown it there unto him ) I say , those who so retained the Sence of God in their knowledg , were not aggriev'd , Christianity should take Place ; for they measuring things , as they inwardly felt them , were proper Judges of Gods Rising and Breaking forth among the Sons of Men ; they could feel him leading out of , and beyond the Use of those Elements which were once added because of Weakness , and now became beggarly by a brighter Glory : An inward sense being that they kept to , as the more sure Word ; as they felt a with-drawing of the divine Life , Power , Spirit , out of those inferiour Institutions , they followed it , not staying in any outward dispensation , because God had been there , if he had once left it : But such as were Litteral , Formal , Exact , Critical , they were the Persons , who having least of the Divine Sight and Sense of God's goings among the Sons of Men , they contended for God's Exteriour Appointments ; as that they were signally given , Good Men had Practised them , and are we Wiser then our Fathers ? No , we will have our Reasons ( indeed Darkness ) satisfied in the Matter . Behold the Pharisee and Greek of Old , to whom Christ's outward Appearance was to the one a Stumbling Block and to the other Foolishness ; and the many-headed Professor now , who esteems no better of his Spiritual Manifestation in the Hearts of the Children of Men. O! what will the End be of the Gawdy Obstinate Hypocrites of this Age , who resist so great Salvation ? Tribulation and Anguish forever , unless they repent ; for what Men Sow , that they shall Reap , and who have improved their Talent , shall enter into the Joy of their Lord. § . 10. Well , But when came this Quakerism into the world ? he tells us , about the year 1651. quoting , E. B's Epistle before G. F's Gr. Mist . also a small Treatise writ by J. Whitehead , and J. Pennington ; from whence he infers , that Quakerism is a Late Dispensation , therefore not that of Christianity . But certainly , this Man hath taken a very Quick Course to Un-Christian himself and all the Presbyterians , Independents , and Anabaptists in the World , as well as the Quakers : For I would ask him , if there was not a Time since the Primitive Age , wherein Darkness had overspread the Earth , the Beast did Reign , and the Pure Religion was wholly Wildernest ? If So ? Consequently the Resurrection of Truth is no more a New Dispensation , or not that of Christianity , then a Man that is exiled his Country , is not essentially the same Man , when he returns , that he was before . And so far is my Argument for those Separatists , that though I take them to be short of the True Evangelical Faith and Righteousness ; yet I acknowledg them to have a Reformation unknown in that thick Apostacy , which has couer'd the World , and Ecclipst the blessed Light of the Glorious Gospel that shin'd in the first Ages after Christ : But since we are of another Religion by his Account , then the Christian , because we cannot say that we were alwayes successively from the Apostles Time , I will argue , that the Presbyterians , Independents , and Anabaptists are not Christians , nor is what they profess , to be esteem'd Christianity , because they cannot prove a Regular Succession from the Apostles Times , their Date also being of later years . What will they say then ? The Church was fled into the Wilderness : Truth exil'd ; God as a stranger in the Earth ; yet Truth still the same in it self . Very well , so say we : God was pleas'd to Renew the Right Christian Dispensation to us , and by us according to John's Vision , that the Everlasting Gospel was preacht again , intimating , that their had been a Time wherein it was not preacht . If this be not a New Gospel , because anew or again preacht ; neither is that which J. Faldo calls Quakerism a New Dispensation , because it is Preaching anew the Everlasting Gospel to the Sons of Men ; which is God's Power inwardly manifested for the Conviction , Conversion , Redemption , and Salvation of the Souls of such as believe in it . § . 11. And though he particularly seems to Triumph over Isaac Pennington's Distinguishing between the Dispensation of Moses , Christ and his Apostles , and THIS of our Day , as if they had been three several Dispensations , and consequently , if Christ's was not that of Moses , because it swallow'd it up ; neither this the Dispensation of Christ , which J. Pennington saith , it swallows up : yet to me it seems a pittiful Catch ; and shows , he knows not how to take things with that Candor they are writ . J. P. means not a Distinct Administration in Kind , but Dispensation of one and the same Light , Life , and Power by Nature , at several Times , and sundry Manners to the World : Christ was before the Law , under the Law , with the Prophets , but never so revealed as in that Holy Manhood ; will it therefore follow , he was not Antecedent to that Appearance , or He , that appeared then more gloriously , had never shown himself before ? Or because of a Difference in Manifestation , therefore not the same HE ( through all those several Manifestations ) in himself ? Certainly , this Man is very Unjust to J. P. especially , when the Words above quoted , that speak of a Dispensation he experienced a little before God broke forth by us called Quakers , could have informed him , that he meant the Divers Breakin gs forth of God's Light and Truth , in order to the full Discovery and Recovery of Lost Primitive Christianity . So that this present Appearance swallowing up all going before it ( had so term'd it , as he doth not , and therefore wrong'd ) is no more then God's Retriving to us the Ancient Gospel , with additional Blessings and Assistances , giving us the same Life and Foundation they had , and what else he pleased by way of Improvement ; which alters not the Nature , no more then a Child in Christ is not that Numerical Creature , but another Distinct Being , when a Man. And if this Account of Things will not satisfie him , he may chuse : I have thus far cleared the Truth , and those who sincerely profess it , and therein my own Conscience both to God , and the World. CHAP. III. J. Faldo's Charge . That the Scriptures are not the Word of God , Reasons for it . The Scriptures by him urg'd against us , clear'd , and prov'd to be for us They are the Words of the Word , a Declaration of the great Law , Word , or Commandment , but not that Law , Word , or Commandment . § . 1. THis Chapter will concern the Scriptures more directly , in which we hope to prove , that not We , but our Adversary is mistaken with respect to what he chargeth upon us . § . 2. He intitles his Chapter thus , That the Quakers Deny the Scriptures . I was almost astonisht at it , because he pretended to prove all out of our own Books , and none such had ever yet come to my hand , But upon my sober Perusal of the Matter , I found this to be the Upshot , That the Quakers Deny them to be the Word of God ; therefore they deny them altogether : Whence I take good Heart to show his Ignorance , or great Dishonesty . § . 3. I will allow to him , without going any farther , that the People called Quakers , do deny the Scriptures to be the Word of God , and therefore shall take for granted what he quotes out of J. N. F. Howgil , J. Parnel , and W. Smith . But that we do consequently Deny the Scriptures , we shall oppose , we hope , to the Death . § . 4. I do declare to the whole World , that We believe the Scriptures to contain a Declaration of the Mind and Will of God , in and to those Ages , in which they were written , being given forth by the Holy Ghost , moving in the Hearts of holy Men of God ; That they ought also to be Believed , Read , and Fulfill'd in our Day , being Useful for Reproof and Instruction , that the Man of God may be perfect ; And that they have been , and are Instrumental to great Good upon the Spirits of People , by the secret Power of God , which often strikes , and presseth home to the very Conscience the weighty Truths declar'd therein ; yet We do Deny them to be the Word of God , ascribing that alone to Christ himself , and that not without Scripture and Reason . § . 5. First , It is granted on all hands , that Christ is expresly called in Scripture the Word of God , but no where , that the Scriptures are so styled . Secondly , That though I should allow it to be a Figurative Expression , and therefore says our Adversary , Improper ; yet because a Word among Men , conveyes the Mind of one unto another , and that Christ is the great Word of God , that in all Ages hath convey'd , or spoken the Mind of God unto Mankind ( and so the Author of all good Words ) he only may by way of Right and Excellency be so styl'd of Us. Thirdly , I shall easily grant to him , that one Word may stand representative of many ; and that the Ten Words were not Ten Numerical Words , because each Word contained many : yet , this I will say , that Word in Scripture is taken for Commandment , and they have an equivalent Signification , as in Deuteronomy may be seen . And since that was the Import of the Ten Words , to wit Ten Commandments , each Word has its own Commandment ; Therefore it is no more against us , to allow those Ten Words , to be more then Ten Words , then Ten Commandments , to have more then Ten Words . And whatever our Adversaries may say , or think of us , We therefore Decline to call the Scriptures the Word of God , because we believe It to be a Title only due to that Living , Quickning Word , by which God vouchsafes to disclose his Mind and Will unto Man-kind , Christ the Way to the Father . § . 6. But sayes our Adversary to this Argument , The Word was God , therefore the Scriptures cannot be the Word , because they are not God ; Let me tell you , that the Scripture may be the Word , and Christ the Word also ; and yet though Christ be the Word of God , the Scriptures the Word may be quite another thing . Certain I am , this is quite another thing then good Doctrine : How can the Scriptures be the Word of God , and Christ the Word of God too ? Are there two Distinct Words of God , the one quite another thing from the other ? O shameful Arguing ! If he had said , Christ is the Word of God , and the Scriptures a Word of God , he would have a little better hit the Mark : But to assert Two General Comprehensive Words of God , sounds Harsh and Inconsistent . I would fain know , in Case we should admit this absurd Assertion , how he would distinguish between these Two General Comprehensive Words ? For my part ; I think it as good Sense , to call a King's Letters , King ; or an Ambassador's Credential's Ambassador . O no , says our Adversary , you Mistake ; Christ is called a Light , a Rock , a Lyon , will it thence follow , that there are no other Lights , Rocks , or Lyons . I Answer , There is no other Light , Rock or Lyon , then Christ , with respect to That for which He is so call'd ; Neither is there any other Word then Christ , with respect to that for which he is so styl'd , to wit , God's Living , Powerful Word : And this decides the Controversie , and plainly adjudges us the Matter against the utmost Force of our Adversary , to the Contrary : For if he is therefore a Light , because he only can , and doth Discover the Unfruitful Works of Darkness ; a Rock , because whoever build on Him , is Safe ; and a Lyon because the King of all , whose Utterings are able to Terrifie all Destruction from his Walks , but what he brings upon his Adversaries ; and therefore there is not another Light to inlighten Man's Soul , or Rock for Christ's Church to be built on , neither any other Lyon to secure them from the Devourer : consequently , because he is the Living , Spiritual , Powerful Word of God , there is not another , that 's The Word of God. § . 7. But he further says , That the Word of God is so exprest in Scripture , as it must needs be understood not of Christ , but the Scriptures . He that regardeth not the Word of the Lord. He that feared the Word of the Lord ; Stand thou still a while , that I may shew thee the Word of God , the Sword of the Spirit , which is the Word of God. And the Cares of the World — choak the Word , and it becometh Unfruitful , Mark 4. 19. which , saith he , cannot be understood of Christ or God , and that a little Skill in the Original would free us from these Mistakes , and to that Purpose . To which I answer , that the Word of the Lord mention'd in Exodus and Samuel are properly to be understood of the Living , Spiritual Word of God , which spoke to the People through those Servants of the Lord ; For who Received or Rejected the Mind of that Word , exprest in many Words , received the Word , and it had a place in their Hearts ; or else rejected it , and it had no place in them : This makes nothing against us in the least . For that Passage in the Ephesians , Beza whom he quotes , I suppose as embracing his Judgment , has determin'd the Matter ; for he has it , the Spiritual Sword. Then let us read the Words thus , The Spiritual Sword is the Word of God , or , The Word of God is the Spiritual Sword : For Christ is as truly a Sword , an Ax , a Fire , which the Word of God is call'd , as a Lyon , a Rock , a Door . And for the last Passage out of Mark , which seems to carry most of Weight in it for our Adversary , it may rightly be understood of that Truth , which Christ the Word livingly sows in the Hearts of Men & Women , the Word of Advice , Reproof , Instruction , and the like : But of the Scriptures it cannot be understood , as neither can any of the other places . For first , those two Passages in Exodus , and Samuel concern only particular Cases , at a time , when not a third part of the Scriptures were written , as our Adversary will confess . And for that in the Ephesians , 't is manifest that the Scriptures are not the Spiritual Sword , or Sword of the Spirit , which are subject to so many Casualities as they are , therefore not the Word of God , whose Edge never blunts ; For as is the Spirit , such is the Sword , and such the Word , to wit , Living , Spiritual , Powerful , which the Scriptures of themselves ( I think , all will , or should acknowledg ) are not . I will not stick to confess also , that a Word of Advice , a Word of Counsel , a Word of Reproof , and a Word of Comfort lodge in the Scripture ; or the Scriptures , with respect to the Times , wherein they were given forth ( and now daily , as brought home to the Conscience by the One Word of God , who gave them first forth ) are Words of Truth , Knowledg , Wisdom , Love , Reproof , Exhortation , Edification , &c. yet never can we be brought to attribute unto the Declaration that Title , which is peculiarly due to Him , whose Declaration it is . A Prince may express his Mind in Words , but those Words are not that Prince ; neither can any one of his Titles , as a Living Prince , be properly given to his said Declaration . Nor have we any other Way to Distinguish between the Word and Words , Commandment and Commandments , the Thing It self , and those Expressions by which it doth declare it self , then the Word of God , and the Words of the Word , which are Words of God , or Holy Writings : Holy with respect to the Matter or Truth they treat of . § . 8. But here J. Faldo steps in , and seems to offer an Expedient in this Streight ; Says he , Though you say they are not the Word of God eminently , and I believe so too ; for the Scriptures cannot be the Word of God in that Sense wherein Christ is : yet you may call them the Written Word of God , for so we Distinguish them . Truly , this seems pretty modest , though here we must part too , unless he will come a little nearer ; For neither can the Word of God properly be said to be written : The Words by which the Mind or Will of the Word is exprest , may be recorded , and , as such , a True Declaration ; but it is as Impossible for the Word of God to be written , as it would be for a Prince , or Senate to be written , or contained in Letters , though their Will and Pleasure may be largely declared by a Writing ; because it would be to say , that the Word of God could grow Old , Decay , be Lost , mis-Rendred , Corrupted , Transcribed , Reprinted , Corrected , and be Subjected to Fire , Water , Vermin , &c. which were impossible . So would it be an absolute Derogation from the Dignity peculiarly Due to the Living Word of God , to give that which is its proper Title to any thing beneath its Living , Powerful , Quickning Self . He has a Scripture or two for us ; I have written to him the great Things of my Law ; A sharp Rebuke , says he , to the Objecters against the Written Word of God , but I don't see it for my share . The great Things of the Law , Word , or Commandment , which are required may be written , but that doth not follow , that the Eternal Law , Word or Commandment Requiring , is a written Law , Word or Commandment , but the Contrary ; And for Moses Writings , of which Christ spoke , 't is manifest , they were not call'd the Word of God , but the Word of God himself call'd them Writings . § . 9. But J. Faldo objects on t'other hand , that he much feareth , the Scriptures will lose of their Authority with People , in case they should not be so acknowledg'd ; and at last he falls so down right upon us , that he boldly , but weakly concludes , who Deny the Scriptures to be the Word of God , deny them in every respect : For who Denyes them that Title , denyes what they have been generally Known by , Distinguisht from , and Lifted up above all other Writings , and that Appellation , on which is grounded their Authority , and which puts an Awe upon the Consciences of Men. How Weak and Vain this is , I could freely leave to the Reader , without any further Consideration ; But that it might not be thought by any therefore Unanswerable , I will say , That to call them the Words of God , and declared Mind and Will of God to Mankind , is no such Diminutive Title , but altogether Worthy of them . § . 10. If we do Deny to them what has been wrongly Attributed , that no ways Lessens their Authority , but Corrects the Mistake of those who thought of them beyond what they really are ; It is a poor Begging of the Question , to say , We Deny them , that which many have Ascrib'd to them . Their Authority is grounded upon the Living Word of God , and who comes to that , Honours the Scripture aright ; and who Err from the Holy Conduct of it , their Verbal Praises of the Scripture , are but like the Pharisees Painting the Prophets Sepulchres , whilst they were Persecutors of One greater then the Prophets : And who knows not , how much the Shell hath had ascrib'd unto it the Honour , only due to its Substance , by those Watchmen of the Night , whose Dark Minds could see no farther ? § . 11. And for the Awe they have upon Men , this is my Judgment , and I am not asham'd of it , that Attributing so much to the Letter of the Scriptures , and Declining that Regard Men ought to have had unto the Holy Living Word of God , that alone creates all things New , and was the Author of , and Rule to those sound Words themselves , hath Rob'd the Living Word of God of its True and Rightfull Honour , and rendred Mens Hearts more Formal , and less Aweful then they would otherwise have been ; So that the only Way for People to come to a True Sight of , Sincere Respect for , and Grounded Belief in the Holy Scriptures , is , to be turned to the Voice of the Living , Powerful Word of God , from whom they came , which is nigh unto every one , to Direct , and Order , and Discipline to , and in that Way of Holiness , they testifie of , and which Leads to Eternal Happiness . CHAP. IV. His Charge . What he quotes proves it not . Revelation . Infallibility , and Inspiration consider'd . The Priest prov'd Uncertain of his own Faith. Our Friends debase not the Scripture , but Lift them up . His Objection about our Books-Titles answer'd . The Use of Scripture asserted . The Light vindicated from Insufficiency . Something of the True Rule . § . 1. HIs Fourth and next Chapter to be examin'd , endeavours to prove , That we Equal our Writings and Sayings to the Scriptures , and preferr them before the Scriptures . In this Undertaking , he must either prove , what he asserts , from our own Writings expresly , or consequentially . To run through every Quotation he makes , would be as Tedious , as Importinent ; But a few of what make most to his Purpose , I will faithfully observe with his Inferences . § . 2. He begins with a Book , Intituled , Love to the Lost ; ( and so will I ) The Things following which I have declared of , are not the Things of Man , nor by Man did I receive them , but by the Revelation of Jesus Christ : W. Dewsberry thus , The Word of the Lord to his Beloved City , through your Brother and Companion in the Tribulation and Kingdom of Patience in the Lord Jesus Christ . Now what to say here in their Defence , when he lays nothing to their Charge , but what hath been generally exprest , I know not ; Certain it is , that No Man knows the Father but the Son , and Him to whom the Son REVEALS him . The Inspiration of the Almighty giveth Understanding ; and , No Man can know the Things of God but by the Spirit of God. Well may we conclude then , that J. Faldo knows God no better then I do Terra Incognita ; for he denyes all Knowledge of him by any Internal Discoveries : What he knows , is by Man , and from Man. What Offence , or Undervalue , I would fain know , can it be to the Scriptures , that Men should know God that only Way , by which they testifie , God can be known of Men ? Or , Why should he be Angry at his Author , for Confessing to have known God that very Way , by which the Scriptures declare him only to be known ? But indeed , it happens ill to the Priest , for all this is to prove too , that We deny the Scriptures , though hereby we fulfil them . § . 3. For W. D's Words , they are also firm ; for God promised the Repouring out of his Spirit , and the Repreaching of his Everlasting Gospel : And since the Question is not , whether we have it ; but , whether it be an Invalidating the Scriptures , for any , under the plentiful Pourings out of the Spirit , and Power of God , to say , This is the Word of the Lord ; I say , it is firm , that so Saying may therefore be in the Latter as well as Former Dayes allowable , and no Detraction at all from the Scriptures : And for the Conclusion of his Epistle , it is what every good Christian Man can say . What Folly , what Impudence is it in J. Faldo , to make that an Equaling our Writings to Scripture , or Preferring them before it , which both his own Tribe ( I am able to make appear ) hath frequently us'd , though by Themselves Irreproveably ? And which indeed is the Condition of every good Christian-Man , namely to be a Brother , and Companion to the Children and Family of God , in the Tribulation and Kingdom of Patience in the Lord Jesus . Well! If this Man's manifest Weakness make not for our Cause , I should very greatly strange . § . 4. And therefore says he , Pennington prays seriously . My Upright Desire to the Lord for you is — That he would strip you of your Knowledg of the Scriptures , according to the Flesh ; By Flesh , says he , their Sense is , the Use of our Understandings ( though Sanctified ) as will appear in the Key , &c. But this Expression serves for a Notable Key to open his Ignorance and Dishonesty . His Ignorance is evident in Reputing it a Slight of the Scriptures , to desire that Men might be stript of their Fleshly Knowledg of them . I do affirm it to be both Seasonable and Serious ; and did not J. Faldo stand upon a tottering Basis , he would not so declaim against us for Undermining it . But let all behold his Dishonesty , to say , that we desire to be Script of the Knowledge of the Scriptures after our Sanctified Understandings ; making a Sanctified Understanding , and that Flesh which can never inherit the Kingdom of God , to wit , the Carnal , Dead , Dark , Unregenerated Understanding to be all one . O Disingenuous Man ! Art thou fit to be a Gospel Minister , who hast not learnt to do as thou wouldst be done by ? I leave it with the Conscience of the Reader , how Justly or Unjustly thou hast dealt with us in this Matter , and what all or any of it concerns the Scriptures ; For if Men will not understand them as they are , is it the Fault of the Scriptures ? No surely ; shall then Isaac Pennington's Desire , that their wrong Knowledg of those weighty and Holy Writings , be interpreted a Dis-Respect to them , and a preferring our own Writings before them , which so heartily seeks their Right Knowledge of them ? If this be the Way to prove Quakerism no Christianity , we need not much fear the Issue of his Attempt . § . 5. But he proceeds to prove our Equaling of the Scriptures two Wayes . First , from our pretending to Infallibility . Secondly , our Plea for the Necessity of Inspiration . He quotes G. Whitehead's Letter to him , Whether Infallibility be attainable by any in these dayes ? which we affirm , is to true Believers ; which if thou denyst , we question thy Call. Of Inspiration he cites J. Story 's short Discovery thus , Therefore may I say , much more , it is not in the Power of that little Book , either to throw down Self-Will in any , in whom it is not yet subdued , or to exalt the Truth in general , because it is only Queries gather'd by the Author from the Letter of the Scriptures without , and no Message of Heavenly Prophesie , Doctrine or Exhortation received by the Author from the Lord through the Divine Inspiration of his Light and Spirit within ; Therefore I say , It is a very Vain and Idolatrous Exhortation . To all which sober Matter I have no other Answer from him , then that the Quakers Writings are full to this Purpose . Indeed I am glad of it , or we had little Reason to Suffer what we do for our Descent from the Carnal Professors of Religion in the World : But I have this to say to him ; He that doth not Infallibly know what he knows of God or Religion , knows nothing certainly , which concerns either . Now if Men cannot attain to any such Certainty , Farewell all Religion ; For , That a Man should affirm , and not know whereof ; That he should profess God and Religion , yet be uncertain of both : But that J. Faldo should Preach of both , and profess himself Errable in all such Doctrine ; Who ought to believe him ? Why spends he his Breath at a Venture ? Rather let him Eat , Drink , for to Morrow he shall Dye ; for Death is certain . This is your Independent , Fallible , Errable , Uncertain J. Faldo , Preacher to a People at Barnet , and , God knows , a Lamentable one too . What Reason have any to Believe him against Us , who is Uncertain of the Truth of what he says against us , by his own Principle ? § . 6. For Inspiration the Scriptures are not more express in any one thing . No man can know the things of God by the bare Spirit of a Man : But , the Spirit of a Man , or a Man distinctly considered from the Inspiration of the Almighty , can read Scripture , and form Queries , and call them Christian too ; yet , who will dare affirm this Man's Queries to be Christian ? Can they beat down Self-Will ? They may talk of it , or exalt the Living Truth , that came not from it . This is the Scope of J. Story 's Answer to the Questioner ; For , what is this but Stealing the Prophets and Apostles Words , when they are made Use of out of that Sense in which they were given forth , and to an other End , then that for which they were given forth , which proves to us , that the Sense , and not the Words , shows the End of their being so given forth . The Scriptures are a Sealed Book to all , but those who know them by the same Hand , which Originally gave them . So that however Common they may be in the World , they are Strangers to them that understand them not : And though Old , respecting the Time , when they were revealed to the Saints , yet New to every Age ; so that we assert not a Revelation of New Things , but renewed Revelation of those Things God made former Ages Witnesses of : otherwise Men are no more benefited by them ; And to be benefited , they must be made ours by the Spirit , which made them the Holy Ancients . § . 7. In short , No Man can understand Spiritual Things , but the Spiritually Discerning ; None can so be without the Inspiration of the Almighty , or Spirit of God. This is Scripture . Now the Author of those Queries , and J. Faldo also Denying Inspiration , they consequently deny themselves to be Spiritually Discerning ; and for Men not Spiritual , to Judge of Religious and Spiritual Matters , much less to Write of them , and bid their Writings go , and throw down Self-Will , and exalt the Truth , is Vain and Idolatrous ; For , the Scriptures themselves , consider'd meerly as such , are unable , much less Writings founded on the Authority of Self Will ; for it is the alone Priviledge of God's Power and Spirit , and no Writing whatever , distinct from it , can perform that Great and Mighty Work in Man. § . 8. And , for Equaling our Writings with the Scriptures , because we assert Inspiration , and that what we have received , and do declare of the Things of God , is from the Revelation of his Spirit in our Hearts , it is a Foolish Inference ; Truth was and is Truth all the World over , and there was and is but One Way to come to it in all Ages , I mean Inspiration . The Scriptures are True , and our Writings are True ; but will it therefore follow , that we bring them upon a Vie ? Is this your Disputant ? But to determine this Case , He should first have prov'd if he could , what Power God gave to the Ancients , and what to Us. How much of his Spirit to those Ages , and what to This ; or else he loseth himself . If he can Experimentally tell , what were their Discoveries and Experiences , and what are Ours , he would be a Proper Judge : But to think to run us down by Exalting them , or to lessen what we are , by Increasing their Praise , is an old Artifice of the Devil ; and Sober Men will be more True to Themselves , and Just to the Matter , then so to censure us . Cannot one Man be another Man's Brother , and not the Elder Brother ? Doth it follow , that because God has made what we know our own , by his Holy Inspirations and Operations , that therefore we put our selves upon the Comparison with the Ancients ? If true Christians fill up , or add to Christ's Sufferings , yet behind , why should their Writings be shuffled out of all Relation to the Scriptures ? There may be a Relation , where there is not an Equality , much less a Preference , and that we do assert against all Opposers . § . 9. But now let us see what he says of our setting the Scriptures beneath our own Writings ; and I will take his own Way to do it . The Characters of the Scriptures , given by the Quakers , as says J. Faldo . Characters of their own Teachers Writings , and Sayings , given by them . Feeding Death with Death . The Letter which Killeth . [ Declar. from the Minist . of the Word , p. 7. ] The Voice of the Son of God was utter'd forth by him , by which the Dead was rais'd [ F. H. Life of E. B. p. 20. ] Seeking the Living among the Dead [ J. Parn. Shield ] His Words Ministred Grace to the Hearers [ Fox jun. Life E. B. ] A Mistake , for he dy'd before E. B. Reconciliation : Death is a State without the Living Experimental Knowledg of God , and his Work in the Heart ; And that State will talk of the Fame of Wisdom , as saith the Scripture , and that from the Scripture , that is , from , or in the words of Scripture , being Ignorant of the true Sense of the Scripture , thinking there to have Life ; which Literal Knowledg it feeds upon , and contents it self with , where Nations have lain Apostatized from the Life of God , and Power of Godliness . The Letter Killeth , that is , the Literal Knowledge ( or rather their Imaginations from the Letter , not being Divinely Inspir'd , so as to understand it ) by which Men buoy and lift up themselves as Christians in the World , and yet are Strangers to the inward sensible Work of God : And it does Kill the Soul , with respect to that true Life the Spirit and Power of God begets in all right Christians , through whom the Voice of the Son of God has , does , and will utter it self to the Ends of the Earth , for the Raising the Dead in Trespasses and Sins , as that worthy Servant of God did , which is now with his Lord. This disreputes not the Scriptures , but those who make a wrong Use of them ; nor is there any Comparison betwixt Reading what God's Spirit requires , & immediate Hearing his Voice , and being sensible of his present living Touches upon the Soul : Writings are but holy Things at second hand ; a Living Ministry is the very Life , Power and Spirit present , and more immediate . In short , the Testimony of F. H. we prefer not before the Testimony Luke gives of holy Stephen . We prefer the Scriptures before all Writings , but before God's immediate Power we dare not do . Paper , Ink , and Writing the same , pag. 7. A Shield of the Truth , [ Title J. P's Book . ] Reconcil . What 's this to the purpose ? We say that the Scriptures , or the Writings , not the Things written of ( mark that ) are Paper , Ink and Writing , which was spoken abstractively , and upon a Comparison of them with the Word of God ( that was with God , and was , and is God over all , blessed for ever ) Doth any Man think , that we believe greater things of J. Parnel's Book ? By no means . He call'd not his Book , consisting of so much Writing , Ink , and Paper , a Shield of Truth ; but that of which it treated , was the Truth , and with respect to the Controversial part of it , as it was writ in Defence of the Truth , it might be tearm'd a Shield ; in which sense the Scriptures by him urged , have the upper-hand of his Writing , by whose greater Authority with Men , he abets and maintains the Doctrine contended for . Shews you ( I suppose the Light ) your own Faces , which the Scriptures cannot do [ Scorned Quak. accounts , p. 20. ] A Spiritual Glass opened [ Smith ' s Cat. &c. & Morn . Watch. ] Reconcil . This can be no way hard to reconcile ; For , when we say , the Scriptures cannot show Men at all Times , and in all States , their Conditions , but the Secret In-shining Light of God alone , we are not so unworthy as to intend , that any Book of ours can ; No , but with respect to that Principle which it directs to , and is able to tell a man All that ever he did , The only Spiritual Glass , and which the best of Writings fall short of . Precepts and Traditions of Men [ Morn . Watch , p. 18. ] Truth 's Principles [ Title of Crook ' s Book . ] Reconcil . It is deny'd that ever any such Words were ever spoken , or written of the holy Scriptures , as Precepts and Traditions of Men ; for they contain the holy Precepts and Traditions of the Word of God , who is God himself ; it is base and unworthy , thus to mince and mis represent our Writings . For Truth 's Principles , it signifies no more , then the Declaration of what we believe , as the very beginning of the Book expresly proves . That Light is in the Scriptures , prove that ; or tell me what one Scripture hath Light in it [ Lip of Truth , p. 7. ] Light risen out of Darkness . Title of Farnsworth's Book . Reconcil . There is not Light in the Scriptures , that is , there is not Living , Spiritual , Essential Light in the Scriptures , or by way of Excellency ; but a descriptive and declarative Light they carry with them of the true Light , the Author of those excellent Things therein mention'd ; In which Sense alone do we understand Richard Farnsworth's Title . God having caused his Light to spring out of Darkness , and he being then the Witness of it , testified to the Truth thereof , by a Declaration to the World of what he knew in the Matter . He did not say , That Book was that Light ; for so it had never been before him that writ it , and the Writings of it ; and what Casualities the Book was , or is liable to , would fal upon the Light , though he bears Record to an Everlasting Spiritual Light , that shines Within , where his Book cannot be . But rather , that he knew and witnessed the Visitation of the Day-spring of God's Eternal Light of Life to the World , he writ his Book to give Notice thereof , calling it by that Name , because his Subject treated on , doth manifestly import so much ; not that the Book was that Holy and Eternal Light. § . 10. Let it suffice to all impartial People , that we only desire to make a Difference betwixt the Writings , and the Thing written of ; and to the Eternal Overthrow of our Adversaries ( not wholly without their own Help ) since they think , the Titles we give our Books ( very Glorious in themselves ) most unworthy of them , but proper to the Scriptures , whom they say , we slight . Let it be consider'd that not one of those Books is destitute of Scripture ; but is either generally in a Scripture Style , or particularly defended by plenty of express Scriptures cited ; therefore of Necessity , they , the Scriptures , must also partake with them in Common of those famous Titles : And thus far have they the Preference , that they are quoted on purpose , to give the Truth we write of , greater Credit ; what is that greater Credit , but to be exactly agreeable with themselves ; so that our Adversaries Argument amounts to thus much ; They therefore prefer their own Writings before the Scriptures , because they in all their Writings earnestly endeavour by numerous Quotations to prove , what they write , to be according to the Scriptures . Behold Reader , how at one Blow we fall ! The whole Chapter of this Fallible , Errable , Uncertain , Busie Priest , with respect to his Charge of our preferring our own Writings before the Scriptures . § . 11. But there remain two Things to be considered before we close this Chapter . First , his untrue Inferences ; Secondly , his base Comparison of us with the Papists , with Design , to render us Odious to all that abominate their Idolatry . First , That the Scriptures both are , and ever were Superfluous ; for , the Light within ( as they pretend ) was alwayes fitted to Inspire every Man and Woman in the same Manner , and to all Intents and Purposes , as they were inspired , and written . Which , how just and true it is , we do reserve the Examination of it to God's Witness in the Conscience of the Reader . Only , this much I will say ; that though all Ability was , and is in Him , whom we declare to be the Light of all Mankind , to Reveal the whole Mind of God , yet , in as much as very few in all Ages were so resigned up to the Holy Conduct of it , as they ought to have been , the Lord hath put it into the Hearts of Many , to stir up the Negligent and Sloathful , by a Reminding them with that Counsel , in outward Writings or other Verbal Testimonies , which they had long slighted in themselves , that it might Instrumentally work upon them unfeigned Repentance and Conversion to God. Therefore went God's Messengers forth , Line upon Line , and Precept upon Precept ; here a little , and there a little ; But this I affirm , and that in the Name of the Lord , against the uttermost Strength of this Busie Priest , that , had those Prodigal● in all Ages lived up to that Measure of Divine Light ( the Talent God gave to every Individual ) there had not been any such need for those Messages : Wherefore the Occasion of them was not for want of any sufficient Gift from God , but because of their own Rebellion . Nay , they were the Testimonies of the very Light of Christ ( in the Prophets and Apostles , who were Heirs and Children of Light ) which they gave forth at divers Times in their several Ages , as God pleased to move upon their Spirits with respect to Mankind ; so that still it was the Light within , which so reprov'd and exhorted . But , suppose that the World had not been so Rebellious , neither will it follow , but that a slow Improvement of the Heavenly Gift , might have occasioned many Divine Exhortations ; yea , the Exercises of Mens Spirits , as Davids for Instance , in reference to the Spiritual Travel , might for the Benefit of others have been written . Let us suppose the highest State of Deliverance , and Praise , Men are capable of arriving at in this World ; yet Epistles of divine Love , Experience , heavenly Praises , &c. might have been transmitted from Church to Church , as of the Flock and Family of God. Therefore I utterly deny , that the Perfection of the Light 's Teachings makes the Scriptures superfluous , much less the general best Attainments that have been , and now are in the World. § . 12. But that any Man , so conceited of his Abilities , as J. Faldo , should so basely mistake Reason , and abuse his Reader , as to infer from the Ability of the Light in It self , whether obey'd , or not obey'd , the Uselesness of the Scriptures , or Testimonies of holy Men to the World , is Ground for just Censure and severe Rebuke ; for it were to say , that because a Master is of himself able enough , therefore all Books are superfluous . The Scripture don't argue the Insufficiency of the Light , since so , the Instrument would rise against its Principal ; but the Insufficiency of the Creature , in which condition Line upon Line , and Precept upon Precept may , by the Light within good Men , be given forth to invite and encourage Man to yield Obedience to the Conviction of the Light within every such Rebellious Person ; in which the Love of God is marvelously expressed , who by his holy Light within , and its Testimonies without , endeavours the Conviction and Reformation of the Children of Men. § . 13. But hear him in his second and last Inference ; upon the same Ground , the Tenets and Assertions of all the Heathens are to be received as of equal Authority with the Scriptures ; for they resulted from their Light Within , improved much more orderly and to Purpose then the Quakers do theirs . Yea , the bitter Scoffs of Lucian , and Julian the Apostate must be admitted into the same Orders , for if it be admitted , they did not Vilifie and Scorn and Deride the Scripture and Christianity , according to the Dictates of their Consciences ; it cannot be denyed , that they therein acted from the Power within , which whether it were the Power of Darkness or not , the Quakers having no Rule to judge it by , but their own Sentiments , it is left by them undetermined ; And I know not hardly any Worse they said of Jesus of Nazareth , the Scripture , and Christianity , then the Quakers have done under other Names . This Passage Impertinent enough to the purpose , and as Black as Hell it self in Malice against that despised Remnant of People Called Quakers , by God's Assistance , I will effectually answer , to the shame of this ungodly Slanderer . The Gentiles Light was one in Nature with that , which the Evangelist saith , inlightneth all Men ( a Text , whose Plainness & Expressness yields that Advantage to us , against the utmost Force of all our Adversaries , which they are Angry at , but can never Invalid ) I say , one in Nature with that Divine Being ; and as such , transcending all Writings whatever : yet that the Gentiles had that Light in a more excellent Degree , then that in which the Prophets and Apostles enjoyed it , whence came those excellent Writings , I utterly deny , and that in the Name of all true Quakers , I say again , that , though the least measure of Pure Light it self , is to be preferred before all the Writings in the World , as meer Writings ; yet that it may not be comparable to that Degree and further Discovery of Light , which was witnessed by those who gave forth those Writings , I gr●●t : so that to bring the Sayings and the Assertions of the Heathens upon an Equality with the Writings of the holy Prophets and Apostles , we dare not assent to ; but vehemently oppose any such Inference made to be the Product of our Belief . For , though as I said before , any measure of Light it self is beyond the most excellent meer Writings of a far greater ; yet the Writings or Sayings given forth by that lesser Appearance , are not to be brought into Comparison with those of a greater Discovery , no more then the Degrees of Discovery , or Manifestation of the Light it self . This the Apostle Paul practised ; who , notwithstanding that he rightly knew that Administration to supercede , and transcend what want before , stuck not to remind the Heathens of their own Authors , as Aratus , Menander , &c. by an apt Application of them to this Purpose , in Defence of his Doctrine . And if Those who became a Law unto themselves , Doing the things contained in the Law , were to be preferred before the Circumcision , who kept not the Law , and that , who lived without Law outward — yet according to Law inward , should be judged by Law inward , which was substantially the same ( as testifies the Apostle ) with what was required by the Law outward ; Then their Law within Substantially consider'd , did not fall short of that Law without , nor they who kept it of the Circumcision themselves ; which most clearly overturns that Ignorant or Malicious Cavil , to wit , that the Quakers have no Mean by which to judge of the Ground of Wrong and Right Actions ; For if the Scriptures be that only Judge , then there could have been no Knowledg of right or wrong Actions , Spirits or Powers , before they were given forth : which because the Patriarchs and Gentiles had an evident Sight and true Sence of , by that Internal Law of Light in the Heart and Conscience , without Scripture , it follows , that the Quakers owning the same Light , and that , in a more eminent Discovery , can not be guilty of such an Ignorance . § . 14. But a litle further to inspect his Argument : If the having no Outward Rule was to be without all Rule , whereby to Try a Right from a Wrong Power ; I would gladly know , how the Prophets themselves were assured of the Truth of their Motions , being without any outward Touch-Stone ; and by what means the Apostles knew , that the Spirit or Power which acted them to reject and decry the whole Service of the Jews , which God had so peculiarly Instituted ( Circumcision for Instance , that was given for a Sign FOREVER ) was the right Spirit or Power ? I ask , Was it the Scripture without , or the Son of God , otherwise called the Light or Word of God revealed in them ? But I will yet proceed ; Suppose any Man who is call'd an Independent , and owns the Scripture to be that which J. Faldo reputes them , should pretend a Vision of very strange and unwonted Things , should imitate a Trance , & personate some extraordinary Inspired Person , by what place of Scripture would J. Faldo assure himself or others , of the Sincerity or Imposture of such a Person ? his Rationals being otherwise Sound ; his Life Sober , and his Pretences no way anti-Scriptural ? O Weak Man ! Is thy Religion without a secret Light , Life , Power , Vertue , Sight or Relish of the Root and Ground of things ; or rather doest thou conclude , that all Mankind , however Christian , are left Destitute of any Inward Power to Try or Discern Spirits , because it is thine own State of Darkness ? I affirm to thee and all the World , that in this Case , no outward Mean whatsoever decides the Matter , or clears the Doubt ; only the invisible Light , Power or Spirit of God : Yea , and that in far less Cases too . In which sense chiefly , it is the Dispensation of the Gospel , so call'd , and justly preferr'd before all other . And this I leave with him ; that nothing can judge of the Root and Ground of Evil , but the Root and Ground of Good. The Works of Evil , the Scriptures tel us , are abominable ; But the Question is , How do I know , what they declare to be Evil , is so ? what works the Conviction in me ? and where an Evil Spirit brings it self not forth into those Works , what shall discern him , except it be the Good Spirit ? It is the Power of God within , that crusheth the Power of the Devil within . The Scriptures without , Reprove his Works without ; But since the things contained in the Scriptures were such in themselves , and true , and experienc'd before they were written : will it not follow , that the inward Power was both a sufficient Judge , and their Author too ; and consequently Greater . § . 15. But above all , the Impudence of his Wickedness ; both to charge the Impiety of Julian and Lucian upon the Light within , by placing them in the same Order with the best of Heathens , and Quakers , walking up to the Light within ; and to affirm , for all that the Quakers have to judge to the contrary , they acted by a Divine Power ; Ranking the Quakers Faith in Christ , upon an Equality in Evil , with their horrid Blasphemies . The Top of all Uncharitableness , & a very Lye ; for this is to say , That the best & worst of Heathens were all alike : that they wanting Scriptures , could not rightly discern the Difference between the Bad and Good ; that those who live up to that Light ( as he cannot deny the Quakers to do in a great measure ) are but in Julian the Apostate , and scoffing ▪ Lucians Ranck ; In short , that the Quakers Believing in one God ; that he has Enlightned all Men ; that he has Striven by his Light and Spirit in the Consciences of Men through all Ages , and by it , in the Hearts and Mouths of his Prophets ; and above all , by that blessed Appearance of Christ Jesus , who Tabernacl'd among Men in that Body prepared for that purpose ; who there in preach't the heavenly Kingdom within ; worked Miracles ; laid down his Life for the World ; rose again , and ascended to the Father ; leading Captivity captive , and gave Gifts for Men ; that who believes in him , and takes up his Cross , shall be his Disciple , and persevering , have Everlasting Life : That the Quakers Faith , ( I say ) in this Solemn & Conscientious Manner , upon which they place the Eternal Happiness of their Souls , should scarely be a Jot better , then the APOSTACY OF JULIAN , AND THE IMPIETY OF LUCIAN ; AND BUT ONLY SERVE , TO RENDER US AS GREAT DESPISERS AND CONTEMNERS OF CHRIST AND ALL HIS RELIGION , AS THEY WERE . O strange Comparison̄ Well , they tell us of a Book coming out of our Hard Sayings to our Opposers ; But match this , impartial Reader ! But however the Devil blinds and hardens this J. Faldo ; sure I am , the Devil himself knows better . What shall I say ? Truly nothing more ; but leave it with the Righteous God of Heaven and Earth , to plead our Cause in the Hearts of all People , and avenge himself upon his Adversaries , to whom Vengeance belongs . § . 16. For his Comparison of us with the Papists , we little heed it . He tells the World , the Papists own Revelation ( which he proves at large ) and the Quakers hold Revelation also ; Therefore the Quakers are Papists , or very near them , as his Story , indeed an arrant Lye ( either in him or the Papist ) will inform us ; where he says , that a Papist upon being ask't , which of all Sects in England approach'd them most ? replyed , the Quakers . How near we are to the Papists , in Faith , Worship , and Discipline , shall be left to them , that know , and have seen more then this conceited Priest . But , Argumentum ad hominem . Thus , The Papists own a God , a Trinity of Persons &c. and J. Faldo owns a God , and a Trinity of Persons also ; therefore J. Faldo is a Papist , or very near a Kin to one . Would this be just ? If not , neither is his Conclusion of Force against us . What is Truth , is not discommendable , where ever , and by whatsoever held . It is high Weakness to exclaim against true Christians for holding any Truth in common with the very Turks ; and much more Condemnable to conclude them Turks . But we must be run down , if they can , and therefore no matter what ugly Skin they cast over us , so the Dogs will but fasten . The Lord God plead our Cause on Earth . CHAP. V. The Charge Stated , not Proved . The Scriptures not the most Excellent nor only General Rule . God may speak by Instruments . The Instruments not the Rule , but that which useth them . That the Scriptures being Obligatory , does not conclude it the General Rule under the Gospel . The Disingenuity of our Adversary , in citing the Apostle's words , Reprehended . The Scriptures no Judge in that sense wherein they are not the General Rule . The Scriptures Confest to . § . 1. HIs Fifth Chapter designs to Prove , That we Deny the Scriptures to be a Rule of Faith , and Judge of Controversies ; And that he may sufficiently prejudice his Reader against us , and our most Holy Faith , He not only tells him , that to deny them to be the Word of God , is a good Reason , why he should conclude us to deny them to be a Rule ( though at the same time , it manifestly shows , that we would acknowledge them to be such , were they the Word of God , and that therefore the Word of God is our Rule ) but he suggests , that we believe a Conformity to their Guidance , cannot render a prophane Man less prophane : To prove this , he quotes James Parnel , thus , And he also that saith , The Letter is the Rule and Guide of the People of God , is without , feeding upon the Husks , and is ignorant of the true Light , which was before the Letter was : Shield of Truth , p. 10. William Smith thus , And if thou lookest upon the Scripture , to be for a Rule , and for Trying , thou givest that unto them , which is due unto Christ : for He is the Rule , and leads his People ; and he alone searches the Hearts , and tryes the Reins , and not the Scripture . Again , But if you will see a Mouth full of Blasphemies against the Authority of the Scripture ; read with Horror and Amazement , the following words : God is at Liberty to speak to his People by them , if he please , and where they are given by Inspiration , he doth so ; but says J. Faldo , the Sting is behind , and in the Tayl of this non-such Sentence : and so he is at liberty to speak by any other created thing , as to Balaam by his Ass . Nayl . Light of Christ , &c. p. 19. In Answer to all which , he says just nothing ; but thinks , it is enough to have cited these Passages and seems to triumph as reasonably as the Man which dreamt he did eat , but awaket anhungry , delighted himself in his sleeping Feast . Let us trie to rouse him out of this Lethargy of Ignorance and Conceit . § . 2. I shall freely confess , that for the same Reasons , that we deny the Scriptures to be the Word of God , we cannot own them as the General Rule of Faith. But also , as we acknowledge them to be the Words of the holy , living and powerful Word of God ; so that they express and declare unto us many holy Rules for Godliness ; and I declare in the Name of all the Right-born Quakers in the World , that we utterly reject all such , as Deny the Scriptures to be profitable for Reprehension , Instruction , Exhortation and Eaification . How vain then is this Man's Impeachment of us , as Persons void of all true Respect for them ? § . 3. In short ; as the Scriptures are not the Word of God , but a Declaration of the Word of God ; so the Scriptures are not the general Rule , but a Declaration of the true general Rule : which I prove thus . That which alwayes was , and is a more general Rule then the Scriptures , must needs be , and is most properly THE general Rule , and not the Scriptures ; but that was , and is the Light of God in the Hearts of Men ; Consequently not the Scriptures , but the Light was , & is most properly The general Rule . The middle Proposition only to be excepted against is clear , in that before the Scriptures were writ , and since , where they have not been known , Men have been & are Convinc'd , Reprov'd , Inclined , Taught , Order'd and Ruled by the inward Appearance of God's Light in the Conscience . And among those who are called Christians , let them be just to God and their own Souls , and they must confess , that there is something very near them , when the Scriptures are quite remote , both from their Persons , and their Thoughts , which upon any Miscarriage is as a swift Witness , to smite : and upon the approach of Temptation is as quick to warn , and diswade the Mind from falling into the Foulness of it . Is not this then more Living , Immediate and General , that neither Sea nor Land , Day nor Night , nor any condition , but a Seared Conscience , can exempt People , or deliver them from the secret living and sensible Touches of this holy Witness , whether they be to Counsel , Justifie or Condemn ? This searcheth the Heart , this tryeth the Reins : of which David said , It had made him Wiser then his Teachers , who read and expounded the outward Law unto him . § . 4. And indeed , it is unworthy of the Excellency of the Administration of Life it self , more glorious then that of Condemnation , the State of the Law , that an outward Book , though declaratory of never so much good , and not the Good it self should be the sole general Rule of such as are under it . What is it , but to subject the Spirituallity of the Gospel to the Letter of the Law ? And thus much worse , that then it self they had either the daily Living Voice of God , or a Law engraven on Stone , whilst the Scriptures , which they call the present Gospel Rule , are but in Paper . But can any true Christian think , that God is so wanting to his Promise , who promised to Write a Law in the Hearts of his People , as to bound them by meer Literal Prescripts ? No surely ; but much rather , that the Law of the Spirit of Life in Christ Jesus , which he promised to write in the Hearts of Men and Women , should be the Rule of this Administration , which is a Living Powerfull Rule , present upon all Occasions , and in all straights , and ready to assist with Counsel , Wisdom , and Knowledge , all who act agreeably to the Mind of God , who will reward every Man according to his Works . So that J. Parnel , and W. S. their Expressions are clear'd . For J. N's , the last of the three , it was not written in Derision of Scripture , as is unworthily suggested ; but to prove , that God is not limited to Instruments . God , whose holy Spirit is the living substantial Rule , may appear after divers Manners , either by bringing into the very Conscience the Truth of some weighty Passage in the Scripture , or by a Ministry , or any other Way ; yea , by Balaams Ass to Balaam , and that without Blasphemy or Prophaneness ; For by whom , or what may not the Almighty direct the Sons of Men ? still it was not so mean a Creature as an Ass ( which God spoke by , to aggravate the Stupidity of Balaam , and greaten the Miracle ) No ; Nor the Apostles themselves , much less their Writings ; but the Word of the Lord , that was as a Fire to the Workers of Iniquity , and Sanctification , and Reconciliation to them that believe it . That was the True Rule ; wherefore said the Prophet . , Hear the Word of the Lord. What Word ? that , nigh in the Heart , which Moses and Paul preach'd . Still the outward Instrument is not the Rule ; the Prophet is not the Rule , the Apostle is not the Rule , much less are their Writings , being they are but all external Instruments : And this I will abide by against all the Insults of our Enemies by God's Assistance , that both they are but such Instruments ; and that such Instruments are not the Gospel-Rule , but that Light , Life , Power or Spirit , which useth them ; and who attributes that Honour to the Instrument , which is due to the chief Mover in it , or by it , commits down-right Idolatry ; Therefore what is flung upon the Quakers by their Adversaries , is more justly chargeable upon their Adversaries . But we cannot help it , if that People will not work through the Outward to the Inward ; the Writings or Persons , to the Light , Life and Power that employ them for any Use or Service in the World ! Nor shall we ever be condemned of God , that we therefore decline to attribute those Titles to the Scriptures ( otherwise worthy above all Books ) which are only due to that which gave them forth ; especially , since what we believe in the Matter , is with an holy Fear and Reverence towards our God , and Good-Will towards all Men. § . 5. But he Objects , ( 1 ) That what is therein affirmed by the Lord , we ought to believe ; proved from Christ's Words , O Fools , and slow of Heart , to believe all that the Prophets have spoken ! Luk. 24 , 25. ( 2 ) That what is thereby commanded ( not being repeal'd by the coming of Christ ) it is our Duty to obey , Deut. 5. 34. ( 3 ) That the holy Scriptures do in their kind determine or discover to us , whether we believe and walk , or practice aright or not , proved hence ; All Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be Perfect , throughly furnished unto all good Works ; and herein [ all things which are written in the Law and the Prophets ] do I excercise my self to have a Conscience void of Offence . 2 Tim. 3. 16. 17. Acts 24. 16. To all which I say , we do with him acknowledge , that , whatever the Lord hath by his Prophets and Apostles , who writ the Scripture , affirmed , and required ( taking in his Exception about Christ's Coming ) it is our Duty both to Believe and Obey ▪ so that there is no Difficulty in that Matter . For the last Passage , there is some sober Scruple in our Minds about it ; For there are manifest Contests in the World , both about Faith and Practice . They result not from the Scriptures . I grant : but that they proceed from Mens wrong Apprehensions of Scripture in a great Measure , that I affirm ; and I know no Man so stupid , as to deny . Now , I would fain know , which way those wrong Apprehensions are to be rectified : He says , by Scripture : I say , Not ; for the Key is wanting . What is that Key may some say ? The Spirit of Truth , who gave them forth : Who can explain any Man's Mind so well as Himself , in a Matter , wherein he is not rightly understood ; or it is hard to understand Him ? And if none but what is indued with Reason , is capable of understanding a Rational Proposition ; Neither can any Man whatever understand spiritual Propositions , or Propositions about spiritual Matters in the Scriptures , but by the Illumination of the Holy Spirit in some Degree or other . This is so clear , that the Sun is not more obvious at Noon-day in a clear Sky , then this must be to all Discerning Minds ; so that the Scriptures , though professedly own'd by us to be Instrumental to the Knowledge of that Doctrine of Reproof and Instruction in Righteousness ( weightily mention'd by the Apostle Paul ( for certainly they do declare to us very Excellent Precepts and Rules ) yet , they are so far from being THE General and Absolute Rule , that the very Light or Spirit of Christ is , and ought to be our Rule , how far , which Way , and to what End we are to believe and practise them . And I cannot forbear at this time ( though I have often done so ) to shew the horrible perversion of Scripture , this Man is guilty of in the last of these two Scriptures , by him quoted for Proof of the Third Head. The Apostle in his Defence against the Publick Orator of the Jews , tells the Governour then present , among other Passages , that though he was no Disturber , as accused ; yet , said he ▪ I confess , that after the Way which they call Heresie , do I Worship the God of my Fathers , Believing all things which are written in the Law and the Prophets , and have Hope towards God , which they themselves also allow , that there shall be a Resurrection of the Dead , both of the Just and the Unjust . § . 6. Now brings in J. Faldo these words [ all things which are written in the Law and the Prophets ] do I exercise my self to have a Conscience void of Offence towards God and toward Men. I do say , this is a perversion of Scripture ; for he hath First left out that which is more applicable to the Words , and put that only in , which is least so : and Next , he has done it in the same Character , by which common Readers may be mistakenly strengthned against us ; this is plain : And for the former , I affirm , that it could not be so proper in the Apostle to say , he was exercised in his Belief of the Law and the Prophets , as in that Way of Worship , they call'd Heresie , and his Hope of a Resurrection ; both left out by our Adversary . Nor is such a Use of his words sutable to the Condition Paul was in : For he having out-stript both the Law and Prophets , and being brought to a Brighter Day , and more Excellent Dispensation , he cannot be so rightly said to have been exercised in that he had left behind him , as in the Work of his own Day , which fulfill'd and swallow'd up the other Dispensations , as but Fore-runners of it ; which was that spiritual Worship Christ set up , and he worshipp'd the God of his Fathers in , and endeavour'd to gather others to , though they reputed it Heresie , and that Hope of the Resurrection of both Just and Unjust , which they themselves pretended to own . What then could be Paul's Meaning in that Confession to the Law and Prophets ? I Answer , what is ours to the World , before whom we stand charg'd by the Professors , Tertullus , J. Faldo at this Day ; namely , that though he preach'd a further Glory , and they therefore accused him of Undervaluing the Law and the Prophets , becoming an Heretick , Seducer , and what not ; as this Man doth us : he then ( as we now ) made his Defence , confest to the Law and the Prophets , yet testified to a more Spiritual Worship , but unto which they prophetically tended . Whence we observe ( 1 ) The greatest Enemies to the Spirituallity of that Evangelical Dispensation , where the greatest Professors of a Literal Religion , the only seeming Admirers of the Scriptures , and earnest Contenders for the Faith and Religion once delivered to the Fathers , at least as they pretended . ( 2 ) That they were wont to account such as were eminent Promotors of the Gospel , Contemners , at least Slighters of the Law and the Prophets . What need I say any more ; Behold a Parallel , as plain as Light it self ; The Literal Jews then , the Literal Christians now ; the Spiritual Jews then , the Spiritual Christians now . § . 7. But one Passage more . The Holy Scriptures determine according to their kind , or as much as a WRITING can do , whether we believe or practise aright or not ; For , sayes he , Those who come under the Executative Determination of Laws , do find , that Process in Writing doth not loose its Force for the Decrees and Sentences being put into that Form. To his Assertion , and the Instance he brings to prove it , I will return this Answer . To say the Scriptures determine as far as a WRITING CAN , does our Adversaries business , I mean , for us : since it manifestly implies , that it is not so determinative of all Cases , as some thing else may be , which is a more Living , Immediate and Infallible Judge then a WRITING is or can be ; and we will grant , that the Scriptures do determine , as much as any Writing in the World can do , unless God would please immediately and more full to Reveal something , less clearly laid down in the Scriptures , and then should require that Revelation to be Written , for Men must have a care of limiting , either his Power or Will. If J. Faldo had at the beginning of his Opposition to the Quakers Belief in the Scriptures , well consider'd this , I am of opinion , that either he would have never given himself , and us the trouble of so much needless Discours , or have been so Careful of his Cause , as never to have wounded it with this fatal Blow , that the Scriptures can determin as far as a Writing will go : Nothing to the Question at all , which lyes here ; Whether any the best Writing , or the Spirit of Truth , that gave it forth , is Judge ; and as far from his purpose , as quite loosing of his Cause amounts to . Again , § . 8. His Instance about the Law is lame , for the good Laws of any Land are but Reason Written , or rather declared by writing , which is oblieging against the Corruption of a Judge , but not the Reason of the Judge . Neither is the Law the Judge , but there is a Judge , who interprets and speaks from the fresh Discoveries of his own Reason , the Meaning and Intendment of those written Laws . If the Laws be Sufficient without a Judge , why is there a Judge ? If then they are Dark , Obscure , and Doubtful in many Cases , so as to need a Judge and Interpreter , which I call Living and Immediate Reason ; then since the Scriptures are Writings , in which are many Things very Difficult to be understood ; it follows , that there must be an immediate Living Judge : which must be therefore the Spirit of Truth that gave them forth ; because , none Knows the things of God save the Spirit of God ; and that those who are the Makers of Laws , are the only Persons , who are fit to judge and determine in Case of Difficulty , by a declaration of their Mind or Intention in any such obscure Passage . So that if J. Faldo should write a Thousand Years against the Quakers he would never be able to weather this one Passage , in which he has most evidently subjected the Scriptures to a more Living , Spiritual , and Immediate Judge , then any meer Writing possibly can be , which he makes them but to be . § . 9. In short , either the Scriptures are not obscure ( a thing we daily see ) or if so , yet sufficient , which is impossible , or they must have a Judge , which is most true and necessary ; and what Judge , but the Spirit of Truth , which leads into all Truth ? And so far are Decrees from determining , because written , that they are therefore determinative of Controversie , because of that Conviction , the Power from whence they came , works upon the Conscience . So that , though what is true in it self , is not the less so , because written ; yet is not the Writing ( subject to an hundred Casualities ) nor Matter therein declared , as there , eminently the Rule , much less the Judge , after our Adversaries Notion of a Judge ; But that Living , Powerful Spirit , which gave it forth , and who are made spiritual Men by it : For the spiritual Man judges all things . Such Writings may be declaratory of the Mind and Determination of the Living Rule or Judge , I grant ; but also I utterly deny , that the Writings themselves are that Rule , how People are to believe them ; and a Judge , how to determine of the Difficulties and Obscurities within themselves . A meer Begging of the Question , and a thing altogether absurd . We cannot end this Chapter without an Acknowledgment of the Goodness of God ; in Opening things so clearly to the making known his Divine Light and Truth , and manifestly Discovering the great Darkness and Blindness of its Opposers . CHAP. VI. We deny the Charge . His Proof , no Proof ; but against himself . We Own , Believe , and desire to Obey the Scriptures ; they afford Comfort , and are as Lights in the World ; but not that True Light. The Light and Spirit Superior to them . § . 1. THe next Charge he brings against us , is a Consequence of his already mistaken Judgment , and untrue Assertions concerning us ; viz. That we take People off from Reading the Scriptures , and Looking into them for Instruction and Comfort ; to prove which , as he thinks ( for none else can , that is not either as deeply Ignorant of us , or as Malicious against us , as J. Faldo shows himself in almost every particular ) he brings out W. Smith , speaking thus in his Catech. pag. 95. And this is the Meaning of our Doctrine , to bring People to the Everlasting Word of God in themselves . O Ungodly Man ! What Evil Spirit hath possest J. Faldo into this wretched and impious Consequence ? Certainly , he is grosly blind , or he has sinned against the Light of his own Conscience , if he hath Conscience enough to think it a Sin , which I profess , I doubt , when the Malignity , Frothiness , Envy , and Impious Unjustice of the Man are set before me . For ( 1 ) let any tell me , if it be a Sin , to bring People to the everlasting Word of God in themselves ; though he Dirts us not a little for so doing . ( 2 ) If we do hereby take Men off from reading and looking into the Scriptures . I do affirm against this Ungodly Priest , and that by Authority from God , the Scriptures , Reason , and the first Reformers too , that no Man on Earth can understand them , but by being first brought to the Everlasting Word of God nigh in the Heart , by which the Lord speaks forth his Will to the Creature : and the Scriptures themselves direct to this , and never said that of themselves , some over-doing Priests assert concerning them ; whose whole End is this , that by Exalting the Letter , and Excluding the Spirit , they may lock up all Knowledge in their own Areanum , and plead the Impossibility of Knowing the things of God any other way then by their literal Ministration ; for should Men be but turned to the Certain Witness of God in their own Consciences , there placed of the Lord , their whole Trade , Power , and Reputation would fall , and their Deceits be made manifest in the View of the World ; which God , the Righteous Judge of Heaven and Earth is now accomplishing . § . 2. But he says that J. Parnel censures such that draw Peoples Minds from the Light within to the Light without , putting the Letter for the Light , &c. Shield of Tr. pag. 10. And what then ? Because we say , that he who inlightens all Men , God , that is the Sun , and Fountain of all Divine Light , and in whom there is no Darkness at all , is greater then the Scriptures ; therefore will it follow , that we take People off from Reading or Looking into them . Behold your Priest , you that hear him ! Is this Man to be accounted of , as a Minister of the Gospel , that thus unrighteously deals with us ? But God will recompense upon his Head in the Day of his terrible Vengeance for all his Hard and Ungodly Sayings against us . We do say , and that rightly , Whoever puts the Letter in Opposition to , or above the Spirit , is an Idolater ; For there can be no Comparison rightly made between them ; the Heavens don't excell the Earth more , then the Spirit does the Letter , and the Power the Form : But if we do not therefore deny the Form of Godliness , because we prefer , and press more earnestly the Power ; neither do we exclude the Scriptures , because we prefer and press the Everlasting Word of God nigh in the Heart : And this I will tell him , that , to busie the Minds of Men with the Depth of those Truths the Scriptures declare of by reading , and exercising their Minds , in Meditating thereon , before they have been turned unto the Measure of the Light or Grace of God in the Heart , to believe and obey that in its secret Discoveries , Reproofs and Strivings , is , to set Men about Images , to conceive a God , a Christ , a Salvation , a Damnation , an Heaven , an Hell ; by which the Inward Work of God is overlook't , and they become Rich in Notion , whilst most barren in Obedience , and of all People that live upon the Earth , the Greatest Idolaters ; because they bow down to their own Imaginations , for real Truths : And this is the State of every Opposer to the Sacred Light within , how full soever of the meer Literal Knowledg of the very Scriptures themselves : for indeed , who knows the new Birth , though the Scriptures declare of it , but who really experience it ? § . 3. But J. Story , he thinks , has Contributed much to prove his Assertion in this Passage : And although the holy Scripture without , and the Saints Practices are as Lights in the World ; yet , far be it from all true Christian Men , so to Idolize them , as to set them in Esteem above the Light , which is sufficient to guide ; or to esteem them Equal with the Light and Spirit of God within . J. S. Short Discourse : Pag. 2. To this he objects , that J. S. confesses them to be as Lights but not a Light , and that our Commendations of that Idol the Light within , are such , that if they were true , he were a stark Fool , that would direct his Eyes to the Scripture . But here the Priest fail's egregiously . For if the Scriptures are as Lights , I cannot see how they should be denyed to be as in the Nature of a Light ; unless to acknowledge their Testimonies to be as Lights , be to deny them to have any Light at all . Is this the great Originalian , Linguist , Critick , Philosopher , and what else his own conceit will have him ? What is it but to say , that six burning Candles are six Lights ? but not that they give a Light , either joyntly or separately ; But 't is below us to pursue every Advantage his Ignorance gives us : I find him more in Words then Matter , a great deal , and I suppose , more are of that Mind , or else what means his great Pains to be made waste paper of already ? Quakerism no Christianity , has exchang'd the Book-Sellers Stalls for the Tobacco Shops . Poor Man ! perhaps he will write another Book , to complain of the Deadness of Professors Hearts , that they make so ill Use of the Labours of painful Ministers . I am confident , nothing but his Fear of loosing by it could divert him from such a Lamentation . But to his Reflection upon the Light , as our Idol ; and their Folly , who attend upon the Scriptures , when they have so excellent a Light in their own Bosomes ; the Substance of the rest of the Chapter , I thus return . God is that Light which hath enlightned Mankind , and to have the highest Reverence for him , and believe in him can be therefore no Idolatry : And for the Scripture all grant , that there is a State above them ; For I hope , the Man does not think , that People shall have Bibles in Heaven , and the more any approach to the heavenly Life , and Glory , the less need there will be , and yet not the less value of them . But this we also say , that they are profitable for Instruction and Comfort in this World : And God hath spoke , does , and yet will by the Scriptures speak to the Consciences of Men ; For , being given forth by the Spirit of God , they do declare that Reproof , Exhortation and those Promises , which being felt in some Sence of the same Divine Light , do administer Knowledge and Refreshment . But we do also and again declare it as our Faith , that the Pouring out of the Spirit , is a Gospel Priviledge , yea , the very proper and peculiar Promise and Blessing of the Father in that State ; and that , as the Spirit is superior to the Letter , so we earnestly contend , not against the Scripture , but for that Living Experimental Knowledge of them , which all witness , who are truly taught and led by the Spirit , and which can't be obtained by any meer Writings whatsoever . Nor does it follow , that because God has given a sufficient Light , therefore all other Means should be superfluous . Certain I am , this Argument is fitter for Bedlam then one who more then once Vaunts himself to be a Critick ( indeed a Quibler ) For what is it but to say , that though every Man has Reason enough in him to know , that Intemperance is below a very Brute , yet because he is Intemperate , his Reason is not sufficient to inform him better ; Or , if it be sufficient , he ought to despise anothers Admonitions however seasonable , his Reason being enough to his Information : Was Nathan of no use to David , who had so secret , and sufficient a Teacher ? And here I do observe that all our Opposers split themselves , and will forever , unless better inform'd ; They ignorantly or basely infer a Fallibility or Insufficiency to be in the Light , from the Fallibility and Rebellion of those Persons , whom we say , are lightned by it : And on the Contrary hand , that all should be necessarily Infallible , who are Inlightned , by an Infallible Light , not considering , that neither is the Grace of God Insufficient to Save , because Men refuse to be Saved by it ; nor , though it be sufficient , and Infallible in it self , that therefore all those to whom it is tender'd are sav'd ; or therefore are Infallible , without any Consideration had to their Obedience . How False ? How Injurious ? How ( almost ) Unpardonable is this Priest then ? Who seems to charge us with believing , that all Power in Heaven and in Earth is in every Particular Man , because , sayes he this Light in every one is God , Christ , Spirit &c. For , though we confess , that as to every individual Person , all the Power , which is requir'd to redeem that Soul from the Pollutions of the World , unto the pure and undefiled Religion , is in that Divine Principle , which , with respect to the great Darkness of the World , is very aptly denominated Light , yet that therefore the whole Light and Power of it should be comprehended by , or contained in every Individual Soul , I utterly Renounce as no Consequence of our Doctrine ; For that were to say ; in every Room where the Sun shines , there is a distinct Sun. These are but some of the Priests old Bulbeggars to scare the Simple , and they will at last do as much for their Inventors . It shall suffice us ( 1 ) that , though the Light shines not alike into all habitable Places , yet the same Light , by Nature , shines into all such Places . For illustration only ; If a Man has six Rooms expos'd to the Sun , there may be more Light in some one then another , yet not therefore another Sun or Light. ( 2 ) If People refuse to see by it , it implies no Deficiency in the Light , but argues manifest Rebellion in the Party . ( 3 ) That , whatever Means it may please God , to use to stir up Men to observe & obey the Light they withstand , they ought not to be thought superfluous , or the Light therefore Insufficient . ( 4 ) That all such Means as can be effectual , proceed from that Divine Principle in others , and with Design of turning the Rebellious to the Grace which they resist in themselves . So , notwithstanding the Quakers do own and assert the Spirit to be Superiour to the Scriptures , especially in this Administration ; yet , they do not deny the Scripture all Service or Benefit , by no means , but believe , it ought to be Read , Believ'd , Honour'd and Obey'd , as that , by which God has , doth , and may yet reach to the Hearts and Consciences of People . And to the Righteous Lord God of Heaven and Earth do we make our Appeal in this Matter ( against the Unrighteous Dealing of this traducing Priest ) who is the Searcher of the Hearts of all Men. CHAP. VII . Commands upon Conviction to be obey'd . All General Commands Obligatory ; Particular not , but upon particular Commission . Our Adversaries Disingenuity . The Scriptures a Means , by which God may be known ; but not the Principle . § . 1. THough indeed we need not concern our selves any further in this Subject , after the Disproof of his Premisses ; namely , that because the Quakers Deny the Scriptures to be the Word of God , therefore they deny them to all Intents and Purposes , much less , that we should esteem our selves oblieged to consider , what remains after such plentiful Confutation , being but Consequences of the Priests drawing from his own False Assertions already enervated ; or a mistaken Understanding of ours , plainly discover'd , and which indeed seems both to resemble , and follow the old way of two and twentiethly Beloved , to spin out the Hour-Glass , I mean , saying over the same things in other words ; yet , that we may remove all Ground of Scruple , I will lay down the several Charges of the remaining Chapters , concerning the Scriptures , and the best Proofs he brings for them , and briefly examine both . § . 2. The Quakers affirm , the Doctrines , Commands , Promises , holy Examples expressed in the Scriptures , as such , not at all to be binding to us . This , sayes he , is a Denying of the Scriptures , and the Authority of the God of the Scriptures . For Proof of this , he brings out E. Burroughs , Speaking thus , That is no Command of God to me , what he Commanded to another ; neither did any of the Saints which we read of in the Scripture , act by that Command , which was to another , not having the Command to themselves ; I challenge to find an Example to it . To this I answer briefly , and plainly . Edward Burroughs's Expression may be taken two wayes , and both safe enough to the Honour and Credit of the Scriptures , though not to the Charity or Honesty of J. Faldo . No Command in the Scripture is any further oblieging upon any Man , then as he finds a Conviction upon his Conscience ; otherwise Men should be engaged without , if not against Conviction ; a Thing Unreasonable in a Man. Therefore the Apostle , when he wrote to the Churches , exhorted them , Not to do those things whereof they were ashamed , to shun what was manifested to be Evil ; and affirms , That whatever might be known of God was manifested Within ; for God had shown it unto them . So , that Conviction can only obliege to Obedience ; and since what works that Conviction , is the Manifesting Light , Universal Grace , or Quickning Spirit in the Heart of Mankind , it follows , that the principal Ground for our Faith in the Scriptures , and Reason of our Obedience to the Holy Precepts therein contained , is the Manifestation , Conviction and Secret Drawings of the Light , or Spirit of God in the Conscience : And thus E. B's Words are Sound and Scriptural ; for the Scriptures are chiefly believed to be true upon Conviction , therefore every Practice therein : and when any Man is convinced , that what was Commanded another , is required of him , then , and not till then , he is rightly authoriz'd to perform it . Again , § 3. Such Commands are either relating to Ordinary or Extraordinary Cases : By Ordinary Cases , I mean , such as chiefly concern Faith and Holy Life , which are General , Permanent , and Indispensible ; and then I deny his Consequence . By Extraordinary Cases , I understand , Moses ' s going to Pharaoh ; the Prophets several Manner of Appearance to the Kings , Priests and People of Israel , with other Temporary Commands relating to Outward Services , &c. And so we do say , that what is Commanded one Man , is not binding , as such , upon another ; But when the Lord shall say , If thou Sinnest thou shalt Dye ; If thou keepest my Commands , thou shalt Live ; Be ye Holy , for I the Lord your God am Holy : Also in case of Example , as the Priest cites . Whose Faith follow , consider the End of their Conversation . Leaving us an Example , that we should follow his Steps . For your selves know you not , how you ought to follow us . For after this manner in the old time the Holy Women also , who trusted in God , adorn'd themselves . I say , these Precepts and Examples are oblieging upon all ; Why ? because they more or less meet with a Conviction in the Consciences of all : For I am perswaded , none that has a reasonable Soul , who has not out-lived their Day , and on whom the Night is not come , among the Indians themselves , but would readily say , These are true and weighty Sayings ; for Faith in God , and an Holy Self-denying Life , are necessary , both to Temporal and Eternal Happiness . Thus then are we clear from his Ungodly Consequence , indeed Aspersion , to wit , That the Quakers affirm the Doctrines , Commands , Promises , Holy Examples expressed in Scripture , as such , not to be binding . But let 's hear another of his Consequences , by way of Charge , and see , if he will acquit himself better then before . § . 4. The ( Quakers ) deny the Scriptures to be any Means by which we may come to know God , Christ , and Our selves . To prove this , he quotes W. Smith's Primmer , p. 2. Q. Is there not another Way , by which we may come to know God ? Answ . Nay Child , there is not another Way , for Christ is the Way . To which he replies , Christ saith , I am the Way , no Man can come to the Father , but by me ; but he doth not say , that there is no Coming to the Knowledge of God but by Christ ▪ For , some Knowledge of God may be attained , not only without Christ , as the Means , but without the Scriptures also ; Quoting that Passage in the first of the Romans : For the Invisible Things of him are clearly seen , being understood by the things that are made , &c. To all which I say , ( 1. ) That greater Untruth Irreverence , and Impertinency could not well have been exprest , then in his saying , That no Man can come to the Father , but by Christ ; and no Man can come to the Knowledge of God , but by Christ , are two different things : For it manifestly implies , that Men may know God without Christ , either inwardly or outwardly , ( though no other Name be given ) and that to know the Father , was to know some other kind of Being , then to know God : Or , that when they did know the one , they did not know the other . ( 2. ) That it was never denyed by any Quaker , that God might , and sometimes does reach into the very Heart and Conscience by the Scriptures : Shall I allow , that a Man may be convinced of his Evil by reading one of our Books ; and shall I deny it to be as possible for any to be convinced by reading some Passages in the Holy Scriptures ? God forbid . Neither did William Smith ever mean , that Christ was so the only Way to the Father , as thereby to exclude all Instruments ; for then he had both cut off all Benefit that could accrue to People by his Books , and also from that Ministry God had given him to profit others with , which was far from his Thoughts , we may be sure . So that the great Wickedness of this Priest is herein manifest , without further Cost to know him ; for he argues from our denying that there is any other Way to the Father , but Christ , to our excluding the Scriptures , and consequently our own Books , and Ministry with them , from being any way Instrumental of Good. Reader , what can be said to such a Man ; but that he is either Ignorance or Malice it Self ? I wish it were the former , but his Book makes me fear the latter . § . 5. In short , through all Instruments , He , who in time , and with respect to that Manifestation , was call'd Christ , was , is , and ever will be the alone Way to the Father : And though he may discover himself by divers Instruments , yet it is but in order to incline Man to his Holy Voice in Man ; Some they hear and obey and live ; Others they resist the Grace , grieve the Spirit , turn from the Way of the Light , and are in a State of Death . God hath been frequently pleased to move in the Hearts of the Obedient to visit the Rebellious , that the Inward Strivings of the Holy Spirit might be the more Efficacious by its Strivings through some Outward Instruments ; but still it is the same Light , Grace or Spirit of God : Nor is the Light within any whit the more Insufficient to reclaim the Rebellious , if minded ; for it is the same Light with that , which moves in the Hearts of the Obedient to bear Record for God against their Ungodly Deeds . Only Mens Minds being far strayed from that Holy Light , or Word in the Heart , and gone abroad into the wide World of Lusts and Vanities , it hath pleased God to visit Mankind so degenerated , by those who have been Obedient Children , to the End they might be the more easily gained to a Subjection unto the Holy Light in themselves : so that all Conviction and Conversion , are to be ascribed to the Light , Grace , and Spirit of God , whether immediately in the Creature , or mediately by any Instrument . Only take this by the way , that whatsoever is Efficacious mediately , is not to be understood simply of another Man's Measure of Light or Grace , but in Conjunction with what God hath given , and may be at work in the Party convicted and converting ; for every Mediate Conviction gives and Addition of Life , and Strength to the Immediate Conviction that is wrought by the Operation of that so long neglected Measure of Light , Grace , or Truth in the particular Conscience : We appeal then to every Impartial Person that reads us ; if we own not the Scriptures in that very Sense he would have People believe , that we deny them , to wit , That God may and doth speak to People through the Writings of the Holy Prophets and Apostles , which are commonly call'd Scriptures ; and consequently , we do not deny the Scriptures to be any means by which we may come to know God , Christ , and Our selves , so often as it shall please the Eternal God to reach into the Hearts of Men , by any of those Truths therein declared of . CHAP. VIII . His Charge of our denying the Scriptures any means by which God does enable Men to resist Temptations ; and that we say , they are Dangerous to be read ; rejected . His Proofs Lame . The Scriptures are believ'd to be a means , &c. The true Knowledge of them Divine . No Knowledge of Divine Things , but upon Experience . It does not destroy Faith. W. Penn's Words safe and sound . The Priest a meer Shuffler . Learning , a Servant to Truth . Christ , the Word of God. Faith by our Adversary , prefer'd before Scripture . The Scripture ought to be Read , Believ'd and Obey'd . § . 1. HE further charges us , with denying the Scriptures to be any Means , whereby to resist Temptation ; and that we say , That they are Dangerous to be read . For Proof of which he quotes a Book , called , Love to the Lost ; and mine , Entituled , The Spirit of Truth Vindicated . The first is this , For , those only are Children of God , who are led by the Spirit of God , to whom they who were led by the Letter , were Enemies : From whence he concludes , That we account it a very dangerous thing to read the Scriptures . Now if this Passage hath any relation to his Charge or Conclusion , no Man ever saw the like ; the whole Scope of which is but this . That there are Children of the Fleshly , Literal and Historical Knowledge of the Scriptures and Religion , who are Strangers to , and therefore Persecutors of the Children born of the Spirit : And that in all Ages there hath been more or less of this among Inward and Outward Jews and Christians : and let J. Faldo deny it if he dare . How Wicked then is he to extort ( indeed invent ) an Inference so forreign to the Matter , and then charge it upon the Quakers in general ; and , as if it were prov'd by that Passage in particular , which can no wayes be concern'd in any such Unrighteous Doctrine . I perceive , it is as impossible for our Adversaries to do any thing against us , without they have the Making of our Consequences , as we are sure to find them mis-shapen enough , by that time they get clear of their Hands ; but blessed be the Name of our God , who has given us an Understanding , and Boldness both to search the Reins of our Enemies Cause , and defend his , which he has put into our Hands in this our Day . § . 2. But hear him further , if it may be worth while : That this Abominable Tenet is the Quakers Take one Instance more out of their Famous Author , W. P. or William Penn. But I will assure them , they shall grope in the Dark , till they come into the dayly Obedience of the Light , and there rest contented to know only as they experience ; and not from a ravening comprehending Brain , that would in its Unregenerated State , grasp at the clear Mysteries of the Kingdom , into which Fleshly Comprehensions and Notions can never enter : but all must be as Unlearned from their first Birth , Education , and Traditional read Knowledge , as he is unman'd that is again become a little Child , before the Secrets of God's Work come to be made known . Spir. Truth Vind. p. 23. Upon which hear his Comment . That W. P. ( of all others ) should talk at this rate , is most Ridiculous . What! Know only as they experience , know what God is no farther then they experience : Can we experience his Omnipotency ? What! Know the Death of the Man Christ Jesus , the Life to come , and judging of all Men by the Lord Jesus , only by Experience ? Where is Faith all the while ? If none but Believers are Saints , such as W. P. are professedly none . If Reader , we are got beside the Matter charg'd against the Quakers , to wit , that they deny the Scriptures to be any Means whereby to resist Temptation , our wandring Adversary , who led me thither , is only to be blam'd ; But since I am here , I shall endeavour to clear the Truth and My self , before we return to the Point in hand . It cannot be so ridiculous in W. P. to assert the Impossibility of any Man 's Knowing God , or the Things belonging to his Everlasting Kingdom , but by Experience , or , as God hath been pleased , by the Inspiration or Illumination of his Light or Spirit to demonstrate , or discover unto Mankind , as it is Impious and Antichristian in J. Faldo , to assert the Right Knowledge of God obtainable any other way , then by Experience . And this , Reader , choaks J. Faldo , and the rest of his Partners more then they are willing their Followers should know ; who , for all their Cries against us , as Overturners of a Gospel , and Establishers of a Legal Righteousness , dread the Consequence of having their own Strivings , Runnings , Willings , and Literal Knowledge laid aside , in which their Life , Faith , Worship , and whole Religion mostly stand , and of being reduced to the very Alphabet of Inward and Experimental Religion , where the Righteous Judgements of God are known for Sin , which they shake off , on another ( mistaken ) Account ; and in this Mystery the Devil works most subtilly , and vigorously against the Light of Christ within , and its True and Holy Birth . § . 3. But says he , How ! Know God's Omnipotency experimentally ? Very well say I , against the Folly of this cavilling Priest . Experience is Demonstration ; and the World without , and the Redemption I know within , which no Power , but what is Almighty , could ever have effected , make up that Demonstration ; which is that Experience , therefore I only know God's Omnipotency by Experience . § . 4. But is it thus , that you know Christ died , that there shall be a Judgment , and an Immortality ? I answer , not altogether thus ; One Part is Matter of Story , and is believed , first , Historically , upon the Credit of History ; and then upon the Account of Inward Conviction too : The other is Knowable only upon Experience ; For we feel in our selves Rewards and Punishments for Good and Evil in this Life , and receive them as Earnests of what will attend Man-kind in the next : And we have an inward Sence of a never dying Life ; which , as we are Gather'd into it , and Grow up in it , we shall Inherit Eternal Felicity ; and as there is an Erring from that Holy Spirit of Life , the Wages of such Rebellion will be the direful Portion of Death and Misery to every Soul forever . § . 5. Nor does this clash with Faith , whatever the Priest would suggest . For Faith is a believing in , or relying upon God , with respect to a further Knowledge and Enjoyment of him ; which no wayes impugnes or withstands a Knowledge of God upon Experience , so far as Men do experience : wherein they simply believe , they do not yet so perfectly experience , which ends Faith ; yet it abides certain , that when they do experience , that further Revelation of the Goodness , and Mercy , and Riches of the Love of God , as the End of their Faith , then , and not before , they may be said to know those things . Why then should we be denyed to conclude , and that most rightly , that to Know , and to Experience , are equivalent Terms ? No Knowledge without Experience ; no Experience without Knowledge . And though Men may believe in a further Enjoyment of what they now have but an Earnest of , yet that , as such , they know not , consequently they experience it not . And so much this insolent Vilifier of that serious Expression , confesseth to us , and disputes for ( as he thinks against ) us , when he sayes , where is Faith all the while ? and if none but Believers be Saints , such as W. P. are professedly none . Since then my Affirming no Knowledge of God without Experience , strikes not at Faith , because Faith , says our Adversary , is not a clear knowing , but believing or relying upon God , as to things not yet clearly known and enjoyed ; what has the Man been a doing all the while ? But here was his shameful Mistake and Contradiction ; That Knowing and Believing are one and the same thing ; and this I will make appear from his own Words , and a Contradiction to himself , at the End of it . § . 6. He quarrels my affirming all Knowledge to rest upon Experience , and opposes to it this question , Can we experience his Omnipotency ? as much as to say , yet we know it ; else he queries impertinently . If so then , that God's Omnipotency may be known , and not Experienced ( the purport of his Query ) it must be only by Faith ; and if by Faith , then a Man may certainly know any thing to be what it is , and yet at the same time only believe it to be so : which he as earnestly withstands , when he asks , Where is Faith all the while ? &c. I would then sain be resolv'd , whether that Man , suppose J. Faldo , who says , that Knowing and Believing are One , and Knowing and Experiencing are Contraries , be more ridiculous ; or W. P. who affirms , that Faith ( which stricktly taken , is but an Evidence of things , not yet clearly seen , experienc'd or known ) and Knowing , are not one and the same thing ; and that experiencing and knowing can never be Contraries ? § . 7. I would advise this Priest to be less conceited , and better grounded the next time he has to do with us ; for even in those places , where he seems most Insulting , he appeares most Weak . Reader , what we experience , we know ; and from hence are taught to believe that Fulness to be in God , which we can never comprehensively Know ; so that our Knowing God from Experience , does not weaken Faith , but as Enjoyment is the End of Faith , so from thence great Encouragement is to be taken , to press on from Faith to Faith ; till there is an Arriving , at the Measure of the Stature , of the Fulness of Christ . But he leaves not off here . § . 8. I shall not Comment on his ravening comprehending Brain ( a most affected Pharisee among the Quakers ) nor his clear Mysteries , as clear a Contradiction as it is ; nor Fleshly Comprehensions as much Untruth , and Non-sense , as ( according to their Meaning of it ) it Comprehends ; for I have not Room to spread all his Rubbish . I wonder not at his course Usage of me ; 't is like a Man of his Breeding , Fury and Profession ; there is abundantly more yet behind , some of which will be observ'd in a more proper place . But to reply ; Ravening , is a most proper Word and due to J. Faldo , with his whole Tribe of Priests ( and , if he will , Raving too ; some few more moderate ones excepted ) for we commonly understand by a Ravenous Dog , one that is Greedy , Sharp-set , that hunts hard for Prey , that snatches and ketches at every thing it likes , or may answer his hungry Appetite : now whether this may relate to that greedy pursuit of the Priests after Hire , the Bason , the Box , the Purse ; or that insatiable Thirst they have after Knowledge of those Religious Matters , which were the dear-bought Experiences of ancient Saints , whilst Strangers to the Fiery and Refining Judgments of the Lord ; through which alone it is obtained ; certain it is , that the Word is most aptly used by the Quakers against that Ravenous Generation . § . 9. Comprehending Brain , is compassing , or mastering of any thing in the Understanding ; and where People are more studious to fill their Heads with Knowledge , then to adorn their Hearts with Righteousness , we use those Words in a way of Reproof : Since having learnt of God , what we know of him , through the Operation of his Light in our Consciences , it is our Testimony , and our work in the World , to beat down that Thirsting Spirit after much Head-Knowledge , and press all to the continual Observance of an humble and constant Obedience to the Grace of God manifested in their Hearts , that teacheth to deny all Ungodliness , and Worldy Lusts , and to live Soberly , Righteously , and Godlikely in this present Evil World , which is the Undefiled Religion . Nor his Clear Mysteries ; as clear a Contradiction , as it is . It was not Clear , but Clean in my Copy , which I suppose I can produce , and has been so corrected by me . Ingenuous Men would allow some Grains for Ill-Printing , to us especially , who have not the Press open , nor those Advantages for Well-Printing , which our Adversaries Enjoy ; that Day is not yet come to us : J. Faldo's Title is Imprimatur enough ; we swim against the Stream , such as be , with it : But God can , and will turn the Rivers of Waters , and make the Sea Dry Land. Vincit qui patitur . § . 10. But once more hear him . What is to my present purpose is in the last part of his saying , All must be as unlearned from their traditional read Knowledg as he is unman'd , &c. Where he falls out of all bounds upon us ; and draws this Consequence , and asks these Questions : Sure the Scripture-Knowledge being Read-Knowledge , or Knowledge that comes by reading ( as one means ) is a most hateful thing to God. That he will impart none of his Secrets to those , that will understand any thing by his written Word . How came God to fall out with his own Off-spring ? Did he write , and cause it to be written , and yet never intended we should read it ; or reading it , that we should not believe a Word of it ? Shall they be judged by the Law , who live under it , and yet the Knowledge of God thereby be a Sin , and Hinderance to their Salvation ? To what a height of Wickedness and Folly do they quickly go ; who are poysoned with that Abomination of holding the Light in every Man's Conscience to be God , Father , Son , Spirit , Christ , Scripture , all ? W. P. what means your Latine , Greek , Authors , Logick , Scripture-Quotations ? Did you learn all those things by Immediate Inspiration ? But I smell your Design ; you would have us throw away all the Knowledge we have by Reading , or Tradition , till we come to be regenerate , that is , Quakers . But in the mean time , you would have us without the Armour of Light ( For whatsoever makes manifest is Light ) that we may not be able to defend our selves against the most Ignorant Non-sense , that the meanest of your Votaries can attempt us with . But the GOD ABOVE , and the Scriptures without , have taught us better things . I am not unwilling to quote a few Scriptures . Put on the Armour of Light , Rom. 13. 12. The Word of God is quick and powerful , sharper then any two-edged Sword , Hebr. 4. 12. Above all , taking the Shield of Faith , wherewith ye shall be able to quench , &c. and the Sword of the Spirit , which is the Word of God. Observe Faith in the 16th verse is preferred above the Words of God in the 17th verse ; therefore it is not Christ the Word , but the Scripture the Word : For Faith is not above Christ ; Jesus Christ , who had less need of Scripture then any of us all , resisted Satan's Temptation by Scriptures , It is written , It is written , Mat. 4. I have , Reader , given his Mind at large , and the rather , that the Inconsistency of it , with the Charge he begun his Chapter upon , and the Contradiction of it to himself , might more evidently appear . My Meaning is too fouly conceal'd , and disingenuously evaded by the Man. How could he think , that I should speak so reverently of the Scriptures , and quote them diligently , and very often to the Proof of my Assertions , and yet mean nothing less abusive of them , then his untrue Consequences ? I intended no more then this ; That Men in a State of Degeneracy from God , may have a Profession of God , and Religion , taken up from the Words of Scripture , and outward Practice of the Saints ; not being so much as sensible of the Remorse , Convictions and Judgments , God brings upon every Soul for Sin , which is the Beginning of his Work of Redemption : and that many are Rich in Notion , and a Shew of Religion ; who never begun right , but must know a being stript of all their Knowledge , and those wrongly apply'd Promises they have taken as to themselves out of the Scriptures , and those Imaginations they have raised thence , towards a Fabrick of Religion : and so become Poor and Naked , and Hungry and Thirsty , as a little Child , or new Bottle fitted for the new Wine of the Spirit ; and to which the Scriptures testifie . Many can talk of Christ from the Scriptures , which crucifie him in themselves by Wicked Works , and do render Praises to him , as the Seed that hath bruised the Serpent's Head , while the Serpent may be yet raigning in them . All such Knowledge and Profession of Religion from the meer Letter of the Scriptures , distinct from the Revelation and Operation of the Eternal Spirit within , must be Unlearnt , Unravill'd , Unbottom'd ; one Stone must not be left standing upon one another , that there may be a Beginning upon a right Foundation . But , far be it from me , to say , that a Man must unlearn that Knowledge he has had of the Scriptures from the Key of David , the Living Word of God , when it has opened the Mysteries therein declared of ; By no means ; for such Knowledge is Right , Natural , Sanctified from God , and to be esteem'd very Excellent and Divine . § . 11. My Latin , Greek , Authors , Logick , Scripture-Quotations I therefore us'd , and urg'd , with plainness and brevity , to prove and recommend the Truth I defended to the World ; that lying under great Discredit with too many , they might see that ready to its Confirmation , which they perhaps would not otherwise have thought upon : But the Priest has been as Uncandid with me here , as with my Friends and Self abundantly elsewhere ; for he infers general Affirmatives or Negatives from particular Propositions : because I affirm'd , that Unregenerate Men must begin again , that their Religion must be unlearn't , as to their way of acquiring it , the Priest concludes , the Quakers deny all Knowledge which comes from reading , Meditation , or any such Means , however sanctified ; then which , there can be nothing of that kind more Untrue ; since it were to say , because we deny an erroneous Understanding , therefore we deny all Understanding ; or , in as much as we comdemn all ill-acquired or wrong-gotten Knowledge , for that cause , we are to be concluded Enemies to all true and well gotten Knowledge . But we must bear this , and a great deal more ; and the rather , since he does so seasonably assist to his own Confutation , by acknowledging that the Scriptures without , and God above has taught him better things . Now what is this Teaching of the God above ? If it be in the Scripture , it was impertinent to say any more then that the Scriptures have taught them better things : but if he meant that God taught by his immediate Discoveries , with and beside the Seriptures ; then wherein do we differ ? Why has he taken so much Pains , and flung so much Dirt ? He bids us also to put on the Armour of Light : If he means that of the Scriptures , he errs egregioussy ; for no Man can put them on , neither are they that Light which manifests every Thought , Word or Deed ; but that Light which we assert to have been before the Scriptures were , and now is , where they are not , or at least , when they are not thought upon , which is some thing more Immediate , Living , Spiritual and Inward , and that brings Thoughts , Words and Deeds to Light , savours , relishes , discovers , and accepts or condemns . In short , thus ; if whatever makes manifest , is Light , then because the Thoughts , Words and Deeds of Men and Women have been manifested unto them in all Ages , as well before Scritures were , and where they have not been , as since they were , and where they have been ; it follows that they had Light , and that the same Light cannot be the Scriptures , though the Matter Written , called Scriptures , was manifested by that Light to the holy Pen-men before they were written ; which still makes for the Authority of the Light within . The Priest exhorts us to that , he endeavours to overthrow , and with which holy Armour we have fairly foyl'd him in his own Field . The same may be said of the Word of God , though not of the Scriptures any further , then the sharp-Word of God may speak , or pierce through them into the Consciences : for with good Reason do we affirm , that the Scriptures or Writings , are not that Sword , but that from whence they came . The word was a Fire , an Hammer , a Sword , in the Prophets : But the Words or Writings it spoke by , were not that Fire , Hammer , nor Sword ; neither bad they any other Edge , then what the Word put upon them . To the same purpose may I argue against their being the Off spring of God , properly ; for , as such , they could not be subject to Casuality . God's Off-spring is more Living and Eternal : that Word is to high , for properly taken , I mean as Writings , they were the Off-spring of the Writers only ; but the Truth they declare of , is of God , and that will abide forever . § . 12. But upon the Shield of Faith , and the Sword of the Spirit , which is the Word of God he has a pretty Fetch . Faith in the 16. verse is preferred above the Word in the 17. verse ; Therefore it is not Christ the Word , but the Scriptures the Word ; for Faith is not above Christ . But neither will this do his Business : and a Shame it is , that this Man should bring these Places to prove that the Scriptures are Means , whereby to resist Temptation , which concern them not , especially this in hand ; unless he would have Faith to be the Scriptures or Word of God , in his Sense , which as it is absurd , so it will by him be denied , since he allows the Faith to be preferr'd above the Word of God , therefore distinct from it , and not Consequently the same with it . And should we grant to him , That Christ is not understood by the Word of God , but the Scriptures , yet observe , the fatal Blow his Cause receives at his own Hand ; Every true Christian hath Faith , that Faith is above the Scriptures , therefore every true Christian hath some thing in him above the Scriptures . Every true Faith overcomes the World , and quenches the fiery Darts of Satan , consequently Temptations therefore not so properly the Scriptures , but true Faith which is preferred above them , and resists Temptations , and overcomes the World. The just they live by Faith : but Faith is above the Scripture ; Therefore the Just live by that which is above the Scriptures , and of course the Scriptures are not the Rule of Faith ; for how can any thing be ruled by that which is inferiour to it ? Thus much we get , granting to him that the Scriptures are that Word of God. But we deny that Gloss too . For the Spiritual Sword , as he says Beza renders it , which is that Word of God , must be at least of the Nature of that rest of the Armour mentioned in that Chapter , I mean of an Invisible Spiritual Nature , which the Bible , as a meer Writing is not . If any should say , but the Truth it declares of ; I say so to : and the very Words , when by the living Word brought into the Conscience , do Pinch , Prick , and Wound ; but then that Operation comes from the Power of the Word , which through them reacheth into the Heart of the Creature , and so the Words without , and the Word within carry a double Conviction with them . But said Christ to the Devil , it is written ; what then ? therefore must the Quakers needs deny the Scriptures to be any Means to resist Temptation . Or rather are they not such Means , when God is pleased to use them , which I am sure , no right Quaker ever denyed . Besides , it was Reasonable that Christ should so answer ( set that Power aside which fill'd up those Words , and chained Satan ) because the Devil used Scripture to prevail upon him , as the place proves . However , we deny not , but confess , that where-ever God is pleased to speak by any place of Scripture to a tempted Soul , the Scripture may be very well acknowledg'd to be a Means by which God scatters such Doubts and Dispondencies , and gives Power over Temptations ; and that it may often so occur : Yet we would not have People fly to them , as what of themselves may be sufficient , but rather have Recourse to that Divine Faith , which the Scriptures testifie is able to Quench the fiery Darts , and Overcome the Temptations of this World ; and which J. Faldo has largely confest , is to be preferred above the Scriptures themselves . § . 13. The other part of his Charge , to wit , That they are dangerous to be read ; has been answer'd again and again . We say , Let them that read , understand , fear , believe and Obey ; and then they will read worthily ; otherwise , men read their own Condemnation and Destruction . For the Holy Truths they declare of , are not to be seen , known , or injoyed by every Prophane , nor yet professing Person that reads them : they are a sealed Book to all who err from , and despise that Word of God nigh in the Heart , which originally gave them forth , and now bears living record to them . Blessed are they that rightly Understand and Do them , to such they are of great Price . CHAP. IX . That we do not put the Scripture , and Holy Spirit in Opposition . The Wickedness of the Priest ; in his Proof . They accord , and we acquiesce in their Testimony . We do not say , that they are not to be obey'd without extraordinary Apostolical Revelation , as basely suggested . His Proof fictitious and forg'd . Such only are by us deny'd , as are only Literal Formal Christians . The Scriptures own'd and believ'd in , by us , according as they testifie of themselves . § . 1. TO close up his false Charges against us about the Scriptures , though I thought not to bestow so much time about him , be pleased to hear him , and his Testimonies , which he thinks sufficient to prove what he sayes of us to be true . § . 2. That the Quakers put the Scriptures and the Spirit of God in Opposition to each other . To make this good , he quotes W. Smith , thus ; Traditions of Men , Earthly Root ; Darkness , and Confusion ; Nebuchadnezar's Image ; Putrefaction , and Corruption ; Rotten , and Deceitful ; all out of the Life and Power of God ; Apostacy ; the Whore's Cup ; the Mark of the Beast ; Babylon the Mother ; Bastards brought forth of Flesh and Blood ; the Birth that persecutes the Son and Heir ; Graven Images , Morn . Watch p. 22 , 23. It would amaze , sayes he , a Christian to read what is contain'd in the two Pages quoted , of vilifying Reproach to the Scriptures , and the Doctrines from them received : If this be not Opposing the Spirit of God to the Scriptures , and rendering them advers to each other , the Devil himself must dispair of Inventing Words to express it by . And now Reader , it is time for me , with a Soul full of Grief , to make my Appeal to the Righteous Lord God of Heaven and Earth , and his equal Witness in thy Conscience , if ever Quakers writ , or said any such thing of the Holy Scriptures . O far be it from us ! and very great and heavy will the Damnation of J. Faldo be in the Day of the Lord , unless he shall unfeignedly Repent , because of these detestable Lyes , that he seems wilfully to fasten upon our Writings . What William Smith said , reflected not in the least upon the Scriptures , nor yet those Doctrines , which were truly received thence . No such words can be produced by our Adversaries : had W. S. written any such thing , he that adds so much , that was not , we are to suppose would not have omitted mentioning of that , if it had been . But W. Smith addrest himself to that Adulterated Spirit , which had defiled Nations , that nevertheless were under the Profession of God , Scriptures and Religious Worship , though in Works they deny'd God ; and as concerning Scripture and true Worship , grosly err'd , not knowing the Power of God , nor how to Worship him in Spirit , and in Truth : not that he ever durst to entertain so Blasphemous an Apprehension of those Holy Writings , or those Doctrines that are truly received thence , as is suggested by our most unfair Adversary . And is it not the height of all Unrighteousness to our Neighbour , that when he condemns the Degenerated Spirit , Knowledge and Worship of any People , however professing the Scriptures , and it may be pretending to believe accordingly , as W. Smith does all Apostate Christians , J. Faldo should infer , that his Neighbour calls the Scriptures themselves , and not a wrong Knowledge of them , Will-Worship , Corruption , Rottenness , Deceitful , Whore's-Cup , Apostacy , Earthly Root , Graven Images , &c. and that he should intend nothing less then Opposition betwixt the Spirit and its own Scriptures ? There needs no further Confutation then the gross and black Envy of our Adversary about this one Passage . Be it known to all , we do affirm the Scriptures never did jarr with the Spirit , nor the Spirit oppose himself against the Scriptures : and thus much our Writings can plentifully prove to all sober Enquirers . § . 3. But he offers another , and the last Proof of his Charge from J. Naylor . That of this sort are they false Prophets ( as I suppose he means ) who have their Preaching from Study , and other Men's Mouthes , and not from the Mouth of the Lord. From which he infers , that what we have in the Scriptures , is not from the Mouth of the Lord ; and queries : I would know ( saith he ) of the Quakers , what they will make of the Mouth of the Lord ? It was said to Jeremiah , Jer. 15. 19. Thou shalt be as my Mouth . Our Meaning is still over-look't by this disingenuous Adversary , and a quite contrary thing substituted . The natural Purport of the Words can be no more then this : That though the Things declared of in the Scriptures , were the Word of the Lord to the holy Ancients , and Jeremiah as God's Mouth ( not his Mouth therefore ) to the People of Israel ; yea , and much of it the Word of the Lord to us too ; yet , for Men to say any part thereof by wrote , especially if they add their own Comments and Glosses , fraim'd from Study to any part of the Scriptures , and cry , Thus sayes the Lord ; or Hear the Word of the Lord ; and not in the same living Sense , nor upon the like Commission , every such one doth Rob his Neighbour , and Steal his words : And He is no more a True Prophet for so doing , then a Parrat is a Man , because he can talk . If then no such Creature is therefore to be reputed Rational , nor what he says , Reason , as to him , though so in it self , because it proceeds not from the Root and Principle of Reason , but by meer Imitation , and consequently a Prater , in no case to be minded : Neither is he a true Prophet , nor that the Word of the Lord , with respect to that Prophet , who has not received what he delivers , from the immediate Word of God himself , but by Hear-say , or meer Imitation . No , he is but a very Babbler , and begets People no further then into meer Words , and Imaginary Glosses , which is the Ground of that Uncertainty that is in the World about Religion . The Scriptures then are to us oblieging , as the Things they declare of were the Word of the Lord to several Ages ( Temporal Commands excepted ) and they are not without a Mouth ; yet they , and Jeremiah too , are Inferior to the Mouth of the Eternal Word , which speaks in this Evangelical Dispensation the Will of God unto Mankind after a more living and immediate Manner , as was prophesied of old . And I may thus far gratifie our Adversary's Curiosity about God's Mouth , and tell him , that the Word of God , is the Mouth of God ; and the true Prophets and Apostles in all Ages have been the Mouth of the Word of God , and the Scriptures are the Writings of those holy Prophets and Apostles , as they were the Mouth of the Eternal Word , revealing God's Will in their Hearts , that they might declare it , whether by Word of Mouth , or Writing to the People : and this is the true Order and Descent of things . § . 4. But he has one Kick more at us , before he gives up the Ghost in his Mis-representation of us concerning the Scriptures . The Quakers hold it is a sin , and the sign of Idolatry , to Believe and Live according to the Instructions and holy Examples expressed in , and by the Scriptures , except we have them by immediate Inspiration , and at first hand , as the Apostles received them : And now ( says he ) I am come to the highest Round of their Ladder . Indeed , those Rounds of Ladders are very dangerous places : I will not say how often , nor for what an Army - Chaplin might deserve to be so high exalted , but since his eager pursuit after an Innocent People has brought him actually thither , and it falls to my Lot to be his Executioner ; I shall take all the care I can to acquit my self well of my Employment ; I will warrant him for ever coming down the same way he went up . In order to which , let us first hear what kind of Speech he will make us , to the Point in hand . William Dewsbury in his Discovery of Mans Return , pag. 21. All People may search the Scriptures , and see how you have been deceived by your Teachers , who have caused you to seek your lost God in Carnal and Dead Observations ; which they have not any Scriptures for . What this is to his purpose , I cannot understand ; to be sure it is for ours . For W. D. is so far from making it Idolatry to live up to the Scriptures , that he condemns their seeking for the true God , where he was not to be found , which , sayes he , they HAVE NO SCRIPTURE FOR : As much as to say , that they seek after God not according to Scripture , and therefore are both Deceivers and Deceived . Certainly this is a Miserable Farewel he takes of the first part of his Book , and the Quakers Denial of the Scriptures ; that they should therefore affirm a Practice according to Scripture , without immediate Inspiration , Idolatrous , because they assert such to be deceived , who seek after God , not according to Scriptures ; If so much Impertinency should fall from a Poor Quaker's Pen , what Reproach , Insolence , and Triumph would there be . But he has another Witness , that by the Mouthes of two Witnesses , his Charge against us , may be ( not establisht , but ) evidently disprov'd . § . 5. And this is Babylon , the Mother of Harlots , viz. [ to read and practice , as the Saints did , and the Apostles of the Scriptures of the New Testament ] and the Abomination of all Uncleanness . W. Smith's morning watch , p. 23. Forgery in the abstract , as base , black , and dishonest as Man can be to Man. What! rob him of Truth , of a good Conscience ; foist in , put out , alter , gloss pervert , and what he pleaseth . What ▪ make us lve against God , his Servants , Scriptures , the Light within , and our own Souls ? But I have the less need to make our Defence , where his manifest Corruption of our Words accuse him , and my Answer to the first part of his Charge in this Chapter , has done it at large ; Only thus much give me leave to say , That if Words urg'd upon one Subject , shall be apply'd to another of a different Nature ; and that our Adversary can never prove his Charge against us , but by abusing , corrupting , mis-rendering and interlineating our Words ; there is no Reason that we should much concern our selves in the Consequence of such Debates ▪ that Way of Demonstration will save us the Labour of a Vindication with all Sober Persons . But he has not done with us yet . § . 6. I am e'en tired with searching the sulphureous Veins of the Pit and Mire of Quakerism , the Root of all which , is the Deified Light Within : if you have not enough of this Smoak to satisfie you , it is the Bottomless Pit it rises out of , I will give you two Ebullitions more , and then leave you satisfied , or to get better Senses . So amongst the words you find , how the Saints in some things walked , and what they practised , and then you strive to make that thing to your selves , and to observe and do it as near as you can : and here you are found Transgressors of the Just Law of God , who saith , Thou shalt not make to thy self any Graven Image , nor the Likeness of any thing . And sayes J. Faldo , it follows now , what Difference is there in the Ground betwixt you and the Pope ? though in the Appearance there seems to be such a great Space . I have been the more punctual in the Recital of this , that I might show to my Adversary , I will be just to him , though he be most egregiously Unmanly with us . He says , That he is e'en tired ; indeed he has Reason for it , though for nothing else : For , who ever got any thing by Beating the Air , or Spitting against the Heavens ? The Sulphureous Pit of Quakerism , we can in one sense allow , and J. F. may be better acquainted with it ; For the Plagues which the never-dying Worm , the sharp reproving , condemning Light Within , will inflict upon the Spirits of them who resist and gainsay the Truth , are aptly resembled to a Sulphureous Bottomless Pit : Sulphureous , because of the Insufferableness of the Smoak : A Bottomless Pit , by reason of a Dismal , Endless State and Condition of Wo. And I doubt not , but J. Faldo has an Earnest of this , for his Attempts against the Light , and the Children of it . This long Discourse is no more to us then the rest of his Trash , that we have already rejected as his own Invention and base Perversion of our real Meanings . Take W. Smith in his own Sense and Belief , and all is well : But receive him in J. Faldo's Disguize , and truly we should not know him our selves . He intended , that all those real Experiments of other Persons ( of which the Scriptures are full ) talkt unexperimentally over , by Unregenerated Spirits , can be no wayes beneficial ; Nay , that what Ideas or Notions they may have to themselves of the Holy Ancients Enjoyments , while altogether unacquainted with them , are but a kind of Images ; which their believing in , and bowing to , as indispensible Gospel-Truths , is to be reputed nothing below Idolatry it self : Yet far be it from us to say , that to believe the Truth , as declared in the Scriptures , is Idolatry , as well as that it is manifest Folly in any so to say or think of us ; when not only we are most careful and desirous of rendering what we believe purely Scriptural ; But I do declare , that as no man can live the Life of the Scriptures without the Operation of that Spirit which gave them forth , so to live up to what they do exhort and declare is the highest Pitch of Purity Man's Nature is capable of aiming at , and attaining to . § . 7. He now intends to wind up his Discourse on the present Subject with a retrospective and contracted Argument of all those particular distinct Charges . viz. They who deny the Scripture to be the Word of God ; equal their own Writings & Sayings ; deny them to be a Rule of Faith and Life , a Judge of Religious Controversies ; take Men off from Reading them ; deny the Scripture to be any Means whereby we may come to know God , or Christ , or our selves ; affirm them to be no Means whereby to resist Temptation , and are Dangerous to be read ; deny them to be Profitable , but as Experienced ; put Scripture and Spirit in Opposition ; affirm the Doctrines , Commands and Holy Examples expressed in the Scriptures ( as such ) to be not at all binding to us ; hold it as the Sin of Idolatry to believe and live according to the Instructions and Holy Examples expressed in , and by the Scriptures , except we have them by immediate Revelation , as the Apostles : They who do all these things , mentioned in the fore-going Particulars , Deny the Scriptures . But the Quakers do all these things ; therefore they Deny the Scriptures . To which I return this Argument . If to Deny the Scriptures to be the Word of God ; to make what Writings are given forth by the same Spirit relative of the Scriptures ; if not to prefer any Writings before the Scriptures , nor equal them to the Scriptures ; if to deny the Scriptures to be most properly the General Rule of Faith and Life , and Judge of Controversie , and not the Spirit rather ; if not to take Men off from Reading the Scriptures for Instruction , &c. if not to Deny them to be any Means , whereby Men may come to know God , Christ or our selves ; if to affirm them to be a Means whereby to resist Temptation ; not Dangerous to be read ; if to deny them to be read to any profit , without the Assistance of the Spirit , especially by such as know them not , who are in a Rebellious and Unregenerate State ; if never to dare to put the Scriptures and Spirit in Opposition to each other ; if not to affirm the Doctrines , Expressions and Holy Examples , as such , not to be binding ( Temporary Services excepted ) if to hold it as no Sin of Idolatry , nor any other , to Believe and Live according to the Instructions and Holy Examples expressed in , and by the Scriptures : If to do all these things , so mentioned , be not to deny , contemn and Undervalue , but rather to honour , rightly instate and recommend the Scriptures ; then the Quakers , who Believe and Do all this , are not Denyers , but Owners , Asserters and Defenders of the Scriptures , so far as they themselves desire to be Defended . But we have largely prov'd , that so to do , is not to deny them , and that the Quakers so hold ; therefore the Quakers are no Denyers , but Maintainers of the True and Divine Authority of the Scriptures . § . 8. For his Comparison of us with the Papists ( though he has been so Cunning , or Unjust rather , as to quote their Authors and not ours , and some passages we justly doubt ) it is Ridiculous , and every way Unworthy of our Notice . A meer Begging of the Question , and by what we can guess , design'd only to bring an Odium upon us . He puts the Scriptures in the middle , and the Quakers and Papists , like the two Theeves upon the Cross , on each side , to discover their Harmonious Agreement against them ; which of them he makes to be him that should go to Paradice , I know not : but we have the upper Hand . But we can never allow of the Comparison , since the Papists place the Rule and Judgship , in a Pope , or General Council , and the Quakers in the Eternal , Unerrable , Holy Spirit of God , and consequently , our Adversary is basely Irreverent to God , that brings the Pope , or a Council of Fallible Men upon a Comparison with his Infallible Spirit . Nor , if it were true , would it be any thing against us ; since Protestants will not allow themselves to be therefore Papists , because in several things they agree ; as about God , Eternity , Christ , his Life , Death , Sufferings , Resurrection , Last Judgment , and Eternal Recompence . § . 9. To conclude ; We dare leave it with God , and all sober Men , to judge , how far ▪ J. Faldo hath abused us , in giving in so black a Charge against us , and traducing our Persons , and perverting our Writings to prove it , by base Characters fastned upon the one , and false Inferences charg'd upon the other ; Which of themselves conspire the Overthrow of their Inventer : and thus is he fairly turn'd off from the highest Round of the Ladder , which he hath so unadvisedly adventur'd to mount . And as it fares with some Notorious Malefactors , he remains there Pendent , as a Monument of his own Rash , and Dishonest Undertakings to the Terror of all Passengers , who shall happen to travel by this way of Controversie to the Land of Truth . CHAP. X. He chargeth us with a Denial of all the Ordinances of the Gospel . First in general , then in particular . His Proof of the first Invalid . His great Disingenuity in wresting our words , especially I. Pennington's . § . 1. THe Second part of his Book begins with the Quakers Denial of all the Ordinances of the Gospel , as he will have it . It is more then possible that we shall prove him , ere we part , not only to be a Denier of the True Gospel Ordinances , but indeed , an Introducer of another Gospel , if such a thing may be : But to his Charge ; First in general , then in particular . The Quakers deny the Ordinances of the Gospel in general , by which , sayes he I understand , not those of Nature's Book , nor what was revealed by Moses , but those Ordinances which were commanded by Precept , or prescribed by Example in the New Testament . Now to prove what he says of the Quakers , he cites G. Fox thus ; And we say , He Christ hath triumphed over the Ordinances , and blotted them out , and they are not to be touched , and the Saints have Christ in them , who is the End of outward Forms , G. Myst . p. 52. In all which I find no Denial of Gospel Ordinances ; Nor were they so much as meant by him : His Language is Scriptural ; For Christ did blot out the Hand-writing of Ordinances , and he was to the Saints then , and is to those now , who rightly believe in him , the End of all Meats , Drinks , Washings , Days , or any other Temporal , Elementary or Figurative Worship : for J. Faldo then to charge a Denial of all Gospel-Ordinances upon these words , is to plead for a Legal Dispensation , and Bondage to the Shadows of the Good Things to come ; thereby making Christ's coming of none Effect : and Consequently introducing of another Gospel , as speaks the Apostle ; besides that he basely wrests our Words . § . 2. Again , But Pennington is so Cruel , by that time he arrives to P. 38. of Unity , that he says Such of the People of God , as do not follow the Lord perfectly out of the City of Abomination [ VISIBLE WORSHIP ] but be found in any part thereof when the Lord cometh to judge her , the Lord will not spare them . I perceive that unless we will allow J. Faldo the Liberty of telling the World our Meaning , or rather making his own to be ours , his Essays come to nothing . What Words can be sounder of their Kind , [ Visible Worship ] being left out , and which our Adversary unworthily puts in ? Are not People to follow God fully ? Strange Doctrine that he teacheth ! But grant him his Gloss , alias , gross Comment , without Distinction , and I know he do's his Work. But we are not so easily to be overlaid . We do declare , that while Men have Bodies , which are the visible Parts of Men , and the Bodies of Men are conversably concern'd in Religious Worship as well as the Soul , there will be , there must be , and there ought to be a Visible Worship ; Therefore most false is J. Faldo's Paraphrase : yet thus far we could go ; That Visible Worship ( as such ) without a due Regard to what Kind of Worship it may be , and what is the Root from whence it came , cannot be well pleasing to God ; For then , that so Splendid Whore , and Deceitful Prophet , at large described in the Revelation of Saint John , would be therefore true Worshippers , because their Worship was Visible : But I do perceive , that here it pincheth , with almost all Professions ; The Quakers would put us off our own Strivings , Willings , Runnings in our own Wisdom , Contrivance Appointment ; whereby we must take up such a Cross to self , as is insupportable to Flesh and Blood : And indeed it is so ; which all must come to know a Crucifying of , or they enter not into the Kingdom of God here , nor hereafter : The Old Leaven must be purg'd out , and the New Wine have a New Bottle : Men must become Children , and Religion taken up not upon Conviction , must be abandoned for the least Appearance of God's Light breaking in upon the Heart and Conscience , reproving the unfruitful Works of Darkness . CHAP. XI . The first of the particular Ordinances , he says we deny , is the Ministry . His Proof lame . W. P. and his Friends defended . J. F. and his Gang reproveable . We own a Gospel one ; but not his . The Calling abused by such Pretenders . § . 1. HE now descends to show our Denial of the Ordinances of the Gospel in particular ; and we , to examine what he says ; wherein if he succeed no better then in his Endeavours to manifest our Denial of them in general ; I think the Reader will have reason to think , we shall not sit down by the loss . But hear him . § . 2. They Deny all Ministry that hath a mediate Call to that Office ; quoting J. Parnel's Shield &c. p. 16. And their Call to the Ministry we deny , which is Mediate . Also G. Fox in his Gr. Myst . pag. 45. But who can witness an Immediate Call from God , and speak as they are moved by the Holy Ghost , and such travel from place to place having no certain Dwelling-place , this Ministry we own and witness . The Charge against the Priests I esteem sound , but not J. Faldo's against the Quakers . We do for several Reasons already urg'd , deny that any Man can be a True Minister who is not immediately Call'd ; for it 's not , go ye forth into all the World and preach the Gospel , that belongs unto all Men ; no more then , because Princes send Ambassadors to Princes with their Credentials , therefore every Man ought to do the like in Imitation , without considering those necessary Qualifications that belong to such an Action . Peter , John &c. were a great while Disciples , not at Academies , but in Christ's School , which taught the Mortification of Lusts , and an holy self denying Life ; To such it was that the Commission came , but neither was their Commission of force , till they had received that Anointing , which was to enable them to act by it . If then every Holy Man as such , is not fitly gifted and impowerd to be a Minister , but that it depends upon a more Immediate , and Extraordinary thing ; certainly those , who take upon them the Ministry , that have neither learnt by true Mortification to be Holy , nor receiv'd any Power from Heaven to be Ministers , but explode both as to the present Age , and Teach for Hire , and Divine for Money , are not of Christ's making , but their own ; and therefore to be denied . And thus much J. Faldo to his own apparent Overthrow grants us ; where he says , we acknowledge that all True Ministers of Christ ought to have an Immediate Call , such as consists in Grace and Gifts ; And such as have not this Immediate Call , we account unworthy of the Thing and Name . What more has any Quaker said ? Why is James Parnel quoted to prove that what he charges upon the Quakers as to their Denying the Ministry of the Gospel , is a Truth , when it is become no Crime at all in J. Faldo to assert , that who are not Immediately call'd are Unworthy both of the Name and Thing ? Is he become an Enemy himself to that Gospel-Ordinance ? If Immediate , then not Mediate : and if not Mediate , then J. Parnel and G. Fox writ Orthodoxally ; consequently , we are not to be reputed Denyers of the Ministry of the Gospel , because we assert that no Man is a Gospel-Minister , who is not Immediately call'd thereto . So that his Mincing of the Matter in the next page , will no ways qualifie it ; viz. That Motions by the Holy Ghost he allows , yet he affirms , that those who are moved by the Commands of the Spirit in the Scripture , are mov'd by the Holy Ghost : For if any holy Man reading the Apostle's Commission , shall at that instant of Time receive an Heavenly Power to make it his , laying that same Injunction upon him , and induing him with such a Measure of that Divine Power , as they received , We shall cheerfully grant him to be truly call'd ; yet not because , Go ye into all Nations and preach the Gospel , is there written , but because God respoke those Words by the same Living and Eternal Power immediately to that Particular Person , which made , what otherwise was but the Commission of the Apostles , his Commission also . § . 3. But there is a Word or two , which having layn hard upon his Stomach he vomits up thus : As for having no Certain Dwelling-place , and leaving Houses , Lands and Possessions , let them repair to William Penn , and others of their Ministers , for an Answer to it , who have large Possessions and brave Habitations , such as few Ministers as they disclaim ( especially the POOR NON-CONFORMISTS ) enjoy . What Answer this is to that part of G. Fox's Words , which it pretends to refute , is obvious to the meanest Capacity that is not prejudic'd ; For my part , I know not what induc'd him to any Answer at all , being Scripture Words , unless it were , that he might reflect upon the Plenty God hath given some of us . What! Doth he envy Men the Blessings of Heaven , upon their Industry ? or the Love of Parents to their Children ? Is his Eye Evil , because God's Eye is Good ? Doth his Mouth water after the Quakers Possessions , now the Government hath justly and seasonably prevented him of a fat Benefice ? But , why must William Penn's Name be question'd about Houses and Possessions ? Is he Angry that an Enmity like his own , in his deceas'd Father , depriv'd him not of that Estate for Conscience sake , he now begrudges him the Injoyment of ? but he dyed a better Man , a more Natural Father , and sincere Christian , then a Man of J. Faldo ' s Sordid Conscience will ever do ; But let me tell the Man ( if yet he be worthy of that Name ) that W. Penn first lost his Estate before he got it ; and sacrific'd it , the Comfort of his Fathers House , and whatever was dear of this World to the Quiet of a Conscience void of Offence , before it pleas'd Almighty God to make all his . Such as have known him better then J. Faldo's Informers , of the most eminent both of Presbyterians , Independents and Anabaptists , could tell him , he hath had a Conscience , ( whatever they believe now ) that was not to be caught by the Bait of Pleasure , Estate , Preferment or Esteem in this World ; as well as that no Severity us'd to bow or balk it , could prevail to renounce what it had believ'd upon pure Convictions . To conclude his Defence in this place ; He got not what he hath , by Preaching ( as perhaps Mercenary J. Faldo , and many of his Coat have done ) but having it , by God's Providence and Faithfulness , can notwithstanding ( through the continued Love of God ) freely bestow his Strength , Labour , Estate , and Life too , for the Promotion of the Unchangeable Pure Way of God , in which he has believ'd , from whom he received , and to whom he ow's all that he hath . But why poor Non-Conformists , after all their preacht up Battles , Spoyls , Plunders , Sacriledges , Decimations ? &c. Rich , and Covetous as ever : As Rich , because the Bason walks , and takes its Rounds two to one of which it did ; and Covetous , because they remain as discontented , as if they were starving ; witness a Late begging Book from a Non-Conformist's hand , which conjures their Hearers into larger Benevolence , though by the style one would think , it were their just Due . I am perswaded , their Preachings , Christnings , Burials , Churchings , alias , Lying in Visits , Exhortations , Thanksgivings , and Prayers , have cheated People of more Gold and Silver , then ever they did dare to make the least Pretence to ( though they alwayes dar'd to take , what they could get ) in their former Dayes of Power . But this is nothing to me further , then that it is less dishonourable to William Penn , or any other Quaker , whom God hath blessed with a plentiful Subsistence , that having Estates , they notwithstanding should sustain the Labour , and Suffering of Preaching the Gospel , and that at all seasons , then in J. Faldo and his Brethren , who ( it's greatly to be feared ) preach , what they call the Gospel , that they might get Estates , at least Livelyhoods by it , let him or them say what they will. I could give him a long List of more Exacting Jocky , Hawking , Mercenary , Bargains of Presbyterians , Independents & Anabaptists , then can readily be parallel'd by Parish-Priests ; A thing once denyed by them , and ought still to be Detested of all others . § . 4. But he ends not here concerning the Ministry : For says he , The Quakers deny our Ministry , because we preach from the Scripture . A wicked Lye , minted out of Hell it self : We have laid down no such Proposition ; nor tending to it . But he supposeth J. Parnel helps him to prove this Assertion . And here is the Difference of the Ministers of the World , and the Ministers of Christ — The One of the Letter , the other of the Spirit . Strange Impudence , to call this a Proof . It is a Proof indeed , but against him ; for if a False or Worldly Ministry , under the Form of Godliness may not be , Farewell Scripture . But if such a Thing will be allow'd us , then since the Letter or Scriptures are not by them rejected , but in Shew most highly admired , and that they pretend to collect all they believe or know from thence ( though indeed they understand them not ) we have great Reason to say , that those who are Ministers only from the Letter , with what they imaginarily comment upon it , are not Christ's Ministers . We are so far from making it a Reason why we deny your Ministry , who are under that Qualification , that we utterly deny you to have that Knowledge from the Scripture which we except against , but your own Inventions and groundless Conceits alone : For though J. Faldo thinks it very Heterodox to say , that unless we are immediately assured from the Light within of the Truth of what we hold , and that all Belief , not so discover'd , is a Lye ; deriding at Samuel Fisher's Answer in that Case , Those who swore , as the Lord lived , swore falsly , because they knew him not to Live ; affirming to us , that they were such as did not believe him to live at all , and therefore S. Fisher erred ( in his Construction ) I say , though it be so , yet we are not forelorn of Reason as well as Scripture to our Defence . For no Truth is such to me , which I either do not know to be true , or have not some real Ground to believe to be such , however true it may be in it self . And that Sam. Fisher urg'd that Scripture pertinently , and Consequently his return upon it is impertinent , He himself has provided us with an Argument ; for if he will not have it , that they therefore lyed , in saying as the Lord liveth , because they knew him not to live , we must see what was the Reason that God gave their Asseveration the Lye. Sayes J. Faldo , they did not believe him to live at all . Very well , then the Narrow of the Difference lyes here , That we say , They knew him not to live ; And J. Faldo says , That they believ'd him not to live . Now I would fain know which are most excusable ? One sayes , they who said , as sure as the Lord liveth , lyed , because they know not God to live ; and the other , that they believ'd him not to live . If any thing be to be gotten , it is this ; that they who know him not to live might believe him however to live , whilst those who believ'd him not live , would not believe a thing they had no Ground or Knowledge inducing them to it . But he has lead us to a quick Expedient , They did know God to live ; because he that lives , may know from thence that God lives , who holds every Soul in Life that lives . To which I return , that they did believe God to live , because they lived ; for how could they doubt of his Living , who held them in Life : But enough of this . To conclude ; A Living Spiritual Ministry we own that preaches the Everlasting Gospel in its own Power , and that freely , to the Raising of People dead in Trespasses and Sin , to turn them from Darkness to Light , that they might serve the Living Lord God of Heaven and Earth , in the Newness of the Spirit , who is worthy of all Honour and Glory forever . CHAP. XII . The Second particular Ordinance is a Gospel-Church . His Definition for us , by its gross Contrariety to the Scripture . His base Inference of our Denial of Religious Societies , and Outward Gifts , from our Friends asserting of but one Catholick Church , and that it is in God. A Gospel-Church own'd . Our Adversary proved Heterodox about Apostolical Preaching . Inward Sence preferr'd before Intelligence . § . 1. THe Next Gospel-Ordinance , he says we deny , is a Gospel-Church ; Not to spend time about his Way of Phrasing it , though uncooth enough ; We shall attend his Proof . And the Church so gathered into God , is the Pillar and Ground of Truth , where the Spirit alone is Teacher . J. N. Love to the Lost , pag. 17. Upon which he argues thus , The Gospel-Church is a Church which hath other Teachers , and not the Spirit alone ; whereas the Apostles gave themselves to Preaching of the Word , and Elders were ordained ; therefore the Quakers deny a Gospel-Church , and they contradict themselves , for they have more Teachers then All others . A Lye to be sure . There is greatly wanting to this Priest a better Understanding , or more Honesty in using what he has ; for who is not blinded with Prejudice , may discern , that from our speaking of the Universal Church of God , which says the Apostle , as well the the Quakers , is in God ; he infers , that we deny all Visible Religious Societies , commonly called by the Ancients the Churches of Asia , Thessalonica , Ephesus , Corinth , &c. And from our Asserting the Spirit to be the only Gospel-Teacher of all who believe , he concludes , that we deny all Preaching of Men , though by the Spirit . O blind , or else most disingenuous Man ! What ? Charge that upon us , which our Practice gives the Lye to every day . But when we urge this against him , and such like Adversaries , then it is not , that he hath Mis-represented us , but that we have Contradicted our selves . But to clear the Point , if it can yet be doubtful : We do believe , there is One , and but One Universal Church , the Ground and Pillar of Truth , and that is in God ; anchor'd , establisht and built upon him , the Rock of Ages , and Foundation of many Generations : and as such , neither is every Visible Society , making Profession of Religion , nor are all of them together , that Church ; but such alone , who are washed in the Blood of the Lamb , and ingrafted into the True Vine , bringing forth the Fruits of Holiness to the Eternal Honour , Glory , and Renown of Christ the Head , who is over all , God , blessed for evermore . And though there be a Mediate Preaching , which is to say , that the Spirit speaks by such whom he hath anointed to preach ; yet it cannot be strictly said , that Man preaches , or it is Man's Ministry , but rather , the Spirit by Man , and that it is the Spirit 's Ministry , and Man only a Mean , or Instrument , through which the Teaching is convey'd , or Direction rather to the true Teacher , the Light in the Conscience : Not that the Lord doth not sometimes plentifully teach his Children without any such Means too , who are turned to the Grace in the Heart , and believe and walk in his Holy Light , where God is to be found , and an Access to this Holy , Blessed Presence administred ; for he hath both promised it of old , and perform'd it in our Dayes . Thus the Apostles were Preachers , not from Man , nor by Man , but by the Revelation of the Son of God , declaring of the Mysteries of God's Everlasting Kingdom , as they were moved by the Holy Ghost : And so none are exempted ; for all may Prophesie one by one , that the Church may be edified . Yet I cannot but observe , that ( 1 ) the Man implicitely denies that to be a True Church , which is the Ground and Pillar of Truth , for such the Quakers style a Gospel-Church . ( 2 ) That he affirms the True Church to have other Teachers then the Spirit : which is to say ; that the Primitive Churches were not led , guided and taught by the Spirit of God only , but by some other Teachers also ; contrary to express Scripture , the Promise of God , and very End of the blessed Gospel . If he sayes that he meant the Apostles , that were inspired ; I answer , that was never deny'd by us , because that was the Teaching of the Spirit by them , which was very little less , then if it had been immediately in them : So that one of these two things must follow from his kind of Arguing ; Either the Apostles preacht without the Motions of the Eternal Spirit ; Or , Preaching as they were moved of God's Spirit , was their Preaching , and not the Holy Spirit 's that so plentifully dictated to them what they were to say : But in as much as neither can be reputed true by true Christian Men , I conclude the Quakers sound , and their boasting Adversary Heretical . § . 2. But he thinks he hath clearly got the Point of us , about a Quaker's telling him , they knew , that one of the Dutch Nation spoke by the Spirit in a Meeting of ours , though in that Language which was not understood by the Meeting , because they all found Refreshings . I will be faithful in giving his Observation upon it : Of the unknown Language he sayes , This was orderly according to the Popish Mass , who read Prayers in an Unknown Tongue to the People ; but herein he wrongs us , for though we do acknowledge , that the pure and single Power of the Almighty , may both strike Astonishment , and give Refreshment , where the words utter'd are not alwayes understood ; since he doth both frequently without them : and that Understanding and Sence are two things ; for the Devil may speak the best words in the Bible , and be an undiscover'd Devil still , except by this Divine Light , Power or Spirit he be inwardly manifested ; consequently a right Sence may be had , where words may not be understood , which is the One Tongue to the Children of the Light. Yet we not only decry all design'd Obscurity by Praying and Preaching in unknown Languages , but with the Apostle say , that we choose rather by far to speak in a known Tongue , that the People may understand our Words , as well as have a sence of our Spirits ; Nor did ever any Quaker yet pretend to be moved to pray in an Unknown Language , whilst he was Master of that which was well known to the People : since then we don't affect such Obscurity , the Case of all those Papists , who pray in Latin , rather then in their Native and vulgar Tongue , he is very disingenuous in that reflection . § . 3. Upon the Quakers Reason , why they knew that Declaration was from the Spirit of God , viz. because they found Refreshings , he bestows this Confutation , so have Children many a time AT PUPPET-PLAYES . What a pass are these People come to , who yet deny all Teachings of Man ? But what a Pass , may I rather say , hath this Man 's implacable Spirit against the Truth of God brought him to ? who to his Dishonesty before , adds Prophaneness , joyn'd with Scoff and Impudence , when he denies all Refreshment that comes not by sound of Words , in a known Tongue , to be any more Certainty from God's Spirit then the Pleasure , Children take at Puppet-Plays , though he could not but think the Person that spoak to him , meant by Refreshings what came from God , & that there can be no Proportion or Comparison betwixt that Pious Answer , and the Ungodly Sport of Puppet-Playes . Ben. Johnsons ALCHYMIST , which all good Men detest , and himself dying , abhorr'd , hath nothing in it half so gross in Abuse of Religion . I even tremble at the Thoughts of that Hand writing upon the Wall , which this Man's Impiety is writing ( I fear with indeleble Characters ) against him , who will receive a just and certain Recompence at the hand of the Righteous Judge of Heaven and Earth , for all his hard Speeches against the Holy Way of the Lord. § . 4. But let me not omit to show the Blow he gives his own Cause in this Expression ; since by the same Reason that we know no Refreshment to be any more of God , without known Words , then that of a Puppet-Play ; he knows not any more the Teachings of the God above , p. 113. nor the Motions of the Holy Ghost or Dictates of the Grace of God within 2. Part. 9 , 10. ( known Words being excepted ) to be of God ; then that Refreshment little Children have in a Puppet-Play ; The Consequence of which Diabolical Comparison is nothing less , then to overthrow all inward sence of God's Presence , or that Refreshment which comes from it ; And then indeed , we must confess , we should be necessitated either to deny all Teaching , or conclude with this Antichristian Priest , That Man 's Teaching , or Ministry ought to be adhered to . Where if Puppet-Playes be meer Imitations of real things , as I have been credibly told , we know not , but our Ignorance of an Inward Sence , might render us very fit to judge in favour of the Priest & his Puppet-Play - Doctrine ; till when , we leave Imitating J. Faldo , and the Puppets together , who alike fainedly represent Life , Power and Spirit , but in reality are empty Sounds , and meer Wind ratling through lifeless Truncks . CHAP. XIII . But we deny Preaching , says he . His Disingenuity in stating our Principles . We hold and practise true Gospel-Preaching . No Difference between what the Light teacheth and the Scripture . Our Gospel is Peace ; Our Adversary's , is War , &c. True Preaching converts , our Adversary's not . § . 1. ANother of those Ordinances , he falsly affirms us to deny , is Preaching , of which he speaks thus ; They will allow a Hearing the Word preach'd , and that must be the Light within ; but the Mind of God contained in the Scripture , they must by no means hear preached ; for ( as I hinted from G. Fox ) we must not hear Man ; for the Prophets bid cease from Man. This is so far from making against us , that it makes for us , at an high rate ; For who preaches without that Light of Christ , that the Quakers affirm all True Preaching proceeds from , preaches not from the Discoveries and Leadings of the Light , and consequently all such Preaching is in the Darkness , where God's Counsel cannot be known . Nay , how is it possible that People can be turn'd from Darkness to the Light , ( the End of Preaching ) by those , who deny , that Men ought to preach from the Revelations and Guidings of the Light ? § . 2. He hath also with manifest Baseness , brought us in , as putting a Difference betwixt our Preaching by the Light within , and that Doctrine of God , which is contained in the Scriptures ; Whereas we Read , Believe , Practise and Preach no other Doctrine , for Truth , then what is explicitely or implicitely there held forth , and testified unto : Though we confess , that we don't only so believe , practise , and preach it , because there written ; but from an Inward Living Power or Spirit , which both Opens the Mysteries thereof to our Understandings , begets right Belief in them , and at sundry times moves upon our Hearts to declare a fresh those Ancient , Blessed Truths therein exprest . And this is what G. F. meant , and we All understand by Ceasing from Man , to wit , meer Man ; not Man Inspir'd , or so Divinely qualified . But he has a Scripture , and a Passage out of W. Smith to justifie his Charge , at least he thinks so ; And how shall they preach , except they be sent ? as it is written , How beautiful are the Feet of them that preach the Gospel of Peace ? &c. We say so to ; and did we mean the same , 't were happy for J. Faldo . By being sent , we understand by the Light within , and the Scripture without , a being anointed by the immediate Power of God , without which the Disciples themselves , who had so many Advantages above us , were not to budge : They could have told most of what Jesus had done and suffer'd , which , though Truth in it self , and they able to relate it , yet bare Truth , and all they had seen or known , without a Living Immediate Power and Commission within ( the Baptism of the Holy Spirit ) they were not to budge on God's Account . If J. Faldo could give us as good Evidence of his being so call'd , as he hath done of a False and Enrag'd Spirit against the Truth , we should acknowledge him for a Gospel-Minister ; but since he dis-acknowledges all share in any such Mission , we justly refuse him any part in a Gospel-Ministry . § . 3. In short ; If none can preach without being sent , then since he & his Tribe were never so sent , they ought not to preach , nor any to hear them ; For Right Faith can never come by such a Ministry : No ; They are Right Gospel-Ministers , & their Feet truly beautyful , whose Gospel is Peace on Earth , & good-Will towards Men ; Not Garments rold in the Blood of Kings , Princes , Rulers and People : No Worldly Armies , Battles , Victories , Trophies , Spoiles , Sequestrations , Decimations , and the like Blood-thirsty and Tyrannical Projects : In which J. Faldo and his POOR NON-CONFORMING MINISTERS have had their Hands almost over Head and Ears , till they had well nigh lost their Ears , and their Heads too . Such Covenant-breaking , Self-seeking , Proud , Covetous , Tyrannical , Club-law , Persecuting Priests we could never own ; but ever did , and ever shall earnestly bear our faithful Testimony against them , as the Locusts , Caterpillers , Serpents , and Dragons of the Earth , whose ▪ Cruelty , Self-seeking and Falsness hath griev'd Good Men , and caused the Wicked to Blaspheme the Name of the God of Heaven ; whose Damnation slumbers not , if by unfeigned Contrition not prevented . § . 4. Well , but we are to hear , what strength William Smith's Primmer can give to his Charge : Quest . Is there something of God in my Conscience , that will give me the Knowledge of him ? Answ . There is not any thing else that can do it . That is , principally there is no other Teacher , no other Revealer , or Discoverer of the Mind and Will of God to us then Christ the Light , as saith the Scripture ; No man knows the Father but the Son , the true Light , and he , to whom the Son reveals him : And whatever makes manifest is Light. Now unless a Man may know God without any Manifestation , it is impossible , that he should be known without Light , that only gives it ; especially when it shall be considered , That HE is Light it self : If then there is no Knowing of God , but that which we know must first be manifested , and that whatever makes manifest the Things of God , is Light ; it evidently follows , That the Light is the Alone Author of those Discoveries Men receive of the Mind of God. And whatever Knowledg may be given or rightly obtained through the Scriptures , is not to be imputed to the Scripture as such , but that Divine Light , which gives inward Conviction of the Truth , of what is outwardly read , or writ in that excellent Book called Scripture . So that still to Christ the True Light , as the Chiefest Cause ( in which sense he is most properly so called ) do we rightly ascribe all the Knowledge we have of God , and his Everlasting Kingdom . CHAP. XIV . His Charge of our Denial of Gospel-Prayer , inverted . The Prayer he pleads for , Anti-Gospel . True Prayer stated , asserted and defended with Plainness from Scripture and Reason . That as well in Families as Meetings , and at Meals , as both False Worship , detestable to God. All False , wherein God's Spirit is not the first and chief Mover and Assister . The Subtilty of Satan in putting upon unacceptable Prayer , to prevent True Prayer . § . 1. BUt we deny Prayer as well as Preaching , if he may be credited ; and indeed we do so by the same Figure , or contrary Way of Speaking , that We deny them , that is , as John Faldo owns them ; but not that therefore we should deny them at all . His Charge lies in three parts . First , That we Contemn True Gospel-Prayer ; To prove which he cites W. Smith's Catechism , p. 107. Though some may not speak in such formal composed Words , yet in the same Wisdom their Words are formal ; they can set their own Time to begin and end ; and when they will they can utter Words , and when they will they can be silent : and this is the Unclean Part , which offers to God , which he doth not accept . Very well , and what is this to the denying of Gospel-Prayer ? It seems then , that what Prayer this Passage reflects upon , is Gospel ; consequently , if I understand any thing , formal , wise Words , in Man's Time , and Will , which is Unclean , is Gospel-Prayer in J. Faldo's account ; otherwise it is utterly false to say , That W. Smith's Words prove the Quakers to contemn Gospel-Prayer . But what can be more clear to the View of every Impartial Soul , then that J Faldo's making that Prayer only which he is capable of himself , that stands in his own Time , Will , Wisdom , and Invention to be Gospel , rather then to deny it , and seek after one more truly Evangelical ; is not so much to maintain the Truth , as himself . § . 2. Secondly , he sayes , That we own no Prayer that is not by immediate Inspiration and Motion of the Spirit , and without the Use of our Conception and Direction of our Understanding : His third I will add to this , because to the same Purpose ; viz. That we own no Prayer , but what is by and in the Light Within ; and here he brings 3. or 4. Testimonies which are to the same purpose . I grant what he says of us in this particular , to be our Faith ; and shall prove it to be sound Doctrine from the Scriptures of Truth . The Worship of God is in the Spirit and in the Truth ; Now unless Men may perform Gospel-Worship without the Spirit and the Truth , or if in the Spirit and the Truth , yet not by the Motion of either , a thing absurd ; it must needs be , that Men ought only to pray or preach by the Motion of the Spirit and of the Truth . If such only are Children of God , who are led by the Spirit of God , and walk in the Light , as Christ is Light , and that therein Access alone may be had to God , who is Light , and in whom is no Darkness at all ; then with good Reason may we say , That no Prayer that ascends to God without the Leading of God's Spirit , and which is not by , and in the Light , can be acceptable with him ; consequently , Gospel-Prayer is only from the Motions of the Spirit of God , and by and in the Light of Christ . Again , If no Prophecy or Preaching was to be of old , but by the immediate Revelation or Motion of the Spirit , though it was but to Men ; of far greater Reason , should not any Prayer be made without a Motion of the same Spirit , which is to the Eternal , only Wise God. § . 3. Nay , the Creature considered from under the Leadings of God's Spirit in all Religious Actions , is unable to think a good Thought , much less , to perform one good Work ; and as the Professors say , from the Crown of the Head to the Soal of the Foot , are altogether unclean ; will it follow then , that either such corrupt and sinful Duties are Gospel-Prayer , and an Ordinance of God : or else , that what we assert of Praying by the Motions of the Spirit , and in , and by the Light of Christ in our Hearts , must be the only Gospel-Worship , which we are yet further inclined to believe . For it is said in Scripture , that the Word and Prayer sanctifieth all things : Now if we take this Word in our sense , to wit , the Word of God ; then we are to consider , whether the Word derives its Sanctifying Vertue from the Prayer , or the Prayer from this Word ? Not the former to be sure ; If then it be allowed to be the latter , since this Prayer ( which to be sure is Gospel , or the Apostle would not have owned it ) hath a Sanctifying Vertue in it ; & that no Prayer begun or carried on by meer Man , can sanctifie , because we are of our selves unable to think one good Thought , it evidently follows , That this Word of God , which gives Prayer that Sanctifying Power , doth begin or move first to that Sanctifying , Acceptable , Truly Gospel-Prayer . § . 4. But now suppose by Word is meant the Words , either of Scripture , or Preachings , yet are we safe ; For , since nothing can sanctifie , but it must be from it self , or something else , and that meer Man in Preaching or Praying cannot ; and that God is that alone Power , Wisdom and Eternal Spirit that is able to sanctifie ; it will follow also , that God's Spirit or Power moving in the Heart is that alone which renders the Words or Prayers of any sanctifying . Nor is this all : The Pool of Bethesda is a notable Figure of the Matter in hand : where the Certainty of being cured upon stepping into the Pool so soon as ever the Angel had moved the Waters , doth very lively represent to us , that what Benefit we may ever expect to receive from the Lord , comes not from an hasty Rushing into any Religious Performance in our own time , but our patient Waiting , till the Lord's holy Angel stirs and moves the Waters , and then to lay all aside to imbrace so blessed an Opportunity . Further , § . 5. The Gospel-State is an Eternal Sabbath . He that prayes in his own Will , Time , Wisdom , Invention , is picking Sticks , and kindling a Fire , and compassing himself about with the Sparks of the Fire of his own kindling : This Man hath not Ceast from his own Works , he will suffer loss in the Day of God , and his Bed will be made in Sorrow . § . 6. Nor is this the utmost of our Force ; For whatever God hath not required , just will it be with him to say , who hath required these things at your hands ? 'T is true , God loves that his People should pray , and Christ injoyns it ; but he also bids all Watch unto Prayer ; that is , wait to feel that Spirit of Life to stir which gives Life to Prayer , the Key of David , by which Heaven's Door is opened , and the Soul comes to receive True and Heavenly Refreshment . The Want of which maketh so much Complaint among some , that their Duties are Unholy Things , they want Power , they have prayed long , but to little purpose ; whereas had they pray'd aright , that had never been . Much more might be said to this , but my Conscience is clear in the Matter , and I shall conclude this Point with a general Confession and Caution . § . 7. We do acknowledge , That God is ; That he ought to be worshipped ; That Worshipping of God is stricktly a bowing down before him , in Fear and Holy Reverence , according as he makes himself known to the Creature . That Prayer is a Gospel-Ordinance ; That it is not only Good , but Necessary to be used ; That God only can give us to pray aright , as well to pray at all ; That therefore his Assistance is necessary ; to have which , there ought to be a Waiting out of all Conceivings , Inventions , or Forms , to receive a Living Touch , and Sence from his Pure Living and Eternal Spirit , whereby to set our Spirits at work . This is that Oyl , which makes the Chariot Wheels go smoothly , and without which they grate and jarr . Those who have not Words , especially in Publick Places , have Sighs and Groans , and a deep and silent Exercise of Spirit God-wards : In which blessed Communion is joyned , and Refreshments that out-do all Worldly Satisfaction . That it is the Duty of all to wait upon God , and that not only at Publick Meetings , but at their own Houses also , and therein as well at their Meals as at all other times for Worship . If any have the Motion of God's Eternal Spirit upon their Hearts , let it be answer'd , to God's Praise , and the Edification of others ; if not , let none offer up an unsanctified , dead Sacrifice to the Lord , as all that comes from meer Man is , for it will be their Burden : neither prodigally spend their own Portion , or that Bread upon others , God has bestowed for their own Use . Thus , whether such Eat , Drink , Sleep , or otherwise Enjoy of God's Benefits ; Let all be done with holy Aw , and to the Glory of God our Father : as it will certainly be , if there be but a still and reverent Waiting in Spirit upon the Lord , in the Light of Christ , to be made sensible of his Goodness , and Blessings upon us , and Unity with us in our Undertakings , and Enjoyments . And let this be a Warning unto all , in the Name and Fear of the Jealous God of Heaven and Earth , that they do not offer up to God their halt , and lame , and blind Self-Sacrifices , which my God abhorrs ; Especially you Professors , whose Leaves are large , but your Fruit little : Think not to be heard by your Multitude of Words , nor Variousness of Duties ; God regards the Root , the Life , the Power , the Spirit that begets them , and whose Life it is that animates them ; if they arise from God's Holy Spirit , and Seed of Life , they can , they will interceed and prevail ; but if not , God will say to you one Day , who has required these things at your Hands : O! for the Love of God , and your own Souls , offer not God a Worship out of His own Spirit , much less Contend for it : for you strengthen Satan's Bonds in so doing , and feed the Mystery of Iniquity , the painted Jezabel , the Mother of Harlots , from whom these false accursed Births have come ; who under outward Imitations and Performances holds People in Death and Darkness , and perfect Enmity against God , and his Living , Spiritual , Holy Seed in them , and others , that is able to bruise the Serpent's Head ; which is the Pure Way of God , and in whom is the Blessing forever ; For the Devil the subtil Serpent having got into those outward Courts of Religion , Signs and Shaddows of the Good Things , which God had given Credit to by his Appearing once in them , he pleads their Divine Institution , against the very Life and Substance , that like old Garments it hath put off ; And so all are deceived by his Transformations and subtil Twinings , who come not to that Inward Sence of Life and Power , which relish the very Spirit , and can try the Inside : Servants are not Masters because they wear their old Clothes ; neither is the Devil an Angel of Light , because he puts on the Pure Ware , the Spirits old Clothes . God once appeared at the Mountain , and Jerusalem , therefore was either Worship to continue ? No ; God disappeared , that he might set up a more Spiritual Worship , where ends Meats and Drinks , and all outward Services , figurative of the Good things come . § . 8. Let it not be evilly taken by any of you , neither be ye offended in me , or the Doctrine I here defend ; For all Preachings , Prayings , Graces ( as they are called ) with the rest of the Worship of the Day , which arise not from the Holy Power and Spirit of God , it is at this time laid upon me , and I am bold to declare , in the Name of the Eternal Holy God , A Blast , an utter Blast is coming upon them all , and they shall be found amongst the Chaff , and not the Wheat , in the Day of God's terrible Tempest , where nothing but the solid and weighty Seed shall remain Stable and Unshaken . O bow , bow ye tall Cedars , and sturdy Oaks ! Come out , and be ye separated by the Power of my God , from all your Inventions , self-Contrivances , self-Runnings and Willings , ye Children of the Night , and Lovers of your own Works , more then Lovers of God's ; who out of the Living , Pure Eternal Spirit of Life , are holding forth Faith , Worship , Prayers , and Ordinances , and contending for them , against the very Life it self , that in a more plain Appearance is risen , departed from them ; and come to know the one True Faith , Worship , and Great Ordinance of God , by the Operation of his Spirit in all your Hearts and Consciences ; else you will dye in your Sins , and Christ shall profit you nothing , but your Dreams of Salvation shall vanish , and utter Destruction will be your Portion for evermore . CHAP. XV. His Charge of our Denial of Baptism and the Sacraments , introduc'd with a Discourse of positive Commands , Destructive of the Foundation of Religion . The Priest against God , Scripture and Reason . He confounds himself . Baptism of Water prov'd John's ; and not to continue . Mat. 28. 19. 1 Cor. 1. 17. Ephes . 4. 5. cleared and vindicated . The One Spiritual Baptism defended . § . 1. I am now come to the two last Particulars of this Charge , Baptism , and the Lord's Supper , which he introduceth with a short Discourse of the Nature of God's Commands , respecting Gospel-Ordinances , which he sayes , we deny . I shall onely take notice of this Passage , where he tells us , that the Ordinances , hitherto consider'd , are called Moral , from their natural Obligation , although respecting the Substance , they deserve a more EVANGELICAL Denomination , without which we cannot ( says he ) call them CHRISTIAN ORDINANCES . But these two I come now to consider , are purely positive , and depend meerly upon divinely reveal'd Institution , and God has so express'd his Jealousie over this Right of his , that when Sins not onely against natural Light , but superadded Precepts to confirm and strengthen its Doubtfulness and Decays , have been passed by without any special Expressions of his Provocation ; Sins committed against his positive Laws ( as CIRCUMCISION , and all Ceremonial Laws , as well as Water-Baptism , and what is generally call'd the Lord's Supper ) have been avenged with a high Hand . To all I return these short Heads of Matter . First , that a Ministry , grounded Internally upon the Grace and Gifts of God ; externally upon the Scriptures of Truth ; A well order'd Church , consisting of Religious Members ; Preaching , Praying , and that Scripturally too ( by him call'd Christian-Ordinances ) are by him made Natural to all Nations , antecedent to Christ's outward Coming , and consequently , there was the Thing Christianity , before the Name Christianity : which pleads our Cause against his first Chapter ; and a gross Self-Contradiction . Next , that those he calls Natural Ordinances , and of Universal Obligation , are far more Substantial and Necessary to Salvation , then those two of Water-Baptism , and the Lord's Supper , upon which he more peculiarly bestows the Title of Christian ; since no Man can ever be saved without the one , I mean those Natural Ordinances , as he calls them ; and any Man may be certainly saved without the other , that he so peculiarly calls Christian-Ordinances ; which how Unreasonable , and Preposterous it is , let the Impartial Judge . Yet again , his great Ignorance , and Abuse of God , and true Religion appears in this , that not only he himself egregiously errs in such a Construction , but confidently affirms God to be more concernd to vindicate the former , and take Vengeance for the Breach of his positive and exterior Precepts , as the Ceremonial part of the Jews Worship , and the Bread , Wine , and Water Sacramentally us'd now a days ( if yet as such , they may be accounted Precepts ) which the Devil himself can creep into the Profession of , and cannot cleanse as concerning the Conscience , then of his fundamental natural and substantial Laws and Ordinances , without which God cannot be worshipped , nor one Soul saved ; in plain Contradiction to that notable Passage of the Prophet , Bring no more Vain Oblations , Incense is Abomination unto me , the Sabbaths , the Calling of Assemblies I cannot away with , it is Iniquity , even the Solemn Meeting . And when you spread forth your Hands , I will hide mine Eyes from you ; yea when ye make ( or multiply ) many Prayers , I will not hear ; your Hands are ful of Blood : WASH YE , MAKE YOU CLEAN , PUT AWAY THE EVIL OF YOUR DOINGS FROM BEFORE MINE EYES ; CEASE TO DO EVIL , LEARN TO DO WELL , SEEK JUDGMENT , RELIEVE THE OPPRESSED , JUDGE THE FATHERLESS , PLEAD FOR THE WIDDOW ; Where the Case is determin'd against him . For here we have an Account of their Exactness in many Outward Ceremonial Laws , standing in figurative things , and a most severe Reproof of them , for their great Degeneracy & Corruption , as to their Morals , or Rebellion against God's Natural Ordinances , as J. Faldo calls them . God himself brings the natural and positive Ordinances ( as by this Priest distinguisht ) into the Scales , & gives the weight against the latter . Let him show us when ever there was a Man washt and clean'd that was reprov'd for omitting any of those positive and Ceremonial Laws , as I have produc'd a plain . Scripture , that expresses God's Detestation and Abhorrence of those of his Elected Nation the Jews , that erred from the Eternal Law of Righteousness writ in the Hearts of the very Heathens , though they were never so punctually as to their Observance of outward Institutions ; and he will do something : otherwise , as it is manifest , what a Kind of Christianity this Man would make , that any Celsus or Porphyry would blow away with a breath ; so it is most clear , that God lays a far greater Stress upon Mens walking up to those Immutable Ordinances ( by our Adversary called Natural , which we can accept of , as being proper to Mankind ) then those Temporary and Shaddowy Services that must vanish upon the Appearence of the Substance it self . And Lastly , It is no less then Blasphemy in our Adversary , and an evident Contradiction to himself , to assert , That the Light he grants those Immutable Ordinances to result from , may be doubtful , or decay , respecting it self : since it were to say , That God the Fountain of that Rivelet of Light , from whence those excellent Streams come , is Doubtful , and lyable to Decay ; for whatever is naturally incident to any measure of Light ; is so to the whole : Nay , it is to affirm , that from a doubtful and decayable Light may and doth issue forth Clear , Divine and Eternal Precepts of Righteousness . I would not have J. Faldo lay the Blame of his own Doubts or Decays upon the Light ; but upon his own Rebellion against it . He has too too largely vilified that blessed Manifestation , to receive much Benefit by it . But O the Injustice of Men , that impute all of Incapacity to see , which is truly from themselves , to the Light Within , which yet they refuse to be ruled by ! Let the sober Reader be seriously warned , that he believes in no such Pestiferous Doctrine , which in short , tends to no more nor less , then an Exalting and Preferring the Exterior Coat , or Shell of Religion ( and that most of their own making too ) above and beyond that Eternal Light , which is the Law of God in the Heart , that leads to perform our Duty uprightly both to God and Man. For I had rather be Moral Socrates in the Day of God's terrible Judgment , then Out-side-Christian J. Faldo , with all his Jeer and Enmity against Christ's Light within . But let 's hear what he sayes to these Christian-Ordinances in particular , though we have no Reason to expect much to his own Purpose , whatever he may say for ours , when we consider , how shamefully he has introduced them . § . 2. I shall begin with Water-Baptism , it being the first in order of the two , both in its Institution and Practice ; which the Quakers deny ( in these words ) Baptism we own , which is the Baptism of Christ with the Holy Ghost , and with Fire ; but we deny all others . J. Parnel's Shield of Truth , pag. 11. To which I say , that we have great Reason so to do ; for first . Christ never was Administrator of Water-Baptism , but that of Fire and the Holy Ghost . Water-Baptism was John's , the Fore-runner , figuratively , and used to that Preparation , necessary to receive the visible Coming of the Messiah ; were the Messiah now visibly to come , and John Baptist alive , it would be Indisputable : But that Time being past , and it being John's Visible Administration , which is over , and not Christ's ; and lastly , that the Fore-runner is not to continue , but give way to Him , and his Administration , that was so fore run , which was Christ , and his Baptism ; we do conclude , that there is no such Baptism , as J. Faldo charges us with the Denial of , that can plead any Continuance in the Christian Church : Which John himself was not unsensible of , when he said , I shall Decrease , but he will Increase ; and who ( like the Morning Star ) accordingly Decreast , and became Ecclipst by the Encrease of the Brighter Glory of Christ , who was and is Lord of all . § . 3. If any should say , that it is not meant of John's Baptism ; but a new Water-Baptism instituted by Christ , because of those onely Words on which they ground their Commission , Go teach all Nations , Baptizing them , &c. J. Faldo answers for me , that it is a Mistake ; He means not another Water-Baptism from John's , when he tells us , that the Water-Baptism ( which he calls the Christian - Ordinance , and renders the Quakers a sort of Heathens for denying ) is that Baptism which was in point of Order and Institution , before the Bread and Wine were instituted : which how well soever it may square with the Episcopalians , Presbyterians , Independents , and Anabaptists Notion of Baptism , ( whom he says , he has no further concern'd in his Book , then vindicated ) and his own date of Christianity from Christ's Resurrection , it is manifest ; first , That no Commission was given by Christ , before he broke Bread with his Disciples ; Consequently he must intend John ' s onely : And next , That John ' s Commission it self is not extant ; mu●h less any Commission to perpetuate his , as generally oblieging : But above all , that the Disciples of Christ should not onely use , but esteem for an Ordinance of Christ a Baptism , that had not their Lord for its Administrator , as saith the Scripture ; for Jesus baptised not : is absurd , and all together Anti-Gospel . If we will credit Christ's own saying , The least in the Kingdom of Heaven is greater then John ; as if he should have said ; John's Administration was an Introduction , and a Kind of Preparation in order to my Coming , but no otherwise is it interessed in my Kingdom , which is Spiritual , and that I am now about to set up in the Hearts and Consciences of Men ; and the least of that Spiritual Kingdom is greater then the Children of John ' s Watery Dispensation . § . 4. That this is Truth I will further prove even from that very Place , which they repute a sufficient Commission for Water-Baptism . Go therefore and teach all Nations , Baptizing them in the Name of the Father , Son and the Holy Ghost , &c. In discoursing of things laid down by the Evangelists , it will not alwayes suffice , what some one Evangelist saith ; as in the Passage Controverted . We have here a Commission , it is granted ; but what it was with respect to the Baptism mentioned , and the Time when it was to take place , will be the Question ; To resolve which , we must have recourse to another place , without which this cannot be so clear to those , who seek after Scripture-Demonstration . Luke in his History of the Acts of the Apostles , soon after his Address to Theophilus , gives us an Account of some farewell-Expressions , Christ used to his Disciples ; not so fully exprest in his History ; which he delivers to us after this manner ; And being assembled together with them , he ( Christ ) commanded them , that they should not depart from Jerusalem , but wait for the Promise of the Father , which ( sayes he ) ye have heard of me . FOR JOHN TRULY BAPTIZED WITH WATER , BUT YE SHALL BE BAPTIZED WITH THE HOLY GHOST NOT MANY DAYES HENCE . From whence nothing can be clearer , then first , that the Baptism mention'd in , Go , teach all Nations , Baptizizing them , &c. was not the Baptism of John ; but the Baptism of the Holy Ghost , call'd , the Promise of the Father , which they were to wait for , recorded by Luke , both in the 24th Chapter of his History of Christ , and the first Chapter of his History of the Acts of the Apostles . Nay , lest it should be thought , that he meant of another Water-Baptism , as some vainly imagine ; to help their Understanding , and prevent all such Mistake , he distinguishes , not betwixt John ' s Water-Baptism , and his own , but betwixt Any Water-Baptism at all , and his own Baptism of the Holy Ghost . John indeed baptized with Water , but ye shall be baptized with the Holy Ghost . Then you will be fitly qualified , and commissionated , after you shall have received the Promise of the Father , which you are to wait for ; and then to go , and teach all Nations , baptizing them , &c. Suitable to those Expressions of the Baptist himself ; I indeed Baptize you with Water , but he shall Baptize you with the Holy Ghost . His Fan is in his Hand , he will throughly purge his Floor . He that cometh after me is preferred before me . Besides , the very words themselves taken in the Original Tongue , import in Point of Propriety nothing less ; For the Greek knows no such thing , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. baptizing them in the Name , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizing them into the Name of the Father , Son , and Holy Ghost , which by the frequent use of that Preposition ' Eis , Into , it is impossible for Water-Baptism to do ; no more , then for a Man by it to be baptized with the same Baptism , where-with Christ was to be baptized ; to be buried with him , Christ , to be baptized into Christ , and so to be baptized into his Death ; or by it , and not by One Spirit , to be baptized into One Body . Which because no Water-Baptism could ever do , it consequently follows , that it was never intended of Water-Baptism , since it would then have been , to ascribe that to meer Water-Baptism , which it is both utterly impossible for it ever to perform , and is really the alone Property of the Spiritual Baptism of Christ to effect . § . 5. To our Objection of the Apostle's Answer , Christ sent me not to Baptize , but to Preach ; he argues ; Because he did Baptize some , therefore it was an Ordinance : and that he baptiz'd so few , was but providential , not designed ; and the Reason why it was not laid upon the Apostle Paul , was because his Call was extraordinary and out of due time . But the Confusion and the Weakness of this Reply , might save me the Labour of an Answer with all , but those who might esteem it Unanswerable , because almost Unintelligible . For if every Practice was an Institution , then because the same Apostle Circumcised , it was a Christian-Ordinance . Practice then , we see , and all the reasonable World knows , is not Institution . Many things indifferent in their Nature may be practised and used , and yet never instituted or required . That he had it not in his Commission , the Priest himself grants ; but excuses that Defect by a greater , viz. He was called extraordinarily , and out of due time . But as they were all extraordinarily called , or else the Priest contradicts himself , so if we may believe the Apostle , he was Inferior to none of them ; If not in his Works , I know no Reason , why he should be reputed so in his Commission . That his Commission was of God is granted on all hands ; And if it pleased God to make it none of Paul's Commission , we would be glad to see any of our time produce one more large , and effectual ; till when , we are contented with no more Extent in the Point , then God pleased to give his great Apostle : and believe , whatever J. Fuldo sayes to the contrary , that he was a Gospel-Christian-Apostle : And if Water-Baptism had been then reputed a Gospel Christian-Ordinance , neither had God omitted that in his Commission , nor had the Apostle spoke so lightly of it . § . 6. But J. Parnel offends him in these words , at least he takes Offence at them ; They who would have one Baptism inward , an other outward , would have Two Baptisms , when the Scripture saith , The Baptism is but One. Shield of Truth , p. 11. Which he would be thought to Confute thus , and it seems more material , then any thing he has writ on this Subject . I must tell him by the way , that he tells an Untruth wilfully . He uses , or rather abuses the Words of the Apostle just before repeated ; one Lord , one Faith , one Baptism ; and there he adds but , which the Text has not . And here the Scripture saith , the Baptism is but one : Let him find me ( says J. Faldo ) such a Scripture , and I will be bound to turn Quaker . I perceive the Man thinks he can turn Quaker much at the rate he can Pray , I mean , when he will ; but I will tell him so much , that it is as hard a Task for him to turn True Quaker , as to be a true primitive Christian , a thing most difficult to be sure . But to his Quibble about But , that J. Parnel has told a I willfull Untruth , in saying the Baptism is but One : suppose it will be allow'd that there was one Baptism , in the same sense that there was one Lord , one Faith. Now if there is but One Lord , & One Faith , as it is to be supposed , J. Faldo believes , why should it be so Criminal to say , there is but One Baptism ? If saying , there is one Lord , and one Faith , be synonimous or equivalent , with affirming that there is but one Lord , and one Faith ; I cannot see how it should be an Untruth to say , that there is One Baptism , is one and the same thing wish our saying , there is ( but ) One Baptism . In short , if there is more then One Baptism , because the Apostle does not say , there is but one Baptism ; then there are more Gospels , Lords and Faiths , because the Apostle did not say , there was but one Gospel , but one Lord , and but one Faith ; consequently there may be many Gospels , Lords and Faiths , as well as Baptisms . § . 7. Enough of this Weakness ; His Strength follows . Water-Baptism is the Sign , the Baptism of the Spirit something ( but not all ) signified . Now to call the Thing signifying and signified , by the same Name , doth not make them Two of that Name , no more then there were two New Covenants , because both the Matter contained in it , Hebr. 8. 10. and Circumcision the Sign , Gen. 17. 13. are called the Covenant . I shall grant to him , that the Thing signifying , and signified are sometimes called by one and the same Name ; as Baptism : But when distinguisht by Water , and Holy Ghost , I hope , nothing that is not as blind or hardened as J. Faldo ( if yet he himself ) will say , that therefore they are but One Baptism . Christ himself distinguishes betwixt John's and his Baptism ; and himself and his Baptism : And frequently his Apostles , yea the Baptist himself , seem'd to take all Occasions , whereby to let People know , that his Baptism was but that of Water , and that the Baptism of Christ was not of Water , but of the Holy Ghost , as the Scriptures in the Margent , plainly prove . So in the Word Circumcision compounded of the same Letters , and Syllables , let it be used to express that of the Body , or the Flesh ; or that of the Heart in Spirit : Yet it is to be hoped , that none will conclude , there were not Two Circumcisions , and so Two Jews ; the one Inward , and the other Outward . Though now he is no more a Jew , that is one Outwardly ; neither is that Circumcision , which is outward in the Flesh ; but he is a Jew which is one Inwardly , and Circumcision is that of the Heart , in the Spirit , and not in the Letter , whose Praise is not of Men , but of God. § . 8. And should we grant him what he desires , as to the same Name , being applicable to the Sign and the Thing signified ; yet Weak and Wretched must his Sophism appear to all clear-sighted Readers ; For if therefore the Baptism of Water and of the Spirit are One , because the same Word is applicable to the Sign , and the Thing signified , and in that sense they are both of them One Baptism : Then by just Consequence , must the Circumcision outwardly in the Flesh , and the Circumcision of the Heart in the Spirit , be One ; because the Word of it self is equally applicable to both ; and Consequently they are both of them One Circumcision : And here , but must and will be allow'd us . What Jew Living could have reason'd better for the Continuation and Perpetuity of Circumcision ? But because he has said nothing here for Baptism , more then what may be said for Circumcision ; and that Circumcision is utterly exploded of the Christian Religion , as a Sign , whose Signification is come , and therefore no more a Sign ; our Assertion of the One Spiritual Baptism of Fire and the Holy Ghost , as onely upon the same Fundation , proper to Christ's Kingdom , doth remain fix and Immoveable against all the Batteries of our Adversary . CHAP. XVI . The Supper he says we deny , not deny'd but fulfil'd . The Scriptures Consulted . No Perpetuity prov'd . That it was a Sign . And that Signs were done away in Christ , demonstrated . The present Practice in the Case not primitive . Our Faith left with God in the Matter . § . 1. BUt the Quakers ( he says ) disown the Ordinance of the Lord's Supper to be now a Gospel-Ordinance ; for which he cites J. Parnel , a Young Man often in his Eye , now dead , as he was grieveously so to J. Faldo's Brethren the Independents at Cogshall in Essex , who by unparallel'd , and never to be forgotten Cruelties , murder'd him , as may be seen in my Second part of our serious Apology pag. 185. 186. 187. His words , as he quotes them , are these ; For the Bread which the World breaks , is Natural and Carnal ; so also the Cup which they drink : and here is no Communion , but what is Outward and Carnal . Shield of Truth . pag. 13. Also W. Smith thus ; They [ Bread and Wine in the Lord's Supper ] are the Popes Invention . His Primm . pag. 39. To the first Citation , I answer , that the Bread and Wine , being of an Outward , Elementary Nature and Substance , may with respect to what they signifie , be very properly tearmed Natural and Carnal , for so they are . And the World , that is , those who are doing it upon meer Imitation , and not from any Heavenly Commission , they see no further , and their Communion may well be said to be Natural , Outward and Carnal . To the second , I do challenge J. Faldo to make it good , and require it at his Hand in the View of the World , to produce any such words out of W. Smiths Books ; and that he may not plead Mistake of Authors , I will give him the Scope of all our Books & Friends , to prove that we ever call'd the Bread and Wine Christ blest , the Invention of the Pope . O ungodly Man ! What hast thou done , that God should thus give thee up , not onely to believe Lyes thy self , but to endeavour to make others do the like ? Thy Book shall be a Milstone about thy Neck in the Day of the righteous and terrible Judgments of Almighty God. We deny the Expression , and lay the Slander at John Faldo's door . § . 2. But the Quakers main Objection , says he , is , that Christ is come in Spirit to them , and his Disciples were to do it in Remembrance of him till he came ; therefore this Precept doth not binde them . J. Faldo pretends thus to answer , But who would think , that Christ in the Spirit was not come ( either in shedding it abroad miraculously , as in the 2. of the Acts ; or as a Sanctifier ) in the Hearts of his People , when the Disciples and whole Church of Jerusalem , were so frequent in this Ordinance ; and when the Apostle Paul tells us , to the Corinthians ; The Bread which we break &c. it was for those to whom Christ was come by a Spirit of Sanctification , not those in a State of Sin , unconverted to Christ . That I may briefly and fully reply , be pleas'd to observe ( 1 ) That we don't deny Bread and Wine to have been given , and that by Command of Christ to his Disciples . ( 2 ) That it was a Sign to them of that Life he would give for the World , and which at that time they were weak in the Knowledge of ( 3 ) We believe the Life most eminently meant , and which they were to do it in the Remembrance of , was that Flesh and Blood that in the 6. of John he said , Who did not eat nor drink thereof , should have no Life in them ; and which , 5. verses after , he calls the Bread that came down from Heaven . ( 4 ) 'T is our Faith , that this heavenly Bread and Wine , and Flesh and Blood , which such were to eat of , that would have Life Eternal , for which he came ( and of which the Disciples themselves were then so ignorant ) was the Thing signified by the Sign Christ gave his Disciples . ( 5 ) That Sign is no longer of force in Point of Institution , then till the thing signified is come ; so that who truly witness the Coming of Christ into their Souls , and the Eternal Bread of Life , or Flesh and Blood to nourish , are rightly come to an End of the Sign and Figure . ( 6 ) That Christ did so come is evident from many Scriptures . There be some standing here , that shall not taste of Death ( said he ) till they see the Son of Man coming in his Kingdom . I will not leave you Comfortless , I will come to you . Implying , that he was the Comforter , that should come to them after the with-drawing of that Outward Appearance , which was expedient for them to be done : He that is with you , shall be in you ; and abundance to the same purpose . ( 7 ) That the Practice of it after the Pouring forth of the Spirit , is not , neither can it be , any Institution , or so much as a Continuance of it upon an Institution , any more then the Apostles forbearing several things lawful in themselves , that were upon the Command of the Jewish Ceremonial Law forbidden ; The Circumcision of many Gentiles ; and above all , the Apostle Paul's Purifying of himself at the Temple of Jerusalem , after he had been near thirty years a Christian , or Gospel-Preacher , and consequently a Thrower-down and Demolisher both of the Temple , and all its Ceremonial Worship . ( 8 ) That every one who believed , and were in some measure turned to the Christian Religion , and were accounted Members of the several Churches because of such Profession , did not presently come to know Christ after the Spirit , or discern his spiritual Manifestation , and whilst they were as yet Weak and Carnal in their Conceptions of Christ , believing in him , and accounting of him but after the Flesh ( a Knowledg of him , the Apostle himself confesseth once but to have had ) the Outward Bread and Wine might be suitable to that sort of Belief , and a Sign showing forth a more Spiritual , Internal Bread and Cup , which the Apostle in the same fore-going Chapter to the Corinthians expresseth thus ; FOR WE BEING MANY ARE ONE BREAD , AND ONE BODY ; FOR WE ARE ALL PARTAKERS OF THAT ONE BREAD ; The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? The Bread which we break , is it not the Communion of the Body of Christ ? I speak as to wise Men : Judge ye what I say . Which evidently imports a more Inward Heavenly Bread , Fellowship and Communion , both with Christ , and one and another . ( 9 ) It ought not to stumble any , that it should last to that Day and yet be laid aside Now ; For , Customs when once introduc'd and receiv'd , are not easy to be relinquish't or left off ; and it having been the Token Christ gave to his Disciples in the time of their great Weakness , Fear and Unbelief concerning him , it was quickly embrac'd and imitated , by such as believ'd , especially Jews , who just coming out of a Multitude of External Services , were ready to make part of their Religion consist therein : But as such came to grow into the true Jews State , they saw beyond all Exteriour Signs and Services , And that nothing which could be tasted or handl'd , and that perisht with the Using , and that could never clense the Conscience from dead Works but were the Shaddows only of Christ the Living Eternal Substance and Bread of Life , could be a standing Ordinance of the Everlasting Gospel . § . 3. And truly , when I have somtimes consider'd the Apostle Paul's Inspir'd Epistles to his beloved Timothy , & that among the many weighty , plain and necessary things therein declared , & recommended for the Encrease of Godliness , and good Order in the Church of Christ , he should be wanting to express something about these two Points , of Water-Baptism , & the Lord's Supper , so call'd , and insisted upon , as the most weighty Ordinances of the Gospel ( in Comparison of which Praying , Preaching , good Life , and such like ( the great Subjects of those Epistles ) J. Faldo reputes meer Heathenism ) I have concluded to me self , that had his Value of them been equal , with what some now adays put upon them , he would not , or rather the Holy Spirit , have omitted a very peculiar Recommendation of them . But though this be sufficient to dull the Edge of their Spirits , who daily cut and hack us for our ( not Denial , but ) Affirming the Fulfilling of them by the coming of a more Living Bread ; Yet our so knowing and witnessing a more Heavenly Table spread , and the Presence of the Eternal God withdrawn out of that so abused Practice , by the Idolatries , Superstitions and Pervertions of several Ages ; and that Revenge , Blood-shed and Destruction , which have follow'd the several Contenders for it , all without Commission , as well as out of the Primitive Order ; is the chief Ground , nor of denying it ever to have been in Use before its Abuse , as is before exprest , but of our letting fall any further Practice of it . And this I hope , will be accounted a Modest , Sober and Christian Account of our Faith , which we leave with God to weigh against the chaffy Flurts , and vilifying Epithetes J. Faldo uses against us ; and which for Brevity sake I omit to transcribe . CHAP. XVII . His Charge of our Denying Christ's Transactions to influence into our Justification consider'd . His Proofs not for him . His Abuse of our Friends Words . Justification distinguisht upon as Remission , and as daily Acceptance . The Transactions of Christ largely own'd by us . The Scriptures confirm our Faith in Christ , as a general and particular Saviour . No Works of Man Meritorious . § . 1. I Am now come to that part of his Charge , which affirms our Denial of the Transactions of Jesus Christ in the Flesh to have any Influence into our Justification ( an uncooth Phrase ) before God , and our Salvation . To prove which he brings forth three Passages of our Friends ; All that are called Presbyterians , and Independents , with their Feeding upon a Report of a thing done many hundred years ago . E. Burroughs's Trump . p. 17. Which J. Faldo wickedly construes thus ; This he saith by way of Reproach against all that act Faith on , and receive Comfort from the Blessed Effects of Christ's Righteousness and Sufferings by him wrought and suffered , when he was in the World : Whereas in Honesty and Truth ( which J. Faldo shews himself wholy unacquainted with ) he meant no more , then their Excessive Admiration of , and the Regard to what Christ did without , whilst they neglected , undervalued and decry'd for Blasphemy and Euthusiasm the Appearance , Work and Righteousness of Christ within . But he thinks , we have mistaken him , and that he is better armed for us , then we are aware of : What Righteousness Christ performed without me , was not my Justification , neither was I saved by it : R. Farnsworth he quotes for Author , but no Book ; which is very unfair . However , this may be said in Defence of R. F. that what gives daily Access and Acceptance to , and with the Lord , is that Preparation of Clean , and Righteous Adornment the Soul actually receives from Christ , who is the Lord her Righteousness . And take Justification in this sense , and not for Remission , in which he meant it , if ever he said it , and we do all own and acknowledge the same , and let our Adversary do his worst : Only I desire him to tell us the Book next time , which affords that Expression . § . 2. But I. Pennington , he thinks , he has made his own . Can Outward Blood clense the Conscience ? Can Outward Water wash the Soul clean ? Quest . p. 25. I beseech you that read me , hear his comment , A plain Denial of the Efficacy of the Blood of Christ shed on the Cross to clense the Soul from the Guilt of Sin , by its Satisfaction to the Justice of God. I have had to do with many Enemies to God's Truth ; But I must profess to the whole World , I never yet saw , spoak to , or read of a more disingenuous Man : To pervert our Words , alter Sentences , draw Generals from Particulars , and then call them Ours is Base and Unmanly . I would fain have an impartial Man answ●r me . Doth I. P. deny , or any way meddle with the Outward Blood concerning the Guilt of Sin past , how far it had an Influence into Justification , taking Justification in that Sense ? But does he not treat of the Outward Blood , with respect to Purgation and Sanctification of the Soul from the present Acts and Habits of Sin , that lodge therein ? Is he so Sottish , as to make no Distinction betwixt being pardon'd Sin past , and the Ground of it ; and being renewed and regenerated in Mind and Spirit , and the Ground of that Conversion ? or else is he so impiously Unjust , that because we do deny , that Outward Blood can be brought into the Conscience to perform that Inward Work ( which they themselves dare not , nay , do not hold ) Therefore I. Pennington , denys any Efficacy to be in that Outward Offering and Blood towards Justification , as it respects meer Remission of former Sins , and Iniquities ? This may give the Sober-minded some Relish of his Rancker : We do say , that Outward Blood can no more clense , then Outward Water ; But we also say , that Christ's Blood had an Influence into Justification ( as he phraseth it ) which I shall presently show . § . 3. He undertakes the Defence , of what he falsly says we deny , but so confusedly , as ought to shame a modest Man , and a Pretender to Controversy . His first Scripture is this . And he received the Sign of Circumcision , a Seal of the Righteousness of Faith , which he had yet being uncircumcised , that he might be the Father of all them , that believe , though they be not circumcised , that Righteousness might be imputed to them . Rom. 4. 11. His Observation and Inference run thus , that Imputation is a Reckoning that to any , which they have not from themselves , nor actually from another , otherwise it could not be Grace , therefore it was the Righteousness of another , not his own . This is so base a Pervertion and Mis-using of the Word , that Imputation both in Scripture , and Common Discourse is always taken and used in the contrary sense ; Let him produce me one Scripture that countenanceth his Notion . This imputed Righteousness is best understood by the Context : Even as David also describeth the Blessedness of the Man unto whom God imputes Righteousness without Works , saying , Blessed are they , whose Iniquitys are forgiven , and whose Sins are covered ; Blessed is the Man , unto whom the Lord will not impute Sin. Cometh this Blessedness then upon the Circumcision only , or Uncircumcision also ? for we say , that Faith was reckoned to Abraham for Righteousness . How was it then reckoned ? when he was in Circumcision , or Uncircumcision ? And he received the Sign of Circumcision , a Seal of the Righteousness of the Faith , which he had yet being Uncircumcised , that he might be the Father of all them that believe , though they be not Circumcised ; that Righteousness might be imputed unto them also . vers . 6 , 7 , 8 , 9 , 10 , 11. In which we may perceive , First that the Righteousness was by the Apostle inferr'd from David's Words of the Blessedness of that Man , unto whom God imputed not Sin. As much as if he had said , whom God forgives , he imputes not Sin to ; and to whom he imputes not Sin , such he lookes upon as Righteous , that is , to be as clear of the Guilt of former Sin by Remission , as if it had never been committed . Secondly ; that not Works of our own , no , though assisted by the Holy Spirit to perform them , stricktly consider'd , can justifie in this sense , but Faith only in the Goodness , Mercy and Promise of God to Pardon , Remit , and show Favour unto all such , who Distrusting their own Weakness , and Repenting of their former Miscarriages , humbly , yet firmly put their Confidence in him . This being Abraham's Case with respect to himself and Posterity ; God no more lookt upon him as a Stranger at a distance from him , but one , who by Faith was brought nigh , and became thus justified not by Works of Righteousness that he wrought , but by Faith in God , which was accounted unto him for Righteousness , and that really too ; since he could not believe without an Inward Act of Righteousness : but not of his own . § . 4. In short , Justification bears a twofold sense in the Scripture ; and because we are frequently mistaken about it by such as understand not the Extent and Use of the Word , I will explain it . Justification is sometimes to be understood of Remission , or non-Imputation of Sin upon Repentance , and Faith in the Promise of God. In which sense we say , That all the righteous Works Man is capable of , either from himself , if such can be ; or from the Assistance of the Holy Spirit stricktly as such , can never move one Jot to Justification , that is , to the Blotting out of former Iniquities ; for if Men could do more a thousand-fold then they do , and that it were never so acceptable , it is but their present Duty , and cannot have Vertue enough in it to answer a present Obligation , and cancel the old Debt of Disobedience too : God only upon Faith in his Goodness , Mercy and Holy Promise can give Remission , Pardon , or make free from the heavy Debt Transgression hath brought upon us ; and that not as thereby meriting , but as obtaining such Remission from God , upon his own free tender . This is Evangelical Faith , and Righteousness too , of which Abraham was a Partaker , as well before as after Circumcision , that he might be the Father of all . § . 5. But Justification is not only taken for Remission of former Sins , and Accounting of Believers , as if they had never transgrest , that is , Righteous ; but for that Regenerate and Clean State of Soul , and that Access to , and Acceptance with God respecting Daily Duty ; In which sense no Man , nor Woman ever was , or ever will be Justified another way , then by Inward and Real Righteousness : Nor in this sense can any be further Justified , and Accepted , then as they are thus purified and regenerated ; Since it could be to say , not only that God upon Repentance of former Sins and Belief in his Promise has blotted out their Iniquities , which may be , whilst habitual Sin is yet but a working out , and not quite overcome ; for that is true enough : but that God accepts such as purified , sanctified and regenerated ( the other sense of Justification ) while they are actually Impure , and Unregenerated ; this we abominate , and then which nothing can be affirm'd more Reproachfull to , and Destructive of his Eternal Holiness . § . 6. Having thus explained and exprest what we understand by the Word Justification , I shall declare , How far we believe Christ Jesus our Lord , respecting his Coming both in the Flesh , and Spirit , influenceth into our Justification ( as the Priest terms it ) The Seed , afterwards call'd Christ , was and is God's free Gift , Promise , and Covenant of Light , by whom alone , Remission , Justification , and Eternal Salvation did or can come to Mankind ; That in the Fulness of time a Body was prepared , in which he came to fulfill the Fathers good Pleasure ; that he preacht the Promise of Remission of Sin , and Salvation to as many as believed in him , and took up his Cross and followed him ; confirming the same by many Miracles . For this Doctrine of Redemption , and asserting himself to be the Off-spring of God , one with God , to whom all Power in Heaven and Earth was committed , the Jews persecuted him , stigmatizing him with the Name of Blasphemer , and at last apprehended and crucified him . We do say then , that Faith in the same Christ who then appeared , who so preached , worked Miracles , and lay'd down his Life for the World , and not in another , does give Remission of Sins ; and as follow'd , as become all true Disciples , Eternal Salvation : yea , that Outward Blood was then , and is now to be reverently believed in as a Seal , Ratification and strong Confirmation of that glad Tidings of Remission of Sin , and Eternal Salvation , which he held forth in the Name of his Father , to those who would take up the Cross and follow him . And therefore with good reason was Remission of Sins preached in his Blood , because it was the most visible eminent Act of his Life , both fittest to recommend his great Concernment for poor Man , and confirm the Truth of that blessed Gospel he preached to him in the World. § . 7. And as for Satisfaction , Though we deny any strickt and rigid Purchase , as carnally understood , and irreverently held by many ; yet that the Offering up his Innocent Life did and doth turn to Account to as many as truly receive him , we faithfully believe ; yea , that he did bear that for Man. ( I mean his Iniquity ) he could not for himself ; And has by that Suffering obtained precious Gifts , that is , that Victory Man could never have obtain'd ; yet still we do ascribe all that was done , but instrumentally to the bodily Sufferings , and principally to the Will of that Divine Life , whose Body it was , which offered it up , and by the which Will it was Sanctified , and so acceptable with God : Otherwise more , nay all would be ascrib'd to the Body , which I affirm to be Blasphemy it self ; for it was not the Body eminently , which saved the People from the●r Sins ; but that which dwelt in it , whose it was ; so that though the Body bore the Name of the Whole , yet was it not the Whole ; but by Syneedoche , a part for the whole , which is very familiar in the Scriptures . § . 8. To his Spiritual Coming into the Soul do we ascribe the Inward Righteousness . We say , That Christ as he is the Light , Power and Righteousness of God , being received into the Soul , and diligently obey'd , and communed with , he doth first Convince of Sin ; then brings Trouble for Sin ; and Sin thus becoming a Load to the Soul , he administers Strength to shake off every such Load and Burthen , and to conquer and subdue the Power of Sin and Satan in the Soul : In which sense he is more properly and particularly a Saviour , when he binds the strong Man , spoils his Goods , casts him out , destroys the Works of the Devil , finishes Transgression , and brings in Everlasting Righteousness ; Otherwise , in vain would he have that Title , And thou shalt call his Name Jesus , for he shall save his People from their Sins ; not the Effect , Eternal Death , without the Cause , Sin : For the Wages of Sin is Death ; As men sow , so shall they reap . And a dreadfull Disappointment will it be to the Hypocritical Professors of this day , that dream of Justification , Redemption and Salvation , and are yet carried away with the Temptations of Satan , at his will ; being ignorant of the inward Power of Christ to bruise the Serpent's Head. To conclude , that Righteousness which Christ as God's true Light , Power and Righteousness works in us ( therefore is not of us ) is that which alone brings into true Union with God , and Membership with his Unspotted Church ; consequently , no Man without that Qualification , can be so accepted with him , or have Access to him : for God is of purer Eyes then to behold Iniquity ; and without Holiness no Man shall ever see the Lord. But let none mistake me , I do not intend , that who is not quite Perfect , is altogether to be condemned ; by no means : but that Man is only so far accepted of God , as he is really Regenerated and Beautified by the internal Righteousness of Christ . And to this purpose is that other Scripture , he quotes against us ; That as Sin has reigned unto Death , even so might Grace reign through Righteousness unto Eternal Life , by Jesus Christ our Lord : For all Men having actually sinned , and Sin so becoming inherent ; Grace ( that teacheth to deny all Ungodliness , and Worldly Lusts , and to live Soberly , Righteously and Godly , which is that Righteousness ) should also reign in all by Jesus Christ . Now unless it be an Evil for us to say , that Men are accepted with God upon Christ's Inward Righteousness , when the Scriptures say , that the Reign of Grace through Righteousness ( where Sin reigned , which was within Man certainly , and therefore Inward ) is unto Eternal Life ( as full a word , as being accepted with God ) I cannot see , but in our holding forth Christ's Righteousness to be made ours by the Operation of his Holy Spirit in the Heart , as the Efficient or Principal , if not only Cause of our daily Acceptance with God , we are Scripturally Orthodox . § . 9. We would also provide against the Malice of those Tongues , who , because we do allow Good Works or Fruits to be well-pleasing to God , and necessary to Life Eternal , do therefore rank us among the Papists , as pleading for the Merit of Good Works : For we lay not this second sort of Justification , and much less the first , upon any Exteriour Works , that the very Spirit of Truth himself leads into , as meerly Exteriour , be they Acts of Justice , Mercy , Charity , or such like ; But upon the holy Working of God's Power and Spirit in the Heart , and the Creatures believing in , and resigning himself up unto God , to be by him renewed , ordered , led , and disposed : So that the Creature has no further Share , then as he bows to the Requirings of God , and contentedly acquiesceth , in what it pleaseth Almighty God to do with him . So our Wills there daily submitted to the Holy Will of God , which is Sanctification , is the Ground of our daily Acceptance with God , and being received ( not as just by the Non-Imputation of Sins formerly committed , for that alone depends upon Repentance , and Faith in God's free Love to remit ; but ) as just , by being actually and really made so through the Participation of the Just and Righteous Nature of Christ , who is to all such , Wisdom and Righteousness , and Sanctification and plentious Redemption ; and here we will end this Argument , leaving our Faith therein with God and sober Men. I shall omit here , as well as else where , taking any notice of his base Revilings , & sordid Pedantry , unworthy of a Good Christian , or Man of Learning and Civility ; and endeavour as God shall enable me , to acquit my self of the Remainder of his Book , with the same Honesty , Truth , Reason and Brevity , that I hope , I have done , in what I have hitherto undertaken and dispatcht . CHAP. XVIII . He sayes we disown the True Christ . It is proved , that He denies in Contradiction to himself what we deny ; and that we are Scriptural and Sound in our Belief : And though we cannot exclude that Divinity from the true Christ ; Yet we also own , that the true Christ took Flesh , that he appeared for the Salvation of Mankind , and that his bodily Appearance was instrumental in the Point . Christ owned according to Scriptures . § . 1. HE is now arriv'd at the Root-Error of the Quakers , as he is pleased to name it , who is a Man of Names , and such too as are Beast enough too sometimes ; but they may pass perhaps for Gospel-Zeal , or a pretty sort of Wit amongst some of his small Companions , whose Disease is to be mistaken ; but let 's hear him patiently . The Quakers disown and deny the Christ of God , and set up a false Christ in his room and stead ; and attribute all to that false Christ which is due and peculiar to the true Christ . This is that Non-such Lye which travels to bring forth that Babel , therewith their Religion abound . His Proof is at hand , This we certainly know , and can never call the bodily Garment Christ , but that which appeared and dwelt in the Body . Pennington's Quest . 23 , 32. To which he sayes , They do not deny , that there was such a Man as Jesus the Son of Mary , and that God , or rather Christ was in him ; but this is no more , then they profess of themselves , that Christ as God is in them , yet that Body of the Man Jesus which he calls here the bodily Garment , he tells us they can never call Christ . This Quotation he offers as explaining by another from the same Author and Book , p. 20. For that which he took upon him was our Garment , even the Flesh and Blood of our Nature ( VERY RIGHT ; but what followeth is wofully false ) which is of an Earthly Perishing Nature ; But he is of an Heavenly Nature . From whence J. Faldo infers against us , That the Body Christ took upon himself of our Nature , is not the Christ . But before we give him off , we hope , through the Help of our God to prove , the Contrary to be highly against Christ , Scriptures and sound Reason ; He has done us right in two respects , which may a little answer for the Ill-Language he giveth us in our Charge . First , That he acknowledgeth , we own , that there was such a Man as Jesus the Son of Mary ( in Contradiction to abundance of our Adversaries ) and that God was in him , which makes up our Christ . Secondly , That he whom we call Christ , is not J. Faldo's Christ ; for he was that Body only that dyed ; else what mean those words inferred by way of Proof against us , in Defence of the Charge ; The Body which Christ took on him of our Nature , &c. and therefore , they can never call that Christ , intimating he doth ; as the following Paragraph tells us . This is a plain Denying the Man Christ Jesus : yet behold the Babel of the Matter , who after this dare say ( VERY RIGHT ) to this part of I. Pennington's words ; for that which he took upon him , was our Garment , even the Flesh and Blood of our Nature : Where he manifestly implies , that what he just now accounted the whole Christ , and reproaches us for denying to be such , is not the Christ Himself , but his Garment only ; unless there be no Difference betwixt Christ , and his Garment ; or that Christ was but the Garment of that more excellent Soul , or Divine Being that dwelt therein , which is Unscriptural , and very Carnal . If this Man had not charged us , with what he cannot prove ; nay , if he has not manifestly contradicted himself in his Endeavours to do it , no Man was ever guilty in those Respects . But that none may be stumbled by his untrue Characters of us : We do believe , and plainly declare , and that with Holy Reverence and Fear , that we cannot , we dare not call the meer Body , the Christ ; but the Body of Christ ; That he was after the Flesh born of the Virgin , like unto us in all things , Sin excepted ; and consequently , that Body must have been of the same Nature with ours ; else it was not a Real , but Phantastical Body , is most true ; and if it had not been so , neither could it have been a Garment of the Nature of our Flesh , which is so , and to which J. Faldo said just now VERY RIGHT ; nor could the cruel Instruments have prevail'd against his Life , as they did . And now , whether it be most against Christ , Scripture and Reason , to say that that Body , which was nailed upon the Cross , was the Christ , or the Body of Christ onely , I leave with Christ , Scripture and Reason to determine ? Certain I am , that this Principle must center in that senseless Dream of J. Reeve and L. Muggleton , as well as that it makes a perfect Difference betwixt Him that was before Abraham , and Him that said so : Him , that told his Disciples , I will not leave you comfortless , and Him that said , I will come to you again . Nay , why should Christ say to his Disciples , it was expedient he should go away , since certainly if some more Excellent and Profitable Appearance of himself had not been to succeed , at least as to them ; it had been far more Expedient , he should in that Manner have remained amongst them . And why did the Apostle speak of no more knowing Christ after the Flesh , and of his being revealed in him , and in the Saints , as their Hope of Glory , and that he was the Quickning Spirit and Lord from Heaven ; If that Body was the Intire Christ , & not rather the Body prepared for that Divine Power , Wisdom , and Righteousness to transact in , and appear by , and to the Sons of Men ; which with respect to that great Manifestation , was denominated Christ or Anointed , shall we dare think , that he , who so spoak , and of whom the Apostle so testified , was not the true Christ ( which to be sure was before that Visible Body ) God forbid . Let that Sin lie at J. Faldo's Door . § . 2. But he offers to us Scripture , And it was reveal'd to him ( Simeon ) by the Holy Ghost , that he should not see Death , before he had seen the Lord's Christ . And he came by the Spirit into the Temple , and when the Parents brought in the Child Jesus , then took he him up in his Armes and said , Lord now lettest thou thy Servant depart in Peace , for mine Eyes have seen thy Salvation , a Light to lighton the Gentiles , &c. and it is and will be granted , that Simeon saw the Lord 's Christ : But I hope , J. Faldo will not deny unto that good Man , who waited for Israel's Consolation , that he had as well a Spiritual , as Natural , an Inward as Outward Sight of Christ : For can he think , that the Word which took Flesh , was nothing of that Saviour , and that the True Light which then appeared , is to be excluded any Share therein ? Will J. Faldo , or any Man that owns Scripture , dare to affirm , there was not something belonging to the True and Compleat Christ , beyond what his outward Eyes could possibly see ? Certainly this Allegation from Luk 2. 26. will never prove the Body of Jesus , which the Father prepared for him , to be the Whole Intire Christ , Saviour , Light , Salvation and Glory of Israel , unless Christ under all these Considerations consisted , or was made up of the more Outward Body , that only was obvious to the Outward Eyes ; which to affirm , were both to deny his Divinity , and to conclude Simeon void of any Spiritual Sight or Intendment in these Words of the Lord 's Christ , as a Light enlightning the Gentiles , and God's Salvation to the Ends of the Earth . Though still be it understood , that we confess that Child , as seen and understood by Simeon , with respect to that great End of his Appearance , to be the Lord 's Christ . Nay , J. Faldo himself sayes as much p. 70. otherwise there would be an exalting the Body above the Divinity ; nay , an utter Exclusion of the Divinity with respect to the True Christ . Let none then be so Ungodly and Unjust to us , as to infer , we deny the Lord 's Christ , because we rather chuse to say the Body of Christ , then Christ ; for , sayes he , Christ is God manifest in the Flesh , see J. F. p. 72 , 77. § . 3. And lest any should think , that therein I contradict the inspired Saying of that Just Man , when he said , Mine Eyes have beheld thy Salvation ; the Words import no more then this , Mine Eyes have beholden the Manifestation and Breaking forth of thy Seed and Heir , who is come to visit the World , and bruise the Serpent's Head : Mine Eyes have seen him by whom thy Salvation shall be declared ; through whom thou wilt put forth thine Arm , and work mightily for the Salvation of Man. And this his other Scriptures prove at large for me , the most Considerable of which I take to be this ; The God of our Fathers raised up Jesus , whom ye slew , and hanged on a Tree ; Him hath God exalted with his right Hand , to be a Prince , and a Saviour , for to give Repentance to Israel , and Forgiveness of Sin , Act. 5. 30 , 31. which can no more be understood expresly , stricktly and intirely so , then it would be reason able for a Man to say , that when Samuel died , the Soul and Body which was call'd Samuel , died ; and not rather , the Body of him who was called Samuel : And this is the Ground and Reason why the Socinians , Muggletonians and several Anabaptists hold the Mortality of the Soul , because otherwise those Words , which speak of the Death of Christ , could not be taken properly , as they take and defend them . I say then , and that with Force of Reason , and which at this time , may be more to the Conviction of some , the Suffrage of our malignant Adversary J. Faldo himself , however contradicting to his fore-mentioned Sense , the Words are thus to be understood . The God of our Fathers , who raised up ( the Body of ) Jesus from the Dead , which ye slew and hung upon a Tree ; Him , whose Body you so cruelly used , hath God exalted with his right Hand , to be a Prince , and a Saviour for to give Repentance to Israel , and Forgiveness of Sin. To put this out of Doubt , hear J. Faldo his own self . Let not these Blasphemers of the Lord of Life , and Glory , delude People with a Fancy , as if we believe and preach the FLESH AND BLOOD OF CHRIST , TO BE CHRIST , SEPARATED FROM HIS SOUL , OF THE NATURE OF MAN's SOUL ( but undefiled ) OR THAT WE TAKE HIS MAN's NATURE TO BE CHRIST , SEPARATED FROM HIS ETERNAL AND DIVINE NATURE . One would think I had spent my Time in vain , when I set about to prove , that the Divine Light , Life , Power , Wisdom , and Righteousness were not unconcerned in the true Christ , and consequently that the Body which only died , was not the Entire Jesus or Saviour ; since our Adversary calls us Blasphemers and Deluders ( and I know not for what , except it be ) for Teaching that Doctrine he recommends in the same Paragraph , wherein he calls us those hateful Names . § . 4. But that his great Inconsistency with himself may be further manifest ; hear him again : If Men be so blind as not to see the Error of Disowning Jesus of Nazareth , the Son of Mary ; who was hanged on a Tree , put into the Sepulchre of Joseph of Arimathia to be yet alive , and the Christ of God by all these Scriptures ( the most considerable whereof are answerd ) it is a Blindness , wherewith never any before the Quakers , who professed the Scriptures to be a true Testimony , were smitten ; surely God hath given them up for their Pride , Giddiness , or Idle Ignorance , and that Injustice ; and the Devil hath blinded their Minds . Enough of him at this time in Contradiction to himself , and of his Ungodly Censure of us . But we hope , it may not be improper to observe , that though before he recommended to us the Lord 's Christ , as , Consisting of a Divine and Humane Nature , that is , God and Man , and that he would not be thought to call the Flesh and Blood and Man's Soul intirely Christ , in Dis-junction from the Divinity ; Yet now , all those who say , that Body which was born of Mary , hanged on a Tree , laid in the Sepulchre of Joseph of Arimathia , was not , and is not the Living Christ of God , are smitten , for their Pride , Giddiness , or Idle Ignorance , and the Devil hath blinded their Minds with a Witness : From whence Three Things result ; ( 1 ) that the Divinity is no wayes concern'd in the Lord's Christ. A manifest Contradiction to himself ; or else , with Noetus of old , and J. Reeve and L. Muggleton of our Age , the God-head dyed in Company with the Manhood . Blasphemy it self . ( 2 ) That the meer Body was the Only and Intire Christ , whatever he pretends , and not so much as the Man's Soul in Conjunction with it , unless the Soul was of such a material gross Matter , as that it could be hang'd on a Tree , dye , and be laid in a Sepulchre ( which is to assert the Mortality of the Souls ) all which happened to the Lord 's Christ , says J. Faldo : But because the Man's Soul was not mortal , and could not be hanged on a Tree , and put into a Sepulchre , it follows , that it was the Visible Body , which could only be hang'd on a Tree , and laid in a Sepulchre , that was and is the Only and Intire Lord , and Saviour Jesus Christ , in J. Faldo's sense : Which , how Impious it is against him , that truly is so ; how grosly Abusive of all People ; and how Contradictory to himself , let the whole World of Reason judge . Is this the Man , that must be thought fit to vaunt it over us with such Impudent Scurrility , Ungodly , as well as Unmannerly Reflections ? But in the Earth there is not any thing so Fantastical , Conceited ; Proud , Railing , Busie Body , and sometimes Ignorant , as a Sort of Priests to me not unknown ( among whom our Adversary is not the least ) who think their Coat will bear out their worst Expressions for Religion , and Practice an haughty Reviling for Christ , as one of the greatest Demonstrations of their Zeal : an Ill-bred and pedantick Creco , the Bane of Reason , and Pest of the World ; the old Incendiaries to Mischief , and the best to be spar'd of Mankind ; against whom the boyling Vengeance of an irritated God is ready to be poured out to the Destruction of such , if they repent not , and turn from their Abominable Deceits . § . 5. If to excuse the Matter , he , or any else shall say , the Body is only Synecdochically or Metonymically taken , a Part for the Whole , or Representatively ; I answer , that such a Distinction overthrows him for ever : For if the Body , which was called Jesus , and Christ , and Lord &c. be by him allow'd as Representative of the whole Jesus , then was not that distinctly the Christ ; nay , what has he been opposing all this while ? We will as truly , and honestly say , as it is possible for him to do , that it was the Body of the Lord Jesus Christ ( which sometimes bore the Name of the whole Lord Jesus Christ , as the Saviour of Men ) that was born of Mary , was hanged on a Tree , and laid in the Sepulchre of Joseph of Arimathia . And if he will adventure to say more , the Consequences of Excluding the Divinity , and Man's Soul , from being any part of the True Christ , or their Mortality with the Body ( who are Immortal ) and not capable of being hanged on a Tree much less buried for dead in the Sepulchre of Joseph of Arimathia ) will inevitably fall upon him , and dash him and his Carnal Notions into peeces . Thus have I clear'd my Conscience in clearing up the Consistency of our Belief of the Bodily Appearance of the True Christ , with Scripture , and sound Reason ; and I hope , to the plain Overthrow of our Adversary , and that with what Brevity was convenient . CHAP. XIX . Our Adversary's proposed three Scripture-places are by us rightly applied , and his Charge is found Untrue . Christ is prov'd the true Light , Comforter , Creator and Redeemer . Our Adversaries Objections examin'd and refuted . His Triumph turneth to his Shame . The true Signification of the Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmed . § . 1. BUt he undertakes a more particular Enervation of our Understanding of three places of Scripture , which he says , we grosly abuse . It will be worth our while , to hear , and stop him a little , for he makes great hast to Triumph . That was the true Light , which lighteth every Man that cometh into the World ; Our Business is to know three things of him . ( 1 ) What Light it is ( 2 ) In what Sense it inlightneth . ( 3 ) How he understands every Man ; and this Line Compasseth the Matter . THAT , ( says he ) hath for its antecedent , and is to be understood of the Word , which was in the beginning with God , which was God , by whom all things were made , the Light of Men , &c. Light is taken properly for that which doth Manifest or Discover any thing : so Christ is Light ; but is now made manifest by the Appearing of our Saviour Jesus Christ , who hath abolished Death , and hath brought Life and Immortality to Light through the Gospel . The Meaning is , said he , that Salvation Eternal , which God hath proposed to give to his People , which could not be seen in the Purpose of God , as such , is by the Appearing of CHRIST IN THE FLESH , and therein transacting and declaring this Salvation and Eternal Life , abundantly discovered : and as Light properly is that which makes Manifest , so metaphorically it is that which Comforts and Rejoyceth . I do not in the least doubt , but Christ the Word here is call'd Light in both respects ; And this I take to be the Import of the 4th Verse ; In him was Life , and the Life the Light of Men , that is , The Salvation and Life Eternal of poor Sinners was wrapt up in Christ , as God ; the Consideration of God manifest in the Flesh for those Ends , is matter of Strong Consolation . In his First Part about the Scriptures he told us , that he was got to the highest Round of the Ladder ; in this place he has twisted himself Rope enough to answer the End of his Climing thither ; for if I do not from hence irrefutably prove , ( 1 ) That the meer Body was not the Intire Saviour : ( 2 ) That the Light within is of a Saving Nature ; I shall be ready to allow all our Adversaries Detrectations from the Light within , but just Epithetes , and a true Character of . If Christ be the Light , which is that Word , which made all things , and therefore God ( as saith J. Faldo ) then Christ was before his Appearance , and consequently our former Chapter is justified on our part against his Notions of the Lord 's Christ : For it was impossible , That the Visible Body taken from the Virgin , should have made all things , which was hung upon a Tree , and buried , &c. But J. Faldo expresly says , As the Word is the Light of Men , so , or in that manner is Christ the Light of Men : Nay , he calls it , Christ's Appearing in the Flesh , therein transacting and declaring Salvation , &c. intimating , That Christ was before he took that Flesh , or appeared in that Body ; and that he therefore took it , and appeared in it , to transact , work , declare and bring to pass by and through it as a peculiar Vessel , and prepared Holy Instrument , the great Salvation , &c. and consequently Christ was , and is that Word which was with God , and is God , and the Light of Men , &c. And lest we should yet mistake him ; he calls it God manifested in the Flesh , for those Ends , to wit , Salvation and Eternal Life : And that he might speak all for us in a little , and give the Deaths-wound to his own Cause , he tells us in so many Words , That the Salvation and Life Eternal of poor Sinners was wrapt up in Christ , as God. Is not this pretty fair for an Adversary , as ill-willing to us and to the Truth , as J. Faldo , one of Ten Thousand in his Displeasure against us ? Certainly , if the Quakers are condemnable for believing , It was and is Christ , as the Word in whom was Life , and that Life the Light of Men , that he was , and is a Saviour , J. Faldo must not be the Man , that shall give the Sentence , who , I know not how ? nor why ? but that God and his Truth may be glorified by his Self-overthrow , hath asserted the Quakers Principle , and that at an high rate ; and if it can be an Honour to him , that he has assisted to the Conquest of himself , he ought to have it without any Envy . § . 2. But he is as serviceable to us altogether in Defence of the Light , however undesigned ; which I prove thus : If Christ be properly that Light , which manifests or discovers any thing ( the terms of his Concession ) and therefore it doth manifest the Purpose and Grace of God , which was given in Christ before the World was , whereby Death comes to be abolished , and Life and Immortality brought to Light ; Then must Christ Jesus , this manifesting Light , be a Divine and Saving Light without all Dispute : Now , J. Faldo affirms Christ to be that Word , and proper Light , that so manifesteth , & discovereth , as exprest ; consequently , that Light , which doth so Manifest and Discover , is a Saving Light. Again , If the Light , be not only a Manifesting Light ( which is to take it Properly ) but a Comforting Light also ( which is to take it Metaphorically , as saith J. Faldo ) Then this Light , as the Word-Creator , is not therefore call'd Light from a bare Act of Discovery ; but is a Principle of Life , Power , Vertue , &c. by which such as obey it , are consolated , and by the Reason of Contraries , who rebel against it , are condemned : Which makes up those two States of Light and Darkness ; and their Rewards , Consolation and Misery . And thus much our Adversary further proves for us ; In him was Life , and the Life was the Light of Men , that is , the Salvation and Eternal Life of poor Sinners was wrapt up in Christ , as God : which is to say ; That the Life of the Word was , and is the proper Light of Men , and unto all such poor Sinners as did and do believe in it , that Light is unto them Salvation and Eternal Life ; then which , nothing can be more Orthodox in the Point . Who would think that J. Faldo should ever undertake the Quakers , so little understanding their Principles ? And if he did know them , What should aile the Man to be so much our Friend to write against himself , under Pretence of writing against us ? One would think , he did it by the same Figure Irony , that some call Fools , Wits : Yet he would fain distinguish Christ the Light , as Creator and Redeemer , making the first Common , the other Peculiar , and that spoils all . To which I shall briefly answer , for he only starts it himself : There is but one Kind of Light , which results from the Life of the Word , and because it cannot be such , but it must be Divine and Sufficient , as well to Redemption as Conviction ; it will unanswerably follow , that the manifesting Light of the Word J. Faldo confesseth all Mankind more or less to be lighted with , is of a Divine and Saving Nature ; and that which strengthens this Conclusion , is , that Christ , as God , is by our Adversary made the Saviour ; and unless he would deny him that he calls God , to have been before that Manifestation in Flesh , a Redeemer to the Ancients ( which were to conclude the Damnation of all that died antecedent ) Christ , the Word , as that Light was the proper Redeemer through all Generations ; Though I will grant to him , and that in the Name of all that People call'd Quakers , the Discoveries made by Christ , or God manifested in the Flesh transcended all former Manifestations , and as in my Spirit of Truth Vindicated it is largely confest ( had this Adversary been Ingenuous enough to have weigh'd it ) So again I declare , that eminently whatever was before , or hath been since , might in a sense be said of that Manifestation ; because he that then appeared , was the Fulness of that Light , Life and Power which measurably was , is , and may be dispensed to the Sons of Men ; wherefore in that sense he was , both before and after , the same Convincer , Converter , Redeemer and Saviour to the Souls of Men. § . 3. But he is much stumbl'd , and not a little abusive , because I would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render'd Enlightneth , rather then Lighteth , in my Spir. of Truth Vindic. saying of me , I perceive he is as very — as those Physicians , who impose severe Abstinence on others , but they themselves will take their Cups off , and their good Cheer to Wantonness and Giddiness . How far this Character may be by any thought to resemble William Penn ( a Man he often strickes at ) I know not ; but I dare say for him , he never was so Disingenuous as to deserve it , and least of all from J. Faldo , with whom he never had to do , and who must needs make a Random-guess in the Matter . But this is not the only Scurrility , William Penn , however unconcern'd he be , has receiv'd at the hands of that Rude Priest , nor that he is able to bear . He takes it for granted that W. P's Passive Religion , is like to be a Protection to his base Tongue , and so long the Priest sleeps in a whole Skin . I cannot imagine what his dashoe — should signifie ; But it is ill done of a Priest to quarrell his next Order , and one too , which , if I am not mistaken , the Non-Conforming Priests have swarm'd after , as the next way of Maintenance to their displac'd Carkasses ; in so much , that we have almost as many Physicians as Patients . One would have thought J. Faldo had been looking that way by his Ebullitions , a Tearm of Art in pag. 127. But that is one of their last Refuges : For it requires Pains , which Men of his Function can't abide to do . They are for the Land of Milk and Honey , whoever toyles ; and that they will make the Labours of others yield them in a Land of Briars and Thorns . But it happen'd unluckily , that he should charge so much Epicurism upon Physicians , whilst they impose such Abstinence on their Sick , to whose way of Life so many of his Friends are devoted . Shall I infer , it is to have those Cups and that Cheer , their Ill-Preaching could not give , and that J. Faldo is therefore as very a — as those Pharisees , that bound heavy Burdens , and layd them upon the People , but themselves would not put their Fingers to support them . Does he live to what he requires from others ? if not ( and the Course he takes , I know not how he should ) let him take his as very a — to himself , which much better becomes Him , then any Body I have to bestow it upon . But to the Point controverted . I said then , and do now again , that the Light must be in the Soul , or Intelligent Place of Man ; and with respect to the Inward parts , I saw no Difference between saying , the Light of Christ lighteth the Soul , or inward parts of Man , and that the Light inlightneth Man : Only sometimes I granted , that Enlightning did import a Belief in the Light , and some Divine Attainments thereby ; both which are sober , and true , and granted by I. Faldo , if I understand what he sayes when he confesseth , that most Translators render it enlightneth . § . 4. The last of what concerns his pretended Defeat of our Construction of that Verse ; That was the true Light &c. is Every Man : hear him ; If this Phrase be taken stricktly in its full latitude ( a Phrase I do as little understand , as many of his other uncooth and contradictory Tearms ) Intending every Individual without Exception ; Christ's Enlightning , must be understood , so doing as Creator , not as Redeemer ; this is the Opinion of many Superiors to me in Judgment by far ( It may be so , though I am apt to think J. Faldo scarce thinks so . ) But this hath been so effectually consider'd already , that it would be needless Repetition , a Fault I would not be guilty of ( especially at this time ) to say much to it : Let it suffice , that the Light Naturally and Immediately resulting from the Word , which was and is the Life of the Word , is the same in Kind , both before that Manifestation of God ( who is Light ) in that Holy Manhood then , and since ; though not the same with respect to the Degree of its Discoveries . But he tells us , though he can allow it universally as Creator , yet not as Redeemer ; and brings us these Scriptures ; Whom we preach , warning every Man , and teaching every Man , &c. Commending our selves to every Man's Conscience , &c. The Lord upholdeth all that fall , and raiseth up all those that are bowed down ( The last an old Objection ) Now says he , the Apostle could not warn all , nor recommend himself to every Man , it must be then , all that he preacht to , and who heard him . So , who were upheld , God upheld ; and who are raised up , are raised by him . But this is too mean to invalid the Force of the Place , and our plain and inextorted Understanding of it . The Reason of this Mistake lies here : If it be his Light , sayes J. Faldo , as Creator , then it hurts us not ; if as Redeemer ; why are not all redeem'd ? putting no Difference betwixt the Sufficiency of the Light to save , and the Salvation , that may be wrought by it upon the Obedience of the Creature . A Doctrine accurst from God , and detested of all Men not mad , or abused by the Suggestions of others ; for the Calviniz'd Predestination is the Bottom of it . Let it suffice , and so we will venture it . ( 1 ) That Christ died for all Men , though all Men , receive not the Benefit intended by it ; The Neglect of Men don't render God's Love , no Love , or that it is not Universal , and least of all that it should be Insufficient in it self . ( 2 ) If God has not lightned the Soul of all Mankind with a sufficient Light to Salvation , the Damnation of Men can never lye at their own Door ; neither will they be left without Excuse . ( 3 ) The Light with which he enlightens , being the Life of the Word , must be Saving ; call it the Light of the Creator , or Redeemer , for He is one in himself , and so is his Light. ( 4 ) All Mankind , in all Coppies and Translations , and from the Reason of the Thing , must be confest to be the Subject of this Illumination : Neither let it be hard for our Adversary to grant ; since it may be the Light of Christ as Redeemer , and yet Men may not be redeemed thereby , through their own Disobedience . An inevitable Redemption then not following upon Mens being thus lighted , but upon their Receiving of it , I cannot see but it may be allow'd us , that all Mankind not being redeem'd , is no Argument , why all Mankind should not be enlightned ; consequently ( for all the Force our Adversary brings to the Contrary ) Every Man in our Sense is lighted with a Saving Light in it self . I omit to mention many ancient , great and learned Authorities , some of which are , and more may elsewhere shortly be produc't in Defence of our Assertion . § . 5. Now as to his Scripture-Quotations , they are no whit to his Purpose : For the Warning and Commendation were Universal , there is not one Soul exempted . And should I grant him his Desire , what could it availe ? For if the Apostle had a particular Regard to those among whom he laboured , neither doth that hinder the Universality of the Truth of the Thing in it self , for the Warning is to all , or the Scripture is not binding to all , contrary to our Adversaries Judgment of it . Nor is the Case parallel with the Relation given of the Divinity of the Word , its Creating Power , and peculiar Benefit of Light from its own Life universally extended to Mankind , unless that in the places where the word All or Every is used without any Exception , an Exception should be made , because some one particular Case may admit of an Exception : For neither doth God raise up all who fall ; Nor is it to be understood , that all who are raised up in all cases , God doth immediately raise , but rather thus ; the Lord alone is able to uphold all who fall , and raise up all that be bowed down , as to a spiritual State , the purport of the words : So that the Universal , I mean All , remains entire , and the contrary Opinion respecting the Light , ends in an absolute Denial of a Saving Light to the greatest parts of Mankind ; which dreadful Consequence I had much rather should result from J. Faldo's Opinions , then W. Penn's Faith , as ill a Christian , as he is pleas'd to repute him , though it be for Vindicating the Pure Christian Religion , as it was once deliver'd to the Saints . § . 6. But to shut up this Discourse , let us take notice of an Expression or two , that this Critick le ts fall in the close of this Paraphrase , and that is , Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coming , it being more properly referrable to Light , then Man. That was the true Light , which coming into the World lighteth every Man , rather then that was the true Light , which lighteth every Man coming into the World. If , sayes he , it should refer to Man , every Man in the very instant of , or before his Birth , Christ enlightneth ; it must be meant of created Faculties — For Experience and Sense without ( any one Instance to controle it ) will tell us , that none can believe without Hearing , nor hear without a Preacher . He might much better have said of himself , then of the Quakers-Meeting , that he was but a Puppet indeed , who knows nothing but by Hear-say or meer Imitation : If Man have not some more inward Teacher , farewell to the Truth of all Revelation , the Scriptures , and whatever comes by , or from the Inspiration of the Almighty . This Man , if yet he ben't to much besotted to deserve so excellent a Name , at once destroys all Wayes , or Means , whereby to know , and that not only to the Quakers , but himself too ; For the Scriptures themselves being grounded upon Revelation , and his Knowledge , upon them , as he pretends : Take away Revelation , and ye take away the Scriptures ; and consequently what Knowledge J. Faldo pretends to have from them , falls to the ground . To pass by what might be offer'd from the Ancient Puritans , Brownists , and Independents , on our behalf , who were once reputed warm Sticklers , for that J. F. proudly esteems Enthusiasm , for which they became the Derision of Carnalists . He forgets to whom Phanatick belongs , and cuts off his pretended Preaching from the God above , &c. p. 113. Thus is this Blind Leader faln into the Ditch of his own digging . But must it be absurd , because Children at the Instant of their coming into the World , can't be said to be so enlightned . Very well ; and what thinks he of the Instant of Christ's coming into the World , out of the Virgin 's Womb ? Did he enlighten all who should savingly be enlightned at that Instant ? A mad Disputant , indeed . What was it enlightned Simeon ? Who told and revealed to him the Lord 's Christ ? For Shame quit all Pretence to dispute . § . 7. But let 's hear him further ; There is a Reason in the Text , gives such a Countenance to referring it to the Light , as will never be found for the Contrary . That was the true Light , not This , or This is ; not as Christ is now in Heaven , nor as present with the Evangelist John , and the then Saints ; but it points at Christ's Appearance in the Flesh . Very notable indeed , and we will not let it slip our Observation . If the Word that made all things , which was with God , and was God , was that true Light , as saith J. Faldo himself , p. 84 , then can it never be restrained to that Appearance as the Beginning or End of it . Nay , the Evangelist is not yet come , so much as to mention any thing of his Manifestation in Flesh ; and if we will believe J. Faldo , the Verse concerns the Word as Creator , and not as Redeemer , which he stints to his Coming in the Flesh , see pag. 89. But by his Interpretation , that is not relative to his Appearance in the Flesh , but rather to the Word , which was with God , and was God , as p. 84. and so the Spanish Translation has it , That Word was the true Light , &c. so that either the Word was not before that Appearance ; or if it were , being that true Light , that true Light was before that Appearance ; And Mankind being : also antecedent to that Manifestation , may very well be said alwayes to have been enlightened by that Light. For that the Word should be before that Appearance , & that true Light , which is the very Life of the Word , or Word it self , should be stinted to that Appearance , is as absurd , as any thing well can be . Again , that we should take It to deny Christ now to be the true Light , that enlightens all , because he was so , is a strange Impertinency , and gross Falshood ; for then by good Reason ought we to infer , that because the Word was with God , and was God , therefore he is not now either with God , or God. Is this your Tertullus ? Besides , If we had nothing of this to offer , the Evangelist might very well refer to that Appearance without any Denial at all of an antecedent Illumination ; It being the most excellent Breaking forth of the Divine Light. And this is largely acknowledged and proved in my Spirit of Truth Vindicated . Which had he consider'd but half as much as he importunes us to have his own , he might have saved us the Labour of this Animadversion . But God knoweth , it is our Portion from many such like base and unworthy Adversaries . Every thing is a Fault in a Quaker , and nothing in them . We have great Reason to dispair of any Good upon the most of them , whose Spirits are so leaven'd into Prejudice and Revenge , that , not to bear their Lyes , and to rebuke their Slanders is accounted scarce so tolerable as Railing ; But with God the righteous Judge of Heaven and Earth do we leave our Cause , to be by him pleaded upon the Necks of that Crooked and Perverse Generation . § . 8. Upon the Second Scripture , which he pretends we abuse , to wit , But what saith it ? The Word is nigh thee , even in thy Mouth , and in thy Heart ; That is the Word of Faith which we preach : and which , he saith , we joyn with the first of John , In the Beginning was the Word , &c. He observes thus much in short . The Apostle alludes to the Words of Moses in Deuteronomy : But the Word is very nigh unto thee , in thy Mouth , and in thy Heart , that thou mightest do it ; that is ( saith he ) the Laws , Statutes , and Commandments written in the Book of the Law , making the having the Word in the Heart to be an having them without Book , or by rote , as he expresseth it . But none of the most mistaken of our modern Socinians ( the greatest Contra-Spiritualists Men of our time ) I am perswaded , could have given us a more dark and carnal Interpretation of the place ; for the Word of Faith , is the Word which gives Faith , and in which Faith should be : It is called the Word of Reconciliation and Regeneration ; which can be no other Word , ●●en that which was in the beginning with God ; That , by which God utter'd and declar'd his Mind to the Sons and Daughters of Men in all Ages ; That Word , whose Life was , and is the Light of Men : To make the Apostle to have preacht another Word , is as much as in him lies , to render him no Gospel-Preacher . Besides , that Word mention'd by Moses , could not be the outward Commandments and Statutés ; For the Question was not about them , but about the Commandment of Commandments , and Word of Words , which he resolves thus : Let none say , who shall ascend , descend , or go beyond the Seas , to fetch the Great Word and Commandment ; But the Word is very nigh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies the Innermost parts of Men. Whereinto the Outward Commandments could never come . Nay , I do affirm , and that with holy Boldness , in the Spirit , Power , and Illumination of the blessed Gospel , that all the by rote Learning of the Letter , of either Law or Gospel , as they are con●●●-distinguisht , is of no more Value to the true Knowledge or Worship of God , then the Cutting off a Dog's Neck , either to God's Honour or Man's profit , without the Inward Living Word should powerfully write , and engrave upon the Soul its Holy Precepts : neither could there be any Conviction in the Conscience , concerning the Truth of those Statutes ; nor indeed any Conscience at all : since Conscience is no other , then that manifest Judgment Man makes of the Truth or Falshood of things , with respect to his own Soul , from the Word or Light of God in his Heart , according to the Practice of the Apostle , who was manifest , and desir'd to Commend himself to the Consciences of all Men : Not as to a blind unsensible Thing ; but that Judgment in Man , though not from him , which was right , and not learned of Man , but received of God. Whereas J. Faldo scoffs at such kind of Knowledge , the Perniciousness of which Doctrine ought to antidote all sober Persons from ever adhering to it , or him that preacheth it ; For I will be bound to make it appear , that by his own Principles , he is assured of nothing , and must set down under the extreamest Scepticism in the World : Or if concludable by any thing , it must be by the way Rome takes to resolve all Scruples , & that is Plurality of Votes . however directed ; and this too , rather for Peace sake , then any Certainty there can be in it . For who bars out of all Inward Senses , Motions , Revelations , Inspirations or Enlightnings , resolving only to insist upon what may arrive them from meer Books , because of the Fallibility of Man , and Difficulty of the Matter they do contain ; which Way can there be to compass any tolerable Certainty to rest Men's Souls upon ? This is your once Phanatical , t'other day Enthusiastical , now Pragmatical and Scoffing J. Faldo . The first in the very beginning of Independency in the World , the best part that belong'd to it . I meane Enthusiasm : but now deserted , by many as much as the true Religion is by the Church of Rome . § . 9. The third and last Scripture he undertakes to secure us from all Share in , is that of Peter , We have also a more sure Word of Prophecy , whereunto ye do well to take heed , as unto a Light that shineth in a dark Place , until the Day dawn , and the Day-Star arise in your Hearts . By this more sure Word of Prophecy ( says J. Faldo ) is meant those Prophecies written in the Old Testament : which are call'd , Verse 20. Prophecy of Scripture , and are called , the Light that shineth in a dark Place . I hope it will be alwayes forreign to me , to detract from the holy Scriptures ; But the Truth I will take Liberty to defend . The whole Chapter is a very weighty and zealous Recommendation of the Gospel to the Churches , pressing them to call to Mind the Love of God unto them , and to mind their Duty to him , who had so loved them ; And as a great Ground , both of their Faith , Love and Duty , the Apostle in the 16th verse tells them , For we have not followed cunningly divised Fables , when we made known unto you , the Power and Coming of our Lord Jesus Christ ; But were Eye-Witnesses of his Majesty : for he received from God the Father Honour and Glory , when there came such a Voice to him from the Excellent Glory , THIS IS MY BELOVED SON , IN WHOM I AM WELL PLEASED . And this Voice , which comes from Heaven , we heard , when we were with him in the Holy Mount ; We have also a more sure Word of Prophecy , &c. Now that this cannot be meant of the Scriptures ( and take in the Comparison ) I thus prove . If the Reason of their Assurance , that what they delivered to the Churches , was not Fabulous , but true , was their being Eye-Witnesses of his Majesty , and Eye and Ear-Witnesses of that Testimony God gave of his Son in the Mount , by that Honour , Glory and Voice of Words , which were there utter'd , and did in that Plaee uppear ; then the Scriptures not only were not a surer Word of Prophecy , but not so sure , because they never heard nor saw them so delivered ; nor yet had any of the Prophets , so Glorious , so Transcendent , and Unquestionable a Testimony to their outward Eyes and Ears that we read of ( J. Faldo's most infallible Way of true Knowledge ( see pag. 91. ) as was that which God gave to the Disciples , when he testified , This is my beloved Son , in whom I am well pleased ; But we may inform our selves from the Verses recited , that they were a more eminent Ground for their Knowledge , Assurance , and Belief , then the meer Scriptures ; And consequently the Scriptures are not the more sure Word of Prophecy . Again , the written Account of another's Revelation cannot be more sure to me then that Revelation which I do immediately receive from God ; suppose it be from God : But this was a Revelation to the Disciples , and they were sure it was from God ; Consequently the writen Account of another's Revelation , as were the Prophecies of the Old Testament ( so called ) to the Disciples , could not be a more sure Word of Prophecy . For it were to say , that they were more sure , that he among them who was called Jesus , was the Son of God from Isaiah's Testimony , That he would give him for a Light to lighten the Gentiles , &c. then the Immediate Voice of God , when he pointed so clearly at him , This is my beloved Son ; He that is amongst you , whom you have followed , This is my beloved Son , in whom I am well pleased : Then which , what could be more demonstrable on God's part , and incredulous on their side , who should yet subject that living Testimony , to any the best Tradition ? Let me not forget to add ; That what the Disciples then saw and heard from God , and the Epistle , Peter wrot by the holy Ghost , being made part of the New Testament-Writings , and they accounted more eminent by far then the Old , with respect to the more eminent Pouring forth of the Holy Ghost , in that Day , which the Prophets fore-saw , and they enjoyed , the Old cannot in any wise be reputed a more sure Word of Prophecy , as J. Faldo asserts ; therefore this more sure Word of Prophecy , must be another thing . § . 10. What that is which may be reputed a more sure Word of Prophecy , will much deserve our serious Consideration . If it was not the Voice in the Mount , which we have invincibly proved , to be more Immediate , Living , Fresh , Convincing and Confirming to the Disciples , then any the best written Prophecies they had ; It will follow , that it was meant of the holy Anointing , that Spirit , and measure of the Grace , or blessed Light of Christ , which is Internal , and out of the Reach of all Visible Things , to sophisticate , corrupt , mis-represent , mis-render , or mis-translate , all which have greatly befallen the Scriptures : For I do affirm , that Sense it self is not so certain as Reason , and what clearly and fully occurs to the Understanding part of Man , is a more solid Ground for Faith and Knowledge , then those External Sights and Visions , which Man might be attended with to Confirmation . For what shall be the Rule for trying the Certainty and Truth of any such Visions and Prophecies ? It must be some measure of that Anointing , which was afterwards given more largely to them , in order to try Spirits , and in all other Cases , which concern the Gospel ; otherwise they should not have believ'd with any Certainty , or upon spiritual Conviction as to themselves ; For if a Man has not something Divine to direct and inform his Understanding as to the true Relish , Judgment , and Application of what he may read in any Book , or externally might appear to his Sences in the Way of extraordinary Vision , there could be no probable , much less certain Ground for his Belief in , or Knowledge of the Truth of that thing , however true in it self . In short , That which is Truth it self , which is able to teach all things , to try all things , and to lead into all Truth ( which the Scriptures ( though Truth ) cannot do ; for then , they would be Clear , Plain , Perfect , uncapable of Additions , Diminutions , Corruptions , Mistranslations &c. ) must be this more sure Word of Prophecy ; But that the Anointing which the Saints had received of him was able to do , as saith the Apostle John , but the Anointing which ye have received of him abideth in you , and need not that any Man teach you ; but as the same Anointing teacheth you of all things , and is Truth , and is no Lye : And even as it hath taught you , ye shall abide in him ; Therefore this Anointing thus able to do all things , must needs be that more sure Word of Prophecy ; if more shall be allowed . In short , The Law written in the Heart , is a more sure Covenant . Law and Word ; then the Law written upon Stones , or the Outward Book of the Law ; else , the Dispensation of the Law of Life within , the Gospel-State , would be less Sure , and therefore less Noble , then the Law without , and the Prophecies of the Old Testament ( so call'd ) more Certain , then the Scriptures of the New , that belong to a more excellent Dispensation , and are an Account of the fulfilling of those very Prophecies : Nay , it would be to assert , that the Words of both Scriptures are more sure and certain , and our Regard ought to be more eminently after them , then the very Spirit from whence they came ; which ( at least in the Church of God ) every one has received a Measure to profit with , and so perfectly subvert the very State of the Gospel , which was and is the Time of the Pouring out of the Spirit upon all Flesh , and bringing Mankind to a more near , sure and living Word of Prophecy , then any Outward Writings whatever , can possibly be . § . 11. But because he tells us in another place , that a little Skill in the Original , would free us from many Absurdities ; we shall a little examine both what the Original Text will make for the clearing the Point in Controversie , and what may be the sense of some Men of Learning ( a thing he pretends to ) and Impartiality ( which I hope , he has not Confidence enough to pretend to ) I will suppose then , the Prophecies of the Ancients to be intended ; but deny any Comparison at all to have been made between them , and that Voice in the Mount. 2 Pet. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We also have a More sure Word of Prophecy as by our late Translation render'd . I cannot perceive that Comparison in the Greek , so hugg'd by the Priests , and insisted upon by our Adversary , with manifest Design to prefer the Writings before the Spirit that gave them forth , the great Evangelical Word of Prophecy , for the Words without any wrong , not only may , which were enough , but ought to be rendred thus : Also we have a very sure Word of Prophecy ; which neither questions the certainty of the Voice , nor so much as intends any the least Comparison at all with it ; which I take to be the very Ground of that Opposition which is made against us . The Reason why I so render it , is ready : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Also , I know our Translation hath , but it is commonly understood by our Adversaries for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But , which is a great Injury to the sense ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Also , is conjunctive , and signifies onely another confirmatory Testimony , whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or But , is a word that mostly doth , and to be sure in that place would signifie a Comparison and Opposition : Also then , not being taken in the same sense with But , there is nothing therein that can make for the Comparison , or any Opposition whatsoever ; Now the Comparison it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lately rendred more sure , is in the ancient Translations more truly interpreted , sure , and very sure ; in which there is no room for any Comparison , or Opposition in the least : And if J. Faldo has but Greek and Honesty enough , he must needs acknowledge , that Positives , Comparatives , and Superlatives are used promiscuously in the Greek . See Acts 25. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rendred , as thou very well knowest : whereas in J. Faldo's sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be interpreted , as thou knowest better then I ; which certainly the Apostle Paul never intended , when he spoke to Festus . And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Also , is connective , and joyns the 19th Verse to the 18th Verse ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expositive and distinctive Article , doth not preceed , but follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Syriack , one of the most approv'd Versions by learned Men , has it thus , We have over and above a true or sure Word of Prophecy . The Arabick , We have beside , a very true Prophetick Word . The Aethiopick has a Comparison , not respecting the Sureness , but the Antiquity of the Voices : We have over and above an ancienter Word , or Testimony , which is so respecting time : The French , German , Low-Dutch , Swedish , and several of our ancient English Traslations run thus ; We have also the sure Prophetick Word : We have also the right sure Word of Prophecy : We have also the very sure Word of the Prophets . All which imports no more , then that they had over and above their own particular Assurances of the Truth of the Christian Religion , the Testimony of the Prophets , whose Prophecies were fulfilled by the Coming of Christ , and the Pouring out of the Holy Spirit ; but if it were more , it was only so in point of Authority with their Adversaries : Not that the Voice the Disciples heard in the Mount , was less sure in it self , or that Knowledge of God and Christ , through the Operation of the Power of the Gospel in the Hearts of those Believers , then the ancient Prophecies of the Prophets ; But perhaps they were not so effectual to perswade , as the words of the ancient undoubted Prophets to confirm their Allegations . Thus Christ , in our Translation , Search the Scriptures , not that they were a more sure Testimony then what he himself livingly and immediately gave forth ; But they so reputing them , whilst they opposed him , his Direction to search the Scriptures , was for Confirmation of the Truth , they seem'd to gain-say from the Scriptures . What then ? Shall we say that the Prophets are a more sure Testimony , then what Christ the Living Word of God himself declar'd , or the Saints became Witnesses of ? By no means ; But rather , that the old Prophecies are also a true Prophetical Testimony , like a small Light in a dark Night , they do shew forth a Prophetick Light , till the Day-Star of fulfilling them ( which some then knew , and others prest after ) should arise in their Hearts , which is that Blessed State of Witnessing , J. Faldo , and T. Hicks have bestow'd so many impious Scoffs upon . To this agree many learned Men. I will begin with * Erasmus ; If so be that the Prophets plain Oracles be in great weighty Estimation among you , which Prophecy , by figurative dark Shaddows of Christ , of much more Gravity , or Weight ought so evident a Declaration by the Father himself of his Son be . They with their Prophecies , prepare the Minds of Men to the Truth of his Gospel ; In that they Shaddow and covertly point out the thing that the Gospel doth preach . The Prophets agree with the Father's Voice , if a Man do rightly interpret them : The thing that Men set forth by Man's Device , may be perceiv'd by Man's Wit ; But the thing that is set forth by the Inspiration of the Holy Ghost requires an Interpreter inspir'd by the like Spirit . A severe Check to the Contra-Spirituality of J. Faldo , and those other of the Carnal and Apostate Professors of Religion in our time , who have forgot the Ground of their Fore-fathers Revolt from the Idolatry of Rome , and Superstitions of a degenerated Prelacy ; as well as that is shows how much more Erasmus inclines to give the Preference , if any there be , to the Voice of God then to the Ancient Prophecies . He also quotes Aug. to his Defence . Beza not only renders it , we have also a very firm Word of Prophecy , shutting out all Comparison ( the Priests Break-neck ) but affirms , if it should be accepted , as a firmer Word of Prophecy , it can only relate to such , who might have entertain'd such an Extraordinary Belief of the Writings of the Prophets ; and not that in themselves they were a surer Word of Prophecy . Vatablus in short tells us ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or more sure , is a Comparative for a Positive , more sure , for sure ; usual with the Greeks . So sayes Clarius . And Grotius , that great Man , thus renders this part of the Verse [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , sayes he , the Writings of the Prophets have been alwayes in Credit and of Force with us : But now much more , because we have seen the Fulfilling of them by the Messiah , and their Agreement with him . Certainly then , others besides the Quakers , must needs have been Perverters of this place of the Scripture , in J. Faldo's sense : But he may hear from Grotius , that the Scriptures are never the less valuable by those who witness their Accomplishment ; but the more : A Notion very rife in J. Faldo's head . Let it suffice , that we have stated and Vindicated the true Christ , to wit , God manifest in Flesh . That we have attributed to God manifested in that visible Body , what we believe to be congruous , and according to Scripture and sound Reason . And lastly that those Scriptures , which he thought to disinterest us in , are fully and clearly vindicated from his false Glosses ; proving their express Design perfectly destructive of those Ends , our Adversary endeavour'd to bend them to , which were his own , and not the Truth 's . CHAP. XX. Our Adversaries Charges deny'd . His Proofs fail him . The Quakers are True Christians ; and Quakerism True Christianity . We own and profess the only True God that made Heaven and Earth . § . 1 , HE has hitherto charg'd us , one would think , as home as ever Man did , for what is beyond Denying the Lord's Christ , and that Love he manifested in the World for the Salvation of Mankind : But it is our Happiness , that his Proofs have been alwayes found as Weak , as his Charge Desperate , and the little Quarter promised us by the One , more then made up by the faint Performances of the Other ; else , how terrible would this Grim Character be to our selves , and much more , to others , who do , and yet will , we hope , believe better things of us . viz. The Quakers are gross Idolaters , and Quakerism gross Idolatry . And he assures us , if there be any such thing as Idolatry in the World , he will prove us guilty in the highest degree . The Way he takes to prove this heavy Charge is this . Those which own and profess that to be God , which is not , are gross Idolaters ; but the Quakers do so . The second Proposition ( the first being granted by all ) he endeavours to prove thus . Who own and profess the Light within , and the Soul of every Man to be God , own and profess that to be God , which is not God. But the Quakers do so ; therefore Idolaters . The making good this Charge , will lie upon the Testimony he brings out of our Friends Writings , since he pretends to no less Demonstration , for every thing he has to lay against us . I deny in the Name of all that abused People ; first , that we ever own'd or profest the Light within every Man to be God ( though we say , it is of God ) much less that we worship it as such : And secondly , we do forever renounce any such Principle , As that the Soul of Man , simply as such , is the very Essence or Being of God : If he fails in his Proofs , he must fall with Infamy to the Ground . The first Man he hopes to make sure with , is G. Fox the Younger : The words , as he quotes them , are these ; I will make you know , that I the Light which lighteth every Man that cometh into the World , that all through me should believe , am the True Eternal God , which created all things ; that by me ( the Light ) all things are upheld ; and that there is not another beside me can save . Fox Young. p. 53. Although , sayes he in this Passage , be doth not call it the Light within , Pag. 50. You scorn me the Light in you ; p. 54. which will not own me the Light in them . They , he says , that cannot from hence read the Quakers own and profess the Light within to be God , are not like to be much the wiser , for what they read . This cuts off all Hopes of J. Faldo's being wiser ; for I suppose he read what he writ , as blind as he is : However , for the sake of others , I will endeavour to reconcile this seeming Contrariety . In the first Passage he grants , that within Man , was not mentioned ; and by his Silence , I suppose , I may conclude it Orthodox . For no Man that believes Scripture , will dare to deny that God is Light ; That every Man is enlightned by Him ; and that by Him , who is call'd Light , all things are upheld , and that He alone is Saviour . A Doctrine J. Faldo teaches pag. 84. 85 , 89. To the other Scraps of Matter I answer , That we never did , do , nor shall assert , the God that made Heaven and Earth to be comprehendable within the Soul of Man ; No , it is more impossible , then that the Sun in the Firmament could be contain'd within the Body of any individual Person . But that God , who is the great Sun of Righteousness , doth as truly cause his Light Spiritual to arise upon the Souls of Men , as his Sun Natural upon their Bodies : and as what Knowledge we have of the Natural Sun is by its Light , Operations and Effects upon the World , so our Knowledge of the Eternal Sun of Righteousness , God ( who is Light , and in whom is no Darkness at all ) is only and alone by his Divine Light , Operations , and Effects in and upon our Understandings and Consciences : so that when we say that the Light is within any , we do not intend the whole Being of Light , nor was it in this gross sense that G. Fox the Younger ever meant it . But that He , who is the Eternal Fountain of all Life , and Sun of Light , causeth his Light to visit the Hearts , and shine into the Consciences of all Mankind , as well of such as Rebel against it , and scorn it , to reprove them , as those who Receive it , and gladly submit to it , to direct and justifie them : Wherefore we utterly deny that the Manifestation in Man , strictly consider'd , is the most-high God ; but a Manifestation of , or from God , by the Inshinings of his blessed Light. And we cannot be said to Worship the Manifestation , but that Eternal God , which is Light , that is thereby manifested ; and all Worship , otherwise founded , is not of God , nor pleasing to him , but of the Invention of Men , which he will confound ; and this , Scripture and Reason are ready to defend . Scorning the Light in them , and not owning the Light in them , by our Adversary so strongly insisted upon ; is no more then , scorning and disowning him who is the Light that shines in them , and that gives Light to them . What very vanity then , is all his Boast ? And how does his Charge retort upon himself ? But that we may send it quite back , to the Pit from whence it came , le ts hear how he proves our Belief of the Soul , to be God ; which he begins to do , with no small Shew of Assurance , that he shall cleaverly compass his End. § . 2. Every Man has that which is one in Union , and like the Spirit of Christ ; even as good as the Spirit of Christ , according to its measure . E. Burroughs True Faith , &c. And what 's this to the Purpose ? Can any Man be so stupid as to think , that E. Burrough ever intended the Soul of Man , that purely & simply constitutes him such ? For he is speaking of that Universal Grace , Light and Spirit , which God has given unto all whereby they may be led to Eternal Felicity . And unless he will say , that a Measure of the Holy Spirit ( a Scripture-Phrase ) which God hath given to every Man to profit with , is not in Union with Christ , nor as Good in Kind , as the Spirit of Christ ( which our Adversary sayes , is God ) it will evidently follow , that what E. B. writes , is found and Scriptural ; however this makes nothing for our Adversaries present Charge . But he ends not with him . Now my Soul and Spirit is center'd in its own Being with God , and this Form of Person must return from whence it was taken . F Howgil . Test . of E. B. This Expression is deliver'd to us by Francis Howgil , as Edward Burorghs's , a little before his Departure , in that sensible Testimony he gave to the late Life , Labours and Death of that worthy , painful & effectual Labourer , and his Companion in the Gospel of Jesus . But to help J. Faldo's Intellects , that they may no more look asquint upon such weighty dying Words ; Let him know , that E. B. spoke not of God as his Souls Being by Nature , or as of that very Being ( for so the Soul would be God indeed , and yet subject to all those Pollutions and Punishments , which do and will attend Wicked Men ( Blasphemy with a Witness ) but God , as that Being , which by Regeneration , the New Nature , and Spirit of Adoption , all the Righteous Souls are gather'd too , and center'd in , as their Everlasting Habitation and Life Eternal . The World may perceive with ease , at what rate , and what Tearmes J. Faldo swaggers over the Quakers : But let him boast that puts off his Armour . § . 3 The next Person he singles out , is G. Fox , thus answering a Priest . But God and Christ is in the Saints , and dwells in them , and he , ( the Priest ) is a Reprobate , and out of the Apostles Doctrin . Great Myst . pag. 16. I perceive , J. Faldo will rather quarrel Scripture , when he meets it in a Quaker's Book , then not have something against them : But certainly if that be the Way to prove that we believe , the Soul is God , to wit , that God and Christ are in the Saints ; what will become of the Scriptures ? Will they escape J. Falao's heavy Censures ? who say , That Christ is in his Saints the Hope of Glory . I in them , and they in me . The Tabernacle of God is with Men , and he will dwell in them . Must every thing , that is in another , be necessarily of that in which it is ? But I hope , his Heat being abated , he may discern the Weakness of his Attempts against us . To proceed . I. Pennington he also brings in to make good his Charge : How serviceable he may prove , will better appear , when we have examin'd the Passage . That which the Lord from Heaven begetteth of his own Image and Likeness , of his own [ Substance ] of his own Seed , of his own Spirit and pure Life . Quest . 27. But J. Faldo has mist his Aim and mistaken his Man ; For I. P. is not now speaking of the Soul of Man , simply consider'd ; but of that Divine Life , Nature , Image , and Birth , that God by his Word of Life creates or begets in the Souls of those who once lived not to God , but themselves , bearing the Image of the Earthly ; and do turn at his Reproof to walk in the Way of Life . This will not move the Business one Jot further on the behalf of our Enemies Charge . § . 4. We will close this Point with a Passage out of Samuel Fisher's Velata quaedam Revelata . pag. 13. of which he is very cheery , As to the Spirit of Man which concurs to the Constituting of Man in his primitive Perfection ; it is the Breath of Life , which God breathed into his Soul , after he had formed him , as to his Body , of the Dust of the Earth ; whereby he came to be a Living Soul , a Soul , that did partake something of God's own Life , — This ( Spirit of Man ) is that living Principle of the Divine Nature , which Man did before his Degeneration , and shall again after his Regeneration partake of . This Charge , sayes our Adversary , being of so black and horrid a Nature , I did judge it meet to prove it by abounding Instances , and now Reader put on the largest Charity , and give me thy Verdict , if I have not made appear , that the Quakers are gross Idolaters , &c. To answer which , briefly and to Purpose , and to close this Chapter , with a contrary Conclusion , I say , That the Spirit of Man is not to be taken , as of , or from Man , or that it is any part of Man's Nature , take Man in an Abstractive sense : And had he been so fair , as to give us S. Fisher's Words at large , they would have prov'd themselves of Age enough to answer for themselves . S. Fisher is to be understood , of that Spirit , or Breath of Life , not that made Man simply a Living Creature of a meer Reasonable Capacity , but that Divine Life or Breath , which makes alive to God , and gives a kind of Heavenly Animation , Motion , or Life , to live to him , which constituted Adam , not a meer Man , but a blessed , holy , heavenly-minded Man , before his Degeneration . And that S. Fisher did never intend it of the Natural Soul of Man , but rather of the Divine Life of the Soul , without which the Soul is destitute of the Knowledge of the True and Living God , his own Words very plainly show ; For if S. Fisher intended that Spirit , which is the Divine Principle , that Man did partake of before his Degeneration ; certain and clear it is , that since Man did under that Degeneration partake of his own Soul , or else he could not have been a Man , S. Fisher never meant the meer Soul of Man , but the Life of that Divine Principle which regenerates and renews the Soul unto a Life of Purity and Blessedness . So that we conclude , the Quakers not believing any such Strange and Unscriptural Doctrine , as that the Soul of Man , is the God that made the Heavens and the Earth ( for so it would make it self , and what is greater then itself ) They are not those Idolaters they have been represented , and fouly charactered by J. Faldo : But Innocent and Free of all such Imputation ; and he their Accuser , most of all Condemnable ; yea , and that for Idolatry too , who professeth no Knowledge of God ; but from Outward Sense ; by Hearing , Reading , &c. p. 91. So that being destitute of the Revelation of the Son , that only can make known the Living Father , what Apprehensions he has of God , are not Experimental , but Imaginary ; and worshipping such an Idea , he worshippeth not the true God , but the Images of his own Brain , therefore an Idolater . See Bish . Andrews upon the Command . and Pagnin . upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XXI . Our Adversary at a loss to prove his Charge . We own so much of the Resurrection as the Scriptures express ; more Curiosity Dangerous and Condemnable . Eternal Rewards own'd by us . J. Faldo's Book will prove it to Him , and our Tribulations to Us. § . 1. THe two last Charges , of this second Part of his Discourse , are our Denyal of the Resurrection of the Dead ( that is , Dead Bodies ) and future Rewards . To the First ; he brings in I. Pennington thus . We say , that Christ is the Resurrection , to raise up that which Adam lost , and to destroy him who deceived him , ( viz. Adam ) so Christ is the Resurrection unto Life , of Body , Soul and Spirit , and so renews Man , &c. Princ. Elem. Peop. cal . Quak. p. 34. Upon which he comments , What is this Resurrection , but what they call Regeneration ? ( it seems he does not ) and the Resurrection of the Body is but in the same sense , as the Soul and Spirit is raised . I can't help it , if J. Faldo has made so unapplicable a Quotation out of I. P. to his Business . I hope , none are so Blind or Partial , as to be angry , that I. P. did not write to his Purpose ; it was sufficient that he spake to his own , or rather to the Truth 's . Our Adversary falls down right upon us , with a Charge of Denying the Resurrection of the Body , and is angry that the Place he produces , helps not his Design . Certainly , with sober Men , the Blame will not lie at our doors for not making good his Charge , but at his own , that he exhibited one he could not prove . But will he deny the Resurrection in I. P's Words ? If he does , I pronounce him no Christian ; nor indeed will a bare Confessing to it render him One : And where he stands , I fear , he is but too far from both . Let it suffice , that those Words are a modest , serious and full Answer to this Caviller , since he does plainly acknowledge All that the first Adam lost , to be restored by Christ the second Adam ; and all that the Sin of one incurr'd , the Righteousness of the other redeem'd from . Now let his Notions of the Way and Method of Effecting this be what they will , we desire not to be wise beyond what the Lord sees convenient for us , as this busie Intruder into sacred Mysteries hath done , that lives in the Land , not of Light , but gross Darkness within , and whose very borrowed , made , framed Light , from Reading , Art , Study and his own Conceptions , is the very Blackness of Darkness . § . 2. But he affirms , that George Whitehead should say , being prest in the Matter , that he did not believe his Body should rise again after its Death , which he can prove by many Witnesses . I know not if ever G. Whitehead did so express himself ; But I see , every Expression must be treasured up to defend a decrepit Cause : Truth stands in no need of such Watchings , that would make a Man an Offender for a Word . But what if he did say so , and I should second him , would it follow that we deny a Resurrection ? I am sure I will deny all such Consequences . Doth not the Apostle say expresly , Thou Fool — thou sowest not THAT BODY THAT SHALL BE. Is Scripture grown into such mean Request with J. Faldo ; or doth his Rage against the Quakers so transport him , that he knows not Scripture , when he meets it from a Quaker ? But sayes our Adversary , upon a like place , and to this purpose , ( viz. ) We shall all be changed : I would ask , if they would be content to be refused their Debts , if contracted before Quakers , and demanded when Quakers ; I suppose they would believe that the Change in a Person , is not the Change of a Person ; and that they are the same still to whom the Money was and is due . But how clever any may think this Simile , we will prove it Lame , and Defective ; For the Change was not of the Body any further , then as the Soul govern'd it after a new Way of Living . I cannot think that J. Faldo will dare to say , that a Man's Body is rendered ever the less Corruptible by any the best Change the Soul can make in this World. The Question is about ; what that Change must be which makes a Corruptible an Incorruptible Body ? I mean not by Corrupt , Sinful , but that gross Elementary Matter , which is subject to those Impressions , Influences , Mutations , and Passions which we see all Sublunary Bodies are subject to . Either the Resurrection of the Body must be without that Matter , or it must not ? If it must , then it is not that same Numerical Body ; and so their proper and strict taking of the Word Resurrection , they must let go . If it must not be without that same gross Matter it dyed with , then I affirm , it cannot be Incorruptible , because it will carry with it that which will render it Corruptible ad Infinitum . And what can be more Unreasonable , then that Bodies compounded of this Elementary World , which sayes our Adversary , shall and must by Nature have an End , should out live their own Matter , and which is more , never end ? I say , we cannot see how that which is of Dust should be Eternal , whilst that from whence it came , is by Nature but Temporal . And that which is yet most of all Irreconcileable with Scripture and right Reason , is , that the Loss and Change of Nature from Corruptible to Incorruptible , Natural to Spiritual should not make it another Body . In vain do such dispute against the Popish Transubstantiation as an Absurd and Impossible Thing , who themselves are guilty in a Case of the like Nature . The Romanists affirm a Change in the Sacrament , though our senses tell us it is the same thing that ever it was . Our Adversaries in the Point of the Resurrection boldly affirm , that it is the same Body , and yet Transubstantiated from Natural to Spiritual , or chang'd from what it was , to something it never was . For my part , I think the Last not less Impertinent , and the Former more expresly Scriptural . But because such things run Men into Unprofitable Questions , various Searches , and a Philosophical Way of Discoursing , no wayes tending to God's Honour , nor the Soul's Profit and Comfort , I will Conclude this Head with our Confession , That every Seed shall have its own Body , and that such an one , as it will please Almighty God to give ; and Thou Fool , belongs most rightfully to him , who acquiesceth not in an humble Contentedness with the good Will of God , and that manner of Body he shall give . And I think it would make more for Love , Peace , and Good-Will , if our Enemies would leave those things with God , quicquid supra nos , nihil ad nos , whose Will be done in Earth , as it is in Heaven . § . 3. To the Second Head of the Charge to be consider'd in this Chapter ; to wit , Our not Professing of Eternal Rewards , needs no other Answer , then , That none ever read so , He quotes no such thing , nay , he says , that he has searcht , but to no Purpose ; and I challenge him to name one Person reputed by us , to be of us , that has ever affirmed so gross a Thing ? Well then may I call this the Last great Lye of his Second Part of Lyes , and Slanders too : such as he will be found much to weak to defend before the Tribunal of our God , where we have whereof both to Answer , and justly Accuse him before Angels , as well as that we have now plainly refuted him before Men. But he makes this a Consequence of Denying the Resurrection , which is obviously weak ; since whatever we have scrupled of the common gross Notion of the Resurrection of this Corruptible Body , we have ever held an Eternal State of Recompence . But so mean are his Proofs for this Conjecture , if I may give them that Name , that they show far more of his Ignorance and Malice , then our Faith in that Atheistical Opinion : However hear them . R. Farnsworth , said he , was not saved by what Christ did at Jerusalem ; therefore , says he , already saved : But can any in their Wits think , he meant saved from Sin here , to be the whole of Salvation and Blessedness ? O weak Man ! Well , but I Pennington says , Who forget God are to be turn'd into Hell. What Hell ? says J. F. only in this Life . A very Lye , and Infamous Slander : J. Faldo's Book against us , unrepented of , will prove , we believe , that Eternal Wo and Vengeance shall be the Wages of that Hellish Work. We say , That in this Life , Men have an Earnest of Heaven and Hell , and some Sence of both States , as they are Good or Bad ; but never did we affirm Men to enjoy that full Measure of Joy , or Torment they shall have as their Eternal Reward or Recompence hereafter . But E. Bourrough the Day he died , said , he was now putting off this Manner of Person , and returning to his own Being . Those are not his very Words ; but what then ? Is this to prove we deny an Eternal Recompence , to produce his own Testimony to an Everlasting State of Blessedness , that he Himself was just entering into ? But W. Penn vindicates an Heaven within after his fashion , against the Author of the Spirit of the Quakers tried . And what is this to denying an Eternal Heaven for the Righteous ? Did not the Saints enjoy Heavenly Places in Spirit , when on Earth ? O Carnal Man ! Be-nighted by the Power of Darkness , whose Understanding the thick Fogs and Mists of Ignorance , Malice and Revenge have over-cast ; that thou call'st Good Evil , and Evil Good ; Light Darkness , and Darkness Light. § . 3. I shall here , after his Example , resume the Question , and collect all that has been said , and made evidently to appear on the behalf of True Christianity , and the Apostolically Professors of it ( I mean the People of God call'd Quakers ) and so end this Discourse , respecting the main of the Book . If QUAKERISM ( so call'd ) be not another Dispensation then that of Christ , preached and settled by the Apostles . If it deny not the Scriptures . If it deny not all , nor any of the Ordinances of the Gospel . If it deny not any Influence of Christ's Transactions , above 1600 Years since , into our Justification , and Salvation , as he phraises it . If it deny not Jesus the Son of Mary ( after the Flesh ) otherwise God over all , to be the Christ of God. If it own not false Gods , and be not Idolatry . If it deny not the true Resurrection of the Dead . If it doth affect ( an affected Expression of our Adversaries ) or rather hold forth a future Blessedness or Misery in another World , according to the Deeds done in this ; Then Quakerism , in our Adversary's account , must be Christianity : But all these things are true , and have been proved of Quakerism ( so called ) Therefore Quakerism , so call'd , is true Apostolical , or primitive Christianity . And this shall close our Chapter , and my honest and clear Answer to the second part of his Discourse which makes up more then three parts of four of his Uncharitable and Disingenuous Treatise . AN APPENDIX . Being A Reply to that last Part of his Book , which pretends to answer the first of my Spirit of Truth Vindicated , entituled , An Examination of the first part of W. P's Spirit of Truth , &c. with a Rebuke of his Exorbitances . § . 1. THough there has been no Adversary which has fallen to my share , that has shown more Incivility , and less Learning , ( a thing he pretends to ) in Answer to any of my Books , then J. Faldo has done in this last part of his Quakerism no Christianity ; yet how little soever I have , at least to bestow upon him , I desire to manifest more Temper , Truth and Civility , then to recompence him with that Ill-bred Language , those School-puns , and loose irreverent , if not prophane Sayings , amidst the most weighty Matters , it hath pleased him to give me , for a great share of his Answer to the first Part of my Book . I will rather betake my self to single out the Strength of his Objections , if any there be , and bestow my Time in Vindication of the Truth , then to rail , revile , undervalue and stigmatize with , I know not how many disgracefull Epithites , a Way that never yet reacht into any Man's Conscience . And this Ken I have of J. Faldo , That all his Discourse of Christianity , interlined with so much Babling , Prattle , and base Abuse , would never move a sober Turk ; and a Banian is a Saint to a Congregation of such kind of Christians . § . 2. He tells me he expected great Things , when first he set about to read my Book , and began to stagger in his Mind , as to that Ingenious Piece , call'd , The Spirit of the Quakers tried , or to that purpose : But knowing himself better , I hope he will excuse me , if I do not believe him . He never had that Opinion of any thing writ in Defence of a People he testifies such irreconcilable Hatred to , which is none of the meanest Blots in his Scutchion . Pen , the Answerer , if he were not furnisht with Fore-head and Tales beyond measure , his Pamphlet would have had nothing remarkable in it ; Whether this be most a Lye or an Abuse , I know not , perhaps the Reader may ; but sure I am , there is more of both then stands with true Christianity to give a comprehensive Under value of what he can never answer , which perhaps goes for one among such as have Faith in him , or know no better . § . 3. But he is angry at my Stating the Question , thus , Whether God's Holy and Unerring Spirit is or should be the proper Judge of Truth , Rule of Faith and Guide of Life , among Men , especially under the Administration of the blessed Gospel of our Lord and Saviour Jesus Christ , or no. I affirm it , and proceed to prove it by Scripture and Reason . Upon which be pleased to hear his Reflection , and from hence make a Judgment , what that Spirit must be that should so pretend to answer my Spirit of Truth , &c. Considering his Words foregoing ( which are too many and too worthless to transcribe ) And what he drives at in the handling of this Question , I never read one so lame and deformed in my Life come forth with such State and Confidence , and such a train and rout of Mediums as deformed as it self ; There is in it neither Logick nor Honesty : Certainly if he had not turned Quaker , and in that Fall put all out of joynt , he could not likely after such good Nursing have been thus lamentably cripled in his Intellects , and somewhat besides . One would think the Strain of this Comment were Answer to it self : Why so much flourish , and little done ? Must Noise supply the Absence of Reason ? and base Reviling go for Confutation ? Shallow Man ! what Lameness is there in the Question ? I profess I see none , nor has he so much as pointed at one Limb that is defective in all this Rabble of Reflection . [ I have neither Logick nor Honesty ] It had been to be wish'd that he had shown more of both in saying so , or held his Tongue . [ But my turning Quaker has put something out of joynt ] But what , I know not , unless the good Opinion I once undeserved had of such Mountebank Priests . But give him his due , he is the first Man that ever acquainted me with the Ground of Cripling . I was never yet wise enough to think it a Natural Effect of Ill-nursing , only through Carelesness in Nurses , Falls and the like have brought it . I perceive he is not only a Wel wisher to Physick by his hard Word , Ebullitions , but a small Pretender to Chyrurgery , by his Terme , out of joynt ; when he has given better Proof of his well-setting to rights his own dis-joynted , or , if he will , dislocated Cause with that of Chistianity , he may better set up for a Religious Bone-setter , and in the mean time he can pass but for a Pretender . [ But I have no Logick ] And why ? [ Because I say pag. 37. there is no more Difference to me between a Judge , Rule and Gaide , then essentially there can be in the Wisdom , Justice and Holiness of God ; he should have added , sayes J. Faldo , nor between Truth , Faith and Life amongst Men. ] I would know of any Man that can think himself capable of judging in the plainest Case ; if this be an Answer to my Argument ; I said then , I do again , that there is no more Difference in them respecting the Principle , then essentially there can be in the Wisdom , Justice and Holiness of God , which are but so many Words to express the Perfection of one and the same Being , for he is all , and that in all . Wise in being Just , and both in being Holy ; They are inseparable , for That which gives me a right Sense or Judgment of Truth from Error , is as well to me a Rule what I should believe or dis-believe , and a Guide what I should practise or not practise , as at first it was my Judge of what was Truth from what was Errour ; All which sober , and indeed unanswerable Arguing he thought fit to over-look , which is very Disingenuous . I say , that the same Spirit , which is a Judge , is a Rule and Guide , even in that very Act , when it is a Judge , and that unavoidably ; Therefore to distinguish them is frivolous , and to maintain one to be a Rule , and another a Judge , is absurd and heterodox . For his Addition , it is not hard to answer , That there is more Difference between Truth , Faith and Life ; for one may be without the other two , I mean Truth abstractly : But if it shall be understood of Truth received into the Heart , I say , that there is so great an Affinity between Truth , true Faith , and an Heavenly Life , that they follow each other almost at an instant , and cannot be separated from each other . § . 4. But he is Angry that I should use these Words of Lord and Saviour in my Question . I thought them sober ; and I am sure I meant them of him that was before Abraham , that in time appeared for the Salvation of his People , however he would disinterest us in them ; but indeed the Way he takes to do it will do us no harm : For that he may insinuate we mean another thing , he calls it Playing at Blind-Man's-Buff , which is worse then a Buffle headed Expression . Is this your Gospel-Minister ? Let him go Wrastle at Morefields , play Foot-ball Matches , turn Ringer , a Practice he pleads for in his Book , & leave off Prophaning the Holy Name of God with such an unhallowed Mouth and unbridled Tongue . Some of my Scripture-Arguments he pretends to refute , I shall mention , and what he objects , that both may be weighed in an equal Ballance . § . 5. The first Scripture by me urged is that in Genes . 6. 3. My Spirit shall not alwayes strive with Man , &c. From whence I infer , that God's unerring Spirit both did so strive either for Conviction and Conversion , or to prompt to further Attainments , and that they were not at that time of the World without an Infallible Spirit to Teach , Rule , Judge , &c. To which he sayes , My Argument is a Thicket of Impertinences , that a Body had need of good Arithmetick to number the Terms , that I am a none-such for Diving , if I can fetch up from this Scripture what is mention'd in this Proposition . What need there is of all this little Wit , a better Word for Pedantry , I know not , and I believe more are of my Mind ; but if my Consequences are so Impertinent and so Numerous that ordinary Arithmetick will not serve to reckon them , and lastly so Unnatural as the Scripture will afford me not one of them , I am greatly to be blamed . But because what he sayes for me may be of more Force then all that I can offer , let this Passage be weighed [ It is more then probable that the Spirit did strive with them to make them better then they were , yet none of these Ends are expressed in the Text ] An eminent Contradiction to him , and which is more , to it self ; For if the Spirit strove to make them better , then since that better consisted in a Discovery of Good and Evil , with an Election of the Good , and a Denyal of the Evil , I would fain know of J. Faldo , how that could be , and the Spirit of Truth not be what I have instanced in my Argument . Was it not then a Judge of what was Good from Evil ? A Rule how to chuse one and refuse the other ? A Guide , to lead , direct , enable to the Choice , and preserve in it ? O Weak Man ! Is this the Upshot of all thy poor Insults ? But why may not William Penn express the Scope of any Scripture in his Argument , though he find not the very Words in the Text , if it will bear them , especially since J. Faldo himself allows it , both in granting that the Spirit strove to make them better , which is not verbally exprest , and by his Weekly Practice of Preaching , where nothing is more frequent then his Exposition , and after a sort too , which the Text many times will not bear . But he tells me that my Question is , to prove the Spirit 's Teaching indefinitely , or without Difference of Persons ; and my Proof speaks of the Spirit 's Striving with Wicked Men. For this he cries out , that I wander from Truth and Reason , and am Infatuated , questioning , if my Conscience have any Eyes ; and has Impudence enough to tell me , that I am beholding to him for giving no further Discovery of my Vanity and Folly , &c. How groundless his Cavil and Reflection are , and with what rude and unhandsom Terms he is pleased to give them , I need not trouble my self to shew ; But certainly if God affords Bad Men his Spirit to strive with them ; then Good Men , who cannot be such without it , but Sensual and Devilish rather , must needs have this Holy Spirit , as well to preserve them , as that is made them such ; if so , then may we conclude our Adversary Weak , as well as Envious , who from that Text denies my Proof of the Universality of God's Spirit . For what is it but to say , that though all Wicked Men have the Spirit striving , Good Men have it not ? Whose Conscience wants Eyes at this time , will not be hard to determine ; but sure I am , it was his Wisdom to leave off where he did , since his reputing my Sober Scriptural Argument Infatuation , Folly , &c , was the most evident Mark of his own he could well have given us . § . 6. The Second Scripture I urge , and which he perverts , is that in Neh. 3. 20 Thou gavest also thy Goo● Spirit to instruct them , which , sayes he , without being so Ingenuous as to mention , much less consider , and answer my Argument upon it , is mainly the Spirit of God , which he put upon Moses and Joshua , for which he quotes Numb . 11. 17. 27. 18 , Psal . 77. 20. But does he think us so Credulous , as to receive this Stuff for Gospel ? Certainly we must commit the greatest Cruelty upon our Understandings to strain them to such a Fiction . He might with as good Reason have said , that the Pillar of Cloud by Day , and Fire by Night were seen of none but Moses and Joshua , as to grant , they had the immediate and general Benefit of them , and at the same time deny them to have had the immediate Benefit of the Spirit 's Teachings . Beside had they not had some Measure of the Spirit of God , they could never have known that Moses had been so inspired , nor have so willingly bowed under Moses as they did , and have shewn themselves so well assured of his Conduct . Nor can the Objection of their Rebellion at times , invalid our Reason , since it were to say , that they sinned not against the Spirit of God in themselves , but in Moses only . But because they did sin against the Holy Ghost in themselves , and that it was the greatest Ground for Charging of Rebellion against them , we may well conclude that they had the Spirit , that is , to Conviction . The Scriptures he brings , are no more to his purpose , then the Story of Toby and his Dog : For though there was the Gift of Spirit poured out upon Moses , Joshua , and others , that was not common to the People ; yet this proves not that they were not without a Measure of the Unerring Spirit to teach them what was acceptable with God ; The Difference was not , that Moses , &c. had the Spirit , and the People had it not , but that he and some others had the Spirit of Government , and the People had it not . But what is this for him ? Doth not the same Eternal Spirit that teacheth to Rule , also teach People to be ruled ? Nay , I affirm , that as God did gift several by his Holy Spirit to Govern , and consequently they had the Spirit ; so did he bestow of his Holy Spirit upon the People , to enable them to live according to the Government , and consequently they had as truly their Measure of the Holy Unerring Spirit , as had Moses , Joshua , &c. theirs . § . 7. The Third Scripture he would unconcern me in , is this , And the Inspiration of the Almighty giveth them Understanding . Upon this he asks me this Question . But doth this Incourage Men to cast off all External Means , and the Use of their Reason ? Nothing less , says he ; Nothing less , say I too : And who can help it , if he understands me so ; But that he may be as base , as base can be , he askes this Question as the Result of my Argument upon the Place , and never yet answers it at all : But I cannot help it , if J Faldo will render me a Fool , that he may shew himself Wise , I confess he wants some such Fool for his Work , and his own Weakness may tempt him to that Dishonesty . Only I would have the Reader know , that Reason , Memory and Understanding are all useful Servants ; we deny them not a Place in the Heavenly Work , but as Instruments , not Agents ; what should not move of themselves to Religious Worship , but in and by the Motions of the Holy Spirit of God. § . 8. The next Scripture he thinks I abuse , is this ; Whither shall I go from thy Spirit ; or Whither shall I flee from thy Presence ? From whence ( sayes he ) you can scribble thus . If God's unerring Spirit be so nigh , and the Sence or it so certain , it must be either to Reprove for Evil done , or to Inform , Uphold , Lead and Preserve , in reference to all Good : Now , in which of the two senses it shall be taken , the Presence of God's Eternal Spirit , & his being the Saints Instructer , Judge , Rule and Guide , are evidently deduceable from the Words — rudis indigestaque moles , worse then ever Bear brought forth her Cubbs , says J. Falde : But this is not all ; hear him further , which with her Licking may be brought into some Shape , but your Products are so defective , both in Truth , right Reason , and Syntax , and Sense , that it is no Dis-reputation to your Adversary to be confounded by them . A notable Excuse for no Answer but Silence , which is always counted Answer enough by him , that hath never another to give . Again . It is an effectual ( but an impudent ) Course , to Silence all the World from Opposing you , by writing such confident confused Non-sense : We may suppose then that there is such a thing as confused Sense . Yet again Were it not for the sake of many who conceit your Infallibility , which you are here so blindly pleading for , I would as soon abandon my Time ( Non-sense ) to dispute witha distracted Man in his Raving Fits , as with W. Penn , till he come better to himself , then I find him in his Pamphlet . And Reader , Canst thou think that my Adversary has taken a fair or probable Way to bring me to my self again , whose best Arguments are sordid , ill-bred Names , down-right Lyes and Slanders ? I challenge any Man that can soberly pretend to Religion , to so much as abet this manner of Proceeding against me , and the Way I profess : if this were to be Christian , as it is Antichristian ; were I a Turk , I should take great Care I came not within the very Suburbs of so base a Profession . Where 's J. Faldo's Reading , Learning , Conscience in this one Passage ? I will not so much as attempt the Defence of my Argument ; for it were to say , it needed my Assistance , or that my Adversary had done somthing to indanger its Security , who has so pleaded the Sobriety and Truth of it , by an Opposition that could become none but a Creature as for-lorn of all Honesty as himself , that it is a Credit to my Cause , almost equal with our Clearness , that so much Rancour and Ignorance set themselves against it . This is no less Man then your Vaunting , Struting J. Faldo his own self , who thinks as well of himself , and deserves as little of it from other Men , as any Person that has come within my Ken a long time . In short , whether I am out of my Wits , or he out of all Bounds of good Sense or Manners , shall be left with the Reader to determine . For my part ; if this be the Way he intends to take to confute his Opposers , he is like to answer himself ; And give him his due , he is as good at it as most Men I know ; and 't is not to be doubted but he may increase in that Science . § . 9. But he tells me , that my main Fallacies are these two ; First , from an Infallible Spirit-Teaching . to the Infallibility of the Subjects in which the Spirit dwells as a Teacher . Next , from the Spirit 's Teaching , to its Immediate and Peculiar Teaching . If the First be true , without any Consideration had to the Obedience of the Creature , and his being guided by the Holy Spirit , I will yield it to him that I am mistaken , though not fall aciously , that implying a Design to do so , which I had not : And for the Second I am content to stand by the Charge , not of a Fallacy , but our Faith , and such as is Defensible both from Scripture and Reason . For if the Truth of no Argument I have made , nor any Expression that has fallen from me , doth so much as imply his Charge , let him not be angry with me , that I say , He is one of the basest Perverters among Men : And if that very Passage by which he hopes to prove this great Deceit of mine , is found mute in the Case , I hope no Reader will be so unjust as to refuse me the Censure of his being an Unfair Adversary . § . 10. The first Place he thinks to make for him , is this ; Quench not the Spirit : On which I argu'd thus ; Those to whom he gave the Caution had the Spirit , if those could not quench it , that had it not , consequently the primitive Churches were not without an Unerring Spirit . To which he sayes , but suppose they had the Spirit , it is a miserable erronious and weak Conclusion , that they were Infallible . How far this makes for him , or rather how greatly he has mistaken me is evident , if it may be considered that there is not one Word of any Man 's being Infallible in all my Argument ; only that the primitive Churches had an Infallible Spirit , not of their own , or from themselves , but from God ; and that they were only so in their Knowledge or Determinations from the unerring Guidance of God's Spirit ; unless they either were without the Anointing , or that the Anointing was Fallible , both which are contradicted by the Apostle John in that noted passage , 1. 2. 27. So that my Adversary is manifestly guilty of that Fault He doth with no small Aggravation charge upon me , viz , That from my Arguing the Certainty of the primitive Churches , having the Holy Spirit of God to direct them , from the Impossibility of their Quenching what they had not , he makes me to conclude the Infallibility of the Churches , whether they were led by it or no ; As if I intended to plead the Infallibility of private Spirits , and not rather of the Holy Spirit of God , and such only as were conformable to it . § . 11. His other Cavil confirms the Truth of my former Argument , and his own great Ignorance or Baseness . My words are these , If God sends forth his Spirit into the Hearts of his Children , then are they not without an Infallible Spirit , grounded upon that Scripture , Because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts Gal. 4. 6. To which he sayes ; Your Adversaries have not so little Knowledge of the Spirit of God , as to say the Spirit of God is Fallible , nor yet so Ignorant of your Spirits and of the Scripture , as to say , you are Infallible . Now I have two things to desire of the Ingenuous Reader ; First to find me out so much as one Syllable in my Argument , that infers or concludes the Spirits of such to be Infallible , into whose Hearts God has shed abroad his Infallible Spirit , whether they are led by it or not ; or that I could intend a concluding of the Spirit of Man Infallible , because God has given his own unto Men , that is unquestionably so ? I am sure such a Thought never entred my Mind , as fruitful of them as our Adversary may be ; Adversary I may well say , not only because he is one , but that he acknowledges to me as much , which let him know however , I am not such to him . The Second thing I have to desire of the Candid Reader , is , that he would weigh with himself , how Unjust this Man is to me , to infer Infallibility to Men , from my Affirming it to belong only to the Spirit of God ; And as if he fear'd , I should not be as Heterodox as his Envy would have me , to conclude on my Account from what I urged to prove , That God's Children in all Ages had an Infallible Spirit to Judge , Rule , and Guide them ; the Affirmative of the very Question debated ( that is , God's Spirit ) That every such one was Infallible in and from his own private Spirit . Oh Monstrous Perversion ! I would impute it to his Mistake of me , it being far better to be Ignorant than Dishonest , but he will not let me , who a little below has Impudence enough to write ; but we are NOT IGNORANT , that your Principles make no Difference , or Distinction between the Spirits of God's People and the Spirit of God ; manifestly intending , ( not that they are at variance , for so we should esteem his Charge a piece of Justice , but ) that the Spirit of the Creature and the Spirit of God are but one Spirit ; An Absurdity that never fell from us . How many times hath J. Faldo been guilty in his Discourse of plain Forgery and Dishonesty against us . So certain as there is a God in Heaven , terrible will his Judgment be in that great Day of Inquest , if he repent not . § . 12. He makes a great Stir about my Checking the late Socinian , for making Christ the Head of a Fallible Body , saying If Christ be Head to none but the Infallible , Wo to the poor Saints , who have trusted hitherto they had a Head in Heaven who hath Pitty on the Ignorant , and those that are out of the Way ; and I am sure Christ is then none of your Head. We have enough and leave his very Ill Language out . ( 1. ) It is granted to us , that Christ is Head to a Fallible Body , or at least to Fallible as well as Infallible . I charge him to give us one Scripture for this , or he is gone , for all his idle Puns , Shifts , and scoffing Flings at us . ( 2. ) That a Man may be a Saint , which if we take it strictly is one of that Number the Apostle prayed the Churches might be of , I mean those which were sanctified throughout , in Body , Soul and Spirit , I say , that a Man may be such a Saint , and yet be Fallible or Erring . ( 3. ) That the Saints are Ignorant and out of the Way ; Truly , this Doctrine very well becomes J. Faldo , I had rather it should be his then mine ; I will venture them in the Scale of Truth , without thinking I run an Hazard in the Matter , especially when , if I err , that hinders not from being a Saint & Member of Christ : But , J. Faldo , can a Man be a Saint , and yet Ignorant of so much of God as is requisit to constitute him such ? Or can he be such , and yet out of that Way which renders him a true Saint ? It is the first time that I ever heard in so many words , that a Man might be a Saint , and out of God's Way . Oh Doctrine of Devils ! No Marvel so many Unclean Fowls flock to this Carkass . What! Saints , and err from God's Way ? Strange ! Saints , and ignorant of God's Mind ? It seems then , that neither Ignorance , nor Erring from God's Way , indispose any to be Saints . If this be not a plain Contradiction to the whole Record of Scripture , none ever was , is , or shall be esteemed such to the End of the World ; How many , how grievous , and how sharp have God's Complaints been against those who have left the Right Way of the Lord , which has been the Way of Light and Righteousness , the Just Man's Path through every Generation ? No Wonder that such Doctrines are hoth greedily received and furiously maintained , that sooth up People in the Belief of such Pernicious Soul-murdering Doctrines . And the Truth is , and I do boldly affirm it , and that in the Counsel of the Eternal God , it is our striking so constantly and earnestly at this and such like Sin-pleasing Principles , that makes the Devil thus bestir himself in his ready Agents , to raise up , and bespatter us with such heavy Calumnies , as almost every one produceth against us . But we lose not an Inch of Ground nor a Dram of Courage , our Godly Resolution redoubles , with our Adversaries On-sets ; and whatever may befall us here , as our Hope , so our Reward is from God , in that high and heavenly Place , which is above the Reach of Time , and every Assault of our Implacable Adversaries . § . 13. He tells me , He might proceed to my fallacious Arguing from the Spirit 's Teaching indefinitely expressed ( that is , by Scripture , Visions , Providences , &c. means our Adversary ) to its Teaching peculiarly , frequently in my Pampblet , pag. 18 , 29 , &c. that is , to the Spirit 's Teaching Men and Women by its daily and Inward Discoveries , Motions and Operations . But he will not ; the Reason is , he dare not ; For if the Spirit be not an Immediate Living Teacher , and works not as such , to the Information , Conviction and Conversion of Men to God in these dayes , let him for Shame relinquish all Pretence to Gospel , or an Evangelical Dispensation , of which it is the peculiar Promise and Priviledge . § . 14. Though for want of better Language he is pleased to bestow upon this Godly Proposition the Term of Beetle-headed Saying , and affirms , that the Scripture knows nothing of it ; For which I may more reasonably affirm , that He knows nothing of it : For can this Man be so besotted , as to think , that when a Measure of the Spirit was given to all to profit with ; and that the Children of God were led by the Spirit of God , and the Spirit that was sent into the Hearts of the Sons of God , and the Anointing that was in the Saints that was able to teach them all things , was any Measure , Part or Parcel of the Prophets or Apostles Writings ? I cannot yet think him so Blinded , as Ignorant or Envious as he is . Either these Passages are no Scripture , or that gross Absurdity must follow . § . 15. But he tells us that we may be mistaken , ever since some of us thought Paul Hobson ' s Mumbling through a Trunck , & an Hole in the Wall to be the Voice of the Lord. But were it as true , as it is in many things false , it shews the Prophaneness of that Anabaptist , who dar'd to take the Lord's Name in his Mouth , and counterfeit a Solemn Commission to a poor whimsical Wretch ; and as it happened , out of a Spirit of Covetousness and Inhospitality , for he had no Mind to give him longer Entertainment ; so that not knowing how better to be rid of him then to forge a Commission , wickedly contrived a Passage into the Chamber where the Man lay , and through a Trunk prophanely utterred a kind of Commission , to go to a certain place , where , I cannot tell ; but I am sure , as the Story goes , out of his House , to whom his little Victuals had been a Burden ; A Practice for the Avarice , Prophaneness and Abuse of it , to be abhorred and detested of all sober Men. And I think the Man more excusable under his Mistake then Major Hobson , who ventur'd into so much Wickedness , & that with Design to bring him into it . 'T is true , that such a Man there was , that he went to Major Hobsons House , that he dealt so wickedly by the Man to be rid of him , that the Man had been among us ; but as his Practice shew'd him to be none of us , so was not any of his Imaginations countenanced by us , but sharply rebuk'd ; and therefore that part of J. Faldo's Reflection a Lye : Yet , since he has gotten this Story by the End , I will see how much better grounded J. Faldo would be upon his Principles against a Quaker , should he be so Impious as to put the same prophane Abuse upon him . Suppose J. Faldo , either by a Trunk , or Hole through a Wall , or one of the new invented Trumpets , that carry a Voice a Mile , should have as far as Words go , a very solemn Commission to go preach the Gospel in any other Place then Barnet ( where I hear , he now lives ) within this Isle , or some more remote Part of the World , and that not only once or twice , but many times joyn'd with Threats and Promises ; I will suppose his Inclinations will lie at home , unless more be to be gotten ( an Infallible Ground of Motion with many of his Tribe ) But I would know of him , which Way , or upon what Foot he would Receive or Reject such a Commission ? The Scripture makes no mention of any such thing in Particular ; in General it will not reach it , because this is no other Gospel , that he should be required to preach , then that which he pretends to be according to Scripture . I say , with what would he relish , savour , or try this Voice ? Would he reject it , because the Scripture did not particularly own it ? There is the same Reason why he should embrace it , because it does not particularly deny it . How will he do then ? Why perhaps he will go , because there is no General in Scripture that withstands it . But how does he know , that so many good Words in themselves were spoken from God , and not to deceive , tempt or abuse him ? 'T is true , the Scripture has general Denials to False Spirits , and general Testimonies to the Motions of the True One , but still here 's but a Begging of the Question ; for how shall I know that the Voice or Spirit be True or False ? It is not Unscriptural , Unreasonable , nor Improbable . Alas for John Faldo ! Have all his Preaching , Praying , Writing , &c. no better Foundation then Hear-say , Imitation , strong Fancy and external Sense ? Can he not savour and relish Spirits as well as Words ? If not , he may truly be styled a Man of Words , but void of that Spirit which tryes Spirits , and gives right Discerning to all that believe in it , and are led by it ; of those things that may concern them . I might say much upon this Theme , but let this suffice to detect the Weak Foundation of J. Faldo's Faith , Knowledge and Practice ; and that such as he , though pretendedly 2 or 3 degrees more refined then the present Protestants , are miserably apostatized from the First Revolters from Romes Idolatries , who asserted , none could understand the Scriptures themselves , much less benefit by them , who had not the same Spirit that gave them forth ; consequently the Spirit , and not the Scriptures were the Principal Cause of Right Knowledge , and Rule for our very Understanding of them . And truly though J. Faldo would have the World think he both understands the Quakers Principles very well , and has refuted them very clearly ; yet whether he will give me leave or no , I will make him speak the Language of the Quakers passing well in this particular of the Spirits being the Judge , Rule and Guide of Faith , Worship and Conversation , the thing aim'd at in that First Part of my Spirit of Truth Vindicated , by him so much quarrell'd at , perverted and scurrilously abused , or else I greatly mistake his Mind . And , which will be much to my Defence , he must likewise have done so himself . Hear him . § . 16. But Mr. Penn , do you deal fairely and honestly with your Adversaries to imply in your Question that we deny the Spirit of God to be a proper Rule of Faith , Guide of Life , Judge of Truth ? You know that we own it to be such ; and that it doth both IN THE CONSCIENCE and by the Scripture , Creation and Providence perform such Acts , &c. and is to such Purposes , & that of Right ; What can we say more ? Has he not strangly mis-understood us ? Again , Only we deny that the Spirit alwayes performs these Acts without the Use of the Scripture or any External Means . Truly and so do we ; For we daily enjoy the Benefit both of God's Spirit by the Scripture , and publick Worship , as Means . If this be the Grindstone my Nose is to be held at , and by not mentioning of which ( as he falsly sayes of me ) I abuse and trifle him and my unwary Reader , I am contented to abide here while I live , as my Discourse at large upon the Scriptures must needs have informed those who have read it . But I am of the Mind that J. Faldo will finde it too hot for him , and I am assured that so much Concession overturnes him for ever , as to his present Basis ; For that he should oppose my Discourse that intended nothing more then to prove God's Spirit to be the Great Rule to Believers , and yet himself , after much Opposition , to give it away , and accord as far as any Man need to do , that would be of one Mind with us in the Point , savours of great Weakness and Inadvertency ; not , that he now speaks Truth , but that he should so eager ly oppose it before . § . 17. There is one Passage more , which being to this Purpose , I will mention ; We value not the Sense ( of the Scripture ) for the Print's sake , but the Print for the Sense sake , and the Blessings that attend that Way of Conveying the holy and revealed Will of God , and so much as to correct your Vapour . This he speaks upon my Words , that the Intimate of a Prince needs not so much an Edict because in Print , as because of his living and more immediate Touches he may have had from his Prince . Now let any tell me if the Quakers have put the Scriptures into any degree below that , wherein J. Faldo himself has plac'd them . Do the Quakers say that true Christians have the Spirit ; so sayes J. Faldo too : Do the Quakers affirm that the Spirit of God is a Judge , Rule and Guide and speaks forth the Mind of God into the very Conscience ; Does J. Faldo come one Jot behind them ? But do they say , that it is the Sense of the Truth declared of in the Scripture that puts a Value upon the Declaration ? and that written or printed Words are valu'd for the Matters sake they treat of , rather then their own ? yea , that the Scripture of it self can do little ? It is J. Faldo's own Doctrine . Very well ! But does J. Faldo say , that God doth not alwayes speak in the Conscience immediately by his Spirit , but sometimes by the Spirit through the Use of Means , as the Scriptures , Preaching , Praying , Creator , Providence , &c. and that by such wayes he reacheth into the Consciences of Men ? so say the Quakers too . Would the Man but be certain to himself , we needed no other Advocate ; But his Ignorance of our Principles , or Prejudice to mis-represent them makes him at once oppose us , and contradict himself . And now we are come to the Conclusion of the Matter , which he sayes , is , to shew me my self in the Glass of Sense , if I think my Eyes worth an Using . Indeed I do , and am willing to behold all he hath to shew me● : Reader , hear him soberly . § . 18. Foul Epithites , as Knave , Puppy , Fool , Rascal , Loggerhead , Cheat ; This you say , was the Language of your Adversaries smal Crier , but as you call it , of a loathsome Sent. It seems J. Faldo's Nose calls it no such thing ; A long experienced Chaplin , a kind of a Religious Gentleman-Usher , should have learned better Manners . So , sayes he , You blow it on the Author of the Book within five Lines . — Tryers of other Mens Spirits , who have ( it should be give ) so little Proof of the Knowledge of their own , as to be wanting in the very first Principles of Cavility . This is not fair ( sayes J. Faldo ) to charge him with anothers Faults . It is some Justice to us , that he will account such Language to a Quaker a Fault . But I would have him know , that I never intended any such thing as be basely infers , that is , to make H. Hedworth in the least guilty of usually calling G. Fox those scurrilous Names ; For though I think him Envious enough against G. F. in particular , as appears by another sort of Language ; and the Quakers in general , yet I believe him to have more Civility and Regard to his Way , whatsoever he thinks of me , then to dirt it with any thing so gross . But for as much as T. Firman , the Author of that foul Language was his great Intimate and Associate , that they have in common the same Creed , are joyntly interested against us , thereby earnestly endeavouring to promote their beloved Socinianism or Bidleism in the World , and Men acted not by two distinct Spirits , though one might lanch forth more extravagantly then the other ; And lastly that H. H. had shewen other sorts of Rudeness and Injustice to us in general , and many by Name in his Spirit of the Quarters tryed . I did say , These Men , and continue there still , the Method of their Proceed then and since , especially that restless Calumniator Tho. Firman , being such as must needs offend every Good Man ; Knave and Fool being more in his Mouth still , then ▪ becometh any Man , that is not more of both then such he very frequently calls so . Some think it a Shame , that so ill a Tongue should go unrebuk'd of those whose Principles and Interest give them the Liberty of doing it in a way , that if they know the Man , might be more effectual then all the Moderation and Reason that can easily be shown to him . But sayes John Faldo in his , or their Defence ( for they love to claw one another ) Compare this Civility of yours with your own . To all this I say , He obtrudes an arrant Lye upon our very Senses ; Wretched Scribler — How Idle , how Frivolous , and how very Troublesome is he with his Ridiculous Remarks ! Very well ; And is this the great Blow threatned ? I fall not from one tittle of it : 'T is all true , all his due , I could not well have spoken more plain and pertinent Words : No Knave . Puppy , Fool , Rascal , Logger-head , Cheat , &c. No Impostor , False-Prophet , Lyars , Trapans , and what not did we accost them with . What! Must not we fling off the Dirt they cast upon us ? Shall it be accounted well-Phrasing to call us all to naught , and our earnest Refuse of such base Epithites , and severe Censure of such Scurrility be reputed Railing ? Oh Unreasonable Men ! Ought People therefore to be kill'd , because they cry Murder ? or lose their Reputation , because they are Zealous to maintain it ? But it was notably done of J. Faldo to provide for himself , whose Ill Languague he thought might meet with as sharp Rebukes , as that of our other Enemies had done . Nor indeed will we let slip this Opportunity of Collecting & Publishing to the World , after what manner he has us'd us , throughout his Discourse , and my self in particular , who never had any thing to do with him in all my Life . If he has not said worse of us , with whom we have had so little , if any thing at all , to do , then he pretends I have against those Men that gave such Provocation , let me fall in the good Opinion of the Reader , and the Just Witness in his Conscience condemn me ; but if it appear , that this unprovoked Person is far more guilty , then he can possibly render us by vilifying Expressions against our Persons and Principles : I hope , and expect so much Justice from the Reader , as that the Innocent may go free , and the Guilty only be Condemned . That J. Faldo has not shewn himself that Man of Moderation , Civility or Religion he pretends himself to be , and which I hear , some few have hitherto reputed , let the following Faithfull and True Collection of but some of his many Unchristian Reflections , Names and Epithites upon our Faith and Principles be due weighed by the Impartial Reader . § . 19. Penn furnished with Fore-head and Tales beyond measure ] I am assured that 's a Lye. I think , my Fore-head and Tales are like other Mens ; if not , I have this Satisfaction , they are unlike J. Faldo's . His Post is the Quakers conceited Strong-hold of the Infallible Guidance of the Spirit of God ] A Post , his Post can never stand long by , and such Hold , as all his Assaults can never enter or force ; And we are glad it is ours indeed : for as above all People , we need it most ; so are we the only Sufferers in Defence thereof : Satan's Bulwarks shall be broken down before it . § . 20. In debating of which he waves and tosses like a Man in a confus'd trouble some Dream ; I thought meet to give some Account of his Forces , considering him to be a Man of Noise , and no small People , the Quakers Cause , in their own Esteem . I toss not beyond the Bounds of Scripture and Truth ; my Arguments were short and plain , and what I writ was in Conscience and Seriousness , little meriting such rough and flashy Reflection from any Person pretending to seriousness , and least of all , one that I never had to do with in my Life . Dreams I have none , they lie on J. Faldo's side ; He that calls Christ , Lord , and not by the Holy Ghost ; He that says , he is his Redeemer , Saviour , &c. and knows not the Internal Operation of his saving Power , nor that Vertue and Life to quicken to God which comes there-from , dreams of all these things , and that is J. Faldo's Condition , who scoffs at Internal Knowledge without External Means , though to his own Consusion he sometime reads another Lecture . I am no Man of Noise , further then your Noise makes me . The Profession of the Way I am in , I came to through Sorrow for Sin , Circumcision from the World , Desires after God , and Life that is Everlasting ; and ever since God has enabled me to his Service , ( and here I hope to stand while I live ) My Life , Spirit , Power and Principle wars against all yours that are embattell'd against us ; and no Quarter I proclaim , in the Name of the Lord , to that wicked Spirit that acts you all against us , though to you Peace and Salvation , if ye Repent . Do you leave off your Envious Endeavours against us , or else blame your selves , and not us , for appearing on the Stage against us . § . 21. Deformed Confidence ; neither Logick , nor Honesty : Certainly , if he had not turn'd Quaker , and in that Fall put all out of Joynt , he could not likely after such Good Nursing , have been thus lamentably cripled in his Intellects . Rankness of Quakerism . The latter Part of the Question , which expresses the Administration of our Lord and Saviour Jesus Christ is , PLAYING AT BLIND MAN's BUFF — your Guilt , &c. Baseness , confused Thicket of Impertinencies — if your Conscience have any Eyes ; Infatuated ; I have shewed your Vanity , and made your Folly a Spectacle to the World ; you talk at a miserable lame Rate — worse then ever Bear brought forth her Cubbs — confident confused Non-sense ; I would as soon abandon my Time to Dispute with a distracted Man in his Raving Fits , as with W. Penn , till he come better to himself , &c. — your pittiful Scribbling ( yet wretched Scribbler was my hardest word to H : Hedworth , he has observed against me ) not worth while to trace such a Trifler in all his Vagaries — intaugled Bottom , Beetle-headed Saying , Audacious Lines — he will daub his Adversary , per fas , per nefas , Right or Wrong , and he that shall say the Contrary , you will chastize him with Sarcasms as keen as a Badger's Teeth . The next Book you write , let the Title be , The Spirit of Babel , from whence Babble in English . This , Reader , is a short Account of some of that unhandsom Entertainment I , a Stranger to J. Faldo , have received at his hands . May my Soul never come within his Habitation ; Prejudice , Envy and Cruelty lodge with him ; Vanity , Frothiness and Incivility are like Veins through his Book , and serve to convey what Life it has to such as please themselves with that base kind of Satyre . Strange that it should be reputed so Criminal by J. Faldo , to check my Adversary for Abusing me and my Friends by Name , when yet he exceeds in his Reflections upon us , and that without any such Occasion given ! But , if we were condemnable , sure I am , it belongs not to J. Faldo to fling the first Stone . I am very willing to leave it with all sober Readers , our Circumstances considered , which of us ought to be accounted the Unfair Adversary . Oh , when will it fall to my Share to engage a sober modest Adversary ! But why do I wish for that , since such are our Friends . Well , it will greatly become me to be contented with my Lot ; Faith I have , these things will not last long ; and Patience will give to see the End of that Belief . A little foul Weather , and our Enemies are for their Creeks again ; 'T is natural with Insects to sting , and Frogs to croak in Summer ; and therefore it is , that our Best Actions are Evil in the Sight of these carping Zoilus's If a Man be one of them , then a Saint , though a Devil : if gone from them , then a Devil , though a Saint . Such is his Farewel to me , who in three Lines tells me , he is a little pleasant , he cannot sweat about Cracking of Nuts , and yet that he has had some Heart-akes for me . Miserable Man ! Does Levity and Seriousness go together ? Froth and Sorrow keep Company ? What would any Man give for such Heart-akes , that bring true ones upon a serious Mind ? But what are his Heart-akes ? Why , he bewails , that a Man of my Hopes should be thus left of God ( he fears for Pride and Giddiness ) as to be made a Pillar of Salt , &c. It seems then that there were once Hopes : But to what ? To a Party . I know you very well , you will few of you stand by all that I could say and prove of some of you : I would advise such Opposers to be quiet , enjoy their Toleration , a Kindness as great as they deserve , and mind their own Concerns , and now their Hands are tyed against the Powers , not employ them upon our Shoulders . But why should God leave me , a Sufferer , from 14 Yeares of Age for Conscience sake ( he feares ) for Pride and Giddiness ? But the Cause of my leaving you , was that of my once frequenting you , I mean Conscience ; when some I then dissented from , had as hard Names to give , for that non-Conformity . But the Truth is , when the King came First in , at what time you were a little dejected , there was something more Serious and Tender then ordinary revived among some of you , which did begin to gather out of the National Pollution , and sit for a further thing , but taking up a Rest , growing hard , gaping after Changes , looking back like Lot's Wife , upon your Old Sodom , for-sworn Government , Kings and Bishops-Lands , Rich Benefices , full and stately Livings , many of you grew dry again , were turned to Pillars of Salt ; my Soul wandered for Rest , and at last found it , in that Tender , Holy , Pure Principle of Life and Righteousness , which had been wont from a Youth to attend me , mollifie my Heart , allay my Affections , and preserve me out of gross Pollutions , which whilest such of you in some Measure kept , that are now manifestly gone from it , there was another Kind of Spirit that rul'd in you ; And 't is to this First Love and Works we desire your Return , such of you whose Day is not utterly past over your Head : And what any shall think of me , as this uncharitable Adversary hath expressed himself , as that I should seek Credit , a Party , &c. I heed not , for what I am at this Day I am by , through , and to God Almighty the Righteous Lord of Heaven and Earth alone . It is basely done of any Man , that is a Professor , who pretends to some Acquaintance with tender Conscience , and those Tryals that attend it , to censure another Man's Change and Afflictions for Counterfeit and meer Designe . Oh! The Righteous God will reckon with such Uncharitable , Disingenuous , Perverse Spirits in the Day that hasteneth to Try all , and then will he recompense this ungodly Censurer of an Innocent Stranger to him , who , were I upon my Tryal at the Bar of his own Party , there be of them enough to give Evidence of another Spirit then that of vain Glory or Self ; For where none of these things have induced , but Sharpeness and Severities have met me , there has been a Faithful Answering of Convictions , to some of their knowledge , who I believe , to be better Men then to refuse me a ful Testimonial , if sought for . But as I shall not think my self so deeply engag'd or my Reputation so shaken in the Minds of Thousands , as to need or desire it by any Power or Force J. Faldo can attacque me with ; so shall I leave the Concern of God's Truth , the Innocency of his People in General , and my own in Particular , to his Holy Wisdom and Providence , who , we are well satisfied , will plead our Cause in the Consciences of Ten Thousands to the Shame and utter Confusion of all our Obstinate Adversaries . A KEY , Opening a Way to every Common Understanding , whereby to discern the Difference betwixt the Quakers Faith , Doctrine and Practice , and the Pervertions and Traducings of their several Adversaries . Reader , THere is not any thing more Indiscreet then for People to deny what they do not understand . It has been our Unhappiness far more , then all that our Adversaries have been able to say against us , that hitherto we remain unknown by those who yet stick not to condemn us . I will confess , that our Principles , as disguised , and mis-represented in the World , have given Offence , or rather those who have so besmear'd them ; nor indeed can we be displeased that People should refuse them Entertainment , under those frightfull Vizzards some make them to wear : But it will be the Business of this little Key , to explain the Difficulty , and give Entrance into so clear and plain an Understanding of the Quakers Principles , from the Priests Perversions , as I doubt not , but with Impartial Inquirers it may be an Ending of much of that Controversie , which is now on foot between us , and our Opposers . Priest . THe Quakers hold , That the Natural Light in the Conscience of every Man in the World is sufficient to Save all that follow it ; and so overthrow Salvation by Christ . Quaker . This is false ; For our Belief and Assertion is , that Christ , who is the Word , that was with God , and was God , and is so forever , hath enlightned every Man that cometh into the World , with his own Light , as he is that true Light ; or such a Light , as there is no other to be compared to him , which is the Meaning of the Emphasis , True ; and that such as follow the Reproofs , Convictions and Leadings of that Light with which he enlightens the Understandings and Consciences of Men , shall not walk in Darkness , but have the Light of Life ; which Life is a State of Salvation , for which End he was given : I will give him for a Light to lighten the Gentiles , and for my Salvation to the Ends of the Earth . So that we assert the Light of Christ Sufficient ; not a Natural outward Light , which may be properly so called , in opposition to Spiritual ; nor yet that bare understanding Man hath as a Rational Creature . Priest . The Quakers hold the Light within them is God , Christ , and the Holy Spirit : so that every Quaker has whole God , Christ , and Spirit in him ; which is gross Blasphemy . Quaker . This is also a Mistake of our Belief . We never said , That every Illumination in the Hearts of Men , was whole God , Christ , or the Spirit , whereby to be guilty of the gross and blasphemous Absurdity they would fasten on us : But that God , who is Light , or Christ , who is Light , the quickning Spirit , and God over all , blessed for ever , hath enlightned Mankind with a saving Measure of Light. So that the Illumination is from God , or Christ ; but not therefore whole God , or Christ : There are no such harsh and Un-scriptural Words in our Writings ; it is only a frightfull Perversion of our Enemies , to bring a Scandal upon our Faith : yet in a sense the Scriptures say , I in them , and they in me : Christ in us , the Hope of Glory . Unless Christ be in you , ye are Reprobates . I travel again a second time , until Christ be formed in you . If they who deny'd his Coming in the Flesh , though high professing Jews , were Anti-Christs ; What must they be reputed , who as stiffly disown his Spiritual Coming , Formation and Dominion in the Soul ? Certainly , though call'd Christians , yet no whit less anti-Christs , then the obstinate Jews of old . Priest . By the Quakers Doctrine , every Man must be saved ; for every Man is savingly enlightened . Quaker . I deny that : For though the Light , or Grace of God , hath , and doth more or less appear to all Men , and that it brings Salvation , to as many as are taught by it to deny Ungodliness , and Worldly Lusts , and to live Soberly , and Righteously , and God likely in this present evil World ; yet it no way follows , that Men must obey , and learn so to do , whether they will or not . God tenders saving Light or Grace to all ; he strives and pleads with all ; but if they will not hearken , his Spirit , Grace or Light is clear of their Blood. In short , Though Men are Lighted or Visited with a saving Light or Grace ; yet we never Concluded , nor is rightly Concludable , that such Men must necessarily be saved , whether they obey or Rebel . Priest . By the Quakers Light or Spirit , they may be moved to Murder , Adultery , Treason , Theft , or any such like Wickedness . Quaker . This never was our Doctrine ; For herein know we the Spirit of God , and Motions of it , from the Spirit of this World , and its Fruits , that it condemns all Ungodliness , and moves and inclines to Purity , Mercy , Righteousness , which are of God : We deny and abominate that Ranting Spirit , that would charge the Spirit of God with their Unholy Liberty ; God's Spirit makes free from Sin , not to Sin : Neither can we distinguish , as they wickedly do between the Act , and the Evil of it ; wherefore we say , that as the Tree is known , and denominated from the Fruit , so the Spirits by their Motions , and Inclinations : and the Spirit of God never did incline to Evil. So we renounce that Construction of their esteeming Evil , no Evil , when any pretend to be lead to it by God's Spirit ; for that is not the Way and Method of his Spirit , that is Pure and Holy forever . Priest . The Quakers must be all Infallible and Perfect , if they have such a Light. Quaker . This also is a great Abuse of our true Meaning . We say , the Principle is Pure , Perfect , Unerrable in it self ; but we never did assert our selves such meerly , because it was in us ; by no means : but that all , who are lead by it , are so far Perfect , and Infallible , and no Jot further . Who can lay down a more independent Doctrine upon Self , and hourly depending upon the Grace or Gift of God ? Let us not be mistaken , nor suffer for these things . Priest . The Quakers deny the Scriptures ; for they deny them to be the Word of God. Quaker . We own the Scriptures as they own themselves , a Declaration of those things most truly believ'd , given forth in all Ages by the Inspiration of the Holy Spirit ; That they are profitable for Reading , for Exhortation , for Reproof in Righteousness , that the Man of God may be perfectly furnished : They are the Form of sound Words : We believe in them , read them , and it is the Work we have to do in this World , and the Reason why we are so separated from it , and the earnest Desire of our Souls to Almighty God , that we may witness the Fulfilling of them ; That God's will may be done in Earth as it is in Heaven : But to call them the Word of God , which they never did themselves , but which they peculiarly denominate Christ by , in Reverence to Christ alone , and no Slight to them , do we , as in Duty and Reason bound , attribute that Title to him only . Priest . They deny them to be any Means whereby to resist Temptation . Quaker . This is a very Aspersion . True it is that we deny the Scriptures of themselves to be sufficient to resist Temptation ; But that we should deny them to be any Means whereby to do it , when we allow our own Writings may be such , is either great Ignorance or Malice . God has , doth , and will make Use of them for Reproof , Comfort and Edification . Priest . The Quakers assert the Spirit of God to be the Immediate Teacher , and that there is no other Means now to be used . Quaker . We never spoak such Language , but perceive the Subtilty of the Devil in this thing as in others ; For since he cannot hinder the Exaltation of the Spirit above all visible Instruments , and the Necessity of its Motions and Operations in the Hearts of Men , and the great Suitableness of it to the Gospel . Administration , he would spoile us by Overdoing , that is , by inferring beyond that our Assertion will allow : For we never denyed Means , but to this Day from the Beginning we have been in the Use of them ; But then they are such Means , as are used in the Life and Power of God , and not in , and from Man's meer Wit , Will , or Imitation ; the thing we strike at . Strange ! because we deny all false Means , or Means not used in the Leadings of God's Power and Spirit ; that therefore we must deny all Means , however rightly employed . Behold the Injustice of our Enemies ! Wherefore be it known unto all , that Evangelical Means and Order we love and keep ; For we Assemble Our-selves together to Worship God , where we Pray in the Motion of the Spirit , and Prophesie One by One as any thing is revealed ; Nor are we without Spiritual Songs , making Melody in our Hearts to God our Redeemer . Priest . The Quakers deny the two Great Ordinances of the Gospel ; Baptism and the Supper . Quaker . What ever is a Gospel-Ordinance we own and practise . We know no such Language in the Scriptures , as in the Calumny of our Adversary . 'T is true , those two Practices are found , but that is no Institution : That they were then proper we believe ; but that they were at most but Figures , and Signs you acknowledge ( that are called Protestants ) Now prove to us that there ought to be any Figures or Signs under the Gospel-Administration , when Christ , who is the Substance , is come ; 'T is to overthrow the whole Dispensation , and to make his Coming of none Effect . If it be said ; But they were used after his Coming and Ascension too ? I answer , So were many Jewish Ceremonies , not easily abolished . If any say , But Christ bid that one should be done till he came . Very well , and he that said so , told his Disciples , that He would come to them ; Some should not taste of Death till they saw him come ; And he that was then with them should be in them : And he would drink no more of the Fruit of the Vine , till he drank it New ; that is , the New Wine that was to be put in the new Bottel , which is the Wine of the Kingdom , as he expresseth it in the same place , which Kingdom also is within , Luk. 17. 20. He was and is the Heavenly Bread , that they had not yet known , nor his Flesh and his Blood , as they were to know it . So that though Christ was come to end all Signs ; yet , till he was known to be the Substance to the Soul , as the Great Bread of Life from Heaven , Signs were usefull to shew forth , and keep in hand , especially the People of that Day , whose Religion was attended with a Multitude of the like Types , Shaddows and Signs of the One Good Thing , and Substance of all : Hence it is , that we don't deny them , that is too hard a Word ; but truly witnessing the very thing they signified to be come , we leave them off , as fulfill'd , and henceforth have but One Lord , One Faith , One Baptism , One Bread , and but One Cup of Blessings , which is the New Wine of the Kingdom . Priest . The Quakers deny Christ's Transactions at Jerusalem , and the Shedding of his Blood to be Beneficial unto them : It is the Light within only they expect to be saved by . Quaker . This is a wicked Suggestion against us . We do say , That the Appearance of that Second Adam , the Lord from Heaven , the Quickning Spirit , in that Holy Body prepared of the Father for him , was for the Salvation of the World , who had fain in the First ; That whatever he then did , both Living & Dying had a great Influence for Good upon all that then believed , and hath still for all that now believe in him , as he manifests himself to us by his Light in the Conscience . For we do affirm that to come to that , is the readiest , nay , the only Right Way to come to true Faith in Christ as he then appear'd , and to receive any Benefit by him ; And it is not another then that Blessed Light , Power , Wisdom and Eternal Righteousness who then appeared , by whom we have received any true Spiritual Benefit . How then can our ascribing particular Salvation in this Age , to him , who thus now appears to our Souls , render him no Saviour in that , or invalidate his then Appearance , whose Doctrine pierc'd , whose Life preach'd , whose Miracles astonish'd , whose Blood atton'd , and whose Death and Resurrection confirm'd his then Manifestation , to be no less then God ( who is Light ) manifested in the Flesh . Priest . The Quakers set up Works , and Meriting by Works , like the Papists ; Whereby Faith in Christ is layd aside . Quaker . We say , That True Faith in Christ cannot be without Works , no more then a Body can live without a Spirit ; Nay , by the Comparison , if they were separable , Works being compared to the Spirit , would have the better . The very Believing of any is an Act of the Mind , and therefore a Work to God ; and no sooner is that Faith begotten , but it falls to Working which is both the Nature and End of it : Nor do we say , that our very best Works , proceeding from True Faith it self , can merit ; No , nor Faith joyn'd with them : All that Man is capable of Believing or Performing , can never merit ; There can be no Proportion ( as there must be in Merit ) between the best Faith , and Works of three score and ten , and Eternal Felicity . Wherefore all that Man can do , even with the Assistance of the Holy Spirit , can never so merit , but that Right Faith and Good Works ( which will follow it ) may , and do obtain that blessed Immortality , it pleaseth Almighty God to give and priviledge the Sons of Men with , who perform that necessary Condition and that we groundedly and therefore boldly affirm . So that we deny all Merit from the best of Works , especially by such as the Papists are wont to conceive Meritorious : But as we on the one Hand do stifly deny them , so neither can we joyn with that lazy Faith which works not . Let not Good Works make Men Papists because they make Men Christians ; I am sure , Believing and not Working , and conceiving a Salvation from Wrath , where there is no Salvation from Sin , the Cause of it , is no whit less un-scriptural , and abundantly more Pernicious and Damnable . Blessed is He that hears the Word of God and does it ; The Blessing is to the Doer . Priest . They acknowledge no Resurrection , nor Rewards to come . Quaker . In this also are we greatly abused . We deny not the Resurrection ▪ but are cautious in expressing the Manner . Are People angry with us for not Believing or Asserting what is Hidden , and they know not themselves ? THOU FOOL is to the Inquirer : We shall be contented with that Body God will please to give us ; and think it to be both our Duty and Wisdom to acquiesce in that . For Eternal Rewards , we not only own them , but above all People have the greatest Reason so to do ; for otherwise , who so Miserable ? Do we inherit the Reproach and Suffering of all that have separated from time to time ? That is ; Are the Out-crys that have been against the Protestants by the Papists , and theirs against Puritans , Brownists , and other Separatists fallen upon us ? And shall we hold Principles inconsistent with an Eternal Recompence of Reward ? By no means : It is our Faith ; and the contrary both a Malicious and Foolish Suggestion of our Adversaries . J. Faldo's KEY Prov'd Defective . I Was not willing J. Faldo's Key should go wholy Unconsider'd ; The greatest Part of which I here publickly acknowledge to have done us such Right , that if his Explanation of many of our Words be not True. I am not asham'd to pronounce that the Scriptures must be False ; so agreable to , and consonant with Scripture has he spoken on our behalf : And not only with Scripture , but that Sense of it too , which the Best , Wisest and most Learned both of the Fathers , and first Reformers have unanimously had ; and on which Foundation , in some measure , both Puritans and Brownists began their Building , Low , Meek , Spiritual and Plain , as is yet well remembred . But how grosly he has mis-represented us in other Parts , & that the True may not give Credit to the False with any , I will observe a few , with what Brevity I may . J. Faldo . pag. 62. ASSEMBLING ; says he , Meeting in Spirit . W. Penn. This is not Ingenuous ; For with such as know us not , nor our Practice , it insinuates a Denial of Publick Worship , which we ever own'd , and hope , shall to the End ; It is well known who have most shrunk from that Testimony : And if J. Faldo means , that they do not Worship in Spirit , because he makes it Criminal in us , we have Reason to say , He and They are no Gospel-Worshippers : For People must either worship in , or out of God's Spirit ; If out of his Spirit , then no Worship in Spirit and Truth , but the Device of their own Hearts ; If in the Spirit , then the Quakers assemble as they should do , and J. Faldo is to be rebuk'd for little better then an Upstart Scoffer at Assembling in Spirit : The once avowed Principle of the Ancient Brownists , now call'd Independents . J. F. pag. 69. THE WILL OF THE FLESH , says he , All that is chosen by Man , though he be thereby disposed by the Will of God revealed in the Scripture . W. P. This is false ; Many things may be , and are daily chosen by Man , that is not in the Will of the Flesh , nor by his own Will ; much less , when any should be disposed thereto by the Will of God revealed in the Scripture : An Abominable Untruth , and so Notorious , that I need say no more ; only Challenge him to produce any of us in Proof of his Exposition , if he can ; otherwise he hath Slandered us and our Principles : For the Will of the Flesh is that , which is quite contrary to God , and inconsistant with the Good of the Creature . J. F. pag. 69. STATE OF GLORY , says he , The State of Peace and Joy resulting from the Witness of the Light within in this Life . W. P. It is true , That Glory is revealed , from Faith to Faith , in this Life : But to stint the State of Glory to the Peace and Joy of this Life only , may justifie his wrong Opinion of us , that we deny Rewards to come ; but it cuts off from our stedfast Faith in an Everlasting Mansion of Glory and Blessedness , which ( from the Light within , to all who obey it ) shall spring as a River , and flow as an Inexhaustable Fountain : And J. Faldo shall never know true Peace another way ; That is the Word of the Lord to him . J. F. pag. 70. PREACHING FOR HIRE , HIRELINGS , says he , to have a Provision for the Outward Man , as a Maintenance for Preaching , though no Bargain be made ; yea , though such who receive it , would Preach , if they had never a Penny Reward in this World from those they Preach to . W. P. This is done like the Fox indeed . He would suggest , because we deny Hirelings , that is , Bargainers , Men that make it their Trade , that have no other , will seek no other , and yet preach , perhaps but once a Week , if then ; and bestow the Six Days , that might be otherwise employ'd , to Study for that Day , instead of Preaching most of those Dayes , that therefore we are such Cruel , Hard-hearted People , that is , such as Preach , and are Poor , either through a numerous Family , low Estate , many Losses , or a continual Attendance , from Day to Day upon the Ministry they have receiv'd of God , we will not minister to their Necessities ; for such as so receive any Assistance are Hirelings , and we should contribute to make them so . No , no , J. Faldo , the Quakers are no such People ; but for all that , they can , do , and I will renounce Thee , and such as Thou art , for Hirelings : First , in that you have not received the Living Heavenly Gift of the Ministry : And secondly , because you do generally Bargain , will not preach without it ; and can basely leave an Honester People , for a better Allowance : This is Notorious ; therefore stop thy Mouth . J. F. pag. 72. THE LUST , sayes he , all Desires that accord not to the Light within , and proceed not from thence . W. P. What accords not with the Light within , is not of God ; and so far we own his Explanation : but to say , that all Desires about such ordinary things , as are left to the common Understanding , Prudence , and Liberty of Man to do , or not to do , are Lust , if they come not from the immediate Impulse of the Light within , is his own Notion , & not the Quakers : We do not subject that heavenly Principle to , nor concern it with every Inferior , and Frivolous thing belonging to this World. J. F. pag. 75. CHRIST , THE OFFERING , says he , the Light within . W. P. This is no Quakers Expression ; and unless we are to answer for J. Faldo's Mistakes , we are unconcern'd in it ; Only his Malice is manifest , for he would by this insinuate , that we deny Christ to be an Offering , as in the Flesh , and the Body then offered up , to be concern'd in our Belief of the Offering : But I do declare it , to have been an holy Offering , and such an one too , as was to be once for all : Therefore let none receive his Abuse of us for our Faith. J. F. pag. 79. MEN-PLEASERS , says he , They who comply with Men , though in things not only Lawful , but also to Edification . W. P. We Charge this upon him , as an Arrant Lye. We are so far from reputing such Men-pleasers , that we account them Sober , Courteous , and Commendable Persons : provided , he means by Lawful , and to Edification , what we do ; otherwise he is not Honest , to obtrude Matters in Question for our Meanings . J. F. pag. 81. RAVENING BRAIN , sayes he , Studying and following after Divine Knowledge . W. P. This is not fair ; The Word , studying , and following , we own in a sense . Studying , that is , Meditating : Following , that is , Obeying the Light and Spirit of God : But because we deny the Dark and Heathenish Metaphysicks , the prolix and abstruse Niceties of the School-men , and affirm , There is no way to become vers'd in the Things of God , but by being an humble Student , and diligent Disciple in the School of Christ , that is , to be taught of his Light , Grace , or holy Spirit ; Therefore all right Study , and all right Wayes to come to the Knowledge of Divine Things , we must be charg'd with the Denyal of : Disingenuous Man ! J. F. pag. 86. TRADITIONS OF MEN , that is , says he , The Scripture , or Written Word . W. P. Show us that in any Book , that is subscrib'd by an acknowledg'd Quaker . Tradition is a Delivering any thing down From one Generation to another ; and as such , the word is Inoffensive : but to say , They are the Traditions of Men , in the sense Christ reprov'd the Pharisaical Religion , God forbid ; I had rather my Tongue were cut out of my Head. O Base Man ! To abuse an innocent People thus grosly . The Scripture is a Godly Tradition , or Writing , given forth by Inspiration , and preserv'd through Generations , which we read , believe , and desire to fulfil through the Power of God. J. F. pag. 63 , 82 , 83 , 87. BABYLON ; Shaddows , Spirit of Anti-Christ , Outward Court ; that is , says he , all Ordinances , Worship , Faith , Obedience that have any Form , though Christ's and Gospel Forms , being ( with them ) the Worship of Heathens , not of Christians . W. P. This Key opens into as many Forgeries as ever I knew one Key do in my Life . Certainly , were not this Man left of God for his Enmity , he could never run into such extravagant Dishonesty . What! Belye us in the Sight of all ? Indeed , it turns upon himself : For Visible Worship , the Form of Godliness , Faith and Obedience to every Ordinance of God we own , profess , and practise daily and publickly through the Power of our God ; in whose Name we renounce his Constructions , and trample upon all his Malice , black and enrag'd as it is . J. F. pag. 89. THE VAIL IS OVER THEM , that is , says J. Faldo , the Belief of the Man Christ Jesus , which was of our Nature to be the Christ , &c. W. P. Let this be the Last ( though several more might be observed ) which at this time shall be consider'd , in which we shall see that J. Faldo has done like himself , and the Man we have all along taken him to be . The Vail is over them , it is a Scripture-Phrase , 2 Cor. 3. 15. used by the Apostle to express the Darkness and Ignorance that to that time remain'd over the Understanding of the Jews in reading the Law , and this Vail he makes us to interpret after this gross and absurd manner , namely . That the Vail is the Man Christ . Wicked Man ! Did ever Quaker so irreverently express himself ? Give us his Name , or tell us in what Book we may find it . What greater Malice couldst thou have shown , then thus unjustly to pervert the Scripture in our Name , belying and abusing both ? As if , because Christ's Flesh is called a Vail , and the Ignorance of the Jews a Vail , that therefore the Quakers must of Necessity mean by Vail in the first sense , Vail in the second sense ; as if the Way to have the Vail rent , were to deny the Man Christ Jesus ; which were to make Christ rend and destroy himself , who , as the Quickning Spirit , alone rends all Vails of the Hearts of Unbelievers . Nor indeed have I met with one Term absurd , or un-intelligible , unless the Scripture use such ; therefore 't is an Untruth to stile them absurd , and a Contradiction in him to offer at Explaining any thing , that is truly un-intelligible . And that all the World may behold the Spirit of J. Faldo , how Ill he governs himself against the Quakers ( which makes not a little for them ) let his following Epithetes and Expressions be well weighed . I think they are so naked they want no Key ; and glad we are he found no such Subjects from us to treat upon in his . Horrid Imposture ; Ditch of Grossest Delusion ; Subverting Christianity ; their feigned Christ ; Folly , Madness ; It began in Blasphemies against Christ ; Gratifying Pride , Idleness , Giddiness ; In Professors Prophane ; Vanity ; Folly ; Non-sense ; Error . Whether it smell more of the Fox or the Goose . Imposture ; Babble ; Blockish Person . QUAKERISM ENTERED THE WORLD AS IF SATAN BROKE LOOSE , and POSSESSIONS BY SATAN WERE TO MAKE WAY AND FIT SOULS FOR THE QUAKERS SPIRITS ; O the Hell-Dark Expressions of the Quakers Teachers ! What bitter Curses and Execrations . Dismal Howling ; Horrible Roaring . Blasphemy ; Wretch ; Vain Fictions ; Quakers Glow-worm ; Deck their Idol ; Real Non-sense ; But 't is Pitty not to lash a little ; Idiots ; Stark Blind ; Steel Hard ; Your Crooked , Unholy Principles . Their Light grows wiser and wiser . Opium of Quakerism , The Quakers Divine Spirit Dumb. Refreshments at Quakers Meetings , so there is at Puppet-Plays . Impudent Foreheads ; Non-such Ignorance ; Proud , Dreaming , Intolerable Notions ; Ignorance and Delusion . Out-strip all in the Crooked Way . Blasphemers of the Lord of Life & Glory . Surely God has given them up for their Pride , Giddiness or Idle Ignorance , and that in Justice ; and the Devil hath blinded their Minds with a Witness ; Horrible Abomination ; Gross & Dark Conceits ; The Rankness of Quakerism . This Reader is a Taste of the Spirit of the Man , & since he contends for the Scripture to be his Rule , I would fain have the Chapter & Verse that will abet this Proceed . Is this J. Faldo's Religion , Gospel , Preaching , Praying , Learning , Civility , or whatever may be reputed Sober and Commendable ? Away , away for Shame ! It would stumble a Turk to hear such Language from one that calls himself a Christian and a Minister too . But is it after so great Abuse , so manifest Injury done us and the Truth too , that thou darest say , as thou dost , I have the Witness in my Conscience ( who hast been thus long Under-valuing it for a Glow-Worm , and Idol , a poor Creature , Uncertain , Fallible , Errable , and what not ) that I have not in this Key in any measure abused , or wronged the Quakers . Hadst thou been half so Moral , as thou pretendest to be Christian , I doubt not , but to have seen more Truth and Moderation . To belye any , is a great Evil ; but to do it with a shew of Religion , to call God's Witness , to palliate such Injustice , is the height of Blasphemy against God , and Wrong to thy Neighbour . Never more abuse Religion with a Pretence to it , nor for Shame profess Christianity , that art Inferior to a thousand Heathens , who rather then not compass our Dis-grace , will endeavour it per fac , per nefas , Right or Wrong : I am sure the Witness of God in thy own Conscience never suggested this Unrighteous Proceed ; though wonder we must , that one , who has said so many detracting things of him , should now appeal to him . Certainly , if the Witness of God be J. Faldo's Rule and Judge , as his own Appeal makes him , the Quakers are the less to be blam'd for Believing in him , and desiring to be Lead by him ; but we are well assured , that a Spirit of deep Prejudice hath animated him to , and through this Work , and not the Holy Witness of God , as both the Stile and Matter have abundantly testified . My Desire is ; that before the Evil one precipitate him into further Enmity against us , by a serious Retirement of Mind to the Holy Witness of God , that gives a good Understanding , and brings just Reproof for every Unrighteous Thought , Word , & Deed. He may come to a Sight of his present Undertaking to be contrary to the Mind of God , and know true Repentance for it , and find Mercy of the Lord God : Which I heartily desire , and it is my return to him for all his hard Speeches utter'd by him either against us in general , or my self ( though unknown to him ) in particular . God forbid , that I should Justifie ( him ) I will not leave my Innocency , till I Die. Job . 27. 5. Who am a Lover of all Men ; for I seek the Salvation of my Enemies , William Penn. THE END . Notes, typically marginal, from the original text Notes for div A54199-e6190 Pag. 2. Sect. 2. Apostle , Phil. 4. pag. 4. Pag. 6. Sect. 3. Rom. 1. 19. Eph1 . 19. Pag. 7. Sect. 1. Gal. 1. Pag. 9 , 10 , 11. Pag. 11. 12. Pag. 13 , 14 , 15. Pag. 9. Pag. 15. 16 , 17. Pag. 18 , 19 , 20. Pag. 27. Pag. 27. p. 28 , 29 , 30 , 31. Exod. 9. 19 , 20. 1 Sam. 9. 27. Ephes . 6. 17. This is answer'd fully in a Book intituled Christ Ascended &c. by G. W. P. 21. P. 33. Pag. 37 , 38. 39. Pag. 40 , 41. Pag. 41 , 42. Pag. 5. p. 53 , 54. P. 55. p. 65 , 66. p. 68 , 59 , 70 , 71. Pag. 71. p. 78. See Calv. Inst . Eras . in Nov. Test . 1 Cor. 2. 2 Pet. 1. 19. Bez. ibid. P. 79. pag 80. p. 81. p. 81. pag. 87. 1 Pet. 2. 21. Heb. 13. 7. 2 Thes . 3. 1 Pet. 3. 5. p. 96 , 97. P. 106 , 109 , 110 , 111 , 112 , 113. Eph. 4. 13. Tit. 2. 11. 12 , Jam. 1. 27. P. 112 , 113. Ephes . 6. 16 , 17. P. 117 , 119. P. 120. pag. 129. p. 126. Pag. 127. P. 128 , 139 p. 1. 2. 3. 4. 5. 2. part . p. 8. 9. pag. 9. pag. 10. pag. 14. 15. page 16. 17 , 18. 1. Cor. 14. 31. pag. 20. Rom. 10. 15. 18. Pag. 23 , 24 , 26. P. 27. 30. Joh. 4. 24. pag. 33. 34. Isa . 1. 13 , 14 , 15 , 16 , 17. P. 36. Mat , 28. Mat. 3 , 11 , 12. Rom. 6. 4. p. 39. pag. 37 , 38. pag. 38. Mark 11. 30. Acts 1. 22. 10. 37. 18. 21. 19. 3. Rom. 2. 28 , 29. Joh. 6. 53. 58. Math. 16. 28. 1 Cor 10. 15 , 16 , 17. pag. 46. Pag. 50 , 51. P. 70 , 71. Luk. 2. 26 , 27. pag. 74. pag. 72. pag. 75. Joh. 1. 9. pag. 84. 85. 2 Tim. 1 , 10. pag. 87. pag. 89. 90. Col. 1. 28. 2 Cor. 4. 2. Psal . 145. 14. Let my Spir. of Truth Vind. be perused , from p. 53. to p. 7● . pag. 91. Pag. 94. Rom. 10. 3. Deut. 30. 14. Fost . &c. Sckin . in lex . Page 98. 2 Pet. 1. 19. 1 Joh. 2. 27. * Parap , in Epist . 2 Pet. c. 1. v. 19. Bez. in loc . Vat. & Clar. in loc . Grot. in loc . Pag. 112 , 113 , 114. P. 119. Pag. 120. pag. 122. 123. pag. 123. p. 123. pag. 126. pag. 127. Pag. 132 , 135. p. 136. 1 Cor. 15. 36 , 37. pag. 139. pag. 141 , 142. Read Bishop Halls and Tho. Brook's Heaven upon Earth . Notes for div A54199-e41950 page . 2. pag. 3. pag 4. Spir. Truth . Vin. p. 37. 31. pag 5. pag 8. pag. 9. pag. 11 , 12. Pag. 13. pag. 20. pag. 21 , 22 , 23. pag. 24. pag. 27. pag. 27. pag. 15. pag. 30. part . 3. pag. 30. part . 1. pag. 108. pag. 30. 3. Part p. 2. pag. 3. 
A54202	----	Reason against railing, and truth against fiction being an answer to those two late pamphlets intituled A dialogue between a Christian and a Quaker, and the Continuation of the dialogue &c. by one Thomas Hicks, an Anabaptist teacher : by W. Penn. Penn, William, 1644-1718. 1673 Approx. 420 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54202 Wing P1351 ESTC R25209 08793931 ocm 08793931 41857 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54202) Transcribed from: (Early English Books Online ; image set 41857) Images scanned from microfilm: (Early English books, 1641-1700 ; 1267:3) Reason against railing, and truth against fiction being an answer to those two late pamphlets intituled A dialogue between a Christian and a Quaker, and the Continuation of the dialogue &c. by one Thomas Hicks, an Anabaptist teacher : by W. Penn. Penn, William, 1644-1718. [4], 186, 50 p. s.n.], [London? : 1673. Includes: "An appendix, being some sober and short animadversions upon certain passages in Tho. Hick's Dialogue and Continuation of the dialogue" by George Whitehead, with special t.p. and separate pagination. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Society of Friends -- Apologetic works. 2005-07 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Judith Siefring Sampled and proofread 2006-03 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Reason against Railing , AND Truth against Fiction . Being An Answer to those Two late Pamphlets , Intituled , A Dialogue between a Christian and a Quaker , and the Continuation of the Dialogue , &c. by one Thomas Hicks , an Anabaptist Teacher . In which His Dis-ingenuity is Represented , His Prophaneness is Rebuked , His Forgeries are Detected , His Cavils are Confounded . And Thomas Hicks proved No Christian , By several short Arguments raised from his Ungodly Way of Procedure against us . By one that cannot but Contend earnestly for the True Faith once delivered to the Saints , W. Penn. Ye shall conceive Chaff , ye shall bring forth Stubble ; your Breath as Fire shall devour you , Isa . 33.11 . Printed Anno 1673. TO THE READER . Reader , OF what sort of People soever thou art , sure I am , that Almighty God hath placed a Witness for himself in thy Conscience , unto whom thou must stand or fall in the Terrible Day of Account . Vain will all prove that gives not to abide the Test of that Day , when the Works of all Mankind shall assuredly come to Judgment : But blessed forever will they be , who , not deluding themselves with Unprofitable Notions , shall appear with Consciences void of Offence before God , Angels and Men. And as I have been taught to seek that Happiness above all other , however mis-represented by Ungodly Men , so would I not for many Worlds hazard the Peace of that State , by any unjust Proceed against this Adversary now before me , however provokt by his Exorbitances . I would give the Worst of Men their Due , and as I justly esteem him of that Number , so God forbid that I should in the least deprive him of his Right , a Robbery I would not ( after his Example ) be guilty of . Sorry I am that so many Occasions are renewed to trouble both thee and my self with Books of Controversie ; did I consult my own Ease , and the common Peace of the several Religious Interests of this Land , Silence should have been my Choice , God is my record , these things have deeply griev'd my very Soul , and made me cry , Oh when will Men rather press after Piety , then contend ●or Opinion , and devote themselves to the sincere Practice of that true and undefiled Religion , instead of Pursuing the sinister Ends of what they falsly repute such ! Shall Noise alwayes go for Zeal , and implacable Contest constantly be esteem'd contending for the Faith once delivered to the Saints ? Miserable People ! Who know not that of all the Enemies Faith has to overcome , there is not a greater to be conquered ? It is an old F●tch of the Devils to besaint his own Off-spring , that he may beguile the Simple-hearted ; and to think of doing God good Service in persecuting his Truth , was the Condition of the high-professing Jews of old . Reader , It hath been our great Unhappiness , that we have not been hitherto known , as we are ; for since we evermore desire to be unvail'd to God , there is n● Reason why we should abscond our selves from Men no , would we were known of Men , as w● are known of the Lord : But such is the Impudenc● of this Adversary , that whilst we seek nothing mo●● then to be understood , he would have the World believe , we glory in being Unintelligible , and seem to make the whole Drift of his Discourse to be a Discovery of us ; who , instead of pulling our pretended Mask off , puts a frightful Vizard on , and then leads us up and down his Dialogues for a Sight ; This is G. Fox , that G. Whitehead , and the other Edward Burroughs , or William Penn , &c. perverting , detracting , mis-construing , vilisying , slandering to the height , and which is worst of all , this Villanous Practice is to pass for godly Zeal , and in Defence of the Gospel . Reader , I have only this to request , be Moderate , be Impartial ; and this grant for thy own sake , that what Judgment thou shalt hereafter make of us , or our Enemies , may be such , as thou shalt not be ashamed of in the Day of the Lord God. Certainly it concerns us to beseech all to weigh these Things ; For never were Men more Innocent , and yet never any rendered mo●● Nocent : Our Reputation here , and our Welfare hereafter are brought into Question ; we must be at once the Worst and most Imprudent Men , if what be charged , be True ; And if False , our Adversary greatly both : For such is the Accusation , that nothing short of foulest Wickedness can lie at one of our Doors . And though I know many slight him , who yet are not of us , reputing him no better then a meer Janizary in Religion , one that fights for his Pay , and writes for his Living , a kind of homily-Hireling , not worth our Notice ; yet , since such is the Unhappiness of some , that they stick not to entertain more favourable Thoughts of his Endeavours against us ; for their sakes , and to detect his Envy , Error and Injustice to the World , am I now engaged : And if God give me Life , I hope to pursue this undertaking effectually , let him get what Stock of Force and Ammunition he can . Reader , I omit to say more here , but that I am with all Sincerity 15th 3d Moneth , 1673 , Thy true Friend , W. Penn. Reason against Railing , AND Truth against Fiction . CHAP. I. The Introduction to the Discourse . Reasons why the Dialogue was not answered before . IF it shall be wondered at by any , that we are so quick with our Return to T.H. upon his Second Dialogue , who seem'd no more concern'd for his First : 't is fit that such know the Reasons we have to give in our Defence . First , We esteemed it a Fiction , calculated to the vain and scoffing Humour of the Vulgar , without all Savour of Mercy , Justice , Seriousness or Civility ; worthy of no Man's Patronage , that would be in earnest about Religion ; To employ our Time about a large , compleat and distinct Book , had been to loose it . 2 ly , George Whitehead , the Person most engaged , had given such an Account of it in brief to the World , that with many it seem'd sufficient ; since the Contradictions by him observ'd , are no wayes reconciled , nor so much as attempted by T.H. in his last Dialogue . 3 ly , Because whatever might seem to carry any Force with it throughout that confident Piece of Forgery , we resolved to consider among many other Adversaries in one large Volumn , which is accordingly done . And had it not been for other intervening Discourses , with the great Difficulty we ●ave to print our Just Defences , when we have made them ( a Strait our Enemies are not put to ) it had long ere this come to publick View . 4 ly ; Several other Adversaries were then before us , who , whether they said any thing more injurious , to be sure , pretended better Proof and Evidence for what they affirmed . 5 ly , So just Complaint having met him , as well from several unconcerned in our Way , as our Friends , to wit , That he had charged the Quaker with saying , what he did not , at least to him , and in that case , if ever he coul● prove it to have been either his Saying , or his Belief at any time , or in any case . He now to vin●icate himself from such Injustice , hath given us a Second Part , wherein he hopes to make good what he charged upon us in his First by Quotations out of our ow● Books , which , if faithfully done , I shall freely acknowledge , that a Quaker is quite another thing than a Christian . And as this may suffice all , but such as are resolved never to be satisfied with any thing that comes from us , of the Reason of deferring our further Answer ; so having now that Ground to proceed upon , which we never had before . I shall with God's Assistance make the best of it I can , in Defence of the Truth , and the Innocency of them that profess it ; only give me leave to hint at a few Things , which may not be improper to the Matter in hand , because they do not a little discriminate and give to relish the Spirit of our Adversary . CHAP. II. Something of the manner of his Dealing with us . FIrst then , he has taken a very unequal Way to represent our Faith , Doctrine and Practice to the World , in that he hath rather delivered his own Fury , then a true Quaker , and shews to the World , rather what he would have us to be , then what we are . Can it be fairly done , to propose the most knotty Questions for himself , and give the weakest Answers for us ? Had he but had the Generosity of a Roman , he would have given us fair Dealing for our Reputations : To make a Fool and an Heretick both , and then call him a Quaker , is no less then a Rape , because a violent Robbery committed upon those that go under that Name . The best of Men can never escape , let their Adversaries have but the Characterizing of them . It had become T. Hicks , if he would have shown himself a Christian and a Champion too , first to have set down our Principles and Arguments , as delivered and urged by us , and then have enervated both by his pretended greater Strength of Scripture and Reason , before he had made so many Trophies of Conquest ; But because , had we been in the wrong , this had been the Practice of a true Christian , and that this has not been his Practice , we are taught to infer , that T. Hicks is thus far Antichristian . Secondly , He has not only made us Weak and Ridiculous by Answers no wayes to the Purpose , but to belye our very Consciences and Principles . For when he asks us , Do you believe the Scriptures to be true Sayings of God ? he makes us to answer , So far as they agree to the Light in me : An Answer never so delivered by us . And when he queries , Will you be so liberal of your Revilings , whether your Adversary gives Occasion or not ? He answereth for us , It concerns us to render them as Ridiculous as we can , and to make our Friends believe , they do nothing but contradict themselves , which is enough to us . Certainly these things shew such premeditated and wilful Obstinacy to be wicked , that were we , what he represents us to be in this very Matter , the severest Plagues and Judgments of the Eternal God we might justly expect to be our Portion forever . I fear T. Hicks measures us by himself ; and that the Answer he feigns to the Second part of his Dialogue , will be his Lot as truly , as he has there feignedly said it . It would take up too much time to enlarge , only thus much let me say , That Man is hard put to it , and Unjust with a Witness , who not only invents Answers to dis-repute a Man or People , but such as are very Lyes too against their Faith and Practice . Thirdly , Nor is this all , but he hath managed the whole of his Dialogues in a Spirit of Prophanation , by a tanting and inapplicable Use of many serious Words , that have at one time or other been seasonably uttered by Sober , Simple and Religious People to the insnaring Questions of such Trapanners as himself . As for instance , Thou manifests thy Darkness , that thou art still in thy Imagination ; What dost thou witness in thy self ? I see thou art a poor dark Creature , as by thy Talking is manifest ; yea , it is manifest in the Light ; yea , verily : Alas for thee ! I bear witness against thee : We are dead to Distinctions : Thou manifestest a Perverse Spirit . These , Reader , with the like Expressions doth this Ungodly Scoffer give to the World in the Name of a true Quaker , as some of his best Answers ; and that to such Questions , whose Matter hath been effectually considered and answered in many of our Books : however , his Spirit shows , to whomsoever those Answers are improper , in one sense they are not so to him . But above all , that a Man pretending to Religion himself , and such a one too as next to us stands fairest for Reproach , should give our serious Language in a Jeer , as if we were fitter to be Derided than Informed , is horridly wicked . Can his Conscience be so seared , as to handle holy Things without Fear ? Is Singularity grown so odious to an Anabaptist Preacher , that he should make it a Subject for his Scorn and Drollery ? However this may resemble T. Hicks , he does not herein answer the First Love of the People who go under that Name , while he shews so much implacable Hatred to his Conscientious Neighbour , thereby not discountenancing the prophane Rabble in their frequent Scoffs at us , but furnishing them with such a Work of Darkness , as excites them further to it , making us to inherit those cruel Mockings , which were once the Portion of his own Profession . We know , what answers not God's Witness , shall never be able to abide the Tryal , and therefore we are the less concerned in his Comical Abuses of us , more becoming a Morefield or a Smithfield Stage-Play , than a Christian Treatise . Thus much and no more of the Spirit of the Man in general , because more largely handled else-where . CHAP. III. The Question Stated , and accordingly Pursued . Our Adversary proved false and weak . WE shall now descend to the main Question , and that which is the Ground of his Second Dialogue , and without which there can be no Defence of his First , viz. Whether those Doctrines and Expressions , charged upon the People called Quakers by Tho. Hicks in both his Dialogues , be really the Doctrines and Sayings of that People , or not ? And afterwards , Whether what we do own , and is by him charged with Error , is sufficiently opposed or proved such ? He affirms , they are ; and undertakes to prove his Assertions out of their own Works , which naturally leads me to consider , what are those Doctrines and Expressions he hath charged upon us to be ours ; and what are those Proofs , by which he endeavours to make good that Charge . I shall first of all treat upon the more weighty Parts of Doctrine , and reserve the more trivial Matters to the latter end . The first considerable thing he endeavours to suggest against us , is , Our making the Light in every Man to be God , which he undertakes to prove from G. Whitehead's Discourse upon John 1.4 . In him was Life , and the Life was the Light of Men ; That if the Life was the Divine Essence , the Light must be so also ; for such as the Cause is , such the Effect must be . Upon which sayes T. Hicks , From this kind of reasoning we may conclude , not only the Light within , but every Creature both Beasts and Trees are God ; these being Effects of infinite Wisdom and Power . Dost thou not Tremble at this Consequence ? Answ . This very thing shews great Dis-ingenuity in T. Hicks , That from G. Whiteheads asserting and proving the divine Nature of the Light within , he should insinuate , that every Measure of Light in Man is whole God , and which is yet more gross , to conclude from G. Whiteheads saying , Such as the Cause is , such the Effect must be ; that Beasts and Trees are God , because the Effects of his Power ; whereas G. Whitehead did not intend it of a meer Potential , but Natural Effect , that is , something resulting from the Nature , and not the meer Power of the Divine Life . Men are the Natural Off-spring & Product of Men , but so are not all those other things in the Creation , which are notwithstanding the Effects of their Art and Power , so that there needs no Trembling at G. W's Blasphemy , as he afterwards calls it , but better Information to T. Hicks's Ignorance , or Rebuke to his wilful Blindness . Of this I refer the Reader to G. W's Part of that larger Volum . Again G.W. affirm'd it must be God , because to deny it so to be , was to deny the Omnipresence of God , Then it seems , says T.H. that the Light within , and the Omnipresence of God is one and the same thing with him . Is this your Champion ? May we not conclude the Body of Man as well as the Light within to be God by this Reason ? Answ . By no means , and 't is a Shame to hear that a Man pretending to Controversy should ask so ridiculous a Question . Is there no Difference betwixt a Man , whose Reines are on his Neck , following the Lust of the flesh , the Lust of the Eye , and the Pride of Life , and the Light within , that T.H. himself acknowledgeth to convince of Sin , reprove for it , and unto which Man ought to give Attendance ? Is there as clear a Proof of the Omnipresence of God in the one as in the other ; I would know who is he that searcheth the Hearts , and trieth the Reins , and telleth Man his Thoughts ? do not the Scriptures attribute this to God , and that as the most convincing Proof of his Omnipresence ? And if he doth so search the Hearts and try the Reins , let us understand , if it be not as the Great Light , that enlightneth every Man that cometh into the World , since the Scriptures testify that God is Light ; that every Man is enlightened ; that God searcheth all Hearts , and that what ever doth make manifest is Light : Now unless a Man may have his Heart searched , his Reins tryed , his Deeds manifested & judg'd without an inward Light , it must necessarily follow , that the Light within , present with us every where , is to us the great Proof of Gods Omnipresence , and therefore of God. And though every measure of Light distinctly is not that Intire Eternal Being , yet we are bold to assert , that it is no other then God the Fulness of all Light , who searcheth the Heart and tryeth the Reins , and telleth Man his thoughts , that doth shine into the Inward parts of Man , and doth there convince of Sin , reprove for it , and lead out of it , as believed and obeyed : And 't is by this Inward Discovery chiefly Men come to know that God is , and that he is a Rewarder of them that fear him ; whence , when Men are Innocent , it is frequent with them to say , being unjustly accused , my Heart misgives me not , my Conscience doth not condemn me , I have good Courage to look my Accuser in the Face ; A State transcending the utmost Stretch of all T. H's imagined Christianity . In short T. Hicks's confident Conclusions against us arise from these Mistakes . First , He infers from Mans being Ignorant of all he ought to know , the Inability of the Light to inform him , never considering Man's Obedience or Rebellion . 2 ly , From Christs being the Light that enlightens every Man , every Man 's having the whole Christ in him ; And thirdly from our asserting God and Christ to be one , our Denial of Christs Outward Person and Bodily Appearance at Jerusalem , see pag. 3 , 4 , 5 , 6 , 7 , & 14. of the Dialog . and 41 , contin . of the Dial. with much more of that sort : Than which , what can be more grosly Injurious to any People . Either let him leave of Writing , or understand better what he writes against us . In short , we are willing to let the Controversie ly here ; that the Quakers own , promote and assert , that the Life of God which is the Light of Men , with which every Man is enlightened , is sufficient to everlasting Salvation ; And Thomas Hicks asserts and promotes , that this Life of God , which is the Light of Men with which all Men are enlightened , is not sufficient to Salvation . I am not willing to break my Design of following his Charge and Proofs by much controverting the Doctrine in it self , since 't is enough for me to shew , that the Doctrines and sayings he fastens upon us , and the Proofs he brings to maintain them such , are not ours : yet I am willing to mention one Passage among several others , that if I understand any thing , is a grand Contradiction to his Opinion of the Light 's Insufficiency . He quotes Stephen Crisp thus , If the Light ought to be obeyed , then it must be sufficient . To which T.H. returns this Answer . But I appeal to the Light in thee , whether this be not an Insufficient Proof . I grant it ought to be obeyed , so ought the lawful Commands of Magistrates , Parents and Masters ; yet who will thence infer , that therefore they are a sufficient Rule to Salvation ? Answ . This cuts the Throat of his whole Design , For by the same Reason , that such who obey the lawful commands of Masters , Parents and Magistrates are to be reputed good Servants , Children and Subjects , those who obey the Light are good Subjects , Children and Servants to God : And if those who so keep the Commandments of Parents , Masters and Magistrates , escape Punishment , and obtain their Good Will , Favour and Recompence , which is an outward Salvation ; then those who obey the Light , by his Allusion , do obtain his Favour , Love and Recompence of the Reward of Righteousness , which Righteousness , that it might be fulfilled in us , so obeying , and walking after his Spirit , was the End of God's giving his Son a Light , condemning Sin , and that they that walk thereafter , might not have Condemnation , minding the things of the Spirit of God , the Spirit of him that raised up Christ from the Dead , the Spirit of Christ , Christ in them , not minding the Things of the Flesh , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Minding , as it may be render'd , cannot be subject to the Law of God , but they that are subject and are led by the Spirit of God , they are the Children of God , and Heirs according to the Promise . Most Ungodly then must T. Hicks's Consequences be , that because we say , Christ enlightens every Man , Saul persecuted the Church , and the Heathens multiplied their False Gods by the Light within . Like unto which is his Arguing , p. 14. where he thus pretends to answer his feigned Quaker : If indeed thou knowest not what I aim at in this Question , then thy Light cannot be God , as thou sayst it is ; for God knows the Hearts and Intentions of all Men : thereby confounding the Light and Creature together , and concluding Imbecillity , Insufficiency and Ignorance in the Light , which are the Imperfections of the Creature . Was there ever any thing more Scoffing , Prophane and Dark then this ? might not the Gentiles have treated the Christians after this manner , that if they knew not all things ( whether it concerned them to know them , or not ) the Christ and Spirit they pretended to be led by , were not God ? This is so far from proving the Light not to be God , that admitting of it , it were to prove every Man a God. Is every Master as ignorant as his Schollar , because his Schollar knows not as much as his Master ? T. Hicks knows not all truth , nay T. Hicks may be led into many Mistakes ; Is his Bible , which he calls his Rule , therefore the Cause ? Certainly by his way of Arguing against the Light , if he be not Perfect & Infallible , the Scriptures must needs be Insufficient and Errable : But if it be an Evil , to make the Scripture accessory to T. H's Mistakes ; of equal Reason is it Impious in him to charge Men's Infirmities upon the Light , and repute that Insufficient , because they are Rebellious . Education , Prejudice , Interest , Self-Righteousness , Evil Living , bring Vails over the Understanding , that , though the Light shine in Darkness , they comprehend it not . When Saul's Formality , and Pharisaical Righteousness became shaken by the Law of Light in the Conscience , then , and not till then he cries out , Oh wretched Man that I am . Whilst Saul gave more heed to his Outward Religion , then the Light in his Conscience , he did Persecute , and thought it a Duty ; 't was when the Light struck him , that he became aw●kened : But if he persecuted the Church by the Light within , why not by the Spirit too , since God gave the Jews his good Spirit ? If T. Hicks will say , But he resisted that ; so say I , as to the Light ; Formality , Tradition , and many Superstitions ( attended with an Ignorant and Harsh Zeal ) darkened him , that he could not behold it . But it is a gross Contradiction in T.H. to say , The Light ought to be obeyed ; and yet say , That it led Saul to persecute the Christians . And he abuses many of the Heathen-Philosophers , as well as the Light , in saying , That the Light within reproved them not for multiplying their Deities . For all Learned Men must needs know , as I have else-where at large proved , that by the Light within they have decryed the Heathen-Gods , maintained the Doctrine of the One only Wise God , and for their Faith and Perseverance they have been Taken , Imprisoned , Arraigned , Condemned and Executed , though it went for justice upon the Enemies of the Gods. Who knows not this , is a Stranger to Story . But hear T. Hicks , I demand an Instance among the many Thousands of Mankind , that hath been convinced , or reproved for not believing Jesus to be the Christ by the meer Light within , before any Revelation was brought unto them ; though I grant that the Light in them may reprove for those Sins , the Common Light in all Mankind will not , because thou hast borrowed much Light from the Scriptures , which all have not . Answ . I may well suppose , that as many have been reproved for not believing Jesus to be the Christ , by the Light within , as by the Scriptures ; and my Reasons are ; First , Because those who crucified him , were Admirers of the Scripture , and pretended to prove out of their own Law , that it was both lawful and necessary , he should be put to Death ; whereas had they brought that Deed to the Light , the Light would have shown it not to have been wrought in God ; which the Scriptures without that Light could not so effectually do . 2 ly , Those who by Scripture came to any Convincement , originally received it from the Revelation of the Light within , which both opened the Scriptures and their Understandings . 3 ly , Peter , Andrew , Matthew , Nathanael , the Centurion , Ruler , Diseased Woman , &c. confess'd him from the Illumination and Operation of the Light within , since whatever makes Manifest or works Conviction , is Light ; They were not Disobeyers and Rebellers against it , who most readily received and followed Christ ; They who waited for Israel's Consolation , lived in the Just Man's Path , a shining Light , which shined brighter and brighter to the leading such as walked in it , to the great Light of Israel , when he appeared . Further , To say that the Light we have , being much of it borrowed from Scripture , Reproves for those Sins , the Common Light in all Men will not , is great Wickedness ; for it is to say , that the Light wherewith Christ hath enlightned all Men , will not Reprove for all Sin ; thereby placing the Defect manifestly upon the Light , as before , and not upon the thick and gross Darkness ( through Disobedience of the People ) as well as that he attributes to the Scripture that Conviction , which is chiefly due to the Light. For by what Way can Mankind arrive at true Sight , Discerning and Knowledge in the Understanding part , but by the Light , and that as it shines into the Understanding ; is it not the Light to whom every Deed should be brought , to see if it be wrought in God , or no ? What can any Man solidly and beneficially learn by the Scriptures , but through the Discoveries of that Inward Light ? Are they not dark Sayings , or rather Man dark to those Sayings , if the holy Light arise not to shine forth , and give to understand their Scope and Tendency ? All Scripture but Prophecy , which was given forth by Inspiration , as Reproof , Exhortation , Doctrine , &c. were first experienced or witnessed , at whom ) Tho. Hicks may equally cavil and scoff , ( What 's your Witnessing to me ) & that through walking in the Light of the Lord , the Just Man's Path ; and were written for the sake of others , that they might be asisted and helpt to the same Experience , but not another Way , then through the same Steps they had trodden : so that the Ground of the holy Ancients Experiences now written , and of the true Knowledge of the Scriptures , and Comfort from them , as an outward Mean ; and whatever is to be obtained and enjoyed within , is originally and chiefly ascribable to the Discoveries , Convictions and Leadings of the blessed Light of Christ within , through every Generation , however variously the Principle may have been denominated ; as , the Word of God nigh , Wisdom , Light , Spirit , &c. under the Old Testament ; and Light , Grace , Truth , Christ , Spirit , Anointing , Gift of God , &c. under the New Testament . Two short Scripture Arguments spring in my Mind for the Divinity and Sufficiency of the Light ; and from thence I shall conside this Objections : I. If God be Divine and sufficient to Salvation , and the Word be God , and the Life of the Word , One with the Word and the Life of the Word , the Light of Men , then is the Light of Men Divine and Sufficient to Salvation . But God is Divine , and Sufficient to Salvation , and the Word is God , and the Life of the Word , One with the Word , and the Life of the Word , the Light of Men. Therefore I conclude , that the Light of Men , which is the Life of the Word , which Word is God , is Divine and Sufficient to Eternal Salvation . II. That which was in all Ages the just Man's Path , and there where the Blood of Cleansing is known to cleanse , and by which Fellowship is enjoyed , and the Light of Eternal Life obtained , is , ever was , and ever will be a Divine , Sufficient and Saving Way ; But such a Way is the Light as the several Scriptures in the Margent will testifie . Consequently , the Light is Divine and Sufficient to Salvation . The only Cavil at these Arguments will be this ; I deny this Light to be the Common Light in all Men. To which I say , that there cannot be Two Spiritual Lights of the Life of the Word , and not the same , if Two could be ; For whatever is of the same Nature , though not of the same Degree , is still the same in Kind . If there be another Light that is Saving , tell us from whence it comes ; but first prove this not Saving . And as these things are too Difficult , I hope , for him to compass , so is it as Ridiculous and Blasphemous to think , that God should give Man an Insufficient Light. But why any , if not Sufficient ? I have heard and read often , That all God's Gifts are Perfe●t . 'T is strange , that his Light to Men should be so Lame , Defective and Imperfect , as T.H. represents it . But suppose this Light to be so ; Why an Insufficient Light , and a Saving Light both ? The latt●r would have done our Business . It is Injurious to Man to let him have a Fallible Guide ; For when he may think himself certain , he may be in the greatest Danger by mistaking one for the other ; or thinking not of them as they are . But Thanks be to the God of Light , we know ( for WE WITNESS ) better things , how ill a Reason , and how offensive soever Witnessing is to Thomas Hicks an Anabaptist-Teacher ; to whose Brethren , Experiences once were the great Foundation of both their Knowledge and Comfort , though now mockt at by him with great Derision in a Quaker . But to his Objections faithfully contracted : 1. If this Light ever was and is Sufficient , how comes it , that Men have been and are so degenerated in Faith , Discipline and Worship ? They have all this Light by your Principle . 2ly , If this Light had been Sufficient , wherefore should God have superadded so many other Wayes and Means ; they would be then needless ? 3ly , Christ being the Only Saviour , who was born of a Virgin at Bethlehem , wrought Miracles , was cut off , bore our Sins , &c. I query , how all this can be affirmed of the Light ? 4ly , Are not all the Generations of Christians since Christ's time till within these very few Years certainly Lost and Damned , forasmuch as they acknowledge not this Light within , as the True Christ ? To the first I answer , There is nothing therein , which may be thought to reflect upon the Light , but what falls as heavily upon all other Wayes , Helps , Ordinances , Appointments , yea the Scriptures , and which is more , upon God , and Christ , and the Holy Spirit too ; For if the Degeneracy of Man , that is the sad Effect of his own Rebellion , shall be a valid Proof of the Insufficiency of the Light within , then must we conclude from the Degeneracy , that hath been among Jews and Christians , and which remains to this Day , that all those Assistances , Wayes and Helps which have been given , in reality were not Potent nor Sufficient for the End they were given ; The Consequences of which Opinion of our Adversaries are these Two , and sad enough . 1. That God in his Wayes must have been and is Insufficient ; and 2. That Man never was , neither is any wayes faulty . In short , that may be sufficient to Salvation , which if neglected , will never work Salvation ; as in the Parable of the Talents may be seen . To the Second I briefly say , That Man's Mind being so much abroad through unstable , and vain Wandrings from God's Light , the Lord in Wisdom and Condescension to the Weakness of Man , and Darkness of that Carnal State did accommodate both his Discoveries to Man , and that Worship he required from Man , according to his Capacity to receive the one , and perform the other . If God went into Outward Things to meet with Man's Mind that was abroad , to the End that gradually it might return home , shall we infer Weakness in the Light ? Man in that State was incapable ; he must have been new-molded , and as another Creation to have then received that Testimoy in all its Plainness , which God hath brought forth in after Ages . If any will undertake to charge Weakness upon Man , let him ; But I warn all , how they conclude it against the Light , since the same falls on God and his good Spirit , who made Use of such Wayes and Means in order to gain upon Man's Mind , and beget a right Understanding and Sence of what was his Will concerning him : Besides , not only did the Divine Light and Life appear unto Man in , and through those things as Vailes ; But that which gave Man true Discerning , Repentance , and to do the Thing that ever was acceptable with God in any measure , and which was as the Soul , Life and Spirit of all the true and well-pleasing Sacrifices , was a measure of that Divine Light of Life in their Hearts at that time ; though as Samuel in a like Case , they knew it not . Let none then charge the Weakness of the Administration upon the Light , but the Generation , to whom he that is the Light of and in Men , appeared , as Mankind has been able to receive the Knowledge of him : It was not Insufficiency in God , nor in his Light or Spirit , if Man's Eyes were not strong enough to behold the Brightness , of what after Ages have beheld ; But it was his Mercy and Goodness , that he proportioned both his Discoveries and Requirings according to Man's Ability . To conclude , The Light is still the same in it self through all Ages , and not a whit the less Sufficient , because through its Invisibility and Spirituallity , and the Wandrings abroad and great Carnallity of Man's Mind , some External Means were used , suitable to Man's Weakness , through which to reach into Man , and raise up some further Knowledge of the Spirtuallity of God's Worship : Nor because of the Light 's Sufficiency as to it self , ought any to infer , that those Wayes or Means were vain or needless ; For as the Weakness of Men should not call the Ability of the Light in Question , nor their Carnallity take off from the Light 's Sufficiency , Spirituallity or Divinity , so neither doth the Sufficiency of the Light render all Means accommodated to Man's Weakness vain or needless ; especially when the Vertue that is in them , comes from the Light of Life . To his Third Objection , which with most Opposers carrieth the greatest Weight , I have this in Plainness and Brevity to answer . We own not , neither do we confess to another Christ then him , who after the Flesh was born of the Virgin Mary at the City of Bethlehem in Judea , who preacht an Everlasting Gospel , worked Miracles , bore our Iniquities , and was cut off , or dyed for the People . But since Thomas Hicks would have us believe , that he is not yet Socinian enough to deny the Divinity or Godhead of Christ , and therefore that Christ was not only a Man , much less that what was born of Mary , was crucified , and laid in the Sepulchre of Joseph of Arimathia , was the Whole Christ ; I must distinguish . The Word that was with God in the beginning , and was God , who in time took Flesh , was and is the Light of the World ; in the fulness of time he manifested himself in a more Familiar and Intimate Manner to Mankind , in order to which he prepared an Holy Body , in which he preached his Everlasting Gospel , worked many Miracles , drew many after him : He sustained grieveous Weights , the Burden of the Iniquity of the whole World lay upon him , he travelled under it , and trod the Wine-Press alone , and was pressed as a Cart with Sheaves ; And so well did he love the World , that , to testifie the same , he gave up his Life not only to recommend his Love , but to confirm his unchangeable Gospel of Remission of Sins , and Eternal Salvation to as many as believed , and followed him the Light of the World ; that so Remission might not only be preacht in his Name , but Blood also ( for it was a time of Blotting-out ; for God was in Christ reconciling the World unto himself ) In which Manifestation he not only drew many to him , & gave Testimony of his Salvation to some particulars ; but he combated the Serpent , bruised his Head , and gave him an absolute Defeat in the General , scattering his Oracles , chasing his Infernal Spirits , causing his own Light more universally to clear up , and break forth into the World , insomuch that Thousands followed him : He qualified and deputed Ambassadors ; Commissioned and Impowred them from on high ; whose Message was Powerful , and whose Ministry was Effectual ; yet when all this is said , and believed most surely , as well as exprest most plainly , That which gave the Life , Power , Virtue , Strength and Efficacy to all this , and to whom therefore eminently the Work , Salvation , Power and Glory are most deservedly ascribable , is the Word that was in the beginning with God , and was God , whose Life was , and is the Light of Men , who took Flesh , and was manifested therein . Therefore He who is our Light , ought not to be denyed , being the true Christ , and true Saviour ; For no other Light and Life then appeared in that Body , that was then an Offering for Sin once for all , is the Life and Light that we assert and defend . And for that Holy Body , it was our Lord's , as the Scripture speaks , Joseph of Arimathia begged the Body of Jesus , Mat. 27.58 . Mark 15.43 . Luke 23.52 . They found not the Body of the Lord Jesus , Luke 24.3 . He prepared it , he took it , he was manifested in it and by it ; how can we deny that Body which was our Lord's ? By no means . To conclude , though our Divine Word of Life and Light dyed not ( for Christ as God over all blessed forever , could not dye ) yet his Body did , and fo his Fulness therein and there by manifested , have we received , and Grace for Grace . So that all those who are talking of the Body of Christ , and seeking to represent us to the World as Deniers and Despisers of his Appearance , they are but in the Steps of the Persecuting Jews , who as they eryed up the Prophets , but being Strangers to their Divine Life , relisht not , savour'd not , and therefore yielded not to Christ ( the Rock who followed the Fathers in the Wilderness , the Fountain of all the Life and Refreshment of the Holy Ancients ) but with their Proud , and Conceited , and indeed Mistaken knowledge , not from , but of the Letter , and in a bitter Zeal for their dying Forms and Traditions , did they war against the Breaking forth of that Day of Salvation , and that as Heresie , Blasphemy , and the like ; so now , these Men seem busie and great Sticklers for the Body of Christ ( which they know not ) and for Bread , Wine , Water , &c. and all in Opposition to a more plain and Inward Manifestation of the Divine Light , Life and Substance shed abroad , as the Accomplishment of the Promise of the Father in this our Day and Generation . But as it fared with those of old , so shall it with these Opposers , their Visitation shall pass swiftly over their Head , and their Temple shall be cast down , and not one Stone of their fair Edifice shall be left standing upon another . To his Last Objection I must tell him , that we have not that Uncharitableness in our Principles , which our Adversaries are guilty of . He , like the Jews of old , is ready to think every Man damn'd , nay , by his Principle , it is not avoidable , who hath not heard of the Name Christ , or is not enter'd into some kind of Church-Fellowship upon common Christian-Confessions , as they are called and distinguisht from meer Morality or Good Life : But for my part , as God had a People among the Gentiles of old , who became a Law unto themselves , doing the Things contained in the Law , whom I believe to be at Rest and Peace ( notwithstanding the severe and positive Censures I have heard from several Professors against them , and Millions more ) so , though much Darkness hath prevailed in most parts of the World , and still continueth , yet then , and where the Day of Ignorance remains , and where there hath been and is a Walking with Sincerity towards God , according to their Knowledge I do believe the Lord did and doth wink , and had and hath Mercy , though great Strangers to that Christian-Profession so much boasted of among too many in our Nation : And I doubt not , but that there may be found some Thousands both of Turks and Indians , who would not only have detested in point of Credit , but in Fear to God , dreaded doing a Tittle of what Tho. Hicks hath falsly and impudently said and done against our Persons , Practices and Principles . In short , though God in every Age hath had a Regard to the Sincerity of Peoples Hearts , and their Upright Living , though subjected under gross Forms , and in the Darkest seasons of the World ; yet , God having now caused his Day spring from on high to visit , whereby more certain knowledge & sound Judgment is given of the Darkness that hath covered the Earth , the Superstition , Idolatries , humane Inventions , Will-Worships , Violence , Cruelty , Wantonness , Intemperance , Avarice , and all manner of Vngodliness ; all are required to harken to the Lord's Voice , to obey his Call , to let him in , and bring their Deeds unto the Light , that Christ , who is that true Light , may discover the Enemy , may bind him , spoil his Goods , and cast him out ; that he may reign over Thoughts , Words and Deeds ; so shall such be able to say as David did , O , all that is within me , praise his holy Name ! For Christ will be known , as he is the Saviour of the Soul from Death , the Restorer of Paths , to dwell in , who destroyes the Works of the Devil , and brings in Everlasting Righteousness to the Soul. And though few observe it , That which is truly commend able in any People , proceeds from the secret Power and Efficacy of that Inward Principle we so much testifie of : 'T is that convinces , discovers , reproves , restraines , tenders , humbles , and affects the Soul , and not their several Outward Forms , which , with Robbery to the Light or Grace within , they are apt to attribute it to , and whereby the Devil beguiles them into a Continuance of them . Wherefore let all our Opposers be dehorted from their vehement out-crys ; for who withstand , revile and set at naught this Blessed Appearance , God , the Lord of Heaven and Earth , will break them to pieces , if they come not to timely Repentance for it . CHAP. IV. Of the True Evangelical Rule . ANd this forever raises the Foundation of T. H's Building : as indeed how can any thing so infirm long continue , built upon Forgery , and the hight of all Partiality : who makes us Hereticks , that he may be found ; and abusive , that he may either shew his own Patience , or colour his frequent base Revisings of us : I say , this overthrows his whole Discourse about the Scriptures being the Rule of Faith and Practice under the New Covenant . For , what ever is more Ancient , more Vniversal , and Able to Inform , Rule and Guide , that must eminently be the Rule ; but that has been , and is the Light within : consequently that has been and ought to be the Rule of Faith and Practice . That it has been and ought still to be the Rule exprest , is proveable thus . That which led those holy Men into those things , of which the Scripture is a Declaration , must needs have been the Rule ; But that was the Principle of God within , by what Name soever denominated . That this is true , let it suffice to say , That who walked in the Light in any Age , so far walkt in the Counsel of God. And that all Mankind had an Ability from God so to do , is our Belief , what Abbridgement soever T. Hick's detestable Opinion of Reprobation may make of the Love of God. That it ought still to continue to be the Rule of Faith and Life , I prove thus , That which is every where , which makes manifest that which is displeasing , and that which is acceptable to God , without which the Scriptures are unintelligible , and by living up to which Men only may come to witness the Truth of those things declar'd of in the Scriptures , must be , and ought to be the Rule of Faith , &c. But all this is true of the Light ; which is further proved thus . The Light Thomas Hicks acknowledges all Men have . The Light Thomas Hicks acknowledges all Men ought to attend unto : Now unless some Man , who hath lived unblameably up to the Light can give us a Demonstration of its Insufficiency to shew , and teach him that further thing , that God requires him to believe and do , there can be no valid Argument against the Light 's Sufficiency . If T.H. dare be the Man , we shall joyn Issue with him in the Tryall of the Matter : But if the Light be before hand with Man-kind , furnishing him still with Work enough to do , as it certainly ever hath done , and still doth , let it be known to T.H. that such as would know more of Christ's Doctrines , must first do his Will according to what they do know : And as it is the common Method of the Dealing of God towards the Sons of Men ; So is it great Impiety in any Man to infer or conclude Insufficiency to be in the Light to discover and teach Man what he ought to know and do , from Man's Ignorance of all , that he ought to know and do ; since the Ground of that Ignorance is , his not doing , what the Light of God requires from him , as his present Duty to perform . That the Scriptures are Vnintelligible without it , is easily prov'd from the Variety of Judgments that are in the World about most of the Fundamental Doctrines contained therein ; as about God's Essence and Similitude , Christ and the Spirit , their Divinity , Predestination , Original Sin , Free-Will , Redemption , Satisfaction , Justification , Faith and Works . In short , the whole End of Christs Coming , Living and Dying they are strongly controverted : Now were the Scriptures so clear capable to determine in these Matters , the Differences would quickly end ; But since the utmost Ability they of themselves can give , is not enough to render those Things obvious , that are now doubtfull , and disputable ; There is a Necessity of Man's Recourse to some other thing , which is able to discover the Mind and Intendment of the holy Pen-Men . Now I would be glad to know of any sober Man , if any thing besides the Light shining into the Understanding is able to give true Sight , Discerning and Judgment about the Points controverted ? would it not be reputed Madness to bid Men read , that have no Eyes , or if they have Eyes , at least no Light to read with them ? The whole Scripture , as it relates to Man's Duty , is a Declaration of the woful State of Darkness , and the blessed State of Light and Life , with the Way of Translation out of the one into the other . And was this Knowledge without Experience , or by and through Experience ? I hope no Man will say , the holy Pen-Men were not Witnesses of the things they wrote : and if they were , I would fain know , by what other Way they came to understand and comprehend the Darkness that was within , then by the Light within ; And to know the Temptations and Subtilties of the Spirit of Darkness , the Discoveries , Reproofs and Leadings of the Light , the Tryals , Travels , Exercises , and finally the perfect Translation so frequently expressed in these holy Writings , but through the Manifestation of the Light of Christ in the Conscience , their Obedience to it , and ' its Operation to their Redemption and Sanctification . So that the State of Judgment , Repentance , Remission , Regeneration , called the New Birth , and perfect Justification , were their Experiences ( or Witnessings , for all T. Hicks ) from the Inward Work of God's Light upon their Hearts and their Souls , which though the Scriptures declare of them , they can never bring Man into , nor can any Man groundedly aver the Truth of those things , till he comes through Obedience to the Light in his own Conscience to experience the same Judgment , Repentance , Remission , Regeneration , called the new Birth , and perfect Justification before God ; Since then the Scriptures can do none of these things of themselves , however Instrumental they may be of Good , but the holy Light in the Conscience , and that these things are not knowable , though they may be read , talked and writ of , without being lead by the same Spirit , and treading the same Steps of deep Experience the holy Ancients trod in , and have left us for an Example , it must be granted , whether T. Hicks will or no , That the Author of those Discoveries , Convictions , Judgments , &c. must be the Standing Immutable Rule to the Soul , what , how far , and which way we are to deny or own , reject or embrace , relinquish or follow , with Respect to those things that please God , or that please him not . His Objections I shall contract into these Four , urged by him for the Scriptures , and against the Light 's being the Rule of Faith and Practice ; and indeed they are the greatest Strength of his Book , if any it has . First , The Light within cannot give a clear and distinct Account how Sin came to be ; if we consult the Wisest Philosophers , we shall find a deep Silence touching this Point : They saw Sin did overflow , but could not by all the Improvements of the Light in them , find out how Sin came to be . I am perswaded T. Hicks never consulted so much as the meanest of them , at least effectually ; had he , his Dialogue would have savoured of more true Science and Morality ; for I will make it appear that he has contradicted himself , abused the Philosophers , and blasphemed the Light in this one Passage . Where there is no Law there is no Transgression ; then where there is Transgression , there is a Law. Now T. Hicks granting that the Heathen knew there was Sin , they must know it by Virtue of some Law that made it so . This Law was not written , but themselves declared , God had imprinted it upon their Hearts , as an Immutable and Infallible Guide to them in their Actions . If so , how could they be Ignorant of Sin 's coming into the World ? Who knew it to be a Deviation from God's living Commandment in their own Conscience , and a Committing quite Contrary Things ? If T. Hicks means by clear and distinct Account the History of Moses ; that is , that Adam and Eve were beguiled by the Serpent , who tempted them with an Apple , &c. 't is no wayes to his Purpose ; For that which is Sufficient to that Faith which concerns Salvation is , to know that God is , that he is Pure and Holy , that he has given Man the Knowledge of himself , and his Will concerning Him by some Inward Law , Command , Light , Grace , or Spirit ; and that who acts not correspondently to this Guide is a Transgressor , and incurs the Penalty ; and that the Heathen had this , their Books at large tell us : Nor does Tho. Hicks deny it , so that he manifestly contradicts Himself , and abuseth the Philosophers in saying , They could not find out , how Sin came , since they expresly say , That God made all Good , and that Man's Erring from the Divine Law in him brought Evil into the World. And I boldly affirm , and in the next Head will prove , that the meer History is not absolutely necessary to Salvation . Now that herein he has Blasphemed against the Light , is evident ; since it is to say , That God gave Men a Law and Light not sufficient to let them see , how Sin entered the World ; which is to say in plainer English , what is Sin ; it will and must end there . Besides , suppose the Philosophers had been Ignorant , must it needs follow ▪ that the Fault and Want was in the Light , and not in them ? Will T. Hicks become their Warrant in the Matter , that they arrived as high , as the Light could teach them , and that the Deficiency lay on the side of their Teacher , and not on theirs ? Confident , yea Impudent Man ! Why should either the Darkness of any Age be charged upon the Light , or render it Insufficient ; or the more clear Breaking forth of Light in a following Generation be reputed another Light , because another Degree then what obscurely shined forth in the former ; since it was not the obscurer in it self , but through the gross Blackness that might have over-cast that People because of Disobedience , it seemed so to them ? But let us hear him further . 2. Nor can this Light give any Account of that Remedy which God in his infinite Wisdom provided , Jesus Christ , that he should be born of a Virgin , dye for others , and rise the third day : This is the Pinch . But I answer : First , That the Prophets saw it by this Light , unless that they saw it without Light , or that the Light they saw it by , was not the Light of Christ , as the Word that was with God , and was God ; which , I hope , T. Hicks upon serious Thinking will not say ; for of no other do we speak . 2 ly , Those that believed him , when he came , could never have received him , had they not seen him by an Inward Eye , enlightned by that Light in measure in themselves , which then so unmeasurably appeared in him ; For the Jews had the Scriptures , and according to their Understanding of them , they reputed him a Blasphemer ; and both plotted , promoted , and obtained his Crucifixion . The Question will be , Why did they not better understand them ? The Answer is , because they Rebelled against that Spirit which could only so inform them : Had they brought their Deeds to the Light , they had received sound Judgment , and a true Measure would have been given them , which they rejecting , that was both the Ground of their Ignorance , and the Just Reason of their Condemnation . Hence we see , that Light , and not the Scriptures was the higher Rule and Judge of Thoughts , Words and Deeds , yea , and which way the Scriptures themselves were to be understood ; And truly it is strange , that the Light in Men should not lead naturally to its own Being and Fountain . 'T is Proverbial among Men The Way to the Fountain Head is to trace the Stream . I● the Light in Man leads not to Christ , who gives th● Light , let us leave off all Talk of Religion ; for t● what , or whom else was it given to lead us ? But Thomas Hicks , tell me , Who , or what w●● Christ in that Manifestation it self , but that D●vine Word , Life or Light manifested in Flesh ? Wil● not then a Measure of the same in Man , lead him ●● course to acknowledge the Fulness , or in following its Leadings bring to Eternal Salvation ; Or can that Light resist that Manifestation , as thou dost elsewhere seem to affirm ? If Christ his enlightned Men with the Light of his own Life , and if they are required to bring their Deeds to be tryed by it , and if they are invited to follow it , and in following it , are promised , no more to abide in Darkness , but have the Light of Life , because of the Blood of Cleansing , that is therein met with , whereby such are cleansed from all Vnrighteousness , and yet the Light ne●ther a Rule nor Saving , then what else can be either a Rule or Saving ? But this Light ( says he ) could not tell any that Jesus should be born of a Virgin , dye for Sinners and rise again . But this is so great a Mistake , that had he conversed with the Sibylls or other Heathen Writers , he might in good part have informed himself to the contrary . But here I distinguish of Faith , There is an Historical and Saving Faith , and there is an Historical and Saving Rule ; as the Faiths , so the Rules differ , If T. Hicks sayes that 't is the Scriptures that give the Knowledge of those Transactions , I m●st then understand him to mean Historically , if I assent , which is not Saving ; for then all who believe those things to have been , must therefore be saved ; the contrary to which is daily seen with our Eyes : since who believes not that Report among those , who are yet in great Wickedness ? But if we are to penetrate deeper , and that T Hicks should hold as he seems plainly to do , that what Faith we can have of the most weighty Truths declared of in the Scriptures , is from it , and not from the Light or Spirit within , I must firmly deny it ; For Faith is God's Gift , not the Scriptures Gift : No , so far is the Scripture from giving Faith , that it is God's Spirit alone , that gives both to understand and believe them . The Scripture tells me of such Prophecies , Histories and Epistles , and of such Men as Moses , Job , David , Isaiah , Matthew , Paul and John ; But what is it that gives me to believe the Things they writ of to be true ? Is it not the Testimony and most certain Amen in the Conscience ? and what is that there , which seals to those excellent Truths ? Which way then can the Scripture be a Rule to me in believing the Scripture , when that Faith is begotten of God by his Light and Spirit concerning the Scripture ? If the meer Scripture could give me Faith , then it might be allowed to rule my Faith ; but when God by his Spirit alone begets Faith , and without which I can neither understand nor believe the Scriptures , tell me , If God's Spirit be not the Rule of my Faith ; what , how far , and which way I am to believe them , or the things believed ? Certainly they can never be my Rule , How far , and which way I am to believe themselves , who of themselves cannot give me that Faith ; but it must be wrought by another thing ; so that what gives to believe , rules the Belief , and not the Thing believed : Therefore the Scriptures cannot be the Rule of Faith. Now as to this of Christ's Outward Manifestation , I say , so far as it is Historical , the Scripture is that which furnisheth me with a Belief ; But I utterly deny , that they give to believe it in that deep Sense , which may be truly called a Saving Faith. The Pharisees had the Scriptures , and they pretended to admire Moses and the Prophets ; yet they crucified Christ , and sought to countenance their Murder by Scripture . Now had they believed and esteemed the Writings of Moses and the Prophets from an Inward Sence of Gods Spirit ( which the meer Scriptures could not furnish them with ) they had rightly understood them , and not made so ill an Use of their Historical Knowledge , as to crucifie the Lord of Life and Glory . This shews that Men may have an Historical Faith , and yet not the True Faith nor Knowledge of the Scriptures , what then gives to believe aright now ? why truely that which did then : the Light and Spirit of Truth ; no Man could call Jesus Lord without it , that is truly so , or upon good ground . No Man could confess that Christ was come in the Flesh , but whose Spirit was of God , yet now nothing is more common , & yet nothing is more True then that Thousands of them are not of God , but lie in Wickedness alienated from the Life of God , &c. what is the matter then ? why this , Those who then confest that Jesus was come in the Flesh , did it by Virtue of an Invisible Sight , and through a Divine Illumination in their Souls : For impossible had it otherwise been for them in any measure to have seen through the Vail of his Flesh , into that Divine Life , Power and Wisdom that Vnmeasurably filled it , but having some inward Sence and Taste of that most excellent Being , that was manifested in and by that bodily Appearance , therefore did they confess to it , and their Spirits truely reputed by John to be of God. And as in that day it was Impossible for any truly and acceptably to confess to Christ , without a Discerning given , and Faith wrought by the Light and Spirit of God in the Heart , which was the saving Faith ; so is it now equally Impossible for any to believe that Christ appeared , and that he spake and did all these great things , so as to be benefitted thereby , and any wayes accepted of God therein , but as the Light and Spirit of Truth open those Things to the Understanding , and from a measure of that Divine Life which then immeasurably appeared ( for we have all received of his Fulness and Grace for Grace ) true Faith comes to be begotten in that Manifestation , and a right Confession unto it . In short , He that calleth Christ Lord , must now , as then , do it by the Holy Ghost , that is from an Experience or Witnessing of his Dominion , and Rule , which , through the Operation of the holy Spirit , the Soul is to be subjected to , so that who believes more then Historically that Christ came in the Flesh , must do it by Virtue of the Divine Light and Spirit , who alone gives to relish and savour the Truth , Nature and End of that Appearance . And though it may be allowed , that the Scripture is a Rule , respecting the History , as it was to those of old , in reference to the particular Prophecies fulfilled in Christ's coming ; yet as there was then a more Inward and Heavenly Sence of Christ , which drew many after him , and begot deep Faith in him , so must there now be a more Inward Spiritual and deep grounded Faith of those things recorded in Scripture , of Christs Appearance , &c. then the meer Letter is able to give . And therefore that Light and Spirit which gives that discerning , and works that deep Sence and Faith must needs be as well the Rule as Author of it , and not the Scriptures ; For if the Scriptures be the Rule , then either of Themselves or by Interpretation . If of Themselves , then either in their Translations , or Originals . Not in the Translations , unless the Translators had been so inspired , that they mist not a tittle , which I am sure is not so ; and consequently none but Schollars have a Rule , for the Unlearned are secluded ; & therefore the English Bible is not a Rule . If in the Originals of Hebrew and Greek ; Query , In what Copies ? There are various Lections in Hebrew : And for the New Testament , so called , there are no less then Thirty Copies , and all differing ; in fine , there are many Thousands of various Readings . Now let 's Dialogue a little upon Supposition only . Quaker , If by Interpretation , who shall interpret ? Meer Man ? Anabaptist , No. Q. The Light within ? A. No. Q. The Spirit ? A. No. Q. The Church . A. What Church ? Q. Shall Right Reason interpret ? A. Yes , sayes T.H. Q. I Query , Which of them is the Rule ? And when that 's found out and determined , then let T. Hicks prove that it is unquestionably true , and has remained Uncorrupted through every Generation : And by that time he has done all this , he shall have done a great deal towards our Satisfaction . But what is this Right Reason ? A. 'T is a Faculty in Man rectified . Q. Very well ; But who has this rectified Faculty ? A. Thomas Hicks , say . Q. Has none it but he ? A. Yes . Q. Have none Right Reason but such ? A. It was an old Saying ▪ Dip or Damn ; but Interest has taught us more Discretion . Q. Well then ; Others may have Right Reason that are not dipped ? A. We say so , whatever we think among our selves . Q. What 's the peculiar benefit of Dipping ? A. Much every way . Q. But which way ? A. We are brought into Church-Fellowship . Q. Are you brought into Fellowship with God by it ? A. No ; I cannot say so . Q. No! what 's your Fellowship worth then ? the Saints Fellowship was in the Light , and the true Church-Fellowship was in Spirit : What do you receive when you are dipt ? A. Nothing . Q Are you no better ? A. No. Q Why , I once thought you received the Holy Ghost out of hand ? A. I thought so too , but was Mistaken . Q. Why wert thou dipt then ? A. To fulfil the Scripture . Q. But what led thee to it ? A My own desire . Q. Is not that Will-Worship ? A. What , to do as the Scripture exhorts ? Q. How knowest thou it exhorted to it ▪ A. I thought so . Q. Is that enough ? Where 's your being lead by God's Spirit ? But to our Business . Q. How shall I know Tho. Hicks has this Reason before mention'd ? A. He loftily sayes so . Q. But is that sufficient ? Well , but where is this Right Reason ? A. In Men. Q. Is it so ? Then it seems that which gives the true Knowledge of the Scripture is in Man. But tell me honestly , Do ye believe this Right Reason may Err ? A. No ; For then it were not Right Reason , if it could be Wrong . Q. Well argued . But if a Man Errs , is it not the Fault of Right Reason ? A. By no means . Q. Thou speakest honestly . But why then does T. Hicks charge the Light , the Quakers profess , with every short-sighted imperfect Saying or Action of this or any other Generation . A. Does he ? Q. Yes ; it is the great Drift of his Books . A. Truly that 's not fair . Q. Honestly said . But if this Right Reason cannot Err , then Man cannot Err ? A. No , that does not follow ; for Man may not submit to it . Q. Why , may Man have something in him that cannot Err , and he not be Unerrable ? A. Yes . Q Rightly said . But why then does T. Hicks conclude so of ●● ? A. It is unfairly done . Q. Very well . But you say , that this Right Reason is part of Man's Soul , or I am mistaken , see Dial. pag. 32. If so , then Man's Soul must be Infallible ? A. Oh , Infallible ; that word affrights us . What , Infallible ? Pray what 's Infallible ? Q. Poor Man ! I see it scares thee indeed . Why , Unerrable and Infallible are all one . Yea , Right Reason is Infallible by the same Reason , that it cannot be Wrong . A. But the Popes talk of being Infallible ; are not you like them ? Q. Never the more like them for that ; Talking , and Being so , are Two Things . Men should not deny the true Christ because of an Imposture ; nor any fear Infallibility because the Pope makes Market with such Pretences . If thou art not certain of what thou believest , thou hast not that Faith which was once delivered to the Saints ; for that was Certain , and therefore Infallible . A. Why , Is Certain and Infallible all one ? Q. Yes , Certainty and Infallibility is the same . But what think'st thou of the Light in this Case under Debate ? for either it is the Rule , or it is given to understand & use the Rule , or else it s given for nothing ? A. 'T is not the Rule we are taught to say ; and yet we cannot conclude it to be given for nothing . Q. Very well ; then it must be given in order to understand and use the Rule . Now supposing the Scriptures be the Rule , that which informs me of my Rule , and teaches me how to use it , must be greater then my Rule , in that it teaches me to know and do that my Rule cannot do of it self : I query then , If this Light be not my Rule , how and which Way I come to understand and use this Rule . So that it is eminently the Rule because of its Present , Immediate and Certain Direction and Knowledge , and the Scripture at most but a kind of Declaratory and Secondary Rule , and therefore subject to the Holy Spirit in the Apostles and primitive Christians , who took not Measures by it , when it distinguisht the Ceremonial from the Moral Precepts so intermixed in the 19th of Leviticus , and other places ; but their Minds being exercised and guided by that Holy Living Rule , they left off , or continued for a time several Jewish Observations , as there might be a Service therein signified to them from that Living Rule . The Light and Spirit of God then , is both THE Rule of Faith and Guide of Life , superior to the Scriptures , and That by which only they can be rightly known , believed and fulfilled . A Doctrine Evangelical , and not disowned by those first Protestants , who testified that no Man could understand the Scriptures given forth by Inspiration , but by a measure of the same Spirit . To conclude , Historical Faith , Scripture is a Rule of , but Doctrinal and Saving Faith the Light and Spirit of God can only be the Rule of ; for that which giveth Faith is only that which rules Faith. 3 But ( says he ) how could you have known , that Swearing in any Case were Vnlawful , if it had not been written , Swear not at all ; Is not then that Scripture your Rule in this Case ? But this shews both the Ignorance of T. Hicks in the Writings of the best Gentiles , and his Acknowledgment of the Light 's Sufficiency , in case we are able to prove Swearing disallowed and dispract●ised before Christ's Coming in the Flesh . The Seven Wise Men famous among the Greeks , and Contemporaries above five hundred years before Christ came in the Flesh , esteemed Swearing but a Remedy against Corruption , in Evidence : To be sure , they both believ'd and exhorted People to that State which needed it not . Socrates plainly sayes , that there is a Life more firm , and unquestionable then an Oath . Consequently Swearing not the best State. And Xenocrates was had in that Veneration in Athens for his exceeding Virtue , that the Magistrates thought it a questioning of his Honesty to offer him any Oath , and therefore refused , implying , that Oaths were not made for the best of Men , and that there is a State attainable , which is more excellent , then that , in which Oaths are used . And thus was that Evangelical Precept , Swear not at all , arrived at , preferred , and honour'd by profest Gentiles about five hundred years before it was uttered by our Lord Jesus Christ , therefore the Light from T. H's Objection answered is proved Sufficient . 4 But here is an utter Insufficiency ( if we will believe him ) in this meer Light within to direct us the right Way of Worshipping God ; This , sayes he , is manifest from the great Loss the Wisest among the Heathen have been , and are at , about this very thing , the Multiplying their Deityes ▪ Worshipping Devils , &c. He is an incompetent Witness against the Light 's Sufficiency , that has never tryed the Extent of its Ability by a Life conform'd to what it leads to : If T. Hicks walkt without all Reproof , it were something ; But for a Man to talk of its Insufficiency , whilst it shews that which he is not come up to , as well as that it condemns for daily Failings is Arrogancy with a Witness . But why is it Insufficient to direct him the Right Way of Worship . Because T. Hicks has not found it ; Is it a good Argument against the Scripture , that because those who pretend to Square their Faith by it , manifestly Err , therefore it is Insufficient to direct them Right ? Tho. Hicks will never allow this against the Scriptures ; and yet he calls us Names for not tacitly suffering his base Abuses against the Lord's Light. What if any of the Heathen became vain in their Imginations , who when they knew God , worshipped him not as God , will it follow , that God's Manifestation of himself ( as the Apostle plainly speaks ) in Man , was an Insufficient Manifestation ? The Jews turned Idolaters , they worshipp'd a Calf , and offer'd their Children to Moloch ( Devotion made up of Murder and Idolatry ) was God's Light , Law or Good Spirit , and that whole Series of Love and Mercy shown unto them , Insufficient , because of their Rebellion ? I affirm that Thomas Hicks by this Argument is the horridst Blasphemer that ever lived among Men ; For if the false Deities of the Heathen , and their worshipping of Devils , with the horrid Idolatries of the Jews , were not the Effects of their own Erring from a Sufficient Light or Manifestation , to have better informed & directed them , but through the Insufficiency of the Light to discover the True God , & how to worship him , T.H. has evidently laid that horrid Charge at God's Door ; for he could not reap where he had not sown . And thus far doth he render the Almighty accessory to those Impieties , that he gave not Man a Sufficiency of Light to inform him better , that he might have escaped so gross Abomination ; which ends in that detestable Doctrine of Eternal Vnconditional Reprobation ; an Off-spring of Satan , a Murderer from the beginning . In short , Christ is the Light of Men : The Way of the Just is a shining Light : He that is the Way , Truth and Life , is the Light ; Therefore those who Worship God according to the Light , Worship him in the Spirit and in the Truth , and walk in the Just Man's Path : For that Men should walk up to the Light of Christ , and yet be Ignorant of the Right Way of Worship , is gross Ignorance and Darkness . For Tho. Hicks then to say , that God doth make more known then is , or can be known by the Light , is false and contradictory ; For unless there be two Distinct Divine Lights by Nature ( which is an absurd Thing , so much as to conceive ) or that God can manifest any thing without Light , it will follow , that both the Light is One , and that by that One Light it is , whereby God hath revealed himself through all Ages : And here I would be well understood ; for I know one Age hath been attended with larger Discoveries , yet this argues no Deficiency to have been in the former Manifestation , though it implies Weakness in the People that they could not receive the same Light in a greater . The Light is therefore One in it self , however variously it may break forth in any Age and Generation ; I know it hath arisen higher and higher ; the Difference is in Degrees , not in Nature ; and so T.H. in great contradiction to himself acknowledges , Dial. pag. 36. What hath been the Duty of every Age , it hath shewen , and the best Reason and Rule for the Obedience to any thing superadded hath been the Convictions and Leadings of the Light , according to that Manifestation , it gave before : Those that went from the Light , and sat down , grew Rich in Literal Knowledge , were the Opposers of the more glorious Breaking forth of Light , and not those who kept close to what was revealed . So 't is at this Day ; Such as have kept to the Tendering Grace and Spirit among Professors , such are most moderate to us , and inclin'd after us ; The Hard , Dry and Cavilling amongst them , as they are strongest in their Combattings , like the Pharisees of old , so are they most darkened from the Light , and most of all despise the Testimony of it , and set at nought and oppose , as to the Death , all those who are become Witnesses of the fresh Resurrection of Light and Life ( If I may so speak ) in the Hearts of People . I know not what better to call them , then Thieves and Robbers , spoken of by Christ , who have gone aside from the tender Spirit of Jesus Christ , that in Dayes past strove with them , and with whose secret Voice they were in some measure affected , and have set up themselves in a Form , without Power , Praying , Preaching , Dipping and all other Acts of Worship , Ordinance , &c. without the Leadings of God's Spirit : Wherfore , said Christ , of the like People ; All that came before me are Thieves and Robbers , they climbe over the Wall , they come not in at the Door ; which Door is that State of Witnessing , at which that Light and Frothy Prophanist , T.H. bestowes so many foul Reflections ; forgetting how much of the ancient Puritan , Brownist and Baptist Religion 〈◊〉 made up of Experiences , which with Men that understand Words , hath the same Signification , as well as that Witnessing is more Scriptural . And indeed , I wonder not at all at it ; for where Men that have had some Inward Sense of Life Eternal , give not way to the more full Breaking forth of the same , but run into Forms , and take up their Rest by the way , and so come to withstand it , they ●ose what they had , and center , where those be who at first oppos'd them , emptying from one to the other till they arrive at Rome again , that so the Battel may be of Michael and the Devil , the True Church against the False , Power and Form of Godliness against Form without Power , and the Traditions , Superstions and Inventions of Men ; by which they have endeavoured to make void God's Law : For whoever have lost their Inward Sense of God , and withstand the Propagation of that Inward Religion , however their Form may be more scriptural , the same Spirit enters them that reigned in their old Persecutors , and they at last run back , and end in that , from whence they at first reformed . So dangerous is it to rest satisfied with a finer Form , which in Truth is but a better Covering for the old Enemy of God's Spirit and Power to act more disguisely and securely in . But lest any should think that all this is said to justle the Scriptures out of all Use and Service , read these few lines following with Patience and Impartiality . Though we eminently account the Light or Spirit of Christ to be the Gospel , Living and Immediate Rule ( as the great Promise of the Father ( and that without being ruled and lead or guided by , there is no being a Child of God ) yet we do not thereby intend an Exclusion of the Scriptures from being Obligatory , or as not Declaratory of those heavenly blessed Truths , that are fit to be read , believed and practised ; God forbid . No , we know better and practise otherwise , and have good Satisfaction therein . Nor do we say that those essential Things relating to Faith and Godliness mentioned therein are by us to be sleighted or contradicted ; or that the Light and Spirit we are led by , doth or can lead to any such thing ; for by its Holy Discoveries and Convictions are we made acquainted with them ; and our Faith concerning them is firm , and they are thereby made our Duty , and such is their Correspondence and Agreement , that from an INWARD ASSENT AND LIVING AMEN , FROM GOD's LIGHT IN OUR CONSCIENCES do we testifie of their Truth , Vse and Dignity . And very vain is T. Hick's Objection , If your Light be Sufficient , why do you read them ? since we may return to him the same ; If the Scriptures be Sufficient why dost thou use other Means ? Though God's Grace be Sufficient of it self , therefore is the Creature always in that Condition , wherein he needs not Means ? And notwithstanding it be the Dispensation of Light and Life , more Immediately then has been known to former Ages , yet we deny not the Use of such Means , as may be used of God's Light and Spirit , as will be spoken more largly to elsewhere . Man's Mind being Carnal and abroad , Means in God's Power are us'd not as settl'd Teachers , but as Instruments in God's Hand to testifie of and direct to that one Great Prophet and Living Teacher in the Hearts of Men , that all may come thither , and be taught of him . CHAP. V. Of his Insinuations against us concerning the Scriptures BUt T.H. that he may be true to his Ungodly Way of perverting our Principles , would insinuate , First , That we esteem the Scriptures no farther , then as they were the Experiences of Ancient Saints , thereby rendering the many Prophecies and Promises therein recorded , not yet fulfilled , Vnprofitable . But to take off all Credit to this evil Suggestion , let our sober Readers know , that by the Light of Christ in our own Hearts and Consciences as to confirm what of the Scriptures we have experienced , and press after the Compleatment of those Enjoyments therein expressed ; so are we taught reverently to believe those holy Prophecies and Promises yet unaccomplished to have been given forth by the Inspiration of the Almighty ; and that they shall be as certainly fulfilled , as they are written . Yet we dare boldly affirm , and that in the Name of the Lord ( before whom we shall give an Account for every Deed done in the Body ) that the greatest Reason of our Belief concerning them , is not from any Outward thing , but that Inward Testimony , Record and Heavenly Amen , that we have frequently received from the holy Light within us , to the Truth and Faithfulness of those Sayings . And if any Quakers there be that are not thus minded , they are to me unknown , and I publickly renounce , and protest against that Principle that would in the least derogate from those Holy Writings ; which leads me to his Second Insinuation , viz. As if because we do deny the Scriptures to be the Rule of Faith and Practice , in Honour to that Divine Light , which was the Author of them in the Holy Pen-men , that we should therefore deny all those holy Precepts , Commandments and Rules relating to Life and Godliness that are therein contained : A Consequence so foul , that God forbid any of us should ever give any Just Occasion for it ; For we both believe Men ought to liv● up to them , and that they are highly Reprov●able if they transgress against them But the Reason why , is that Conviction they meet with from the Light in their own Consciences ; wherefore the Scriptures are so far from being the great Rule of Faith and Practice , that the Light of Christ within is both our Warrant and Rule for Faith in , and Obedience to them . And let T.H. say if he can , that the Waldenses , Albigenses , Lo●lards , Hussites , Lutherans , Calvinists and other Protestants made not the Testimony of God in their Conscience the chief Ground of their Belief of the Scriptures ; to say nothing of the primitive Christians and most uncorrupted Fathers , who are many and positive on our behalf . 3 ly , He insinuates , that we equal , nay prefer our Books before the Scriptures , because of the Titles we give our own Books . viz. The Voice of Wisdom , A Testimony for God , &c. and what we give the Scripture , namely . Letter , &c. This I have largely spoken to in my Answer to J. Faldo , but not knowing whether ever that may be where this probably may come , I shal say thus much , If at any time we call the Scripture the Letter , it is not that we mean thereby , our Books are the Spirit , or that we would irreverently set them below our Writings , but upon a Comparison only betwixt the Scriptures and the Spirit that gave them forth , and that , I hope , may be done without the least Disrespect , though such whose Religion stands in Letter and Time , and not in Spirit and Power , be angry at it . But that we should be thought to sleight the Scriptures , because we bestow such Names upon our Books , is a strange kind of Consequence . Are not our Books mostly written in a plain , familiar and Scripture-stile ? Do we not earnestly endeavour to confirm what we write by Scripture , which not only renders it a Pa●t of our Book , but the most Noble Part too ? And shall we notwithstanding be reputed Sleighters of the Scriptures ? Certainly if our Books are called , The Voice of Wisdom , and A Testimony for God , because from the Voice of Wisdom , and God's Witness in the Conscience ; by good Reason must the Scriptures be interested therein , who are both a part of them , and such a one too as unto whom our Quotation implies a Manifest Preference . His next Insinuation is , that it is Dangerous for Ignorant People to read the Scriptures , flinging those hateful Names of Jesuit and Romanist upon us . This Doctrine he layes to the Charge of G. Fox and Rich. Hubberthorn , in a Book called , Truth 's Defence , pag , 101. But the truth of the matter I will relate out of that Book it self , which has been most partially and basely represented by him . The Priest's Query lies thus , Whether the Scripture being Carnal , and the Letter Killing , as you say , we may read them without Danger ? Answ . The Letter which killeth , 2 Cor. 3.6 . is Dangerous ; for thou takest it here to war withal against the Saints , with thy Carnal Mind , giving out thy Carnal Expositions upon it : And the Ministers of the L●tter are Ministers of Death , which is to Condemnation , and you take it to make a Trade with it , and with what the Prophets , Christ and the Apostles said ; so that some have Sixty , some an Hundred pound a Year : But Christ cryed , Wo unto such Whited Walls . And here you read with Danger , who speak of them , and speak a Lye , because you speak of your selves , and you wrest the Scriptures to your own Destruction , and to you it is Dangerous to read or speak of it , who know not the Li●e of it as the Pharisees , who were learned in the Letter , but knew not Ch●ist . But I say , Blessed is he that doth read , and doth understand . This is the true Account in brief ●f their Answer to the Pri●st's Qu●ry : And I appeal to God's Witness in the Reader 's Conscience , if any thing of wh●t that Vile Man would suggest , is to be found in these M●ns Words ; who by Letter evidently mean the Legal State of Condemnation ; by Dangerous , not what Edification was to be got with respect to reading , but that Aggravation of Punishment , which would be the Recompence of those who make a Trade of them , and oppose them , Pharisee like , to the Life and Spirit of Christ Jesus , wresting them to their own Destruction . Reading to such End and Purpose , will prove Dangerous with a Witness . And that it was at such a sort of Reading they struck , consider this Passage , But I say , Blessed is he that doth read and doth understand . Let this Forgery so obvious , ring through the Streets and Towns , where-ever his Book or Name is known ; however this is little to what 's behind . For my part I speak my Conscience in Sincerity ; I had rather perish off the Earth , then live so great a Burden of foul Dishonesty , as I doubt not but a little time will manifest him to be . That the Baseness of his Intentions in this kind of Arguing may yet further appear , let this gross Inference directly charged by him upon our Principle , of the Light 's being our Rule , be diligently considered . From our Asserting the Light Within to be our Rule , he tells the World , That we mean the holy Qualification , that is in us : Which were it true , he would hit the Mark , when he sayes , that Holiness , being a Conformity to the Rule , it cannot be the Rule But never yet certainly did any but Thomas Hicks so mis-represent the poor Quaker : Nay , he Confounds and Contradicts himself . How can we be said to make our Holiness the Rule , when we affirm it only to be a walking up to the Light within , which is Holy ? He sayes that we assert the Light to be the Rule , how then is our Obedience to it the Rule ; for that is true Holiness ? Is there no difference between a Rule , and Obedience to it ? Holy Life , and that which gives it , or makes it so ? What a Meeting here is of Ignorance , Malice and Lying ? Any thing to spoil the Quakers ; but God will break the Bow and Spear of their Enemies . Again , From his Quaker's telling him , Thou takest up the Saints Words ; but if thou hast not the same Spirit , what are the Words to thee ; he dares to suggest , that our Opinion of the Light 's Sufficiency in every Man cannot be true ; And all the Reason he gives us for his strange Collusion , is this ; That those Words imply , that the Spirit or Light of God is not in all Men. Now what is more evident , then first , That it is not our Answer ? 2. That it concerns not the Sufficiency , so much as the Universallity of it ? 3. By not having the Spirit , or Light , is not meant , that we believe that God has not given a Measure of his Good Spirit unto all to profit with , or that there be some , whom he never enlightened , but that they so have not the Spirit , as to walk by it , be benefitted by it , or come to enjoy it as their Teacher and Comforter ; and that some may be said , not to be Enlightened , who are not through Faith in , and Obedience to the Light , come to be advantaged and made Children of Light by it . Let this suffice at present to shew the Man's Ignorance of our Principles , or his great Unrighteousness to pervert them . I shall now attend the next Point by him handled , and that is Christ's Person , and our Faith in him , which , he sayes , we deny , and indeed he does but say it . CHAP. VI. Of our Faith in Christ . HIs next Cavil is at our Belief in Christ , and which is worse , he would be thought a Christian in doing so . The great Stress lies here , Tho. Hicks would have the World think , we Equivocate about our Faith in That Christ which after the Flesh appeared and dyed at Jerusalem . The Reason of all this Clamour and Injustice on the part of our angry and restless Adversary is this ; if I wrong him let him shew me : The Quakers say , that Christ is in them ; Christ is God , is God Man in them ? Again , The Quakers say , that Christ is in them ; But since there is but One Christ , who was born of a Virgin , and that he suffered at Jerusalem , being there crucified , can that Christ be in Man ? The false Doctrine or Absurdity he would run us upon , is one of these two , Either that we deny Christ's Manhood , or that He is actually in our Bodies with that Body he appeared in at Jerusalem , which is Impossible , witness this one Passage , If God be Christ , as Penn saith ; or , If the Light within you be the Christ , as Naylor and Hubberthorn affirm , is it proper or safe to say , God was Slain , or the Light in you was Crucified ? To which I answer , That as in other things , so in this , our Adversary has shewn his great Ignorance or Malice . For is it reasonable to infer from our Affirming in Scripture Language , Christ is in the Saints , that we deny him as to his Visible and Bodily Appearance in the World ; and that because he is God , therefore he was never Man ; or that the Word took not Flesh ; Is this to understand us right , or give the World a true measure of our Belief , who is it confesseth Christ to be every where , and if so , then in his People , see Cont. p. 34. Ah , God the Righteous Judge shall plead with thee in a Day that thou shalt not be able to escape his Terrible Recompence , if thou repentest not . Let it suffice to the sober Reader ( for of him I have little Hopes ) that we do believe that Christ , who is God over all , blessed for ever , did come of Abraham's Seed according to the Flesh , that the Body prepared of that Line was his Body , that what Sufferings befel it , were the Sufferings of Christ , just as the Body is called the Body of Christ : Yet this we do say , and that not in any Undervalue to the Body , or Bodily Sufferings of Christ , that the Divine Word , in whom was Life , and whose Life was the Light of Men ( who took that Flesh ) is eminently to be lookt upon , and that to believe and obey the Light of his Life , wherewith he has enlightened us , is both the best way to know the Sufferings of his Body , and to receive the Benefit of them . In short , unless Christ be not God , and unless the Light be not Christ , I know no hurt I have done , to assert him to be God , nor any Reason our Adversary hath to infer , therefore I , or any of us , deny him to have taken Flesh , or that he suffered without the Gates of Jerusalem ; or that he is not as well Christ without us as within us . Again I do affirm that by the same Reason the bodily Sufferings of the Word , whose Life was the Light of Men , are frequently attributed to the Word it self , as if the Word had immediately sustained them , and not the Body , the Light which shineth in the Consciences of Mankind , which is the very Life of the Word , or Word it self , is not unconcern'd in the bodily Sufferings , but both gives to believe them aright , and to receive Benefit by them , and that as the Sufferings of his own Body , by and through which his Glory , Grace and Truth , did shine forth , in the World : which are now revealed afresh in the Hearts of all who believe in him . Let our Adversaries deal so fairly with us , as to distinguish between Christ , and the Body of Christ , as before Abraham the Rock in the Wilderness , and the Appearance of Christ in the Flesh , and not infer from our denying that the whole Christ could die ; that Christ , that is , the Body of Christ suffered or died not ; And when we say , he who took Flesh has appeared to , and in our Hearts , that we exclude and deny his then Visible and Bodily Appearance , or that he is not now as well without us , as within us ; and we shall never doubt of a good Issue . But truly after the rate we have been used by him , the most Scriptural Assertions can never escape a being accounted False and Unwarrantable . For because we are with godly Fear Jealous , least the whole Christ should be thought to have been then crucified , when his Body was , which strikes at the Life of the Immortal and Divine Being , we are represented by this Perverter of our right Meaning , as Denyers of that Body , whilest he himself acknowledgeth that the meer Manhood was not the Christ , but the Word made Flesh , Emmanuel . Pag. 44. Dialogue . 2. Because we assert that true Light , with which every Man is enlightened , to be in it self the Christ of God , and Saviour of the World ; he infers that we deny the Outward Sufferings of Christ in his Bodily Appearance , and in short ▪ that we deny the True Christ , because he dyed and rose again , &c. which the Light never did , never considering that if he makes what dyed & rose again the entire Christ & Saviour , he excludes the Divinity or Godhead , which he confesseth to be Christ in conjunction with the Manhood , and which the Scriptures call strictly the Saviour , besides whom there is none ; and which J. Faldo himself pag. 85. part 2. acknowledges to be such . But if T. Hicks does allow , as indeed he doth , that Christ is God , as well as Man , there is nothing befalls us from his Inference , but what strikes himself equally ; for if the Light , with which Men are enlightened , be not Christ , because it cannot dye , then Christ cannot be Christ as God , because God cannot dye . Well! But T. Hicks tells us , that Christ as God is also Christ , and that it was Christ's Body only that dyed ; Therefore I conclude , that to own Christ to be that true Light , which enlighteneth all men , or that true Light to be Christ , is no Derogation from Christ or Vndervalue to his Bodily Sufferings . 3. And because that one of us spoak of a Two-fold Appearance of Christ in the Soul , first as a Seed of Light in Man , and next , as perfect Day , or in a full grown State of Glory , Therefore sayes he , a Personal Coming in any respect is denyed by you , Contin . pag. 45. which Conclusion is so horribly Unjust , that no Impartial Man needs an Answer to it . And let the Partial know , that we have not only confessed to his Personal Appearance , But T.H. has so much Faith for us . Dial. pag. 45. The Baseness and self-Contradiction of the Man is notorious enough as to this Point . I shall proceed to the next Particular , and that is , If Christ signifie Anointed , and Christ be God , as Penn saith , I would query ( saith our Adversary ) whether God himself was anointed ? Contin . pag. 47. But though this might have seemd something from a Socinian hand , yet from T. Hicks , it gives us no Difficulty at all ; for since he acknowledgeth Christ to be as well God as Man , and that Christ was not anointed by halfes , but intirely , as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Anoint , doth imply , I would fain be informed ( Argumentum ad hominem ) Who anointed the Godhead , without which T. Hicks affirms again and again , Christ was not Christ , because ( says he ) Christ is God manifest in the Flesh . Dialog . pag. 44. And since he is for Querying , let me ask him , who is understood in that Passage , God even thy God hath anointed thee with the Oyle of Gladness , & c ? Was that said of Christ or no ? If not , say so ; If it was , as most , or all believe , then , whether the Divine Nature of Christ was unconcern'd in that Anointing ? And who it was that anointed him is evident from the place ? If T. Hicks will limit God to the manner of his Manifestations and Operations respecting us , that is , that he is no otherwise to , & in himself , then what he appeares to us to be ; what will he make of that place , To us a Child is born , to us a Son is given ; he shall be called Wonderful Counseller , the mighty God , the everlasting Father , the Prince of Peace ? &c. Shall God's Condescensions to Man's weak and depraved state by personating , and representing things to his capacity , be an Argument that he is no otherwise in himself ? Are we confused because we use his Words ? or shall Man rise up against God's way of uttering forth himself suitable to the shortness of his Understanding ! This kind of Cavil might better become a Carnal Pharisee , or Scoffing Heathen then a Man pretending to Christianity . Base Man that he is , who rewards the Almighty so ill for his Merciful Condescensions ! But to the Blind all things are dark . But he thinks that he has caught me irrecoverably : hear his Dialogue . Chr. Was not Christ God's Gift ? Quak. Yea he was so . Chr. To what end ? Quak. His Doctrine , Life , Miracles , Death and Sufferings to God is the Gift and Expression of God's Eternal Love for the Salvation of Men. Penn's Sandy Found . Pag. 19. Chr. Thou hast affirmed that God is Christ : If so , Did God die and suffer to God ? To which I answer , that T. Hicks , as in other places , so here is basely Unjust , and if he accounts me his Adversary or an Opposer of his Principles , though I never had to do with him in particular , nor any of that People in general ; It behov'd him to be honest , and give me my due ; Instead of which he leaves out some Words , and horribly perverts the rest . For first I did in that Book acknowledge and confess to Christ's Bodily Appearance , and that he was born of the Virgin Mary after the Flesh , and that largely and plainly p. 36. which he wholy omitts to mention . Secondly , I do not remember that I so exprest my self , that God was Christ , but whether I did or no , to insinuate a Denyal of his Manifestation in Flesh is most perversly wicked and ungodly , as well as that it plainly shews , notwithstanding his feigned Confession to Christ's Divinity , that in truth he owns him not to be God , or he has very ill exprest himself when he sayes thou affirmest God is Christ ( or Christ is God ) for it implies he does not ; else what means his following words , did God himself dye and suffer to God ? he thus queries to shew the Absurdity of believing God to be Christ ( or Christ to be God ) and tells us that he believes what dyed was the Intire Christ . Certainly , he is either rank Socinian in the Point ( which I mention not in Disgrace , unless it be to that Party that so impious a Person is of it ) or he has not well given us his Mind . But this proves what elsewhere I observe of him , that from our Asserting Christ to be God , or God Christ , Tho. Hicks is ignorant or malitious enough to infer , that we deny that ever he took Flesh ; whence he would fasten such like Absurdities upon us , you say Christ dyed , Christ you say is God , did then God dye ? &c. But if he has represented us to deny the Bodily Appearance , why did he not also make us to deny his Death and Sufferings too , and then there had been no room for that preposterous Conclusion ; But to insinuate a Belief of our Denyal of Christs's coming in the Flesh , and not of his Death , that he might bring us upon this Pinch of Contradiction , to wit , that God dyed , and not the Body in which he was manifested , is such an invented piece of Dishonesty as deserves nothing else then the Abhorrence of all Impartial Persons ; In short , we say , that God manifested in Flesh was the true Christ that then appeared , that the Flesh , and not God dyed , and that the whole of the Appearance , whether in Life or Death , was for Man's Salvation . And if Tho. Hicks is not herewith contented , we cannot help it , but hope others are not so Unreasonable . But he proceeds thus ; Give me leave to ask you , directing himself to his foresaid Quaker , Whether one great End wherefore Christ was given and came into the World was not to seek and to Save such that were lost . Quak. Yea , he came to seek and save the lost . Christ . But who , or what is this that was lost . He wickedly and with an Aggravation , like the Enmity of his Spirit , thus makes G. Keith to answer , That which is lost is still in Man , That , Christ came to seek and save , and all his Ministers preached People to this , the lost in Man , a lost God , a lost Christ , &c. To which sayes T.H. Blush O Heavens , and be Astonished O Earth ! Was ever such a thing as this heard of before , that Jesus Christ came to seek and save a lost God , a lost Christ ? &c. Was ever God and Christ in a Lost Condition ? But the Heavens may Blush , and the Earth be Astonished indeed at such sordid and base Dealing . G. Keith means , that Christ came to seek and to save , by turning People to enquire after a lost God and a lost Christ , the Groat within , the Pearl in the Field . &c. that is , to God's Light in them , by which God and Christ are revealed to the Soul ; For whatever may be known of God is manifest within , which they Rebelling against , had lost the Knowledge of the only true God , and Jesus Christ : And this unrighteous Person turns it that G. Keith meant , that Christ came to seek and to save a lost God , and lost Christ ; What Sence can there be in so horrible a Perversion , as well as that there is no colour for it , who endeavours to insinuate that Christ came to save God and Christ , not the Soul by turning it to seek after God and Christ ; and to represent God and Christ's Condition Lost and Perilous , instead of theirs , who had or have lost God and Christ ? In short , Lost as taken by T.H. is meant of Man's lost Condition , and as there used by G. Keith , is understood of God and Christ , whom Man had and hath lost the Knowledge of , and Fellowship with . But such sinister Practices savour of the height of Dishonesty ; The Inventer of BAXTER BAPTIZED IN BLOOD BY ANABAPTISTS is nothing to this horrible kind of Perversion ; And I doubt not , but T. Hick's Recompence will be more terrible from the hand of a Just God , irritated by such Irreligious Proceedings . However , I will return upon T. Hicks what more concerns him then he is aware of : If Christ came to seek and to Save that which was Lost , then because the whole World was lost , he came to seek and to save the whole World ; And if so , then , Reprobates because Lost , or else there can be no such thing , as Eternal Reprobation , or Men from Eternity unalterably decreed to Eternal Destruction ; How much more this confounds his own partial Opinion of Predestination then any thing he has said can the Quakers Principles , let the Sober minded judge . CHAP. VII . Of the Seed , and Redemption of the Seed . HIs next Stumble , and gross Perversion of our Words , is concerning the Seed , from a passage or two taken out of the Books of J.N. and G.F. That the Seed is Christ , that the Seed wants Redemption , as being laden by Sinners as a Cart with Sheaves , &c. He thus argues ; If then Redemption be of the Seed , and this Seed be Christ , either there must be more Christs then one , or else Christ came to redeem himself . Again , Christ-without you esteem to be but a Creature ; but the Seed-within you say is God. Tell me seriously whether a Creature can redeem the Creator . Can you pretend to be guided by an Infallible Spirit , and yet be guilty of such gibberish and folly as this ? To which , before I make my Answer , I think fit to insert that which he gives in the Name of the Quakers . Here thou shewest thy dark Mind , and that thou art still in thy Imagination , understanding neither the Redemption nor the Seed ; which however feign'd by himself against himself , is so great a Truth , that there is scarcely one Passage in his Dialogue more allowable . But to his Argument and Question . We do assert the Redemption of the Seed for the Light and Life which has been as sown in the Heart of Mankind , has been loaded with Sin , pressed down with Iniquity , grieved and almost quenched through Disobedience , which words are not properly , but metaphorically to be taken , as used by the holy Pen-Men , whereby to make things the more plain and easie to common capacities . It is said in Scripture , Out of Egypt have I called my Son , a Place of Bondage and grievous Weights , Burdens and Oppressions , from all which the Seed was to be redeemed ; and Christ came , or God was manifested in the Flesh , that the Seed of Light , Truth and Righteousness might break through and arise over all Corruption , by which it had been grieved and pressed down . And it is no Contradiction to say , That God did rid himfelf of the Enemies that opprest his own Righteous Life , or that he brought Salvation to himself ; for the Scriptures frequently speak on that wise , especially in those two notable Passages of Isaiah , And he saw that there was no Man , and wondered that there was no Intercessor , therefore his Arm brought Salvation to him , and this Righteousness it sustained him . Again , The Year of my Redeemed is come ; and I looked , and there was none to help ; and I wondred that there was none to uphold ; therefore Mine own Arm brought Salvation unto Me , and My Fury it upheld me . Whence it is no wayes absurd that we affirm , that the End of God's Manifesting himself in the Flesh was for the Redemption or Deliverance of his Holy Life that was in Man but as a small Seed , even the smallest of Seeds , that had been long vexed , grieved , bruised and pressed down by Sin and Iniquity ; For the End of that Appearance was , that Sin might be destroyed , and that Christ , who had been as a Lamb slain from the Foundation of the World , might be exalted in the Hearts of Men and Women , and his , and their Foes , made his and their Footstool : For the Work is Inward , we do aver in the Name of the Lord ; for where the Devil hath Reigned and had Dominion to wit , in Man , there be must be defeated , and subdued ; and Christ alone , by whom that is brought to pass , ought and must have the Power and the Kingdom forever . And if this be the Folly and Gibberish the Quakers must be charged with from this Anabaptist Preacher , we are content to use it , as well as patient to bear his insolent Scoff ; only let all take notice , that we understand not by the Seed's Redemption , its being redeemed from the Pollution , but the Weight of Sin and Iniquity ; for it was and is pure forever . Now as to our Calling Christ-without a Creature , I must tell him , 't is not our Language ; but if he means by it the Body born of the Virgin , I suppose T. Hicks is far from believing that to be the Creator , though his manner of speaking shews a dislike of us , that we don't , because he sayes that we esteem the Christ without , or the Outward and Visible Part of Christ but a Creature , as if he believed it to be the Creator . However manifest it is he believes , that the Redemption wrought , is not by that God , who in those foregoing Passages speaks so expresly to that purpose , and who in time manifested himself in the Flesh , but the Flesh only , by and through which he was so manifested . CHAP. VIII . Of the Soul of Man. HIs next Abuse of us that I shall take notice of , is this , That G. Fox and others hold the Soul to be a part of God , of God's Being , and that it is without Beginning ; All which ( sayes he ) is as much as to say , the Soul is God. SO THAT GOD SETS UP A LIGHT IN HIMSELF , WHICH HE HIMSELF IS TO OBEY , AND IN SO DOING GOD SHALL BE SAVED . Behold your Anabaptist Preacher ! A Man of Truth , Tender Conscience , of the first Form of Christians , a Contender for the Faith once delivered to the Saints , and what else he falsly pretends , and in vain would have us think him to be . What so Base ? What so Irreligious as this Perversion ? Men nor Devils could never study more our Wrong , then this pretended Christian has done . If this be his Christianity , The God of Abraham , Isaac and Jacob preserve my Soul from ever coming within the Borders of such Religion ; but Christianity is absurd by such Traducers , and God's Spirit is grieved by such Injustice . I would not use the worst of Men , no not Devils themselves , at that unequal Rate he deals with us , who both mis-cites his Words , and abuses the true Meaning of what is truly cited . G. Fox sayes thus , God breathed into Man the Breath of Life , and he became a Living Soul , and is not this of God , of his Being ? &c. and is not this that comes out from God , part of God , & from God ? Where nothing can well be clearer than that G. F intends that Divine Life , Power and Virtue by which Adam in Soul & Body came to live to God. Can T.H. say after all this , that he cited G F. right , and ask the Quaker in his Dialogue , Darest thou say I have not quoted him truly ? Hardened Man ! Breathed that is Inspired : Breathed being the English Word , Inspired borrowed from the Latine Inspirare ; the Greek has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Joh. 20.22 hath breathed into , enlivened , inspired , quickened ; the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he breathed or blowed : on which R. Nachmanni and the Author Hiskuni in P. Fagins's Comment on the Place , speak thus , That God inspired Man with something of his own Substance ; that he contributed something to him ▪ and bestowed something of his own Divinity upon him , and that God did inspire Man with the Holy Ghost ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proper Word for it . Which is as much as can be collected or justly concluded from what G. Fox hath said concerning Man. But this Ungodly Person would infer from our Asserting that the Breath God breathed into Adam's Soul , whereby it lived to God , was of God's own Divine Life , that the Soul of Man , as a meer Creature , created Capacity , is of God's own Being and Substance ; and when he his done , with a Taunt becoming none but a Prophane Person , tells us , that then God sets up a Light in himself , which being obeyed by him , he comes to be saved ; as 〈◊〉 the Soul needed either a Light or Saviour , in case it were God ; or , that God could obey any thing , or needed Salvation . O monstrous Blasphemy against God , and horrid Injustice to us ! For as God can obey none , nor need Salvation , neither in sense can we be thought so to believe of the Soul , as by him represented ; since our pleading for a Saving Light , the necessity of Obedience to it , the Eternal Reward of Life or Death , Happiness or Misery , as it is conformed to , or rebelled against , prove our Faith in that Matter to be quite another thing . If this be your Champion , I dare warrant his own Baseness shall be his own Overthrow ; we need no more against him , then his own Ignorance , Malice , Lyes , Forgeries and Slanders to his utter Confutation in the Minds of all Impartial Persons . CHAP. IX . Of Justification , and something of Satisfaction . THe Doctrine of Justification is the next Particular that I am to take notice of . He begins with the Quaker thus , Pray what is your Opinion of Justification by that Righteousness of Christ which He in his own Person fulfilled for us WHOLELY WITHOVT VS . Quak. Justification by the Righteousness which Christ fulfills for us in his own Person WHOLELY WITHOUT US , we boldly affirm it to be a Doctrine of Devils , and an Arm of the Sea of Corruption , which doth now deluge the World , Will. Penn Apol. p. 148. This Apology cited was written against a Malicious Priest in Ireland , who in a Book by him published not long afore , laid it down as Unscriptural , and a very heinous Thing in us to deny Justification ( without any Distinction exprest ) by the Righteousness which Christ wrought in his own Person WHOLELY WITHOUT * US . To whom I made the Answer given by T. Hicks ; And if therein I have crost the express Testimony of the Scriptures , let any shew me ; But if I have only thwarted a most Sin-pleasing ( and therefore Dangerous ) Notion ; let such as hold it look to that : He has not offered me one plain Scripture , nor the Shadow of a Reason , why this Passage ought to be reputed unsound or condemnable . If any Living will produce me but one Passage out of Scripture , that tells of a Justification by such a Righteousness as is WHOLELY WITHOUT US , I shall fall under its Authority ; but if we only deny Men's corrupt Conceits and Sin-pleasing Glosses ▪ and they offer us nothing to our Confutation , or better Information , we shall not think bare Quotations of our Books to be sufficient Answers . But to the end all may understand the Reason of my so Answering that Priest , take those short Reasons then rendered , with any one of which I am to suppose T. Hicks desired not to meddle . First , No Man can be Justified without Faith ( sayes Jenner . ) No Man hath Faith without Works ( any more then a Body can live without a Spirit ) sayes James . Therefore the Works of Righteousness , by the Spirit of Jesus Christ , are necessary to Justification . Second , If Men may be justified , whilst Impure ; then God quits the Guilty , contrary to the Scripture ; which cannot be , I mean while in a Rebellious State. Third , Death came by Actual Sin , not Imputative , in his sense ; therefore Justification unto Life comes by actual Righteousness , & not Imputative . Fourth , This speaketh Peace to the Wicked , whilst Wicked ; but there is no Peace to the Wicked , saith my God. Fifth , Men are Dead and Alive at the same time , saith this Doctrine ▪ for they may be dead in Sin , and yet alive in another's Righteousness , not Inherent , and consequently , Men may be damned actually , and saved imputatively . Sixth , But since Men are to reap what they sow ; and that every one shall be rewarded according to his Works ; and that none are Justified but the Children of God ; and that none are Children but who are led by the Spirit of God ; and that none are so led , but those that bring forth Fruits thereof , which is Holiness ; 'T is not the Oyle in anothers Lamp , but in our own only , which will serve our turns ; I mean , the Rejoycing must be in our selves , and not in another : yet to Christ's holy Power alone do we ascribe it , who works all our Works in us . All which was not only not answered , but not cited by him . He brings me in again thus ; Justification is not from the Imputation of another's Righteousness ; but from the actual Performing and Keeping God's Righteous Statutes , Sand. Found . p. 25. To which , after this base and disingenuous Citation , he returns me this only Answer ; Is it not written , Rom. 5.19 . By the Obedience of one many are made Righteous ? But before I explain the Truth of that Scripture , be pleased to hear my Argument , as it is laid down in my Book , and then give thy Judgment , Reader , upon the Man. The Son shall not bear the Iniquity of his Father ; The Righteousness of the Righteous shall be upon him , and the Wickedness of the Wicked shall be upon him . When a Righteous Man turneth away from his Righteousness , for his Iniquity that he has done shall he dye ; Again ; When the Wicked Man turneth away from his Wickedness , and doth that which is Lawful and Right , he shall save his Soul alive ; yet saith the House of Israel , The Wayes of the Lord are not Equal . Are not my Wayes Equal ? If this was once Equal , it s so still ; for God is Unchangeable ; And therefore I shall draw this Argument , That the Condemnation or Justification of Persons is not from the Imputation of another's * Righteousness ; but the actual Performance , or not keeping of Gods righteous Statutes or Commandments ; otherwise God should forget to be Equal : Therefore how wickedly Unequal are those , who not from Scripture Evidences , but their dark Conjectures , & Interpretations of obscure Passages , would frame a Doctrine , so manifestly inconsistent with God's most pure and equal Nature ; making him to condemn the Righteous to Death ; and justifie the Wicked to Life , from the Imputation of another's Righteousness . — A most Unequal Way indeed . Where observe that the Answer he makes me give in his Dialogue , is delivered by me with an If it be so , fetcht expresly from the Text it self : so that the Scripture , and not W. Penn is most struck at by him . However it be , he has offered us no Opposition yet , but that Passage out of the Romans , which will not be found inconsistent with Ezekiel's Testimony , on which my Argument was grounded . The whole Verse was thus , For as by one Man's Disobedience many were made Sinners , so by the Obedience of one shall many be made Righteous ; which if the whole Chapter be well considered ▪ is no more then this ; that as Adam , representative of Mankind ( from whence he had that Name ) was he by whom Sin entred into the whole World ; So Christ was He , by whose comeing , and Obedience Righteousness had an entrance to the Justification of many . In short , the Work Christ had to do was two-fold . 1 To remit , forgive , or justify from the Imputation of Sin past , all such as truely repented , believed and obeyed him . And 2ly , by his Power and Spirit operating in the Hearts of such to destroy and remove the very Ground and Nature of Sin , whereby to make an End of Sin , and finish Transgression present and to come ; that is , the first removes the Guilt , the second the very Cause of It. Now I grant that his Obedience unto Death was in order to make Men Righteous , because it was in the Nature of a Sacrifice by which God testified unto the World his Desire of Reconciliation through the Remission of the Sins that are past , which was held forth , and came , and was confirmed by that Obedience , even to the Death of the Cross ; In which Sence the Just sufferd for the Vnjust : and whilst we were Sinners Christ dyed ; He was made Sin , that is , to take away Sin for us ( an Hebraism ) and he justifieth the Vngodly , that is , remitteth the Vngodly upon Repentance , and bore our Iniquities , or bore away our Iniquities , that is , by this Offering for Sin , was Remission for Sins past declared and confirmed unto all , as an Vniversal Propitiation ; For God was in all these Sufferings shewing forth his Love and reconciling the World unto himself , not imputing their Trespasses unto them . But still Repentance was that which brought home the general Pardon promulgated , in and by that holy Offering up of his Body once for all unto every particular Soul. Thus by the Obedience of that one Man , even to the Death of the Cross , many come to be made Righteous , that is , justified from many Offences , see Rom. 5.6 , 7 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. But if this first part of Justification , which is Remission of Sin , be not obtainable by any , however general it be in Christ , without Repentance from dead Works , which implyes Faith , Contrition and Amendment of Life ; How miserably is T. Hicks out , who brings this very Scripture we are upon , to prove that we are compleatly justified ( which takes in both Forgiveness of Sin past , and a being Inwardly made Just through the casting out of Sin by the just and holy Power and Spirit of God operating in the Heart and Conscience ) by Christ's Righteousness WHOLELY WITHOUT US . I grant it that Forgiveness of Sin is God's free Love , meer Grace and rich Mercy , declared in and by Christ Jesus to the World , and that this Grace abounded unto all ; for He was a Propitiation , not only for the Sins of those that believe , but of the Whole World ; yet the whole Benefit thereof should never redound unto any , whilst alienated from God by wicked Works . Peter preached another Doctrine : For though Christ dyed for the Vngodly , yet they were not thereby Justified , that is , pardon'd for Sin past , while Unrepentant . Peter sayes , Repent , and then they should receive Remission of Sins . Now I would fain know how this Repentance is wrought , by which , as a Condition , any come to have an Interest in that great Pardon held out to the whole World ; Is the Spirit of Christ unconcern'd in it ? Can we think one Good Thought of our selve● ? Are we not altogether degenerated Plants of a Strange Vine ? by Nature Children of Wrath ? &c. Is not this frequently confest by the Professors of Religion in our times , and the most affected piece of their Righteousness too ? Well then ! If we cannot repent of our selves , and that Repentance is a Condition , & that it is in the Soul , and that it cannot be there without the Spirit of Christ work it , tell me plainly if something is not to be done within , and therefore of the Nature of Inward Righteousness , before any Benefit be procured , deriv'd or receiv'd from Christ's Death and Sufferings to any particular Person . This is close to our Point ; for therefore is it that we affirm , that such as go on to transgress against the Law of the Spirit of Life , and so disobey the Light , and grieve the Holy Spirit by wicked Works , are not in that State Justified ; I mean now , that they are not so much as forgiven , and least of all , that they should be look'd upon as compleatly justified , that is , by Qualification and Participation of the Divine Nature , truly and inwardly made Just ; since it would be to say , that by the Obedience of one , many shall be made Righteous , who notwithstanding remain Disobedient and Rebellious to God's Grace which has appeared unto them . We do say again , that such a Doctrine , so speaking Peace to a State of Sin and Death , and shutting out an Inward Work many wayes necessary to the Forgiveness of Sin past , or dayly Acceptante with God , IS NO LESS THEN THE DOCTRINE OF DEVILS , and the worst they have to propagate , to the Dishonour of God , and the Eternal State of People Souls . In short , here lyes the gross Mistake of our Adversaries : They make the Sufferings of Christ which peculiarly relate to the first part of Justification , Remission of Sins past , to be that which has answered , not only for Sins past , but present and to come , so as to acquit them from all Inward Work as necessary to Justification compleatly taken , contrary to express Scripture . Rom. 5.25 . and the great End of Christ's Spiritual Manifestation in his People . There might be much more said in this matter , but because he thinks , I have not made a little for him in my Book truly entituled The Sandy Foundation Shaken , and that I am to be short , I shall proceed to dispatch what remaines , as God shall enable me . To that Answer he gave out of the Romans by the Obedience of one , &c. ) already with other Scriptures explained and vindicated from his Abuse of them , he makes me thus to answer him . Quak. It is a great Abomination to say , God shall condemn and punish his Innocent Son , that he having satisfied for our sins , we might be justified by the Imputation of his perfect Righteousness . O why should this horrible thing be contented for by Christians ? Penn. ibid. p. 25.30 . To which he returns . Chr. How now Mr. Penn , Is this the Doctrine of Christ's Sufferings for Sinners , to make Satisfaction to Divine Justice an horrible thing , and an Abomination to you ? Do you consider what you say ? And thus brings me in answering him . Qu. This I do say , that the Consequences of such a Doctrine are both Irreligious & Irrational . Penn. ibid. P. 16. Now that he has dealt Blasphem ously with God , and Injuriously with me , as well as that he has given me no account of his thoughts upon the Errour he makes me guilty of , in case I held it , besides that impertinent Question , plainly appears . First he has dealt Blasphemously with God in calling Christ's Suffering , God's condemning and punishing his Innocent Son , &c. which his Censure of my so Phrasing their Opinion , manifestly implyes . Now I appeal to all Impartial People , which of us two is most to be blamed , I that confess to Christ's Sufferings as the Effect of Gods's Love ; thereby not to satisfie himself , as a Revenger , or as he could not forgive ( for none of that is in the Verse at all ) which yet is in their Sordid Opinion ; but as a God full of Mercy , Forgiveness and Pardon to all true Penitents , to declare to the World his free Remission of Sins , and that he would not impute their Iniquities unto them , if they would repent , believe & obey ; or T. Hicks , who holds that God condemn'd and punish'd his Innocent Son for other Folkes Sins , that he might be satisfied : for pardon he neither could , nor would : And which is most absurd ; Christ being this same God , he at once makes him the Party satisfying , & the Party satisfied , which is absurd and impossible ; besides 't is such a Satisfaction as hath paid all Debts , past present & to come , whereby all Inward Righteousness , though of Christ's Working , is not necessary to Justification in any Kind . Secondly , He has dealt Injuriously with me , and that in two Respects , 1. In not stating the Doctrine truly , which I opposed , and my Words at length , that they might speak for themselves ( But in that case , perhaps he thought he should have been oblieged to answer them , a thing he every where seems afraid of , his Trade ●s Cavi●●●g , ) And 2l● , In that he brings this Passage which oppos●d suc● a Satisfaction , as is said to have paid for Sins p●st , present , and to come , to answer a Scripture which concerns Justification , and that part of it too , which relates to Remission of Sins ; Insinuating , that I make Men's own Works sufficient to Justification in the first sense , I mean , Remission , & in the second sense , I mean daily Acceptance upon being made Just ; and lastly , that I overturn all the Righteousness , Death and Sufferings of Christ ; whilst in Truth and Sincerity of Soul , 1. by Justification , not by another's Righteousness WHOLELY WITHOUT , I only meant , That it was Christ's Righteousness wrought in us , and not our own , which made Inwardly Just , and which gave daily Acceptance , and brought into the heavenly Fellowship with the Father and with the Son ; the Justification then intended by me . 2 ly , Since God has made his Truth known to me , I have ever understood Christ's being offered up to signifie , the carrying away of Sin , the bearing away of Iniquity , that by which God declared Remission and Forgiveness of Sins past to all that repented . And this Justification , called Rom. 4. ver . 5 , 6 , 7 , 8 , God 's not Imputing Sin , I have ever owned to be the Free Unmerited Love of God to the World ; And was not that Justification by me spoken of in the Passage cited ? 3 ly , That which I opposed was so rigid a Satisfaction , as made it absolutely unavoidable or necessary in God to require a Satisfaction , thereby robbing him of the Power of his free Mercy and Loving-kindness to remit and pass by , and that Christ did not answer or pay , by the Act of his Suffering , for Sins past , present and to come ; but as he declared Remission by his Blood for the Sins past of the whole World , the beginning of his Work ; so that he doth by his Power and Spirit , subdue , destroy and cast out Sin out of the Hearts of all who believe in him , whereby their Consciences come to be made pure , they sanctified throughout in Body , Soul and Spirit , which necessitates to Good Life , and speaks no Peace to the Wicked in their Wickedness , nor yet to the sloathful , formal and carnal Professor of Religion . Therefore such rage , and imagine a vain thing against us . That the Consequences of the common Notion of both Satisfaction and Justification are Irreligious and Irrational , though what has been said might suffice with Sober and Impartial Readers ; yet I may anon have further Occasion to prove it . In the mean time , He tells the World , that William Penn , in Answer to this Question , How did Christ fulfil the Law for Sinners ? says , That Christ fulfilled the Law ONLY as our Pattern or Example , S.F. p. 26. In which he has done exactly like himself ; For if he can find the Word ONLY there , or such an Answer to such a Question , or the Matter strictly contained in that Question , he has not wronged me ; but sure I am there is no such Question , and as sure , that the Fulfilling of the Law , was not the Subject treated on , and very certain , that the Word Only was not there ; therefore a Forger . That which I said , with the Scripture on which it was grounded , follows : If ye keep my Commandments ye shall abide in my Love , even as I have kept my Father's Commandments and abide in his Love. [ From whence this Argument doth naturally arise ; If none are truly Justified that abide not in Christ's Love , and that none abide in his Love that keep not his Commandments ; then consequently none are justified but such as keep his Commandments . Besides here is the most palpable Opposition to an Imputative Righteousness that may be ; For Christ is so far from telling them of such a Way of being Justified , as that he info●m●th them , the Reason why he abode in his Father's Love , was his Obedience ; and is so far from telling them of their being Justified , whilst not abiding in his Love , by Virtue of his Obedience imputed unto them , that unless they keep his Commands , and obey for themselves , they shall be so remote from an Acceptance , as wholely to be cast out ; in all which Christ is but our Example ] Now that this concerned not the Whole Law Christ came to fulfil ; The whole * Law he fulfilled , the place of Scripture quoted , the Nature and Matter of the Argument clearly proves . Next , If Christ had been other then our Example in that case , then he should have fulfilled his own Commandments in our stead , who from Obeying his Father's , taught us , our Duty was to obey His. And supposing that he could have kept his own Commandments , and obey'd himself for us , or in our stead , it would have followed , ( 1. ) That we needed not to have kept them , unless they were to be observed twice over . And that ( 2ly , ) in not keeping of them , we had been notwithstanding justified from his alone Fulfilling of them ; unless his Answering them had been Insufficient . The first of which , if I understand any thing , opens a Door to all Licentiousness ( however Upright some may be in their Intentions to the contrary ) And the last strikes dead their own Opinion of the Sufficiency of Christ's Personal Obedience , to perfo●m all needful on our Account ; From hence he undertakes to charge me with the Merit of Works . My words at length are these , which he thought good to conceal . Was not Abraham justified by Works when he offered Isaac ? and by Works was Faith made perfect ; and the Scripture was fulfilled , which saith , Abraham believed God , and it was imputed to him for Righteousness . By which we must not conc●ive , as do the dark Imputarians of this Age , that Abraham ' s Offering Personally was not a Justifying Righteousness , but that God was pleased to account it so ; since God never accounts a thing that which it is not ; nor was there any Imputation of another's Righteousness to Abraham ; but on the contrary , his Personal Obedience was the * Ground of that just Imputation ; & therefore that any should be justified from the Imputation of another's Righteousness , not inherent , or actually possessed by them , is both Ridiculous and Dangerous . — Ridiculous , since it is to say , A Man is Rich to the value of a Thousand Pounds , whilst he is not really or personally worth a Groat , from the Imputation of another , who has it all in his Poss●ssion : Dangerous , because it begets a confident Pe●swasion in many People of their being Justified , ● whilst in Captivity to those Lusts , whose Reward is Condemnation ; whence came that usual Saying amongst many Professors of Religion , That God looks not on them as they are in * Themselves , but as they are in Christ ; not considering , that none can be in Christ , who are not New Creatures , which those cannot be reputed , who have not disrobed themselves of their old Garments , but are still immantled with the Corruptions of the Old Man. In all which I see nothing Unsober or Unsound . But he thinks he has caught me fast in my Caveat against Popery , where in distinguishing betwixt Grace and Merit , I say , Grace is a Free Gift requiring nothing ; and now ask , sayes he , was not Abraham Justified by Works ? and that Good Works may be said to procure , deserve or obtain , Apol. 198. Is this writ like an Infallible Dictator ? Thus far T.H. There is an old Proverb , That some love the Treason , but hate the Traitor . No Man that writes , rants it more imperiously then Tho. Hicks . It is hard to say , whether his Dishonesty or his Impudence be the greater . I think , I never used Tho. Hicks so ill , or any of his Way , as to deserve so many Scoffing Taunts , Base Detractions , and Down-right Scurrilities from his hand ; But let that pass . To the Point . Hear what I have said in the Caveat . p. 12. Grace and Merit , as stated by Calvinists and Papists , are taken for Faith without Works ; and Works without Faith ; like the two Poles . Doctrines the most opposite ; Now Rewardableness is neither , but something in the middle , and indeed the most true ; for Grace is a Free Gift , requiring nothing : Merit is a Work proportionable to the Wages : Rewardableness , is a Work without which God will not bestow his Favour , and yet not the Meritorious Cause ; for that there is no Proportion betwixt the Work that is finite , and temporary , and the Reward which is infinite and eternal ; in which sense both the Creature obeyes the Commands of God , and does not Merit , but Obtain only ; and God rewards the Creature , and yet so , as that he freely gives too . Now what Contradiction is there in all this ? I plainly distinguish the Word Merit in the strictest Acceptation of it , from that which is truly Scriptural , respecting us at least . That I did not mention Merit in my Sandy Foundation Shaken , the Book proves . Is there no Difference between obtaining the Justifying Presence of God by the Fruits of the Spirit in our Heart and Lives , and strictly meriting his Acceptance of us by Works , and those of our own making too , as what T.H. doth wickedl● suggest ? I say , Abraham was justified in offering up his Son , because he had been condemned if he had disobeyed . But sayes T. Hicks , He was Justified before . And why was not his whole Life mention'd to his Justification ? But I must tell T.H. that as among Men the Will is taken for the Deed , so the Lord finding Abraham right in his Heart , that he believed , and would obey ; he was as much justified therein , as if he had actually done it . We have cause to believe T. Hicks never knew what the Consequence of that working Faith , and offering up an Isaac to God is . Nor was it needful to recite the whole of his Life : Measures are frequently taken by some eminent Tryal . If he was accepted in that , Obedience being the Condition , where that was before , he was before accepted no doubt . But sayes he , see the Caveat , p. 12. and Apol. p. 198. How do they agree ? Truly very well : For Grace is Free , requiring nothing . How ? Nothing at all ? By no means . How then is it free ? Grace is free , because it was the good Pleasure of God both to give Remission of Sins , and Eternal Life to as many as should Repent , Believe and Obey to the End , and thereby come to be conformed to the Image of his Son. But may T. Hicks say ; Is Repenting nothing ? Believing nothing ? Obeying nothing ? No , T.H. not one jot of Merit in all that ; It is the great Grace of God , to give us Eternal Life upon so small Conditions . They obtain it ; but that is God's good Pleasure , and no Purchase , therefore Grace still ; All that is our Duty ; the Reward is Free ; God giveth it , but chuses a Way by which to do it . If T.H. will understand Grace , as my Caveat condemns it , I cannot help that ; sure I am , I never writ such Doctrine as my Faith , and therefore no Contradiction to my self , whatever it may be to him . But sayes he , Your Apology speaks that good Works may be said to procure , deserve , or obtain , &c. My Apology as my self , and other Books , are not Apology enough for me and my Friends against such Envious Perverters as T.H. though I doubt not but they may be effectually such with more moderate Persons ; thus it speaks , The Word Merit , so much snarled at , allows a two-fold Signification ; the First , a Proportion or Equali●y betwixt the Work and Wages , which is the strictest sense , and that which he ( S. Fisher ) least of all intended ; The Second , something that may be said to procure , AND IN SOME SENSE to deserve or obtain , and so good Works do ; since without them there is no Acceptance with God , nor Title to Eternal Life . Where it is observable , how basely he has left out , both my absolute Denyal of the strict Sense of the Word MERIT , and those qualifying and distinguishing Words , which come after Procure and before Deserve , namely , AND IN SOME SENSE , to deserve or obtain , with the last Clause . Certain it is , that whatever sense I had T. Hicks took me in the worst he could invent , yea in that very sense , which all along I have most particularly refused and condemned ; A Baseness , and piece of Forgery , unworthy of any Man pretending to Good Conscience ! But he proceeds still , & much after the same manner ; he would have People believe , That we assert the Ground of our Rejoycing and Acceptance to be not in , and from the Righteousness of Christ imputed to us by Faith ( where observe , that WHOLELY WITHOUT US , is omitted , to render us Denyers of Christ's Righteousness in any sense ) but only in a Righteousness inherent in us , and done by us ; Which great Untruth he gives the Lye to , in his own Book . But because he pretends to fetch this out of my S.F. Shaken . p 27. let 's hear what I have said . But let every Man prove his own Work , and then shall he have Rejo●cing in himself alone , and not in another Be not deceived , for whatsoever a Man soweth that shall he reap . If Rejoycing , and Acceptance with God , or the contrary , are to be reaped from the Work that a Man soweth , either to the Flesh , or to the Spirit , then is the Doctrine of Acceptance , and Ground of Rejo●cing from the Works of another utterly excluded ; every Man reaping according to what HE hath sown , and bearing HIS OWN Burden . The Question will now be , Whether I meant this of the Creature alone , or by the Assistance of God's Holy Spirit , by which his Children are led ? Concerning which I need say no more , then what that Book speaks in my Defence , yea , that very Page , from whence he fetches this pretended Dangerous Assertion . For as many as are led by the Spirit of God , are the Sons of God. How clearly will it appear to any but a Cavilling and Tenacious Spirit ; that Man can be no further * Justified , then as he becomes obedient to the Spirit 's Leadings ; For if none can be a Son of God , but HE that 's led by the Spirit of God , then none can be justified without being led by the Spirit of God ; because none can be Justified but he that is a Son of God : so that the Way to Justification and Son-ship , is through Obedience to the Spirit 's Leadings . By all which it appears , that I am not speaking of Remission of Sins , as if by our Conformity to the Spirit it self , we could so justifie our selves . No ; but that by being Led by the Spirit of God , and Fulfilling of his Royal Law , Men come to be accepted , as Children of God ; and the Ground of their Joy is from their own Experience of the Work of God in them . What was it made the Faithful Servants that improved their Talents be accepted ; and gave an Entrance to the Wise Virgins into the Bride-groom's Chamber ? Were it not the Improvements of the one , and the Oyl in the Lamps of the other ? And if T. Hicks come not to know that holy State , he shall never know Eternal Rejoycings , that is the Word of Truth to him ; For such as he sows , such shall he reap in God's Day of Account . Wherefore that Scripture by him brought out of Isaiah makes greatly for us ; Surely shall one say , in ( or from ) the Lord have I Righteousness ; that is , not in or from my self ; In the Lord shall all the Seed of Israel be justified , and shall glory . Is there no being in the Life , Power , Nature and Virtue of that Seed ? then no Salvation . Also that of the Apostle Paul to the Corinthians , Christ is made unto us Righteousness ; wherefore let him that glorieth glory in the Lord. For this I affirm , and that with Boldness and Truth , that Isaiah and Paul speak of a Real and Inward Righteousness , not the less in the Creature , because not of the Creature , but of Christ . Was not Paul's Righteousness the Son of God revealed ●n him ? that everlasting Righteousness , that Christ binding and casting out of the strong Man , making an End of Sin , and finishing of Transgression , he brought and brings into the Soul ? For that their Righteousness should be in or from him , or that he should be made their Righteousness , & they never know a being cloathed and made Righteous by it , were Absurd and Impossible . In short , As we know no Righteousness out of Christ our Lord , so knowing his Appearance in us , and that Grace for Grace , received of his Fulness , in whom are hid the Treasures of Wisdom and Knowledge , and being obedient thereunto , we know and witness a Participation of his Everlasting Righteousness , Holy Wisdom and Saving Knowledge , which qualifie and adorn the Soul for the blessed Marriage of the Lamb , who takes away the Sins of the World ; not only the Guilt of Sins past by Remission upon Repentance , but as a Redeemer from under the Power and Nature of Sin present and to come , through the Virtue of his Holy Life in the Soul , which is the Compleatment of Justification , and the Thing now insisted on . Lastly , he gives under the Quakers name , as a dangerous Doctrine , this Passage ; Justification goes not before , but is consequential to the mortifying of Lusts , and the Sanctification of the Soul. Penn , Sand. Found Sh. p. 27. To which he answers . Doth not this import that a Man must be formally just before he be justified ? I would ask whether Remission of Sins be not one part of Justification ? Qua. I suppose it may . Chr. Can one be forgiven that is not Guilty ? It looks like a Contradiction , to pardon one that is Innocent . Certainly he that is pardoned must be a Sinner . To all which I return this much were he True and Honest in his Reasoning , I had been to blame for my Ignoronce , and T. Hicks to be commendable for his Answer ; but he dodges basely . He would avoid my Argument about the second part of Justification , by suggesting that I meant it of the first , to wit , Remission of Sins , as much as if he had said ; What , must all Sin be mortified before a Man be pardoned his old Score ? and can a Man 's own Good Works so remit , Cancel or justifie ? But his Sleight will not do . I have oft●n declared that upon Repentance God doth not impute past Iniquity to any , therefore that part of his Answer which seems most smart upon me , that is , Can one be forgiven that is not Guilty ? &c. vanisheth of Course ; for the Question is not , Whether Man in his natural Estate is Guilty before God , and such can be no otherwise so justified , that is , Remitted , then by the free Love of God ▪ which is the first part of Justification , as David speaks , Blessed is the Man unto whom the Lord will not impute Sin. But whether Men are daily accepted as Children of God , redeemed , and saved of the Lord , and justified as such , in his Presence , further than as they come to be led by his holy Spirit , and know Victory over Sin ? which is the second part of Justification . So that he did dishonestly with me , to suggest my Denyal of Remission of Sins past , upon any other Score then the Mortification of Sin in the Party so pardoned : For though Sin may not be mortified , yet if there be a Foundation of true Repentance laid , the Guilt of former Iniquities , I have often said , is not imputed . It was therefore very unfairly done of him , from my Asserting daily Acceptance , and Fellowship with God , to be the Consequent of a Self-denying and mortified Life through the powerful Working of the Spirit of Christ in Man , to infer , that before this Work was done , there could be no Remission of Sins past ; as if it were the procuring Cause of Pardon , and not the free Love of God upon Repentance . In short , it is to say , that because I deny Men may be justified in the second Sense , without being made truly and really Just ; that therefore Men are to be made Just and Innocent before they are forgiven ; which is Justification in the first Sense . And thus has he dodg'd disingenuously with me throughout this Point : Where I meant by Justification , Remission of Sins , he has run It the other way ; And when I have understood it of a State of Fellowship and daily Acceptance with God , then he has taken it for Remission , with manifest Design , to render me as confus'd , contradictory and unscriptural as he could ; but that all lights upon himself , and I doubt not but in the end it will appear , that I have contended for the Justification of Life , whilst his aimes will have been at nothing more in all his Bussle , then to promote a Justification in a State of Death , where the indwelling Life , Power and Virtue of Christ , which gives to live to God in the nearness of Life , cannot be enjoyed nor known : else , what means his reputing that Assertion in my Sandy Foundation shaken , so Erroneous , namely , without Good Works there is no Acceptance with God , which , without any Wrong to him , causes me to believe , that it is his Faith , that Men may be accepted with God without Good Works ; and consequently that they are not necessary to Salvation . I wish for his sake , more then mine own , he had been no more Injurious to me , and the Truth I have defended , then I have been to him , in expressing but the natural Result and Tendency of his Doctrine . I shall now be as good as my Word , and that is , to produce an Argument or two against the Common Doctrines of rigid Satisfaction and Justification , as they have been opposed by me in this short Discourse , and that out of my Book called , The Sandy Foundation Shaken , because it has been most in this Adversary's Eye ; That if he thinks fit to reply , he may have something else to employ his Mind about then to write Dialogues filled with Lyes , Shifts , Forgeries , Scoffs , Impudence and Scurrility . Of SATISFACTION . 1. Who is a God like unto thee , that pardoneth Iniquity , and passeth by the Transgression of the Remnant of his Heritage ? He retaineth not his Anger forever : because he delighteth in Mercy . [ Can there be a more express Passage to clear , not only the Possibility , but real Inclinations in God to pardon Sin , and not retain his Anger for ever ? since the Prophet seems to challenge all other Gods to try their Excellency by his God , herein describing the Supremacy of his Power and Superexcellency of his Nature , that he pardoneth Iniquity , and retaineth not his Anger for ever : so that if the Satisfactionists should ask the Question , Who is a God like unto ours , that cannot pardon Iniquity , nor pass by Transgression , but retain his Anger until some-body make him Satisfaction ? I answer , Many amongst the harsh and severe Rulers of the Nation ; but as for my God , he is exalted above them all , upon the Throne of his Mercy , who pardoneth Iniquity , and retaineth not his Anger for ever , but will have Compassion upon us ] . 2. And forgive us our Debts , as we forgive our Debtors . [ Where nothing can be more obvious then that which is forgiven , is not paid : And if it is our Duty to forgive without a Satisfaction receiv'd , and that God is to forgive us as we forgive them , then is a Satisfaction totally excluded . Christ farther paraphrases upon that part of his Prayer , v. 14. For if you forgive their Trespasses , your heavenly Father will also forgive you . Where he as well argues the Equity of God's Forgiving them , from their Forgiving others , as he encourages them to forgive others , from the Example of God's Mercy in forgiving them ; which is more amply exprest in Chap. 18. where the Kingdom of Heaven ( that consists in Righteousness ) is represented by a King ; Who upon his Debtors Petition had Compassion , and forgave him ; but the same treating his Fellow-Servant without the least Forbearance , the King condemned his Vnrighteousness , and delivered him ever to the Tormenters . But how had this been a Fault in the Servant , if his Kings Mercy had not been proposed for his Example ? How most unworthy therefore is it of God , and Blasphemous may I justly term it , to be in any's daring to assert that Forgiveness impossible to God , which is not only possible , but enjoyn'd to Men. ] Consequences Irreligious and Irrational . 1 That it 's Unlawful and Impossible for God Almighty to be Gracious and Merciful , or to pardon Transgressors ; then which what 's more Unworthy of God ? 2 That God was inevitably compell'd to this way of Saving Men ; the highest Affront to his incontroleable Nature . 3. That it was Unworthy of God to Pardon , but not to inflict Punishment on the Innocent , or require a Satisfaction , where there was nothing due . 4. It doth not only disacknowledge the true Virtue , and real Intent of Christ's Life and Death , but intirely deprives God of that Praise which is owing to his greatest Love and Goodness . 5. It represents the Son more Kind and Compassionate than the Father ; whereas if both be the same God , then either the Father is as Loving as the Son , or the Son as Angry as the Father . 6. It robs God of the Gift of his Son for our Redemption ( which the Scriptures attribute to the unmerited Love he had for the World ) in affirming the Son purchased that Redemption from the Father , by the Gift of himself to God , as our compleat Satisfaction . 7. Since Christ could not pay what w●● not his own , it follows that in the Payment of his own , the case still remains equally grievous ; Since the Debt is not hereby absolv'd or forgiven , but transfer'd only ; and by consequence we are no better provided for Salvation than before , owing that now to the Son , which was once owing to the Father . 8. It no way renders Men beholding , or i● the least oblieg'd to God ; since by their Doctrine , he would not have abated us , nor did he Christ the last Farthing , so that the acknowledgments are peculiarly the Sons : which destroys the whole current of Scripture Testimony , for his Good Will towards Men. — O the Infamous Portraiture this Doctrine draws of the Infinite Goodness ! Is this your Retribution , O Injurious Satisfactionists ? 9. That God's Justice is satisfied for Sins past , present , and to come , whereby God and Christ have lost both their Power of injoyning Godliness , and Prerogative of punishing Disobedience ; for what is once paid , is not revokeable ; and if Punishment should arrest any for their Debts , it either argues a Breach on God's or Christ's part , or else that it hath not been sufficiently solv'd , and the Penalty compleatly sustained by another ; forgetting that every one must appear before the Judgment-Seat of Christ , to receive according to things done in the Body : Yea , every one must give an account of himself to God. But many more are the gross Absurdities and Blasphemies , that are the genuine Fruits of this so confidently believ'd Doctrine of Satisfaction . Of JUSTIFICATION . 1. Not every one that saith unto me Lord , Lord , shall enter into the Kingdom of Heaven , but He that doth the Will of my Father . Whosoever heareth these Sayings of mine , and doth them , I will liken him unto a Wise Man which built his House upon a Rock &c. [ How very fruitful are the Scriptures of Truth in Testimonies against this absurd and dangerous Doctrine ; these Words seem to import a two-fold Righteousness , the first consists in Sacrifice , the last in Obedience ; the one makes a Talking , the other a Doing Christian . I in short argue thus , If none can enter into the Kingdom of Heaven , but they that do the Father's Will ; then none are justified , but they who do the Father's Will , because none can enter into the Kingdom , but such as are justified . Since therefore there can be no Admittance had without Performing that Righteous Will , and Doing those Holy and perfect Sayings , Alas ! to what Value will an imputative Righteousness amount when a poor Soul shall awake polluted in his Sin , by the hasty Calls of Death to make its Appearance before the Judgment Seat , where 't is impossible to justifie the Wicked , or that any should escape uncondemned , but such as do the Will of God. ] 2. For not the Hearers of the Law are just before God , but the Doers of the Law shall be justified . [ From whence how unanswerably may I observe , Unless we become Doers of that Law , which Christ came not to destroy , but , as our Example , to fulfil , we can never be justified before God ; wherefore Obedience is so absolutely necessary , that short of it there can be no Acceptance ; Nor let any fancy that Christ hath so fulfill'd it for them , as to exclude their Obedience from being requisite to their Acceptance , but only as their Pattern , For unless ye follow me , saith Christ , ye cannot be my Disciples : And it is not only repugnant to Reason , but in this place particularly refuted ; for if Christ had fulfill'd it on our behalf , and we not enabled to follow his Example , there would not be Doers , but One Doer only of the Law justified before God. In short , if without Obedience to the Righteous Law none can be justified , then all the Hearing of the Law , with but the meer Imputation of anothers Righteousness , whilst actually a Breaker of it , is excluded as not justifying before God. If you fulfill the Royal Law , ye do well ; so speak ye , and so DO , as they that shall be judg'd thereby . ] 3. If ye live after the Flesh , ye shall dye ; but if ye through the Spirit do mortifie the Deeds of the Body , ye shall live . [ No Man can be dead and justified before God , for so He may be justified that lives after the Flesh ; therefore they only can be justified that are alive ; from whence this follows , If the Living are justified and not the Dead , and that none can live to God , but such as have mortified the Deeds of the Body through the Spirit , then none can be justified but they who have mortified the Deeds of the Body through the Spirit ; so that * justification does not go before , but is subsequential to the Mortification of Lusts , and Sanctification of the Soul through the Spirit 's operation . ] 4. Was not Abraham our Father justified by Works , when he had offered Isaak his Son upon the Altar ? Ye see then how that by Works a Man is justified , and not by Faith only . [ He that will seriously peruse this Chapter , shall doubtless find some , to whom this Epistle was writen , of the same Spirit with the Satisfactionists and Imputarians of our t●me ; they fain would have found out a Justification from Faith in , and the Imputation of anothers Righteousness ; but James an Apostle of the most high God , who experimentally knew what true Faith and Justification meant , gave them to understand from Abraham's self-denying Example , that unless their Faith in the Purity and Power of God's Grace , had that effectual Operation to subdue every beloved Lust , wean from every Dallila , and intirely to resign and sacrifice Isaak himself , their Faith was a Fable , or as a Body without a Spirit ; and as Righteousness therefore in one Person cannot justify another from Unrighteousness , so whoever now pretends to be justified by Faith , whilst not led and guided by the Spirit into all the Wayes of Truth , and Works of Righteousness , their Faith they will find at last Fiction . ] Consequences Irreligious and Irrational . 1. It makes God guilty of what the Scriptures say is an Abomination , to wit , that he justifieth the Wicked . 2. It makes him look upon Persons as they are not , or with respect , which is unworthy of his most Equal Nature . 3. He is hereby at Peace with the Wicked ( if justified whilst Sinners ) who said , There is no Peace to the Wicked . 4. It does only imply Communion with them here , in an Imperfect State , but so to all Eternity ; for whom he justifieth , them he also glorifieth . Therefore whom he justify'd whilst Sinners , them he also glorify'd whilst Sinners . 5. It only secures from the Wages , not the Dominion of Sin , whereby something that is sinful becomes justify'd , and that which defileth to enter God's Kingdom . 6. It renders a Man justify'd and condemn'd , dead and alive , redeemed and not redeemed at the same time ; the one by an Imputative Righteousness , the last by a Personal Unrighteousness . 7. It flatters Men whilst subject to the World's Lusts , with a State of Justification , and thereby invalids the very End of Christ's Appearance , which was to destroy the Works of the Devil , and take away the Sins of the World. CHAP. X. Of the Doctrine of Sanctification and Perfection . The Ignorance or Malice of T. Hicks Detected . OF the Doctrine of Sanctification he has several Vnsanctified Passages , though he bestows not much time upon that Important Subject ; some of which I shall take a little notice of . Christ . Let us understand your Opinion of Sanctification , what it is ? Out of Ed. Burroughs he answereth himself thus , Quak. 'T is Christ . Hence we conclude , to say Sanctification is Imperfect in this Life , is as much as to say , Christ is Imperfect . To which he replies . Christ . 'T is true , 't is Jesus Christ by his Spirit is the Author and Worker of Sanctification ; but will it therefore follow , that the Work of Sanctification in us is Christ , or that this Work is perfect in all its Degrees ? Now let any tell me wherein T. Hicks could have more grosly mistaken E. Burroughs , who frequently insults over the Grave and Labours of that Faithful Servant of the Lord , then he has done , on purpose I doubt not , to insinuate his Belief of the contrary to what he opposed . But hear Edw. Burrough's Words at large in Answer to Priest Eaton . Thou sayest , Sanctification is not Perfect in this Life ; And the New Man , the Spirit or Law of the Mind is that Grace or Imperfect Sanctification : Then Christ is not Perfect in this Life ; for He is made of God unto us Sanctification , 1 Cor. 1.30 . In this it is evident First , That the Priest did not so much strike at the Work done in the Creature , as at the Perfection of the Principle , by which the Work should be perfected in the Creature . 2dly , E. Burroughs did not in that place meerly intend the Work of Sanctification , but the Author and Worker of it , who is oftentimes called by the Name of the Work it self , the Cause by the Effect , as is plain from the Scripture quoted , in which he used but Paul's Words . How basely done was it then , in Tho. Hicks , not only to leave out what the Priest asserted , but to misconstrue E. B's Answer , and ( that such Perversion might go the more Unquestionable ) omit the Insertion of that Scripture , in which Christ is by the A●stle said to be made Sanctification to the Saints ; the mention of which would have given a clear Understanding of E. Burroughs's Answer , and broke the Neck of his Ungodly Purpose to misrepresent him . We say , and it was the Faith and Tendency of the Writings of that Just Man , 1. To assert a Perfect Principle of Righteousness and Sanctification , which is Sanctification and Perfection in the abstract . 2. The Possibility of being Perfectly Sanctified by it . 3. That such Sanctification , when taken for the Author of it ( who is the Fountain of all Holiness and Purity ) is Compleat and Perfect . 4. When taken for the Work of the Spirit in the Creature , it is first Perfect in Degree only ; but as the Creature comes into perfect Subjection unto the Spirit and Power of him that raised up Jesus from the Dead , which hath wrought that Perfection in Degree , he comes to experience that Sanctification throughout , in Body , Soul and Spirit , which the Apostle ( otherwise minded then T. Hicks ) prayed the Churches might witness , which is that blessed State , wherein he that 's born of God SINS NOT ; Old things are done away , ALL IS BECOME NEW ; No more I , but Christ that liveth in me . I write unto you , Young Men , because ye have OVERCOME the Wicked One : Be ye Perfect as your Heavenly Father is Perfect . — unto a PERFECT MAN. That the Man of God may be PERFECT . The God of Peace make you PERFECT IN EVERY GOOD WORK . The God of all Peace make you PERFECT . Let us cleanse our selves from ALL FILTHINESS OF FLESH AND SPIRIT ; Perfecting Holiness in the Fear of the Lord. With many more Places of like Importance . But he objects , Why doth the Apostle exhort Sanctified Persons to put off the Old Man ( from Coloss . 3.5 . ) If where the Old Man , the Body of Sin remains none are Sanctified , as saith E.B. This indeed is the Drift of the Man , he would be Sanctified whilst Unsanctified ; as Dangerous , as it is Absurd : For what thing can be and not be the same thing , at one and the same time ? But I deny they were then Sanctified who stood in need of that Reproof and Exhortation , to wit , that they should mortifie such Lusts , as Fornication . Vncleanness , Inordinate Affection , and Covetousness , which is Idolatry . Sanctifying such are , who are Mortifying : but when Sin is not Mortifying , none are Sanctifying ; and where Sin is not Mortified , no Man is Sanctified . We may easily see , what a Church-Fellowship T.H. can allow of , and what a Gospel-Sanctification it is he pleads for . Can Men be Sanctified , and yet so Corrupt ? If they can , tell me in what sense , and from what they are cleansed ? Is this the End of pleading for Perfection in Degree , to allow these Abominable Enormities , as Church-Infirmities ? Away for Shame ! But that a perfect Sanctification is no Heresie , suppose they had been Sanctify'd Persons to whom the Apostle wrote ( which could not be , Sanctifying was the most ) yet since he exhorted them , to put off the Old Man , which Old Man is the Body of Sin , and that when he is off , he is not on , and that the Apostle exhorted them Not to an Impossible thing , I conclude from his Question , that a State of Perfect Sanctification is attainable . He pretended to correct E. B's Extravagancy ; but whatever Face he puts upon it , this is the Mark he aims at . To conclude , and sum up his Ungodly Method ; E.B. speaks of a Perfect Sanctification in Christ . T.H. infers , that same perfect Sanctification immediately to the Creature ; not only confounding the Worker and Work , the Cause and the Effect , about which one piece of Baseness he bestows not a little Pains ; but suggesting thereby , that we deny all Sanctification or Perfection in Degree , and that we are as compleatly Perfect as Christ himself . Next , He leaves out those words , that would best explain his Mind . And Lastly , All his Opposition is , because the Quakers are for having Men Sanctify'd before they are Accounted so , and New Creatures before they ought to be reputed Good Christians ; which so directly Vn-churches and Vn-christians T. Hicks , that we may well believe it a main Reason for his Implacableness against them . CHAP. XI . Of COMMANDS , MOTIONS and MINISTRY . T. Hicks proved Vnjust to us , and an Enemy to God's Law , Gospel , the Quakers , and himself . HE has not less abused and belyed us in these three Particulars , then any thing he has written against us , which I shall briefly shew . To this Passage in E. Burroughs's Works , That is no Command to me which is a Command to another , neither did any of the Saints act by a Command that was given to another , he thus answers , Then that Law which forbids Idolatry , Adultery , Murder , Theft and Bearing false Witness is no Law to you . And after having made this indirect Consequence , he breaketh forth , Impiously Horrid , Vngodly , Irreverent Patronizers of Blasphemy , Countenancers of such Novices , Prophane Scribler , and abundance more . Now though I have said something to this before , and have largely vindicated that Passage against J. Faldo , yet I cannot well omit touching here upon it , the Matter being so aggravated by this disingenuous Person . These Commands must either relate to Ordinary or Extraordinary Duty , I mean , they must either be such Commands , as that of Moses 's going to Pharaoh , Isaiah's going Naked , Jeremiah 's making Yoaks , Amos 's going to the Kings's Chappel ; with many more : And here I do affirm with that Faithful Young Man of God , that the Command which came to them , not coming to another , that other Person is not only not warranted , but condemnable in an Imitation of any of them . If then such Extraordinary Commands , as these before mentioned , must not be intended , then those that are Ordinary and Common to Mankind , as Fearing God , and working Righteousness towards God , towards their Relations both Natural and Civil . Now I would ask T.H. if he believes that Idolatry , Murder , Adultery , Theft and Bearing false Witness be not reproved by the Common Light in all Men ? if not , T.H. gives the Lye to all Mankind , and his own Books too ; Nay , what is it good for ? But if they be ; query , If any can confess to one God , love his Neighbour , be Chaste , be Just , and speak Truth in his own and Neighbour's Cause , without being thereto oblieged by that Light they have ? Did the Gentiles of old the things contained in the Law , without a Word , Commandment , Law or Light within , inducing them thereto ? I perceive T. Hicks owns no Command in himself against Idolatry , Adultery , Murder , Theft and Bearing false Witness ; which is to say , if the Scripture did not restrain him , he should be guilty of all . Farewell Grace , Spirit , Light and all Inward Rule or Judge , by which to see , taste , relish and determine of things . But in this Condition , how knows he that the Scriptures were writ by Inspiration ? If he sayes he was told so ; I ask how they knew it ? If they say they were told so too , and so upwards ; I ask what Assurance can any Man 's Say-so or Hear-say be in a Matter of such Importance ? Nay , Suppose I should grant them a True Tradition from the Apostles times , I ask , how knew they to whom they were writ , that they were the Fruits of Divine Inspiration ? In short , take away all Inward Testimony , or the Certainty and Sufficiency of it , and Farewell to all Right Belief of the Scriptures themselves . Behold the Strait he is run into ! But if at last T.H. shall desire a little more room , and acknowledge the Spirit must give the Discerning , and Relish , and most Convincing Testimony ; will it not follow that he believeth the Scriptures , and performeth what may be his Duty therein , upon that Conviction , and not meerly because written or recommended by any Man whatever ? But he proceeds to prove E.B. as he thinks , an Enemy to God's Commandments , and a very Lyar. The thing he Wickedly , but in vain aims at . He quotes him thus , Quak. You are not dead with Christ who are yet subject to Ordinances , E.B. p. 105. To which hear him . Christ . The Spirit of God in the Scriptures assures us , that they who are subject to , and keep the Commandments of God , are the Children of God , and they who do not are Lyars . See the first Epistle of John 2.3 , 4. and Chap. 5.2 , 3. Yet this Wicked Man saith , That they who are subject to Ordinances are not Dead with Christ . Edw. Burroughs's Words are those of the Scriptures of Truth , therefore true Words in themselves . But how does E.B. abolish what God perpetuates ? I am sure I can plainly perceive that Tho. Hicks does call a Conscientious , Departed Sufferer , and Prisoner unto Death for the Testimony of Jesus , Wicked Man , because he dared not be guilty of Will-Worship , by going into any Practice of Worship , without the Leading of God's Spirit . Six Particulars comprehend my Answer in brief . First , That Edw. Burroughs only pleaded against such Performances , under the Name of Ordinances , as were but Shadowy , * Elementary and Perishable Things ; and which they were not led to by God's Spirit , but took up unwarrantably , and by meer Imitation , and therefore Will-Worship . 2. That Thomas Hicks implies by calling him Wicked Man , that it is a Wickedness , not to take up any Outward or Visible Part of Worship in a Man 's own Will ' and Time ; But to stay God's Time , and wait for the Leadings of God's Spirit : From whence I infer , ●e is no Child of God ; for every such one , is led by the Spirit of God ; therefore no better then an Ape , or Imitator of the Out-sides of Religion ; In short , a Will-worshipper , and not a Worshipper of God in the Spirit and in the Truth . 3. Let it be observed , that there is not so much as the least mention made in all the Epistles of that Beloved Disciple of any of those Ordinances , which stood in Visible and Corruptible Elements ; but the Scope and Tendency of them , is the most Inward and Spiritual of any of the Apostolical Writings : So that to bring in things of a Temporary , Shadowy Nature , among the Spiritual and Durable Commands of Christ under the New Covenant State , without keeping of which Men incur Eternal Wrath , is an Abuse both of the Apostle's Words , and E. B's , which he intended by them to confute . 4. T. Hicks does as good as tell us , That the Commandments of God may be kept without the Spirit of God ; since he opposes the Necessity of our Doing God's Commandments , to our doing them in the Time and Will , and by the Assistance of God's Spirit . O Irreligious Man , and Enemy to God's Spirit ! 5. It plainly tells us , that Tho. Hicks has no Command in himself for doing what he does ; that the bare Authority of the Scripture is all he has to induce him , which raizes to the Ground that old Protestant Doctrine of Believing the Scriptures from an Inward Testimony , and Worshipping God in Spirit and Truth . 6. Lastly , If all are Lyars that keep not God's Commandments , and therefore none of his Children , as saith the Place , & as asserts T. Hicks , then either T.H. keeps God's Commandments , and so is perfect , or he must be a Lyar , and so no Child of God. That he keeps not God's Commands I prove . If such , as say that Man cannot fulfil , obey or keep the Law , nor the Gospel ; pray , preach , dip , eat Bread and drink Wine , nor live without Sin , keeps not God's Commandments ; but so doth T.H. expresly or implicitely ; therefore he keeps not God's Commandments , and consequently is a Lyar , and no Child of God ; For the Lyar is for the Lake . To say , we deny Obedience to God's Commands , because we deny the present Necessity or Use of their Water , Bread and Wine , will never hurt us ; For , First , we know , and they confess , that they were in the beginning used as Figures and Shadows of a more Hidden and Spiritual Substance . 2. That they were to endure no longer then till the Substance was come : Now the time of the Baptism of the Holy Ghost , Christ's only Baptism , therefore called the One Baptism , has been long since come ; Consequently the other , which was John's , was fulfilled , and as becomes a Fore-runner , ought to cease . The like may be said of the Bread and Wine ; for as there is but One Baptism , so is there but One Bread. The Least in the Kingdom was Greater then John 's Water-Baptism ; He was to Decrease , Christ to Increase . Jesus Baptized not with Water : 'T is true , he bid his Apostles Go , Teach , Baptizing , &c. but no Water is mentioned : But Luke in the 1st of the Acts , sayes that before Christ gave that Commission mention'd by Matthew , said , John Baptized with Water , but ye shall be Baptized with the Holy Ghost not many dayes hence ; and then comes the Commission in Force , Go , Teach , Baptizing , &c. How ? With the Holy Ghost ; turning People from Darkness to Light , and from the Power of Satan unto God. 3. They were but the more Noble among the Meats and Drinks , and divers Washings , that the Apostle said were but Shadows of the Good Things to come ; For I would not that any should be so Sottish as to think , that Christ came to abolish those Shadows of the Jews , and institute other in their room ; by no means : He came to remove , change and abolish the very Nature of such Ordinances , and no● the particular Ordinances only , to wit , an Outward , Shadowy or Figurative Worship and Religion . For it was not because they were Jewish Meats and Drinks , and divers Washings , but because they were Meats & Drinks , and divers outward Washings at all , which never could , nor can , cleanse the Conscience from dead Works , nor give Eternal Life to the Soul : else wherein would the Change be ? I affirm by that one Scripture , Circumcision is as much in force as Water-Baptism ; and the Paschal Lamb , as Bread and Wine : They were both Shadows , and both Elementary and Perishable . And though the Letter were more immediatly fore-running and introductory of the Substance it self , yet not to be perpetuated ; For a Continuance of them had been a Judaizing of the Spiritual Evangelical Worship ; The Gospel would have been a State of Figures , Types and Shadows , which to assert or practise , is as much as in such lies , to pluck it up by the Roots ; The Appellation , Ordinances of Christ , I therefore renounce , as Unscriptural and Inevangelical : Besides , a Spirit of Whoredom from God , gross Apostacy into Superstition and Idolatry , yea , a Spirit of Hypocrisie , Persecution and Murder , and all manner of Wickedness has got them , and covered It self with them , Jezebel-like , the old Enemy of God's Faithful Prophets and People . And we can testifie from the same Spirit by which Paul renounced Circumcision , that they are to be rejected , as not now required ; neither have they , since the False Church espoused and exalted them , ever been taken up afresh by God's Command or , in the Leading of his Eternal Spirit : And the Lord will appear to gather People out of them ; but never to establish , or keep People in them , no ; they served their time ; and now the False Church has got them ; yea , the Whore has made Merchandize with them , and under such Historical , Shadowy and Figurative Christianity has she managed her Mystery of Iniquity , unto the beguiling Thousands , whose Simplicity the Lord has , and will have tender Regard to . But they Baptized after the Holy Ghost was poured out . True ; And they also would not eat the Flesh of things Strangled , nor Blood ; They Circumcised and Purified themselves in the Temple , and had Vows after the Pouring forth of the Holy Ghost . By which we may learn , that Condescension & Practice are quite differing things from Institution ; else Paul would never have said . He was not sent to Baptize ( i. e. ) with Water ; whose Commission doubtless went as far as any of the rest . But they brake Bread , and Paul received it from God. True ; But Paul never enjoyned it ; He said , As often as ye do it , &c. which is very wide of any Institution . Again , Read the Chapter fore-going 11. or 10. where he tells the Wise Men of another Bread then that he spoke to the Weak of , who eat and drank to Excess , not discerning the Lord's Body . Further , Let it be considered , that no other Apostle recommends these things , nor Paul himself to either the Romans , the Corinthians ( in his first Epistle ) the Galatians , Ephesians , Philippians , Collossians , Thessalonians , Hebrews ( if his ) nor to Timothy , Titus and Philemon , when he set down the Order of the Churches . What an Over-sight ( might one then say , according to T.H. ) was it in him , not only not to press and charge , but not to mention the Sacraments of the Church , necessary to Salvation , as they are called and esteemed ? Would it not have been accounted a great Neglect and Defect in Calvin , if he had been silent to any Church instituted in his Time and Form ; or to say , He thanked God he baptized none but such and such ? Yet how full are his and their Epistles of Divine Exhortation , Information , Reproof , Instruction , and the like ? Is it not very Wicked then in T. Hicks to tell the World of our Denying to keep God's Commandments in general , because we Refuse to practise these Shadowy , Temporary , Perishing Things , especially at this time a day , after such an Abuse of them , and that the Gentile-Spirit has troden them under ●oot so long , being part of that Outward Courts of Religion , given to them , which were left out at the measuring of the Evangelical Temple of God. Rev. 21 ? Besides , what Authority have these Men for Using them ? To do as Men would be done to , concerns all in all Ages ; but to practise Figures and Shadows in Religion , we know does not . A Church cannot be without one , yet without the other . Would it not be Ridiculous in any Man to adorn himself either as some eminent Commander , or other Officer , because it is required by Office or Place of every such one that really is so ? The Apostles baptized , therefore must T. H ? The Apostles anointed with Oyl , therefore should T. H ? Nay , Christ washed his Disciples Feet , telling them , they ought , or it was their Duty so to do one to the other , therefore should T. H ? The Believers sold their Possessions , and had all things Common ; but will T.H. either imitate , or enjoyn this upon his Hearers ? But since T.H. and his Adherents , do not several such things , once done and enjoyned to , as Blood , Things Strangled , Anointing with Oyl , Washing of Feet , &c. why are they not to be as much blamed , as we are for omitting that of Bread and Wine ? Or why should not they rather desist Practising of those with the rest , and that upon the same terms ? I will warrant T.H. for going to Synagogues , Decr●ing Hirelings , Preaching Freely , Exposing himself to all Hardship for the Gospel's sake , which the Apostles did . To conclude , God never condescended to use such Things ( to lead to , and hold forth the hidden Substance ) that People should rest there , and much less in a Way of Opposition to the Substance it self : such an Use of them has caused God to loath them , and enjoyn us to testifie against them . Remember the Instituted Brazen-Serpent of old , &c. what became of them in the like case ? We would be glad to see more Honesty , Meekness and Godly-mindedness in our Opposers , though there were less of this Imitation : They are for such Commands , as they call them , which Hypocrites , Apostates , the False Church , yea , the Devil himself can come into ; but as for those that concern the Daily Cross and Victory over Sin , they can Wickedly pl●●d a kind of Liberty from , at least to their Unconquerable Infirmities , as they are willing to believe them . But we testifie against the False Church , whose Faith & Worship stands not in the Life , Power and Spirit of God , however deckt with the ancient Attire of the True ; for her finest Forms out of the Life and Power of God we renounce , and as becomes the true Evangelical Church , we assert , That he is not a Jew or Christian , who is one Outwardly , neither is that now the Circumcision , Baptism and Supper , which is Outward ; but he is the Jew or Christian , that is one Inwardly ; and that is the Circumcision that is of the HEART , that the Baptism , which is of the HOLY GHOST and FIRE , and that the Supper , which is of the BREAD THAT COMETH DOWN FROM ABOVE , which gives Eternal Life to as many as eat thereof , and that is of the WINE WHICH IS TO BE DRUNK NEW WITH CHRIST IN THE KINGDOM OF GOD WITHIN , Luke 17.20 . Much might be said in this matter , but I refer the Reader to the Book entituled Quakerism a new Nick-Name for old Christianity . However let it be noted , that our Adversary is for Will-Worship , and not the Quakers ; For we affirm that no Sacrifice nor Performance can be acceptable with God , to , and in which his Holy Spirit leads not ; by the which only , Self is abas'd , kept under , and in perfect Obedience to , and watchfull Observance of God's Holy Will. But Tho. Hicks makes this a Strange and Dangerous Doctrine , insinuating that we perform nothing but upon a kind of Spiritual Compulsion , as if that God required Man to do all his Commandements without his holy Spirit , alwayes ready to incline and help them , either to begin or perform any such Duty : or that there were no Difference between waiting for the natural Springs of Divine Power to assist , and being compell'd to worship . But this shews his great Ignorance of God's Spirit , its dayly Movings upon the Heart of Men , either as a Reprover or Comforter for Good ; for were he better acquainted with its Dealings , it would not be so uncouth to him , to hear of our Waiting to feel the holy Stirrings of it , in order to every Religious Performance : wherefore let not his Ignorance be any Argument against our holy Gospel Practice . The Saints of old had a Warrant in themselves for what they did : They were not wont to run into the Imitation of former Generations as to any External Appointments because then commanded , and practised as proper , but consulted the Anointing they had receiv'd about the Continuation or Dis-use of such Figures or outward Services ; and as they receiv'd Wisdom and Counsel therefrom , either to use or decline the Practice of them , they acted , and no otherwise ; making good the Apostles Saying , that as many as are led by the Spirit of God , are the Sons of God : Are we led by It in ALL things , then in , and about God's things . Had it not been for this , how could the Apostles have preach'd down the whole Ceremonial Worship of the Jews ? The meer Letter of Scriptures could never have been their Rule in the Case . If any say they were extraordinarily Inspired , I answer , how did such as then believ'd know that , if not from an Inward Testimony ? Nay , what Rule had the many Thousands then to worship God by ? The Hebrew Bible was little , or not at all known to the Gentiles . The Scripture tells us that whole Churches were setled in the Faith before the Epistles were writ ; And it is hard to think , when they were writ , that they could be suddenly collected ; and when collected , that every Individual could get a Coppy , that to be sure , ought to have a Rule ; for Printing was not so early in the World , and Transscribing must needs have been to Irksome for every Person to obtain a Coppy for his or her peculiar Benefit : But because we are taught to believe that they wanted not True Rule of Faith and Practice , and that the Scriptures especially of the new Testament , could not be all that to them , our present Adversaries conclude to make the great Rule , let them not be displeas'd if I infer from hence , that a Measure of that Holy Spirit , which was given to every one to profit with , was their Rule , and therefore ought to be , our great Rule and Guide , in all things relating to Faith and Worship . And let it be remembred , that Christ promised to send the Spirit of Truth to lead into all Truth ; as much as to say , none are led into the Truth , nor in the Truth , but by the holy Spirit of Truth ; or that their Practice is a Ly , or they are led into a Ly , who are not led by the Spirit of Truth , that alone leads into all the Wayes of Truth : where by Truth , is not to be understood the meer Letter of the Scripture , which notwithstanding is True , but the Living , Powerful Truth ; Christ the Way , the Truth , and the Life , of which the Scripture is but a Record , or Declaration : Many may run into a Practice of several Outward Things mentioned in the Scriptures to have been the Practices of the Saints of former Ages , and yet , not be led into the Truth ; for all that is but Will-Worship , Imitation and Unwarrantable . To be led into the Truth , is to be led into God's Living Power , Wisdom and Righteousness , whose Fruits are Peace and Assurance for ever ; This is the Truth , the Spirit leads and is all-sufficient to . Certainly , Christ , intended This for the Great Evangelical Leader , Rule , Judge , Law-giver and Guide through the whole course of Regeneration , the only Way into the Everlasting Kingdom . And all those who are not by this Holy Spirit prepared , moved and assisted to perform Divine Worship unto God , but run into that weighty Duty , or any other ( supposed ) Ordinance , without its pure Leadings , which makes it a Spiritual and Living Worship , they are but those anciently fore-told of , LORD , LORD-CRYERS , whose Portion shall be that dismal Depart from me , I know you not ; who has requir'd these things at your hands ? Let this therefore be a Warning unto all Professors in the Name of the Lord , that they run no longer Vnsent , nor think to be accepted for their many Words ; God regards the Heart that he has broken , and is made contrite before him , and which trembles at his Word ; 'T is not meer Worship , but that which is Spiritual , which he expects and accepts ; and to perform that , Man must Cease from his own Spirit , Strength , Strivings and Imitations , and become Dumb before the Lord , and as a Man dead to Self-Performance , and then will he breath into him the Spirit of Supplication , and raise him up in the Newness of his own Divine Life ; whereby ( though but in Sighs and Groans ) a Spiritual and most Acceptable Worship shall be offered unto God , in which his Soul will be well pleased , and every such one come to be refresht and establisht in Righteousness . For all Offerers and Vpholders of strange Fire , of what sort of People soever they may be , in the Great and Notable Day of the Lord God , will he cause to lie down in Sorrow . And because he thinks his Advantage is not small , that he hath against us by basely inferring and aggravating such Consequences as this , What of Duty we neglect , we are to charge upon the Spirit 's not moving us to it ; or because we must not obey without a Motion , we are acquitted from all Fault till then , &c. Let me tell him , that he striketh himself , and not the Quakers ; For they hold , that God's Spirit ought to be daily waited for ; And that it is alwayes ready to inform and instruct Man's Soul , and to move it to those Thoughts , Words and Deeds , with respect to God and Man , as are Well-pleasing to the Almighty : For we do not only teach , that the Spirit of God is alwayes present to convince of Sin , but to lead out of it , and in that Way of holy Living , which is well-pleasing unto God. In short , God's Worship stands in the Spirit ; and I testifie from the Eternal God , all other Worship then what springs from a Mind touch'd , sanctify'd and mov'd of his holy quickning Spirit , is abominable to him ; His Righteous Soul loathes it : And what else were their Sacrifices , as theirs were , who in my hearing said , Pray Brother will you Pray ? No , Brother , I am not so well able as you are ; Let Brother such a one Pray , he is better gifted for the Work , &c. Complementing , Shifting , and at last Praying , &c. in their own Wills , and not in God's Motion — This God hates . Next , Since the Pouring forth of the Spirit is the great Gospel Gift , and that the Children of God are to be led by it ; In what should we more diligently wait for its Heavenly Assistance , then in that part of our Duty , which we owe to God ? Is his Worship Spiritual , and can we perform it out of the Motion of his own Spirit ? For what then was his Spirit given ? Again , If Men should pray in a known Tongue , much more with the Spirit , as the Apostle speaks . No Wonder the Professors ask Pardon for their Prayers . Indeed God's Spirit gives them to see the Emptiness of their Righteousness , and condemns them for it , wherfore they are at times dissatisfy'd in them ; yet they will not learn of him , to be guided by him , who would cover them with Everlasting Righteousness . Blessed would they be , if their Minds were stayed in his Counsel : But instead thereof T.H. does as good as say , that if he should stay till the Spirit moved him , he might stay long enough ; rendring the Spirit Wanting in that for which he was shed abroad in the Heart : Because through his Enmity and Darkness , & hasty Running in his own Spirit , he feels it not to lead him : else he would never infer , from our Asserting the Necessity of the Spirit 's Moving to Right & Acceptable Worship , that we are acquitted from any Fault in omitting to do that which is Good , and the Blame must be laid upon the Spirit . But let me ask him , Can any Man do Good of himself ? Surely he will say , No. How then shall Man do that Good he ought to do , but by the Holy Ghost ? Canst thou call Jesus Lord by any other Power or Spirit ? Read the Scriptures . What greater Contradiction can there be , then to believe , Man of himself can do no Good ; and yet to say , he can do it without God's Spirit to incline and assist him thereunto ? But if the Spirit do not , what does ? Tell me , what can tender the Heart , prepare the Soul , raise the Affections , give true Feeling of Wants , and help to perform all in that Fear , Reverence and deep Sense ( which becomes all New Covenant , Spiritual Worshippers ) if this cannot , or do not ? Nay , what an Affront is it to God ; since it is to suppose , that Man wants him not , that his Spirit neither moves to Duty that ought to be performed , nor yet condemns for Duty omitted ? Behold the Impudence of the Man ! He talks of Gospel , Christ , the Mysteries of his Glorious Kingdom , &c. What grosser Opposer of the New Covenant can there be , who denies the very Life , Virtue and Soul of all true Gospel-Worship and Discipline ; and without which the otherwise best Christian-Church that ever was , would be worse then Legal ? For they that worship not from the Motions of God's Spirit , offer strange Fire , set up their own Worship , and are Image Makers ; such ask , but they receive not , because they ask not aright . For if no Man can call Jesus Lord , but by the Holy Ghost ; no Man can pray to the Lord , or in his Name , without the Holy Ghost ; yet a Sigh or Groan from its holy Operation , that Sacrifice , though without Words , is manifold more engaging and effectual with the Lord , then the most excellent Performance of Man 's own Spirit . 'T is the Fear and Heavenly Sense of God in the Soul that recommends the Performance , and that the holy Spirit begets : And as the Minds of Men and Women are exercised in the Law of this pure and quickening Spirit , as it appears in them , they shall know the true Worship , which stands in Life and Power , whose End is Everlasting Peace ; when the LORD , LORD-CRYERS , that have Prayed and Preached in their own Wills and Wisdom , as well as to their own Ends and Advantages , shall be cast out forever , with a DEPART FROM ME YE WORKERS OF INIQUITY . But there is one Objection taken from my Book called , The Spirit of Alexander the Copper-Smith , &c. which he thinks , splits us irrecoverably . It runs thus ; Either there is such a thing as a Christian-Church , or there is not ; if there be , then this Church either hath Power , or hath not ; If no Power , then no Church ; If a Body or a Church , then there must be a Power within it self to determine . To which sayes Tho. Hicks ; For Christians to plead this , who own the Scriptures for their Rule , and not the meer Light within , the Argument may safely be allowed ; But you cannot stand by this : For will you say , what a Man doth without an Inward Motion is accurst , and yet disown him for not doing what he is not moved unto ? But though this be plausible , it is no more ; For the Difficulty remains , in Case the Scripture be admitted for the Rule ; for Instance : The Church unto which Tho. Hicks belongs own the Scripture to be the Rule : But suppose Tho. Hicks in some one Point believes the Scripture not to intend the same thing , the rest of the Church understand it to mean , as in Case of Free-Will ; I query how this Matter shall be reconciled ? They affirm the Scripture to be the Rule , and say , This is the true Sense of the Scripture ; Thomas Hicks also affirms the Scripture to be the Rule , but that his Sense is the Mind of the Scripture : This occurs almost daily among those who believe the Scripture to be the Rule of Faith. Now observe the Parallel . The Quakers by the Light within them , as their Rule , judge that rude Imagination of keeping the Hat on in time of publick Prayer . The Anabaptists by the Scripture , as their Rule , censure Thomas Hicks for upholding a Contrary Sense to the Scripture . The Dissenter from the Quakers sayes , The Light ( which he calls his Rule ) manifests no such thing to him , nor doth he believe it to be the Mind of the Light to him . Thomas Hicks makes Answer to the Church , that by the Scripture he understands quite another thing ; and the Scripture is his Rule for what he sayes and maintains in the Matter . I would ask any Man of Common Sence , if the Scripture is not as well set in Opposition to it self by these two Pretenders , as the Light within ? and if the Church of Anabaptists would not therefore doubt the Truth of their Interpretation , but proceed to censure Thomas Hicks as a Disturber of their Church in its Doctrine or Discipline by the Introduction of New and Unprofitable Opinions ? Neither are the Body of the Quakers to question their Judgment given by the Light within as their Rule , to be a true and unquestionable Determination against such Alexanders and Enemies to the Peace of their Jerusalem . But I would further tell Thomas Hicks , that though we renounce all Worship not led to by God's Spirit ( his Reflection upon which , shewing it to be none of his Faith or Practice , and so no Spiritual Worshipper ) Yet the Men testified against in that Book were such as had been in Unity with us before , and in going from that into differing and opposite Practices , we imposed nothing upon them , but they innovated Vnseemly Customs upon us , so that which Thomas Hicks's Conscience had no Mind to observe , least he should loose the Force of his Cavil , removes it out of the Way . Let Thomas Hicks tell me by what other Rule then God's Spirit , Men's Spirits , and the Inside of their Religion can be tryed , relisht , or favoured and he doth something . The Devil can transform into all Outward Forms , and subscribe the best Methodiz'd true Articles that ever were written ; Who , or what shall unmask him ? God gave us the true Taste , Savour and Discerning of that Spirit that leads out several from the Heavenly Unity , and from thence we gave our Judgment . If Men become darkn'd , and led by a Delusive Spirit and call that the Light , though it give the Lye to the Light , and strikes at the Life , they whilst faithful , felt among us , they must look to that . You say , Every Man ought to make the Scripture his Rule , some that say they do , you say do not ; do you think your Judgment the less valid ? By no means ; Neither do We. Will you not desist from censuring those that answer not the Scripture , though they fancy that they do ? Why may not we also by the Light of Christ judge those to be deluded , who notwithstanding pretend to be ruled by it ? Ye turn People to the Scripture , and they mistake it ; We direct People to the Light , but they mistake it : So that here is the Difference between our Saying , that Men should do nothing but what the Spirit requires ; and your Teaching , that Men ought to do nothing but what the Scripture requires . For if we disown them for not doing what we know the Spirit requires , you daily disown such as do not somethings you suppose the Scriptures do require : And as you think the Scripture to mean the same you ever did , notwithstanding your Opposers Suggestion , we are by you justified in mantaining our judgment against those Pretenders to the Guidance of the Light. To conclude , I see no Difference between Tho. Hick's saying to me , William Penn , thou bidst me obey the Light within me , and because I do thou disownest me ; and my saying to him , Thomas Hicks , thou bidst me obey the Scriptures , and because I do thou censurest me . This d●ives unavoidably to an Infallible Spirit , whereby to savour all Spirits , Words and Works ; for the Anointing is Judge , and meer Pretenders weaken not its Judgment : And till Men come thither their best Duties are Unholy Things , indeed . Let none fancy an Impossibility of Trying Spirits by that without which it is utterly impossible to try them . God's Spirit gives his Children to savour and discern Spiritual Bad , as well as Spiritual Good Things ; It is not unknown to such as are led by God's Spirit , of what Nature and to what Tendency such Words or Actions may be . It was on this alone , and upon no other Foundation , the Spiritual Gospel , Sound and Heavenly Fellowship stood of old ; for by One Spirit were the true Christians baptized into One Body . O You that are Professors of Religion , who in dayes past , and years that are gone over your Head , Prayed loud and fervently for the Spirit , rise not up against it because it stains your Beauty , subjects your Wills , brings you out of Self , and overturns your dead Forms , where the Spirit of this World has had its Seat for Ages , and in a Mystery insnared and beguiled you ; But wait upon God in deep Silence to all Fleshly Conceivings , and Will-Worships , so shall you come to feel God's Pure & Quickening Spirit , to Inliven , Tender and Affect your Hearts ; in which State one Sigh or Groan is more Valuable , then Years of unprepared and unsanctified Will-Sacrifice . The next thing aimed at in this Cavil , attended with so much Bitterness and rude Language , is this , that Thomas Hicks being desirous to represent the Quakers to greatest Disadvantage , takes not a little Pains to incense Parents , Magistrates and Masters against them , as Neglecters of all Lawful Commands , without an Immediate and Extraordinary Impulse to perform them . Were we such Wretches , as he would render us , we should not deserve to live in Civil Societies . What I shall say in our Defence is briefly this . 1. The Quakers Principles and Practice have proved themselves consistent with Government , because they have encouraged to Good Life , Peace and Honest Industry . I shall not here seek an Eye for an Eye , nor tell any of those Black and Horrible Tragedies , that go up and down the World , under great Authors Atestations of the People called Anabaptists . No , I have more regard to the Sincere and Moderate among them ; though 't is a great Shame to the Profession that T.H. should be suffered among them , at least as a Teacher , after such Forged , Prophane and Abusive Trash , which lies more dangerously exposed to the Lash of Story then we do : But for this time I spare him ; yet if he proceeds on this wise against us , perhaps ●e may hear further of me ▪ and that People to whom he belongs , if they take not some other Course with him . 2. As to the Commands of Parents I have this to say , and that by good Experience of more then one , That those who have had Children of our Way , though with great Disquiet , and not a little Displeasure and Severity against them at the first , they have left the World with this Testimony of their Children , they never disobeyed them , but for Conscience sake , and from Threatning them with the Loss of all , have become so Affectionate towards them , and Confident in them , as to entrust them with the Whole of their Worldly Substance . 'T is true , here and there a Crooked , Perverse Professor , whose Husbands , Wives , Children or Servants convinced , have the worst of Lives , through their extream Opposition , and Watching for Evil , may perhaps have spy'd an Indiscretion , which , though against his own Blood or Family , his Enmity has aggravated to an Heinous Offence , and then it must be given for a Demonstration of the Erroneousness of the Quakers Way . But how Just , Natural or Conscientious such Proceeding is against such Dissenting Relations , or the People they associate with , let all Impartial Persons judge . This is not doing as they would be dealt by ; Liberty of Conscience ! Tyranny , and Egyptian Oppressions . I ask , Would the Anabaptists be thus served concerning their own Proselytes ? Did they never any of them suffer from their Parents ? And have not their Parents complained of them ? And has that been taken by their Church alwayes for sufficient Proof ? And for the Story of the Woman that went rambling from her Family and Husband , bidding him take another Woman , &c. with some pretending Revelations to refuse just Debts , I shall say no more but thus , We know of no such things , and believe them to be downright Lyes , as others that are gone before them ; However , should they be as true , as we hope they are false , we can but judge them , and that we do , by the Light of Christ Jesus to the Pit forever . But if we should take this Course , of proving the Anabaptists those vile Impostors , he doth call and pretend to prove the Poor Despised Quakers to be , p. 69. How many Miscarriages might we collect and publish against the People that are called by that Name : but we do not desire that Prophanists should have any such Theames from us , to sport their Unclean Minds upon , notwithstanding Thomas Hicks's Liberality to them : Is it not then wickedly done in him , to tell us in the same page , That if a Miscarriage be , it is improved by us to make the Truth Odious , who without such Arguments and his own Forgery , would in Truth have nothing against us ? But truly it is very hard , that we should suffer , as we have done , for the Miscarriages of other Parties , and yet receive these gross Abuses at their hands : But our Eye is to the Lord , and our Innocent Suffering Cause will he plead in his own time , whose Will be done by us , and that will be our Everlasting Rejoycing . 3. For Masters , I must speak my own Experience ; many have desired to retain us , and great Trusts have been reposed in us . To whom were we False ? Of whose Service were we Negligent ? When did any of us say , I am not moved to do this or that , when so required thereto ? Shall a Lying Dialogue be Demonstration enough to prove us what so invective an Adversary would have People believe us to be ? We do declare to all , that the Light whereby we are enlightned , alwayes commands and strictly enjoyns us Duty , Obedience , Love , Peace , Gentleness , Faithfulness , Industry , Holy Living ; And whatever is supposed to the Contrary , we disclaim it in the Fear and Name of the Righteous God of Heaven and Earth to be no Product of our Holy Principle . I shall now attend his Cavils about the Ministry , and give a short Taste of the Rancour of his Spirit therein . He asks , What is the True Ministry ? To which he maketh G.W. answer . Quak. In the New Covenant God is the Teacher of his People himself immediately , by his Immediate Spirit , Power and Unction , Christ Ascended , p. 64. Christ . If so , wherefore were Apostles , Prophets , Evangelists , Pastors Teachers , &c. giver , and set in the Church for the Work of the Ministry ? And why do you set up one among your selves , and appoint Ministers before-hand to speak in such a place , and at such a time . From whence I plainly collect thus much . 1. That T.H. in so many words denyes God's Immediate Teaching by his Spirit , Power and Vnction under the Gospel ; And in that one Expression strikes out , what in him lies , the whole Pourings out of the Holy Ghost , the great Promise of the Father ; being led by the Spirit ; no more I , but Christ that liveth in me ; the Tabernacle of God is with Men , and he will dwell with them ; the Anointing which ye have received of him abideth in you , and ye need not that any Man teach you , or you need not Man's Teaching , &c. In short , the very Dispensation of the Gospel , which is a State of Power and Life immediately received of God , is denyed by him . 2. That in acknowledging such Officers to continue in the Church , he must confess to their Qualifications , or he does nothing . Now , that which qualified them was the Receiving of the Holy Ghost , and those Heavenly Gifts by it , which were necessary for the Discharge of those respective Services in the Church . By this it appears , that either Thomas Hicks must now yield to Preaching and Praying by the Motion of the Holy Spirit , or in opposing of it , acknowledge to his own Contradiction , that there are no such Apostles , Prophets , &c. ( who ministred to the Church , as any thing was revealed to them , the great Evangelical Qualification to the Ministry ) in our dayes . 3. But why should Tho. Hicks therefore degrade the Dispensation because the People are not yet fitted to It ; or oppose the Means used to b●ing them to It , to the End for which the Means are employ'd ; Besides , is it Man's Teaching , or Christ by and through Man ? God was in Christ ; and Christ in his Ministers reconciling the World unto himself , that he might be the Immediate Priest , Prophet and King to the Souls of People . Might not the same Objection be more colourably made against the Apostle John , who at that time wherein the Churches were so weak , and the Means so many , and lately establish't , said unto them , But the Anointing which ye have receiv'd of him abideth in you , and ye need not that any Man teach you , but as the same Anointing teacheth you of all things , and is Truth , and is no Lye ; And even as it hath taught you , ye shall abide in him : Where he is so far from meer Man's Teaching ( T. Hicks's only Teaching ) that by his words one would think , the Churches to whome he wrote , had as well been gathered without Means , as that he admonished them to abide in that holy Unction , as Sufficient to their Instruction and Comfort : Therefore let him go ask the Apostle John , why Men were to attend upon the holy Anointing as Sufficient ; not withstanding thos● Means then provided ? And the Answer to that Question will be ours . But here is the Darkness of the Man from our denying of empty Vnauthoriz'd Imitations he infers our Denyal of such Means as God's Power uses ; and from out Using such Means to our Contradicting our selves , and Immediate Teaching : and because we use Means in God's Power , to bring People to God , the Judge of all , that he may be their Judge and Law-giver , and that from his Immediate Hand they may receive Wisdom , Knowledge and Comfort , he ignorantly concludes that Men , where they are , ought not to have Means us'd to bring them to this Blessed State ; but that God should Immediately teach them there . 4. I charge him with another Lye , in saying that we appoint Ministers before hand to speak in such a a place , at such a time , and much less that the End of our Meeting is to decoy , trapan and inveagle others , as he scoffingly and falsly insinuates . We deny the Suggestion , and renounce and judge such Practices by that pure Spirit that hath otherwise taught us ; God preserve us from that dry , Hireling Custom , and Practice of Tho. Hicks , who will avenge our Cause upon the Head of this Ungodly Slanderer . But he thinks he has uterly foyled us in his Representation ( indeed Perversion ) of our Belief about the Seed , which though spoken to some distance before , yet I am willing to say something to it , least it be taken for granted , and his scurvy Names accounted due Titles to such miserable Wretches as he endeavours to render us . The Objection entirely is this . You say , that the Work of the Ministry is to point People to this Seed ; That to the Carnal Mind , which rules in any , the Commands of Christ are not given ; And that the Spirit not only manifesteth the Promises , but exerciseth Faith in , and fulfils them ; out of E.B. G.K. G.W. p. 106. ●m . Rev. p 77 , 78. Chr. Asc . p. 10. Query Is ●othi●g else taught but this Seed , then your Min●stry is only God Preaching to Himself ? &c. Will you 〈◊〉 of Infallibility , and Talk like Mad-Men ? YOU ARE IMPLACABLE ENEMIES TO THE CHRISTIAN RELIGION ; MEN INSPIRED BY SATAN , AND AS VILE IMPOSTORS AS EVER WERE . Here stop a while . Certainly , Reader , No Man was ever given up to a Spirit of greater Injustice , Dishonesty and bitter Rage against any People then T. Hicks seems to be against us : He does not so much prove us Bad , as he would make us so , that he may cover his Wickedness against us . What false Doctrine is it , to preach People to the Seed God has sown , in which is Virtue , Life and Power , to bring forth blessed Fruits to God ? To suggest from thence , that there is nothing to be taught but the Seed , is great Darkness and Prejudice ; For the Ministry is not to teach the Seed , but to bring down , and humble the Mind of Man to it , that the Mind may be taught , and the Seed delivered from under the Pressure of Sin and Ignorance . Strange Contradiction , that the Seed should be sown in Man for its own Salvation , and not for Man's ! What but Wickedness it self could thus write of us ? And that the Carnal Mind receives not the Things of God , because it perceives them not , is according to Scripture , if not according to Tho. Hicks . But it is not the first time by many , that Scripture in a Quaker's Book has been given under that Name , for gross Error and Delusion . That the Spirit manifests the Promises , exerciseth Faith in , and fulfils them , cannot be False Doctrine , if it be allowed to give a true Understanding of them , and if it gives to exercise Faith in them , and finally , to accomplish or fulfil them . But his Insinuation lies here , that the Spirit of God is that which believes in God , and exercises Faith for it self in God , which was never G. W's Intent . But as I have said , the Spirit is that only which gives us Faith , and exerciseth that Faith it gives in the Promises of God , which are Yea and Amen in that Seed , the Quakers preach People to believe and grow in ; for which T. Hicks is pleased to call us Praters , Canters , Enthusiasts , Mad Men , Idle , Non-sensical , Blasphemous , Inspired of Satan , and as Vile Impostors as ever were , &c. For which God Almighty rebuke his Envious , Enraged and Unclean Spirit . CHAP. XII . Of Resurrection and Rewards . THe last great Doctrine he insinuates our Denial of , is that of the Resurrection from the Dead . That which he brings under the Quaker's Name , as a sufficient Proof for that Suggestion I shall relate , that every Impartial Reader may be satisfied of the Man's Inconsistency with sound Doctrine , as well as the Common Justice of Doing as he would be done by . In Answer to his Questions about the Resurrection of the same Carnal Body that Dyes , he brings in G. Whitehead thus : Q. Is it not written , Thou Fool , that which thou sowest is not the Body which shall be , but God gives a Body as pleaseth him ? Thus ( saith Tho. Hicks ) Whitehead replied ; and G. Fox the Younger speaks to the same purpose . Two Fools that say , This Body of Natural Flesh and Bones shall rise . I say , The Body which is sown , is not the Body which shall be . I query , ( saith he ) Whether both these Persons do not tacitly deny the Resurrection of the Body ? Now that T.H. hath shown himself at once Dishonest and Erroneous too ; Let it be observed , 1. That from our Denyal of the Resurrection of the same Natural , Fleshly Body , he absolutely infers and concludes our Denyal of the Resurrection of the Body in any Sense ; which is great Injustice to any Adversary . 2. Let it be well observed , that he makes the Scripture it self to deny the Resurrection , and so Heterodox , by Accounting G. Whitehead and G. Fox their Answers in Scripture-Language , to be a Denyal of the Resurrection : For if Thomas Hicks does not intend by his Arguing , That the same Body that dyed , without any Mutation shall rise again , what makes him to quarrel the Apostle Paul's saying . Thou Fool , that which thou sowest is not the Body which shall be ; and repute us Hereticks for believing him ? Certainly his gross Belief of the Resurrection is inconsistent with Scripture , Reason , and the Belief of all Men right in their Wits in the Point . Who can have the Confidence to call the Scripture his Rule , and yet Contradict it so egregiously , as when the Apostle tells us , It is not the same Body that is sown that shall be , to assert , that it is the same Body , and that who sayes the Contrary , denies the Resurrection of the Dead , and Eternal Recompence ? In short , We do acknowledge a Resurrection in order to Eternal Recompence , and that every Seed shall have its own Body , and rest contented with what Body it shall please God to give us ; But as we are not such Fools as curiously to enquire What ? so must we forever deny the gross Conceits of T.H. and his Adherents concerning the Resurrection . But Tho. Hicks would have us believe , that the Apostle said Thou Fool , to him that denyed , and not him that owned the Resurrection ; But he must excuse us if we refuse to Credit him ; for it was not , Whether every Seed should rise with its own Body , or that Bodies should rise ; but , as taking that for granted , the Question was , What Bodies they should be ? So that T●ou Fool is most due to T. Hicks and his Associates , who are not with us , satisfied to leave all with the Lord , but intrude and query , What Bodies shall rise ? Wherefore no Answer can be more proper to him then , Thou Fool ( Thomas Hicks ) That which thou sowest is n●t the Body that shall be . But he thinks he is not without Reason ; For , sayes he , If the It in the Text be not the same Body , how can that be called a Resurrection ; for that supposeth the same ? I Answer , If a thing can yet be the same , and notwithstanding changed , for Shame let us never make so much Stir against the Doctrine of Transsubstantiation ; for the Absurdity of that is rather out-done , then equalled by this Carnal Resurrection . The Papists say , That the Bread and Wine after Consecration are very Christ , though the Accidents remain . Tho. Hicks , and abundance of that sort of Men hold , That Man's Body in the Resurrection is the same with that Carnal Body buried , and yet that it is changed to a Spiritual Body : How it is possible that It should be the same , and not the same ? How that Body , and yet , as the Apostle sayes , Thou sowest not that Body that shall be , is very hard to reconcile . And truly , that which yet is very strange , Those Three Scriptures peculiarly cited in Defence of his gross Conceit of the R●surrection , are either relative of another Matter , or directly opposite to , and inconsistent with his Assertion . 1. And this Mortal shall put on Immortality , this Corruptible shall put on Incorruption , 1 Cor , 15.53 . I grant that this implies a Change ; but I deny , that it so much as intimates , that Men shall rise with those very Carnal Bodies that were buried . No , the Apostle not only tells us , that the Body sown is not the Body that shall be , but that Flesh and Blood cannot inherit the Kingdom of God , vers . 50. If the Flesh and Blood be transmuted , or changed into no Flesh and Blood , I query ( and I think I may do it safely too ) Whether It be the same Flesh and Blood that is changed into no Flesh and Blood , that is the Body raised ? O Absurd , Dark and Carnal Man ! Nor am I afraid to tell him , that the Scripture cannot rationally be taken strictly , as translated ( neither ought many more ) for there are certain Figures , Modes and Wayes proper to that Language in which this Epistle was written , which are to be understood with Allowances ; for how can the Mortal ( taken for Mortality , and not him who in part is Mortal ) put on Immortality ; It is Impossible . Can Mortality be cloathed with Immortality ? then it seems that Mortality is the Person , and Immortality the Garment . If Thomas Hicks should tell me , No ; it is meant that the Mortal Body should be changed into an Immortal Body , it follows that he is gone from the Letter of the Text into an Interpretation , as well as that it contradicts his absurd Identity or Sameness of Body : If so , it is as Lawful for me ( and more , if in the Right ) to construe It thus , That we , who are Mortals respecting our Bodies , put off the Mortal Part , and put on instead thereof Immortality ; suitable to that weighty Passage of the Apostle Paul , For We know that if our Earthly House of this Tabernacle were dissolved , we have a Building of God , an House not made with Hands , Eternal in Heavens ; which as directly concludes the Charge , not of Accidents , but Bodies , from an Earthly House or Tabernacle , to an Heavenly House or Building , as ever any thing can be spoken by Men or Angels . To conclude , Since Mortality can not properly put on Immortality , but Man that is cloathed with Mortality , may put off or exchange Mortality for Immortality , because otherwise Mortality would have Immortality for its Garment ; a thing impossible and absurd ; I do infer that this place yields no Strength at all to Thomas Hicks's gross Apprehension of the Resurrection . 2. His next Scripture is that in the Romans , But if the Spirit of him that raised up Jesus from the Dead , dwell in you , he that rais'd up Christ from the Dead , shall also quicken your Mortal Bodies by his Spirit that dwelleth in you . But this is nothing to T. H's Purpose in the least ; For the Apostle treats not here of the Resurrection of Dead Carnal Bodies in our Adversary's Sence , as the whole Chapter seriously read proves ; but of the Inward Work of the Spirit , in order to the making Man's Body a fit Temple for the holy Ghost to dwell in , as he writ to the Corrinthians . 3. The third place he brings , is out of the Epistle Paul , writ to the Philippians : He shall change our Vile Bodies : Upon which he say●s , This cannot be meant of a New-created Bod● , because such a Body cannot be said to be either Vile or Changed . But what makes this for his Conceit ? Surely nothing ; For if the Vile Body he changed , then it is not that Vile Body ; therefore not the same Body . Again to say that Scripture can't be meant of a New-Created Body , because such one can't be said to be either Vile or Changed , makes much against him : For 1. It is to say that the Body that shall be , is Vile , else what means his Saying Because such a Body cannot be said TO BE ( not to have been ) either Vile or Changed . 2. Though the Body That shall be , may not be said to be either Vile or Changed , yet it may be given of God in lieu of a Vile Body , and so the Vile Body Changed for one that is Glorious . It was either Ignorantly or Sophistically done in Thomas Hicks to imply . That Body that shall be , could not be said to be Changed , since the Change lies on the side of the Vile Body , that is exchanged for a more Glorious Body ; Therefore all along we must conclude , it is not the same , but another Body . But how Disingenuous is Tho Hicks to repute G. W's Answer in the Apostle's Words , a pressing the Metaphor too far , and yet by so doing , runs himself into this Dark Imagination of a Fleshly Resurrection . But Tho. Hicks thinks , The Joyes of Heaven Imperfect else . I Answer ; Is the Joy of the Ancients now in Glory Imperfect ? or are they in Heaven but by halfes ? If it be so Unequitable that the Body which hath suffered should not partake of the Joyes Celestial ; Is it not in measure Unequal that the Soul should be rewarded so long before the Body ? This Principle brings to the Mortality of the Soul ( held by many Baptists ) or I am mistaken : But why must the Felicity of the Soul depend upon that of the Body ? Is it not to make the Soul a kind of Widdow , and so in a State of Mourning and Disconsolateness , to be without its Beloved Body ? which State is but a better sort of Purgatory . See T.V. and T.D. What made the Apostle willing to be absent from the Body , that he might be present with the Lord , if such a Dissolution brought Sadness instead of Joy , as our Adversaries in the Point of the Resurrection suggest , if not boldly affirm ? In short , If the compleat Happiness of the Soul rests in a Re-union to a Carnal Body , for such it is sown , then never cry out upon the Turks Alcoran ; for such a Heaven and the Joyes of it , suite admirably well with such a Resurrection . The Reasons I have to give against this Barbarous Conceit , I thus Contract . 1. Because that the Scripture speaks of a Dissolution and no Resurrection of that which is dissolved , being Earthly , and Unfit for a Celestial Paradice ; and therefore holds forth a Building of God , and House Eternal in the Heavens . 2. If the Body be the same , it must have the same Nature , otherwise not the same Body : But if it have the same Nature , it will be Corruptible still : Mortal Seeds bring forth Mortal Natures , not Immortal ; Neither can Mortal be Immortal , and yet the same Nature as before ; for that Change made , tell me , What remains of the Old Earthly Body ? 3. It makes the Soul Uncapable of Compleat Happiness without a Fleshly Body , as if Heaven were an Earthly Place to see , walk in , and all our Outward Senses to be enjoyed and exercised , as in this World , though in an higher Degree ; which I call Mahometism : For what Spiritual Happiness the Body now can have , respecting God , is derived through the Soul to the Body , and not through the Body to the Soul. Besides , if so great a Change or Alteration pass upon the Body , how is it that Carnal and Sensible Body that suffered ? And how can that same Body be equally sensible of Celestial Delights ? for the Flesh & Blood that suffered is not to enter God's Kingdom ; and if that very same Carnal Body enter not , which sustained any part of the Tribulations , the great Knot is broken , and our Adversary's strongest , if not only Plea , is rendred Invalid : For if the same Natural Body , Parts and Senses , consisting of Living Flesh , Blood and Bones , that suffered and dyed , rise not , another is given in which the Children of the Resurrection ( who have suffered in the Flesh ) have their Recompence : and if they do so strictly rise as they dyed , then every Man is to rise Married , Low , High , Fat , Lean , Young , Old , Homely , Handsom , and according to former Complexion and Sex : And which is yet more Unreasonable , This Body is to be Vncorruptible , Immortal , Spiritual , Fashioned like Christ's Glorious Body , and as the Angels of God. May our Adversary blush at these Dark Imaginations but here toucht upon , because more largely handled else-where ? Only I cannot but signifie , that this Sort of Resurrection pleaded for , is renowned by some Baptists , and several other more Clear-sighted Professors . For our Parts , A Resurrection we believe , and of Bodies to , unto Eternal Life . What they shall not be , I have briefly said and proved ; What they shall be we leave with God , who will give every one a Body as pleaseth him , and THOU FOOL , belongs to the Unnecessary Medler . CHAP. XIII . A Collection of some of T. Hicks's many CONTRADICTIONS , PERVERSIONS , LYES , FORGERIE● , RAILINGS , and SCOFFS at WITNESSING ; from all which he is proved to be neither a True Christian , nor a True Man. His CONTRADICTIONS . Argument I. HE that Contradicts Himself , is not led by Gods Spirit , & consequently no Child of God , nor certain of their own Faith ; but so doth T. Hicks ; therefore No Christian Man. He tells us , That the true Light hath enlightned every Man , from John 1. and that it ought to be attended upon , making the Light to be distinct from the Soul , and not the Soul. Dial. 7 , 22. In Contradiction to which he makes this Light to be but a part of the Soul , by which he falls into the same Confusion he falsly would fasten upon us , namely . That if the Soul ought to obey the Light , it would obey It self , which is absurd and cannot be , Dial. p. 14 , 32. 2. He acknowledges , That the Light checketh within for many Evils , and exciteth to many Good Things , and that he ought to shun those Evils , and do that Good , p 8. In short , That Christ is the Light and Life of Men , p. 22. Yet he dares to tell us , that this Light , in directing to its best Actions , swelleth Men but with Proud Conceits , & that it doth deceive & misguide such as follow it , p. 3 , & 37. 3. But I do , and must bear witness against thy Erroneous Opinion , if true to the Light in me , p. 8. I am to do what the Light in my self directs me , and herein is my Comfort . p. 91. Again , Where a Rule is , there must be Light in the Subject , yielding Obedience ; otherwise no Reasonable and Acceptable Service , p. 14. I grant it ought to be obeyed , p. 7. To Vnsay , which he assures us , as his Judgment at least , That the Light is Uncertain ; In one Man it teaches one thing , in another the directly contrary ; so that ( sa●es he ) there can be no certainty of Truth or Error , SIN or DUTY BY THIS . Again , He sayes , that 't is no Disparagement to the Lightin with , to say , that God doth make any thing more known of his Will then is , or can be known by it ; for 't is but to say , that each DEGREE OF LIGHT is serviceable to its End , p. 36. In direct Vndervalue of , and Opposition to which he tells us , within 2 Pages after , that the Improvement of the Light within subverts the Covenant of Grace , the only Way God hath revealed for Salvation ; And that it directly opposeth it self to the Ends of the Covenant , and ought to be Rejected , p. 38. From all which it is very observable , 1. First , That the Light is Christ's Light. 2. That it ought to be Obeyed . 3. that it is not a Distinct Light from a Gospel Light , but in DEGREE only , and Consequently One and the same Light ; therefore Saving in its Nature . But in Contradiction to all this he sayes , 1. That it is part of the Soul. 2. That it will Misguide and Deceive . 3. That it is Repugnant to the Ends of the Covenant of Grace , and ought to be Rejected . These are a few of his very many Self Oppositions . Now if this be to argue safely , prudently , and like a Disputant , I am greatly mistaken : sure I am there is nothing of Truth or Christianity in such Confusion . For that Man should be oblieged to obey a Light that does misguide , or that Tho. Hicks should talk of A●●ing according to the Light in him , making his Appeal thereto in others ; and yet suggest that it may deceive and oppose the very Ends of the Covenant of Grace , is with me the Top of all Impudence , and Self Contradiction . Of the Quakers PRINCIPLES And Tho. Hick 's PERVERSIONS . Arg. II. Who Perverts and Misrepresents another Man's Principles , acts not like a True Christian-Man ; but such is T. Hicks , therefore no Christian-Man . 1. Because we hold , Christ is God , & God the Light , and that all Men are enlightned by him ; He concludes , that every Man comprehends whole God , and whole Christ . Dial. p. 2 , 3 , 4 , 5. 2. Because we assert it to be sufficient to save all from Sin , who are led by it , and walk in it ; He concludes from the Ignorance and Wickedness of those that have it tendered to them , but obey it not , that the Light is Ignorant , Weak and Deceivable , Ibid. p , 10 , 32 , 33 , 34 3. From our Belief in the Light 's Sufficiency to Save , as that which was and is given of God for Salvation , to as many as bring their Deeds to it , and are translated by it . He infers , That all other Means are needless , not considering it was not the Light 's Insufficiency , but Man's Weakness , that has necessitated the great Light to make use of External Means to bring mens Minds from wandring abroad to the Inward Light , which is the Just Man's Path , Ibid. 12.36 , 37. 4. From our making the Illumination in Man to be a Natural Emanation , or Product of the Divine Word which made all things . He wickedly turns it to an Effect of God's Power , and so would by that Argument make the Trees , &c. also Divine , Ibid. p. 3 , 4. 5. From our asserting that Christ shineth by his Light in the Heart of every Wicked Man , as well as every Good Man. He tells People , that we hold Christ to be in every Wicked Man , as he is in his Saints ; Cont. p. 45 , 46. though such Vngodly Persons partake not of his Holy Life and Power , neither are subject unto his Government . 6. From our affirming God's Promise made good , that he would be the Teacher of his People ; and Directing People to God's Light in them , as the Gospel-Instruction to the Way of Life . He wickedly infers against us , yet as our Meaning , that we deny all Ministry , all Visible Worship , &c. though they stand in God's Power and Spirit ; Dial. p. 41 , 43 A thing never believed nor intended . 7. When we speak of Christ's Manhood , or Christ's , Visible Appearance , and when we speak of his Eternal Godhead , or as he is now to his Saints & People , saying , he was never as such , Visible to Wicked Men. He is not ashamed to tell the World in our Name , that Christ was never Visible to Wicked Men , as to that Bodily Appearance , and therefore that we deny any such Appearance at all . Cont. p. 37 , 40 , 41. 8. From our Believing Christ to be in his People , according to express Scripture , and our asserting that as such , he is Crucified by Wicked Men. He infers , that we deny Christ to be as well without , as within ; not that he was ever Crucified in the Flesh , Dial. p. 44. Oh Wicked Man ! 9. From our Denyal of their rigid Satisfaction , that is , that Christ was punished by his Father for our Sin ; and that Sins past , present and to come , are answer'd for ; and that Men may be Holy in Christ , by Virtue thereof , whilst not New , but Old Creatures , and so Unholy in themselves , their Consciences not being Purged from dead Works ; He unworthily concludes , that we disown Christ's Death and Sufferings as a Propitiation , that his Body was an Offering for Sin ; that he bore the Weight of the Iniquity of the whole World , that he carry'd away sins past , & sealed Remission in his Blood to as many as believe ; and that we expect to be both forgiven and accepted , not for Christ's sake , nor in his Sacrifice and Righteousness , but our own Works , Dial. p. 9 , 10. Cont. 48 , 49 , 50 ▪ 51 , 52 , 53. All which is an horrid Abuse of us . 10. From our asserting that the End of Christ's Coming to be not only the Forgivenes of Sin past upon Repentance , but the finishing of Transgression in the Creature by the Operation of his Power in his Inward and Spiritual Appearance ; He Wickedly infers , that we make his Visible Appearance of no Value , and deny the End of Christ's Sufferings . Dial. p. 10. Cont. p. 50 , 51 , 52 , 53 , 44 , 55. 11. Because we say that Men are not accepted of God , but upon the Inward Work of the Holy Spirit in the Soul , as to daily Comunion with God : And that there is not another Way to be saved from Sin present and to come , then by Christ's Inward Manifestation and Operation ; He Insinuateth as our Faith , that we purchase our Forgiveness by our own Good Works , and not that Christ was Gods Propitiation , by whom Remission of Sins past came ; which is the meer Love and Mercy of God , declared then by him in the World more eminently , and now by the Light in the Conscience , to all that Repent . Ibid. p. 51 , 52 , 53. 12. Becauce we make Obedience a Condition to Salvation ; He would have People believe , that we make it the Meritorious Cause , and so Papists , Dial. p. 2 , 63. 13. Because we say that Christ is but our Example in his abiding in the Father's Love by keeping his Commandments ; So Wicked is he as to conclude , that we believe Christ to be in ALL THINGS BUT AN EXAMPLE . Ibid. p. 54. Behold this Wickedness ! 14. From our pleading for a Perfection from Sin , and a Growth to the Measure of the Fulness of the Stature of Christ in this Life . He confidently infers our Denial of a Perfection in D●g●●es , and our Belief of as high a State of Perfection of Glory in this World , as hereafter . Dial. p. 48 , 49 , 50 , 51. 15. From our asserting True Rejoycing to be the Result of God's Work in Man , and Man's Conformity to him , and what Man sows he reaps . This Person basely infers our utter Denial of any Cause of Rejoycing from what Christ had done for us , when bodily in the World , or by his Righteousness now in us , Ibid. p. 53. 16. Because we say , that such Works as are wrought by the Holy Spirit in us , are necessary to Eternal Life , and may in a sense be said to obtain it ; since the Lord hath so freely offered it upon the condition of Believing & Obeying , the Fruits of the Spirit of God in Man. He wickedly suggests in our Name , that we expect to Merit Eternal Life by Good Works , and those of our own working , as the Spider Weaves his Webb out of his own Bowels Thus does he pervert and misconstrue our pure Faith. Dial. p. 38. Cont. p. 51 , 52. 17. Because we say all True , Spiritual Liberty stands in God's Power , that loses from Satan's Snares . He unrighteously infers , That who are not of our Way , should have no Liberty . Cont. p. 87. O Impious Man ! God will reckon for these things with thee . 18. From our asserting that the Breath of Life , which came from God , by which Adam became a Living Soul to God , was something of God himself . That he may keep his old Wont , he falsly renders it as our Meaning that the Soul is a part of God ; and then fastens all his hideous Consequences Dishonestly upon us . Dial. p. 45 , 46. 19. From our Preaching the Redemption of the Seed from under the Weight and grievous Pressures of Sin , and calling it the Lost Groat , and Pearl in the Field , &c. He dares to give it as our Faith , that we believe that Holy Seed to be in a Lost , Undone or Polluted State , Dial. p. 47 Cont. p. 49. then which what can be more Wicked ? 20. Because we say the Scriptures are not the great Gospel-Rule but the Spirit , because the Dispensation of the Spirit is that of the Gospel more peculiarly , and that without it we cannot understand , or savingly believe any thing declared of in the Scripture ; and therefore that it is our Rule for believing the Scriptures themselves ; He basely suggests , that the Quakers cast off all Precepts in the Scriptures , and will not bound either their Doctrines or Lives thereby , & so will not b●ing their Cheats & Impostures to the Test thereof , counting them of no more Authority THEN ESOPS FABLES . Dial. p. 20 , 21 , 22 , 23 , 24 , 30 , 31 , 32 , 33 , 34 , 35 , 36. Cont. Epist . to the Reader . Behold your Anabaptist Preacher ! Indeed an Vngodly Wrester to his own Destruction . 21. From our asserting , that what was a Commandment to any Servant of God in old times , is not so to us , because so to them ; that is , such as going to Pharaoh , going Naked , going to the Kings Chappel , as Moses , Isaiah and Amos did ; as also those Elementary Types , Shadows and Figures appointed for a Season , and to pass off , That such are not Commandments to us unless required by the same Spirit anew ; It is not a little his Endeavour Vnrighteously to infer , that those Moral , Perpetual , and Eternal , Holy Precepts thou shalt have no other God but me ; thou shalt not Murder ; thou shalt not commit Adultery ; thou shalt not Steal ; thou shalt not bear False Witness , &c. are not binding upon us : But that we give our selves the loose of such horrid Principles , as the contrary ; and are therefore inconsistent with Civil Government , Cont. pag. 59 , 60. As if that Eternal , Holy , Omnipresent Light , with which we are enlightned , did not continually declare and require these Just and Righteous Things at our hands . God rebuke him . 22. From our Use of the Scripture , and a Ministry with such like Means , though by the Assistance and Leadings of the Eternal Spirit , & for this End , that all may come by them , as Helps , to the Life and Power it self ; the great End of all External Means ; He would insinuate the Insufficiency of the Light , and does prefer the very Beggarly Elements of the Jewish Religion before it , which holds as well against God , Christ and his Power , Grace and holy Spirit , because the like Means are used notwithstanding to reclaim and restore Men to a State of Happiness ; but if that were Wicked , what can his Reflection be upon the Light ? Dial. p. 37 , 41 , 42 , 49 , 23. Because we say that no Man can rightly worship God , without the Preparation & Motion of his holy Spirit , which we daily wait to feel , and accordingly are prepared & drawn forth to worship the Lord , whether in publick or private ; for we never sought his Face in vain . This Envious Man suggests , that we never wait to be so prepared or moved ; But if the Spirit of God compels us not , God must go without his Worship , and not blame them , with such like ; making as if the Spirit were as far off , as he would have Christ ; and that to stay till Men were mov'd , were never to worship : which sufficiently shews his Ignorance of that Spirit , whose alone Leadings make a Child of God , as well as the Wicked Vse he makes of that Holy and Christian Practice , Cont. p. 60 61. 24. From our asserting , that every Man ought to be convinc'd of what he does , and that by the Light in him , as his Rule of Faith & Duty , before he sets about to do or perform it . He insinuates , the Impossibility of our Renouncing and Rejecting any tenacious Disputer about unprofitable Questions , that may go out from us as a Religious Society , because such Person or Persons , may plead the Light within for it , Cont. p. 64 , 65. As if they might not as well plead the Scripture too , upon his Belief of a Rule , and give him the same Difficulty ? Must every one use the Scripture right that pretends to it as their Rule ? If not , then why may not several pretend to the Guidance of the Light , for that which the Light really condemns . 25. From our denying the Resurrection of the Natural and Corruptible Body , and leaving it with the Lord to give us a Body as pleaseth him , This Caviller and Foolish Intruder into Sacred Mysteries , endeavours to possess People with our being Shufflers about , & Denyers of the Resurrection of any Body to Life Eternal , however Spiritual or Glorified , Dial. p. 56 , 57 , 58 , 59 , 60 , 61 , 62. 26. And from our asserting the Unity of God and the Soul , and our Denyal of their Carnal Resurrection , He blindly concludes , that the Soul is part of God , and so no future Rewards or Punishments at all to be expected by any . Dial. p. 16 , 17. Thus much to give the World a Taste of the Man's Spirit . He that can thus far believe him to be an Honest Man , ought to be condemned for great Ignorance and Inhonesty . God that made Heaven and Earth , will Recompense it into his Bosom with a Vengeance , if he Repent not . A Collection of a Few of his Many GREAT LYES . Arg. III. He that Lyes is not of God ; but Thomas Hicks is a Lyar ; therefore not of God , then no Christian . 1. First , That our owning of Christ Jesus is indeed no other then A MEER MYSTICAL ROMANCE , and that the Christ we own is no other then a MYSTICAL ROMANCE , Dial. p. 10. Contin . p. 9. A Prophane Untruth ; Vntruth , in speaking so of us ; and Prophane with a witness , to call the Light a Mystical Romance , which he just now said , ought to be obeyed . Is this your Champion ? 2. That according to the Quakers Conceits , Scripture and Reason must not be made use of , Ibid. p. 26. A Lye our Books and Practice plentifully prove . 3. That the Light in us sees no Necessity of a Mediator , Ibid. p. 35. When God knows we feel the daily Benefit of one . 4. That the Quakers account the Blood of Jesus Christ no more then they do the Blood of a COMMON THIEF . Ibid. p. 38. An Ungodly Aspersion . 5. That we deny his Visible Coming and Appearance in the World , Cont. p. 37 , 45. Though a Contradiction to himself . 6. That the Quakers hold , they can work a Compleat Righteousness OUT OF THEIR OWN BOWELS , Ibid. Epist . & p. 53. Dial. p. 38. and yet a while since , all was to be done by the Motion and Operation of God's Spirit alone . O Confusion it self ! 7. They own Christ in all he did , ONLY as an Example , Contin . p. 54. yet just now he made us deny his Coming at all . What strange Lying and Self-Contradicting is here ? 8. That the Quakers Dissemble when they tell People they own the Scriptures , and that they render them of no more Authority then ESOPS FABLES , Cont. Epist . That a Quaker should say , That which troubles thee is thy PUZLING thy self so much in that BOOK THE BIBLE , thou wilt never be setled till thou throw that Book AWAY , Cont. p. 76. A Wicked Lye. Also , That a Quaker should sa● to one T. Hollbrow , What dost thou tell me of the Scriptures ? they are no more to me then an old Almanack Which we renounce both as being a Lye , and an Irreverent Expression . For J. Nobbs on whom it is charged , was a Ranter ; and if I mistake not , it was spoken before the People Quakers were known in the Southern Parts , if not before God's Breaking forth by them . 9. That any thing against our Ministry ( though never so true ) must be looked upon as the greatest Lye , Ibid. Epist . But this is one to be sure ; God will clear their Innocency , and confound their bitter Enemies . 10. That Nicholas Lucas said to one of T. Hicks 's Acquaintance , that he might burn the Bible , and serve God as well without ; and that he might write as good Scripture himself , if he would have any , Ibid. pag. 5. A Lye , he disowns , and in the Appendix may be seen . 11. That they appoint their Ministers afore-hand , to speak in such a Place , and at such a Time ; and that they go to Meetings only to encourage ( that is , to decoy , trapan and inveagle ) others , Ibid. p. 66. Very Lyes , I testifie in God's Fear . 12. That the Quakers bid People follow the Light within , and if they do so , then will they load such with most bitter Revilings , Ibid. p. 68. A Lye , every title of it . What ? Are they represented to be Overturners of all things to exalt the Light within , and now revile People most bitterly if they obey it ? 13. That one of us should bid her Husband take another Woman ▪ Ibid. p. 63. We charge upon him for a Slander . 14. That Motions of God's Spirit are pretended by Quakers , at least one of them , to refuse Just Debts , and that they may do so by their Principles , Ibid. p. 69. is also a Story hatcht in Hell. 15. That scarce a Man that reads W. Penn , but thinks him to be either DISTRACTED OR WORSE , Cont. p. 87. 16. That such as ask us Questions we call Reprobates , in the Sorcery , Witchcraft , polluted Beasts , Serpents , Sots , &c. Ibid. p. 86. 17. That one of us should say , if one that had writ against us , that if he writ any more against us , that we would Print any thing against him , that any would report , BE IT WHAT IT WOULD . Dial. p. 73. 18. If any Discourse with us , 't is the Man , and not the Argument that we will be concerned with . And if we can fix anything that is Odious , it shall pass for an Answer , and a Confutation ; And to fill up their Wickedness they will in their solemn Way of Prophaness and Blasphemy , bless God that they have thus answered . But who has most medled with Persons may be seen , who unprovokedly has taken into Twelve Sheets about 20 Persons , and all of them such as have been wholely unconcerned with him , and are Strangers to him ; a Way I never took . How far we medle with our Adversaries Strength , our Books will best declare . Nor are his Dialogues with me less then a most undeniable Demonstration of the highest Forgery , Partiality , Cowardliness and Impudence that ever was given by Man , who falls upon our Conclusions , and never concerns himself in our Premises : A Principle obtained through many Arguments , he can tell how to crop , clip , pervert and disguise , and then call it ours ; But to engage an Argument that leads to it , as by us defended , it is not in him so much as to adventure ; His Forgeries have been his Answers ; And our Principles abused , he thought Confutation enough to themselves . When he has given an Error for a Quaker's Principle , truly all may believe it , if they will for him , he has offered in no place but little to the contrary , and in most places nothing at all . How Honestly or Worthily he has dealt with us is further evident , who brings in five of us , Fox , Dewsbury , Crisp , Whitehead , Penn , under the Suspicion of being Wilful Lyars , Fornicators and Adulterers : For though he sayes but some of them ; yet not Naming Who , the Blemish lies against us all , every one being left to his Liberty to think , which are the Men. Ah! the God of Vengeance will repay this Murdering , Wicked Spirit , that as greedily Haunts after our Ruin , as the Evening Wolf doth after the Prey . If these Defamations are to pass unjudged of the Anabaptists , God's despised Light will judge them , when all their Profession shall never relieve them from under Burden of it . Thus far of Contradictions , Perversions and Lyes . Now for a few of his Forgeries . Some of Tho. Hick's FORGERIES Detected . I shall now endeavour to give some brief Account of his FORGERY ; and notwithstanding the Hole he hopes to escape at , I doubt not to make it appear that he is guilty of it , and therefore a FORGER . My Argument runs thus . Arg. IV. He that gives that for a Man's Answer to any Question , that is not his answer to that Question , is a Forger ; but that Tho. Hicks hath done , therefore a Forger , consequently no True Christian . He agrees to the First Proposition ; the Second he denies , as I suppose , which I will prove . T.H. Anabaptist , Is it Honest in you to deny the Scriptures to be a Rule to others , when at the same time you make it a Rule to your selves ? Dial. p. 24 , 52. Quak. Thou mistakest us when we make Vse of the Scriptures , 't is only to quiet and stop their Clamours that plead for it as their Rule . Anab. Did this Light within create the Heavens and the Earth , &c. it being proved that it self is but a Creature ? Quak. Yes . Anab. Is this Light within the Immediate Object of Divine Worship ? Quak. Yea. Anab. Doth not this justifie that horrid Act of James Naylor's at Bristol , in receiving Hosannah's with Divine Worship , & c ? Dial. p. 64 , 65. Quak , I think not meet to answer such Enquiries . A wicked Lye ; for we disowned what was Condemnable , as himself afterwards did . Again , Anab. If this Light be the Rule , who is the Subject capable of understanding it ? Ibid. p 13 , 14 , 15. Quak. Thou art Drunk with Words and Carnal Distinctions , I know not what thou wouldst be at . A very Lye , Anab. More the Pitty , if thou so furiously Contendest for this Thing , and yet knowest not what I would be at , &c. He makes us Bad that he may condemn us . Quak. Thou art a Wicked Creature ; Blackness of Darkness is reserved for thee . This is given in Derision . Anab. Was not my Question Plain and Familiar ; but is this Answer pertinent ? Is it not needful we should be informed , who must obey this Light ? &c. Quak. Thou art a Serpent , and the Curse of God is Eternally upon thee . A Question never so answered that he can prove . Anab. This Language is so Natural to you , that it is as difficult for you to leave it , as for the Ethiopian to change his Skin , &c. Vngodly Man ! Who sees not that 't is his Design not to be informed , nor inform us ; but to Scoff and Deride us ? Quak. Thou manifests thy Darkness , and that thou art still in thy Imagination . Anab What need these Impertinencies ? T. Hicks is the Father and Forger of them . Quak. I comprehend thee , and see the Serpent's Subtilty in these Questions ; thou art out of the Truth , and drunk with Words . What is he that spues out these invented Answers ? Anab. Either thou canst , or thou canst not answer me ; be so free and honest as to tell me so . If thou canst , pray let me know , whether the whole Person , or part , or something else ? What is this but to incense People against us , and beget Derision ? Thus Reader , does this Ungodly Anabaptist ( the Scandal of his Profession ) treat us . We charge it all with Forgery in the Name of God , the Lord of Heaven & Earth ; and every Body that is not Blind , may s●e enough Scorn , Ignorance and Prophaness . But hear a little more . Anab. Do you believe the Scriptures to be the true Sayings of God ? Ibid. p. 25. Quak. Yea , so far us they agree with the Light within . An Ar●ant Forgery . Anab. How shall I know that ? Quak. I Witness it . Anab. Must I believe thee upon thy own Words ? Quak. I would have thee do so . Abominable Forgery ! Anab. Wer 't thou never Mistaken about Persons and Things ? Quak. This is an Ensnaring Question . Anab. Did the Primitive Christians use to answer thus ? Quak. We deny Imitation ; We are to speak as we are moved . O Ungodly Mocker and Forger ! Here 's your Anabaptist , a Preacher , a Perverter , a Forger , and a Prophaner of wholesom Words . Who moved him to this Romance , but the Father of Lyes ? What Quaker can this be besides his ; I mean , that Vnchristian Tho. Hicks ? God will avenge the Quakers Cause upon his Head , as sure as he is God , if he for these things repent not . But yet a little more upon Perfection . Anab. Will this convince me , or any other , of your Perfection ? Ibid. p. 72 , 73. Quak. Though it do not , yet thereby we shall render you so Odious to our Friends , that they will believe nothing that is spoken by you against us . Anab. Then may I not conclude , that the Reason why you so freely Rail against , and Reproach your Opposers , is only to secure your Credit with your own Proselytes ? Quak. I cannot deny , but that there may be something of that in it . O Unreasonable Man ! Anab. Will you be so liberal of your Revilings , whether your Adversaries give Occasion or no ? Quak. It concerns us to render them as Ridiculous as we can , and to make our Friends believe , they do nothing but contradict themselves ; And if this fail , we will insinuate something by way of Question that may be Reproachful to them . O Horrible Impiety ! God , our God vindicate our Innocency from these Hellish Slanders . Anab. But doth not this signifie a very Dishonest and Malitious Mind in you ? Quak. We care not what you think , provided our Friends think not so . Again , We will give it out , that we have both Answered and Confuted our Adversaries , and our Friends will believe us , which is enough to us . Observe Reader , what a very Villain this Anabaptist has made of a Quaker ; But where will it light , when the Anabaptist shall be known to be the Maker both of the Quaker and the Villain too ? If this be not Forgery , there is no such thing in the World ? O my Heart trembles within me to think of this detestable Piece of Cheat. He writes as if he were hardened against God , desperate against us , and resolved to the Abuse of the poor People , to make them believe his Fictions to be Truths . But the Devil always spoils his own Business : For who ( not quite distracted ) can think it to be more our Interest , to please our Friends , that we are already sure of , then those who are not yet such , with Design to make them ours ? I charge these things with abundance more , relating to both our Doctrine and Practice , upon him , as abominable Forgery ; And the Weight hereof shallly upon his Soul in the day of his Death . And the Righteous God of Heaven and Earth will terribly plead our Cause in his Conscience to his great Amazement , and perpetual Anguish , if he repent him not of these Undertakings . But he objects , what Fierce and Impertinent Language he has given in Answer to several Questions E.B. furnisheth him with , in his Answer to one Phili● Bennet ● Priest ; As these : Thou art a wicked Creature , Blackne●s of Darkness is reserv'● for thee . Thou art a Serpent ▪ and the Curse of God is eternally upon thee . T●o● Beast , to ●hom the Plagues of God are due ; with which he makes ● great B●ast in his Continuation of the Dialogue written , in part , to prove the first no Fi●●ion : But till it be better done , he will remain a Forger in the Minds of all Impartial People ; For that i● not the ●wentieth part of what he ha● given under the Quaker's Name . Should that be admitted for a Proof so ●ar as it extends ? We have little Reason to believe that to be a sufficient Proof of the Reality of the f●rst , whose very first Question ●nd Answer is a downright Forgery in G. Whitehead's Name and that with no Quotation , though he promis'd it ; at once proving himself Lyar and Fo●ger too . But in Defence of that worthy Sufferer , and d●ceased Prophet of the Lord , I have this to say . 1. First , God having raised him with others by his Eternal Power which was very dreadful , & lived as a flaming Fire in the bosome of them against the Formality , Hypocrisy , Covetousness , Persecution and other Wickedness of that Generation of Covenant-Breaking Professors , both with God and Men , from whom they under-went bitter Mockings and cruel Sufferings . He and they have been drawn forth of the Lord to check , rebuke and strike dumb that Vnclean , Vnregenerate and Serpentine Spirit and Nature which was predominant , and that under the shew of Worship , and Forms of Religion , acted in a Mystery against the Life and Power of Godliness . Wherefore , when this Priest in his Subtilty and unclean Wisdom of the Tribe and Trade of the Ungodly Pharisee proposed these De●p and Weighty Queries ( not so much to be inform'd as to ensnare ; that 's God's Word of Truth ) whose State was to come to Judgment for Sin , and into the deep Fear , Aw and D●ea● of Allmighty God , because of Iniquity , that through God's Righteous Terrors and Judgments , he might learn the true and experimental Knowledge of what was convenient for him to know ( For they that do the Will of God , can only know the Life and Truth of his Doctrine ) I warrant it from God , and by the Sence of his Eternal Spirit do declare , that it was the Portion , and only fit Answer to be given to those trapanning Questions . And had E.B. gone into a familiar Opening to his Vulturous , Unclean , Serpentine Eye , all the deep Things of the Spirit of God , and Mysteries of his holy Kingdom , who was in that Nature that crucified the Lord of them , E.B. had brought the Wrath of the Eternal , Allwise God upon himself instead of the Priest , whose righteous Judgments were come , and at that time abroad in the Earth ; And I do believe they struck him home , or we had heard of him ere this ; For Hypocrites and Disob●dient Men sometimes are sooner struck with Judgment then Argument . 2. Nor did the Priest enquire so harmlessly , as Th. Hicks would falsly insinuate . It is the Language of a white Devil , onset to Carp , Cavil , Catch and Ensnare the Innocent , for the Promotion of the outside and formal Religion ; then cryed up , and secretly to smite at , and withstand the Lord's Spiritual Appearance then breaking forth in the Nation . But the Priest queries smoothly ? And what then ? Is it ever the farther from being Serpentine for that ? Was it not Then the Jews sought to entrap Christ by their Questions , when they came with a seeming Veneration and Acknowledgment , calling him Master , and the like ? Are sharp Words a greater Provocation , then a subtil Twining and Dec●itful Spirit . If Tho. Hicks can no better discern Spirits , than to believe every thing fairly spoken , to be true , his Judgment is like to be little minded ; he is dead to all right Feeling . Every Spirit and Question is not to be answered ; And can he so basely misconstrue our planest and most upright Assertions , and yet put so high an Estimation ▪ upon every thing writ against us ? He shews he would have us misrepresented at any rate . Let it suffice that E. Burrough gave no harder Names then the Scripture by Rule allows , we read of Dogs , Bears , Wolves , Swine , Serpents , Vipers , Foxes , Children of the Devil , and such like ; and as that Nature to whom they were then given , thought them hard , so does T.H. now ; but the same Power that then gave them , has now us'd them , to the same End and Purpose , and I abide by it . 3. Whereas Th. Hicks insinuates , that what E.B. said was to the Man , especially as to determining his Eternal State ; I say , he has in a great part mistaken both him and us ; For it was not so much to the Person , as that accursed Seed which was transf●rmed in him , by whom the Soul was deceived , and the Heel of the true Seed bruised : Therefore it was an Answer of Love to the Priest , though a sharp and heavy Answer of Judgment upon that Mind in him , which never did , nor never will , nor can please God in any . 4. 'T is very 〈◊〉 and wicked with a Witn●ss , in T.H. that he should run 〈◊〉 with two o● thr●e leaves of a large Folio Book of about nine hundred pages consisting of so 〈◊〉 so●id T●stimonies , pertinent Answers , heavenly Epistles , his P●eas of Liberty of Conscience , his Letters , Prophecyes and Messages to the Powers ( some of which his party is concerned in ) and overlook them all ; yea , and like a most Irreligious Miscre●nt indeed ( for 't is but a Misbeliever ) and with as much Hard-heartedness and Inhumanity , as could be shewn by one Man , trample upon all his Valiant Acts , Tedious Labours , Great Sufferings , and Testimony unto Death it self for the free Exercise of a Good Conscience to God and all Men : And as if it were not enough , to rob him of the Praise due to his Life , and to speak Evil of him , now he is dead , he endeavours what in him lyes , to invalid his Reward , by rendring him unworthy of any Portion but what 's to be had in Hell. God is my Record this day , I would not , to inherit more Worlds then there are Stars in the Firmament , have so viol●●ed the Law of Charity ; against the most violent of our deceased Opposers ; and God is a●l-sufficient both to find out , question , and recompense this Ungodly Traducer , whose Envy , I doubt not has Fire enough in it , to burn that good Man's Bones with his Books , as the Blood-thirsty Pope did honest Wic●●●ss ; But Thanks be to almighty God , 't is not in his Power , nor any of his old Covenant-breaking cankered Adherents : God has swept them off the Stage ; And I declare it to be both my Faith and Prayers , that they may never come on it more ; For it is scarcely to be doubted , but if that Day were come , rather then not root out the Quakers , Th. Hicks would first forge Faults , and then Evidence to prove them . No Man can be secure of him in common Converse , who to compass his End , upon such as oppose him , will SELF-CONTRADICT , PERVERT , LY , FORGE , beyond which in this World is nothing but direct Murder , and that 's a Question , since in some Cases it were less irksome to dy , then to be defamed . Is this Doing as Men would be done to ? Was D. Patricks Friendly Debate betwixt the Conformists and Non Conformists so Unrighteous in the Account of the Non-Conformists , because he made their Answers ? and doth Tho. Hicks pursue that Example ; yea , to a Continuation also , as he did before him ▪ Nay , did not T. Hicks once , upon a time , condemn the Disingenuity of that Way of Writing ? Yet himself the Man. Let us but consider the Early and great Care of some called Anabaptists , to detect the Forgery of the New-England Bloody Baptism , lately cryed and vended in this City . Could one think that a Chieftant of them should be so Guilty of the same Injustice ? and which is worse , hardened in it too ? and which is worst of all , at that very Instant when they were testifying their great Abhorrence to all such Actions , and using all possible Means to check and interdict the Forgery ? But we may learn from hence how hard it is for Th. Hicks and some of his Abettors , in the midst of all their pretended Zeal for the Christian Religion , to do as they would be done by : They can fly to the Council-Board for an Order against it ; to the Lord Major for a Prohibition of its Sale ; To the Arch-Bishops Chaplain , both to recall his License to the Forgery , and give them one to detect it . What have they mist to clear themselves ? But this had less suspected to be done meerly out of Reputation , if they had taken that Vile ( yet their Brother ) Anabaptist , T. Hicks into hand , for his Envious , Lying Pamphlets against us ; whose Greater Pretences to Religion renders him far the worse Forger of the two : For the Author of that Pamphlet did not so much make it the Principle of those People to destroy , as to recount under the Relation of a Brother to the Party murdered , the Lamentable Tragedy acted by a Member or two of that People , which if it had been true ( as perhaps it is a Lye ) the whole Body had not been concern'd to answer for the Passion and Fury of two or three particular Persons , further then to renounce that Action . But T. Hicks hath publickly avowed Lyes against us , the Grossest imaginable , rendring us Inconsistent with Christanity , and Destructive of the Government under which we live , and that by OUR PRINCIPLES too ; then which no greater Charge can be given , as well as no greater Lyes told against us . Well! God will be even with them for these things ; and will rid both Himself and us , of that Generation of Vipers and Hypocrites , who make Lyes their Refuge , and glory in their Warfare against the Lamb , and his Followers ; who will assuredly have the Victory : But the Tender-Hearted God will gather , and that speedily , I do believe as well , as that I do very greatly desire it . To conclude , In both Books he has given those Answers in our Names , which never were our Answers at all ; And that little he has quoted out of our own Books , he has given as those Answers to other Questions , & many times to other Matter ; therefore not our Answers , but his own : And consequently Th. Hicks is guilty of Forgery , and so a Forger . Thus much of this Subject , to his eternal Infamy , if not wip'd away by unfeigned Sorrow and Amendment of Life . Of his RAILING , ILL LANGUAGE and EVIL TREATING of our Friends in general , and my Self in particular . Arg. V. He that Rails , Reviles , calls Names , &c. is no True Christian ; but such is T. Hicks ; therefore no True Christian . It seems a great Crime with Tho. Hicks , that the Quakers will not own the Scurvy Reflections of their Adversaries ( which were the next way to be thought Guilty ) And which is stranger , he calls them Names for defending themselves . If we refuse their base Epithetes , reject their Lyes , and lay their Slanders at their own Door ; they report us a sort of Foul-Mouth'd-People , Censorious and Judging ; and which is most intollerable , they account such Carriage towards us Gospel-Zeal & Plain-Dealing , which are only better Words for Reviling and Railing . But whilst some have thus shewn themselves against us , upon close Encounters with our Books , Tho. Hicks , that he may be Extraordinary ( though in Wickedness ) forges Ill Language under our Name , that he may the better practise Railing against the Quakers , and insinuate with the Vulgar for a Reality , a very Fiction ; but since the Answers as they are , he pretends to condemn as bad , he is at once to be blamed for Forgery , and forging that which is Reprovable too . But that which deserves our notice is , that Tho. Hicks should be the Man of all others , that takes most upon him to rate the Quakers for their Sharp Dealing with their Adversaries , who is not only Unjust in doing so , but Excessive in his Bitterness against them , witness th●se Scurrilous Invective Expressions . A Dialogue between a Christian and a Quaker . Their owning Christ , and the Christ they own , a meer , Mystical Romance . Cheats and Impostures . Lyars . Malignant Errors . Their Hypocrisie , Deceit . Equivocations . The way they arived to that Degree of Perfection , was by Quaking , Foaming at the Mouth , with dreadf●l Roarings and Howlings , and this , he sayes , the Devil Influenced us unto . Again , Delusions , Impertinent Canting , Non-sense , Blasphemy , The Devil's Slaves . Paganism . Satan's Snares . Pernicious and Perilous Errors . They are inspired and influenced by that grand Impostor the Devil . Blasphemous and Ridiculous Canting . Enthusiastical . They decoy and trapan . Your Idle , Non-sensical and Blasphemous Prating . Inspired by Satan . You are as Vile Impostors as ever were . Thus much of Us and our Way in general , besides his Knaves , Cox-combs , Impudent and Audacious Fellows , that he has called our Friends in Religious Conferences . I think it not unseasonable to say something of that Entertainment I have had at his hand . I am wholely a Stranger to him ; I ever had an Esteem and tender Regard to the Sober and Tender-hearted among that People with whom he walks ; I know not that ever I had to do with them in general , and I am sure , nothing at all with Tho. Hicks in particular , as to Religious Controversie . I may further say , that some of them have known me long , my Temper , Education , early Dissent from National Worships , my Sufferings upon it ; and if they will be true to me , they must say , I have had the keeping of a Good Conscience above the one half of my Life in my Eye , being now about twenty nine Years old . Now that T. Hicks in the midst of his severe Rebukes of us as abusive to our Adversaries , should treat me with such Unhandsome Reflections , as Confident Dictates , intoxicated with Pride ; Tinkling and Ridiculous Words ; Arrogant and Conceited Man ; Confident Dictator ; Rash , Inconsiderate and Opinionated ; I appeal from W. Penn in his Rage and Fury ; His Talk beray'd his Arrogancy , transported with Pride and Error ▪ Brazen'd with Impudence Rage and Folly ; Presipitate into Blasphemy . I say , that he should thus vent his Passion and Displeasure upon me , who never had to do with him , is certainly very Unchristian , and altogether Unworthy of any Man that pretends to correct others . But why Transported with Pride and Error ? only , because I said , in Defence of God's revealing his Will to Man , that methinks this one Demonstration should satisfie all ( viz. ) when neither Man , nor Scriptures are near us , there continually attends us that Spirit that immediately informs us of our Words , Thoughts and Deeds , and gives us true Directions what to do , and what to leave undone . And this is the whole Provocation , or Reason assigned by him , for such Rude and Unhandsom Expressions , and that to a Man that never had to do with him . God's Witness in all Consciences judge betwixt us , if so true an Expression deserves such Affronts ; and if such an Answer ought to pass for a Confutation . Besides it is basely done of any Man to run down the Labours of any Man by Shreads and Scraps of Matter ; or to fall upon a Conclusion without so much as encountring one of those many Arguments that leads to it . A Way , T. Hicks of all Men , has proved himself most Expert and most Unjust in . But why Confident Dictator , and brazened with Impudence , Rage , and Folly ? Because in my Second Part of the Apology in Answer to T. Jenner , a Priest in Ireland , who had publisht scores of Lyes , Scandals and Personal Defamations against many of our Friends , and particularly against my self ( that his Book seemed but an Epitome of Lyes and Abuse ) I did say , O wretched Impudence ! Could any but a Priest brazn'd with Rage and Folly , ever pronounce so great a Lye , as that we should persecute the Truth and its Followers , with bitter Revilings and Reproachings ? when yet sayes T. Hicks , that , to which Penn thus replyes , is such a matter of Fact , that Thousands can bear Witness to the Truth of it . But herein has he done foolishly , for it being yet disputable betwixt us , what is Truth , and what is Persecuting , and what is Reviling ? Can he have so little Modesty in his Cryes against Impudence , as to make our Accusers & Parties , either Judges or Witnesses ? We shall submit it to an Impartial Judgment ; but not to Tho. Hicks's Pride and Passion . However , this is most true , that to call Christ's Light an Ignis Fatuus , a dim Light , the Spirit of the Devil , that we are of the Devil , that we are possest , are Witches , acted and mov'd by Satan , Enemies to God , Christ , the Spirit , Religion , humane Societies ; with many Stories that we have offered to prove Lyes in the Sight of all Men , and particularly what he charged upon my self , viz. That Penn , another of their Teachers , did boldly affirm to a Friend of mine in Dublin , that whosoever shall expect to be saved by that Jesus Christ that was born in Judea , and suffered at Jerusalem , shall be deceiv'd ; which I declare to be a Lye in the whole , and every part of it . I say , this is certain , that so much evil Treatment may well extort that sharp and just Rebuke from me : But if it be Criminal , ( I know in T. Hicks's account it is ) for me so to Character a Priest that had written an entire Book against us , in which he had most wickedly belyed our Principles , and abused our Friends , and bespattered my self in particular . What can He think of himself , to say so much more of me , who never writ against the Anabaptists in general , nor Tho. Hicks in particular , much less , that I have vented or aggravated so many horrible Lyes against either them , or him ? If his Conscience condemn him not of Baseness , Passion and Partiality it is feared ; and if the Party he belongs to , judge him not for such Unjust Procedure , they will be condemn'd of God's Light , that will bring every Unfruitf●l Word and Work into judgment . His Insinuating that I entitule J. Nailors Blasphemy and Railing , wherewith he was charged at Bristol , upon the Holy Spirit ▪ and that neither he had , nor I have Words enough to signifie our Venom and Malignity ; because I said of James Nailors Book writ long before his being so charged , That if he had treated that accursed Stock of Hirelings ten thousand times more sharply ▪ it had been but enough ; is like the rest of his Vngodly Perversions already noted ; For first I speak against Hir●lings ; and I have said nothing of them , that the Holy Prophets have not exceeded , who called them Dumb D●gs , Greedy Dogs , Wolves , and such like . But T. Hicks's Concern for Hirelings shews both that he is one himself ( and indeed has been so a long time ) and next , that he is fallen with many more from the fi●st Love and Principle of that People called Anabaptists . 2. From my Justifying James Nailor's Sharpness in a particular Contr●v●●sie ●gainst a Deceitful , L●ing Pr●e●● ; he infe●s , th●t I d●fend him as to his p●blick Misc●ri●g●s at Bristol . I● this thy Conscience ? hath all thy pretended Sc●iptural Doctrines Knowledge , ●tudy , Preachm●nts , &c. brought thee no further ? God will b●●●t it all , and bring thee to Judgm●nt for ● cler●●●gs . Well may I return the third particular against thy self , and Warn all People how they adhere to a Man f●●'d with so much Vn●ruth , Slander , Perversion and Forgery ; who art alien●ted from G●d's Light as near as it is to thee , and that Heavenly Life that is felt therein of all those who believe and obey the Light. Reader , Let us not be esteemed Railers because we rebuke Railing ; Nor our Rel●gious ●ensure of their Perversions , Forgeries and Proph●ness , be accounted Reviling ? 'T is Trouble enough to us to be thus conce●ned in Controversie ; We would find other Employment if such Envious Spirits found not this for us . 'T is not our Choice , but theirs ; They began , and which is worse , when the Powers left off . Their Restles● Spirit shows , it must have its Vent some way . Policy and Enmity together have turn'd it upon us : so that our Peace from the Powers proves a Persecution from some of the Professors , as the Experience of the base Cowardize of many among them gives us to remember , that the Powers Pe●secution was the time of their Peace ; who like Insects lay dead during those Winter Seasons : We were then their made Walls to flat the Shot , and Bulworks , to resist the Assaults ; and the more Moderate prayed , that we might be enabled to stand ; But no sooner were we come out of that Fiery Furnace then we were saluted with an Imposture from Lincoln , and a L●e from Dover , both subscribed by Anabaptist ●re●chers , with several Clamor●us Books since . An Ill Rec●mpenc● indeed for our Love and Sufferings : But fr●m God is our Reward , therefore we are not moved ; with whom we leave our Innocency ; and ●e will Effectually plead our Cause with our Adversaries . His SCOFFS , or slight ESTEEM of WITNESSING ; With a Word to Professors ; With a Conclusive Supplication to the Lord. Arg. VI. He that Slights and Scoffs at Witnessing is no True Christian ; but that doth Tho. Hicks , therefore no true Christian . It was the Way of the True Prophets , Apostles and Churches of Christ to declare of what they had known Experimentally of God and his Work , otherwise they must have been uncertain of the Truth of those Things they have recommended to us : And since the Times of Reformation , from the Thickness of Popery , Experiences have been very Excellent Things . I remember , though very young to Thousands , what a great Stir and Flockings there has been in my time after such Preachers , who could by any Experiences , approach the Consciences , and tell People upon Tryal what God was , and what Christ was , and the Holy Spirit , with respect to the Soul of Man , as to Manifestation , Operation , Conviction , Faith , Temptation , Victory over Sin , Regeneration , and the like . Indeed , it was the Want of this Preaching that gave such a Dis-relish to People of the National Priests , and they suffered not a little for their Change : Sure I am , some Forms , reputed less Phanatical then that in which T. Hicks is , prest closely after such a Ministry , and utterly decryed all other to be Beneficial in the Church of Christ : But the Lord God having appeared in a more Immediate and Spiritual Manner , & some having taken up their Rest by the way , ( therby losing their first Desire and Love , and so the more Insensible of these further Breakin gs forth of God's Power amongst them ) under the more refined Form they have sat down in ( and where the Lord in some Measure might have appeared to them ) do they in this Day set themselves to War against the Light and Life of Christ within ; For indeed it is a State too Inward , Self-less , and Spiritual for their Carnal Minds , that can only perform an Outward and Formal Worship , to arrive at . Now such being closely beset in their Fading and Dying Forms , and many on all hands , in whom there are any tender Desires after God's Invisible Presence , falling from them ( like Men that seek themselves , and not the Lord ) they are belabouring hard to prevent such a Separation from them ; and indeed , they are grown so Dry & Barren of all Good , by their Opposition to the Lord's Truth , as now revealed among us ▪ that they come to lose ( with their former good Desires ) their very Doctrine ; And that which above all things was once most desirable to the better Sort of them ) and applauded by all , is become a Theam for Scorn and Derision ; I mean , WITNESSING . Thomas Hicks , though an Anabaptist-Preacher , cannot abide to hear of Witnessing . He had as lieu meet with the Lye , as Witnessing for an Answer . He commonly bestows Ignorance , Folly , or such like upon It for a Companion ; And though another Return might be as easily found out by him , yet because it may not so well suite the Scoffer and Prophane , WE WITNESS IT , is to go in its room . To which kind of Answer he usually replies , What is Thy Witnessing to Me ? Do not put us off with your Witnessings , which signifie nothing to us . Thy Commands and Witnessing are much alike to me , with more of this kind . My Friends , In the Love of God , that would have you redeemed and saved , I beseech you , turn away from such Blind Guides , their Paths are Darkness , and the End thereof Death ; If ever you will know and worship God aright , you must come to the measure of his Spirit in you , that is given to convince the World of Sin , and you must know the Work thereof Experimentally in you , or your Souls perish for ever . My Friends , I have a great Stress upon me concerning you , would I could reach into every Soul of you , that you might be toucht with this true Testimony ; for I know not more truly that God is , then that I feel him to be a Rewarder of every Man according to his Works ; and such as Men sow they must reap . And truly , my Friends , Time passeth away apace , and the Day makes haste over you , if your Visitation be shut up in God's Withdrawing the Light of his Countenance ( inwardly to be felt and known by such as turn to it ) your Condition will be miserable for ever . I beseech you in the Bowels of the Love of Christ Jesus , unto whom this comes ; Be Still , Cool and Moderate , let him in , whose Right it is ; He will affect your Hearts , purifie your Souls , destroy your Enemies , and finally save you from Sin here , and Wrath to come ; for to that End was he given a Light to lighten the Gentiles , and for Salvation to the Ends of the Earth . And hold no Communication with such Unsavory Persons as Thomas H●●ks , a Man turn'd , I testifie , from the Grace of God into Dryness , and Wantonness , and Prejudice , who makes a Mock at Experience , and to whom the Weighty Work of Witnessing is Matter of Derision . O the Ill Use he has made of Religion , and the Lamentable End he is come and coming to ! My Friends , get to Experience , get to Witnessing by all Means , and that with all Speed ; for those who cannot witness God's Work and Will done in them to their Sanctification , shall never see Heaven ; That is the Word of the Lord God of Life and Power , and it is sealed for ever . Ah! Life for your Souls , or you perish , which is only known in the Light ; and ye must be born again , or you enter not into the Kingdom of God. No splendid Shew , no Methodical Articles , no Outward Fellowships will serve turn ; Friends , they will all stay behind , when you must go away once and for ever . Therefore be not Opposers of God's Work in your selves , nor others ; but seek after Invisible Life for your Souls , that will go with you : And if you will believe in the Light , you shall not abide in Darkness , but shall have the Light of Life ; which , blessed be God , we do Experience , yea , Thomas Hicks , we Witness it . And though thou hast bestowed much time to Abuse , Belye , Slander , and Traduce our Friends in general , and my self ( a Stranger to thee ) in particular , yet I can forgive thee , and the Lord is Record for me , I wish thy Salvation . O that these heavy things might not be layed to thy Charge● For , so sure as God liveth , Great will be the Wrath that shall follow ; yea , God will visit for these Unrighteous Dealings : And I testifie to thee from God's Living Spirit , if thou desist not , and come not to deep Repentance , the Lord will make thee an Example of his Fury , and thy Head shall not go down to the Grave in Peace ; and by this shalt thou know , that not a Lying , or Delusive , but a true and Infallible Spirit hath spoken by me ; yea , the Light within will bear Witness to the Truth of these things on thy Dying Bed ; and then remember me . I wish well to all ; I seek the Good of all ; I have nothing in my Eye , but the Glory of my God , the Prosperity of his Truth , and the Salvation of all People , through their Belief in it , and Obedience to it . Wherefore my Heart is not discomforted , but I have Peace with him , whose Presence I feel , in which is Life to my Soul , Strength towards my Labours , S●pport under Sufferings , and a plentifull Reward for them all . A Conclusive Supplication . O Lord God! Plead thy own Cause , and the Innocency of thy own poor People . O Lord ! Reach into the Consciences of all thy Enemies ; Breath a Blast upon all their pleasant Shews ; Stain the Glory of their Will-Worship ; Bring them down , that thou mayst exalt them ; Wound them , that thou mayst heal them ; Break them , that thou mayst bind them up . O , that they may all Hunger and Thirst after thy Appearance ; that thy Life , and Power , and Wisdom they may come to witness , that they may be all saved in this thy Day , O Lord , from every Barren Way , and from every Evil Work ; that the Life of thy Pu●e Spirit may shine forth by them to thy Eternal Praise , who over all art worthy , who art God , Blessed forever , Amen . Magna est Veritas , & Prevalet . Great is the Truth , and it doth Prevail . A Postscript of Complaint Against the Unfair Dealing of our Publick Enemies . SInce God visited us by his Glorious Light , and that he Alarm'd , Q●icken●d a●d Ra●s'd us by his Almighty Power , that broke in upon our Hearts and Consciences to Discover Sin , wound for it , and redeem from under the Yoak of it , that our Religion might not stand i● Word and in Form only , but in Power and Life ) But specially since our Out-cry against the Formality and Emptiness of the many Religions in the World , preaching the Necessity of Obedience to the daily Cross unto Salvation ; many have been our Enemies , and those of divers sorts . What Stratagems they have used , may be better known when it shall be considered , what they have not used to our Destruction ; Indeed ●ew , or none : For if Lyes , Forgeries , Perversions , Mis-representations , Aggravation of Invented Miscarriages would have done , we had not been now in the World : But God has preserved us to this day , and the Point of their Arrows have retorted upon themselves , and the Hole they have digg'd for us , they have o●ten fallen into themselves ; and our Pati●nce and Resolution will wear out their Envy a●d Cruelty . Among other of their Essayes , Writing hath not been the least in Practice and Request . But this we have publickly to declare of , and that in a way of Just Complaint : Our Enemies multiply their Books against us ; yet never answer our Defences . The utmost of their Endeavours towards it , seems to end either in Cavilling , Perverting , Mis-representing our Words and Meanings ( rather disguising then confuting our Principles ) or else inventing Error and Weakness in our Name , that they may the more easily convict us of both ; though guilty of neither . Since therefore they afford us no Just Dealing , but instead of weighing our Reasons , in Vindication of our so much decryed Way , seek to defame it , through Ignorance or Malice , or both ; We thought it fit to let them know , that we have several Books already out , which contain a large & effectual Defence of our Principles and Practices , which we demand a serious Consideration of , and full Answer to , before we shall think our selves obliged to any further Tracts in our Vindication , then what have been already writ , and which we are now in hand withal . For that we should so often defend our selves , and our Defences be neglected ; and instead of an effectual Consideration of them , that they should fall to their old , and so often repell'd Charges and Accusations , as if they writ , not to have us clear our selves , nor yet that they would justifie their Mis-representations of us , by confuting our Apologies , but to be dirt and disguize us to the People , is most Unreasonable on their side , as well as that it would argue great Indiscretion on ours , to follow them into every repetitious Accusation . For our parts , we can never think our selves obliged to justifie our Principles so many times over against the same Charges , till our Answers have been better weighed : For as such Trouble would be almost endless ; so in reality , it looks more like making us Work , then Refuting us . Besides , I must needs tell the World , the base Cowardize of this Adversary in hand ; for we have offered him a free Meeting with his Books in our hands , proffering to refute them viva voce before the World ; but instead thereof , or any other way ( as several have been tendered ) he disingenuously slincks away , and ●uts us off by meer Shifts and Evasions : His Business is to write Dialogues , which he is sure to answer himself , and to back his Forgeries with Lyes . But avoiding all Party-Reflection , or any further Aggravation of this base Fear and Injustice too ; we shall among the many Books writ by us in general in Defence of our Way we profess , lay these few upon the Heads of our several Adversaries , as containing much of what can be said in behalf of our Principles and Practices . 1. Priests & Professors Principles , writ by G. Fox . 2. Rusticus ad Academicos , writ against J. Owen , R. Baxter , J. Tombs and T. Danson , by S. Fisher . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , writ against Bishop Gauden , by Samuel Fisher . 4. Edward Burroughs's Works . 5. The Divinity of Christ , &c. writ against J. Owen , T. Danson , T. Vincent , W. Maddox , by G.W. 6. Oaths no Gospel-Ordinance , against A. Smalwood , writ by Francis Howgil . 7. The Great Case of Tythes , by Francis Howgil . 8. Immediate Revelation , &c. writ by Geo. Keith . 9. The Serious Apology , &c. writ against T. Taylor and T. Jenner , by G. Whitehead and W. Penn. 10. The Nature of Christianity , &c. writ against R. Gorden , by G. Whitehead . 11. Christ Ascended , &c. writ against J. Newman , by G. Whitehead . 12. The Light and Life of Christ within , &c. writ against W. Burnet , by G. Whitehead . 13. No Cross , no Crown , &c. writ by W. Penn. 14. The Spirit of Truth Vindicated , &c. writ against the Socinians , by W. Penn. 15. Quakerism a New Nick-Name for Old Christianity , &c. writ against J. Faldo , by W. Penn. 16. The Christian-Quaker , &c. writ against the Strength of all our many Adversaries in general , and several of them in particular ; divided into two Parts , the first by W. Penn , the second by G. Whitehead . These , with our present Discourse , let them answer ; and if they have any thing that 's new to offer , we shall , we hope , by God's Assistance , freely and faithfully consider it ; otherwise let Shame cover the Face of our Enemies for their Unjust Out-cries and Base Forgeries against us , whom they cannot by Reason silence , nor sober Argument confute . W.P. AN APPENDIX : Being some SOBER and SHORT ANIMADVERSIONS UPON Certain Passages in Tho. Hicks's Dialogue and Continuation of the Dialogue ; by which his Vnchristian Spirit is further Detected to the WORLD . Also a Collection of those Doctrines and Principles , which have been chiefly Controverted between us , Granted and Confest to by our present Opposer Thomas Hicks , and others of the Baptists Perswasion Drawing the Present Controversie to an End. By George Whitehead . His Mischief shall return upon his own Head , Psal . 7.16 . Printed in the Year , 1673. Moderate Reader , IF any of these our present Opposers , to wit ( some angry Anabaptists , and traducing Dippers ) be minded to Quarrel and Scold at us for the Last Word or Pamphlet , I do not think it any Disparagement to our Religion , nor any Lessening of our Christian Reputation , if they should have the Last Word , and we should mutely sleight their Revilings ; but as yet we have a Necessity on us , both for True Religion and Christianity's sake , to manifest to the World their Abuse of both ; together with the Envious , Lying , Perverse and Abusive Spirit , that appears in their Scornful , Irreligious Agent Thomas Hicks ( who will bring no Honour to them , nor their Religion , but Disgrace ) who hath forged up a second Dialogue to render the True Quaker no Christian , but the most implacable Enemy to the Christian Religion . p. 68. and hath therein improved his Study to render us Odious , and not in any serious o● solid way of Treatise to answer our Principles , but with a bundle of impertinent Introrogatories , Cavils , Scoffs , Jeers , Flouts , Forgeries , malitious Revilings , perverting our Words , in divers places mistaking them for his own Malitious Dsiegn , to render us , our Sufferings and Consciences Odious and Contemptible ; and to destroy our Reputations both as Men and Christians , as appears in the whole Tenour of his Work in these two Pamphlets , and as may be seen particularly in the 67 , 68 , 69. pages of his Continuation . And to conclude his Work , as one consciously Jealous of what he had done , that he might be detected ; for Prevention , and to keep us mute , he gives us a kind of severe Threat , saying , I have been sparing touching your Practices , horrid Enormities raigning , &c. if therefore you will provoke me to speak all I can , either respecting your Opinions or Practices , blame me not , &c. They that have read his Dialogues , may judge , how sparing he hath been ; and if we were guilty of horrid Enormimities or Immora●lities , what Mercy we should have from such Judges as he , who is thus liable and ready to be provoked . But as we expect no Christian-Dealing nor that Charity from him which is not easie to be provoked ; so his Threats shall not deter us from making our Just & Christian Defence on Truth●s behalf , a●● such Malitious Forgers and Perverters , whilst n●●●●ve the Testimony of a good Conscience to plead , and a holy Confidence in God's eternal pow●rful Truth , which shall out live all the Emnity of its Adversaries , wherein they fret and we●ry themselves for very Vanity , who have conceived Chaff , and brought forth Stubble ; they have travelled in Pain , and brought forth a Lye , whose own Breath as Fire shall devour them , and they shall be caught in their own Snares , and fall into the Pit , which they have digged . Observe , that Ingenuous Disputants or Contenders ( especially for Christianity ) will diligently take notice of the very Strength & Stress of their Opponents Objections and Arguments , and endeavour their Conviction by a candid and fair Answer ; but instead thereof the Dialogue-Man frames Objections and Interrogatories in the Christian's Name with what Subtilty he can , and feigns Answers in the Quaker's Name as silly , feeble and contemptible as he can ( together with gross Calumnies and manifest Slanders ) to render them Ridiculous and Odious , passing by the Strength of their Arguments , and perverting both their Words and Intentions in their Books against their Opposers , particularly those of his Party : therefore while he pretends , that all he intends is only our Conviction and Recovery , he is guilty of gross Hypocrisie and Falshood , as in the Sequel will surther appear . G.W. Vnprejudiced Readers , LEt it be observed , that after Thomas Hicks hath pretended faithfully to represent some of the chief Opinions of the Quakers in his first Dialogue ( T●tle Page ● And in his second to give a more full Relation of their Dangerous Tenets . Continuation Epist . pag 2. He saith , The Doctrines delivered by them are such , as neither themselves , nor any for them , can give us a distinct and intelligible Account of : and that the Tendency of all their Writings and Declarings doth but lead People into the Thickets of Absurd , Inexplicable and Vnintelligible Dotages . Epist . How plain is it , that the Absurdity and Dotage ( yea , and Falshood ) is his own , let the Rational Reader judge in his pretending Faithfully to Represent those Opinions and Tenets , which he confesses neither themselves , nor any for them ( excluding himself with all others ) can give a distinct and intelligible Account of ; and that they are inexplicable , I do not so much regard his absurd Lye herein , as take notice how Inconsistent , Fruitless and Absurd his Work against us is . But why can neither themselves , nor any else , give a distinct and intelligible Account of their Doctrines ? If you 'le believe him , he saith , They talk like Mad-Men , as having lost their Common Reason ▪ and were absol●tely Infatuated , Cont. p. 67. and would make the World beli●ve , as if they were either Distract●d or ●orse p. 70. and saith , That scarce a Man that reads W. Penn , but thinks him to be either Distracted or worse , p. 87. Surely , if this Man believed all this of us , he would not perplex and trouble himself with so much Studying and Scribling against us , as he doth ; his Vexation and Torment would not encrease , as it doth : What! Mad-men ? absolutely Infatuated ? Distracted , or worse ? and yet their Doctrines and Tenets Dangerous ? How can this be ? especially if neither Intelligible nor Explicable ? His Lye against W.P. is so apparent , that all in their Wits , who read him , may see it : O T. Hicks ! why hadst thou not so much Wit as to have hid thy Folly in Silence ? Thy Prayer is , The Lord in Mercy vouchsafe to us ( in this Hour of Tryal , wherein the Spirit of Error doth so fearfully prevail ) that his Holy Truth may shine out , &c. Epist . [ Shine out ] Must not that be in Man's Conscience then ? How agrees this with his opposing the Light within as a Rule ? By [ Spirit of Error ] no doubt but he means the Spirit of the Quakers ; But what need this Hour of Tryal thereby come so near him , or he fear its prevalency with Errors , if it appear in such Distraction , and so unintelligible and inexplicable therein , as he renders it ? But how Mad and Distracted soever he represents us , his charity and pretended Christianity leads him not to pitty us , but grosly to Revile , Slander and Abuse us , both as Men and as Professors of Religion : His Malice cannot enough vent it self against us by counting us Mad-Men , absolutely Infatuated , Distracted , &c. but also Cheats , Wicked or Vile Impostors , Monsters in Religion , Dissemblers , Prophane , Immoral , Knave , Impudent Fellow , and guilty of Decei● and Hypocrisie , Equivocation , Idle Pra●ing , Horri● Blasphemy , Arrogance , little Respect to Magistrate● , Wilful Lying , Vile Hypocrisie and Deceit , the most Implacable Enemies to the Christian Religion , as Vile Impostors as ever were , Destructive to all Humane Society , Horrid Enormities , &c. But how well this kind of t●●a●i●● us with most Calumnious Reviling agrees eit●e● with his Accusation before , of Mad Men , Distracted , &c o●●ith his Pretence to Meekness and Fear , p. 3● . Scripture Language and Terms , p. 38. or with his intending only our Conviction and Recovery , let all sober Readers judge : we are sure , that this Way of Des●ming , rendering a People so grosly Odious to the Nation , and Obnoxious to the Powers , is not the Way either to convince or recover them , if deceitved or mis-guided ; much less to Belye and Slander them in Matters wherein they know themselves clear , as he hath done by us . As when we declare ou● Faith in a Matter , and give as plain and sincere Answers as we can , & that according to plain Scripture , he tells us , We do notoriously Equivocate and Dissemble , p. 54 & that we do not in truth believe what we perswade many well-meaning People we do , p. 69. Such is the measure we meet withal from this Malitious Accuser , who most falsly presumes to be a Judge of our Minds and Intentions , contrary to what we in Plainness express ▪ wherein our Consciences bear us Reco●d in the Sight of God , he grosly belyes us ; and the Deceit and Falshood lies upon himself , and he cannot wash his hands of it . He told us in his Dialogue , p 90. That if the Quakers return him the Common Answer , that they are Lyes and Slanders , and that he is an Envious , Railing Man ; To the first he should not think himself concerned to give any Reply , because he is fully satisfied , &c. Upon which ( as I had sufficient Ground ) I did charge him with being Guilty of ●oth Lyes and Slanders against the Quakers , of which ●instanced Seven , Dipper Plung . pag. 16 , 17. Notwithstanding he hath promised , he should not think himself concerned to give any Reply on this Occasion ; yet he hath not only written a second Dialogue * to vindicate himself from b●ing a Slanderer and a Forger ; but for ●roof of his own Lyes and Forgeries hath added more against us . And for the most ●art of his Contradictions , I charged against him in the said Dipper ●lung'd , he has not so much as made ●n Essay to reconcile them : Neither has his Brother V. Kiffin , nor any else of his Brethren appeared in ●rint , either to vindicate or excuse him , though rferred to therein ; but he must either stand solely ●on his own Legs , or fall . In that they do somewhat Wisely and Warily , but neither Prudently , ●r like Christians , to suffer their Brother Hicks , thus Headily and Out-ragiously to persist in his Perverse Spirt to Clamour , Vilifie , Reproach and Defame both particular Men , and a Body of People fearing God , together with their Religion and Sufferings ; nor will he Grace the Anabaptists Cause with ●is Defaming Pamphlets , nor they in spreading them , being patcht up with both Lyes and Falshood . Be it further observed , That Tho. Hicks would perswade the Reader of his Honesty and Conscienciousness , touching his Work against us , in his seeming Solemn Appeal , Epist . p. 2 , saying , God forbid , that I should be guilty of such vile Injustice , as to charge them with false things ; Examine the Quotations , and th●● judge . He would make the World believe , he is very Just ; But let us try him ( though he be fully handled before ) if he be not guilty of such vile Injustice , as he mentions . Where he saith , The Holy Scriptures are esteemed by them ( viz. the Quakers ) inferiou● to their own Pamphlets ; * yea , they render them to be of no more A●thority , then the Fables of Aeso● , Epist . Where are his Quotations from the Quakers , that they thus render the Holy Scriptures ? He refers us to none at all ; I charge him with an Abominalle Slander , Vile Injustice and Gross Deceit in th● : And we utterly Disown and Abominate such an Undervaluing Comparison of the Holy Scriptures , as here he hath accused us of . O seared Conscience to appeal to God , as one not guilty of such vile Injust●ce , as that of charging us with false things , and refer the Reader to Examine the Quotations , when here ●s not one Quotation , nor the colour of one , that the Quakers did ever thus speak of , or render the Holy Scriptures to be of no more Authority , then the Fables of Aesop . What will not Envy and Wickedness had this Man to say against us ? Doth this agree with ●is Pretence , That all he intended , was only our Conviction and Recovery ? Dial. p. 10. Is it not rather to do us what Injury and Mischief he can by Slanders and Forgeries ? Tho. Hicks's Charge against Nicolas Lucas , viz. That N.L. a Real Quaker , was moved to declare his Mind thus ( to one I know very well * ) Thou mayst burn thy Bible , and when that is done , thou mayst serve God as well without it ; and if thou hast a mind to have a Scripture , thou mayst write as good a one thy self . N. L's Answer follows . These words ( whereof T. Hicks hath thus publickly and positively accused me , and that divers times over in his Pamphlet ) were never spoken by me , nor was it ever my Principle , Way or Motion , to Dis-esteem , Undervalue or speak evil of the Holy Scriptures ; for I really believe , that Holy Men of God spake them forth as moved by the Holy Spirit . Therefore this Charge against me is an Abominable Lye , and Wicked Slander : And with a clear Consience I speak it , I do neither know nor remember , that ever any words past from me , whereby Tho. Hicks could so much as colour this Lye and Slander against me . And I cannot but look upon my self to be greatly Injur'd and Abus'd by T.H. until he , o● his Brethren do me Right in this thing , in as publick a Manner to the World , as he hath done me Wrong . Which i● they do not , I commit my Cause to God to judge between us , and clear my Innocency herein . London , the 29 th of the 3 d Moneth , 1673. Nicolas Lucas . Whereas Nicolas Lucas was referr'd to Owen Horton and his Wife for Proof of Tho. Hicks's Charge before , to whom Nicolas spoke about it , and she referr'd her self to Hen. Stout to witness the Charge , to which Hen. Stout answers thus , viz : I Hen. Stout of Hertford never in all my dayes heard Nicolas Lucas speak the Words ( nor any of the like Import or Tendency as ) charged on him before , nor any Man else , before Tho. Hicks , that I can call to mind ; But am satisfied in my Conscience , that he hath most grosly Wronged Nicolas Lucas . To which I subscribe H. Stout . Another Accusation is , viz. That S. Eccles , discoursing with a Friend of his in London , told him , The Scriptures were a Lye. But that this may appear a very likely Lye against S.E. he adds , 'T was replyed , Why then dost thou mention them that ? The Quaker answer'd , To silence thee . That he should say , the Scriptures were a Lye , or that he made use of a Lye to silence his Opposer , appears a most absurd Slander : and where is his Quotation the Reader must examine for Proof ? Hath he not here Abused his Reader ? But let S. Eccles's own Words clear him of this Lye and Slander . In his Book Mus . Lect. he often cites the Scriptures , calls them , The Holy Scriptures , pag. 13. Thou that sayst , the Quakers deny the Scriptures , belyest the Innocent , pag. 20. Do not belye the Scriptures , nor the Spirit that gave it forth ; for Holy Men wrote , as they were moved by the Holy Ghost , pag. 22 . Whereas Tho. Hicks begins his Continuation thus : Chr. I have formerly detected you of several Pernicious Opinions concerning the Scriptures , the Light Within , the Person of Christ , and the Resurrection , &c. I presume , by this time you have considered , what say you thereunto ? ( To this he feigns the Answer thus , viz. ) Quak. I say , the Plagues and Judgments of God will follow thee . G. Whitehead . Rep. I testifie against this as a Fiction ; for this was not my Answer , neither has he referred us to any Quotations of mine ; though upon this he is pleased to accuse me with Passion , Furious Replies and Sarcasms for his own Fiction , to which he hath counterfeited my Name : I question not but the Judgments of God will follow him , and such Forgers and Spreaders of Lyes . But that was not my Answer to the said Objection : This Dialogue-Man's Liberty in these Forgeries , and silly Botcheries is neither Christian , nor Civil . As to what he sayes pag. 3. I answer : 1. That the Life , which is the Light of Men , John 1. is not a Creature , but Divine , and of the very Being of God , I still affirm , and have else-where proved ; though the whole Essence or Being of God is not contained in Man , yet enlightens all Men. And 2. That the Inward Speaking or Living Ministration of the Spirit of Truth , is of greater Authority then the Scriptures or Writings in the Abstract . 3. S. Crisp doth own the True and Real Christ , the Son of the Living God ( in his Spiritual Divine Being ) to be without either Beginning , Date , or End. This he hath fully answered else-where . 4. That the Soul , or Spirit of Man ( as it relates to the Creaturely Being ) is a distinct Being from the Infinite Being of God , and is not properly a Part of God. For he is not divided into Parts or Particles ; but with respect to its Original Life , whereby it immortally subsists , we are God's Off-spring , and the Breath of Life , or Immediate Inspiration of God ( by which Man became a Living Soul ) or the Original Life of Man's Soul. Of this G.F. spoke , when he said , Is not that of God , which cometh out from God ? viz. the Breath of Life ? His words are perverted and mis-cited by T.H. For in another Consideration and State he owns the Infinite Being of God , and the Soul or Spirit of Man to be distinct Beings , where he speaks of the Soul being in Death , in Transgression , Man's Spirit Vnsanctified , the Soul being in Death , Transgressing the Law , see Great Myst . p. 91. This he could never intend or speak of the Infinite , Incorruptible Being of God ; for that never sinned . 5. That G.W. denies the Resurrection of the Body ( that is , of the Dead , or any Body at all ) is false ; nor is this prov'd against G.W. from his Saying , Thou sowest not the Body that shall be , it 's raised a Spiritual Body , and Flesh & Blood shall not inherit the Kingdom of God. 1. Cor. 15. And T.H. may as well charge it upon the Apostle , and upon his Brother Tho. Collier , who in his Marrow of Christianity p. 40 , 94 , 95. plainly saith , The Form , in which they shall be raised , that is in a Spiritual Form , not in a Fleshly &c. All Flesh shall be swallowed up in Spirit ; and our Body shall be changed and made like his glorious Body . But Tho. Hicks plainly contradicts him saying , That the Apostles and all true Christians say , This Body of Flesh and Bones shall rise again . Dial. p. 59 , 60. which he could never yet prove . The Contradiction I placed upon T. Hicks was not between his Denying the Light within to be a Sufficient Rule , and his Granting , it ought to be obeyed ( as he falsly states it , Contin . p. 8. ) but between his Saying , the Light within ( which we attend to ) hath in many things misguided thee , and his granting , it ought to be obeyed , appealing to it ; See Dip. plung . p. 5. Is that which ought to be obeyed ( or appealed to in things relating to Salvation ) a misguiding Light ? T.H. his Comparison between those Signs wrought by the Light within , and what is spoken of the Man of Sin , 2 Thess . 2 , 9. or that what we have said thereof may as well prove Mahomet to be the true Christ as the Light within . Dial. p. 11.12 . — I say , still this is Blasphemy , and contradicted by T.H. himself in his Saying , that Christ is the Life and Light of Men , Dial. p. 22. Of which Contradiction he takes no notice , but abuseth and accuseth me with Deceit and Falshood . His sleighting our Obeying the Commands of the Living Eternal Word in us , and reflecting upon our owning Jesus Christ , as being with such a mental and mystical Reservation ( as he falsly saith ) which that it is no other than a meer Mystical Romance , Dial. p. 10. and now ( to mend the Matter ) that the Christ we own is no other then a Mystical Romance . Herein I must still look upon him to have acted the Prophane Romancer , and Irreligious Miscreant : And the Condemnation and Deceit he would cast upon me falls on his own Head , and not mine . I speak my Conscience ; We attending upon the Light of Jesus Christ in us , it naturally , leads us to know and own Him , who is our Life and Light ; whom to call a Mystical Romance , is Horrible Blasphemy . He puts me off at an easie Rate , when he saith , Th●se other things are so frivolous , that I think ●hem not worth any Reply , Contin . p. 9. Will this reconcile his many Contradictions , which I have jus●ly charged him with in his own words ? He hath only seemed to take notice of one before , and that he has falsly stated , as is hinted . Why should he charge me with affirming the Light within to be the Divine Essence , p. 10. ( though they are not my words ) when he himself has confessed , Christ to be the Light and Life of Men ? And Philip Bennit , whose Queries are cited , and commended by him , confesseth Query 17. That Christ , in respect of his Divine Nature , is in all Places , p 34. What sayest thou T.H. to this ? Dost thou not believe this ? If not , why didst thou cite it without opposing it ? It was never my Assertion , that the Principle of Divine Light within is but an Effect of Power , or Thing made , as thou beggest the Question , in calling the Light within but an Effect , or meer Creature , Dial. p. 3 , 4 , 46. but that God's Immediate Illumination or In-shining is a Natural Effect , flowing from himself ; which therefore is Divine . I never could intend ( much less affirm ) that all kinds of Effects were in every Respect such as the Cause , though in some sense they are : but God's Immediate Illumination , or Shining in Man , is Natural to himself , and so Divine , as the Effects of the Law written in the Gentiles Hearts were agreeable and natural to the Law it self , which is Spiritual , Holy , Just and Good ; and so were the Effects . His Proof ( that we deny the Person of Christ without us ) is ve● lame , being from something he would lay hold on , since he did first so accuse us , and that is , Jesus Christ a Person without us is not Scripture-Language , pag. 10. Mark , here he va●ies f●●m the Person of Christ , to Jesus Christ a Person without us ; wherein he has also va●●● in his own words in ●is first Dialogue , p. 9. Jesus Christ , God-Man , a Person without thee — Which Phrase I did and do say is not Scripture-Language , but the Anthropomorphites , who prosest a Personal God , denying him to be an Infinite Spirit : Doth it therefore follow , that I deny the Man Christ Jesus , in his Being either without or within us ? But T.H. his words , God-Man , a Person without thee , equally excluding God under the Limitation of Man and Person without us , he is pleased now to leave out the word God-Man , and to accuse us of Denying the Person of Christ without us ; he should have explained what he means by the Word PERSON ; for though we are not satisfied with the Words before , being Unscriptural , this is no Denying of Jesus Christ in his being either as without us or within us ; We confessing , that he is ascended into Glory far above all Heavens , and that he is at the Father's Right Hand of Power in his Glorious Being — which yet doth not exclude or limit him from being within us . Of Election T.H. saith , viz. Why art thou so much concerned about Election , who believes no such thing of Persons , either absolute or Conditional ? That Election you generally hold , is only of the Seed , which is Christ himself , p. 11. He sayes , I do not know his Belief in this Matter ; but I am sure , he mistakes our's . If he counteth us in Error , he should have informed ( and not reproacht ) us . Though we own , That God's Election or Choice is originally of and in the Seed , ( Behold mine Elect. &c. Isa . 42. ) yet this also extends to Men and Women , as chosen in him through Sanctification of the Spirit and Belief of the Truth ; I have chosen you out of the World , saith Christ ; The Saints are a chosen Generation . But an Eternal , Absolute , Personal Election or Reprobation , as held by some Predestinarian Anabaptists , and others , I own not ; nor a Perpetual Hatred to particular Persons , as absolutely and unchangeably designed of God f●om all Eternity : but that in the first place God's Free Love and Saving Grace is free to all Mankind , till Men rej●ct it . He calls all Men to Repentance , tenders Life and Salvation in his Son to all , and condemns none upon meer Will and Pleasure , but for Unbelief and Rebellion , which God is not the Author of . If T.H. deem us in Error herein , he should have Informed ( and not Reviled and Abused ) us . And seeing he often in his Continuation mentions Election , without explaining his Belief therein ( if he have any settled Belief in the Point ) I ask him ▪ 1. First , Whether doth he not intend it as absolutely designed , and unchangeably decreed of God from Eternity to particular Persons ? 2. Whether this be not one main Ground of his and some others consining , or limiting Saving Grace , or Divine Light , to such a narrow Compass as only afforded of God to a few particular Persons ? 3. How should I believe , that God doth not afford a Divine or Saving Light to every Man ( but only to some few ) or that the Light within , that is given to every Man , is but a meer Creature , Natural , Vncertain , Variable , and no Sufficient Rule to direct to God , unless it can be proved unto me , Either that God hath from all Eternity , particularly and absolutely designed and decreed the Eternal Destruction of ( and Hatred to ) the greater part of Mankind , or the Passing them by ( with Displeasure ) for that End ? Whereas T.H. quotes me for saying : That I cannot believe , that he ( Christ ; ) hath a Personal Being at the right hand of God without all Men , To this he subscribed G. Whitehead , Christ ascended , p. 18. Those are not my Words , he hath falsly cited them : but these are mine , I cannot believe his Body to be a Carnal Body in Heaven , or that he consists of a Carnal Existence . See Christ Ascended p. 18. It seems , that by [ Personal Being ] he means such a Carnal Body ; but he doth not vindicate his Brother Newman his asserting Christ to be a Body of Flesh and Blood in Heaven , a Personal Being at the right Hand of God , without all Men remote &c. and this to prove , that Christ doth not dwell in any Man. Which I opposed . The ●o●ition as U●scriptural , the Consequence as false , as not only confining and limiting Christ from his Saints , but God and his right hand also unto a remoteness from his Temple ( how then doth his Right Hand save and uphold us ? ) In all which th●se Baptists shew their too carnal and mean Th●ughts of Jesus Christ ( as in Glory ) and of God , and is right hand of Power , wherein they are fully answered , as also about Christ's Second Coming to Salvation . Christ ascended . p. 17 , 18 , 19 , 20 , 21 , 22 , 23 24 , and 69 But when T.H. can neither vindicate his Brother Newman's Limitation or Confinement put upon Christ and G●●'s Right Hand , nor answer my Objections against him ▪ he Queries , viz. Is Christ no ●t●●rw sc●● God's Right Hand , then as he is in you p. 43. and wi●h this agrees the Socinians * false : Inference drawn from my Words , Controversie ended p. 48.49 . his Words are , It seems then that Jesus Christ is no otherwise in Heaven , then he is in the Saints , which is as false , as his Saying , that we do absolutely deny Christ to be a Man , p. 47. herein both the Water-Baptist & Socinian have drawn a false Inference upon my Objection ; for though I 〈…〉 that Christs being in Glory at God's r●●●th●●d of Power is no Proof , that he is not in Man 〈◊〉 is 〈◊〉 be proved that God , and his right hand are 〈◊〉 only to a remoteness from all Men , and so that he is not Infinite God , or that his right hand is meerly to be taken Literally , as a Man's hand ) It follows not that I intend , that Jesus Christ is not otherwise in Heaven at God's right hand then as in the Saints on Earth ; for his Exaltation and Glory ( into which he is ascended not only into the Heavens , but far above the Heavens ) Transcends that Degree attained in these Suffering Earthly Tabernacles ; his inaccessible Glory is above Men and Angels , above all Suffering Natures and Conditions ; he is made higher then the Heavens , in all things hath the Preheminence , yet not excluded nor limited from his People ( so far as they are made capable to receive him ) nor from being touched with the feeling of their Infirmities . And it is said , whilst we are at home ( or Strangers ) in the Body , we are absent from the Lord. 2 Cor. 5. which though it cannot be as remotely separate from his Presence , yet in Comparison of that more Full and Glorious Enjoyment , that we shall have of him when absent from the Body , there is a Degree of Absence while Strangers in the Body , howbeit by Faith , whereby we now walk , we have both a living Knowledge and Enjoyment of him , and walk with him , being the Sons of God , though it appears not what we shall be . The Socinian tells u● of a Personal Christ ; Con. End. Pag 47. and that the Man Jesus , our Lord ( although he is the Eternal God , has in Heaven a place remote from Earth , a Humane Body p 49. But doth he believe , that Jesus Christ is the Eternal God ? I cannot think it while he imagins him to be a Personal Christ or Humane Body so ●●●●ted or confined into a Remoteness , But seeing these Anabaptists & Socinians do so much concur in their opposing us , because we cannot own their Limitations , and Unscriptural Terms about Christ's Being . I ask both the Author of Controversie Ended , and Tho Hicks , If they really believe , that Jesus Christ is a Humane Body of Flesh , Blood and Bones , and in that Sense a Personal Being , not in Man , according to J. Newman ? or that he consists of a Humane Body of Flesh and Bones , according to Henry Grigg in his Light from the Sun , p. 30 , 31.33 ? But is it good Doctrine to say , that his Glorious Body that we shall be fashioned like unto , is a Humane Body ? If in th●se things they agree , as they seem to do , then doth it not follow , that they must concur in the Consequences , viz That though they own three distinct Persons in the Deity , yet not Coeternal Persons , but that Jesus Christ is a meer Creature , a Personal Being , or Humane Body of Flesh , Blood and Bones , and therein limited ? But if Socinians do not look upon Christ's Personal Being in that gross Sense , but rather with respect to his Spiritual Existence , then is not Christ confined to a Remoteness , from the Saints ; for they have received of the Spirit of the Son , but then what mean these Men by Humane Body in Heaven ? Is not Humane Body an Earthly Body ? Hence it seems we must look upon Personal Being as applicable to the Father , Son and Spirit in a different Sense , viz. 1. To the Being of God. 2. To the Being of Christ as a Creature . 3. Else to the Body that he took upon him in time , whereas Christ the Son of God , who took upon him that Body , that was prepared for him , did pre-exist ( or was before ) that Body , and therefore he himself consists not of such a Personal , Created Being , or Humane gross Body , as is limitable like our Earthly Bodies ( the Asserters of a Trinity of three distinct Persons , do not call them so many Personal Beings , but distinguish the Personallity from the Being ) and though Christ was made a little lower then the Angels in his Suffering State in the dayes of his Flesh on Earth , yet he is above Angels in his Glorified Estate , and surely then his Glorious Being and Body must not be inferiour to their's . If T.H. would strictly limit us to confess our Creed in his terms , 't is meet they should be strictly defined and he to be at some Certainty without varying therein , as from [ Jesus Christ , God Man , a Person without thee ] to [ Jesus Christ hath a Personal Being at God's Right Hand without us ] ( I question , whether he rightly knows either what Person , Being , Essence or Substance is ) In the first he concludes God as well as Man under the Limitation of Person without , in the second that Christ hath a Personal Being without us ; how then doth God and Christ consist thereof ? or is that Personal Being ? But if by [ Personal Being ] he intends an Intelligent Being , or Rational Substance , I grant , Christ is such a Being or Substance : or if by Personal Being he means , a Body distinct from our's , I believe , he hath a Spiritual Glorious Body , distinct from all these Earthly Sublunary Bodies . But for T.H. he hath as little Knowledg of Christ's Personal Being ( as he calls it ) in Heaven , as he hath Scripture for this Phrase , or Faith in his Light within , if by Personal Being he means the Manhood of Christ , our confessing the Man Christ as Mediator , is sufficiently evinced , and the Socinian clears me in his Controversie Ended , pag. 50. where he saith , Geo. Whitehead useth the word Manhood , viz. he took upon him the Manhood in time . Is the Heavens that must retain him only the Hearts of Men ? p 43. It is not the Heavens must retain him , but whom the Heaven must receive , &c. Acts 3.21 . and this is above and larger then the Hearts of Men. Where proves he by Scripture , that Christ's Second Coming without Sin to Salvation is a Personal Coming ? while he answers not this , he sayes nothing to purpose about it , p. 43 , 44. and answers not what I have writ , Christ Ascended , p. 20 , 21 , 22 , 23 , 24. But is it a Contradiction in me to confess , that Christ arose with the same Body that was Crucified and put to Death , and that he ascended into Glory , and yet either to say , that I cannot believe his Body to be a Carnal Body in Heaven ; and these words are not Scripture-Language , viz. to say , that Christ is a Body of Flesh , Blood and Bones , a Personal Being at God's Right Hand , remote , and not in Man ; or that his Second Coming without Sin unto Salvation is seen Spiritually , not Carnally ; and that they are like to be disappointed of their Hope and Expectation , who are expecting , that Christ's Second Coming or Appearance to Salvation will be such a Personal Coming , and his Reign a Personal Reign ? The Believers in the primitive Christians dayes , who looked for him , were not thus disappointed of their Hopes and Expectations . But to say , I cannot believe that Christ ascended 〈◊〉 the same Body which rose from the Dead &c. p. 44 . 〈◊〉 one of my Words , though he cites them for mine , O gross Forgery ! 〈◊〉 then to infer upon is that I did but dissemble in the first , viz. in saying , that Christ arose with the same Body that was crucified and put to Death , and that he ascended into Glory . God , who knows my Sincerity , will judge this Forger of Falsh●●ds and Slanders against me ! & my Conscience bears me Record in the Sight of God , I speak my Belief sincer●ly , without Dissimulation . Touching the Body of Christ , he answers not the Objection he layes down in my name , viz. Where doth the Scripture say , that Christ's Glorified Body in Heaven is of an Humane Nature ? p. 45. Whereas T.H. queries , Doth not the Scripture say , that the same Jesus that went away , shall in like manner come again , Acts 1.10 , 11. And then frames the Answer for us thus , viz. Quak. I deny he shall come visibly ; and though it be said in like manner , yet every like is not the same . And to this he subscribes Whitehead , pag. 22. of Christ Ascended . And then for Answer saith , Is not this a plain Denyal of the Second Personal Coming of Christ , Contin . p 43. To all which I answer , In his subscribing my Name to these as my words , viz. that I deny he shall come visibly , he hath abused me and my Name with a Forgery of his own , they are not my words . But I quoting Rev. 1.7 , 8 , 13 , 14 , 16. about Christ's Appearance , I said , In none of which is Jesus Christ called a Body of Flesh , Blood and Bones visibly to come again ; but that he is Alpha and Omega , the First and the Last , vers . 11. he proves not by Scripture , that Christ's Second Coming to Salvation is such a Personal Coming , as he imagins ; but in like manner he shall come again . It s true , I said , every like Manner is not the very same , nor all Clouds the same , Christ Ascend . p. 22 , 23. and therein I would be understood , that though I own Christ's Coming again the second time to Salvation as certain and manifest , as he was seen to ascend , when the Cloud received him out of their Sight , who stood gazing up into Heaven ; yet he after that came again , and signally appeared variously to divers , and in a more glorious Manner then he was seen to ascend ; for he ascended into Glory , which his Coming again doth not divest him of : and he shall be universally seen to some Men's Terror and Sorrow , and to others great Comfort and Joy. To Paul he appeared in a Heavenly Vision or Light from Heaven above the Brightness of the Sun , in so much that he fell down to the Earth , and was without sight for three dayes ; So that he could not stand gazing at his Coming , as the Men of Gallilee did at his ascending . And when John was in the Spirit , he appeared to him , so that his Eyes were as a Flame of Fire , his Countenance as the Sun shineth in his Strength ; insomuch that he said , When I saw him , I fell at his Feet as Dead , Rev. 1.13 , 14 , 15 , 16 , 17. So that John could not stand gazing at this Appearance , which is like unto the Angel's Appearance unto Daniel in his great Vision , insomuch that he said , there remained no Strength in me , see Dan. 10 5 , 6 , 7 , 8. compared with Rev. 1.13 , 14 , 15 , 16 , 17. And I must own Christ's Coming universally in his Kingdom , and the Glory of his Father to be after a more Transcendent Manner and Higher Glory , then Men shall be able to stand Gazing at , as they did at his Ascension ; And must conclude , that 't is a Design of Satan , to keep some Men in Carnal Imaginations , and dark Thoughts of an Humane Personal Christ , consisting either of Flesh , Blood and Bones like theirs , or of Flesh and Bones without Blood ; and so of God's Right Hand , as limited to that Remoteness , that they neglect to wait for Christ's Inward and Spiritual Appearance , and the Knowledge of God's Right Hand near them , to save a●d preserve them from Sin and Death ; In this the Enemy hath deceived them , and the Devil blinded them from the Spiritual and Saving Knowledge of Christ , and his coming in his Kingdom . But why must I be counted guilty of vile Hypocrisie ? Is it for saying , Every Man has not the Son that is revealedly and unitedly in Possession , which was my very Intent ) and yet a Light of the Son appears in every Man in some degree ? or for denying that this Light is a meer Creature , and asserting , that in him was Life , and the Life was the Light of Men ; and this Life and Light is Divine and Increated , * p. 46 , 47. I am still of the same Mind ; and though the Man repeats some of my Words , he hath brought me no Argument to Convince me , that this Life , which is the Light of Men , is but a meer Creature ; But if it be Divine and Increated , he takes it for granted it must needs be Christ ; And let it be so then , if it must either be a meer Creature , or else Christ ( though he is not revealedly in every Man , neither do Reprobates know Christ in them ; and he that hates his Brother hath no Eternal Life abiding in him . ) Well , I affirm then , that there is an Immediate , Divine Light of God and Christ in every Man ( to which their Minds , Reason and Understandings are to be directed ) and thus far , or in this sense , God and Christ is in all , and through all , even in them , who yet know him not , in whom his Light is vailed and obscured . But mark T.H. his great Charge in his first Dialogue , p. 3. 'T is Blasphemy to say , that the Light in Man is God or Christ . Is it so ? How agrees this with their saying , That Christ in respect of his Divine Nature is in all places , and that Christ is the Life and Light of Men ? If in respect of his Divine Nature he be Christ , then is Christ in all places ; how then shall this agree with his saying , 't is Blasphemy to say , that God and Christ is the Light in Man ? Seeing he cannot do it , let 's endeavour it ; I suppose by the Light in Man ●e means Natural Reason , or else the Spirit of Man ; indeed that is neither God , Christ , nor the Light , but Blasphemy to affirm it is : But that Light in Man , which we contend for , and direct to , is an Immediate In-shining of Divine Light upon Man's Conscience , that kindleth and lighteth Man's Spirit , and maketh it bec●me the Candle of the Lord , which shews him Good and Evil , and moves him to decline Evil , and excites him to Good ; and this with resp●ct to God and his own Salvation . 〈…〉 who deny Christ to be the Light , through 〈…〉 every Man , or him to be the Light and ●ife of 〈◊〉 , are A●●ichrists , as E.B. saith , 〈…〉 T.H. opposeth this , he opposeth his own Concession . T.H. excepts against my saying , In the New Covenant God is the Teacher of his People himself by his Immediate Spirit , Power and Unction within , which I still affirm , and he cannot confute , but questions , If so ? 1st , Wherefore were Apostles , Prophets , Evangelists , Pastors , Teachers given and set in the Church for the Work of the Ministry ? p. 65. Answ . Hereby he hath implyed , as if the Work of the Ministry did argue , that God is not the Teacher of his People in the New Covenant , when both true Prophets and Ministers are taught by ●im , and tell us , that he is , and we must wait on him ●or that End ; which implies no Defect in the Anointing within , any more then John's Epistle did , wherein he directs them to , and testifies of the Sufficiency of the Anointing within to teach them , 1 John 2. 2. Why do you set up a Ministry among your selves ? p. 65. False ; 't is of God's setting up , it proceeds from the Holy Unction within ; and God hath blest our Ministry with his Presence , for the turning many from Darkness to Light ▪ and from Men's Corrupt and Lifeless Preaching to the Anointing within ; and this you Angry Water-Baptists cannot hinder with all your Quarrelling and Reviling . 3. Why do you appoint your Ministers before-hand to speak at su●h a Place at such a Time ? p. 66. A gross Falshood ; we appoint them not so to do ; they attend each Man upon God's Call and Motion in themselves , and in Subjection to him is our Society ; we do neither appoint them to Preach nor Pray , as Baptists were wont ●o do , saying , Brother , do you Preach , or do ●ou Pra● , and then the Brother to make Answer ▪ Nay , pr●● Brother do you , ●ou are more able then I , &c. on such Motions you can Preach or Pray without feeling any immediate Motion from God's Spirit to either . 4. You invite others to your Silent Meetings , telling us , they will be such ; how are you assur●d that those you invite may not be moved to speak ? p. 66. False ●gain , we do not conclude before-hand they will be wholly Silent Meetings , nor limit the Lord from moving any one to speak in them . Whereas he abuseth our Distinction between the Soul of Man , and its Saviour , as if it were but the same that 's between Christ and his In shining Light or Gift in Man , or between God and some part of himself ( supposed . ) Answ . Man's Soul and ●s Saviour are distinct Beings , the one Creatural ( having a Beginning ) and the other Divine and Infinite : Christ and his Light within , which we vindicate , are but one in Being ; It s grosly Fals● , That the Meaning of my Distinction must b● , That Christ is not Divine and Increated , but his Light is , p. ●0 . For the Meaning of mine is between the Giver and the Immediate Gift , as flowing from him ; the Fountain and the Stream , the Sun and its immediate Shining . God is the Fulness of Light and Life , and yet it s by degrees , that he makes known his Discoveries or In-shining in Man : but my Distinction between the Soul of Man and its Saviour is of another kind , as appears by my citing those Scriptures in the Cas● , viz. Rom. 2.9 . and Isaiah 3.9 . The Distiction is plain , see Dipper Plunged . pag. 15. and The NATVRE OF CHRISTIANITY , pag. 15 , 17 , and 27. I may not well omit briefly to retro-inspect some perverse and corrupt Passages in Tho. Hicks his Continuation . I still affirm it a gross Slander , that the Quakers account the Blood of Christ no more then an Vnholy or Common thing , Dial. p. 9. and no more then the Blood of a Common Thief , Contin . p 4. And our asserting the Sufficiency of the Light of Christ-within to bring to eternal Life proves neither : nor doth his Inference follow or amount to any Proof against us , vizt . where he saith , Then the Shedding of Christ's Blood upon the Cross was needless , Contin . p. 4. which is as good an Argument as to say , If God makes manifest any thing in Man that 's Saving , then all the outward Testimonies of his Love to Man were needless : and thus he might as well argue against the Sufficiency of his Spirit , Ingrafted Word , Life or Light of his Son in Man ( in what Age soever ) and tell us , the shedding of Christs Blood on the Cross ( which was an Act of his Persecutors and Murderers ) supplies the Defect of all Inward Manifestations , how Spiritual and Divine soever . O what profund Divinity and exquisite Logick is this ! His other Proofs ( as charged upon the Quakers ) are but Additions to his Slander and Forgery before , vizt . 1 That the Sufferings of Christ were only Exemplary . 2 That the Mystery of Iniquity lies in the Blood of Christ . To the first I say [ only ] is added , yet Christ left us an Example of perfect Obedience and Holiness , that we should follow his Steps . To the second ; 't is gross and blasphemous to say , the Mystery of Iniquity lyes in the Blood of Christ , and 〈◊〉 of the Quakers Assertion ; but that it lyes in the corrupt Mind , that carnally and falsly applies it , to ●●se and cover it self in Sin and Iniquity : For we affirm , viz. 1st , That Jesus Christ in the Flesh was more th●● a meet Exemple of Holiness . 2dly , And his Blood was of peculiar Value and Estimation with God. Thomas Hicks Proceeds in his Envy and Falshood sti●●●● bring our Sufferings into Dis-esteem , viz. 〈…〉 People , that ever boasted so vainly of their Sufferings 〈◊〉 you do , that scarce a Pamphlet can come out from yo● 〈◊〉 but the World must hear of your Brags of this kind , Contin . p. 6. A manifest and two-fold Falshood : for , 1st , We do not vainly boast of our Sufferings , but have rej●yced in Christ Jesus that we have been counted worthy to suffer for his Name , when you , who now enjoy our Prosperity , durst not shew your Heads in publick for your Profession or Worship , but fled into Corners and Obscurities , and your publick Meetings were deserted , and put by . For thy part T.H. I do not think thou hast much Suffering for Conscience ( or any for Christ ) to boast of . 2. [ Scarce a Pamphlet ] Is also false ; for many of our Bookes and Papers relate not our Sufferings ( but other Subjects ) much less vainly boast or brag thereof : But it seems , that it both judges and vexes thee and such Creeping , Envious Spirits to hear of our deep Sufferings , since they have had such a blessed Effect in the Nation , as the inclining the Hearts of many to the Living Truth , and the Increase of our Number in it . Thou T.H. and such Envious Spirits are most quiet towards us , when you see us under Persecution ; and appear most outragious against us , when we have Liberty , as if you were discontented and perplexed at our Liberties , and as desirous of Persecution and Ruin upon us . 3. I am not sorry that I was made Instrumental in obtaining the Liberty of some of thy Brethren the Baptists out of Prison the last Som●er , who among a great Number of our Friends were released ; though I am but sorrily and badly requited by thee : but thou art one of them who art more ready to persecute and scandalize our Sufferings , then to suffer or sympathize with them that suffer for Conscience sake : but have not some of thy Brethren both commended of our Sufferings , and the Service thereof both to themselves and other Dissenters ? why then dost thou insinuate , as if Carnal Interest , Wills and Lusts were our chief Motive to suffer ? God , and his Witness in many Consciences will judge thee for this gross Abuse . Again T.H. did most falsly insinuate ( though by way of Query ) That our Sufferings were only to satisfie our Wills and Lusts , and for Carnal Advantage ; which to excuse he now saith ; In this I only queried , what it should be , that doth influence you to suffer ; forasmuch as you deny that this Body shall rise ? And G.F. maintains , that the Soul is part of God's Being . Contin . p. 6. 1. To the first I answer , that every Seed shall have its own Body as it pleaseth God , and every Man shall be reserved spiritually in his own proper Being , though not in the gross fleshly Form : Is this either to deny the Resurrection , or an Eternal Advantage ? 2. To the second , G.F. doth not so speak of the Soul or Spirit of Man ( nor are his Words directly and truly cited ) but of the Immediate Inspiration of God ( or original Life or Soul of Man's Soul ) by which Man became Living , a Living Soul ; in this he queries , Is not that of God which came out from God ? 3. It s an absurd and most abusive Insinuation , that our Sufferings either were or could be for any carnal Advantage or Interest , seeing we freely have often offered up our Lives and our All in this World therein . 4. It s still a manifest Slander , that we deny any Eternal Advantage to Persons after Death ; neither is it any ( much less direct ) Consequence of our saying , Not that Body which thou sowest , shall be ; and Flesh and Blood shall not inherit the Kingdom of God ; or That the Body which God giveth , shall not be in a Fleshly , but in a Spiritual Form , as Tho. Collier confesseth ; dare he say , this is to deny any Eternal Advantage ? But with T.H. This is no more then the Genuine and a direct Consequence of denying the Resurrection of this Body ; Is it not ? then the reaping Eternal Advantage must be placed upon this Earthly Tabernacle or Carnal Body , though it must be dissolved , and no New one to be created , according to his former Doctrine Dial. p. 58. O wonderful Philosophy ! Eternal Advantage placed upon these same Earthly Bodies , yet they not to be renewed by Creation , after dissolved and turned to Dust ! and how contrary to the Apostles Testimony is his so much placing Eternal Advantage upon this Earthly disolvable Body ? see the 2. Cor. 5 , 1 2 , 8. Phil. 1.21.23 . Our experiencing Christ's second Appearance without Sin unto Salvation in Answer to our Hope , and testifying to Eternal Life and Felicity as Inwardly and Spiritually receiv'd by those that now suffer for Christ , can be no Denyal of any Future or Eternal Advantage ( according to his Instance against me p. 7. ) seeing we know , that to live is Christ , and to dy is Gain unto us ; they that walk up to his Light in them here , cannot miss of an Eternal Advantage hereafter : Our light Affliction , which is but for a moment worketh for is a far more exceeding weight of Glory , see 2 , Cor. 4 , 10 , 11. to the end of the Chapter . Concerning Justification , Imputation and Sanctification p. 50 , 51 , 52 ▪ 53 , 54 , 55 , 56 , 57 58 wherein we differ , he is fully answered in our Books , viz. Divin . Chr. Serious Apol. But where he saith , viz. I know of none , that hold Justification of Persons in their Vngodliness p. 55. Are there not those , that hold Justification before Sanctification ? or in a sinful Estate by a meer Imputatation ? And those that thus argue for it by the Rule of Contraries , As Christ was made to be Sin for us , who knew no Sin : ( i.e. by an inherent Guilt or Operations of Sin in him ) so we are made the Righteousness of God in him ? they adding [ as and so ; as he , so we ] i.e. we are not actually made Righteous by any inherent Righteousness or Holiness of Christ wrought in us any more then Christ was made Sin ; but reckened Righteous only from his active and passive Obedience without us ; This Doctrine we have not only opposed , but refuted ▪ Divin . Christ . Ser. Apol. The wicked Slander he calls upon us in this , is his own . T.H. we plead not for a Righteousness Imputed to overthrow a Righteousness Inherent , or the Exercise of Christian Virtue p. 55. But do you not oppose a Righteousness inherent , as to Justification ? or deny , that those Christian Virtues within are reckoned or esteemed of God unto Justification ? T.H. 'T is you would separate and divide them , not we . p. 55. False ; we make no such Separation between Christ's Righteousness Inherent in us , and Justification on the Imputation as ours , we experiencing a Participation thereof , Christ being made unto us both Righteousness , Sanctification & Redemption . T.H. Doth not this import , that a Man must be formally Just , before he be Justified ; for nothing is imputed or reckoned to us ( according to your Reasoning ) but what is inherent in us ? p. 55. Answ . [ Your Reasoning ] It seems 't is not his then , would he not here separate and divide between a Righteousness imputed , and a Righteousness inherent , or the Exercise of Christian Virtues ? if so be that a man must be justified ( i.e. in his Sense ) imputed , or accounted Righteous , before he be formally just ? how agrees this with his Concession before , viz. that they would not separate & divide between Imputed & Inherent Righteousness ? T.H. I would ask you , Whether Remission of Sins be not one part of Justification ? Answ . yes : 't is a Degreee of it , the next Step to an absolute Justification ; Remission is of Sins past , receiv'd upon true Repentance , and Conversion from ●in to newness of Life ; Justification and Acceptance with God in Christ is enjoyed in the Newness of Life by such as continue in sincere Obedience to Christ . This Remission , Pardon or Justification from Sins past , though not inherent in the Natural Fallen or Sinful Man , yet 't is inwardly received through Faith in the Name of Christ , by such as truly depart from Sin and Evil , and give up to serve the Living God. T.H. Certainly he that 's pardon'd must be a Sinner , p. 56. Answ . No , He must be one that ceaseth from Sin ; for , if I sin , then thou markest me , and thou wilt not acquit me from mine Iniquity , Job 10.14 . And certainly , he that 's not acquited , is not pardon'd nor justify'd . But I must confess , ●e somewhat mends the Matter in adding , viz. That is such that were so ( viz. Sinners ) till Justified , not such as remain so being Justified , p. 56. At length we agree in this , 1st , That such as are pardoned , were sometimes Sinners , & Disobedient before . 2. But being pardoned and justified by the Grace of God in his beloved Son , they do not remain Disobedient ; therefore they that remain Sinners and Disobedient , are not in a Justified State. I had writ something against T. Hicks's gross Abuse of our Reputation as we are Men , * as well as Christians , by his most false and Unjust Consequences he draws from our Owning the Light within as the Rule , & Immediate Motions & Directions of the Spirit of Christ within ( especially in Matters of Worship ) & T.H. his Persecuting Spirit , in his falsly Accusing us with Disrespect to Parents , Magistrates &c. being destructive to all Humane Society ; But W.P. having reprehended him in these things in his part before , I forbear to publish mine at present ; for I have in this endeavoured Brevity . G.W. THE Present Controversie Drawing to an End. Or those Doctrines and Principles , which have been chiefly Controverted between us , Granted and Confest to by our present Opposer Thomas Hicks , and his Brethren . Here the Reader may see , how like to us called Quakers , divers of the Baptist-Teachers have been made some times to speak and hold forth Truth in Words ; which I would have them seriously to review , and lay aside all Envy and Prejudice , which hath caused so much Contradiction and Gain-saying on their parts , both to themselves , and the Truth professed by us . Our Principles and their Concessions truly Stated and Compared . 1. Quaker . THat God is , and that he is Light , the Eternal Word of Life and Power , ( which was with God , &c was God ) was that , in which was Life , and the Life was the Light of Men ; and that was the True Light , that enlightens every Man coming into the World , John 1.1 , 4 , 9. Baptist . Christ in you , and he is the Life and Light of Men , Dial. p. 22. And Jesus Christ is God , the most high God , of the same Substance and Essence , H.G. Light from the Sun , p. 83 , 84 , &c. II. Qua. The Light of Christ , or , the Eternal Word in Man is Divine and Increated . Bap. The Lord Jesus Christ , as the Eternal Word enlightens all Men and Women , that come into the World , Light from the Sun of Righteousness , p. 8. III. Qua. God is Infinite and Omni-present , and his Presence doth both afford Life , Virtue and Light to Man : and Jesus Christ as God over all in respect of his Divinity , or Divine Nature is therefore in all , through all , and over all , though not revealedly nor unitedly . Bap. Christ in respect of his Divine Nature is in all places , Contin . pag. 34. How could you call the Light Within Christ , if some Scriptures had not mentioned Christ in you , and that he is the Life and Light of Men , Dial. p. 22. IV. Qua. The Light of Christ in Man is a certain Rule and Guide to direct Man out of Sin and Death into the Way of Life and Peace ; and for that End ought to be obeyed . Bap. I grant , it ought to be Obeyed : I acknowledge , there is something within , that checks for many Evils , and excites to many Good Things , and that I ought to shun those Evils , and do that Good. It will be our Wisdom , yea our Duty to attend to the Light Within , we being accountable to God for every Dispensation of Light , Dial. p. 7 , 8 , 13. V. Qua. Though this Divine Life or Light of the Son of God be manifest by Degrees in Man , yet the Degrees alter not the Property of it ; and it ought to be obeyed with respect to God , and Man 's own Salvation . Bap. No Disparagement to the Light Within — Each Degree of Light is Serviceable to its End , Dial. p. 36. VI. Qua. This Light Within is that General Rule extending to Man alwayes , or throughout Ages ; and that is the Will of God , that Man should alwayes be under the Obligation of this Rule , that he might acknowledg God's Soveraignity and Power , and be in Subjection to him , as having the sole right to Rule in the Creation , that Man may truly discharge the Duty he owes to his Maker , in true Obedience and Worship . Bap. Indeed 't is not to be denyed , but that Man was alwayes under an Obligation of a Rule , that God's Soveraignity over him , and his Inferiority unto God might be acknowledged — This Rule must be the Will of God revealed to us — for it is the Will of God , which is the Formal Reason of the Obligation . The Will of God being the Ground of the Creation of Men and Ange●s ; therefore as it is the Ground of their Being , it must be the Rule of their Acting , Dial. pag. 31. There was something commendable in the Heathens , p. 36. That Light in every Man , that doth convince of Sin , and reprove him for Sin , Christ , as he was the Wo●● with G●d so he was the Light of the World , &c. W. Burnet's Capit●● p●in . p. 8 , 10 , 16 , 17. VII . Qua. That the Holy Spirit , Unction or Living Word within ( which is received by them that wait in , and obey the Light thereof ) is to be preferred as a more Eminent and Universal Rule , then the Scriptures ; and it opens them , and brings Man to the true Understanding of them , and leads him into all Truth as he obeyes it . Bap. Abel , Enoch , Abraham , Isaac , Jacob , Noah , &c. had a Sufficient Rule before the Scriptures were written ( viz. ) the Spirit 's Rule , God's Speaking and Directions from his own Mouth — and that they had a more Infallible Word to wa●k by , then now is to us . For 't is possible , that some Scriptures may be corrupted , having been in the hands of corrupted Men. The Scriptures may be and is corrupted by Man — This may be gra●ted , that the Spirit is the Rule — Of more Efficacy then the Letter — The Spirit is greater then the Letter , Jo. Newman's Light Within , page 19 , 20 , 104 , 105 , 106 , 108 , 110 , 112. VIII . Qua. 'T is possible for True Believers , through the Power and Help of Jesus Christ , to attain to such a Perfection in this Life , as the keeping the Commandments of God. Bap. The Spirit of God assures us , that they who are subject to , and keep the Commandments of God , are the Children of God ; and they who do not , are Lyars , 1 John 2.3 , 4. cap. 5.2 , 3. Contin . p. 61. IX . Qua. That Remission , and Pardon of Sins past thr●ugh the Blood & Righteousness of Christ Jesus , & t●e Justification of Persons ( whether it import the making ; or declaring them Righteous in Christ by a Living Faith ) are neither imputed , nor reckon'd of God t● th●m in an Unconverted , Unsanctified , Disobedient or Ungodly State , but to the truly Repentant , Converted , Believing and Obedient Souls . Bap. I know of none , that hold Justification of Persons in their Vngodliness . We plead not for a Righteousness Imputed to overthrow a Righteousness Inherent , or the Exercise of Christian Vertues — He that is pardoned , were a Sinner till justified ; not such that remain so being sati●fied , Contin . p. 55 , 56. The Saints are made the Righteousness of God ; that is , God now , as in Christ , d●●●'s and ●●●s in the Saints h● h●●●pirit , writes his Law in their Hearts , makes them Partakers of his own Nature , and so goes o● in Fulfilling his own Righteousness in th●● . For the Righteousness of the Law in the Spirit is fulfilled in us , Marrow Christian . p. 38. X. Qua. Though the Soul and Spirit of Man be not of God's Divine and Infinite Being , but related ●o the Being of Man , and ( as Corruptible ) hath a mut●bl● Habit ; yet as we are his Off-spring , and Man is the Image and Glory of God , the Original ●ife , o● Soul of the Soul , that came from God , and is immutable , is of his own Being . In short , God ( in whom we live , move and have our Being ) is the Life of Lives , and Great Soul of Son's and the Soul th●t is Saved and United to God , doth partake of his Divine Nature ; and he that is joyned to the Lord , is one Spirit . Bap. The Condescension of God and Christ into the Hearts of his People to wo●k up his Saints into the s●●● Nature with himself , &c. God a●d Christ i● Holy ; so his Word is Hol● ; and through Faith in t●is 〈◊〉 Christians are wrought up into the Nature of it self , and into God. J. Newman 's Book . Light Within , p 78 , 84 , 87 , 88. There were the Prope●ties o● G●● i● some measure imparted to Adam . Adam was in the Image of God , in respect of Eternity he h●d given h●m an Everlasting Being , Marrow of Christianity , pag. 4 , 5. Christ was both the Power and Wi●dom ●f God : and as Christ , so all the Saints are 〈◊〉 one i● th●s Wisdom . Christ is made unto us Wisdom , n●t only by w●y of Imputation , but by the Operati●n of the same ●pirit , who dwells as truly in every Believer , as in Christ , ibid. pag. 34 , 35. ( And have not s●me of their Brethren conf●st , That there is a kind ●f Infiniteness in the Soul ? ) XI . Qua. The Children of the Resurrection shall be equal unto the Angels of God in Heaven , and their Bodies not Natural , Earthly , and 〈◊〉 the very Gross M●tt●r , that n●w they are 〈…〉 Celestial , Spiritual , like u●to Chri●●'● 〈◊〉 Body . God giveth a Body , as it pl●as●th 〈◊〉 in Subjection to whose Good Pleasure we 〈◊〉 quiesce , till it be effected , as he se●th 〈…〉 own Praise . Bap. That there shall be a Resurrection of the ●ody at the Last Day , is Evident , John 5 ▪ 〈◊〉 11. with 1 Cor. 15. Rev. 20. although 〈…〉 some denyed , and by others too ca●●lly looke● 〈◊〉 Some thinking , that our Bodies of Flesh shall be Raised in the same Form , in which it Dyed , &c. The Form in which they shall be raised , that is a Spiritual Form , not in a Fleshly — It is sown a Natural Body , it is raised a Spiritual Body — When Christ , who is our Life , shall p●e●r we shall appear with him in Glory ; all Flesh shall he sw●llowed up in ●pirit , and our Bodies shall be changed , and made like unto his Glorious Body , Marrow of Christianity , by T.C. pag. 93 , 94 , 95. And those Saints who are alive at the Coming of Christ shall be changed in a Moment , in the Twinkling of an E●e 1 Cor. 15.51 ▪ 52. and so shall be caught up in the Spirit to meet the Lord in the Air , 1 Thes . 4.17 . Ibid. p. 92. XII . Qua. The Son of God doth not consist ( or is not made up ) of a Humane Body of Flesh , Blood and Bones : For he was the Word , and One in Being with the Father from Everlasting . But in the Fulness of Time , he took upon him Flesh , or that Body prepared for him ; and being Ascended into Glory , his Body is a Glorious Body , surpassing all Humane , Earthly , Carnal and Corruptible Bodies . Bap. Christ was a Son by a Spiritual Proceeding and Coming from the Father , who was Eternally One in the Father , Marrow of Ch● . p. 30. Our Bodies shall be changed and made like his Glorious Body , Ibid. p. 95. The● shall be raised in a Spiritual Form , not in a Fleshly , p. 94. The ●on took Flesh upon him , the Word took Fle●h , the Father did prepare him a Body , Dialogue , p. ●5 , 4● , and 83. XIII . Qua. Christ being so highly exalted , and Glorified as it God's Right Hand , as he is , can be neither Proof nor Argument , that he is not i● any Man ; nor that either Christ or God's Right Hand is limited and circumscribed to such Remot●ness , as not to be in the True Believers to save and uphold their Souls . Bap. When a Soul is satisfied from its Vnion with God , and its Dwelling in God , that all the Administrations and makings forth of God is Love unto it , thus it dwells in Love , and from hence is filled with Joy : It causeth the Soul alwayes to dwell at the Right Hand of God , where is Joy and Pleasure for evermore . Marrow of Christian . p. 28. Christ the Son was Eternally one in the Father ; & so in him all Believers are made by the same Spirit the Adopted Sons of God , being made Partakers of the same Divine Nature . Marrow of Christian . p. 30. Christ dwells Spiritually in all the Saints — If Christ be in you , you shall be sensible of it . Ibid p 31.32 . T●is Indwelling of Christ in his People — God and Christ cannot be separate — Christ in them the Hope of Glory — Newman's Light within , p. 81 , 82 , 83 , 86. XIV . Qua. That through Faith in the Power of Christ Perfection , that is , a Freedom from Sin , is attainable ( and comes to be attained ) in this Life by the Soul , that experienceth the Restauration by Christ . Bap. If God in his Son draw up the Soul to himself Jo. 6 , 44. — The more Special and Spiritual Condition of Souls thus drawn up to God in Christ is not only a Restauration to the Condition of the first Adam , with relation to a Freedom from Sin ; this every Believer enjoys by Christ a Freedom , a Justification from Sin : But secondly , every Soul drawn ●p out of it self to God , is brought into the Condition of the second Adam , Marrow Christian . p. 29. XV. Qua. That Soul that 's restored unto the New Covenant-Dispensation ( and come to taste , how good he is , to partake of his Spiritual Wisdom , and Counsel therein ) doth own and follow this Spirit , and the Light thereof , as the Chief Rule of Faith , Obedience and Worship , above the Scripture or Letter , and the Spiritual , Saving Knowledge , of God and Christ therein , beyond all Literal Knowledge and Profession of him received from without . Bap. This Wisdom ( namely of the Spirit , which is spiritual and heavenly ) sets the Creature out of himself in the Power of God : that Wisdom ( namely of the Flesh and first ●dam , carried on the Creature to the Answering of God in the Letter ( and yet in all this come s●o●t ) This 〈…〉 ( of the Spirit ) carries on the Soul , where It 〈◊〉 is n●●●fter the Oldness of the Letter but after the Newness of the Spirit ▪ In ● w●rd , that Wisdom could not hel● to the Knowledge of God in the Spirit ; This doth . 1 C●r . 1. Marrow of Christian p. 35. Certainl● , that ●oul who hath once tasted , how Good , and how Gracious the Lord is in the Spirit , 〈◊〉 never be satisf●● with ● Knowledge of him in the Letter . The Knowledge of a Spiritual V●i● with God , produceth an acting 〈◊〉 , and ●●er the Spirit of God. How doth the Creature 〈…〉 work , and ●●ls it self even in the Letter of the Gospel , as well as formerly in the Letter of the La● for want of Knowledge of the Vnion in the Spiritual Power of the Lord , Marrow , p. 44. XVI . Qua. Christ's Second Appearance , or Coming to the Salvation of them that truly wait and look for him is a Spiritual Appearance or Coming in Sp●●● to s●v● his People , and not ( in Scripture ) call● a P●●●●●d or Fleshly Coming , nor his Reign a Personal Reign in his Kingdom ; for 't is a Spiritual Kingdom , and his Reign in it Spiritual . Bap. Christ's Presence ( and so his Kingdom ) will be a Spiritual Presence , and not a Personal — His Reign in the Latter Dayes will not be Personal , but Spiritual . Jesus Christ is no more to be known of the Saints after the Flesh ; therefore his Presence so ; and his Kingdom will not be a Fleshly or Personal Presence and Kingdom , but a Spiritual ; his Glory Spiritual ; his Kingdom not of this World , &c. [ See the Point argu'd at large , Marrow Christian . p. 77 , 78 , 79 , 80 , 81 , 82 , 83 , 84 , to the end of the Section ] XVII . Qua. That there is an Immortal and Incorruptible Seed ( of the Nature of Christ Jesus ) to be known in the Soul , whereof true Believers come to be born again , even by the Word of Life and Power , which liveth and abideth forever ; and so comes Christ to be formed , and Spiritually born in them , and they to be renewed up into his Nature and Image . Bap. Although we have known Christ after the Flesh , yet know we him no more ; why ? If any Man be in Christ , he is a New Creature , Christ is formed in him after the Spirit , and he comes now to 〈◊〉 a Spiritual Christ within him , Marrow , p. 55. Faith may be acted not only on Christ's Dying 〈◊〉 the Cross , but in Christ's Living in the Soul ; that is my believing . That Christ is Spiritually formed in me , as well as that he dyed for me , Ibid , p. 56. XVIII . Qua. We are fully satisfied , that God is so far from having absolutely and particularly decreed Men's Destruction from Eternity ( or designing perpetual and meer voluntary Hatred to particular Persons , or with-holding his Saving Grace from them ) that his Love is in the first place Universal to all Mankind ; his Grace , which brings Salvation , hath appeared , and is free to all Men , till they reject it ; the Appearance whereof is in , and by the Light of his Son in all , which is sufficient to leave all the Disobedient without Excuse , whereby Men are at sometimes put into such a Capacity , as that they may be saved ; and so receive the Benefit , and good End of Christ's Coming , Suffering , Death , and becoming a Ransom for ALL , for a Testimony in due time of God's f●●e Love and Grace . And with this the General Baptists agree , against the Contrary , Partial and Pinching Opinion of the Particular Electioners . Bap. 1. We believe , and are very confident , that there is one Lord Jesus Christ , by whom are all things , who is the only begotten Son of God — whom God freely sent into the World ( because of his great Love unto the World ) who as freely gave himself a Ransom for all . 1 Tim. 2.5 , 6. tasting Death for every Man , Heb. 2.9 ▪ a Propitiation for our Sins ; and not for ours only , but also for the Sins of the whole World , 1. Jo. 2.2 . 2. That God is not willing , that any should perish , but that all should come to Repentance , 2. Pet. 3.9 . and the Knowledge of the Truth , that they might be saved , 1 Tim. 2.4 . for which End Christ hath commanded , that the Gospel ( to wit , the glad Tiding of Remission of Sins ) should be preached to every Creature , Ma●k . 16.15 . So that no Man shall eternally suffer in Hell for want of a Christ that dyed for them , but , as the Scripture saith , for denying the Lord that bought them , 2 Pet. 2. or because they believe not in the Name of the only begotten Son of God. Jo. 3 18. Vnbelief therefore being the Cause , why the Just and Righteous God will condemn the Children of Men ▪ it follows against all Contradiction , that all Men at one time or other are put into such a Capacity , as that ( through the Grace of God ) they may be eternally saved , Joh. 1.7 . Act. 17.30 . Mark. 6.6 . Heb. 3.10 , 18.19 . 1 Joh. 5 10. Joh. 3.17 . See Art. 3.4 . of Confession of Faith presented to the King , subscribed by 46 of them . Serious Reader , I having diligently traversed the present Controversies between some of these Water-Baptists and us , called Quakers , have thus far laboured for Quietness and Reconciliation by thus obviously laying down those Principles and Doctrines of ours , that have been chiefly struck at by the Dialogue-Man , and some others of them ; together with his , and his Brethren's own intermixt Concessions and Assenting to the Truth thereof in most things very nearly concurring in Matter and Substance ; which while he or any of them otherwhiles oppose , and contradict , and count us Impostors , Hereticks , &c. for these Matters , they oppose and contradict themselves like Wavering , Unsettled and Uncertain Persons , not to be credited in their Contentious Work. As for those Passages of Tho. Collier , they were Printed in the Year 1050. ( which was before these Controversies happened between us , and so before their Enmity broke forth , as it doth● and therefore the more to be taken notice of , as being writ from an Unprejudiced Mind , and a Capacity more fit to receive Spiritual Sights and Openings , which divers of them heretofore have had : But now plain Prejudice . Darkness and an Apostacy is come over these Carnal Contenders , who have lost that former Sincerity , Tenderness and Spiritual Desires , that appeared in divers , and now with their Flesh , Darkness , Carnal Imaginations and Selfish Spirits they are Raising up a Smoak , and Darkness against the Glory of this Dispensation of Spirit , Life , Light and Power revealed among us , which will out-live their Enmity , and wear-out their Shadows and Empty Profession ; For this Spiritual , Transcending Dispensation shall Increase , their Shadows shall Decrease , grow into Disesteem , naturally Decay , and by Degrees Vanish thereupon . G.W. THE END . Notes, typically marginal, from the original text Notes for div A54202-e1050 Dial. p. 66. Pag. 13 , 15 , 25 , 44 , 45 , 49 , 54 , 60 , 76. Notes for div A54202-e1550 Dial. p. 3 , 4 , 5. John 1.16 . Col. 1.19 . Rom. 8.9 , 10 , 11. vers . 7. pag. 8 , 9. pag. 9. Dial. Joh. 1.5 . Prov. 4.18 . 1 Joh. 1.1.2 , 3 , 4 , 5 , 6 , 7. Joh. 8.12 . Joh. 11.9 , 10. Notes for div A54202-e4430 Pag. 7. Dial. p. 21 , 22 , 33. Pythag. Socrat. Cleanth . &c. Pag. 33. Dial. Dial. p. 38.42 . Dial. P. 22. Stob. 28. Id. 114. Val. Max. 2.10 . Cic. pro Bal. Laert. Dial P. 35.36 . Rom. 1.19 , 20. Jo. 10. Notes for div A54202-e9670 P. 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30. pag. 42. Contin . pag. 3. Pag. 20. See p. 21. Notes for div A54202-e10580 Dial. p. 43 , 44 , 45 , 46 , 47. Contin . pag. 40 , 41 , 43 , 44. Isa . 6.9 . Cont. p. 48. Contin . P. 49. Rom. 1. Notes for div A54202-e12190 Dialog . pag. 47.48 . Isa . 59.16 . Isa. 63.4 , 4. Notes for div A54202-e12740 Dialog . p. 1. Read G. Fox 's Gr. Myst . p. 91. Notes for div A54202-e13360 Contin . P. 50. * If wholely without us , then none of it within us . It was such a Justification , as respected being made just by the Destruction of Sin inherent by the Spirit & Power of Christ Jesus , and not being accounted Just from the Guilt , and former Sins freely Remitted in his Blood , as an Offering for Sin once for all to every one that truly repents . Apol●g . p. 148. Gal. 6. Rev. 22. Rom. 8. P. 51. Contin . Ezek. 18.20 , 26 , 27 , 28. * As wholely without us . It is to be understood of a Righteousness Wrought by Christ's Power within , when I speak of being justified ; that is , made just by it . Rom. 5.19 . Rom. 2 ▪ 3 , 4 , 5. Chap. 2. Cor. 5.19 . Act 3.38 . Contin . P. 52. Sand. Found . Shaken . p. 26. * He was Our Example in Holiness , though not in his Ending Types & Shadows . Contin . p. 52. Sand. Found . Shaken , p 30. * God's Love is not excluded , nor his Power that so worked in Abraham's Heart . * That is , within them as to Qualification . Ibid. p. 52.53 . Dialog . p. 38. Contin . p. 53. Contin . p. 53. * Justification not as Remission , but as made Just . Contin . p. 54. Isa . 45.24 , 25. 1 Cor. 1.30 , 31. Cont. Pag. 59. Micah . 7.18 . Mat. 6.12 . Rom. 14.12 . 2. Cor. 15.10 . Mat 7.21 , 24 , 25. Rom. 2.13 . Rom. 8.13 . * Justification is compleatly taken . Jam. 2.21 , 24. Rom. 8.30 . Notes for div A54202-e18200 Cont. p. 56. 1 Thes . 5.23 . 1 John 5.18 . & 2.1 , 3. Matth. 15.48 . Ephes . 4.13 . 2 Tim. 23.17 . Hebr. 13.12 . 1 Pet. 5.10 . 2 Cor. 7.1 . Notes for div A54202-e19160 E. B's Works , p. 47. Dialog . p. 8. Cont. p. 68. Contin . p. 61. * Observe how T. Hicks can quote Scripture to keep Ordinances , never mentioned nor intended in it . Again , that he puts more Value upon such Commands as are Temporary then those that are Immutable ; and brings Scripture that concerns the Latter to confirm his Belief of the Former . Mat. 3. Acts 1. James 4.3 . Mat. 7.21 . Spir. of Alex. p. 9. Contin . p. 64. Contin . p. 63 , 69. Comin . pag. 65 , 66 , 67. 1 John. 2.27 . Ibid. Notes for div A54202-e24540 Dialog . p. 57. Dialog . p. 58. Dialog . Ibid. 2 Cor. 5.1 . Rom. 8.11 . 2 Cor. 5.8 , 9. Notes for div A54202-e26030 Cont. P. 18. Ibid. P. 27.29.32 , 33 , 34 38. Dial. p. 1 , 10 , 27 , 28 , 41 , 43 , 78 , 79 , 80 , 81 , 89. Cont. Tit. Pa. p. 50 , 56 , 58 , 66 , 68. 70. Dial. P. 83 , 84 , 85 , 92 , 93 , 94. Contin . P. 87. The Waldenses accounted themselves Witnesses ; their best Argument was their Conscience , P.P. Perrin . Hist . Wald. Luther oppos'd the Pope and his Adherents , particularly about Justification by Works , upon Experience . He made it to stand in the Testimony of God in the Conscience , that he was accepted from an Inward Work of God's Spirit , and not any Outward Wo●ks , much less such as their Works were , Wessel , & Luth. confer . Fox . Mart. 2. Tom. The English Martyrs laid the Stress of their Opposition to Popery , upon their Witnessing better things , Book of Mart. The Brownists call themselves , God's - Sack-Cloth-Witnesses in their Apology dedicated to King James , in the beginning of his Reign , 1. yea , in that Epistle Dedicatory , they speak several times to that purpose , their being Witnesses , that they did Witness , &c. The like often in the Preface & Book it self , with great Zeal and Honesty . 'T was what they al in their several day felt springing up in them , that gave them to relish Persons , Words , and Things ; and as they savoured , so they testified . Their Experience was the Ground of their Knowledge ; And their inward Witnessing the Work and Will of God , the Reason of their outward Witnessing for it unto Death it self . Dial. p. 20 , 25 , 68 , 72. Cont. p. 23. Notes for div A54202-e36220 pag. 88. Notes for div A54202-e36580 * Which if it must be taken for any Reply , he hath broken his Promise ; but if no Reply , then it clears him not . * These are both Abominable Lyes . * Where is his Quotation for the Reader to Examine here ? * If T.H. did not pick and call out of our Adversaries Book●●o● t●●●● his Butchery ●gainst us , but 〈◊〉 . In partially Mo●●rate , we should have fairer Deali●g● than we have from ●im . Heb. 9.28 . * In what Sense Christ is in Man , and in what not , is explained , Serious Apology , p. 35. Nat. Christ . p. 49. Cont. p. 40. * Contin . p. 59 , 60 , 61 , 62 , 63 , 64 , 65 , 66 , 67 , 68 , 69. 
A54154	----	The invalidity of John Faldo's vindication of his book, called Quakerism no Christianity being a rejoynder in defence of the answer, intituled, Quakerism a new nick-name for old Christianity : wherein many weighty Gospel-truths are handled, and the disingenuous carriage of by W.P. Penn, William, 1644-1718. 1673 Approx. 817 KB of XML-encoded text transcribed from 225 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A54154 Wing P1305 ESTC R24454 08189400 ocm 08189400 41053 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54154) Transcribed from: (Early English Books Online ; image set 41053) Images scanned from microfilm: (Early English books, 1641-1700 ; 1236:15) The invalidity of John Faldo's vindication of his book, called Quakerism no Christianity being a rejoynder in defence of the answer, intituled, Quakerism a new nick-name for old Christianity : wherein many weighty Gospel-truths are handled, and the disingenuous carriage of by W.P. Penn, William, 1644-1718. [5], 437, [2] p. s.n.], [London? : Printed in the year 1673. Epistle signed: William Penn. Errata: p. [438]-[439] Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Faldo, John, 1633-1690. -- Quakerism no Christianity. Society of Friends -- Apologetic works. 2005-07 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE INVALIDITY OF John Faldo's Vindication Of his Book , called , Quakerism No Christianity . BEING A REJOYNDER In Defence of the Answer , intituled , Quakerism a New Nick-Name for Old Christianity . Wherein many Weighty Gospel-Truths are handled , and the Disingenuous Carriage of our Adversary is observed , for the better Information of all Moderate Inquirers . In II Parts . By W. P. Who loves not Controversie for Controversie sake . Every day they wrest my Words , all their Thoughts are against me for Evil , Psa . 56. 5. — But he that doth a Wrong shall receive for the Wrong which he has done , Col. 3. 23. Printed in the Year , 1673. To all that Seriously Profess RELIGION , Among those called , Episcopalians , Presbyterians , Independents , Anabaptists , Socinians and Latitudinarians . THe Duty I ow to Almighty God , and the Respect I bear to his Truth , with that great Concern which lives in my Mind for your better Information about us ( a poor People , traduced by some , despised by others ) and our Principles ( mis-given here , perverted there ) are the only Inducements I have to pursue this tedious and unpleasant Controversie . And that you might be undeceived of those false Apprehensions , vulgar Stories or the Insinuations of more prevalent Agents have imprest you with , I could ( God knows ) be contented , that even Sufferings were added to my Labours . What would I not cheerfully undergo to win you into a serious View and impartial Consideration of our Case ! Truly , I have that Belief of many of you , that were the Prejudice of Education and common Vogue of the World set aside , you would do us some Justice . And I beseech you , weigh how much it becomes you , you , the serious Professors of Religion , to give us a fair Hearing for our Principles and Reputations , before you finally determine any thing against us . To Try all things was an Apostolical Exhortation : Nor can you escape the Censure of Dis-regarding it , if you decline a fair Inquiery after us ? Let not Education be dearer to you then Truth ; and see if more be not to be known by you then yet you know . Objected Novelty ought to have no Force with a Christian , since had that prevailed , he had never been one : Nor should the Offence , Formality , or Worldly Learning takes at us stave you off from a serious Search , much less the Crucifie , Crucifie , of the Vulgar , because the God of Truth , when manifested in the Flesh , was not exempted from more of that then ever yet attended us ; Indeed it should rather be an Argument for us . Believe us , we intreat you , when we tell you , that Religion , Pure and Vndefiled Religion , we greatly love ; 'T is that we desire as well to Live as Defend : God knows , we have long made it the Bent of our Hearts , and the whole Aim of our Lives ; without it we were the Miserablest of Men : Yet how are we Defamed , Undervalued , Contemned and set at Nought , for a Company of Seducers , Blasphemers , Idolaters , and what not ? But why ? because we are not understood , and as cunningly ( by some ) hindred from being so . But therefore is this Discourse more particularly Dedicated to you , that you may be both acquainted with the Foulest Charges one of our greatest Enemies hath exhibited against us , his kind of Witnesses produced to confirm them , and his Management of the whole Debate ; with our Plain and Honest Vindication . If we shall be found guilty , then let us be Condemned for such as he hath represented us to be ; but if innocent , suffer us not any longer to Groan under the Heavy Pressure of such Infamous Accusations ; for in omitting to Right us for these Grievous Wrongs , you will make your selves Accessories to an Injustice that must needs be detested of all Vertuous and Good Men. I leave this Rejoynder with you , containing the True Meanings of our Wrested Principles , & those confirmed by express Scriptures , many R●●sons , and a Cloud of Testimonies : And shall conclude with a Passage out of * Jerome , well-becoming all Honest Writers , and fit to be observed of every impartial Reader . Quaeso , Lector , ut memor Tribunalis Domini , & de judicio tuo te intelligens judicandum , nec mihi , nec Adversario meo faveas , neve Personas Loquentium , sed causam consideres . I beseech thee , Reader , that remembring the Judgment-Seat of the Lord , and understanding that as thou dost judge , so thou shalt be judged , thou favourest neither me , nor mine Adversary that writes against me , & that thou regardest not the Persons , but the Cause only . I am a real Valuer of whatsoever is Worthy in any of you , and an Hearty Wisher of your Improvement in the Knowledge of those things that lead to Eternal Peace , which are only to be found in the Light and Life of Righteousness . William Penn. THE CONTENTS . Part I. CHAP. I. OF Christianity , in General , pag. 12. CHAP. II. Of Quakerism , as this Independent Priest scoffingly calls our Holy Religion , pag. 25. CHAP. III. Of the Scriptures , pag. 31. CHAP. IV. His Pre●ence of our Equalling our own Writings and Sayings with the Scriptures , pag. 41. CHAP. V. Of the Scriptures being the Rule of Faith and Life , and Judge of Controversie , p. 68. CHAP. VI. Of our Dehorting People from Reading the Scriptures , &c. as charged by this Adversary , pag. 94. CHAP. VII . Of Scripture-Commands ; what are binding , and what not . Our Adversary's Disingenuity observed , pag. 103. CHAP. VIII . That we do not Deny the Scriptures to be any Means whereby to resist Temptation , in Opposition to , and Denyal of our Adversary's Charge , pag. 121. CHAP. IX . Not we , but our Adversary opposeth the Teachings of the Spirit to the Doctrines of the Scriptures . The Testimonies brought by him , cleared and delivered from his Application . Our Doctrine proved from Scripture and several Testimonies . His frequent and gross Perversions of our Words and Writings discovered and justly rebuked . pag. 141. PART II. CHAP. I. Of Gospel-Ordinances in general ; such truly imbraced . pag. 187. CHAP. II. Of true and false Ministry . p. 203. CHAP. III. That we own a Gospel-Church . contrary to our Adversary's Charge . pag. 217. CHAP. IV. His Charge of our Denying to hear the Word of God examined : True Preaching acknowledged . pag. 237. CHAP. V. Of True and False Prayer . p. 240. CHAP. VI. Of Positive Ordinances , as our Adversary calls them , to wit , Baptism and the Supper . Of Baptism in particular . pag. 249. CHAP. VII . Of the Bread and Wine which Christ gave to his Disciples after Supper , commonly called the Lord's Supper . pag. 264. CHAP. VIII . Of the Doctrine of Justification . pag. 273. CHAP. IX . Of the True Christ . We own , and our Adversary proved to deny him . pag. 296. CHAP. X. Three Scriptures rescued from the false Glosses of our Adversary , Joh. 1. 9. Rom. 10. 8. 2 Pet. 1. 19. pag. 317. CHAP. XI . That we are not guilty of Idolatry , as charged by our Adversary . True Worshippers . The Charge inverted . pag. 343. CHAP. XII . Of the Resurrection of Dead Bodies , and Eternal Recompence . Our Doctrine maintain'd by Scripture , Reason and Authorities . pag. 362. CHAP. XIII . My Adversary declines medling with my Appendix . His Disingenuity great . His Perversions and Wrestings about his Key , pretending to open our Words , Detected . pag. 389. CHAP. XIV . Of Reflections on Persons and Things . pag. 397. CHAP. XV. His several gross Miscarriages summ'd and further observed . p. 420. Authors & Testimonies , Occasionally cited in Defence of this DISCOURSE . R. Allen , pag 16. Ambrose , p. 371. D. Amesius , p. 98. Arnobius , p. 21. Augustin . p. 15 , 130 , 285 , 360 , 361. D. Barnes , p. 129 , 234 , 292. H. Barrow , p. 176. M. Barker , p. 247. T. Beza , p. 96 , 97 , 333. J. Bradford , p. 48 , 227. T. Brooks , p. 247 , 383. Brownists , p. 176. H. Bullinger , p. 115 , 143 , 245 , 292 , 360. J. Calvin , p. 46 , 92 , 93 , 96 , 245. J. Camero , p. 358. J. Cann , p. 153 , 176. J. Caryl , p. 129 , 172 , 247. S. Castalio , p. 36 , 172. D. Cave , p. 22. J. Chrysostom , p. 46 , 118. M. T. Cicero , p. 92 , 93. J. Clarius , p. 36 , 43 , 172 , 357 , 372. Clemens Alex. p. 22 , 173 , 292 , 329. P. Codurcus , p. 172 , 358 , 376. T. Collier , p. 73 , 114 , 120 , 154 , 202 , 215 , 236 , 316 , 341 , 377. ) Council Laod. p. 36 , 37. G. Cradock , p. 43 , 246. D. Cradock , p. 277. J. Dallaeus , p. 78. W. Dell , p. 45 , 46 , 75 , 120 , 153 , 215 , 230 , 246. Annot. cert . Divines , p. 368 , 372. Doctor and Student , p. 91 , 93. B. Downham , p. 293. J. Drusius , p. 43 , 172 , 357 , 358 , 376. Epictetus , p. 93. Erasmus , p. 36 , 43 , 96 , 97 , 325 , 333 , 358. Ethiopick Version , p 331. D. Everard , p. 200 , 239 , 247 , 285. Eusebius Pamph. p. 21 , 22 , P. Fagius , p. 326 , 360. Farellus , p. 378. D. Featly , p. 118. Mart. Finch , p. 342. C. Goad , p 128 , 200 , 214 , 226 , 235 , 315 , 341. W. Greenham , p. 217. H. Grotius , p. 36 , 295. B. Hall , p. 383. D. Hammond , p 295 , 378. C. J. Hobert , p. 91. P. D. Huetius , p. 378. E. Hutter , p. 329. Jerome , p. 379. B. Jewel , p. 113 , 314. Irenaeus , p. 291. Ignatius , p. 340. Justin . Mart. p. 340 , 359. Lactantius , p. 92. H. Latimer , p. 46 , 50 , 51. M. Luther , p. 46 , 47 , 98 , 120. Lutherans , p. 43. P. Martyr , p. 98 , 107 , 118 , 360. D. H. Moore , p. 358 , 374. S. Munsterus , p. 172 , 357. Origen , p. 292 , 379. D. Owen , p. 172 W. Parker , p. 54. D. Patrick , p. 277. W. Perkins , p. 246. Philo , p. 172. J. Philpot , p. 47 , 50. Plato , p. 329. Plotin , p. 172. Plutarch , p. 93. P. S. Polano , p. 37. J. Robinson , p. 176. A. Sadeel , p. 285. Samaritan Copy , p. 326. B. Sanderson , p. 16 , 92 , 93 , C. C. Sandius , p. 78. Scapula , p. 329. Seneca , p. 93. W. Sherlock , p. 277. Spanish Translation , p. 322. J. Sprig , p. 127 , 201 , 202 , 293 , 315 , 342. D. Stillingfleet , p. 89 , 277. Synesius , p. 378. Syriack Translation , p. 331. Theophil . Antiochenus , p. 21 , 371. Tertullian , p. 21 , 118 , 360. D. Tillotson , p. 89 , 277. W. Tindall , p. 46 , 113 , 115 , 120 , 226 , 234. L. Valla , p. 36. F. Vatablus , p. 36 , 43 , 172 , 357 , 358. Vossius , p. 378. B. Usher , p. 16. Waldenses , p. 76. J. de Wessalia , p. 418. J. Wickliff , p. 46. D. Wilkins , p. 33 , 226. R. Woodman , p. 341. N. Zegerus , p. 36 , 358. V. Zwinglius , p. 46 , 47. THE INVALIDITY OF John Faldo's Vindication Of his Book called , Quakerism No Christianity . The Introduction . THis Controversie , not of Choice , but absolute Necessity , thus continued ( and which hath swell'd this Rejoynder beyond both my Desire and Expectation , through such great Provocations and multiplyed Wrongs , as are utterly inconsistent with the Honour of Truth to put up , and which require our serious Notice in its Defence ) was begun by J. Faldo , a Non-conforming Minister at Barnet , in a large Discourse , entituled , QUAKERISM NO CHRISTIANITY ( disgusted , as I have heard , at the coming over of some of his Hearers to the Way we profess ) in which he not only accused us of the Blackest Errors , but pretended to prove every Charge out of our own Writings ; an Essay none had ever yet fallen on besides himself . At what Rate soever he proved them , certain it is , he charged us home , and managed it with Equal Disingenuity . This , it was my Lot to answer , which I did in a Book , call'd QUAKERISM a New Nick-Name for Old CHRISTIANITY , &c. Chiefly intending by it to discover , how grosly he had mistaken our Principles , and unworthily perverted those Words we had employed to maintain them ; and finally , to confirm our true Sence with the Authority of holy Scriptures : Unto which he has ventured to give us a Reply , doubtless that he might not be thought to have nothing to say , so little hath he said to the Purpose , which is already become the Discourse of the Moderate , and Regret of his Party ; But what he wants of Solidity , he fills up with Air , and places his Reflections to the Account of Arguments ; and when he comes to a Pinch , he gives us Confidence for Evidence , attended most commonly with a Rout of hard Names , to drive it more forcibly home . And truly herein he has deceiv'd me ; for I must needs say , I did not take him to be one that would withstand such manifest Conviction , and that with no other then Froth , Rant , and very Obstinacy : I hop'd that when I had given him a Serious Answer to his Book , he would either have ingenuously acknowledged his Mistake of our Writings , with this Satisfaction , that he found us not so Heterodox as he apprehended us to be ; or else have bestowed upon us such a sober and convincing Reply , as might have sufficiently proved our Error , and justified his own Undertaking : But instead thereof , behold a Pamphlet stuffed with Rage and scornful Abuse ! by him entituled , A Vindication ; but is indeed his Condemnation with God and all Good Men. He seems to have deserted the Matter , as giving that for gone ; and under pretence of answering my Book , fully payes himself of my Person . Of that he has no Mercy ; I am all that a Man swelled with Passion , Prejudice and Revenge can character me to be . He complains much , yet himself is the Injurer ; Forgery he layes at my Door , and 't is his own beloved Crime ; He sayes I boast of Victory , yet John Faldo is the great Crack ; Where I rebuke his Froth , he returns me Railing ; and if I improve his own Similes against him , then Disingenuous W. P. Devotion he fleers at , as if it were an old-fashioned thing ; My Reprehension of his Ill-Language , he counts intollerable ; Is this your Meek Christian , sayes he ? making it a greater Sin in me to Defend my self , then in him to Accuse me ; Personal and Princip●● Reflections run fluently through his first Book ; My Reproof of that unprovoakt Asperity , he storms at , and will needs have it to be Reviling ; and instead of Repenting of his ill beginning with us , he hath greatly encreased his score , by a more Scurrilous Reply ; as if the Man's Business were not to make us Better , but prove and justifie his own being Worse . He would make us in Love with our Errors , if such we held , that uses so ill a Way to reclaim us . Does he think we are to be Jeered or Railed out of our Religion ? No , No. In his first , he went too far ; In his second he has done little else . What shall we say of those , whose Pride has brought them to such a pitch of Passion , that Rage must follow Reproof , and Revenge a Confutation ? Without out breaking one part of the Law of Modesty , I may say ( for I know ) he is irrecoverably gone in my Answer . Not one Charge can he prove , nor one Friend of ours can he make to speak to his Purpose . He was for having us to assassinate our selves ; our Friends he would fain have to turn Executioners to their own Principles . This Fool 's Paradise pleased him ; but the Discreet know and think better : Some were startled at the Pretences of the first , wherein nothing less then our own Books w●●e to bear Witness against us , who are now great Abominators of his Injustice and Railing . Blessed be God for that Good Success ; we hope the like of our following Endeavours . I have for the sake of such as expect an Answer , sent forth this Rejoynder ; wherein several weighty Points are as clearly handled , as Time , Place , and other Occasions would permit . It greatly concerns all to be fully satisfied therein : And I hope , there is enough said for all Impartial Readers to reap that Benefit . I seek no Revenge , I aim not at Reputation , God is Record : neither has he done enough to raise up the One , or question the Other ; yet he has done doubtless what he could , and I must take the Will for the Deed. I shall not show my self so Personally concerned in this Rejoynder , as his Personal Reflections would make me ; 't is below the Spirit of a Christian Man to be disturbed by such Barks of Malice ; Curs , yelping at the Moon , neither questions nor ecclipses her Light : 'T is a sort of Suffering I must expect to undergo ; and the best is , I find little Difficulty in it . And though I shall not cite all his Injustice towards me , for that were well nigh to transcribe his Book ; yet that which may be requisite to give a further Relish of this pretended Christian , may be done in its proper place . In the mean time I shall betake my self to the Consideration of such Passages in his Reply , as may be thought to call for my Rejoynder , and that without those insolent Checks , frequent Abuses , and very vain and gingling Taunts ▪ he has cramb'd his Pamphlet with : For I can suffer that my self , I cannot let the Truth suffer . Nor can I think my Silence to his Revilings the worst Answer , especially when my Religion will not allow of a like Return in Vindication : For though Scoffs and Abusive Reflections may discredit an Adversary with the Weak or Prejudiced , yet with a Serious Reader , such rather pollute , then defend a Cause . I will leave the whole Honour of that Way of Confutation to my Adversary , not being in such Necessity for Conquest , as to take that Dishonourable and Dishonest Way of procuring it . If I can make my Rejoynder a little more intelligible , then he has done his Reply , defend the Truth I own and honour , so as to answer my Reader 's Conscience , I shall have obtain'd my whole End ; and maugre the Impetuous and blustering Humour of a few Enraged Adversaries , my Mind will sweetly rest in Peace with God , in whom I have believed , and for whose Cause only I am thus warmly concerned in the World. CHAP. I. Of Christianity in General . JOhn Faldo , in his Book , entituled , Quakerism No Christianity , begins with his Account of Christianity , What it is ? as I honestly observed in my Answer , called , Quakerism a New Nick-Name for Old Christianity . What he laid down was this , By Christianity we are not to understand all those Matters of Faith and Practice which Christianity doth obliege us unto ; for Christianity is a large and noble thing , and takes in all that 's worthy in those Religions which it hath out-stript : To which I gave this Answer , ( though disingenuously mangled and transposed by my Adversary ) A strange Definition of true Christianity : For , if to Believe , and Do all Christianity requireth , be not Christianity ; then there is something beyond all that Christianity requireth to be believed and done that is Christianity ; else I understand nothing . This is all he brings of my Answer to ground his Reply upon , omitting that part of his Definition , and my Return to it , which in Honesty stood him most upon to consider . But first let us hear his Reply to what he has quoted ( for Reply and Rejoynder distinguish our matter ) Reply , You may as well affirm a Finger to be a Man , when separated from the rest of the Man , as common Justice , Truth , &c. to be Christianity . Rejoynder , Though the Finger be not the Man , yet it is Part of the Man , therefore common Justice , Truth , &c. by his own Instance , are a Part of Christianity ; but if no Part of Christianity , then may Christianity be without Justice or Truth . My Drift was in my Answer , and is in my Rejoynder , That something of what was at Anti●ch called Christianity , was in the World before Chrst's Visible Appearance at Jerusalem . And that his Coming was but to bring the World to a more improved Knowledge and large Enjoyment of that Divine Power , Wisdom Life and Righteousness , which former Ages had comparatively but an obscure Sight , and imperfect Sense of ; and this was my Reason , because the contrary Opinion excludes all antecedent times from any Share in Christianity ; and plainly shuts them out of all Hope of Eternal Salvation , which my Adversary takes a little notice of in these words . Rep. If the Scripture had any where said , that none but Christians shall be saved , his Consequence had been grounded . But he might have found asserted in my Book , THAT SALVATION DEPENDS ON A RIGHT BELIEF AND ACCEPTANCE OF THE COVENANT OF GRACE . Rejoyn . The Scripture saith ( as I instanced for Proof of that little Part of my Answer by him considered ) For there is no other Name under Heaven given among Men , whereby we must be Saved , neither is there Salvation in any other . Now how to distinguish betwixt a Man being saved by Christ , and his being a true Christian , I must declare my Ignorance : Nay , John Faldo , though in Contradiction to himself , tells us , That Salvation depends on a right Belief and Acceptance of the Covenant of Grace . Let him either show how a Man may rightly believe and accept of the Covenant of Grace , and yet be no Christian , or else he does nothing to his own purpose , whatever he does for ours . Christ is called , God's Covenant ; The New Covenant stands in him . How a Man may believe in the Covenant , and not in Christ ; How in Christ , and not be a Christian , concerns John Faldo to reconcile ; only , Reader , let me tell thee , that of about Six Pages concerning Christianity , this Man has not undertaken Eight Lines to reply to , neither are those the Strength of my Discourse . To conclude , I dare not repute Enoch to be no Christian , who walked with God ; Abraham no Christian , who saw Christ's Day , and rejoyced ; David no Christian , who was a Man after God's own Heart : Neither can I believe with him , that the Apostle's Exhortation , Phil. 4. Whatsoever things are True , Honest , Just , Pure , Lovely , of Good Report , if there be any Praise , think on these things , is no Part of Christianity ; or , that a Man may be a Saint and not a Christian ; or , that a Child of God is not a Good Christian ; or , that James was mistaken , who said , That the Pure and Vndefiled Religion was to keep our selves unspotted of the World ; which strange kind of Consequences unavoidably follow from J. Faldo's Assertion and Definition . For our Parts , As we think it no Wrong to Christianity , so no Discredit to our Cause , that it should be reported that we believe the Word nigh in the Heart ( the Apostle Paul calls the Word of Faith and Reconciliation ) to have been preached by Moses , that Chist , the Promised Seed , bruised the Serpent's Head , as well before , as at , and since his Visible Appearance ; That Enoch when he walked with God , walked in the Light , in which he felt the Blood of Christ cleansing from all Sin ; That the Spirit of God strove with Men as well before Christ's Coming as since ; and that some were led by it before as well as since ; and therefore Children of God ; and if Children , then Heirs ; Heirs of God , and Joynt-Heirs with Christ . Not that we deny a Preheminence to Christ's Visible Coming , ●nd the greater Benefits that came into the World thereby ; we would not be thought so to mean , at no hand : only this , that something of that Divine Life , Power , Wisdom and Righteousness , that then so super-excellently appeared and broak forth , was revealed in all former Ages , as Mankind was in a Capacity to receive it ; wherefore the Difference lay in the Manifestations of the One Thing necessary , and not in several things : So that the Law is , as it were , the Gospel begun , and the Gospel the Law finished ; or as Augustine expresses it , Lex est Evangelium absconditum , et Evangelium est lex revelata . The Law is the Gospel obscured , the Gospel the Law revealed ; That is , suited to the Capacity of Ages . But J. Faldo is Angry , that in my Recital of these words out of his former Discourse , But the Thing Christianity might well be before the Name Christian , that I left out these following words , so short a space . Saying , I am a Man of a seared Conscience , and that it is pitty any Reader should be so tame to be thus imposed on . Rejoyn . I know not what he means by these ▪ last words , unless he would have every Man that reads me , beat me . I have alwayes thought it becoming a Minister of the Gospel to make People Tame and not Wild ; Sufferers , not Hectors ; but such Expressions very well suit with John Faldo's Religion : For my Conscience , it is not so seared , but I can feel and resent John Faldo's Injustice . God knows I left out no words designedly ; nor could the Insertion of them have disappointed me : For if the Thing Christianity may be before the Name a Day , then a Year , and so an Age , till we shall come to the first Man that ever God saved . All Men must be saved by either Law or Gospel ; Now the Law strictly considered , could never save , it gives Life to none : So imports the Scripture , and so asserts B. Vsher , B. Sanderson , Allen , and others ; then it must have been by the Gospel , which is by the Apostle called the Power of God unto Salvation : and if all Men that were ever saved , were saved by the Gospel , then True Christians ; unless Men may believe the Gospel , be saved by the Life and Power of it , and yet be no Christians , that is , not the Men , the term Christians ( given first at Antioch ) doth fignifie . I shall offer this short Argument to the Reader 's consideration . If He that is born again , be a Christian , and such , as enter into the Kingdom of God , be born again , then because Abraham , Isaac , Jacob , Samuel , David , &c. entered into God's Kingdom , it follows , that they were born again , and consequently Christians . How pernicious is that Principle , which denyes the New Birth to be so much as any part of Christianity , when , indeed , the greatest , as Christ's own Saying proves . The Truth of the Matter is , The very Life , Power and Spirit of the Gospel , or Christianity , which to other exteriour Performances , is as the Soul to the Body , John Faldo would fain exclude from any Share in Christianity ; and for our preferring and pressing That , as the most important Matter , he over-runs us with all the Vilifying , Scornful Epithetes a Lucian could bestow upon a Christian : Indeed , his Frothiness is such , that were it not for their sakes , who may yet be ensnared by his Adventrous and Imperious Assertions and Reflections , I should not think his Vindication worth one Minute of my Time. But he proceeds . Rep. I undertook to prove Quakerism No Christianity from the confessed Newness of it by their own Party . Penn tells us , p. 21. the first Letters of the Names of some , the bare Names of others , whose words I quoted , but dare not transscribe their words , being so fair to my Purpose : only a part of Penington's , who saith of the Quakers Dispensation , that it swallowed up that of Christ and the Apostles : which Penn would take off by telling me , I have no Candor in so Construing the words ; as if Penington , who was a Schollar , could not express his Mind congruously , but must have Penn to be his Interpreter . Rejoyn . Now what any can make of this Cloudy Paragraph , that has not read our former Books ( indeed of the greatest part of his Vindication ) if then , I know not : but sure I am , he ignorantly or willingly puts the Lye upon himself , and greatly berayes his own Weakness . Is this your Combatant , you , that blow him with Pride and Rage , that he may only have Wind to Crack out against the Quakers ? What Reply is this wretched , disingenuous Section to my Answer ? If I quoted not E. Burroughs's and J. Whitehead's words at length , and but a few they were , I quoted that for which the rest left out were quoted . He would fix the beginning of Quakerism about the Year 1651. this was the Drift , of his Quotations , from whence he concluded Quakerism No Christianity . Hear my Answer , and by that it will appear how suitable or sufficient his Reply is . Well , But when came this Quakerism into the World ? He tells us , about the year 1651. quoting E. B's Epistle before G. F's Great Mystery , also a small Treatise writ by John Whitehead & Isaac Penington ; from whence he infers , that Quakerism is a late Dispensation , therefore not that of Christianity . But certainly , this Man hath taken a very Quick Course to Vnchristian himself , and all the Presbyterians , Independents and Anabaptists in the World , as well as the Quakers : For I would ask him , if there was not a Time since the Primitive Age , wherein Darkness hath overspread the Earth , the Beast did Reign , and the pure Religion was wholely Wilderness'd ? If so , consequently the Resurrection of Truth is no more a New Dispensation , or not that of Christianity , then a Man that is exiled his Country , is not essentially the same Man , when he returns , that he was before — But since we are of another Religion by his Account , then the Christian , because we cannot say that we were alwayes successively from the Apostles time , I will argue , that the Presbyterians , Independents and Anabaptists are not Christians , nor is what they profess to be esteemed Christianity , because they cannot prove a regular Succession from the Apostles Times , their date also being of later years . What will they say then ? The Church was fled into the Wilderness ; Truth exiled ; God as a Stranger in the Earth ; yet Truth still the same in it self : Very well , so say we . God was pleased to renew the Right Christian - Dispensation to us , and by us , according to John's Vision , that the Everlasting Gospel was preached again , intimating , that there had been a Time wherein it was not preached . If this be not a New Gospel , because anew or again preached ; neither is that which J. Faldo calls Quakerism a New Dispensation , because it is preaching anew the Everlasting Gospel to the Sons of Men ; which is God's Power inwardly manifested for the Conviction , Conversion , Redemption and Salvation of the Souls of such as believe in it . In which , First , I take in that part of the Quotation which was material to the proving of Quakerism No Christianity , at least in my Adversary's Apprehension . Secondly , I have Answered that Objection , both by showing that the Presbyterians , Independents and Anabaptists , whom he owns to be Christians , were novil ; and that the Everlasting Gospel was to be preached again ; which implyed , that a Time there was in which it was not preached ; consequently , that his Objection could not be therefore of any Force , as levelled at us : To all which he sayes nothing , only asks a Question concerning my Reproof for his want of Candor in explaining I. Penington's words , viz. As if Penington , who was a Schollar , could not express his Mind Congruously , but must have Penn to be his Interpreter . Let us see if this be any solid Confutation of what I said . Reader hear me . And though he particularly seems to Triumph over Isaac Penington's distinguishing between the Dispensation of Moses , Christ and his Apostles , and THIS of our Day , as if they had been three several Dispensations , and consequently , if Christ was not that of Moses , because it swallowed it up ; neither this the Dispensation of Christ , which Isaac Penington saith , it swallows up : yet to me it seems a pittiful Catch ; and shows , he knows not how to take things with that Candor they are writ 〈◊〉 J. P. means not a Distinct Administration in Kind , but Dispensation of one and the same Light , Life and Power by Nature , at several Times , and sundry Manners to the World : Christ was before the Law , under the Law , with the Prophets , but never so revealed as in that Holy Manhood ; will it therefore follow , he was not Antecedent to that Appearance ? or He , that appeared then more Gloriously , had never shown himself before ? Or because of a Difference in Manifestation , therefore not the same H E ( through all those several Manifestations ) in himself ? Certainly , this Man is very Unjust to J. P. especially , when the Words above quoted , that speak of a Dispensation he experienced a little before God broke forth by us , called Quakers , could have informed him , that he meant the Divers Breakin gs forth of God's Light and Truth , in order to the full Discovery and Recovery of Lost Primitive Christianity : So that this present Appearance swallowing up all going before it ( had he so termed it , as he doth not , and therefore wronged ) is no more then God's Retriving to us the Ancient Gospel , with Additional Blessings and Assistances , giving us the same Life and Foundation they had , and what else he pleased by way of Improvement ; which alters not the Nature , no more then a Child in Christ is not that Numerical Creature , but another Distinct Being , when a Man. Now can any Understanding Man account my Adversary's Idle Shifting Question a Pertinent Reply ? What if I. P. was a Schollar , might he not therefore be Abused , or Misunderstood ? Is Schollarship a Protection against Wresting ? Must I. P. intend what J. F. will have him , and not what really he did ? But that it should be so Offensive to him , for W. P. to Clear and Defend the Passage , is delighting rather to have us Wrong then Right . But the Quakers must be Heterodox , though it be but to save J. F. from the Disrepute of Lying . 'T is clear that I. P. intended no New Administration , but the Restauration of Pure and Vncorrupted Religion ; that he never so worded it , as by J. F. cited , that I charge him with , but he thought it best to give it the slip , or else I must impute it to his Carelesness . Any Unbyast Reader may perceive , my Adversary has enough of the Controversie , or he would never write so mean a Reply to such an Answer . To wind up this , which more particularly concerns Christianity , I say , That there never was but one True Foundation from Adam's day to this , upon which the Holy Ancients built , and that was Christ Jesus , the Lord from Heaven , called , the Second Adam , and Quickening Spirit : To deny this were to overturn the Chief Corner-Stone of the Christian-Religion ; and how Men could build on this Foundation and not be Christians , I know not . The Christians of the first Three Hundred Years after Christ , were then by the Jews and Heathens , as we are by certain Professors and Prophane in this Age , accused of Affecting and Following Novelties , as we learn out of Eusebius ▪ Pamphili Paeparat . Evang. lib. 1. and Theophilus Antiochenus , lib. 3. pag. 119. Arnobius , lib. 2. pag. 40. Tertull. ad nation . lib. 1. cap. 10. with several other Writers . The Account some of them give us , of what the Christians said in their Defence was this , That the Christian Religion was for Substance the same with that of the Ancient Jews , whose Religion claimed the Precedency of all others in the World. That the Religion was in Substance the same is expresly asserted and proved by Eusebius . The Ancient Patriarchs were the Christians of the Old World , who had the same Faith , Religion and Worship common with us , nay the same Name too ; Touch not mine Anointed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Christ's , or Christians : Thus D. Cave in his Primitive Christianity out of Eusebius Praepar . Evang. l. 1. c. 5. p. 9. Clemens Alexandrin . admonit . ad Gent. p. 57. about this old Objection , queries thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Why do we not use our Mother's Milk for Food , to which we were accustomed when we came first into the World. And why do we encrease our Estate our Fathers left us , &c. intimating that the Difference between what we call Law and Gospel , or that Religion which the holy Ancients professed before Christ's Coming in the Flesh , and that which Christ Jesus and his Apostles taught , was not in kind , but in degre● only , the Ceremonial part excepted ; which the same Clemens calls childish and Trifling , and the Apostle Paul Beggarly Elements , serving only the non-Age of the World in Religion , and therefore to be laid aside upon a more improved Knowledge and full Enjoyment of it . And this Christ's own Sermon upon the Mount clearly evinceth , who runs the Sin of Adultery as far beyond the Act , as the first lustful Desire conceived in the mind : And from true Swearing , to yea , yea , and nay , nay ; and from loving our Friends to loving our Enemiese ; and from self-saving to suffering . I say , unless we should with the Uncertain and Irreverent J. Faldo , exclude the Life , Doctrine and Miracles of Christ from any share in Christianity , because , sayes he , it s dated with more reason , from Christ's Resurrection ( and consequently Christ Jesus before but an extraordinary kind of Jew ) we must needs conclude that as the tendency of Christ's Life and Miracles was to preach , live and confirm his divine Doctrine ; so the very bent of that Doctrine was the Improvement and Perfection of that Righteousness , which in former Ages was but begun , and more imperfectly manifested : so that to be under Grace is not to live in the Breach of God's Law Uncondemned through Christ's personal Obedience wrought wholely without us , but to be led to deny all that Vngodliness and those Worldly Lusts , for which the Law takes hold upon the World , according to the Apostle to the Romans , There is no Condemnation to them that are in Christ Jesus , who walk not after the Flesh but after the Spirit ( implying , that who walked after the Flesh were so long not under Grace , but under Condemnation ; Again , ) For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death ( that is , not only from Death , the Wages , but from Sin , the Work that leads to it ; yet further ) For what the Law could not do in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , and for Sin condemned Sin in the Flesh , that the Righteousness of the Law might be fulfilled in vs , who walk not after the Flesh but after the Spirit . So that to be under Grace is to be under the Government & Leadings of it , and to enjoy that divine Power , which fulfills the Law , and redeems from those Corruptions , which prove men rather to be alive without Law , then under Grace that fulfils it . Upon the whole ; since some in all Ages have been taught to deny Ungodliness ; and to live godly , and that they could not so have done without the Grace that brings Salvation ; And since the Seed of the Serpent has been bruised in them , and that it could not be without Christ , the promised Seed ; and since such were then turned from Darkness unto Light , and from Satan's Power unto God ; and that all this is purely Gospel and Christian ; something of Christianity was in the World before that visible Appearance of Christ , from whose Name the true Religion was so called : For though there have been Diversities of Gifts , yet the same Spirit ; though Difference of Administration , yet the same Lord. And though God , who at sundry times and in divers manners spake in times past to the Fathers by the Prophets , hath in these last dayes spoken unto us by his Son , yet he was the same God , who spoak by the Prophets , that spoak by the Son , though it is always confest , not in so plain , express and excellent a manner : the Difference therefore lay in the Manifestation rather then in the Thing manifested . For through all Generations , there has been but one Seed , Truth , Grace , Word , Life , Power or Spirit , by which any of the Sons and Daughters of Men were ever saved ; and consequently J. Faldo has greatly wrong'd the true Christian-Religion , as well as contradicted the Ancient Writers , and abused us in dating Christianity from the time of Christ's Bodily Resurrection , and so bitterly reflecting upon them that conform not to his narrow and false Apprehensions . CHAP. II. Of Quakerism , as this Independent Priest scoffingly calls our holy Religion . IN my Defence of the Truth we profess , shewing not only the Consistency of it with Christianity , but proving it to be Christianity , there are Four Passages he takes an abrupt notice of . His words concerning the first run thus . Rep. To purge away the Character I give of a Quaker , he tells you , p. 9. We never said , that the Light within every Man was the only Lord and Saviour , and very God ; let him shew us any such Passage , of any one acknowledged Quaker , and he will say something . Now Reader observe his Reply . The Man cannot see Wood for Trees . I quoted him Forty Places in my Book , that will prove it . For instance , All Power in Heaven and Earth is in it , Smith's Primmer , p. 14. Again , I will make you know , that I the Light , which lighteth every man that eomes into the World — am the true eternal God , G. Fox junior , &c. These I quoted in my Book , yet could Penn say , I thought to be believed hand over head . Rejoyn . That this Adversary is base with a Witness , remember Reader , that there is not One Testimony , much less Forty , in that place I quoted , and unto which my Answer was made . Next , observe how he suggests my smothering of those Testimonies he brings , whereas I have particularly answered the latter , which includes the force or tendency of the former , and five more of his falsly pretended forty . But to the Point . That I cannot see Wood for Trees , is a very mean and wooden Reply ; what I have said in my former Book stands unanswered , and indeed is Vnanswerable . I shall contract it thus , No man that believes Scripture will dare to deny that God is Light ; That every Man is enlightened by Him ; and that by Him who is called Light , all things are upheld : And that He alone is Saviour ; A Doctrine J. Faldo teaches , pag. 84 , 85 , 89. That we never did assert , that the God that made Heaven and Earth was comprehendible within the Soul of Man ; yet that he gave Light to the Soul of Man. To which with much more he returns us not one word of Answer , but would make People believe , it has been the course I have taken with him . To conclude , He must either deny Christ to have all Power in Heaven and Earth , to be the True Eternal God ; or that He who has that Power , and is that God , is not that True Light that enlighteneth every Man that cometh into the World ; or his Labour is but very Vanity , whose Wages will be Vexation of Spirit . But thus far we are well assured , that J. Faldo , for all his Shews of Reverence to the Scripture , overturns the most evident Testimonies therein contained , by withstanding and defaming this one Assertion , that God , who is Light , shines not in the Heart of any Man on the Earth , nor ever did ; For what else can be the Consequence of his decrying our Principle , that asserts Christ to be the universal Light , enlightning every Man that comes into the World ; or that the Light wherewith every Man is enlightned is not Christ or God ? I affirm , that which quarrels this Principle would not in the very ground have Christ to be God , indeed not God to be God ; seeing it is an utter Denyal of his Omni-presence , since God is not manifested but by his own Light , and he being every where , his Light cannot be limited , because it cannot be distinguished from himself . But what our Adversary would be at by this kind of Reasoning , he helps us in his next particular to understand . Rep. He attempts to excuse Burroughs's Phrase from Blasphemy ; viz. Your imagined God beyond the Stars . But how ? they were expressed of People's imagining him to be in the Likeness of Man , and so denying his Omnipresence , that he should not be below , as well as above . To which he replyes thus , A rare Excuse that denies Christ's Manhood , and making the Manhood of Christ , in whom the Fulness of the Godhead dwells bodily , to be a Popish Vbiquitary . Rejoyn . Must this pass for my Confutation , A rare Excuse indeed . But for what . Not W. Penn's Denyal of Christ's Manhood ; But J. Faldo's base Perversion of E. B's words . The Question was not about Christ's Manhood , but of God himself , who prepared it in time ; A pittiful shift to infer from God , who is a Spirit , to Christ's Body : We know , that 's not every where ; But the Word , that was with God and was God , is not confinable . Though if the Truth were Known , J. Faldo's Zeal for Christ's not being a Popish Ubiquitary centers in his Belief of meer Anthropomorphism , I mean that God is confined to a Body , and that Body to a certain place ; else why should he oppose to my asserting of God's universal Presence Christ's Manhood , the Fulness of the Godhead dwelling bodily in that Manhood , and Christ's being resident in some particular place ? But it is after this lame , crabbed and insignificant way of Writing , that he vindicates his first piece of Forgery , and wicked mis-giving of our poor Friends meanings . But to proceed . Rep. He tells you of the Companions I rendered Quakerism to be attended into the World with , and adds what else J. Faldo's Devil pleases ; yet instead of denying what I said ( except the Epithetes ) he thus excuseth it . Finally did not the Devils howl and roar , and tremble , who seeing they should be dislodged by one stronger then themselves — And was there no Terror in all this ? yes verily . And morcover , whereas People have taken the Quakers to be possessed of the Devil when so behaving themselves , Mr. Penn hath here confessed they were not mistaken : And more then that too , that they themselves were Devils , for it was them that roared . Rejoyn . If this be to be a fair Adversary , there is no such thing in the World. I will transscribe for thy sake Reader , what I excepted against in his first Book , and how I answered it . But once more ; Christianity entered the World with Ravishing Songs , and Hallelujahs of the Angels , Healing all Diseases , Casting out Devils , Preashing Peace : But Quakerism entered the World , as if Hell had broke loose , and Possession by Satan had made way and fit Souls for the Quakers Spirit — O the hell dark Expressions of the Quakers Spirit , frightful and amazing Words , bitter Curses , Howlings and Roarings ; And what else J. Faldo's Devil pleaseth by which to render the Quakers Odious . Well! but to answer him . It was a time of Joy , and a time of Sorrow ; the Spirits of the Just rejoyced that he was born forth into the World , and that Sun of Righteousness risen , whose Discovering Light , and Refreshing Beams would renew the World , that had in great measure been bewildered , since its first Innocent State : But therefore was it not a time of Wo , Sorrow , Terror , and grievous Distress to all the Workers of Iniquity ? Did not Christ come to bring War as well as Peace , a Sword , a Fire upon Earth ? Did not his Fore-runner come in an astonishing Manner , in differing Attire , of another Diet , and from a desolate Place to preach Repentance , and to warn them , with an O Generation of Vipers to flee the Wrath to come ? Did he not say , that an Ax ( a sharp and terrible Instrument ) should be laid to every unfruitful Tree ? And did not the Apostles preach to the Pricking of the Hearts of Thousands , and Paul by name , that Faelix himself trembled , and All , as knowing the Terrors of the Lord themselves , they warned others ; wherefore Judgment is said to have begun at the House of God. Finally , did not the Devils Howl , Roar and Tremble , foreseeing they should be dislodged by one stronger then themselves , Christ the Son of the Living God ? And was there no Terror , Dread and Amazement in all this ? I perceive it may be a Virtue in the primitive Christians , but a Vice in the Quakers , at least in J. Faldo's account . But this know , O Impartial People ! the Quakers were over-taken by the mighty Hand of God , and great were their Travels , and Pangs of Sorrow , under the Righteous Terrors of the Lord , whose Hour of Just Judgments was come ; and being thereby made Witnesses of his heavenly Work , and redeemed through Judgment , they became Ministers of Judgment unto others ; and the Terror of it struck Thousands , the Devils trembled , &c. And art thou given up , John Faldo , to call Light , Darkness , and Darkness , Light ? the Terrors of God the Possessions of Satan , and the Remorse of Conscience Hell broke loose ? O Vnhappy Man ! Reader , this was my Answer ; how much of it he concerned himself with , I have already observed . What Use he made of that little cited is very obvious , viz. to conclude us Devils . What a False and Frothy Reflection is that , for one that would be accounted a Divine ? To call this a Reply is to abuse Controversie . 'T is manifest that Quakerism was not attended with more amazing Sighs and Symptoms , then what our Adversary must needs confess to have been the Companions of Christianity : And as they agree in the manner of their Appearance , so do J. Faldo and the Pharisees in their Judgment of both . Does John Faldo conclude us little better then Devils ? The Pharisees called our Lord and Master Beelzebub the Prince of Devils . Th●s has Truth been ever accounted Heresie by the Priests and Rabbies of that Age in which it has appeared ; we do the less wonder that John Faldo should understand of what Spirit we are , who is yet ignorant of his own , and scoffs at the Revelation of that eternal Spirit , which can alone give him to relish either . For the Epithetes he bestows upon Quakerism , they stink too much to be meddled with : If they be Christian there is nothing Antichristian in the World. To rebuke his Reviling he counts Railing ; and it is come to that pass with his scoulding Adherents , that for the Quakers not to pass by his unworthiest Reflections , however unprovoked , without any Reproof , is to merit their sharpest Retorts in the most vilifying Terms ; I know not what to infer from such an humorsome Carriage , but that it is expected from the Quakers Religion it should bear that , which J. Faldo's Vindication tells us , his cannot ; a great Credit to our Cause against his Will. Thus far of Christianity and Quakerism , as they are contra-distinguished by our Adversary . CHAP. III. Of the Scriptures . MY Adversary begun his first Chapter in his former Discourse upon this general Charge , The Quakers deny the Scriptures . The Proof he offered was this , The Quakers deny the Scriptures of the Old and New Testament to be the Word of God , and therefore they deny the Scriptures . Upon this account I thus delivered my self , He entitules his Chapter . That the Quakers deny the Scriptures . I was almost astonished at it , because he pretended to prove all out of our own Books , and none such had ever come to my Hand ; but upon Perusal I found this to be the Upshot , That the Quakers deny the Scriptures to be the Word of God. My Adversary's Reply is . Rep. This is not the first Cordial you have made of a wilful Vntruth , nor yet the last by a great many . And you who summed up nine Arguments of mine more , which were the Contents of the nine Chapters next following , should have been ashamed of calling this one , which was the first of ten the Vpshot , and then insult . But I shall try how you break this single Cord , this one of ten . Rejoyn . I will not say he has Wilfully wronged me , but Wronged me he has . I did not say , that it was the Upshot of his whole Discourse concerning the Scriptures , but of that single Chapter ; For had I reputed his nine following Arguments undeserving of any notice , I might have called this single one the Upshot ; but having singlely refuted his subsequent Arguments , I could not in good sense call the First the Vpshot . 'T was not therefore the Vpshot of the Whole , but of that Chapter in which the Word is used ▪ I had good Reason so to term it , since the Proof was too particular for the Charge ; It was not my wilful Untruth , but his Mistake . His suggesting , as if I only encountered that single Cord is very Disingenuous ; for I throughly considered Nine following Chapters . Hear him further . Rep. That you deny the Scriptures to be the Word of God you grant : But you say , pag. 25. I declare to the World , that we own them to be a Declaration of the Mind and Will of God , with many other things which I have shewed to be short of the main Ends of the Scriptures . Rejoyn . Whether those other things left out , are short of the main Ends of the Scripture , or no , will best be seen by considering what those Things are . I do declare to the whole World , that we believe the Scriptures to contain a declaration of the Mind and Will of God in and to those Ages in which they were written , being given forth by the holy Ghost moving in the Hearts of holy Men of God : That they ought also to be Read , Believed and Fulfilled in our Day , being Useful for Reproof and Instruction , that the Man of God may be perfect . Now if this belongs not to the main Ends of Scriptures , either there are none , or they are unknown . However , it was 〈◊〉 much the End , as name of Scripture , that was then controverted . Again , he goes on thus . Rep. I shall easily grant , that one Word may stand representative of many . An odd Phrase that represents him not able to express himself congruously . I have heard of Persons as Parliament-men , but never of a representative Word before . Rejoyn . He might have pardoned me an Incongruous Phrase , if such it had been ; for I have twenty times over been so kind to him : But I must tell him , it is not less proper , though less used in Words then in Persons . He shews Ignorance in that Philosophy he pretends to be a Master of , where there are many single words or Terms , that are significative of entire Sentences ; but ( argumentum ad hominem ) granting to the Scriptures , that they are the Word of God , does not our Adversary repute that Title Representative as well as Expressive of those many thousand Words contained therein , if so , then there is a Representative Word ; If not , it can never be called so in our Adversary's sense Again , he brings me in thus , I think it is as good sense to call a King's Letters King , as the Scriptures the Word of God. Rep. But by your favour Mr. Penn , It is neither non-sense nor bad sense to call a King's Letter the Word of a King. Rejoyn . This is nothing to the purpose ; the Stress lies here , The Word of God being a Title given to Christ , as the Title King is to a supreme Magistrate , whether it be Reverent or Significant to call the Declaration Christ , the Word of God , any more then to call the Declaration of a King by the Title of King ? For we therefore decline to give that Title to any thing below Christ himself , to whom the Scriptures most emphatically ascribe it . Because I said that it might be the Word of Advice , Reproof , Instruction , which Christ the Great Word of God livingly sows in the Hearts of Men and Women , that Christ spoke of , when he said , The Cares of the World choak the Word , and it becomes Unfruitful . He replyes . Rep. Here you have yielded the Cause to save Christ from being the choaked and unfruitful Word . Rejoyn . I need not have done so for any such Reason , since Christ may in a sense as well be Choaked , as by Sin afresh Crucified , and the Spirit Quenched . Nor could unfruitful obliege me to give away the Cause , since the Word is alwayes Vnfruitful , where rebelled against . But is there no Difference J. Faldo between a Word of Advice spiritually , livingly and powerfully , sown in the Heart , by Christ the great Word of God , and that Advice , Reproof or Instruction declared by Writing ? This brings to the Point , Whether the Scriptures or Christ may most deservedly be stiled the Word of God ? Christ is God's living Oracle , and rightly called the Word of God , because that which livingly speaks forth the Will of God to the Souls of Men ; The Scriptures are but that Revelation declared and recorded ; consequently they can have no right to that Title which is so suitably ascribed to the Author of that Revelation . To be sure J Faldo acknowledges that they are not the Living , Powerful Self-sufficient Word of God ; Nor does he pretend to dispute for them to be such a Word of God as the Quakers deny them to be . Though it seems very strange to me , that there should be Two Words of God ; the one quite differing from the other ; or that any Word of God , if two there were , should be of it self Impotent or Insufficient , as he seems to allow in his first Book , pag 20 , 27. Vind. pag. 14 , 16. That the Word of God cannot grow old , decay , be lost , misrendred , corrupted , transcribed , reprinted . But hear what he sayes to me . Rep. Did we hold as you , that it is to be understood of no other but Christ , it would be an Absurdity , but upon our Principles , none at all . Would you say , that the Scripture is absurd ; For we are not as many that corrupt the Word of God , 2 Cor. 2. 17. Many did so , and many do so still , of who you are a Ring-Leader . Rejoyn . Truly if I am , I would be glad to know it , that I might be sorry for it . I would not willingly deceive my self and others , both of the Joyes of this Life , and that to come . But I would desire J. Faldo to consider , if his Greek Testament will allow his Translation , and least of all , his Argument , which is this , If Christ cannot be corrupted , sōmewhat else besides Christ is in Scripture called the Word of God. I am not so lean with my Learning but I will spare him a little . I find Valla , Erasmus Vetablus , Castalio , Clarius , Zegerus , and Grotius say , the Greek word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not adulterantes , but cauponantes , vel abutentes re quapiam ad quaestum , that is , We are not as many who Merchandize with the Word of God , or use it to self Ends , making a Trade of it , or as several of our Old English Translations have it , chop and change , which more sorely reflects upon my Adversaries Profession , then mine : For though I am a Corrupter of Scripture in his sense , I am sure he is a Trader with it , in its own sense . I might instance to my Defence , in several other Languages , particularly the Italian , Spanish , and ancient French Translations , but I will be brief . Now unless it be absurd to assert , that some Men have and may make worldly Advantage to themselves from that place the Living , Eternal Word of God hath ministerially given them in the Hearts of People , and false to affirm , that the Scriptures of the New Testament were not then all written , nor gathered or compiled , as now they are , or made canonical and publick till the Council of La●dicea , about the time of Julian the Apostate , Anno 364● I cannot see how any may justly blame me , for denying the Scriptures to be the Word of God , from the Passage cited by my Adversary ; that men may make so ill an use of the Living Word of God none dare deny . Now that the Scriptures were at that time Imperfect and scattered is clear . They were Imperfect , in as much as but five of twenty one Epistles were then writ , besides John's History of the Gospel , and his Revelation , and Luke's Acts of the Apostles . J. F. may hence see what a lame imperfect kind of Word of God he disputes for . But I would query , Was there not a Word of God before them ? What was that Word of God that grew and multiplyed before any New Testament Writings were in being ? Did not the Apostles preach it ? Therefore I rather take it to be such a Word of God as attended the Prophets before them in an inferiour Ministration , namely , the Living , Powerful , Quickening Word , who from its various Operations is said to be as a Fire , an Ax , an Hammer , a Sword , a Word of Reconciliation , of Patience , of inward Washing , of Faith that overcomes the World in true Believers , that was with God in the beginning , and was God , which at sundry times and in divers manners spoak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in and by the Prophets and Apostles , which was the Author of the Scriptures , and therefore before them . So that the Scriptures are no more then the Mind of the Living Word of God declared by Writing upon several occasions ; consequently to call them an Holy Declaration of the Word of God , is a more Evangelical and suitable Title then the Word of God , whose Declaration they are . That they were scattered , and several Centuries or Ages uncollected , History tells us ; particularly we find it in the Council of Trent , which is given us by the Learned and Juditious Pietro Soane Polano : They could not run their Canon higher then the Council of Laodicea , which , as we said before , was about 364. years after Christ ; at what time , sayes a great Author , Ambition prevailed with the Doctors of the Church , and they began to think de pijs fraudibus of holy Cheats , and would have their Doctrines pass pro legibus , non pro consilio , for Laws , not Counsel . I could prove as much and more out of several Independent Authors , who seem to give all for gone before the end of the third Century , though if some of them should now stand to the purest Tradition , they must needs give their present Practice for gone . I cannot but observe after what a suspected rate the Scriptures have been both first collected and then convey'd through the several succeeding Ages ; ●twas well said of my former Author , Dubium igitur non est , quin Testamenta , vetus et novum , monum●nta vera sint earum rerum , quae dictae et factae sint a Prophetis et Apostolis . Where though he calls them not the Word of God , yet allows them to be Monuments of those things which were said and done by the Prophets and Apostles . But as he , and others , so I may well object , Are we sure that the Judgment of those who collected them was sufficient to determine what was right , and what not ? For that which gives Scripture its Canon is not Plurality of Voices , but that Word of God which gave it forth ; If that Divine Counsellor presided not , what Assurance have our Anti-revelation Adversaries of their Doctors C●oce ? And granting that they have not rejected any Writing given forth by the holy Ghost ( which is a great question ) and that what they have given us was in the main writ by Inspiration ( which I believe ) yet how we shall be assured , that in above three hundred y●a●s , so many hundred Copies as were doubtless taken , sho●ld be pure and uncorrupted ? Considering the private Dissensions , the Readiness of each Party to bend things to their own Belief , with the growing and succeeding Faults of leaving out , adding , transposing , &c. which Transscribers might be guilty of , perhaps more through Carelesness then Design , is beyond J. Faldo's Skill upon his Principles to inform us . From hence we may observe the Vncertainty of J. Faldo ' s Word of God , who by Authorities can never prove the Scriptures to be given forth by Inspiration , nor that they are truly collected ; neither could those Persons , who first made them Canonical be assured of the Exactness of those Copies they then found extant , nor was the Collecter's Judgment Infallible ; and to come nearer to our times , Learned Men tell us of little less then Three Thousand several Readings in the Scriptures of the New Testament in Greek . Far be it from me to write this in any the least Vndervalue of that holy Record : It s only to shew the weak Foundation my Adversary's Faith stands upon ; I believe great and good things of them , and that from no less Evidence then the Eternal Word that gave them forth , which hath oftentimes given my Soul a deep Savour of those blessed Truths it declares of ; only we cannot allow them to be The Word , though the Words of God ; and the rather , forasmuch as we see the great and general Neglect that People are guilty of towards that Living , Powerful , Regenerating Word of Life , by whom alone all right Knowledge and lasting Peace is derived to the Soul of Man , through this Apprehension , that in having the Writings they have the Word of God , and therefore look no farther , the very State of the professing Jews of old , who thought better of the Scriptures then of Christ , believing to have Life in them , at what time they crucified the Lord of Life and Glory . From whose Proceedings we learn thus much , That the worst Enemies to the invisible Word of Life may carry the greatest seeming Respect to , and bestow the highest Titles upon the Scriptures that were given forth from it . In short , It was when Men turned from the Power of Godliness to the Form only , that they did Canonize and lay so vast a Stress upon them . In the first and second hundred years after Christ they were so scattered , that very few had all of them ; and it is not unreasonable for us to believe , that many had none of them , especially those of the New Testament : Were they therefore without the Word of God , and a sufficient Rule for Faith and Practice ? Surely not ; It was an Administration of Life and Power of writing the Law in the Heart , and putting the Spirit in the inward Parts . From whence came that Christian Answer to the Heathen concerning Swearing , Fighting , & such contra-Evangelical Practices , They could not do so because of God in their Consciences . At that time of Day the Ano●nting led them into all Truth . But in process of time , when Christians grew Careless and Worldly , whereby they lost the Power of Godliness , then they began to set up an outward pompous Religion , ascribing that to the Letter and Form , which was only due to the Spirit and Power ; And as thus entered the Apostacy into the World , so where Men are not turned and conformed to that eternal Spirit , and divine immortal Power , the Apostacy still remains . And our End in pressing People unto the Eternal Word of Life is , that they may be brought out of Death and Darkness , which the Scriptures can never do . They are a Declaration and Testimony of Heavenly Things , but not the Heavenly Things themselves ; and as such , we carry an high Respect unto them : We accept them as the Words of God himself ; and by the Assistance of his Spirit , they are read with great Instruction and Comfort . I esteem them the best of Writings , and desire nothing more frequently , then that I may lead the Life they exhort to ; and whatever sleight Apprehensions my disingenuous Adversary is pleas'd to have of these kind of Acknowledgments , I write the naked Truth of my Heart , knowing I must give an Account to God. CHAP. IV. His Pretence of our Equalling our own Writings and Sayings with the Scriptures . VVIthout any flourishing Reflections , most commonly the Head and Tail , and sometimes Middle too of my Adversary's Reply , I shall lay down his words . Rep. The Means I used for confirming the first part of this Charge were two . First , Their pretending them to be from Immediate Inspiration : This he is so far from denying that he pleads for it ; but after such a rude impertinent manner , that I should but injure you , and shew my self Idle to transscribe and animadvert upon it . Rejoyn . How rude and impertinent a manner I pleaded for it , the Reader may best judge by perusing something of the Passage . For Inspiration the Scriptures are not more express in any one thing . No man can know the things of God by the bare Spirit of a Man. The Scriptures are a sealed Book to all but those who know them by the same Hand that originally gave them ; so that however common they may be in the World , they are Strangers to them that understand them not : And though Old , respecting the Time , when they were revealed to the Saints , yet New to every Age. So that we assert not a Revelation of New Things , but a renewed Revelation of those Things God made former Ages Witnesses of : otherwise men are no more benefitted by them ; And to be benefitted , they must be made ours by the Spirit , which made them the Holy Ancients . In short , No Man can understand Spiritnal Things but the spiritually Discerning , nor can he so be without the Inspiration of the Almighty ; This is Scripture . Now the Author of those Queries , and J. Faldo also denying Inspiration , they consequently deny themselves to be spiritually Discerning ; And for Men not spiritual to judge of spiritual Matters , much 〈◊〉 to write of them , and bid their Writings go , and throwdown Self-will , and exalt the Truth , is Vain and Idolatrous : For , the Scriptures themselves , considered meerly as such , are unable ; much less Writings founded on Self-Will ; For it s the alone Priviledge of God's Power and Spirit , and no writing whatever , distinct from it , can perform that Great and Mighty Work in Man. Now as Rude and Impertinent as this Answer may be in John Faldo's Eyes , his Reply has not afforded me Light enough to see it . He would prove us guilty of holding Inspiration , as if to do so were a Crime ; From a Passage of John Story 's , who rejected certain Queries , exhibited against the Quakers , because meerly grounded upon the Author's Imagination , of certain Passages in Scripture , and not any certain Knowledge or Experience received from the Revelation of the Spirit . It must be left to the Reader to judge how pertinently I returned upon my Adversary . Sure I am , that Self-willed Queries can never throw down Self-will : And to urge Scripture not experienced , is to steal the words of Truth from our Neighbour . Inspiration was in request after Scriptures were in the World ; And indeed are unintelligible without it . The New Birth is never the more known for Christ's Saying to Necodemus , though thereby we are taught , that without it no man shall enter into the Kingdom of God : It is the Spirit alone that reveals the Mysteries of Regeneration ; therefore to deny Inspiration or Revelation is to overthrow the only and Evangelical Way to divine Knowledge . Erasmus himself could tell us , What Men set forth by Man's Device may be perceived by Man's Wit ; But the thing that is set forth by the Inspiration of the holy Ghost requireth an Interpreter inspired with the like Spirit ; And without the Inspiration of it , the Secrets of God cannot be known ; which is also the substance of the fourth Article exhibited against the Lutherans in the Council of Trent , as an erroneous Doctrine they held , That to understand the Scripture neither Gloss nor Comment is necessary , but only to have the Spirit of a Sheep of Christ's Pasture . Vetablus on this Passage in Job , But there is a Spirit in Man , and the Inspiration of the Almighty giveth him Understanding , There is no man , saith he , that doth not partake of the Spirit , and from Almighty God and his Spirit Vnderstanding and Wisdom is to be sought . Adds Clarius , there is no Vnderstanding in men , nisi ab altissimo afflentur , unless they be inspired from the Most High. Drusius is yet clearer , Our Eternal Help is from God , who illuminates our Minds , without whom we are unable to understand any thing in Divine Matters , and that inspires men with that Vnderstanding , which neither Age , nor Industry , nor Doctrine of any man can possibly give . Cradock , a famous Independent-Preacher , tells us , That if men had all the Sermons that ever they heard recorded in their Memory , though some may think them very knowing , yet truly they might be miserable , confused and blind . For that it is the Spirit of God alone in the Heart , clears , orders , assures , and settles things ; yea , that the Scripture is a dead and speechless thing without the Spirit of God. This , sayes he , is the exceeding Greatness of the Power of the Spirit of God ; And it is a wonderful thing to see how quickly the Spirit of God will make a Schollar ripe . In short , as to him , he greatly extolls the Dispensation of the Spirit ; and pag. 210. ventures at a kind of Prophecy , That in these latter times God will exalt his Spirit , and throw down every thing that exalts it self against the Spirit , and stands in his Light. He affirms the Spirit to be within , that the Children of God are taught by it ; for , sayes he , If thou be a Saint , thou hast the Spirit of God as truly dwelling in thee as in the Lord Jesus Christ ( now Blasphemy ) and that the Way to know this Spirit to be in us , is from its own Evidence , and that it is the Way to know it in others too ; from whence he draws such kind of Conclusions , That the Lord Jesus is anointed , and so are they ; we have the same Vnction with Christ ; we have the same Offices with Christ ; we have the same Love of God , the same Spirit , and the same Kingdom with Christ . The Church is the Fulness of Jesus Christ . It is said of the Oyl that was poured on Aaron , It ran upon the Skirts of his Garments : so Christ being anointed that Oyl runs on us . Nay , the least Saint is as real a Prophet , Priest and King , as the Lord Jesus was ( for he dwells in him ) only in all things he must have the Preheminence . William Dell , no small man in the Account of many who profess not themselves to be Quakers , positively saith in Answer to this Objection , That men now are not to receive the Spirit in that immediate way to understand the Scriptures , in which it was given to them who wrote the Scriptures ( ●he very Point depending between J. Faldo and me ) Surely Mr. Simpson will not deny that the Spirit is given to that whole Church which is the Body of Christ ; seeing Paul saith , If any man have not Christ's Spirit he is none of his , he is no Member of his . Now the Spirit is alwayes given , to whomsoever it is given by the Father and the Son , as Christ taught his Disciples , promising them that the Father would send the Spirit to them in his Name ; And also that he himself would send it to them from the Father ; and was this Promise only made to them , and not to all the Faithful also ? Doth not Paul say , Rom. 12. 13. of the whole Church , that by one Spirit we are all baptized into one Body , and are all made to drink into one Spirit ; because ye are Sons , God hath sent the Spirit of his Son into your Hearts , crying Abba Father ? Gal. cap. 4. And do they not receive it alike immediatetly from God ? Who can give the Spirit of God to Man , but God himself ? When God promised to pour out his Spirit in the last dayes upon all Flesh , did he name any Difference in the pouring of it out , saying , some shall receive it immediately , and some mediately ? No ; But all who receive it , receive it alike immediately from him . And by this Spirit ( saith W. Dell ) did Holy Men speak the Scripture , and by this onely do Holy Men of God understand the Scripture . To this Objection , that Men now are to get Knowledge , to wit of the Scripture , by Studies and humane Learning , and not by Inspiration ( still the very matter betwixt us ) he boldly , briefly and smartly answers , This Doctrine carryes the visible Mark of Antichrist upon it . For it is only the Inspiration of God , that enables a man to know the things of God , and not a man's Study or humane Learning . It is not in this case in him that wills and runs , but in God that sheweth Mercy . Wherefore Christ hath said , No man knoweth the Son but the Father , and he to whomsoever the Father will reveal him . Wherefore Paul prayes for the Ephesians , that God would give them the Spirit of Wisdom and Revelation in the Knowledge of Christ , without which Spirit of Revelation Christ and the Father can never be known . Wherefore to deny the Inspiration of God's Spirit now , is the most gross and palpable Doctrine of Antichrist and his Prophets . To confirm what he writes , He brings several Testimonies out of Chrisostom , Wickliff , Tindall , 〈◊〉 , Luther , Latimer and Calvin . I will transscribe but two of them . Of the Knowledge of the Gospel Zwinglius speaks thus , We must needs be taught of God , not of Men ; for this is the Saying of the eternal Truth , which knows not how to Lye , John 6. Luther gives us his Mind thus , The Scriptures are not to be understood , but by that very Spirit by which they were writ . No man sees one jot or tittle in the Scriptures but he that hath the Spirit of God ; For all men have a darkened Heart in such sort , that if they could speak and know how to bring forth all things of the Scripture , yet have they not any true Sense or right Knowledge of them . For ( saith Luther ) The Spirit is required to the Vnderstanding of the whole Scripture , and of every part thereof . To this I am willing to add the Testimony of a Famous , English , Godly and Learned Martyr John Philpot , in a Conference with Bishop Bonner , in his eleaventh Examination before him and several other Bishops . B. Bonner asking , what meanest thou by writing in the beginning of thy Bible , Spiritus est vicarius Christi in terris , The Spirit is Christ's Vicar on Earth ? Philpot gave him Answer after this manner , That Christ since his Ascension worketh all things in us by his Spirit , and by his Spirit doth dwell in us . Again , in Answer to one Morgan , who mockingly queried , Have you alone the Spirit of God , and not we ? he thus answered , I say , not that I alone had the Spirit of God ; But as many as abide in the true Faith of Christ have the Spirit of God as well as I. Again , by way of Defence of his severe Rebuke of this insolent and scoffing Adversary ( like mine ) when he told him , that he Raged , he thus replyed . Thy foolish Blasphemies have compelled the Spirit of God that is in me to speak that which I have said to thee , thou Enemy of all Righteousness . I tell thee plainly , thou art not able to answer that Spirit of Truth which speaketh in me for the Defence of Christ's true Religion . Of this Judgment were the most eminent Martyrs . I shall conclude with John Bradford's plain Assertion to the Arch-Bishop of York . We do believe and know the Scriptures as Christ's Sheep , not because the Church saith , they are the Scriptures , but because they be so , being thereof assured by the same Spirit which wrote and spake them . How all these Testimonies can be True , and yet Inspiration Untrue , I shall leave with the sober Reader to judge . And if my Arguments are still Irrational , and my Testimonies Insufficient or Erroneous in his Account , it will become his Pretences to Divinity , not with Squibs and Railing , but Reason , Scripture and better Authorities to discover it . The second way he took to prove our Equalling our Writings to , and preferring them before the Scriptures , is our Pretence to Infallibility . Hear what he sayes . Rep. Infallibility W. P. does not deny to be their Pretence , but would make it very necessary , and casts the contrary Opinion again , and again , and again too as Dirt in my Face . This is your Fallible , Errable , Uncertain J. Faldo . Rejoyn . It is ill done of my Adversary to call my Answer Dirt , which is so serious , and to which he has replyed little else but Dirt I perceive all along , notwithstanding the vast Difference he represents us to be at , as to a Worldly Condition , this Priest is ten times more enraged , at the Just Consequences I draw from his own fallible Doctrines , then he thinks a Quaker ought to be displeased with him , for his numerous and scurrilous Provocations . But if it be Dirt , it sticks fast still , for I find none of it wiped off . And how dirty it is the Reader may judge by perusing it . He that doth not Infallibly know , what he pretends to know of God or Religion , knows nothing certainly which concerns either . Now if men cannot attain to any such Certainty , farewell all Religion : For , that a man should affirm , and not know whereof ; That he should profess God and Religion , yet be uncertain of both ; But that J. Faldo should preach up , and profess himself Errable in all such Doctrine . Who ought to believe him ? Why spends he his Breath at a venture ? What Reason have any to believe him against us , who is Uncertain of what he says against us by his own Principle . This is your Independent , Errable , Fallible , Vncertain J. Faldo . Reader , this is by much the greatest part of that Dirt , he sayes , I cast in his Face . But I must tell him , that greater Ignominy no Man can well bring upon the Gospel , then that those who are converted by it are both Vncertain of the Truth of it , and their own Conversion ; he either seems to have forgot , or never to have understood the Meaning of those words delivered by the Apostle Paul , That their Hearts might be comforted , and being knit together in Love , and unto all Riches of the full Assurance of Vnderstandding to the Acknowledgment of the Mystery of God. Again , And we desire that every one of you do shew the same Dilligence to the full Assurance of Hope unto the End , Let us draw near with a true Heart in full Assurance of Faith. And the Apostle John tells us , He that believeth on the Son of God , hath the Witness in himself . That they knew that they were of God , and the whole World lay in Wickedness . And that the Son of God was come , and had given them an Vnderstanding , that they knew him that was True , and were in him that is True , even in his Son Jesus Christ . And this is the Record that God has given to us Eternal Life , and this Life is in his Son. He that hath the Son hath Life , 1 John 5. 10 , 11 , 12 , 19 , 20. If these prove not Certainty in Faith , Hope and eternal Life , there is no Truth proved in Scripture ; for that People should have full Assurance , Christ in them their Hope , and Life , and Witness of these things in themselves , knowing him that 's true , and being in him that 's true , and yet be Uncertain of their Faith , Hope and Life ; and doubtfu●l of their Inward VVitness , and the Evidence and Knowledge that is given by him , cannot be less contradictory , then to affirm men Ignorant of what they know , or guilty of what they are Innocent . To be infallibly assured of what we believe , is no Error in the Opinion of John Philpot and Bishop Latimer , whatever use is made of it now to discriminate a Quaker . The first to the Bishop of Chiehester , who reflected upon him , as conceiting himself better learned them the Bishop and the rest of his Brethren ( a Flout my lordly Adversary has more then once bestowed on me ) answered , I take upon me the Name of no Learning ; I boast of no Knowledge , but of Faith and of Christ , and that I am bound undoubtedly ( or infallibly ) to know as I am sure I do . The Bishop replyes , These Hereticks take upon them to be sure of all things they stand in ; you should say rather , with Humility , I trust I know Christ , then that I be sure thereof ; which is so like J. Faldo , that he seems to be the Bishop revived , proudly catechising & reproving the poor Quakers . But hear John Philpot's bold and smart Answer ; Let him doubt of his Faith that listeth , saith he , God give me alwayes to believe that I am sure of true Faith and Favour in Christ . Bishop Latimen in his second Letter directed to Sr. Edward Bainton , a Favourer of him that little time he lived in Queen Maries Reign , who through his desire to preserve him , was willing to allay the honest Man's Zeal for the Truth from the great Uncertainty that is in the World about Truth ; sayes he , First ye mislike , that I say I am sure that I preach the Truth , saying , in Reproof the same , that God knoweth certain Truth ; Indeed God alone knoweth all certain Truth , and God alone knoweth it as of himself , and none knoweth certain Truth but God , and those that be taught of God , as saith St. Paul , For God hath shewed it unto them ; And Christ himself , They shall be all taught of God. And your Friends deny not but that certain Truth is communicated to us , according to Capacity . But as to my Presumption and Arrogancy , either I am Certain or Vncertain that it is Truth that I preach ; If it be Truth , why may not I say so ? If I be Vncertain , why dare I be so bold to preach it ? And if your Friends be Preachers themselves , after their Sermon , I pray you ask them , whether they be certain and sure they preach you the Truth or no , and send me word what they say , that I may learn to speak after them . If they say , they be Sure , ye know what followeth : If they say , they be Vnsure , when shall ye be sure that have so doubtful and unsure Teachers ? Thus much of Infallibility ; when he has answer'd this we may give him some more ; mean time we shall proceed . Rep. But further , sayes W. P. Cannot one Man be another Man's Brother , and not the Eldest Brother ? This hath done your Work , or all Hope is lost . It seems the Scriptures and your Writings may without Offience call one another Brother , yet not be thought to aspire to Equallity . But why ? Because for sooth you do not say , they are the Scriptures Elder Brother . I thought till now that Brethren had been a term of Equallity . And though in Humane Births there is a Natural Right to the First-born above the Rest , yet not in the Productions of Scripture ; for the new Excelleth the old Testament in Glory . Rejoyn . In Similes there is some Allowance with honest Men , but none to be hoped for from J. Faldo . But if it be so hard for him to bear I cannot help it . Several Writings may be given forth from the same Spirit without coming upon the Vy . If we must needs equa● some of our Writings to the Scriptures , because given forth by the same Spirit , then must every the least True Christian be equal to the greatest Apostle , because indued with the same Spirit . The Pouring forth of the Spirit , which was the Promise of the Father , we have proved the very Substance of the Gospel , and Inspiration as necessary as divine Knowledge , because the only Way to it . Whatever therefore hath been writ from Adam's day to this , or shall yet be to the End of the World , from the Motion of God's Spirit in the Hearts of any of his Children , stands as nearly related to the Scriptures , as his several Manifestations of his Spirit in his Servants Writing . The Ancient Christians were Brethren , having one Father ; Were they therefore equally dignified in Degree of Fellowship ? And that was the Meaning of my former Simile , disingenuously taken by my Adversary : For as there is a Degree in natural , so in spiritual Births ; The Dignity of the first lies in Priority of Time , the Dignity of the last in a more full Discovery of Immortality and eternal Life . Thus the Scriptures of the New exceed those of the Old Testament . Where there is the first and most ample Declaration , there must be the Preheminence . Now alas , what can we boast of , that was not formerly testified unto ; we exalt no singular Spirit , neither walk we in an untroden Path ; 't is the Everlasting Gospel we bear witness unto , and to the Revival and Breakin gs forth of that ancient Life , Truth , Spirit and Power , which according unto divers Dispensations , hath made People true Children of God. What do you esteem your own Meanings and Interpretations ? Do you not intitle them to a very near relation , the Text interpreted ? We never intended to bring our Writings upon the Vye , and dispute with it , the Scriptures , for the Preheminence : But our Writings further declaring of the same Truth from the same Spirit , are related to them . If to testifie and exhort to the same Truth , the Scriptures declare of , and that in the same Spirit of Christ by which they were given forth , be offensively to equal or prefer such Testimonies , we are indeed guilty of great Presumption . But if it be Scripturally True , That as many as are led by the Spirit of God are the Sons of God ; and that such as so led , may by that Spirit further be drawn forth to fresh Testimonies to any ancient Truth or Truths declared of in the holy Scriptures ( whether by way of Prophecy , Information , Exhortation , Reproof or Comfort to Believer or Unbeliever ( as must not be denyed , since God cannot be limited ) it cannot be Presumptuous or Arrogant , to affirm any Kindred or Relation between any such Writing or Wrirings of the Scriptures of Truth . In short , Either there are never to be more Inspiration after the Apostles Decease , and consequently no more Testimonies nor Prophecies to be then what the remaining Scriptures give us , or the Pouring out of the holy Ghost , belongs as well to after Ages as to that ( as hath been abundantly proved ) and therefore fresh Testimonies and Prophesies by way of further opening or pressing the ancient Truth , recorded in the Scriptures of the Old and New Testament , may in after Ages be given forth , unless God and his Spirit should be limited , and many parts of the Scripture remain unfulfilled . If any shall object , 'T is Adding , according to Revel ▪ 22. 18. I would have them know , that the Addition intended was not of other Writings , but other Doctrines . I will conclude this with a very notable Passage , delivered in a Book entituled , An Examen of the late Assembly of Divines Confession of Faith presented to the Parliament , Anno 165● . pag. 8 , 10. It is evident that the Lord will have Prophets in all Ages , & especially when he is about to bring extraordinary Judgments upon the World in general , and upon the Church is special ; and that the Last Times shall abound most of all with the Prophetical Spirit . So that these extraordinary Wayes of God's revealing himself , neither are ceased , nor shall determine in the militant Church . Thirdly , whereas you say in the sixth Section , that nothing at any time is to be added to the Scriptures of the Old and New Testament , whether by new Revelations of the Spirit , or Traditions of Men ; We desire to know what Warrant you have thus to determine . If you say that in Revelat. 22. 18. it is written , That if any Man shall add unto these things , God shall add unto him the Plagues that are written in this Book . We answer , That so much in effect was forbidden long before , as Prov. 30. 6. Add thou not unto his words , lest he reprove thee , and thou be found a Lyar : yet many Books of the Holy Prophets and Apostles have been added since the written Word of those times . Yea , the same Inhibition was given by Moses , Deut. 4. 2. & 12. 32. Ye shall not add to the Word which I command you , neither shall you diminish ought from it : Therefore this Addition thus probibited must necessarily be understood of any new Doctrine in substance differing from the Old , but even that of Moses ; But that there should be a Vindication of the same when mis-understood , or a more full and free Publication of the same , by the Prophets of the Old Testament , or Inspired Men of the New. Rep. My Adversary tells me a Blind Story , a preferring our Writings above the Scriptures , as being from God essentially in us ; But this , saith he , P. has not one word to . Rejoyn . I had little Reason for it . He confesseth , pag. 43. of his former Discourse , that he expected not to find any such word as Essentially in our Authors . Doth he think I was to play the Fool in answering of him , as he begs Excuse for in Replying to me ? We affirm with the Scripture , that God tabernacles in his Children , that Christ dwells in 〈◊〉 People , and that the holy Spirit Temples in his Saints . He was full of all Grace and Truth , and of his Fulness have we received a measure of Grace and Truth ; and he that sanctifieth , and they that are sanctified are all of one ; After this Way that he calls Heresie , know we , worship we , and enjoy we the God of our Fathers . But what was the second Argument by which he endeavoureth to prove we prefer our Writings and Sayings above the Scriptures . Rep. My second is their Characters they give of them , concerning the Scriptures ; Feeding Death with Death , the Letter which killeth . Of their own Sayings , The Voice of the Son of God was utter'd forth by him , &c. Rejoyn . I told him before , That Death is a State without the living experimental Knowledg of God , and his Work in the Heart . And that State , I said , will talk of the Fame of ● Wisdom , as saith the Scripture . At this he Scoffs , and makes as Merry with it , as would some prophane Stager . And in the midst of his Desires to be thought Meek , to this little piece of a large and sober Answer , basely cropt , he gives the hard Names of Non-sense , Folly and Impious . The Scripture justifies me in what I said . For Men dead in Trespasses and Sins talk of God , and that perhaps according to the Letter of Scripture too ; why may it not be then said , That Death talks of Wisdom , as well as Dead Men. But this he calls arriving at as perfect Non-sense as G. Fox himself . He would have done better not only to have answered , but considered my following words , Death or dead men's talking or feeding upon the Words of Scripture , being ignorant of the true Sense of the Scripture ; But it had been vain to have expected this Candor from him . In short , The Scripture without the Spirit is Dead , say some Independents as well as Quakers . Men Unregenerate are dead in Sins , say all . What can such men's Feeding upon the Scriptures be , but one dead thing feeding upon another . Remember it was Christ that said , It was the Spirit alone that quickens . But that this Man may shew himself almost irrecoverably gone in Dishonesty , because I said , There is no Comparison betwixt what God requires , and an immediate hearing of his Voice , and being sensible of his living Touches upon the Soul : Writings are but holy things at second hand . He implyes and replyes thus . Rep. Their Writings and Sayings they pretend to be perfectly immediate from the Spirit of God. But the Scriptures handed through many Ages ; And therefore there is no Comparison , because he affirms theirs to be more immediate . Rejoyn . Reader , Right me in this Matter : Was the Comparison betwixt our Writings and Sayings with the Scriptures , or any Writings or Sayings , and the Immediate Voice and Living Touches upon the Soul ? Do not I expresly say , Writings are but holy things at second hand ? If so , how do I make our Wrings holy things at the first hand ? Do not I prefer the Voice of God to the Soul , and his Immediate Touches upon it , as well before our own Writings and Sayings , as the holy Scriptures of Truth ? And who dare deny that heavenly Enjoyment of God , to be the blessed End of Writings and Sayings too ? It is after a manner not less Perverting , though much more Scoffing , that he deals with my Answer about Our Friends Denying Light to be in Scripture , That is , said I , There is not Living , Spiritual , Essential Light in the Scriptures . Now hear him . Rep. Did he not intend his Writings for the View of those only who understand no more , Right Reason then a Horse doth Hebrew . He could not expect any success in such pittiful Attempts . Whatsoever makes manifest is Light , saith the Scripture . But if there be no Light , but according to the Character he gives , Candles , Stars , Moon , Sun , Reason , W. P's Writings also are gross and perfect Darkness . Rejoyn . This Man would pass both for Just and Rational ; Just he is not , who has left out those very words which remove all Pretence to Scruple , viz. That the Scriptures carryed a Descriptive and Declarative Light with them , that is , a Declaration from and of the divine Light. Dares he affirm more ? or does this deny all other Lights besides the Living , Spiritual and Essential Light ? Unjust Man ! to leave out that which only could wrong his Adversary , and answer his infamous Ends. Besides , he abuseth Scripture ; the Light mentioned in that Passage is the Living , Spiritual Light of God in the Conscience , as the Verse at length proves , viz. That all things that are Reproved are made manifest by the Light ; for whatsoever makes manifest is Light. Again , Hear what he sayes to the same Matter . Rep. And yet W. P. tells you of the Author of the Quakers Book , he writ to give notice , of the Day-spring of God's Eternal Light of Life to the World , i. e. the Light within , that needeth the Light of Farnsworth's Book to be seen by : What cannot such a Reconciler do ? Rejoyn . But what cannot such a Scoffer do , who dare Affront God , and be Injust to Men in the View of the World ? which is manifested thus ; First , as I denyed a Living , Spiritual and Essential Light to be in the Scriptures , or any other VVritings ; so did I acknowledge a Descriptive and Declarative Light to be in them , and measurably in other VVritings , as well as the Scriptures , which he hides from the Reader , and then triumphs over a false Consequence . Secondly , If the Light within needs Rich. Farnsworth's Book as a Light without , to be seen by , because it is by it testified to ; the same upon his Argument may be said of God himself , who is Light , that he needed the Light of the Scriptures to be seen by . But what shall I say ? The man is desperate in his Ventures . From my concluding upon his Accusation , and my own Answer , so that our Adversary's Argument amounts to thus much . We therefore prefer our own Writings before the Scriptures , because in all our Writings we earnestly endeavour , by numerous Quotations , to prove what we write to be according to Scripture ; For this he flyes out into this following Reply . Rep. I leave it to my Reader ( sayes J. Faldo ) to give a Name to this Passage , the like to which for a daring Vntruth the World hath scarcely been ever acquainted with ; yet the man pretends besides all other Graces to Infallibility . In many a large Libel I could produce where there is not one Quotation of Scripture : W. Smith , often quoted in Quakerism no Christianity in his Directory for Religious Principles , consisting of above Two Hundred Pages , hath not one Scripture quoted , not one Exhortation to read the Scriptures ; But as his main Scope , denyes and throws Dirt upon them . Rejoyn . Reader right a poor People once ; Never I think did man so slander Persons & Principles : Dwell ● while here , then give thy Judgment of both . My Answer unencountered by him lay thus . Let it suffice to all impartial People , that we only desire to make a Difference , betwixt the Writings , and the Thing written of ; And to the eternal Overthrow of our Adversaries ( not wholely without their own Help ) since they think the Titles we gave our Books ( very glorious in themselves ) most unworthy of them , but proper to the Scriptures , whom they say we slight : Let it be considered , that not one of those Books is destitute of Scripture ; but is either generally in a Scripture stile ( this Distinction I fear my Adversary wilfully omitted ) or particularly defended by plenty of express Scriptures cited . Therefore of necessity they , the Scriptures , must also partake with them in common of those famous Titles . And thus far have they the Preference , that they are quoted on purpose to give the Truth we write of greater Credit . VVhat is that Greater Credit , but to be exactly agreeable with them . Now Reader , first consider ; I did not say , that no● one Book is not without plenty of express Scripture cited , as my answer clears ; but that every one of them is in a Scripture stile , or particularly defended by express Scripture cited . W. Smith's Catechism belongs to the first ; and if he would have fastened the Lye deservedly upon me , he should have made appear , that he treated not on the Truth declared of in Scripture , scripturally , which is as much the contrary , as any thing can be ; For his Catechism contains nothing else ; neither is it managed any other way . Secondly , If he can produce one Book , endeavouring to defend , or prove our Principle to be true , without such Quotation ( for to such Books the Passage by him cited relates ) I will confess his Ranting Abuse to be a Just Rebuke : But I make this Challenge to him , To give me one Book out of a Scripture Stile , that is not controversal ; or any Controversal Book without express Scripture cited ? if he cannot , his vain Insults fall thick upon his own Head : But let us see if the Design of W. Smith's Catechism be to deny and throw Dirt upon the Scriptures : In the thirteenth page of William Smith's Catechism , printed 67. we have this Question and Answer concerning the Scriptures . Q. Of what Service are the Scriptures , as they are given forth and recorded without ? A. MVCH EVERY WAY , unto those that have received the same Spirit from which they were given forth ; for unto such they are Profitable , and make Wise unto Salvation , and are unto them of Service for Instruction , Edification and Comfort : The same Spirit in them receiving the Testimony of the Spirit , as it is declared in the Scripture ; And there is an Agreement and Vnion in the Spirit within , AND ALSO IN THE WORDS without ; And so there is Instruction , Edification and Comfort by the Scriptures unto all that are in the same Spirit that gave them forth . Now , in my Adversary's words , I leave it to my Reader to give a Name to his Passage , both against me , our Books . and particularly William Smith : The like to which , for a daring Vntruth , is not commonly told . For if to confess to the Scriptures , to believe , to read , and to fulfil them , as what by the right Spirit makes Wise through Faith to Salvation , being full of Instruction , Edification and Comfort ; If this , I say , he to deny and throw Dirt upon them , William Smith is deeply guilty ; but I leave it with God , and my Reader 's Conscience , whether J. Faldo hath not denyed all Honesty in throwing so much Dirt undeservedly upon W. Smith : But let us see what Reply he makes to my Answer in his Inferences , and indeed there is need of Patience in having to do with so much unworthy Shifting , and ill Language ; His first Inference was this , If the Light within was alwayes sufficient , the Scriptures and other Means were ever superfluous . His second , By the same Ground the Writings of the Gentiles , yea , the bitter Scoffs of Lucian and Julian the Apostate are of equal Authority with the Scriptures ; for they resulted from their Light within . To all which ( as my full Answer ) only thus much I will say , That though all Ability was and is in him the Light , whom we declare to be the Light of all Mankind to reveal the whole Mind of God. ( Here he leaves off , and takes the rest from the beginning of another Paragraph , about a page off , to clap to it ) Yet that he so 〈◊〉 mistakes Reason , and abuses his Reader , as to infer from the ability of the Light ( whether obeyed or disobeyed ) the Uselesness of the Scripture . Now hear his Reply . Rep. Obeyed or Disobeyed were no Words of mine . But how can we know any thing the better for VV. P's hard Names he puts upon it , seeing there is nothing that pinches him , but he hath presently 〈◊〉 hard Name for it . And so impertinently and slovenly imposed , that a man might learn far more gentile Railing under a Hedge ; As base Comparison , p. 43. Black as Hell in Malice , p. 46. The Impudence of his Wickedness , p. 49. Rejoyn . VVhatever pincht me before , I hope the Reader will bear witness for him , he has been more merciful in this Reply . He first brings little or nothing out of my Answer , and sayes just nothing to what he brought . He did not say obeyed or disobeyed ; The more the Shame ; As my Answer to the Inference will sufficiently manifest , the substance of which was this , That if the Light had been obeyed , and God's Spirit not rebelled against , there had not been so much need of Line upon Line , and Precept upon Precept . Therefore was the Light or Spirit in it self insufficient ? or Line upon Line superfluous ? Is the Ability of a Master questioned by the Use of Books ? or the Use of Books superfluous , because of his Ability ? Insufficiency belongs not to the Light , but to the Creature that cannot receive it as it is in it self . A Condiscension to such VVayes and Means as suits the great VVeakness and Distance of degenerated Man from God , can no more conclude the Light insufficient , then God , Christ and the holy Spirit . To which let me add , that as the Law , so very much of Scripture , was added , because of Transgression ; that makes it not superfluous , no more then the succesless Strivings of the Spirit to bring out of Transgression ( because of Man's obstinate Rebellion ) renders the Spirit not sufficient . To the second Inference he drew , I gave a large Answer , which I shall contract ; That the Light of the Jews and Gentiles was one in it self ; That as either writ by that Degree of Light they had , they might both be said to write by the same Light , and yet the VVritings be no more equal then the Degrees of manifestation : That the VVritings of the Jews greatly transcended those of the Gentiles , from that greater Discovery God vouchsafed to them . That his bringing Lucian and the best Gentiles upon an Equallity , was wicked . That nothing lies heavier against the Light within in that Blasphemous Saying , then against the Spirit in the Prophets , Apostles , and every good Christian , who by his infatuated way of Arguing would make us believe that Lucian and Julian acted from the Light within , because they acted from something within , and that there is no Distinction to be made between their Writings and the Scriptures themselves , upon our Principle , because they writ according to the Light that was in them ; as he sayes . VVhat is this but to deny all Testimony within , or at least allows but of such a one , as gives equal Evidence to Apostates and Christians , Men acted by the Power of Darkness , and the Principle of Light ? It shall now rest with my Reader to point where the Pinch was , For the Ill Language he sayes I gave him , to wit , a Line and a half made up out of six pages , given on distinct Provocations ; Let us examine [ Base Comparison , pag. 43. ] This fell out upon his comparing us with the Papists ( which we shall anon consider ) How slovenly I was in doing so , I will not be mine own Judge [ Black as Hell it self in Malice , page 46. ] fell from me on this Occasion ; sayes J. Faldo , I know not hardly any worse Lucian and Julian said of Jesus of Nazareth , the Scripture and Christianity , THEN THE QUAKERS HAVE DONE VNDER OTHER NAMES . Now Reader , if thus to Unchristian , Unscripture , in fine , Unreligion , Prophane , yea , Atheize a whole Body of People , bringing them into parallel with loose and heathenish Scoffers and Persecuters of the Christian Religion , who all this while reverently believe in Christ Jesus the Saviour of the VVorld , in his Life , Death , Resurrection , Ascension , Doctrine and Miracles I say , If thus to use us , is not as black as H●ll in Malice against us , there can be nothing Black , Hellish or Malicious . For the last piece of Rai●ing ( as he calls it ) [ The Impudence of his W●ckedness , p. 4 9. ] VVhat could it be else , to charge the Impiety of Julian and Lucian upon the Light within , and telling the VVorld , That upon the Quakers Principle , they may conclude their Writings as Canonical as the Scriptures of Truth . But this man studied Personal Reflection more then the Cause , or he would not have given but five Lines of nine Pages of my Answer , and never have considered that , as he ought . I could be glad to read one page of his Vindication , without unnecessary Reflection , who for a Line and a half of pertinent Rebuke , by him out of six Pages of my Answer hardly pickt ( and by me fully defended ) cryes out of my impertinent slovenly hard Names , and that gentiler Railing may be learned under a Hedge , where I leave him to be better taught . But he is very angry I contract his Comparison of us with the Papists in the Matter of Infallibility and Inspiration thus , He tells the VVorld , the Papists own Revelation , and the Quakers hold Revelation also ; therefore the Quakers are Papists , or very near them . Hear his Reply . Rep. How can I guide W. P's Pen , to write Truth in Matter of Fact ? If he find such an Argument in my Book , I will be content to be his Bond-slave . Can you believe that a man can be blest with Apostolical immediate Revelations , for every thing in Religion , that is not so honest , as to use the very Eyes in his Head ? Rejoyn . By this we may perceive , it is high Tide with J. Faldo . First Reader , I deliver not the words in a different Character from my own , because I did not pretend to quote him : But that it was the drift of the Comparison , and so no wrong to his Intention , the thing it self abundantly proves . The Papists hold Revelation , and the Quakers own Revelation ; what 's the meaning of these two Propositions , unless it be the Conclusion I drew ? But lest the Man should be believed , hear what he sayes himself in his first Book , It is no little Absurdity in the Quakers to make Out-cry against Popery , while they plant and hug the Root in their own Bosoms . Again , in the same page , It were no hard matter to prove an Agreement in a multitude of Particulars between the Papists and Quakers . Besides all this , he brings in a Story pag. 55. of a certain Romanist , who coming into England and being asked , which of the multitude of Sects came nearest unto the Roman Church ? replyed , The Quakers . And this J. Faldo sayes , he remembers . How then he should forget , to that degree of Abuse , that there is any Argument in his Book to prove the Quakers very near to the Papists , who in his Story uses that very Word to make People believe it , I cannot tell , unless his great Desire to bedirt William Penn transported him beyond all remembrance of what he had writ . I might now demand his Promise , of being my Bond-Slave : But alas Proud Man and Insolent , he is too high for that Office , if such I could accept of : Though I know not how he can come off , unless with this Passage , p. 57. The Quakers out-go the Papists FAR ; therefore the Quakers are not Papists , nor NEAR them . He thought I made him abuse us beyond his Intention , and he both intended and abused us beyond what I represented . If in that I wronged him , he has more Reason to Forgive , then Revile me . But how comes it to pass , that he sayes nothing of my argumentum ad hominem ; The Papists own a God , a Trinity of Persons , &c. And J. Faldo owns a God and a Trinity of Person , therefore J. Faldo is a Papist , or near a kin to one . VVould this be just ? If not , neither is his Conclusion of force against us . J. Faldo holds something in common with Jews , Turks , Heathens and Papists ; he would not take it kindly , if we should therefore conclude him , to be all or any of them ? But he gave this the go-by , which shews , he seeks not the Promotion of Truth , but Disgrace of his Adversary , indeed his very good Friend , though his own Indeserts will not let him believe it . CHAP. V. Of the Scriptures being the Rule of Faith and Life , and Judge of Controversie . THe first thing in this Chapter he chargeth me with , is Forgery ; Let us see how he proves it . Rep. The Charge in my fifth Chapter is , That the Quakers deny the Scriptures to be a Rule of Faith and Life , or a Judge and Determiner of Religious Controversies ; but P. as if he had sworn not to repeat my words faithfully , trans-scribes them , That we deny the Scriptures to be a Rule of Faith , and Judge of Controversies . Rejoyn . Reader , observe the Forgery lies here , that I left out Life , after Faith ; and Determiner , after Judge ; and Religious before Controversies : But because that which is the Rule of Faith , is the Rule of Life ; and that Judge and Determiner are all one ; and that the Controversies intended , were not about Questions in Mathematicks , Philosophy , Trade , or Law , common or civil , but purely about Religion , I thought it no Forgery to leave out words not necessary , or what from the Nature of the Rule and Controversie on foot were manifestly implyed ; especially when I made no Advantage to my self by it . But every such little thing must be called by a hard Name , or John Faldo would have little to write , and but a few to believe his Books . But to the Point , ( avoiding many Occasions for severe Reflection ) Perhaps he grants us what we can desire . For upon my asserting , that what was and is more general then the Scriptures , is most properly the General Rule , he replies , Rep. I never affirmed them to be a general Rule , nor is it that , I charge the Quakers for denying ; but I charge them with denying them to be any Rule at all of Faith and Life ; he mistakes the Question , and yields my Charge to be their Principle , and pleads for it , p. 54. Rejoyn . If that be not the Question , how have I granted the Question ? Do I plead for his Charge because I plead against the Scriptures being the General Rule , p. 54. which he sayes is no part of the Charge , and what himself undertakes not to contradict ? But sure I am , if the Scriptures be not the General Rule ( as he implies ( and thereby cuts his own Throat , and grants to the Quakers the Question , as largely as needs to be ) They are not The Rule by way of Excellency , or the Rule by which God's People in all Ages have walked ; for that was and is General : So that the Scripture , upon his own Concession , is but a particular Rule , and therefore must be subservient to the Spirit ( who is the great Evangelical Rule ) as are many other Instruments , that have been made use of upon several Occasions . He might have learn'd thus much in p. 53. of my Answer , where I say that we acknowledge the Scriptures to contain many Holy Rules for Godliness . I would know of him how that could be , and yet deny them to be a Rule in any sense . But we have good Reason to deny them to be the Rule of Faith and Judge of Controversies , who can neither give nor govern Faith , nor Judge of Controversies , as the many different Perswasions in the World fully prove ; for then all that have the Scriptures would be of one Perswasion , as it is most certain , those are , who have and walk by the One Spirit . VVherefore since the Scriptures themselves testifie to the Spirit , as the great Judge , Rule and Leader , especially under the New Covenant , where the Law is not written on Tables of Stone ( much less Paper ) but of Flesh , to wit , the Hearts of the Sons and Daughters of Men , the Spirit , and not the Scripture must be the Rule of Faith and Judge of Controversie . In short , The Scripture cannot try a present Motion or Prophecy . Bad Spirits are wholely hid from it . For Instance , Paul reproved not the Spirit that cryed , These are the Servants of the Most High God , that shew unto us the VVay of Eternal Life , from the Scriptures ; neither did Peter , Deceitful Ananias , but from the heavenly Instinct and Savour , Relish or Discerning they received from the Spirit of God within them 'T was in a Case of such Difficulty , that some in these late Times have writ , That the Scripture gave no general standing Rule ( for all particular Cases ) in fleeing or standing in Times of Persecution , but that it was the Frame of the Spirits of the People of God to retire at that season ; which whether it be true or false , that the Spirit of God did so influence them , two things are undeniable ; first , That it was the Frame of their Spirits , witness their Practice ; secondly , That the Scripture was not sufficient for them to square themselves by on that Occasion ; And what else do Professors mean , when they advise People to seek the Lord in this or the other Case ? why do they not go seek the Scriptures rather ? Doth not such a Practice manifestly detect the Scriptures of Insufficiency , and evidently prove their Acknowledgment both of Revelation , and their Recourse to a more Living , Spiritual , Immediate and Sufficient Rule ? VVhy else do they seek God's Mind ( say they ) by Prayers not formal but by the Spirit ? But this is become despised Heresie with J. Faldo . For Faith in his Sense rises no higher , then so many Articles , laid down ( suppose truly ) according to the bare Letter of the Scriptures , which the Devil can believe as well as he : This Faith I call meerly Verbal and Historical , of which the Scripture may be a Rule , but not of Saving Faith : for of that Faith only the Spirit can be the Rule ; and why ? because the Spirit of God alone reveals him to the Soul , who is the Object of Faith , and works Faith in the Soul upon that Object ; and as this only begets Faith , so it increases , enlivens , rules , governs and strengthens Faith unto Dominion . This alone unfolds those Mysteries spoak of in the Scriptures , Wherefore answered the Eunuch unto Philip , when he queried , Understandest thou what thou readest ? How should I unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had a guide , as sayes our old English Translation , which implies , That the things declared of by the Scriptures are not to be understood from the Scriptures , but a more Living , Spiritual and Certain Guide , Wherefore we affirm , That Repentance , Faith , Sanctification , Justification , Redemption , Regeneration , &c. are all a Mystery never to be disclosed , but by the Revelation and Operation of the Spirit of God in Man ; the Scripture can only testfie to such things , that they are ; but it is the Spirit alone that works them , and illuminates , guides , governs and rules the Soul in and about such things . 'T is true , all the Spirit leads to is according to the Scriptures ; it overturns them not ; for they declare of most of these Operations ; yet because we believe , know and witness them from the Conviction and Operation of the Spirit , before we can possibly understand them in Scripture ; therefore the Scripture is but a Declaration , and not the Rule of Faith , &c. And the only best way to determine any Controversie on foot about Repentance , Faith , Sanctification , Justification , &c. is the Judgment of that Spirit which works them ; For how can the Scripture , that has so many Meanings put upon it , determine which of those meanings is the true ? Let them shew me that Scripture that plainly and uninterpretatedly tells me , such a Proposition is True , and such a one is False , that consists only of their additional Meanings ; such a new Nick-named People right , and such wrong , and they do their Business ; if they cannot , as it is impossible they should , they must have recourse to something else to rule & determine ; and what can that be besides that Eternal Spirit , which worked the true Faith , and ruled the holy Life of those Ancients , who gave forth this Declaration of Faith and Life ? Can any Man t●ll another's Mind better then himself ? or resolve any Doubt , or clear up any Mis-understanding concerning what is delivered , better then he that spoak it ? To understand those holy Men's Mind , and disprove them that mistake it , there is an unavoidable necessity of coming to that Spirit which made it theirs . 'T is granted , that all True Doctrine is according to Scripture ; but the Question is , What is true Doctrine ? Scripture is a strong Testimony ; but what enlightens the Mind , resolves Doubts , and works Faith , and informs , guides and helps the Soul through the whole Work of Conversion , and without which the Testimony of Scripture it self is truly an unintelligible and an incredible thing ? This must be nothing less then the Spirit it self . In short , The Scripture is not the Rule , but Declaration of Faith and Knowledge ; That only must be the Rule of Faith , which gave and ruled the Faith of those that gave forth Scripture . And because none can give or work Faith now , but what did give and work Faith then ; 't is not the Scripture , but that which was before the Scripture , even the Spirit of Truth , which was the Author , Rule and Finisher of their Faith. And if our Faith in this Age be the same with the holy Men's of old that gave forth the Scriptures ; they are no more our Rule now then they were theirs then , who had a Rule and a Faith before them : But as it was a Declaration of what they believed , knew and witnessed ; so it is a Declaration of what we now believe and desire to know and witness . John's Epistle was not writ to be the Saints Rule ; for he directed them to the Anointing ; yet their Faith and Life of which the Anointing was the Rule , was according to John's Epistle . Agai● , The Declaration in time was after the Faith declared of ; but where there was Faith , there was a Rule , consequently that Declaration which was after that Faith and Rule , was not that Rule ; so that the most that can be said against us is this , The Scriptures cannot be a Declaration of your Faith , till you come to such a Belief of the Truth 's thereby expressed , as they had who writ them ; and a great Truth it is . But then say we , The Spirit must work that Faith , before the Scriptures can be accounted a Declaration of our Faith , or we interested in them , And because that Faith has a Rule so soon as it has a being , it must needs follow , that the Declaration of that Faith cannot be either the Author or Rule of it . Here lies the Mistake of my Adversary and many more , that because what a Man does is according or agreeable to a thing , therefore that is the Rule of the thing done . To proceed . For this reason it is , a Constraint lies upon us from God , to direct and exhort all People diligently to mind that Measure of the Holy Spirit , which God hath given them to profit with , as that alone by which Man comes to a certain Knowledge of his Mind and Will , and to do the good and acceptable Thing in his Sight , and that by which his poor labouring Mind is brought out of the Incertainties , numerous Interpretations & vain Janglings Men have pester●d the World withal ; who have darkened Counsel , and bewildered many in their Conscientious Enquieries after God , drawing out their Minds from the seasoning Principle of Life , instead of bringing them nearer to the Lord ; for which great and heavy Plagues hang over the Head of this Generation , who make War against the Spirit , with the Letter , instead of confirming its Appearance from the Letter ; and under Pretence of calling the Scriptures the Word of God , and Rule of Faith and Life , divert People from Waiting for the Word nigh unto themselves , which is the Word of Faith , and gives Life to all that believe and obey it ; decrying us as Seducers , and deriding us as Euthusiastick Canters , because we prefer and turn all to the Spirit of Life within ; an Out-side , Carnal , Envious and Hypocrical Generation , as it is . I will conclude this Head with a Passage out of some certain Authors , that were never professed nor reputed Quakers . Wherefore they who are true Believers ( sayes the first ) and have received Christ's Spirit , their Judgment is to be preferred in the Tryal of Spirits before a whole Council of Clergy-Men . And they only who can try Spirits by the Spirit of God , and Doctrines by the Word of God written in their Hearts , by the Spirit can in measure discern all Spirits in the World. And the Spirit of Christ , which dwells in all true Christians , cannot deceive , nor be deceived in the Tryal of Spirits . With abundance more to the same purpose . The other brings in Two Objections frequently made against us , and by him pertinently answered for us . Object . 1. It is said Isa . 8. 20. To the Law and to the Testimony , if any Man speak not according to this Word , it is because there is no Light in him . Answ . Truth ; there is the Law and Testimony in the Spirit as well as in the Letter ; The Law of God is in the Heart , there it is written , and there it testifies the Truth of God ; and if any Man speak not according to this Rule , it is because there is no Light or Morning risen in him . The Spiritual Man judgeth all things , yet he himself is judged of no Man. Object . 2. It is said , Gal. 6. 16. That whoso walketh according to this Rule , Peace upon him . Answ . True ; but that is not the Rule of the Letter , but of the Spirit , even the Rule of the New Man , which after God is created in Righteousness and true Holiness . Read the Words before , and you shall see it : There is nothing of any Value but the New Creature : And whosoever walketh according to This Rule Peace shall be upon him , &c. And truly , my Brethren , it is my earnest Desire , to see Souls to live more in the Spirit , and less in the Letter , and then they will see that we judge of the Letter by the Spirit , and not of the Spirit by the Letter , which occasions so much Ignorance amongst us ; and those who profess themselves to be our Teachers , are chief in this Trespass : Observe this J. Faldo . Again , The Spirit of God , who is God , is the ALONE RULE of a spiritual Christian , &c. Further declaring , That some setting the Scriptures in the room of the Spirit , they make them an Idol , Ibid. p. 248. Let him either discard these Men from being Christians , that were reputed great and refined Professors , before the Breaking forth of the People called Quakers , or leave off censuring this part of our Doctrine , as no part of Christianity . Nor have we any Ground to believe , that they were intended for the Rule at first , since they were not given forth all at one time ) and yet every Age stood in need of such a Rule ) but on divers Occasions , as Miscarriages in the Churches , Threatning of Judgments , Prophecies , Histories , and Comfortings under Afflictions , &c. required : Nor do they carry the least Method or Designment of the great Rule with them ; here they are Proper , there Figurative ; in one thing Literal , in another Allegorical ; without all Definition of Terms , framing of Articles , such Plainness and Coherence in Matter , and Intelligibleness of Language to all Nations , which may render them such a Rule . Besides , it is more then probable , that much of the Writings of the New Testament are lost , from Luke ' s Word 's in the beginning of his History , where he tells us , that he was but ONE OF THE MANY , who did set forth a Declaration of those things , which were most surely believed amongst them , even , sayes he , as they delivered them unto us , which from the beginning were Eye-witnesses and Ministers of the Word . For it must be considered , when Luke writ his Narrative , that John's History was not in being ; and some will have it , that Luke wrote before Mark : But whether it be so or no , certain it is , that Mark and Matthew could not make up those many , that took that Work in hand ; neither can we think , he should call Matthew and Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie with the Athenians a Multitude ; for a certain Learned Man will have it , That no better Greek was spoken , then that wherein Luke wrote his History . That those Narratives were not Apocriphal , but at least of equal Authority with his dedicated to Theophilus , his own words tell us : For those that writ were such as related what they received from Eye-witnesses , and the first Ministers of the VVord . Besides which , there were in the Apostles Age , and the two following Centuries , several Writings ( reputed genuine ) which either dyed out of the World through that Neglect brought upon them by the Advantage some accounted Hereticks might make of them in Defence of their Opinions ; or stifled by the subtilty of the Romish Church , being more expresly opposite to her growing Superstition and Grandeur : And for such Writings as still remain among us , methinks , it should not be unknown to a Man of J. Faldo's Pretences to Learning , how much the Authority of several of them has been questioned by some , and exploded by others , though never by any of us ; particularly the Epistle to the Hebrews , the Epistle of James , second and third of John , second of Peter , Jude , the Revelations ; and with some Matthew's History it self , has not escaped the like Censure . Of which , Reader , thou hast an Account at large in that Notable French-Man Dallaeus De usa Patrum , and a late Discourse mainly directed against the Roman Church , entituled , Christoph . Christophori Sandy . Nucleas Historiae Ecclesiasticae . I would not any from hence should repute me so Impious , as to endeavour to weaken the Testimony of Scripture , or beget any the least Doubt of the Doctrine thereby declared ; only upon our Adversary's Principles , which so strongly oppugn'd the Doctrine of Revelation or Inspiration , I must take leave to conclude in his Name and upon his Principles , that the VVord of God is imperfect , and a great part of the Rule of Faith and Life , and Judge of Controversie is lost , and that he has no more Reason to believe the Truth of those great things related in that part of the Scriptures yet remaining , then any Legend at Rome : For exclude Revelation , and what Ground has he for his Faith besides Tradition ? and what Evidence can he give us upon his Principles of the Truth of the former and Falshood of the latter ? These Councils and Synods who collected and canonized them he accepts for one part , and rejects for the other . Again , he trusts their Judgment in picking and chusing , and yet rejects their Interpretation ; as if it were not so difficult to relish Genuine from Spurious Scriptures , as ( when rightly discerning them to be such ) to understand them ; which is an absolute Contradiction ; For how should they know true from False , and not understand the True ? That Council which made the Writings of the New Testament Canonical , left out the Revelations as Apocriphal ; yet I hope J. Faldo accepts that as heartily and unquestionably as the rest : And that Council which took in the Revelations , and made it first Canonical , brought in with it the Books of Tobi , Judith , &c. which J. Faldo , I suppose , with all his Brethren , rejects , as Apocriphal . Thus are meer Men , and the Judgments of such Councils , as he otherwise rejects , his Rule for believing the Scriptures that remain to be Canonical ( if it be proper to say , the first is the Rule of his Canon , which is too short ; and the other which is superfluous , as by his Account ) My next Question is , What was his Rule for believing those Councils ? I am sure he must have been without all other , then a Willingness to believe so , because they said so ; which how like this is to his Papist , unto whom he would resemble us , let all sober Protestants consider . I cannot see how he is able to oppugn any thing they say upon Tradition , who mounts no higher for his Assurance then Tradition , and such too , as rests mostly within their Hands . But if it shall be granted us , that to know Scripture to have been given forth upon * Inspiration , Men must have Recourse to Inspiration , then not so much Councils and Synods , as the Inspiration of the Almighty , which gives certain Understanding , is our Rule in the Case ; as well saith the Assembly of Divines in their Confession of Faith , chap. 1. § . 4. The Authority of the holy Scripture , for which it oug●t to be believ'd and obeyed , depends not on the Testimony of any man or Church , but only upon God ( who is Truth it self ) the Author thereof . And since J. Faldo himself confesseth the Spirit necessary to the Vnderstanding of the Scripture , which implies the Insufficiency of the Scripture to give that Understanding of it self , the Spirit must be the Rule of our Vnderstanding the Scripture , as it was before the Rule of our Faith concerning the Divine Authority of Scripture ; For the Light of the Interpreter , and not the Thing interpreted is the Rule both of Faith and Practice ; which is undeniably evident from the reconciling of seeming Contradictions : If the meer Letter of the Scripture were to be followed , no Man could ever make them meet in the same Truth ; The many Different Perswasions at this Day about Religion prove this , whose respective Authors and Abettors think it no mean Advantage to their Cause , that they hold the Scriptures to be their Rule . But such as come unto the Spirit of God , know and believe the Truth as it is in Jesus ; David ' s Key , that opens and none shuts , is given unto them ; and the Secrets of their God remain with them . This reconciles those seeming Contradictions , and leads through the Greatest and Deepest Truths mentioned in Scripture , without the least Doubt or Stumble : This is the Super-excellent Benefit of the New-Covenant Administration , the Promise of the Father , the Instructer , Leader and Comforter of all God's Children ; And for a further Account of which , I refer the Reader to my Book , entituled , The Spirit of Truth Vindicated , from pag. 16. to pag. 47. and Reason against Railing , from pag. 24. to pag. 46. To prove his former Charge , he produces this Passage out of James Naylor , God is at Liberty to speak to his People by the Scriptures , if he please , and so he is at Liberty to speak by another created thing , as to Balaam by his Ass ; and because I returned in Answer , To all which ( said I ) he sayes just nothing ; he replies , As if ( sayes he ) I were to answer the Proofs of my own Affirmation . But that was not all ; for beside that , it was no Proof : He should have proved it Erroneous or Contemptible , as he stiles it , or else he doth nothing ; To cite , and not prove the Citation apt to the End for which it was cited , that is , the Doctrine it contained or abetted to be Erroneous is impertinent . What ? Is it false Doctrine to assert , That God is at Liberty to speak by the Scriptures or without them ? Or is it to contemn the Scriptures to say as John Faldo cites J. N. that God doth speak to People by those Scriptures that were given forth by Inspiration ? Or , is it no Proof , that God is at Liberty to speak by any other created thing to instance the Case of Balaam's Ass ? But he will by all means have it , that according to J. N. to take an Ass or Bible to be our Instructer , is of equal Prudence ; adding , These Notions , sayes he , being by the Quakers sucked in ; I wonder not that they leave the Teachings of God by the Scriptures to attend on the Ministry of Asses . But this indirect Reflection and unsavory Abuse , both shews the Vanity and Envy of the Man , and must needs beget an Abhorrence of his Proceedings against us in the Heart of every solid Reader . It had much better become the Author of Poor Robin's Almanack , or the Cobler of Glocester , then a Turn'd-out Non-conforming Minister . J. N's words I fully vindicated in my Answer ; his Drift was , to drive off People from this pernicious Apprehension , that God's Voice was only to be heard from the Scripture , thereby justling the Spirit out of Doors , and confining the Almighty to a certain Instrument ; and not that he intended to repute every Ass of equal value with the Scriptures ; though I do not doubt but the Voice of Balaam's Ass was a more immediate and forcible Rebuke with him , then any Scripture then written . But let this character our Adversary with every Just knowing Reader , that he brings J. N's words that allow such Scripture as God shall please to speak to any by , to be so far a Rule , to those to whom it s directed , in order to prove , that the Quakers deny the Scripture to be in any case any Rule at all : But we must not expect better Usage from a Man , who is more perplext at our proving of our selves consistent with Truth , because it contradicts his Apprehensions and Charges exhibited against us in Print , then that we should be in the Wrong , though for that Cause he pretends to write against us . Strange ! that he should rather desire we might be mistaken , then himself be thought to have mistaken us . But he thinks I have greatly wrong'd St. Paul , and I know not why , unless it were in showing him to have been guilty of that Fault ; for to prove the Scriptures to be the Rule , he brought this Saying of his ; And herein , that is , saith our Adversary , [ all things that are written in the Law and the Prophets ] do I exercise my self , to have a Conscience void of Offence towards God and towards Men. My Answer then was , that he left out that which was more applicable to the words , as the place it self evidently proves ; [ But this I confess to thee , ( that is , Faelix ) that after the way which they call Heresie , so worship I the God of my Fathers , believing all things that are written in the Law and the Prophets , and have Hope towards God , which they themselves also allow , that there shall be a Resurrection of the Dead , both of the Just and the Vnjust ; and herein , saith the Apostle , do I exercise my self , &c. ] Where its evident , that believing all things that are written in the Law and the Prophets , was not that wherein he said ( so properly ) that he exercised himself , as in worshipping the God of his Fathers ; not after their way , and having Hope towards God of the Resurrection , &c. there lay the Stress , as is evident from their calling that Worship Heresie , and afflicting him for that Hope which they otherwise allowed of . Nay , that very Passage he makes the whole place to bear upon , comes in rather in the Nature of a Parenthesis , then a Principal Matter ; His thus dealing with us and the Scripture I call'd a Perversion , at which he very vainly taunts , as if it could not be a Perversion , because I confess that it somewhat relates to the Verses cited , crying out , This is his Mouse his Mountain travelled to bring forth : But if to clip a Text be not a Perversion , or to stretch it to what it can never reach , nor ever intended , be not to pervert and abuse Scripture , certainly there is no such thing . That he clipped it , is proved ; that he misapplyed it , is not less evident : For to believe a thing , is not necessarily to make it a Rule ; besides , if the Law and the Prophets were a Rule , because he was exercised in them , then must his Worship and Hope also be a Rule , because he was exercised in them ; but that were improper and untrue . He is angry I said , the Apostle had out-stript the Law and the Prophets , therefore they could not be his Rule , replying , If St. Paul had undertaken a Reply to this Gentleman , he would have undoubtedly lasht him severely for this Wrong done to him and the Truth . But I am not of that Mind ; for if he did not out-strip the Dispensation of the Law and Prophets , how could he arrive at that State which witnessed the Fulfilling of the Law and the Prophets ; To deny this , is to deny the further Illumination and Enjoyment of that Day ; and according to J. Faldo's own unhappy way of Reasoning , the Apostle must not be a Christian ; for in denying the Prophets to be Christians , because they were before Christ's visible Appearance , and preferring Christianity so much above other fore-going Dispensations , as he doth , in not allowing the Apostle to have out-stript them , he makes the Apostle to be no Christian ; For which , I will not say , he would have Lasht , but Reproved this ignorant Priest , as one that knows not whereof he affirms . But hear him yet further . Rep. I said , the holy Scriptures determine according to their kind , as much as a Writing can do . From whence W. P. infers , that it is not so determinative of all Cases as something else may be , which is a more living , immediate and infallible Judge then a Writing is or can be ; an inference worthy of a poor Schollar , and a conceited Pedant . Is he gone beyond Belshazer , who trembled at such a rate at the Writing * on the Wall. Did ever any Man in his Wits affirm the Scriptures to supply the room of Eyes Skill to read Vnderstanding , Conscience and the Assistance of the Spirit of God , are not these in my Book all made necessary to render the Scriptures such a Rule and Determiner ? Rejoyn . But why such a trivial Rant for a Reply ? and why such hard words from a Man of his Circumstances ? one on many Accounts so near what he represents me to be . Is it not true , that if something be more firm then Writing , that which is more firm , and not the Writing , is the Judge and Determiner ? Suppose a Scripture for every Case that ever did or may happen ( which we know , there is not , and therefore not THE RULE ) yet if such Scripture need an Exposition , who is most truly the Judge and Determiner , the obscure Text or the clear Expositor ? Certainly where the Stress lies , the Power of Determination must be , and there the Judgeship rests , but that is alwayes in the Interpretation , since the Difficulty is not about believing the Text , but the Exposition given of it ; therefore the Expositor is both Judge and Rule , and not the Text exposited . And since J. Faldo has granted to us the Assistance of the Spirit for knowing the Scriptures , the Spirit , then , which gives us how to understand and believe , and enables us to fulfil them , must needs be the Rule and Judge , and no Writing whatever . I shall conclude this Point with my Rejoynder to this following Passage in his Reply . Rep. But W. P. hath not done triffling yet , neither is the Law the Judge , but there is a Judg● who interprets and speaks from the fresh Discoveries of his own Reason the Meaning and ●●●tendment of those written Laws . But Mr. Pen● The Judge is the Mouth of the Law , and subject to th● Law , and prescribed in his Judgment to that sense 〈◊〉 the Law which is expressed by the Letter of it . If so●● of the Judges had the handling of you , for imposing yo● canting fresh Discoveries of his Reason upon them , th● would tell you , they give Judgment from a Deep Stu● and Weighty Consideration of the Letter of the L●● and moreover give you some hard Names , or worse , for you● canting Law added to your canting Gospel , * and yet the LIGHT IN THEIR CONSCIENCES NOT GIVE THEM THE LEAST REBUKE FOR SO DOING . Rejoyn . I perceive he measures the Judges Displeasure by his own ; Indeed they would be very Vnfit Persons to sit for our Judges , that should be like him ; Men that would call hard Names , and do worse to any Man for allowing them to be guided by a Living Reason , would greatly evidence they had little or none , and therein indeed that we mischaractered them . But who most dishonours them ? I that suppose them to judge and explain Written Reason by the Living Principle of Reason in themselves , or he that renders them so many Posts or Pillars that are to be moved by incens't Letters , without relation to any Reason inherent to themselves , and not otherwise . But hear my forme Answer before I further rejoyn . His Instance about the Law is same ; For the good Laws of any Land are but Reason written , or rather declar'd by Writing , which is oblieging against the * Corruption of a Judge , but not the Reason of the Judge ; neither is the Law the Judge ; but there is a Judge who interprets and speaks from the fresh Discoveries of his own Reason , the Meaning & Intendment of those written Laws . If the Laws be sufficient without a Judge , why is there a Judge ? If then they are Dark , Obscure and Doubtful in many Cases , so as to need a Judge and Interpreter , which I call living and immediate Reason , since the Scriptures are Writings , in which are many things difficult to be understood , it follows that there must be an Immediate Living Judge , which must be therefore the Spirit of Truth that gave them forth , because none knows the things of God save the Spirit of God. And that those who are the Makers of Laws , are the only Persons who are fit to judge and determine in Case of Difficulty , by a Declaration of their Mind and Inten●ion in any such obscure Passage . In short . Either the Scriptures are not obscure ( a thing we daily see ) or if so , yet sufficient , which is impossible , or they must have a Judge , which is most true and necessary ; and what Judge , but the Spirit of Truth , which leads into all Truth ? p. 61 , 62. Now one would have thought , that an Answer so sober and reasonable might have deserved a Reply more civil and pertinent , then my Adversary gave me : But I do the less wonder at it , since he makes it his Practice to give hard Words instead of solid Answers . But to his Reply as it is . Rejoyn . He tells me , the Judge is the Mouth of the Law , and Subject to the Law. * But I would have him consider two things ; First , that the Scriptures of Truth were never given forth after that formal regular course that the Laws of England were ; but to particular Persons or Churches on particular Cases , though together with hearty respect I acknowledge and enjoy the Benefit of them . Secondly , The Question is not about things obvious , but obscure ; and herein the Judge is not only the Mouth , but Interpreter of the hidden Meaning of the Law ; This our Adversary's own words import ; For if the Law were so plain , as only to need a Mouth , what need would there be of deep Study and Weighty Consideration , which he makes necessary to a Judge ? the bare reading of the Law would be sufficient to determine all Cases ; Nay , it would end all going to Law : But inasmuch as the Laws are both numerous and intricate , as the Vexatious Cases and Disputes of our Times fully prove , 't is manifest , that some other Judge and Determiner must be found out , one that understands , compares and rightly applies Law , whose Judgment must decide and determine the Controversie . Now though every such Judge may be said to determine according to the Mind of the Law , yet his Interpretation and not the bare Letter is recorded for the Determination of the Case depending , from whence come our Book-Cases ; Nor indeed is this only referrable to any certain Person , explaining the obscure Passages of Law , but the Application of the Law to the Fact , in which not only the whole living Reason of the Judge is deeply and circumspectly exercised , but the Understanding and Conscience of the Jury , respecting the Nature of the Law , the Evidence of the Witness , the Heinousness of the Fact , and Variety of Circumstances , wherein the obnoxiousness to Error lies ( according to the Gre●k Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. Error is about the Circumstances ) all in order to a definitive Sentence or Determination about the Point handled . Now for any Man to call the written Law the Judge , and not Synteresis , or living sound Reason and Conscience in the Judge and Jury , to me seems very absurd . Besides , Let it be considered , First , that the Law is added because of Transgression ; and such as live to that noble Principle from whence all good Laws come have a higher Judge and Rule , then any of those written Laws , or any Interpretations of men upon them ; so that if J. Faldo compares the Scripture to the written Laws , they who are led by the Spirit have an higher Rule then the Scripture : and as he that lives up according to written Laws , by the Rule of his Synteresis , or Law of Laws , the just Principle in himself , does not destroy but fulfil those written Laws : so they that live according to the Rule of the Spirit , do not invalidate , but fulfil the Scriptures . There is no need of Swearing for a Remedy against that Man's Falseness , who is come to the Truth-speaking of Christ's Righteousness ; he that is come up to the greater , does not sleight but answer the lesser . Secondly , I beseech the Reader to observe , that these written Laws had once a beginning , and that those that made them were not without a Rule and Judge in themselves , both before , and in the making of those Laws ( neither is that peculiar to them , the Law-makers ) I still mean Synteresis , of which many Lawyers speak great things , particularly a good old Law-Book , called , Doctor and Student , which is not lessened by those Laws , nor ought any Law to be made , or take hold on any Person further then he acts contrary to that just Principle in himself ; which is called , the Law of Laws , the Immutable Law , by Chief Justice Hobart , in his Reports , pag. 87. So that both the Law was made according to this Synteresis , and is to be understood and judged according to this Synteresis , which Synteresis or Law of Righteousness , has not left us with a meer Declaration of its Mind , subject to many Casuallities and Difficulties , but remains in the Heart of Man to inform his Understanding and correct his Life ; consequently the Judge of Controversie , respecting the written Law ( about which , and the Application of it , many times arises the Controversie ) must not be the written , but this Immutable Law in Judge and Jury , from whence all good Laws proceed . It is a very depraved State indeed that knows no further Obligation then a Written Law , whereas a great part of Mankind is free from those Enormities the Law forbids and punishes , who yet know not the Letter of the Law ; like unto the Gentiles of old , who having not the Law , became a Law unto themselves , shewing the Work of the Law written in their Hearts ; which Law Cicero , in his Books of the Commonwealth , cited by Lactant. 6. Institut . 8. calls Right Reason , agreeable to Nature , given to all , constant and eternal , which calls to Duty by commanding , and by Disswasion deters from Deceit — No other Law may be put instead of this ; neither is it lawful to derogate any thing from it ; neither can it be wholely abrogated ; neither can we be loosed from this Law by Senate or People ; There is no other Explainer or Interpreter of it to be sought ; neither will there be one Law at Rome , another at Athens ; one now , another hereafter ; but being one Law Everlasting and Immortal shall hold all Nations at every time : And there will be one , as it were , Master and Commander of all , God that Inventor , Disputer , and Maker of this Law , to whom he that will not be obedient , must fly himself , and even in this thing , must suffer very great Penalty , though he should escape other Punishments . An excellent Place , which clearly explains the Nature and Vertue of this innate Light , sayes Rob. Sanderson , late Bishop of Lincoln , in his Oxford Lectures , concerning the adaequate Rule of Conscience , prol . 4. where he also calls it from Calvin , A Spark of the Light of God , that he might have Preachers of his Will in our very Bosoms ; and that all other Laws are but subservient to this in the Synteresis , the very thing that we assert concerning the Scriptures being a Rule . Thirdly , I would entreat the Reader to consider , that cessante ratione legis , cessat lex , i. the Reason of the Law ceasing , the Law ceases , is an old Law-Maxim . Now who shall be Judge of that , the written Law ? By no means . Yet that preposterous Answer only can suit our Adversary's Principle . W● say , Living Reason must be the Judge . In like manner did the Spirit of God give his Servants an Understanding in past Ages , how to behave themselves with respect to those Laws , which were but Temporary , for whose Abrogation there was no express Scripture , which the Scribes and Pharisees ●y neglecting and grieving that Spiritual Leader , and sticking in the Letter of the Scripture , only continued and maintained against Christ himself , who fulfilled them . To conclude , That which makes Law ; That which explains Law ; That , contrary unto which no Law ought to be made or obeyed ; That which gives to know what is contrary or according to just Laws ; That which gives to apply and execute Law rightly , must be the Judge and Superior Rule ; But that is this Synteresis , Law of Laws , sayes Chief Justice Hobart ; Right Reson , sayes M. T. Cicero ; Innate Light , sayes B. Sanderson ; The Law of God writ in the Heart , sayes Doct. and Stud. Spark of God's Light , sayes Calvin ; A Living Rule and Everlasting Foundation of Vertue , planted in all Reasonable Souls , sayes Plutarch ; God within , sayes Seneca and Epictetus : Consequently , not any meer written Law can be the Judge and Determiner of Controversies in Law. This Reader , holds almost all along the same with the Scriptures . That the Law is not Judge of the Doubts that arise about it self , but another , is already prov'd ; and that the Scriptures can no more determine Cases of Difficulty within themselves , is as evident by the same Argument ; and that Judge must either be some Man endued with the Spirit of God , as in Law Cases some Judge with Right Reason , or else th● Eternal Spirit , as he is universally manifested in Men. The first I suppose our Adversary will think too fair a Pretence for Popery to be allowed , and the last he can never avoid , unless Man without the Spirit of God be able to determine of the things of God ; which were to deny the Scriptures of Truth , the Faith of the Antients , the Doctrine of the Reformers , and Right Reason . Thus , Reader , I conclude this Point , and could have been willing to have done so long before , had not the great Necessity of People's better Information , drawn me into a more free and large Discourse then my Adversary's very empty Replyes could have deserved at my hands . CHAP. VI. Of our dehorting People from Reading the Scriptures , &c. as charged by this Adversary . THough I have said enough to perswade all sober Persons of our reverend Esteem of the Scriptures , yet am I willing to remove any the least Ground of Scruple by a brief Consideration of his Four following Chapters , in which he would fain maintain his former False and Vnadvised Charges of our holding in great Contempt those Holy Writings . He begins thus . Rep. My Charge in my Sixth Chapter was , That the Quakers take Men off from reading the Scriptures for Instruction and Comfort . Penn objects against my first Proof , as not bet having any such Consequence , pag. 63. And this is the meaning of our Doctrine , to bring People to the Everlasting Word of God in themselves , Smith . Cat. pag. 95. bestowing on me within Eight Lines , Deeply-●gnorant , Malitious , Vngodly , Possessed by an Evil Spirit , Wretched , Impious , Grosly-blind , Malignity , Frothiness , Envy , Impious , Injustice . Rejoyn . If ever Man had to do with an Vnjust Adversary , it is my Lot ; And let this very Passage be the Measure . First , What are those Words cited out of William Smith , that prove , we take Men off from Reading the Scriptures ? What Reason has he urg'd , or Argument attempted , that were by me employed , in Defence of the Passage , and Illustration of our Innocency ? Shall this pass for my Confutation ? Must my Book be no better answer'd ? and yet led captive by J. Faldo's meer Pretences , to wit , Reason , Religion and Learning . It s a Shame to Professors of Religion to Countenance his Attempts , that maintains his Controversie with so much Weakness and silly Evasion . He tells you of my Rebukes , but is as true in that , as just in the rest ; For neither has he given all those ●ords , which abate that Harshness they seem now to carry with them , nor do they lie within the compass of Eight Lines , as he would have you believe : But be they as they are , what Man , not possessed with a Malitious Spirit , would charge Untruths upon a Body of People , and then lay sound Expressions upon the Rack , if possible to extort a Confession of them ? Who but one deeply ignorant would repute it an Vndervalue of Scripture , to bring People to the Everlasting Word of God that gave them forth , that only gives to understand rightly and esteem them ? And can he be less then Impious and Frothy , that sports himself with our serious Belief , as well as very Vnjust , that draws Conclusions our Premises will not bear , and then call them , Charges proved out of the Quakers own Writings . To give the greater Authority to what I said I urged the Testimonies of Calvin , Erasmus and Beza , concerning which hear him . Rep. But pag. 64. he fathers his Error on Calvin , Eras . Beza . He directs precisely only to Erasmus and Beza ; in Nov. Test . 2 Pet. 1. 19. Beza ' s words on the place which I have examined are these , So it may be taken for the Doctrine of the Prophets ; which was to those to whom Peter wrote more without Exception , to whom he may be said to have a respect in this Passage . Thus this Man can abuse Scripture , Reason , Reformers all at once . Rejoyn . If it be an Error , Calvin , Beza and Erasmus held it , as I will breifly prove . But why must Beza's words be cited , and Calvin not deny'd so to have writ , neither Erasmus by him consider'd , who of the rest I most precisely cited ? But it made not for his turn . He seems to adventure at my Dishonesty , provided it may bring Disgrace or Weakness to the Quakers Cause . But to make good my Quotations . J. Calvin expresly tells us , Idem spriritus qui per os Prophetarum loquntus est in corda nostra penetret necesse est , ut persuadeat fideliter protulisse quod divinitus erat mandatum , Calv. Institut . lib. 1. cap. 8. That is , It is necessary , the same Spirit that spake by the Mouth of the Prophets , should pierce into our Hearts to perswade us , that they faithfully delivered that which was committed to them of God. What sayes J. Faldo to this . Now let 's to Beza . Our Adversary seems resolv'd to mistake me , that he may render me mistaken . I cited him to one part of the Chapter and Verse , and he to another ; For my Purpose was , to prove , that Beza held it to be the Right Way of understanding the Scriptures , to have recourse to the Everlasting Word ; and he takes a piece of the Nineteenth Verse , which related to the Comparison , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or more sure Word of Prophesie ( which is sufficiently cleared in my Answer to his first Book ) But to pass by this part of his Dis-ingenuity , I will set down Beza's words on the 19th Verse it self thus , Imó quid si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocavit solem ipsum , i. christum ipsum exhibitum , qui simul et ipsa lux est , et veram lucem mundo intulit ? That is , Yea , What if he called the Day-Star the Sun himself , that is , Christ himself exhibited , which both is the Light it self , and brought the True Light into the World. Then He was to arise in the Heart , if He was the Day-Star in the Heart . And on the 20th verse of the same Chapter , thus . Vt prophetiarum intelligendarum et ad verum scopum referendarum rationem sciant ab ipso spiritu petendam qui prophetis ipsis illas dictavit : That is , ( It was required ) that they might know the Way of understanding Prophesies , and referring them to the right Scope , must be SOUGHT or FETCHT FROM the SAME SPIRIT , which dictated them to the Prophets themselves , and more to that purpose . Now let us come to Erasmus , by him willingly passed over , who on that place sayes thus in his Paraphrase , The Thing that is set forth by Man's Device may be perceived by Man's Wit ; but the Thing that is set forth by the Inspiration of the Holy Ghost ) requireth an Interpreter inspired with the like Spirit . Further rendring the Scripture so mystical and allegorical , as not to be understood without it . Nor shall this serve me ; I will yet add Two or Three Testimonies more , and begin with Luther , Scriptura non nisi eo spiritu intelligendae sunt quo scriptae sunt : i. The Scriptures are not to be understood but by that Spirit by which they were written , Peter Martyr , that famous Italian Protestant teacheth thus , The Spirit is the Arbiter , by whom we must assure our selves for understanding of the Scriptures , that thereby we must discern between Christ's Word , and a Stranger 's quoting Christ's Words ; My Sheep know my Voice , and follow not a Stranger 's : and among many other Scriptures he cites these , The Spirit searcheth out the deep things of God. — The Comforter shall declare all things that I have said unto you . — The Spiritual Vnction shall shew you all things . — Again , The Spirit of God reveals the Truth in the Holy Scriptures . Lastly , I find him expressing himself , in his Oration to the Vniversity of Strasborough , thus , concerning the Scriptures , The School of this Philosophy is Heaven ; Moreover , saith he , We must remember , that the Teacher hereof is the Holy Ghost . And Doct●r Ames , a great Father of the Independents , and both a Learned and Good Man ( his Day considered ) in his Disputations against Bellarmine , takes this Advantage upon Bellarmine's Acknowledgment , that the Unction 1 Joh. 2 taught , though not all things , yet all those Doctrines which they had already received of the Apostles , We require no more , sayes Dr. Ames ; the Anointing of the Holy Spirit doth teach the Faithful to understand those things which they received of the Apostles , therefore to understand the Scriptures in those things which are necessary to Salvation ; for those things those Believers had received of the Apostles : With much to the same Purpose in that Chapter . I could produce many more Testimonies from Great and Famous modern Writers , besides the Pathetical Expressions of a multitude of Martyrs , both English and Forreign , as well famous for their Learning , as great Fidelity , that express themselves fully in Defence of our Assertion , That to bring Men and Women to the Obedience of the Everlasting Word nigh , in the Heart , is so far from being repugnant to , or undervaluing of the holy Scriptures , as without their Acquaintance with it , and Conformity to it , they can never be read by any with Instruction and Comfort , But if God please , there may be a time , for our more full Disquisition of this Point . But be thinks to supply his Wilful Omission and Disingenuous Carriage about my Answer to the ill use he made of my other Proof , by reflecting upon my Honesty , in transscribing his Second , taken out of our Friend , James Parn●ll , his Book , entituled , The Shield of the Truth , pag. 10. because I added not these words , Seeking the Living among the Dead , at the end of this Sentence , By the same Light do we discern him to be in Darkness , who putteth the Letter for the Light , and so draw People's Minds from the Light within them to the Light without them . And as if he had fully obtain'd his Will upon us , by making us speak what he untruly sayes we own and practice , he goes on , This needs no Comment to render its Proof valid ; and is out of the Reach of the utmost stretch of Penn ' s Wit and Confidence , to put any Appearance of another Construction upon it ▪ But methinks this Sound renders him very Empty . It must be a very plain Case , if not so much as the Appearance of another Construction can be made upon it , then what he would have it to import ; but I am wholely of another mind , and that there is no Difficulty in making a very free and sufficient Defence for the Passage ; I ought to take it for granted , that the whole of his Objection lies against the Words I omitted , inasmuch as he pretends not to reply to my Vindication of the former part of the Sentence , which was to this purpose , That by turning People to the Light of Christ we did not teach them to undervalue , but how they should most truly understand and value the Scriptures ; that the Spirit was more excellent then the Letter , the Power then the Form of Godliness , yet both Letter and Form to be respected in their place , and that we only took our Aim against such as put the Letter in the Place of the Spirit , thereby keeping People from the Holy Spirit , by which alone the Scriptures are read and understood unto Ed●fication and Comfort . My Adversary , I say , taking no notice of this , I must think , he had nothing to say , saving his Charge of the fore-mention'd Omission . To which thus much ; It was not designed ; I took and defended the Substance of the Passage : For I would fai● know , what Life is to be had in the Letter , without the A●●●stance of the Light or Spirit of Christ : If then the Letter is Dead without the Spirit , which is Old Protestant Doctrine ; Can it be any thing else then seeking the Living among the Dead , to draw People from the Light and Spirit of Christ within to seek for Life in the meer Letter without ; ●or so the Question ran . This was the State of the Jewish Church in her Apostacy , and is the Condition of Thousands at this very day , who under Pretence of Honouring the Scriptures , despise , grieve , and in a sense quench the Spirit that gave them forth , for which God is wroth with the false Christian , and his Religion & Worship is an Abomination in his Sight : and great & sudden will be their Distress ; for his Indignation is kindled , aud his Fury ready to be revealed ; and in that day shall such lofty Boasters as my Adversary be brought ●●ow , their Spirits faint , and Hearts fall within them ; ●at what time the Light , Spirit and Life of Jesus shall be unto all that trust therein , a Rock of Everlasting Strength , an immoveable Foundation and Sanctuary full of Comfort , Peace and Joy forever . And indeed ▪ this thing ●oth so deeply affect my Soul , that I cannot refrain from ●rying , Wo , Wo , Wo against all such Watchmen of the Night , who rack their Wits for Tales and Stories , to care well-meaning and devout People from the Enjoy●ent of the Life , Vertue and Substance of the Scrip●ures , Nick-naming that only Way by which so great ●nd heavenly Benefit can ever be procured ( I mean the ●nspiration of the Almighty ) with such hateful Terms , ●s Enthusiasm , Quakerism , Familism , a more refined ●rt of Ranterism , &c. and what else may keep them ● their Snare , stop their Enquiery , and render the ●iving Eternal Truth of God odious in their Sight ; ●etter were it for such that they had never been born , then ●nder Pretence of being Ministers of the Gospel , to ●urder the Life and Spirit of it , estranging the minds of People from that unchangeable Covenant , instead of in●teresting them in it , thereby manifestly depriving their Souls of blessed and Eternal Priviledges . They are like Troops of Robbers indeed , as the Prophet anciently said , they murder by Consent , most of them combining against the in-dwelling Life of Jesus , and immediate Springings and Flowings forth of his Spirit in the Hearts of his Children : Let it never be forgotten , that the first Murderer was a Sacrificer , and the deadliest Persecutor a Pharisee . Nor has there been a more Venemous , Enrag'd , Blood-thirsty Generation of Men , then the Formal Literal Professor , who ever called God Father , and Christ Beelzebub , who crucified his Son , and persecuted the Apostles , reputing them Mad Men , that is , Phanaticks , or Enthusiasts , Seditious Fellows , Sect-Masters , Introducers of New Doctrines , Innovators upon the Church , Turners of the World up-side down , in fine , Despisers of the VVritings of the Law and the Prophets , while they themselves thought to have Eternal Life therein , being of the Circumcision , Sons of Abraham , and Children of the Promise : Oh! that these of our Day might Repent , which those of that Day did not , lest neglecting God's present Visitation ( neither entering themselves , nor suffering others to enter into the blessed Rest ) the miserable Doom of that Hard-hearted Generation overtake them , and that speedily . CHAP. V. Of Scripture-Commands , what are binding , and what not ▪ Our Adversary's Disingenuity observed . BUt however , he has fail'd in his last Chapter , doubtless he thinks he has done my Business in this ; he begins like himself . Rep. My Charge and Argument in this Chapter is , The Quakers affirm the Doctrines , Commands , Promises , holy Examples expressed in Scripture , as such , not to be at all binding to us ; such an Argument , and so proved by me ( mark Reader ) as a Thousand Penns can never invalid it . Rejoyn . What can there be more conceited then this ? He must live very lonely and far from Neighbours , that proclaims so much Praise to himself , and have wonderful Confidence to bid Defiance so vainly to others . Reader , I beseech thee , for the Truth 's sake , on whose side soever thou shalt find it to be , to examine with all impartiallity his Charge , our Answer ; his Reply , and our Rejoynder : If his Honesty , Reason and Justice hold any proportion to his great Confidence , we yield ; But if upon an impartial Consideration he shall be found to clip and pervert our Matter , and to shuffle with us in his own , once do a poor People Right , in giving Judgment against his horrible injustice . The Charge thou hast heard ; the Proof was this , That is no Command of God to me , what he Commanded to another : Did any of the Saints which we read of , act by that Command which was to another , not having the Command to themselves , & c ? Now before I give my Answer , as it was set down in my Book , I shall insert his Quotation of my Answer . Rep. To this saith P. I answer briefly and plainly , and he is as good as his word . No Commands , saith he , in the Scripture , are any further oblieging upon any Man , then as he finds a Conviction upon his Conscience , otherwise Men should be e●gaged without , if not against Conviction ; a thing Vnreasonable in a Man. Rejoyn . He has a notable Way of Contracting his Adversary's Answers ; I will set down what I writ , faithfully , plainly and briefly . Edward Burroughs's Expression may be taken two ways , & both safe enough to the Honour and Credit of the Scripture , though not to the Charity or Honesty of J. Faldo . Now follows that part he cited . No Command in the Scripture is any further oblieging upon any Man , then as he finds a Conviction upon his Conscience , otherwise men should be engag'd without , if not against Conviction , a thing Unreasonable in a Man ; Therefore the Apostle , when he wrote to the Churches , exhorted them , not to do those things whereof they were ashamed , to shun what was manifested to be Evil ; and affirms , that whatever might be known of God was manifested within , for God had shown it unto them . So that Conviction can only obliege to Obedience : and since what works that Conviction is the manifesting Light , universal Grace , or quickening Spirit in the Heart of Mankind , it follows , that the principal Ground for our Faith in the Scriptures , and Reason of our Obedience to the Holy Precepts therein contained , is the Manifestation , Conviction , and secret Drawings of the Light or Spirit of God in the Conscience . And thus E. B's words are sound and scriptural . Again , Such Commands either relate to Ordinary or Extraordinary Cases . By Ordinary Cases I mean , such as chiefly concern Faith and holy Life , which are general , permanent and indispensible ; and then I deny his Consequence . By Extraordinary Cases I understand Moses's going to Pharoah , the Prophets several manners of Appearance to the Kings , Priests and People of Israel , with other Temporary Commands relating to outward Services , &c. And so we say , that what is commanded One Man , is not binding , as such , upon another : But when the Lord shall say , If thou sinnest thou shalt dye ; If thou keepest my Commands thou shalt live ; Be ye holy , for I the Lord your God am holy ; — For your selves KNOW YE NOT how ye ought to follow us , &c. I say , these Precepts and Examples are oblieging upon all ; why ? because they more or less meet with a Conviction in the Consciences of all : For I am perswaded , none that has a reasonable Soul , who has not out-liv'd his Day , but would readily say , These are true and weighty Sayings ; For Faith in God , and a holy self-denying Life , are necessary both to Temporal and Eternal Happiness . It was , Reader , to this sober Answer he flung out his fore-going Rant , and makes this following Comment and Reply , Viz. sayes J. Faldo . Rep. They are no Commands unless we think so . 'T is no Sin to break all the Commands in the Bible , if our Consciences can be so blind , dead or hardened as not to tell us , 't is a Sin. They who thought they did God good Service in killing his Servants did not sin in the least , because they were not convinced of a Command to the contrary . To vindicate my whole Chapter concerning the Scriptures . 'T is a Principle that hath all Iniquity in the Womb of it . Who can find Names for such Impious Principles ? Penn hath opposed , scorned the Truth , vilified its Teachers and Defenders , so as scarce never Man did ; vented the most pernicious Errors , told abundance of those things that are known to himself to be false . Rejoyn . Reader , This is all the Justice and Reason I can have from this pretended meek and suffering Non-conforming Parson . What would such Men do , had they as much Power as Anger ? But I shall leave him with his Pride and Passion . Is there any thing more clear then that he extends the words of E. Burroughs to Ordinary Cases , which were wholely writ about Extraordinary ; and that he takes no more notice of my Distinction , then if there had been none made ? As if it had been formerly an equal Sin for any not to be Circumcised , and to Murder his Father or Prince ; or that there was the same Conviction universally upon the Consciences of all Men , not to wear Linsey-Wolsey , as to do by others as they would have others do to them . That what we say was E. Burroughs's Meaning , his own words undeniably prove . One , sayes he , was sent to baptize , and another to preach the Gospel : which were particular and extraordinary Commands . He clearly shuffles & evades the dint of my Answer , & would run us within the Borders of Rantism . The Question is not , Are God's Commands no Commands , unless we think so , and therefore no Sin to break all the Commands in the Bible ( which is the Comment he bestows upon us ) but whether this or that especial Injunction to any Particular Person or Persons , to this or that parculiar End , be warrantably imitable , without sufficient Conviction and Commission : Must J. F. Baptize because John Baptized ? or turn Preacher because Peter was one . E. B. only denyed Imitation of Ancient Times in Temporary and Shadowy Services , and all those Preachings , Prayers , Ordinances and Churches , that have not ( as Peter Martyr well expresses it ) the holy Spirit for their Root . So that instead of his holding a Principle that hath all Iniquity in the Womb of it , John Faldo first perverts his words , and then to confute them both implies a Denyal of the holy Spirit to be the only right Leader to the Performance of Gospel-Prayer , Preaching and Ordinances , and of gathering of Evangelical Churches , and does as good as tell us , that God's Commandments are such to him , not because of any Conviction in himself of the Justness of them , but from the Testimony of the Scriptures , which for all his high Boasts of Christianity , is a State far beneath those noble Gentiles , who not having an outward Law , were a Law unto themselves , having the Effect of it written in their Hearts , their Conscience , bearing witness , &c. And this we may boldly say , That such as ever acted from that inward Sense , never thought they did God Good Service in Killing his Servants , whilst great Admirers of the Letter of the Scriptures , and who , as concerning this Commandment , Thou shalt not Murder , thought themselves most unblamable , believed , They did God Good Service in killing his Servants . Nor can I think it so great a Disgrace to our Cause , that we ingenuously profess the Reason why we desire to fear God , and keep his Commandments , doing unto others , as we would have them do unto us , not so much to be from the Letter of the Scripture as the Convictions of the Eternal Light and Spirit of God in our Consciences ; As it ought to be unto John Faldo and his Adherents , who ground their Obedience upon the Letter of the Scripture , and not upon such internal Convictions . What is it but to say , They could Lye , Swear , Steal , Kill , &c. without any Remorse , did they not find such Injunctions and Prohibitions upon record ? A Consequence so detestable , yet so natural to their Principles , that if this render them not able Guides to the very Confines of Rantism and Atheism , I shall gladly ask an Excuse for my Ignorance , But that I may leave nothing undone that may compleat the Satisfaction of every moderate Inquirer , I shall further weigh and rejoyn to these words of his . They who thought they did God good Service in Killing his Servants , did not sin in the least , because they were not convinced of a Command to the contrary ; nor the Idolaters in the Case of Baal , because they thought Baal to be a God indeed . Now Reader , observe the Evasion : This Passage relates not to Men's practising what God Commands , or our Tenderness in imitating other Saints without Commission , for fear we should offer strange Fire , which is our Question ; but their doing that which God never commanded , yea , which Mankind in all Ages hath adjudged impious , and which to be sure , his Holy Spirit , that E. B. said , All Men should wait to be convinced , assisted and led by in fulfilling God's Commandments , never moved any to . He unworthily draws a general Conclusion against us from meer particular Premises . It seems Men are to act without , if not against Conviction , upon his Principle ; and that it is the same thing with him , to commit moral Enormities from an Hardned Heart , and to be tender of taking up any external Practice , or performing some Religious Duty , without the Convictions and Leadings of the Holy Spirit . The Apostle said to such as had not as yet so full clearness as others , That if any were otherwise-minded , God would reveal it . He did not injoyn them during that Scruple to believe or practice the thing doubted ; but therefore did Persecutors act inexcusably in their fiery Zeal , because their blind Consciences checkt them not . Again , If Blindness came from Education , it is ( though Blindness still ( and therefore it was basely done of J. Faldo to say in our Name , that it is not Sin in the least , &c. ) more excusable : for in the dayes of such Ignorance God winks : But if it be a Blindness proceeding from long Disobedience and Rebellion against the Convictions and Strivings of the Good Spirit of God , as his Word Hardned implies , then , I say , it is not only very hainous in God's Sight ; but those Persons can never be excused neither from great Guilt , nor the Sense of it in themselves , let them or J. F. talk never so much of Conscience . Besides , the most Essential , and Universally Necessary Commands of God were through all Ages confest to ; both before there was any of those Writings , we rightly call the Scriptures of Truth , from the Law of Nature , as many stile it , or rather , the Law God placed in Man's Nature , and since , where they have never been ; Therefore , whatever particular hardned and seared Consciences may say , we have the Consent of Mankind , and their own Rebellion and Lewdness against them . But the Words of J. Faldo in plain terms import , as if , 1 st , Men were not generally convinced of the Righteousness of the Moral Commands of God ; but that Men keep them because they are in the Bible only ; which runs against the Testimony of Scripture , the Consent of Ages , and the Writings and Judgment of the most Honest and Learn'd Protestants . 2ly , As if it were a like Evil , Conscientiously to forbear Running , Willing and Striving in Matters of Worship without the Spirit 's Conduct , and searedly to plead for the Commission of Murder and Idolatry , because Men of such Consciences bogle not at it ( though that is more then J. F. can prove , I mean , that they have no Stroak or Remorse ) 3 ly , As if we could worship , preach , gather Churches , and administer Gospel-Ordinances aright without the Spirit . 4 ly , That he is not convinced by any other Testimony then the Scripture without , of any Transgression against God's Law. 5 ly , It supposes that if Men stay'd till the Spirit mov'd , they should stay long enough ( who vainly prate of Praying by the Spirit notwithstanding ) never considering that the Spirit standeth ready to Reveal it self to their Assistance and Assurance who wait for it ; and that all the Children of God are led by the Spirit of God , which being our Position , had it but been weighed by this Adversary , he could not ( methinks ) be so Unjust in his Aggravations . 'T is true , should we believe as he doth , the Spirit is not to be waited for now adayes to lead us , or that it is not ready to our Information , when we wait for its Discoveries and Leadings , our Assertion would look very absurd and loose ; for it were to let fall all Worship , but not upon our own Principle , as I said before ; for first , all Worship to God ought to be performed by the Assistance of his holy Spirit ; for of our selves we can do nothing that is Good : And secondly , God's Spirit is ready to assist , instruct and comfort those that wait diligently and patiently for it ; yea , God has given it to the Rebellious , that it may judge them , if it don't lead them . It is such Protestant Doctrine , that I wonder Men should not know their Admired Ancestors Faith when they met it : Oh great Degeneration into Hardness and Ignorance ! Lastly , There is the same to be said against him that pretends to ground all upon the Scripture , that he objects against us , who plead for the Conviction of Conscience , which the Instance of the Jews Murder of our Lord Jesus Christ unanswerably proves . There was a Law , that Blasphemers , should be put to Death ; By this Law they apprehended Jesus , adjudged , and got him to be executed : These Men above any Age exalted the Scriptures as the Only Rule . Where lies the Mistake ? Not in the Scripture , but in their blind and envious Application of it . Now I ask , if the only Way for them to have come to the true Sense and Knowledge of him , and escaped that Wicked Murder , and the Deplorable Consequences of it , had not been to have waited upon God for the Convictions , Discoveries and Guidance of his Holy Spirit ; since Flesh and Blood , and the utmost VVit of Man , with the Exactness of the meer Letter of the Scriptures could never give the certain Discerning , Knowledge and Savour of him unto that Generation , whose very VVords themselves were Spirit and Life ? It was by a Divine Touch , Sense and Knowledge given from above , that he was truly di●cern'd , own'd and follow'd of those that believ'd in him , and cleav'd to him ; therefore said Christ , No man cometh to me but whom my Father draweth : Where was that Drawing but within . Again , Simon Peter , Flesh and Blood hath not revealed ( what ? who I am ) but my Father that is in Heaven . So that at last , Men must come to this Spiritual Sense in themselves , to understand and apply the very Commands of Scripture ; otherwise , not Justice , but detestable Murder may under the Name of it be confidently perpetrated ; Wherefore we Exhort all , To have Recourse unto God's Spirit , that illuminates certainly , and gives to act unblamably , by which the Scriptures are only understood as they should be , and People brought into the Possession of that Life of Righteousness , they plentifully declare of . Had it not been for this inward Discerning , there had been no Ground for the Abolishment of the whole Jewish Service , which follow'd some years after Christ's Ascension . And it is the same Eternal Spirit that is the great Rule and Judge now , which God promised more particularly to shed abroad in the latter Dayes ; and is the great inseparable Priviledge from the New and Everlasting Covenant . But to conclude , Why should it seem so Heter●dox in J. Faldo's Judgment , since if Men believe the Scripture upon the Testimony of the Spirit , they practise it by the Knowledge and Power of the same ; How else could Paul have decry'd Jewish Ceremonies ; or we know , what to take , and what to leave ? Or why do we omit any Command therein mention'd ? They Cicumcised , therefore must I Circumcise ? They Baptized , must I therefore Baptize ? with forty more particular Cases , wherein nothing can secure any from the Imitation of them , set Conviction or Spiritual Dis●erning aside . I will offer two or three Testimonies from approved Men in our Defence . William Tindal , that ancient faithful Protestant Martyr , whom J. Fox , that writ the Books of Martyrs , calls , the English Apostle , speaks thus , That it is impossible to understand in the Scripture more then a Turk , for whosoever ( or any that ) hath not the Law of God writ in his Heart to fulfil it . Again , Without the Spirit it is impossible to understand them . John Jewel , Bishop of Salisbury , in his excellent Book against the Papists , writ above One Hundred Years ago , sayes thus to our purpose , The Spirit of God is bound neither to Sharpness of Wit , nor to abundance of Learning : Oftentimes the Unlearned see that thing , that the Learned cannot see . Christ saith , I thank thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the Wise and the Politick , and hast revealed them unto the Little Ones . Therefore Epiphanius saith , Only to the Children of the Holy Ghost all the Holy Scriptures are plain and clear . Again , Flesh and Blood is not able to understand the Holy Will of God without SPECIAL Revelation . Therefore Christ gave Thanks unto his Father , and likewise opened the Hearts of his Disciples , that they might understand the Scriptures . Without this special Help and PROMPTING of God's Holy Spirit , the Word of God is unto the Reader , be he never so wise or well learned , as the Vision of a Sealed Book . Now unless Men are bound to do what they do not understand how to do , then only are they to do them where they are Revealed or Discovered to them , which being by the Spirit only , according to their Doctrine , the Testimony and Discoveries of the Spirit are requisite to our understanding of the Scriptures , which implies and comprehends a Discriminating Knowledge or Certain Discerning of what we should practise from what is not oblieging upon us to practise , and consequently , that we ought not to run head-long without such knowledge . T. Collier , an Ancient and Eminent Man among the Western-Separatists of our Nation , writeth thus : For me to speak of God , because another speaks of him ; and to be able to talk much of God as I read of him in Scripture , NOT BEING MADE ONE IN THE SAME TRUTH , I see and speak BUT WHAT ANOTHER HATH SPOKEN ; and so may speak truly sometimes of God , but it is by Hear-say , ANOTHER MAN's TRUTH , BUT NOT MINE ; So , I doubt , many a Soul BOASTS IN ANOTHER MAN's LIGHT . — Again , I see that external Actings according to a Rule without , is nothing , if not flowing from a Principle of Life and Love within . Which is more then E. B. said , of whom J. Faldo ( with unworthy Reflection and base Wrestings ) hath said so much . Thus much of sober Rejoynder , and much more then my Adversary's scurrilous Reply deserves ; but the ConCernment I have for the Information of others , drew this from me . I shall pass by his Ranting Strain against us at the top of his 36th page , desiring to keep close to the Business ; and where I may without breaking his Matter , avoid troubling the World with a Transcript of them , I am very careful to do it : But this next particular ( as many more ) being little else ; and since he suggests thereby , an Untruth with great Confidence against me , I should wrong both the Truth and my self in omitting it . He charged us with Denying the Scriptures to be any Means to know God , Christ , or our selves ; for which he quoted W. Smith's Primmer , pag. 2. because he there tells the Questioner , that Christ is the Only Way ; to which J. Faldo answered , That though Christ said , No Man can come to the Father but by me , yet he did not say , that there is no coming to the Knowledge of God but by Christ ; thereby making , as I observed in my Return to him , a Difference between coming to the Father by the Son , and to God by Christ , though no other Name be given under Heaven then the Name of Je●us Christ , &c. That we never deny'd the Scriptures to be a Means in God's Hand to convince , instruct , or confirm ; nor could this be W. Smith's Meaning , since he would thereby have cut off all Benefit from accruing to People by his Books , and also that Ministry he had receiv'd of God. In short , From our Denying that there is any other Way to the Father but Christ , he concludes , that we exclude the Scriptures , and consequently our own Books and Ministry with them , from being any way Instrumental of Good : however , if I err'd , it was in good Company , and that J. F. must acknowledge ; for worthy W. Tindal , p. 80. of his Works , and H. Bullenger , a learned and famous Reformer in Switzerland , in his 4 Decad. and 8th Sermon , dedicated to King Edward the Sixth , accord with me in the Matter . The former thus ; Without the Spiri● it is impossible to understand them ; Then say I , They are not a Mean to know God savingly without the Spirit . The other sayes plainly , Men fetch the understanding of Heavenly Things and Knowledge of the Holy Ghost FROM NO WHERE ELSE THEN FROM THE SAME SPIRIT . This hits the Mark ; But to proceed . Of all this , and two whole pages more , he cites but two Lines and an half , included in what I re-cited , on which he bestows this notable Reply . Rep. This might look like an Argument for his Meaning , if it concerned almost any but the Quakers , who assert nothing almost but with a Contradiction . I should think it as hard a Task to reconcile the Quakers to themselves , as to make the Poles to meet , or to dig through the Earth with a Spade to the Antipodes . Rejoyn . Yes , J. Faldo , it concerns W. Tindal and H. Bullenger , thou see●t , as well as the Quakers . But did ever any Man not miserably baffled , put off such serious Matter with such vain Reflections and Pedantick Similes ? Will nothing serve the Man's Fancy besides Poles and Antipodes ? Must the Quakers needs contradict to save him from the Discredit of fouly belying them ? They are there , it seems , to oppose one another , where they will not harmonize to his End. Certainly this Reflection can never be consistent with J. Faldo's own Practice , who in a Book of nigh Thirty Sheets , writ wholely against the Quakers , pretends to confirm his many infamous Charges by scores of Testimonies , cold out of many of their own Books , which must be unanimous , or they prove not his Charges , as he calls it ; nay , he has again and again brag'd of their Harmony to his Purpose . Thus are we in highest Concord , when he thinks it makes for his Designs ; and when against them , as opposite as the Poles . But blessed be the Lord , We have receiv'd that One , Eternal Spirit by which we have been Baptiz'd into One Living Body , and are of One Heart , One Mind and One Sense concerning the Mysteries of God's Everlasting Kingdom : But as our Adversary has said nothing sober or rational to what I answer'd in Defence of W. Smith's words ; so would he make the World believe I dared not to encounter with one of his Testimonies . Hear him . Rep. I produced many Testimonies to prove my Charge , which Penn dares not deal with , nor bring to Light ; take two of them : Matthew , Mark , Lukeand John are not the Gospel , but the Letter . The next , Hebrew , Greek and Latine is nothing worth as pertaining to the Knowledge of God , J. Hig. VVarning , pag. 7. Rejoyn . That he so suggests , as I said , his own Words prove ; yet that I did examine some of his Testimonies is undeniable ; and to let him see I dare handle these without fearing they should bite me , I say , and that not without very good Seconds , They are not the Gospel : I mean , Matthew , Mark , Luke and John , or their Histories ; for , the Gospel of Christ is the Power of God to Salvation , so are not the Scriptures . The Gospel is Everlasting , so are not the Scriptures . John saw the Angel flying in the midst of Heaven , having the Everlasting Gospel to preach , which could not be the Scriptures . The Gospel was preached before the Scriptures were written ; therefore the Scriptures cannot be the Gospel . The Gospel is but One ; but after this Man 's Reckoning there should be Four ; therefore they cannot be the Gospel : Which is further proved from the Signification of the Word Gospel , to w●t , Glad-Tidings , which are to be understood of the Coming of him that was the Saviour of the World , of whose Blessed Appearance and Wonderful Transactions these Scriptures are but the Narratives . Besides , one of their Authors ( Luke ) expresly calls them a Declaration , consequently not the Gospel thereby declared of ; which Definition Peter Martyr , that Superintendent Reformer in England , chuseth of all other , Part 1. Chap. 6. of his Common-Places . Tertullian calls the Scriptures , Instrumenta doctrinae , i. e. Instruments of Doctrine . And the New Testament Writings , Evangelicum instrumentum , i. e. An Evangelical Instrument . And Matthew he calls , A Faithful Commentator of the Gospel . Chrysostom being requir'd to Swear upon the Gospel , both denyed those Histories to be the Gospel , and to Swear at all . And D. Featly * will not acknowledge the English Bible to be the Authentick Word of God , because of Corruption , consequently not Authentick Gospel , therefore not the Gospel , for that is Authentick . I hope then I may without Offence , in Defence of the Tr●th and that Honest Man ( now at Peace , yet ) so severely reflected upon , conclude , that Matthew , Mark , Luke and John are not the Gospel , but the Letter , or Declaration of the Gospel . For his second Proof , viz. That Hebrew , Greek , and Latine is nothing worth as pertaining to the Knowledge of God ; I see no Error nor Blasphemy in so Innocent an Assertion . This is so like the catching at Twigs by drowned Men for Safety , that no Man not as Destitute of Succour would boast of the Evidence of so Speechless a Witness . There is not one Word it can speak on the behalf of his Charge . He is fled from the Scriptures to meer Language , and makes that a Letter indeed , which one would think he took just now for all Spirit , perhaps with this Distinction though , that the Scriptures may be the Gospel in Hebrew , Greek and Latin , but by no means in the English : What becomes of the Vulgar then ? But what can there be more Sottish , then for a Protestant at this time of day to talk of knowing God by Hebrew , Greek , and Latine ; but above all , 't is unpardonable in an Independent Priest to write at this rate , whose Folk for these Threescore Years have totidem verbis , in express terms , deny'd the Knowledge of all or either of those Tongues to be necessary to the Knowledge of God Alas ! who once pretended more to the Spirit , and was more derided for doing so , then some of the Predecessors of these very Independents and Anabaptists , now so hot against us ? What less were the Invectives cast abroad against Ancient Separatists , as the Alchimist Assembly-Man , Heudebrass , with abundance of more serious Declamations against them , under the Names of Tub-Preachers , Gifted-Brethren , &c. But if Language learn Men to know God , which Christ himself said , was Life Eternal , how comes it that Schollars are such Ill Christians , and Jews , the natural Hebrews , were such Persecutors in Christ's time , and that they remain Infidels to this very day ? Methinks at this rate the Greeks , when God condescended to speak forth the Gospel in their Language , should not have counted it Foolishness , nor have mocked at his Embassadour , when he came on no less Errand then that of Salvation ; and least of all , since they believ'd , should they have Degenerated into so much Superstition . But why the Latin must be brought in I cannot conceive , unless it be the better to enable People to understand the Romish Translation ; for we never yet heard of so much as any part of the Scripture that was Originally writ in that Tongue . 'T is strange to me he should so much despise the People whose Language he so much extols ; and count the one serviceable to the Knowledge of God , whilst with more Reason he reputes the other such gross Idolaters . Luther jerks the Papists for their laying that Stress J. F. doth upon Humane Learning . W. Tindal rejects it . W. D●ll and T. Collier write expresly and unanswerably against the Necessity of it , or that it can give Man the Knowledge of God. In short ; Common Experience , and the Christian-Spirit and Conversation of Thousands that understand nor one Sentence of Hebrew , Greek , or Latine make good the Assertion of our Honest Friend , and is a sufficient Rebuke to this vapouring Adversary , whose Defiance to me to encounter his Proofs return Weakness with Shame upon his Head ; For though he thought to fling me to the Dogs , or give me a Prey to Fierce and Lyonly Seconds , behold they are my Friends , and unananimously turn with me against himself , who had designed them upon such ill Service ; a Recompence may he ever find , at what time he shall endeavour to abuse our Friends , and pervert their Writings . And so I shall end this Chapter ; wishing for his sake as well as mine own , that I may meet , if not with more Reason , yet with more Moderation in the remainder of his Discourse . CHAP. VIII . That we do not deny the Scriptures to be any Means whereby to resist Temptation , in Opposition to and Denyal of our Adversary's Charge . THe Charge by him endeavour'd to be defended in his Eighth Chapter is this , That the Quakers affirm the Scriptures to be no Means whereby to resist Temptation ; I will set down his words . Rep. He passes over no less then Six Testimonies without a word to invalidate them ; among the rest , this , If you use any other VVeapon then [ the Light within ] in-this Spiritual VVar , you cannot prevail against him , that is , the Devil , So I more then proved my Assertion . Rejoyn . I therefore avoided considering every Testimony he brought , first , because many of them were so forraign that there could be no Pretence for bringing them . And next , that I might not be prolix , I thought it sufficient to examine three in six , and with good Conscie●e I can assure my Reader , I took , as I thought , those he built most upon : if he doubted of any he should not have brought them , I have answer'd the Law in the case . For this now recited , 't is as weak as Water to his Purpose , though a strong Truth in it self ; For the Intent of the words could be no other then this , that the Armor of Light the Apostle exhorted the Church at Rome to put on , was sufficient to Encounter the Power of Darkness ; and that such as would overcome , should not neglect or exchange that Armour for other Weapons ; thereby not in the least excluding other such Instruments as this spiritual Light might arm , or give Strength and Invigourate to our Help . And I am so far from doubting , that I firmly believe , that God's Spirit , not only in times past , hath made this use of the holy Scriptures , to Instruction and Comfort ; but doth even yet to them who read them in his holy Fear and Wisdom . Reader , I am truly weary ; not because I find my way difficult from the great Perspicuity and Reason that are on the Side of my Adversary ; no , nothing less in this VVorld . But I know not which way to turn my self , but I meet , either with School-Boy Jeers , Insolent Language , Equivocations , or horrible Perversions : God is Record between J. Faldo and I , who of us two hath behav'd himself with most Ingenuity in encountering the strongest and fullest Arguments , and shown most Reason and Moderation in Confuting them ; Two or Three Instances of his Failure in both respects , this Chapter presents thee with . Rep. The first thing VV. P. deals with , is a Passage of James Naylor ' s ; For those only are the Children of God , who are lead by the Spirit of God , to whom they who were led by the Letter were ever Enemies . From whence saith Penn , He concludes , that we account it a very dangerous thing to read the Scriptures . Now if this Passage hath any relation to his Charge or Conclusion , no Man ever saw the like . He should have added , that was alwayes stark blind . Rejoyn . Here he has given my Reflection upon his ill Application of the Passage , omitting both my Exposition and Argument ; An Injustice I do affirm every Page of his Book to be guilty of . VVhat I said to explain the Sentence , was this ; That there are Children of the Fleshly , Literal and Historical Knowledge of the Scriptures and Religion , who are Srrangers to , and therefore Persecutors of the Children born of the Spirit ; and that in all Ages there hath been more or less of this among outward Jews and Christians . And let J. Faldo deny this if he dare . To all which and much more he sayes nothing ; but to his blind Squib before-mention'd , he adds this Wrest●ing of the Passage , by me so clearly exposited . Rep. It is a Sign his Judgment is very feeble , that ●ould not , or would not know , that it is dangerous to be ●od by the Letter , if they that were so led , were ever E●emies to the Children of God. Rejoyn . What is this but to make us Enemies to th● very Scriptures , who without any Distinction gives so Wretched a Meaning to words so far from bearing it , whose true Sense was , as I observ'd already ; to which I may add for further Explanation , thus , That those who have Confidence in the Letter , Erring from and Grieving the Holy Spirit , are not withstanding Enemies to the Children of God , who are led by the Spirit , according to the true Meaning of Scripture , which the meer Letter-Professor , as such , can never attain to : so that the Danger lies here , to be led by the Letter , without the true Meaning of the Letter , or rather by his own dark Apprehensions concerning the Mind of it , in the stead of it ; As the Jews when they crucified Christ by the Law of God against Blasphemers . This is the genuine Sense of our Friend's words ; For had they been writ in the Sense in which John Faldo takes them , we had then as greatly detested them , as he has now wrong'd them . A second Passage is , in his first Book , pag. 109. his words these , Isaac Penington , who speaking of Knowledge gain'd by the Letter of the Scriptures , writes thus , Making him wise and able in his Head , to oppose Truth , and so bringing him into a State of Condemnation , Wrath and Misery beyond the Heathen , and making him harder to be wrought upon , by the Light and Power of Truth then the very Heathen . Upon which J. Faldo bestows this Comment ; If reading the Scriptures , and getting Knowledge from them , puts us into a bad Condition beyond the Heathen , I scarce know what is more dangerous then reading the Scriptures . Reader , 't is worth our while to see , if I. Penington be as bad a Man as J. Faldo represents him ; in order to which I ask , First , May a Man , that reads and pretends to value the Scriptures , from up an Vnderstanding of them , and yet be absolutely mistaken , for want of the True Interpreter , the Spirit of Truth ? I cannot think but J. Faldo himself will say , that such a thing may be ; I am sure I believe so : for it hath often been so already , and J. Faldo's present Writings are an Unanswerable Instance for the Point . The next Question I would ask is this ; Whether such Persons so mistaken , are not very apt in Defence of their own Conceivings , to oppose the Truth it self ? Methinks the whole Jewish Church , at the time of Christ's Visible Appearance in the World , in disputing against him , and decrying of his Religion , while they magnify'd the Scriptures , as the only great Doctors of them , should without further Labour answer that Question in the Affirmative . Next , Let me ask J. Faldo , If the high Conceit the Jews had of their Knowledge in the Commands , Doctrines and Prophecies of Scripture ( however Erroneous for want of the True Interpreter ) did not render them more captious and obdurate then the Heathen themselves ? If he can read the Scriptures of the New Testament , he may answer this Question to our Mind , and his own Shame . Lastly ; Was not this State more dangerous , then that of the Gentiles ? God himself long since resolv'd this Question , when he brought such heavy Judgments upon the Jews , and turn'd the Stream of his Love to the Gentiles . It was not for nought those words were left upon record ; He came to his own , and his own received him not : That is , He came to the Nation and People of all others God had selected for his Service , to whom he had been propitious beyond measure , whom he redeem'd by wonderful Miracles , and blessed with Holy Leaders , Just Judges , a Righteous Law , True and Faithful Prophets ; whose were the Covenants , and Scriptures , who were the Seed of Abraham , and of whom Christ came as concerning the Flesh ; yet they received him not as God over all , blessed forever , manifested in Flesh , in the Fulness of Time , for their Deliverance ; but vehemently rejected him , under the Title of Beelzebub , Prince of Devils . By this time , I hope , Isaac Penington's Passage is vindicated from the Malignity of our Adversary's Comment , whose Perversion must needs be open and conspicuous to all that read him ; First , in charging him , To have made this Reflection upon the Knowledge gained by the Letter of the Scriptures ; which are none of I. P's words : Next , in concluding , that by I. P's Doctrine , nothing can well be more Dangerous then Reading the Scriptures ( who alwayes was , and yet is , a great Respecter and Reader of them ) making the Stress of I. P's Saying to lie in a Dislike and Contempt of the Scriptures absolutely , instead of their dark Interpretations upon , and Carnal Deductions from the Scriptures , which he only levell'd his Discourse against . Thus have we been serv'd in every pretended Proof he has brought out of our Friends Writings , to prop and enforce his feeble and incredible Charges ; For where we reprove Men's forming unto themselves Religion from the Letter of the Scriptures , according to their own Conceptions of it , and give a Check to their great Eagerness to comprehend the most weighty Mysteries therein expressed , and their continual Questioning , Cavilling and Contending concerning them , whilst they themselves are Ignorant of the very first Principles of Religion , being yet Strangers to Unfeign'd Repentance f●om Dead Works , and Fear towards the Living God , with Loud Voices and Clamorous Tongues they thus exclaim against us , after this Unruly as well as Unjust Manner , The Quakers Deny the Scriptures ; The Quakers say they are not binding upon them ; The Quakers say , it is Dangerous to read them ; but I say in their Name , Blessed are they , who reading , truly understand them , and live according to them . I might here break off , but I intreat my Reader to peruse Two notable Testimonies given by University-Men , and such as were reputed Famous Thirty Years ago . The first is out of Joshua Sprigg's Book , entituled , A Testimony to an Approaching Glory , pag. 96. Christ desires that his Disciples may be sanctified , not by planting the Knowledge of the LITERAL Word in their Minds , but by ingrafting the Nature of the DIVINE Word in their Hearts . Again , in pag. 107. Christ may offer himself long enough in the LETTER in the HISTORY of the Gospel , but if he appear not in the SPIRIT , and sit in our Consciences to quiet them , we shall never have any true Understanding of the Word aright . And in page 79 , & 80. We may see what is to be done by looking upon the HISTORY of Christ ; but till we find the same things done in us in some measure in the MYSTERY , we can find little Comfort — The whole HISTORY of Christ will profit you nothing , nor all that you know , except you find EXPERIMENTALLY the same things done in you by the Spirit . The second is afforded us by Christopher Go●d , stiled , Bachellor of Divinity and Fellow of King's Colledge in Cambridge , in his Book , entituled , Refreshing Drops , &c. pag. 12. There is no Knowledge of Christ , nor of the Scripture , but by REVELATION ; it is that the Apostle prayes for , That God would give unto us the Spirit of Revel●tion . — Again , in pag 18. It is neither Moses , nor the Scriptures , nor Christ's Works , can settle our Hearts , unless the Father be in them , &c. Also in pag. 89. To go forth in Man's Power , in the Power of a Letter of the Scripture only , is not safe . Yet again , pag. 87 upon Acts 17. Here they hold Paul play in Reasoning and Disputing ; Paul holds up Christ out of the Scriptures , and the Jews do dispute against Christ by the Scriptures ; And this is that that all the Learning of Man doth , all his Knowledge in the Scripture doth but serve him , to oppose the Spirit . The greater Knowledge in the Scriptures , and the more Learning ( if it be only of Man ) the greater Opposition unto Christ , and unto the Spirit . These Jews had LEARNING AND KNOWLEDG IN THE SCRIPTURES MEERLY TO OPPOSE THE TRUTH , THE POWER AND LIFE OF THE SCRIPTURES . And lastly , that we may not be too prolix , we shall content our selves ( in the over-looking many more ) with this Passage , in his last Testimony , pag. 71. upon Esa . 25. There are that have devoted themselves to the Law , and the Letter of Scripture ; There are others that have their Life in the Creature ; God will shortly draw all Life unto himself , and all they that run after other Gods , shall starve and famish They and their Gods. These Passages , Reader , speak for themselves ; and which is more , so much for us , that till J. Faldo and his Fellow-Separatists have publickly renounced them , and their Authors , we have great Cause to say , that such as themselves have hitherto reputed their Spiritual and Learn'd Ministers , do defend and rather out-word us in Testimony to the Truth . But before J. F. proceeds to any such Excommunication , let him remember that he cannot do it without Disturbance to the Grave , and Injury to the Memory of Joseph Carl , that Famous and Ancient Independent Pastor , who Licensed J. Sp●●gg's Book , Ann. 1647. and consequently entituled himself to the Doctrine therein exprest . And for Christopher Goad's , not only J. Sprigg perform'd the Friendly Office of Publisher after his Decease , but himself was Pastor of a very eminent Congregation of Independents in his Life-time , Strange ! that the Men of these dayes should not know the Principles of their Admir'd Fathers and Teachers , when they meet them ; but that worthy Witness C. Goad , in his Conclusion of his last Testimony , pag. 74 , & 77. gives a good Reason for it ; He that hath Ears to hear , let him hear ; he that hath not , it may be will cry , Whimsie , Fancy , and turning the Scripture into an Allegory — and whilst the Vail is over , Error , Heresie , Blasphemy . I had thoughts of adding no further Testimony , but a most remarkable Passage of that Christian and Learned Martyr Dr. Barnes , Burnt for his Faith in King Henry the Eighth's dayes ( after having been his Ambassador , and in high repute ) pressed hard upon me ; and I know not but his greater Distance from us then those before cited may carry more Authority , and obtain greater Favour with our Enemies , who will at least make shew of Reverence to his Autiquity and Martyrdom ; his words are these . That Man's Will , Reason , Wisdom , Heart , Soul , or whatsoever thing is in Man ( without the Spirit of God ) is but the Wisdom of the Flesh ; let him intend his best , do all that lieth in him , with all his Might , and all his Power , and yet can it not please God ; for it is but all Flesh . — Again , It is the Spirit of Christ that maketh him Christs , and the Spirit of God giveth witness to our Spirit , that we be the Children of God. Our Spirit giveth no witness to himself , th● he is Christ's ; for then were the Spirit of God frustrate ; wherefore , let our Spirit as well as he can study his best , to apply himself to Goodness , or to the utterm●● of his Power , and yet it is but WISDOM OF THE FLESH , and HATH NO WITNESS OF GOD● yea , it is but an ENEMY , and it must needs b● SIN , as St. Austin saith , He that feedeth without m●● feedeth against me . Thus far D. Barnes , which is but a little of the grea● deal that he writes , to the same purpose , against th● Papists , about their Doctrine of Free-will . And i● deed he cleaves the Hair , and hits the Mark above mo● Ancient Writers ; for as he unanswerably argues in th● very Smart Discourse , that Man's cleaving to his o● Power brought him into transgression , and consequen●●ly could never redeem him out of it . So doth he e●●press the absolute Necessity of Man's having Recourse● the Spirit of God in himself for Counsel and Assistan● in order to understand and fulfil the Good-will of Go● which implyes , that all those who call it , opposing 〈◊〉 Spirit to the Scripture , and vilifying the Knowledge Scripture , to press the understanding of it , and witnessing the Truths therein declared of from the Revelation and Operation of the Eternal Spirit only , are upon the rankest strain of Free-will , that was ever yet broach'd among Men , and there we leave our bitter Enemy J. Faldo . I am now come to a Passage more immediately concerning my self , which he thinks , touches me to the Quick ; but I know not why , unless he measures me by himself , being a Man so quick to be touch'd , that at the soberest and solidst Answer , which I could give him , he doth so gaul and fret , that there is no coming near him , without being kick't and abus'd . His Carriage towards me in this Particular , amongst many Instances already past , and yet to come , proves what I say . In a Book of mine , called , The Spirit of Truth Vindicated , &c. in Answer to a Socinian , who seem'd to deride the Quakers asserting a Necessity of having a Right Faith in God , and Knowledge of the Scriptures , from the Revelation and Operation of the Eternal Spirit , I used these words , But I assure them , they shall grope in the Dark , till they come into the daily Obedience of the Light , and there rest contented to know only as they Experience . At this he scoffed ; What know God only as they experience ? Can we experience his Omnipotency ? That W. P. of all others should talk at this rate is most ridiculous . To which he brings me in thus answering , 'T is Unchristian in John Faldo to assert the right Knowledge of God , obtainable any other Way then by Experience . Here 's my Reflection by way of Consequence , but where 's my Argument ? That he left behind , as being better able to jeer it , then confute it ; some short Account of it I will give . That it is the Light or Spirit of God , that by its illuminatition giveth the right Knowledge of God , that such Knowledge never goes without Experience . Again , The World without in its Make , Order , Perservation , Providences , his Powerful Work of Redemption within prove what I writ : But of this he takes no notice . Now his Dis-ingenuity thus far is two-fold , First , his stretching the word Experience to all Cases ; when the Scope and End of my words went no farther then every Man 's particular Saving Knowledge of God , with respect to his Repentance , Conversion and Eternal Salvation . 2 ly , He not only has taken no notice of my Argument , but has abused the Consequence , viz. That the Right or Saving Knowledge of God is not obtai●able but by Experience ; after this manner . Rep. Reader , you have his Character of asserting , that Reason , Faith , Scripture , yea , the Spirit of God too ( all which are not one and the same thing with Experience ) are any Means by which to obtain the Right Knowledge of God. Rejoyn . How like a Disputant or an honest Man he deals with me may be seen , First , In that no Man can have Experience without Reason , because Reason is that part of a Man , which is eminently concern'd in receiving that Experience , therefore not the Giver of it , nor yet it without Reason . Secondly , The Work of Faith is one great thing experienced . Thirdly , The Scripture is oftentimes an Instrument to that Experience . Lastly , The Spirit of God is the efficient Cause or Worker of the Experience in the reasonable Soul. For must not He be very Blind or Malicious , that can suppose , I meant by the Knowledge of Experience , such an one as God's Spirit brings not to , who have been all this while pleading for that Knowledge and Experience which the Spirit of God can only give , and abused with a Witness by J. Faldo for doing so ; but that he should suppose me to exclude Reason , from Men in their Experiences , which is to render them Brutes , and because therefore unreasonable , to be sure most uncapable of Experience ( unless Men may Experience without their Reasonable or Understanding Part ) is a Wrong that would have drawn a whole Chapter of Railing from him , had he been so serv'd by a Quaker . And for Faith , how can a Man have it , and not know he hath it ; and which way may he possibly know it and not experience it ? As to the Scriptures , they may both be instrumental to Experience , and with respect to what they declare of , be also experienced . Two places more , and we leave this Chapter , in which it will appear , that his Courage is as much upon the ebb , as his Envy was before upon the flote . In his former Book he was so unhappy in his Cause , as to let fall this Expression , That God above , and the Scripture without have taught us better things . The use I made of it in my Answer he takes a little notice of , I mean to recite , not confute it . Now what is the Teaching of the God above , said I ? If it be in the Scriptures , it was impertinent to say any more , then that the Scriptures have taught them better things . But if he meant that God taught by his immediate Discoveries with and beside the Scriptures , then wherein do we differ ? To which I will faithfully set down his Reply , that if there be any Reason in it I may lose none of it in Transscription . Rep. W. P. thinks ( now ) he has me upon the hip ; this Phrase he calls assisting to my own Confutation , If joyning the Teachings of God and the Scriptures alwayes together be Self-confutation , let me be ever so Confuted . Rejoyn . This is both Evasion and False Doctrine . Evasion in putting alway together in the Reply , which was not in the first Passage ; and very much alters the Case , since to say , the God above and the Scriptures without have taught us better things , and to say , if joyning the Teachings of God , and the Scriptures alwayes together , &c. are vastly differing . For the first Saying or Passage is general , and leaves God at Liberty to speak beside , with , or above the Scriptures ; but the Reply tyes God alwayes to the Scriptures ; that he cannot speak otherwise then by them , nor the Scriptures be without him , which makes up the False Doctrine I charged upon him . But if he means that God speaks nothing contrary to his Mind declared in Scripture , and the Scriptures nothing contradictory to the Mind of God , I acquiesce ; yet this Concession not only brings him upon the Hip , but upon the bare Ground too ; for it confutes him without Controle , inasmuch as he grants , that the Scriptures without are not sufficient to teach without the God above , the very thing in Controversie almost from the beginning betwixt us ; so that I return his own words upon himself , pag. 40. of his Reply . All this ado is to make the Scriptures nothing without immediate Inspiration ; implying that we hold them to be profitable as God is pleased to discover unto us , and breath into our Hearts the true Meaning and Vertue of them , for our Instruction and Comfort ; and what short of this doth John Faldo's Expression import , that makes the Teachings of the God above necessary to render the Scriptures truly profitable unto any : And what is this but to say with us , that they are of no value ( not in themselves , but ) to us , unless the God above unfold them , and brings our Souls into a sense of those States and Truths they declare of . I leave my sober Reader to make his Judgment of this , and so proceed to the next Particular , which will end this Chapter . I will set down his words . Rep. He quarrels with my Mannagement of Ephes . 6. 16 , 17. thus , And a Shame it is that this Man should bring these places to prove that the Scriptures are Means whereby to resist Temptation . The Words are , Wherefore take unto you the whole Armour of God ; And among the rest is reckoned the Sword of the Spirit , which is the Word of God. Why doth he not say , it is a Shame I produce any Scripture at all ? which is like a Quaker throughly ; but the Matter is , it a Shame to call the Scriptures the Word of God , or a spiritual Sword. Rejoyn . No such Matter . The Shame was , that J. Faldo perverted and mis-apply'd Scripture ; and the Shame still is , that he should so bungle and bogle in the Business , as of Two Pages to take Two Lines , that concern'd not either the Exposition or the Argument , and when he has done , say nothing neither to it . Is this Man like to acquit himself with Advantage against the vain Attempts of W. P. as he is pleas'd to call them ? Reader , I have often complain'd , and yet shall have Cause enough of my Adversary's unfair Dealing , in not reporting the fortieth part of what I urge , and that he is sure to take not what is most , but least material to my Cause , and then bestows a Squib or two upon it , instead of taking my Strength , or giving a sage Reply ; and that I complain not without Just Cause ; be pleas'd to consider my former Answer with what he first writ to occasion it ; by which his Honesty in reciting , and Reason in replying may be most impartially judged of . Thus he , pag. 113. Above all take the Shield of Faith , which is able to quench , &c. and the Sword of the Spirit , which is the Word of God. Observe saith J. Faldo , Faith in the 16th verse is preferred above the Word of God in the 17th verse ; therefore it is not Christ the Word , but the Scriptures the Word ; for Faith is not above Christ . Jesus Christ , who had less need of Scripture then any of us all , resisted Satan ' s Temptation by Scripture , It is written , it is written , Mat. 4. To which I gave this following Answer ; But neither will this do his Business , and a Shame it is that this Man should bring these places to prove that the Scriptures are Means whereby to resist Temptation ( which Rebuke was the whole he recited ) that concerned them not , especially this in Hand , unless he would have Faith to be the Scriptures , or Word of God in his Sense , which as it is absurd , so it will by him be deny'd , since he allows the Faith to be preferr'd before the Word of God , therefore distinct from it , and consequently not the same with it . And should we grant to him , that Christ is not understood by the Word of God , but the Scriptures ; yet observe the fatal Blow his Cause receives at his own Hand . Every true Christian hath Faith ; that Faith is above the Scriptures , therefore every true Christian hath something in him above the Scriptures . Again , True Faith overcometh the World , and quenches the fiery Darts of Satan , consequently Temptations ; therefore not so properly the Scriptures , as true Faith , which is preferred above them , ( by John Faldo himself ) and which resists Temptation , and overcomes the VVorld , is , &c. Once more , the Just they live by Faith , but Faith is above the Scripture , saith J. F. Therefore the Just live by that which is above the Scriptures , and consequently , the Scriptures are not the Rule of Faith , for how can any thing be ruled by that which is inferior to it ? Thus much we get granting to him , that the Scriptures are the Word of God in the Text. Now , Reader , tell me , of this Argumentation what has he taken , what has he replyed to ? Yet this man is deem'd worthy by the Professors of our Times , to act the Tertullus against the poor Quakers . For those words , The Sword of the Spirit , which is the Word of God , I told him then , We rejected his Gloss ; for the spiritual Sword , as he sayes , Beza renders it , must be of the Narure of the rest of the Armour mention'd in that Chapter , that is , invisible and Spiritual , which the Bible or meer VVritings we know are not . To which let me add ; that I know no Reason why the Shield of Faith should be preferred before the Sword of the spirit , unless it be because that 's in the Verse before this , if we consider them in an abstract Sense , or as they are in themselves . For Above all , is not a preferring the Shield of Faith in Dignity before the Sword of the Spirit , respecting their own Nature and Quality , but with regard to the Creature . For , if Vnbelief enters , how can the Loins be girt with Truth , the Breast arm'd with Righteousness , the Feet shod with the Preparation of the Gospel of Peace , the Head covered with the Helmtt of Salvation , or the Enemy encounter'd with the Sword of the Spirit ? So that respecting Man , not respecting the Dignity of the several parts of the Armour , Faith is above all , or first necessary ; for though God , Christ , the Holy Spirit , Eternal Salvation , be all , or either of them greater then Faith , as in themselves , yet without Faith no interest can be had in them . Wherefore our Adversary's Preference vanisheth , and his Consequence about the Scriptures being the VVord of God falls to the Ground . Concerning Christ's Answer to the Devil , It is written , it is written , I shall desire the Reader to observe in my Adversary's Reply , what of my Answer he trans-scribes , which I gave to the use he made of that Scripture ; and what sort of Treatment he affords me . These are his words . Rep. Once more and I have done with this Chapter . But said Christ to the Devil , It is written ; VVhat then ? sayes W. P. Therefore must the Quakers needs deny the Scriptures to be any means to resist Temptation ? pag. 90. You may fear the Man is craz'd , or was almost asleep when he wrote this . I produced the Example of Christ to prove that the Scripture is a Means for resisting Temptation , he resisting so effectually with It s written , it s written . But Penn would make you believe I intended it to prove , that the Quakers deny the Scriptures to be such a Means . Can you think such a Man to be sinlest , yea , Infallible . Rejoyn . His Froth and Reflection I am no otherwise concern'd at , then that it ill becomes a Pretender to Divinity . It is enough for me to shew , that he has willingly conceal'd my Answer , and hath made a Reply as if he had taken in all that was fit to be consider'd ; my Answer lay thus , But said Christ to the Devil , It is written ; VVhat then ? Therefore must the Quakers needs deny the Scriptures to be any Means to resist Temptation ; ( Here J. F. leaves me , but I go on ) or rather are they not such Means , which I am sure no right Quaker ever deny'd . ( Now Reader mark ) Besides , it was reasonable that Christ should so answer ( set that Power aside , which filled up those words , and chain'd Satan ) because the Devil used Scripture to prevail upon him , as the place proves . However we deny not , but confess that where-ever God is pleased to speak by any place of Scripture to a Tempted Soul , it may very well be acknowledg'd to be a Means , by which God scatters such Doubts and Despondences , and gives Power over Temptations , and that it may often so occur yet we would not have People fly to them , as what of themselves may be sufficient : but rather have Recourse to that Divine Faith , which the Scriptures testifie is able to Quench the fiery Darts , and which J. F. himself has largely confest , is to be preferred above the Scriptures themselves . Now I desire the Reader to consider , First , That he gave not the 10th part of my Answer in any respect . 2ly , That what of it would have prevented his reflecting upon me , he wholy omitted . He seems di pleased that I made such a Question upon his citing Christ's words to the Devil as this , therefore must the Quakers needs deny the Scriptures to be any Means to resist Temptation ? telling Folks , They may fear I was craz'd or a sleep when I wrote it ; asking , If they think such a Man to be sinlest or infallible ? as thinking it improper to his Quotation , and yet would take no notice of these words , that were directed immediately to it , viz. it was ( therefore ) reasonable that Christ should so answer , because the Devil used Scripture to prevail upon him ; the very Answer in his pretended Reply was wanting : VVith what Face then can our Adversary , over & above his other ill words , charge me with designing to render him impertinent , by making him endeavour to prove that the Quakers deny the Scriptures to be such a Means , by the Question I ask'd , as if I had wrong'd him , & that he never intended any such thing through the bent of the Chapter ? And what can be clearer , then that he on purpose avoided the shock , and took notice only of that part of my Answer , which being torn from the rest , he thought fittest for him to play upon . But I see no VVrong I did him in so asking what I did ; for I am sure it was one End for which the Scripture was quoted by him ; and the Jeers he bestows upon me and it , besides his wilful Neglect of the rest of my honest Return , and yet complain for want of it when he had done so , is a pittiful come off for a Man of his Pretence to Controversie . CHAP. IX . Not we , but our Adversary opposeth the Teachings of the Spirit to the Doctrines of the Scriptures . The Testimonies brought by him , cleared and delivered from his Application . Our Doctrine proved from Scripture and several Testimonies . His frequent and gross Perversions of our Words and Writings discovered and justly rebuked . VVE are now got to his last Chapter relating to the Scriptures , in which he pretends to justifie his Charge by further evidencing a Consistency between it and William Smith's Doctrine , which I utterly deny'd to have been William Smith's VVords or Meaning . The Charge was , That the Quakers put the Spirit of God and the Scriptures in Opposition to each other ; His Proof of the Charge lies in these words , Traditions of Men , Earthly Root , Darkness and Confusion , Apostacy , the Whore's Cup , the Mark of the Beast , Bastards brought forth of Flesh and Blood , &c. which sayes John Faldo , in his first Book , would amaze a Christian to read , what is contained in the two pages quoted of vilifying Reproach to the Scriptures : If this be not opposing the Spirit of God to the Scriptures , the Devil himself must dispair of inventing words to express it by . Thus far John Faldo . And indeed I must confefs , If all or any of these things were ever said or publish'd by VVilliam Smith , there is great Cause for Amazement , and Abhorrence too . But what said I to this ? Truly enough ; but that J. F. was careful to conceal , he brings in a small Limb of my Answer , and then scares it with hard words . Take notice of his Reply , to what he ventures to trans-scribe of my Answer . Rep. Penn saith , VV. Smith reflected not in the least upon the Scriptures , nor those Doctrines which were truly received thence . No such words can be produc'd by our Adversary . No Jesuit in the World did ever out-do VV. P. in Equivocations and Subterfuges . His stress lies on the words TRULY received thence . Rejoyn . Suppose them to be my stress , what Subterfuge lies there ? Are there not Doctrines falsly deduced through Men's Ignorance of the true Intendment of Scripture ? And do not such , as confidently think them to be truly receiv'd from Scripture , as if they really were so . But the Stress lies here with J. F. His Religion cannot bear a Scruting ; and is as well nigh as shy of a Search as Mahometism it self . Though had John Faldo and the rest of his Gang continu'd where they were , the poor Quakers might have had an Inquisition with a VVitness at their Heels by this time . But he has a further Comment for us . Rep. The Quakers allow no Doctrine to be truly received from the Scriptures , but such as is received by immediate Inspiration , and not from the Authority of the VVritten VVord . Rejoyn . VVhere 's the Opposition now ? Doth not he set the Authority of the Scriptures against the Inspiration of the Holy Ghost , at least exclude the holy Inspiration from any share in that Authority , and so do what he can to shuffle out the Spirit from being concerned in the Authority of the Scriptures ; which is , if not the only , yet the greatest Proof of their Authorities , since it is chiefly by the Testimony of the Spirit in our selves that we know them to have bin given forth by the Inspiration of the holy Ghost in others , as held both the Primitive Christians , our Famous Martyrs , and most Considerable Protestants . He speaks as if he affected Obscurity , and aim'd only at jumbling and intricating , instead of explaining the Matter . But had we put the Spirit in Opposition to the Letter , it is no more then what the Scripture hath done before us , as H. Bullenger , that notable Reformer observes upon Rom. 2. 29. The Spirit , saith he , is opposed to the Letter , as when Paul saith , The Circumcision of the Heart is the Circumcision that consisteth in Spirit , not in the Letter ; And again , The Lord hath made us able Ministers of the New Testament , not of the Letter , but of the Spirit ; for the Letter killeth , but the Spirit giveth Life , 4 Dec. 8 Serm. A notable Application to our Purpose ; but while we only so oppose them , as to give the Preference to the Holy Spirit , J. F. falls foul of us for a Pack of Enthusiasts , shutting out the Spirit , at least setting it aside to exalt the Letter . But what doth he mean by these Terms , Immediate Inspiration ? for a Mediate Inspiration I never heard of . Sure I am , that Inspiration is God's own Breathing into the Soul , by which it hath Understanding given it , whether it be of things written , or not written ; and how that can be done , and not immediately , I know not . If he will exchange his impertinent Distinction of Mediate and Immediate for Ordinary and Extraordinary , we shall allow him more then we can upon the other ; for by Ordinary Inspiration or Revelation I understand such daily and common Vision and Discovery to the Soul , as concerns it in its general Station , respecting God and Men ▪ By Extraordinary , such as great Fore-Sights , or Divine Prospects , which give to fore-tell or prophesie things to come , or decide some signal Controversie , or very special Case of Difficulty : The first is what I speak of ; and do affirm , that neither can the Scriptures be understood , our Souls fed and comforted , nor our Duties to God rightly perform'd without it : The last is a Case so peculiar , that all along it is plain , I never intended it . But if by Immediate Inspiration , respecting us , he understands , that from thence forwards we cast off all Scripture , as an antiquated , or insignificant piece of Business ( which are yet Words too Modest for his Malice to father upon us , as I shall anon make appear ) then doth he wrong us and our Doctrine to an high Degree . And no matter what he thinks of me , or what Names he may please to call me ( who is too far gone in his present splenetick Disease , to think any better of such as I am ) I shall plainly set down what was my Meaning by the Words he cavils at , viz. TRULY received thence , I hope , to their Satisfaction , who will be more dis-interested in their Judgment . By Doctrines TRULY owned and received from Scripture , we mean such holy Truths , as God by his Spirit ( inlightning our Understandings ) hath given us a true Discerning of to be such , and those are they which we put in Opposition to Men's Carnal Interpretations upon , and Imaginary Deductions from the Scriptures , and not that we clash the Spirit 's Inspiration against the Scripture ; for they harmonize , and bear reciprocal Testimonies to each other : And this God , that knows all Hearts , both knows to be our true Sense in the Matter controverted , and will one day abundantly prove to our Adversary's Eternal conviction . This , I fear , J. Faldo will never swallow ; and why ? because it would choak him : Perhaps I must be a Jesuit , an Equivocator , and what else he pleaseth ; but wherefore ? because it strikes at his Honesty , indeed Dishonesty ; for he had rather we were , what he sayes , we are , then receive a Contradiction by finding us otherwise , then he hath so confidently represented us to be . So much dearer is Humor , Pride and Worldly Credit to him , then our being not so mistaken as he thought for . Is this Man like to make Converts , that first maims my Answers , and then either pelts what he doth take with Dirt ; or if one Sense worse then another may be had , that ( usher'd in with a Rant , and wound up with a Quibble ) must be given for an apt and irrefutable Reply : This hath hitherto been his Practice , and we now go upon both a Proof of it , and yet more evidently to clear the Truth . In that little piece of my Answer he cropt off from the rest , ( for after his wonted manner , he thought it not best for him to encounter it at large , but a snap and away ) I told him , that he could produce no such Words , as , Traditions of Men , Earthly Root , Darkness , Confusion , Corruption , Deceitful , Whore's Cup , &c. as said of the Scriptures , out of W. Smith's Book , which was one part of my Stress , he was willing to shake off , but it will not so easily acquit him . Observe his Reply . Rep. And whereas W. P. saith , No such Words can be produced ; he intends no other , but that Smith doth not accuse himself in so many words of Blaspheming the Spirit of God in the Scriptures , and the Doctrines from thence received . Rejoyn . His first Words belye me ; nor can any Man be so sottish , as to believe I intended any such thing , as he would have his Reader believe ; for that were no Answer to the Objection , but an arrant , yet fond Cheat and Illusion . My Meaning went with my Words , and my Words meant as I just now explain'd them , the substance of which was in my Answer , though evaded by his Reply , and perhaps my Rejoynder will meet with no better Usage . For his Phrase of Blaspheming the Spirit of God in the Scriptures , I will tell him , and that upon very good Authority , that he now playes the Canter with us , and that shamefully , The Spirit of God IN the Scriptures ! a Scripture for that , I intreat him . You may see what a Doctor he is , you that believe in him , that thinks , he can clasp up the Spirit with his Bible . It seems thus far John Faldo and Simon Magus agree ; for the one thought he could buy it of Peter , and the other implies he may have it of his Book-seller . Indeed if I thought J. Faldo could believe what he sayes , I should be the tenderer of him ; for Ignorance is to be pittied : But when he shall shut the Spirit of God out of Men , and shut him up in the Scripture , though it call Men the Temples or Tabernacles of God and his Spirit , whilst it never calls it self so , but Holy Writings , or a Declaration of things certainly believed , he is to be censur'd for his improper and ambiguous Terms , and the rather , because his Charity is so small to others in Cases more excusable , and that no Man acts the Doctor of the Sentences to others more snappishly and imperiously then himself ; however , I shall be so favourable as to take his Words in this Sense ( else I know not which way he will turn himself ) viz. The Spirit of God speaking ( when it pleaseth ) by the Scriptures , which brings him and his Cause unavoidably over to us . But let us see if J. F. can honestly fasten any of those fore-cited Epithetes upon W. Smith's Book ; If he can , we will condemn the Book as heartily , as J. F. traduceth us in his . But if he shall be found to have wrong'd W. S. God that lives forever will avenge our Innocency upon him ; which we desire may extend no further then to work him into true Repentance , and effectually to vindicate us in the Understandings of the Mis-informed . His words are these . Rep. But that all that Inventory of execrable Names W. Smith doth intend of the Scriptures , and the Holy Doctrines grounded on the Authority of the written Word , take these Testimonies , John 1. 9. He [ that is John ] beheld him , and his Glory , and felt his Power , and what his Power took away , then he declared him as he knew him , and not from any Tradition or Writing before him ; why then do teach for Doctrines Men's Traditions ? — running into the Lines of what others have written , Morn . Watch , pag. 6. Rejoyn . The Passages from whence the particular Epithetes are taken shall be consider'd anon . This is one of those Testimonies he brings to prove he rightly cited and apply'd his former Testimonies out of the same Author ; which had he intended in reallity , he should as well have inserted the one as the other ; to help such as had not seen his other Book , into a true Judgment of this ; but then may he say , I should not make the best of my Case , which to do him no Wrong he studies more then the Truth , or any thing else , next to his making the worst of ours . And now , Reader , that this Proof is as lame as his former , and wholely as silent to his Wicked purposes , consider I entreat thee , the Drift of this Man , as his Discourse at large manifests . Two things he had in his Eye , First , to beat People off from the Doctrines and Traditions of Men , in the Sense Christ once spoke those words , to wit , not the Scriptures , but Men's humane Interpretations of them , with such Forms and Worships as they had invented in the Apostacy from the true Spirit of Christianity , as these words , by J. F. purposely omitted , notwithstanding they lay between the two first Sentences , which therefore make an absolute Break , though he makes none , do undeniably evince , to wit , VVeigh this Truth all ye Priests and Professors , and ponder it in your Hearts ; have you beheld Christ , and seen his Glory ? Have you felt his Power to take away your sin ? If yea , then why do ye teach for Doctrine Men's Traditions . Again , pag. 16. For they being from the Life that gave forth Scriptures , their Vnderstandings are darkened , and they err , and know not the Scriptures nor the Power of God. Lastly , in the 14th page he hath these words , All the vain Worships and Customs , which People at this day are in , who yet abide in Forms and Traditions , are all come up since the dayes of the Apostles , and are after Men's Traditions , and not after Christ . And the Conception of all hath been in Man's Imagination , and hath been brought forth in his own Will and Wisdom . By all which , Reader , it appears , that he distinguisheth between Men's Traditions and God's Tradition . For first , how can he mean the Scriptures in the first Passage ( the middle of which our Adversary so wilfully dropt ) when he implies , that from feeling the Power of Christ to take away Sin , Men would leave off Teaching for Doctrine the Traditions of Men ; making them thereby sinful , and a Sin to teach them , when J. Faldo confesses , that upon the Spirit 's moving and giving us the understanding of Scripture we do allow the Doctrines therein deliver'd , to be rightly preach'd . In the second Passage , he undeniably distinguishes between the Scriptures rightly understood , and their Mistake of them to whom he wrote ; Not knowing , says he , the Scriptures , nor the Power of God , being darkned ; which imports , that truly to know and teach according to the sense of Holy Scripture , is a quite differing thing from Teaching for Doctrine the Traditions of Men. Nor is his third Passage less clear in the Point , pag. 14. sin●● he explains what he means by those offensive Words to J. Faldo's Ear , by such Customs , Worships and Traditions as were not of Christ , and that took their rise since the time of the Apostles , and proceeded from the Imagination , Will and Wisdom of Man ; therefore not the Writings of either Prophets or Apostles , that were before such Apostacy , and which were given forth as they were mov'd of the Holy Ghost . The second thing greatly in the Author's Eye , and with which his Spirit seems to be prest through the whole Book , is this ; Men ought to teach and preach to others no further then they have a living Sense or Experience of what they so teach or preach : that this was his Meaning , by those Words , Running into the Lines of what others , have written ; hear the following Words in his Defence . How dare any of you , saith he , make mention of his Name , or speak of his Glory , or of his Power , seeing you have not beheld him yet made manifest in your selves ? Again thus , For John testified , that the giving forth of the Law was by Moses , but Grace and Truth came by Jesus Christ , John 1. 17. Mark , says he , Grace and Truth were come unto John by Jesus Christ , and he had felt the Vertue of it , by which Moses ' s Admistration was fulfilled in him . I say , Reader , his whole scope was to inforce the Necessity of coming into the Enjoyments of the Holy Ancients , and an Experiencing of the Truth of those Doctrines they declar'd , before Men are fit to teach them unto others . And as this is the Tendency of his Words , so does holy Scripture strongly warrant the same ; Particularly Jeremiah , and the Apostle Paul to the Corinthians ; in Jeremiah , thus , He that hath my Word , let him speak my Word faithfully ; What is the Chaff to the Wheat , saith the Lord ? Is not my Wordlike a FIRE , saith the Lord , and like a HAMMER , that breaketh the Rock in pieces ? Therefore I am against the Prophets , saith the Lord , that steal my Word every one from his Neighbour , Chap. 23. Vers . 28 , 29 , 30. The Meaning of which notable place is plainly this , Such as have God's Word to declare ( which is known from all False Pretenders , who steal the Word from their Neighbour , and then cry , he saith , as the 31th Verse expresseth , by the Resemblance it bears to Fire , a thing easily to be felt ) let them faithfully speak it . But those who steal and preach the Word or Testimony that came from the Lord by and through another , as if the Lord spake the same by them , unto whom the Lord never spoak it ; such Prophets the Lord is against , which strikes J. Faldo dead , respecting his Pretence for Preaching , who abundantly proves it to be his Belief , that such are as Good Ministers as any , yea , the only Orthodox , and the other but a Pack of giddy-headed Enthusiasts . The next place is in the Apostle's 2d Epist . to the Corinthians . Chap. 10. Vers . 15 , 16. Not boasting of things beyond our measure , that is , of other Men's Labours , but having Hope , that when your Faith is encreased , that we shall be enlarged by you , according to our Rule abundantly , to preach the Gospel in the Regions beyond you , and not to boast in another Man's Line of things made ready to our Hands . Of this sort of Boasters is John Faldo , who hath nothing for his Religion but the m●er Bible , and but an usurpt Title to that . Reader , take notice , that all along J. F. hath made no Difference between the Truths the Scriptures truly declare of , and Man's dark and unregenerated Conceptions upon Scripture about Truth and Error . Thereby confounding that which in it self is most clearly different , to the end he may bring all those Blows we give at Men's Traditions and Doctrines ( which they pretend to be rightly deduced from Scripture , but in Reallity , are their own Imaginations ) to bear hard upon the Scriptures themselves , and those Doctrines and Traditions that are truly delivered by them ; which is a wretched begging of the Question , that was not about the Scriptures , to which he would turn it , but his and their way of understanding them , as if it were the same thing to decry the Scriptures , as to disclaim against J. F.'s false Opinions concerning them . But he thinks he has quite done our Business , and sav'd himself from the Black Blemish of Forgery , by another Testimony produced to the same purpose , which is this . And reading in the Scriptures , that there were some who met together , and exhorted one another , they observe and do as near as they can what they read of the Saints Practice , and so conceive a Birth in the same Womb , and bring it forth in the same Strength that others do , and in the Ground it differs not , W. S. pag. 22. But what of all this , J. Faldo ? Can this Saying rise higher then a Reproof of those who are but in the Form of Godliness , whom the Scriptutes exhort us to turn away from : But why was he so disingenuous as to refuse us our Friends words at large , thereby making People believe , that the Imitation reprov'd by W. S. concerns the holy Life and Conversation of the Saints . For it s not two Lines before , that he tells us expresly what sort of Practice he means , when he writes thus , And because they ( Baptists ) read of some that went into the Water , and were baptized , they do the same . In short , The Zeal of his Spirit runs against all Apish Religions , and those Persons , who take unto themselves the Name and Form , they are Strangers to the Nature and Power of , being not led by the Eternal Spirit to Worship God , but with an Unregenerate Mind and Ambitious Will , eagerly rush into those things for which they have neither Commission nor Quallification . I could urge several Testimonies out of Authors that neither liv'd nor dy'd in Fellowship with the Quakers , as a further Vindication of their Sense in this Particular ; but Three shall suffice at this time . The first is given us by Jo. Canne , stiled by Parson Ball , ( an Eminent and Early Presbyter ) The Leader of the English Brownists or Independents at Amsterdam , more then 30 Years ago , viz. Labour to Experience the Power and Leading of the Spirit : It is very dangerous to rest in any thing that comes from the Creature , till you have the Witness of the Spirit , which is not fleshly , heady or empty ; but powerful , inward , and abides and settles the Soul. In thy Light shall we see Light , and no where else , let them pretend never so high Attainments . A Knock to J. Faldo . The second is a Passage in W. Dell's Tryal of Spirits , writ , as I take it , while he was Master of Cains Colledge in Cambrige . They , says he , who want Christ's Spirit , which is the Spirit of Prophecy , though they preach the EXACT LETTER of the Word , yet are FALSE PROPHETS , and not to be heard by the Sheep . And one Reason among many for this Assertion , was this , Under the New Testament we are not to regard the Letter without the Spirit , but the Spirit as well as the Letter , yea , the Spirit more then the Letter . And therefore Paul saith , That Christ shall destroy Antichrist with the Spirit of his Mouth , and the Brightness of his Coming . He scarce ( saith this Author ) takes any notice of the Letter , but calls the true Preaching of the Gospel , the Spirit of Christ's Mouth , or the Ministration of the Spirit . His next Reason is this , They that preach only the outward Letter of the Word without the true Spirit , they make all things outward in the Church , and so carry the People with whom they prevail , only to outward things , to an outward Word , to outward Worship , outward Ordinances , outward Church , outward Government , &c. whereas in the true Kingdom of Christ , all things are inward and spiritual ; and all the true Religion of Christ is written in the Soul and Spirit of Man , and the Believer is the only Book , in which God himself writes his new Testament , pag. 19 , 20. The third Testimony is out of T. Collier's Works , p. 249. How can they teach others , who know not Truth themselves , as they say , but as they read it without them ? And so at the best , speak but other Men's Light. And if they mis-understand what other Men have written , then they speak Falshood instead of Truth . Thus much in Countenance of W. Smith's Expression , from Three Men of great Note among our English Separatists . But let us hear what Use J. Faldo makes of the Testimony he brought , and which we have thus clear'd and confirm'd . Rep. Then follows in this , and pag. 23. all that rabble of villifying Expressions of both their Practices and Authority , quoted by me in Quakerism No Christianity , p. 119. Rejoyn . If this be true , W. Smith's Book shall yet be blam'd , as much as J. F. will otherwise have abus'd him . I will set down his words faithfully , They , said he , hope to be sav'd after this Life is ended by Christ , though they be Sinners , and so are set down in a Carnal Security , and rest at ease in the Formality , and are Strangers to the Quickening Spirit , and the Faith that they have made is not held in a pure Conscience , but is conceived in the Heart that is Degenerated and Corrupted . I Query of my Reader , if this was meant of the Scripture , upon whom J. F. makes W. S. bestow the word Corrupted ? Again , And what was by the Saints given forth , and appears in VVritings without them , that their Life is in , and that they contend about , and all strive to set up their own Conceivings , and teach for Doctrines Men's Traditions . Mark that Reader . He speaks not against the Scriptures , nor of them , but their Blindness in using them , and mind not the Measure of God in themselves ; that is , Reader , God's Measure , or the Grace of God , which teacheth to deny those sins he told them a little before they liv'd in with Carnal Security . But , sayes he , stretcht beyond it in the Comprehension , and run into other Men's Lines and Labours . That is , They out-run their own Experiences , and intrude themselves into those things , which were beyond their own Growth , which W. S. rebukes them for , making it his Business to turn them to that Grace , which obeyed , teaches them not to vilifie Scriptures , but brings them into the right Possession of them , and Title to them : which he make appear to be more to their Advantage , then to dispute and contend about them , whilst in Sinful Security , Formality , Estrangedness from the Quickening Spirit , Humane Faith , Impure Conscience , and in a Degenerated and Corrupted Heart ; All which is in his 22th page , and give Light enough ( to any Man , that has not , like J. F. put out his Eyes of Reason and Candour ) unto these following words , which can no more relate to the Holy Scriptures , then that Spirit from whom they came , to wit , They are all upon the Earthly Root , and in Darkness and Confusion in their Practice and Worship . Now , Reader , What does the Scripture practise , and whom , and how doth the Scripture worship ; if the word ( they ) relate to the Scriptures , and not those several ranks of Professors to whom he expresly dedicated his Book ? Yet further , That from the Crown of the Head to the Sole of the Feet the Image ( that is , the several Sects ) hath no whole part in it , but is full of Putrefaction and Corruption , and every Branch rotten and deceitful , and no good Fruit is found ; for the bringing forth of all is from the Heart that is deceitful and corrupted , which lies faln and degenerated from God. What Man , Reader , that ever thought to have his Proofs examin'd , would have dar'd to apply in the Author's Name these terms to the Scripture , that so particularly and plainly relate to Man in his fallen State. But please to consider what better Authority he has for the rest , viz. And are all found Wanderers in the Night of Apostacy , and in the Darkness have taken the VVhore's Cup , and do drink it : And unto all those is the Cup of God's Indignation poured out , because they are Bastards , and not Sons . Upon which I query with J. F. who are the VVanderers ? If the People ; then the fore-going word , They , of which the word Wanderers must be the Relative , concern Professors ; and then all those Terms before-mention'd belongs not to the Scripture , and consequently mis-apply'd by our Enemy . But if he says VV. S. meant the Scriptures ; how could they be said to wander , or drink the VVhore's Cup ? And if the Whore's Cup be the Scriptures ( as J. F. makes W. S. to mean ) either the People drank up the Scriptures in the Apostacy , or the Scriptures drank up themselves . Next , VVho are those Bastards , to whom the Cup of God's Indignation is pour'd fourth ? Certainly they are Disobedient Children , and not as J. Faldo would have it , the Scriptures and holy Doctrines deduced thence . Reader , Doubtless the Man is desperate , and to me he seems to have laid Violent hands upon himself to the destroying of his Reputation among Men , and his Soul in the Eye of God ; since after all this Injury to our deceased Friend , he dares yet appear in so impudent a Strain , as this following Passage makes him guilty of . All this Penn KNEW to be true when he dared to make such Hypocritical Appeals to Delude the World , Save the Quakers Credit , and Abuse me as a Forger . The Righteous God judge between us , whether I writ otherwise then I knew , or he in affirming it , more then he knew . My Appeals were solemn , in the Grief of my Spirit , to see a Man arriv'd at that pitch of Falsness , as to pervert and forge about Sacred Things , even while himself would pass for a Minister of them ; and I can scarce think any Man so prejudic'd against us , as not to conclude with me , that his Aim in this untrue Passage ( to say no more ) was to bear People down , as to the Honesty of his Quotation , by the mighty Vehemence and Confidence of his positive Charge against me , to have known , what in Reallity I never knew , and to have appeal'd hypocritically to God concerning our Innocency , who did it in the Humility and Sincerity of my Soul , because the Man had no other way left him , to secure himself from the deserv'd Imputation of Forgery or wilful Perversion , scarce a remove from it . But that by which he would clear himself from it , fastens it inevitably upon him , and renders him one of the daringst and most harden'd Perverters I have ever yet met with in all my Life . The next Testimony he brought to prove our Opposition of the Spirit to the Scriptures , and which he pretends to justifie against my Explanation , was this , Of this sort are the False Prophets , who have their Preaching from Study , and other Men's Mouthes , charging me , that I treacherously left out , or from the Letter , and not from the Mouth of the Lord. But as I us'd no Treachery , neither omitted it in Design , nor thought it Prejudicial to his Cause , since my Answer , as himself hath trans-scrib'd it , shews , that I understood it to be the Letter of the Scripture , that was meant , from whence they stole their Preaching , and not that they receiv'd it from the Mouth of the Lord ; so in the end it will prove more my own Disadvantage to have omitted it , then any Bodies else . I shall set down my Answer , as he has trans-scrib'd it , and his Reply , the equall'st Way of Judging . The natural Purport of the Words , said I , can be no more then this ; That though the Things declar'd of in the Scriptures were the Word of the Lord to the holy Ancients and Jeremiah , as God's Mouth ( not his Mouth therefore ) to the People Israel ; yea , much of it ( mark ) the Mouth of the Lord to us also ; yet for Men to say any part of it by rote , especially if they add ( mark ) their own Comments and Glosses , framed from study , OF any part of the Scripture , and say , Thus saith the Lord , or Hear the Word of the Lord , and not in the same living Sense , nor upon the like Commission , every such one doth rob his Neighbour , and steal his words . This is so much of my Answer as he trans-scribes , which seems thus far ingenuous , that in three times a larger Answer he has not trans-scrib'd one third of this ; perhaps he thought it not so much for his turn . But before I set down his Reply , I shall find two Faults with this recital ; First , That he has ( I will not say treacherously , or that I knew he did design'dly mis-give my words , as he is frequently pleas'd to charge me ) falsly set down one part of my Answer ; for in my Book it is , If they add their own Comments and Glosses framed from study , TO any part of the Scripture , and he trans-scribes it , Framed from study O F any part of the Scripture ; as if the studying O F the Scripture , and adding Men's own Glosses TO the Scripture , were one and the same thing . All I shall say of it is this , 'T is a scurvy Mistake , and looks very suspitiously . The second is , That he has left out the most material part of my Answer ; The Stress of which in brief lay here , Parrots imitate Men ; But if such Creatures are not therefore to be reputed Reasonable , though the Sentence be rational in it self , because it proceeds from meer Imitation , and not a Principle of Reason ; neither is He a true Prophet , nor That the Word of the Lord , with respect to that Prophet , who has not receiv'd what he delivers from the immediate Word of God himself , but by Hear-say , or meer Imitation . But of all this part he takes no notice . I now come to his Reply , which I will faithfully set down , and I hope , as clearly enervate . Rep. The Errors , Self-Contradictions and Absurdities of W. P. I shall express briefly . First , what he saith they mean , I say they mean also , viz. The Scriptures are not the Mouth of God. Rejoyn . The Mouth of God is a most uncouth Expression , for which he has not one Scripture , from Genesis to the Revelation ; nor do I see how he should , since it is unsound , if not Blasphemons ; for , by calling them not A Mouth , but THE Mouth , it renders them the most constant , necessary and excellent Mouth , by which God , who is a Spirit , utters forth his Mind to his Children , thereby excluding the Word of God nigh in the Heart , and his Spirit in their Inward Parts . But to proceed ; What does he mean by Mouth , or how does he take it , Properly or Metaphorically ? If the first , I deny it : If the last , I thus far concede , That the Scriptures , as other things may be in a sense so stiled , when God pleaseth livingly to speak by them , otherwise I chuse to express my self , as in my Answer , by him also omitted . The Eternal Word of God is the Mouth of God , and the true Prophets and Apostles in all Ages have been as the Mouth of the Word of God , declaring the Mind of it , either by Word of Mouth or Writing to the People , and the Scriptures are the Writings of those inspir'd Prophets and Apostles What more would he have ? Nay , there is not only no such Negative , as he charges upon us in my Answer ; but I do expresly say , The Scriptures are not in a sense without a Mouth , and that for God too , being a Declaration of much of his VVill and Works , though I cannot allow them to be the Mouth of God in the sense my Adversary throughout his whole Book tugs hard to get ; for by that means we should with him shut up the Mouth of the Eternal Word , which is God's Living Oracle to the Souls of his People . But he proceeds . Rep. VV. P. saith , the things spoken of were the Word of the Lord. Then the Word of the Lord is or was more then one , a Contradiction to himself . Rejoyn . Reader , take notice that there is no such thing as he pretends to reply to , in this part of my Answer he brings into his Book ; It seems he has left it behind him , and I must go back to look for it . My words were these , The Scriptures then are to us oblieging , as the Thing they declare of was the Word of the Lord to several Ages , Temporary Commands excepted . VVhich import no more then this , That the Word of the Lord declared the Mind of the Lord by the holy Prophets ; And the Mind of the Lord is not distinct from the Word of the Lord , though the Declaration be different from the thing declar'd of . I cannot see any Contradiction in what I writ . Sure I am , I meant not by the thing they Declare of , the Declaration , either by VVord of Mouth or VVriting , but the Wisdom , Will , Glory and Power of the Eternal Word , as they are Eternally One with and in the Word before so declared . He was a little too nimble in the Business ; but if I should let him make the worst Construction he is able , it can rise no higher then this , I should mean by the VVord of the Lord , the living Command of the Lord in the Heart of his Prophets , afterwards declared by VVord of Mouth , or VVriting ; For Word sometimes signifies Command , as thus , This is the VVord of the Lord , or this is the Command or Mind of the Lord , which are equivalent . Rep. 3dly , That God hath a Mouth in a proper Sense . Rejoyn . This is untruly charg'd upon me . My Adversary's Reason for this indirect Consequence was , my saying that Jeremiah was as God's Mouth ( not his Mouth therefore ) which to me is a good Reason why he ought to have inferr'd the quite contrary , since as his Mouth , signifying no more then something in lieu of a Mouth , and not His Mouth therefore , was on purpose brought in by me , to prevent that very Construction which my Adversary hath not withstanding hit upon . But to the next part of his Reply , which is still by way of Consequence , as he thinks from my Principles . Rep. 4thly , What the Scriptures say , the Lord doth not say , unless he that utters them hath the like Commission from God , as Jeremy . Rejoyn . A meer Tale of J. Faldo's making . They are the VVords of the Lord , let who will speak them or say them over . But they are not the words of God by or through that Person that is dead to them . And instead of hearing and receiving them from such Intruders and False Pretenders , they ought to be flun● back into their Faces , and they reprov'd for False Prophets : VVhat hast thou to do to take my Name into thy Mouth , saith God , that hatest to be reformed ? And how is he reform'd that is not renew'd into that Life , Power and VVisdom , that Man was indu'd with , before he came to be through Transgression deform'd . The Drift of our Adversary is to prop and maintain a Company of dry , sensless and unregenerate Talkers for VVorldly Maintenance . They are of their Race who taught for Hire and divined for Money , the Chemarims , or Black-Coats of old times . The plain English of all J. F's Jeers and Railings against us , is this , VVe deny him to be a Minister of the Gospel , who preaches or teaches what he has not experienced of God's VVork in his own Heart , viz. who preaches of David's Languishings , and never was in them ; of the Terrors the Apostles knew , and never felt them ; In fine , the whole Exercise that attends the Soul of Man from the beginning of his Repentance , to the Compleating of his Salvation , and never have experimentally trod that Path , and pass'd thorough those divers States . He is an ill Guide that never went the VVay himself ; and an unskilful Physitian , who is ignorant both of the Disease and Cure. His 5th Consequence is this . Rep. That all that call them by that Name , and tender them to others , are Thieves and Robbers . Rejoyn . This is a piece of Gibberish I do not understand . VVhen did we call any Thieves or Robbers , for a Name given to the Scriptures , if them he mean ? On what part of my Answer can he fasten these words ? 'T is true , I said then , and I say again , They are all Thieves and Robbers , that steal other Men's Experiences , and then preach them for Advantage ; For they that stole of old were such as spoke other Men's VVords , without their Sinse . And as the False Prophet stole the True Prophets VVords , which was one of their Marks ; so the True Prophets did not speak in Immitation of one another ; but as the VVord of the Lord came upon their Spirits , so they declar'd it , which is prov'd thus : First , If it had been the VVords or VVritings of the true Prophets themselves , then it could not have been said , Let the Prophet that hath a Dream , tell a Dream , and he that hath . My VVord , speak My VVord faithfully , since most , if not every one of them had the VVords , or VVritings of the true Prophets by them . So that after J. F's . Conceit , every one of them might have spoken it , and then too when it best pleas'd him ; which being utterly inconsistent with the very VVords and Nature of the Text. I conclude , It was an Invisible , Immediate and Spiritual VVord the true Prophets spoak by , as they were moved of it . 2dly , It was a Fire and Hammer , and that the Scriptures were not 3dly , It came at certain times to them who had so much of the Scripture as was then extant always by them ; therefore not the Scripture , but an Immediate VVord . 4thly , Otherwise there had been no more Scripture upon Inspiration , but a continual discanting upon those they had ; therefore still an Immediate VVord , and not the VVords and VVritings of others . Lastly , If the Difference then between a true and a fal●e Prophet , was the declaring faithfully the VVord of the Lord , when , and as they felt the Operation and Motion of it in themselves , and a borrowing , or rather Stealing those words , and so without either the Operation or Motion of the same Eternal Word , which was before the coming of Christ ; much more then ought the true Prophets in these Evangelical Times ( to whom were promised a more large Effusion of the Holy Spirit ) to wait for the Operation and Motion of God's Eternal Power , Word or Spirit of Life , in order to instruct others . And more reason have we to repute them False Prophets , that in these days of greater Light , should prop up themselves , as God's Ministers with the old Cheat of Stealing their Neighbours VVord . Certainly they are less sufferable now , then at that time ; And if that Dispensation renounce them , this ought much more . But J. F. thinks he saith something when he flings this Consequence upon me as ridiculous . Rep. That Jeremy and the Prophets are our Neighbours , though dead Two or Three Thousand years since . Rejoyn . I never said they were John Faldo's Neighbours , nor does he deserve so good Company , though he needs it . But let it suffice , that J. F. steals as bad as Jeremiah's Neighbours did ; And thus far more boldly and notoriously , in that they perhaps got the true Prophets Words so soon , that some might not know who had them first ; whereas J. F. runs back Two or Three Thousand Years a pilfering for his Hackny-Sermons out of them , which are so well known to be other Men's Lines and Labours . Methinks People should not suffer themselves to be so miserably guld , nor lie at the Expence of maintaining a Priest to tell his Tales , who may buy each of them a Bible containing the Writings of the Holy Prophets and Apostles for Five Shillings , more to their Edification , since their Ministers , or Masters rather , deny Inspiration , and consequently all inward certaint●● to their own Conceptions , and Glosses , hugging Fallibility as a necessary Article , and flinging it more then once in our Teeth , as arrogant Heresie to say , VVe are Certain of what we teach . Truly my Soul magnifies the Lord , and I rejoyce in God my Saviour , that he has dis-vail'd this Mystery of Iniquity , and dis-spoil'd that Painted Jezabel and splendid VVhore of Babylon , who hath long fate upon the many Waters , and hath discover'd her Merchants , her Wares , her Witchcrafts , whereby her Abominations are known , and her darkest Stratagems and deepest Subtilties found out , It s not her saying , She 's a Bride , a Church , nor her Merchants and People , that they are Ministers and Christians , that will serve their turn ; for their Conception is known , their Original , their Number , their Power , their Devices and utmost Extent , and they are all found to be out of the Redeeming Power , Life and Spirit of the Lamb. And for this Cause am I engag'd on Earth , and the Reproaches that attends me on that Account are unutterably more grateful to me then the gaudiest Titles and sweetest Entertainments this Temporal World can bestow . It s for God , against the Devil ; his Power and Spirit against Satan's ; the Spiritual against the Formal Man , and the real Life of Jesus , and Heavenly Experience of his Salvation within , whereby the Doctrine of the Gospel is accomplish'd in Men , against all Transformation into Likenesses , and but meer verbal Immitations and Outsides of Religion ; For every Plant that the Heavenly Father hath not planted , will he root up in this the Day of his Power , in which the Lord will make his People a willing People , and that notby indulging , but rebuking , and taking Men off from their own Willing and Running : For the Lord has decreed to over-throw the Banks , which the False Prophets of the Nations have cast up , in the Night of Darkness , whereby all Refreshment has been damm'd up from them , and the Nations have been like a parched Heath and desolate Wilderness , that his Life , Power , and Spirit may flow over every Kindred , Nation and People under the whole Heaven ; and they shall be all taught of God , and in Righteousness will he establish them , and there shall be one Sheep-fold and one Shepherd ; and the Idol Shepherds , who have no Vision , neither have any Bread of Life wherewith to feed the Flock , God will utterly scatter and make an end of , and his Name shall be Famous and Renowned through all Generations , Amen . But Reader , my Adversary is not yet willing to leave me , he proceeds to tell us , That the Quakers charge him , and such others with the Sin of Idolatry , to believe and live according to the Iustructions and holy Examples expressed in and by the Scriptures , except they have them by Immediate Inspiration ; And though the Substance of it hath been already consider'd by me , yet I shall not grudge my Pains , if the Reader will bestow his perusal , and perhaps he may find something not unserviceable to the further Clearing of our Sense , and Detection of our Adversary's Dis-ingenuity ; He writes thus in his Reply . Rep. I produced among others two Testimonies which W. P. tak●s notice of ; My first is out of Morn . Watch , page 23. And this is Babylon , the Mother of Harlots , and the Abomination of all Uncleanness . Rej. I need say the less to this , because I have so clearly and lately defended W. S. in that Book and Page from any such wretched Meanings and Applications , which J. F. has employ'd his Wits to rack his Words to . Only Reader , observe his Fallacy ; that he sets not down what Examples and what Instructions , but confounds Moral with Ceremonial Precepts , on purpose to make us at one Blow cut off all Regard to Scripture indifferently . Next , mark his Antichristianism , in that he maketh the Mind of God , and Doctrines and Lives of the holy Ancients in Scriptures , capable of being understood and follow'd without the Inspiration of God's holy Spirit , thereby giving the Lye to the most express : Texts of holy Scripture , and the plainest Assertions of the purest Fathers , most famous Reformers and constant Martyrs . I will say no more to this , then that our Adversary himself , hath in the same page cited so much of W. S. as declares his Perversion of the other part of his Book , viz. And are all out of the Life and Power of God ; that is , Those that say , they have God to their Father , speak high things of Holy Scripture , and bedeck themselves with the Passages thereof , and notwithstanding are out of the Life and Power of God , are not true Jews or Christians ; but are of the Synagogue of Satan , the Abomination of all Uncleanness , and which help to make up Babylon , the Mother of Harlots . For the other Proof he brought , which indeed was his first , though in his Reply he tells us , it was his last ; he was affraid to meddle with it , and there was great Reason for it ; For he knew not which way to handle it , but would bite his Fingers . I will set it down with my Answer contracted , that I may help the Reader to another Instance , by which he may take his just Measures of the Man in hand , respecting his sort of Fair Dealing , or Strength of Argument . W. Dewsbury he cites thus in his Discovery of Man's Return , pag. 21. All People may search the Scriptures , and see how you have been deceived by your Teachers , who have caused you to seek your lost God in Carnal and Dead Observations , WHICH THEY HAVE NOT ANY SCRIPTURE FOR. Now , Reader , was not this an extraordinary Passage to prove J. F●do's Charge , viz. That it was Idolatry to act according to Scripture , &c. which is given by our Friend as a Reason why People ought not to follow their Blind Teachers : But be pleased to read my Defence , as I then writ it . W. Dewsbury is so far from making it Idolatry to live up to the Scriptures , that he condemns the seeking for the True God where he was not to be found , which , saith he , they have no Scripture for ; As much as to say , that such seek after God , not according to Scriptures : And therefore are both Deceivers and Deceived . Unto which J. F. reply'd nothing , unless it be that he had nothing to Reply , except an Acknowledgment , which he thought would not make for his present sort of Credit . He winds up this Chapter with a Justification of his Comparison of our Doctrine about the Scriptures with that of Jesuits and Papists . I will set him down at large . Rep. Concerning my Parallel between the Jesuits and the Papists in the venomn Spit against the Scriptures , W. P. hath thus little to say , It is Ridiculous , and every way unworthy our notice , a meer begging of the Question ; We can never allow of the Comparison . But why all this Contempt ? Rejoyn . Contempt pinches his proud Stomach . But Curteous Reader , ask J. F. why he left out the Words immediately proceeding , viz. He has been so Cunning or Vnjust rather , as to quote their Authors and not ours ; and some Passages we justly doubt . What base Juggling is this with his Reader , and Abuse of his Adversary . It concern'd him more to be just in this then to ask , Why all this Contempt ? And had he not had less Honesty then Stomach , we might have expected that Justice , the want of which brings greater Contempt upon him , then my sober Reflection upon such unfair Dealing . But he proceeds to cite these words as the whole Reason , why we disallow the Comparison , Sence the Papists place the Rule and Judgship in a Pope , and General Council , and the Quakers in the Eternal , Unerrable , Holy Spirit of God. To which he replies thus . Rep. The first is as I said ; the second is Blasphemously False ; for the Quakers call their Light within the Spirit of God , which I have sufficiently proved to be a BLASPHEMER of the Spirit of God , a SORDID SINFVL , CORRVPT and RIDICVLOVS THING . Rejoyn . What he means by his first , I know not , unless that he said true of the Papists . And if any of them have writ or spoak unworthily of the Scriptures , we utterly detect their Actions . For his second , I confess , I am greatly at a stand , I have travell'd several Nations , convers'd with Men of most Ways of Religion , read a great many Books for my time ; but never yet did I meet with such an Insolent , Blasphemous and Scornful Expression , as this I now transcrib'd word for word out of his Reply . 'T is true , there was an Old Peevish Priest in Ireland , who to get a little Money ( as clearly appear'd ) writ an Envious Book against us , in which he called the Light within an Ignis Faetu●●s , a Dim Light , &c. who lived long enough to vex himself to Death with our Answer , as we are credibly informed , not long surviving its Arrival , and general Acceptance of most sorts of People in those Parts ; But never yet have I heard or read of such hard Names from the worst of our Adversaries ; For Tho Hicks himself in his Dialogues against us , acknowledges that the Light within checketh for many Evils , and excites to many good things , &c. It were too large to go over the Praises given it by the best Jews , Gentiles and Christians , Philo the Jew calls it an Immortal Precept . Plotin , a Gentile , sayes it is the Root or Life of the Soul. That this Divine Principle in Man makes a true and good Man. Clemens Alexandrinus a Christian-Father , speaks of it thus , The Light will shine out of Darkness , therefore it shines in the hidden part of Mankind in the Heart . Again , Man cannot be void of Divine Knowledge , who naturally , or as he cometh into the World , partaketh of Divine Inspiration , &c. Thus Munster , Vetablus , Clarius , Castellio , Drusius , and Codurcus upon this Passage in Job , And upon whom doth not his Light arise ? acknowledge both its Vniversallity and Sufficiency too , where obey'd . I could produce a Multitude of approved Protestants , without being beholding to one Papist ( whatever J. F. says of us ) in Commendation of the Universal Light , within ; but will conclude with J. Caryl , one of the most ancient and eminent Pastors of the Independent Way , in his Exposition on Job , and J. Owen , that great Doctor of Independency , in his Latin Exercitations , formerly writ against the Quakers , under the Name of Phanaticks , a Term since bestowed and improved , by he knows who , upon such as need no pointing at . J. Caryl on Job . 32. 8. says , that Wisdom and Knowledge in the Things of God , come from the Inspiration , or In-shining of the Light or Spirit from above . And on Chap. 24. 13. That Light there mentioned , shined in Wicked Men's Hearts , as well as Good , or to that purpose ; And that it is not a Natural or Proper Light , as the Sun in the Firmament , but such as reproved them for their Iniquity , and comes from above , &c. J. O. abundantly confesseth to the Morallity and Vniversallity of the Light , calling it also a Supernatural and Spiritual as well as Moral Light , as he frequently phrases it . Good Use of which hath been made by our Christian and Learned Friend Samuel Fisher , in Answer to Him , Rich. Baxter , J. Tombs , and T. Danson , unto which they have never attempted any the least Reply that we hear of , though it greatly concerns their Cause and Credit to do something in it . For my own part , I shall say no more to J. Faldo's Refutation then that he calls the Light within us ( by which it hath pleased God to redeem us from our Vain Conversation ) against the Judgment of many Good and Learned Men in several Ages , A BLASPHEMER OF THE SPIRIT OF GOD , A SORDID , SINFUL , CORRUPT AND RIDICULOUS THING ; for which God rebuke him . But there yet remains a notable Testimony of our Friends to be consider'd , which J. F. produceth , to prove our great Affinity with the Papists . Rep. If any pretend to be of us , and in Case of Controversie will not admit to be tryed by the Church of Christ Jesus , nor submit to the Judgment given by the Spirit in the Elders and Members of the Church , but kick against it , such we testifie ought to be rejected as Heathens . Rejoyn . Nothing but Rank Ranterism can call this Popery in such Disgrace , or reject it as unsound , as I will make appear . The Church of Christ , indued with his Spirit hath a Judgment ; This Christ allows her , and that every Individual ought to rest satisfied in it , in Case of Difference ; therefore said Christ , Tell the Church , and if he refuse to hear the Church , then let him be as an Heathen and Publican . The Saints shall judge the World ; and much more by their Judgment determine , or reconcile things among themselves . No Caution or Resolution could be more soundly and scripturally laid down ; First , It is the Church of Christ that judges . Secondly , It must be the Judgment of the Church by the Holy Spirit , or rather the Holy Spirit in the Church , not consisting of Elders only , but Elders and Members , which make the whole Church . Lastly , The Persons rejected are such as first kick or spurn against the Admonitions of the Church of Christ ? VVhat Man not bereaved of his Senses , or as Irreligious as a Ranter , can so scornfully upbraid us with this Serious , Christian and Necessary Discipline ? Yes ; J. Faldo ( who pretends both to his Wits and Religion ) dares offer something against it . Rep. Oh the Charity of the Quakers Leaders ! All that will not submit to their little Juncto , are with them numbred with Heathens and Infidels . Here the poor Quakers may see the Image of the Beast among themselves . Rejoyn . It were well if J. Faldo would show more Charity in pretending to rebuke us for the want of it ; But will he allow of those Aggravations the Episcopatians and Presbyterians made upon , and against the first Brownists about Gathered Churches ? Did not they draw as large Conclusions ? And had they not as much Ground for doing it , as our Passage can give to J. F. since they deny'd in most harsh Terms The Church of England to be the Church of Christ ? The same did the People call'd Anabaptists both of the Church of England , and National Presbytery . But why our little Juncto , otherwise call'd the Spirit of G. Fox , and his Ministry , or Representative Body ? Is not this cast out on purpose to insinuate , as if G. F. with other publick Travellers in the Service of the Church , were Lordly or Domineering , as J. Faldo a little further calls it , who rarely meddle with those things , leaving every Meeting to their own Power ? But what Occasion had he for this Reflection of our Friends Paper , even as by him●elf given us ? Doth it not mention the whole Church , and afterwards explain who that Church is , by those two Words , Elders and Members ; for such is the Practice of J. F. in his pretended Discovery of us . Nor i● there any Reason , why J. F. should so much stomach the Word Heathen , since he thinks it a Priviledge to be so to us , at least to call us so : Besides , we own every such one to have a Saving Light , which he denys to us , therefore less Charitable , nay Unjust to the Light ; for he esteems us only fit Company for the worst Sort of Heathens , such as Julian and Lucian● It seems we must be viler then Heathens and Mahometans with J. F. witness his first Book : But we ought not by any means to repute such as he is , that denyes us and our Principles with Abhorrence , as to us , either Heathen or Infidel ; What shall we call him then ? But hath the Man forgot that the drift of his Book is to Vnchristian us ? That the Title of it is Quakerism no Christianity ? and that the Cry of his Associates for these 20. Years has been Heathenism , Gentiles , Moral , but not Christian Men , and therefore have excommunicated , beaten , imprisoned , and that to Death , and yet by no means must wedeny these Folks to be true Christians , that have so long proved themselves to be none : Though this might suffice , that such as that Paper concerned thought us Christ's Church , therefore just to them whatever it may be to others for whom it was not intended . A man may abuse the highest Truths , taking to himself the Liberty he doth , to pervert our Words and Sayings : His two Books in God's Day will prove to his great shame and Condemnation this one Charge , that I have often in other words upon occasion said concerning him , viz. J. Faldo's Charges against the Quakers are not their Principles , but his own Consequences falsely drawn from them . To conclude , If such Inoffensive , nay Christian and necessary Resolves for the right Disciplining the Church of Christ in the Wayes of Peace and Righteousness , cannot escape J. Faldo's Cruel Hands , instead of rendring us Papists , I shall not wonder if from a Non-Conforming Priest he turns a Spanish Inquisitor , or any thing else that can be worse : but it is pitty he should leave us , and not see his face before he goes . I will acquaint him therefore ( if yet a stranger ) with an Excommunication drawn up and pronounc'd by an Independant of great note , being in the Parliament's time Master of Pembrook Hall in Cambridge and Pastor of a Church in London . Sydach Sympson's Excommunication of Capt. Robert Norwood . I do in the Name of the Lord Jesus and his People declare Mr. Norwood one that hath lifted up his Tongue and Heart against the Lord Jesus Christ , and God the Father , one that from hence forward we have no more to do withall till he repent , but shall continually pray that his Nights may not be quiet for the Thoughts of his Sin , but that his Bed may be filled with Tears . I charge all you both of the Church , and all other that are Christians , that you should look upon him as one that God would have thus severely used , until that he * buckle under his Sin , and then our Souls shall rejoyce . In the Name of our Lord Jesus Christ we deliver him unto Satan for the Destruction of the Flesh , that his Soul may be saved . To prove this Authority by Example , he produceth this piece of Antiquity , however ill it befits an Independent Church-Man . The Church of Pallemnis as Semetius reports , excommunicates Andronicus in these Words : Let 〈◊〉 Man account Andronicus a Christian , but look upon him as one whom God execrates ; have no Company with him , 〈◊〉 but what is necessary . This Reader is the Moderation and Charity of such as J. Faldo accounts both a true Minister and a Christian Society ; much of this have we found at the hands of the same Sort of Separatists . But first observe ( according as J. F. would have us understand it by his Censure of us in a Case less obnoxious ) the absolute Authority , personally assumed , and how much S. S. acted the Pope ( in J. F's Language ) or arbitrary Prelate in this matter , that had been an earnest Decryer of the same Spirit in a more national Clergy . 2ly , It is worth our Notice , that the matter First charged was , a ( pretended ) Untruth , relating to civil Commerce , from which he cleared himself to his Adversaries publick Confusion : But this was but the Preface , the Business is behind ; for he denyed the Locallity of Heaven and Hell , that is , void of outward Place , as looking upon them , to have a more spiritual Signification , and that the other was too carnal , indeed Mahometan ; and that he believed the Soul to have been breathed from God , thereby assigning to it something more of Divinity than the usual Opinion doth . For this and no more ( as the Pamphlet informs me , which recites the Reasons of the Excommunication ) do they excommunicate him ; yet to colour the Business the better , like as J. F. does with us , S. S. expells him their Society , for denying a Heaven and Hell at all , and as rendring the Soul God himself ; crying out , Satanical Devices , Atheism and Blasphemy There is one Passage this Captain took notice of , not unfit to be observed by us , with Respect to the Use J. F. makes of our Paper . S. S. in his Proem or Introduction to his Excommunication used among other these Words , That though Men may withdraw themselves from the People of God , they cannot from the O●dinances of God , meaning , as I suppose , that his pastroal Power could or should reach beyond Constantinople or a further Place , to excommunicate , Anathema , Meranatha an Offender , &c. But to this the Person so dealt with , answers , and for ought I know more justifiably then J. F. can pretend to do to us ( for we allow no such personal and pastoral Dignity and prerogative Power to any Man , nor do we use any such Forms of Excommunication ) siyes he , Have I therefore withdrawn my self from the People of God , because I have withdrawn from you , ARE NONE THE PEOPLE OF GOD BUT YOUR SELVES ? What are all those you are withdrawn from , ALL DAM NED ? This is such an Argumentum ad hominem , as I am of the Mind ought to trouble J. F. if the least Grain of Modesty be in him , what he chargeth upon us is out-done by themselves , and the Aggravations he would render us odious by , are made the natural Consequences of the●r own Excommunications . I will conclude this with telling my Reader , that for no other Cause then what is exprest , namely Opinion ( and that not very offensive ) this Person once accounted greatly of among them , being a Member of their high Court of Justice , was first traduced , then excommunicated , after this , complained of to the Powers , by them , therefore deprived of his civil Employ ; and though they were his Debtors , both for Money lent , and his Services done them ( if we may credit his printed Narrative ) the Priesthood so prevailed , that the Lord Mayor Andrews sent a Warrant for him , had him brought rudely and violently to the Sessions at the Old Bayly , and there placed among Thieves and Murderers , in Order to his Tryal for Blasphemy . These were the meek and hearty Pretenders to , and Fighters for Liberty of Conscience , that when they had the Power in their Hand , proved abundantly they intended it only for themselves ; not unlike to their great Geneva Doctor , that made Servetus keep Company with his Books , or rather had him burnt by them ( as if it had been to save Wood ) for Exceeding their Presbyterian Reformation , and instead of repenting , defended it in Writing , when he had done , at what time the said Doctor and that whole City were persecuted themselves with the Anathama's of Rome ; and 't is not to be doubted , but they thought them unchristian . It would fill a Volumn to tell the Tragical Excommunications and other notable Feats done by some of this Tribe of Men , for the Maintenance of their Church , Power and Dignity , oft times saving the civil Magistrate the Trouble of abusing such poor Dissenters from them , as we are , by a licentious Usurpation and Practice of his Power upon their Backs : we well know it ; yet has this man the Confidence to fall hard on us for censuring such as recede from what they once own'd , & because we can never allow them as such , to be of us , he cryes out , Oh the Charity of the Quakers , the Quakers may see the Image of the Beast among themselves , &c. But on better Grounds may every ingenuous Reader return this Exclamation , Oh the Incharity of J. F. and his Adherents , whose very Mercies are Cruelties . Let him pack up his Pipes , and play us no more of these Envious and Hypocritical Notes , and hold himself contented , that whether we be the Image or no , to be sure he has made Sydach Sympson and his Church the Beast in great Letters , cum multis aliis , not forgetting nor excluding his own railing and excommunicating self . The Conclusion of the First Part. WE have now run through his Nine Chapters , Seven of which concerned the Scriptures , doubtless writ to vindicate his former Discourse ; but with what Success , I leave with Thee , Courteous Reader , to judge . And before I sum up our Sense , for a Farewell to this Part of his Pamphlet , I request thee , when thou next falls into Company with J. F. or any of that Tribe of Men ( the pretended Admirers of Scripture ; ) and one would almost think , the devoutest Observers of those Precepts , and precisest Imitators of those Examples expressed therein ) to ask in good Earnest , Whether it be the whole , and every part of Scripture they call the Word of God , and Rule of Faith and Life , or No ? If they say , All and every part of it , then the Words of Wicked Kings , False Prophets , Persecutors , &c. yea , the Devil himself therein at large declared , with the whole Jewish History , and Ceremenial and Judiacal Law ( containing the Government , Sacrifices , Priesthood , and all other Jewish Rights ) will necessarily make up a great part of the Word of God , and their Rule of Faith and Life . But if they shall answer Negatively , that they are not in the whole and every part of them the Word of God , and Rule of Faith and Life ; Then ask them , Which are those Places , Precents and Examples , that particularly concern us under this Administration ? And if they answer this Enquiry and are not grown too hot and angry by this time , entreat them to tell thee , By what they discern and distinguish in this weighty Matter ? For if they either set aside what they should receive , or continue what should be laid aside , they Add or Dminish to what themselves acknowledge to be the Word of God : If they say , the Harmony of Scriptures , the same Question holds , How , and by What doth it appear so Harmonous ? since there are very deep and obscure places , and sometimes seeming Contradictions , and that in highest Points . If they say , by the Spirit and Vnderstanding of meer Man ; the Apostle Paul directly opposes himself to every such answer , 1. Cor. 2. But if ( thus driven ) they answer in the Words of J. Owen , That the only Publick , Authentick and Infallible Interpreter of the Holy Scripture is HE , who is the AUTHOR of them , from the Breathing of whose Spirit it derives all its Verity , Perspicuity and Authority , Exerc. 2 , 7 , 9. against the Quakers : Entreat their Patience to stand one Question more , and thou hast done , viz. If the Verity , Perspicuity and Authority of the Scriptures depend upon the Breathing of the Holy Spirit ; or as he expresses it a little further , the Infusing a Spiritual Light into our Hearts ; Then , Whether People ought not to have recourse unto the Holy Spirit and Light , as the only Interpreter , Judge and Rule , what Scripture remaine of Force to our Day ; and how , and which way such Scripture is to be understood ? When thou hast obtained such sober Answers as thy Questions deserve at their hands , I should be very glad to have the Perusal of them . In the mean time we own , and with our whole Hearts confess , First , That the Scriptures ( given forth by Inspiration ) are a true and faithful Narrative or Declaration of the Mind of God towards the Sons and Daughters of Men , and his various Dealings with them , respecting Precepts , Prophecies , Threatnings , Promises , Providences , Rewards , Punishments , Deliverances , Doctrines , Examples and Practices . Seconly , That they are Profitable for Reproof , Instruction , Edification and Comfort . Thirdly , That it is the Spirit of God , which only gives Men to read , understand and use them to Advantage , as Thomas Collier hath well expressed it , about Twenty Five Years ago , viz. And truly Brethren , it is my earnest Desire , to see Souls to live more in the Spirit , and less in the Letter ; and then they will see , THAT WE JUDGE OF THE LETTER BY THE SPIRIT , AND NOT OF THE SPIRIT BY THE LETTER , which occasions so much Ignorance amongst us ; And they who profess themselves to be our TEACHERS , ARE CHIEF IN THIS TRESPASS . Four ●hly , That the Holy Spirit is the New Covenant , Rule , and Judge ; it being the Promise of the Father , and Ministry and Dispensation of the latter Days , as there Scriptures abundantly prove , Neh. 9. 19 , 20. Job 32. 8. Isa . 59. 21. Joel 2. 28 , 29. Hag. 2. 25. Mat. 16. 17. Jo. 14. 17 , 18 , 19. Chap. 16. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15. Rom. 8. 1 , 9 , 14. 1 Cor. 2. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. Gal. 5. 16 , 18. Eph. 1. 17. I. Jo. 2. 20 , 27. Yet we deny not but the Lord hath and yet may make the Holy Scripture a Mean to several in the Hand of his Spirit , of Understanding and Comfort ; and so far they may be a particular Rule : Yea , I do believe they have been , and yet are next to a Living and Powerful Ministry , a more ordinary Mean , then many , if not any other whatever . Howbeit , we are not to center here , but press on forward to the Life , Power and Spirit it self , of which they declare ; for into That God hath determined to bring , and ( as it were ) wind up his People , by which they come to be fulfilled ; whereas those that stick in the Letter of them , and pass not throug●●●d beyond it , into the Life and Vertue they bear record of , know but as the Scribes and Pharisees did , and cannot as such be true and faithful Witnesses for the true and living God. Fifthly , We have proved our Doctrine of the Scriptures and the Holy Spirit ( as by us distinguisht and cleared from J. F.'s Perversions ) by abundance of such Authorities , as , I think he dares not gain-say . So that we cannot be longer Hereticks and those continue Orthodox ; showing thereby , that we are but pressing more intirely , plainly and effectually what the best Protestants and Separatists have at times , not only let drop from their Mouths and Pens , but insisted on , and prophesied also the increase and Enlargement of in the hearts of Men , however forgot or denyed by their Dry and Degenerated Posterity . Lastly , That we do not therefore exhort People to hearken unto the Voice and Leadings of the Holy Spirit , which strive with them ( as that by which God , who is a Spirit , comes truly to be known , and the Scriptures themselves only to be read with a right Understanding , and true Benefit ) with any the least Design , to justle the Scriptures out of their place and Authority ( No , God knows it is not our Purpose ) but for this very End do we so write and speak , that People may come to possess what they declare of , and witness them fulfilled in themselves , instead of contending about what they do not understand , and which can never be revealed to that dead , dark and unregenerate State in which they live ; for the Lord is at work ( as I said before ) to gather People more and more into the Spirit and Life of his Son , accomplishing his Glorious Promises in these latter Dayes , and bringing People to the good Things themselves , by which Out-sides are daily wearing off more and more , and the Testimonies of Holy Scripture witnessed and fulfilled in them that believe : Which is not to Overthrow , but to answer the great End of their first Publication & Preservation unto this very Day ; Whereas the contrary is not truly to esteem them , but under the very vain Pretence of it , to withstand , and as much as in them lieth , to bar out the Great Gospel-Ministration , which stands in the Convictions , Instructions , Leadings and Orderings of the Holy Spirit : And unto that must all come , who in this Life would witness a Translation into Christ's Kingdom , that is not of this World , and know a being made free of that Jerusalem which comes down from above , the Mother of the Free-born , which they only are that have been born again by the Regenerating Word ; to whom the Formal and Literal Professors are but as Hagar , and her Off-spring unto Sarah and the Seed of the Promise . And this is the Word of the God of Heaven and Earth unto all those that are yet unacquainted with this Convincing , Baptizing , Reconciling , Ingrafting and Regenerating Word , Power or Spirit within . And so I am thus far clear of your Blood , and am at Peace with the God of my Salvation . THE INVALIDITY OF John Faldo's Vindication Of his Book , called , Quakerism No Christianity . PART II. CHAP. I. of Gospel-Ordinances in general , such truly embraced . THis second Part of my Rejoynder is a Consideration of his Defence of his Charge , of our Denying Gospel-Ordinances , the True Christ , with his Transactions at Jerusalem ; also , that we are guilty of Idolatry , and own not the Resurrection of the Dead . The Work of this Chapter will be to see , how he will make good our Denyal of Gospel-Ordinances in general . Be pleased to hear how he handleth both me and the Matter . Reply , pag. 49 , 50. The first Proof is out of Fox Myst . p. 2. He hath triumphed over the Ordinances , and blotted them out , and they are not to be touched , and the Saints ● Christ in them , who is the End of outward Forms . This saith W. P. pag. 103. is Scripture Language . But why so ? because some Scripture-words are in it , although the Text be mangled , Corrupted and abused to the Contradiction of Scripture-Truth . Thus they apply sinfulyenough False Prophets , Dogs , Serpents , Hypocrites , Devil , Lyar , &c. But if I should call W. P. Thou Child of the Devil , Thou Enemy of all Righteousness , he would not therefore allow it to be all very true , though so applyed , it looks much more like Truth then G. Fox's scriptural Language , who hath these Words about Baptism and the Lord's Supper . Rejoynder . For his Proof as he calls it , it is not in pag. 52. of G. F's Book , which were Answer enough to so shuffling an Adversary . I confess in page 16. I find it , but it is so far from being immediately directed to either Baptism or Supper , that there is no such thing mentioned , much lest insisted on from the Beginning of G. F's Answer to J. Timson's Book , to the very place wherein the Words are found : Now , what to call this piece of Invention , is sest with every Readers Discretion : But it is not less worth our notice , that of all my Explanation of G. F's Words , he only reports these three , viz. is Scripture Language , who further told him Christ did blot out the Hand-writing of Ordinances , Collos . 2. 14. That he was to the Saints then , and is to those now , who rightly believe in him , the End of all Meats , Drinks , Washing , Dayes , or any other Temporal Elementary or Figurative Worship according to , verse 16 , 17. By this it will appear , whether of us two have most honestly and most truely applyed Scripture ; I in thus expositing and vindicating G. F's Passage , or J. Faldo in calling me ( by Implication ) a Child of the Devil , and an Enemy of all Righteousness . But again . Reply p. 50. I also told Mr. Penn , That if the Saints having Christ in them , were the Consideration , of which the Ordinances were not to be touched , then not only we , but even all other Saints under the Mosaical Administration sinned in their Practices of God's Ordinances also ; for they had Christ in them in those Dayes in the same Sence as the Saints in these . Rejoynder . This Saying carries with it a large Concession to Christ's Manifestation in the Hearts of his People , as well under the Mosaical Administration , as that which we call , for Distinction , Evangelical ; Indeed larger , then true , if by the same Sence , he understands , that all that he was to his Apostles , and the Churches by them planted , he was to the People of Israel under the Conduct of Moses ; for first , it is manifest they were not capable of such Discoveries , being weak-Sighted , carnal and greatly addicted to embrace the Fopperies of the Heathen ; Secondly , There would have been no need of shewing forth a further Glory by Types and Figures , or to entertain minds so enlighted and Heavenly with such low , and as the Apostle phraseth them beggarly things , had they enjoyed Christ under the Administration of Moses , as in more Gospel Times . But above all , that J. Faldo should plead for the Continuance of Ordinances after Christ had blotted them out , and such Meats and Drinks , &c. as Christ ended , ( being the Substance of them ) because Christ might be in some measure known to the Saints of old , at what time such Ordinances were given forth , and such Meats and Drinks observed , is Jewish , and as I said in my Answer , to plead for a Legal Dispensation and Bondage to the Shadows of the good Things to come , thereby making Christ's Coming of none Effect . But to proceed . Reply . p. 50. Yet though P. give me bad Words to strengthen his Argument , he grants what I say to be true in his Anger , for ( sayes he ) Christ is to the Saints now , who rightly believe in him , the End of all Meats , Drinks , Washings , Dayes ; Here Lord's Supper , Baptism , Christian Sab●oth or Day of Holy Rest , are all denyed in FOVR Words . Rejoynder . If they be , it is his own Fault ; for instead of my granting what he sayes to be true I never mentioned them ; and indeed he hath so manifestly , given away his Cause by this unadvised Expression , as we need no more against him on this Occasion : For those four Words by which he makes me to deny the Lord's Supper , Baptism and the Christian Sabbath are such as we must reject , or we turn the Gospel-Ministration out of Doors ; They are the Apostle's own Words to the the Collossians , ( Col. 2. 16 , 17. ) Let No Man therefore Judge you in Meat or in Drink , or in respect of an Holy Day , or of the Sabbath Dayes , which are a Shadow of things to come , but the Body is of Christ ; and to the Hebrews , Chap. 9. vers . 10. which stood onely in Meats , Drinks , and divers Washings , and Carnal Ordinances , imposed on them until the Time of Reformation . I say , here the four Words are denyed to be Evangelical , viz. Meats , Drinks , Washings , Days ; & since J. F. will have the Supper to be consider'd under Meats & Drinks , Baptism under Washings , and the Christian - Sabbath under Dayes , either He must with us , Deny them , as Meats , Drinks , Washings and Dayes , that are abolish , & therefore not fit to be continued under the Evangelical Administration , or maintain the Continuance of Meats , Drinks , Washings and Dayes to keep up the Supper , Baptism and Sabbath , and thereby espouse the Jews Quarrel against the Christians , and defend the most Rank , Childish and Carnal Part of Judaism against Christianity it self . My Reader may by this perceive what a Gospel it is John Faldo would have , who pleads for the use of those things under the Gospel which are repugnant to the Nature of it ; for in one place the Apostle calls them Shadows , and in another , such Figures as cold not make such as used them perfect , as pertaining to the Conscience , Hebr. 9. 9. which the Gospel doth not continue , but make an utter End of , by the bringing in a more excellent Covenant , Hope and Service . His saying I was Angry , and gave him bad Words , is like the rest : What shall I say to a Man that dares say any thing , be it never so far from Truth , provided it may cast an Odium upon me , where he can't confute me ? The Hardest Words I gave were , that he basely wrested our Words ; of which let the Reader judge : And for Anger , God knows I had none ; I pitty him . But he goes on . Reply , pag. 50. W. P. to make a full End , adds , or any other Elementary , Temporary or Figurative Worship . Now if he can shew us any Gospel-Worship , considered intirely and formally , that is not Temporal Worship , he will do more then ever Man yet did ; but in the mean time he hath confirmed my Charge . Rejoynder . I have confirmed it by the Rule of Contraries , or by the same Figure our Friends Writings use to maintain his Accusations : Certainly J. F. can never mean as he writes , and be knowing and Honest too . If to confute his Charge be to establish it , I hope my Reader will say , I have done it effectually ; I know not whether to impute it to his Vanity or Lazyness ; for at every turn we must prove his Charges , give Evidence against our selves , and dye by our own hands , while it is to be remembred , that amidst all this Folly J. Faldo must have the Liberty of Tempering with his Witnesses , that is , Resting , Patching , Adding , Diminishing , Transposing , Mis-interpreting our Words and Meanings , or else he would be wholely at a Loss . Many Instances I have given of his Skill herein ; and his pretty sort of Wresting the Word Temporal in this very Sentence doth make up another ; for I mean by Temporal , as the Words Elementary and Figurative immediately following do fully explain , no other then such a Worship , as is instituted for a set time , till something more excellent and durable comes in the room of it , as the Typical Worship of the Jews , that served its Season , and then gave place to the Spiritual and Eternal Worship of the New and Everlasting Covenant : And this Man takes me , as if I understood it of a Worship performed within time in any Sense , thereby making me to deny the Performing of Worship to Almighty God the time Men live in the World , because it may be called from the Word Time , or Tempus , Temporal , restraining that to the Nature of VVorship , which only relates to the Act of VVorship ; As thus , The Act or Performance of VVorship may be to day , the Nature of that VVorship , Eternal ; so that VVorship may be performed within Time , and yet not be by Nature Temporal ; But the VVorship of the Jews , respecting those Exteriour and Shadowy Things , was by Nature Temporal . Reply , pag. 50. VV. P's next Fault he finds , is with my saying , That Penington meant by the City of Abomination , visible Worship . If the Worship which he acknowledgeth God to be found in , and which Professors about the years , 43. 44 , 45 , 46 , used were visible Worship , or any part of it Visible Worship , then Penington said it of Visible Worship . Rejoynder . A Fault so palpable , is soon found ; VVho not stark blind with Envy would make so ill a Construction of so found an Expression ? I. P. said , The Lord would not spare such as do not come out of the City of Abomination , that is , saith J. Faldo , Visible Worship , as if they were Synonimous , or Terms of equal Signification ; City of Abomination , that is , Visible Worship ; back again , Visible VVorship , that is , City of Abomination . Is this Man fit to write of Religion that adventures so boldly to pervert Men's VVritings ? But he thinks this will excuse him , that I. P. meant such Worship as God was found in , and which Professors used about 4. 3 , 44 , &c. but this is too boldly obtruded ; for , what Man can think I. P. so brutish , as to call that Worship , in which Himself confesseth God to be found , the City of Abomination ? I. P. spoak of the Nature of , and not the Visibility of Worship ; for there is not a word of it in his Writings , so that he endeavours to maintain one Falshood by another . But that his Charge is yet true against the Quakers , he produceth a Testimony out of G. F's Myst . pag. 65. Paul brought the Saints off from the Things that are seen , and Water is seen , and its Baptism ; adding , Now unless W. P. will say , That Things seen are not visible , G. F. hath certainly failed W. P. But this Shift will not serve J. Faldo's turn , since G. F. meant a visible changeable , and not a visible permanent Worship ; This Passage relates to Figurative and Temporary Services , standing in those things , which were but Signs of the Substance to come , and which are finished by it : So that the Apostle did indeed labour to bring the Jews and other weak Christians off from their Visible , Typical or Legal , to the more Spiritual VVorship of the Gospel ; not that they should be debarred from expressing that VVorship ; for while Bodies * and Souls are together , there is ( as I writ at large in my Answer ) a Necessity of some Bodily Demonstration . I will yet give one Relish more of the Man 's Disingenuous Spirit , before I conclude this Chapter . Reply , pag. 50. Before W. P. parts from this Argument be grows kind , and shews the Power of Condescension to have place in him ( by these words ) Yet thus far we could go , That Visible Worship ( as such ) without a due Regard to what kind of Worship it may be , and what is the Root from whence it came , cannot be well-pleasing to God ; A great Compliance indeed , which is thus much just , and no more , a man's filling a Dung-Cart , or W. P's acting on the Stage , or the Table in their Meeting-place , as like a Fencer as ever was seen , are not Worship because seen , though they should by some be so called ; for every thing that is seen is not therefore Worship . Rejoynder . His Acknowledgment of my Condescension is a small Artifice to insinuate my yielding him the Cause . But what Reason he had to commend me would be better seen by considering how aptly and honestly he hath replyed to that little piece of my Answer he found in his Heart to give us . He thinks to fling us off with his dirty and vain Similitudes ; I writ of Visible Worship , as Praying , Speaking , &c. on a Religious Account , he turns it to any visible thing , as Filling a Dung-Cart , Acting on a Stage or Table as a Fencer ( Similes right-well suiting his Disposition ) as if I denyed that to be Worship , which was seen , because seen , which was the farthest thing from my Thoughts , and is not at all deduceable from my Words , Yet hath this Man the Confidence to tell his Reader , that they signifie just thus much , and no more . But in good Conscience , Courteous Reader , can this Man think to escape the Hands of God that acts with so much willful Baseness against me , as to make no Difference between my saying , That visible VVorship , as such , unless proceeding from a Right Root , cannot be well-pleasing to God ; and saying , That visible VVorship is not Worship because Visible , though it should proceed from never so true a Ground , which he makes my Answer to speak , at least he infers so from it , though ● direct Contradiction ? Is it one and the same thing to say , Visible , VVorship is not therefore true VVorship , because Visible , and concluding filling a Dung-Cart is not true VVorship because Visible ? is it honestly done to ●pply that to Acting upon Stages and Fencing , which ●lly me was joyned to Worship ? If I had said Visible Fencing , as such , is not Worship , because seen , his ●y Shift might have had something in it ; but to make Difference betwixt saying , that Visible Prayer is 〈◊〉 true VVorship because seen , and Fencing or filling Dung-Cart is not true VVorship because seen ( thereby turning what I said of VVorship , to every Trivial or Common Action among Men ) is unworthy of an Ingenuous Disputant , much more an Humble Christian , and least of all a Christian-Minister . In short , I spoak against Visible VVorship , not Rightly Grounded ( a Position as true as Scripture it self ; for it is Scripture twenty times over ) and he twisteth it , to my Denyal of VVorship because visible , be it grounded as it will , as his last words in the Chapter tell us , For every thing ) sayes he , as the sense of my Answer ) that is seen is not therefore VVorship ; instead of this Every VVorship that is seen is not therefore true VVorship . But his extending the Major Proposition to every visible Thing , and not to visible Worship only , opens a Gap for his wild and extravagant Similes . I will lay down our Propositions , that the whole VVorld may see his Unjust VVay of Dealing with us . My Proposition lay in form thus . That Visible Worship , which ariseth not from a Right Ground , is not acceptable with God. But John Faldo's Visible Worship ( say ) ariseth not from a Right Ground . Therefore , John Faldo's Visible Worship is not Acceptable with God. The Argument , as he gives it in my Name , formed , lies thus . That which is seen is not Worship . But a man's filling a Dung-Cart , &c. is seen . Therefore , Filling a Dung-Cart , &c. is not Worship . Which Argument makes nothing Worship that is seen , or visible , however truly grounded , because Visible , instead of making such Visible Worship not true , which doth not proceed from a right Root . Now be pleased , Friendly Reader , to observe whither this Evasion drives the Matter . If that which is seen be not therefore Worship ( as says J. F. in my Name ) then publick Praying or Preaching , though of never so True a Kind , or arising from never so Right a Ground , because seen , is not Worship , much less True Worship . By this it undeniably appears , that my Adversary hath at best mistaken my Answer , which abundantly confesseth ( as he himself hath observed in his Reply , pag. 50. ) That there will be , there must be , and there ought to be a Visible Worship ; and that such Visible Worship only is rejected , which ariseth not from a Right Ground in the Heart : But how can this be , if publick Praying and Preaching , springing from never so spiritual a Root , because seen , must be no Worship ( which J. F. tells the World in my Name ) How can these so grand Opposites meet ? Or , how is it possible to reconcile things as contrary as this ; William Penn owns Visible Worship : William Penn denyes Visible Worship ? For it is no less then to make me renoun●e Visible Worship for Visibility's sake , who by my Principle and * Writings hold and maintain such Visible VVorship as is of a true Nature , or springs from a good and spiritual Ground : So that it is not the Visibility , but the Ground or Nature ( not being as it should be ) that is the Reason of our Exception . Dr. Everad's Sermons . Beloved , I would have you ponder these things well : If ye set up Ordinances , &c. so as to build and rest in them , ye do make Idols of them , or at best , you play the Babes and the Children with them , by resting alwayes on such Crutches and Go-bies , and never come to be Young-men , much less as Fathers in Christ , pag. 562. And truly , with some men herein lies the Top or Quintescence of their Religion , making such ado about Shadows & Figures and Resemblances , and they let the Truth , the Substance , the thing pass , and regard it not ; forasmuch as they are so zealous and hot about Forms . But if they are by any drawn up to speak of the Substance , they are as men lost , cold and heartless ; which is a plain Evidence to me that they prefer the Shadow before the Substance , being meerly exercised about Childish things , and are not willing to come up to the Truth , to the Excellencies and Glories , of what Baptism and other Ordinances signifie , &c. p. 560. C. Goad's Last Testimony , p. 76. Ordinances are Vails , Man's Ministry is a Vail , if we see God in it , it is but darkly . C. Goad's secret and safe Chamber , p. 72. The Carnal Jew looks for the fulfilling of the Letter , the spiritual Jew looks for the Spirit : Abraham , Isaac and Jacob sought a Country , not an Earthly one , but an Heavenly : We pitch upon Figures and Vails , and enter not within the Vail . These outward things are a Vail , a Table made a Snare ; but when we are turned to the Lord the Vail shall be taken away . All Man 's Teaching , Wisdom , &c. makes the Vail the thicker : Those that only feed upon the Vail , upon outward Things , in which God may appear , their Life shall be destroyed , when others are fed and feasted . Joshuah Sprig , pag. 142 , 143 , 144 , 147 , 148. The Design is to cupple the Lord and Ordinances together ; and we cannot endure to hear of the parting of them . Swear by the Lord , and swear by Malcham , so we have but Ordinances we are well ; something from the fleshly Form and Appearance we do promise our selves , and so like the Israelites hanker after the Flesh-Pots of Egypt , though they had as good Meat in the Wilderness : So though God offer himself , and Christians tell you , they cannot find God in such Forms , but find him abundantly good in the Spirit ; and though he be gone out of the Temple , yet they find him in their Hearts , they press you to wait till God appear to you in the Spirit ; O , say you , I can never believe it , that God should do it without an Ordinance . This is to say , that the Fleshly Form doth add something to God , who being all in all , is sufficient without it — You are like a Man that is kept up with Cordials , not to be compared with him that is in a Way of Recovery , when you want the Physitian it is as much as your Life is worth ; and the Cordial if it be long a fetching you begin to faint ; you have not your Strength within you , but in Cordials without you ; So is the Case between you that live upon Ordinances , and they that live upon Christ in the Spirit ; Christ is never in a Journey , or to fetch a great Way off . T. Colliar's Works . p. 46. The Christians Priviledges under the Gospel they are all spiritual , and so are their Ordinances . T. Colliar's Works , p. 241. God was in Christ reconciling men to himself ; yet this Dispensation of the Father was but a fleshly Dispensation , comparatively with a more spiritual , this fleshly Righteousness answering a fleshly Transgression . Thus likewise hath he given Ordinances answerable to this fleshly Dispensation , wherein when he pleaseth he appears in and through these Ordinances ; yet note , that God never appears in any fleshly Dispensation to keep them in the Flesh , but that through these he might bring up Souls to himself in the Spirit . Sprig's Testimony to the approaching Glory , p. 55. Ordinances are but the Shadow as it were of the Image , therefore take heed of idolizing Forms : Your Interest lieth in knowing the Father , not in knowing of the Form whatsoever ; and take heed of censuring and judging spiritual Discoveries . CHAP. II Of true and false Ministry . OUr Adversary endeavours to strengthen his general Charge considered in the former Chapter , by proving our Denyal of each Ordinance in particular . He begins in his other Book with the Ministry ; His Proofs , as he calls them , were these , And their Call to the Ministry we deny which is Mediate , J. Parn. Shield , p. 16. Also G. Fox in his Gr. Myst . p. 45. But who can witness an Immediate Call from God , and speak as they are moved from the Holy Ghost , and such travel from place to place , having no certain Dwelling-Place ; This Ministry we own and witness . Now , without reporting one Word of my Answer , he concludeth his first Paragraph , concerning J. Parnels Words , thus : Having this Charge confessed there needs no further Debate . O disingenuous Man ! What! Only repeat the Charge , and the pretended Proof out of J. P. without inserting any Thing of my Defence or Explanation , and then cry , having this Charge confessed there needs no further Debate . Poor Brag ! yet nimble and notable Way of contracting Controversie indeed : what is this but saying the same thing over again . But as a Man that hath forgot himself in his next Section , he thus recollects . Reply , p. 51. To my Proof of a Call by men , W. P. sayes nothing ; but that he may not seem to have nothing to say , he tells us It is not , Go ye forth into all the World and preach the Gospel , that belongs unto all Men , no more then because Princes send Ambassadors to Princes with their Credentials , that therefore every Man ought to do the like in Imitation , without considering necessary Qualifications ( thus far W. P. ) Did you ever meet with so ignorant and impertinent an Answer ? Did ever any of us take those Words for our only Call ? Or pretend , we had a Call thereby , to preach to all Nations ? Rejoynder . VVhy so much Contempt ? I have hitherto thought that Christ's Commission to his Apostles had been pretended by you to be a Successive Commission ; if neither the Spirit of God within , nor the Scriptures without , give not that Call ? what doth ? It had much more concerned J. F to declare what he meant by his mediate Call , and not to ask , if ever any met with so ignorant and impertinent an Answer . But let this suffice that he denies that any of them pretended a Call or Authority from Christ's Commission to his Disciples to preach , &c. Next , That be can only mean by a mediate Call , that of the People , since he had excluded a Call by the Spirit within and the Scriptures without : But because the Call of a People is neither that which qualifieth , nor authorizeth any Man in himself without the Commission of God's Spirit in a Man's self , it is the Commission immediately received from God's Spirit , and proper Qualifications that make the Minister , and not the Desire of the People , that is an Invention hatcht in Babylon , whereby as well blind Pharisees as true Disciples ; base Hirelings as Godly Shepherds may be made Ministers . There is this further lazy End in it , that being once called by any People , they think themselves only obliged to reside there , where they may take their Ease , unless , a fatter Benefice present it self , at which they have been alwayes wont to catch with Greediness , still with this Design , that they might live with more worldly Peace and Fatness . This was one of those Doors by which the Apostacy crept in ; for the whole VVorld God's Field or Vineyard , and such as he calls to Labour , neither will nor ought to be limitted by men , but alone , by the good Husbandman , who has called them into his Vineyard . But he proceeds . Reply , p. 52. Did we ever say , it belonged to all men to ordain Ministers , and without considering Qualifications . Rejoynder . Did I ever say you did ? VVhat Trifling is this ? But did not J. F. charge my Answer just now with Impertinence and Ignorance for making them to ground their Call upon the Apostles Commission only , and does he not now make me to accuse them with holding , That all Men may ordain Ministers ? What Agreement can there be in this ? Especially when there are no such Words in my Answer ? But it shows the poor Man is hardly put to it : For his inferring that not only it belongs to all Men to ordain Ministers , but also without considering Qualifications , is utterly false ; for J. Faldo , to his apparent Overthrow , pag. 9. as I have observed in my Answer , p. 106. grants us in so many Words , that all true Ministers of Christ ought to have an immediate Call , such as consists in Grace and Gifts ; and such 〈◊〉 have not this immediate Call , we account unworthy of the Thing and Name . Thus hath he given away his Cause , yet still he swaggers like a Conquerer : But may I ever be thus overcome ? for if this immediate Call constitutes both the THING and NAME then a mediate Call ( let him understand what he will by it ) neither worthily gives Thing or Name , else what means his reputing such as have not this immediate Call unworthy of the Thing and Name ; It is to say , if I understand any Thing , and that in so many Words , Mediate Ministry and Ministers are unworthy of being called Ministries and Ministers , because the immediate Call only makes worthy of both Thing and Name . Reply , p. ead . But W. P's Comparison exceeds , because Princes send Ambassadors to Princes , That is , Gods send Ministers to Gods , therefore every Man ought to do the like ; a rare Similitude-Maker . Rejoynder . A rare Similitude-Taker ! Reader , I would not have diverted thy Eye from the Controversie , but that he forceth me to shew , how much more like a Vain Whiffter then a grave Divine he governs himself ; I have hitherto learnt , that Similes run not alwayes upon four Feet ; should they , what havock might we make in holy Scripture ? Similes ought to be taken where the Similitude lyeth ; It had been but leaving out two Words , that is , to Princes , and he had lost his quibble ; for all sober Readers will discern , that the Force lay , upon private Persons imitating Princes in sending out Ambassadors ; that is , because Christ sent forth his Disciples , and Princes their Ambassadors , therefore every Man must turn Disciple and Ambassador , which we call acting without a Commission , and which J. F hath sufficiently rated us for ; and what is worse , forged in our Names , that without an immediate Commission we deny Obedience to all the Commands in the Bible ; but that we have already considered in our Chapter of Commands . Reply , p. 53. In VV. P's Answer his Passion so blinded him , that he tells me , I therefore pretend to refute G. Fox , and therefore was impertinent , and that the Words were Scripture Words ; whereas I quoted J. Parnel for those Words , not G. Fox . But for VV. P. to call them Scripture-VVords , which are neither in that Order , nor so much as relating to such a Subject , much less to the same End in any Place of the Scripture , is such an impertinent Whi●sie , as becomes one , who is resolved to say something , no matter what . Rejoynder . If any Passion I had , he was unfit to see that Mote in my Eye , who discovers so great a Beam in his own . The Mistake was inconsiderable , for it was not in any Alteration about VVords or Matter , but the Person that should write them , which so long as he was one that J. F. calls a Quaker , was altogether as much to his Purpose . But I have this further to say , he led me into that Mistake by putting G. Fox . Mys● . p. 45. right against J. P's Passage , and so connected them without any Mark of Distinction , that he rather deserves to be blamed for Negligence , then I to be reflected upon for Passion or Blindness . But be it J. Parnel's Saying and not G. F's sure I am J. Faldo hath very untruely cited it . Thus it begins ; But who can witness an Immediate Call from God ( leaving what follows in a differing Character quite out ) from the Outward Callings and Countries , Lands , Livings and Possessions , into several Countries to preach the free Gospel as they have rece●●ed it by the immediate Inspiration of the Spirit ( now comes in another Peice of J. Faldo's citing ) and speaks it forth as they are moved from the Holy Ghost ( here he lets fall again ) And as the Spirit gives them Vtterance , freely , as they have received it freely ; by which Ministry many are convinced ; and as they abide in it are converted , as Many in the Nation can witness to the Honour and Glory of God , who are now new Creatures ; and this Call we own and witness , and this Ministry we own and witness , which is immediate and stands in the Will of God ; And such covet no man's Silver nor Gold , neither could be hired to a certain Place ( now comes in another Peice of J. Faldo Citation ) but travel from Place to Place and have no certain Dwelling Place ( here he drops again ) and such are the true Ministers of Jesus Christ , who make the Gospel free and without Charge ( now comes the last Parcel of his Citation ) and this ( Ministry ) we own and witness . This Reader was J. Parnel's Doctrine , which , if it be contrary to a Gospel-Ministry , there is no Gospel-Ministry can be proved by Scripture ; read these Scriptures , Isa . 35. 2 Mark. 16. 25. Amos. 3. 7 , 8. Amos 7. 14 , 15. Gal. 1. 11 , 12 , 1 Cor 1. 17 , 18 , 19. Chap. 2. 10 , 11 , 12 , 13 , 14 , &c. 2 Pet. 1. 29. Acts 2. 4. Acts 20. 33. I Thes . 9. 6. J. F. should have proceeded , and have given us four Lines more of this young Man's Discourse ; but as he left out what bore most closely and hardly upon HIRELINGS before , so would it not have been for the Interest of himself and his Brethren to have brought in this little of a great deal that immediately follows , viz. [ And for the Testimony of this true Ministry , some of us are imprisoned , some stoned , some stocked , whipped and shamefully intreated as Vagabonds , and D●luders , and Wanderers , and Raisers of Sedition , and pestilent Fellows , and esteemed not worthy to live in the Nation , both by Priests , People and Rulers . ] A Shame to Independents that then ruled , and which is worse , the Guilt of the Blood of this Innocent Man lyeth at the Door but of too many of them , about Coxel and Colchester in Essex , who by their cruel Imprisonment ( scarce to be paralelled by any Story ) brought this godly young Man to an untimely Death . I need not tell you why , he hath done it to my Hand ; because , sayes he , we declare against all who come not in by the Door , but seek to clime up another Way by their Study , Inventions , and Sepentine Wisdom and Knowledge , and so are Thieves and Robbers — Such Ministers and their Ministry we deny ; for the Hand of the Lord is against them , &c. Great and true Words ; No Man can minister that which he hath not ; no Man can have those things which qualifie him a true Minister , but by the Inspiration of the Almighty , and the effectual Operation of his Power and Spirit : God's Messengers were ever led , taught and furnisht by God's Spirit , not by human Invention and Acquisition , which Paul counted Dross and Dung in Comparison of the Exc●llency of the Knowledge of his Lord Christ Jesus , through the Revelation of the Eternal Spirit . But that J. Faldo may be the better understood about the Ministry he pleads for , take , Reader , a Passage he cites out of G. F's Book , called Gr. Myst . which doubtless he reputes very hetrodox or he would never bring it to prove a Charge containing such Matter as he counts so . Thou [ the Priest ] art corrected by the Scripture , and the Apostle corrects thee , who said , I have not received it of Man , nor by Man , and bid others look at Jesus , the author of their Faith ; Their Writings , saith J. Faldo , are abounding with Matter of this Nature ; So much the better say I ; for it is old Scripture Doctrine , and J. Faldo gives us plainly to infer by his Dislike of this Passage , that he maintains a Ministry received of man and by man , and that People ought to look unto them , and not to Jesus the Author of their Faith. If this be one of J. F's Christian Ordinances , as his Discourse evidently makes it , I hope , my Reader will the less wonder at those hard Names he gives us in it ; for the plain English of his Charge against us is this , The Quakers deny the Ministry that is of man , or by man , therefore they deny the Gospel-Ministry . Poor Man ! what a pass hath he brought his Affairs to ? Indeed I pitty him , and fear the Consequence of his Disappointment , since a Man of his Stomach to charge so high and make so little of it , may with the Loss of his Honesty for ought I know hazard his Wits too . To wind up this Chapter and prove to all the World I have not mistaken him , hear him . Reply , p. 55. W. P. produceth one of my Testimonies out of J. Parnel , yet but by halfs , And here is the Difference of the Ministers of the World and the Ministers of Christ — The one of the Letter , the other of the Spirit . To which he replies , Strange Impudence to call this a Proof ; But I cannot help it , if P. will say the Sun is Darkness : Before I part with him here , I will furnish my Reader with that part of the same Testimony he treacherously leaves out ; for they are meer Deceivers , and Witches , bewitch People from the Truth , holding forth the Shadow for the Substance ; and what is the Chaff to the Wheat ? Add this to the other ( as it was in my Book ) and I dare trust my Reader that is willing to speak Truth to pass his Censure ; It follows in the same Author before quoted : And so the Devil takes Scripture to mantain his Kingdom , and this he delivers by the Mouth of his Ministers , which he sends abroad to deceive the Nations leading People in Blindness . Rejoynder . Let the Reader observe , that what he here pretends to quote out of J. P. follows as himfelf said , what we have just before transcribed . Three things contain my Rejoynder . First , He reports not my Answer which was to this Purpose . It is a Proof indeed , but against him ; for if a false or worldly Ministry under the Form of Godliness may not be , farewell Scripture ; But if such a Thing will be allowed us , then since the Letter or Scriptures are not by such rejected , but in Shew most highly admired , and that they pretend to collect all they believe or know from thence ( though indeed they understand them not ) we have great Reason to say , That those who are Ministers only from the Letter , with what they imaginarily comment upon it , they are not Christ's Ministers , p. 110. Of which and much more he hath not given us a Word ; how can he reply honestly , and intelligible , who neither gives nor takes notice of the Answer he should reply to . J. Parnel's Words plainly relate to a Ministry not gifted nor qualified by the holy Ghost ; and J. Faldo tells us in so many Words , that without it none are worthy of the Name or Thing ; Yet doth he make it as unreasonable for me to say J. Parnel's Words prove not our Denyal of a Gospel-Ministry ( which so obviously own it ) as for him to assert the Sun is Darkness . Secondly , I did not leave out that which he chargeth me to have done Treacherously , the best Word he can afford me on the like Occasions ; he must be quite bereaved of his Sences , that thinks I should fear defending J. P. in calling such Dec●ivers and Witches ( as bewitching the People from the Truth ) who are made Ministers by the Will of man , without the Inspiration of the Spirit , Gift of the Holy Ghost , Will of God , and are Coveters of men's Silver or Gold , Preachers of their own Inventions , Persecutors , Revilers , stirring up of the Magistrates to stone , stock , whip , imprison &c. all which J. P. gives as the Character of the Ministry he writ against ; for if this be the Gospel-Ministry , the Devil is a Saint : The Truth is , John Faldo's Book is generally to be read backward . Lastly , There is no such Passage of the false Ministry much less of the true in page 15 , 16 , or 17. of J. Parnel's Shield , &c. as J. F. suggests ; however I believe the Devil useth sometimes Scripture , and that he hath had and hath many Ministers whom he sends abroad to deceive the Nations , leading and keeping People in Blindness , under a Pretence of Christianity and Conformity to the Doctrine of the Scriptures , in order to maintain his Anti-Christian Kingdom , all true Protestants were of that Mind ; but J. F. is none of that number . Doubtless the poor Man is brought to a low Ebb , that brings this to prove we deny Gospel-Ministry , which the honest Martyrs , primitive Reformers , and what is more to our Purpose , the Scriptures themselves say again and again ; The contrary will unavoidably prove , the Ministry of the Church of Rome to have been not Anti-christ's but Christ's true Ministers , since they both use Scripture , preach Scripture , and call themselves the Ministers of the Gospel by Apostolical Institution and Succession , In this disarmed Condition we leave him and the Chapter , confessing to all the World , that such a Ministry as hath effectually known the Operation of the Spirit of God in themselves , as to those things which concern Redemption and Eternal Salvation ; and that he draws sorth by his holy Spirit , indues with his Heavenly Power , for the turning of Men from Darkness to Light , from the Power of Satan unto God , we own , honour and love , and only deny and reject that Ministry which is by the Will , Study or Acquisition of Man in his unregenerated State , who not being acquainted with the Effectual Operation of the Word of God in themfelves , are wholy dark as to those things which relate to the true Ministry , not knowing what they deny nor whereof they affirm ; which doth not edifie , but hazard the immortal Souls of Men : And as they want the Inspiration of the Almighty , to instruct them , so ( being Strangers to the Work of God in themselves , and not waiting to feel an Enduement with Divine Power from on high ) there proceeds no spiritual Life or divine Vertue from them , to make their Ministry effectual , which is the Cause of that Lamentable Decay of holy Living that is in the World , and great Increase of all manner of Unsavoury and Irreligious Conversation . I will conclude with two or three Testimonies given by men once in request with Separatists . Christopher Goad's Invalidity of Church's Censures , pag. 64 , 65. It is the Spirit that makes Ministers , and those Ministers that remain by the Spirit do minister the Spirit , and that is ministring of the Gospel , when we miuister the Spirit . I am a Minister of the new Testament so far as the Spirit speaks in me and by me . In whomsoever the Spirit stands up and speaks , that Person for the Time is a Minister , a true Minister . The Spirit doth not regard Sexes , the Spirit regards not Age , Learned or unlearned : 'T is not Age nor Sex , nor any major Part can minister Spirit , but whom the Spirit pleaseth . Christopher Goad . Right Spir. &c. p. 21 , 22. The Ministry that is calling us off from Man , from the Gloworm Light of this Creation , from Man's Parts an Gifts into the Spirit , that is the Ministry we should look after . The Truth is , there is no true Prophet , no true Testimony given of Christ , but by those that see him , and the nearer to him the clearer Sight of him , the more clear and powerful is the Testimony given of him : That Testimony that is given to him by those that do not see him present and come , is not in deed a Testimony to Christ , but to Anti-christ ; he is such a Prophet as Balaam was , that had nothing but Notion . All true Prophets that prophesied of Christ saw him , and he was in them . Christopher Goad's Paraphrase upon Act. 17. p. 18. We know no other Guide but the Spirit : There is not any Minister in the World that is our Guide , or any Company of Ministers , ●ut the Spirit , if he speaks in them and by them ; VVe have but one Master , that is Christ . T. Collier in his Works , p. 47 , 48. and p. 430. Upon that Scripture , Mal. 27. The Pri●st's Lips should preserve Knowledge , and they should seek the Law at his mouth ; for he is the Messenger of the Lord of Host . Now this usually is applyed to the Ministers , who have given themselves the Title of Priest's , and that the People should seek the Knowledge at their Mouths , and indeed they themselves have done what in them lies , not only to bring People into this Error and Ignorance , but to keep them in it , whereas Christ is indeed the alone Pri●st , the Substance of the Jews Type , and the People are to seek the Law at his Mouth ; but he is the Messenger of the Lord of Hosts ; he is called the Messenger of the Covenant , Mal 3. 1. the alone Prophet and Teacher of his People . The Spirit being lost , Anti-christ sets the VVisdom of the Flesh ( human Industry , Tongues and Arts ) in room of it , it is the Anointing of Anti-christ ; for in all things Anti-christ seeks to imitate Christ , as well in the Flesh as in the Spirit . Again , The Saints are made partakers of the same Spirit the Apostles were . W. Dell's Sermons , pag. 16 , 17 , 18. There is a Necessity of this Power of the Holy Spirit for Ministers . For first , If they have not this Power of the Holy Spirit , they have no Power at all ; for Christ sent them only as his Father sent him . Without this Power they are insufficient for the Ministry ; for no Man is sufficient for the Work of the Ministry by any natural Parts and Abilities of his own — but only by this Power of the Spirit ; and till he be endued with this , notwithstanding all his other Accomplishments , he is altogether insufficient — but only by the Power of the holy Spirit coming upon them . He cannot speak the Word of God but by the Power of God. Christ him●elf without this Power of God could not have spoke one VVord of God. W. Dell. Stumble Stone , p. 8. The Ministry of the new Testament is a common Ministry , belonging equaly and the like to all the Seed of Christ . W. Dell. Tryal of Spirits , p. 17 , 18. The true Prophets speaking the Word of God by and in the Spirit , as Paul sayes of himself , and other Believes who had received the Spirit , We have the mind of Christ ; But the false Prophets , though they speak the Word of the Letter exactly , and that to the very Original and Curiosity of Criticisms , yet speaking it without the Spirit , they are false Prophets before God and his True Church ; seeing all right Prophecy hath proceeded from the Spirit in all Ages of the World ; but especially it must so proceed in the Dayes of the New-Testament , wherein God hath promised , the largest Effusion of his Spirit . Greenham , Serm. 1. p. 51. Without this Spirit of God , no Holy Exercise can have its full Effect ; for the word works not where the Spirit of God is wanting — when we have not the Spirit of God to teach us , speak of the Law or the Gospel , &c. we are little affected therewith , unless God give us of his good Spirit to profit by the same . CHAP. III. That we own a Gospel-Church , contrary to our Adversary's Charge . THe next thing our Adversary charged us with a Denyal of , is a Gospel-Church ; one of his Proofs , as he will have them called , was in J. N's Love to the Lost , pag. 17. And the Chruch so gathered into God is the Pillar and Ground of Truth , where the Spirit alone is Teacher . Upon which he argued thus , The Gospel-Church is a Church which had other Teachers , and not the Spirit alone ; Therefore the Quakers deny a Gospel-Church , and they contradict themselves ; for they have more Teachers then all others : Thus his first Book , pag. 16. To which I returned , That such as are not blinded with Prejudice , may discern that from our speaking of the Universal Church of God , which ( sayes the Apostle as well as the Quakers ) is in God ; he in●ers , That we deny all Visible Religious Societies , commonly called by the Ancients , Asia , Thessalonica , Ephesus , Corinth , &c. Now observe his Reply . Reply , pag. 59. Not one word of this in all my Book ; My Charge was , That they deny a Gospel-Church , not Visible Religious Societies . Rejoynder . Confidently said ; but if all the Words be not there , doth it follow the Matter they import is not there ? If he doth not mean , That we deny a Visible Religious Society to be a Church , what makes him to infer our Denyal of a Gospel-Church , from our asserting it to be Invisible . Two things must follow from this Reply : Either a Gospel-Church is not visible , and then he breaks his own Neck ; or not a Religious Society , and so he is impious : If then a Gospel-Church is a Visible Religious Society , and we deny a Gospel-Church , it must follow , that we deny a Visible Religious Society , which in John Faldo's Opinion makes up a Gospel-Church . To conclude , a Gospel-Church and a Visible Religious Society he makes to be quite differing things : But perhaps , he will come off thus ; I did not say , ye denyed the visible religious Societies , called the Churches of Asia , &c. but that you deny them , or such as they are to be Churches : But neither will this serve his turn ; for we both own them to have been Gospel-Churches , and are taught by J. F. to believe , That a Gospel-Church is not only not invisible but an other Thing then a visible religious Society too ; It is worth our while to , hear his Reason for it . Reply , p. 59. Religious Societies may be as far from a Gospel-Church , as half a dozen Christian Friends associated together to eat a good Dinner , or carry on a Trade ; yet he dirts me with want of Honesty to grace his Forgery . Rejoynder . He might as well have said to the Ale-House or Tavern , whether he invited a Friend of ours after disputing with him , doubtless not out of Love to our Friend , but the good Liquor , a Sort of Liberty once counted Scandalous by many of his Pretensions , especially when just after so serious an Exercise ; but it is grown familiar with Men of his Coat , to fall from the Bible to the Pot , and so back again . But , Friendly Reader , what sayst thou of this Man's Evasion ? Who will have me to mean by visible religious Societies , visible civil Societies ; for such I count good Men at an Ordinary , or a Committee of Trade ; Vain and Shallow Man ! Did I not give Intimation enough what Religious Societies I meant , when I instanced the Churches of Asia , Thessalonica , &c. to explain what I meant thereby ? Whether I did play the Forger , or my Adversary the Dishonest Shifter , Let the Impartial Reader judge . Again , Reply . W. P. proceeds , p. 113. in the same Evil , And from our asserting the Spirit to be the only Gospel-Teacher , he concludes that we deny all Preaching of men though by the Spirit ; the four last Words though by the Spirit are added by him , and meerly forged . Rejoynder . They may be added , but not forged ; One would think it is only then , when without the holy Ghost that we deny it by his Words , and that hurts us not ; but I take it the other way , and the Truth is , it is a Mistake he commits against us , where-ever the like Subjects fall in his Way ; for this implies , as if we denyed Preaching by Inspiration , and that he all along had mantained it : A Doctrine , he ever now and then flings in our Dish , scorns and derides : Thus can this Man's Conscience sail by any Wind to gain the Shore ; and after all these Shuffles dares to conclude , That we in Terminis deny all Preachings of men , because G. F. said , cease from man , when there is nothing more palpable , then that G. F. meant man considered in his own meer Ability ; that is , from such as the Prophet forbid , not from true Prophets ; but our Adversary the Preachings of Men , though by the Spirit of God ; for how can he make us to contradict our selves in saying , man is the Spirits Instrument ( which he understands to be the Preaching of Men by the Spirit ) if he doth not make us deny all Preaching though by the Spirit . In short , I hope my Reader will think it no Forgery , whatever my Adversary may , ( who ever and anon would hide his own weakness by hard word flung upon me to amuse the credulous Reader ) to say that from our Asserting , The Spirit to be the only Gospel-Teacher of all who believe , he concludes , That we deny all Preaching of Men , though by the Spirit ; else there would be no sense in his charging us with a Contradiction , because we say , The Spirit is the only Teacher , and yet that the Spirit teacheth by Men , if he did not understand our Ceasing from Men , or Denying Man's Ministry , to be our Denyal of Man's Preaching by the holy Spirit . But he will not give over yet : These words , The Spirit the only Teacher , he often flings up as words indigestible by his foul and phlegmatick Stomach ; for upon my saying , That such as preach by the Holy Spirit are rather the Instrument then the Teacher , or Man is that by which the Spirit conveyeth his Teaching unto others , he replyes thus . Reply , pag. 58. So that after W. P's own strict Account he allows their Practices , viz. Preaching of Men , to give the Lye every Day to their Tenets . Rejoynder . If Preachings of Men by the Spirit be the Preachings of Men , such Preachings we shall alwayes allow , and think it no Lye or Contradiction to our Tenets ; But if he that dictates a Letter of Intelligence be the Informer , and not the Scribe , the Holy Spirit must be the Teacher , and Man but the Instrument . True Teachings are not only Words , but Matter , and that accompanied with Divine Power , which flow from the Eternal Spirit ; Men give them but the simple Covering of Expression , and that by the Spirit 's appointment ; therefore not so properly the Teachings of Men by the Holy Spirit , as the Teachings of the Holy Spirit by and through Men ; consequently not Man's Teachings , but the Spirit 's . Again , Because we charge him with bringing in ot her Teachers then the Holy Spirit , contrary to express Scripture , the Promise of God , and the very End of the Blessed Gospel , he replies . Reply , pag. 58 , 59. Can you think this Man worth Disputing with , who rambles and talks he cares not how ? If what P. said be true , the Exhortations to do the Work of an Evangelist , feed the Flock over which the Holy Ghost had made them Over-seers , were not intended of Man's Teaching ; but the Spirit of God only exhorted the Spirit of God to these Actions , and Man had not , hath not any Agency in Teaching . Rejoynder . But did we ever say , Man had no Share in being taught , whatever we have said against the utmost of man's natural Ability , considered separately from God's Spirit about his Teaching ? We never yet said , That Man was not to be taught : Is there no Difference betwixt Men's Teaching without God's Spirit , and Men's being taught of God's Spirit ? At whose Door then should we lay this Absurdity , The Spirit of God exhorted the Spirit of God ? What an Idle Non sequitur is this ? Nor do we deny all Agency in Man , when mannaged by the Holy Ghost ; A Man might as well argue ( following J. Faldo's Steps ) against the Apostle Paul , when he said , It is no more I that live , but Christ in me , that is , The Apostle had no Life in him in any sense ; Would this be good Doctrine ? But more openly do the Words of Christ lay to the Exception of such Cavillers , 'T is not I that speak , but the Father in me ; Again , It is not you that speak , but the Holy Gost in you ; For , after J. Faldo's Parapharase , we must either deny that Christ or his Apostles spoak those words , or confess that they contradicted themselves in saying , they did not speak when they did ; or lastly , He must acknowledge to us , That such Teachings and Speakings are not the Teachings and Speakings of Men , but of God by and through Men. Let him first see if he can reconcile himself to these Scripture-Passages so pertinent to our Purpose , and leave off his silly Shifts , as easily confuted as discovered . Upon my saying , That we do believe , that there is One , and but One Universal Church , the Ground and Pillar of Truth , and that is in God , and that the Members of it are washed in the Blood of the Lamb , and grafted into the True Vine , bringing forth Fruit unto Holiness , p. 113. he thus replyes ( and I beseech my Reader to consider it . ) Reply , p. 59. If he own no other Church but this , which is the Character of the invisible Church , he owns not a Gospel-Church , whose Order and Frame is according to the Doctrine of the Apostles and Practice of the Saints in the New-Testament . Rejoynder . VVe are beholden to him for this ; May we ever meet with such kind Adversaries ! It seems then my Definition hath nothing to do with the Gospel-Church VVhat is it but to say , that the Gospel-Chruch is not the Pillar of Truth , The Gospel-Chruch is not washed in the Blood of the Lamb , The Gospel-Chruch is not grafted into the true Vine ; & that Men may be in the Truth , washed in the Blood of the Lamb , grafted into the true Vine , & bring forth Fruit unto Holiness , and yet no wayes concered in the Gospel-Church ; in short the Gospel-Church is not the Vniversal Church , nor the invisible Church a Gospel-Church ; and what is his Reason , if any there can be , for all this pernicious and Anti-christian Doctrine ? Because a Gospel-Church is one whose Order and Frame is according to the Doctrine of the Apostle and Practice of the Saints . Worse and worse it seems then in J. F's Sence , that the Order and Frame the Doctrine of the Apostles brought the Church of Christ to , and the Practice of the Saints in the New Testament , had nothing to do with the Pillar of Truth , dwelling in God , being washed in the Blood of the Lamb , grafted in the true Vine , and bringing forth Fruit unto Holiness . What Sort of impious Gibberish is this ? For according to his Notion of the Gospel-Church , the most Satanical Crew may as well be of that Church as the best of Christians ; since the External Order ( at most but the Form of Godliness ) was and is imitable and imitated by arrant Hypocrites . By this Argument Elias and the Seven Hundred , who had not bowed their Knees to Baal ( so invisible as Elias himself knew not of them ) were Sch●s ; maticks or Infidels to the then Jewish Church , being without all Visible Church , Policy or Order ; and the Jews that had it , though Apostatized must have been God's Legal Church . It will also follow , that for above 1200 Years together , since Christ's time there hath been no Gospel-Church , yet Gospellers , as their Enemies have called them , which were to grant to the Roman-Catholicks all they Desire . What was that Church that fled into the Wilderness ? It must either be the Gospel-Church , or not the Gospel-Church ; If not the Gospel-Church , then not the Christian , and consequently the Antichristian-Church ; But that could not be , because she fled from Antichrist : If the Gospel-Church , then may a Church be Gospel without punctuallity in visible Order ; for it is notorious by all Story , the Remnant of the Woman's Seed , who have born a faithful Testimony against the Spirit of Antichrist in their Sack-Cloth and Wilderness Estate , have been destitute of that Visible Order . Indeed I hitherto thought , that a Gospel-Church constituted necessary external Order , and not that meer external Order constitutes the Church Gospel or Evangelical ; But John Faldo sayes No , who seems not to scruple at the Word Church , but to play upon the Word Gospel , as if external Order and Gospel were synonimous , or of equal force ; whereas the Gospel is called in Scripture The Power of God to Salvation , from that Spiritual Redemption it efficatiously worketh in them that receive it , from the Bondage of Corruption , under which they have fruitlesly laboured ; which is the Reason , and a good one too , why it signifieth Glad-Tidings ; since nothing can be more Joyous to a weary and heavy-loaden Sinner , then to be eased of his former Iniquities , by Remission , and purged from the Nature and Habits of it out of the Soul , by the Operation of this Heavenly and Everlasting Gospel ; which worthy Christopher Goad ( Right Spirit of Christ , pag. 17. ) calls , the forming or bringing forth of Christ in us . What is all our Adversary hath said , but to make Remedies against , or Condescension to the Weakness of the Church's Infancy , as sayes honest W. Tindal in his Works , p. 9. 436 , 438. the only great Constitutes of a Gospel-Church ? By which he denyes a Gospel-Church to have been antecedent to that External Order , and consequently that the Believers were not a Gospel-Church , when met together on the Day of Penticost , not long after : since the Gospel had been many years preached , Multitudes converted , and many baptized by the One Spirit into the One Body of true Gospel-Fellowship , before ever those Epistles were written by the Apostle Paul either to the Church at Corinth , or to Timothy , in which only External Order is mentioned : Nay , at this rate , he hath Unchurched every Party in England but one , if yet one may be excepted ; for if External Order only constitutes a Gospel-Church , every Party in England differing greatly in their External Order , it must follow , that none but one , if any one , can have any just Pretence to a Compleat Gospel-Church , consequently Mungrils . He still forgets what he promised , that None of them were further concerned against the Quakers then Vindicated . Howbeit , herein they may hold him excused , that he hath equally unchurched Himself and these he preacheth to in Company , with all other Parties in England being out of that Order . But I intreat the Reader to consider , what a Monster he hath made of Christ , who describeth him with two such Bodies to one Head , one Invisible , the other Visible ; one washed in the Blood of the Lamb , grafted into the true Vine , bringing forth Fruit unto Holiness , Qualifications hid from the Eye of the World , as worthy John Bradford told T. Weston , as in B. Martyr , p. 104 , 312. That the Church of Christ is Invisible to him that hath not a Spiritual Eye ; The other constituted of People , no matter ( how Vnregenerated if ) submitted to an Eternal Structure of Order and Discipline ; A Cover for all the Wolves , Antichrist's and Hypocrites , that have been , are , or shall be to the End of the World. In short , No Position can be more destructive to the Power of Godliness , the Fellowship of the True Church that lives in God , and Pernicious to the Souls of Men , by securing them in their Fancied Relation to a Gospel-Church , whilst in an Un-gospel Spirit , estranged from the Power of the true Gospel , and unacquainted with the Congregation of the Faithful , who through Faith overcome the World , and know a Washing in the Blood of the Lamb , and a being grafted into the true Vine , and made to drink into the one Spirit , bringing forth Fruits unto Holiness . To conclued , After this sort of Doctrine Men may be Members of a Gospel-Church , and not of the True Church ; Members of a Gospel-Church , and not good Christians , no , nor good Men it self . Indeed such a Pastor as our Adversary fuits such a Church , and such a Church exactly sits such a Pastor ; from whom God deliver me and all People , and them from themselves , I mean the Power and Prevalency of that Pernicious Doctrine and Spirit that now infects them . He proceeds , however with what success we shall see . Reply p. 59 , 60. To this of their Invisible Church , I told W. P of their Officers very suitable to a conceited nothing . Fox Myst . p. 2. The Holy Ghost made the Officers of the Church Over-seers ; The Over-seers to be Invisible , for they saw with an Invisible Eye , and so were in the Spirit , which is Invisible , and not in the Flesh . But W. Perm meddled not with this , which I dare say ( as much as he hath of the Quakers Spirit ) he cannot tell the Meaning of himself . Rejoynder . I had no Reas●n to meddle with what I could not , no● cannot yet find ; I intreat my Reader to consider the Unreasonableness of his Taunts ; In his first Book he 〈◊〉 me to pag. 8. where no such thing was to be 〈◊〉 , yet did I not place it to the Account of his Tr●●chery , the best Construction he can make of any Innocent Omission on my part ; In his Reply he sends me to pag. 2. and there I am as wise as I was before , no such Words or Matter appearing : What shall I say of such an Adversary ? Was I then to be blamed for not m●ddling with what was not to be found ? Or deserve I 〈◊〉 better Terms at his Hands , who made no hard use of it in my Answer ? Or Lastly ; Is he not worthy of double Blame , that adds to his first Mistake a second , and then abuseth me , as if on purpose I had avoided the Di●● of an Authentick Testimony , hitherto not produced ? But suppose G. F. hath ever written any such 〈◊〉 doubtless by Invisible Over-seers he only mean● , Spiritual , not Carnal-minded Men , who by the 〈…〉 , which the True God hath opened , might watch over the Flock , as to their inward and spiritual Conditions : This the following words make good , for they saw with an invisible Eye , and so were in the Spirit , which is invisible , and not in the Flesh . In short , They were not meer outward Officers , exercising an Outward Rule and Dominion about outward Things , but Men qualified by the Holy Ghost , with an inward Discerning to Over-see the Spiritual State of the Church ; not that their Persons were invisible , or their Actions towards the Church , but that Heavenly Faculty given them of the Holy Spirit , which rendred them Over-seers , or Men able to see or discern the State and Condition of the Church , was of an Invisible Nature . He fell very foul upon us in his first Book , because of a Dutch-Woman's speaking in one of our Meetings in her own Tongue ; charging upon us , That we did orderly , according to the Popish Mass , which was to Pray in an Vnknown Tongue . To which I made a large , and I hope , sufficient Answer , of which he reports but these two or three Parcels , First , That I called it a Disinge●●ous Reflection ; Next , That we do not affect such Ob●curity ; Lastly , The Divine Light , Power or Spirit in●ardly manifested , is the one Tongue to the Children of Light. This he calls Foolish , Antiscriptural , Ridicu●us ; But if it be so , I owe it to him alone , who hath ●ade so Foolish and False a Citation of my Words ; ●owbeit , he saith nothing to what he hath cited , his 〈◊〉 Words set aside . His Reflection was Disinge●ous , because such a Practice is not common or usual ●ith us ; Nay , that was accidental : Therefore to ●arge it upon us as conformable to the Orderliness of the Popish Mass , as if it were a Principle with us to teach , as with Romanists to pray in an Vnknown Tongue , was more then Disingenuous ; for it was False and Malicious , being thrown out by him on purpose to infame and disgrace us . That we do not affect such Obscurity I affirmed , and our Practice evidenceth it , being rather jeered for our too much Rusticity and Plainness , and our frequent decrying of Dark , School-Phrases , and turning Rhetorick , by which great Writers wrap up their Matter from the Vnderstanding of the Vulgar . That the Divine Light , Power or Spirit inwardly manifested are none of my words ; I will report my Answer , both more largly and truly , and leave it with the Conscience of my Reader , thus . The single Power of the Almighty may both strike Astonishment and give Refreshment where the Words utterred are not always understood ; since he frequently doth both without them : Understanding and Inward Sense are two Things ; for the Devil may speak the best Words in the Bible , and be an Undiscovered Devil still , except by this Divine Light , Power and Spirit he be inwardly manifested , consequently a right Sense may be had , where Words may not be understood , which [ Sense ] is the one Tongue to the Children of Light ; yet we do not only decry all designed Obscurity , by Praying and Preaching in Unknown Languages , but with the Apostle say , That we chuse rather by far to speak in a Known Tongue , as well as have the Sense of our Spirits : Nor did ever any Quaker yet pretend to be moved to pray in an Unknown Language whilst he was Master of that which was well known to the People . Since then we do not affect obscurity , the Case of the Papists ( who pray in Latin rather then in their Native or Vulgar Tongue ) he is very Disingenuous in that Reflection . But in Reply to all this he only gives us thus much . Reply , pag. 60. Sure I am , that the Spirit of God , by whom the Apostle Paul was directed , is not the Quakers Spirit , nor its Doctrine the same with theirs in the same Case : I shall be to him that speaketh a Barbarian , and he that speaketh shall be a Barbarian to me , I Cor. 14. 11. Rejoynder . I would fain know by what Means J. Faldo hath that Discerning between the Spirit of the Apostle , and the Spirit of the Quakers . Is it because the Dutch-Woman spoak in an English Meeting : Do we Hold , Teach or Practice any such Thing ? Besides , the Apostle tells us , That though an Vnknown Tongue might render him as a Barbarian to him that understandeth him not , will it therefore follow , that he was a Barbarian , or that he had not the Spirit of Christ dwelling in him ? By no means ; for he might speak Mysteries in the Spirit , as saith the Apostle , vers . 2. Men may also pray in the Spirit in an Vnknown Tongue , vers . 14. A Man may Bless , Praise and give Thanks to God in an Vnknown Tongue , vers . 14 , 15 , 16 , 17. Nay , the Apostle saith of such a one , Verily thou givest Thanks well . Now , how all this can be , and yet that such a Person should be acted by another Spirit then the Spirit of God and the Apostle , for my own part I cannot see . In short , The Apostle tells us , That Tongues are for them that believe not , vers 22. But our Friend spoak among them that believed ; and though they did not all know what her bare words imported , yet they might be and were sensible of the Divine Power in which she spoak , which gave a general Refreshment unto them of that Assembly , that were acquainted with it ; otherwise all Fellowship in Spirit must be renounced : But 't is to be any thing J. F's Froth will have it , because its unknown to his thick and carnal Understanding . However , the want of a Known Tongue may render one less Profitable , but not less a Christian ; for a time should come , the same Apostle said , that Tongues should cease , but never that Christianity , or having the Spirit of Christ should cease ; Therefore to re●ute all that cannot speak in a Known Tongue Antichristian , or of another Spirit then the Spirit of God and his Apostle , is unworthy of any Man that makes any the least Pretence to the Christian-Religion , indeed to common Sense . One Passage more then we conclude this Chapter . Reply , p. 60. To my Reflection upon their affirming she spake by the Spirit , because they all found Re●reshings , viz. so have Children many a time of Puppet-Plays , W. P. calls me all to nought , especially because I could not ( as he saith ) but think it meant by Refreshings , what came from God. But let not Penn think we take our selves bound to reverence such Fooleries . Rejoynder . That it was a Reflection he confesseth ; whether it were not an Unseemly one I refer to every Man of Conscience . I did not intend to obliege J. Faldo to believe what we say , but reprove his prophane Scoffs at what we believe . I would have so much regard to any People seriously professing Religion , as not to explain what they mean by their Refreshment , by the Pleasure some irreligious People take at the vain and frothy Sport of Puppet-Play ; And the worst Word I gave him and his Comparison , was Prophaness , further adding , that it out-did Ben. Johnson's Alchimist ( a Play made in Scorn of Puritans ) which all good Men detest , and himself dying abhorred . But why may not People be refresht in their Souls from that divine Power , which may attend a Person speaking in a Language unknown ? Suppose a Godly Assembly of English People and an English Preacher endued with God's holy Spirit , and there happen into such a Congregation some serious Forreigners of the same Judgment , is it absurd to say , That notwithstanding their Ignorance of the Signification of the Words spoken , they may have an inward and spiritual Sence of the Zeal , Power and Spirit that eminently attends the Preacher ▪ if it be , how much more ridiculous is it then for People to say , It glad●ed their Hearts to see such a Godly Countenance , or to hear the Voice or Sound of this or the other good Man , though they had no distinct Understanding of his Words ? I am in this Case a more allowable Witness then J. Faldo , who have seen Sinners struck , the Weak strengthned , and the Strong confirmed at the hearing of the Truth of God declared in a Language they could not understand ; The divine Power and Vertue went forth , and they were judged , comforted or confirmed in themselves , and they no Fools ( though J. Faldo calls such things Fooleries and Pupppet-Playes ) To deny this is to overthrow Spiritual Fellowship in the Ground of it ; and to center in this Atheistical Notion , That all our Knowledge of God comes in by our carnal Eyes and Ears ; that is , What others have written , and what others have told me , that I believe , and therefore I believe , and not from the Testimony of this Infallible Spirit of God in my self ; which Credulity renders him more like Rome in that , wherein she is condemnable , then any thing he can truly suggest of us ; but this gross Doctrine being so obviously taught by our Adversary in his first Book , second Part , p. 91. we have the less Reason to wonder that Fooleries and Puppet-Playes are the best Words he can bestow upon the divine Consolation , Refreshment and Communion of the holy Spirit within Men. We will add these Testimonies , as the Conclusion of this Chapter . W. Tindal in his Works , p. 250. Church , the Elect , in whose Hearts God hath written his Law with his Holy Spirit , and given them a feeling Faith of the Mercy that is in Christ Jesus our Lord. D. Barns's Works , p. 244. The Holy Church of Christ is nothing else but that Congregation that is sanctified in Spirit , redeemed with Christ's Blood , and sticketh fast and sure , alonely to the Promises that he made therein . So that the Church is a Spiritual Thing , and no exteriour Thing , but invisible from Carnal Eyes ( I say , not that they be invisible that be of the Church , but that holy Church in her self is invisible ) as Faith is ; and her Pureness and Cleanness is before Christ only , and not before the World ; for the World hath no Judgment nor Knowledge of her , but all her Honour and Cleanness is before Christ sure and fast . Peter Martyr , fourth part of Common Places , cap. 1 pag. 1. The Name of a Church is derived of the Greek verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to call ; for none can be Partakers thereof , which come not thereunto by the Calling of God. And to define it , we say , that it is a Company of Believers and regenerate Persons , whom God gathereth together in Christ by the Word and the Holy Ghost — It is every where called the Body of Christ , because all the Members thereof have him for their Head , of whom by the Joints and Sinnews they take their growing , and attain unto Life by the Inspiration of the Holy Ghost . Christoph . Goad , p. 37. 'T is a sad thing that there are Churches — that think it is enough there is a Form of Godliness , that we are in Church-Fellowship , and so lie down together and sleep ; I have no Quarrel with Churches , or any Form , but such as have not the Spirit in them ; here are all asleep , asleep in Death . T. Collier's Works , p. 42. The Church of Christ under the Gospel are the Spiritual Seed , the Seed according to the Promise . T. Collier , p. 102. The Church , which is Christ's Kingdom , are a People ( Saints chosen ) called out of the World ; they are not of this World , as he is not of this World. W. Dell's Sermons , p. 152 , 156 , 186. The Church is a Spiritual Invisible Fellowship , gathered together in the Unity of the Faith , Hope and Love. Christ and the Spirit are the only Officers . CHAP. IV. His Charge of our Denying to Hear the Word of God , examined : True Preaching acknowledged . HE hath maintained this Charge against our Answer with the same sort of Jeers and Florish ( but manifest insuccess too ) that he hath done what went before . His words are these . Reply , pag. 61. Concerning denying the Ordinance of hearing the Word preached , to my Proof from G. F. We must not hear Man , &c. W. P. saith , That is so far from making against us , that it makes for us at an high rate . Much like the Mad-man of Athens , who called all the Ships that came into the Port his own , while he was for all that , but a poor Thred-bare Gentle-man . I proved , that they asserted the Light to be only preached , to be the only Preacher , and only ●eached to ; yea , and the only Obeyer . Rejoynder . If this be done , Erit hic mihi magnus Apollo ; If to cease from Man be not false Doctrine , then not to hear Man is no false Doctrine ; for Man is taken in the same sense in both places ; For as God never intended by ceasing from Man , that they should not regard his Prophets , who were Men , when they came to declare his VVill ; so neither did G. F. intend that Man ought not to be heard when he comes on God's Errant or Message in the Name of the Lord , but meer Man , Man in his Natural Capacity and Ability without the Holy Spirit and Power of God , which is but a carnal , humane and worldly Ministry . To say we only preach the Light is no more then to report , The Quakers preach Christ ; for our Doctrine directs People to the Knocks of Christ , the true Light , at the Door of the Soul , who is the Saviour , Redeemer and Preserver of them that believe in him , and keep his Commandments . But that we ever said , That it was only preached to ; yea , and the only Obeyer of such Preaching , is as false as any Thing that can be said . He tells us he proved it ; I will give the strongest Passage he brought , J. Parn. Shield , &c. Epist . To the Light of God in all your Consciences I speak : Very well ; and what then ? Is the Light therefore preacht to , taught or instructed , when he only appealed to the Light in all their Consciences , concerning the Truth of what he said , as the Apostle did ? To the Light I speak , that is , To the Light I direct my self , To that I make my Appeal , if what I write be not true ? for what soever is reproveable is made manifest by it , Ephes . 5. 13. This Construction is Natural , Our Adversary's forced ; for nothing is more common with us in General , and that Author in particular , then to turn People to the Light , pressing their Conformity to the Reproofs and Instructions of it , alwayes respecting it as given us of God to be our true , certain and constant Teacher , and alwayes have we been reproacht by such as J. Faldo for doing so . But above all , that this Passage should be brought to prove the Light is the Obeyer of such Doctrines and Instructions , who is the Author of them , is an Absurdity that reflects great Ignorance , or something worse upon our Adversary . We have already declared our Faith so freely and plainly in this Matter , besides the Testimony of our dayly Practice , that we need say no more then this : A true Living Gospel-Ministry we own ; and the Service and Benefit of such a one we have enjoyed ; and beautiful are their Feet who come in the Power and Demonstration of the Spirit , that open the blind Eye , turn People from Darkness to Light , and from the Power of Satan unto God , Act. 26. 18. that He may be their Instructer according to that Promise , They shall be all taught of Me , which is the chiefest End of all External Instrumental Ministry . To prove our Sence of true Preaching , we may add these two following Testimonies out of that renowned Independent Dr. Everad . Dr. J. Everad's Sermon Militia Coelestis Truth it 〈◊〉 many toss and tumble the Letter — and make you believe they expound it , and give you the Sense and Vertue ; yet how shallow , how literal , how humane , how low , how sensual and carnal do they make the Worl● to be ? Even your Rabbies , your Doctors , your great Schollars ; which shews , if God himself , if the Lion of the Tribe of Juda , if the Root of David do not open the Seals , 't is not all the Learning , or all the Universities in the World can help us to the Mystery , and the Mind of Christ as the Apostle calls it , Shadows vanishing , &c. p. 326. I dare not offer at any Method in the whole , nor at any Connection in the Parts : For I find that all the curious Dichotomzers do but dream and play with the Scriptures , feeding themselves with Fancies and not Truth ; for , Sure I am , the only Method that holy Men of old observed , was to speak as they were moved by the Holy Spirit — There be many Expositions on this Place , which I will not trouble you withall , for Men speak according to Men ; but the Scriptures were written by God's Spirit , dictated by his own Finger : We must therefore labour to find out what is God's Mind in the Scriptures , whatever Men say , pag. 369. 370. CHAP. V. Of True and False Prayer . HE pretends in this Chapter which containeth not a page , to refute several pages in my Book , relaing to Gospel-Prayer , in which if I 〈◊〉 not , he hath done me and the Truth I defend the greatest Service , that a reasonable Man would desire at the Hands of his Adversary ; for the Truth of the Matter is , the Man hath shrunk from his Post , and deserted his Colours , which we shall make appear by comparing his first Book with his Reply . Reply . VV. P. according to my Charge disowns man's Wil● and the Vse of his Conceptions to have any thing to do in Gospel-Prayer , pag. 122. and disowns all Prayer that is not by and in the Light within , The Quakers Christ The Reasons he gives are as Witless as his Assertion Truthless . Thus ; Now , unless Men may perform Gospel-VVorship without the Spirit and the Truth ; or if in the Spirit and the Truth , yet not by the Motion of either , a thing absurd , it must needs be that Men ought only to preach and pray by the Motion of the Spirit and of the Truth . How absurd is W. P' s Reasoning here ? as if the Vnderstanding , Conceptions , Will of Man in Prayer must needs exclude the Motions of the Spirit , or the Motions of the Spirit exclude them . Rejoynder . The first Thing our Adversary charged upon us in his former Book was our Denyal of Gospel-Prayer , to prove which he cited W. Smith , who in his Catech. p. 107. spoak against Prayers of Man's forming , in his own unclean VVisdom to be performed at his own Time , and in his own Will ; which I answered thus . It seems then , that what Prayer W. Smith's Passage reflects upon , is Gospel-Prayer in J. Faldo's Account : Of this he takes no notice ; he might think it is his In●●st , but I am sure it was not his Honesty to omit it ; for it was to entitle Prayers hateful to God , Gospel , that he might have his Will of us , in making the World believe that we deny Gospel-Prayer ; he was far from the Carriage of a worthy and generous Adversary in this , that knowing how apt many are to receive any Charge against us , would have acted deliberately and faithfully , as one concerned by the Constraint of Conscience , when he ( alass ) sent his many Charges as false as black , to incense the Ignorant and Credulous against us , Revenge for the Loss of some Hearers , and that which follows , animating him to this Unchristian Essay . But he proceeded thus ; That we own no Prayer that is not by immediate Inspiration and Motion of the Spirit , and without the Vse of our Conception and Direction of our Understanding . He brought two or three Testimonies to confirm this Limb of his Charge ; I avoided reporting them by confessing the Matter ; my Business was therefore to mantain our Assertion , in order to which I produced John 4. 24. The Worship of God is in the Spirit and in the Truth , which he left out , and from thence I gave the Argument by him repeated , which he is pleased to call Witless and Truthless , as if sayes he , the Vnderstanding Conceptions and Will of man in Prayer must needs exclude the Motion of the Spirit , or the Motions of the Spirit exclude them . But this Reader , we will easily scatter ; for if Man offer up his own Conceptions , he cannot be said to offer up what is injected by the Holy Ghost , by whom alone God's Children cry , Abba Father ; for by Man's own Conceptions , I mean what simply proceeds from man , and where any man prayes such Conceptions , he must needs exclude the Injections and Motions of the holy Spirit , and offer up an unclean Sacrifice ; else there would be no difference between the Prayers of the righteous and the wicked . The Will of man in Prayer was not mentioned in the first Boook ; But if by Will he means , Man's Praying in his own Power , and how , and when he pleaseth , we also deny that ; for how can he be said to pray with th● Spirit , and worship in the Spirit , who acts without the Will , Guidance and Motions of the Spirit : And if h● means the Will of man subjected to the Will of God an● R●le of the Spirit , then we say , Such Prayer is not in t●● Will of man properly , but in his Will , to whom the Will● man is subjected ; That is properly done in the Will of Man , which is done at Man's Disposal , or is in Man's Power to perform ; but it is not within the Compass of Man's Will to offer up a spiritual Prayer , consequently , it belongs to the holy Spirit to furnish Man with that Capacity : So that by the Will of man we do not understand the Will subjected , but the Will absolute , and that we exclude . The Will of Man in that Case is swallowed up in the Will of the Spirit , as the Apostle Paul's Life was swallowed up in Christ ; It is not I Paul that live , but Christ in me ; It is not I , Paul , that pray , but the Spirit that prayeth in me ; that is , I Paul live by and through the Life of Christ Jesus , and in Subjection to him ; and I Paul pray by and through the Spirit , and in Subjection to its holy Motions . I distinguish between things being done contrary to the VVill of Man , and not according to the VVill of man ; for Paul might pray not according to his own VVill , but the Mind of the Holy Spirit , and yet not pray contrary to his own VVill , because resigning of his own Will unto the Power and Leadings of the Holy Spirit ( To be acted by that , whereby he receives a new Will , even the Will of the holy Spirit ) he does not resist or act contrary to the Will of the Spirit , though not according to his own Will. But for our Adversary to say we deny the Vse of our Vnderstanding in Prayer , is a great Mistake , if not a Slander , That which I objected against was an other VVord by him carelefly or designedly omitted , to wit , the DIRECTION of our Understanding ; for there is as much Difference between the USE of our Understanding and DIRECTION of our Understanding , as between a Master and a Servant as to command & obey , Understanding is alwayes made Use of by the holy Spirit in Prayer ; for without it there would be no Subject for the Spirit to act or work upon . But the Direction of our Understanding in Prayer , is perfectly exclusive of the Direction of the Holy Spirit , for there cannot be two Directors ; Besides , if the Direction in Prayer , be ascribed to the Understanding , there is nothing left that may be attributed to the Spirit , wherefore say we , The Vnderstanding is not to direct , but to be directed in Prayer to Almighty God by his own holy Spirit , according to that notable Passage , Rom. 8. 26 , 27. The Spirit also helpeth our Infirmities , for we KNOW NOT what we should pray for as we ought , but the SPIRIT IT SELF MAKES INTERCESSION for us with Groanings which cannot be uttered , and he that searcheth the Heart knoweth what is the Mind of the Spirit , because he maketh Intercession for the Saints according to the Will of God. I offered Eight Arguments in Defence of this Doctrine , whereof he cited but one , and said no more to it then I have reported ; For that little he added , was but an Aggravation of his Fore-mentioned Consequence . Seven then of my Arguments remain unmedled with ; I will hint at three to show not any Reason but my Adversaries Shuffle . If the Children of God are led by the Spirit of God ( and not by their own VVils , Conceptions and Directions ) then no Access to God without it , consequently , Prayer without the Leading of God's Spirit is not acceptable with him . Again ; If no Prophecy or Preaching was to be of old but by the Revelation or Motion of the Spirit , though but to mortal men , of far greater Reason should not any Prayer be made to the Eternal only Wise God , without the Motion of the Holy Spirit . Lastly , Man of himself is Vnable to think a good Thought , and as the Professors say , from the Crown of the Head to the Sole of the Foot , altogether Vnclean ; therefore he can not perform Gospel-Prayer by the Direct●on of his own Understanding , Vse of his own Conceptions , and Strength of his own Will. To this Purpose was my fourth Argument , which , with those that went before , and follow after it , my Adversary unmanfully declined . I will conclude this Chapter with six Testimonies ; the first out of a venerable Author ( with almost all Nonconformists ) J. Calvin . In one of his Sermons upon Job 32. 8. It is the Spirit of God who dwells in Men , &c. Man ( sayes he ) cannot discern any whit of God's Secret until he be enlightned ; we can never by our Will reach so high as to know God , we must put our Reason from us and renounce it utterly ( what sayes J. Faldo to this Doctrine of his Father Calvin ) Again , If we will have our Lord to fill us with his Wisdom , it behoveth us to become Fools ; that is to say , We must not bring any thing of our own , for that were the shutting of the Door against God. H. Bullenger's 4. Decad. Serm. 5. p. 665. The Spirit of Man praying in this World , being enlightned and kindled with the Spirit of God , groaneth and maketh Intercession for the Saints . W. Perkins the English Calvin in the same men's Thoughts , p. 336. 21. writes thus . All Exercises of Christian Religion are to be in the Spirit . The Inward Motions of the Spirit , are of themselves the Worship of God , whereas our Words and Deeds are not simply , but so far forth , as they are found in the renewed Motions of the Heart . Gualt . Cradok upon Ephes . 3. p. 169. That you may see the greatness of his Power , what a World of Prayers doth the Spirit of God put into thy Heart that thou art never able to utter with thy Mouth . All the Wisdom of the World cannot make one spiritual Petition . We may make Forms of Prayer , but now the Spirit of God that knows the Mind of God , THAT makes Prayers according to the Will of God , and HE ( Spirit ) prayes with Sighing and Groaning unutterably : I speak to them that know the working of the Spirit . If the Lord should only hear the Prayers thou makest with thy Mouth , thou wouldst be a Poor Man , but the Lord respects the Prayer of thy Heart . W. Dell. Serm. Christ Spirit , &c. p. 35. When God hath a Mind to give us the Spirit , he puts us in Mind to ask it ; yea , God gives us the Spirit that by it we may ask the Spirit , seeing no Man can ask the Spirit but by the Spirit , Acts 1. 14. Dr. J. Everad , the great Spiritual Separatist in King James and Charles the firsts Time. Be assured whatever Prayers , whatever Sighs , whatever Groans thou puttest up to him , he loaths all but what his SON MAKES ; but all his Requests are heard and granted , pag. 225 ; — Be sure that your Prayers be such as become God's Ear to hear ; for all the Prayers of ALL FLESH through the whole World , is displeasing to God , pag. 243. — Not the best Duties you can perform will please him , except they be salted and seasoned by his own Son , p. 9. — Never think that all your Prayers , your Tears , your Alms , &c. pleases him , but only that which is his Son 's own Action and Work in you , p. 355. But know , he ( God ) regards none of these Prayers : But when his Son , in whom he is well pleased , when he prayes , he hears him alwayes ; but if any other Prayes , he regards not , p. 438. 442. Again , It must be his Son's Work in us , else he loaths all , even the best of the Sacrifices ; if it be not Jesus Christ in us that doth all , viz. that loves God , and fears God , and obeyes God , and believes in God , &c. his Father regards it not But what thinks J. Faldo of all these Things ? J. Calvin , W. Perkins , H. Bullenger , Gu. Cradok are unquestionable , W. Dell Master of Cajus Colledge in late times ; And for Dr. J. Everad his Works were licenced , Decemb. 6. 1652 , by no less Man then J. Caril ; and approved by Tho Brooks and Mat. Parker , all three Independent Pastors ; the first lately deceased , the other two not many dayes ago living , who I hope are able to justifie their Kindness to that notable and doubtless very religious Man. Perhaps the Truth may find better Quarter for these great Authors Sake , therefore I bring them , though indeed it is truly lamentable , that the Professors of our Age will not know the Doctrines of Men they hold in great Admiration , when they meet with them in the poor Quakers Writings ; but instead of acknowledging miseraby brow-beat them with oppobrious Language , thereby bringing the greatest Truths into Suspition with the Vulgar . But , Oh Lord God of Truth , This hath been the Portion of thy People , and Lot of thy Children , whom thou hast gathered out of the World in all Ages , at the Hands of those , who boast themselves in other Mens Labours , and have a Name to live , but are dead to that Life in which they should live to thee : They seem to honour the Prophets , and garnish the Sepulchres of thy Servants that are at rest ; but having erred from the Conduct of thy Spirit , and resisted the holy Motions of it ; they are become the greatest Persecutors . Resisters and Vilifiers of thy holy , living , pure and spiritual Way . Oh Lord God arise for thy great Names Sake , seaze upon their Consciences by thy Invisible Word of Power ; Lay Judgment to the Line and Righteousness to the Plummet , Dash their fine carved Images in Peices , and let thy consuming Fire take hold on their Chaff and Stubble , and bring them to thy righteous Ballance , that they may see they and their Religion to be lighter then Vanity ; that they may witness thy mighty Work of Redemption and Salvation , before they depart hence and are never seen more , through Jesus Christ , the alone Advocate and Mediator , Intercessor , Redeemer and Saviour of all thy dear Children , who have believed in his Heavenly Appearance , by whom be Everlasting Honour , Glory and Dominion , Amen . CHAP. VI. Of Positive Ordinances as our Adversary calls them , to wit , Baptism and the Supper . HE introduced his Discourse of Baptism and the Supper with an Account of the Nature of these Ordinances , distinguishing them by Natural and Positive . He excepts against my reporting of one part of his Doctrine , calling it by no milder a Name then Forgery . I will give both our Quotations , that my Reader may the better see what Ground he hath for such severe Reflection ; I cited him thus , The Ordinances hitherto considered are called Morral from their Natural Obligation , although respecting their Substance , they deserve a more Evangelical Denomination , without which we cannot call them Christian Ordinances . This he calls Forging , Corupting his Words , and that he that hath the Conscience to deal with such an Adversary , may make him say what he lists , Reply p. 56. I will now puncually transcribe his Words as himself hath quoted them , and a plain self-Defeat will lye at the bottom of all this Displeasure . Reply , p. 66. My Words were these to a Letter , The Ordinances I have hitherto considered are called Morral , from their Natural Obligation ; although that Substantial and Essential Part and Qualification of them , their Respect to a Mediator will require a Denomination more Evangelical , and without which we cannot call them Gospel or Christian Ordinances . Let VV. P. make the best Advantage for his Causes these Words will afford him and spare not . Rejoynder . Having his Leave , I hope he will not be angry if I take him at his Word ; but before I proceed , I cannot but declare my Amazement in calling this circumstantial Omission by no milder term then Forgery , who God is record between us , of 50 Testimonies , which he he hath pretended to take out of our Friends VVritings , hath miscited or misreported one half of them , and imposed false Glosses upon the other . Now le ts see wherein I have wronged him . I will observe every Variation ; The First lyeth between the Ordinances hitherto considered , and the Ordinances I have hitherto consid●red ; It seems I have was left out , but this is not one Step to Forgery . The next lyeth betwixt these two Passages , although respecting their Substance they deserve a more Evangelical Denomination , and his Saying , although that Substantial and Essential Part and Qualification of them , and their Respect to a Mediator will require a Denomination more Evangelical ; the Difference lyeth here ; first , that I have put but the VVord Substance in the room of Substantial Essential Qualification , their Respect to a Mediator ; wherein I conceive I have not wrong'd his matter ; for the substance of the Morral Ordinances , & the Substantial or Essential Part or Qualification of the Morral Ordinances are equivalent : The Difference only lyeth that I did not rapeat his four Terms , when one would serve , but used the VVord Substance , as carrying in it the import of the rest ; For the Moral Ordinances Respect to a Mediator , I say , they either respect the Mediator from the Substance or Circumstance of them , not the Circumstance to be sure , therefore the Substance , and that VVord I used in the Place of Substantial or Essential , as before . I cannot yet see where the Forgery lyeth ; but let us proceed ; The next Variation lyeth between will require and deserve . Now I know not any VVrong I did him in saying , those morral Ordinances deserve , instead of those morral Ordinances will require . The harsher Word of the two is in his own Quotation ; There be yet two Faults more that I have committed that help to the Forgery in my Adversaries Opinion ; The one is this , I cited it a more Evangelical Denomination instead of a Denomination more Evangelical ; The other was this , instead of Gospel or Christian Ordinances , I did only set down Christian Ordinances . All these things considered , I cannot believe these Omissions are able to stain my Credit in the Judgment of any sober Reader , though J. Faldo tells me , They are enough to stain any man which is not all black already . This miserable Shift and causless Cry of Forgery , designed to amaze & divert the Reader from calling upon him for a more serious Reply to the Use I made of his own Doctrine against himself , cannot take me off from persuing my Advantage ; for I think those Omissions so little to his Prejudice , that the inserting what I left out , would , if possible , have made more to my Purpose . The Use I made of it was this : First , That a Ministry grounded internally upon the ( special ) Grace and Gifts of God , externally upon the Scriptures of Truth . 2ly , That a Well-ordered Church consisting of Religious Members , preaching , praying , and that scripturally too , are by him called Christian Ordinances , and made natural to all Nations before Christ's visible Coming ; and consequently , there was the Thing Christianity before the Name of Chritianity , which pleads our Cause against his first Chapter and his gross Contradiction to himself . 3ly , Those he calls Natural Ordinances , and that are of universal Obligation , are far more substantial and necessary to Salvation then those two of Water-Baptism and the Lord's Supper , upon which he more peculiarly bestoweth the Title of Christian ; Since no Man can ever be saved without the one , I mean those Natural Ordinances , as he calls them , grounded internally upon the Grace and Gifts of God , and any Man may be certainly saved without the other that he so peculiarly calls Christian Ordinances , viz. Water-Baptism and the Supper . I say , his Citation hinders me no more of this Advantage then mine he excepteth against ; for if the Substantial and Essential Part and Qualification of them , and the Respect to a Mediator will require them to be Christian Ordinances ( that Part I left out , and for which he quarreld me ) what Reason can there be for his counting me a Forger , and telling the World , that I first cut off his Matter , and then tell him of self-Contradiction , when the Words omitted give a further Weight to my Consequences , and justifie them beyond all Opposition : For if these Ordinances be Morral , naturally obliging with all , Gospel and Christian from their Substantial and Essential Qualification , and the Respect to a Mediator , then there must needs have been Christian or Gospel-Ordinances from the beginning of the World. In short , Since he denys not my Consequence upon that Citation I made ; and that we have shown the Difference to be little , and what there was to make for me , I think I may well conclude , that my former Argumentation was found . Thus much for this Cavil . He goeth on . Reply , pag. 66. A Passage pag. 133. ( in W. P. ) I cannot Perswade my self to let pass ; W. P. thus , It is no less then Blaspheming in our Adversary , and an evident Contradiction to himself , to assert , That the Light he grants those immutable Ordinances to result from , may be doubtful or decay , respecting it self , since it were to say , that God — were doubtful , and liable to decay . ( Thus far W. P. ) The Light I spoak of was Natural Light , or the Light of Nature in express Terms , which we dare not , nor the Quakers do not say is God , but a humane Faculty . Rejoynder . He might very well have perswaded himself to have let this Passage pass , unless he had given it a better Reply : He is willing to bring us in for Stars , but we reject his Kindness . The Quakers say , That God is the great Sun of Righteousness , and Fountain of all Light ; That he enlightens all with a Measure of his own Divine Light , and that from thence proceed these Moral , General and Obligatory Ordinances , which J. F. himself confesseth to be Gospel and Christian ; and therefore it is both a Contradiction , and little less then Blasphemy to call the Light a Sinful , Sordid and Ridiculous Thing , as p. 47. of his Reply , and yet say so much in Praise of these Natural and Universal Ordinances . But above all , that he should say , the Quakers Deny the Light to be God , & own it but for a Humane Faculty , who imployes many pages to prove the contrary , and not above two pages off , expresly calls it the Quakers Christ , shows him either to have been very careless , or not well himself , when he writ so extravagantly . We are now come to consider the Ordinances themselves , and first that of Baptism . Reply , pag. 67. Water-Baptism W. P. disowns to be a Gospel-Ordinance , his Reasons I shall answer briefly . Christ never was Administrator of Water-Baptism , p. 133. It is Christ's Command , and not his being immediate Administrator that constitutes an Ordinance . Rejoynder . He should have given my first Reason before he had pretended to answer it . I further told him , That water-Batism was John's the Fore-runner , used figuratively and preparatively to the Visible Coming of the Messiah , which being past , that preparatory Dispensation is gone with it ; and lastly , that the Fore-runner is not to continue , but give way to him and his Administration that was so fore-run , which were Christ and his Baptism . That John was to dicrease , that is , Water-Baptism ; and Christ to increase , that is , his Evangelical and Spiritual Administration . To all this J. Faldo sayes nothing : So that he spoak Truth but by halfs ; that is , what he said was no Answer , yet it was briefly said . However , I do affirm , that Water-Baptism is therefore Legal , because Christ is not its Administrator ; for the Legal Dispensation came by Moses , but the Evangelical by Christ , not his Disciples ; and this not coming by Christ , it cannot be Evangelical , consequently no Gospel-Ordinance . Besides , I deny that it is Evangelical because he is not administrator ; for Christ is the alone Administrator ; of all things relating to his own Kingdom , the Temple-Worship Altar , Circumcision , Baptism , &c. are invisible , answerabel to the Nature of his Priesthood and Kingdom . Again . It is said of John , That the least in the Kingdom of God is greater then ●he , yet that a greater Prophet hath not risen then John the Baptist , Mat. 11. 11. Now this could never be understood of John's particular Condition , but of his Water-Administration ; therefore Water-Baptism is not Evangelical . I might tell him in short , That he has given away his Cause in this Particular , by rancking Water-Baptism among the divers Washings pag. 50. The Apostle ( Hebr. 9. ) accounts Legal , and abrogated by bringing in of a better Covenant , the great Evangelical Ordinance . Next , let him tell me , where it is that Christ commands Water-Baptism : But this perhaps he thinks he hath done in his Answer to my second Reason , as by him reported . Reply , pag. 67. Again , W. P. pag. 136. saith , That Baptism mentioned Mat. 28. was not the Baptism of John , but Baptism of the Holy Ghost , called the Promise of the Father — He distinguisheth not between John's Water-Baptism and his own , but betwixt any Water-Baptism at all , and his own Baptism of the Holy Ghost . Baptism with the Holy Ghost was not in a proper , but analogical and metaphorical Sense . Rejoynder . John Faldo hath done ill to drop my Answer , and render it so obscure , if not impertinent ; for by making that Gap in the middle , to whom can we refer that Word HE ? To John ? That cannot be ; how can the after Sentence relate to the former , or be understood as it is ? But thus hath he dealt with me from time to time , which I will not call Forgery , but Disingenuity I am sure it is . I said , as he reports me , That Water was not understood in that Text : He shifts it off with saying , That the Baptism of the Holy Ghost is not a Proper but Metaphorical Baptism . But what is this to his proving , That the Baptism in the Text was that of Water , and not that of the Holy Ghost , which was and is the Question between us ? I told him , That Christ in all likelihood commissionated them to Baptize with that Baptism wherewith they were to be Baptized themselves ; my Reasons were three : First , Because his Baptism was That of the Holy Ghost ; and we are to suppose , that he commanded them to Baptize with his own Baptism ; therefore not with Water . Next , Because these Words , Go , Teach , Baptizing , being some of the last words Matthew reports him to have spoken while in the VVorld ; they must need have relation to that Saying which Luke recordeth in Acts 1. to have fallen from him immediate before his Ascension , viz. And being assembled together with them , he commanded , that they should not depart from Jerusalem , but wait for the Promise of the Father , which , saith he , ye have heard of me ; For John truly baptized with Water , but ye shall be baptized with the Holy Ghost not many dayes hence . I say , the other Passage in Matthew must needs have relation to these words , inasmuch as they are by two Evangelists recorded to have been spoken immediately before his Ascension , it being within four Verses of this Passage , that Luke tells us , He was taken up out of their Sight . For in this part of Luke's Narrative the Commission given us by Matthew is wholely omitted , which doubtless was spoken at the same time ; for we frequently find , That what one Evangelist omits the other supplieth ; Therefore I read the words thus , John indeed baptized with Water , but ye shall be Baptized with the Holy Ghost ; Then Go , teach all Nations , baptizing them , &c. Unto all this he is so silent as if there had been no such thing observed . My third Exception against Water-Baptism , respecting this Text , Matthew 28 That the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or into the Name , &c. could not be said of Water , therefore no Water-Baptism ; which he takes a little notice of , thus replying . Reply , pag. 67. Baptism with Water was into the Name , &c. as a Sign ; and Baptism with the Holy Ghost , which is the Gifts of the Holy Ghost , might also be where the Persons so gifted were not really ingrafted into Christ , or sanct●fied . Rejoynder . That Baptism with Water may be into the Name of the Father , is not sober , unless it could baptize into the Nature of the Father ; for nothing less then Regeneration is wrapt up in the Text : Besides , that it is unworthy of the Spirituallity of Christ's Ministration and Kingdom , that he should make Water-Baptism two thirds of his Commission , which Men may be baptized with , and yet be as great Strangers , yea , Enemies to Father , Son and Holy Ghost , as the most impious of Men. And admitting , that by the Holy Ghost is to be understood the Gifts of the Holy Ghost ; yet is it Heterodox with a Witness , to say , That a Man may be baptized into them , and yet remain unsanctified , and ungrafled into Christ ; for what is it but to say , That to be baptized by the Holy Ghost , is not to sanctifie Men , nor graft them into Christ ; for such hath been his Carelesness in this Expression , that he hath not particularized what Gift Men may have , and not be sanctified or grafted into Christ , but plainly denyes in general Terms , the Baptism of the Holy Ghost to be the same thing with sanctifying and grafting Men into Christ : So many as were Baptized into Jesus Christ were Baptized into his Death ; was this done by Water ? where is J. F's Figure now he cast to abuse the Text , Mat. 28 ? Again , As many as have been Baptized into Christ , have put on Christ , Gal. 3. 27. I would fain know by what Figure J. F. makes Water-Baptism a putting on of Christ ; such easie putting on of Christ will fall hard one day upon such as he and the like Christians . But why should I expect a better Account of these Divine Mysteries from a Man that knows so little of them , and sets so sleight by them ? But let us hear him a little further . Reply , pag. 67. Many things are expressed by the Word Baptism , yet but one Proper Baptism , which is Water . Rejoynder . If he had said one shadowy Baptism , it had been better expressed , for that he himself elsewhere acknowledges it to be ; however , his one proper Baptism is not the Apostle's One Baptism , Eph. 4. 5. unless he will make the Baptism of Water , and the Baptism of the Holy Ghost to be but one and the same Baptism ; if he can , he will perform an impossibility ; if he cannot , there will be two Baptisms , John's proper Baptism , Christ's improper Baptism , as J. F. will have them contradistinguisht . Now which of these two is the Evangelical and Durable Baptism ; the one the Figure , the other the Substance ; the one the Fore-runner , the other the Thing Fore-runned ? May we not ask of Water-Baptism as Christ askt concerning John ? What went ye forth to see ? one that said of his Dispensation , I must Decrease , Christ Increase . I will not allow of J. Faldo's word proper at this time , though allowable enough among School-men , because the Philosophical Sense of it is not known to the Vulgar ; The word proper now bearing a different Signification ; and in the after common usage of the word , Christ's Baptism of the Holy Ghost is the only proper Baptism , and that of Water but shadowy and figurative . I will give him a like Case upon his use of the word proper , and leave it with my Reader what to call this part of his Reply . There was but one proper Pascal Lamb , and that was a Beast with four Legs : Also , there was but one proper Circumcision , and that was the Circumcision of the Flesh ; therefore are they Evangelical , or to continue ? But doth not he know that they are notwithstanding abrogated by that Lamb and Circumcision , which according to his Language , are not proper but metaphorically so ? Insomuch that after the Apostle's Speech that is no more that Lamb , nor the Circumcision that is outward , neither Baptism &c. but that which is not in the Letter , but in the Spirit , Rom. 28. 29. I more then hinted p. 138 , 139. of my Answer at this very thing upon his making the Baptism the Sign and Thing signified but one Baptism , as a true Exposition of that Passage of the Apostle to the Ephesians , One Lord , one Faith , one Baptism ; But he is afraid to meddle with that ; for indeed never Man more over-shot himself , opening such a Gap to Judaism , as I suppose no Man pretending to be a Christian , ever ventured at . But he faintly goes on in these words . Reply , p. 67. W. P. tells me , p. 137. of the Apostle Paul's Pracitce . Practice then we see ( and all the reasonable World knows ) is not Institution . This is not a very sound Expression in it self . I do not say , that Practice is Institution , but the Practice of the Apostles in pursuance of an Institution is a Proof of its Continuance . Rejoynder . The Expression is sounder then he is Ingenuous : He neither sets down his own Passage nor my Answer ; how then can he Honestly or Intelligibly reply : However , he tells us , that he can beg the Question , that is , That the Apostles practised upon an Insittution ; Thus he defends his Assertion , by repeating his Assertion . We have great Reason to suppose him pincht , or else we should not find him so tame ; Here a Man may handle him without Knocks . But why did he take no notice of the rest of my Answer , and say so little to this ; and which is worse , an Untruth too ? For he positively layes down in the second Part of his first Book , pag. 39. this Argument ; Because Paul di●●●aptize some , therefore it was an Ordinance . Now what can we call this but a Contradiction to himself , who manifestly infers Institution from the Apostle's Practice , and yet sayes , He doth not say that Practice is an Institution ; unless he will shroud himself under the doubtful Signification of the word Practice , which may as well be used about one thing as another ; but as I meant it of an Apostolical Religious Practice , so he ought to mean in his use of the word Practice , or else he equivocates . He also told us before , That the Reason why Water-Baptism was not laid upon the Apostle Paul 1 Cor. 1. was , because his Call was extraordinary , and out of due time . To which I answered , That if he was inferiour to no Apostle in his Works , why should he be reputed so in his Co●●ission ? That the Priests generally allow them to have been all extraordinarily called ( it has been their Plea against our Call in these dayes ) That no Man in our Dayes has a larger Commission in the Point ; and lastly , That since he was a Gospel-Christian-Apostle , if Water-Baptism had been then reputed a Gospel-Christain-Ordinance , neither had God omitted that in his Commission , nor had the Apostle spoak so sleightly of it , as he doth , when he thanks God , that he baptized so few ; for , sayes he , I was NOT SENT to baptize , but to preach the Gospel , ICor . 1. 14 , 17 , Acts 26. 18. But to all this , and abundance more , he was willing to be silent : Yet , that he may not be thought to say nothing , although he gives not the Reader that part of my Answer unto which he replyes ( I conceive lest his Wea●●ness should be too nakedly exposed ) he doth at a venture , to bestow thus much at randum upon me . Reply , pag. 68. If W. P. intended by the thing signified , saving Grace , then it was come to many before Baptism at all was instituted , and Faith in Jesus Christ was required in all before Baptism was offered ; If of the Gifts of the Holy Ghost , the Apostle Peter was so lfar from Arguing after his fashion , that he makes it the Ground of Baptizing them . Can any Man forbid Water that these should not be baptized , who have received the Holy Ghost as well as we ? But if W. Penn had been there , he would have reproved Peter of Ignorance and Sin. Rejounder . No such Matter ; But I may well reprove John Faldo , as guilty of both , who is 〈◊〉 ignorant as not yet to know the Thing signified ; and so firful , as to charge the Apostle Peter with that which his own words will not bear ; for here is no more of an Institution then there is in Paul's Words to the Corinthians , As often as you do this , &c. Christ's Baptism is the inward Washing by the Word of Regeneration , which makes perfect as pertaining to the Conscience , of which ●ater-Baptism was but a Figure . I grant that the Sign ended not so soon as the thing signified began , in Point of Practice ; but I affirm it did in Point of Institution . It is not bright Day as soon as it is Day-break ; Shadows vanish gradually ; and Customs ( especially if grateful , as were Signs and Ceremonies to Jewish-christians ) are not easily left . Water-Baptism was the Prologue to Christ's Visible Appearance , and when he was come , a kind of out ward Testimonial or Signification of their Belief in the Visible Appearance of the then so much denyed , so cruelly derided , and crucisied Jesus : Wherefore I say , it was not Evangelical , but an Introductory Ceremony , suited to the external State of things in that Day , which in some competent Time so varied , that there could be no Pretence of Christian-Prudence for Perpetuating the Practice of it , much less any Reason for its Institution ; for as the Christian Power and Spirit then brightned , and Christ came to be more and more formed in the Hearts of his People , VVater gave way to the Holy Ghost and Fire ; John to Christ ; and their Carnal Historical Faith of Christ to the Revelation of the Son of God in them , the one thing necessary , even the Eternal Substance , that as He grew up , and put forth himself gradually , wore off all Shadowy and Figurative Observations . Thus did God restore the Kingdom to Israel , and bring back the Captivity of his People ; having laid Help upon one that is Mighty , the Son of his Love , who alwayes was the Baptizer of all them that believe in him , into his own pure Nature , which is that Regeneration , without which , no Man shall ever enter into the Kingdom of God CHAP , VII . Of the Bread and VVine , which Christ gave to his Disciples after Supper , commonly called the Lord's Supper . OUR Adversary begins his Sixteenth Chapter thus . Reply , pag. 69. W. P. having little to any purpose to say upon the Point of the Lord's Supper , hath recoruse to his old Shifts ; First he charges the Independents with the Death of J. Parnel , p. 141. But what is that to the Question ? and I believe as little to the Truth , as my hand in the Blood of Kings and Princes . Rejoynder . Then is John Faldo deeply guilty of the Blood of Kings and Princes ; for certain Persons of that Way apprehended , imprisoned , and hardly used him to Death ; Doubtless no Murderer , no Traitor was ever handled at that in humance ●ate by English Men , as was this poor Young-man by those pretended Saints . I refer my Reader to the second Part of our Serious Apology , p. 185 , 186 , 187. for further Satisfaction . Nor have I used any Shifts to avoid the Strength of J. Faldo's Charges or Proofs . I am glad when he meddles with Matter ; for I find more Trouble , Chaff , Froth and Pedantry , then when I encounter any thing more solid : But if this be not crying out — first , there is no such thing , as I will make appear in this very Chapter . I brought several Reasons to justifie our Discontinuance of the Supper , soberly discoursed in four or five pages : He takes no more notice thereof , then if there had been no such thing , saving that he tells us , He neglects them because they be speak the Emptiness of their Author : Such a Way of Replying , that had I loved Shifts more then honest Answers , and could put off my Conscience at that easie but unjust Rate , it would have saved me the Trouble of having to do with John Faldo's essayes against the Quakers . He bestows his time in making good two Proofs he pretended to bring out of our Frinds Writings ; how well he acquits himself we will examine . J. Parnell it seems said [ The Bread that People broak in that Observation , was Outward , Natural and Carnal ] This he counted most Hainous . I told him , That the Bread and Wine being of an Outward Elementary Nature and Substance , may in Comparison of what they signifie , be very properly termed , Natural and Carnal . Upon which he bestows this Reply , after his wonted Modesty . Reply , pag. 69 , 70. Very well becoming Penn's knowing Divinity and Philosophy ; Fire and Air are of an Elementary Nature ; is Fire and Air therefore Carnal ? Rejoynder . We would not that any should think that we intend by Natural and Carnal the worst Sense that may attend these words ; for sometimes they import a Wicked and Accursed State ; but simply as they are opposed to things Supernatuaral and spiritual , and in this Sense all parts of this visible World may fall under their Signification . Outward relates to the same thing , and so doth Elementary , as vulgarly understood , and by me appropriated . I was not making a Philosophistical Lecture , but writing of plain and Evangelical Doctrine ; I know that VVords in Philosophy do carry a quite other Sense then what they bear in common Conversation . I opposed Natural to Supernatural ; Carnal to Spiritual ; Outward to Inward ; and Elementary , which relates to any of these VVorlds Elements , to the Nature of that Food which comes down from above ; and I think Bish . VVilkins's Real Character will vindicate me from the Crowing Charge of this pretended Divine and Philosopher . His next Testimony was out of VV. Smith's Primmer ; They [ Bread and VVine in the Lord's Supper ] are the Pope's Invention . This I utterly denyed to have been delivered by VV. Smith , and did require him in the view of the World to produce any such Words out of the Books of W. Smith , or any other of our Friends . His Reply is this . Reply p. 70. What W. P insnuates I charged them with , viz. calling the Bread and Wine Christ blessed , the Invention of the Pope ; I am as little concerned to make Proof of , as he is honest to make report of ; for my Book layes no such thing to their Charge . Rejoynder . What a silly Evasion is this ? Did he not charge us with calling the Bread & Wine of the Lord's Supper the Pop●s Invention ? And doth he now tax my Honesty in saying , That he makes us to call he Bread and VVine Christ blessed , the Invention of the Pope ? I would fain know what is the Difference between these two Expressions ; were not the Bread and VVine Christ blessed , the Lord's Supper ? If not , he knows what follows ; and if they were the Lord's Supper , then to call the Bread and VVine Christ blessed , or the Lord's Supper the Invention of the Pope , is equivalent ; therefore he ought to think himself greatly concerned to make us Satisfaction for having cast so great a Scandal upon us & our Doctrine . But he hopes to help one Shift by another . Hear him . Reply , p. 70. But you are to take Notice that W. P's Words import that very same Bread and Wine which Christ and his Disciples eat and drank together at Jerusalem . Rejoynder . Oh , J. Faldo , leave of these horrible Falshoods : Hath neither Christianity , nor thy Profession , nor common Reputation Power enough to influence thee into more Justice towards thy Adversary ? What Man of Sence can think I meant only that very same Bread and Wine which Christ and his Disciples eat and drank together ? There is no Foundation for this ill Comment ; And I dare appeal to my Readers Conscience in this Matter ! And so meanly hast thou managed this Matter , that thy very next Words show the slightness of thy Reply . Reply , p. 70. VVhereas my Charge is of the Bread and Wine used in the Ordinance of the Lord's Supper after his Death among God's People and his Churches . Rejoynder . What Difference was there in Point of Time between Christ's eating the Supper with his Disciples just before his Death ? and their breaking Bread together soon after his Death ? Not a Year ; whereas the Pope showed not himself till near six hundred Years after . I cannot see , Friendly Reader , how much more criminal I made my Adversary by charging him with saying in our Name , The Bread and VVine Christ blessed is the Invention of the Pope , then he hath made himself by his own Saying , That we call the Lords Supper eaten soon after his Death , the Popes Invention ; unless he should deny the Latter to be the same Sort of Supper with the former . In short , We cannot but repute this an Injury too apparent for John Faldo's utmost Invention to cover . But that he may not suffer the Imputation of Forgery , at least a very gross Perversion , he thus braveth me . Reply , p. 70. If Pen dare deny it to be in W. Smith's Book which Iquoted three or four times over in pag. 39. I shall prove him a Deceiver to all that will but read it , W. S. answers to this Question , I would know Father how it is concerning these things called Ordinances , as Baptism , Bread and Wine , which are much used in their Worship ? Answ . Why Child , as for those things they rose from the Pope's Invention . Rejoynder . This Citation as rankly and partially as he hath put down , doth not prove that we account the Lord's Supper , either as it was eaten by Christ and his Disciples before his Death , or by his Disciples after his Death , to be the Pope's Invention . How can it , since we know the Pope's Date to have been so many hundred Years after that Practice ; His Citation must therefore be understood of such a Baptism and such a Supper as the Apostate Church hath presumed to practice ; and that I put not a fairer Gloss then his own Answer will allow , observe these Words ; and the whose Practice of those things AS THEY use them had their Institution by the Pope , and were never SO ordained of Christ : strongly implying , that what was of Christ's Ordination was not of the Pope's Invention and Institution ; consequently , That the Lord's Supper was neither a popish Invention nor Institution ; which is yet plainer from his following VVords ; For he did not ordain sprinkling Water in a Child's Face , or to make a Sign of the Cross in his Forehead , nor God-Fathers and God-Mothers to undertake for it ; Neither did he ordain Bread and VVine to be SO ( or after that Manner ) used and received . So that nothing can be plainer then that his Reflection lies against their Manner of practizing and using them , & not against the Things themselves , as at any time practiced by Christ or his Disciples & Followers : Therefore he is quite beside the Truth , in telling the VVorld that he doth but apply these VVords Pope's Invention to the Name , that is , Lord's Supper , which the Quakers apply to the Thing ; since we so clearly distinguish betwen Baptism & the Lord's Supper ( Name and Thing ) and these Practices and Usages of them , which have risen since the Apostacy ; Now it rests with thee , Friendly Reader , to pass Judgment , which of us two hath acted the Deceiver ( to leave out a great many more of his hard VVords ) he that affirmed VV. Smith called that Baptism and Lord's Supper , which was in Use some time as well after Christ's Death and Ascension as before , the Pope's Inventions , or I that affirmed , and from VV. Smith's own Book have expresly proved , that there was no such thing said , as Primitively practiced , but only as they have been since abused by the Apostate Church . For the Supper it self I refer the Reader to the sixteenth Chapter of my Answer , and shall only say at this Time , that as it was a Commemoration , or Remembrance of Christ to the Disciples , who were at that Day so weak in Faith , as Luke 24. 11. Mary Magdalen's news about Christ's Resurrection seemed to them as Idle Tales ; yet that the Service and consequently the Institution of it were of , as they came to witness him the Evangelical Supper of Passover to their Souls , and that we therefore discontinue it . First , Because the false Church hath made Market with her imitating that primitive Practice , drawn the Minds of People abroad from the Heavenly Bread of Life , which is only to be received within , and hath been shedding so much Blood about it , rendring it and Water Baptism the Seal of Christianity , thereby puffing up People to believe that of themselves which they are not ; Next , we have the Testimony of God's Spirit that he is withdrawn from such Observations that have been so much insisted on and magnified in the World ; Lastly and eminently we discontinue it , because Christ is become unto our Souls that very Thing , which it was most truly and properly the Sign of , to wit , the Heavnely Bread and Passover , which nourisheth the Soul unto Eternal Life . Where by the Way it must not be forgotten how perversly he wrongs Christ and Holy Scripture , who turns this Passage , Do this till I come , after this strange Manner ; The Lord's Supper is a Remembrance of Christ's Death past , NOT TO COME , Rep. p. 71. wherein first , he makes as if there were a Death to come ; Next , Instead of exhorting People to look for his Coming , until which he bid his Disciples practice it , he turns back their Eyes from that Expectation , and makes the Sign wholy to have Reference to what was past , and not what was to come , thereby seeking to perpetuate his Absence , and bar out his Appearance ( implyed in these Words , till I come ) which ends the Absence , during which the Institution lasteth ; For the plain English of it framed into an Argument is this : The Supper is to remember Christ's Death that is past , but that will be alwayes past , therefore it ought to be alwayes so remembred . The like may be said upon the Word Remembrance , for if it ought to be practised because of remembring Christ's Death , then forever , because his Death ought never to be forgotten . Thus it perverts the Text , in that it makes not the outward Supper to cease upon his Coming , as John 14. 23. Rev. 3. 20. ( which is the Evangelical Supper ) till whose Coming Christ bid his Disciples do it : But to continue upon the Score of remembring Christ's Death only ( which as I said before , ought never to be forgotten ) is consequently to continue it upon Institution forever . I shall only leave two things with my Reader , and so proceed to the next Chapter ; first , That from our discontinuing the Practice of these outward and temporary Observances , J. Faldo concludes , our absolute and general Denyal of them . 2ly , Because some of our Friends have denyed , rejected and termed Popish the long Abuse of these Things , he makes no Difficulty of charging us in so many Words with calling Water-Baptism and the Lord's Supper , as laid down in Scripture and primitively practised , Popish Inventions , &c. God if he please make this Man sensible of his notorious Injustice towards us . CHAP. VIII . Of the Doctrine of Justification . HE introduceth his Chapter of Justification in these Words . Reply , p. 71. Vpon the Point of Justification I cited 18 Proofs to my Charge , To three of which W. P. answers by Way of Evasion and Railing , being silent to the rest . Rejoynder . Icited but three , & thought them as sufficient as threescore , sure I am , they carried the Sence of the other fifteen , if not , he did ill to produce them . I have answered the Law in the Point . And for Evasion and Railing , if ever I used either , it was not in this Chapter , where I have bestowed ten Pages of Sober and Christian Discourse ; unto which he returns me but three Pages in Defence of his former Application of our Friends Writings , for Maintenance of his Charge ; and what his Carriage in this particular is , I will leave with my Reader . His Charge was , that we denyed the Transactions of Jesus Christ in the Flesh to have any Influence into our Justification before God. Three of his Proofs I considered , and rescued from his Tyranny . The first was this : All that are called Presbyterians and Independents , with their feeding upon a Report of a Thing done many hundred Years ago , E. Bur. Trump . p. 17. This J. Faldo called Reproaching such as act Faith on Christ's Righteousness and Sufferings by him wrought and suffered when he was in the World : An Answer that suits all Hypocrites at what time their Historical Faith is struck at ; but what said I ? why thus he brings me in . E. B. meant no more then their Excessive Admiration of and Regard to what Christ did without ; Thus far J. Faldo quotes me , and then replyeth . Reply , p. 72. Thus W. P. thinks to salve all with his Meanings which are well nigh as corrupt as the Quakers Text ; for the Admiration of what Christ then did , will admit of no Excess . Rejoynder . There is much more Reason that we should give our Meanings of our own Writings then J. Faldo for us , since he is alwayes sure to make them against us ; if he will not allow us to explain our own Minds , but make it the Priviledge of an Adversary , we are sure to be worsted , be it right or wrong , nor can he escape by his own Practice : But why is my Meaning corrupt , or the Text either ? May not , nay , do not People rely upon those external Transactions of Christ , ( as recorded in Scripture Story ) so as to neglect the whole Work of Redemption and Sanctification by the Power o● Christ within ? Or is it false Doctrine to affirm tha● those who hold the whole Work of Man's Salvation to have been throughly wrought by Christ's visible Transactions in the VVorld ( thereby excluding the most necessary Opperation of his Power and Spirit for the Redemption of such as have been imbondaged by Satan , are Excessive in their Apprehensions of what Christ did for Man-kind , when visibly in the VVorld ? If it be , we must ingenuously confess , we are Holders and Mantainers of corrupt Doctrine . But whilst Scripture is of any Value , that denyes Heaven to wicked Workers ( though fair Professors ) that says , without Holiness no Man shall see the Lord ; and without being born again no Man shall enter the Kingdom of God ; That Men shall reap what they sow ; and that Men are sanctified before they are compleatly justified ; We need not much fear to say , That such as attribute all unto Christ's visible Transactions , when he was in the World , are Excessive in so doing . And if this be true , how unfair was my Adversary in leaving out that Part of my Answer , which would have further explained my Mind , and prevented his making so ill an Use of that which he did report ; but perhaps , this might be one Reason for his Omission , which ought to have been a Reason against it ; for to these Words E. B. meant their Excessive Regard to what Christ did without ; I added , whilst they neglected , undervalued and decryed for Blasphemy and Enthusiasm the Appearance , Work and Righteousness of Christ within , p. 148. To be short , friendly Reader ; J. Faldo , either designed to drop this Part of my Answer , that he might the better rack the other to his own End and our Disgrace ( which if he did , it was unmanly , much more unchristianly done ) or , he intended his Reply for my whole Answer ; and then his Doctrine will ly thus : Whoever so regards Christ's Transactions without as to neglect , undervalue and decry for Blasphemy and Enthusiasm , the A●pearance , Work and Righteousness of Christ within , are not Excessive or out of the Way in their Apprehension of Christ's Transactions ; But J. Faldo hath that Regard to the History of Christ's Transactions , whilst he neglects , undervalues and decryes for Blasphemy and Enthusiasm the Appearance , Work and Righteousness of Christ within ; Therefore J. Faldo's Regard to Christ's Transactions , whilst he so neglects , undervalues , &c. is not Excessive or out of the Way . Thus it lyeth for him ; Let us now see how his Reply formeth it for us . Such as say , We ought not so intirely to regard , or rest upon Christ's visible Transactions in the World , as to neglect , undervalue and decry for Blasphemy and Enthusiasm the Appearance , Work and Righteousness of Christ within , hold and mantain corrupt Doctrine ; But so say E. Burroughs and W. Penn ; Therefore E. B. and W. P. mantain corrupt Doctrine . These Arguments are the Natural Import of J. F's Reply ; how sound and consistent with Scripture and Reason , is left to the Judgment of Impartial Men. Had E. Burrough's VVords been more ingenuously weigh'd , he would have seen them to have bin no witnes for his turn ; for may not Men feed upon a Report of good Things , and for want of unfeigned Repentance , true Faith and humble Obedience , never be benefitted by them ? If J. F. denyes it , he consequently excludes the Inward VVork of Faith and Repentance to be necessary ( sayes he and all such Professors ) to apply Christ's Transactions beneficially ; and if he confesseth Repentance and Faith to be requisite for the right and profitable Application of Christ's Transactions , then is not feeding upon a Report of them sufficient ( for at that rate all the Hypocrites and Lord-Lord-Cryers in the World , however impious , would be certainly saved ) doth E. B's Reproof of such who vainly hope thereby to be justified and saved in the Sight of God deserve to be stiled corrupt Doctrine . I could here produce many solid Testimonies out of the Writings of several ancient and worthy Protestants , but shall confine my self within the Compass of a Passage given us by a present Writer , quoted by our Adversary in his first Book , p. 58. and that is Dr. Stilling fleet in a Discourse called his six Sermons , If they did believe Christ came into the World to reform it , that the Wrath of God is now revealed from Heaven against all Unrighteousness , that his Love which is shown to the World is to deliver them from the Hand of their Enemies , that they might serve him in Righteousness and Holiness all the Dayes of their Lives , they could never imagine that Salvation is intailed by the Gospel on a mighty Confidence or vehement Perswasion of what Christ hath done for them , p. 160. Thus teacheth D. Patrick , D. Tillatson , D. Cradock , W. Shirlock and others called Episcopalians ( to say nothing of the general Independents and Baptists ) how this will agree with J. F. But above all , how Episcopalians are no further concerned in his Book then vindicated , a Story he hath the Confidence to tell in his Preface , whilst they are so manifestly contradicted in the great Point of Justification , every common Capacity will see without further pointing . And so we proceed to the next Exception he makes against my Defence of a Saying charged by him upon R. Farnsworth , as fit for his Turn . Reply , p. 72. To the second Citation ( viz. What Righteousness Christ performed without me , was not my Justification , neither was I saved by it ) W. P. seeks to mend one Error by another , much akin to it , thus , ( VVhat gives daily Access and Acceptance to and with the Lord , is that Preparation of Clean and Righteous Adornment the Soul actually receives from Christ , &c. Take Justification in this Sense , and not for Remission — and let our Adversary do his worst . There needs a Diver of Delos to make very good Sense of these words . I am so w●ll acquainted with the Quakers Meanings , as well as their Sayings , that I dare affirm he intends by all this no other Righteousness for Access and Acc●ptance then what is subjected in Men , and is therefore their own Righteousness . Rejoynder . The words he charged upon R. Farnsworth , I defended conditionally , that is , That if ever he spoak or writ them , he did not intend any Benefit that came by Christ's Offering of himself by the Eternal Spirit a Sacrifice for all , for the Remission of Sins that are past through the forbearance of God , which is the first part of Justification ; But that the Justification and Salvation he understood , were not from the Guilt of Sin past by Christ's Offering , &c. but from the Root , Nature and Power of In-dw●lling Sin , through the Powerful Operation of Christ's Spirit in the Inward Parts , in the Heart and Conscience . But first , let is be remembred , that he cited no Book , a Fault I found with him before , and desired him , just where he leaves off , that the next time he would let us know what was the Book that afforded that Expression , which he hath not done ; next , That he dares affirm we intended our own Righteousness to be that which gives us Acceptance with God ; whereas in so many words I said , that the Clean and Righteous Adornment , which gives the Soul Admittance into God's holy Courts , must actually be received from Christ , the Lord her Righteousness , which four words , with a great many more , he disingenuously skipt . For those words of his , subjected in Man , I know not what he means by them , unless it be a Righteousness within the Power and Ability of Man to bring forth ; ( for I know no other Righteousness that can be subjected in Men ) and that this was not my Meaning ( notwithstanding his obtrusive Confidence ) my own words plainly evidence . He might as properly say , that a Child's being washed clean by its Father , is its own Cleanness , or that it made it self clean ; or , because a poor Man in Rags intreats some better Rayment at the Charity of a great Man , and that he would please to take him into the Capacity of a menial Servant ; therefore that Livery or Apparel bestowed upon him , by which he is denoted , and hath the Access proper to one of his Family , was of his own proper Cost or Working ; and not the Gift of his Lord and Master . If this be Absurd , John Faldo's Consequence cannot be Rational . In short , The Everlasting Righteousness which Christ brings into his People , by which he fits them for his Father's Communion , is not the less of him , nor the more of or from us , because in us . But that I may not trouble my self to challenge him to prove this Pernicious Meaning to be ours , he sayes he will prevent me with a Citation out of W. Smith's Cat. p. 74. Quest What is the Righteousness that justifies in the Sight of God ? Answ . For we have Life before we have Motion to act or do any thing that is pleasing to God , and in that Life we have Salvation , and so Life and Salvation is freely given us from God. Reply , pag. 72. This Citation Mr. Penn had to consider in this Chapter he pretends to answer , but he forbears it among many other , which say more for my Purpose then he dare transscribe . Rejoynder . If there were others more to his purpose then this , he is to blame to conceal them ; but believe him that will , I cannot ; And we have Cause to think , that if he hath misapplyed this , he would not have been very faithful in the rest ; I do seriously profess , I never met yet with his Peer for quoting . First , there is no such Question either in pag. 74. or in several pages before or after that , if in the whole Catechism . Secondly , he hath left out Five Words of the Answer , which stood us most upon to be cited , and altogether the true Question , which was this . Quest . But whether do you not depend upon the Things ye do for Life and Salvation ? Answ . Nay , we do not so ; for we have Life before we have Motion to act or do any thing that is pleasing unto God. What , Reader , can be clearer , first , then his Denyal of our Dependance upon Good Works for Life and Salvation ? Next , What plainer , then that he excludes Action , and consequently Works , as in the Creature , from so much as pleasing God ; unless God vouchsafe to breath the Breath of his own Life , and thereby impower him to bring forth Fruits of Holiness ? Lastly , That the Reason of Man's Acceptance is not his own Works or Actions , but his being found acting and working in the Living Faith , which is the Gift of God , by and through which Access to , and holy Fellowship with God are enjoyed by his Children — And thus much W. Smith's following words tell us ; and so Life and Salvation is freely given us from God , and by his Grace we are saved through the Faith which we have in him , and that puts us upon Motion and Action to do his Will in all things , and yet not to depend upon what we do for Life — But do all things which he commands us from the Motion ( or first setting on work , of his Life ; and this is Life before Action , which moves us to Action , and not Action before Life , thereby to attain Life , Catechism , page 73 , 74. . Now , Reader , this considered , give us thy Judgment of J. Faldo's daring Proof ; Doth it not to a Tittle make good his Charge , That the Quakers are for Justification by their own Works ? What sort of Conscience must he have , that dares look the World in the Face , and obtrude such arrant Vntruths upon it ? Doth this Scandalous Perversion become a Man who two pages off tells us of his abhorring to Mis-eite , Mis-render or Mis-apply our Writings ? To conclude ; He seems to write at all Adventures , supplying his VVeakness with Confidence , and drowning the Noise of his own Forgeries by his vehement Clamours against such imaginary ones as he hath provided for me , to go under my Name , which is his greatest of all . I heartily pray to God , that he may be stopt in this Unconscionable Course , and come to find true Repentance , that Eternal Anguish do not irrecoverably over-take him , as the Just Recompence of such Unjust Dealing with us . His third Citation was out of I. Penington ; Can outward Blood cleanse the Conscience ? Can outward Water wash the Soul clean ? His Comment upon it is this , A plain Denyal of the Efficacy of the Blood of Christ shed on the Cross to cleanse the Soul from the Guilt of Sin , by its Satisfaction to the Justice of God. To which I answered , Doth I. P. deny or any way meddle with the outward Blood concerning the Guilt of Sin past , how far it had an Influence into Justification , taking Justification in that Sense . But doth not I. P. treat of the outward Blood with respect to Purgation and Sanctification of the Soul from the present ( Nature ) Acts and Habits of Sin that lodges therein ? Is there no Difference betwixt being pardon'd Sin past , and the Ground of it , and being renewed and regenerated in Mind and Spirit , and the Ground of that Conversion ? His Reply to this , though he gives not two Lines of what I now repeated out of my Answer , lyes thus . Reply , pag. 74. And if we allow Penn's Construction , that he denyed the Blood of Christ , which he calls outward , to have an influence into Sanctification , he commits a foul Error ; for cleansing the Conscience by Sanctification is the Effect of the Blood of Christ , as well as the other . The New Testament or Convenant is by Christ said to be the Cup of the New Testament in my Blood , wherein all the Promises and Mercies of the New Covenant are asserted , of which , I think , Cleansing by Sanctification is none of the least . Rejoynder . If by the Promise of Sanctification to be asserted in the Blood of Christ , he understands that both the Promise of Sanctification , and all other Promises relating to the Dispensation of the Gospel , were asserted , ratified and sealed to them that believe , in and by the Blood of Christ , I shall heartily and cheerfully submit ; But if he mean that the Blood of Christ , shed so many Hundred Years ago by the Hands of Ungodly Men , is the inherent real Purger of the Conscience from Dead Works , I must deny what he sayes ; for the Scripture attributes Sanctification to the Eternal Spirit ; It is one Article of the common Creed of the called Christians , viz. the Lavour of Regeneration , which is by the Spirit . But what is all this to J. Faldo's defending himself from abusing I. Penington's Words ? to wit , that by asking , Can Outward Blood Cleanse ? Can Outward Water wash the Soul ? He would make him to deny Christ's sacrificing of himself upon the Cross to have any Influence towards the Remitting of the Guilt of Sin past , which is quite another thing ? as this Argument manifests , which naturally expresseth J. Faldo's wresting of I. P's words ? He that denyes Outward Blood can cleanse the Conscience , denyes that Outward Blood may be a Sacrifice whereby to declare the Remission of the Guilt of Sin past , which is so absolutely and obviously false , that it may be seen of every mean Capacity ; Yet hitherto J. Faldo's Reasoning runs . Once again before we leave him , thus . He that is pardoned the Guilt of Sin that is past by the Blood of Christ as a Sacrifice declaring Remission to all that believe , is by the same Blood washed , cleansed , renewed and regenerated in his inward Man from the very Nature , Power and In-dwelling of Sin ; which is as untrue as the other ; yet both these Arguments follow upon J. F ' s mis-rendering of I. Penington ' s words ; But his Credit in this Particular is not at all blemisht by his Comment upon I. P' s words , if we will believe him ; for he thinks it may be justified by a Passage out of W. Smith . Reply . Catech. pag. 64. We believe that Christ in us doth offer up himself a Living Sacrifice to God for us , by which the Wrath of God is appeased to us . This Passage I cited , which Penn among many others takes no notice of ; And if this can be the Blood of Christ shed at Jerusalem , on the Cross of Wood , it is a most incredible Mystery . Rejoynder . There is no Difficulty , Friendly Reader , in unfolding his pretended Mystery , if the Question unto which the Answer was made be considered , which was this , What is your Faith concerning Christ IN YOU as a Redeemer ? which relates not to the Blood of Christ shed on the Cross of Wood ; wherefore to make the Answer deny Remission of Sins to be declared by Christ's sacrificing of his Body upon the Cross ( which was no part of the Question to be answered ) is like all the rest of his Injustice towards us ; If the Answer had rejected that Sacrifice , we should have condemned it , as much as he hath abused it ; But unless he denyes that Christ offers himself in his Children in the Nature of a Mediating Sacrifice , W. Smith's words are so far from Denying the Blood of Christ shed upon the Cross of Wood , that he must allow them to be sound in themselves ; for Christ is a Mediator and an Attoner in the Consciences of his People , at what time they shall fall under any Miscarriage , if they unfeignedly Repent , according to 1 John 2. 1 , 2. as allowably as that he prayes in his People , as their Head , which A. Sadeel saith out of Augustine , and D. Everad , as anon . So that upon the whole , this is as strong and clear a Proof , as others that he hath hither to brought ; for as they , so this ( in Question and Answer ) wholely concerns what Christ is to Man in Man ( which was no part of the Question ) and not what he was to any in his Visible Appearance , which was the only Question . Before I leave this Particular , I must again declare , That we are led by the Light and Spirit of Christ with Holy Reverence to confess unto the Blood of Christ shed at Jerusalem , as that by which a Propitiation was held forth to the Remission of the Sins that were past through the Forbearance of God unto all that believed : And we do embrace it as such ; and do firmly believe , that thereby God declared his great Love unto the World ; for by it is the Consciousness of Sin declared to be taken away , or Remission sealed to all that have known true Repentance , and Faith in his Appearance . But because of the Condition , I mean Faith and Repentance , therefore do we exhort all to turn their Minds to the Light and Spirit of Christ within , that by seeing their Conditions , and being by the same brought both into true Contrition and holy Confidence in God's Mercy , they may come to receive the Benefit thereof ; for without that necessary Condition , it will be impossible to obtain Remission of Sins , though it be so generally promulgated thereby . To conclude ; As in my Answer at large , so here , in short ; I say ; Justification may be taken in a two-fold Sense ; Compleatly , and Incompleatly : or rather thus , compleat Justification hath two parts ; the first is , not imputing past Sins , or accounting a true Penitant , as Righteous ( or clear from the Guilt of past Sin ) as if he had never Sinned , through the Remission which God declared and sealed up to all such in the Blood of his Son ; and thus far Righteousness as imputed goes , and is the first part or Justification begun . The compleat or last part of compleat Justification , is the Cleansing of the Conscience , and Regenerating the Mind from the Nature , Power and In-dwelling of Sin by the effectual working of the Heavenly Power of Christ , and bringing into the Heart , and establishing his Everlasting Righteousness in the room thereof . Some Scriptures considered relating to this Doctrine . To the first part belong such Scriptures as these ; Isa . 53. 11. He shall bear their Iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , He shall bear away their Iniquities , as did the Scape Goat figuratively under the Law ; or , That God would declare his remitting or passing over the Sin that was past , and. that he would be in Christ reconciling the World unto himself , not imputing their Trespasses unto them . Also Rom. 4. 5. But to him that worketh not , but believeth on him that justified the Vngodly , his Faith is counted for Righteousness ; that is , God acquitted upon Repentance , and Faith in his Promise , such as have lived in a Course of Vngodliness . For no present Work , how good soever , can justifie any Man from the Condemnation which is due for the Guilt of Sin that is past . So that justifying the Ungodly in this place is pardoning the Ungodly ; and being so pardoned , upon Faith in the Promise of God , is accounted for Righteousness , or as if the Person pardoned had never sinned : and this appears from the 7th and 8th verses , Blessed are they whose Sins are forgiven , and whose Iniquities are Covered . Again , Chap. 5. 6. For when we were yet wit hout Strength , Christ in due time dyed for the Vngodly ; and verse 8. But God commended his Love towards us , in that while we were yet Sinners Christ dyed for us . That is , Christ laid down his Life to reclaim Sinners , and to declare the Righteousness of God for the Forgiveness of the Sin that is past , to all Ungodly and Sinful Men , that turn from the Evil of their Wayes by unfeigned Repentance ; it was done in and by Christ for all Ungodly Men , but not to the Benefit of any without Repentance . Not that people should go on in Sin , but by so recommending of his Love , and sealing such Glad-Tidings with his own Blood , to allure and engage them from their present Course of Sin , 1 John 4. 19. He first loved us , men must not therefore continue in Sin , that Grace ( that is Forgiveness ) may abound ; God forbid , Rom. 6. 1. The last considerable Place is in the second Epistle to the Corinthians , Chap. 5. 21. For he hath made him Sin for us , who knew no Sin ; That is , He was made a Sacrifice for the remitting or passing over of the Sin that was past ; for such as repent and believe , that they might be made the Righteousness of God , or rather accounted Righteous in the Sight of God , as if they had never committed Sin by not imputing or forgiving the Sin that was past . This Sence the two fore-going Verses confirm , to wit , that God was in Christ reconciling the World unto himself , not imputing their Trespasses unto them , and hath committed unto them the Word of of Reconciliation . Now then we are Ambassadors for Christ , as though God did beseeeh you through us , We pray you in Christ's Stead , that you would be reconciled to God , verse 19 , 20. agreeing with Rom. 3. 25. Whom God hath set forth to be a Propit●ation through Faith in his Blood to declare his Righteousness for the Remission ( or passing over ) of Sins that are past , through the Forbearance of God ; which is neither a rigid Satisfaction for , nor a Justification from Sins that are past , present and to come , as a late shallow VVriter in his Preface to the Hartford self-confuting Pamphlet idlely and falsely called the Quaker converted , would have us believe , but an acquitting from or remitting of past Sin upon Faith and Amendment of Life , which makes up that only imputative Righteousness , that the Scripture holds forth , or we can allow of . The Scriptures that belong to the second Part of this Doctrine , which makes up compleat Justification , are such as these : Keep thee far from a false Matter , & the Innocent & Righteous slay thou not , for I will not justifie the wicked , Exod. 23. I. Lord who shall , ABIDE in thy TABERNACLE , who shall DWELL in thy HOLY HILL ? He that WALKETH UPRIGHTLY and WORKETH RIGHTEOUSNESS and SPEAKETH THE TRUTH IN HIS HEART , Psalm . 15. 1 , 2. When a Righteous man turns away from his Righteousness , for his Iniquity that he has done , shall he dye ; Again , when the wicked Man turneth away from his Wickedness , and doth that which is Lawful or Right , he shall save his Soul , Ezek. 18. 26 , 27. Not every one that sayeth unto me Lord , Lord , shall enter into the Kingdom of Heaven , but he that DOTH the Will of my Father which is in Heaven , Math. 7. 21. Vnless a Man be born again he cannot enter into the Kingdom of God , John 3. 3 , 5. If ye keep my Commandment , ye shall abide in my Love , John 15. 10. For not the Hearers of the Law are justified , but the Doers of the Law shall be justified , Rom. 2. 13. If ye live after the Flesh ye shall dye ; but if ye through the Spirit do mortifie the Deeds of the Body ye shall live , for as many as are led by the Spirit of God are the Sons of God , Rom. 18. 13 , 14. That the Offering of the Gentiles might be acceptable being sanctified by the Holy Ghost , Rom. 14. 16. But this is the Will of God , even your Sanctification , 1 Thes . 43. Because God hath from the Beginning chosen you to Salvation through Sanctification of the Spirit , and Belief of the Truth , 2 Thes . 2. 13. Was not Abraham our Father JUSTIFIED by WORKS , when he offered Isaac his Son upon the Altar ? Ye see then how that by Works a Man is justified , and not by Faith only , Jam. 2. 22 , 24. In all these weighty Passages there is nothing more clear then that Sanctification both ushers in , and compleats Justification . First , In that no Man can have right to Remission of Sins , but upon Vnfeigned Repentance and True Faith begotten in the Heart , which is as well the Beginnings of Sanctification , as Introduction to Justification . 2 dly , That ( though we grant as before at large , Remission of Sins , not to be the Effect or purchase of inward Righteousness and Holiness , for its impossible ; but the free Love and Mercy of God yet ) without the Holy Sanctifying or Regenerating Work of God in the Heart , by the Operation of his Eternal Spirit , whereby to do the Will of God , as it is in Heaven , it is impossible to have Access into God's Tabernable and Holy Hill , much less to be justified by him . And indeed , as true Repentance , which is the beginning of the Work of Sanctfication , opens the Way for the Remission of Sins that are past , which I call the first part of Justification ; so is Regeneration or Sanctification throughout , in Body , Soul and Spirit , as well the compleating of Justification , as Sanctification , consequently it is that second Part of Justification ; because it is a making Man just by Nature , who was before Just but by Imputation ; that is , he that was accounted just by not having Sin imputed through Repentance and Faith in the Love of God , declared in and by Christ , is now inwardly made more just , because made Holy , as God is Holy , Levit. 20. 7. Perfect , as his Heavenly Father is perfect , Mat. 5. 48. Righteous , even as God is Righteous , 1 John 3. 7. through the effectual Working of the Holy Ghost . There are Two Scriptures which prove this . The one is , 1 Cor. 1. 30. But of him are ye in Christ Jesus , who of God is made unto us Wisdom and Righteousness , and Sanctification and Redemption ; where the word Justification is left out , and yet the Thing Justification doubtless included and implyed . The other is , Rom. 8. 30. Moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified , and whom he justified , them he also glorified ; where Sanctification is left out , yet without Dispute the word Justification includes it . Nor are we alone in this Judgment , since both Ancient and Modern Writers avouch the same . Irenaeus , adv . Heres . lib. 4. cap. 30. Irenaeus , Disciple to Polycarpus , who was Disciple to John the Divine Apostle , sayes , Justiantem Patres virtute Decalogi conscriptam habentes in cordibus s●is legem . The Patriarchs , sayes he , were justified by vertue of the Law written in their Hearts . Again , ( Lib. 3. cap. 4. ) He speaks of many Nations of the Barbarians of whom they that believe in Christ have Salvation written in their Hearts by the Spirit , without Paper or Ink. Clemens Alexandrinus , Strom. lib. 7. And sayes Clemens Alexandrinus , who lived in the same Century ; Ye are made of him to be Righteous , as he is Righteous , and leavened of the Holy Ghost . Orig. Epist . ad Rom. L. 4. c. 4. And Origen also tells us , Therefore Christ Justified them only who have betaken themselves to a New Life by the Example of his Resurrection , and have cast away the Old Garments of Unrighteousness and Iniquity , as the Cause of Death . Thus far of Fathers . Of the Reformers from Popery . H. Bullenger , Decad. 1. Serm. 6. de Justif . H. Bullenger thus ; To justifie signifieth to remit Offences ( that is , as I distinguisht the first part ; but hear what followeth ) to cleanse , to sanctifie , and to give utterance of Life Everlasting . Again , Justification is taken in this present Treatise for the Absolution and Remission of Sins , for Sanctification and Adoption into the Number of the Sons of God. D. Barns's Works , p. 243 , 244 , 245. To him I will add D. Barnes , Burnt in Henry the Eighth's Dayes , who in his Discourse of the True Church against the Romish Bishops , asserts in full and pathetical Expressions ; That what gives her Acceptance in the Sight of God , is her being presented to God by Christ her Head , without Spot , through the Washing of Regeneration . B. Downam . of Justif . chap. 1. So Bishop Downam of Justification distinguisheth and determineth this Point almost in the very same Terms . I will conclude with some Passages out of J. Spirgg's Book , entituled , A Testimony to an Approaching Glory . J. Sprig . Test . p. 81 , 82 , 83 , 84 , 85 , 88 , 89. We may be bold to say after Christ , That Flesh profitteth nothing . If you only know Christ's Dying and Rising without you , it will profit you nothing , except you have him Dying and Rising within you . Error in this is the Root of the Dead Faith , whereof the World is full — Paul doth not say , that the Hearing that Christ dyed for the Sins of Men , doth make them free ; No , there was the Spirit of Life in Christ Jesus — Here is that which puts a Difference , when the Spirit of Jesus Christ brings the Covenant to the Heart of a poor Creature , when the Spirit of Adoption and Sonship revealing us God as our Father , revealing God in Vnion with us , our Righteousness and our Strength , he doth indeed seal us to the Day of Redemption ; He sets apart Christ's Sheep , this distinguisheth them from the other . So that if you lay your Salvation upon an * Historical Christ , ye will be deceived , If you will have that in which you may confide , you must have Christ revealed in you in the Spirit . This is the sum of all I desire to commend unto you , that we are not justified , we are not sanctified by Christ's dying , by Christ's suffering in the Flesh only , That is not the compleat Ministration of our Salvation ( There indeed we see our Salvation as in a Glass , and it is transacted as in a Figure , as in the History ) but then are we actually sanctified , wher as God doth send that same Spirit of Adoption into our Hearts , revealing unto us the Love of the Father , and revealing unto us our Reconciliation , that Reconciliation that was held forth to us on the Cross , but which is dispensed unto us , by our being offered up upon the Cross , as Christ was . All these Persons put great Value upon the Inward Work of God and Christ in the Heart , and plainly determine Sanctification and Justification to be one and the same thing ; but if any one have the Preference , the Scripture it self gives it to Sanctification , 1 Cor. 6. 11. Know ye not that the Vnrighteous shall not inherit the Kingdom of God ; Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , nor Abusers of themselves with Mankind , nor Thieves , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners shall inherit the Kingdom of God ; and such were some of you , but ye are washed , but ye are sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye are justified in the Name of the Lord Jesus , and the Spirit of our God. H. Grotius expounds the word sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accepistis spiritum sanctum , ye have received the Holy Ghost , and the word Justified , majores quotidie in justitia fecistis progressus , ye have made daily greater progress in Righteousness . And D. Hammond , in his Annotations upon the fifth Chapter of the second Epistle to the Corinthians , interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Righteousness , a being first sanctified , and then justified . To end this Chapter , serious Reader , It is our Faith , that Christ to conform us to his Heavenly Image , who have by wicked Works degenerated into the Earthly , and thereby rendered our selves Aliens , yea , Rebels to his pure Law of Life , first declares or holds forth Forgiveness of Sins past , upon true Repentance , by the laying down of his Life ; and then works out , by his Holy Power and Spirit in our Consciences , the Sin that is inherent , and in the room thereof brings in his own Everlasting Righteousness . So that our being accounted Righteous , is as Christ was accounted a Sinner ; That is , he was not a Sinner by Commission or Guilt , neither were we as of our selves Righteous by Innocency or Non-commission of Sin ; for then there had been no need of Remission to have been declared by his publick offering up of himself : But he was so reputed from bearing away the Sins that were past through the Forbearance of God ; and we are accounted as Righteous ( upon Repentance and true Faith ) because of that Remission and perfect Acquittance of Sins that are past , as if we had never committed them . Therefore wofully will they be mistaken , that shut out the inward Work of God in the Heart , and stretch this to Sins past , present and to come , without any regard thereto ; when as the Benefit of Christ's Suffering , can in no sense be known or enjoyed , without the true Faith and unfeigned Repentance , which must precede Remission it self ( & by whom , or where is that wrought , if not by Christ within ) much more must they go before compleat Justification , which comprizeth Sanctification and Redemption , we cannot but pron ounce it a Dangerous Doctrine ; since it flatters People with that being compleated , that is not ; thereby deluding their poor Souls into a Perishing Security . CHAP. IX . Of the True Christ . We own , and our Adversary prov'd to deny him . THe sixteenth Chapter of his first Book charged us with the Denyal of the Christ of God ; Among other Testimonies that he brought out of our Friends Books , to maintain it , I did eflectually consider two ; viz. This we certainly know , and can never call the Bodily Garment Christ , but that which appeared and dwelt in the Body . Again , For that which he took upon . him was but a Garment , even the Flesh and Blood of our Nature , I. Peninington Quest . p. 20 , 23 , 32. To introduce my Answer , I observed at the same time , and in the very same page , He confost , That we don't deny there was such a Man as Jesus , the Son of Mary , and that God , or rather Christ , was in him , which I then said makes up our Christ ; I meant , God manifested in the Flesh . He replyeth thus . Reply , p. 76 , 77. But this I told W. P. was no more then the Quakers profess themselves ; We witness ( saith Fox ) the same Christ that ever was , now manifested in the Flesh . Rejoynder . He should have given us the Book and Page , where G. F. hath so expressed himself ; however , we deny not that Doctrine ; for God doth dwell and walk in his Children , who are called his Temples and Tabernacles in Holy Scripture , 2 Cor. 6. 16. Rev. 21. 3. But we must forever reject J. Faldo's ignorant or worse Consequence ; That because we own , that God dwells in his Children , therefore he dwelt no more in that Body of Flesh he prepared to manifest himself by then he doth in his People ; Or , that our asserting , that God appeared and dwelt in that Holy Body eminently prepared by him , is to be understood in no larger Sense , then that in which we understand him to dwell in his Children . I might as well argue against the Scripture as J. Faldo doth against us ; Christ was full of Grace and Truth ; therefore when he fills his Children with Grace and Truth , they have as much Grace and Truth in them as their Lord and Master . Or thus , God was in Christ and God was in Paul ; therefore he was as much in Paul as he was in Christ . It is after this Rate , Reader , our Adversary essayes to confute us , as if we made no Distinction between the Fulness and the Measure , the Treasury and the Gift ; He was full of Grace and Truth , and of his Fulness have we received and Grace for Grace , Joh. 1. 14 , 16. The next Thing I observed from what he gave as our Confession of the true Christ , was this , That he whom we call Christ , is not John Faldo ' s Christ ; for he was that Body only that dyed ; here he cuts my Answer of short and bestoweth this Reply upon it . Reply , pag. 76. Here the Word , Only , W. P. forgeth ; he makes my allowing Christ's Body to be his Garment , to imply , it is not Christ himself . Rejoynder . Why did he not give my Words ; who knows by what he quoted of my Answer that he had ever been so kind ? the Man knew it pincht him , and seem'd resolved to conceal it . It was this : In the midst of his second Proof , he inserts these two Words VERY RIGHT , as his Assent to that Part of it , which to me seems as inconsistent with his Purpose as may be , to wit , that which Christ took upon htm was our Garment , even the Flesh and Blood of our Nature ; therefore said I , John Faldo as well as we acknowledgeth , That the Garment is not Christ , unless there be no Difference betwixt Christ and his Garment ; Or , that Christ was but the Garment of that divine Being that dwells therein ; which were unscriptural and very carnal ; and I still say , That Christ's Garment can never constitute him Christ . And that , as he darkly calls it the ( intire ) Christ ( as I shall make appear ) so hath he in this Concession contradicted himself , and utterly given away the Cause . But he is of another Mind as his Reply will inform us . Reply , pag. 76. The Apostle Paul calls his and the Saints Bodies their Cloathing , 1 Cor. 5. yet they were never the less a part of themselves . Rejoynder . A meer Rattle for Children . Did the Body God prepar'd for his Son to do his Will in , help to constitute him Christ , as much as the Apostles Body did help to constitute him Paul ? If it did , why may we not as well say that Paul was among the Fathers in the Wilderness so many hundred Years before he was born , as the same Apostle doth assert , Christ by Name to have been the spiritual Rock of which the Fathers drank in the Wilderness , 1 Cor. 10. 4. for if the Body constitute him Christ , as sayes J. F. then he could no more be Christ before he had that Body , then Paul could be Paul before he had his Body ; and consequently , There is no more Absurdity in affirming , That Paul was Paul so many hundred Years before he was born , then that Christ was Christ so many hundred Years before he was born . Again , If Paul's Body were but a Cloathing , how much more remote doth J. F's Comparison make Christ's Body to be from his Divinity ? since Paul did not preexist , Christ did ; but he that took that Body , and that Body that was taken , were not of equal Date ; for the Body was taken in the Fulness of Time ; but he that took it , and manifested himself by it , was from Everlasting . In short , Christ qualified that Body for his Service , but that Body did not constitute Christ ; He is invisible , and ever was so to the ungodly World ; ( that was not his Body ) as honest J. Bradford told Arch-Deacon Harpsfield . B. Mart. 3. Vol. p. 293. and so much the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anonted signifieth , which was not outward after the Jewish Ceremony , but by the Spirit and invisible Power of God. Lastly , I will leave it with my Reader to consider what better terms then Earthly and Perishing . J. F's Comparison implyeth to Christ's Body ; for such was the Apostles and the Bodies of those Saints he writ to . But he will by no means have himself concerned with a great Part of my following Discourse , which was , he thinks , in Opposition to no Body ; because I argued that the meer Body of Christ could not be the intire Christ ( though he makes our Denyal of it to be a disowning of the true Christ ) producing a Passage out his Book to my Purpose in Contradiction to himself , viz. p. 72. The Flesh and Blood of Christ we do not believe to be Christ , separated from his Mans Soul , or that to be Christ separated from his Divne and Eternal Nature ; bestowing upon me for so ill employing of my time , these Terms , Vain Trifler — Pedantick Magesterialness , Forger , and that it is a greater Wickedness then being a Thief ; to make him assert the meer Body to be the intire Christ ; adding , but this is Penn ' s high-way and beaten Rode One would think after all this , that I had wronged him with all imaginable Baseness , in fastning upon him any such Conclusion ; yet if I make it not appear by his Reply ( which one would think , he should have penned a little more cautiously after he had given such Occasion by his former Discourse ) and that to , in his very next page , let my Reader say , I merit all th●se hard Words that J. Faldo flingeth so angrily upon me . He produced several Scriptures to prove ( as I understood him ) the Manhood to be the Christ of God ( or else he did nothing ; for without so believing and arguing it was impossible for him to prove our Denyal of the true Christ , because . we asserted Christ to have been before that Body , consequently that it was not the the intire Christ ) which I explained and rescued . He omits giving the Reader any account of it , only in general Tearms , and that not without Perversion ; His Reply unto which will make good my Construction of his Words , or I am greatly mistaken . Reply , p. 77. Whereas I produced Abundance of Scriptures to prove that the Man Jesus is the Christ , W. P. will by no means allow them to have that Sence ; no , not that in Luke 2. 26. And it was revealed to him ( Simeon ) by the Holy Ghost , that he should not see Death before he had seen the Lord's Christ , neither that the Child Jesus whom Simeon took up in his Arms , was the Christ ; Certainly ( sayes W. P. p. 161. ) This Allegation from Luke 2. 26. will never prove the Body of Jesus , which the Father prepared before him , to be the whole intire Christ , &c. Neither did I produce It to prove the Body to be such ; what Disputing can there be with a Man that keeps neither to my Words , nor to the Question . Rejoynder . But is this the great Enemy to Forgery , the express Quoter , one that cites to a Tittle , and scorns , as to Ignore his own Concessions , so to render his own Conclusions for his Enemies Assertions ? who charges me with denying this Passage among others , as any whit proving the Man Jesus to be the Christ , whilst he quotes my own Conclusion upon it to have been no other then the Body of Jesus , to have been the whole and intire Christ . Now he cant compass his End , he produced not those Scriptures to prove any such Thing ; but what is clearer then that it is the same thing with J. Faldo , to deny the Body of Jesus to be the intire Christ of God , and to deny the Christ of God ; consequently , that by the Christ of God he understands with L. Muggleton only the Body that died ? So that he did but evade , when he said that I argued against no body , in affirming and proving that the Body taken in that time was not the whole Christ of God ; and that he produced those Scriptures to that very End , notwithstanding what he sayes to the contrary ; for what else can any infer , when he so obviously makes no Difference between saying , The Man Jesus is not Christ , and the visible Body of Jesus is not the whole intire Christ ; Thus , Reader , he Faulters at the Entrance . I will give a brief Account of neer two pages of Answer by him omitted . It is and will be granted that Simeon saw the Lord 's Christ ; but I hope J. F. will not deny unto that good man who waited for Israel's Consolation , that he had as well a spiritual as natural , or inward as outward Sight of Christ ; for it were both to deny Christ's Divinity , and to conclude Simeon void of any spiritual Sight or Intendment in these Words of the Lord 's Christ , as a Light enlightning the Gentiles , &c. though still be it understood , that we confess that Child as seen and understood by Simeon , with Respect to that great End of his Appearance to be the Lord 's Christ ; Let none then be so unjust as to infer we deny the Lords Christ , because we rather chuse to say the Body of Christ , then Christ ; for sayes J. Faldo as well as we elsewhere , Christ is God manifest in Flesh ; See my Answer , pag. 161. Nothing can be clearer then that I only argued in Opposition to his carnal Doctrine , against the meer Bodie 's being the Christ of God. Now , since he makes me hereby to deny the Man Christ Jesus , I must conclude , that by the Man Jesus he understands no more then the meer Body of Jesus , otherwise , how do I deny the Man Jesus to be the Christ of God , in only scrupeling to call the meer and only Body of Jesus the ●hrist of God. His next Animadversion was this . Reply , p. 78. Let us observe how W. P. abuses that Scripture , Acts 5. 30 , 31. The words ( sayes he ) are thus to be understood , The God of our Fathers ( who raised up ( the Body of ) Jesus from the Dead , which ye slew , and hung upon a Tree , him ( whose Body you so cruelly used ) hath God exalted at his Right Hand , &c. Beside this Construction , which renders it not to be Christ , but only his Body that suffered , and so Christ never suffered nor dyed , nor rose , he ( W. P. ) puts instead of whom he slew ? which he slew , that it may intend only the Body , and not the Person of Christ . Rejoynder . I appeal to my Reader 's Understanding and Conscience , if J. Faldo doth not in this Sentence make the meer Body of Christ to be the Christ of God ; for one Reason why he denyes my Interpretation , is my making the meer Body only to have dyed , which not being the intire Christ of God , it was not He , but his Body only that dyed . So that either J. Faldo holds the meer Body to be the Christ , or else , that something more dyed then the meer Body : But because he acknowledgeth the Deity could not dye , nor that the Soul did dye , it must follow that the Body only dyed ; And since he will strictly have it , that the Christ of God dyed , the meer Body must be the Christ of God. His second Exception is very trivial , and what in it can be thought to deserve an Answer , is included in what was said before ; for whom might be attributed to the Body , as it represented the whole or intire Christ , that is Metonymically spoaken , the Thing containing , for the Thing contained , which is very frequent in Scripture ; for many times that is ascribed to the Body of Jesus , which belongs to the whole Christ . This , with abundance more of pertinent Answer he takes no more notice of , then if it had never been written . But a little to give J. F. his Humor , and to see if the Upshot rises higher then which . What doth he understand by the Person slain ? ( according to J. F's own distinctions ) Was it the Godhead ? That he denyes , first Book , part 2. p. 73. Was it the Man's Soul ? No , Reply , p. 78. Must it not be the Body then ? And if so ? What Corrupting of Scripture is it to say , which ye slew , instead of whom ye slew ? 'T is at this slender trifling rate he hath dealt with us throughout the Controversie . Two Passages more before we conclude this Chapter . Upon my recollecting the whole of this Argumentation and concluding thus , Since the Divinity could not dye , and the Man's Soul was not Mortal , much less could be hanged on a Tree , or put into a Sepulchre , it follows , That it was the visible Body only that dyed , &c. and that it is therefore the intire Lord and Saviour Jesus Christ , in J. F's as well as Blasphemous L. Muggleton's Sense , he makes this Reply word for word . Reply , p. 78. But if it follows upon my Sense , it follows upon the words and scope of the Scripture , which saith the same in so many words , and in sense a Hundred Times . But there is no such ab●urdity follows upon either ; The Soul can't dye , cannot therefore the Man dye ? If not , there is no such thing , as killing of Men , or mortal Men. Rejoynder . Man cannot properly be said to dye whilst his Soul lives , but he may be said to cease to be in this Visible World , or to depart out of it , and to lay down his mortal Body ; so that the Body dyes , but not the Man ; I know it is a common Phrase , but synecdochically spoken , where that is ascribed to the whole Man , which only belongeth to the Mortal part of Man. This brings the Business no nearer then it was before ; for if I understand any thing , the Comparison makes the Death of Christ to be the Death of his Body only , and that it is call'd the Death of Christ , instead of the Death of the Body of Christ , from that familiar usage in Speech , the Thing contained for the Thing containing , that is , Christ , instead of the Body of Christ . In short , Because such Murderers , who are said to kill Men , kill only the Bodies of Men , those Jews who crucified Christ , properly crucified the Body of Christ only ; though in a more mysuical Sense , they may be also said in that very Action , to have murdered the Prince of Life and Glory , 1 Cor. 2. His other Passage containeth a Reflection upon my saying , that Souls could not be hanged on a Tree . Reply , pag. 79. I had thought that the Soul being Vnited with the Body till Death , where-ever the Body was disposed , the Soul was also ; and therefore the Body so long as it liveth , hanging on a Tree , the Soul hangs there too ; also many a poor Wretch can tell him at the Torment of Execution , that his Doctrine is False ; for were but their Souls separated from their Bodies , they would feel no Pain , nor cry out of their Torment . Rejoynder . A very Shuffie , and nothing to the Purpose . The Soul is in the Body so long as the Body is alive upon the Tree , and yet it self not strictly hanged on the Tree ; for if it were , then would it be as impossible for the Soul as Body to free it self , whilst the Soul by his own Allowance is incomparable and impossible , because immaterial ; whereas Nales , Ropes , or any other Instruments of Cruelty , can only fasten upon material things ; for if the Soul could be properly hanged , she could as well be burnt , and laid into a Sepulchre . A Man might as well say , if J. Faldo were hanged on a Tree , his Watch in his Pocket would be hanged ; or if he were put in the Stocks , his Understanding would be in the Stocks . Nor hath any poor Wretch reason to complain of my Doctrine at their Executions ; for I never denyed , that Pain was a Sign of the Soul 's not being separated , since it is an undeniable Reason , why it is not separated ; however , it is not the Soul , but the Body ( through that sensibility the Soul , while unseparated , continues in it ) which feels that Pain . But I could tell J. Faldo of many Blessed Martyrs , that in the midst of Flames , were carryed above the Sense of Pain ; not because their Souls were not in their Bodies at the Stake , but from the exceeding Joy of the Holy Spirit , which by the way may as well be said to be tyed to the Stake , as the Soul , because in the Soul ; for that is the Conclusion of J. F's Argument ; The Soul is in the Body , therefore the Soul is as well tyed as the Body ; the Holy Spirit and his Comforts are in the Soul , therefore tyed as well to the Stake as either Body or Soul. In short , Souls may be hanged upon Trees , as Souls in Scripture are said to dye , or be slain , an Hebrew Phrase ; not that Souls really did dye or were slain , but that Man is called many times by his nobler Part. I shall conclude this Chapter with a few Reasons for the Hope that is in us , concerning the Subject Matter of this Chapter , and two or Three Testimonies in Confirmation of them , which I offer with all Tenderness of Conscience unto my serious Reader . First , This Opinion of our Adversary's renders Christ not to have been the Saviour of the World from Abel's Day , contrary to Scripture , which teacheth us to believe , That there was never another Name or Power by which Men could be saved , then the Name and Power of Jesus Christ , Acts 4. 12. Secondly , It makes Christ's Words either an Equivocation or a Contradiction , when he said unto the Jews , Before Abraham was I am ; since it makes him that was before Abraham , and him that said so , not the same Person or Being rather . Thirdly , Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Anointed , hath a Relation to his being King , Priest and Prophet , which are both of a more Spiritual Nature and Dignity , then the Flesh Christ took of the Seed of Abraham ; for he was made the high Priest of the second Covenant , was without beginning of Dayes or End of Life . Fourthly , Because Christ himself magnifieth the Spirit above the Flesh ; They look not farther then his Body , or Flesh as it was visible to the World , and he appointed them to look farther , yea , to his Flesh and Blood spiritually , which is Meat indeed , and Drink indeed , being that Living Bread which came down from Heaven , that who eats thereof shall live forever , Joh. 6. 48 , to 58 , & 63. And those that see not through and beyond that visible Body of Flesh , which was the Vail which the eternal Word took to trasact and represent as in a common Person , that which every Child of God ought measurably to witness in his own particular , unto the beholding and partaking of the divine Widom , Power and Righteousness that dwelt therein which are Meat indeed and Drink indeed unto every hungry and thirsty Soul , they are not yet come to the chief Corner-Stone that is Elect and Pretious , but are carnal , not knowing the Scriptures nor the Power of God , Mat. 22. 29. Fifthly , Christ Jesus lay'd far more Weight upon the Coming of the Comforter , or himself , in his second and spiritual Appearance in them , among whom he bodily conversed , then upon the Continuance of his bodily Presence , Joh. 16. 7. intimating that he intended a more spiritual Communion with them , they in him and he in them , even as he was in his Father & his Father in him , chap. 17 , 21 , 23. a Fellowship beyond what they had already known , how could it otherwise have been expedient as the Text expresseth it , if the Change from his visible to invisible Presence , had not been both more glorious and advantageous : His Disciples believed him for the Words he spoak , Chap. 16. 30. But ver . 31. 32. Jesus answerd them , Do you now believe ? Behold , the Hour cometh , yea , is now come , that ye shall be scattered every Man to his OWN ; as much as if he had said , You shall then know me and believe in me upon a more clear and certain Ground , when you shall have received thus of my Fulness , and Grace for Grace , Joh. 1. 16. and be scattered to it , which is hard to be done while I stay in this Capacity among you ; therefore it is expedient that I go away , as to my bodily Presence , Joh. 16. 7. ( on which you have such great Dependence ) but I ( Christ ) will not leave you comfortless , I will come a Comforter unto you , Chap. 14. 3 , 18 , 19 , 20. For lo I am with you alwayes even to the End of the World , Mat. 28. 20. this is the Christ of God. Sixthly , Because the Apostle Paul desired not , thence forth to know Christ after the Flesh , but spiritually as he was the Son of God revealed in himself , 2 Cor. 5. 16. Gal. 1. 15 , 16. and as the Apostle counted all other Knowledge Dross & Dung to that of the Glory of God in the face of Jesus Christ reveal'd in him ; so was he not contented that the Galatians should rest in a fleshly Knowledge of Jesus Christ , but travelled in Birth with them ( like a faithful Witness of the inward Work of God ) a second time until Christ was formed in them , Gal. 4. 19. who doubtless was the true Christ . Seventhly , Because that Flesh of Christ is called a Vail , but he himself is within the Vail , which is the Holy of Holyest , whereinto Christ Jesus our High Priest hath entered , Hebr. 10. 20 , 21. And as he descended into , and past through a suffering State in his fleshly Appearance , and returned into that State of Immortality and Eternal Life and Glory from whence he humbled himself , which was and is the Holy of Holiest ( then obscur'd or hid by his flesh or body the Vail ) while in the World ) so must all know a Death to their Fleshly Wayes and Religions , yea their Knowledge of Christ himself after the Flesh , or they stick in the Vail , and never enter into the Holy of Holyest , nor come to know him in any Spiritual Relation , as their High and Holy Priest that abides therein . Eighthly , Because that Christ lives and dwells in the Hearts of his Children , Joh. 14. 23. chap. 15. 5. chap. 17. 21. Coloss . 1. 27. which cannot be said of the Outward Body of Christ . Therefore I cannot by any means believe that the meer visible Flesh and Body constitutes Christ ; though I shall confess , that respecting the Administration , and the Service of that Holy Body ( fitted and quallified of God as an Instrument to usher , introduce and bring it forth into the World ) it may very well have attributed to it the Name Christ , being so nearly related ; But rather that Divine Nature , Wisdom , Power , Righteousness , Grace and Truth , of which he is the Fulness ( whose transcending Glory was vailed by that Body of Flesh he wore , and was only let forth in that Day as any were capable of beholding and receiving it ) which dwelt therein . And those who at this Day do seed upon the History of the Bodily Appearance ( yet honourable in its place ) & know not a breaking through the Vail , by witnessing a Measure of the same Divine Wisdom , Power , Righteousness , Grace & Truth revealed and born forth in themselves , they are but carnal and fleshly Christians , being unacquainted with the Formation of the Christ of God in themselves , which is the opening of the Mystery of Christ , God manifested in the Flesh , and Christ abiding the Hope of Glory in the Souls of his People . This distinction , friendly Reader , of Christ and his Body , is very unpleasant to me ; but I am thrust into it by the loud Clamours of our Adversary against us , & as too short he rests our words so as to rebuke his fond Absurdities , I hope sufficiently detected , and which was more in my Eye , and indeed lay hardest upon my Spirit , to oppose and defeat his Carnal Objections against the Glorious Christ of God ; for , by his vehement Out-cries at us , as Persons denying the Christ of God , because we rather chuse to call that Body that was prepared of God , the Body of Christ , then Christ himself , to beat People off at once from hearkening after our Doctrine of the Spiritual Second Coming of Christ into the Souls of Men ; for if his Doctrine be true , Christ doth not really dwell in his Children ; thereby depriving the Children of Men from the most Heavenly Enjoyment and Priviledge God hath laid up for them that fear him : For I am bold to affirm , and that in the Name of the only True and Wise God , The True Church is become Christ's Body , and he ( the Divine Wisdom , Power and Righteousness ) lives , reigns and puts forth himself in and by her ; and that all those who come not thus to experience the Christ of God to dwell in them , their King Prophet and High Priest ( who is without Beginning of Dayes and End of Life ) they are ignorant of God's Christ , do stick in the Vail , and know not any Entrance into the Holy of Holies , where the Divine Vnction from the High Priest is received , and the Blessed , Holy , Spiritual Fellowship of the Gospel is witnessed ; for which Glorious Dispensation we contend through all Difficulties , making it our Business to promote it in the World ; and though it be now but as a Cloud of a Span long , yet it shall spread and cover the Heavens , from whence the Inhabitants of the Earth shall receive Refreshment , being bedewed and covered with the Vertue and Righteousness thereof , for want of which the World is as a Wilderness , being over run with all manner of Impiety under a specious Shew of Religion , making up that Whore of Babylon and Mother of Harlots , and City filled with all sorts of Abomination , against which the Wrath of God is now , and will yet be more and more revealed . Oh! Compassion to the Souls of Men , our Brethren in the Flesh , opens our Mouthes with frequent Cryes , that they would come out of her , lest they be Partakers of her Plagues ; for , knowing the Terrors of the Lord , we therefore perswade them to a diligent search after the one Thing necessary , which shall never be taken from them , I mean , the Testimony of Jesus in themselves , that they are his by the Washing of Regeneration : For with great Sorrow I write it , God he knows ; Unspeakable and Irreparable is the Loss Multitudes have sustained by such Carnal Conceits , as their Preachers through Blindness have begot a Belief in them of , and a Zeal for , as sufficient to Salvation , to the suspecting and open decrying under the hateful Names of Error , Heresie and Blasphemy , the very Soul or Substance of True Christian Religion , which only brings to the Inheritance of it . For us , our Appeal is to God , and that Impartial Generation he is now bringing forth , who will have an Ear to hear , and a Palate to savour and taste the Truth of this Ancient Mystery , Christ in them the Hope of Glory , at what time these testimonies shall be of value , however dis-regarded by the false Jew and Carnal Christian of the present Age. I will end my part herein with our most solemn Confession in the Holy Fear of God , That we believe in no other Lord Jesus Christ then he who appeared to the Fathers of old at sundry Times and in divers Manners , and in the Fulness of Time took Flesh of the Seed of Abraham , and Stock of David , became Immanuel , God manifest in Flesh , through which he conversed in the World , preached his Everlasting Gospel , and by his Divine Power gathered faithful Witnesses ; and when his Hour was come , was taken of cruel Men , his Body wickedly slain , which Life he gave to proclaim , upon Faith and Repentance , a general Ransom to the World ; the Third Day he rose again , and afterwards appeared among his Disciples , in whose view he was received up into Glory , but returned again , fulfilling those Scriptures , He that is with you , shall be in you ; I will not leave you comfortless , I will come to you again , and receive you unto my self , John 14. 3 , 17 , 18. and that he did come and abide at really in them , and doth now in his Children by Measure , as without Measure in that Body prepared to perform the Will of God in ; That He is their King , Prophet and High Priest , and intercedes and mediates on their behalf , bringing in Everlasting Righteousness , Peace and Assurance forever into all their Hearts and Consciences ; to whom be Everlasting Honour and Dominion , Amen . A few Testimonies in Defence of our Sense . B. Jewel . Serm. upon Jos . 6. 1 , 2 , 3. My first Testimony is out of that great English Author and worthy Man B. Jewel , who speaking of what Christ was to the Jews in the Wilderness , sayes thus ; Christ had not yet taken upon him a Natural Body , yet they did eat his Body ; He had not yet shed his Blood , yet they drank his Blood. St. Paul saith , all did eat the same Spiritual Meat , that is , the Body of Christ : All did drink of the same spiritual Drink , that is , the Blood of Christ ; and that as VERILY AND TRULY AS WE DO NOW ; and whosoever then did so eat lived forever . I think a pregnant and apt Testimony to Christ's being the Christ of God before his Coming in the Flesh . But this being the Language of a Bishop , though more then an Hundred years old : Perhaps his Stomach will not digest it , and therefore let 's hear what some considerable Separatists will tell us . Joshua Sprig . Test . to an Approaching Glory , Pag. 80 , 81 , 86. I beseech you therefore , be not offended whenas we say , That Christ according to the History of him only , and according to his Ministration in the Flesh , is but a Form , in which God doth appear to us ; and in which God doth give us a Map of Salvation ; Thou knowest it not to be thy real Salvation , except it be revealed within thee by the Spirit — A map serves until a Man knows the Country — There is Christ in the Flesh , and Christ in the Spirit ; Christ in the Flesh is the Witness , the common Person in whom our Salvation is transacted as in a Figure ; Christ in the Spirit , is the real Truth and Principle of Righteousness , and of Life ; he is the real Salvation within us . Again in his Preface he saith , That in that Degree that the Spiritual Administration takes place , the Fleshly Administration gives place ; in that Measure that Christ's Second Appearance draws on us , we are drawn from under his first Appearance . Thus far Joshua Sprig , whose Book was licensed , as we have formerly said , by Joseph Caril , a reverend Minister among the Independents . C. Goad's Last Testimony , pag. 76 , 77. Destroy the Vail , and destroy Death ; the taking away of the Vail is the taking away of Death ; Death upon a true Account is nothing but a Vail upon God who is our Life , even Christ's Flesh was a Vail . Ordinances are Vailes . If God be our Life , the less we are in these things , the more we are in Life . T. Collier's Discovery of the New Creation , pag. 399. We have had very narrow Apprehensions of Christ , and the Manifestation of the Glory of Christ , limiting it to the one Man , when the Truth is , that Christ and all the Saints make up but One Christ , 1 Cor. 12. 12. And God as Truly manifesteth Himself in the Flesh of all his , as he did in Christ , although the Measure of that Manifestation is different . What sayes John Faldo to these things ? Are not we Out-done in our Expressions by profest Ministers , and those of the Independent and Baptist Way ? shall we be stiled Blasphemers , that more modestly utter our Belief , whilst these Men notwithstanding pass for Orthodox ? I hope J. Faldo has more Reverence for J. Caryl , then to question his Judgment in the License of the first ; and not so little Respect for the two last as to cry out , Heresie , Blasphemy , &c. CHAP. X. Three Scriptures rescured from the false Glosses of our Adversary ; Joh. 1. 9. Rom. 10. 3. 2 Pet 1. 19. OUr Adversary imployes his 19th Chapter in defence of his Exposition of 3 Passages in Scripture against what I offered in my Answer to be the true Scope and Intendment of them ; But what shall I say ? so lamely doth he cite me , so constantly overlook me , that unless he had hop'd to be believ'd , write what he would , or that what he writ would pass for a Reply , whether it deserved to be called so or no : I can see no Pretence for continuing the Controversie ; for either he grant● what we say by contradicting himself ; or sayes nothing to what we deny , that may strictly merit our notice . But let him speak for himself . Reply , p. 80. Vpon my Exposition of Joh. 1. 9. That was the true Light , &c. W. P. makes a huge Brag of the Advantage I give his Cause ; and thus he argues from my Words : If Christ made all things , then Christ was before his Appearance , p. 168. and consequently , Christ was and is the Word , which was with God , and is God , and the Light of Men , &c. Rejoynder . If he saith nothing , as nothing he sayes to what he cites , blame not me , for I would have reported it : But whether I had any Advantage , or having it , bragged of it , will be best seen by giving my Answer as it lay . If Christ be that Light which is that Word which made all things , and therefore God ( as saith J. Faldo ) then Christ was before his bodily Appearance , and consequently our former Chapter is justified on our Part against his Notions of the Lord 's Christ ; but J. Faldo expresly sayes , p. 84 , 85. as the Word is the Light of Men , so or in that Manner is Christ the Light of Men ; nay , he calls it , Christ appearing in the Flesh , consequently , Christ was before he took that Flesh , or appeared in that Body ( not to constitute him or make him Christ , but to transact , work , declare and bring to pass by and through it , as a peculiar Vessel , and prepared holy Instrument ) therefore Christ was and is that Word which was with God and is God , and the Light of Men. This was my Argument grounded upon his Concessions ; What Advantage it is to our Cause , let it answer for it self , what Bragg I made I know not , unless it was my calling his Acknowledgments a Justification of our fore-going Chapter . I leave the Meaning of his Silence to my Reader , and insert his Reply to another part of my Answer , which was this : And least we should yet mistake him , he calls it God manifested it in the Flesh ; and that he might speak all for us in a little , & give the Deaths Wound to his own Cause , he tells us in so many Words , That the Salvation and Life Eternal of poor Sinners was wrapt up in Christ as God. Mark his Reply . Reply , p. 80. Yea , and as Man too ; yet as this excludes not his Divinity as necessary to our Salvation ; neither doth his Di●ity exclude his Humanity as necessary . Rejoynder . These Words , Yea , and Man too , are added ; but with this woful Impertinency that they wholy contradict his Saying , Salvation of poor Sinners was wrapt up in Christ as God ; for they imply a Denyal of Man's Salvation , being wrapt up in Christ as Man ; and that this was his Meaning , take his own Words , as they ly in his own Book , part 2. p. 85. And this I take to be the Import of the 4th verse ( 10. 1. In him was Life and the Life was the Light of Men , That is , the Salvation and Life Eternal of poor Sinners was wrapt up in Christ as GOD , who being SO QUALIFIED was capahle of working it . I say again and all reasonable Men must acknowledge I did not wrong his Meaning , but gave his Sense and not mine : To be sure , there are no such Words as these , yea and as Man too , which is just as if I should say , The Vnderstanding of a Man is wrapt up in him , as he is a reasonable Creature , & being charged with a self-Contradiction , should absurdly add , yea , and as an Animal too , There needs so pointing at so much palpable Weakness . His other Words about the Divinity 's not excluding the Manhood of Christ as necessary to Salvation , is no part of the Question , but a meer go by Slip to the Bu●●ness ; for all was necessary that God thought necessary , that is , instrumentally : But will it therefore follow that the Salvation and Life eternal of poor Sinners was wrapt up in Instruments ? But let us see what he sayes at the Defence I made for my rendring of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned in my Book entituled the Spirit of Truth vindicated . Hear him . Reply , p. 81. I know not any Cause he hath to think me stumbled at his rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned , unless for rebuking him for wastng so many pages in quoting Authorities for that which would be granted easily . Rejoynder . He and his Friend H. H. are the more to be blamed that they put me to so much Expence , to make good it at least he intented to grant me ; but his easie granting is of those things that are too hard to be kept ; however I accept his Acknowledgment , as also of his Silence to what I writ in Defence of our Understanding the following Words ( so much Controverted by some ) Every Man coming into the World : However , there is one Passage that must not slip : It is this . Reply , p. 81. The last part of my Exposition , viz. That● he THAT WAS the true Light points at Christ's Appearance in the Flesh , I added , in his State of Humiliation , This faith W. P. P. 178. stints Christ to that Appearance , denyes Christ now to be that true Light that enlightens all , and he might as well infer , that because the Word was with God and was God , therefore he is not now with God or God , But to blast all in a Breath sayes he , Is this your Tertullus ? I would have Mr. Penn more solid and pertinent , or leave his scribling Humor , which at this rate is fit to write to none but those that can find Refreshment by a Dutch Woman's Babbling ( though understanding not one Syllable ) upon the Conceit it comes all from the Spirit . Rejoynder . Whether my Answer or his Reply be more solid and pertinent , I shall leave with my Readers to judge . Oh how ready are Men to condemn in others what they indulge in themselves ? It is strange to me if my Adversary be not guilty in censuring ; but that hurts him more then me . I say again that his Drift was to unconcern , That was the true Light in any other Time then Christ's Coming in the Flesh ; to which I opposed about a page and a half of which he hath reported not above four Lines , and those not as they lay . Take it Reader , briefly thus : If the Word that made all things , which was with God and was God , was that true Light , as sayes J. Faldo himself , p. 84. then can it never be restrained to that Appearance as the Beginning or End of it ; nay the Evangelist is not yet come so much as to mention any Thing of his Manifestation in Flesh ; and if we will believe J. Faldo the Verse concerns the Word Creator and not Redeemer , which he stints to his Coming in the Flesh , see pag. 89. But by his Interpretation THAT is not relative to his Appearance in the Flesh , but to the Word , which was with God , and was God , as p. 84. and so the Spanish Translation hath it , That WORD was the true Light , &c. so that either the Word was not before that Appearance ; or if it were , being that true Light , that true Light was before that Appearance . Therefore Man-kind may very well be said , to have alwayes been enlightned by that Light , or that the Word should be before that Appearance , and that true Light , which is the very Life of the Word , or Word it self , should be stinted to that Appearance , is as absurd as any thing well can be . Now Reader comes that part which he cited , but more regularly ; That we should take That was the true Light , &c. to deny Christ now to be true Light that enlightens all , because he was so , is a strange Impertinency and gross Falshood . In Reply to all which next to what I have already transcribed , he sayes no more then this . Reply , p. 82. W. P. should have undertaken to prove that Christ was before that time , and is now God manifest in Flesh , as he was then , and to those Ends. Rejoynder . I did abundantly prove it in our Sence , and nothing solid hath been offered to invalidate what I alledged ; but let it suffice that he hath granted my Charge . First , In denying Christ to have been either Christ or the true Light before that Time , a manifest Contradiction to himself , p. 84 , 85 , 86 , 87 , 88 , 89. of his first Book , second Part. Next , He therefore denyes , that Christ is now the true Light , because , he is not at this Day God manifested in Flesh in the same Manner as he was then , and thus much further , that he was the true Light before that Appearance ( Socinianism in the abstract ) I do not say so in Disgrace , but because he pretends to disown it . For his saying , I should have undertaken to prove them is absurd , unless he had denyed them . This with me , is matter enough to impeach my Adversary of blackest Sacriledge . I need add no more , nor no more will I add then this , The Question was not , whether we affirm Christ to be that Light by his visible and bodily Appearance Life , Doctrine , Miracles , Death Resurrection , &c. in this Day , which he was in that . But whether these Words that was the true Light , did not relate to the Life of the Word which was with God and was God ( and consequently if he did not enlighten Men ) before he took Flesh , in the Flesh , and after his Resurrection and Ascension by his Eternal Power and God-head , as the great Sun of Righteousness and spiritual Luminary of the Invisible and Intelligible World ? Unto which his Words bear no Relation , unless it be any to deny the Question . In short , I told him , the very next Words to those he cited , That should we grant the Evangelist to refer to that Appearance , Joh. 1. 9. yet it would conclude no Denyal of Christ's being the true Light that enlightens every Man that cometh into the World both before and since that Appearance , because it was the most eminent breaking forth of the divine Light ; which doubtless had been enough to satisfie any moderate or modest Man , but not satisfying him , I must infer as before , that his Displeasure is against our believing Christ to have enlightned before and since that visible Coming , which if I understand any thing , is in so many Words to deny his Divinity . The next Scripture by him exposited and by me rescued was Rom. 10. 3. The Word is nigh thee , &c. he doth but touch upon it , and gives so little of my Answer , that there is scarce Head or Tail to be made of his Paragraph . I will contract my Answer , and give his Reply . He made the Word to be the written Laws , Statutes and Commandments given by Moses , his first Book , p. 94. I answer'd ; It could not be so understood , for the Question was not about them , but about the Commandment of Commandments and Word of Words ; which he resolves thus : Let none say , who shall ascend , descend , or go beyond the Seas to fetch the great Word and Conmandment , but the Word is very nigh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the innermost Parts of Men , whereinto the outward Commandments could never come . Besides , without the Word nigh in the Heart there could be no Conviction upon the Conscience , &c. Reply , p. 82 , 83. W. P. pu●s to fetch the great Word and Commandment , in the Letter of the Text , as the very Words of Moses ; A Crime to be abhorred , yet frequent with him that pretends a sacred Esteem of the Scriptures . In few Words to answer all ; Moses said of this Word , verse 12. It is not in Heaven , which may be said of the Book of the Law or written Word , but not of Christ the Word — also as I cold him before , 't is such a Word as uses to be in the Mouth which is the Organ and Instrument of speaking the Greek Word for the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is never to be understood of Christ ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes intended of Christ the Word . Rejoynder . This looks more like a Reply then any thing we have had a great while , yet that it only looks so , will ly on our Part to show . First , He charges me with Forgery ; Let 's see what it was . I said , to fetch the great VVord or Commandment , and the Scripture sayes , to bring the VVord or Commandment . Now I know no Difference betwixt fetching and bringing ; 't is true , I added Great , which of God's VVord or Commandment be not , I did amiss ; If it be , he is an idle Caviller , fitter to kill Flies all day with the foolish Emperour then to write Books of Religious Controversie , It is called Commandment , Deutr. 30. 11. and Word , ver . 14. But it is not in Heaven , therefore it is not Christ , sayes our Adversary : I believe J. Faldo knew in his own Conscience , that those VVords were spoken on purpose to prevent the Excuse of being without a Commandment , and that so nigh as their own Hearts or innermost Parts , and not to exclude the VVord Heaven ; but rather thus : The Word is not so in Heaven as that it is excluded your Consciences , or that ye need to say , who shall go up to fetch it down , for it is in your Hearts to instruct you that you may do it , and reprove you if you do it not . God was never the less in Heaven for being nigh unto the Consciences of the Athenians , which was Paul's Doctrine , Acts 17. 27 , 28. for sayes he , in the Name of their own Prophets , In him we live , move and have our Being ; for we are also of his Off-Spring . Erasmus in Deut. saith , non supra ●e sed intrate est Sermo valde , i. The VVord is not above thee , but very within thee . The Samaritan Coppy hath it ( not the Word , but ) the Thing is in thee , according to the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is often so translated . Fagius upon the Place in Deuter. thus , In Corde dicit quia Legem cordibus Judaeorum inscripserat Dominus priusquam in Tabulis illis lap●deis Decologum insculpsisset i. e. In the Heart saith he ; because the Lord ha●● written the Law in the Hearts of the Jews , before he had graven the Decalogue in the Tables of Stones . For its being such a Word as useth to be in the Mouth , I must tell him , that is such a Word as useth to be in the Heart too ; which he takes no Notice of in my Answer ; and I am sure it is not so impossible for the Eternal Word to express it self by the Mouth of a Man , and so may be said to be in the Mouth , as it is for the Book of written Laws and Statutes to be in the Heart . Besides , the Commandments are mentioned , verse 10. but this Commandment or Word , verse 11. 14. which cannot in good Sense be called the same , but rather that Law , Word or Commandment mentioned by the Apostle , Rom. 2. 14 , 15. which he acknowledgd , the good Gentiles both to have had written in their Hearts , and to have lived up to in good Measure ; unless we can suppose that God hath been less propitious to the Jews then to the Gentiles ; I mean , that God gave the Gentiles an inward and the Jews only an outward Law. But suppose , what our Adversary sayes of the Word in Deuteronomy to be true , he hath confounded himself in this , That he makes the Word , Rom. 10. 8. the same with the Word mentioned , Deut. 13 , 14. The one is ( as sayes J. F. ) the Word of Jewish Statutes , among whom is the Hand wring of Ordinances , the ceremonial and judicial ( as well as morral ) Law ; The other is the Word of Faith which blots out the Hand-writing of Ordinances , and ends the Ceremonial and Judicial Law : But because these two Laws or Words cannot be one and the same , and yet that the Apostle alludes to the Words in Deuteronomy , it follows , that it cannot be the Book of written Laws , but the Word that begets Love to , and Faith in God ; for that was the Word the Apostle preached : Nay , we may go further yet , and assert the Word , mentioned in Deuteronomy to be Christ himself ; for if that be one with the Word of Faith the Apostle writes of to the Romans , then because the Word of Faith , Rom. 10. 8. is Christ , the Word mentioned in Deuteronomy , must also be Christ ; that are one and the same Word the Apostle's Allusion proves , and J. F. confesseth , and that the Word of Faith , Rom. 10. 8. is Christ , let the two fore-going Verses of the Text be consulted . But the Righteousness of Faith speaketh on this wise , Say not in thine Heart , who shall ascend into Heaven , that is , to bring Christ down from above , or who shall , descend into the deep , that is , to bring up Christ again from the Dead ; but what saith it , The Word is nigh thee , even in thy Mouth and in thy Heart , that is , the Word of Faith which we preach , verse 6 , 7 , 8. where nothing is more clear , then that the Word nigh in the Heart , is Christ the Word ; for the Question here is , how they shall get Christ , as it was in Deuteronomy how they should get the Word . The Apostle answers it , though not under the Name of Christ , yet under a Name attributed to Christ ; If our Adversary count Christ and the Word of Faith two differing things , by the same Reason may we say , that the Word in Deuteronomy , concerning which none needeth to ask who shall go up in Heaven to bring it down , and the Word nigh are two Words ; but if that Question be needless , Who shall go up into Heaven to fetch it down unto us , ver . 12. be answered in ver . 14. viz. but the Word is very nigh unto thee , and consequently , that it is but one Word or Commandment that is understood in the Question and the Answer , then may we with good Reason conclude that Christ in the 6th . and 7th . Verses , and the Word of Faith in the 8th . Verse are one and the same thing under two Names , else there can be no Sence or Coherence in the Apostle's Words ; for what Answer is this ? But what sayes it , The Word is nigh thee in thy Mouth and in thy Heart , that is the Word of Faith which we preach , to this Question , Who shall ascend to bring Christ down ? Who shall descend to bring Christ up . If Christ and Word of Faith are not Synonimous or equivalent Terms ? The Question the Apostle makes the Righteousness of Faith to forbid , is about Christ's Absence or Remoteness from the Heart ; Say not in thy Heart , and it is answered and resolved with the Nearness of the Word in the Heart , which could be no answer or Solution in case that Word was not Christ , or Christ that Word ; for the Reason why the Righteousness of Faith saith on this wise , Say not in thy Heart , who shall ascend to fetch Christ down , implies , that he is not shut up in some remote place , but that he is nigh , and needs no fetching ; and if nigh , then not another from the Word nigh , which is the Answer to the Question . To make it yet plainer and detect my Adversary , I will parrallel the Case , Jacob being ancient , desired to see Jos●ph before he died ; suppose him to have askt , how shall I do to see Joseph ? and that some body answered , Do not ask how ●hou shalt see Joseph , for thou seest Reuben ; Tell me if this would be thought a fit Answer to Jacob's Question ; yet this must be the Cause of those who deny Christ and the Word to be one in this Place : But if some body should have said to him , Do not ask who shall show thee thy SON JOSEPH , for the RVLER of all Egypt standeth nigh thee : Would not every Body think the Person meant Joseph that was so . This is so plain to our Pupose that every common Understanding may discern the Reasonableness of our Interpreration . For the Greek being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it makes nothing against us , in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same Significaiton with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Scapula informs us out of Plato . Clemens Alexandrinus Admon . ad Gent. on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls it the Word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the HEAVENLY WORD , the true Contender for Mastery , crowned in the Theater of the whole World ; and in his Strom l. 2. speaking of the same Place ( Rom. 10. ) saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The DIVINE WORD cryes , calling all Men without Distinction , which must needs be Christ the living VVord of God. Besides , there is but one word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly used to signifie a word ; and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are two words , yet they both are under this one word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in E. Hutter's Translation , John 1. 1. Rom. 10. 8. 2 Pet. 1. 19. But the Weakness of our Adversary in this Particular must needs be obvious to all that consider how poorly he begs the Question , in saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie Christ the Word , which is the Matter disputed ; he appeals to the use of the Word , which helps him not ; for sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie Christ as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; his Reply confesseth the latter , and the Text and Context of this place , with J. F's Interpretation Rom. 10. 8. maketh good the former ; I do but herein make use of J. Faldo's own Rule , The Construction of Words of various significations is to be made as most suits with the Context , Rep. pag. 83. and so we leave him in this Particular . The Third Scripture was , 2 Pet. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Scripture was effectually rescued in my Answer from the ill use many have made thereof against us and the Truth ; He sayes little , if any thing , besides meer Cavil , leaving the most considerable part of the Defence of our Translation of the Text behind him . After four Pages escaped , he begins with me thus . Reply , p. 83. W. P. tells me , That though our Translation hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( also ) yet it is commonly understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( but ) it signifies a Comparison , p. 186. If J. F. hath but Greek and Honesty enough , he must needs acknowledge that Positives , Comparatives and Superlatives are used promisucously in the Greek . This I shall shew it is little to purpose , except his Ostentation &c. If Stephanus , Pastor , Schrevelius , Scapula and Leigh understand Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifies And , Also , For and If , Although , and many more , yea , and very often But , and is an Adversative Particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , John 8. 55. Yet or but ye have not known him . Rejoynder . Ostentation belongs ( with Emptiness ) to this Reply ; first , I never said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie but in no place , next , I only said , it was commonly by our Adversaries understood so here , and consequently made an Adversative Particle , contrary to the Nature of the Text , and all Translations that I have ever seen or heard of : It had been to his purpose if he had brought Stephanus , Pastor , Schrevelius , Scapula and Leigh to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendred But in this Text in order to make good his Adversative Particle , thereby quarrelling the Translation , and continuing a Comparison not well consistent with the Text. Again . Reply , pag. 83 , 84. But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred in that positive Degree , not comparative , W. P. produceth some Authorities . The Syriak and Ethiopick Versions , which gave him little Countenance by we have over and above a sure Word . Rejoynder . I told our Adversary in my Answer , That if the Translation were more sure Word of Prophecy , we must either understand it of the Eternal Word , or conclude that the Writings of the Prophets were more sure to the Apostles , then the Voice they heard from God himself in the Mount. I produced several Authorities ( as he well said ) to exclude the Comparison of more sure ; some he hath taken notice of , as the Syriak and Ethi●pick Versions ; but that they give little Countenance to my Attempt is vain and false , unless there be no difference between saying , We have over and above a sure Word ( which is but an additional Testimony ) and We have a MORE sure Word . The Case may be paralelled thus ; I have also another Witness , which I desire may be called and heard ; and I have also a more able Witness , which I desire may be called and heard : Is there no Difference to be found here ? Another sure Witness , another more sure Witness ; Is not all Preference shut out of the first , and brought in by the last ? J. F. must needs be guilty of great Ignorance or Immodesty in this Particular . Reply p. 94. VV. P. tells me , The French , German , Low-Dutch , Sweedish , have it in the positive ( or sure VVord ) but I not having his Polyglott Bible cannot easily examine them all , if he doth not wrong them . Rejoynder . But if this great Linguist had it , he would find none of those Languages in it ; I know not what he means by examining them easily in it , without it ; but he spoak more Truth then he is aware of ; for if he will go to E. Hutter , he may find them without the Polyglott , though perhaps not easily , as he well sayes ; for I scarcely think he masters Twelve Languages . To conclude , This I will assure him , They all speak for me , and I am ready to think they were translated by as able Men as himself , at least , let him and them dispute that . Reply , pag. 84. He adds Erasmus's Paraphrase , and Beza's , both of whom he abuses . Erasmus renders it by firmiorem , Beza by firmissimum ; the one a more firm , the other most firm ; in the old Latine it is most sure , in the new Latine more sure . So D. Hammon , Arias , Montam and Piscator . Rejoynder . This looks like something , so does Bubbles ; but they easily vanish . Erasmus I quoted in his Paraphrase , not in his Translation ; but J. F. after his old wont , observes not the Difference , but sets Erasmus against Erasmus ; or rather , to put the Trick upon me , would have Folks think , that Erasmus's rendring it by firmiorem , was not in his Translation , but Paraphrase , which I quoted ; for he is so far from allowing firmiorem , or more sure to be the Word of the Prophets , according to the common Acceptation , at least , that against which we object , that he expresly sayes ; If so be that the Prophets plain Oracles be in great Estimation among you , which Prophesie by Figurative Dark Shadows of Christ , of much more Gravity or Weight ought so evident a Declaration by the Father himself of the Son be ; which turns the Text upside down , as to the Vulgar Sense of it . This I cited out of his Paraphrase upon his Epistle , J. Faldo shuffles from the Paraphrase to his 〈◊〉 Translation , which he explains in his Note in Cri●cis Sacris thus ; Verum Graecis mos est subinde compa●●ivum positivo usurpari : That is , It is the Custom of the Greeks , sometimes to use the Comparative for the Positive . And if he understands Latine ●e may know , that Senior is also used for Senex . 'T is true , Beza translates it firmissimum ( most sure ) ( very sure ) which also excludes comparison , as Ipsissi●us ( the very same he , not the most same he ) If J. Faldo denyes this , it will show him ignorant in the Latine Tongue ; for the Superlative or firmissimum exceeds the positive or firmum by valde ( very ) as well as by maxime ( most ) However , had we nothing of this to urge , yet his own use of the Comparison , as his Concession to what I said in my Answer , and Erasmus and Beza confirmed there at large , gives us all we desire ; for he acknowledges , That the Writings of the Prophets are not MORE true in themselves then any other Revelation of the Mind of God ; but more certain , with respect to the Jews , who had a greater Esteem for , and Testimony of the Writings of the Prophets to be of God , and not a Delusion , then of Peter's Revelation . So that we see from J. F. himself the Scripture is not set above the Spirit , as the more sure Word , the thing promoted of old by our Enemies , and which we only oppose ; for , I doubt not but the Scriptures were more sure to the Jews then Christ himself , else they would never have thought to find Eternal Life in them , whilst they neglected , yea , persecuted him , which whether it was their Perfection or Imperfection so to do , I leave with the Judgment of my serious Reader ; yet doth the poor Man vainly call this his defending these three Passages from my Corruption and the Quakers Service . May my Adversaries alwayes defend themselves at this rate , and I shall never fear any loss to the Cause ; For what with his misrendering of our Writings , unfair Quotations , plain Wrestings , pittiful Evasions and at best weak Replies , never di● Cause receive more Advantage at the hand of an Enemy , then ours hath from J. Faldo . I will give one Proof more before we leave this Chapter . Reply , pag. 84. My Exposition of Coloss . 1. 25. Christ in you , &c. ( though the most opposite to the Quakers Christ within ) W. P. hath not one Word of Answer to . Rejoynder . I know not whether he means the Text or his Exposition to be most opposite to our Christ within . The Text is Coloss . 1. 27. not 25. and lyes thus , To whom God would make known what is the Riches of the Glory of the Mystery among the Gentiles , which is , Christ IN you the Hope of Glory : In which I find not one word that opposeth Christ's Dwelling in his People ; One would think our Adversary spoak Ironically or by Contraries , if he meant it of the Text ; for it seems an impossible thing to me , that a Text so plainly expressing Christ to be in Men , should notwithstanding prove , Christ not to be in Men. If he understood it of his Exposition , how can that truly exposite the Text , who exposites it quite to another sense then it will bear ? at least , he should call this a begging of the Question . Let us hear what he offers . First Book , Part 2. p. 100 , 101. For Christ to be in the Gentiles ( rightly understood ) would be no hard Matter for the Gentiles to believe , as to believe such a Glory to be attained by Faith in and Obedience to the Laws of a Man who dyed as a Malefactor , and that ●his Death of his should reconcile God to Man with the Addition of such a Purchase . This sort of Doctrine well becomes J. Faldo : I perceive I have not mistaken him . What Carnalist in the World could have let drop a more pernicious Sentence to the Doctrine and Kingdom of Christ , then to render it more difficult to believe , and lay a greater Stress upon the External , then the Internal Work of Christ . VVe must read the most weighty Scriptures backwards upon this Man's Principles : He hath helped us to a new VVay of rendring the Text ; not , this Mystery among the Gentiles is Christ IN you the Hope of Glory ; but this Mystery among the Gentiles is a Man who dyed as a Malefactor , by his Death reconciled to God , &c. Behold your Expositor ! I dare warrant this Man's Comment will never trouble the next Collection of Criticks . At this rate the Lord-Lord-Cryer is highly priviledged , and the Galatians had passed the most difficult Birth , before they had known Christ to be formed in them ; Regeneration is a sleight thing in comparison of the Knowledge of Christ after the Flesh . This Doctrine brings not Men to Christ in them the Hope of Glory , but inticeth them into the Vain Hope of the Hypocrite , which perisheth . The History is made the greatest Mystery , and to believe the one matter of greater Difficulty then to experience the other . Besides , why should his Dying as a Malefactor render him unfit to be believed ; since his Vertue was most Exemplary , his Miracles stupendious , his Doctrine Spiritual and Powerful , his whole Deportment amongst the Jews Innocent and Heavenly ? Did not Tiberius himself move to the Roman Senate his being taken into the Number of their Godds , upon the Report of his mighty Works ? 'T is strange that should be reputed most Mysterious which was the Introduction to the Mystery ; and those Transactions counted most difficult , that were by the Divine Wisdom of God ordained as so many facile Representations of what was to be accomplished in Man. In short , It is to lessen , if not totally to exclude the True Mystery of Godliness , which is Christ manifested in his Children , their Hope of Glory . But he proceeds thus . The Man Christ that was nailed on the Cross the Quakers do not believe to be in them ; for the Godhead if Christ , that is every-where , and every-where alike — he is in every thing at all times , and nothing can be void of his Presence . So that if this be it you mean , the Saints have no more Priviledge then any other Creature whatsoever . The second New and Living Man , who is the Lord from Heaven , the Quickening Spirit , the Anointed Saviour , whose Body was nailed to the Cross , we confess before Men to be the Christ ; and do by Vertue and Authority of Scripture assert him to dwell in his Children ; and we see nothing offered by J. Faldo that can induce the weakest of us to desert this Faith , having with the Testimony of Scripture , that of Christ in our selves : But let it be considered with what Confidence this Man excludeth Christ the Souls of his People , as well with respect to his Godhead , as Manhood ; but if in any Sense he may be said to be in them as God , it is no more then he is in Cats and Dogs : Oh Irreverent , oh prophane Man ! Are Beasts and Birds as properly the Temples of the Living God , as sanctified Men ? How can God be said to dwell and walk in his People , if so remote from them as J. Faldo represents him to be ? The Apostle is much to be blamed , according to our Adversary's Doctrine , for letting fall this Passage , I live , yet not I , but Christ liveth in me , Gal. 2. 20. The Upshot of this sort of Doctrine is down-right Atheism ; for as they that know not God from the manifestation of God within , are ignorant of him , if Rom. 1. 19. sayes true . So those who teach that God is no more in his Saints then in any other Creature , endeavour to invalidate the most convincing Testimony Man can have of a Deity , and to principle Men for the rankest Atheism that ever was : Yet such a sort of a Doctor J. Faldo is become , and of all other Texts in the Bible , from which to preach it , hath chosen this Col. 1. 27. This Mystery among the Gentiles is Christ in you the Hope of Glory , which indeed of all other doth most oppose and subvert it . Once more , and he hath done with us upon this Passage , for this time . — Christ is in his People by his Graces , wrought by his Spirit , which is his Image and Likeness — by the Manifestation of his Love and Glory , his Works and Image in and on the Soul — and do as effectually possess the Soul for Christ his Vse and Interest , as a Faithful Friend can do , according so that Text , That Christ may dwell in your Hearts by Faith , Eph. 3. 17. But I would fain know of J. Faldo , how Christ's Graces , Works and Image can be there , and Christ the Workman excluded ? If Christ be not actually there , they can never Actually be wrought there ; for none can work them but Christ by his Spirit . In short , either they may be wrought without Christ's Spirit , which J. Faldo disallows or Christ's Spirit may work them , and yet not be where i● works them ; or if the Spirit may be where it worketh them , yet Christ cannot be where it works them , and consequently divided from his own Spirit , though indeed the Lord Christ is that Quickening Spirit , which only makes alive again to God , who is the Resurrection and the Life . Oh the Dreadful Darkness that yet over-spreads the Hearts of ( called ) Christians ! It may be as truly said of them as it was of the Jews . The Vail is yet over them , and Christ Jesus the Anointed Saviour is unknown to them by that Redemption , which he effectually worketh in all those that hearken to his Voice , and are conformed to his holy Government . They are Witnesses of his Graces , Works and Image , through believing in his Appearance , and giving up ( like the Clay in the Hand of the Potter ) to be ordered and disposed by him . Nor doth the Scripture he quotes , impugn the Real Presence of Christ in his People ; for , by Faith Christ dwelleth in the Hearts of his Children ; that is , by believing in Christ , he cometh to live and dwell in us , who through the Unbelief of Men is shut out from being Head and Ruler in them . Our Adversary would make Faith and Christ's real Presence incomparable or inconsistent , whereas the one cannot possibly be enjoyed without the other ; Faith being as the opening of the Door of the Heart to receive Christ in , to be Lord and King ; and if this be not J. Faldo's Faith , he is void of the Faith of God's Elect , which purifieth the Heart , and gives to see God , according to Mat. 5. 8. Blessed are the pure in Heart , for they shall see God. This Doctrine is the Overthrow of Christianity , a turning back of the whole Stream of the New Covenant , a cutting off the Spiritual Union ; for the Christian Dispensation is IMMANUEL , God with us ; the Word is not stinted to Christ as the Head , but concerns the Body also ; and God is manifested measurably in his People , as he was in fulness , by and through that holy Body ; nay , some eminent Professors have gone so far as to say , They make up but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Anointed ; for the Oyl runs from the Head to the lowermost part of the Garment , which takes in all . It gives the Lye to Christs own Words , who said , He would come and receive them to himself , he would not leave them Orphants ; which implies a real Presence . Testimonies . Good Old Apostolical Ignatius was not of J. Faldo's mind ; who in his Epistles produced , and endeavoured to be proved genuine by Bish . Vsher , Isaac Vossius , and D. Pearson , says in that to the Ephesians , pag. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Let us do all things , he so dwelling in us , that we be HIS TEMPLES , and he our God IN us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Corrupters of his House shall not inherit the Kingdom of God. Iust . Mart. Expos . Tid . p. 375. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. See , saith he , how he ( Paul ) is teaching the Edification that is in Christ , whence we are the Temple of Christ , according to what is written , I will dwell in them , ; and walk in them , and I will be their God. The Story of Richard Woodman in the Book of Ma●tyrs affordeth us thus much to our Purpose in answer to the Bishop of Winchester : I believe verily that I have the Spirit of God — No Man can believe aright without the Spirit of God — It is impossible to believe in God , unless God DWELL IN US . C. Goad defends our Faith in these words ; The Gospel is nothing else but the bringing forth of Christ IN us : It calls us from Conformity to the World , and from walking as Men unto the Life of God , Right Spirit of Christ , p. 17. T. Collier ; God is a Mystery , Col. 22. and it is by the Appearance of God IN US , we come to know God , who is a Mystery The Truth is , that we have had and st●ll have low and carnal Thoughts of God , judging him to be a God AFAR OFF , and not a God NIGH AT HAND . This is that ANTICHRIST WHICH DENIES CHRIST TO BE COME IN THE FLESH . See his Works , p. 399. — Again , God who is in himself , and in the Son not only by Union , but also by a Dispensation of Grace to Men , is likewise IN THE SAINTS , and that not as in the Creatures , or other Men , BUT HE IS IN THE SAINTS AS HE WAS IN CHRIST . The Saints are TRULY made Partakers of his Nature , hence called CHRISTIANS , they are CHRISTED ; and indeed , Christ and Christians MAKE BUT ONE CHRIST , ONE ANOINTED , ONE GOD FILLS THEM BOTH . See his Works , p. 241 , 242. J. Sprig in his Preface saith thus ; Those that know Christ in them only immediatione virtutis , not suppositi , know not so Full and Glorious a Proportion in him to their End. It is and must be confessed , that God is , and subsists otherwise in Himself then Men ; but this hinders not the IMMEDIATENESS OF HIS PRESENCE AND DWELLING IN MEN — If you confine Christ's Dwelling to a LOCAL HEAVEN , you are ignorant of that which is the greatest Joy that can be ; CHRIST DWELLS IN THE HEART , Sprig ' s Testimony , p. 87. Thus Martin Finch , who stiles himself , Preacher of the Gospel , in his little Treatise , intituled , Animadversions upon Sr. Henry Vain ' s Book , pag. 81. The Word of God abided and dwelt in them ( 1 John 2. 14. ) If we take it for Christ , they had him ( Christ ) ABIDING IN THEM ; and surely , they that abide in Christ , and have Christ abiding IN THEM , they are true Saints . Thus , Reader , we take leave of this Chapter , and proceed to examine his next . CHAP. XI . That we are not guilty of Idolatry , as charged by our Adversary . True Worshippers . The Charge inverted . IN his former Book he charged us with the Sin of Idolatry ; his Argument lay thus , Those who own and profess that to be God which is not God , are gross Idolaters ; But the Quakers do so , in professing the Light within and the Soul of every Man to be God ; Therefore Idolaters . The Testimonies upon which he insisted , I faithfully and fully considered , in above Seven Pages of Sober Answer ; he returns me about Three in Defence of his Charge , not giving above a Dozen Lines of what I writ , and those made up of Scraps , rather contracting what he said before , then making any substantial Reply to them ; But however , I will be just to him . Thus he begins . Reply , p. 84 , 85. To my Charge of Idolatry he answers as one that intended to confirm , not confute it : His very Denyals implying a large Grant of the Question , p. 192 , 193. We do forever renounce any such Principle , as that the Soul of Man , simply as such , is the very Essence and Being of God. Then it is with him the very Essence or Being of God , though not because it is the Soul of Man. Rejoynder . No such Matter ; But it is plain how much the Man is upon the Ketches . His Argument led me to such an Answer ▪ for he calls it , The Soul or Spirit of a Man , which is a constitutive Part of a Man , pag. 114. I was therefore led by him to write in that Abstract Sense , which thus far makes for him ( in case he can maintain his Charge ) that the Idolatry would be the grosser ; Besides , God is the Soul , or Life of the Soul , therefore there was a Necessity for such a Distinction . Reply , p. 85. W. P. pag. 193. We never did , do , nor shall assert the God that made Heaven or Earth to be comprehendible within the Soul of Man — so that when we say the Light is within any , we do not intend the whole Being of Light. All that W. P. denyes here , is but God's being so in the Soul of Man , as that he is no where else or nothing else , yet allowing the Soul and Light within to be God essential . Rejoynder . It were heartily to be wished , we had nothing but Ignorance to charge him with in this Passage ; but methinks he would not have us to take him for a Man of so little Understanding , as he hath need to have , that writes so much Falshood , and does not know it . First , He hath dropt the most substantial part of my Answer in the middle . Secondly , These Passages relate not to the Soul , but to the Light , upon occasion of a place he cited out of G. Fox the younger , therefore not applicable to the Soul , yet by him as well applyed to the Soul as to the Light. Thirdly , He sayes , All that I deny in those words , he quoted out of my Answer , is only God's being so in the Soul of Man , as that he is no where or nothing else , which if he had only said it of the Light , it would be no Contradiction to my Principle or the Truth ; for the Light is as well on the Earth as in the Heavens , and in my Chamber as in the Firmament , without any Error in Physicks , and so may God , whom in my Answer I called the great Sun of Righteousness , that caused his Spiritual Light to arise and shine into the Souls of Men be God as well within as without the Soul ; for where-ever Divine Light is , God is ; and where God is , Divine Light is : Howbeit , we do not call the Manifestation of Light , God , though the Manifestation of God. Fourthly , His saying , That I yet allow the Soul and Light within to be God essential , is a down-right Falshood , as with respect to the Soul ; it is nigh two pages before that I considered his Charge against us about the Soul ; What shall I call then his thrusting of it in here , which cannot be concerned in the very Nature of the Answer ? as thus appears , If the Soul be God , God is comprehended within the Soul , and is no where , or nothing else but Soul , and where the Soul is ; An Absurdity , yea , a Blasphemy , never rightly to be inferred from any thing I ever said or writ , thus scandalously flung upon my Answer by J. Faldo , for want of a better Reply ; I cannot think that ever man adventured ( under his Pretences of Religion ) so knowingly to pervert , wrest and misapply Men's Words about Doctrines of the greatest Importance . This shows he values Credit more then Conscience , who undertakes to fasten a Blasphemous Consequence untruly on my words , lest he should be thought to have charged us beyond what he could prove ; but his Weakness bewrayes his Malice : For if the Soul may be God , and yet I deny that God may be nothing else ( his very Words in my Name ) then may the Soul be God , and God the Soul , and yet God something else , and that something else God. When or where did I ever give Occasion for such Biasphemish Gibberish ? Yet this is the Result of what he dares tell the World is my Meaning . I may say the same respecting Locallity or Place ; for what Man not stark Mad , would say the Soul is God , yet deny not but that God may be else-where , which J. Faldo also makes ( though an express Contradiction to his wrests ) a piece of my Meaning ; for , unless God may be divided from God , where-ever he is , the Soul is , if the Soul be God ; and so one Man is in another , and every Man ●biquitary , or every where at the same time . Friendly Reader , none of this Blasphemy and Nonsence belongeth to me , therefore I return it to the True Parent , to maintain it as he is able . But he would have the VVorld believe that of 23. Citations out of acknowledged Quakers , I did but nibble a little at five of them . I think him not worth proving a L — that have already so many times done it upon unquestionable Ground in this Discourse ; besides , I should be necessitated to transcribe my whole Answer ; but I beseech this Kindness of the Reader , that he would not think his Time lost in perusing the 20th . Chapter of my Answer , where he may see himself if I have only nibled , perhaps he will have a better Opinion of my Endeavours . I shall have Occasion here to touch upon some of them , and no more , yet enough to show my Adversary's unfair Dealing . Reply . To Fox Junior's , who calls the Light the Eternal God which created all Things . In his continued Discourse ( personating the Light ) he calls it the Light in you , me the Light in them ; which P. would evade by saying , I granted that in the first part within Man was not mentioned . Rejoynder . Had I said no more then this it might have past for an Evasion ; But to pass over a page and a half of pertinent Answer to his Application of both Passages out of G. F. and then say I evaded them by urging his Grant , that within Man was not mentioned in the first Passage , is to act the Shifter with a Witness ; especially when the little Part he quotes was not said by me concerning the last Passage , in which lay the Difficulty ( to wit , me the Light in them ) but the first on which he very little insisted himself , viz. that the Light is the Eternal God , &c. this transposing of my Answer and exchanging it , was not ingenuous . This , Reader , in short , I offered as the Explanation of G. F's Expression and the Conclusion of a great deal more too large to be recited , viz. That he who is the Eternal Fountain of all Life and Sun of Light caused his Light to visit the Hearts , and shine in the Consciences of all Man-kind , as well of such as rebel against it , and scorn it , to reprove them , as of those who receive it , and gladly submit to it , to direct and justifie them ; wherefore we utterly deny that the Manifestation in Man strictly considered , is the most high God , but a Manifestation of God and from God , by the In-shining of his blessed Light ; and we cannot be said to worship the Manifestation , but that Eternal God ( who is Light ) that is thereby manifested , p. 194. The next Testimony brought by him and examined by us , was out of E. Burroughs's True Faith , &c. for page he gave us none , neither then nor now ; but supposing true Citation , a Thing most unusual with him ; I will set down his Words as they lye . Reply , p. 85. The next W. P. brings off as clearly : Every Man hath that which is one in Union with the Spirit of Christ , even as good as the Spirit of Christ , according to his measure , E. Burroughs . Can any Man saith W. P. be so stupid as to think that . E. B. ever intended the Soul of Man that purely and simply constitutes him such ; for he is speaking of that universal Grace , Light , Spirit , which God hath given unto all , &c. His purely and simply constitutes , is pure learned Non-Sense . If what every Man hath be as good in kind as the Spirit of Christ , which E. B. confesseth , it must be God and Christ . Rejoynder . He should either have past the Manner of my Expression , or have corrected it better ; but I had rather be guilty of Non-sense then horrible Perversion , J. F's Crime ; for he applies that to the meer Soul of Man which E. B. not only intended but expressed of the Light of Christ within Men. I will set down some of his Words , that it may be an indeleable Brand upon J. F. a notorious Abuser of our Writings . E. Burroughs in his Answer to J. Bunnion and this Passage [ Heathens , Turks , Jews , Atheists have that that doth convince of Sin , yet are so far from having the Spirit of Christ in them , that they delight to serve their Lust . ] Thus expresseth himself . Do they serve Sin or Lusts because Christ hath not given them Light to discover their Sin ? or because they hate the Light that is given them ? Tell me , Is not the Light or Spirit of Christ the only Thing that doth convince of Sin , Or doth any Thing convince of Sin contrary , or besides , or without the Spirit of Christ ? If nay , then it must needs be that it is from , or by , or something of the Nature of the Spirit of Christ which is in the Heathens , E. B. argues and about five or six Lines lower thus concludes . Till thou provest the Light of Christ , which thou confessest every Man hath , to be contrary to the Spirit of Christ , I shall say , Every Man hath that which is one in union with and like the Spirit of Christ , even as good as the Spirit of Christ , according to its Measure . Now let J. Faldo blush if he can . Certainly , Reader , greater Injustice could not well have been acted towards any Man's Writings , then he hath acted in this Particular ; for what is clearer , then that the Soul is no further concerned in E. B's Words , then that it onght to obey the Light and Spirit he w●●●es of . I told him this before , as that Part of my Answer he hath transcribed into his Reply , shows , to wit , that E. B. was speaking of the Vniversal Grace , Light or Spirit which God hath given unto all , &c. of which he takes no Notice , but thinks an Epitomy of his first Book of Accusation and Wresting Reply enough to my Answer . But which is yet baser ; he hath the Confidence for all this , to cry out against Shifting and Evasion . But to make it yet plainer , I will set it down more distinctly . E. B. Every Man hath that which is as good and like the Spirit of Christ . J. F. Then every Man's Soul is as good and like the Spirit of Christ , whi●h is God ; therefore the Soul is God. W. P. answers , E. B. understood it not of the Soul , but the Vniversal Grace , Light or Spirit , therefore no Proof . J. F. If what every Man hath be as good in kind as the Spirit of God , which E. B. confesseth , it must be God and Christ . W. P. That which E. B. confesseth is of the Light or Spirit , and not the Soul , therefore J. F's Charge is false . Now Reader , what shall we call this but Petitio principii , a begging of the Question , a repeating of his Perversion , It is so , because I will have it so , as much as if he should say , I have charged them higher then any ; more then that , I pretend to bring their own Books for Evidences . If I yeild to have perverted them , my Credit is gone , my Books are despised , and which is worst of all , my Gain is lost . But to the next . Reply , p. 86. That of Fox he deals treacherously in leaving out the Proposition to which the Answer is made , and thereby its Sense also . F. brings in the Priest saying , It is an Expression of a dark Mind to say , that God is not distinguished from his Saints . To which he reples , He is a Reprobate and out of the Apostles Doctrine . What can be better proved ? If God be not distinct from them , not only their Souls , but the Composition of the Saints , Souls and Bodies are God : But if this Passage do not prove P. a designed Deluder , none in the World will. Rejoynder . The Substance of my Answer took in the Priest's Assertion , but that J. Faldo almost alwayes takes Care to conceal . G. F. writ not like a Philosopher , but an honest , plain , Christian Man ; Nor is it any Disadvantage to our Cause , that either willingly or through Unskilfulness he neglects them ; for he meant by not being distinct , that they were not at a Distance in point of Place , by Reason of the dwelling of God and Christ in his People ; It is apparent G. F. intended no more by his Answer , which our Adversary in his first Book gave in these Words . But God and Christ is in the Saints and dwells in them , and he ( the Priest ) is a Reprobate , and out of the Apostles Doctrine . We see by this that the Question was not , whether the Soul be God and Christ ; but whether God and Christ are at a distance from or dwell in the Saints , yea or nay ? I leave it with my Reader 's Conscience , who hath shown himself the designed Deluder of us two . Reply , W. P. tells me , p. 197. That Fisher did not mean the Spirit of Man that is any Part of Man's Nature , whereas his very Words are , The Spirit of Man which concurs to the constituting Man in his primitive Perfection . I told him also that Fisher allowed no Man in his degenerate Estate to have any Spirit at all as Constitutive of Man. Rejoynder . 'T is true , if he puts primitive Perfection to it ; for nothing can reduce Man to his primitive Perfection , but that Holy Spirit which he may be said to have lost ( that is any Interest in ) by his Transgression ; but to say he told me that S. F. allowed no Man in his degenerate Estate to have any Spirit at all , as constitutive of Man meerly , is to tell his Reader an impious Falshood twice over , and not to essay the enervating of one of those Reasons by me urged to prove it so : S. Fisher's Words were briefly these : As to the Spirit of , Man , which concurs to the constituting of Man in his primitive Perfection , it is the Breath of Life which God breathed into his Soul — whereby he became a Soul , that did partake something of God's own Life . This is that living Principle of that Divine Nature , which Man did before his Degeneration , and shall again after his Degeneration , partake of . I told him that S. Fisher did never intend it of the Natural Soul of Man , but rather of the divine Life of the Soul , without which the Soul is destitute of the Knowledge of the true and living God , his own Words very plainly show ; for if S. Fisher intended that Spirit which is the divine principle that man did partake of before his Degeneration ; certain and clear it is , that since Man did under that Degeneration pertake of his own Soul , or else he could not have been a Man. S. Fisher . never meant the meer Soul of Man , but the Life of that divine Principle which regenerates and renews the Soul unto a Life of Purity and Blessedness . Unto which and much more he affords me no other Reply then what I have already inserted , to wit , I told him that Fisher allowed no Man in his degenerate Estate to have any Spirit at all as constitutive of Man ; as if his meer tell him were Convincement enough to his Reader , that S. Fisher held all sinful Men to have no Souls , and he knows the Consequence ; If no Souls , then no Punishment ; for to be constituted a perfect Man to God and a meer Man , is not one and the same thing ; neither can pertaking of the divine Life or Nature be so understood , as that the Soul is that divine Life or Nature it self ; or that such as pertake not of it , have no Souls . Such Doctrine better becomes J. F's adventures Abuses then the Writings of that honest and Christian Man. He tells us of some other Quotations which I medled not with , particularly , that G. Fox in his Book called the Great Mystery , &c. should say , The Soul was Equal with God , that it was without beginning , infinite in it self and a Part of God ; for which he assigns us no Page in his Reply , in his first Book , the 16th ; I have diligently perused it and find no such thing ; however should he have ever written these Words , I dare say for him , he understood no more by Equality then Vnity ; for God is greater then all ; by Infinite no more then something that is not finite , or which comes to an End ; and by the Soul 's being without Beginning and a Part of God , no other then that divine Breath of Life , which is as the Soul or Life of the Soul , that came out from God , and therefore is of God ; that Cause is much to be suspected that props it self with such shallow Cavils ; he observes no Nicety of Expression in his Writings , and it is therefore disingenuously done of any to make this ill Use of his plain and vulgar Phrases . But least all this should fail , and he had Reason to suspect it , he brings us out a Piece of a Letter , formerly written by Josiah Coal ( who lived and dyed a faithful Servant of God , and is now at Rest with him ) put into his Hands , I suppose by his Gentle-Man , p. 94. as he received it at the Hand , I suppose of some Vagabond-Quaker . First , That he should call George Fox the Father of many Nations ; but what is this more then to say , that Men of several Nations have been begat unto Christ through him , Thus Paul was a Father to the Romans , Corinthians , &c. 1 Cor. 4. 15. for though ye have ten thousand Instructers , yet ye have not many Fathers ; for in Christ have I begotten you . Secondly , That his Life hath reached through his Children to the Isles afar off , to the begetting of many again unto a lively Hope . But what of all this ? The life of God is one in all ; Paul lived by the Life of Christ , and so did Peter ; Paul was present in Spirit , though absent in Body , 1 Cor. 5. 3 , 4. Thirdly , That Generations to come should call him blessed : But is not the Memory of the just blessed ? Prov. 10. 7. and did not God by Isaiah promise concerning Israel , I will make thee an Eternal Excellency , and the Joy of many Generations , Isa . 60. 57. This belongs to G Fox , Josiah Coal , and every Child of God ; yea , and J. Faldo too , if he were so good as he should be . 4thly , That his Being and Habitation was in the Power of the Highest : And so it should be ; for that is the Habitation of every Child of God ; for others dwell in the Power of the World. In short , we are exhorted to stand fast in the Power of Godliness ; and we read that it was the End of the Evangelical Ministry to turn People from the Power of Satan unto the Power of God , which is the Power of the Highest . 5thly , That he ruled and governed in Righteousness : This is but what Paul exorts Timothy to do in the Church of Christ , as both his Epistles inform us at large ; Every Elder , Overseer or Pastor in the Church of Christ is bound to do so ; If J. F. can prove he doth otherwise , he may then charge him with uncomely walking , but not J. Coal with Blasphemy for saying , that a good Man governs in Righteousness . Lastly , That his Kingdom is established in Peace , and the Increase thereof is without End : So is the Kingdom of the Saints of God. That they have a Kingdom and Dominion is clear from several Scriptures : It is the Fathers good Pleasure to give you a KINGDOM , Luke 12. 23. Wherefore we have received a KINGDOM which cannot be shaken , Heb. 12. 28. The Saints shall JUDGE the World , 1 Cor. 6. 3. The Nature of this Kingdom is declared . Luke 17. 12. The Kingdom of God is within . Joh. 18. 36. My Kingdom is not of this World. Rom. 14. 17. For the Kingdom of God is not Meat and Drink , but Righteousness , Peace and Joy in the Holy Ghost . The Durableness of this Kingdom is laid down by Daniel , and the Time came that the Saints possessed the Kingdom , whose Kingdom is an Everlasting Kingdom , Dan. 7. 22. 27. Yet upon these so innocent Expressions so scriptural , and therefore so easily defensible , doth this Adversary of ours call an Evidence of the blasphemous unheard of Passages and Principles among our Ministry conceived , vented and allowed , which did the World know , it would make their Ears tingle , and their Hearts ake . But we will see if these Words belong not of more Right to a Passage , that fell from the Mouth of a Court-Chaplain , in the Golden Age of Independency , not in a private Letter , but a publick Auditory , that we may help him to a clearer Sight of his own Folks , and that his severe Exclamation better suits them then us . After the Death of O. C. that all due Acknowledgments might be paid to his Memory for the noble Acts he did , of breaking all Oaths he made to God and Men , to advance his own Family and Interest , though to the Scandal of Religion and Loss of the Cause , a certain Chaplain of his broak forth with this Extatical and Elegiack Assertion , that if that were the Word of God ( meaning the Bible in his Hand ) then as certainly , that blessed Spirit ( the Protector ) was with Christ at the right Hard of the Father ; and if he be there , what may his Family expect from him ? for if he were so useful and helpful , and so much Good influenced from him to them , when he was in a mortal State ; how much more Influence will they have from him , now he is in Heaven ? THE FATHER , SON AND SPIRIT THROUGH HIM BESTOWING GIFTS AND GRACFS UPON THEM . I will omit naming the Party , he is dead , I give the Fact , and it speaks so much Idolatry , that nothing ranker can be produced of the most Extravigant Votaries of Rome . God , if it pleaseth him of his great Mercy give this poor Man Repentance , before that Hour overtake him in which it will be hid from his Eyes , which ends my Return to these hard and evil Speeches . I shall as my Manner hath been produce the Testimonies of certain considerable Men in defence of what we believe , concerning the Light within ; and others relating to the Soul of Man , for their Sakes , whom Tradition hath abused , & the frequent Clamours and Invectives of many against us blinded , so as to think we are the Sink of Error and off-scouring of all Heresy ; to the End that they may see our so much decryed Doctrine , clearly and abundantly approved by such as are of general Reputation among them . Of the Light shining in Man. Vatablus and Drusius upon Job 24. 13. They are of those that rebelled against the Light , say , that it is the Light , of God and that it is God himself . I suppose , none will doubt that this Light shined in the Consciences of those that rebelled against it , consequently , the light that shines in the Conscience is the Light of God , as he is the great Sun of Light. Munsterius and Clarius upon Job , Ch. 25. 3. Upon whom doth not his Light arise ? ask , Who is there in whom the Light of the Divine Wisdom doth not shine ? Codurcus is of the same Mind saying , he enlightneth all Men , referring us to John's Testimony . Drusius upon the same Place queries ; Who receiveth not his Light , and is not illuminated by his Light ? Erasmus and Vatablus on Joh. 1. 9. calls it the Fountain of Light , whence the Light also flowed to John himself . Now if this Light be in Men , and of the Fountain of Light , which say they is God , I hope none will deny the●● the Light that shines in Men , is divine Light , and consequently God , 1 Joh. 1. 5. Zegerus on Joh. 1. ver 4 , 5. In him was Life , and the Life was the Light of Men , &c , expresseth himself thus ; That Life by which all things were made , that which is the Word , yea , which is God the Fountain of all Life , that alwayes was and is the Light of all Men — and it shineth in the Darkness of our Souls , which the Prince of Darkness had darkened . Cameron on the place saith , It is to be understood especially of that Light which is unto Salvation , and whereby it comes to pass that we are freed from the Darkness of Sin and Death . All which is to say , that the Light which shineth in Man's Heart is Divine and Saving , therefore God manifesting himself in Man. Dr. H. Moor in his Philosophick Cabbal , pag. 27. sayes ; The Light pursued Adam , and upbraided unto him his Case after his Transgression , and that it was the DIVINE Light ; wherefore he was ashamed and hid himself at the Approach of the DIVINE Light , manifesting himself to him to the Reprehension and Rebuke of him — And the DIVINE Light charged all this Misery and Confusion upon the Eating of the forbidden Fruit , and Luscious Dictates of his own Will — And the DIVINE Light spoak IN Adam , concerning the Woman : What work hath she made here ? Thus doth he make the Light that reproves in the Conscience to be the Divine Light , and consequently of the Nature of God , who is the great Fountain of Divine Light ; Nay , to put it out of doubt , he reads those words , which in Genesis say , It was God himself that reproved Adam , after the manner before expressed , to wit , the Divine Light in Adam reproved him ; thereby making the DIVINE LIGHT in Adam and GOD to be ONE and the same Being . Of the Soul. Justin Martyr brings Tryphon questioning thus concerning the Soul , and himself allowing it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That is , Is the Soul Divine and Immortal ? Is it a Particle of that Commander Himself , and as it seeth God , so is it also permitted to contain Divinity in our Mind , and thereby even now to be happy ? Yea , altogether , said I. Tertullian . de Anima , p. 297. asserts the Immortality and Divinity of the Soul. P. Fagius in Gen. 2. 7. Rabbi Nehamanides hath observed , That he that breatheth on any contributes something of his own to it ; whence Christ our Saviour , when he would communicate the Holy Spirit to his Disciples , he did it by breathing upon them , signifying that he contributed to them something of his own that was Divine . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth something DIVINE and HEAVENLY ; some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the Immortal Soul of Man is a certain DIVINE THING come from Heaven . And the Poets call the Soul of Man a PARTICLE OF DIVINE BREATH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a breath or spiritus , DIVINE , HEAVENLY , Vital , Immortal , and Enduring forever . The Soul of Man DIVINE and HEAVENLY , consists in a DIVINE and HEAVENLY Spirit . The Author Hiskuni understands it to be an Inspiration from the Holy Spirit of God. Peter Martyr speaks of the Soul thus in Psalm . 94. We are taught not to with-draw from the Divine Nature those things that are perfect and absolute in us , pag. 12. and in pag. 122. They say ( says he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth chiefly signifie that which is DIVINE and Reasonable that God doth give unto us . H. Bullenger saith , The Soul is a Spiritual Substance poured of God into Man's Body ; in his 4 Decad. 10 Serm. Augustine saith , It is felt in the Life — it is unutterable , breathed into Man's Body by God of his own Essence and Nature — from the secret Power of God. In short , Very various have been the Opinions of the Ancients concerning the Soul : Plato divided it into Two parts ; Zeno into Three ; Panaetius into Five or Six ; Soranus into Seven ; Chrysippus into Eight ; Apollophanes into Nine ; by some of the Stoicks into Ten ; by Possidonius into Twelve , as Tertullian reports in his Book de Anima , p. 273. and H. Bullenger tells us , That hardly two say one and the same thing concerning it . Seeing then that Men of such excellent Abilities , and nicest Disquisitions both in Nature and Theology , rather prove their own Contradiction and Confusion , then give us any certain Account of the Soul , what she is ; and that the Scripture mentions it so rarely and obscurely , and that J. Faldo denies all immediate Inspiration ( as he calls it ) which is the only Way left us to understand it , he hath not shown himself a Charitable Divine , but an Impious Wrangler in falling so heavily upon us with the opprobious Name of Idolaters for assigning something more of Divinity unto the Soul in its primitive Perfection , then his Opinion will allow us . CHAP. XII . Of the Resurrection of Dead Bodies , and Eternal Recompence . Our Doctrine maintained by Scripture , Reason and Authorities . IN his former Book he charged us with the Denyal of the Resurrection of the Dead , and Eternal Recompence . The Testimonies he brought for Proof were such as rendred him very weak , or something worse , I hope they were sufficiently dis-engaged from his Service , unto which , according to his old Custom , he hath not thought fit to reply : He only takes notice of two or three short Passages out of six or seven pages of Answer , on which he bestows a few Squibs , and concludes with that Contempt and Rudeness no Man pretending to Religion or Humanity would have vented , especially against a Man that he provok't to answer him , by beginning to abuse his Friends in general , and him in particular ; considering withal , that his Profession is to suffer , not to insult . Strange ! that my Religion and Conscience should subject me to so much Contempt , with a Man that pretends to both . But W. P. I dare say , had not been thus treated by J. F. could he threaten the Law , and Flant and Swagger at the rate J. F. doth . But it is like such Folk , to insult where he may do it safely . One of his Testimonies was this , Christ is the Resurrection , to raise up that which Adam lost , and to destroy him who deceived him ; So Christ is the Resurrection unto Life of Body , Soul and Spirit , and sorenews Man , Princ. pap . call . Quak. p. 34. I will not trouble my self , nor spend my Reader 's time in transscribing what I said in Defence of this Passage , as to the End he designed it ; Nothing can be clearer , then that this concerns Regeneration , so sayes J. F. himself , pag. 132. consequently the Resurrection of Dead Bodies is not concerned in it . His second Testimony fell from G. Whitehead in these words , if we may believe him ; I do not believe this Body shall rise again after it is Dead . I told him of his Disingenuous Catching , and put him in mind of the Apostles own Expression that justifies the Saying , if it was ever said — Thou Fool — Thou SOWEST NOT that Body that shall be . But unto whatever I urged for the clearing of our Friends Words and Writings from his ill Constructions , like an unfair , if not a fearful Adversary , he makes no Return . I will now set down what he thought fit to give us . Reply , p. 88. Take W. P' s own words ( acknowledging the Truth of my Charge ) Either the Resurrection of the Body must be without the Matter , or it must not ; If it must , then it is not the same numerical Body , and so their proper and strict Resurrection they must let go ; although this allows my Charge true , and so enough to its Vindication ; yet I shall Answer P's Arguments against the Resurrection , wherein be opposes Philosophical Conclusions to the express Doctrine of the Scriptures . Rejoynder . If I have herein vindicated his Charge , it must follow that he charged us with Denying the Resurrection of the Body without any Allowance of Change as to that Matter and Corruptibility it was buried with ; consequently , That J. Faldo believes a Resurrection of the same Carnal Bodies that are interred without any Alteration whatever ; for that allowed , they cannot rise properly and strictly the same Bodies . If our rejecting this Carnal Dream of his , is that horrid Principle he charged us with Denying , we have no Reason to be much concerned about the Success . But he proceeds . Reply , pag. 88 , 89. The latter part of W. P's Dilemma is the Horn with which he pushes at the Resurrection ( viz. ) If it must not be without that same gross matter it dyed with , then I affirm it cannot be incorruptible , because it will carry with it that which will render it corruptible ad infinitum . The Body must necessarily be the same Matter is allowed , but W. P. calls it in his assumption of the 2d part of his Dilemma , the same gross Matter , which makes his Argument Falacious in the Form of it . But to let that pass , it shall be the same Matter and numerical , though not of the same Grosness ; and shall have the same Substance and Essential Form , though not the same Accidents . Rejoynder . Is this the Scripture-Doctrine , he says I oppose with Philosophical Conclusions ? Would he would give us but one Scripture that looks but favourably towards this Reply ; I never read one yet of a Body's having the same Matter , and not the same Grosness , the same substance and Essence , and not the same Accidents . For shame ; must our Denyal of Physical Nicities , or rather J. Faldo's Absurdities be branded for horrid Doctrine . 'T is true in Philosophy , that a Substance may loose its Accidents , and yet remain the same Substance . Things may be discolour'd , yet the same Beings they were before : But that Matter should be such , and not gross , is incongruous with Scripture and Philosophy . Matter and Grosness or Corruption are Synonimous in Philosophy and common Speech : But that Grosness , or the Substantial Part of any Man's Body should be but an Accident , that the Accidence teaches all Boyes in a Noun-Substantive , deserves a Lash at least . Are Flesh , Blood and Bones Accidents , or that of them which is gross and corruptible an Accident ? I wonder what a fearful sort of a Noun-Substantive J. F. would be in case he were condens'd and rarefied of such gross and corruptible Accidents , Indeed one would think his Head , if not all the rest , had been near akin to them , when he writ this piece of new Philosophy . But this abundantly proveth upon what Foot his Resurrection standeth , if it may be said to have any , or to stand at all . Faellacious is but one of his hard words ; for if the Body rifeth with the same Matter it carried to the Grave , it riseth with gross Matter , unless it carried no gross Matter thither . Let him chuse of the two which to deny . But is this to answer my Argument , to tell us with so much unwarranted Confidence , that the Body shall be the same Matter , Substance and Essence , &c. the very Question ? What is this but to say , It shall be so , because it shall be so ? If he would have done any thing , he should have demonstrated how Matter can be without Grosness , and the most gross and Material part of the Body to be but the Accidents . But he thinks he hath said something to the Point . Reply , pag. 89. To talk that it ( the Body ) cannot be incorruptible because beyond the Nature of Matter it self , is to talk like an Atheist , making Nature to be God , and not acknowledging the God of Nature . Rejoynder . Did I dare sport in Religion , scarce ever Man gave a fairer Occasion in his Compass ; But he practises it , and I abhor it . This is such a riddle me , riddle me , as I never heard of before . W. P. sayes , The Nature of Matter admits not of Incorruptibility , ergo , W. P. is an Atheist , ergo , he makes Nature to be God , and ergo , he acknowledges not the God of Nature . This is the very Man , that not a page off reflects Ignorance upon my Philosophy : Doubtless a Peerless Disputant , one way or other . May he evermore thus confute me ? which is all I will say to such subtil Reasoning and losty Argumentation in this place . Yet he has not done . Reply p. 89. If God be omnipotent ( which he is , or he is not God ) he is able ( as the Apostle speaks ) to subdue all things to himself , with which words he answers all Cavils from Impossibility in Nature . Rejoynder . The Question was not about God's Power ; nor was it so much as any Part of the Question ; But whether Matter is not by Nature corruptible , and how that which is corruptible by Nature , may be by Nature incorruptible . This Scripture he urges to prove his carnal Resurrection , will as well prove the Popish Transubstantiation , or any the most unreasonable Conceit in the World ; for it is but saying , All things are possible with God , and God is able to subdue all things unto himself ; and the Business is done at J. Faldo's rate of arguing . But the Question is not about what God can do , but what he hath done and has declared he will do . I know there are Impossibilities in Nature , which God's Omnipotency makes possible ; but if J. Faldo doth not know that there is a Difference between Impossibility in Nature , and Contrariety to Nature , I now tell him there is one , and that so wide , as though Almighty God frequently supplies Nature's Want of Power , yet he rarely , if ever , acts contrary to and inconsistent with the Nature of his own Creatures ; What is spiritual remains spiritual , what is material material , and what is corruptible corruptible . But let us see how much better he acquits himself of another Passage , which he ventures to cite , and in my Opinion doth no more . Reply , p. 89. W. P. proceeds farther in this vain Reasoning and wicked too , p. 202. I say , we cannot see how that which is of the Dust should be eternal , whilst that from whence it came , is by Nature but temporal ; and that which is yet most of all irreconcileable with Scripture and right Reason is , that the Loss and Change of Nature from corruptible to incorruptible , natural to spiritual should not make it another Body . That it is according to Scripture I have given large Proof in my Book , to no one of which he replyeth , as also how unreasonable it is to call that a Resurrection , which is not of the same numerical Body . Rejoynder . We may guess how well he proved it in his first Book by the Strength he hath employed to maintain it in his second . But let all sober Men judge if this Reply be pertinent to this Part of my Answer ; yet he promised he would answer my Arguments . For the Scripture , it is clear , That Corruption shall not inherit Incorruption ; neither can Flesh and Blood inherit the Kingdom of God , 1 Cor. 15. 50. Thus Anota . cert . Divin . anno 1645. upon the Place ; and if he will know the true Resurection , set him learn to understand this weighty Passage : For we know , that if our Earthly House of this Tabernacle were dissolved , we have a Building of God , an House not made with Hands , Eternal in the Heavens , 2 Cor. 5. 1. And I cannot but wonder , my Adversaries Understanding should be so benighted , as that contrary to express Scripture he should assert a Resurrection of the same Body that is buried , properly and strictly so ; the Apostle teaches us to believe that it is not that same Body that is sown that shall be ; for though we shall be changed from Mortality to Immortality , Corruption to Incorruption ; 2 Cor. 5. 1. and 1 Cor. 15. 37 , 50. yet ( mens Bodies of ) Flesh and Blood shall not inherit the Kingdom of God : For the Word Resurrection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth hot strictly imply a taking up of the same Numerical Body , as he would have us believe from his new found Relative IT ( first Book , 2. Part , p. 138. ) for which Beza shall give him a Release both from the Latin and original ( Greek ) there being no Word in either for ( his Relative ) IT on which he and his factious Brother Hicks have so relatively insisted ; Indeed as their last and best Refuge . The Text lyeth thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seritur corpus animale , resuscitatur corpus spirituale . i. e. Anatural Body is sown , a spiritual Body is raised ; that is , They lay down a natural , and take up a spiritual Body , or in lieuof a Natural receive a spiritual Body ; not that the Natural Body shall be transubstantiated into a Spiritual Body , or that admitting of such an Exchange , that the Spiritual is the same Numerical Body , that was the Natural ; for so the Natural and Spiritual Body would be one and the same ; but suppose J. Faldo ' s Relative IT to hold , I do utterly deny that this Text is concerned in the Resurrection of Man's Carnal Body at all . I will recite it with the five following Verses as they ly in our English Translation . It is sown a Natural Body , it is raised a spiritual Body ; There is a Natural Body , and there is a Spiritual Body ; and so it s written , The first Man Adam was made a Living Soul , the last Adam was made a Quickning Spirit ; howbeit that was not first which is spiritual , but that which is Natural , and afterward , that which is Spiritual ; The first Man is of the Earth Earthy , the second Adam is the Lord from Heaven ; As is the Earthy , so are they that are Earthy ; and as is the Heavenly , so are they also which are Heavenly ; and as we have born the Image of the Earthy , we shall also bear the Image of the Heavenly , v. 44 , 45 , 46 , 47 , 48 , 49. I say this doth not concern the Resurrection of carnal Bodies , but the two States of Men under the first and second Adam , Men are sown into the World natural , and so they are the Sons of the first Adam ; but they are raised spiritually , through him who is the Resurrection and the Life , & so they are the Sons of the second Adam , the Lord from Heaven , the quickning Spirit . The very Words of the Apostle undeniably prove this to be the Scope ; how else could the first Adam's being made a living Soul , and the second Adam a Quickning Spirit , be a pertinent Instance to prove Natural and spiritual Bodies ; upon which follows , that the Natural was first , that is , the first Adam , and then that which is spiritual , which is the second Adam , the quickning Spirit , the Lord from Heaven , who came to raise up the Sons of the first Adam , from their Dead to his Living , their Natural to his Spiritual Estate . But perhaps it will be objected that the 47th Verse , The first Man is of the Earth Earthy , and part , of the 9th . Verse , We shall also bear the Image of the Heavenly , seem to imply a bodily Resurrection ; But let the whole . Verses be considered , and we shall find no such thing . The first Man is of the Earth , Earthy , The second Man is the Lord from Heaven ; who sees not that this is rather spoken of the Earthy-Mindedness , then the Earthy Body of Adam ? It was mentioned to show the great Disparity , that is between the Nature and Qualification of the first and second Adam ; the following Verse puts this Interpretaion out of Doubt , as is the Earthy , such are they that are Earthy ; and as is the Heavenly , such are they also that are Heavenly . For those Words , We shall also bear the Image of the Heavenly . I cannot see how they should relate to the Resurrection of the Carnal Bodies of Men ; for the Image of the Heavenly , is a renewed State to God , through the Operation of the Spirit and Power of Christ , the first Part of the Verse clears it ; and as we have born the Image of the Earthy , we shall ( or rather , let us bear ) the Image of the Heavenly ) as Ambrose and Theophilact read it , and six or seven Copies besides have it ) which is as much as to say , That as we having born the Image of the God of this World , by becoming his Children ; so may we bear the Image of the True and Living God , by being redeemed from a vain Conversation , having our Consciences sprinkled from dead Works , and being born again of the incorruptible Seed by the Word of God which lives and abides forever . Had this concerned the Resurrection in our Adversary's Sense , * the Image would be changed wholy ( Accidents would not serve his Turn ) therefore not the same Image , unless the Earthy could be the Heavenly Image , which were Impossible ; for we should loose our Earthly Bodies , at what time we become the Image of the Heavenly , in this World , if this conceit had any Truth in it , and if of the other , they to be sure must never enter ; for another takes Place : But as it was never understood so by any that I know of , but evermore of that Earthly Image which came by transgression , and the Heavenly Image that comes in obeying the Truth by the Spirit , according to what the Apostle saith , Col. 3. 8 9 , 10. But now you also put off all these , Anger , Wrath , Blasphemy , filthy Fornication out of your mouths , lye not one to another ; seeing that you have put off the old Man with his Deeds , and have put on the new Man , which is renewed in Knowledge after the Image of him that created him : So till the natural Man that is sown , comes to dye to his own Image , Will and Affections , he can never be quickned into this Glorious Image of the second Adam , the quickning Spirit , who is the Lord from Heaven . But suppose , it were to be understood rather of Bodies then Souls , the Text may be as well translated a Living as a Natural Body is sown ; yea rather so , for the Word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Animale , that imports as much as a Soul●-Body , and such an one , I dare say , J. Faldo would not be willing to sow , except he had a Mind to be buried alive : So Clarius both translates it , and interprets it , Corpus animale accipiendum est , cui anima vitam prestat ne intereat . i. e. A Souly or Living Body is that , to whom the Soul gives Life that it doth not dye . But to go farther ; suppose the Apostle treated of a natural Change , and not only of the spiritual State of the Soul in this Life , yet can it be extended no farther then this ; when good Men lay down this Earthly House or Tabernacle of Clay , the Image that came to us from Adam's Loyns , we shall be cloathed upon of Immortality , received into the Building that is Eternal in the Heavens , and be made like unto his glorious Body , 2 Cor. 5. 1. Philip. 3. 21. We sow a natural , we reap a spiritual , and we sow not that Body which shall be ; but God giveth a Body as pleaseth him , 1 Cor. 15. 37 , 38. I also parralelled my Adversary's Change yet Sameness of Bodies with the Popish Transubstantiation , showing , that the Absurdity Protestants Charge upon this , is equally chargeable upon that ; only with this Distinction , that the Papists deny it to continue a Wafer after Consecration ; but J. Faldo asserts , the spiritual Body to be the same carnal Body after Mutation , which is a Kind of Consubstantiation , and far more ridiculous : But of this he took no notice , and his Silence is prudent : Things unanswerable are better unmedled with , then cited and not confuted ; He knows who pas● for wise Men by holding their Tongues ; I wish that were his greatest Fault . I will conclude this Head with a few Testimonies in Defence of what we have said against J. Faldo's Carnal Resurrection , referring my Reader to my Chapters of the Resurrection both against him in my Answer , and my Book against T. Hicks , entituled , Reason against Railing ; and particularly the second Part of a Discourse ( that we hope will suddenly be publisht ) call'd , The Christian-Quaker , for his fuller Satisfaction of our Scriptural Judgment , and our Adversary's fleshly Apprehension concerning the Resurrection . H. More , Myst . God. p. 221 , 224 , 225. Dr. H. More , the Cantabridgian Philosopher , begins his Discourse of the Resurrection with this Censure of J. Faldo's . We come now to the second particular propounded , the Resurrection of the Dead , which I dare say the Atheist will listen to , with more then ordinary Attention , and greedily suck in the Doctrine , provided it be stated with the most curious Circumstances that the RIDGIDEST OF THEOLOGERS will describe it by , that we shall have the same NUMERICAL Bodies , in which we lived here on Earth , and that those very Bodies ( the Molds being turned aside ) shall start out of the Grave . This Doctrine the Atheist very dearly hugs as a Pledge in his bold Conceit of the Falsness and Vanity of all the other Articles of Religion ; wherefore he fancying the upshot of Christianity to be so groundless and incredible , he fairly quits himself of the Trouble of all , and yields himself up wholely to the Pleasures of this present World. To the Objection of Atheists , who play hard upon J. Faldo's Carnal Resurrection . First , In that Canables proper Bodies are made up the Flesh of other Men , so as if every one had his own , he would have never a Body in the Resurrection . Secondly , That it implies that all Men are buried , when as Myriads are drowned in the Sea , and eaten by Fishes . Thirdly , That Men's Bodies are passing like Rivers , consequently no more the same Numerical Bodies , then the Water that runs away is the same River ; and upon this score the Body of an Old Man must pay for the Sine of a Young Man , whose youthful Body felt the Pleasure , and is gone . He thus answers out of the best sort of Philosophers , That the Soul of every Man is his individial Person , and that she alone it is that sees , hears , enjoyes Pleasures and undergoes Pain , and that the Body is not sensible of any thing , no more then a Man's Dublet when he is well Bastinado'd ; and this Answer ( sayes he ) takes away all the first and last Cavil ( he goes on ) and why do Men plead for the Consociation of the Soul 's numerical Body in Reward or Punishment , but that they fancy the Body capable of Pleasure & Pain ; but they err , not knowing the Nature of things ; the Body being utterly uncapable of all Sense and Cogitation , as not only the best Platonists , but also that excellent Philosopher Des-Cartes hath determined , and is abundantly demonstrated in my Treatise of the Immortallity of the Soul. See Book 2. Chap. 2 , 4 , 5 , 6. To the second Cavil I answer , That the Universal Expression of Men's rising out of the Grave , is but a Prophetical Scheme of Speech , the more strongly to strike our Sences , as I have already intimated in my Exposition on the 1 Cor. 15. against the Psichopannachites , see Book 1. c. 6. § . 3. This Succour , saith he , we have against the Atheists out of Philosophy ; but I answer further as concerning the Scripture it self , That I dare challenge him to produce any place of Scripture , out of which he can make it appear , that the Mystery of the Resurrection implies the Recessitation ( or raising up ) of the same Numerical Body ; The most Pregnant of all is , * Job 19. which late Interpreters are now so wise , as not to understand at all of the Resurrection : And for 1 Cor. 15. that Chapter is so far from asserting this Curiosity , that it plainly sayes , it is not the same Body . But the Atheist will still hang on and object further , That the very Term Resurrectio implies , that the same Body shall rise again ; for that only that falls can be said properly to rise again ; ( Where let the Reader take notice , that D. More calls J. Faldo Atheist , for it his Objection against me , Rep. p. 89. ) But sayes D. More ▪ The Answer will be easie , the Objection being grounded meerly upon a Mistake of the sense of the word , which is to be interpreted out of those higher Origiginals , the Greek and Hebrew , and not out of the Latine , though the word in Latine doth not alwayes imply an Individual Restitution of what is gone or faln ; as in that Verse in Ovid , Victa tamen vinces subversaque Troja resurges But this , faith he , is not so near to our Purpose ( yet it excludes the same numerical Troja ) Let us rather consider the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which resurrectio supplies in Latine , and therefore must be made to be of as large a sense as it . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so far from signifying ( in some places ) the Reproduction , or Recovery of the same thing that was before , that it ●ears no sense at all of Reiteration in it , as Mat. 22. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and shall raise up Seed unto his Brother . Also Gen. 7. 4. there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies meerly a living Substance , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification , according to this sense will be nothing else but a giving or continuing Life and Substance to a thing . The word in the Hebrew that answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Translators translate a living Substance ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this Analogy may very well bear the same latitude of sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they being both words that are rendred Resurrectio , but simply of themselves only Vevification , or Erection unto Life . Thus far D. H. More against John Faldo's Carnal Resurrection , of whose Philosophy , Scripture-Challenge and Criticisms let him clear himself if he can I shall also produce a Testimony out of T. Collier . T. Coll. Works , pag. 169. This Doctrine of the Resurrection of this Body is by some denyed , & by others too Carnally looked upon ; some thinking that our Bodies of Flesh shall be raised in the same Form in which it dyed ; others , that it shall be spiritual , yet question , whether it shall be of the same Substance ; therefore it will be necessary to consider two Particulars for the clearing of it : First , By what Power we shall be raised ; Secondly , With what Bodies . 1. By what Power . Answ . 1 st , By the same Power by which Jesus Christ was raised , which was by the Power and Spirit of God , 2dly , By the same Power and Spirit that the Saints are raised from the Spiritual Death of Sin and Self , Phil. . 3. 10. Rom. 8. 11. This being a Truth , that they shall be raised by the same Power , it may somewhat direct us to the Form in which they shall be raised , which is the second Particular , that is , in a spiritual Form , not in a Fleshly ; for as the Spirit of Christ raiseth us up in the Spirit , while we are here , so shall it raise up our Spirit in the last Day : It is sown a Natural Body , it is raised a Spiritual Body : Our vile Bodies shall be changed and made like his Glorious Body . D. H. Hammon also denyes a proper and strict Resurrection of Bodies , and consequently is guilty of that horrid Principle , as J. Faldo calls it , which may be seen at large in his Comment 1 Cor. 15. Among other things , he tells us of one Synesius out of Vossius , who was made Bishop , not withstanding he refused to subscribe the Article of the Resurrection of the Body , which shows how much greater Charity they had for Dissenters , then our rigid Adversary , whilst a Dissenter ; for indeed it was very diversly , thought on , and very obscurely laid down in the beginning of the third Century , sayes P. D. Huetius in Origenianis , p. 132. Farrellus , Calvin's Predecessor at Geneva , and one to whom that eminent Reformer writ many Loving and Respectful Epistles , usually beginning with Clarissime , Charissime , and such like , did both deny the Resurrection of the same numerical Body , but defended his Opinion and disputed strenuously against the vulgar Notion , which plainly opposeth John Faldo's , But more especially * The Vincent's gross Notion of The Resurrection , who hath taken upon him in a large Discourse , called , Christ's Certain and Sudden Appearance to Judgment , p. 48. 49. to write the History of it , wherein he is so punctual , that he doth not only tell . them what Bodies they shall have , but what Encounters and Dialogues are like to pass , even to Scolding , Railing , Scratching , and I know not what besides ; so vain and ridiculous is that Author . I will wrap up these Testimonies with two Passages out of Origen in Jerome , Non easdom Carnes nee in 〈◊〉 formis restinent quae fuerunt Sermina : i. e. The Seed shall not restore the same Flesh , nor in the same Form — Again , Non oculis videbimus , &c. We shall not see with Eyes , hear with Ears , act with Hands , walk with Feet in that Spiritual and Ethereal Body that is promised , that is not subject to be toucht or seen with Eyes , nor to be weyl'd , &c. This and much more is urged by Jerome against John of Jerusalem , Epist , cap. 8. These Testimonies I have produced , to shew the Arrogancy and Uncharitableness of J. F. in counting it an horrid Thing to reject his Carnal Notion of the Resurrection of the Dead , and that to such a Degree destroyes ( if you will believe him ) all Hope of Immortallity ; most absurdly placing Eternal Felicity therein . The Resurrection we own , and for the Manner of it , we are not inquisitive ; and as I told him before , so again , because these things run men into unprofitable Questions , and a Philosophical Way of Discoursing , no wayes tending to God's Honour nor the Soul's Profit and Comfort , I shall decline any further or nicer Disquisition , and content our selves with this , that if we live holily , we shall dye happily ; and if we walk in his Fear , we shall depart in his Favour ; and at being unclothed of Mortallity , we shall be clothed on with Immortallity and Eternal Life : For God will raise all such into Immortal Life and Glory , who truly dye in the Lord ; But we cannot but take notice of the Subtilty of God's Enemy , who by casting curious intrical and unprofitable Questions , about what Bodies the Dead shall rise with , and bringing us under vulgar Reflections by not consenting thereto , endeavours to divert the Minds of People from our most frequent and fervent pressing a part in the first Resurrection , that only saves from the Power of the second Eternal Death ; of which let my Reader receive this friendly Warning ; for besides that it is a Satanical Decoy , Thou Fool belongs to none more , then him , who acquiesses not with all humble and contented Submission in the Good Will of God , whose Will be done in Earth as it is in Heaven . To the Second Part of his Chapter , which concerneth our Denyal of Eternal Rewards ; although it deserves not our notice , for the Folly and Falshood it contains ; yet that he may not make my Silence to yield his Charge , and to show that in every Point he behaves himself dishonestly towards us , I shall consider that little he sayes . Reply , p. 89. Concerning a Reward in the World to come , which I affirm they did not profess , W. P. opposes rather because he would not be thought to subscribe to me , then that he believes not what I say to be true . Rejoynder . This Man pretends to judge Hearts not only without Words , but also contrary to Words . I did most expresly tell him , that though we own the Beginning of Heaven and Hell to be in this World ( who charged us with the Denyal of them any where else ) yet that they were but Earnests of that Compleat Joy or Torment that Men should receive as their Eternal Reward or Recompence hereafter ; But this passes for Hypocrisie with John Faldo's present sort of Conscience . And He proceeds . Reply , p. 89. W. P. tells me , p. 203. None ever read so ; J. F. quotes no such thing ; nay , he sayes he hath searcht , but to no purpose , My Charge was , not that they deny a Reward in another World , but that they profess no such thing ; yet being silent to it , hath a full Consequence that it is none of their Belief . Rejoynder . How could his Charge imply no such thing , who makes our Silence ( upon which he grounded it ) to have this full Consequence , that a future Heaven and Hell are none of their Belief , and if not believed , denyed However , it makes not a little for us , that he not only never read so , quotes no such thing , and says , he hat● searcht to no purpose , but that he hath made no Reply to these words , he recites out of my Answer , which hath this full Consequence , that for J. Faldo to charge what he has never read , what he hath searcht for and could not find ( p. 141 , 142. ) and therefore could not quote upon us to our Scandal ) is unworthy of any Man pretending to Common Honesty . But what doth he mean by our not professing Eternal Rewards ? Our not daring to enter into the secret of the Almighty ? What , how and by whom they are to be distributed ? What other End have our Meetings , Writings and Sufferings ? Must I alwayes deny Eternal Recompence , where I do not expresly declare I own it ? How many Times in Religious Discourses will J. Faldo come under the like Imputation ? he cannot show me one Book that was ever wrought by any of us , in which it is not abundantly implied , if not most plainly expressed : Were there no such thing , it would belong to us , above all other People , to use the Apostles Words , We are of all Men most miserable ; but God hath fixed that Hope of Immortality and Eternal Life in our Souls , which all J. Faldo's Clamours will be too weak to shake . But were we darker in this Point ( then whom none are clearer ) we and our Books have Moses , the Prophets and their Writings to keep us company , who mention it but obscurely , and not so frequently and unquestionably as we do . J. Faldo loves to hear talk of Heaven , but despises and shuns the Way which leads to it ; and because our greatest Pains are imployed in bringing People into that streight and narrow Way that leads thither , rather then by delicious Fables to preach them into an Hope of Heaven , whilst in a State of Disobedience to God's Holy Spirit , therefore is it that he concludes us not to believe Eternal Rewards , that is , to deny them . Never did Man catch at such broken Reeds to save himself from the just Abhorrence of all sober People . We deny his Carnal Refurrection , therefore we must needs deny Eternal Rewards . Again , We do not believe Eternal Rewards ( if he may be credited ) yet he never read so , much less found it so by his own Confession ; and therefore could never quote it so . If we speak of Salvation , unless we put future or eternal to it , he confines it to this World ; he deals so with Heaven and Hell ; boldly concluding , from what we say , Men feel and know of those things here , our Dis-Belief of any such thing hereafter . I told him of B. Hall and T. Brooks , their Books entituled , Heaven upon Earth , but he sayes nothing to that . In short , he seems to have made it his Business to render us but as odious , as his Wits and worse would let him , but let him go with this Character , no Man having charged so home , proved so weakly , and abused so grosly , as this Adversary hath done . Because I concluded my Answer to the two first Parts of his former Book , though contrarily to what he did , yet in the same Method , he is pleased thus to treat me . Reply , p. 90 , 91. Set how good W. P. is at APING MY Logick If Quakerism ( so called ) sayes he , be not another Dispensation then that of Christ preached and setled by the Apostles ; If it deny not the Scriptures ; if it deny not all nor any of the Ordinances of the Gospel , &c. And so he goes on with his Negatives ; by the same good Logick . I will prove Geometry , Logick or Philosophy to be Christianity . If Geometry , &c. deny none of these Things , Geometry is Christianity ; but it doth not , therefore Christianity ; yea , if we will pass to the Concrete , you may prove a HORSE or a GOOSE a Christian by the same Argument ; for they deny none of these things . Rejoynder . Take away his idle Carps and Cavils and he would have nothing to say , and he rarely sayes any Thing , but something is against himself . Who any whit intelligent or candid , considering that I refumed the Argument in opposite Terms , could think I intended it not to opposite Ends ? That is , when J. Faldo tells us , that we deny the Scriptures and all the Ordinances of the Gospel , and we answer , that we do not deny the Scriptures or any Ordinance of the Gospel , that we thereby do not mean ; or these Words do not imply an Acknowledging of the Scriptures and every Ordinance of the Gospel ; for Instance : Suppose any Man charges J. Faldo with a Denyal of the Scriptures to be the Word of God , and Baptism and the Supper to be Ordinances of the Gospel , and he shall answer , I do not deny the Scriptures to be the Word of God , nor Baptism nor the Supper to be Ordinances of the Gospel : Are we to conclude , that J. Faldo acknowledged the Scriptures to be the Word of God , and those Ordinances to be Gospel , no more then an Horse or Goose ? I will form it into an Argument for his Sake . He that denyes the Scriptures and Ordinances of the Gospel , is no true Christian ; But W. P. ( sayes J. Faldo ) denyes the Scriptures and Gospel Ordinances ; Therefore W. P. is no true Christian . I deny the Minor , or second Proposition ; I query then , if I ought not to be understood , to own the Scriptures and Gospel Ordinances ? If not , there is no Disputation : If I ought to be so understood , was it ingenuous or just in him so to cavil ? But that his Honesty and Logick may yet more clearly appear , I will give his Reply in this plain Argument , wherein I wrong him not one Tittle . Whosoever denyes not the Scriptures and Gospel Ordinances is a true Christian : But an Horse or a Goose doth not deny the Scriptures and Gospel-Ordinances ; Therefore a Horse or a Goose , according to J. Faldo , is a true Christian . I know he would fling this Absurdity upon me ; but he right well deserves it himself , who would extend the Major Proposition beyond its Bounds ; for it was not Who or Whatsoever did not deny Christianity , thereby including all Sorts of Beings and Things ( which made a Gap for his Horse and his Goose ) but if Quakers or Quakerism so called ( of whom was the Controversie , and must either deny or own ) do not deny the Scriptures , &c. it follows , they own the Scriptures , &c. for by the same Rule that his owning the Scriptures includes no Denyal of the Scriptures , it holds e contra that our not denying of the Scriptures , includes an ●owning of the Scriptures , or else his Argument proves nothing ; for if it stands not upon the Rule of Contraries , it will follow , that we may deny them , and yet own them , for not denying them ( though there be no Medium ) is with him no owning them . But what Part is not that Man fitted to act , who can argue against his Adversary at such a Rate as this . W. P. denyes not the Scriptures , yet for all that , he owns them no more then an Horse or a Goose , and why ? because they do not deny them . Next to this Injustice , his Logick in these Attempts excells . But above all the rest , that the first , Piece of my Argument , as formal as any thing can be , should not e●cape this Man's Abuse , viz. If Quakerism ( so called ) be not another Dispensation then that of Christ preached and settled by the Apostles , then the same , said I , though not another , yet not the same , sayes he ; Let the Reader judge in this Case : My Adversary in his first Book , 2d Part , p. 144. begins thus , If Quakerism be an other Dispensation then that of Christ settled and preached by the Apostles : Now what is plainer , then that this is a Negative , as well as mine ; for another Dispensation is not the same . Next , doth it not imply , that Quakerism ( so called ) is not Christianity , if another Dispensation ? And why may it not follow , if it be not another Dispensation , that it is the same with that of Christianity ? Is not this implyed as strongly and clearly as his Consequence in the contrary Proposition ? Why should his Negative pass , and mine be stopt ; or his Consequence hold , and not mine ? He will have , That if Quakerism be another Dispensation , then not the same ; but I must not be allowed to infer , If Quakerism ( so called ) be not another Dispensation , it is the same ; as if it were not alike to say , If Quakerism ( so called ) be not another Dispensation then the same : Or thus ; If Quakerism ( so called ) be the same Dispensation , then not another . Our Controversie lay upon absolute Contraries , not upon things only indifferent , as Geometry , &c. for they are neither for , nor against Christianity , neither do they own or deny them . But if J. Faldo will be understood of his Saying ; The Quakers deny the Scriptures , that the Quakers do not own the Scriptures ; Why should not we be understoo● when we say , we do not deny the Scriptures , to mean that we do own the Scriptures . His Objection is , we run upon Negatives , whose first Proposition of nine Parts hath eight Negatives in it ; unless , If the Quakers deny Scriptures , Ordinances , Christ , &c and affect not a future Blessedness , &c. are no Negatives ; or that we must not thereby understand , They do not own them ; for if he sets it not in Contradiction , but at the Distance of Geometry only , how can he conclude , The Quakers deny the Scriptures ; yet so he concludes per fas per nefas : What can be said to a Man of this hardy Stamp ? whom neither Logick , Reason nor Modesty can bound , yet a pretended Master of them all . Had I used him at this toyish , gibing and illogical Rate , I had been an airy Sophister , of no more serious Conscience or Religion then Punchenello ; but being his Adversary I must be a Dunce , an Ignoramus , and something else ( he was so wise as to hide from us ) which are the Epithetes he is pleased out of his great Store-House of Ill Language to bestow upon me at parting . But which is stranger , if any thing be strange that he doth ; after all the Perversion , Addition , Diminution , Wresting , Misquotation , Evasion , and School-Boy Puns and Gibes , he hath the Confidence thus to end this Chapter , and his Defence of the first and second Part of his first Book : Thus I have honestly & clearly vindicated every Charge in that Part of my Book which intends the Proof of Quakerism to be no Christianity . How honestly and how clearly he hath vindicated his Charges belongs not to either of us to judge , whatever we think ; but is le●● with every impartial Reader to determine ; though , if it be as he saith , I am yet to learn what an Honest and Clear Vindication meaneth ; for according to that Sense , I have had of him through this whole Controversie , and the most upright Observation I could make of his Management , it seems to me a moral Impossibility that he should not be conscious to himself , of exhibiting . Charges he hath not proved ; of abusing our Writings to endeavour it ; of declining the Strength of our Answers , and Vilifying of our Persons for writing them . To the Righteous God I recommend the whole , and according to our Truth and Honesty in this Matter , may we receive the Sentence of Well or Ill done , &c. I hope my Conscience will abide the Search ; for God that knoweth all Hearts , is Witness , I have not the least Guilt upon me for my Concern & Carriage in this Affair , having done to him , as I would all Men should do unto me , and therein fulfilled the Royal Law. CHAP. XIII . My Adversary declines meddling with my Appendix . His Dising enuity great . His Perversions and Wrestings about his Key , pretending to open our Words , Detected . VVE are now come to his Two and Twentieth and last Chapter , which for his Truth , Reason , Language and Carriage towards me , is an exact Representation of his intire Reply , which will not be hard for any serious Reader to observe , and make that use of it which may forever discard J. Faldo in his Opinion from any future Pretence to honesty in Writing , till he hath publickly recanted this ; but because I always desire he should speak for himself , be pleased to hear him this . Reply , p. 91. In W P's Answer to the third Part of my Book , he sayes nothing to the Chapter of the Characters of Apostolical Persons and Inspirations , wherein ( it consisting of Twenty four Pages ) I agitated at large these Points , to the Overthrow of their pretended Apostolical Ministry , and Inspirations of the same kind with theirs , common to all Believers , on which Quakerism is founded . Rejoynder . This Complaint might have been very allowable in case I had not already sufficiently considered and answered whatsoever was of moment in those Twenty Four Pages under the Head of Inspiration ; and that himself had not been so shamefully injust , as after having attackt the first Part of my Book , intituled , The Spirit of Truth Vindicated , with Thirty Four Pages , and I replied in an intire Appendix of Thirty Pages , he had not wilfully neglected to give ●s one word of Rejoynder : I beseech my Reader to take notice of this one great Piece of Disingenuity ; for if I must be chid , because I did not unnecessarily repeat Controversie , having already defended our Doctrine in this Point , under the Head of Inspiration and Gospel-Ministry , What shall be said to him , that unprovokedly fell foul of my fore named Book , and after I had replied in its Defence takes no more notice , then if he were wholly unconcerned in any such Attempts ? He must either think what he writ irrefutable or indefensible ; If the first , then he need not have replyed at all , since I am perswaded he believes one part of what he writ to be as irrefutable as the other : If because indefensible , he is to be excused , yet deservedly to be blamed for finding that Fault : with others which he is much more guilty of himself . To say nothing of his Pretence of Answering Two Hundred Fifty Four Pages within the Compass of Ninety Six , and that Skip he makes over my whole Key , consisting of about half a score Pages , added for the Opening our true Meaning from that perverted sense , ignorant and malicious Persons have put upon our Principles : And lastly , his Vindication of his Key in not a page and an half against Six or Seven Pages of my Answer , wherein , I hope , it was proved abundantly defective . But let us hear what he sayes to remedy those defects I therein charged upon it . Reply , p. 92. In my Key of Two Hundred and Fifty Particulars , he excepts against Ten ; Five of which he further explains , the other Five he opposes . Rejoynder . This looks unfair on my part , till my Reader be informed , that not one of these Two Hundred and Fifty Particulars had so much as the Name of Man or Book , consequently no Page , how to find and read any of those things he affirms to be our Sense or Meaning , which is enough to discredit an Honester Writer then J. Faldo ; so that what I did , was more then could be justly expected , much less challenged from me : however , I took Ten of the most suspicious . If he be disproved in those , there is great Reason to suspect him about the Rest , till he hath produced more unquestionable Evidence . Of these he tells us , I explain one Five and oppose the other , Let us hear how he gives my Opposition , and what is his Replication . Reply . The first of these is in pag. 247. THE WILL OF THE FLESH . i. e. All that is chosen by Man , though he be thereto disposed by the Will of God revealed in the Scriptures . This W. P. calls False , and an Abominable and Notorious Untruth . I have proved at large their calling all things of a Religious Nature by that Name which are not by Immediate Inspiration : although the Scriptures have Precepts ! and Examples , commanding and prescribing them . Rejoynder . If this be not to beg the Question , no Man ever did since the World was . He sayes , he hath proved it at large : and I say , I have refuted it at large ; and what sayes he to that ? no more then this , I have proved it at large , &c. Doth this Man look like an able Disputant ? That he is not an honest one , take my Answer , by him omitted , with his own words faithfully cited . J. F. pag. 69. THE WILL OF THE FLESH , i. e. All that is chosen by Man , though he be thereto disposed by the Will of God revealed in the Scripture . W. P. This is False ; Many things may be and are daily chosen by Man , that is not in the Will of the Flesh , nor by his own Will , much less when any should be disposed thereto by the Will of God revealed in the Scripture : An Abominable Untruth , and so Notorious , that I need say no more ; only Challenge him to produce any of us ( that is , any of our Sayings or VVritings ) in Proof of his Exposition , if he can ; otherwise be hath Slandered Us and Our Principles : For the W●ll of the Flesh , is that which is quite Contrary to God , and inconsistent with the Good of the Creature . How well he hath acquitted himself in point of Honesty , as well as Ability , first , in so maiming my Answer ; and next , in saying nothing to it , is still referred to my Reader 's Judgment , and so we proceed . Reply , pag. 92. The second is , pag. 249. CHRIST THE OFFERING , i. e. the Light within . W. P. calls this no Quakers Expression ; that it is , take this Proof . We believe that Christ in us doth offer himself up a Living Sacrifice to God for us , Smith . Cat. pag. 64. Rejoynder . I still say , it is no Quaker's Expression ; Though the Light that shineth in our Hearts be Christ the true Light ; But that which I most insisted on , he hath ( as he useth to do ) quite left out ; viz. for he would by this insinuate , that we deny Christ to be an Offering as in the Flesh , and that Body then offered up to be concerned in our Belief of the Offering ; but I do declare it to have been an Holy Offering , and such an one too , as was to be once for all ; therefore let none receive his Abuse of us for our Faith. He that hath half an Eye may see , how poorly and meanly he hath shifted off the Weight of my Answer . Again , Reply , p. 92. The third , MEN-PLEASERS . Sense . They who comply with Men though in things not only Lawful , but also to Edification . This W. P. calls an arrant Lye ; but the ground is , provided J. F. meaneth by Lawful unto Edification , what we do . I am not so silly to put such Bonds on the Truth . Rejoynder . Indeed I never took him to be so Silly as Mischievous in the Matter , not to use his own Phrase more — then Ignoramus ; for instead of putting , Bonds on the Truth , he hath broken all Bonds of Truth ; he pretends to give our Sense of Men-Pleasers , and substitutes his own in the room of it ; and when we tell him , that if he means by Lawful and to Edification , what we do , he belies us ; he confidently replies , I am not so silly to put such Bonds on the Truth ; as if in rendring our Sense of words , he were not bound to keep to our Sense of them ; how is it our Sense , if it be his , and not ours ; and how truly ours , if it be putting Bonds on the Truth to render ours truly ? But the Man's present Hardiness is beyond wondring at . To the next . Reply , p. 92. TRADITIONS OF MEN , i. e. The Scripture or written Word , p. 250. To this W. P. adds ; But to say , they are the Traditions of Men , in the sense Christ forbid the Pharisaical Religion , God forbid : I had rather my Tongue were cut out of my Head. Oh base Man , to abuse an Innocent People thus grosly . I have already proved the Phrase to be the Quakers , viz. Smith ' s and Nailor ' s. Rejoynder . This answers it self : if he had taken off the Force of my Words , I might have bestowed a Rejoynder upon him ; in the mean time , I have disproved his pretended Proof , where I met with it ; and what I find here , is but a meer begging of the Question . The fifth and last Particular he thus endeavours to vindicate , is this . Reply , p. 93. THE VAIL IS OVER THEM , p. 251. Their Sense I give of this , he presents the greater half of ( which explains the other ) by an &c. to blind the Reader , and make the Quakers believe , I deserve the Imputations of Malice and wicked Man , which it seems he is resolved afore hand to bestow on me . Rejoynder The Man is weary of his Work , as we may see , by the great haste he makes over every particular . No Man living that hath not read both our Books can make any Sense of this Hodge-Podge Section ; that ever any Man should touch with Religious Controversie , that is so visibly defective in it ! My Answer shall be my Rejoynder ; for , sure I am , he hath overlookt it , and therefore yet to be replyed to . J. F. p. 89. THE VAIL IS OVER THEM , that is , sayes J. Faldo , the Belief of the Man Christ Jesus , which was of our Nature to be p. 251 , 252. the Christ , &c. W. P. Let this be the last ( though several more might be observed ) which at this time shall be considered , in which we shall see that J. Faldo has done like himself , and the Man we have all along taken him to be . The Vail is over them , it is a Scripture-Phrase , 2 Cor. 3. 15. used by the Apostle to express the Darkness and Ignorance that to that time remained over the Understanding of the Jews in reading the Law ; and this Vail he makes us to interpret after this gross and absurd manner ; namely , that the Vail is the Man Christ . Wicked Man ! Did ever Quaker so irreverently express himself ? Give us his Name , or tell us in what Book we may find it . What greater Malice couldst thou have shown , then thus injustly to pervert the Scripture in our Name ? abusing both : As if , because Christ's Flesh is called a Vail , and the Ignorance of the Jews a Vail , that therefore the Quakers must of Necessity mean by Vail in the first Sense , Vail in the second Sense ; as if the Way to have the Vail rent , were to deny the Man Christ Jesus . All this my Adversary thought fit to conceal , left his transcribing it into his Reply , would have made that Discovery of his Baseness , which he should never have been able by all his Shifts to palliate . I think I did not nick-name this Chapter , when I called it a Representation of his whole Reply : He ends as he begun , with Squibs , Puns , Evasions and Ill Language ; for unless the Goodness of a Book be to be measured by the Paint of a Title-Page , or bare Writing reputed Replying , he might with more Sense and Reason have called it Froth , Folly and Fiction , then a Religious Vindication , &c. No Man I ever read of hath exceeded the Bounds of Truth by obtruding Falshoods , and wandred from the D●corum of a fair Adversary , by unfair Citations and obvious Wrestings , betaken himself for Sanctuary to such silly Shifts , & School-boy Jeers , at the rate this Adversary hath done : And I have no Reason to Doubt of others being of the same Mind , since the World is not so destitute of Understanding , as to be cheated with his hocus-pocus Tricks , to take Tin for Silver , or Copper for Gold , or Froth for Substance , or Inventions for Texts , or Wrestings for Meanings , or Gibes and Taunts for pertinent Replies . I have hitherto abundantly satisfied my self concerning him , and I hope all that read me , both of him and his Essayes against the People called Quakers ; If not , it ought not to be charged upon me as wanting good Will to do it : I was never more sedulous , and I think never more faithful in any such Affair . And to the End my frequent Complaint of his unfair Dealing may be further justified and confirmed , and his Deportment in the whole of this Controversie more exactly related , I intreat my Reader to consider what I have now to tell him . CHAP. XIV . Of Reflections on Persons and Things . IF we will believe John Faldo in his own behalf , he abhors that sordid Way of Writing , which some Practise , of Reflecting , Nick-Naming , giving Ill-Language , &c. either to his Adversary or his Doctrine . But as it fares with most Men , they condemn in others what they indulge in themselves ; so truly , No Adversary in the midst of all his severe Censures of that unchristian Way of procede , hath made more bold with his Reader , nor fallen more fouly upon his Adversary , yea , Persons unconcerned , then J. Faldo hath done . We were as quiet , as Men that had scarcely known there was such a Person in the World , when our Peace was disturbed by a great Book intituled with no more Modesty nor Mercy , then in plain Terms , QVAKERISM NO CHRISTIANITY . In this he chargeth us at once with whatever all our Adversaries put together had from time to time insisted upon to render us Odious ; almost every Charge as scandalous and impious as rankest Blasphemy ; and both rendred and called so ( for ought I know ) more then Twenty Times in that Discourse . This Book I thought I answered with more Moderation then either it deserved , or the Law of Retaliation would have granted : At the latter-end of it , I ran up a few of his many unworthy Reflections , Jeers and Scoffs together , that I might the better help my Reader to a true Relish of our Adversary's Spirit . He sayes nothing to them , which makes me conclude , I have not injured him , nor in one word done him wrong ; for had I , without doubt he had not past over my Collection with so deep Silence . I think it fit to transcribe them , that my Reader may see what Provocations I met with to draw Rebukes from me . Horrid Imposture ; Ditch of Grossest Delusion ; Subverting Christianity ; Their Feigned Christ ; Folly , Madness ; It began in Blasphemies against Christ ; Gratifying Pride , Idleness , Giddiness ; In Professors Prophane ; Vanity ; Folly ; Non-sense ; Error : Whether it smell more of the Fox or the Goose ; Imposture ; Babble ; Blockish Person ; QUAKERISM ENTERED THE WORLD AS IF SATAN BROKE LOOSE , and POSSESSIONS BY SATAN WERE TO MAKE WAY AND FIT SOULS FOR THE QVAKERS SPIRITS ; O the Hell Dark Expressions of the Quakers Teachers ! What bitter Curses and Execrations ! Dismal Howling ; Horrible Roaring ; Blasphemy ; Wretch ; Vain Fictions ; Quakers Glow-Worm ; Deck their Idol ; Real Non-sense ; But 't is Pitty not to lash a little ; Idiots ; Stark Blind ; Steel Hard ; Your Crooked , Unholy Principles ; Their Light grows Wiser and Wiser ; Opium of Quakerism ; The Quakers Divine Spirit Dumb ; Refreshments at Quakers Meetings , so there is at Puppet-Playes ; Impudent Fore-Heads ; Non-such Ignorance ; Proud , Dreaming , Intollerable Notions ; Ignorance and Delusion ; Outstrip all in the Crooked Way ; Blasphemers of the Lord of Life and Glory ; Surely God has given them up for their Pride , Giddiness , or Idle Ignorance , and that in Justice ; And the Devil hath blinded their Minds with a Witness ; Horrible Abomination ; Gross and Dark Conceits ; The Rankness of Quakerism . And though I have carefully avoided his ill Example , yet such is my Unhappiness , that my Reproofs are stiled Railing ; and Religious Censures , given forth from a grieved Spirit , counted Ill-Language . But what seems yet most insufferable , this very Man , that calls every sober Reprehension by an Hard Name , is most profuse in his black Epithetes upon us ; as if notwithstanding the Circumstances he mostly confesseth he is under in the World , as his complaints tell us ( which is no Fault lay'd to his Charge ) he thinks it more intollerable that we should censure his Domineering , Scoffing Strain against an intire People , be they what they will in Reputation , Merit , Honesty or Acceptance among Men , then that he should use it . What Blindness hath seized him , that he should not see this a Fault in himself ? Is he fit to reprove , who out-does the Reproved in that for which the Reproof is given ? But before I reflect his Miscarriages of this Nature upon him , he hath something to say to me . It seems I have not behav'd my self towards him with that Subjection to his unprovok'd Abuses , which he thought became me to a Man of his Quality . Let us hear what hath stumbled him , and how patiently this pretended Enemy to Personal Reflections takes it . The first is this . I happened to let fall in my Answer , not material to the Point , this , but as a passant Expression , and so intended : I find him more in Words then Matter , and I suppose more are of that Mind ; or else what means his Pains to be made Waste Paper of already ; QUAKERISM NO CHRISTIANITY hath exchanged the Book-sellers Stall for the Tobacco-Shops . This so harmeless and true Saying hath given him great Offence , at least he hath taken it ; what had become of me , had I bin either as petulant or vain-glorious ? I will give his words , that my Reader may judge if the Man have any Vanity . After his Debate of serious Matter ; Now , Reader ( sayes he ) I am come to a Passage which makes me conclude its Author desperate . As if all the Error and Blasphemy he laid at my Door in his fore going five Chapters had been Toyes and Trifles , but dark Conjectures and meer Guesses to this great Discrimen of my desperate Condition . Oh monstrous Vanity of Vanities ! But he goes on . A Passage ( sayes he ) that renders W. P. careless , how justly odious he becomes with Thousands , so he may but lessen the Reputation of my Book . Better and better , or worse and worse , which my Reader will. Doth my Reputation depend upon the Good-liking of J. Faldo's Ungodly Charges , propt with fal●e Citations , Perversions , & c ? I am miserable then . No Head , not empty , would make so great a Sound . It seems his Books have Thousands of Votaries : Hundreds are a Number too diminutive to vow Maintenance to his Labours . These words show the great Vanity of the Author , or the Debility of the Cause that must have whole Regiments of Auxiliaries to his Protection , chuse him whether . But that he may leave no part of his Picture undrawn by his own hand ; for who can ( or will ) do it so well ? hear him yet further . The Acceptation my Book hath had in the World becomes not me to express . A cleaver Way to tell us both his Book 's Acceptance , and his own Modesty : Yet he so loves the Theam he can't give over . The second Impression of above 1250. may be abroad ere this come to thy hand . And how should they chuse , since the New Cabal , contriv'd to over-throw the Quakers , have taken a way of packing such Books into the Country as a new sort of Manufacture , where long before the second Impression came out , in several parts of England , they lay so heavy upon hand by the peaceable Disposition of both Preachers and Hearers , that ( as I have been credibly informed ) some better affected to such Work then ordinary , have gone from House to House , offering , yea , pressing them upon the People , as if it had been an Alms to buy them . Yet he goes on still . I cannot yet find by enquiring that any of W. P's Answers to my Book have come to the Preferment to adventure that Passage . It seems he hath enquired ; Strange Vanity ! But what then ? Therefore unworthy ? So was W. Tindal's then in Henry the Eight's dayes ; H. Barrow in Q. Elizabeth's ; from whom descended those that are undeservedly called his Followers ; I mean , such Independents as J. Faldo is become . Had it been a good Argument against Luther's Books , that they were not sold at Rome ? Or what Preferment had it been to despised Truth to lye upon the same Stall by Error and Imposture ? It 's well our Books escape Burning amidst such Ill-Neighbours as J. F. and our selves too . Conveniency to dispose of our Defences we like , and sometimes want . His Attempt is a License to lye upon any Stall without fearing a Search : But he should not insult over that low Condition God is pleased to exercise us in : Though we think it no Preferment to our Books to keep Company with J. Faldo's at any time ; nor should we desire it , but to disprove their black Charges . But as if I had committed the most enormious of all Crimes , in saying , That his Book had exchanged the Book Seller's Stall for the Tobacco-Shops , he cautions me , not to pass yet a while by the Book-Sellers Shops , for fear they should point at me , and do something else for a Non-such I know not what , unlefs he had some private Intelligence , that they intended to break my Head with some of his Books , to prove to me by the Experience of Battery ▪ that they had not left the Books Seller's Stall . But this is not all , he tells me on this only Occasion , I have not the Fear of God before mine Eyes ; The Words of my Mouth are Iniquity and Deceit ; That I left off to be wise and to do good ; that I set my self in a Way that is not good , and abhor not Evil , Psal . 36. 2 , 3 , 4. Upon this Text he preaches my Infamy and Disgrace , but with an Abuse to the Text as well as to me , and all for that only Passage . Nay , the Book-Sellers , J. Robinson at the Sign of the Golden Lyon in Pauls-Yard , & R. Boul●er at the Sign of the Turk's-Head in Cornhill , are brought forth with a Fearful WHEREAS against W. P. upon no other score then to buoy up the Book 's Sale and the Author's Credit ; And by this pair of Book-Sellers , whom I know not ( and I scarcely think ever heard of , especially the latter ) much less had I ever harmed them , am I call'd all to nought , unless Notorious , False , Dishonest , Impudent , Brazen-faced Detractor are no such thing ; and this in one page , and that in a Certificate too , as if they had not been giving meer Testimony but Sentence , and that after a municipal Proceed of a Billingsgate Judicature . But I forgive them ; besides , the Words call neither of them Author . Two things I shall observe : First , That his Book has had general Acceptance by Learned Divines , both of Conformists and Non-Conformists . Secondly , That we have endeavoured to prevent the Sale of J. F.'s Book . To the first I answer , their Learned Divines I know not ; and how should I , their Names are concealed ? But granting what these Men say , it proves nothing : I could produce the Letters of Men , of known Honour , Learning and Quality , not only in England , but abroad in the World , to ballance the Scale , who condemned his Enterprise of Weakness , Vncharitableness and Wickedness heartily embracing the Answer as a Check but due to his Exorbitances . But let it be as it will in the Esteem of Men ; we the poor traduced Quakers have a further Appeal and expect an higher Judgment : In the mean time , we rest in God's Providences , and desire to pursue our Christian Duty . In the second Passage I do aver , they have wronged us ; for we never endeavoured any such thing as to prevent the Sale of our Adversaries Book , therefore in so many Words they have certified an absolute Vntruth ; which ill becomes Men pretending to Conscience , as the latter of them doth , going under the Name ( as I take it ) of an Anabaptist , but I suppose some what BECALMED . This I thought to have prefixt in Form of a Certificate under several Hands , after their Example ; but I had more Regard to the Weight and Gravity of my Discourse , then to seem so concerned for my Reputation about a very Trifle , wherein , had they what they desire , J. F's Book would appear never the less impious , nor my Answer one Jot less formidable ; and so I end with him upon this Score . His next Disturbance at me , is in p. 43 , 44 , 45. of his Reply ; on this Occasion : He would needs turn Hangman to us in his former Book , saying , That now he was come to the highest Round of the Ladder , I presume , in order to execute us : But I was so Modest , as to use no Word so gross to him , only inverted the Allusion , and turned his Simile back upon him , thus : I will not say for what an Army Chaplain might deserve to be so highly exalted ; but since his eager Pursuit after an innocent People , hath brought him actually thither , and it fals to my Share to be his Executioner , I shall take all the Care I can , to acquit my self well of my Employment . At this he rages beyond-measure , though he be only entangled in a Rope of his own providing . He must needs be medling with Laddes , and trussing up the poor Quakers and their Principles , without all Civility , Mercy or Justice ; and because I improved his own Similitude to the Dispatch of his Cause , that he had designed to illustrate the Execution of us and ours by ; He , as one beside himself , calls me Hangman , Bungler , infallible Stager , and in plain Terms Fool. But this is little to what is behind ; for it seems , I am not enough for him to wreak his Displeasure upon , and therefore of all others my deceased Father , whose Grave with Heathens had been a Guard from all Reflections ( especially , when as unconcerned as what was never born , in the Contro-sie ) must be fetcht up to answer for his Sons Micarriage ( if such it had been ) his Words are these . But why an Army-Chaplain deserves that Preferment more then a military Sea-Captain , his Father's Character . Insolence and Pride ! for Shame , John Faldo , shall the most Barbarous Nations make it a standing Axiom , De Mortuis nil nisi bonum ; And doth J. Faldo , a Non-conforming Minister , that should be more humble from his Profession and Meaness , break that laudable Saying by De mortuis nil nisi malum . Strange ! But why my Father of all others ? Did he ever wrong him ? But had he ; where is J. Faldo's Christianity in the Point ? Is this the Way to prove Quakerism , none ? One would have thought I had been enough to satiate the revenge●ul Stomach of this Canabal , without haling him out ●f his Grave , whom Death hath freed from the Con●rns of the Living , and the Earth intombed out of ●heir Sight . What kind of Sea-Captain he was becomes not me 〈◊〉 tell , nor need I ; the World knows it : Neither shall I stomach his Comparison or diminutive Epithetes . His Question I therefore refuse to answer , because every observing Person may easily satisfie himself , as to the vast Disparity that is between the Station and Service of every such one and an Army-Chaplain ; for it is but to distinguish between the Preservation of a Man's Country from the Rapes and Spoils of Forreigners , and the ruining it by turning Incendiary , kindling Animosities and blowing them into Domestick Wars , and the Question is fully answered . However , I would have J. F. be more careful how he medles with the Men of that Element ; for if they should know of his base Reflections and Comparisons , they would , I assure him , do more then point at him , as he said of his Book-Sellers to me . The next Passages in my Answer which trouble him not a little , are these two , that I should say to these Words , poor Non-Conformists ; but why poor Non-conformists after all their preacht up Battels , Spoils , Plunders , Sacriledges , Decimations , &c. as Rich and Covetous as ever . Again , upon the Description of the True Ministry , I said , No , they are true Gospel-Ministers , and their Feet truly beautiful , whose Gospel is Peace on Earth , and Good-Will towards Men ; and not Garments roled in the Blood of Kings and Princes Rulers and People . No Worldly Armies , Battels , Spoils , Sequestrations , Decimations , &c. in which J. Faldo and his poor Non-conforming Ministers have had their Hands , &c. p. 52 , 53 , 62. This may perhaps sound harsh ; but I shall easily take that off by declaring the Occasion . My Adversary mus● needs reflect upon me , and some other of my Friend● for our Estates , Houses and plentiful Subsistances ; and having first abused us by making it necessary to a True Minister after our Principle , to have no House , jeers at our Poverty and envies our Prosperity ; bidding such as had no dwelling Places , to repair to William Penn and such other Quakers for an Answer , who have large Possessions and brave Habitations , such as few Ministers , especially the poor Non-Conformists enjoy . Upon this I depainted what some of their Ministry had been , and what it is ; not varying one Tittle from the true Character of them , so far as I know it . What had he to do with our Livings ? What with our Ministry ? Shall he rant uncontroleably ? Has he a Priviledge to make us Fools and Knaves at Pleasure without Contradiction ? Is there no Supersedeas to such Unchristian Proceed ? We must be abused if Poor , and jeered or envied if Rich ; and that by a Man , who is one of that Tribe which hath given the signallest Proof of a false Ministry , by the great Degeneracy of the late Times , whereinto they were not only fallen ; but have been the Ring-Leaders unto others corrupted by it . But I beseech my Reader to consider his Reply to what he thus drew upon his own Head. 1. That my Accusations are false , which is sooner said then proved ; twenty Years have made them good . 2. That I have like an accursed Ham , discovered my Father's Nakedness . No such Matter J Faldo , That Fig-Leaf will not cover thine . My Father was no domestick Incendiary , much less an Army Chaplain or Parson ; of such I spoak . He complotted none of those Tragedies , nor was his Estate advanced by any of the consequential Gains : His Family never saw two Pence of any Sequestration or Decimation Money , nor possest one Foot of King's , Queens or Church Lands , though perhaps some honest Men did . Accuse that can , provided he will prove , or else he had better hold his Tongue . I can say , and that with Sincerity to God and Man , that after twenty five Years of publick and very eminent Sea & Land Employs ( requiring much Time , Prudence , Care , Faithfulness , Government ) and the many great Opportunities he had to swell his Estate to a very considerable Bulk , and that as laudably as any publick Officers raise themselves , he departed this World with a most clear Conscience in all those Respects , leaving not half that which many London Shopkeepers arrive at by their private Acquisitions . Base then and unworthy with a Witness , to bring him or me into your Society ; We are unconcern'd in those Enormities , for which I justly made the Reflection . 3. But he sayes , that I spit Defiance against the Kings Gracious Laws , and Act of Oblivion ; that if I be displeased , I will call for Fire from Heaven to devour the whole Stock and Kindred of one that offends me . God forbid , and forgive him . I would rather dye my self then bring any such Dammage upon any of you : But you are to be put in Mind of old Times , to humble you ; Some of you perk up so high , as if none were fit Guides for Heaven but your selves , & would sit Inquisitors upon other Mens Religion without Contradiction , and yet have given such eminent Proofs of your Degeneracy , fresh in our Memory . I have not said half so much as JOHN CANN , the old Independent Pastor , left behind him in his little Treatise , called , The Time of finding , which is an Entire Testimony aginst your Apostacy , for so the old Man calls it , and the second since his day , preferring the worst of the former Bishops before you . See his Epist . Dedicat. Most sharp are his Reprehensions of you in the Discourse it self . To talk of the Act of Oblivion , is not so pertinent , as to live that humble Life your former Miscarriages should in very Prudence engage you to . This were a better Use of the King's Clemency , then to trouble the World with such unnecessary Contests , especially when they expose other more harmless Dissenters to the Severity of the misinformed Magistrate , and rude Vulgar , and prejudice the Minds of sober Inquirers against them : This is to be as bad out of Power ; as you were in it . Neither would I be understood to have spoken of all Sorts of Non-conformists ( having alwayes been one my self , and a true Lover of the Honest of them ) which J. Faldo takes great Pains to insinuate ; No : Nor of all called Ministers , neither . I aim'd at such only who remain in their Partial , Narrow , Bitter , Spirit , unfit for God and Men. 'T is notorious to all inquisitive Minds , what Misery these Nations have been reduc't to , through the pernicious Councils , horrid Flatteries and most partial and ambitious Practices of many of the Non-conforming Clergy when time was ; They alwayes stood in the Way of whatever tended to the true Freedom of this Mighty Nation from greatest Thraldom . I could particularize in twenty great Instances , and bring the Complaint of many considerable Persons against them , Many Pamphlets are extant that loudly speak the same , especially two , call'd The first and second Narrative of the late Parliament's Proceedings , &c. printed Anno 1658. and 1659. as I take it , in which the greatest Hypocrisie , the most detestable Falseness to God and Men , and a Sort of Flattery to their new Monarchy , exceding all modern Idolatry , yea , Blasphemy it self , are brought to Light , and laid at the Doors chiefly of the Priesthood among all Perswasions in any Power at that time ; Out of which and several others I have extracted about one Sheet , which I intended for the Press , but pure Tenderness to those that acted with Integrity and Conscience , stopt its Publication : I was careful not to give any Occasion for them to be born hard upon by such as knew not well how to distinguish between Persons and Things that differ ; though such as I meant , well deserve it from us , that when in Power persecuted us , contrary to their own Engagements , and now out of Power malign and abuse us by slanderous Reports and invective Libels : Nor is it wholly laid aside , though pro tempore suspended : New Provocations may give Occasion for their History to come abroad to the Nation more compendiously then ever . A Work I take no Pleasure in , but am heartily sorry , that such as have given that just Occasion for Rebuke , should ( as not having their Fill of us before ) fall so severely on us now about Religion , who have so eminently prov'd themselves false to God , Religion and the Kingdom ; and thereby necessitated us to rip them up and show how nauseous this Officiousness of theirs is ; as if they thought to expiate old Crimes and prove themselves Zealous for Religion , by perverting , abusing and gainsaying ours . This is the present Plague that infects the Families of but too many , through the secret Instigations of their Ministers , yet too inward with them : And I know , that the most honourable left among Dissenters , lament at this Day the Stingeness of their Clergy , whose Fierceness is rather encreased ( then lessen'd ) with their Loss of Power . But such generous Persons , as have acted truly upon Conscience , according to the best of their Understandings , and have ever continued immoveable for General and National Good , no Man holds them in greater Value then my self ; I wish for every such one the King and Kingdom had a Thousand . It is an Abuse therefore in my Adversary to extend my Words to all Non-conformists , which only relate to the Narrow-Spirited , Angry and Imperious a-among their Teachers . And if it be for my Plain Dealing with them , he ( like himself and his Cause ) threatens me with the Punishment of the Judge , Law , and I know not what beside , unless I repent me of my Saying ( at what time he pleads the King's Oblivion ( showing himself more below him in Mercy , then he is in Dignity ) Let him begin when he will , it will never lessen my Credit , nor greaten his , But that he should , after so much Provocation , such scurrilous Replies , Hard Names and black Characters , given by him , say , I am turned CAVALIER and PRELATE too , to satisfie my Lust of Anger ; adding , We see what a Change the Quakers Light can make when it acts the Part of Fire , are Words very Indiscreet and Ungrateful , as well as Scoffing and Prophane ; for they fling such scurvy Reflections upon Cavaliers and Prelates , as become not one who got his Oblivion by the former , and his present Liberty of Preaching and License for Printing by the latter : For it is as much as to say , that both Cavaliers and Prelates are a Sort of Revengeful , Angry and Fiery Persons ( to be sure bad enough , or he would not have rendred me either , when he went about to character me to Disgrace ) So unthankful is he for his Oblivion and all other Benefits that he now enjoyes at the Hands , and by the Moderation of either Cavaliers , that is , Royalists ; or Prelates , that is , Episcopal Protestants ; whom notwithstanding , he pretended to be no further concern'd in his Essayes against us , then vindicated , as I have frequently observed . But lastly he accepts against my mention of one of his new Benefactors . There is a Gentleman , Mr. T. F. against whom Mr. Penn hath such a Slpeen , that to my great Wonder I find him in all his Writings ( I have read ) attempting his Disgrace , who never wrote against him ; and if my Information fail me not , P. hath been engaged by him to another kind of Deportment . How black am I with J. Faldo's Dirt ? but none of it will stick . Spleen I never had to the Man ; but once a Friendship , that had never been broken by me ; but as it came , it went. At the time of our Disputation with T. D. T. V. T. D. and W. M. at the Spitle , being engaged in the Negative concerning the common Doctrine of distinct and separate Personallity , he and some others fell into great Intimacy with us ; Who but we in his and their Thoughts ? at what time they were not quite discovered by us : But pulling off their Masks , at last we found them to have been the Followers of J. Biddle , in that which is commonly called the Socinian-Way ; and that their peculiar Regard to us came from an implicite Vindication of one of their Principles , for which we came under the Scandal and Odium of Socinians : Pulpits rang how the Quakers had unmaskt themselves on that Occasion ; and their warm Disputes in our Defence did not a little strengthen the common Reports that went of us , and me in particular . When my Book intituled , The Sandy Foundation Shaken , came out , it being a further Detection of what we call Errors , and it happening that Socinians did the same , as I was a rank Socinian ( who had never read any one Socinian Book in all my Life , if lookt into one at that time ) so these Men , at least T. F. was ready to believe me nearer a kin to them , then , God he knows , I was ; that is to say , in Denying the Divinity of Christ . At this time , what would he not have done for me , if I might have believed him , and in Reallity the Man was wonderfully taken ; but which was grievous , he was shamefully mistaken ; and when he came to read my Confession to Christ's Eternal Godhead in my little Book , intituled , Innocency with her Open Face ( though he had another , called , The Guide Mistaken , that p. 28. abundantly doth the same , which was writ and read by him before the Sandy Foundation was thought of ) he deserted me , broak all Bonds of Friendship and Rules of Civility , and his extream shews of Kindness turned to continual excessive Reflections ; He would have it a Retraction , rather then be thought to have been mistaken ; He had built his Hopes too high for the Foundation , and then became wrathful that they fell . And though I sought his friendly Behaviour , having no Thought in my Heart but Love and Friendship to him ; yet so invincible was his Displeasure , that there was no holding for me of his Good-will , and believing Christ to be God ; They were with him as inconsistent , as Light and Darkness ; I know no other Reason ( if this be any ) for his Sharpness to me ; And God knows , this is the very Truth . I leave it with my Reader to satisfie his own Conscience concerning this Matter . But he never wrote against me ; Truly he needed not , who hath another Instrument so nimble , and so able a Scribe as J. F. for the Purpose . But if calling me the basest Names , undervaluing , detracting and traducing me in almost all Companies behind my back ; and in a Garden at Hogfdon , where I went to accompany some of my Relations , to affront me with opprobrious Names , as many can witness , who demean'd my self with all Gentleness towards him ; and to act in the Quallity of an incessant Agent against us by Informations , Reports , Books , &c. ( WHO ONCE DID ALL THESE THINGS FOR US ( and we are no worse Men then we were ) If these things be no just Provocations to mention two Letters , I am to blame : Yet that I name him in almost all my Writings , or all that he hath read , is false ; for in the Spirit of Alexander the Copper-Smith , &c. which J. F. quotes , he is not named , and of above Twelve Books he was mention'd but in Three , and that obscurely ; this makes the Fourth against my Will. The Occasion , besides what hath been already toucht upon , was this ; H. H. one of his Friends , writes a Book against us , or rather to us against G. F. J. Faldo's Mr. T. F. was the Promoter and Scatterer of these Pamphlets , especially upon the Exchange , where ( & not in private Converse , as J. F. sayes , and makes to be the only Reason of my taking notice of him , that he may render me base to his Readers ) before several , and those of divers Perswasions , called G. Fox Knave , Puppy , Logerhead , with such like unhandsome Terms , unworthy of a Man of T. F's Consideration in the World. This I would never have repeated , had not J. Faldo drawn , yea , compelled it from me , by suggesting an Untruth , and substituting it in the room of the True Reason . Well , But if his Information fail him not , I have been engaged by T. F. to another kind of Deportment . And suppose all this , hath he not dis-engaged me sufficiently ? I owe no Man any thing beyond Truth , nor will be fettered from my Testimony by any Obligations . But I never was engaged to him beyond what I have faithfully related , except it was his lending me ( as he thought ) by one that was my Servant at that time of my Tower-Imprisonment , about Forty Pounds ( he coming in my Name , counterfitting both Messages and Letters , as I made appear to him afterwards ) which , though mine Eyes never saw one Penny of it , nor was there a Penny employed in my Service , or to my use , I did , when God enabled me , having then no Estate in my Hands , faithfully repay , as if I had really had , every Penny ; believing then , and still , that it was Kindness in him to me that was abused by a Knavish Servant ; and I would never let him suffer for it : If herein I have wronged him , he may forgive me . But because in my Answer to J. Faldo , and what he said in his behalf against us , I told him , that some thought it a Shame , that so ill a Tongue should go unrebuked of those whose Principles and Interest give them the Liberty of doing it in a way that might be more effectual then all the Moderation and Reason that can easily be shown to him ; J. Faldo , exactly like himself , strains these words , all the Moderation and Reason , which I intended , of our bearing his Abuses , only showing their Vnreasonableness by writing , to nothing below some Vnjust and Violent Course to rid him out of the way ; which are but softer words for down-right Murder , and to Countenance this Comment of his . I was told , I think , by one that had it at T. F's Mouth , that he was advised to take the Law of me for his Security . But to put all this out of doubt , those that thought it a Shame , he should so frequently , violently and publickly revile honest Men , bringing their Common Credit into Question by scurvy Names , meant by the way that might be taken , only the Law , which was what some counselled him to use to secure himself against me . These Men had need have good Consciences , that are thus affraid before they are hurt . Thus have I vindicated those Reflections J. Faldo lay'd such Foundation for ; and if T. F. be troubled at this , I must tell him , so am I , but I cannot help it ; Let him better advise his Scribe next time ; for I have nothing but hearty Love and good Wishes for him ; nor have I said any thing harsh or disgraceful in this Defence of my self , imputing much of what hath happened more to his Natural Haste , and sometimes ungo●●rn'd Speech , then a Premeditated Injustice : He knows how often I have caution'd him in those respects , while we conversed together ; Nor hath it been my only Observation and Admonition by a great many others ▪ and some of his own Friends too . Thus I leave T. F. ●n perfect Good-will , to see what Leave it is that J. Faldo is taking of us . His Epilogue degenerates not one jot from the Book it self ; And as if he would do me a great Deal of Mischief in a little Compass , and say whatever is rude and unjust , once for all , he tells his Reader , That I have egregiously played the Forger ; that I am a Cheat ; that all Men understanding Controversie will judge me worthy to be made a Proverb of , and when they would express an impudent Forger , to say no more then W. PENN , Rep. pag. 95. And that he may add Prophaneness to his Railing , he proceeds : A Great Poet of their own hath these words , worthy to begin all Mr. Penn's Books on that Subject as it ends this of mine . If a meer Scoff in Scripture-Phrase be prophanening Scripture , then I have not over-charged him in calling this Phrase , wherein he useth Paul's words to the Athenians ( but with Scorn and Levity ) against us , Prophaneness . But let us hear these so much Derided Words . And they that would be satisfied concerning us any way , they must find us and know us in the Principle of Life , where we are , and not in their own Reason , where we are not ; and so let none REASON about us , for there they can never know us , nor come unto us , W. Smith's Cat. p. 94. But why so much Contempt upon this Passage , unless it be to show us , that he can still Scoff at that Principle of Life , which is the Strength and Habitation of God's Children , as he hath done already throughout both his Books . Did the Disciples or the Pharisees find out Christ's Meaning by their Reasoning about it , John 6. or would not either have relisht the true Meaning of his Words , had they dwelt in the Divine Principle of Life ? Why did Christ say ; I thank Thee , O Father , Lord of Heaven and Earth , that thou hast hid these things from the Wise and Prudent , and revealed them unto Babes , if they are discoverable by humane Reasoning ? for Babes are ignorant of that Art ; yet out of the Mouth of Babes and Sucklings , &c. The Apostle's Question 1 Cor. 1. 20. was very impertinent , if J. Faldo may be of Authority , who said , Where is the Wise ? Where is the Scribe ? Where is the Disputer ? &c. for this implies an Exclusion of all those Arts , Sciences and Natural Gifts from any Capacity to reveal the deep Things of God , shut up in the Divine Principle of Life . Besides W. S's Words imply a Clouded Understanding and degenerated , and therefore Uncapable . J. F. must either intend by his Derision that he thinks W. S. deserves to be hiss'd for denying the Knowledge of Divine Things to be attainable , by the Degenerated Understanding of Man , or sanctified : If the first , All may have Cause to abhor his False Doctrine : If the latter , I would know which way that can be , without the Divine Principle of Life ? This abundantly manifests J. Faldo's unsavory Spirit , and proves him to be ignorant of the Way , Method & Work of God in his Children . When the Natural Man by his Reason can know Christ , he may know his Sheep , the Scriptures , and the Power of God , and not before ; but because it is impossible in Reasoning or Arguing pro and con , by the utmost Strength and Search of Natural Abilities , to know Christ , but by the Revelation of the Spirit of God alone , as hath been abundantly proved ; therefore William Smith's words are sound and weighty , and J. Faldo's carnal and prophane ; showing himself to be a Mocker of the Priviledges and Mysteries of the Gospel ; but what else may we expect from one that walks after the Lusts of his own vain Mind , having not the Spirit , Jude 18 , 19. Yet that we may manifest how inconsistent he is with himself , as that he can't write against us , but he must write for us , take this Passage out of Quakerism No Christianity ( which ought alwayes to begin his Books against us upon this subject , as it ends this Chapter of mine . ) Those Gospel-Illuminations are beyond the utmost reach of our Natural Faculties of the Mind ( though sanctified ) and therefore it is said to be 2 Tim. 3. 16. Divinely inspired ; It is not produced in the Exercise of the Rational Faculties ; the Soul is purely passive or receptive therein ; and is to those Illuminations as the Wax is to the Seal . CHAP. XV. His several gross Miscarriages summ'd and further observed . I. Of his Over-looking my Answer and Arguments . OF Twenty Two Chapters in his Reply , there is not one of them , in which he hath not wilfully declined inserting my Answer and Arguments , and only flutters about , pecks and scratches at some part that is of least moment to the Reason of the Point ; perhaps some Rebuke or Reflection upon the ill use he makes of our Friends Writings ; particularly pag. 9 , 22 , 23 , 24 , 30 , 31 , 35 , 53 , 56 , 57 , 71 , 73 , 82 , 83 , 85 , 86 , 90 , 92 , 93. How is it possible my Arguments should be conquered , when they were never encounter'd ? I was never yet so unjustly dealt withal in this Particular by any Adversary of his Pretences . II. Of his drawing False Inferences . Where he ventures at any time to insert any considerable part of my Answer , he is sure to draw some Inference that may bring an Odium my words never deserved . I could particularize at large pag. 6 , 13 , 17 , 18 , 31 , 35 , 41 , 42 , 47 , 49 , 71 , 72 , 73 , 74 , 75 , 85 , 86 , 87 , 88 , 89 , 90 , 91. but take these following for the rest . 1. From Edw. Burroughs Reflecting upon Peoples imagining God to be confined to some place beyond the Stars , he implies , they deny Christ's Manhood , Vindic. pag. 6. 2. From our not styling the Scriptures the Word ( but Words ) of God , he infers , that we deny the Scriptures , First Book , p. 18 , 19. 3. From our Asserting the Doctrine of Inspiration , and Certainty of what we are inspired either to write or speak , he infers , not only our Equalling with , but preferring what we speak and write before the Scriptures , First Book , pag. 40. Vind. p. 17. 4. From our Condemning the Imitation of any of the Holy Men of God of former Ages in particular Cases , without they are thereunto required by the Spirit of the Lord , he infers , that Commands of God in Scriptures are no Commands unless we think so ; and that it is no Sin to break all Commands in the Bible , if our Consciences can but be so blinded as to tell us it is no Sin , Vind. p. 34 , 35. 5. From our Asserting that there is no knowing of God but by the Spirit ; and that Mens Apprehensions of God , and his Work in the Souls of his People , are but the Endeavours and Effects of the Wisdom of the Flesh , he infers , that we oppose the Spirit and the Scriptures ; nay , that we reject and scorn them , Vind. pag. 41 , 42 , 47. 6. From our denying a Carnal , Worldly , Mercenary Ministry , Lifeless Prayers , a meer formal Church , Preaching and not by the Spirit ; and W. Smith's saying , that the present Use of Bread and Wine , and Water , called Baptism and the Supper ( as they are used at this Day ) are no other then Popish and Humane ; he infers , that the Quakers , deny the Gospel-Ministry , Gospel-Prayer , Gospel-Church , Gospel-Preaching ; and that we CALL Baptism and the Lord's Supper , as PRACTISED IN THE FIRST AGE AFTER CHRIST , the Popes Inventions , &c. Vind. from p. 49. to p. 71. Oh Injurious ! 7. From our reproving People for feeding in an Unconverted State upon the meer Report of what Christ hath done without them and depending thereon ; & from our asserting that Justification ( taken for Remission ) goes not before Repentance , which is an inward Work , much less , that Men can be compleatly justifi'd , or made inwardly just , but by the washing of the Word of Regeneration & Sanctification of the Eternal Spirit , this Man dares to infer Our Denyal , yea our Vndervalue , and that to the Degree of Blasphemous Contempt of the Transactions of Christ at Jerusalem , Vind. p. 71 , 72 , 73 , 74. 8. From J. Penning . asking , If outward Blood would cleanse the Conscience from indwelling Sin , he infers , that we deny all Benefit by the Blood of Christ shed upon the Cross , for the declaring of Remission of Sins , Rom. 3. 25. First Book , 2. Part ▪ p. 46 , 47. Vind. 77. 9. From our chusing to call that Body God prepared in which to do his Will , the Body of Christ , rather then the Christ of God ; And from our asserting , God to be that Light which enlightens every Man ; and that the Soul of Man had something of the Life of God in its primitive Perfection , he makes no more ado , but concludes , First , That we deny the Christ of God ; 2dly , That we make the Measure of Light in every Man the Eternal God , thereby confining him to Man's Soul : And lastly , That the Soul of Man is God himself , and so God saves God , and God worships God. This my Reader may find in his Vind. from p. 75. to 87. particularly this following of E. B. about the Soul. 10. From E. Burroughs affirming the Light of Christ in every Man to be one with the Spirit , & as good as the Spirit of Christ ( in order to prove it the same ) J. Faldo infers , he made the Soul of Man God ; because that which is as good as the Spirit of God is God , Book 1. Part 2. p. 122. Vind. p. 85 , 86. As if E. B. had spoken it of the Soul of Man , and not the Light of Christ shining in the Soul of Man , as his Words express it . 11. Lastly from our Denyal of his carnal Resurrection , as inconsistent with Scripture and Reason , he takes Heart to tell all People , that W. P. and all the through Quakers deny the Resurrection of the Dead ; and are guilty of not believing a future Reward in an other World , with a Train of Ill Language , too long to bring in , Vind. p. 88 , 89 , 91. This , Friendly Reader , hath been the Entertainment we have received at J. Faldo's Hands ; but all things shall work together for good . III. of his evading my Answer and Arguments . It is very frequent with him , next to leaving out what I say , or fastening false Consequences upon what he transcribes , to evade the Strength of mine Answer , either by pretending to have said enough in his first Book , ( as if that had foreseen my Answer , and anticipated his Reply with a Refutation ) or by some one Word which will serve him to play at ; or by being in haste ; or else my Answer deserves no Reply at all , &c. An Evidence of this Sort of Carriage my Reader may find in his Reply , p. 5 , 17 , 18 , 38 , 51 , 57 , 58 , 59 , 69 , 71 , 76 , 91 , 93 One at large for all . To my several Arguments in defence of Immediate Revelation , Inspiration ( as he terms it ) he returns three or four Lines . This W. P. is so far from denying , that he pleads for it , but after such a Rude , Impertinent manner , that I should but injure you , and shew my self idle to animadvert upon it , p. 17. The cheapest Way that ever Man took to confute his Adversary . Doth this become any Man of his Pretence to either Schollarship or Christianity ? IV. Of his Forgery or Perversion . I am sorry I have such reiterated Occasion to charge him with Forging , that is , foisting in Words into our Writings and Sayings , that are wholly inconsistent with them , or perverting those he delivers , to the End he may make them ponounce his Mind the more plainly . A few of many Places I have observed , as in page 22 , 25 , 41 , 42 , 50 , 51 , 92 , 93. Of which I shall give four Instances more particularly . 1. ● . Pennington speaking of Knowledge according to the Flesh : By Flesh , sayes he , The Quakers understand the Vse of our Vnderstandings ( though ) sanctified , first Book , p. 41. Vind. p 24 , 25. 2. His second is , making W. Smith to call the Scriptures Traditions of Men , Earthly Root , Darkness , Confusion , Corruption , Rotten , Deceitful , the Whore's Cup , the Mark of the Beast , all out of the Life and Power of God ; and not that the meant them of those who had degenerated from the Power of Godliness , and had set up their own Imagination in the stead of God's Institutions , teaching for Doctrines the Traditions of Men , first Book , p. 117. 119. Vind. 41 , 45. 3. The Third is , his making I. Pennington to call visible Worship the City of Abomination , Vind. p. 50. 4. Lastly , That he gives in our Name , this Interpretation , of the Vail is over them ; i. e. the Belief of the Man Christ Jesus , which was of our Nature to be the Christ , &c. Vind. p. 93. V. Of his grand Improbabilities and downright Untruths . This Charge , I know , must needs be very unpleasant to a Man as Vain Glorious as many Places of his Book declare him to be , but I cannot help it ; 'T is Truth , if there be an● Truth in the World , that he hath writ a great many unlikely and absolute untrue Things . Let my Reader take the Pains to look over these following Pages of his Reply , and I am well assured , if impartial , he will not think that I have in a Tittle wrong'd him , p. 6 , 7 , 19 , 21 , 33 , 35 , 38 , 39 , 42 , 46 , 47 , 48 , 49 , 55 , 56 , 65 , 70 , 72 , 73 , 89 , 93. Of which I will only instance four . 1. First he affirms , that he quoted forty Places out of our Friends Books , that would prove the Light within ( as within us ) to be the only Lord , and Saviour , and very God , p. 6. whereas he brought not any one that either proved the Terms or the Matter . 2. Secondly , He confidently accused us , of charging the Miscarriage of Mens Souls on the Knowledge the Letter of the Scriptures by God's Blessing doth convey , p. 21. 3. Thirdly , Whereas I said that W. Smith's Words reflected not in the least upon the Scriptures , nor those Doctrines truly received thence ; neither that any such VVords can be produced by our Adversaries , he boldly tells his Reader ; I intended no other but that Smith doth not accuse himself in so many Words of Blaspheming the Spirit of God in the Scriptures , and the Doctrines from thence received ; as much as to say ; We both knew it to be Blasphemy , but W. Smith did not call it so , p. 41. There is no ingenuous Man that will not abho●● the Falseness of this Passage . 4. Lastly , I opposing his Affirmation , that we did not profess or believe Eternal Rewards , thus pretends to confute me : W. P. opposes me rather because he would not be thought to subscribe to me , then that he believes not what I say to be true , p 69. But if this be true sure I am , there is no Truth in the World. And indeed , there is no giving this Sort of Carriage at large , but by transcribing far the greatest Part of his Book . VI. Of his idle Jeers and frothy Expressions . I have not met with any Man writing upon so serious a Subject as Religion is , that gives himself the Liberty of so many vain Expressions , as if he had intended his Discourse for vulgar Merriment , & not to Christian Information . If my Reader please to trouble himself with the Perusal of these following pages , he shall find enough to nauseate , p. 6 , 22 , 23 , 26 , 27 , 29 , 30 , 34 , 37 , 40 , 47 , 50 , 51 , 53 , 58 , 60 , 69 , 71 , 72 , 95. Take two Instances : He cackles like a Hen , when he had laid a WORSE THING then an Egg , p. 47. Again , because we said , God spoak once by Balaam's Ass , thereby proving that he did not alwayes speak by the Scriptures , he thus reflects , I wonder not that they leave the Teachings of God by the Scriptures , to attend on the Ministry of Asses , thereby calling us Asses , p. 27. Which , how Witty soever he thinks such sort of Sayings , to be sure , they are more Frothy and Irreligious , then becomes a Man professing Religion , much less writing of the Weightiest Points of it . VII . Of his Vain Glory and Self-Praise . At this he is excessive ; So conceited is he of his own Abilities , and impatient after Praise ( the greatest Discovery of Pride and Weakness that any Man can make ) which my Reader may find , p. 28 , 32 , 33 , 34 , 50 , 52 , 61 , 63 , 65 , 84. I will give one Proof for all . My Charge and Argument in this Chapter ( sayes he ) is such an Argument , and so proved by me , as a THOUSAND PENNS can never invalidate it , p. 34. The truth of which , as also the Vanity of it , may be seen both in my Answer and Rejoynder ; however he stops his Reader 's Mouth , and counts him senseless and desperate that is not of the same Mind , p. 36. VIII . Of Railing and Ill Names . No Man pretends to dislike , yet no Man practises these ill-bred , as well as un-christian Courses more then J. Faldo , where he wants Reason he imposes an hard Name ; and if he be rebukt , he calls it Railing , reflecting that upon us for reprehending it in him . If I call his Comparison base , that is so , and that he manages it malitiously against us , he replies , that more gentile Railing may be learned under a Hedge , and that those Words are slovenly imposed UPON HIM ; as if he were too great to be reproved , or licensed to rail without Controle , at least against the Quakers ; for if I tell him , he is unmannerly , he counts our own Practice a Dispensation ; inferring from our Dislike of vain and fruitless Complements , a Liberty to treat us with what unseemly Language pleased him best ; This my Reader may see at large , if it please him to look into these Pages of our Adversary's Reply , p. 5 , 8 , 16 , 20 , 27 , 29 , 33 , 35 , 45 , 49 , 50 , 52 , 54 , 58 , 62 , 63 , 64 , 69 , 72 , 73 , 77 , 82 , 87 , 91 , 95. But to omit whole Sentences , and yet to give some Instance more at large then by bare Figures , my Adversary hath liberally bestowed out of his great Store of ill Language these following Epithetes , as well upon our Religion and Friends , as my self for defending them . That our Light is the second Antichrist , the Quakers Idol , Pernicious Guide and Saviour , Fancyful Teacher ; in fine , a sordid , sinful , corrupt and ridiculous Thing ; and our Religion and Practice Blasphemy and Idolatry , p. 47 , 85 , 87. Our Friends ( Quakers , so called ) benighted with palpable Knavery and Impudence ; Absurd and Blasphemous Idiots ; Out of the Knowledge and Wits also ; Prodigiously wicked ; Speak the amazing Delusions of Satan . And that I am a presumptuous and blind Accuser , a Sophister , an Hamam , an accursed Ham , a treacherous and wilful Deluder , a Mad-man , an Hangman , an infallible Stager , a Fool , an Ape , a Dunce , an impudent Forger , and what not , that his Rage and Folly can foam out , pag. 4 , 53 , 54 , 59 , 61 , 63 , 65 , 90 , 91 , 95. I desire my Reader would also take notice , that besides his excessive ill-using of us , and ruputing our Rebukes for doing so , Railing ( which shows the Beam to be in his own Eye , and that his Nature is as proud to reject Reproof , as it is foul and rough to occasion it ) he gave us the On-set ; Had he not begun with us , we know not that ever we should have meddled with him ; but having begun , and withal so miserably abused us by foul Charges , false Citations and vilifying Language , that it should be more unreasonable in us to censure him , then in him to deserve it , no impartial Man can ever think ▪ What is John Faldo for a Man , of what Rank , what Quality , what eminent Office or Dignity in the World , that we must be kickt by him up and down four or five Hundred Pages , for whatever he pleaseth to count us , & not be told , he wrongs us ? Is the Quality of this diminutive Priest so much , and the whole Body of the People , called Quakers , and that to stop him in his Career of Scoff , Jeer , Taunt , foul Names and Reflection is to deserve them ? But over and above , that this shows his Disposition to be Imperious and Impatient , as well as Rude and Frothy , and therefore very inconsistent with his Pretences to Meekness and Good Manners , but most of all with his Reprehension of others in Cases less offensive ; it will neither confute my Arguments nor damnifie my Person , which makes me the less solicitous of making any other Rejoynder . I should here bring in my Conclusion to this whole Discourse , but lest any may yet doubt of the Truth of these things , as believing me to have made an ill Use and partial Relation of them , I shall yet offer for further Confirmation of my Sense of the Man , and his Undertaking against us , this undeniable Evidence , to wit , that he hath dealt imperfectly and falsly with the World in his Account of our Writings , which he makes the Foundation on which every Charge is built , that he exhibits and aggravates against us . I have here and there in my Book toucht already upon this great Failure ; But I shall more particularly inform my Reader of it in this place . Of Imperfect and False Citations . Forasmuch as J. Faldo would have all People believe , that he hath charged the People , called Quakers , with nothing that their own Books do not clearly and plentifully prove ( insomuch , as he counts those that think not so , senseless and desperate ) and that many who read him , may be ready to credit him , because they see Books , Names and Passages frequently cited , especially those who have not the Books by them , to examine how honestly he deals with us , I thought it requisite to end this Book with this further Unanswerable Discovery of his Defective Foundation , that in many places we find Names without Book ; Books without Parts , Chapters & Pages , yea , without Names ; and Pag. without Number or Figure ; many falsly cited ; some added to , others diminished from in the beginning , middle or end of Sentences , thereby robbing them of their own Explanation , that he might the better fit them for his purpose . Take these few Instances . I. Names without Books . G. Fox , Book 1. Part 1. pag. 47. G. Fox , 48. J. Nailor , 90. C. A. Part 2. pag. 7. W. Dewsbury , 11. C. A. 45. R. Farnsworth , 46. G. Fox jun. 83 , 119. R. Farnsworth , 142. E. Burroughs , 143. Thus far of Names without Book , which is not fair in any Adversary . Now of Books without Pages , and Pag. without number . II. Books Without Parts , Chapters Pages . Morning Watch , Book 1. Part 1. pag. 37. Light out of Darkness , 37. Shield of Truth , Book 1. Part 1. pag. 45. Love to the Lost , 45. Life of E. B. 45. Epistle of W. Dewsbury , 47. Velata quaedam revelata , 53. Morning Watch , 92. Morning Watch , Part 2. pag. 19. W. P. Spir. of Truth , 32. Love to the Lost , 39. True Faith , 122. F. H. Testimony , 123. Great Myst . 124 , 125. Velata quaedam revelata , 133. Great Myst . 142. Some Principles of the Elect People , 142. Great Myst . Vindic. pag. 86. III. Books Falsly Cited . G. F's . Great Myst . Book 1. Part 1. pag. 41. W. S's Primmer , 44. Great Myst . 52. Great Myst . 57. Love to the Lost , 118. G. Fox Great Myst . Part 2. pag. 10. G. Fox Gr. Myst . 12 J. Parnell Shield of Truth , 22 , 23. W. Smith's Cat. 27. W. Smith's Prim. 37. Love to the Lost , 40. W. Smith's Prim. 42. W. Smith's Prim. Part 3. pag. 94. W. Smith's Prim. Vindic. pag. 6 , 70. Thus much at present of False Citation , which ▪ to say no more , makes any Book uncapable of being answered . IV. Several Passages Clipt and Maim'd . J. St. Short Discovery , Book 1. Part 1. pag. 42. Short Discovery , 80. W. Smith ' s Prim. 88. J. N. Love to the Lost , 89. E. B. Answ . to Choice Experience , 89. J. Story Short Discovery , 89. W. Smith ' s Prim. 114. J. N. Love to the Lost , 120. J. N. Love to the Lost , Part 2. pag. 6. I. Penington ' s Quest . 19 , 23. W. Smith ' s Cat. 26. W. Smith ' s Prim. 37. G. Fox Gr. Myst . 40. J. N. Love to the Lost , 43. W. Smith ' s Cat. 69. Love to the Lost , 103. Reader , These are but a very few of what we could offer ; for indeed there is scarcely one Passage that he hath not mangled on purpose to make it speak the better on his behalf , which given at length would have cleared it self . V. Certain Places more particularly Perverted by Adding or Mis-applying . I. Penington ' s Question , Book 1. Part 1. pag. 41. E. B' s Answ . to Choice Exper. 89. I. Peningt . Quest . 109. W. Smith ' s Morning Watch , 119 W. Smith ' s Morning Watch , 126. Love to the Lost , Book 1. Part 2. pag. 25. J. N. Love to the Lost , 27. W. Smith ' s Prim. 42. I. Peningt . Quest . 46 , 47. W. Smith ' s Morning Watch , 48 , 49. I. Peningt . Quest . 70 , 71. I. Peningt . Quest . 81. I. Peningt . Quest . 126. I. P. Quest . 129. These , Reader , are but some Hints I was willing to give thee of our Adversary's Disingenuous Carriage towards us , either in letting drop that which may be most material , at least might be more explanatory of our Friends Intentions , foisting in words wholely inconsistent with the Scope of our Passages , or mis-applying them in favour of his black Charges , all which may clearly be seen by a Comparison of his Books with our Friends Writings , a great part of which , I must confess , it will be difficult to procure , since to prove his Miscarriage in Citations , I have not been able to compass above the one half of the Books he names ; but that carries this Woful Reflection with it , if his use of 15. Books in Thirty affords us so many gross Instances of his Unfair Dealing with us , what might we have expected upon our Examination of the rest ? In the mean time we shall without leave suspect him , having so much Reason for it . To compleat what I have done in this Particular , let me tell thee , Reader , that in his Comparison of us with the Papists , he sets down Twenty several Passages as our Doctrines and Opinions , not producing so much as one Person , Book or Page to avouch them ; a piece of Justice he denies not to the Papists themselves at what time he refuseth it to us , though not they , but we were the People against whom the Discourse was writ : which , though gross enough , yet nothing compared with his Disingenuity at the end of his First Book , where under the Pretence of furnishing his Reader with a Key to understand the Quakers Meanings by , he sets down no less then about two Hundred and Fifty Particulars in our Name , without so much as the bare mention of one Author , Book or Page , to countenance his Attempt . Yet after all this he cannot bear to be told of his unfair Carriage , and his Unjust Dealing towards us ; His Quality , or his Pride , is so great , it will not bear a Reprehension ; I never met with a Man of so much Falseness and Stomach together . He thinks it so great a Punishment to be told of his Miscarriages , that if we will not let him pass for a Faithful , Sober , Meek and Christian Author , however he hath proved himself the Contrary , we must expect all that his Scorn and Anger can cast upon us : But such Vindications of his Essayes will be Hand-writing enough against themselves , and their Author , who ought not to flatter himself after these great Evils , with the Hopes of Impunity ; for such as he hath sown against us , such shall he reap at the Hand of God , the Righteous Judge of all , who will reward every Man according to his Works . But I desire with all my Soul that God may show him Mercy , that Repentance may yet over-take him , and this Iniquity be blotted out before he departs this World , and is no more seen I would beseech him in the Love of God to fight no longer against the Truth , and for a Cause , his Conscience ( might it speak ) would tell him , is not the only true God's , but the Honour and Interest of the God of this World , whom the formal Christian is lead and ordered by , that is so sharp against us . Let him not be afraid to take Shame for that which is shameful , lest vain Credit here , brings Sorrow hereafter . I cannot be otherwise perswaded , but that Reputation prevailed more with him then Conscience in this Controversie ; he tugs so hard to prop the one , and there is so little savour of the other : God could never be in that Design , nor amidst those Thoughts , that were laid with so great Mistake , and which have been vented with so much Fury . I must needs say , There was neither Truth to inform us , nor Charity to gain us : It stumbled the Weak , grieved the Tender & offended the Peaceable among those Professions he pretended to vindicate , gratifying only such as are of a Litigious and Contentious Nature , whose unreasonable Heat it had been his Duty rather to abate by Sweet Perswasion and a meek Example . I have this Comfort in my Conclusion of this Controversie , that I most heartily forgive him all the Injustice and Vnkindness he hath shown , at least so far as I am therein concerned , and that I think is more then any Man ; And with the same Love that God hath loved me , I do with all my Soul fervently wish his Solid & Vnfeigned Repentance , that he may receive the Love and Mercies of God in the Remission of his Sins , and Reconciliation of him by the Power and Spirit of Jesus Christ our Lord , that he may kno● the Excellency and Glory of the Truth in the inward p●●ts , and what are those good things , no Carnal Eye , Ear , or Heart hath ever seen , heard or understood , that God hath laid up for them that truly fear him , and which he daily reveals unto all such by his Eternal Spirit . The Conclusion . THus , Friendly Reader , are we come to the End of our Task , wherein , I hope , the Doctrines of that despised People , in Derision called Quakers , their Worship and Church-Practice , are evidently and firmly vindicated against vulgar Mistakes and Reports , and more especially those many black Charges , so confidently exhibited by J. Faldo , in his first & second Books , both by a fair Rescue of our Words from his gross Perversions , and indirect and unnatural Meanings , and the Confirmation of our real Sense , with plenty of plain Scripture , many Reasons , and the unquestionable Testimonies of several Ancient and Modern considerable Authors . My Design hath not been Conquest , but Information , that by these Religious Wars we may at last arrive at Peace ; And these Weapons be all beaten into Plow-shares , so as to learn War no more : That to fear God and work Righteousness ( the Life of Jesus Christ our Lord , who hath left us his most Holy Example , that we should follow his steps ) may be the very bent of our Hearts , the Resolution of our Minds , and constant Practice of our Lives , which bring the Soul to the Inheritance of Substance , & establish the Heart forever . Oh , that all who read this Discourse , may with me wind up their Spirits , and lodge their Souls , not in the Love of Controversie , but of that Divine Life , which stills , resolves , and fixes all , and gives such Heavenly Waiters to feel and enjoy Immortallity ! To see and possess something that is beyond time , & these painful Exercises that are within it . Oh , this makes Men Weighty , Serious , Loving , Meek , Holy , Forbearing and Constant , the Image and Delight of God! Such become Livers of Pure and Vndefiled Religion , who have been thitherto but so many vain and verbal Contenders for Religion ; so shall this Scripture be fulfilled to our unutterable Rejoycing , Surely his Salvation is nigh them that fear him , that Glory may dwell in our Land ; Mercy and Truth are met together ; Righteousness and Peace have kissed each other . The God of Everlasting Strength Bless and Prosper this Glorious Work in the Earth , to the Praise of hi● Holy and Blessed Name , Amen . W. P. THE END ▪ ERRATA . THe Author 's frequent Absence from the Press , with that continu'd Difficulty which attends us in printing , has now , as at other times , made way for several Escapes : The most offensive ( though few very obstructive ) to the Sense , are here collected and corrected ▪ The other , as Stops , Parenthesis , and some ●ew Improprieties are left for the Ingenuity of the Reader to excuse and amend . Page 9. line 20. read Principle . p. 10. l. 9. for were r. was . pag. 20. l. 3. r. writ in . p. 21. l. 11. r. charged . p. 30. l. 27. r. should not . p. 32. l. 16. for no r. not . p. 33. l. 9. r. there are . l. 10 , 11. r. as much . p. 35. l. 27. f. who r. whom . p. 38. l. 33. r. belief . p. 42. l. 22. r. much more . p. 50. l. 22. r. doubtful . p. 53. l. 26. it dele . p. 54. l 2. r. as are so . l. 29. r. 1651. p. 55. l. 22. f. but even r. even . p. 56. l. 2. in dele . l 4. f. the r. his . p. 59. l. 32. for this dele . p. 64. l. 7. f. no r. any . p. 78. l. 18. r. 〈…〉 7. l. 8. for dele . l. 20. r. lame p. 88. l. 32. f. me r. 〈◊〉 l. 33. f. thy r. my . p. 92. l. 23. r. praelect . p. 117. l. 2. r. cull'd . p. 129. l. 10. r. Caryl . p. 136. l. 3. f. it r. them . p. 140. l. 15. r. reply pretended . p. 142. l. 3. r. scars . l. 19. r. scrutiny . p. 144. l. 22. r. gone , I fear . p. 147. l. 31. r. ye teach . p. 153. l. 16. r. Cajus . p. 161. l. 23. r. distinct . p. 166. l 5. r. certainty . p. 169. l. 18. r. but it . p. 188. l. 3. f. of r. have . l. 9. r. sinfully . p. 195. l. 28. r. foild . p. 197. l. 25. r. to conclude . p. 204. l. 17. not dele . p. 209. l. 22. r. serp●ntine . p. 216. l. 24. r. and a. l. 27. r. spake . p. 225. l. 33. f. it out of the Soul r. Sin. p. 226. l. 26. r. promised in his Discourse . p. 232. l. 16. r. repute . p. 235. l. 11. r. verb. p. 239. l. 22. r. word . l. 31. r. Dichotomizers . p. 244. l. 25. f. any r. my . p. 247. l. 29. r. Barker . p. 248. l. 27. f. they r. themselves . p. 249. l. 21. f. with such an r. thus with his . l. 22. r. 65 , 66. p. 253. l. 23. ● . Sharers . p. 259. l. 30. after dele . p. 260. l. ●8 . the Baptism dele . p. 262. l. 17. to dele . p. 263. l. 32. r. he wore . p. 265. l. 6. r. trouble in his . p. 266. l. 2. r. crowing . l. 15. r. philosophical . p. 269. l. 2. f. a r. of . p : 270. l. 18. r. were . l. 30. f. yet r. so . l. 31. r. wore off . p. 255. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 30● . l. 25. r. incompe●ible . p. 308. l. 16. r. he that . p. 310. l. 12 , 8 , 22. r. holys . p. 311. l. 24. f. too short r. to show . f. so as to r. so to . p. 318. l. 26. it dele . p. 319. l. 25 r. needs no. l. 22. r. or slip . p. 320. l. 5. f. ● r. what . p. 324. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 325. l. 27. f. Prophe●s r. Poets . p. 326. l. 7. r. had . p. 327. l. 14. r. that they . p. 329. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 330. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 332. l. 1● & 21. r. Polyglott . p 339. l. 7. r. of some . l. 23. r. 〈◊〉 . p. 346. l. 21. r. ubiquitary . p. 348. l. 15. r. ●leverly . p. 352. l. 11. r. terreno . p. 353. l. 19. r adventrdus . p. 358. l. 11. f. then r. that . p. 3●0 . l. 8 , 12 , 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 361. l. 21 r. imperious . p. 365. l. 18. f. in r. is 〈◊〉 . p. 369. l. 12 r. fictious . l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 372. l. 11. r. and bring . l. 21. however dele . l. 29. r. Souly Body . p. 373. l. 24. r. pass . p. 374. l. 27. r. up of . p. 375 l. 15. r. numerical . p. 370. l. 2. r. resuscitation . l. 4. f. 32. r. 2. p. 379. l. 1. f. but r. and. l. 20. r. restituent , semina . l. 26. r. weigh'd . l. 31. r. as d●stroyes . p. 380. l. 17. r. intricate . p. 382. l. 19. r. wrot● . p. 383. l. 21. r. hath . p. 408. l. 24. r. and would . p. 419. l. 4. f. as r. and. p. 422. l. 24. r. of the Light. p. 423. l. 18. r. and Inspiration . l. 〈◊〉 . r. Pretences . p. 428. l. 9. r. Vind. pag. 47. l. 19. r. Vind. pag. 4. p. 429. l. 4. f. and r. greater then . l. 5. and dele . p. 430. l. 11 , 31. f. Chapters and Pages r. Chapters or Pages . Notes, typically marginal, from the original text Notes for div A54154-e180 * advers . Err. Johan . Hierosoly mitani . Notes for div A54154-e2400 Qua. no Chr. pag. 2. My Answ . pag. 2 , 3. pag. 5. Acts 4. 12. 1 John 1. 7. Rom. 8. 14 , 17. Qua. no Chr. pag. 13. pag. 8. pag. 21 , 22. D. Cave . Primitive Christianity . Rom. 8. 1 , 2 , 3 , 4. Tit. 2. 12. Heb. 1. 1. See my Answ . p. 193. pag. 7. p. 15 , 16. See my Answ . pag. 24 pag. 13. pag 25. See it in Dr. Wilkins Real char . pag. 14. pag. 28. pag. 15. pag. 30. pag. 16. Act. 12. 24. Pietr. Soan . Polan . p. 152 p. 36 , 37. Erasm . on 2 Pet. 1. 19. Ibid in 1 Cor. cap. 2. Polano . Hist . Coun. Tr. p. 150. Crad . Divine Drops . p. 171 , 172 , 210 , 215 , 221 , 217. This gives the Lye to J. Faldo . Wil. Dell. confut . of Simps . pag. 114 , 115 , 116 , 117. Tom. 3. fol. 169. Mart. vol. 3. p. 572 , 573. 3 vol. of the Book of Martyrs , p. 298. pag. 17. My Answ . pag. 36. Col. 2. 2. Hebr. 6. 11. Chap. 10. 22. ● Book Martyr . p. 577. This J. Faldo kicks at ; he is one with the Papists . 3 Book of Martyr . p. 475. p. 18 , 19. pag. 19. pag. 19 , 20. pag , 39. An ellegant way of speaking , and Scriptural . pag. 40. pag. 21. Answ . p. 42. Ephes . ● . 13. pag. 22 , Which concerns him , if he would have what he writes to be according to Scripture . pag. 22. My Answ . pag. 42. Quak. no Chr. p. 59. pag. 23. pag. 24. pag. 63. p. 25 , 26. Ibid. p. 26. Acts 8. 30 , 31. Dell Tryal of Spirits , p. 10. Collier Gen. Epist . pag. 249. c. 10. pag. 258. c. 12. Those Famous , Poor , Suffering Christians , the Waldenses , in their purer times , besides many other weithty Points , wherein they symbolized , with us in this very Matter , are not forraign , who in a Confession , about Five Hundred and Fifty Years old , ●aid this down as a piece of their Creed , That the Discoveries & Testimonies of the Holy Spirit in them were the most Convincing Evidence , and Infallible Proof of the Divine Authority of the Scriptures . Consequently the Spirit must have been their Judge and Rule concerning their Understanding the Truths testified by them , as ● . P. Porrin their Historian , in so many words assures us concerning them in the beginning of his notable History of their Rise , Doctrine , Sufferings and Progress . pag. 23 , 24 , 25 , 26 , 27. Concil Tom. 1. p. 481. can . 60. Anno 364. and p. 549. can . 27. Anno 417. after Christ . * I find Iohn Faldo often Scorning Inspiration , and bringing it into odium under the word Enthusiasm , used of late to signifie Whimsical Pates , or Heads troubled with a Religious kind of Frenzy ; as if he had abandoned the Plea , Enjoyment and Practice of the best Separatists , whose Names he emptily honours , and resolved to set up for a Coffe-House Droll , or a Play-Prophanist . To cool his Courage , and stop his Career , I commend Two or Three late Discourses to his perusal , writ by Men of Undoubted Learning , and pretendedly defended by J. F. in his Quakerism no Christianity against the People called Quakers . The first is D. Patrick his Friendly Debates ; 2d , Fowler his Design of Christianity ( never to be answered by that Angry Man that designed it ) And W. Sherlock his late Discourse of Jesus Christ , &c. If both Presbyterians and Independents are not throughly and truly charged to be Enthusiasts , Men holding what J. F. condemns us for owning , though less justifiably ; and if more ridiculous Interpretations are not to be found among them , then was ever yet read in any Quakers Book , I am content to suffer J. F's Reproach as Just ( who does not do as he would be done by , his great Scab or Leprosie , & of some other of his Fraternity too ) for alas , it is at best but a piece of Heathenism with him ; and a Man may be a very good Christian forsooth by a New Art of Imputation , found out and accommodated to the Ease of Hypocrites , without that streight and legal Way of just and holy Living . pag. 27. pag. 28 , 29. pag. 58 , 59. pag. 29. * At whose Hand-Writing ? pag. 61. * His Blasphemy against the Ligh● . Pag. 61. * I would desire the Reader to take notice , that the first Reformers never intended by their great respect to the Scriptures , to establish them their Rule exclusive of the Spirit , as most do now , W. Kiffin for instance ; only they did on all Occasions prefer them , as God's Tradition , to the place of a Rule beyond Popish Doctors or Councils , which they who know any thing in these Matters are well assured to be the Truth of the case . So that they were but a Rule comparatively , as we also hold ; but by no means can we allow that they prefer'd the Scriptures to that great Office exclusive of the Spirit ; or that Men were not to have their Immediate Dependence upon the Instruction , Discoveries , and Revelations towards Faith and Good Life . So much at this time . * Note , I have not made any considerable Distinction between ●e Rule , and the Judge , from thy Judgment of that little ( if any ) Difference that is between them . And my Adversary to his own Confusion seemeth of the same Mind ; for notwithstanding he severely & tauntingly reflects on that Passage upon me in my former Book , yet in making the Scripture both Rule and Judge , he shows to us , that the Judge & the Rule are not at so great a Distance , as his little Skill in Philosophy would have rendered it . And herein he thwarts D. Stillingfleet , and D. Tillosson , who against the Papists assert not the Scripture to be the Judge , but Right Reason ; And to speak the Truth of it , Nothing can be more absurd next to Transubstantiation , then that the Scripture should be the Judge of a Man's Meaning of any part of it self , that is , if it be applied as a Right Rule ; since in such Cases of Difference no Scripture ever yet spoak clearer then its first Text ; and the Question lies not about that , but the just Interpretation . Prov. 8. Doct. Stud. c. 2. p. 4. Rom. 2. 14 , 15. San. pag. 138 , 139 , 140 , 141. Plut. Dron . Prus . Dis . lib. 1. c. 14. Senec. Epist . 73. pag. 30 , 31. Luth. Tom. 2. Pol. 309. 2. Pet. Mart. com . loc . part . 1. cap. 6. Part 2. Cap. 18. Lib. 1. c. 5. Thes . 32. Hos . 6. 9. pag. 34 Ed. Bur. pag. 34 , 35. pa. 71 , 72 , 73. Levit. 19. 18 , 19. Phil. 3. 15. W. Tindal's Works , pag. 319. p. 80. B. Jew . contr . Hard. p. 532 , 534. T. Coll. Works , p. 247. pag. 36. De praescr . Haeretic . adoer . Marcion . lib. 4. De carne Christi . * Against the Anabapt●sts , p. 1. pag. 37. pag. 37 pag. 38. pag. 39. My Answ . pag. 87. pag. 39. pag. 40. Ephes . 16. 17. pag. 41. pag. 41 , 42. pag. 42. pag. 43. pag. 45. But J. F. Is not that Babylon , or the Antichristian Church , which has the Shew and Outside , but not the Life and Power of Godliness ? May not Antichrist adorn himself with the Literal Profession of the Gospel ? Certainly all Protestants have accorded to this I am sure . I. Sprig , C. Goad , W. Dell , I. Saltmarsh , T. Collier , yea , J. Fox , B. Jewel , I. Renolds , D. Willet , R. Abbot , and a nameless worthy Author about Qu. Elizabeth's time , in his Voice out of the Wilderness , &c. allow of W. Smith's Doctrine , viz. That the meerly Literal , Formal and Fleshly-wise Church , not regenerated into the Image and Li● of the Son of God is Babylon ; and some of them are most ●press in the Matter , which I omit for haste . pag. 47. pag. 101. T. Ienner , a Presbyter-Independent Priest of Ireland , writ a Book against us for Gain ; for he went from House to House of many sufficient , and some great Men , to present them ; some gave him a Crown , some two Crowns , some a Piece : Among others , he had the Confidence and Avarice to give one to the Lord Lt. of that Kingdom ; His Secretary carryed it to him , he turning it over observed many black Charges , of foulest and most pernicious Errors to Religion and Civil Government : The Parson still stayed ; The Secr. thought he had favored him sufficiently : but not understanding the Priests Aim , that is , Lucre ( the Old Priests Sin ) was prest to tell his Lord , that he waited for his Excellencies Answer . The Secretary was so civil as to answer his Desire ; But when the Lord Lt. understood his Drif● , he returned the Book to the Parson , with this Account , That be was sorry to bear that the Quakers held such ill Principles ; but the Tares and the Wheat must grow together till the Day of ludgment . So the Parson was corrected for his Baseness , and disappointed of the great Bone he crept thither for . Leg. alledg . l. 1. Admon● . ad Gent. Strom. l. 5. pag. 48. See Dr. Bilsons and the Heads and Doctors of Oxford against the Brownists — Gifford against H. Barrow , R. Bernard against Brownism , answered by I. Robinson ; and — Ball against I. Cann , &c. Rob. Nor. his Ans . to Syd . Sym. Excomm . pag. 8. * An odd & unsound Phrase . Acts 1. 2 Tim. 3. 16. Job 23. 8 1. Cor. 2. Ephes . 1 T. C Works , page 249. I. John 1 Notes for div A54154-e39280 To call any Day of the Week a Christian-Sabbath , is not Christian but Iewish ; give us one Scripture for it ; I will give two against it . Gal. 4. 9 , 10 , 11 , 12. where the Apostle makes their Observation , or Preference of Dayes to be no less then a Token of their Turning from the Gospel . Also Col. 2. 16. An outward Sabbath or keeping of a Day to be but a Shadow ; and that Christians ought not to be judged for rejecting such Customs ; for this very Reason the Protestant-Churches beyond the Seas generally deny the Morality of the First Day , counting all Dayes alike in themselves , only they have Respect to the First Day , as an Apostolical Custom , and think it convenient to give one Day of Rest from Labour to Man and Beast each Week Of this Mind several Learned Protestants of our own Country have declared themselves to be ; So that neither our English Episcopalians nor French Presbyterians can escape . Iohn Faldo's Consequence any more then the Quakers ; for if those that deny the Supper , Baptism , and the first day of the Week to be the Christian - Sabbath , deny Gospel-Ordinances , then those who deny the First Day of the Week ( J. F's Christian-Sabbath ) to be the Christian-Sabbath , must needs deny a Gospel-Ordinances , but that doth many English Episcopalians , and most French Presbyterians , therefore both several English Episcopalians , and the generallity of the French Presbyter and are Denyers of a Gospel-Ordinance . Consequently J. F. told an Untruth in his Preface , when he assured both Episcopalian and Presbyterian , that they were no further concerned in his Discourse then vindicated . In short , Though we assert but one Christian-Sabbath , and believe that to be the Everlasting Day of Rest from all our own Works , to Worship and Enjoy God in the Newness of the Spirit ; yet 't is well known , that we both meet upon the First Day in the Week , and behave our selves with as In-offensive a Conversation , as any of our Sabbatherian Adversaries . The Honour is God's , by whom we are what we are ; but this Testimony I record for God , His Gopel and Right-begotten Children , that the Meats , Drinks , Washings and Dayes , observing Christians are not come so far , as those foolish Galatians , for ●hom the Apostle travelled again , until Christ were formed in them , Gal. 4. 19. being yet Stranger to the Life Power , Spirit and the Substance of the Gospel . * See Iudas and the Iews comb . again . Chri. * See Iudas and the Iews comb . against Christ , &c. John 14. 10. Mat. 10. 20. See my Answ . pag. 133. Rom. 8. 13. 14. Math. 7. 27. 23. Heb. 12. 14. John 3. 3. 5. Gal. 6 , 7 , 8 , 9. Dan. 9. 24. A. Sadeel Oper. pag. 37. Rom. 3. 25. 2 Cor. 5. 19 , 20. Psal . 16. 11. * What sayes J. F. to this ? Is it not beyond what E. B. said of a Report of Christ ? H. Grot. in Epist . 1 Cor. Phil. 2. 8. Christ was the Eternal Light before Iohn testified of him . See Book called , Annotations of certain learned . Divines in the Year 1645 on Ioh. 1. verse 9. Gen. 45. 8. Plat. Pol. 1. Isa . 2. 3. Clem. Al. Admo . ad Gent. p. 2. Strom. l. 2. See Rom. 8. 9 , 10 , 11. where the Spirit of Christ and Christ are equiv●●ently taken . E. B.'s Works , p. 144. Homo rationabilis factus , irrationabiliter vivens , amisit rationem ; tradidit se terra●o spiritui , Psalm . 48. 21. vide Irraeneus , P. 336. i. e. A Man who is made reasonable , living unreasonably , hath lost his Reason , having given himself up to an Earthly Spirit . * If it be objected , that Adam is not mentioned as degenerated , but as created , and therefore this Interpretation will not do . I answer ; 't is true he is said to be made a living Soul ; but first , this makes not for the Resurrection of dead Bodies , and so far our Adversary gets no Strength . 2ly , Though the Apostle beings with the first Adam's Creation , yet he orderly comes to the Earthly Image , that the living Soul put on by Disobedience , which introduceth the Necessity of the coming of the second Adam , and his Quickning Spirit to create a new , bring into the Image of God. So there is Adam as sown and his Posterity representatively in him , and his and their Laps , and then the Restoration by him that is the Resurrection and the Life , the second Adam , the Lord from Heaven however Annot. cert . Divin . anno 1645. * Note , Reader , that our Translation is erroneous , Iob 19. 32. whom mine Eyes shall behold . In the Hebrew thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. mine Eyes have seen ; the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vidit , doth see , as Drusius and Cadurcus observe . * Oh the Angry Countenances the Wicked will have on that Day ! — Oh the Angry Speeches ! — It may be , from Words they fall to Blows , and tear one another Hair , and spurn at one anothers Bellies , bite one anothers Flesh , and even claw out one anothers Eyes . Dr. Barnea , I. Brad. I. Calv. B. Iew. VV. Perk. VV. Green. I. Car D. Owen , with a Hundred more of this Mind , admir'd by such as I. F. yet that Doctrine derided by him in us ; particularly I. de VVessalia , No Man can know the Mind of Christ , which he holds forth in his words , but he alone , Paradox in Fasc . Rer. p. 163. Book 1. Part 3. pag. 50. Balaam's Ass shall rise up in Judgment against J. F. B. 1. P. 1. p. 107. p. 39 , 80 , 107. p. 109. P. 2. p. 20. B. 1. P. 1. p. 8. P. 2. p. 21. p. 22. p. 126. P. 3. p. 37. Book 1. Part 1. pag. 31 , 32 , 33 , 34 , 35 , 36. Part 3. from p. 62. to 90. Psalm . 85 ▪ 9 , 10. 
A70779	----	A treatise of oaths containing several weighty reasons why the people call'd Qvakers refuse to swear : and those confirmed by numerous testimonies out of Gentiles, Jews and Christians, both fathers, doctors and martyrs : presented to the King and great council of England, assembled in Parliament. Penn, William, 1644-1718. 1675 Approx. 317 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A70779 Wing P1388 ESTC R17219 12599618 ocm 12599618 64138 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70779) Transcribed from: (Early English Books Online ; image set 64138) Images scanned from microfilm: (Early English books, 1641-1700 ; 675:1 or 1675:14) A treatise of oaths containing several weighty reasons why the people call'd Qvakers refuse to swear : and those confirmed by numerous testimonies out of Gentiles, Jews and Christians, both fathers, doctors and martyrs : presented to the King and great council of England, assembled in Parliament. Penn, William, 1644-1718. Richardson, Richard, 1623?-1689. Parker, Alexander, 1628-1689. Whitehead, George, 1636?-1723. [2], 4, [8], 9-166 p. s.n.], [London? : 1675. Signed: "This perform'd in the name and for the service of the people call'd Quakers. William Penn, Richard Richardson." Prefixed to the "Treatise" is an address "To the King and great council of England, assembled in Parliament", subscribed by Alexander Parker, George Whitehead and several others, the signatures ending with the names of Richardson and Penn. Place of imprint suggested by Wing. Errors in paging. Item at reel 1659:3 identified as Wing P1400 (number cancelled). Reproduction of originals in Duke University Library and Harvard University Library. Includes bibliographical references and index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. Oaths. 2005-08 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-04 John Latta Sampled and proofread 2006-04 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A TREATISE OF OATHS , Containing Several Weighty Reasons why the People call'd QVAKERS refuse to SWEAR : And those Confirmed by Numerous Testimonies out of Gentiles , Jews and CHRISTIANS , both Fathers , Doctors and Martyrs . Presented to the King and Great Council of England , Assembled in PARLIAMENT . Mat. 5.34 . But I say unto you , Swear not at all . Jam. 5.22 . Above all things , my Brethren , Swear not . Jer. 32.10 . Because of Oaths the Land Mourneth . Theognis , He ought to Swear neither this thing nor any thing . Maimonides , It is a great Good for a Man not to Swear at all . Chrysostom , It is not lawful to Swear , neither in a just nor unjust Cause . Printed Anno 1675. TO THE King and Great Council OF ENGLAND , Assembled in PARLIAMENT . The Case of the People call'd QUAKERS relating to OATHS further Represented ; and Recommended to their Consideration , in order to a Speedy and Effectual REDRESS . THe common Benefit of the Free People of England being undoubtedly both the first and greatest Reason for the Ancient , Just & Necessary Constitution of Parliaments ; and being also inform'd that it is your Resolution , to employ this Session to the Redress of Publick Grievances : And since We cannot but repute our selves a Member of this Great Body you represent , by Birth and English Descent ; and are not only involved in the Common Calamities of the Kingdom , but in Particular very cruelly Treated in our Persons and Estates , because we cannot for pure Conscience take any Oath at all ( though we have again and again tender'd our solemn Yea or Nay ; and are most willing to sustain the same Penalty in Case of Lying , that is usually inflicted for Perjury ) To the End we may not be interpreted to decline the Custom out of meer Humour or Evasion ( though our frequent & heavy Sufferings by Fines and tedious Imprisonments , sometimes to Death it self , should sufficiently Vindicate us against any such Incharitable Censure ) WE do , with all due Respect , present you with our Reasons for that Tenderness , and many Testimonies and Pr●sidents in their Defence ; and we entreat you , to express that Care of a Member of your own Civil Body , which Nature and Christianity excite to ; We mean , That it would please you to consider how deeply we have already suffered , in Person and Estate , the Inconveniencies we have daily to encounter , and those Injurious not only to our selves , but others we commerce with , in that both they and we , because of our Tenderness in this Matter , are constantly at the Mercy of such as will Swear any thing to advantage themselves , where they are sure that a Contrary Evidence shall be by Law esteem'd ( however True ) Invalid ; under which Difficulty several of us at this Hour fruitlesly labour : That being sensible of our Calamity , you may please to endeavour , as for others , so for this Grievance , both a Speedy and Effectual Redress ; otherwise , besides ordinary Cases , wherein many of us extraordinarily suffer , we may perhaps prove in this of Oaths the Greatest , if not the Only Sufferers of the Kingdom ; a Cruelty , we hope , you do not design against us . God Almighty , we beseech him with all Sincerity of Heart , incline you to Justice , Mercy and Truth , Amen . London , the 25th of the 3d Moneth , 1675. Subscribed on the behalf of the rest of our Friends by , Alexander Parker , George Whitehead , Stephen Crisp , William Mead , Gerrard Roberts , William Welsh , Samuel Newton , Thomas Heart , John Osgood , James Claypool , Thomas Rudyard , Richard Richardson , & William Penn. A Catalogue of the Authors , Testimonies and Presidents cited in Favour of this Treatise . AESchylus , p. 31. Albertus Magnus , p. 10 , 115. Albingenses , p. 100 , 121. W.C. Albrid . p. 12. Alexander de Ales , p. 115. Alexander ab Alexandro , p. 18. Alexid , p. 34. Alphonsus de Avendano , p. 134. Ambrosius , p. 10 , 68 , 135. Ambrosius Ansbertus , p. 112. Anabaptists , p. 100 , 101. Antiochus Palest . p. 109. Anthelmus Cantuar ▪ p. 120. Tho. Aquinas , p. 115 , 132. Aristophanes , p. 102. Aristoteles , p. 18. Athanasius , p. 50 , 54. Augustinus , p. 10 , 95 , 132 , 133. M. Aurelius Antoninus , p. 36. Ausonius , p. 36. B Bagool , pag. 100. Baptista Folengius , p. 115. Baro●ius , p. 100 , 121. Basil . Magnus , p. 10 , 60 , 100. Basilides , p. 41. J. Bechet , p. 124. Beda , p. 110 , 141. Counc . Berghamsted , p. 111. Bernard , p. 100 , 113 , 115 137 , 144. Beza , p. 102 , 141. Bible folio , printed 1578. p. 144. Bible 4 to . printed 1559. 143. Biblioth vet . patr . p. 116. Blandina , p. 41 , 45. Blastaris , p. 62 , 111. Brugensis , p. 10 , 115. Otho Brunfelfius , p. 114. Beat Bruno , p. 46. Wal. Brute , p. 123. J. Burrel , p. 126. C Cajetan , p. 133 , 135. Caesarius , p. 67. Joac . Camerar ▪ p. 143. Gui. Carmelite , p. 100. Cassiodorus , p. 46 , 108. Castro , p. 100 , 141. Caten . 65. Graec. Patr. p. 108. Cathari , p. 100. Hug. Cardinal . p. 115. Pet. Charron , p. 144 Geff. Chaucer , p. 122. Cheril , p. 33. Chromatius , 10 , 104. Chrysostom , p. 10 , 11 , 17 , 50.70 , 100 , 112 , 120 , 141. Cicero , p. 18 , 33. Clemens Alexandr . p. 15 , 43 , 47. Clemens Roman . p. 58 , 101 , 142. J. Clements , p. 124. Clineas , p. 31 , 62. Qu. Curtius , p. 29. Cyprian , p. 51. Cyril , p. 107. D J. Damascen . pag. 107. Diodorus Siculus , p. 28. Diogenes Laert. p. 33. Druthmarus , p. 114 , 141. E Archiep. Ebur . Egbert , p. 111. J. Edward , p. 124. Epictetus , p. 34. Epiphanius , p. 50 , 67. Erasmus , p. 128. Esseni , p. 37. Eusebius , p. 40 , 41 , 99. Evagrius Scholast . p. 104 , 107. F Jacob Faber , p. 138. Festus ad Lapidem , p. 18. J. Fox Martyrol . pag. 121 , 122 , 123.124 , 125 , 128. G Bp. Gauden , p. 10 , 14 , 30 , 154. Gentian Hervet . p. 48. Gennadius , p. 99 Gloss . Ordin . p. 107 , 115. Hug. Grotius , p. 31 , 34 , 37 , 150. H J.M. Hadingtonian . p. 143. Haimo , p. 112. Hercules , p. 29. Hesiod , p. 29. R. Herbert , p. 124. Hierocles , p. 31. Hilary , p. 50 , 57 Hilary Syracus . p. 100. Huetius , p. 50. Humiliati , p. 100. J. Huss , p. 126. I James on the Fathers , pag. 78. Jansenius , p. 100 , 114. Jerom , p. 11 , 92 , 127 , 136 , 141 , 143. Jews Antiquities , p. 154. Josephus , p. 37 , 136. Justin Martyr , p. 41. Irenaeus , p. 97. Isidorus Pelusiot . p. 104. Isodor . Hispalens . p. 109. Isocrates , p. 32. K Hist . ref . Kirk Scotland , p. 127. L Lactantius , p. 43. Laertius Hermip . p. 30. Libanius , p. 36. Lindenbrogius , p. 18. Lodovicus Pius , p. 148. Lollards , pag. 127. Lotharius , p. 148. Ludulphus , p. 10 , 115 , Luitprandus , p. 158. N. Lyra , p. 106 , 115. Lysander , p. 32. M Maimonides , pag. 37. Menander , p. 33. Maldonat , p. 101. 144. Manichees , p. 100. Marlorat , p. 144. Fra. de Mendoca , p. 136. Archiep. Mentz . p. 111. S. Morland , p. 128. N Grave of Nassou , p. 160 , 161. G. Nazianzen , pag. 42. 64 , Nicodemus's Gospel , p. 59 Nilus , p. 107. G. Nyssen●s , p. 63.141 . O Oecumenius , pag. 119. Olympiodorus , p. 108. Prince of Orange , p. 162. Origen , p. 30 , 49 , 100 , 101. Orthodoxographa . p. 59. P Paschatius Ratbertus , p. 113. Patrini , pag. 100. Pelagians , p. 100 , 101 Persians , p. 28. Philo Judaeus , p. 36 , 38 , 138 , 146. Plato , p. 32. Plinius , p. 18. Plowman's Complaint , p. 121. Plutarch , p. 29 , 32 , 35. Polybius , p. 10 , 18. Polycarpus , p. 40 , 45. Ponticus , p. 41 , 45. Potamicna , p. 42. Jer. of Prague , p. 126. Prateolus , p. 100. Le Pricur , p. 45. Protestants of Piedmont , p. 128. Publicani , p. 100. J. Purrey , p. 124. Pythagoras , p. 30 , 31. Q Quintilian , p. 34 R Rabanus , p. 107 , 115. Raimundus , pag. 37. Reiner . p. 120. Remigius , p. 115. Rhadamanthus , p. 32. Rigaltius , p. 46. Ruffinus , p. 115. Rupertus , p. 115. S Mich. Sadler , pag. 127. Ger. Sagarel , p. 128. Grae. Sages , p. 30. Rob. Sanderson , p. 20 , 101 , 104. W. Sawtree , p. 126. Scapula , p. 102. Scultetus , p. 43 , 46. Scythians , p. 29. Simocat . p. 34. Smaragdus , p. 115 Sociad . p. 30. Socrat. Schol. pag. 51 , 60 , 63 , 71. Solon , p. 30. Lod. Soto Major , p. 144. H. Spelman , p. 111. Spotswood , p. 127. Stobaeus , p. 30 , 34. Swarez , p. 47 , 58 , 100 , 140. W. Swinderby , p. 122. Jer. Taylor , pag. 155. Tertullian , p. 42 , 52 , 100. Gr. Thaumaturgus , p. 51. Theodoret , p. 11. 106. Theognis , p. 30. Theophylact , p. 100 , 113 , 141. W. Thorp , p. 124 , 126. Titelmannus , p. 10. Treatise of Peace , p. 163. Archiep. Triers , p. 111. V Valerius Max. p. 30 , 33. Villerius , p. 143. Vossius , p. 100. J. Usher , p. 100 , 121 , 128 , 152. W Walden , p. 100. Waldenses , p. 100 , 120. Bp. Walton , p. 102. W. White , p. 126. J. Wickliff , p. 121. Wickliffists , p. 101. Widsord , p. 100 Em. Willy , p. 124. X Xenocrates , p. 33 , 15. Xenophon , p. 102. Y Eliz. Young , p. 125. Z Euthymius Zagabonus , p. 126. Some Inducements Offer'd TO Answer this REQVEST , From a Consideration of the Cause and End of an Oath , And those REASONS AND TESTIMONIES , Given by us against the USE and IMPOSITION of it . The GROUND or Reason of Swearing . THis ( we think ) all will agree to have been the Degeneration of Man from primitive Integrity , at what time Yea and Nay were enough ; for when men grew corrupt , they distrusted each other , and had recourse to extraordinary Wayes to awe one another into Truth's-speaking , as a Remedy against Falseness ; else , what need had there been of an Oath , or any Extraordinary Way of Evidence , when every Syllable was freighted with Truth and Integrity ? It had been a meer taking of God's Holy Name in vain : Truth then flowed naturally , and wanted no such Expedient to Extort its Evidence . Thus , * Polybius , though an Heathen , in his Story of the Romans , saith , Among the Ancients Oaths were seldom used in Judicatures themselves ; but when Perfidiousness increased , Oaths increased , or then the Use of them first came in . Basilius Magnus saith , Oaths are an Effect of Sin. Gregorius Nazianzonus in his Dialogue against Swearing , saith , An Oath is nothing else but a certain consumation of Mischiefs . Ambrosius saith , Swearing is only in Condescension to a Defect . Chrysostom saith , An Oath came in when Evils increased , when men appeared unfaithful , when all things became Topsy Turvy . Again , To swear is of the Devil , seeing Christ saith , What is more ( then Yea , &c. ) is of Evil. Swearing took its Beginning for want of Truth or Punctuality . Augustin saith , An Oath is not among good , but Evil Things , and used for the Infirmity of others which is Evil , from which we pray that we may be daily delivered . Chromatius saith , What need we swear , seeing it is unlawful to Lye. Which shows that Lying was the Occasion of Oaths , and by leaving off Lying , Oaths vanquish as unprofitable . Titelmannus saith , that an Oath belongs not to Virtue . Albertus Magnus saith , Swearing is by Indulgence . Ludulphus saith , An Oath was permitted of Infirmity . Burgensis cites Jerome saying , Our Saviour teacheth that an Oath sprung from the Vices of Men. Bp. Gauden also tells us , That the Evils of mens Hearts and Manners , the Jealousies and Distrusts , the Dissimulations and Frauds of many Christians , their Vncharitableness and Insecurities are such , as by their Diseases do make solemn Oaths and judicial Swearing necessary , not ABSOLUTELY ▪ MORALLY or PRECEPTIVELY ; but as a Remedy or Expedient . Jerom ( with many of the Fathers , Chrysostom , Theodoret , and others here omitted , because largly cited hereafter ) make this the Reason why God indulged the Jews in the Use of Swearing , That they were but in the State of Infancy , and that they might be kept from Swearing by false Gods ; which the Scripture is plain in : For thou shalt fear the Lord thy God , and swear by HIS Name ; Ye shall not go after other Gods , for God is a Jealous God , &c. Which shews , that he dispensed with Swearing by his Name , that he might take them off from Swearing by False God's , because they would thereby acknowledge them , and not the True God ; so that Swearing is only better then Idolatry . It will remain that we give our REASONS why we cannot take this Liberty , and Swear , as well as other Men have done , and yet do . I. THe first is drawn from the Cause and Ground of Oaths , viz. Perfidiousness , Distrust and Falshood : God's Injunctions to avoid those hateful Crimes ; The Ability he hath given man to answer his Commands ; and Man's Duty to make that use of God's Gift : For if Swearing came in by Perfidiousness , Distrust , Dissimulation and Falshood , it is a most just Consequence that it ought to go out with them ; or that as the Rise and Increasing of those Evils were the Rise and Increasing of Oaths ; so the Decreasing and Extirpation of those Evils should be the Decreasing and Abolishing of Oaths ; otherwise there would be no Truth in the Rule of Contraries , nor Reason in that ancient Maxim , Cessante ratione Legis cessat lex ; That the Ceasing of the Reason of the Law is the Cessation of the Law : Expedients are no longer useful then to obtain what they are designed to . Means are swallowed up of their Ends ; Diseased Men only want Remedies , and Lame Men Crutches ; Honesty needs neither Whip nor Spur , She is Security for her self ; and Men of Virtue will speak Truth without Extortings ; for Oaths are a sort of Racks to the Mind , altogether useless where Integrity swayes . This we presume no man of Reason will deny , viz. That Swearing came in , and ought to go out with Perfidiousness ; and we hope it will be as easie to grant , at least it will be very easie to prove , That God hath frequently , both by Prophets and Apostles , reproved men for such Impieties , and strictly required Truth and Righteousness ; as , Isa . 59 , 3 , 4. Jer. 9.3 , 5. Rom. 12.19 . Gal. 5.19 , 20 , 21. Col. 3 8 , 9 , 10. Josh . 24.14 . 1 Sam. 12.24 . 1 King. 2.4 . Eph. 4.25 . and by abundance of other Places in Holy Scripture . And that God should enjoyn man any thing that he hath not impowered him to perform , is unworthy of any man acknowledging a God , so much as to conceive . It is true , that the unprofitable Servant in the Parable is represented to entertain so blasphemous a Thought of his Maker , that he was so hard a Master , as to reap where he did not sow ; but the same Parable also acquaints us of the dreadful Consequence of that Presumption : The Prophet Micha preached another Doctrine , The Lord hath shewed thee , O Man , what is good : and what doth the Lord require of thee , but to do Justly , to love Mercy , and to walk Humbly with thy God ? For this End hath the Grace of God appeared unto all Men , as speaks the Apostle Paul to Titus , that they should be taught to deny Vngodliness and Wor●dly Lusts , which entering & over-running the World , made way among other Expedients for that of Oaths ; so that to live that Life which needs No Oath , man is both requir'd and impower'd : And as it is only his Fault and Condemnation , if he doth not ; so certainly there can be no Obligation upon him who liveth that Life of Truth and Intetegrity to perpetuate that which rose , and therefore ought to fall with Falshood and Perfidiousness : the Reason of the thing it self excuses him ; for , he that fears Untruth , needs not swear , because he will not lye , to prevent which men exact Swearing : And he that doth not fear telling Untruth , what is his Oath worth ? He that makes no Conscience of that Law that forbids Lying , will he make any Conscience of Forswearing ? Veracity is the best Security ; and Truth speaking the Noblest Tye and Firmest Testimony that can be given . This we declare to you to be both our Judgment and Attainment ; We speak not Boastingly , but with Humility before the Great Lord of Heaven and Earth , to whose alone Power we do unanimously asscribe the Honour : He hath taught us to speak the Truth , the whole Truth , and nothing but the Truth , as plainly and readily without an Oath as with an Oath , and to abhor Lying as much as Perjury ; so that for us to swear , were to take his Holy Name in vain : Nor are we therein singular ; for that not only Christian Fathers , Mar - and Doctors , but also Jews and Heathens have had this Sense of the Rise and Use of Oaths , as will hereafter fully appear . II. Our second Reason , why we refuse to comply with this Custom , and our Superiours ought not to impose it , is this , It would Gratifie Distrusts , Humor Jealousies , and Subject Truth , and those that love it , to the same Checks , Curbs and Preventions that have been invented against Fraud ; whereby the Honour of a Nobler Profession , the Power of a veracious Example , and the just Difference that ought to be made betwixt Trustiness and Diffidence , Integrity and Perfidiousness , are utterly lost ▪ How is is possible for men to recover that ancient Confidence that good men reposed in one another , if some don't lead the Way , and hold forth to the World a Principle and Conversation beyond the Necessity of such extraordinary Expedients ? At present People lie all in a Heap ; and the Greatest Truth finds no more Favour then the greatest Fraud ; Fidelity must wear the Shackles worldly Prudence hath made against the Evil Consequences of Couzennage , and subject her self to the Customs brought up through Fraud , or go to Gaol . Be pleased to consider , that Trustiness did not all at once quit the World , nor will it return universally in the Twinkle of an Eye ; Things must be allowed their Time for Rise , Progress and Perfection : And if ever you would see the World planted with Primitive Simplicity and Faithfulness , rather cherish then make men Sufferers for Refusing to Swear , especially if they offer the same Caution to the Law with him that will swear . We dare not Swear because we dare not Lye , and that it may appear to the World , that we can speak the Truth upon easier Terms then an Oath : For us then to be forc'd to swear , is to make us do a needless thing , or to suspect our own Honesty . The first we dare not , because , as we have said , it is to take God's Name in vain ; and we have no Reason to distrust our selves , being no wayes conscious of fraudulent Purposes : Why then should we swear ? But much rather , why should we be imposed upon ? It is a Saying asscribed to Solon , That a good man should have that Repute as not to need an Oath ; that it is a Diminution to his Credit to be put to Swear . It becomes not an Evangelical Man to Swear , was a primitive Axiom ; but more of that anon : In the mean while please to remember , you have a Practice among you , to exempt your Lords in several Cases , placing the Value of an Oath in their bare Avouchment upon their Honour , supposing that men of those Titles should have so much Worth , as that their Word might be of equal Force with a Common Man's Oath : And if you will please to understand Honour in the Sense of the most ancient and best of Philosophers , to wit , VIRTVE , your own Custom gives Authority to our Reason , & makes you to say with us , That Virtue needs not Swear , much less have Oaths imposed upon her , to tell Truth , the only Use of Oaths . It was Evangelically spoaken of Clemens Alexandrinus , That a Good Life is a firm Oath ; which was memorably verified by the Judges of Athens , who , though Heathens , forbad the Tendering of Xenocrates an Oath , because of their great Opinion of his Integrity , which was Three Hundred Years before Christ came in the Flesh . III. Our third Reason for Non conformity to your Custom is , the Fear we have , lest by Complying we should be guilty of Rebellion against the Discoveries God hath made to our Souls of his ancient holy Way of Truth ; & consequently of concealing his Goodness to us , and depriving him of that Glory & the World of that Advantage this honest Testimony may bring to him & them . He has redeem'd us from Fraud ; 'T is he only that hath begotten this Conscientiousness in us ; and we dare not put this Light under a Bushel , neither can we deny his Work , or him to have the Honour of it . We intreat you , take this Tenderness of ours into Christian Consideration . IV. Oaths have in great measure lost of the Reason of their primitive Institution , since they have not that Awful Influence which was and only can be a Pretence for using them ; on the contrary , they are become the familiar parts of Discourse , and help to make up a great share of the A la mode Conversation : and those who decline their Company , or reprove their Practice , are to go for a sort of Nice and squ●amish Conscienc'd Men. These Swear without Fear or Wit , yet would be thought Witty in Swearing , Fearless they can't : Some are curious in their Impiety ; Old Oaths are too dull for men of their Invention , who almost shift Oaths with their Fashions : Nay , the most judicial Oaths are commonly administred and taken with so little Reverence and Devotion ( to say nothing of the Perjuries , that through Ignorance or Design , are too frequently committed ) that we can't but cry out , Oh the great Depravity that is in the World ! How low is Man faln from the primitive Rule of Life ? Well may the Prophet's Complaint be ours , for , If ever Land mourned because of OATHS , with great Sadness we say it , this doth . And what more effectual Remedy can any People propose against the notorious Abuse and evil Consequence of Swearing , then Truth-speaking ? for those that dare not Lye , need not Swear ; and they that make no Conscience of Lying , do not much fear an Oath , at least their Consciences are very crazy in taking it . This only Reason , were we destitute of all other Allegations , would be a strong Disswasive from Swearing ; for we hold God's Honour , and our Profession greatly concern'd to prove to so False an Age , that there is a People who are so far from vain and false Swearing , that they dare not swear the Truth ; but whose Yea and Nay shall weigh against other mens Oaths , and that with a free Offer of sustaining double Punishment in case of Miscarriage . Expedients may last a while , but TRVTH only shall have the Honour of conquering Falshood , and Virtue will and must be greater then an OATH . V. The Omnipresency of God rightly understood , shows the Uselesness of an Oath , and is with us a good Argument against Swearing ; for what need is there of that Man's being aw'd into true Evidence by such sort of Attestations and Imprecations as make up the common Form of Oaths , who knows God to be always present to reside and preside in his Soul , according to that New and Everlasting Covenant which he hath made , that his People should be his Temple , that he would dwell IN them , and walk IN them . Did the Children of men know the Power , Glory and Majesty of God , WHOM the Apostle preacht NIGH to the Athenians , and declared to the Ephesians to be Father of all , above all , through all and IN THEM ALL , there would be no Oaths , and but few Words , and those utter'd with Reverence and Truth . VI. We do not find that Oaths answer this part of the End for which they are imposed , viz. To convince those for whose sakes they are taken , of the Weight and Truth of a Man's Testimony by Force of God's Witness joyn'd therewith : For they don't behold God's concurring Witness by such an Assistance or Avenge of that Party , as the Truth or Falshood of his Testimony deserveth ; for the Judgments of God are secret , and rarely so publickly seen to Men , perhaps once in an Age , that he should give any memorable Discovery of his good Will or Displeasure in such a Case ; but whenever he doth it , it is not at Man's Appointment : And it is an evident Sign that God approveth not of that sort of Invocation , because he doth not answer them that invoke him , according to their Wish ; as neither did he in the old Law or Custom of Combating appear on his side that had the better Title or Cause , as he promised in the Law of Jealousie , that their Thigh should rot , and their Belly swell , &c. VII . We look upon it to be no less then a presumtuous Tempting of God , To summon him as a Witness , not only to our Terrene , but trivial Businesses ; such as we should doubtless account it an high Indignity alwaies to solicit an Earthly Prince to give his Attendence about . What! Make God , the Great God of Heaven and Earth our Caution in worldly Controversies , as if we would bind him to obtain our own Ends ? It is to make too bold with him , and to carry an undue Distance in our Minds towards him that made us ; An Irreverence we can by no means away with , and upon which Chrysostom is most sharp , as will be seen anon . Besides it is vain and insolent to think that a man when he pleaseth , can make the Great God of Heaven a Witness or a Judge in any matter to appear by some signal Approbation or Judgment , to help or forsake him , as the Truth or Falseness of his Oath requires , when he saith , So help me God. VIII . Besides what we have hitherto urged in Defence of our selves against the Substance of the Oath , we justly except against the Form of it ( which further adds to its Unlawfulness , and consequently to our Vindication ) as by the Contents and kissing of the Book ; Swearing by a Sign , being Heathenish or Jewish . For the Romans held a Stone , and said , If I deceive wittingly then let Diespiter cast me out of my Goods , as I this Stone : The Heroes swore by lifting up of the Scepter : Caesar swore by his Head , his House , that is , consecrated them to the Wrath of God , if he wittingly deceived , &c. The manner of the Jews is from Gen. 14.22 . that Abraham lift up his hand to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If , &c. putting the Hand under the Thigh , on the Head ; passing betwixt Beasts divided , as God did to Abraham , &c. see more in Lapid . Sophoc . in Antiq. v. 270. Scoliast . Baptist . Hansen of passing through Fire , swearing by the right Hand , &c. The Use of So help me God , we find from the Law of the Almans , of King Clotharius : The laying on of three Fingers above the Book is to signifie the Trinity ; the Thumb and the little Finger under the Book , are to signifie the Damnation of Body and Soul , if they forswear , So help me God. Further be pleased to consider that the English Custom has very much overgone English Law in this Business of Oaths ; they were anciently but solemn Attestations , As the Lord liveth , &c. which are now improv'd to Imprecations , So help me God and the Contents of this Book : Though it was ●o of old at Combat ; but that concerns not our Case . For the Kissing of the Book , that is also Novil : Indeed after they rise from solemn Attestations to Imprecations , the Law required a Sight and Touch of the Book ; The Saxon Jurors were Sacratenentes ; In the first Norman Times it was Sacris tactis ; and in later Writs , Evangeliis tactis ; nay , the Priest's Hand was on his Breast ( in Matthew Paris ) not upon the Book . However Jew and Gentile , Superstition and Ceremony , have made up the present Form of Oaths , which the true Christian-man neither wants , nor we conceive , ought to perform ; much less impose where Tenderness by sober Consciences is pleaded , and equal Caution offer'd to the Law for the Integrity of Yea and Nay . IX . But were we also destitute of this Plea , and the usual Oaths of our Country the most inoffensively form'd , and best penn'd that ever any were , we have both the Example and Precept of our Lord and Saviour , Jesus Christ , to oppose to any such Practice ; for in all that History delivered to us by the four Evangelists , we never read him to have used any further Asseveration then what in English amounts to Verely , Verely , or Truly , Truly , I say unto you : Thus by his Example exciting us the more readily to obey his express Prohibition of Swearing , Mat. 5.33 , 34 , 35 , 36 , 37. which runs thus , Again , Ye have heard that it has been said by them of old time , Thou shalt not forswear thy self , but shalt perform unto the Lord thine Oathes ; but I say unto you , SWEAR NOT AT ALL ; neither by Heaven , for it is God's Throne ; nor by the Earth , for it is his Footstool ; neither by Jerusalem , for it is the City of the great King ; neither shalt thou swear by thy Head , because thou ca●st not make one Hair white or black ; but let your Word be YEA , YEA ; NAY , NAY ; for whatsoever is MORE then THESE cometh OF EVIL . He here prohibits even the lesser Oaths , as They thought them that reverenced Swearing by the Name of the Lord , which in old time he suffer'd by reason of the Falseness of their Hearts , and great Pronness to Idols ; even as Moses permitted them to put away their Wives , which in the precedent Verse also is disallowed by Christ , though with the Exception of Fornication ; but Swearing without any Exception : He doth not say , Swear not except before a Magistrate ( though he says , Put not away thy Wife , except for the Cause of Fornication ) but SWEAR NOT AT ALL : why ? because it is OF EVIL ; which reason reaches the Oaths taken before Magistrates , as well as other Oaths ; for Distrust & Unfaithfulness are the Cause of one as well as the other : And there is equal Reason in that respect , that a Master should swear in private to his Servant at his Entrance , that he will pay him his Wages , as that the Servant should swear in publick to a Magistrate , that at his Departure his Master would not pay him his Wages ; both which Oaths the Certainty of their Words , their Yea being Yea , and their Nay being Nay , makes vain and superfluous . Obj. We are not unsensible of the common Objection that is made against this Allegation of our Master's Command , That he only prohibited Vain Oaths in Communication : But if the words of the Text and Context be consider'd , every Oath will be proved Vain and Vnlawful ; for Christ's Prohibition was not a meer Repetition of what was forbidden under the Law , but what the Law allowed , as Bp. Sanderson well observeth ; It was not needful that Christ should forbid what was forbidden in it self , or was alwayes Vnlawful , which vain Swearing was and is by the third Commandment , Thou shalt not take the Name of the Lord thy God in vain ; therefore Christ exceded the Prohibition of the Law : And the whole Chapter is a Demonstration of a more excellent Righteousness then that which either needed or used Oaths ; for Christ brings Adultery from the Act to the Thought ; in lieu of Revenge he commands Suffering , and extends Charity not only to Friends , but Enemies ; so in the Place controverted , in the room of such Oaths & Vows as ought to be perform'd unto the Lord , he introduces Yea and Nay , with a most absolute SWEAR NOT AT ALL. This was the Advance he made in his excellent Sermon upon the Mount ; he wound up things to an higher pitch of Sanctity then under the Law , or the childish State of the Jews could receive . Again , saith he , Ye have heard of old time , thou shalt not Forswear thy self , but shalt perform unto the Lord thine Oaths ; but I say unto you , SWEAR NOT AT ALL ; as plain , general and emphatical a Prohibition as can be found in Holy Scripture . However , those Persons that usually advocate for the Continuance of Oaths under the Gospel , tell us , it is not a general Prohibition , but is limited to Swearing by Creatures , either by Heaven , Earth , Jerusalem or Head , &c. VVhich is wholy inconsistent with the Scope of the Place , as we shall make appear from these Four Considerations : 1 st , The Prohibition reaches as well to serious as vain Oaths , such as men made , if they swore at all , and ought to make to God only ; for to him alone should they perform them , and are they accountable for them : These very allowed Oaths of Old Time , are the first prohibited by Jesus Christ ; It was said of Old , thou shalt not Forswear thy self ; but I say , SWEAR NOT AT ALL. 'T is true , it is not particularized what Oaths they were to keep of old ; but in general Terms , that they were not to Forswear themselves ; and it is clear that God enjoyned them that would Swear , that they should only Swear by his Name . Now what can be hence inferred more evidently , then that men ought not to swear those Oaths under the Gospel , which they might swear , and ought not to forswear , but to perform unto the Lord in the Law. 2 dly , Christ himself gives the Explanation of his own Words , Chap. 23.16 , 17 , 18 , 19 , 20 , 21 , 22. where he teacheth us , That he that swears by the Temple , swears by it , and by him that dwells therein ; and he that shall swear by Heaven , swears by the Throne of God , and by him that sits thereon : So that he that swears by the Head , swears by him that made it : and he that swears by the Earth , swears by him that created it ; which leaves no room for the Objection , for it is as if Christ should have said , I not only command you not to Forswear , but perform , as it was said to them of old time ; but I charge you , NOT TO SWEAR AT ALL : I mean , not only that you should not swear by God , and those Oaths that the Pharisees account binding ; but also that you should not so much as swear by those lesser Oaths , as they esteem them , and which they are wont to swear by ; for they are not less nor more allowable , in that they that swear by them , swear by him that is the Author and Maker of them : wherefore being of the same Nature with the other , I forbid you to swear by them as well as by those Oaths that were of old time made , and ought not to be broak , but perform'd unto the Lord ; for this is one of my great Commandments , which they must keep that will be my Disciples , that is to say , SWEAR NOT AT ALL. Our 3 d Inducement to believe this to have been the Intention of our Lord Jesus Christ , is the concurrent Testimony of the Apostle James , which is not only a Repetition of his Master's Doctrine , but an Addition and Illustration , we hope sufficient to determin the present Question with every unprejudic'd Reader ; But above all things , my Brethren ( saith he ) swear not ; which runs parallel with Swear not at all : The Negative is as general & forcible . He proceeds , neither by Heaven , neither by the Earth ; Words of equal Import with the latter part of Christ's Prohibition : and as if he had foreseen the Cavils of our Swearing Adversaries , he adds , neither by any other Oath ; which though as clear as the Sun , if yet for their last shift they should tell us , that he only meant any other Oath of that kind , not that he prohibited Swearing by the Name of the Lord , it will not do their Business ; for that Christ hath already assured us , Whosoever swears by Heaven , swears by him that sits thereon ; and the very next words show that it was not his Design only to prohibit vain , but plainly to exclude all Swearing , But let your Yea be Yea , and your Nay , Nay , lest ye fall into Condemnation ; else why had he not said , but you may swear by the Name of God before a Magistrate ? Why must Neither by any other Oath be added after such a plain Prohibition , as , My Brethren , Above all things Swear not ? And why must Yea and Nay be substituted in the room of an Oath , if it was yet intended by the Apostle , that Christians might rise higher in their Evidence then a bare Affirming or Denying ? that is , Though their Yea be never so truly Yea , and their Nay never so sincerely Nay , or the very Truth of the Matter be spoaken , which is the Import of the Words ; yet that they ought to swear . What is this but to contradict the natural Tendency of the Command of Christ and his Apostles ? which is plainly this ; If your Yea be Yea , it is enough ; if your Nay be Nay , it is sufficient ; for Christians ought not to swear , if they do , they fall into Condemnation , in that they break their Master's Command , who hath told them , that Whatsoever is more then Yea or Nay , cometh of Evil , which is the Ground of all Oaths ; for they ought to mean so simply and honestly in what they say , as that they should never need to swear in order to tell the Truth . Our 4 th and last Consideration , and that which to us seemeth of great Moment to clear up our Lord and Saviour's sense , and rescue the Passage from the Violence of Objectors , is this Clause , For whatsoever is MORE then Yea , Yea , and Nay , Nay , cometh of Evil. This cannot be intended of more Words then Yea , Yea , and Nay , Nay , provided they are not of an higher Strain , but of the same Degree of Speach importing a plain Assertion or Denyal of a thing ; for it is not the Number , but Nature of the Words spoaken , that is here prohibited : Nor can it be only understood of Perjury ; for every body knows that to be evil in it self , which is more then that which cometh OF , or because of Evil : Therefore ▪ it must be understood as well of Swearing , as of Forswearing , which is not Evil it self , yet cometh of , or by Reason of Evil in the World : Nor is there any thing more then Yea and Nay besides Perjury , which can be intended , but an Oath ; and therefore that was intended . Christ doth not only prohibit Evil it self , but that which is Evil by Superfluity to Evangelical Sincerity , and that Swearing is ( be it of what sort it will ) wherever Yea is Yea , and Nay is Nay . In short , If what is More then Yea and Nay , cometh of Evil ; then because any Swearing , as well as Forswearing , is more then Yea and Nay ; it follows , that any Swearing cometh of Evil , and therefore ought to be rejected of Christians . Nor will our English Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelter our Objectors : For , Communication doth not exclude those many Cases that require Evidences among men , no nor any the least Action of Man's Life ; on the contrary , they have a great Place in Human Communication , which is comprehensive of the various Discourses and Transactions of a Man's Life , as 2 Kings 9.11 . 2 Sam. 3.17 . Eph. 4.29 . Col. 3.8 . 1 Cor. 15.33 . It is a word of the same Extent with Conversation , which takes in all that can happen between man and man in this World : Thus the Psalmist , To him that ordereth his Conversation aright , Psalm 50.23 . So the Apostle , Let your Conversation be as becomes the Gospel , Phil. 1.27 . Besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Word , as in Joh. 1.1 . and the Italian and French Translations have it , Let your Word be Yea , Yea ; Nay , Nay ; as much as if Christ had said , As I do not only condemn the Act for Adultery , which the Law did , but also the Conception of the Mind ; and not only Murder , but Revenge likewise ; so I do not only condemn Forswearing , which is done to my hand in the Law of God , but prohibit Swearing at all ; for I make that to be Unlawful , which the Law doth not call Unlawful : Therefore when your Evidence is called for , Swear not at all , but let your Word be Yea , Yea , and Nay , Nay ; that is , Do not speak Untruth ; for that is Evil : Don't Swear ; for that comes of Evil. To conclude ; People swear to the End they may speak Truth ; Christ would have men speak Truth , to the End they might not swear : he would not have his Followers upon such base Reserves , but their Word to carry the Weight of an Oath in it ; that as others ought not to be guilty of Perjury , Christians ought not to be guilty of Lying : For such is the Advance from Moses to Christ , Jew to Christian , that as the Christian needs not the Jew's Curb , so his Lye is greater then the Jew's Perjury , because his Yea or Nay ought to be of more Value then the other's Oath . X. And lastly ; Besides these express Prohibitions , Swearing is forbidden by the very Nature of Christianity , and unworthy of him that is the Author of it , who came not to implant so imperfect a Religion , as that which needed Oaths , or should leave Fraud , the Ground of Swearing , unextirpated ; but to promulgate that Gospel which retrives ancient Sincerity , builds up Waste Places , restores those Breaches Oaths entred at , and leads into the Ancient Holy Paths of Integrity they never trod in : He is that Powerful Lord , which cureth the Diseases of all them that come unto him , and Mystical Serpent exalted , that relieves all that believingly look up to him : His Office is to make an End of Sin , that made way for Swearing , and introduce that Everlasting Righteousness which never needs it ; The Religion he taught , is no less then Regeneration and Perfection ; such Veracity as hath not the least Wavering ; Sincerity throughout , that it might not only exceed the Righteousness of the Swearing Jews , but that Law which permitted it till the Times of Restitution , which he brought to the Degenerated World , who said , Swear not at all ; for the Law that permitted Oaths ; was given by Moses ; but Grace and Truth , that ends them , came by Jesus Christ , who therefore prohibits them . And not only is this Gospel of Christ , or the Holy Religion he taught , of so pure and excellent a Nature ; but those who will be his Disciples , are oblieged to obey it , insomuch that he himself hath said , If ye love me , keep my Commandments ; and if ye keep my Commandments , ye shall abide in my Love. Again , Ye are my Friends , if ye do whatsoever I command you : If any man will come after me , let him deny himself , and take up his Cross , and follow me : For I say unto you , that except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees , ye shall in no Case enter the Kingdom of Heaven : Be ye therefore Perfect , even as your Father which is in Heaven is perfect . These are the weighty Sayings of our Blessed Lord and Saviour Jesus Christ ; and certainly , he who breaks not the least Commandment ( forbidden Vers . 19. ) who can Suffer rather then Revenge , love Enemies , and be perfect as his Heavenly Father is perfect , is above the Obligation of an Oath unto Truth-speaking . His Disciples preacht not another Gospel then their Master's , who prayed , that those who believed might be sanctified THROUGHOUT , in Body , Soul and Spirit , which is a perfect Removal of the Ground of Swearing ; and they were exhorted to press after the Mark of the Price of this High and Holy Calling , until they should all come unto a perfect Man , unto the Measure of the Stature of the Fulness of Christ Jesus : For even hereunto ( saith Peter ) were ye called , because Christ also suffered for us , leaving us an Example , that ye should follow his Steps , who did no Sin , neither was Guile found in his Mouth : And saith John , As he is , so are we in this World. If No Guile be found in our Mouths , then No Oaths ; for they came because of Guile : And if we ought to resemble him in this World , then must our Communication be Yea , Yea , and Nay , Nay ; that is , we must live the Life of Truth , and speak the Words of Truth , which ought to be of greater Force then Oaths , that come of Evil. If the Righteousness of the Law ought to be fulfilled in us , we ought not to swear , because we ought to be so Righteous as not to Lye. This is Evangelical ; for as he that conceives not a foul or revengeful Thought , need not to purge himself of Adultery and Murder : Neither is there any Reason , that man should purge himself of Lying by Sweating , that doth not so much as countenance an untrue Thought . The Language of the same Apostle to the Ephesians further explains this Evangelical Evidence , But ye have not so learned Christ , if so be that ye have heard him , & have been taught by him , as the Truth is in Jesus ; That ye put off concerning the former Conversation the Old Man , which is Corrupt , according to the Deceitful Lusts , & be renewed in the Spirit of your Mind , & that you put on the New Man , which after God is created in Righteousness and true Holiness : Wherefore PVTTING AWAY LYING , SPEAK EVERY MAN TRVTH with his Neighbour : Beyond which , there can be no Assurance given or desired . And if Christians ought never to Lye , it is most certain they need never to Swear ; for Swearing is built upon Lying ; Take away Lying , and there remains no more Ground for Swearing ; Truth-speaking comes in the room thereof : And this not only the Christian-Doctrine teaches and requires ; but Christ , the blessed Author of it , is ready to work in the Hearts of the Children of Men , would they but come and learn of him , who is Meek , Lowly , filled with Grace and Truth . And we must needs say , It is a shameful thing , and very Dishonourable to the Christian-Religion , that those who pretend themselves to be the Followers of Christ , for so true Christians ought to be , should so degenerate from his Example and Doctrine as to want and use scarcing Asseverations , dispenced with in some of the weakest Times of Knowledge , and such horrible Imprecations ( never known to ancient Jews and Christians ) to ascertain one another of their Faith and Truth : Religion must needs have suffered a great Ebb , and Christianity a fearful Ecclips since those brighter Ages of its Profession : For Bishop Gauden himself , in his Discourse of Oaths , confesses , That the ancient Christians were so strict and exact , that there was no need of an Oath among them ; yea , they so kept up the Sanctity and Credit of their Profession among Vnbelievers , that it was Security enough in all Cases to say , Christianus sum , I am a Christian . But to fortifie what we have hitherto urged in Defence of our Judgment and Practice ; and to the End it may more fully appear , that our Tenderness in this great Case of Oaths comes not from any Sower , Sullen or Superstitious Humor , or that we would trouble the World with any New fangled Opinion , we shall produce the concurrent Testimonies of several Famous and Good Men for above these Two Thousand Years , among Gentiles , Jews and Christians , enough to make an Occumenical Council ; We shall cite them out of the best Editions we have been able to procure , and as truly and punctually as we can render them , digested in Order of Time. Memorable TESTIMONIES against Swearing , collected out of the Writings of Gentiles , Jews & Christians ; some of which were deliver'd to the World several Ages before Swear not at all was writ by Matthew , or spoaken by Christ ; which makes Swearing , but especially Punishing for not Swearing , among Christians , so much the more Disallowable . The Whole publisht not only in Favour of our Cause ; but for the Instruction of the World , and to their Just Honour that said & writ them , as durable Monuments of their Virtue . I. The Sayings of the Gentiles or Heathens , in Dislike of Oaths . Our two first Testimonies shall be the Practice of two great People , the Persians and Scythian : . Diodorus Siculus , lib. 16. I. AMong the Persians , saith Diodorus Siculus , Giving the Right Hand was the Token of Truth-speaking : He that did it Deceitfully , was counted more Detestable then if he had Sworn . Which plainly implyes , that Swearing was Detested among them , as well as that they needed not to Swear , who so much used Truth-speaking . Quint. Curt. in vit . Alex. II. The Scythians , as it is reported by Q. Curtius , in their Conference with Alexander , upon Occasion of an expected Security , told him , Think not that the Scythians confirm their Friendship by Oath ; They Swear by keeping their Word . Which is not only a Proof of their Disuse of Common Oaths , but Swearing at all , even in Matters of greatest Importance . Plutarch Rom. Quest . 28. III. So Religious was Hercules , saith Plutarch , that he never swore but once . If it was Religiously done to swear but once in a Man's Life , it had been more Religiously done not to swear at all . How just and severe a Censure is this out of an Heathen's Mouth upon the Practice of Dissolute Christians ? Hesiod Theogon . p. 88. IV. Hesiod in his Theogonia places an Oath amongst the Brood of Contention ; An Oath , saith he , greatly hurts men . Again presently , An Oath goes with corrupt Judgments ; or an Oath flyes away together with cotrupt Judgments , that is , when Justice appears among men , Oaths vanish , as his Scope in that place shews . Seciad . in Stob. 28. V. It was one part of the Doctrine of the Seven Sages , so famous in Greece , That men ought not to Swear . Stob. Serm. 3. VI. Solon , the famous Law-giver of Athens , and one of those Seven Sages , exhorted the People to observe Honesty more strictly then an Oath . As if he had said , Honesty is to be preferred before Swearing , as another Saying of his imports , A good Man should have that Repute , as not to need an Oath ; it is a Diminution to his Credit to be put to Swear , Bp. Gaud. of Oaths , p. 41. Theognis ver . 660. VII . Theognis , the Greek Poet , writing of a Person Swearing , saith , Neither ought he to swear this or any thing : This Thing or Swearing ( it self ) shall not be . What is this less then , Swear not at all ? Valer. Max. lib. 8. cap. 18. Laert. Hermip . & Orig. contr . Cels . VIII . Pythagoras , a Grave and Virtuous Person , being earnestly intreated of the Crotonian-Senators for his Advice in things relating to the Government , did in his ●ra●ion , among other Excellent Sentences , with more then ordinary Emphasis , lay this down in the Nature of a Maxim , Let no man attest God by an Oath , though in Courts of Judicature ; but use to speak such things , as that he may be credited without an Oath . H. Grot. on Mat. 5.34 . IX . Clineas , a Just Greek , and Follower of Pythagoras , out of Love to Truth , and Respect he bore his Master's Doctrine , that injoyned him to fear and shun an Oath , chose to pay Three Talents , which amount to about Three Hundred Pound , rather then he would take any Oath : Whose Example Basilius Magnus upbraided the Christians of his Time with , that were then learning to Swear . Hierocles Comment in Carm. Pythag. p. 28. X. Hierocles testifies , That Pythagoras , in enjoyning them to revere an Oath , not only prohibits Forswearing , but requires them also to abstain from Swearing . And Aeshilus makes a sincere Beckon to a Matter a firm Oath . Stobaus Serm. 114. XI . Socrates , that worthy Gentile , and great Promoter of Virtue among the Athenians , among many Excellent Sentences delivered this , That Good Men must let the World see , how that their Manners or Dealings are more firm then an Oath . Which both proves that he saw a more Excellent Righteousness then Swearing Truth it self , and believed it attainable ; for he manifestly exhorts Good Men to that Integrity , which is a greater Caution then an Oath . He was put to Death for testifying against the Heathen Idols , acknowledging one only God. Plut. in Lacon . Epoph . XII . Lysander , the great Spartan Captain ; thought an Oath of so little Value in comparison of Truth , that he bestowed this contemptuous Saying upon Swearing , Children are to be deceived with T●yes , and Men with Oaths . Implying , that Sincerity is a greater Security then an Oath . Isocr . ad Demon. XIII . Isocrates , a Greek Orator , in his Oration to Demonicum , advises , Not to take an Oath for Money Matters . Also he teaches , That Good Men should shew themselves more credible then an Oath . Plat. de Leg. 12. XIV . Plato ( call'd Divine ) forbids Swearing in solemn Cases , That none swear himself ; That none require an Oath of another . He speaks there , how Rhadamanthus brought in Swearing by the Gods ; but that his Art therein was not agreeable to that Time ( it seems he accounted it an Art of Policy ) But that in all Actions or Causes , Laws which are made with Understanding , should take away Swearing from both Adversaries . For ( saith he ) it is an Horrible Thing , that when many Judgments are done in a City , well near half the People are forsworn in them — Therefore let the Presidents of Judgments not permit any to swear in Actions , not even for Perswasions sake ; but that he persevere in that which is Just , with a fitting Speech , &c. Valer. Max. 10. Cic. pro Corn. Balb. Diog. Laert. in vit . Xenocr . XV. Xenocrates was so renowned at Athens , for his Virtuous Life and great Integrity , that being called to give his Evidence by Oath , all the Judges stood up and forbad the Tender , because they would not have it thought , that Truth depended more upon an Oath , then the Word of an Honest Man. Menander . XVI . Menander , the Greek Poet , saith , Flee an Oath , though thou shouldst swear justly . Cherillus in Perseid . XVII . Cherillus saith , Oaths bring not Credit to the Man , but the Man must bring Credit to the Oaths . What serve they for then ? to Deceive ? It seems by this , that Credit is better then an Oath ; for it is the Credit that is the Security , not the Oath . Stobaeus in Jur. c. 27. XVIII . Alexides in Olynth , saith , A Wise Man ought alwayes to give Credit , not to Swearers , but to the Things themselves . Then Oaths are vain ; for it is not the meer Oath , but the Likelihood of the Truth of the Evidence , from the Consideration and Comparing of the Circumstances , that turns the Scale . Simocat . Epist . 33. F. XIX . Simocatus , Perfidiousness appears securer then Faithfulness ; and an Oath imposed is a fit Engin for Deceit . Strange ! that faithful Yea and Nay is stopt , when Perfidiousness with an Oath can pass all Guards , Courts and Offices . He manifestly links Oaths and Perfidiousness , and gives the Praise to Faithfulness . H. Gr●t . on Mat. 5. XX. Epictetus , a famous and grave Stoick , counselled , to Refuse an Oath ALTOGETHER . Quint. l. 8. XXI . Quintilian saith , that in Time past it was a kind of Infamy for Grave and Approved Men to Swear , as if their Authority should suffice for Credit : Therefore the Priests or Flamins were not compelled to it ; for then to compel a Noble Man to Swear , were like putting him upon the Rack , &c. Which shows an Oath to be an Unnatural and Extorting Way of Evidence , and that they preferred V●rtue and Truth before an Oath . Plutarch Rom. quest . 44. XXII . Plutarch in his 44th Rom. qu. upon the Custom of the Romans , holding it Unlawful for the Flamen Dialis , or Chief Priest , to Swear , puts the Question , Why is it not Lawful for Jupiter ' s Priest to Swear ? Is it because an Oath ministred unto Freemen is as it were the Rack & Torture tendered unto them ? For , certain it is , that the Soul , as well as the Body of the Priest ought to continue free , and not be forced by any Torture whatsoever ; or for that it is not meet to Distrust or Discredit him in small Matters , who is believed in Great and Divine Things ? or rather because every Oath endeth with Detestation and Malediction of Perjury ? And considering that all Maledictions be odious and abominable , therefore it is not thought good , that any other Priests whatsoever should Curse , or pronounce any Malediction : And in this respect was the Priestess of Minerva in Athens highly commended , for that she would never curse Alcibiades , notwithstanding the People commanded her so to do ; For I am ( quoth she ) ordained a Priestess to pray for Men , and not to curse them . Or last of all , was it , because the Peril of Perjury would reach in common to the whole Common-wealth , if a Wicked , Godless and Forsworn Person should have the Charge and Superintendence of the Prayers , Vows and Sacrifices made in the behalf of the City ? Thus far Plutarch , whose Morals have the Praise among all the Writings of Philosophers ; who is also commended himself very highly for his Virtue and Wisdom . See his Life . M. Aur. Ant. in Descript . bon . Vir. XXIII . M. Aurelius Antoninus , that Philosophical Roman Emperor , in his Description of a Good Man , sayes , That the Integrity of a truly good man is such , that there is no need of an Oath for him . Certainly then he was far from imposing Oaths upon his People , who both by his Exam-and Precept prefrr'd Integrity before an Oath . Libanius . XXIV . Libanius , a Greek Orator , though otherwise no Admirer of Christians , reckons this amongst the Praises of a Christian Emperor ; He is ( sayes he ) so far from being blackt with Perjury , that he is even afraid to swear the Truth . It seems then , they swore not in his time ; and that Libanius , an Enemy to Christians , preferr'd and admired Swear not at all . Auson . Epist . 2. XXV . We shall conclude with Ausonius , whose Saying seems to be all contracted , or those other Testimonies digested into one Axiom , that is , To swear or speak falsly , is one and the same thing . These are the Reflections upon Oaths we receive from Heathens , who by the Light they had , both discerned the Scope of the Evangelical Doctrine , Swear not at all , preceptively laid down by Christ our Lord , Mat. 5.34 . and prest it earnestly : And which is more to their Honour , but to the Christians Shame , several of them lived it sincerely . II. Testimonies from the Jews in Dislike of all Swearing . H. Grot. Com. on Mat. 5.34 . XXVI . Maimonides , out of the most ancient of the Jewish Rabbies extracts this memorable Axiom , IT IS BEST FOR A MAN NOT TO SWEAR AT ALL. Raimund . p. 135. XXVII . Raimundus quotes him thus , Maimonides in tract . de juramentis ; IT IS A GREAT GOOD FOR A MAN NOT TO SWEAR AT ALL ; The ancient and lawful Doctrine of the Synagogue . Jofeph . de bello Judaico l. 2. c. 7. XXVIII . The Esseni or Essaeans ( saith Josephus ) keep their Promise , and account every Word they speak of more force then if they had bound it with an Oath ; and they shun Oaths worse then Perjury ; for they esteem him condemned for a Lyar , who is not believed without calling God to witness . These Essaeans were the most Religious of the Jewish Pepole , though the Pharisees made the greatest Noise amongst the Rabble . Philo de decalogo , p. 583. XXIX . Philo , that excellent Jew , relates thus much concerning the same Essaeans , That what soever they said , was firmer then an Oath ; And that to Swear was counted amongst them a thing superfluous . Philo Judeus on Com. 3d. XXX . The same Philo himself thus taught in his Treatise on the Ten Commandments ; Commandment 3 d. Thou shalt not take the Name of God in vain : Many Wayes ( saith he ) do men sin against this Commandment ; so THAT IT IS BETTER NOT TO SWEAR AT ALL ; but so well accustom thy self to speak Truth alwaies , that thy Bare Word shall have the Force and Virtue of an Oath . It is become a Proverb , That to swear well and holily is a second Voyage ; for he that sweareth is suspected of Lying and Perjury . It is , saith he , most profitable and agreeable to the reasonable Nature , to abstain ALTOGETHER from Swearing . Whatsoever a godly Man speaks , let it go for an Oath . The Wisdom and Moderation of this worthy Personage reflects just Blame upon those that Pillage their Neighbours , because they Conscientiously Refuse an Oath : But that men , who pretend to be the Disciples of Jesus Christ , should commit these Cruelties , aggravates their Evils , and doubt less their Guilt . How can they ever hope to look their Lord with Comfort in the Face , who so severely Treat their Fellow-Servants ? Certainly Jews and Heathens will one Day rise up in Judgment against such Christians , for their Unnatural Carriage towards their Brethren : This is not to Love Enemies , but injure Friends . Jews and Heathens are become Names of Reproach ; yet to the Rebuke of Christians , as they call themselves , they not only discern'd the Rise and Ground of Oaths , but the Evil of using them , even while they were tolerated ; and both avoided them , and exhorted others to that Integrity which had no need of them . These Testimonies , though they are of Weight with us , and we hope they will have a due Impress upon the Minds of many of our Readers ; yet because nothing produced out of Jews and Gentiles , may advance our Cause with some , or render it ever the more acceptable , We shall next betake our selves to the more Christian Ages of the World , for Approbation of our Judgment , who we are sure will kindly entertain us , their Liberality being Extraordinary to our Cause ; and from whom we shall never want Votes for SWEAR NOT AT ALL , while their Works are in the World : May our Superiors joyn theirs with them , and we have Reason to believe , that our Deliverance from the Yoak of Oaths will be the happy Issue of this necessary Address . III. Testimonies from Christians , both Fathers , Doctors and Martyrs , in Dislike of All Swearing . Polycarpus . XXXI . The first Testimony recorded against Swearing , after the Apostles Times , was that of Polycarpus , who had lived with the Apostles , and was said to have been Disciple to John , not the least of the Apostles ; for at his Death , when the Governour bid him Swear , Defie Christ , &c. he said , Fourscore and Six Years have I served him , yet hath he never offended me in any thing . The Proconsul still urged and said , Swear by the Fortune of Caesar ; to whom Polycarpus answered , If thou requirest this Vain-glory , that I Protest the Fortune of Caesar , as thou sayest , feigning thou knowest not who I am , hear freely , I AM A CHRISTIAN . This Good man began his Fourscore and Six Years , which was about Twenty Years after James wrote Above all things , my Brethren , Swear Not ; and several years before John the Apostle deceased ; for he is called his Disciple . See his History and Commendation in Eusebius . We know it is objected by some , That he refused to Swear only because he could not swear by that Oath , which is a Guess , and no Confutation of what we alledge : But if that had been Polycarpus's Reason , why did he not rather say , The Law of God forbids Swearing by Idols ? 'T is certain , the first Christians would not Swear , but thought Polycarpus's Answer Security enough to them that demanded their Oath : He refused all Oaths as a Christian ; therefore saying , he was a Christian , was Reason sufficient why he would not take that Oath . Justin Martyr , Apol. 2. pro Christianis , ad Anton. Pium oper . p. 63. XXXII . It was some time before his Suffering that Justin Martyr , who is the first we find writing of it , publisht an Apology for the Christians in the year 150. as himself saith , and a second after that , wherein he tells us , after the Doctrine of his Master , That we should NOT SWEAR AT ALL , but alwayes speak the Truth . He , that is , Christ , hath thus commanded , SWEAR NOT AT ALL ; but let your YEA be YEA , and your NAY , NAY ; and what is more then these is of Evil. See his Praise and Martyrdom in Eusebius , soon after Polycarpus . Euseb . Eccl. Hist . lib. 5. c. 1. XXXIII . Under the same Emperor ( says Eusebius ) suffered also Ponticus , of Fifteen Years of Age , and Blandina , a Virgin , with all kind of Bitter Torments ; the Tormentors now and then urging them to Swear , which they constantly Refused . Euseb . ibid. lib. 6. cap. 4. XXXIV . And in the next Emperor's Reign , Basilides , a Souldier of Authority amongst the Hoast , being appointed to lead Potamiena to Execution , and by her convinced of the Truth in Christ , was after a while required to Swear ; But he affirmed plainly , It was not lawful for him to Swear ; for ( said he ) I am a Christian . He did not lay the Unlawfulness upon that Oath , but upon Swearing at all . The History only sayes , His Companions would have him swear upon some occasion or other , not mentioning by what ; His Answer was , It is Unlawful for me to Swear ; and why ? because , saith he , I am a Christian : The Consequence is plain , Christians took no Oaths , therefore not their Oaths . Tert. Apol. pro Christianis advers . gent. cap. 32. XXXV . In the same Emperor's Reign lived Tertullian , a strict and learned Man , who wrote a very notable Apology for the Christians , wherein he answers the Objection of the Heathen , who accused them of not being Well-wishers to the Emperor , nor Caesar's Friends , in that they refused to Sacrifice and Swear by the Genius , Fortune and Health of the Emperor ( we begin with this because it is urged by some against us ) saith he , We do Swear , as not by the Genius of the Caesars , so by or for their Safety , which is more August then all Genius's or Petty Gods ; for we reverently look up unto the Judgment of God in the Emperors , who hath set them over the Nations ; and we know that to be in them which God wills , and what God wills , that we will to be safe ( that God save it ) Hoc salvum esse volumus , et pro magno id juramento habemus ; i. And that we account for a great Oath , or that we have instead of a great Oath ; namely , our Well-wishing to Caesar : the thing that was desired , the Substance of the Oath ; that Oath which the Pythagoreans said was in all reasonable Creatures , viz. a full Resolution of Mind not to transgress the Law of God , which Tertullian saith here they had Respect to ; That Oath which a Just Man sweareth by his Deeds , as Clemens Alexandrinus speaketh . In like manner Tertullian sayes , to Scapula , We do Sacrifice for the Health of the Emperor , but that Way that God pleases , by pure Prayer ; so sayes he , Here we do swear by the Health of the Emperor , by willing his Health ; and I do work for the Health of the Emperor ; for I commend him to God * Otherwise , if we take the Words of this Doctor strictly and properly , who in writing is difficult , as Scultetus notes ; and obscure , as Lactantius sayes , we shall both cross the Scope of the Place , and accuse him and the Primitive Christians and Martyrs of his time , not only of Swearing , but Sacrificing for the Health of the Emperor ; neither of which do we ever read they did , nor as much as offered to do , had they , doubtless we should have heard off me Release or Favour shown them on that Condescension : Besides we shall also make him to contradict himself ( which Scultetus accuses him not of , in this ) For in his Book de Idololatria , he speaks without any Obscurity ; saying , I speak not of Perjury , seeing it is not Lawful to Swear . And in Chap. 23. he proves , That he which signs a Bill of Security containing and confirmed by an Oath , is guilty of Swearing , as if he had spoaken it , and transgresses Christ's Command , who hath prescribed not to swear . He is before speaking of the Idolatry , Christians are obnoxious to in regard of Imployments , as School-Masters by reason of Heathenish Books and Customs ; and Merchants or Trassiquers of Covetousness and Lying ; not to speak of Forswearing , saith he , SEEING IT IS NOT LAWFUL SO MUCH AS TO SWEAR ; which if any should do , he should surely be the Servant of Covetousness , in undertaking an unlawful Practice for Gain , as he sayes Lying was ; but if they should also Forswear , so adding Swearing to Lying , that should be a Servant of Servants to Covetousness , that is Idolatry : Which if Christians had committed indeed , it is unlikely that Tertullian would have made such a sleight and short preterition with a Sentence of Eight Words . And further observe , that both Tertullian and the Martyrs make use of the most Universal Proof , to make their Testimony for God full and compleat . And though their Enemies Tryal of them were short of proving them Christians , and distinguishing them from Jews ; yet in the Wisdom of God , their Answer and Argument being General and Christian , including the Special and Jewish , proves them not only true Jews , who were forbidden by God to Forswear , or to Swear by Idols ; but true Christians , not to swear , because it was unlawful ; for Christ had forbidden it : And as his Argument in the Apology aforesaid , was , It is Unlawful to Swear , much more to Forswear ; so here , Christ ( saith he ) hath prescribed not to Swear , then sure not to Swear and subscribe Gentile Oaths . So Basilides , Because I am a Christian , it is not lawful for me to swear ; then not your Oath : this is the just Sense and Consequence of it . And said Polycarp , I would have thee to know , that I am a Christian , and the Doctrine thereof , if thou wilt appoint a Time , I shall teach thee ( that is , not to swear ) therefore it is in vain for thee to bid me swear , and defie Christ : So Blandina and Ponticus were urged to Swear ( by what it is not said , and it matters not ) but in vain ; for they were Christians : We do not read that any used the Jewish Argument , the old Commandment , Thou shalt not Swear by Idols ; but the Christian Argument , the new Commandment , It is not lawful to Swear , Christ forbad it , I am a Christian , &c. And to this Purpose speaks Le Prieur on this Place of Tertullian , in his Annotations ( which the Publishers desired because of his Obscurity ; see their Preface ) Although , sayes he , the Christians did believe that All Swearing was Forbidden them , they before all Oaths were aware of Swearing by the Genius , or Fortune of the Prince . Here he confesses they were aware of All Swearing , much more that which was never lawful , to wit , Swearing by Idols . And thereupon he brings the Example of Polycarpus : But if all Oaths , then of Swearing by the Health of the Emperor ; for that was an Oath . And this African Writer's intricate Sense ( as the Publisher's Terms are ) must needs be in this as in the other , all along mystical : and as he sayes a little before , I offer a Sacrifice ( oratione ) by Prayer ; so going along he sayes , We Swear , juramus , i. jure oramus ; for so Bruno & Cassiodorus derive the Word , Jurare dictum est , quasi juste orare , hoc est , juste loqui . Again , Ps . 61. They swear in God , or to God , or by God , who Promise an inviolable Odience of Mind to him . Jurare to swear ( saith he ) is , jure orare , to speak Equity , that he will not decline to another Party , from what he hath promised . Again , Here Swearing is firmly in mind to resolve to fulfil the good Purpose . And that this must be Tertullian's Sense , not only the Scope ( for which see Scultetus on the Place ) but his Explanation of it , by willing what God wills , and that to be to them for a great Oath ; plainly declares to sagacious Readers , and such Tertullian's African Speech requires , as Rigaltius sayes of his Writings , which have been * altered of them that could not comprehend them . But is it likely that a Man so severe , that condemned the very subscribing of a Writing wherein an Oath was contained , and for this Reason , because Christ forbad to Swear at all ; and thought it needless to speak of Perjury , because it was not lawful to swear , should yet allow it in himself and others to swear even by that which was not God ? Besides , Suarez reckons him amongst those Fathers who were more especially against Swearing . Thus are the Conspirers against this part of the Doctrine of Christ , and his Apostles , Primitive Fathers and Martyrs , forc'd out of that Sanctuary they betook themselves to , in the Sentence of this intricate Doctor . Clem. Alex. Strom. l. 7. XXXVI . Clemens Alexandrinus , his Contemporary , famous for Learning and Strict Living , to help him in his Mystical Meaning of an Oath , sayes , He who is once a Believer , why shall he make himself an * Unbeliever , as that he hath also need to Swear , and doth not so lead his Life , that the same ( to wit , his Life ) be a firm and definite Oath , and shew the Faithfulness of Confession in a constant and stable Speech — Far be it , that he who is approved and discerned in such Piety , should be propense to Lye or to Swear — He who liveth justly , transgressing in nothing of these things that should be done , the same sweareth truly and holily by his Deeds and Works ( Mark how this agrees with Tertullian's improper Swearing ) the Testimony of the Tongue is superfluous to him — It sufficeth to add unto his Affirming or Denying this , viz. I SPEAK TRULY , that he beget Faith in them who perceive not the Stability of his Answer : For it behoveth him , as I judge ( saith he ) to have a Life worthy of Credit ( or Faith ) among those that are without , that an Oath be not sought from him — Neither doth he Swear , as being one , who hath determined to put for his Affirming YEA , for his Denying NAY . — Where is there any need of an Oath to him that so lives , as one that is attain'd to the height of Truth ? He therefore that doth not Swear , is far from Forswearing : He that transgresseth in nothing that is covenanted and agreed , HE MAY NEVER SWEAR . — Seeing he is fully perswaded that God is every where , and is ashamed not to speak Truth , and professeth that it is a thing unbeseeming , and unworthy for him to speak False ; he is content with this , that God and his own Conscience know it , and therefore he doth not Lye , nor do any thing besides or against what is covenanted and agreed : By that means he neither sweareth , if he be asked ; nor denyes , so as to speak false , though he dye upon the Rack for it . Likewise in his 5th , 7th and 8th Books of Strom. also in his 3d Book of his Paedagogue with Gentianus Hervetus's Notes on it , where he forbids to set Two Prices , and commands but one single one , and to speak Truth WITHOUT an Oath , &c. Origen in Matth. Tract . 25. XXXVII . Origen , his Successor , a Man of equal Fame for Learning and Piety , succeeds him also in this Testimony concerning Swearing : Because , saith he , the Jews have a Custom to swear by Heaven ; to the fore-going ( Prohibition ) Christ added this also to reprove them , because they more easily swore by Heaven then by God ; because he deals alike unreasonably , who sweareth by HEAVEN , as he that swears by the TEMPLE , or by the ALTAR , in that who sweareth by Heaven , seemeth to swear by him that sitteth in that Throne , and doth not escape Danger , as he thinks , because he sweareth not by God himself , but by the Throne of God : And these things he speaks to the Jews , forbidding them to give heed to the Traditions of the Pharisees ; otherwise , before , HE MANIFESTLY FORBAD TO SWEAR AT ALL. The Chief Priest said unto him , I adjure thee by the Living God , that thou tell us if thou be the Christ , the Son of God. In the Law we find the Use of Adjuring ; The Priest shall adjure the Woman with the Adjurations of this Curse . Also Ahab said unto Michaeas , I adjure thee that thou tell me the Truth in the Name of the Lord. The King adjured the Prophet , not by Command of the Law , but by his own Will. And now the Priest adjures Jesus by the Living God. But I account that a Man that will live according to the Gospel , MUST NOT ADJURE ANOTHER : For it is even like that which the Lord himself forbids in the Gospel , BUT I SAY UNTO YOU , SWEAR NOT AT ALL. For if it be not lawful to swear , as to the Gospel-Command of Christ , it is also true , that it is not lawful to Adjure another , or compel him to Swear . Huetius upon him addeth , that Athanasius , Chrysostom , Epiphanius , Hilary , and many more were of of the same Mind with him : and if so , we may without Offence add , upon that Respect our Superiors seem to carry to their Names , that it must needs be very remote from the Doctrine of the ancient Church , to fine , imprison , and bitterly treat those that for Conscience of that Gospel-Command do scruple an Oath in this Age. If thou wilt return , O Israel , saith the Lord , and put away thy Abominations , then shalt thou not remove . And thou shalt swear the Lord liveth in Truth , and Judgment , and Righteousness . Origen here tells us , That this is a Reproof of them that did not Swear in Judgment , but without Judgment : Howbeit , we know ( saith he ) that the Lord said unto his Disciples , But I say unto you , SWEAR NOT AT ALL. Perhaps formerly it behoved them to Swear in Truth , Judgment and Righteousness ; that after any had given Proof of his Integrity , he might be thought worthy of being believed WITHOUT ANY OATH AT ALL. But once having YEA , he needs no Witness that it is YEA ; and having NAY , he needs no other Evidence to prove that it is NAY . Thus doth Origen prefer and extol Evangelical Verity , wrapt up in solemn Yea or Nay , above the Swearing that was in Truth , Judgment and Righteousness under the Dispensation of the Law. Socrates Scolast . lib. 4. cap. 22. of his Ecclesiastical History . XXXVIII . Gregory Thaumaturgus , so called from his working of Miracles , on Eccles . lib. 46. cap. 8. saith , It is meet to give diligent heed to the Words of the King , and to flee an Oath by all means , especially that which is taken in the Name of God. See his great Praise , his Works and Miracles . Cyprian Lib. 3. Testim . ad Quirin . XXXIX . Cyprian , a famous Father , and faithful Martyr ( who lived about the middle of the Age , in the beginning of which Origen flourished ) in his third Book of Testimonies to Quirinus , Who hath desired me ( said Cyprian ) to draw out of the holy Scriptures certain Heads , belonging to the Religious Discipline of our Sect ( for so he calleth his own , the Christian Religion ) His 12th Head amongst them is , Not to Swear . Again , Writing of Pastors and Teachers , he biddeth them , Remember what the Lord taught , and said , Let your saying be Yea , Yea ; and Nay , Nay . In another Place he saith , It is unlawful for any man to compel another to take an Oath . Hitherto the Christians , being under most cruel Sufferings , generally kept faithful to the Command of Christ in this Point ; and so we find very little in their Writings about it , besides a simple and bare asserting of it as the Doctrine of Christ , not to swear at all , as well as it was of Moses , not to swear falsly or vainly ; for more was no way needful , in that it was not Contested , but universally so Received . But after that Christian-Emperors had engaged themselves in Parties , then it seems many out of Flattery , and to engage them to their Sect , took Liberty to Swear , even by the Health of the Emperor , as is objected against us by some out of Eusebius ; but such he did not account Religious ; neither that a Religious Part so to do , much less an August Act ; and least of all , a most August Act of Divine Worship , as some would have it ; seeing Stobaeus observes from him , That whereas many exhorted that they be honest and faithful in an Oath , he , for his part , esteemed it not the Part of a Religious Man , not to avoid even Swearing it self . And we believe it will be a hard Matter to find any in the Greek Church , especially for the first Three Hundred Years , that would allow Swearing so large a Place in Sacred Things , yea , or in later Ages either , even in the Latin Church ; nay , of those who have allowed it in some Cases , many or most of them have denyed it any Place at all in the Worship of God , as of it self , accounting it an Abatement , rather then an Advancement to Christianity , which no part of the true Worship of God can be . But some perhaps taking of Tertullian's word Augustior , or more August , ( which he sayes , the Safety of the Emperor is , in Comparison of all the Genius's ) to be the highest Act of God's Worship , they would have us swear by that , after the Example of those mention'd in some Christian-Emperors Times . Tertullian's Sense we shall easily grant ; for it is so , and we do so , in that we commend our Prince and Governours to God , to God only , with earnest and sincere Desires for his and their Safety , above all such Genius's , as Tertullian calls Daemonia . But we justly deny upon the score of what we have made appear to the contrary , even from Tertullian himself , and others , That he , or the Christians in his time , or for Two Hundred Years before , or a Hundred Years after , did swear , as some would have us , least of all as a most August Act of the Worship of God , without which all others are unacceptable ; or that those who did swear afterwards were the most Religious ; seeing Eusebius esteems otherwise , and not he only , but also those very Devout Men that we have already produced , besides many which might and may be mentioned : For , all that we have yet met with , in those Times , that speak of it , speak against it ; and of the following Times Men of greatest Renown and Authority , labour'd with all Earnestness to expel Oaths the Society of Christians , and cure them of that Distemper by inculcating the Doctrine of Integrity , that needs no Oath ; proving by holy Scripture , that it was the plain and absolute Law of Christ , that Christians ought not to swear at all ; and by other Arguments , that the Original of Oaths was neither from God , nor good Men : But they crept into Use through the Corruption of Times , and meer Carelesness of Governments ; for , when they could not trust one another , they called their God's to witness ; but God separating Abraham and his Posterity from among them , to himself , the better to draw them from Idols , commanded them to swear by him only : as much as if he would have said ; If you will Swear , let it be by my Name rather then Idols , that so you may , though it be after a mean manner acknowledge a real Deity , the Only Lord of all : But how long was this Condescension to last ? But till the Fulness of Time came ; That , with other Permissions , removed all Swearing , Christ bringing men to the Truth in the Inward Parts , as in the Beginning , before Swearing was in being ; for from the Beginning it was not so . But to shew what other Fathers Reasons & Testimonies against this Heathenish and Jewish Usage , indeed Bondage , were , at the coming in of the Apostacy , we shall begin with Athanasius , a Man that was in great Renown in the dayes of Constantine the Great , and whose Creed is the Faith and Test of Christendom at this day . Athanasius on the Passion of Christ . XL. The Evangelical Sentence of the Lord is , Let your Yea be Yea , and your Nay , Nay : Thus far we , who are in Christ , may confirm our Words with Asseverations , and with no further Progress let us flee to or approach Oaths , that we alledge not God for Witness for Corruptible Money 's sake , especially since Moses so sets down the Law ; Thou shalt not take the Name of the Lord thy God in a vain thing . For if any one is plainly worthy to name God , he is also worthy of Belief ; For , whosoever is meet for greater things , he will be much more fit for less : On the contrary , if he be not worthy Belief , that he may be credited without an Oath , surely he is not one that is worthy to name God. If he be not faithful in Word , how will God by any means be the Witness of an Oath for him , who is destitute of Faith , to which God hath Respect ? Again , The Lord is nigh to all that call upon him in Truth ; by which alone the Lord can be called upon : Wherefore why do they swear by God , who are not trusted even in small Matters ? Otherwise , an Oath is a Testimony of Truth , and not a Judge of Businesses , sith men do swear , not that they may signifie Businesses , but that they may confirm the Truth ; and that they may shew , that those things which they produce , are without Lying : If therefore he that swears hath Faith and Truth , WHAT USE IS THERE OF AN OATH ? But if he hath no Faith nor Truth , why do we undertake such an Impiety , that for poor silly Men , and those mortal too , we call to Witness GOD , that is above men ? For if it be a base Part to call to witness an Earthly King to the lowest Judicatures , as one that is greater then both Actors and Judges ; why do we cite him that is uncreated to created things , and make God to be despised of men ? HOUT , that exceeds all Iniquity and Audaciousness : What then is to be done ? NO MORE but that our YEA be YEA , and our NAY be NAY ; and in short , THAT WE DO NOT LYE . But if we shall seem to speak Truth , and imitate the true God , some perchance may thus contradict . If an Oath be forbidden to men , and a man imitates God in not Swearing , how is it that God is related in the holy Scriptures to swear ? for , he swore to Abraham , as Moses witnesseth : And it is written in the Psalms , The Lord swore , and will not repent , &c. For these things seem to be repugnant to the former ; and that thereby there is permitted to men a Liberty of Swearing . But this is not so , nor can any think so : For God sweareth by none ; for how can he , seeing he is Lord and Maker of all things ? But if any thing , this must be said , that His Word is an Oath , inducing the Hearers by a sure Faithfulness , that what he promiseth & speaketh , shall certainly be effected ; sith God sweareth not as Man , but his Word to us is as an Oath for V●rity . And speaking to men , he is said to swear : And this also the Saints do utter after the manner of men ; that as they themselves speaking would have Credit to be given them , so likewise they themselves should give Credit to God : For , as a man's Word confirmeth an Oath , so also those things that God speaketh , because of the Firmness and Immutability of his Will are to be reputed Oaths . The same also that is there written confirmeth my Saying , For the Lord hath sworn , and will not repent ; as a thing not to be retracted by Repenting , but certainly to be effected , according to the Engagement of an Oath . This also God doth declare in Genesis , saying , I have sworn by myself : But that is not an Oath ; for he swore not by another , which is proper for an Oath , but by himself , which contains not the Estimation of an Oath . But this is done that the Sureness of his Promise may appear ; and how confidently that ought to be believed which is spoaken . That sweet Psalmist will witness for me in his Psalm , calling God to mind , when he saith , Where are thy ancie●t Mercies , O Lord , which thou swarest to David thy Servant , in ( or by ) thy Truth ? For God sweareth not by his Truth ; But because he , who is True , speaketh in his Word , That to men is for an Oath unto Belief . So God doth not swear after the manner of men : neither must we be induced thereby to take Oaths ; but let us so Say , and so Do , and so approve our selves in saying and doing , that we need not an Oath for the Hearer ; and that our Words of themselves may have the Testimony of Truth : For , by that Way we shall plainly imitate God. Hilary on Mat. 5.34 . XLI . Hilary , a Father , very Famous in the dayes of Constantius , Son to Constantine ( but an Arrian , and which was worse , a Persecutor , so that this Hilary was banished ) in his Commentary on those words in Matthew , Ye have heard that it was said to them of old , Thou shalt not Forswear thy self , &c. thus expresseth himself , The Law set a Penalty for Perjury , that the Conscience of Religion or Fear of an Oath might restrain the Deceitfulness of Minds ; for the rude and insolent People made frequent mention of their God by a familiar Course of Swearing : But Faith doth remove the Custom of an Oath , making the Businesses of our Life to be ●etermined in Truth , and laying aside the affecting to deceive ; prescribing the Simplicity of Speaking and Hearing , that what WAS , WAS : what WAS NOT , WAS NOT ; that the Business of Deceiving might be apparent between IT IS , and IT IS NOT ; and what is more , is all of Evil : For what is , it is its Property alwayes , that so it is ; and what is not , it is its Nature , that it is not : Therefore to them that live in the Simplicity of Faith , there is no NEED of the Religion ( or Superstition ) of an OATH ; with whom alwayes what is , IS ; what is not , IS NOT : And by these both all their Words and Deeds are in Truth . Neither by Heaven ] God not only suffers us not to make Oaths to God , because all the Truth of God is to be held in the simplicity of our Word and Deed ; but also condemneth the Superstition of old Disobedience , &c. Suarez de Juram . l. 1. c. 1 , 2. XLII . The next Testimony we shall pitch upon in Confirmation of our Reasons , and the Sense we take our Master's Precept in , Swear not at all , is afforded us out of the Apostolical Institutions asscribed to Clemens Romanus , reported by Suarez , in his Book de Juramentis , Our Master ( saith Clemens ) hath commanded , that we SHOULD NOT SWEAR , no , not by the True God ; but that our Word should be more credible then an Oath it self . Which is a plain Indication of the Apostolical Doctrine to have been the absolute Prohibition of Oaths , in that Sense wherein they were only reputed Lawful : for if men ought not to Swear , no , not by the true God ; then consequently by no other Oath , as his following words not only imply , but express , viz. That the Word of a Christian should be more credible then an Oath it self . Again , He that in the Law established to Swear well , and forbad False Swearing ; commanded also , NOT TO SWEAR AT ALL. Orthodoxagrapha p. 11. LXIII . There is a Tract , call'd , The Gospel of Nicodemus : We know it is reputed spurious , but that makes nothing against us ; that disputes the Author , and not the M●tter ; for though Nicodemus never wrote such a Book , certain it is that such a Book was written , which is in Favour of Christianity , as then received : In the Place cited Pilate is made to say , I adjure you by the Health of Caesar , that these things that you say , &c. They answer'd , We have a Law , not to SWEAR , because it is a Sin. Whoever wrote it , this Benefit cometh to our Argument , that the Christians , at that time , thought an Oath a Sin ; for it is not to be doubted , but he that gave that Answer ▪ knew it to be the Doctrine and Practice of Christians ; for he was therein to represent them . Basilius Magnus on Psalm 14. XLV . Basil , called the Great , another Champion of the like Fame , and in the same time of Valens , the Persecuting Arrian Emperor , by whom he suffered Imprisonment and Cruel Threatnings ( see their Praises in Socrates Scolasticus ) on the 14th Psalm , with us the 15th , He that sweareth , and deceiveth not his Neighbour ; so Basil hath it , and upon it these words : Here he seemeth to allow an Oath to a Perfect Man , which in the Gospel is ALTOGETHER forbidden ; But I say unto you , not to Swear at all . What shall we say then ? That every where the Lord , as well in the old as in the new Law , hath the same Consideration of Commanding ; for desiring to anticipate the Effects of Sins , and prevent them by Diligence , and to extinguish Iniquity at the first beginnings , As the old Law saith , Thou shalt not commit Adultery ; the Lord saith , Thou shalt not Lust : The old Law saith , Thou shalt not Kill ; the Lord ordaining Perfection , saith , Thou shalt not be Angry : So also in this place , the Prophet indeed seemeth to assent to an Oath ; but the Lord , to take away all Occasion of Perjury , and willing to prevent the Dangers of Swearers , takes away Swearing ALTOGETHER : For he names an Oath in many places the immutable and firm Constancy of any thing or purpose . I have sworn , and have stedfastly purposed to keep the Judgments of thy Righteousness : Also , The Lord hath sworn , and will not repent . Not that David brought the Lord for a Witness of his Sayings , and to get Belief to his Doubting , but that he confirmed the Grace of his Profession by an Immutable and firm Decree : so also he could have said here , that is , He that sweareth , and deceiveth not his Neighbour , that it may agree with the Saying of our Saviour , Let your Word be YEA , YEA ; NAY , NAY . To things that are , thou mayst affirm and assent ; but of things that are not , although all men urge thee , yet thou mayst never be drawn by any means to affirm against the Nature of the Truth : Is the thing not done , let there be a Denyal ; is it done , let it be affirmed by Word . And he that shall not assent to him so affirming , * let him look to it , and feel the Harm of his Unbelief . It is a base and a very foolish thing to accuse one's self , as one unworthy of being believed , and to betake and refer one's self to the Security of an Oath . Now , there are some Speeches which have the Forms of Oaths , and yet are no Oaths at all , but rather Remedies to perswade ; as Joseph to make the Aegyptian familiar with him , swore by the Health of Pharaoh ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live Pharaoh ) And the Apostle , willing to shew his Love to the Corinthians , said , By the Glorying of you , which I have in Christ Jesus , our Lord : For he did not depart from the Doctrine of the Gospel who , by a thing before all most dear unto him , simply sought Belief to the Truth . He refused to swear at the Council of Chalcedon : And speaking of Clineas , a Pythagorean , who might have avoided a Mulct of Three Talents , if he would have sworn , which he rather suffered ; saith , In keeping these things he seems to have heard that Command concerning an Oath that is forbidden us . And he upbraided the Christians of his time with it , that would swear . This Basil the Great , in his 29th Canon to Amphilochius , writes thus , Because an Oath is ALTOGETHER FORBIDDEN , such an one as is taken to an Evil Purpose , is much more to be condemned — Again , If an Oath , simply as such , be prohibited , of greater Reason when it is to effect some Mischievous End — The Cure consisteth in a twofold Admonition ; 1. NOT TO SWEAR ; 2. TO SVPPRESS THE FORM OF OATHS . Blastaris Syntagma Tit. E. c. 32. XLV . There was an ancient Law made to this effect , It is FORBIDDEN to all , from the Bishop and Clergy-Men to the Readers , to TAKE ANY OATH AT ALL. Blastaris also brings in this Objection , But since those are punished who swear falsly , and those are passed by who swear well , some may say , Therefore it is permitted to swear . To which he answers , But where shall we dispose , o● how shall we dispense with the Evangelical Precept in the Gospel , THAT FORBIDS STAKING ANY OATH AT ALL ? Adding , But I believe that the Gospel endeavoured to root out that Wicked Stem ( as I may say ) which is in sinful me● , and FOR THAT CAVSE PROHIBITED AN OATH , which is as the Door or In-let to Perjury . Gregor . Nyssenus on Cant. orat . 13. XLVI . Gregory Nissenus , Brother to Basil , spoaken of by Socrates Scolasticus in the same place , and in lib. 5. cap. 9. His Works are Famous : And in his Explanation on the Canticles , bestows this Testimony upon us : He , who by Moses established the Beginnings of the Law , by himself fulfilled all the Law and the Prophets , as he saith in the Evangels : I came not to destroy the Law , but fulfil it ; who taking away Anger , abolisheth Killing also ; and together with Lust , took away Adultery . He also casts out of men's Lives accursed Perjuries , whilst by the Prohibition of an Oath , he has put in his Sith as it were to Security : For it cannot be , that any should not keep an Oath when there is no Oath ; Therefore saith he , You have heard , that it was said to them of old time , Thou shalt not Forswear , but shalt render to the Lord thy Oaths ; but I say unto you , SWEAR NOT AT ALL , neither by Heaven , &c. but let your YEA be YEA , and your NAY , NAY ; for whatsoever is more , is of the Devil . Thus do they mostly end ; which shows how they understood Christ's Words . Greg. Nazianz. in his Dialogue against Swearing , Jamb . 20. XLVII . Gregory Nazianzen , a great Man in the Church , also speaketh to the same Purpose , in his Dialogue against Swearing , saying , B. What Oath dost thou leave to us ? A. I wish I might leave none , and that there were never any more . But thou sayest , We have heard that God himself sometimes swore : The holy Scriptures record that ; But is there any thing better then God ? Surely nothing is found better then He : If therefore nothing be better then he , it should follow , that he never swears . B. Why therefore do they record that he swore ? A. When God saith any thing , that is the Oath of God. B. And how doth he swear by himself ? A. How ! He should not at all be God , if he should lye . B. Thou speakest strangely ! A. No Wonder ; that is the Nature of God peculiarly , that he cannot lye : There is none that can deny this . B. But what wilt thou say to me of the old Covenant ? Surely it doth not prohibit an Oath , but requires a true one ? A. No Wonder : At that time only it was prescribed in the Law concerning Murder ; but now it is not lawful for any Cause so much as to smite or beat : then the End of an Evil Deed only came into Judgment ; but now that also which moveth to the End. This is my Judgment : for now we have made , a long Progress ; wherefore a Wise Man will abstain from Oaths . B. What then ? Dost thou give to some as Infants a kind of first Food , that they may at length receive a succeeding kind of Meat ? A. Thou judgest right and wisely . B. But Paul also swore , as they say ? A. Who said so ? Oh , what a vain Jangler was he that said it ! Quoth he , God is my Witness , and God knoweth : Those words are not an Oath , but a certain Asseveration in such great things , constant and inviolable . B. Wilt thou allow the same also to me ? A. I wish , that to thy Power thou wouldst plainly become a Paul , and so thou wouldst have a Right Rule of thine Actions . B. What if I use an Oath Unwillingly , but to free me from Danger ? A. Let another allow thee that . B. What if an Oath be written , and not pronounced with the Voice ? A. And what 's the Meaning of a Writing ? Surely amongst all other Obligations , a Writing doth more bind and obliege us . B. What if we be drawn by Necessity to give an Oath ? A. Why didst thou not rather Dye ? For surely , thou shouldst rather Dye then do that . B. What if the Books of the holy Scriptures be not used ? A. What! Is Religion placed in a Leaf ? Is God absent by this Means ? It is evident that thou fearest ( Paper , or ) Parchment , and I fear God more : This is a frequent Disease to many , and usual ; neither is it otherwise then if a Man beat the Master , and Disgrace him , and make his Servant a Free-man , and do him Honour ( What a notable Reproach should that be ? ) or as if a Man should preserve the King's Image , and in the mean time destroy the King. B. It is even as thou sayest : But I would have thee say what is more to be shewn . A. Many use to say , I swore with my Tongue , but my Mind is free from Swearing . Any thing may be more cunningly excused then an Oath : Let him not suffer any Colour to be made for himself ; For this is an Oath : And how much Mischief , tell me , comes from Deceit it self ? Let us see what an Oath is : Nothing else but the very Meaning ( or Mind ) of those things which we set down — Thou wouldst have me add what remains : Surely an Oath is nothing else , but a certain Consummation as it were of Mischiefs : O Dangerous Flame ! B. But Plato doth some such thing . He is Religiously aware , that he swear not by any God. A. Truly I know what thou art about to say : There was a certain Plane Tree , by which alone he made Oath : But he did not swear rightly , neither by that ; For he had an Understanding in something ; but what a just & religious Oath should be , that he could not understand . And what was this , tell me now ? A certain Shadow of an Oath ; a Declaration without a Name ; an Oath no ▪ Oath , as the Philosophers swore by a strange and unknown God. Lastly , it is nothing else , but to make Oath by any thing . Here our Speech let be an End. Thou threatnest that thou wilt leave me athirst sooner then I would . A. If an Oath seem a small thing to thee , truly I cannot commend thee : But if it is , as it is , in the number of horrible things , I will also dare to produce a mighty thing : I do adjure by a very Oath it self , that thou abstain from , and beware of Oaths , and thou hast the Victory . B. I wish I had . What Fruit gets he that often sweareth ? Laughter . What more ? That when he speaks Truth , he shall not be believed . In another place he saith , That to swear by Creatures is to swear with regard to God himself ; so Christ himself saith , Mat. 5.35 . and chap. 23.16 , 23. Caesarius , Num. 43. XLVIII . Caesarius , Brother to Gregory Nazianzen ; in his spiritual Sentences , hath this Sentence , Flee ALL Swearing , or EVERY Oath : How then shall we get Belief ? As well by Speech as by virtuous Actions and Carriages , that gain Belief to our Speech . Perjury is a Denying of God : What need of God in this Matter ? Interpose and put in ure thy Actions . Epiphan . adv . Heres . lib. 1. ord . 19. §. 6. XLIX . Epiphanius , whom S●crates Scholasticus , lib. 6. cap. 9. calls a Man of great Fame and Renown , and a Virtuous and Godly Person ; in his first Book against Heresies ●not accounting Denying to Swear an Heresie , but rather the contrary , as may appear by his words , which are these ) In the Law , as well as the Gospel , it is commanded not to use another Name in Swearing : but in the Gospel he commanded not to Swear , neither by Heaven nor Earth , nor other Oath ; but let Yea Yea ; Nay , Nay ; BE AS AN OATH as Petavius translates it ) for what is more then these is of Evil. Therefore I suppose that the Lord ordained concerning this , because of some mens Allegations , that would swear by other Names ; and first , that we must not Swear , no , not by the Lord himself , nor by any other Oath ; for it is an Evil thing to swear at all . Therefore he is Evil that compels not only to swear by God , but by other things , &c. Ambros . de Virgin. lib. 3. L. Ambrose , soon after , being a Lay man or Citizen of Milan , was by the People , against his Will , chosen Bishop of that City , for his great Worth and Godliness , whose Writings are of great Account ; And speaking of the Inconveniency occasion'd by an Oath , saith , Wherefore not without Cause doth the Lord in the Gospel command not to Swear , that there may be no Cause of Forswearing , that there may be no Necessity of Offending . He that Sweareth not , certainly he never Forsweareth ; but he that Sweareth , sometimes he must needs fall into Perjury , because all Men are subject to Lye. Do not therefore Swear , lest thou beginnest to Forswear . Therefore the Lord , who came to teach the little Ones , to INSPIRE Novices , to confirm the * Perfect , saith in the Gospel , YE MUST NOT SWEAR AT ALL ; because he spoak to the Weak . Lastly , He spoak not only to the Apostles , but to the Multitude ; for he would not have thee to Swear , lest thou shouldst Forswear . And he added , Not to swear , neither by Heaven , nor by the Earth , &c. namely , by those things that are not subject to thy Power . The Lord Sware , and shall not Repent . He may swear , who cannot repent of his Oath : And what did the Lord swear ? That Christ is a Priest forever : Is that Uncertain ? Is that Impossible ? the Lord has sworn . Can it any way be changed ? Do not therefore use the Example of an Oath , because thou hast not Power to fulfil an Oath . Also , in his Commentary on the Hebrews , he saith , Because Mankind is incredulous , God condescendeth to us , if even he sweareth for us . So that he shews , that not to be an Argument for Swearing to be desired , seeing it is only in Condescension to a Defect ; not to be encouraged from it to swear , or to require it . Chrysost . on Gen. hom . 15. LI. Chrysostom , in those dayes very Famous in the Church , and therefore styl'd the Golden Doctor ; in his 15th Homily on Genesis , saith ; A Christian must flee Oaths by all means , hearing the Sentence of Christ , which saith , It was said to them of old , Thou shalt not Forswear ; But I say unto you , SWEAR NOT AT ALL. Let none say therefore , I swear in a Just Business . IT IS NOT LAWFUL TO SWEAR , NEITHER IN A JUST NOR UNJUST THING . To swear is of the Devil , seeing Christ faith , For what is more , is of Evil , or the Evil One. Swearing took not its Beginning from the Will , but from Negligence only . Thou hast heard ( saith he ) the Wisdom of Christ , saying , That not only to Forswear , but also in ANY MANNER TO SWEAR , is Devilish , and all a Device of the Evil One. IF TO SWEAR IS FOUND TO BE DEVILISH , how are they to be punished who Forswear ? IF TO SWEAR TRULY BE A CRIME , and a transgressing of the Commandment , where shall we place Perjury ? Speaking of a Christian ( so call'd ; for he that dare do such things we cannot call a sincere Christian ) whom he saw compelling a certain Honest , Ingenuous , Modest and Faithful Matron , to go into the Jews Synagogue , there to be Sworn about some Business in Controversie betwixt them , she desiring Help , and imploring to be freed from this Wicked Force , &c. I ( saith he ) kindled with Zeal , arose , and not suffering her to be further drawn into this Prevarication , rescued her ; and enquired of him that had drawn her to it , Whether he were a Christian or not ? Who confessing he was ; I severely urged and upbraided him with his Folly and Extream Madness , to go about to draw any Body , he professing himself to be a Worshipper of Christ , TO THE JEWS DENS , who had crucified him . And going on in speaking , I taught him out of the holy Gospel , THAT IT IS NOT LAWFUL TO SWEAR AT ALL , NOR TO INCITE ANY TO SWEAR , after that ; not one that is a Believer or initiated , no , nor one that is not initiated , to be drawn to that Extremity : After I had spoaken much , and a long time of it , I delivered his Mind from the Error of Opinion , &c. Be pleased to observe how Chrysostom , a Zealous and Famous Man , both for his Books , and the Persecution that he suffered , being Patriarch or Prime Oversees of the Church at Constantinople , one of the Four of the chiefest in the World , uses no Distinction of private and publick Oaths , the common Talk of our Imposers ; for here he labours against drawing any to Swear at all , even in Judicature , because it was not lawful TO SWEAR SO AT ALL , no , not as the Jews swore , much less as the Gentiles . Again , Let none say to me , What if any lay on me a Necessity of Swearing ? And what if he do not believe ? Certainly where the Law is violated one , must not make any mention of Necessity ; for there is one unavoidable Necessity , NOT TO OFFEND GOD. Moreover , this I say , That in the mean time we may cut off superfluous Oaths , those , I mean , which are made rashly and without any Necessity amongst Friends and Servants ; And if thou take away these , in the other thou shalt need me no more : For that Mouth which hath learned to fear and flee an Oath , if any would compel it ten thousand times , it will never admit of falling into that Custom , &c. But if thou fear nothing else , at least fear that Book which thou takest in thy hands , bidding another to Swear ; and when thou turnst it , and markst what Christ hath there commanded concerning Oaths , QUAKE & FORBEAR . What doth it say then of OATHS there ? Answ . But I say unto you , Swear not at all . Dost thou make that Law an Oath , which forbids to Swear ? Oh Injurious , Oh Unjust thing ! For thou dost , as if a man should take for his Companion a Law giver that forbids to kill , and command him to be made a Murderer . As therefore , when a Fight is begun , although we are often Reviled ; yet we endure it well , and we say to him that doth it , that Patron of thine hath hurt me , he holds my Hands ; and this serves us for Solace . After the same manner if thou wilt exact an Oath of any , restrain thy self , and with-hold ; and say to him that is about to swear , What shall I do to thee , sith God hath commanded , neither to swear , nor to compel to swear ; he now with-holdeth me ? This is enough for the Law-giver's Honour , for thy Security , and his Fear who should swear . Do thus much for me therefore , that they that come hither may say , That is not to be seen in any City , which is at Antioch ; For they that inhabit that City had rather their Tongues should be cut out , then an Oath should proceed out of their Mouth , &c. What is it ? Thou shalt render unto the Lord thy Oaths : that is , in swearing thou shalt speak true ; But I say unto you , NOT TO SWEAR AT ALL : And then , to put off the Hearers , that they should not swear by God , he saith , Neither by Heaven , for it is the Throne of God ; nor by the Earth , for it is his Foot-stool , &c. For he said not , because the Heaven is Fair and Great , nor because the Earth is Vile ; but because that is the Throne of God , and this his Foot-stool ; by all which he drives them to the Fear of God. — What then , if any require an Oath , and impose a Necessity of Swearing ? A. Let the Fear of the Lord be more forcible to thee then all Necessity or Compulsion : For if thou wilt alwayes object such like Occasions , thou wilt keep none of those things which are commanded : For thou mightst also say it concerning thy Wife ; What if she be a Scold ? What if she be Nice and Curious ? And of thy Right Eye ; What if I have a Delight in it , and be inflamed with the Love of it , & c. ? and so thou wilt trample upon all things that are commanded . But in the Laws which Men command thou darest alledge no such thing , as , What if this or that , & c ? And if thou wilt keep the Law of Christ , thou wilt not suffer any Compulsion to hinder thee from the Observation thereof ▪ for he that heard the Blessedness that is before , in the same Sermon , and shews himself such an one as Christ commendeth , he shall suffer no such Compulsion from any , seeing he is Venerable and Admirable with all Men. What then shall we say is beyond Yea and Nay ? A. Without doubt AN OATH , not Perjury ; sith this is altogether manifest , and none needs be taught that it is of Evil ; and not so much Superfluous , as Altogether Contrary . Now , that is superfluous which is added needlesly , and too much ; which surely is an Oath . Why then shall this be said to be of Evil ? And if it was of Evil , how was it commanded in the Law ? A. Thou wilt say that also concerning thy Wife ; How is it now Adultery , which was sometime suffered ? What then shall we say to these things ? But that many of those things which were then spoaken , the Weakness of them that received the Law required : For it is a thing very unmeet for God to be worshipped with the Smell of Sacrifices , even as it is not congruent for a Philosopher to stutter and bable ; Therefore such a Divorce is now called Adultery ; and an Oath now comes of Evil , when the Increasings of Virtues are come to their Perfection . But if these things had been the Laws of the Devil from the beginning , they had never come to such Proficiency ; for unless those things had gone before , those other had never been so easily received . Do not therefore desire the Virtue of those things , whose Use is now past : They were available indeed then when the time required , yea , if thou pleasest , now also : For now their Virtue is shewn in that same thing also , wherein we most accuse ; for that they now appear such , is their great Praise : For , unless they had nurs'd us up well and profitably , and had made us fit for the receiving of greater things , they would not now seem to us to be such . For as the Nurse's Teat , when it hath done all its Office , and brought the Child to the measure of the stronger Age , seems to be unprofitable ; and the Parents , who formerly judged the Teat to be Necessary for their Child , do afterward pursue it with very many Scorns , and usually do not only make it Uncomely in Words , but also besmear it with certain bitter Juices of Herbs , that when they cannot bridle the eager unseasonable Desire of the Child about it , they may quench it at least with those things . So also Christ said , It was of Evil ; not that he might shew the old Law to be of the Devil , but that also he might recall them more vehemently from the old Vileness : And these things he said unto his Disciples ; but unto the stupid Jews , and them that persist in the same Impiety , as with a certain Bitterness , he so compast their City , they being captivated with Fear , as that he made it inaccessible : And because he could not hereby restrain them , but that they again desir'd to see it , as Children running back to the Teat , he took it quite away , destroying it , and scattering them , most of them , far away from it ; as men usually shut up Calves from their Dams , that they may gain them to be weaned from their accustomed Food of Milk. But if the old Testament were of the Devil , he would not have forbidden * Images to be worshipped ; and to the contrary , have brought in and commanded such a Worship as this ; for the Devil would have such a thing to be done . But now we see that the Law did on the contrary ; and for that Cause also the Way of Swearing was in times permitted , † lest men should Worship Images , and Swear by them , Swear , saith he , by the true God. So the Law brought not a mean Good to men ▪ but a very great one , if it sought to bring them to solid Meat . What Evil therefore hath Swearing ? Much Evil , without question ; But now at this time , after SO GREAT MANIFESTATIONS of Power ; not then by any means . Thou wilt say ; How can it be , that the same is sometimes Good , sometimes not ? I will also produce too against thee , How is it that the same thing is sometimes good , sometimes not good ▪ Doth not all that is in the World proclaim the same , as , Educations , Arts , Fruits and all other things ? Therefore first weigh that in our own Nature : For to be carryed in one's Arms , is a good Part in the first Age , afterwards a very pittiful thing . To use Chew'd Meats in the beginning of one's Life is good , afterwards very full of Indecency and Loathsomness : To be fed with Milk & to flee to the Nourishment of the Teats , at the first is profitable and wholsome , but afterwards hurtful & noisom . Thou seest how the same things are sometimes good , according to the times , and sometimes appear to be of another Nature : For it is a comely thing for a Child to wear a Child's Vesture , but shameful for a Man. Wouldst thou also learn on the contrary , how those things are not fit for a Child , which are not for a Man ? Give a Man's Vesture to a Child , and great Laughter will follow thereupon , and greater Danger in Going , making him to reel this way and that way : Commit unto him the Care of Civil Businesses and Affairs , either to Traffique , or Sow or Reap , and again it will be very ridiculous . But what do I speak of these ? Even Man-slaughter it sel● , which Christ calls evidently a Work of the Devil , sometime in due season done , hath been praised ; as Phineas killed a Man , and it was reputed to him for Righteousness ; Abraham also was not only a Homicide , but a Parrici●e ; and Peter sl●w ●wo , but it wa●● Spiritual Wo●k : So we must not only consider the Actions , but the Time , Cause , Will and Difference of Persons , and all other Circumstances . Again , in his 〈…〉 Work , cap 5. It hath been said , Thou shalt not for●wear ; but shalt perform to the Lord thy Oath● But I say unto you , SWEAR NOT 〈…〉 ] Behold the fourth Command , ●hi●h Covetous Men account the least , because they do not account it a Sin to Swear , without which the Command of the Law cannot stand ? For unless Swearing it self be forbidden , False Oaths cannot be taken away , because out of Swearing springs up Forswearing ; for , whosoever swears often , at one time or other swears falsly ; for this Reason Solomon gives that Admonition , Accustom not thy Mouth to Swearing ; for there is much Danger therein . For , as he that accustoms himself to talk much , must needs at one time or other utter Unseasonable Words ; and he that useth frequently to strike with his Hand , cannot but sometimes strike Unjustly ; so he that accustoms himself to Swear in things Convenient , oft-times Forswears himself , even against his Will ( Custom prevailing in him ) in things superfluous ; for we can accustom our selves to any thing when we will , but we cannot turn off that Custom when we will. And what the Judgment of God is against them that swear , Solomon teacheth ; A man , saith he , that Swears much , a Wound shall not depart from his House . If then a Wound depart not from them that swear , how shall it at length depart from them that forswear . Tell me , my Friend , What dost thou get by Swearing ? For if thy Adversary did believe that thou would'st Swear well , he would never force thee to swear at all ; but because he thinks thou wilt swear falsly , therefore it is that he compels thee to swear ; and when thou hast sworn , he doth not sit down as satisfied in the Truth of thine Oath , but goes away full of Revenge , as it were in Condemnation of thy Perjury . An Oath never has a good End ; for , some will judge thou hast sworn for Covetousness ; and some too , that thou hast Forsworn : But they that are willing to suppose well of thee , although they do not believe thou hast sworn FALSLY , yet they are not able to affirm thou hast sworn IN TRUTH : But no man can maintain thou hast done RELIGIOUSLY . By Swearing therefore thou comest into Reproach with thy Enemies , and into Suspicion with thy Friends . But thou wilt say perhaps , What shall I do ; he neither doth nor will believe me , unless I Swear ? Be content rather to lose thy Money then thy Salvation ; set more by thy Soul , then by thy Estate : If thou shouldst lose any part of thy Estate , thou may'st live notwithstanding ; but if thou losest God , whereon wilt thou live ? Dost thou not know , that what thou partest Self-denyingly with for the Fear of God , thou receivest a greater Reward for it , then if thou hadst given Alms ; because , the more we bear the Gross , the more worthily are we crowned for it ? Behold , my Friend , I advise thee not to Force any man to swear ; if thou thinkest he will swear well , avoid it ; or if thou thinkest he will swear amiss , avoid it so much the rather : For although he swear well , yet thou , as far as relates to thy Conscience art become the Cause of his Perjury , because thou compellest him to take an Oath with this Intention , not barely that he should Swear , but that he should Forswear ; for if thou hadst thought he would have sworn honestly , thou wouldst not have forced him to swear at all . Oh foolish man , that compellest another to Swear ! Thou knowest not what thou doest : He , although he forswear himself , yet does it with Advantage ; but thou , without any Advantage , art found a Partaker of his Perjury . He that does not stick at Lying , does not fear Swearing ; for he that tells a Lye , goes beyond the Truth in his Heart ; and he that swears falsly , passes over God in his Words : What then is the Difference between passing over God , and going beyond the Truth , seeing God is Truth it self ? This is the only Difference , That when we Lye , we pass over the Truth in our Heart ; but when we Forswear , we pass over God in Words ; For , to men we give Satisfaction by WORDS ; to God , by CONSCIENCE . God himself , who forbad Forswearing , even he afterward commanded NOT TO SWEAR : He therefore that is not afraid to set light by the Commands of God in Swearing , will not be afraid to do the like in Forswearing . But what wouldst thou have ? Doth he fear God , or doth he not fear him ? If he be one that fears God , he will not Lye , though he be not sworn ; but if he be one that does not fear God , he cannot speak Truth , though he be sworn . Hear , ye CLERGY-MEN , who bring the HOLY GOSPELS for men to swear upon ; How can ye be secure from that Oath , who sow the Seed of Perjury ? He that brings the Fire by which an House is burnt , is he a Stranger to the Burning ? or who reaches a Sword , whereby a man is slain , is not he an Accessory to the Slaughter ? So he that gives the Opportunity of Forswearing , is a Partaker of the Perjury : If it were well done to swear , ye said rightly , that we gave them the Gospel to Swear , not to Forswear ; But now ye know , THAT IT IS A SIN EVEN TO SWEAR WELL , how can ye be acquitted that give the Occasion of Sinning against God ? Let the Fire cease , and there is no Burning ; take away the Sword , and the man is not slain ; SO TAKE AWAY SWEARING , AND THERE IS NO FORSWEARING . Be these things spoaken of them that swear by God ▪ But as for them that swear by the Elements , their Iniquity is more detestable ; for Heaven and Earth , and the rest of the Elements God made for his own Service ; not for men to swear by : For , behold , in the Law it is commanded , that they should swear by none but God : He therefore that swears by Heaven , or by the Earth , or whatsoever it is he swears by , makes a God of it ; Therefore every one commits Idolatry , who swears by any thing besides God , if it were at all lawful to swear , because he does not perform his Oaths to the Lord his God , but to the Elements : And so he commits a double Sin ; first , in that he swears ; and 2 dly , in making a God of that by which he swears , &c. Again , in Chap. 23. Homil. 43. on these words , Wo unto you Blind Guides , who say , Whosoever shall swear by the Temple , it is nothing ; but whosoever shall swear by the Gold of the Temple , he is a Debter — Many Christians ( saith he ) now adayes do so unwisely understand many things ; for lo , if there shall be any Cause , he seems to do a small matter , who swears by God ; but he that swears by the Gospel seems to have done some greater thing : To whom it may be said , Fools ! The holy Scriptures are for God , not God for the Scriptures ; for God is GREATER which sanctifieth the Gospel , then the Gospel which is sanctified of God. Again , Hom 9. on Acts of the Apostles , ch . 3. To this conduces not a little , not to Swear , and not to be Angry ; for , in not being Angry , we shall not have an Enemy ; and cast off a mans Oath , and withal thou shalt cast off those things that concern Wrath , and shalt extinguish all Anger : For Wrath and an Oath are like the Wind. We set forth sail , but there is no benefit of the Sail if there be no Wind : so if we do not cry out , nor swear , we cut the Sinnews of Wrath. Come , tell me for what Cause an Oath was introduced , and why it was allowed ? Let us tell its Original , and whence it sprung up again , and how , and by whom ; and by our Declaration we shall gratifie your Attention : For , he that doth justly , must necessarily be also studious of Wisdom ; and he that is not yet such , is not worthy to hear a Discourse : For , Abraham made Covenants , and sacrificed Sacrifices , and offered Offerings ; and as yet there was not an Oath : Whence then came in an Oath ? When Evils increased , when all things became topsiturvy , when they inclined to Idolatry ; then verily when they appear'd unfaithful , they called God to witness , as giving a Surety for Security for their Words ; for an Oath is a Suretiship , where their Behaviours have no Trust or Credit : Whereupon , first he that swears is taxed , If he have no Credit without an Oath , and the greatest Surety : And because men so little trust one another , they seek God for a Surety , not Man. Secondly , He is in the same Crime who receives an Oath , if he draw God to be a Surety for Contracts ; and say , THAT HE WILL NOT TRVST EXCEPT HE HAVE HIM . Oh monstruous thing ! Oh shameful Disgrace ! Thou a Worm , Dust and Ashes , and a Vapour ; darest thou snatch thy Lord , who art such an one for a Surety , and compellest to accept him ? Tell me , if a Fellow-Servant should say to your Children , striving among themselves , and not trusting one another , Unless the common Master become a Surety , there is no trusting ; would not many Stripes be inflicted , that he might learn , that he should make use of him as a Lord in other things , not in these ? What do I speak of a Fellow-Servant ? For , if one would have a more Venerable Man , would not the Case have Disgrace in it ? But I shall ( saith he ) therefore neither compel him , because this is also amongst men . He may say thus , Sometimes thou may'st not receive a Surety to thine . What then ? And I shall lose ( saith he ) what is given . I would not say this ; but do not thou endure that God be reproached . Therefore he which Compels hath a MORE Unavoidable Punishment then he which Swears . Likewise he also which swears when none requires ; this also is harder , that one swears for a Half-Penny , for a little Commodity , for Unrighteousness . And these things are so dangerous , when there are no Perjuries ; but if Perjuries are committed , then all things are confounded , and both he that swears , and he that receives an Oath , are the Cause . But there are some things that are not known , say they . But sore-seeing these things , thou must do nothing rashly ; but if thou shalt do any thing negligently , take the Penalty of the Inconvenience in thy own Hand ; better so to suffer Loss then otherwise . For , tell me , Thou halest a man to an Oath ; What dost thou seek ? Wouldst thou have him to Forswear ? But this is extream Folly ; for the Loss will turn upon thy own Head : It were better to lose thy Means , then that he should be lost ; wherefore thou dost this to thy own Dammage , and to God's Dishonour ; such is the Soul of a Beast and of a Wicked Man ! But I expect that he may not Forswear . Therefore believe him Without an Oath also . But there are many , say they , who without an Oath dare Defraud , who with an Oath do not do it . Thou deceivest thy self , O Man ! A Man who hath learn'd to Steal and to Wrong a man , will also trample upon an Oath often : But if he hath a Reverence in Swearing , much more in doing Unjustly . But thou wilt say , He suffers this unwillingly . Therefore he is worthy of Excuse . But what shall I say of Oaths of the Courts that are left ? for there thou canst say no such thing ; for there for Six Pence both Oaths and Perjuries are made : For , because a Thunder-Bolt doth not come down from above , and all things are not overturned , thou standest , and WILT * BIND GOD : Why ? That thou mayst get Herbs and Shoes for a small Price , thou callest him to witness . Do we therefore think we do not sin , because they are not punished ? This is the Lord's Mercy , not our Desert . Swear by thy own Child , swear by thy self ; say , So let the Officer keep from my Sides : But thou art afraid of thy Sides ; IS GOD MORE VILE , more Contemptible then thy Head ? Say , So may I not be blind ? But Christ so spareth us , that he FORBIDS US TO SWEAR EVEN BY OUR OWN HEAD . But we do so despise the Glory of God , that he is drawn every where : Ye know not what God is , and with what a Mouth he ought to be invocated . Moreover , when we speak of any Virtuous Man , we say , Wash thy Mouth , that so thou mayst be heedful . But now we vainly distract that Honourable Name , which is a Name above every Name , which is Wonderful in all the Earth , which the Devils hearing do tremble at : OH MOST CONTEMPTIBLE CUSTOM WHICH HATH DONE THAT ! Lastly , If thou shalt impose on any a Necessity of Swearing in the holy House , how horrible an Oath dost thou enjoyn , if thou dost so ? Is it that we abuse that simply , this not so ? Ought not one even to Dread when God is named ? But even among the Jews this Name was so Reverend , that it was written on the Pla●e of the Mitre , and none might bear those Letters of the Name of God , but only the High Priest : And now also we so bear his Name tenderly . If it was not lawful for all to Name God simply , how great Audaciousness is it to call it in Witness ? Tell me now , how great Madness is it ? Behold , I say ▪ and testifie to you , amend those Court-Oaths , and shew me all those that do not obey : Behold , even in your Presence I will command them that are set apart for the Ministry , the House of Prayer , and admonish and shew , THAT IT IS NOT LAWFUL FOR ANY TO SWEAR , nor otherwise neither . Let him therefore be brought to me , whosoever he be , because these things also ought to be done before us , because ye are Children . † Oh Shame ! for , it is Confusion that ye have need to be instructed in some things . Darest not thou that art initiated touch the holy Table ? But that is yet worse , thou which art initiated , darest thou touch the holy Table , and that which it is not lawful for all the Priests to touch , AND SO SWEAR ? but being gone out , thou wouldst not touch the Head of thy Child ; but touchest thou the Table , and doest not dread nor fear ? Bring such to me , I will inflict a just Punishment ; and with Joy will send both away with this Commandment , Do as you list , I * Impose this Law , NOT TO SWEAR AT ALL : What Hope is there of Salvation , when you so contemn and despise all things ? Hast thou therefore received Letters and Badges that thou shouldst lose thy Soul ? What so great thing hast thou gained , as that which thou hast lost ? Hath he forsworn ? Thou hast lost both thy self and him : But hath he not Forsworn ? Even so thou hast lost , who hast driven him to transgress the Commandment . Let us expel this Disease from the Soul : Let * us drive it now from the Court , and from all Merchants & Tradesmen's Shops . It was a greater Labour to us , do not you think , that Worldly things are corrected by the Transgressings of Divine Laws . But he doth not believe , saith he ; for I have also heard this of some , Unless I swear many Oaths they will not believe me : Thou art the Cause of these things , who swearest so promptly and easily . But if this were not , but it were manifest to all , that thou wouldst not swear , believe me , more Credit would be given to thy very BECK , then those who swear abundance of Oaths . Whom therefore do you more believe , me that do not swear , or them that do swear ? But , sayes he , thou art a Prince and a Bishop . What then , if I shall shew thee , that it is not this only ? Answer me in Truth now : If I had sworn alwayes , and at every season , what Priviledge would my Principality have ? No , thou seest that it is not for this : What gainest thou then , tell me now ? Paul Hungerd ; and do thou chuse rather to Hunger then to transgress any of God's Commandments : Why art thou so Unbelieving ? Shalt thou chuse to do and to suffer all things , that thou mayst not swear , and shall not he Reward thee ? But he feeds daily Forswearers and great Swearers , and will he give thee up to Famish , because thou hearkenest to him ? Let all men know , that NONE MAY SWEAR THAT ARE OF THIS CONGREGATION ; and hereby we may be assured , and by this Sign be distinguished from the Greeks and from all men , and not only by the Faith ( or Christian - Profession . ) Let us have this Mark from heavenly things , that we may shine with it every where , as the King's Flock . We are now known by the Mouth and the Tongue , as the Barbarians , and they that know to speak Greek ; for we are discerned from the Barbarians by the Tongue . Tell me now , How are Parrets known ? Is it not that they speak like Men ? And we also may be known , if we speak like the Apostles , and speak as the Angels : For , if any one say , Swear ; let him hear , that Christ hath commanded , EVEN NOT TO SWEAR : This sufficeth to bring in all Virtue . It is a certain Gate of Godliness , a Way bringing on unto the Love of Wisdom ( or Philosophy ) It is a certain Exercise ( or Mastery ) Let us keep these things , that we attain both present and future good things , by the Grace of our Lord Jesus Christ , with whom , to the Father , with the holy Spirit , be Glory , Dominion , Honour , now and forever and ever , Amen . These Precepts were because of the Jewish Depravation ; but those perfect ones , to despise and relinquish Riches , stand manfully , lay down thy Life for Preaching ; despise all Earthly things ; have nothing to do with this present Life ; do good to them that unjustly afflict thee ; if thou be defrauded , bless thou ; if any slander thee , honour thou him ; be over all things : It was fit to hear these and such like things ; But now we discourse concerning an Oath . And it is even as if when a man should come to Philosophy , he should draw him away from those his Teachers , and make him spell with Letters and Syllables . Consider now , what a Confusion it would be for a man that hath a w●ighty Scrip , and a Staff , and a Gown to go to the Grammar-School with Boyes , and to learn the same things that they do ; would it not be a Matter of much Laughter ? but more from you ; for there is not so great a Difference betwixt Philosophy and the Elements of Speech , as between the Jewish Matters , and Ours ; but as much as is between Angels and Men. Tell me now , if any should call down an Angel from Heaven , and tell him , That he must stand and hear our Sermons , as if he must be thereby instructed , would it not be a ridiculous and confused thing ? And if it were a ridiculous thing to be yet instructed by these ; tell me now how great Condemnation , and how great Confusion were it , not to give Attention to those former ? And how then is it not Confusion , that a Christian must be instructed , that he must not swear ? But let us repress our Affections , that we be not more laught at . Let us now discourse concerning the Jewish Law to day : What is that , will he say ? Do not use thy Mouth to Swear , nor be familiar with the Holy Name . Why ? For as a Servant , if he be continually scourged , shall not be clear from Marks , so neither he that sweareth . Consider the Wisdom of that Wise Man ; He said not , Do not use thy Mind , but thy Mouth ; because he knew it to be all of the Mouth , and which is easily amended , &c. The Punishment here that is opposed to it , tells us , that it is not Perjury , but Swearing , that is here to be removed ; Therefore TO SWEAR IS A SIN . Verily the Soul is full of such Wounds and Scars . But if thou swear because he doth not believe ; say thou , Believe , or if thou wilt not , swear by thy self ; and I do not say , that thou art contrary to the Law-giver : Far be it ; for , saith he , Let your Word be YEA , YEA , and NAY , NAY ; that herein I may condescend to you , and bring you to this , that I may free you from this Tyrannical Custom . Will you learn why they allowed them of old to Swear , not to Forswear ? It was because they swore by Idols : You must not be confounded in these Laws , in which they that were weak were conversant . For , if I now take a Greek , I do not forthwith enjoyn him this ; but now I admonish him , That Christ must be known : But a Believer , and one who hath learned him , and heard , if he should use the same Indulgence and Liberty , as the Greek , What Profit and Advantage would there be ? Christ hath made a Law , that NONE SWEAR ; Tell me now what is done about this Law , lest perchance coming again , as the Apostle saith , I do not spare . We hope none will dispute whether Chrysostom was against All Swearing , or that he understood Christ's Doctrine as we do ; yet no Body can Promise for them that endeavour to squeeze Swearing out of Christ's SWEAR NOT AT ALL. We have been the larger in this Authority , partly because he excellently disputes it ; and partly , because our Case needs it ; and lastly , to show Christians their Apostacy , that they may reform . Jerom. Libr. Epistol . part 3. Tract . 2. Epist . 2. Of Obedience , Knowledge and Revenge . LII . Thou saidst , if I mistake not , That on this Account thou mayst justly render Evil for Evil , and oughtest to swear with them that swear , because the Lord sometimes swore , and rendred Evil for Evil. First , I know that all things are not fit for us , that are Servants , which are agreeable to the Master , &c. I know the Lord oftentimes swore , who hath forbidden us to Swear ▪ Nor must we rashly speak Evil of , or Blaspheme in this , that he forbad another what he did himself ; because it may not be said , the Lord swore as Lord , whom none forbad to swear : It is not lawful for us as Servants to Swear ; because we are Forbidden by the Law of our Lord to Swear . But lest we should suffer an Offence by his Example , since the time he forbad Us to Swear , neither did he himself ever Swear , &c. Upon Zachary , Book 2. Chap. 8. And love ye not a False Oath ] — As to the Lord 's commanding in the Gospel , But I say unto you , Swear not at all ; but let your Word be YEA , YEA ; NAY , NAY : He that shall Never Swear , can never Forswear : But he that sweareth , let him hear that which is written , Thou shalt not take the Name of the Lord thy God in a vain thing ; for 〈◊〉 these things I hate , saith the Lord , according to the words of Malachy , saying , And ye did all that I hate . In Precepts which belong to Life , and are clear , we ought not to ●eek an Allegory , lest we seek a Knot in Rush , as sayes the Comick . On Jeremy 4. Book 1. chap. 3. And thou shalt Swear the Lord liveth in Truth and Righteousness , and Judgment , &c. And how doth the Gospel forbid us to Swear ? But ●ere it is said for a Confession , thou shalt Swear , and for the Condemnation of Idols , by which Israel swore . Lastly , Offences are taken away ●d he sweareth by the Lord ; and what is said in the Old Testament , the Lord liveth , is an Oath , to the condemning of all the Dead , by whom all Idolatry sweareth . And it is also to be minded , that an Oath hath these Companions , Truth , Judgment and Righteousness ; if these be wanting , it is not Swearing , but Forswearing . Also on Matth. Book 1. chap. 5. But I say unto you , Swear not at all , neither by Heaven , &c. The Jews had alwayes this Custom of Swearing by the Elements , as the Prophet's Speech often reproves them . He that sweareth , either reverenceth or loveth him by whom he sweareth : In the Law it is commanded , that we must not swear but by the Lord our God. The Jews Swearing by the Angels , and the City Jerusalem , and the Temple , and the Elements , did worship the Carnal Creatures with the Honour and Observance of God. Lastly , consider , that here the Saviour forbad not to swear by God , but by Heaven , &c. and this was allowed by the Law , as to little ones , that as they offered Sacrifices to God , lest they should sacrifice to Idols , so also they were suffered to Swear by God ; Not that they did this rightly , but that it was better to yield that to God then to Devils . But the Truth of the Gospel doth not receive an Oath , since every faithful Word is for an Oath . Those of after Times , that in some respect allow of an Oath , ground most upon the Authority of Augustine , as he from the larger acceptation of the Word Swear and Oath , which he extends to that which Nazianzen ( as before ) calls but a firm Faithfulness joyned to his words , which yet he will not admit of , but to a Paul , a Planter of Churches , speaking by the Spirit of God to them he had begotten in the Gospel , in Danger to be seduced by False Apostles , and to sleight him , and seek a Proof of Christ speaking in him , compelled by them to seem a Fool in glorying , and so driven , and no otherwise , to seem a Swearer too , yea , even to an Augustine , and so to compel him ( even Augustine ) to say , It is a hard Question ; I have alwayes avoided it . But though he durst not condemn it altogether out of Reverence to the Apostle , which he thought used it , because of the Form of Speech ; yet to shew that he did little encourage men to practise it , as any Act at all of the Worship of God , much less an August Act , He saith , That False Swearing is Deadly ; True Swearing , Dangerous ; No-Swearing , Safe ; God only Swears Safely , who cannot be deceived . Augustine de Sermone Domini , Serm. 28. LIII . And Augustine himself confesseth , That it was usual to alledge Christianity for not Swearing , bringing in one Saying , It is not lawful for a Christian to Swear , when an Oath is required of him ; Lam a Christian ; it is not lawful to swear . And on Psalm 88. as allowing the Unlawfulness , he saith , It is well that God hath forbidden men to Swear , lest by Custom of it ( inasmuch as we are apt to Mistake ) we commit Perjury . There is none but God can safely Swear , &c. And in that very Book , which is alledged for it , he saith , I say unto you , SWEAR NOT AT ALL , lest by Swearing ye come to a Facility of Swearing ; from a Facility to a Custom ; and from a Custom ye fall into Perjury . But if any think that Book makes most for them , let them consider the Author hath retracted it ; for what Cause let himself speak in the end of his Book of Retractations : For sure , that which we have here cited out of it , agreeth with his other Works , which contain much more to this Purpose . Where , sayes he , wouldst thou chuse to walk ? Upon the Brink of a Precipice , or far from it ? I think far from it . So he which swears , walks in the Border , and walketh with unsure Feet , because humane : If thou stumblest , down thou goest ; if thou fallest , down thou goest . We would fain know , if a most August Act of God's Worship be nighest the Pit's Brink , or farthest from it ? for there all ought to chuse to walk ; in whose Way they that walk , walk safely ; their Place is sure , and their Foot-steps shall not slide ; but the Wicked's Feet are in slippery Places , where Augustine says , Swearers walk . Consider what he saith on those words of Christ in Mat. 5. It is the Righteousness of the Pharisees , not to Forswear ; This he confirmeth , who forbiddeth to swear , which * belongeth to the Righteousness of the Kingdom of Heaven : For , as he which doth not speak , cannot speak a Lye , so he cannot Forswear , which doth not Swear . He goes on to excuse Paul , and sayes , That an Oath is not among good things , but among † evil things , and used for the Infirmity of others , which is Evil , from which we pray , that we may be daily delivered . But there is this to be said for Augustine , and some others after him , that he and they write not clearer in a Point so constantly maintained ; His Horizon then was over-casting apace . Apostacy , as a mighty Torrent , did not only swell and beat against the Simplicity of the Christian-Doctrine and Discipline ; but like an Unruly and impetuous Sea broak down the Banks of Primitive Society , and made way for all sort of Superstition , worldly Interest & Fraud ; that , to say no more then he did , was to incur , perhaps , the Censure of the Grandees of his Age , who had joyn'd Earthly Policy to Christian-Religion , and cast off the Blessed Yoak of their Self-denying Lord , to swim in the Delicious Liberty of the World : A Time full of such Circumstances as seem'd to conspire the Return of Oaths , that were not dead , but retired only : For as men grew False and Distrustful , Truth became burdensom , and Yea and Nay no Security with them ; and therefore declin'd , or rather exil'd them their Government ; Old Judaism or Gentilism pleas'd them better . 'T was harder Living that Watchful Life that was sufficient to credit a Yea or Nay , then to take an Oath , that dependeth upon the saying of so many Words only : This was considerable , and made Swearing then , and continues it grateful to our very Times . But sad it is , that Oaths rid thus in Sate , while Integrity went Barefoot , and Evangelical Yea and Nay turn'd off for a Non-sufficient , and that too , not without Fines , Prisons , and a great deal of Reproach . However , we must acknowledge , that the Gravity and Christian Care of this Person , and other his Contemporaries , appeared in not only disswading , but deterring those Ages from the Brink ( for so he calls Swearing at all ) and turning their Faces after the Woman , now on her Flight into the Wilderness : During all which Time , the Witnesses , though fewest in Number , and mystically cloathed in Sack-cloth , forbore not to prophesie even in this Particular . And we hope , having no certain Knowledge to the contrary , that most of them , at least that were Men fearing God , and serving him according to what they knew and in that Manner they were perswaded was most acceptable to him . And as Irenaeus said of the Poets and Philosophers , These Men , every one seeing that which was connatural from Part of the Divine-sown-Reason , spoak excellently , and where right and consistent with themselves , they are ours , Iren. lib. 5. cap. 18. So we sincerely declare of Men differing from us , that as we desire the Good of all , so we can own the Good in all , and the Truth in all , and receive it from them , though in other Respects our Adversaries ; and would have all to do the like with us and each other : And howbeit our Adversaries may have hard Thoughts of some of the Persons our Matter leads us to instance , as Men interessed in the Doctrine and Practices of those darker Times they lived in , and of us for making Use of such for Authorities ; yet we hope they would also judge it an hard and very cruel Thing to repute them utter Cast-awayes . And though we know that Men differ within themselves , and all of them more or less from the Truth , yet since there may be some Truth and Sincerity , we cannot but acknowledge and embrace : And we hope , the Reasons and Authorities of others they bring , and the Concessions and Confessions they make , may , and indeed ought to be of Weight in that Point , at least to shew , that it is no new , strange or unreasonable Thing for us to refuse Oaths . And though some might with a Mixture of Sup●rstition and W●ll-worship , undertake and maintain that Strictness and Preciseness , which some of the holy Ancients by the Spirit of Truth were led to practise ( the ancient Hist●ries of whom , from Eye-Witnesses , as the Word signifies , of some of them , we in a great Part believe ) And some later more Enlightened and Zealous Men , taking Offence thereat , but especially at the Hypocrisie and Abomination , palliated by such fair Pretences , have streined much in Opposition to that Evangelical Doctrine , yet is the Doctrine nevertheless a Truth in it self . Nor can we believe that all that were accounted Hereticks , were out of the Catholick or Universal Church ; for the Word Catholick signifies Vniversal , containing all that are in the Church ( that is in God the Father of the Lord Jesus Christ ) in all Times , and those were not all of the same Mind in all Things , as may be read in the Holy Scriptures , and also in Eusebius and other Ecclesiastical Histories , where Men are commended for Holiness and Virtue , yet at much Difference in some Things . Synesius , though he believed not the Resurrection , was chosen to minister , and afterward was made a Bishop , the Charity of Christians was so great in that Age. And some accounted Hereticks , suffered Martyrdom , that are commended or excused by Eusebius ; one in particular that dyed with Polycarpus , and another called Asclepius , called Marcionites . See also the beginning of his eighth Book concerning the Divisions among them that afterward suffered for the Testimony of the Universal or Catholick Truth ; nor can we receive their Judgment , that branded those with the Name of Hereticks , Pelagians , &c. who denyed Swearing in those declining Ages , and suppressed their Works under that Name and Aspersion only ; not allowing them to speak for themselves to us of latter Times . We see how unjustly we our selves are aspersed in almost every Doctrine we hold , and that under Pretence of serving God ; particularly , with seeking to work our Salvation by our own Power , and when they have made us this Belief , they bestow Pelagianism upon it ( for Fathers have Right to name their own Children ) whereas of all other People , we especially disclaim our own Ability , and wait to be renewed and guided by the Spirit of Christ , and to be found in his Righteousness , and therefore on the other hand reputed Phanaticks , Enthusiasts , &c. and mocked for being moved by the Spirit , following the Light , &c. But let their Example or Authority be as it will , or however they were in other Respects , the Doctrine of the ancient primitive Fathers , and Practice of that Church , as also the Doctrine of famous Men among themselves , neither of which Sort dare they condemn for Hereticks , do sufficiently defend them from the Aspersion of Heresie in that Particular : And so we shall come to our remaining Testimonies , it being our Business , not to maintain every one of their Principles we cite ; but this Doctrine of Swear not at all , to have had the Voice of several Ages to confirm it . The ancient Waldenses , reputed to have continued Vncorrupted with the Grosness of the Apostacy , ever since the Apostles Times ( see their History in P. Perin , S. Moreland and Bp Vsher de Succes . ) we have good Cause to say , denyed the taking of any Oath in what Sense the Primitive Christians and Fathers refused , and that was altogether . Sure , their Enemies charg'd them with it for above three hundred Years , and we cannot find they then denyed the Charge : We suppose none will attempt to prove they did ; Though one of our Adversaries joyns with theirs , traducing them for Perjurers , and with them abuses that worthy and learned Man Bp. Vsher , who defends them from that improbable and contradictory Aspersion , of Lying and Forswearing , and yet of Denying to Swea● ; who sayes , that they were as far from Lying and Forswearing , as their Enemies were from Mod●sty and Truth , which did appear in that they were charg'd by them , Not to swear at all : Peruse that part of his Book de Successione , where he treats of them ; and where also you may read of their Succession , how that the Syrians & Armenians came out of the East into Thracia , thence in process of Time into Bulgaria and Sclavonia , thence into Italy and Lumbardy , and were called by several Names , of several People , or at several Times , as Manichees , Waldenses , Albingenses , Cathari or Puritans , Patrins , Publicans , Humiliati , &c. who were charged with denying Swearing ; And how that several of the better sort of the Clergy , and of the nobler Laity ( who refused the present Use of Baptism and the Lord's Supper ) were burnt under the Name of Manichees . Suarez also reckons-up the Catharists , Alba. Bagnald , and others which Prateolus and Castro relate , the Waldenses , the Anabaptists , &c. And which Jansenius also out of Augustine , Epist . 89. the Pelagians out of Hilary Syracusanus , Epist . 88. Bernard homil . 69. on Cant. The Fathers , sayes he , seem to favour this Opinion , especially Basil , hom . in Psal . 14. Chrysostom hom . 19.78 . ad popul . and 17. on Mat And Theophylact on Mat. 5. Origen Tract 35. Mat. Tertullian de Idololat . Clem. Rom. l. 6. Constitut . Apost . Maldonat on Mat. 5.34 . saith , the Anabaptists , the Wickliffists , some Syracusans , a kind of Pelagians , denyed Swearing , and that Origen was not far off that Opinion . Here the Hereticks , as accounted , and the Fathers are reckoned up together , as holding the same Opinions : Sure in this they were not Hereticks ; for then the Fathers should be condemned with them , and called Hereticks too , as well as they , or else these Men are partial and contradictory . On Jam. 5. of the words of the Apostle , thus , Ser. 30. Perhaps it is meet for the Lord alone to swear , who cannot forswear . And so he goes on to shew how hard it is for men to avoid Perjury . In Serm. 3. ad competentes : Let them not only abstain from Perjury , but from Swearing ; because he doth not Lye who saith , A man Swearing much , shall not depart from Iniquity , and the Plague shall not depart from his House , Eccles . 23. But if it were an August Act of the Worship of God , he would on the contrary have exhorted at least , if not commanded them to swear , which we never read any Command for , but in Opposition to Idols , even in the time of the Old-Testament-Writings , as the Testimonies before alledged declare , and in the time of the New , no Command at all ; but on the contrary , a Prohibition by the Lord himself , and another by his Apostle , nor any Example ; for that of Paul's was but an Asseveration , as by the Testimonies already produced , and to be alledged appears : For besides those of the Fathers and other Doctors , of late Bp. Ro. Sanderson in his Oxford Lectures , shows , that is sometimes used in the Form of an Oath which is no Oath ; and so he defendeth Joseph from breaking God's Command , that is , not to have sworn so ; and therefore not to have sinned , but to have used an Asseveration , as if he had said , as sure as Pharaoh liveth ye are Spyes : So may Paul be defended against the breaking Christ's Command , as if he had said , as sure as ye , or as some Greek Copies have it , We Rejoyce in Christ Jesus : For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they translate , I protest by , hath sometimes the same signification that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea , hath , as may be seen in Scapula ; For he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( translated , I protest by ) is a Particle , sometimes of granting and affirming ; sometimes it is put for verily , indeed ; and he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word , which is translated yea , which Scapula saith , is also sometimes used in Swearing , and cites Aristophanes and Xenophon for it : And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used also in Composition , for affirming , as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , profusus , lavishing ; which cannot signifie Swearing . And how easily might the Transcriber , through that common Use , alter a Letter , being of the same signification , seeing in that very Verse , in some Copies , there is not only in another word an Alteration of a Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our and your , but in another word five Letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , referring it to the Verse before ; yea , a whole Word of Seven Letters added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And of about Thirty Greek Copies there are not Two of them that agree , but they interfer , some in one place , some in another ; insomuch that there are Thousands of various Readings , which many of the ancient Fathers diversly follow , some one , some another . See the ( various Lections ) Variae Lectiones Graec. Nov. Test . in Bp. Walton's Polyglot , vol. 6. also the Preface and Beza's Epistle therein : And consider how hard a thing it is to construe , limit , and lay the Interpretation of the Sayings of Christ and his Apostles , and the Weight of a Doctrine , and that as men would avoid Penalties too , upon a Letter ( which yet alters not the Signification ) upon Credit of the Transcribers , especially in Paul's Epistles , wherein Peter sayes , many things are hard to be understood , and wrested by the Vnlearned , which he must needs intend in such Learning as he himself had , and that was not of Worldly Academics ; but from the Holy Spirit . And these words , which are joyned with that Particle , are not such words as men use in Swearing , but for a Ground of his Fidelity , and a Remedy against their Incredulity , and questioning of the Weight of his Assertions , amongst whom other Teachers were preferred , and who compelled him to speak as a Fool , he says , even to commend himself . So that it is not strange , if to them , and not to other Churches , he used such forcible Asseverations from the Testimony that they had of him , of the Truth and Work of Christ in ●im , and the Record thereof upon his Soul , and his Joy therein , that he spoak the Truth to them , and did not lye ; so that he brings his Perfections against their Imperfections , to gain Belief , which can amount to no more then a Voluntary Condescension for the time being , and cannot prove or countenance a Compulsory , Promissory , Formal , Ceremonial Oath to be exacted or taken up for the future . But Mark , that the word Oath , or Swear , used both by Christ and the Apostle James in their Prohibition , is never used by Paul in his Asseverations , neither doth he ever apply it to Brethren ; b●t speaking to them of the Oath that was in old time , and of men ( indefinitely ) that use to swear , he saith , Men swear , and to them an Oath is for Confirmation ; that is , as among the Jews and Heathen ; he doth not say to Vs , or to You ; or We , or Ye swear , who are not in Strife , which , if had that been true , it might have stood the present Oath-Advocates in stead : So that such as will have it , that Paul swore , must being the word swear , or Oath , to prove it ; But if they could ▪ his Example then were not enough to invalidate to us now the Command of Christ , for the Abolishing of Swearing , no more then his shaving his Head at Cenchrea , because he had a Vow ; or his purifying himself in the Temple , and offering with the four Jews that had a Vow ; or his circumcising of Timothy , because of the Jews , can warrant us to the Observation of those legal Rites and Ceremonies , which so long since are not only dead , but deadly , as the Fathers and Bp. Sanderson distinguish about them . And those that would therefore bring in Swearing and Vows , might under the same Colour , bring in sacrificing and circumcising too . LIV. ISIDORUS PELUSIOTA , who as Euagrius Schol. writes , lived at the same time with Cyrill , and that the Fame of his Sayings and Doings was spead far and near , and rise in every man's Mouth , that He led on Earth the Life of an Angel , and wrote many notable Works , amongst which are his Epistles , in one whereof he writeth against Swearing thus ; If thou art of our Flock , and art ordered under a good Shepherd , deny the Nature of Wild Beasts , and obey his Voice that Forbiddeth to Swear AT ALL. Moreover not to Swear is , not to require an Oath of another : Now , if thou wilt not swear , neither require thou an Oath of another , for two Causes ; either because he who is asked loves Truth , or on the contrary to Lye : If the man speaks Truth usually , he will alwayes speak Truth without an Oath ; but if he is a Lyar , he will Lye , though he Swear : Therefore for both these Causes , one ought not to require an Oath . LV. CHROMATIUS , Bishop of Aquileia , about or not long after that time , upon these words , But I say unto you , Swear not at all , paraphraseth thus ; The Law ( saith he ) given by Moses received a Growth , Proficiency or Perfection by the Grace of the Doctrine of the Gospel . In the Law it was commanded , not to Forswear ; but in the Gospel NOT TO SWEAR : Which very thing heretofore the Holy Ghost did premeditate that Solomon should command or teach , saying , Let not thy Mouth use to Swear . And again , As a Servant beaten continually , is not lessened from the Paleness of his Stripes ; so every one that sweareth , shall not be purg'd from Sin. Wherefore it is not meet for us to Swear AT ALL : For , what need is there for any of us to Swear , seeing that it is not at all LAWFUL FOR US TO LYE ; whose Words ought always to be so True , so very Faithful , that they may be accounted for Oaths . And therefore the Lord not only forbids us to Forswear , BUT EVEN TO SWEAR ; that we may not seem to speak Truth ONLY when we swear ; That we may not think that those whom he hath appointed to be True in all their Speech , may have Liberty to Lye without an Oath : For this is the Cause of an Oath , Because that every one who sweareth , doth swear to this End , that he will speak that which is true , and therefore the Lord would have no Difference to be between their Oath and their Word : Because as in an Oath there ought to be no Perfidiousness , so in our Words there ought to be no Lye , in that both Perjury and Lying is condemned by the Punishment of the Judgment of God , seeing the Scripture saith , The Mouth which Lyeth killeth the Soul : Therefore whosoever speaketh Truth , sweareth ; because it is written , A Faithful Witness doth not Lye. And therefore holy Scripture ( not without Cause ) often relates , that God hath sworn , because whatsoever is spoaken of God , who is true , and cannot lye , is counted for an Oath , because all which he speaks is true — Now we find God sometimes swearing , but it is for the Perfidiousness of the Jewish Infidelity , who think that all Truth consists in the Credit of an Oath ; Therefore also God would swear , that they who would not trust God speaking , might trust him when he swore : Therefore our Lord saith , Ye have heard it said of old , Thou shalt not Forswear ; But I say unto you , SWEAR NOT AT ALL , &c. LVI . THEODORET on Deut. 6. pag. 57. Why doth the Law command , that they should swear by God ? Lest they should swear by false Gods : For he said the same by the Prophet , If thou takest the Names of Baalam out of thy Mouth , and shalt swear , The Lord liveth with Truth : And here , when he had said , Thou shalt fear the Lord thy God , and him only shalt thou serve , and shalt cleave unto him and shalt swear by his Name , he subjoyned , Ye shall not w●k ●ter other or strange Gods , which are of the Gods of the Nations , which are round about you . Lyra saith the same . LVII . Ordinary Gloss . on Mat. 5.37 . hath this Sentence , A Faithful Speech ought to be accounted for an Oath . LVIII . Johannes Damascenus , Parallel . lib. 3. cap. 16. bringeth a Testimony of one Nilus , against Swearing . There was one nam'd NILUS in Aegypt , a Martyr , mention'd by Eusebius . Another Bishop of Constantinople , spoaken of by Socrates , both very famous ; the words are these : It is not profitable to Swear , but very pernicious , and execrable and abominable : Wherefore hereafter make an End of Swearing ; nor commit such a thing , as that thy Tongue use Oaths . In the same place he alledgeth Testimonies out of J. Chrysostom , Hom. 13. ad Populum Antiochenum . LIX . CYRILL , whom Evagrius Scholast . styles Renown'd , in his Commentary on Jeremy the 4th ; And shall swear , the Lord liveth in Truth , and in Judgment , and in Righteousness ; saith , Let us look , who swear , how we do not swear in Judgment , but without Judgment ; so that our Oaths are by Custom rather then Judgment ; we are lashed therefore , and the Word reproving that same thing , saith , and if he shall swear the Lord liveth in Truth , in Righteousness and Judgment : For we know it is said in the Gospel by the Lord unto his Disciples , But I say unto you , that you Swear NOT AT ALL. But let us consider also this Saying , and if God grant , both shall be rewarded : For , perhaps , it first behoveth to swear in Truth , in Judgment , and in Righteousness ; and after one hath made Proficiency , he may be made worthy NOT TO SWEAR AT ALL , but may have YEA , not needing Witnesses that IT IS SO ; and may have NAY , not needing Witnesses that IT IS VERILY NOT So. And sayes Cyrill further , Let none because he hears that God swore to Abraham , use to swear : For , as that which is called Wrath in God , is not Wrath ; nor doth it signifie a Passion , but a Punishing Power , or some such like Motion ; so neither is Swearing SWEARING : For , God doth not Swear ; but shews the Certainty , that what he saith shall come to pass , certainly : For the Oath of God is his own Word , filling the Hearers , and making every one believe , that what he hath promised and said , shall surely come to pass . LX. CASSIODORUS , on Psalm 94. saith , Hence it is , that men are forbidden to swear , because by their own Power they cannot perform their Promises , This Cassiodorus was Famous about the year 500. LXI . OLYMPIODORUS was also Famous about the same time , who on Eccl. 8. saith thus , Keep the Mouth of the King , and do not study concerning the Word of the Oath of God , but go far from the Face of it , viz. of an Oath ; that is , Refrain and depart from it , and do not AT ALL endure to take an Oath into thy Mouth . LXII . ISIDORUS HISPALENSIS was famous about that time , and liv'd with him they calld St. Gregory , who disliked the bringing in the Title of Universal Bishop , and also the Use of Swearing : his Words are these , Many are slow to believe which are moved at the Belief of the Word : But they do grieveously offend , who compel them to Swear that speak to them . LXIII . ANTIOCHUS said to be a Man famous for Holiness & Learning , living in Palestine about the time of Heraclius , the Emperor , that was about the Year 614. In his Pandects of Scripture , Hom. 62. concerning Swearing saith thus in the Greek ( which see ; for the Latine Translation is in some things imperfect ) The old Law , as giving Laws to Children , which for their Age were not capable of more holy Doctrine , not unseasonably commands , To Swear nothing to their Neighbour in Deceit ; But us our Lord and Saviour commandeth , NOT TO SWEAR AT ALL , neither out of Season , nor in Season ; for he saith to us , Let your YEA be YEA , and your NAY , NAY ; for whatsoever is more , is of the Evil. And saith he to the first People of a Stiff Neck , I commanded , Thou shalt not forswear , but shalt perform thy Vows unto the Lord , as to them that were Hard-hearted and Disobedient to me : But to you that believe in me , to whom I have given Power to become the Sons of God , that are born again of the holy Spirit , I command , NOT TO SWEAR AT ALL , neither little , nor great Oaths ; that a Difference may plainly appear who are Bastards , and who true Sons . Let us therefore , Dear Friends , fear him , who hath vouchsafed us so much Honour , even the Lord and Father , with all Fear ; as sincere ingenuous Servants let us keep his Commandments , NOT TO SWEAR AT ALL , lest he say as in Isa . 1. I have nourish'd and brought up Children , and they have rebell'd against me : Let 's not be Sleighters and Despisers of this Commandment of the Lord ; for those things that are said and done without an Oath , are more credited by Men , and more pleasing to God. LXIV . In the next Century , BEDA , an English man , the most famous of those Dayes , and styl'd Venerable , in his Exposition upon these words , Before all things , my Brethren , swear not , &c. saith , Because he desires entirely to draw out the deadly Poison of the Tongue in his Hearers , he forbad to detract or slander any man , or to judge his Neighbour , who forbad to grieve in Adversities , which are open Sins ; he adds this also ( seeming light to some ) that he may take away the Custom of Swearing . For that this also is not to be esteem'd a light matter , plainly appears to them , that carefully consider that Sentence of the Lord , where he faith , Of every idle Word that men shall speak , they shall give Account in the Day of Judgment . [ That ye fall not into Condemnation . ] Therefore ( saith he ) I restrain you from the Fault of Swearing , lest by Swearing frequently true things , ye fall sometimes also into Forswearing ; but stand so far from the Vice of Forswearing , that you will not Swear neither , but by the greatest Necessity . But he also falls under the Judgment of Guilt , who although he never Forswear , yet sweareth true oftener then there is need ; namely , he offends in the very Idleness of superfluous Speech , and he offendeth the Judge , which forbad both every unprofitable Word and OATH . From this chief man among the English of that time , it is manifest that this was the Doctrine they then held , as further appears from H. Spelman , that learn'd English Knight , in his Book of Brittish Councils , Canons , &c. in the Exceptions or select Collections of Egbert , Arch Bishop of York , Artic. 19. That no Priest wha●soever may swear an Oath , but let him speak all things simply , in Purity ond Truth . And in the same Author and Council , Art. 18. the chief of Monasteries , Priests & Deacons should say ( without Swearing ) when they were to purge and clear themselves , only thus , I speak the Truth in Christ , I lye not . And in pag. 259. In England , at the Council of Berghamst●d about the Year 750. Artic. 17. That a Bishop or a King's Word or Affirmation without an Oath is irrefragable . This agrees with Blastaris Canons above mention'd . And at this Day in some Countries , as the Electoral Arch-Bishops in Germany , of Colen , Mentz and Triers , and many Noble Men in their Station , speak without an Oath , upon their Honour , &c. Certainly then it is much below the Nobility of true Christians in their Spiritual Station to Swear , as Chrysostom and the Ancients have well observ'd . LXV . HAIMO lived about 840. who on the Revelations saith , That it 's lawful only for Men and Angels to swear ; but to Men it is forbidden . LXVI . AMBROSIUS ANSBERTUS , Gallus Presbyter : Seeing the Lord cohibits the Faithful from every Oath , saying , Swear not at all , neither by Heaven , &c. but let your Yea be Yea , and your Nay , Nay ; what abounds more then them is from the Evil : Who stretcheth out his Hand to Heaven , and sweareth by him that liveth forever , Are not his Sayings and Actings set for Examples for Believers to imitate ? But only in that men are often deceived by an Oath ; but he , who is the Truth , never is deceived ; for he would not have prohibited men from an Oath if he had not known Sin to be in it : For , what do we understand to be figured by the Hand of the Angel , unless ( as before noted ) a Dispensation of Redemption of Mankind ? For , his Hand is the Operation of our Salvation ; although also , if it may be so said , the same Son be his Right-Hand , as when the Word of the Father speaketh , he sheweth that he is the Word of the Father . LXVIII . THEOPHYLACT , Arch-Bishop of the Bulgarians , whom some place in the Ninth Century , others after ; to be sure very Famous ; being as it were their Apostle ; in his Comment on Mat. 5. saith , To swear , or adjure more to Yea or Nay , is of the Devil . Moreover ( sayes he ) if thou shouldst say , That the Law also given to Moses was evil , because it commandeth to swear , Learn , that then it was not Evil to swear ; but after Christ , it is Evil , as also to be circumcised ; and in brief , whatsoever is * Jewish : For , it is convenient for a Child to suck , but not at all for a Man. LXIX . Barnard ; The Truth needs not an Oath . De modo bene vivendi , Ser. 32. De perjurio . A Faithful Word holds the Place of an Oath ; as he cannot Lye who doth not Speak , so he cannot Forswear who doth not undertake to Swear : grounded on Matthew 5. LXX . PASCHALIUS RATBERTUS on Mat. 5. Ye have heard , &c. In this place , as also every where in those things , the Perfection in Righteousness is renew'd ; for by what every one swears , he either worships , loveth or fears it ; Therefore by the Law , for the carnal People it was lawful to swear by God , and this was allow'd as to little Ones , that as they offer'd Sacrifices to God , lest they should offer them to Idols ; so also it was permitted to them to swear by God : Not that they did this well ; but because it was better to give it to God then to Devils . LXXI . OTHO BRUNFELSIUS on Mat. 5. But let your Word be Yea , &c. That is the Duty of a Christian man , to be so sure in his Words , that being Unsworn he surpass any Jew or Heathen , swearing by all his holy Things , namely in these bare Words only , Yea , Yea ; Nay , Nay : Such Faithfulness & Constancy is commended in good men by prophane Authors ; Read Seneca , Cicero , Valerius Maximus . But thou wilt say , I shall not be trusted , unless I swear : Even so it is permitted by the Popes , to swear good Words in a good Cause . But such Distrust ought not to reign in the Faithful : But if we trust not Words , what should an Oath do ? It is a Proverb , None is less trusted then he which shall often swear . Moreover , Who gave Power to Popes , to break the Command of God ? LXXII . DRUTHMARUS on Math. 5. Lest the Jews should Swear by Idols Names , the Lord suffered them to swear by his own Name . — The Lord taught us Perfection , that such Trust is to be among Christians , that there should be no need to interpose the Name of God for Witness . LXXIII . JANSENIUS on Matth. 5. If all Christians were such as they ought to be , it would certainly be needless both to require and take an Oath — I think this more Christian ; and not to Swear at all , nor Compel to Swear , more Spiritual — Yea and Amen are the same , 2 Cor. 1. not Swearing , but Affirming : So Christ swore not . See Bernard , Hom. 69. in Cant. De more bene vivendi , Serm. 32. LXXIV . ALBERTUS MAGNUS , on Mat. 5. Swearing is by Indulgence . Thomas Aquinas cites Rabanus on Mat. 5. LXXV . Alex. de Ales citeth HUG . CARDINAL , saying , The Lord Forbad Swearing , lest any should desire to swear as a Good Thing , also that none might fall into Perjury . LXXVI . REMIGIUS on Rom. 1. Who never Swears , never Forswears . LXXVII . RUFFINUS on Psal . 14. Not to Swear at all is of Perfect Men. See also Smaragdus on Mat. 5. Titelmannus on Psal . 14. Brugensis on Mat. 5. Ludolphus Carthusianus , vita Christi , part . 2. cap. 12. Rupertus , de operibus spiritus sancti , fol. 453. Baptista Folengius , on Psal . 15. Nic. Lyra and Ordinary Gloss on Mat 5. LXXVIII . EUTHYMIUS ZAGABONUS , on Matth. 5. p. 43. saith thus ; Again , ye have heard , that it hath been said to them of old time , Thou shalt not Forswear , &c. but I say unto you , Swear not at all , &c. Now the old Law saith , Thou shalt not Forswear , but shalt offer to the Lord thine Oaths ; which he added that he might put Fear into the Swearer , that he should not Forswear , knowing that God , which knows all things , undertakes the Oath . [ But I say unto you , Swear not at all ] For he that easily sweareth , sometimes perchance may Forswear , by the Custom of Swearing ; but he that Swears by no means , will never Forswear . Besides , thou that swearest , so be thou do not Forswear , thou observest the Worship of God ; but Swearing by no means , thou dost promote it : And the other is the part of mean and imperfect Philosophy ; but this of that which is the highest and perfect . The other , Thou shalt not Forswear , is written in the Book of Exodus ; but this , Thou shalt restore to the Lord thine Oaths , in the Book of Deuteronomy , but in other words : Now he commanded this , lest they should swear by Gods of a false Name . Again , Not to Swear , and not to require an Oath , comes to the same thing : For , how canst thou induce thy Brother unto that , which thou avoidest thy self ; if so be that thou art a Lover of thy Brother , and not rather of Money ? Nor by Heaven ; for it is the Throne of God , &c. Lest they should think , that he forbad to swear by God only , in saying , By God , he adds also other kind of Oaths , by which then the Jews did swear ; for he that sweareth by these things , sweareth again by God , who fills these things , and rules them ; for they have these things in Honour for him , and not for themselves ; for he saith by the Prophet , Heaven is my Throne , and the Earth is my Foot-stool ; the Prophet manifesting by this , that God filleth all things : Do not I fill Heaven and Earth ? David also saith , The City of the Great King. Neither by thy Head. Therefore thou shouldst not swear the meanest Oath ; I say , even by thy own Head , lest thou proceed to greater , or by any other manner ; for the Creature is also the Possession of God ; And again , the Oath is made by God , who hath it ( the Creature ) in his Power ; for , although it ( the Head ) be made thine , yet it is not thy Work , which is manifest from this , That thou canst not make one Hair white or black . But let your Words be Yea , Yea ; Nay , Nay , &c. Let your Speech be when ye affirm , Yea ; and when ye deny , Nay ; and use only these for , or instead of Oaths to Confirmation , and no other then Yea and Nay ; what is adjoyned besides these , he calleth an Oath . Quest . But if an Oath be of the Devil , how did the old Law permit 〈◊〉 : Answ . Because the Sacrifices of Living Creatures were also of Evil , and by the Deceit of Idols ; yet the Law permitted them , because of the Infirmity of the Hebrews : For , whereas they were Gluttons and Smell-Feasts , they lov'd the Sacrifices of Idols ; and whereas also they were Unbelieving , they also loved an Oath : And that they should not afterwards either sacrifice to Idols , or swear by Idols , the Law permitted them to sacrifice and to swear ; and if there were any thing else of that kind , they transferred all unto God. Now it was to come to pass , that in process of time , he would cut off these things also , by a more sublime Law to be brought in ; because it is good for Infants to be suckled ; but for men it is very unfit : There we allow this to them that live after the manner of Infants ; but we with-draw or prohibit them that are manly from it . Quest . What then is to be done , if any require an Oath , yea , compel to Swear ? Answ . Let the Fear of God be more forcible then this Compulsion or Necessity ; and chuse rather to suffer all things , then to transgress the Command , sith in every Precept Force and Violent Danger will often meet with thee : And unless thou esteemest the Command of God every where more forcible , all things will depart from thee Void and Unperformed . In the following Passages the Lord saith , The Kingdom of Heaven suffered Violence , and the Violent take it by Force . LXXIX . OECUMENIUS , a Famous Greek Writer , about Ann. 1070. writes on Jam. 5.12 . thus , But some will say , If any be forced to swear , what is to be done ? We say , that the Fear of God shall be stronger then the Force of him that compels . But some may doubt , How it comes to pass , that Grace doth not command this , as did the Old Law , affording Praise to him that did swear by the Name of the Lord ? We say , The old Law leading the Jews not to swear by Devils , appointed to swear by God , as it commanded them to sacrifice , drawing them from the Sacrifice of Idols or Devils : But when it had sufficiently taught them to have a Religious Respect to God , then it rejected Sacrifices as unprofitable , seeking not a Sacrifice by Beasts , but a Broaken Spirit ; that is , a sweet whole Burnt-Sacrifice , enflamed by the Fire of Love. That ye fall not into Hypocrisie ( so some Copies have it ; for the words in Greek are something alike ) Hypocrisie he saith , or Condemnation , which follows them that Swear without sparing , and through the Custom of Oaths are carryed out to Forswear . The Word Hypocrisie signifies thus much , that which being one thing appears another ; How then falleth he into Hypocrisie that sweareth ? Answ . When he that is believed for the Oath 's sake to be true , and yet Transgression following , is declared to be a Lyar , instead of a true Man , not producing Yea in Certainty . He forbids to swear by God , because of Perjury ; but by Heaven and other Oaths , that men should not bring these things into the Honour of God ; for all that swear , do swear by the Greater . LXXX . ANSHELMUS , Bishop of Canterbury , about Ann. 1090. on that place of Mat. 5. thus , pag. 38. Thou shalt not Forswear , &c. Moses seeing that he could not take away Swearing , takes away Perjury . And again , Because men have in great Reverence those things by which they swear , lest they should make the Creatures Gods to themselves , he commands them , to render their Oaths to God , and not to swear by Creatures : But the Lord removes them more perfectly from Perjury , when he forbids them to Swear at all . LXXXI . The Ancient WALDENSES we have good Cause to say , Deny'd the taking of any Oath in what Sense the Primitive Christians and Fathers refused , and that was altogether : To be sure their Enemies charged them with it for above Three Hundred Years ; and we cannot find , that they then deny'd the Charge : We suppose none will attempt to prove they did ; for they were well known in the World as to this Particular . LXXXII . And Bp. USHER pleads for them , against the Papists , who were Swearers . LXXXIII . Likewise , a People of Albi in France , Ann. 1176. held , It was Unlawful to Swear . LXXXIV . The Plowman's Complaint , containing , as abundance of mournful Applications to God , so many notable and serious Reprehensions of the Lapst , Erroneous and Cruel Nature of Men ; among others it hath this notable Passage to our Purpose , Lord , thou givest us a Command of Truth , in bidding us say , Yea , Yea ; and Swear for Nothing ; but , Lord , he ( Pope ) that calls himself thy Vicar on Earth , hath broken the Commandment , so makes a Law to Compel men to Swear . Who was the Author of this , is not certainly known ; but to be sure it was embraced of the Wickliffians , as worthy of their Patronage ; and remembred and recorded by John Fox , as not unworthy to keep Company with Protestant Martyrs . LXXXV . JOHN WICKLIFF , our Country-man , and in his time Divinity-Professor of Oxford ( Famous for his Learning and Godly Courage in oppugning the Doctrines and Practices of Rome , in the time of Edward the third , and Richard the second , about the year 1370. ) was accused among other things , for maintaining , that all Oaths , which be made for any Contract or Civil Bargain betwixt man and man , are Unlawful . LXXXVI . We will bring in here a Passage out of the Plowman's Tale , as it lyes in GEFFRY CHAUCER's Works , not impertinent to our Purpose ; whose Learning , Honour and Wit was great in the time he lived , which was about 1360. John Wickliff's Contemporary . ' These Wollen make men to Swear , ' against Christ's Commaundment ; ' And Christ's Members all to tear , ' on rood as he were new yrent : ' Such Laws they maken by common Assent , ' each one it throweth as a Ball ; ' Thus the Poor be full shent ; ' but ever Falshood foul it befal . He hath Expressions not less disliking Oaths in his Parson's Tales , where he makes the Parson to say , After those , then cometh Swearing , expresly against the Commandment of God , and our Lord Jesus Christ , who saith by St. Matthew's words , Ne shall ye not Swear in all manner , or on no Account . LXXXVII . WILLIAM SWINDERBY , Priest , and a Zealous Follower of John Wickliff , also lived in the time of Richard the second , as appears by his Appeal to that King , from the Unjust Sentence of the Bishop of Hereford , in which , to this part of the Charge exhibited ( That no man ought to swear for any thing , but simply , without an Oath , to Affirm or Deny ) he answers thus , Whereas Christ's Law forbids Swearing , the Pope's Law justifieth Swearing , and compels men thereunto : Methinks ( saith he ) there is no need to Comfort or Encourage the People in Swearing . LXXXVIII . WALTER BRUTE , also an early Dissenter from the Roman Church , and Intimate of William Swinderby ; being charged , among other things , with saying , That it is not Lawful for Christians , for any Cause to swear by the Creator , neither by the Creature ; thus answer'd for himself , and indeed , it comprehends much of our Belief in this Matter : As concerning Oaths , I believe and obey the Doctrine of Almighty God , and my Master , Jesus Christ , which teacheth , That Christian-men in Affirmation of a Truth should pass the Righteousness of the Scribes and Pharisees , the old Testament , or else he excludes them from the Kingdom of God : For Christ sayes , Unless your Righteousness exceed the Righteousness of the Scribes and Pharisees , ye cannot enter into the Kingdom of Heaven . And as concerning Oaths , Christ saith , It hath been said by them of old time , thou shalt not Forswear thy self , but shalt perform unto the Lord those things that thou knowest : But I say unto you , Thou shalt not swear at all , neither by Heaven , nor yet by the Earth , &c. but let your Communication be Yea , Yea ; and Nay , Nay ; for , whatsoever shall be more then this , proceedeth of Evil : Therefore , as the Perfection of the ancient Men of the Old Testament was , Not to Forswear themselves ; so the Perfection of Christian Men is , Not to Swear at all , because we are so commanded of Christ , whose Commandments must in no Case be broaken . Thus much of W. Brute . LXXXIX . John Purrey , John Edward , John Becket , John Clements , Richard Herbert and Emmot Willie , with many more in the time of Henry the fourth , through Fears and Hopes deserted their Profession , and revolted ( as John Fox tells us ) from their Faith , which was the Religion then profest of those called Wickliffians or Lollards ( the True , Poor , Persecuted Christians of that time ) And of the Fifteen Articles , by them abjured , this was one ; Item , That neither the * Pope , nor the Prelate , neither any Ordinary can compel any man to Swear by any Creature of God , or by the Bible-Book . XC . WILLIAM THORPE , whom John Fox calls , The Constant and Blessed Servant of God , and good Man and Servant of Christ , &c. refused to swear upon a Bible , when the Arch-Bishop tendered the Oath to him ; for , he thought it Not Lawful to take or give an Oath thereon , Because a Book is nothing else ( sayes he ) but divers Creatures , of which it is made ; and such Swearing is ever Unlawful , as witnesseth Chrysostom plainly , blaming them greatly , that bring out a Book to swear upon ; charging Clarks , that in no wise they constrain any Body to swear well , when that thing is sooth ( or true ) that they swear for . And also , full many Men and Women now say , That it is well done to swear by God , and by our Lady , and by other Saints , to have them in mind ; others say , That they may not swear , when they may otherwise be believed : But since all these Sayings are Excuses , and Sin , methinks , Sir ( saith he ) that this Sense of Chrysostom may be alledged well against all such Swearers . XCI . ELIZABETH YOUNG , who was brought to Examination in the Marian-days , before the Catholick Inquisitors of Heritical Pravity , as they then called themselves , and commanded to Swear , this Language was used to her . Dr. Martin , Thou shalt he racked Inch-meal , thou Trayterly Whore and Heretick ; but thou shalt swear before a Judge before thou go . Eliz. Young , Sir , I understand not what an Oath is , and therefore I will take no such thing upon me . Dr. Martin , She refuseth to swear upon the four Evangelists before a Judge ; for , I my self and Mr. Hussey , have had her before us Four Times , but we cannot bring her to swear . Then said the Bishop , Why wilt thou not swear before a Judge , & c ? Eliz. Young , My Lord , I will not swear , that this Hand is mine . No , said the Bishop ; and why ? Eliz. Young , Christ saith , That whatsoever is more then Yea , Yea ; or Nay , Nay , it cometh of Evil. Then Dr. Cook brought her to a Book , commanding her to lay her Hand thereon . Eliz. Young , No , my Lord , I will Not Swear . And so she persisted , till God delivered her out of their Hands . John Huss , Jerom of Prague , Walter Brute , William Swinderby , William Sawtry , William White , William Thorpe , &c. are recorded by those of other Nations , both High and Low Dutch , to have refused all Swearing ; as well by God , as by Creatures , in any Case , private or publick . Though such as admit of Oaths in some Cases , labour , as John Fox in England , and the Calvinists abroad , to ecclipse and mutilate their Testimony ; as if they were one while only against Book-Swearing , as being a Creature ; another while , only against Swearing in Private Cases ; another while , as J. Fox relates in John Burrell , That it is not lawful to swear , but in Case of Life and Death , &c. But most evident it is , that they were against All Swearing , or Swearing at all ; else , why should they so frequently alledge Chrysostom , who , though he accounted swearing by Creatures a more execrable Sin , then to swear by God ; yet constantly counted Swearing at all , a Sin in Christians , as cleaving to that which Christ had abrogated , being only permitted to the Jews , for the Hardness and Blindness of their Hearts , their Unbelief and Propensity to follow the Course of the Heathens , and swear by their Gods. Let it not be forgotten , that Chrysostom not only inveighs against them that bring forth the Book to swear by , because it is a Creature ; but that he also upbraided them with Impudence and Audaciousness , that dare make use of that Law to administer an Oath by , that so strictly forbids an Oath . Ridiculous it is , to make them deny Swearing only in private Cases , and to be ready to swear in Case of Life and Death : For where is there any Shadow of such a Law ? And how should those Honest Men invent one ? Christ's Law we read Mat. 5. The Doctors , Chrysostom and Jerom's Judgment , whom they had mostly in their Mouths , we have repeated here at large , in which is not the least Restriction . These Good Men then must needs be understood to take the Law of Christ either to have forbidden Swearing in any Case , and then not to swear in Case of Life ; or not to forbid Swearing at all , and then they not only might swear to save their Lives , but Liberties and Estates , and ought so to do . But we hope there can be no room left for this Objection . XCII . The LOLLARDS of Kille in Scotland were against all Swearing , as both Spotswood in his Chronicle doth relate , and the Book called , The History of the Reformation of the Kirk of Scotland . XCIII . MICHAEL SADLER ( an Eminent Man , call'd a Lord ) was Cruelly Tortur'd and put to death by some Papists under the Emperor of Germany , whose Brethren were also Executed with the Sword , and his Wife and Sisters Drowned , Ann. 1527. One Article alledged against him was , that he had said , That men should not Swear to , or before the Magistrate . XCIV . The CHRISTIAN-PROTESTANTS in the Valley of Piedmont , who were Cruelly Tortured to Death by the Papists , about Ann. 1655. One Article alledged against them was , That they believed it was not lawful to Swear any thing , be it True or False . XCV . GERARD SAGARELD of Parma , and his Followers , Denyed all Oaths and Vows . So did several in Germany , mention'd by B. Usher , in his Book De Successione : In Germany , Jury and Swearing is well excluded , and need not much to be required . XCVI . ERASMUS , Now ye shall hear another thing . Commandment was given unto your Elders , none otherwise ; but if they had made an Oath , they should perform it , and not be Forsworn ; for now they are bound to God , and not to man only : Wherefore among the Jews only Perjury is punishable ; but he that deceives his Neighbour without any Oath made , he goes unpunished ; but yet the Law of the Gospel condemneth him ; the which , that ye may be the more remote from Perjury , doth utterly condemn all manner of Oaths ; that it is not lawful to Swear , neither by God , nor by those things which seem to the Common Sort to be things of less Religion , that is , Neither by Heaven , because it is the Seat of God ; nor by the Earth , because it is his Foot-stool ; nor by Jerusalem , because it is the City of the Great King , that is to say , of him that hath made all things : Neither as the Heathen swear , by the Head of another Man , whereof thou hast no Authority ; but it is consecrate to God , that hath made all things as he would ; for thou canst not make one White Hair Black , nor the contrary : And because all things are consecrate to God , the Maker , thou oughtest to be fearful to swear by any thing . And what needeth any Oath among them , where no man , because of their Simplicity , can distrust ; nor no man can desire to deceive , though they might do it ? Such is their Sincerity and Perfectness , specially in those things of the which they declare themselves to be Despisers . Therefore among you , plain and simple Speech ought to be more holy and more sure then the devout and solemn Oath among the Jews : For , among you , whose Hearts and Mouths ought to agree , there is no other use of Speech , but to express your Minds each to other . In your Bargains ye need no Oath , ye need no Execration , or Cursing , or such like , to bind the Promiser , or to assure him to whom the Promise is made : Two Words be sufficient , Nay and Yea , whereby thou denyest that which thou dost not promise , and whereby thou dost perform that which thou didst promise by plain Word , that thou wouldst do : For , there is no man less bound by his simple and bare Word , then the Jew Swearing by all holy Things ; and he whom thou makest thy Promise unto , doth trust thee as much as if thou hadst made a solemn Oath . If there be any more besides these , it must needs come of Evil and Sin : For , he that sweareth , either be thinketh Evil of him to whom he sweareth , ; or else , he that requireth the Oath , doth distrust : But none of these ought to be in you , whom I would have perfect in all Points . Therefore , when I utterly forbid Swearing , I do not abolish the Law which doth prohibit Perjury ; but I make the Law more full , and I with-draw men further from that , which the Law doth punish . Let your Mind be pure and plain , and let your Heart and your Mouth go both together : Let no man with feign'd words deceive his Neighbour . But especially , my Brethren , Swear Not , lest by little and little you accustom your selves to Forswear . Among Jews and Heathens , for Fidelity's sake , there is an Oath put ; But among Christians , which ought neither to distrust any man , nor to deceive , it is a Vain Thing to Swear . Whosoever is accustomed to Swear , is Cousen-german to the Peril of Forswearing . Be you afraid , not only to Swear by God in humane Affairs , and in light Matters , but also abstain from all kind of Swearing , that you Swear neither by Heaven , neither by Earth , or any other thing , that the Common People esteem for Holy and Religious . Whosoever dare be bold to Lye without Swearing , he dare do the same also when he Sweareth , if he list . To be brief : He that is a good man , will believe a man without Swear●ng ; and he that is naught , will not trust a man though he Swear : But among you that are furnished with Evangelical Plainness , there is neither place to distrust , nor to imagine Deceit ; But let your Plain Communication be regarded for no less True and Stedfast , then any manner of Oath of the Jews or Pagans , how holy soever it be . As often as you confirm any thing , confirm it with all your Heart ; and perform indeed the thing that you speak : As oft as you deny any thing , deny it with your whole Heart ; neither let any thing else be in your Heart then your Mouth speaketh , that there be no Counterfeiting in you , seeing you are Disciples of the Truth . Thus far , we hope , is put altogether out of Question , Whether many Learned and Christian Men have not flatly denyed the Vse of Oaths to True Christians : And though we need not the Contribution that is afforded us by several School and other Roman Doctors , yet to evidence a kind of Succession , and Universality of Testimony to this Doctrine , we think it not improper to mention some of them . The Judgment of Shoolmen and others , in this Point . XCVII . T. AQUINAS , Non j●rare omnino , &c. Not to swear at all , &c. The Lord had taught before , Wrong is not to be done to our Neighbour , as in forbidding Anger with Murder , Lust , Adultery , putting away of one's Wife ; and now he teacheth consequently , that we must abstain from the wronging of God , when he doth not forbid only Forswearing , as Evil , but also an Oath , as the Occasion of Evil , from whence he saith , hear thou again , For it was said of old time , Thou shalt not forswear thy self : and lest that they might make to themselves the Creatures Gods , he commandeth , to render the Oaths to God , and not to swear by the Creatures ; from whence it follows , Render to God , &c. that is , If one shall happen to swear by the Creator , not by the Creature , whence he saith in Deuteronomy , Thou shalt fear the Lord thy God , and by his Name shalt swear ; and this was allowed by the Law , as to Children , that as they did offer Sacrifice to Idols , they should not offer them to Idols ; so they were permitted to swear by God , not that they might do this rightly , but that it might be better to give this to God , them to Devils . Chrysostom upon Matthew , For no man sweareth frequently that sometimes may not forswear ; as he that makes it a Custom to speak many things , sometimes he speaks unfit things . Augustine against Fauslus , The Lord was more willing that we not Swearing might come short of the Truth , then Swearing the Truth , to come nearer to Perjury : Whence it follows , I say unto you , Swear not at all . Augustine on the Words of the Lord in the Mountain , in which he confirms the Righteousness of the Pharisees , which is , Not to Forswear , For be cannot Forswear , that doth not Swear . XCVIII . CAJETAN , Again , Ye have heard ] He perfects another Precept of the Old Law concerning Perjury ( because it was said to them of old time , Thou shalt not Forswear ) Exod. 20. Thou shalt not take the Name of thy God in vain : And Levit. 19. Thou shalt not Forswear in the Name of the Lord ; but shalt render to the Lord thy Oaths . The first part of this Precept ( namely , Thou shalt not Forswear ) is negative , forbidding Evil in its kind ; for Perjury is Evil of it self , therefore by no Reason it can be exc●sed . But the second part ( namely , Thou shalt render to the Lord thy Oaths ) is affirmative , and doth not signifie to fulfil the Oaths which thou hast promised ( as it appears ) and thereupon nothing follows of fulfilling of Promises ) but it signifies , that the Oaths to God are to be rendred ; that is , that Swearing must be by the Lord , not by the Creatures : For these words are not in the Law , but the Sense of them is , Deut. 6. Thou shalt swear by the Name of the Lord thy God : Where Swearing is not commanded , but is but regulated , that it should be by the Name of God , and not by the Name of the Creatures : For , the Law commandeth , that this Act of Religion , which is , to swear , should be exhibited to God , and to no Creatures or Idols whatsoever . But I say unto you ] He perfecteth both the Precepts , adjoyning two Precepts ; the one negative , the other affirmative ( Not to Swear at all ) Lo a negative Precept , wherein two things are contained , that is , Not to Swear , and Not at all ; he forbids us to Swear at all , by all means , as well in expressing God , as not in expressing God ; suppose by Heaven and Earth , and by the rest of the Creatures : And in this he perfects the Precept concerning not Forswearing , not only by taking away an Oath , but the Occasion of Forswearing ; for , 't is impossible to incur Forswearing without an Oath : and also , the Precept of performing the Oath to God , by taking away the Care of Performing ; for where nothing is sworn , there is no need of any Care of performing the Oath to God. CV . ALPHONSUS de Avendano , It 's to be noted out of Cajetan , that in this the Lord perfected the Command of not Forswearing , by taking away not only Forswearing , but the Occasion of not Forswearing ; because , without an Oath it is impossible to incur Perjury . An Oath was not necessary by the first Intention of Nature ; for if men had continued in the Truth , they had not lyed ; and because Christ came , that he might bring back men to this first Innocency , an Oath was not necessary , supposing that men ought to return unto it , then to men that live according to the Simplicity of the Gospel , an Oath is not necessary , and therefore not Good. Reasons for avoiding Caths , from the same Author . 1 st , Lest by Swearing they fall into Perjury , for which Cause Swearing is of an ill Report amongst the Saints , as in Ambrose , Psalm 18. 2 dly , For Reverence of the Name of God. 3 dly , For the mutual Confidence which one Christian should have of another , which ought to be so great , that every one should be sure , and not possible to be deceived in the least thing , although he should speak in a single Assertion ; and for the Authority of the Saints , which do seem to forbid all Oaths to Christians , and that the Truth of the Gospel receives no Oath , as good and desirable of it self ; seeing every one is of Evil. Lastly , Out of Cajetan , The Lord perfecteth this Precept of not Forswearing , by taking away not only Perjury , but the Occasion of it , and taking away the Care : For , where there is no Swearing , there is no need of Care of Rendering . Oh! how Sincere and True would the Lord make his Christians , that all Affirmations should be included in Three Letters only , all Denyals in other Three , that the Truth should be so familiar to us , as to be included in the Compendium of Three Letters ? C. FRANCISCUS de MENDOCA , Olysiponensis , Dr. Theol. in Eburens . Academia , Sacr. lit . Interpres , in 4. lib. Reg. Tom. 3. Speak , saith he , of me , &c. In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. testifie , from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which not only sig●ifieth to speak but also to bear Testimony , as it is to be seen Ex. 〈◊〉 . n. 14. Deut. 19. n. 15. Job 16. n. 9. et passi● alib● , and many other places ▪ as if there were no Difference with the Hebrews of speaking and testifying , nor without Cause ; for there ought to be so much Veracity of Good Men , that their Simple Speech may be accounted sworn , and their private Conference be accounted a publick Testimony , which was to be accounted the Fidelity of Cato , who was believed in a Court-Case even Unsworn ; which also S. Jerome , in his Epistle to Celantia , inculcates ; Let there be , saith he , so much Love of Truth in thee , that whatsoever thou sayest , thou mayst think to be sworn . The same Jerome to that of Mat. 5. Swear not , &c. The Gospel-Truth , saith he , doth not receive an Oath , sith every Faithful Speech is for an Oath . To which Opinion is agreeable the Doctrine of Philo Alex. in his Book of the Decalogue , It will be most profitable , saith he , and most agreeable to the rational Nature , to abstain Altogether from Swearing ; and be so accustom'd to Truth , that one's single Word may have the Force of an Oath . The like relateth Josephus , in the second Book of the Jewish War , cap. 7. De his Esseni , most sincere Worshippers of Truth ( vericultoribus . ) The Hebrew Elders also , when they would make their Innocency about the man kill'd by an Uncertain Author , testified with an Oath , as the Rabbins , Solomon and Moses in Lyran. affirm , Deut. 21. Nevertheless , they are brought in by the Scripture , asseverating it only with simple Speech ; And they shall say , saith he , Our Hands have not shed this Blood , nor our Eyes seen it . Because the simple and Naked Speech of a Wise Man , is equivalent to an Oath ; which St. Bernard vehemently commendeth in Comite Theobaldo , in Epist . 38. to the same , And indeed , saith he , in other Princes , if at any time we take a Word of Lightness or Falseness , we account it neither new nor wonderful : But with Count Theobald , we do not at all patiently hear Yea & Nay , to whom , as it is said , Simply to speak , is to Swear ; and a light Lye is accounted a heavy Perjury ; for among very many Ensigns of Virtue , which do very much ennoble your Dignity , and make your Name Renowned and Famous throughout the World , the Constancy of Truth is especially praised in you . 3. Certainly God himself hath ( tantundem ) so much to speak nakedly , and to swear by himself holily : For that he promised with an Oath an Off-spring to David , which should sit on his Throne , is read no where in the Scripture ; And yet Abner , 2 King. 3. n. 9. acknowledges an Off-spring sworn to David , The Lord do so to Abner , saith he , and add these things to him , unless as the Lord hath sworn to David , so I do with him . And in Psalm 88. God himself saith , Once have I sworn in my Holiness , if I Lye to David , &c. Also the Land of Canaan is no where found , in the holy Scriptures promised to the ancient Fathers with an Oath ; but God promised it simply to Abraham , Gen. 12 , 13 , & 17. to Isaac , Gen. 26. to Jacob , Gen. 28. Yet Moses , in Deut. 1. Possess , saith he , the Land , for which the Lord sware to your Fathers . Philo Alex. in the Book of Abraham , at the end looses the Knot notably ; That therefore the simple Promise of God in those places is called an Oath , because it hath the Force of an Oath . CI. JACOBUS FABER , It is the part of a Spiritual Man , not only Not to Swear in a Vain Thing , but also not in any Serious thing ; for , you which are such , are true : Unto true men it 's sufficient that a true man gain Belief , if he say , that the Lord hath commanded Yea , Yea , in Affirming ; Nay , Nay , in Denying : But if with incredulous and Evil men a Speech also be had concerning a serious and necessary Matter , why shall one Swear for their Badness , that he may gain Belief with them ? Who ever spake more seriously then our Saviour ? Who more necessary things ? Yet he never used other Speech then that , Verely , verely , I say unto you , or some other such like , which was a true Form or Manner to them , that swore not . Therefore that now some Swear , to gain Belief concerning some profitable and necessary things , which they think is to be given rather to the Oath then to the Person : Perhaps also there is a Danger when an Oath is required in Judgment , lest he that exacteth it , sin ; For if it be manifest , that he that is called into Judgment be verely good and true , it is enough to hear of him Yea or Nay ; but if that be not evident , or that it be evident , that he is bad , perhaps that 's required of him which ought not to be required . What then ? It is lawful to Adjure : For the Lord made Answer to an Adjuration , but he did not Swear ; and Adjurations are found in the New Law : But if any one being Adjured of another , speak the Truth , by answearing Yea or Nay , or by declaring the thing requir'd , neither the one nor the other offendeth ; but if he speak a Falsity , he offends , and incurs the Offence of a False Testimony , but perchance he sinneth less then if by Swearing he had also fallen into the Guilt of Perjury : For , as he that ( being adjured ) answereth in Truth , doth not Swear ; so he that answereth in Falsness , doth not Forswear , but he is a False Witness : but he also who hath adjured , is altogether guitless ; for , there is no doubt but he hath required that which was lawful to require . And although it s not my Purpose to contradict the Ordinances of Judgments , yet I may think this to be more Christian , both N●t to Swear at all , neither to Compel to Swear , to be more Spiritual : But yet , if the Badness of men would permit it , although you would have this Sentence of the Lord concerning not Swearing , to be applyed to the Believers common and daily Custom of speaking ( for he speaks to his Disciples ) which is very true , especially if the old Law , which the Lord declares , Thou shalt not Forswear , but shalt render to the Lord thine Oaths , was given concerning common and daily Speech ; but afterwards the Lord amendeth another thing , which was written in the Old Law , that the Law might be perfect , and that he might shew how he hath fulfilled it ; and it may be fulfilled of others , as Matthew shews . CII . SUAREZ : He affirmeth , Christ did not Swear , because that which he could not lawfully do , he could not simply do ; but he could not lawfully swear , therefore he could not at all : But that he never swore , is proved , because that he himself commanded or counselled , Not to swear at all ; but simply to speak , Yea , it is ; Nay , it is not , &c. therefore ought to go before the Example . It is spoaken of him only sometimes that he said Amen , or Truly or Verily , which we have before shewed to be no Particle of Swearing . It 's not only forbidden in the New , but also in the Old Testaments , Not to Swear , as Hos . 4. Zach. 5. quoteth Tertullian , lib. de Idololat . cap. 11. saying , I am silent about Perjury , seeing that indeed it is not lawful to Swear . And those very words of Christ , Swear not at all , signifie this ( seeing he subjoyns , Neither by Heaven , &c. ) as if he had said , not only greater Oaths , but also these , which seem less , you are to take heed of , and it is apparent from the Reason which he adjoyns , saying , Neither by Heaven : If therefore Christ forbiddeth to swear by Heaven , because God dwells therein , much more he forbiddeth to swear by God , &c. Now he forbiddeth all manner of Swearing by the Creatures , and every Oath by God himself , as Greg. Nyssen rightly argues , and Christ himself hath plainly so declared , Mat. 23. Lastly , The following Words of Christ are opposit , Let your Word be Yea and Nay ; for , by them he declareth , that he before forbad the Addition of any Oath . 2 dly , Jerome answers , Swearing was permitted to the Jews , as to Children ; but Evangelical Verity receives not Swearing , seeing every Faithful Word is for an Oath . The same Doctrine and Exposition doth Chrysostom follow . Theophylact , after Christ , It is an Evil to Swear , as to be Circumcised , and in brief , whatsoever is Jewish . Beda , also Castro and Druthmarus confess , and Bernard himself denyes not , that it is the Counsel of Christ , not to Swear . And Precepts are not contray to Counsels . Libr. 1. cap. 14. p. 282. Whether an Oath be an elicit Act of Religious Virtue ? There may be a Reason of Doubting , because every Act of Religion is Principally intended for the Worship of God : But an Oath is not made primarily , and of it self ( per se ) for the Worship of God ; but for confirming , &c. as Heb. 6. From whence it seems plainly to follow , That an Oath is not an Act of Religion . It may be declared by Reason ; because , 1 st , It is impossible that man can bring God for a Witness , although he would never so fain : Therefore the Name of God is taken in vain , as often as it is taken to swear ; Therefore it is Evil in it self ( per se . ) 2 dly , Grant this were possible , to bring God for a Witness ; it seems disorderly to bring the Person of God to confirm men's Businesses , Covenants , or Words , because it is disorderly to order things of an higher Order to those that are inferiour : Much more is it disorderly , to mix the sacred Authority of God to the prophane ( or common ) Words , and Businesses of Men. 3 dly , Though-in some Case an Oath might be used without Inconvenience , yet it is so exposed to Dangers , that it can scarce be done without Crime : But in the Law of Grace ; because of the Perfection of it , not only Sins are to be forbid , but also those things which do morally and nearest entangle into Sin : For he that loveth Danger , shall perish in it . He quotes Clemens Romanus , lib. 6. Constitut . Apost . as before ; Our Master commanded , that we should not Swear , no , not by the true God ; that our Word should be counted more firm and credible then an Oath it self . He quotes also Greg. Nazianzen , as before , upon these words , But I say unto you , &c. ] He forbiddeth all manner of Swearing by the Creatures , even with Respect to God : Hence it follows from the forcibler , as I said , that he forbad all Swearing by God himself , as Gregory Nazianzen rightly argues , as before , on Cant. Homil. 18. And Christ himself plainly so declared , Mat. 23. He that Sweareth by Heaven , Sweareth by the Throne of God , &c. Lastly , The words withstand , which Christ subjoyns , Let your Word be , &c. ] For , by them he declares , that he had before forbidden the adding of any Oath : Therefore Jerome answered , That Oaths , &c. were permitted to the Jews , as to Children . He uses many other Arguments , and quotes many Authors , as may be seen at large in his Book concerning Swearing . CIII . JO. MAJOR HADINGTONIANI , on Mat. 5. Not to Swear at all : That Precept was given to the Disciples ( the Basis ) of the first Church . CIV . JO AC . CAMER . and P. LOSELER VILLERIUS's Marginal Note upon Mat. 5.37 . Whatsoever you vouch , vouch it barely ; and whatsoever you deny , deny it barely , without any more words . CV . Bible , imprinted An. 1559. in Quarto . What is more is of Evil ] Marginal Note , From an evil Conscience , or from the Devil . CVI. MARLORAT on Mat. 5. saith , Some men , not bad , hold against Swearing . Maldonat on Mat. 5. reckons up several against Swearing . CVII . PETER CHARRON , Doctor of Law in Paris , in his Book of Wisdom , chap. 37. An Oath , what is it , but a Symptom and shameful Mark of Distrust , Infidelity , Ignorance , Humane Infirmity , both in him that Requires it , that Gives it , that Ordains it ( alluding to Christ's Words , saith he ) Quod amplius est a malo ; What is more , is from the Devil . CVIII . BEZA , on James 5.12 . That which you have to say or affirm , speak or affirm it simply , and without an Oath ; and that you have to deny , deny it simply and flatly . CIX . Folio Bible , printed Ann. 1578. Marginal Note on Mat. 5.34 . Swear not at all , Let Simplicity and Truth be your Words , and then you shall not be so light , and ready to Swear . CX . LODOVICUS SOTO Major , In the Gospel , this Particle ( Amen ) is often used by Christ our Lord , confirming his Words by it , as Hierem also noteth ; yet it 's not to be thought ( that none be deceived ) that Christ our Lord swore , or would have to Swear , as often as he useth this Word or Form of Confirming ; but rather so to have been willing , more to Confirm , and Perswade , and Commend those Things which he taught , and especially , by Reiterating or Repeating this Word , as he often useth ; for neither in this doubling of the Word , for nought that Christ our Lord sometimes useth it in the Gospel , but rather it hath a great Emphasis & Encrease , that is , great Moment and Weight to perswade and gain Belief , as Augustine rightly teacheth and explaineth in his 41. Tract upon the Gospel of John , expounding those Words of Christ , saying , Amen , or verely , verely , I say to you , He that doth Sin , is the Servant of Sin : although therefore that it be not a Swearing , yet it is a certain greater Confirmation and Asseveration of those Things which are spoaken ; yet nevertheless it is not Swearing ; for otherwise , is it likely that Christ the Lord , who himself d●horts others from Swearing at all , for Danger of Forswearing , should himself Swear so often ? for he not only forbad his to Swear , Mat. 5. but also at the same Time , and that very wholsomly that they should only use in their Speech a simple Affirmation and Denyal , without any Oath , saying , Swear NOT at all , &c. for this much more becomes the Simplicity , Sincerity , Piety and Modesty of Christians ; for nothing is more Simple , Brief and Effectual to perswade ( the Badness and Naughtiness of Men being removed ) then a single Affirmation or Denyal , although there were no Danger of Perjury . In this Sense in a Manner , do mostly all the graver Authors interpret that Place of the Gospel , or Command of Christ , of Not Swearing at all ; but especially Augustine lib. 4. of the Lord's Words in the Mount , C●p. 30. and 31. and in his Book de Mendacio , cap 15. and Epist . 154. to Publicola , and often else-where ; For which Interpretation or Understanding votes also Philo Judaeus in his Book of the Decalogue , Tom. 2. p. 129. where treating of an Oath , he thus congruently writeth ; Men sin in this Respect many and divers Wayes , therefore it will be most profitable and most agreeable to the Reasonable Nature , to abstain ALTOGETHER from Swearing , and so to accustom to Truth , that simple Sp●ech may have the Force of an Oath , &c. Which Things Philo in the same Place pursues to the same Sense , very congruently in the Gospel , that which also he confirms in his Book of Special Laws , Tom. 2. pag. 137. And afterwards , If therefore , as I said before , Christ the Lord for the Danger of Perjury , and also for the Reverence or Religion of an Oath , commands his NOT to Swear at all , though otherwise , it be true which they affirm ; If I say , there be so much Reverence of an Oath , how great is the Perfection ? It is not likely nor agreeable to Reason , that the Lord Christ , the Patern of true and solid Virtue , every Action of whom is our Instruction , did Swear so often , that is , should swear as often as he used this Form , Verely , verely , I say unto you , &c. For how can every moral Action of his , or in his Conversation , be our Instruction or Example , if he so frequently and every where seems to do that , which he so vehemently and earnestly commanded his , even his chosen Disciples , that is , his Apostles , that they should not do it at all ? Yet Augustine in his Book of the Apostles Words , Ser. 30. seems by his Authority to create some Scruple and Ado for us , inasmuch as he seems to censure and say , That it is a kind of Perjury when any wittingly & willingly ( that is , with certain Reason and Will , or of set Purpose ) useth this Word VERELY , to confirm any Thing : Yet if we diligently mark and weigh the Words of St. Augustine there , he intends no other then what we intend , acknowledge and confess , and is necessarily to be confessed , namely , that he which from a false Opinion and Perswasion , and an Erroneous Conscience , as Divines call it , thinketh and believeth that he Sweareth in very Deed in using this Word , as if this Word were an Adverb of Swearing , that sometimes he happens in a Manner to Forswear , if that which he affirms in this Manner be false ; yet this is accidentary and adventitious , namely , by the Intention of him that sweareth of his own Will , or rather Error or Ignorance , and not by the Force and Propriety of the Word Amen or Ve●ely , seeing , as we have said even now , that it is not a Word or Note of Swearing , but rather of confirming , as we confess : and the same St Augustine teacheth else-where , but especially in Tract 41. on the Gospel of John , on those Words of Christ the Lord , Verely , verely , &c. where Augustine moderating his Words , saith thus , Verely , verely , is , if we may so say , in a certain Manner , a Sw●aring of Christ . Now these Words of Augustine are to be weighed ; he dealeth not simply , but with an Additament and Caution . Verely , verely , to be ( if it be lawful to say it ) after a Manner a Swearing of Christ ; for so he declares plain enough , that Verely , verely , is not properly ●wearing , or a Note of Swearing , but only improperly , and after a certain Manner , viz. So far forth as Christ the Lord doth familiarly use this Word as Swearing , although in very Deed , and properly it be not an Adverb of Swearing , but rather affirming and asserting simply and in good Faith , to gain a better Perswasion of the Matter or Doctrine ; for Christ never seems to have Sworn , if we will ●peak truly and properly of Swearing , but alwayes us'd a simple Speech though sometimes by am●sicationem ; he hath used this , even repeated , I say , for the ●reater Perswasion of his Heavenly Doctrine , that by this ●eans he might give his an Example of Not Swearing rashly and every where , as we have already said , to whom he plainly commanded , saying , Swear not at all , &c. but , &c. so great is the Religion of Swearing , and the Danger of Forswearing . The Approbation and Commendation of the Doctors of Paris . We have carefully read these Commentaries on the Epistles of St Paul , and Timothy , and Titus , wherein the most Learned Author , according to the great Learning wherein he excells , largely and elegantly opens the more hidden Senses of the Apostles ; and we have thought them worthy to be printed for publick Profit , Act Par. 16. Feb. 1610. F. Coeff . F.J. Tourn , &c. CXI . LODOVICUS PIUS Emperor , who in his Prologue saith , That from his Youth , by Christ's Inspiration , he had the Desire of the Worship of God , Capitul . Addit . 4. Tit. 96. Of not Swearing : That every one beware of Swearing ; because Forswearers as also Adulterers , shall not inherit the Kingdom of God. CXII . King LUITPRANDUS ; The Law of the Lumbards , Tit. 28. Law 2. If he that enquires concerning Theft , believe not the Witnesses , the Witnesses may confirm it with an Oath , except they be such Persons as the King or Judge may trust without an Oath . CXIII . The Emperor LOTHARIUS , Of the Law of the Lumbards , Tit. 3. Law 10. Of those that enforce Payment of Tythes , we will not have them to be constrain'd with an OATH , for Fear of Forswearing . CXIV . Of the Law of the VISOGOTHS , L. 2. Tit. 1. Law 23. which was ancient : Let none come easily to an Oath : For the true Search of Justice rather commendeth this , that the Scriptures in all things may intercur , and the Necessity of Swearing may altogether suspend it self . Thus much against Swearing from several Roman Doctors and others . We shall in the next Place produce the Judgment of those Men , who run not so high in their Censure of Oaths , as the Persons that we have hitherto cited , but that believe it is not unlawful in any Case to take an Oath , and from them we doubt not to make appear , that it is best Not to swear at all ; so far they from pleading for Swearing , or punish those that conscientiously refuse it . CXV . WILLIAM TINDAL saith , Our Dealing ought to be so substantial , that our Words might be believed without an Oath : Our Words are the Signs of the Truth of our Hearts , in which there ought to be pure & single Love toward thy Brother . Again he sayes , Swearing can only be allowed in Charity , where Yea and Nay have lost Credance ; however , that no Judge or other ought in any Case to compel any Man to swear against his Will. Peter Martyr , who deserves well of the English Protestants , confesseth , That Christians ought to live so Charitably and Uprightly , as not to need an Oath , and that they may not be called upon to Swear . Again , Let us so live that there may be no need for us to Swear , either by God , or any other Thing at all ; and this ( sayes he ) is that same AT ALL , which Christ spoak of . N. Zegerus upon Mat. 5.34 . tells us , That the most Ancient Writers from thence concluded all Oaths forbidden , and that the bare Word of Christians ought to be more Sacred and Firm then the most Religious Oaths of the Jews . CXVI . H. GROTIUS , a great & Learned Man , excludes all Oaths , not only such as are used in common Conversation ; but such as relate to Trade or pecuniary Matters ; allowing some oth●rs for avoiding Infamy , for preserving a Friend , & for a great Service to their Country , as not morally necessary , and by Precept , but only by Consequence and Remedy ; concluding that it is best to live so , as not to need an Oath : And so both many of those Oaths imposed upon us , are laid aside by him ; and also he gives many Cautions shewing that it is best not to Swear at all , if it may possibly be avoided : But in Answer to his Interpretation ; All Oaths are forbid that are performable to the Lord ▪ Now unles the vain inconsiderate , Oaths , such as are used in common Traffique are only those that are to be perform'd to the Lord , Solemn Oaths , such as the Law allow'd , are also prohibited . Besides , the Yea and Nay of a true Christian is as capable of all those good Services as an Oath , if the Sanctity of his Faith and Profession be allowed : And if any Prejudices come to a Man's Friend , Country or Self , because his Yea and Nay is rejected , it will never lye at his Door , who offers all Christ permits him , and his Conscience will dispense with ; but on the Distruster's Side , especially , when he that in Conscience can't Swear , offers as large CAUTION as he that SWEARS , and is willing to undergo Equal Punishment , in Case of Vntruth , that the other by Law sustains for Perjury . And those that will have it to relate to Rash , and not Judicial Oaths , quite cross the Text ; for Christ prohibits not only vain and superfluous Oaths , as now called , such as were alwayes unlawful , even under the Law ; but such as were allowed in the Times of the Law , rendring them also by Evangelical Verity under the Gospel , Vain , superfluous and Vnlawful : For well said Bp. Sanderson , No Need to forbid by a new Command Things that of themselves were alwayes unlawful . Otherwise , we must read Christ's Words thus , Ye have heard by them of Old Time , thou shalt not forswear thy self , but shalt perform unto the Lord thine Oaths ; but I say unto you , Swear not at all , except before a Judge ; as if Swearing before a Judge under the Law , were not an Oath performable to the Lord ; and such it self the Place most expresly forbids ; or thus , Of Old it was said , thou shalt not forswear thy self , but let your Yea be Yea , and your Nay , Nay , th● is , perform to God thine Oaths in Truth and Righteousness : But I ( who say more then was said of Old ) say unto you , Swear not at all , but perform thine Oaths to God in Truth and Righteousness ; The Inconherence of which must needs be obvious to every considerate Person ; yet it is the only Reading that ●an be left upon those Interpretations . We say , that what God dispensed with under the Law , he resolved to remove under the Gospel , and to wind up Things to a higher Pitch of Truth & Righteousness : from Adultery in the Act , to Adultery in the Thought ; from Revenge , to Sufferance ; from True Swearing , to NO Swearing at all , whereby all Abuse of Oaths and Perjury come to be removed with the Oaths themselves , by working out of Man's Heart that Fraud and Falshood that brought them in , and implanting Evangelical Verity in room thereof , which speaketh the Truth , the whole Truth , and nothing but the Truth to his Neighbour , and makes a like Matter of Conscience to t●ll a Lye , as to Forswear . And it is known to Almighty God , and we most heartily desire it may be known and belived by you , that we have no other End nor Inducement to this so general Refusal we are found in throughout the Nation . CXVII . Bp. USHER is so tender in this Point , that set aside his Vindication of the Waldenses , in his Sum of Christian - Religion , he makes it necessary to the taking of an Oath , that it be considered , First , If the Party we deal with ( really ) doubt of the Thing we affirm or deny , thereby making Distrust the Cause of Swearing , and implying , that not Custom , but real Diffidenc● should only continue Swearing ; consequently , not to continue where Distrust is done away . Secondly , It is to be weighed if the Party's Doubt whereof we speak , be Weighty , and Worthy of an Oath , which we fear , is seldom thought upon ; Custom prevailing even to Triffles , as well as most excessive vain Swearing in Common Conversation . Thirdly , If the Question be Weighty , w●e●her ( saith the Bishop ) the Doubt may be ended with Truly or Verely ; or doubting , it Verely ▪ Verely , as Christ did for you , by his Example we ought to forbear an Oath ? Mat. 5.37 . Wherefore should it not , especially among Christians . Fourthly , Whether there be not yet any other fit Means to try out the Matter before we come to an Oath . This is our Case ; and we make it our Sober Request , that it would please you to consider this Particular ; for doubtless , an Expedient may very easily be found , without bringing us under the Bondage of an Oath . CXVIII . JER . TAYLER , Chaplain in Ordinary to K. Charles I. and late Bishop of Doun and Conner , in his Book call'd ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Course of Sermons , London printed 1673. Serm. Of Christian Simplicity , fol. 228. Thus , Our blessed Lord would not have his Disciples to Swear at all ( not in publick Judicature ) if the Necessity of the World would permit him to be obey'd . If Christians will live according to the Religion , the WORD of a Christian were a sufficient Instrument to give Testimony , and to make Promises , and to secure a Faith ; and upon that Supposition , Oaths were useless , and therefore forbidden ; because there would be no Necessity to invoke God's Name in Promises or Affirmations , if men were INDEED Christians ; and therefore in that Case would be a Taking in vain : But because MANY are not ; and they that are in NAME , oftentimes are in nothing els , it became necessary that Men should Swear in Judgment and in publick Courts . But consider who it was that invented and made the Necessity of Oaths , of Bonds , of Securities , & all the Artifices of Human Diffidence and Dishonesty : These Things were indeed found out by Men , but the Necessity , of these was from him that is the Father of all Lyes ; from him that hath made many fair Promises , but never kept any ; or if he did , it was to do a bigger MISCHIEF , to slatter the more ; For so does the DEVIL . See Jews Antiquities , Chap. 12 Pag. 52. Concerning the Pythaegoreans , the Esseni , and concerning the Just Man at Athens , which they would not have to swear ; And what the Scholiast on Aristophanes , Lib. 12. p. 286. saith of Rhadamanthus . CXIX . Lastly , Bp. CAUDEN in his Discourse for Solemn Swearing , sayes thus much against it . 1. That Dissimulations , Frauds , Jealousies , &c. gave Rise to Oaths . 2. That The Ancient Christians and Fathers , that they might not be short of the Esseni , who WOULD NOT TAKE AN OATH , REFUSED TO SWEAR , saying to the Heathen , Christianus sum , I am a Christian ; to each other , Yea , yea ; Nay , nay ; thereby keeping up the Sanctity and Credit of their Profession . 3. That as Christians , truly such , we should possibly need no Swearing ; for an Oath is not ( sayes he ) Moral or Preceptive , but an Expedient or Remedy only against Falseness . Lastly , That neither a true Christian and good Man need to be Compelled to Swear , in Order to the Awing him into Truth-telling — Nor is ill Mens Swearing of much Credit ; with more to that Purpose : What Need then is there of either's Swearing ? The Substance of all which is this ; Oaths rise with Fraud ; Mens growing False and Jealous , Swearing or Awing by Oaths into True Evidence , became an Expedient ; and during this imbecil and imperfect State of Mankind , Almighty God , that hath been ever wont to stoop to Man's Weakness , condescended to yield the Jews that Custom , provided that they refrain'd from Common and Idolatrous Oaths ; and when they were called to Swear , they did it by the Name of the True God ▪ thereby manifesting their Acknowledgment of him ; but Christ , who is the Restorer of Breaches , the Builder of waste Places , the Bringer back of the Captivity of his People ( where Oaths were first wanted and learned ) and the Setter up of the Kingdom of God ( which stands in Righteousness ) redeems into Truth-speaking which fulfils the Law by taking away the Occasion of an Oath ; and such as are the true , humble and faithful Followers of this worthy Leader , need no Oath to compel them into Truth , to whom Truth is Natural , being freed by it , Joh. 8.32 . from Fraud & Falseness , and consequently from Swearing , which took Occasion by it to enter the World. Now we profess our selves in the Fear of Almighty God to be such as have thus learned Christ Jesus , and for the Reverence and Holy Love we bear to his Righteous Commandment we can't take an Oath in any Case . Object . 'T is True , and you say well , Oaths only serve till Truth-speaking comes , and you say , it is come to you ; But how shall we know that ? Answ . We intreat you to try us : No Man can be justly condemn'd before he be guilty ; nor reputed guilty in the Sight of men , till discover'd , You will have as easie a Way to catch us at Lying , as others at Forswearing ; and if you find us such , inflict the same Punishment for Our Lye , which is enacted for their Perjury . Be pleased to consider : I. The Rise of OATHS . II The Prohibition of CHRIST . III. The Judgment of so many good HEATHENS . IV. The Belief & Practice of so many primitive CHRISTIANS , Celeb●ious FATHERS , Godly MARTYRS , and Learned PROTESTANTS . V. The Caution they use who in any Sense allow of an Oath . VI. That it is matter of Faith ; and What is not of Faith , is Sin : And that we cannot alter our Minds without Conviction , unless we should turn Hypocrites ; And what Security can or will you have from our Oaths , who must first make us to break the Tye of our own Conscience before we can take them ? It can't be thought , we should keep with you , when you make us break with our selves . VII . Consider what express Scripture we have for it , and that in the Judgment and Martyrdom of many good and famous Persons . VIII . Be pleased to weigh the great PERJURY that is now in our World , and daily Numerous Oaths belcht forth by some , to show they dare be bold with Sacred Things ; by others , to vent Passion ; by too many ( as they impiously think ) to grace their Matter , whilst others have so great Doubt of their own Credit , that they Swear , to drive , what they say , home ; and not a few use it , meerly to fill up vacant places , being barren of better Matter . We tkink that instead of taking Advantage against us for Not Swearing , in so Forswearing an Age , we should rather receive Incouragement for speaking That Truth without an Oath , which others are compell'd to by Oath , if yet they speak it . False-speaking necessitated the Use of Oaths ( say many ) But Oaths proving now not the Remedy , but the Disease , What better Expedient can be used then to come back to Truth-speaking , which endeth Oaths in their first Cause , or Occasion at least : However , that such as are not Sick should be oblig'd to take the Potions of the Sick , only to keep them Company , That seems Vnreasonable . IX . Be pleased to consider the perishing Difficulties we meet withal in our Commerce in the World , particularly as Creditors , Executors , Merchants , Ship-Masters , Apprentices , &c. Men making us pay because of our Tenderness in this Matter . Oh the OPPRESSION that is exercised in Petty Courts and Sessions upon many Hundreds of us , who know not which Way to Right our selves , an Oath still being required in the Case ; the Refusal of which for Conscience sake , exposing us to great Losses , both of Estate , Liberty and sometimes Life by Tedious and Cruel Imprisonments . X. But the Loss and Trouble is not alwayes our own ; Our Neighbours frequently become Sufferers against our Wills : First , In that we can perform no Office in common with them , however otherwise able to discharge it . Secondly , Nor can we serve them in the Capacity of Witnesses , which Qualification goes a great Way towards the Maintenance of Justice ; and all because our solemn Word will not be received instead of an Oath : Relieving us here is a double Benefit , for our Neighbours share with us in it ; and it manifestly tends to the Preservation of Society . And whatever any may please to think of us , we are as willing and ready to contribute all Honest Assistance to the Maintenance of Justice , and answering the Ends of Government , according to our Ability and Conscience , as any Sort of Men that live under it . XI . And Lastly , We intreat you further to consider , that Our CAUTION is as large as the Man that Swears : For though you make a Difference between him that tells an Vntruth , and he that Forswears , in Favour of the former ; yet we cheerfully submit our selves to the Punishment of the Perjured , if we break our WORD ; do you but please to take us into equal Priviledge with the Swearer : If there be any Dammage , we conceive it is done to Vs , who sustain the same Punishment for an Vntruth , which is the only Due of Perjury ; and if you condescend to yield us the Kindness of the one , we offer our Persons to answer the just Severity of the other . We will add here out of Hoof●'s History of the Netherlands , a President , not impertinent to our Purpose , fol. 464 , 465. translated out of Latin as follows . CXX . In this Assembly of the States ( saith Hooft ) there was something attempted towards the Oppression of the Menists , as appears by a certain Letter , written from Dort , the last of March , by the Ld. St. Aldegonde , to the Minister Caspanus Heidanus ; which was thus worded . The Cause of the Menists hath since receipt of your and Taffin's Letters yesterday been treated of with the most illustrious Prince ; And verely , I find it more difficult then I had hoped [ for ever may and will such Cursed Hopes meet with such Wise Repulses from prudent Rulers ] For , he had at Middelburgh given me great Hopes , that we should seclude from the Freedom of Burgesses , or at leaft , not so solemnly receive those that refused an Oath . Now he alledgeth , that such a thing cannot be concluded without a new Convulsion in the Churches , because the States will never suffer , that such a Law be made , as they judge no wayes conducing to the Common Good of the Republick . Yea , he avers , That this was the only Cause formerly , which brought their Consistories so far into the Displeasure of the States , that it differed very little , but they had been all at once voted down , and laid aside by the Council . That they [ the Clergy ] were now again about the same thing , and that in such a season , that no doubt many would pour in cold Water out of the Popish Hodg-podge . That his settled Judgment was , that this would turn to great Disadvantage , and breaking down of their Churches . And when I [ saith Aldegonde ] fervently urged , That we could easily reject those that broak the Band of all Humane Society , upon Pretence of Civil and Political Order : and when I added ( saith he ) how much Danger and Peril Church and State were threatned with by such a Conclusion of the Council , in it self Ungodly , He answered me sharply enough , That those men's YEA must pass for an Oath ; and that we must not urge this thing any further , or we must confess , that the Papists had Reason to Force us to a Religion that was against our Consciences ; and that the North-Hollanders would not at all allow of it . In short ( saith he ) I scarce see any thing we can get done in this Point , which verely [ ye may believe him upon his Protestation ] Is the greater Smart to me , the more I observe that the Minds of many Honest Men , by the pretending of I know not what unseasonable Stumbling Blocks , will be thereby imbitter'd , yea , I could almost say , wounded , to see them less affected ●o those , that to their uttermost seek to advance the Cause of the Church . The PRINCE ( saith he ) partly in the Name of the State , and partly of himself , chid me , as if we were about to set up in our Clergy a Dominion over the Conscience ; and as if they endeavour , by their Laws and Constitutions , to subject all others to them : And he praised the Saying of a Monk that was lately here , who answered to the Objection [ of the Persecuting Spirit of the Romish Church ] That our Pot had not gone so long to the Fire as theirs , whom we did so much revile upon that Account — And that he clearly saw , That before two Ages passed , the Church-Dominion would upon both sides stand on even Ground . To which Hooft adds , By this we may observe , of what Consequence the Prince and States then held Liberty of Conscience to be . And that what we have hitherto said may not be thought a thing impracticable , we shall present you with the Judgment and Edicts of Forreign Governments . Here follow Two Letters of the Grave of Nassou and Prince of Orange , to the Magistrates of the City of Middelburgh , in Behalf of the Menists there . CXXI . A Copy of the First Letter . FOrasmuch as a Supplication hath been presented unto his Excellency in behalf of certain Inhabitans of this City of Middelburg ; complaining thereby , That the Magistrates of the said City had lately caused their Shops to be shut , and consequently prohibited their Trade , which yet the only means which they have to maintain their Families ; the s●id Prohibition proceeding from their not having yet taken the Usual OATH , as others : The said Inhabitants further remonstrating , how that they now , for a certain long Term of Years , have , without taking the said Oath , freely born all Civil Burdens , Contributions and Taxes , equally with other Burgesses and Inhabitants of this said City , without ever having been in any Default : and therefore ought at present still to remain unmolested , seeing they do therein not desire any thing else , then to live in the Liberty of their Consciences , upon which Account this present War against the King of Spain hath been by his Subjects taken up , and all Ceremonies contrary thereunto resisted ; in which such Advance is , through the Help of God , made , that the afore-said Liberty of Conscience is preserved ; and therefore it would be an Unequal Thing to Deprive the Supplicants thereof , who have helped to acquire the same by bearing Taxes , Contributions , and other Burdens , not without great Peril of their Bodies and Lives ; consonant to which they having presented a Request to the aforesaid Magistrates , but got for Answer , That they must regulate themselves according to the Policy and Order of the aforesaid City : Whereby ( saith the Petition ) the aforesaid Magistrates seem to endeavour by the Oath , not only totally to ruin and expel out of these Lands the Petitioners , with their Wives & Children , residing in Middelburgh ; but consequently innumerable others , in Holland and Zeeland , who have ( according to his Excellency's Proclamations ) placed themselves under his Excellency's Protection , by which no man can be any wayes benefited ; but all these Lands received great and considerable Dammage , because thereby the Traffique thereof would be every where greatly diminished : Intreating therefore , and humbly begging his Excellency , that looking upon their Case with Compassion , he would take due Course about it , especially seeing that the aforesaid Petitioners do proffer , that their YEA passing for an Oath , the Transgressors hereof should be punished as Oath-Breakers . Therefore , his Excellency having considered the Premises , and having maturely deliberated upon the same , hath , with the previous Advice of the Governour and Council of Zeeland , ordered and appointed , ordereth and appointeth hereby , That the aforesaid Petitioners , YEA shall be received by the Magistrates of the aforesaid City instead of an OATH ; provided , that the Transgressors thereof shall be punished as Oath-Breakers and Perjured Persons . His Excellency charging and commanding the Magistra●es of Middelburgh , and all others whom this may concern , No further to oppress the Petitioners contrary to their Consciences , concerning the Oath ; but suffer them to Open their Shops , and Enjoy their Trades , as they formerly have done : all by Provision , and till such time as there shall be , in more Tranquillity of Affairs , with ripe Deliberation , regard being had thereunto , ordained therein , as shall be found convenient . By my Gracious Lord , the Prince , subscribed , De Baudemont . This done under his Excellency's Name and Seal , in the City of Middelburgh , upon the 26. January , 1577. Guilliaume de Nassou . CXXII . A Copy of the Second Letter . The Prince of Orange , Grave of Nassau , Lord and Baron of Bueda , Diest , &c. Honourable , Honest , Worshipful , Wise , Discreet , Dear and Singular : FOrasmuch as certain House-keepers there inhabiting , being , as they say , Menists , have , by way of Complaint divers times signified to us , how that You are daily Molesting them , and Depriving them of the Means of Gaining in Rest & Quietness their Livings for them and their Families ; forbidding them to open their Shops , under the Pretence , that they should Refuse to take an Oath in the same Form as other Burgesses ; upon which we having taken ripe Deliberation : And forasmuch as the aforesaid People do proffer to bear equally all Burdens with other Citizens , and even in the Case of Arms , which mostly moves them to contribute , do you such Performances at their Charges , as your selves , or they that shall have the Orders shall find in all Reason and Equity fit to be done , and they will bear it : We therefore conceive , that ye do very ill , not to permit them to live in Peace and Quietness , according to the Mind of their Conscience , according to the Act which we , with the Advice of the Governour and Council formerly afforded them , which they say , they have exhibited to you ; And yet notwithstanding , we find that you have hitherto refused to give heed unto it , and to our precedent Letters , and so we are constrain'd for this last time to write this , by which we plainly declare unto you , That it concerns not you to trouble your selves in particular with any Man's Conscience , so long as nothing is tre●ted or done that might extend to any Man's Scandal ; in which Case we will neither respect nor bear any Man. And therefore we charge and order you expresly , To desist all further Molestation or Hinderance of the said Menists in their Merchandize or Handicrafts to gain their Livelihood for their Wives and Children ; suffering them to open their Shops , and work as they have in times past done ; till such time as there shall be otherwise ordered by the Generality ( who are thereunto qualified ) And therefore take heed that ye do nothing against this , and the Act to them granted , or to further any Fines from them upon that Account ; provided , nothing be by them attempted , which might tend to the Scandal of any Man : And they shall bear all Civil and Equal Burdens , as other Men. Herewith , &c. subscribed by Copy , De Baudemont . CXXIII . Also , by the Treaties of Peace between the States General of the United Provinces , and the Kings of England , Spain , &c. ann . 1674. there is a special Article therein contained , That All their Ship-Masters of Merchant Ships , shall carry along with them a Sea-Brief , according to the Form thereby prescribed . In which it is expresly declared , tha● Such Master shall come before the Magistrates , and by his solemn Oath testifie , that such Ship , whereof he is Master , doth properly belong unto the Subjects of the said States General ; unto which Sea-Brief , under the Seal of the City's intire Faith and Credit is given . And although by the said Treaties , the Master was to give his Oath , yet the Magistrates in Holland do take the Solemn Affirmation of such as Cannot Swear instead of an Oath , and insert it so accordingly in their Sea-Briefs ; and then it runs thus , These are to certifie , &c. That A.B. hath before us Solemnly Affirmed and Declared , that the Ship C.D. whereof he is Master , doth properly belong and appertain to the Subjects of the States General of the United Provinces , &c. Which can be sufficiently evidenced , if required . This was the Care , this the Condescension of other Governments , for the Relief of Persons under our Circumstances : And we take Liberty to affirm , That the Trade and Wealth of the Vnited Provinces , are owing more to the Ingenuity and Industry of those Indulg'd Dissenters then to them of the National Religion , who would have slugg'd and tyranniz'd all into Poverty and Vassallage . Have Regard to our Suffering Condition , we beseech you , and shew your selves both Natural to a Member ( be we reputed the meanest ) of your own Civil Body , and so far Lovers of him who said , Swear not at all , as not to continue us Sufferers for not acting against his Command , at least , our Sense of it , and therein of our own Consciences ; But make some Provision for us , as well as other Countries have done before you , as in your Wisdom you shall think meet ; that all those , who are of the Society of the People called Quakers , and known of themselves to be so , shall not be molested for the future upon the Account of Swearing , but their S●lem● YEA or NAY shall be taken in lieu thereof , and their Untruth , or Breach of Word , Punishable as Perjury . God , we know , that delights in Mercy , and in all Acts of Tenderness to the Sons of Men , will favour so Natural , so Generous and so Christian an Enterprize ; and the Proposers , Promotors & Effecters of this happy Deliverance from the heavy Clog of Swearing , under which we and our Families have so long groaned , will not , we da●e believe , go without their Rewards at the Hands of the Almighty , whom , at what rate soever ye shall deal with us , we do , from the bottom of our Souls , humbly and heartily implore , That it would please him so to dispose your Hearts , as ●ou may best Discharge that High Trust reposed in you , to the Ho● of his Great Name , and the Prosperity of this Famous 〈◊〉 , the most certain Foundation of True Feli●ity 〈…〉 ●nd which will give , as a good Example 〈…〉 ●st Reputation to you and your Posterity . This perform'd in the 〈…〉 for the Service of the Pe●le 〈…〉 William 〈…〉 Richardson . Notes, typically marginal, from the original text Notes for div A70779-e3570 * Lived before Chr. 200. years . H. Grotius on Mat. 5. Bp. Gauden of Oaths , p. 36. in Psalm 14. ●amb . 20. Commen● . on Hebr. c 6. Hom. 9. on Acts 3. Hom. Psal . 5. Ad Pop. Antioc . on Mat. 5. on Mat. 5. on Psal . 14. on Mat. 5. Vit. Chr. p. 2. c. 12. on Mat. 5. p. 17. and 23. on Mat. 5.3 , 37. Deutr. 6.13 ▪ 14 , 15. Mic. 6.8 . Bish . Gaud. of Oaths , p. 41. Acts 17.28 . Ephes . 4.6 . Numb . 5 21 , 22. Fest. ad Lapid . Polyb. l. 3. c. 25. Alex. ab Alex. l. 5. gen dier . 10. Cic. l. 5. Ep. 1. Arist . 3 Pol. 10. Plin. in pan . ad . Trajan . c. 64. Lindenbro . c. 3. sect . 7. Bp. R. Sanders . de Jur Oblig . p. 141. Joh. 14.15 . & 15.10 , ●4 . Mat. 16.24 . Mat 5.20.48 . 1 Thess . 5.23 . Phil. 3.14 . Ephes . 4.13 . 1 Pet. 2.21 , 23. 1 John 4.17 . Ephes . 4.20 , 21 , 22 , 23 , 24 , 25. These Nations were many Hundred Years bef . Christ . Liv'd before Christ about 1280. years ; being in the dayes of Gideon , Judg. 8. Bef . Christ 800. years ; in the dayes of Hosea , Joel and Amos. Bef . Christ 620. years ; in the dayes of Josiah . Bef . Christ 593. years . Bef . Christ 500. years ; These Three Persons liv'd in the time of Jeremiah and Ezekiel . Bef . Christ 560. years . Bef . Christ 422. years ; in the time of Ahasuerus , Ezra 4. Bef . Christ 422. years ; in the dayes of Haggai & Zachariah . Bef . Christ 400. years . Bef . Christ 394. years . These two lived in the days of Malachi . Bef . Christ 266. years . Bef . Christ 337. Years . Bef . Christ 336. Years . If it be a great Good , not to Swear at all ; what is it to Impose an Oath ? Page 583. Page 515. Euseb . Eccl. Hist . lib. 4. cap. 15. Euseb . lib. 4. cap. 16. Tertullian was a Lawyer , Son to a Centurion of Pro●consular Dignity . See his Life . Rigaltius adds , I will speak plainly , that the Emperor is Lord , but after the common manner . Tertul. ad Scap. c. 1 , 2. Apol. c. 33. * I do offer Sacrifice by Prayer , c. 30. Tertul. de Idololatria , cap. 11. It is confest by le Prieur , that the Christians did deny all Swearing . Bruno and Cassiodorus on Psalm 14. & Psalm . 61. This Cassiodorus was a Roman Senator & Counsellor of Theodoricus , about the year 490. * There are about 2000. Corrections in Tertullian his Works . Suarez . de Juram . c. 2. * Infidelity keeps Company with Swearing : And for a Christian to Swear , is with Clem. Alexandr . to turn Infidel again . He makes two Prohibitions , as we do : 1. Swear not by God ; 2. by no Creatures . Ibid. Tract . 35. Mat. 26. Num. 5.19 . 1 King. 22.16 . Orig. against all Swearing with us ; and Compelling . Orig. on Jer. 4.1 , 2. Cypr. Epist ad Corn. n. 5 Cyprian de Mortal . Euseb . apud Stob. de Jure●ur . c. 27. Athanas his Abhorrence and Derision of Oaths . Athanasius his Reason and Dislike of Oaths . Object . Answ . Athanasius will not have it , that God ever swoar , properly & strictly taken ; only in a way of speaking , having the Truth & Immutability of the truest and greatest Oath This , if that Clemens , should have been first , because he liv'd in Paul's time ; but we were not willing to begin our Testimonies with a Suspicion : howbeit it is an Ancient Writing . l. 6. c. 25. Socrat. Eccl. Hist . lib. 4. cap. 21. * Pray mark where Basil layeth the Blame , if a Word go not for an Oath . Joseph swore not . Paul swore not . Ad Nepotes . above 300. l. Basil . Mag. can . 29. Basil's Expedient , to remove Oaths . The Reason of prohibiting Oaths . God swears not . Paul did not Swear . See Tertullian before , to whom this agrees . Mark how Gregor . Naz. speaks of the Scripture , in Comparison of God's Omnipresence with the mind and the sense , and regard man ought to have of it . Greg. Naz. his Account of an Oath . Greg. Naz. on Cant. Hom. 18. Exhortat . ad Virgin. Ambrose on Mat. 5. * He was for Inspiration & Perfection . Psalm 109. Ambr. Com. on Heb. c. 6. Oaths founded on Defect , not to be encouraged ; then not to be imposed . Id. Hom. Psa . 5. Ad pop . Antioch . Hom. 19. The Reason of Oaths . Against the Dispraise of solitary Life l. 1. Of Compunction of Heart , l. 1. Against the Jews , Hom. 34. Agreeing with Euse bius before . The Godly Zeal of Chrysostom Commendable . Much less to force others . Chrys . calls Swearing & Compelling to Swear at all , an Error ; then we are Orthodox . See his great Praise in Soc. Schol. l. 6. c. 3. He was of the Race of Senators . Remember Tertullian's Case by this . Homil. 28. Ecclog . de juram . Hom. 5. ad pop . Avitioc . Chrysost . against giving an Oath . Chrysost . exexhorts to be Right Quakers by Trembling , & not Swearing . Against Compelling to Swear , & shows how to avoid it . He differs much from those that punish us for not swearing . On Mat. Homil. 17. ● Object . Constancy in not Swearing getteth Veneration . Object . Great Rea●on . Object . This is True Christian Doctrine . With Christians it ought to be so . What Evil is it then to hale men back again upon Penalties ? * A great Enemy to Images . † The Reason why God admitted Oaths . No Ordinance of God or man originally , but ▪ Corruption insensibly brought it , & God only suffer'd it by a true Deity till the Times of Reformation . Object . His Reason our Reason . Object . Much regarded and observed by venerable Antiquity , said Jam●s and the Fathers , part 2. page 36. Act. Mon. v. 1. p. 701. A Great ●ruth ; Forswearing ends in No Swearing . Excellently distinguisht , and the Sordidness of Oaths fully represented . According to Eusebius . The Unhappiness of Swearing , especially against Conscience . His Advice about the — Matter , when drove to a Pinch . Object . His Caution to those that impose Oaths , and Reflection upon the Practice . Lying as bad as Swearing in his Esteem . Admirably well argued . His Rebuke to the Clergy for tendring the Gospels ( or Bible ) to swear on . Again , the Original of an Oath . He concurs with us . The Definition of an Oath . A severe Declamation against Compelling People to swear . Again , of the Danger of Compelling People to swear ▪ Object . Object . Object . Object . * An Oath is a Binding of God for our Security . A Pathetical Censure of Oaths , and them that use them even in Courts With what Tenderness God's Name should be used . Chrysostom's Boldness . He testifies our Mind . † Mark the great Zeal of Chrysost . in this place . * Men never could plead Conscience for not being believed without an Oath ; many have , to be credited without one . * This was Chrysostom 's Exhortation Now it s said , How can we Trade without an Oath ? Object . Encouragement to sustain the Penalty . Our Doctrine made an Axiom by Chrysostom . Hom. 10. p. 101. God never ●wore properly . An excellent Reason why Oaths were permitted . This between the Two Stars seems a self-contradiction ; but doubtless he intends it of the 2d Prohibition in a further Reason , why Oaths were permitted . This between the Two Stars seems a self-contradiction ; but doubtless he intends it of the 2d Prohibition in a further Reason , why Oaths were permitted . If men can't Swear safely , then it is more dangerous to swear then not to swear and it is better for People , nay , they are bound to refuse it . de mend●c . It is obscure & intricate . De Verb. Jacobi , Ante omnia nolite jurare , Serm. 28. * If it belongs to the Righteousness of the Kingdom of Heaven , Not to Swear , then what will become of those that not only break that Commandment of , Swear not at all , but teach men so to do ? nay , punish men for not obeying such Anti-Evangelical Doctrine . † Then certainly they are to be rejected of true Christians . Euseb . Pam. Socr. Schol. Evagr. &c. Thes . 1.1 . Phil. 3.15 . Soc. l. 6. c. 1● Evagr. l. cap. 11. c. 9. Euseb . Eccl. His . l. 8 c. 28. l. 4. c. ●5 . Pelagiu● , a Brittain , an . 400. wrote Notable Books , saith Sennaida , who lived soon after him . See Baronius , an ▪ 1310. Joh. Walden against John Wickl●f and Waldenses . Reiner . Rub. Capitan . W. W●dford . Gui Carmel . V●ss . Histor . Pelag. l. 5 p. 2. Bp. Vsher , de Success . de Juramentis , l. 1. c. 1 , 2. Agreeing with Chrysostom . L. 1. c. 15. Ep. lib. 1. Epist . 155. Not to require an Oath by any means of another man. On Mat. 5. Suspicion , the Cause of an Oath . On Deut. 6. A smart and true Answer . Nilus forbids Oaths . On Jer. 4. Cyril . See Catena . 65. Grae● . Patr. on Luk. 1. p. 23. On Psal . 94. agreeth with Augustine . On Eccles . 8. Chap. 31. Beda in Ep. Jam. c. 5. Spelm. Brit. Council . p. 260. On the Revelations , p. 196. * He makes Oaths Jewish , at least in Opposition to Evangelical ; because imperfect , & permitted to the Jews in Condescension . p. 3. q. 59. See Bibliotheca veter . Patrum . They all agre in the Reason of suffering Oathes under the Law , viz. the Jews Weakness . Vid. Baron . Anno 1310. Joh. Walden adv . Wicklif & Waldens . Reiner . Rub. Capitan . W. Woodford . De Success . l. 6. Ban. Anno 1310. n. 3. J. Fox Mart. v. 1. p. 527. Men honoured by Protestants . J. Fox Mart. v. 1. p. 554 , to 558. Geff. Chauc . Works , fol. 86. J. Fox Mart. v. 1. p. 614 , 618. J. Fox Mart. v. 1. p. 623 , 359. J. Fox Mart. v. 1. p. 687. * If they could not , it was then held none could ; so that then it was denying all Tenders . Ibid. p. 701 , 702. J. Fox Mart. v. 3. p. 910 , 911. Spots . Hist . pag. 61. W.C. Albrid p. 193 , 194 , 195. Morl. Hist . p. 217 , 218. J. Fox Mart. v. 2. p. 420. Comm. on Mat. 5. Erasm . here plainly forbiddeth all Swearing on any account . Comm. on Jam. 5. Then not by God ; for the common people esteemed him sacred . Gloss on Mat. 5. p. 22. On Mat. 5. fol. 18. Comm. on Mat. 5. On 1 King. 12. n. 3. II. On Mat. 5. p. 23 , 24. De quaest . jur . Christ . p. 306. pag. 227. Hom. 18. in Cant. pag. 276. Const . 6. & 11. Comm. on 1 Tim. 1. pag. 210. Lindenbrog . Cod. l●g . antiquar . Ibid. Ibid. Ibid. On Mat. 5. & De Jur. Bell. ac Pac. p. 2. c. 26. ad 47. De juram . Praelect . 5. Viz. All their Reverent Fathers in God , Arch-Bishops , Bishops , Deans , and the● Judges of the Land , Justices of the Peace , and all Officers term'd Ecclesiastical or Civil , Judges , Priests and People NO Christians , else would they suffer Christ's Doctrine to be obeyed , who not only enforce OATHS on Strangers , but having the like D●ffidence , One Father in God of Another , one Judge and Justice of another , impose them on their Brethren and Fathers , with Equal D●strust . 
A62427	----	The Quakers quibbles in three parts : first set forth in an expostulatory epistle to Will. Pfnn [i.e. Penn] concerning the late meeting held to Barbycan between the Baptists and the Quakers, also the pretended prophet Lod. Muggleton and the Quakers compared : the second part, in reply to a quibbling answer to G. Whiteheads, entituled The Quakers plainness ... : the third part, being a continuation of their quibbles ... / by the same indifferent pen. Thompson, Thomas. 1675 Approx. 482 KB of XML-encoded text transcribed from 131 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A62427 Wing T1013 ESTC R41153 19645221 ocm 19645221 109270 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62427) Transcribed from: (Early English Books Online ; image set 109270) Images scanned from microfilm: (Early English books, 1641-1700 ; 1695:3) The Quakers quibbles in three parts : first set forth in an expostulatory epistle to Will. Pfnn [i.e. Penn] concerning the late meeting held to Barbycan between the Baptists and the Quakers, also the pretended prophet Lod. Muggleton and the Quakers compared : the second part, in reply to a quibbling answer to G. Whiteheads, entituled The Quakers plainness ... : the third part, being a continuation of their quibbles ... / by the same indifferent pen. Thompson, Thomas. Hedworth, Henry. Penn, William, 1644-1718. 38, [10], 101, [11], 99, [1] p. Printed for F. Smith ..., London : 1675. Each part has special t.p., and first part has 1674 imprint. Epistle to William Penn signed: Thomas Thompson. "H. Hedworth is also suspected of being the author of 'The Quakers Quibbles'"--Smith, J. Bibliotheca anti-Quakeriana, London, 1873. Errata: p. [10] before pt. 2, p. [1] at end. Imperfect: torn, cropped, stained and tightly bound, with slight loss of print Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Muggleton, Lodowick, 1609-1698. Whitehead, George, 1636?-1723. -- Quakers plainness defecting fallacy. Society of Friends -- Controversial literature. 2005-08 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-04 John Latta Sampled and proofread 2006-04 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE QUAKERS QUIBBLES , IN THREE PARTS . First set forth in an EXPOSTVLATORY EPISTLE to WILL. PFNN , Concerning the late Meeting held in Barbycan between the BAPTISTS and the QVAKERS . ALSO The Pretended Prophet , LOD , MVGGLETON , and the Quakers Compared . The Second Part , In Reply to a QVIBBLING Answer of G. WHITEHEADS , Entituled , The Quakers Plainness , Wherein many more of their Quibbles and Equivocations are manifested , the Comparison between them and Muggleton justified ; their Jesuitical Shifts , Evasives , Confidence , and Grand Mystery in Directing the Intention , Adverted . The Third Part , Being a Continuation of their Quibbles , Equivocations , Riddles , Rounds , and Confusions , in Ten more particulars . With some Remarks on G. W's . Slight Sheet , and a farther Account of their Mystery in Directing the Intention . By the same Indifferent Pen. London , Printed for F. Smith at the Elephant and Castle , in Cornhill . 1675. The Quakers Quibbles , Set forth in an Expostulatory Epistle TO William Penn : Concerning the last Meeting held in Barbican the 9 th of Octob. 1674. BETWEEN The Baptists and Quakers . ALSO The Pretended Prophet and last Witness Lodowick Muggleton And the Quakers Compared and Considered . By an Indifferent Penn. Job 13.6 , 7. Hear now my Reasonings , and hearken to the Pleadings of my Lips. Will you speak wickedly for God ? and talk deceitfully for him ? Job 6.25 . How forcible are right Words ? But what doth your arguing reprove ? LONDON , Printed for Francis Smith , at the Elephant and Castle near the Royal Exchange in Corhil , 1674. THE Quakers Quibbles : OR , AN EPISTLE TO William Penn. SIR , I Being one of the Auditors , and so often appealed unto by thee somtimes to do thee Right and Justice ; at other-times by several Applications thou wast pleased to make in thy Discourses , both to thy Friends and friendly Auditors ; I am pressed in mind to acquaint thee with my Sentiment and Observations this way , ( that so thy Appeal might not be idle ) not having the conveniency nor admittance to do it there . In the first place , I do really own that thou hast a Voluble Tongue , a strong Voice and clear , a grateful Utterance , and I believe good Lungs ; that thou art to be commended for an excellent Rhetorician , and a fluent Tongue ; and so was Cicero : But all this as it made not him , so it will not prove thee , a Christian ; and therefore as thou didst not deny him to be Wiser than thee , so it was not over-needful for thee to Query whether he was Better ; since somtimes thou canst tells us , that All Men are enlightned with a Saving Light , which Light is Christ in them , and so consequently Cicero might be a Christian as well as thee , if he was a Man ; and yet when thou thoughtest it would serve thy turn , thou couldst call him ignominiously Heathen as others do : But this rather deserves the name of playing Fast and Loose than Quibbling . Fine Words may catch Fools , and may take with them that see no further than th'outside , and let such be taken if they please ; But any that are able to distinguish betwixt Words , and the true Sence of them , and is willing seriously to consider of them , can never be in danger ; and for others they are worthy to be deceived . I have heard as plausible a Harangue , as eloquent an Oration from a Jesuite , wherein he painted the poor Protestants in such Colours , that he set them forth to his Auditors more like some strange Monsters , than Men indued with Sense or Reason ; but yet I cannot believe the Jesuites ever the better Christians for that . Hadst thou had this Gift of a fluent Tongue and a good Voice meerly by thy turning Quaker , ( and not partly Natural , and partly acquired at Our Schools , which now proudly thou contemnest ) then should I more highly esteem of it , and that would more Convince me of the Truth of thy Christianity , than all the Arguments I heard that day from thee , or could ever hear from thy Friends . The Members of the True Church in the Apostles time , had the GIFT OF TONGVES immediately inspired into them , upon their becoming Christians , without acquiring it by Study : And if thou canst shew me one in thy Church that hath such a * Gift or Gifts given him upon his Conversion to thy Way , it would put a clear difference betwixt thee and the Baptists , and here thou wouldst go beyond them ; But now I cannot see wherein thou exceedest them in any ( truly ) Spiritual Gift . One such Testimony , if true , in thy Church , would Confute the Baptists , and Convince thy Auditors , more than a hundred such days Disputings as thy last was . But alas ! for ought I can learn , Thy Friends , thy Church is as low , poor , naked and destitute herein as the Baptists Churches ; They in this Matter like Thee , and Thou like them ; The want of which ( it is not improbable ) may be one Reason , why you thus Oppose and Contradict one another ; One saying he hath a Vision , and th' other a Dream from the Lord ; One that it is Revealed by the Spirit within , and the other without , when the * Vision may be sealed up from you both : and thus whilst you are both in the Dark , you Wrangle and Fight , Confute and Con●●und one another to little purpose . But what do fine Words without Charity , or Shew without Substance avail , when good St. Paul says , Though I speak with the Tongues of Men and of Angels , and have not Charity , I am become as sounding Brass , or a tinkling Cymbal ? And whether in thy Words thou shewedst not more Wrath and Rancour , than Love or Charity , all might easily see . Eloquent Harangues are accounted by the said Apostle no better than the inticing Words of Man's Wisdom , and it was but a Mark of the False Teachers of Old ; and therefore Ephes . 4.14 . The Apostle gives good advice , That we henceforth be no more Children tossed to and fro , and carried about with every wind of Doctrine , by the sleight of Men , and cunning Craftiness , whereby they lie in wait to deceive . Now thou hast the Words of Man's Wisdom , * But wher 's the Demonstration of the Spirit with thee in Power and Mighty Signs ? St. Paul said , when he preached to the Corinthians , He did not come unto them in Excellency of Speech , 1 Cor. 2.1 . It is no new thing for a Mountebank or a Stage-player to have a grateful Utterance , a fluent Tongue , and perform in Words as bravely . But I cannot more commend thee for thy Rhetorick , than I must discommend thee for thy Logick ; for thou did not shew thy self more quick in the one , than dull and sluggish in th' other : When thou camest to the Reasoning and Disputative Part , how many shuffles and put-offs ? how many pittiful Evasions and poor Shifts didst thou make ? how many delays ? how much loss of time ? I was not only ashamed to see and hear it , but admired thy self and Friends did not blush at it , to see you make your Selves and Party so Ridiculous in the Eyes of Others : What Railing instead of Reasoning ! what Clamour ! what Noise ! what Tautologies ! what Disorder ! what Discord and Confusion ! No Argument to me more fully proved you to be no Christians , than your unchristian Carriage in that Meeting ; Where was the Christian Moderation , the old and pure Christian frame of Spirit in meekness and gentleness ? What was , nay , what is possible to be vain-jangling , if that was not ? Is it not strange , that you should be no wiser than to give a Challenge , ( or Solemn Offer ) and give occasion for thousands of People to meet together , and that to the hazard of their Limbs and Lives , only to be Witnesses of your Folly , Immoderation , Rancor , Malice , Obstinacy , Confidence , Unreasonableness , not to say Madness ? For my own part I came thither thinking to have heard some Sober and Rational Arguings unto Edification and Clearing of the Truth , but I profess I have oft heard more Reason and less Railing at Billings-gate : Is this think you for your praise , or the Commendation of your Way , to make your selves thus ridiculous ? I would fain know of thee , if thou art not in some degree sensible of it , ashamed and sorry for it ? Doth thy Conscience tell thee it was like a Christian Meeting , or the Dispute carried on thy part in a Christian-like manner , when thou wast transported with so much passion , and the Discourses so confused and disorderly , thou many times speaking when thy Opponents were speaking ; sometimes thee and George Whitehead , and at other times thee and Mr. Keith speaking together , and then crying out to your Auditors , to Hear , Hear , when they could neither hear you , nor you all understand one the other ? To what end did you appoint a Meeting , if when you c●me there you resolved not to argue nor answer in plainness ( except in your own Way and Will ) any Question that should be asked you concerning the Hope that was in you , with meekness and fear , according to the Apostles express Injunction ? If thou wast guided by the Spirit of God indeed , as thou pretendest , what needest thou to have shuffled and boggled so at one single Question ? And if thou wast indeed infallible , what needest thou to be afraid ( or evaded ) giving an answer to poor Men that are fallible ? And if thou art indeed a sober Christian , why didst thou not in plainness and singleness ( as your old Phrase sometimes was ) answer directly to the Question , which they cryed so often to thee to answer , and thou promisedst more than once thou wouldst ? Dost thou neither regard others Words , nor thy Own ? Sir , I do declare to thee , That I was not interessed in the Dispute any otherwise than as an Auditor , and that I do not know whether I ever saw Thomas Hicks before that day , neither did I ever speak to him , nor any from him , and therefore do conceive my self to be the more impartial , having no undue Interest , Reason , or Occasion to make me partial , or byass me more one way than another , for favour or respect of Persons o●●arties ; Yet I must needs in love tell thee , that according to the best of my understanding , Thou and thy Friends did not there deal fairly , candidly , or Christianly in several particulars : 1. In that when T. Hicks had said , that most of the Particulars he would prove , thou took'st the words out of his Mouth before he had made an end of his Sentence , and cryedst out , oh then it seems he owns he cannot prove them all , or words to that effect ; whereas if thou hadst given him leave , as he told thee afterwards , Most of them he would prove from thy Principles , and the rest by Testimonies : and so here by thy haste , to express it in thy own Language , thou madest thy self the Author of a Lye , and deal'st not Christianly ; and therein thou shewedst thy self not only a Fool but Vnjust ; for thou oughtest to have heard the Matter out , before thou hadst passed Sentence : and thus all might see how Solomon's Proverb was true of thee ; He that answereth a Matter [ Hebr. returneth a word ] before he heareth it , it is folly and shame unto him , Prov. 18.13 . 2. In that thou trifledst away so much precious time , and caused your Auditors to lose theirs , to the grand disgust of many , if not most of them , before thou wouldst be brought to agree the Dispute of that Particular which was most important ; which to many was Argument enough that ye were loath and unwilling to come to it ; and thou hadst a shift for that too , saying , Thou wouldst go over the whole Book , &c. as if thou didst not well know , at least guess , That it was not likely then thou shouldst come to it at all that Meeting , and so hadst rather spin out thy Own and Auditors time about frivolous Things and petty Stories , and yet at last didst agree to it . What reason is there that all Men must dispute in thy Method , or according to thy Will ? Were not the Terms mutually agreed on before ? If not , it had been sober Wisdom to have done it , and in default to have condescended to the Judgment of the Auditors . Was it not a shameful thing , that all the sence of so many hours Dispute may be put into less than half a sheet of Paper , and that in a great measure through your Refractoriness or Impertinencies ? 3. In that there was three or four of you that spake , three of you very much by turns , and somtimes more than one of you together at a time ; and when thou sat down , George Whitehead stood up to assist thee , and then Keith , and so round and round again ; and yet if Jer. Ives or another did begin to speak , ye would cry out Hicks , Hicks , Hicks , it is him we will hear ; when as ( if I am not misinformed ) in the conditions of the Disputation , thou or thy Friends agreed Hicks might have two or three Persons of his own chusing , and you the like of your Election : If so , Then wast thou faithful and just to thy Agreement ? Or if not so , wast thou then reasonable in thy self , to oppose thy self with three men besides against one ? Or didst thou intend he might have them with him , but thou to command them silence , or at best not hear them or answer them ; take which way thou wilt , it was not fair : Besides , canst thou indeed judg that the Nature of all Men is of a-like strength , or that T. Hicks's Nature was so strong , as able to hold out speaking and reasoning against three or four ? If so , I think thy Conscience may be as large as a Fryars Sleeve : But it seems with you it is no matter what , how foul or unreasonable soever , so it may but make for the Quakers Victory or Advantage : This I think was not fair dealing . 4. In that when thy Friends have so often disowned and denyed Distinctions , Thou and thy Friends should then answer by Distinction , and say , Our Friends Words are to be understood with this Distinction , of Christ in respect of his Godhead , or Christ in his Excellency , whereas there 's no such Distinction set down by your Friend , or in your Friends Book : And indeed if your Friends Words have not deceived me , you own nothing but the Divine Nature to be Christ ; and then , How could any such Distinction take place , if it had been there , so as to make your Friend mean ( directly contrary to his own words ) That Christ was seen with Carnal Eyes ? Is not this then one of your Quibbles ? For although thereby you make your Friend's words to be double , with two faces , to say one thing and mean another , Yet your own Principles concerning the Christ , obstructs you absolutely from clearing them , or proving Hicks a Forger in that Particular : Neither can that Distinction serve you , except you will alter your Principle , and hold that there are two Natures , which are both united in One Person , The Christ , which yet I do not understand you are free to do . Might not Tho. Hicks then rather have said in thy own language , Thou art a Forger , and hast forged this Distinction , and such a silly one as is impossible to hold good , if thy Principle touching The Christ hold true ? Canst thou be ignorant that this was only an Evasion , or no better than a Quibble ? Consider with thy self , and Thou mayest see how easily it is seen through . 5. In that when upon the Real Occasion of this thy Distinction , the Question was askt thee , Whether Christ's Humane Nature was a part of Christ ? Or , Whether the Body that was seen with Carnal ( or Corporeal ) Eyes , and heard with Carnal ( or Corporeal ) Ears was the Christ ? Thou so long refusedst to answer ; when if only innocency had been in thee , plain-heartedness , and Christian simplicity , thou mightest have done it in one word or two ; but instead thereof , I believe thou madest above a thousand , and them to no purpose but to evade an Answer , ( contrary to your former Rule , Let your Yea , be yea , and your Nay , nay ; for whatsoever is more cometh of evil ) ; One while thou wouldst tell us that which was not askt nor desired of thee , That the Body in Scripture was somtimes called Christ , and yet all the endeavours could not bring thee to say ( that I could hear ) that , That Body was Christ ; Here 's another of thy Quibbles : Is it not a pritty one , that thou shouldst tell us , that sometimes the Scripture calls the Body ( or the Humane Nature ) Christ , and yet dost not believe that it is indeed what the Scripture calls it ? The Word Christ is somtimes applied in Scripture , to Christ's Body of Flesh and Blood , that was born of the Virgin Mary , and yet thou wilt not , or darest not own that Body to be Christ , or Christ that Body : Oh horrible Perversion ! Oh fine Quibbler ! Oh strange Christian ! But for all thou wouldst hide thy self by such subtile Expressions , thou art easily discerned by any that will be any thing considerate , and not captivate their understandings ; Another time thou wouldst tell us , That thou believest Christ to be God over all , Blessed for ever , of the Seed of Abraham , &c. But was this direct to the Question ? Then thou wouldst ask them Questions , before thou hadst answered theirs which was first proposed , which me thinks was not fair . Then thou wouldst rise up and promise to give a direct Answer to the Question , and yet gave none that I could hear or understand to be plain ; and so thou didst two or three times , thy Passion , or the Interest of thy Party so far transporting thee , that thou didst not mind thy Word : Then the Auditors themselves requested thee over and over again to Answer . Dost thou think this was like a Christian to run out about a whole hour thus , not only wearying your Auditors , but frustrating their Expectations , and manifesting either your own weakness , folly , or obstinacy and unreasonableness , till many of them were constrained to cry out , Away , away Quakers , or Answer . Pray Sir deal faithfully and plainly in the thing , Why didst thou not answer it ? Or couldst thou not answer it ? Doubtless thou couldst , if thou hadst not feared giving some advantage thereby to thy Opposites ; was not this the thing ? Or was it because thou wouldst keep any of thy own Friends still in the Dark concerning this ? Or wouldst thou have thy Doctrine in this Particular remain a deep Mystery and unintelligible still ? If so , why didst thou not deal honestly , and tell us so plainly ? Or are you not agreed amongst your selves about this ? What makes thee go about to use Words so subtilly , that might seem to make us think , thou believest one thing , when indeed thou knowest , that you , or many of your Friends believe quite contrary ? Is this fair or honest dealing for thee to endeavour to blind our Eyes , or deceive our Understanding , be we either Simple or Learned ? Or if perhaps thou art of a different mind from some of thy Friends in this Particular , ( as it is reported thou hast brought them off from some ridiculous Fancies ) Why wouldst thou not honestly tell us so ? Or art thou ashamed to declare freely and plainly the bottom and whole of the Doctrine thou holdest , in so high a Concern , as of Christ's Person ? You are Charged with , and thy and thy Friends Speeches and Writings give me to understand , that you Quakers hold this Doctrine concerning the Christ of God. 1. That the * Body of Christ is not , nor was , the true Christ , but the Spirit in that Body . 2. That the Spirit in that Body , was none other but God the Father ; and so the Father is the Son , and the Son the Father in very deed , and only nomically distinct , ( and so , God the Christ of himself , and Christ the God of himself ; somewhat like as Muggleton does in this particular , if my memory fail me not ) . 3. That the True Christ is not a Person without us , and so was not visible to Corporal eyes . 4. And so of necessity you must hold , that Christ died not , but only the Body that he assumed for a time , or that was prepared for him , was laid down again . For how is it possible for you to Believe really that Christ died , when you hold that Christ is only God , and God is and ever was immortal , and so could not die ? Now either thou and thy Friends do hold these Doctrines , or the contrary : if either I or others have mistaken you herein , through your own Friends ill expressing themselves ; or if you have since changed your Opinion in this particular , what hurt can there be , and why shouldst thou be so nice , to inform us truly , honestly , and plainly like a Christian ? And if thou dost hold them , what 's the Reason thou art unwilling to own it ? Therefore I request , I pray , I earnestly desire thee ( if thou hast any love for the Truth , or for Men ) to tell me , or the World , the plain truth herein ; if not , I must still conclude thou dealest not fair nor candidly , like a reasonable Man or a Christian , or willing plainly to vindicate thy Religion . 6. In this , that when thou shouldest have Replyed , like a sober Disputant , to the Answer that Jeremy Ives gave to shew the invalidity and falshood of thy Distinction , instead thereof , thou evadest doing of it by Circumlocutions one while , and by Addresses to the Auditors another : and sometimes by giving way to another of thy Friends to begin a Discourse of some new Matter , or to raise some new Question , before the former was ended , the better to shift off the old , or bring it in Oblivion , confounding the Minds of your Auditors with other Words ; I cannot so well call this a Quibble , as a base old way of Evasion and Shifting : Do you think that we do not know this to be no new Device ? but sorry I was to see you use it . Truly Sir , I cannot but own Jer. Ives's Answer to your Distinction to be very good and pertinent ; and doubtless if you had not found it so too , you would have Replyed to it ; but I found all your mouths stopt as to that . His words as I remember were these , or to this effect , That then I , or any Man might say , by the same Reason , that Will. Penn , or Geo. Whitehead was never seen with Bodily or Carnal Eyes , because the Excellency and better part of them , viz. their Souls was never seen , though their Bodies be seen , which is not the Man. Now what an absurdity would this be ? And yet is it not the same that you said then concerning Christ's being seen and not seen , and thereby over-shooting your self , obliged Geo. Whitehead to make a long Discourse to bring you off as handsomly as he could from a Contradiction : But since you did not detect the irrationality of this Answer and Similitude at the Meeting , I should be glad to see it from you any-where else , in words that are rational and intelligible . 7. In that , Thou first crydest out thy self , ( as the Proverb is , stop Thief ) When thou hadst first made a great noise and stir , then thou appealedst to thy Auditors for Justice , and to hear thy Answer ; whereas thy Self and Friends were then the most guilty a●d greatest Offenders in that kin● , in making a clamor and pudder without giving us a direct Answer . What need was there for thee to cry out to thy Auditors to hear thy Answer , when we could hear none from thee , though we had stood waiting and gaping well-nigh an hour for nothing else ; I say , I cannot apprehend this to be fair and candid Dealing , either with thy Opposites or Auditors , but rather a neat trick of crying Whore first , as they say , at best but idle superfluous vain words , which become not a Christian , such an one as thou professed thy self to be . Really Sir , I do admire that you should or would carry your selves so , as to get a name of obstinate , unreasonable , and disorderly Men : I was told before-hand that you would never Dispute either soberly or rationally , in any due Order or Method ; and notwithstanding you are still confident and ready to appoint Disputes and Conferences , Yet when you come to it , you must have your own Will for a Law , and your own Way imposed upon your Opponents , or else you will not Dispute ; So that you give too much occasion to Persons to think and judg you a perverse Generation , obstinately confident , and confidently obstinate , without Order or Rule , Rime or Reason , Wise only in your own conceits , whom Solomon Characterises Fools , and so fit for no Man to Dispute With , except some of Muggleton's Disciples , guilty of the same perverse and unreasonable Humour with you , even to the making your selves Ridiculous , no small Testimony whereof this last Meeting proved . Why may you impose on others , and they not upon you ? 8. I will crave leave to mention one thing more at this present of my observing , and that is thy so oft using the gross word of Lying , and Forgery , and Lyar and Forger , especially in thy Books against Tho. Hicks , that it will hardly stand with good Manners ; such Language to be so common and frequent , me thinks sutes not well with a well-civilized Man , much less with a good Christian ; and what does it signifie , To say it is a — Lye , that is neither an Answer nor an Argument ; Therefore in love I should advise thee to leave off all such Billings gate-Rhetorick , and gross Language , it being more fit for Scolds that are Duckt , then to be used in Conferences or Writings amongst those that own themselves Christians , at least so very frequently . But if that be one way of Confutation , then it will be no hard thing to Confute all thy Writings . 'T is pitty so Learned a Person as thy self should be so linkt to a Party , or blinded with Passion to Eclipse the more noble part of thy Reason , by being engaged with such a People , and having received their Principles , thereby thinkest thy self obliged now to maintain them , though therein thou makest thy self Pedantick . Time and Experience may convince thee better , though I cannot hope nor expect to do it , believing that when somewhat of the height of thy Fancy , and the heat of thy Brain is spent and abated , thou wilt be calmer and wiser , and that is all the Hurt I wish thee ; In the interim I only desire thee to consider of this , if not now , yet hereafter when thou art cool . For the heat of the Dispute having so distempered the Humors in thee , and raised thy Spirit , I cannot promise my self much present good success as to thee herein , though I have hopes it may have some with Others ; So I Rest , Thy Friend in plainness , Thomas Thompson . Postscript . I Hinted in the fifth Particular i' th Margent , That some of the Quakers quibble as much about the Word [ Body ] as the Word [ Christ ] , as appears by what one of them told me , That the Church of Christ is his Body ; and when I answer'd him , That was only figuratively , or by way of Allusion , that as all the natural Members compacted together and united to the Head , make a Natural Body ; * So the Church being knit together by One Profession and Baptism as Members of a Body , become united by Faith to Christ as their Head , and so the Church is by way of similitude and metaphorically called the Body of Christ , but no otherwise that I understood ; What then , says the Quaker , Wilt thou make Christ a Monster , and say he has two Bodies ? or words to that effect . Now then after the same manner of Reasoning and Quibbling , I may as well say Mr. Keith in the Dispute , by his Distinction , made three Christs , when he told us more than once , That Christ was Most properly taken for the Godhead ( or Divine Nature ) Less properly for the Manhood ( or Humane Nature ) . And least properly of all for the Carkass . Now after this rate may not one say , That the Quaker says , There are three Christs in Scripture ; A most proper Christ . And a less proper Christ . And a Christ least proper . And that with as much truth , as for them to affirm Christ would be a Monster on the account above ? For what can be thought not only more distinct , but absolutely Different , Then The Godhead , Eternal God , The Manhood , Living Man. A Carkass , a Dead Body . Study it as long as ye will. And further by this , Mr. Keith and thou must understand and mean , Either That these Three are Three Christs , in Three distinct Persons . Or that these Three are but One Christ , in One distinct Person . Or that these Three are indeed No Christ at all , in No distinct Person . And when thou hast plainly and honestly , declared this , then we shall easily discern your Quibbling , or understand your Meaning better ; in the mean time for your condemning using Distinctions in others , and yet using them your selves , you fall under the Apostles Sentence and Condemnation , Rom. 2.1 . Therefore thou art inexcusable Oh Man , whosoever thou art that judgest , for wherein thou judgest another , thou condemnest thy self , for thou that judgest dost the same things . In the beginning of this Epistle Intimated to thee , the Gifts and the Power of the Spirit indeed , that the Christians , the members of the true Church in the Apostles days , were Gifted with , viz. Such as were visible and demonstrable to others , and for the proof quoted several Scriptures , which I thought fit to alledg , That thou might seriously Consider ( and I leave it to the Consideration of all sober and truely understanding men ) When thou comest to Condemn or Correct the Baptist Church , or and Church , with design to set up thy own as the true Church , Whether thou oughtst not to prove and Demonstrate thy Church to be truer then their Church which thou Condemnest as false , or Vnchristian , or Antichristian ; and that thou oughtest to pretend to and bring something for Proof thereof , which they , nor no false Church can pretend to , and produce as thou doest ? Is not this equitable , just and rational , agreeing to common Justice and Equity , and according to the sound understanding of all men ? Nay and is it not what the true Christian Church had , and could and did on all necessary occasions Demonstrate ? Otherwise suppose it be granted , theirs to be false , that will not prove thine to be true : Thine may be false also : But if proving theirs alone to be mistaken or False , would prove another Church to be true , the Romanists and all the Churches in the World might then as well by this prove theirs respectively to be true , as you yours . To make this yet more plain ( it being worthy thine and every mans serious thoughts ) I will give thee an Instance or two , As for Example . Here are great Contests and Disputes betwixt the Baptists and your Church : the Baptists say we are true Christians , and you Quakers are not : The Quakers say we are the true Christians , and our way is the true way , and you Baptists are not : Now I and thousands of poor Souls besides , would willingly know which of you two are undoubtedly in the Right , and which of you indeed are false and pretenders only . If any of thy Friends shall tell me , We are in the Truth , and therefore we are the true Church ; Thou knowest in thy Conscience , that is so far from an Answer , that it is only a shameful begging of the Question : For the Baptists they pretend as much that they are in the Truth , as thou dost , and it is yet to be decided betwixt you ; so that that is still the Question . If thou sayest the Light within me will testifie to thy Way , I profess really , I have minded and inquired of the Light within me what it says in that Particular , and it testifies no such thing . If thou sayest it is Demonstrable by the Effects and Fruits : very well , I have inquired into that also , and I find none among You , but what may be found amongst the Baptists also , Except it be keeping on the Hat , and saying Thou and Thee , &c. which also the Baptists , or any others , may and can do if they please as well as you . Or if thy Friends should tell me , That ye have the Spirit , and are in the Power of God ; so say the Baptists that they have : And wherein does the Power of God , or the Spirit shew it self more in you , than in them ? If thou shouldst say it is Within , but does not Demonstrate it self Outwardly ; Why then , do you trouble the Minds of People ! Can you not let it keep in its place in every one where you say it is ! and then thereby thou wouldst acknowledg the Baptists to be Externally as good Christians as your selves ; and so may be Internally for ought thou canst see , if it cannot demonstrate it self outwardly . So that here I profess in the fear of God , I see no real discriminating Character that Demonstrates you to be either truer or better than they ; if thou canst shew any , I shall be glad to see it . Another Instance is this ( in a higher nature at your own doors also , viz. In Mr. Maggleton and his Disciples : Why shouldst thou or thy Friends be believed more than Muggleton , or an Impostor ? THE QUAKERS AND THE Muggletonians Compared . 1. MVggleton says , He hath received a Commission from Heaven ; and so do the Quakers that they have ; and both much about the same time ; but of the two I think Muggleton's pretence was the first and ancienter . 2. Muggleton saith he had it by Divine Revelation ; and so do the Quakers that they had it . 3. Muggleton saith , He hath ( or is inspired by ) the Spirit of God , and so do the Quakers that they are . 4. Muggleton pretends to Infallibility , and so do the Quakers . 5. Muggleton says , He is one of the two Witnesses spoken of in the 11 th Chapter of the Revelations , that God hath given Power to Prophesie ; and the Quaker they say , They are the true Witnesses to the Light , and have received Power to Preach the Everlasting G●spel , to Prophesie , &c. or to the same effect . 6. Muggleton denies that the Father and Son are two distinct Persons , and so do the Quakers . 7. Muggleton pretends to , and produces Scripture , and yet doth not really own it for the Rule of Faith and Practice ; and so do the Quakers . 8. And all this Muggleton assert● with the highest Confidence imaginable , as great as it is possible for the Quakers to assert theirs . 9. Muggleton hath several Disciples and Followers that Believe him , and are Convinced of the Truth of wha● he asserts , as a Seal of his Ministry ▪ and so have the Quakers several Followers that are Convinced and believe them ; which they say are a Seal o● their Ministry . 10. And yet for all this , Muggleton Curses and Damns the Quakers , and that by the Heavenly Power and Commision he pretends to have received ▪ And the Quakers Judg and Damn Muggleton , and that by the Light , th● Heavenly Power and Commission they pre●end is Revealed to them . See the Book Intituled the Quaker● Neck broken , writ by Muggleton , and answered by G.F. Now then Consider , Is it not highly necessary one should know which of these two be the Impostors , or whether ( since they both pretend with such Confidence , and yet both Damn one another , and all others that Contradict them ) both of them may not be Impostors , for it is possible ? What canst or dost thou produce or pretend to more than Muggleton does ; Surely it will be a strange piece of Confidence for you to Claim Credence from People , if you cannot produce something Considerable , beyond such ( as your selves own to be ) a GRAND IMPOSTOR , and a DECEIVER . Our Saviour the True Christ said , If I bear witness of my Self , my witness is not true : But I have greater Witness than that of John , &c. The same Works that I do , bear witness of Me , that the Father hath sent Me. If I do not the Works of my Father , believe me not . If I had not done among them the Works which none other Man did , they had not had Sin. Ye Men of Israel , hear these words , Jesus of Nazareth , a Man approved of God among you , by Miracles , and Wonders , and Signs , which God did by him in the midst of you , as ye your selves also know . Let all the House of Israel know assuredly , That God hath made that Same Jesus , whom ye have Crucified , both Lord and Christ . How shall we escape if we neglect so great Salvation , which at the first began to be spoken by the Lord , and was confirmed unto us by them that heard him , God also bearing them Witness , both with Signs and Wonders , and with divers Miracles and Gifts of the Holy Ghost , according to his own Will ? Sir , Dost thou think thy self more worthy of Credit , than Jesus Christ ? Or that your Ministers ought to be believed on easier terms , than Christ and his Ministers were , you bringing to us New Doctrines and New Revelations ? Some of which yet are not such New Discoveries from Heaven manifest by the Light within as pretended , being in truth but the old Fancies of Sabellius ( manifested by him without ) reviv'd and new vamp't , not heard of till long after Christ , and then quickly exploded the Church about 1400 years ago , as any one that can read may see in the Ecclesiastical Histories . It may be thou mayst inquire what I am , that writes thus plainly to thee ; thou mayst answer thy self I am a Man , because I Speak or Write , and heard thee Discourse the Language of Men ; and so consequently thou must Judg me One that hath the Light within me . If thou wouldst know what I am not , I 'le assure thee I am neither Baptist nor Quaker , nor ever was , though I have had a love for both , and have still for many amongst you , whom I hope are innocent as to these Mysteriou● Subtilties and Quibbles of your Leaders ; But such Ridiculous doings as in th' aforesaid Meeting does rather lessen than increase it . If thou desirest to know why I Expostulate with thee unknown ; I answer , 'T is because I was one of thy abused Auditors , thou spending so much time to so little purpose , to the hazard of Mens Lives ; and because I think thou hast need of a Faithful Monitor ; If I am mistaken therein , do not blame my Charity , nor yet my plain dealing with thee in this Epistle . If thou demandest why I print it , 'T is because I would have others see it , that they might receive benefit by it as well as thee : Remembring what Solomon says , Open Rebuke is better than secret Love. And because I would have thee answer it in Print , that so Others may judg as well as I , whether thou wilt deal any fairer , more soberly in plainness and simplicity , and Godly sincerity with me , than thou hast done with others . If I have mistaken thee or any of thy Friends , I assure thee it is not willingly ; and if thou shewest me honestly wherein without Railing and ill Language , I 'le beg thy excuse and thank thee for it , I not pretending to Infallibility , my Opinion being still , so long as we are Men in this condition , Humanum est errare , notwithstanding what Spiritual-Pride , Self-Conceit , or Melancholy - Fancies may suggest to distempered Brains , or weak Heads , whose Affections may be stronger than their Reasons . FINIS . Mr. Smith , I Have thought fit to write this to thee , to let thee know , That if thou art willing to Print this Epistle thou mayest ; if not , return it by this Bearer . But if thou dost Print it , I desire thee to take care , before thou publish any of them , to send one to Mr. Pen , or to his Lodging , which I presume thou knowest , or may easily know , for I do not know where it is . I am ( though unknown ) Thy Friend Thomas Tompson . THE SECOND PART OF THE QUAKERS QUIBBLES , Set forth In a Reply to a Quibbling pretended Answer of G. Whiteheads , Intituled the Quakers Plainness &c. WHEREIN , Many more of their Quibbles and Equivocations are manifested . Also the Comparison betwixt the pretended Prophet Muggleton and the Quakers Justified ; to be True , Rational , and necessary : Whereunto is added an Advertisement to Mr. W. Penn , George Whitehead , and the Quakers . TOUCHING Their Jesuitical shifts , Evasions , and unparallel'd CONFIDENCE ; Their grand Mystery of directing the intention : with their Pope-like Power to Sanctify and unsanctify words . By the same indifferent Penn. Job . 21.34 . How then comfort ye me in vain , seeing in your answers there remaineth falshood . LONDON , Printed for F. Smith at the Elephant and Castle in Cornhil near the Royal-Exchange , 1675. THE CONTENTS , THE Epistle to the Vnprejudiced Reader , demonstrating how G.W. hath with his own hands destroyed his own Cause , and pluckt up by the Roots , the grand Principles of the Quakers Religion . The Introduction being some Remarks on G. W's Preface , and his Treatise in general , SECT . I. Wherein the Author clears himself of self-contradiction and charges G.W. with several Self-contradictions or Inconsistences & new Quibbles . SECT . II. Setting forth the Quakers Quibbles , Equivocations and Confusions about JESUS CHRIST , his Manhood , his humane Nature , his Person , his Body , and his Flesh . SECT . III. Demonstrating the Quakers Quibbles about , and Ignorance of the True SPIRITS Evidence and Demonstration , who deny the Gift of Tongues , and Signs , &c. As also of the Quakers Miracles , and Pope JOAN . SECT . IV. Justifying the Comparison betwixt Muggleton and the Quakers , to be both true , rational , honest and necessary . SECT . V. Touching Sabellius and the Agreement of the Quakers Doctrine , with his touching the three Persons , notwithstanding their Quibbling . An ADVERTISEMENT to George Whitehead W. Penn and the Quakers , Touching , I. Their JESUITICAL Shifts and Evasions in answering their Opponents Books . II. Their unparallel'd Confidence in their Vindications of their grand Prophet G. Fox's Falsities , and Nonsence . III. Their grand Mystery of DIRECTING the INTENTION in matter of Blasphemy . IV. Their POPE-like Power to Sanctify and unsanctify words at their Pleasure . The Quakers Character of the Quakers Quibbles . George Whitehead in his Quakers-Plainness , P. 14. Speaking of certain true Gifts of the Spirit , which were Spiritual-Gifts , and Evidence indeed , says thus , And what if God will not bestow such Gifts and signs NOW , must we therefore be no Christians ? P. 71. Speaking of the Titles that the Quakers use to give to , and write on some of their Books says thus , Such Titles therefore have been not STRICTLY , but FIGURATIVELY placed upon some Books . Quis non ridet ? Qui non videt suo se jugulavit gladio . Unprejudiced Readers , IT is no small thing but well worthy of your serious taking notice , that G.W. being by many reputed so close , so cunning and crafty a Man ( as no doubt , but that in some things he is ) yet should be so far infatuated and over-sho●t himself here ; as to let fall from his Penn , and publish in Print to the World , two such Sentences , the one by way of Interrogation , and the other of Position : Which if duly weighed and applied absolutely destroys his own Cause , and answers himself ( in effect ) in all he writes : Argumentum ad hominem . The first by way of Interrogation , effectually enervates , and plucks up by the very Roots the whole of the Quakers Religion . 1. For put the Case , the Dispute be about immediate Revelation from God , which the Quakers assert as one of their grand Principles , and deny others to be true Christians , that have it not : Why , G. W's words will as well serve for an Answer against himself . What if God will not bestow such Gifts now , ( as immediate Revelation ) must we therefore be no Christians ? 2. So as to Divine Inspiration now immediately by the Spirit , as the Apostles had . Why G. What if God will not bestow such gifts and signs now , must we therefore be no Christians ? 3. So as to being sent and Commissioned by God , and called by the Spirit to Prophesy and Preach the Gospel as the Apostles indeed were in the Primitive Church , and the Quakers now pretend to . Why alas George ! What if God will not bestow such Gifts and Signs now ? Must we therefore be no Christians ? 4. So for the Light within , which the Quakers so much talk of and pretend to , as their great Principle ; What if God will not bestow such Gifts and Light now , must we therefore be no Christians ? 5. So for their Doctrine of Infallibility : What if God will not bestow such a Gift now , must we therefore be no Christians ? 6. So for their Doctrine and Pretence of the Gift of discerning of Spirits : What if God will not bestow such a Gift now , Must we therefore be no Christians ? And thus you see , how by this Question he cuts the throat of all their own Pretensions , and shakes the very foundation of his own and the Quakers Religion . BVT can any be so ignorant as to think that God will inspire , call , send by Commission , persons immediately , and give no such Gifts or Signs , that may distinguish them from others , whereby we may certainly know they are so inspired , call'd Commissioned , and sent ; and not Pretenders only ? The second by way of Position , puts such an Answer into the Mouths of George Whitehead's and the Quakers Opponents , that if they please to make use of it in like manner as G.W. himself hath done , He , nor all the Quakers in England , can never be able either to conf●te or confound their Adversaries . For let W.P. or George himself , object what they can against them , let them but have , and take the like Liberty as G.W. himself ●ath here done , which they cannot refuse to others , they using it themselves ; without the greatest injustice and unreasonableness ( not to say impudence ) and it will be impossible for the Quakers to fix any thing upon them : let them but say ( as why may they not as well as the Quakers , if they have but so much confidence ) such titles or words are not strictly but figuratively placed in or on our Books And all 's done . And therefore here I think , I might on this ground of the Quakers ( if they will have that to be admitted ) undertake to do Mr. Hicks that service Gratis , and G.W. also , ( though I never promised it to one or other , nor was desired by either of them to do it ) as to answer all G. W's second part of the Quakers Plainness , or at least to enervate the chief sinews of it , only using of George's own words , Mutatis Mutandis . As for example , how silly is it for thee G.W. to take exceptions against the Title of his Book ( and that was one of the chiefest matters of the Charge at the first , till the Anabaptists had pretty handsomly handled you and beat you off from that , by producing a Book or Books of your own Friends , who writ after the same manner ; ) A DIALOGUE betwixt a Christian and a Quaker : why cannot T. Hicks tell thee ( like as thou thy self art so silly in thy own case to tell him ) that such a Title was not STRICTLY but FIGURATIVELY placed on his Book ? and then for all the rest of his words , wherein W.P. and thou chargest him with Forging , and Forgeries , Slanders and Lies ; Thou hast here taught him a short way to the wood , and so may Answer thee if he please , all in few words . Such Titles , such words or sayings , are not strictly , but figuratively placed and put down in his Dialogues : and thus George himself hath taken the pains to answer and confute himself , and hath with one blast of his mouth , blown away those dismal great charges of Lies and Forgeries laid on his Adversaries . Oh! kind-natured Man ! But I dare say it was against his intention , only he could not tell how to clear his Friends otherwise ( from other Mens charge of Blasphemy ) viz. for preferring their pittiful Pamphlets to the Holy Scriptures ; and so by shunning one Rock , he hath split himself on another . I am of the Opinion that when T. Hicks comes to understand this , he will say that he is as much beholden to G.W. for making his way so easie by this one Sentence as by any advice twenty of his Friends could give him . Now I would not have any Quaker mistake me , and say I deny all figures , for I own that there are some Metaphors in the Scriptures and that some Parables are therein written , which must necessarily be interpreted Metaphorically and Figuratively ; but this I deny , that therefore the whole Scripture is a Figure , or all of it to be figuratively interpretted . This I only hint , on purpose to prevent the Quakers mistake who when they please I find will wilfully mistake others if they think they can make any advantage by it though never so base : But this I say , 1. That the Quakers have excluded themselves from using of Figures , they having so long and so often witnessed that all Figures were ended , and they were come to the end of all Figures , and were come to Christ the Light , which was the substance and the end of all Figures . 2. That if notwithstanding the Quakers ( in contradiction to themselves ) will take the Liberty to make use of Figures , in their words and writings , and the Interpretation of them , then they cannot ( without gross injustice and impudent partiality ) deny to others the same liberty and the use of the same thing they take themselves , and so the matter will hold good all along . The Apostle says , Rom. 14. and 22. Happy is he that condemneth not himself , in that thing which he alloweth . And thus , Courteous Readers , you see , that G.W. hath furnished such weapons for his Adversary . That if he will but make use of them as he may , he must mortally wound the Cause of G.W. and all the Quakers . And thus G. W's Discourse in so many Pages may be effectually enervated in these few lines . Now this being so , I cannot but foresee ( though I pretend not to be any such Prophet as the Quakers do ) that the Quaker will wind and twine , kick and winch , flatter and flutter to extricate himself out of this Net and Fetters which he hath so ( ingeniously ) caught and lockt himself in . But I think now he hath put himself there , I shall be able to hold the Leviathan , and the more Rope I give him , the less danger . ( But still I intend to keep him fast ) . I cannot but expect there will be great pulling and drawing here by the Quakers to Wiredraw , Draw-in , or draw-back ; these words again . Surely some curious mincing and mangling we must expect about this good time ; Now some new-invented QUAKERS QUIRK or QUIBBLE might serve at a dead lift , to extenuate , divide , distinguish , or extinguish it into Atomes . What can they find better now than a Jesuitical equivocation ? But if they served seven years at Rome for it , yet 't is a Question whether it will quit their cost ; for G.W. knows ( it seems ) it is a scornful fellow he hath to deal withal ; that will believe no more of the Quakers pretences than other mens , without BETTER PROOF . 'T is ten to one if the more they flutter , they do not more be-fetter themselves ; they cannot thus dance in in a Net , but some Body will see them , and they are as easily seen through as they boast they can see through others . G. Fox in the Epistle before G. W's Divin . of Christ , hath these words [ We Charge thee , shew us a verse in Scripture that speaks such Language , and where one word may be put for another by Metalepsis ? and so leave People in doubts and Questions . ] Thou mayst see , Courteous Reader , the intent of this Epistle is not to praise or commend the following Discourse to thee , let it speak for it self , and as thou findest , so Judg ; but not without throughly considering of it , laying aside all Partiality and private Interest to particular Sects ; otherwise if thou art byassed either to the Quakers or Baptists , or any other , more than to Reason and Truth it self , it will prove the more difficult for thee to Judg aright , For the first thing a Man must do ( according to wise Charon's advice ) that would find Wisdom and embrace the Truth , is to disingage himself and discharge his understanding of all his former ( and prejudicate ) Opinions ; yea , though in themselves some of them may be true , and take no more of them up again , than what he shall find sure evidence , good Authority , or sound Reason for : and as to the rest , I have for many years thought it better either to suspend ones judgment , or to acknowledg ones fallibility or Ignorance , till better and certainer evidence presents ; than vainly to dogmatize and proudly to pretend a certain knowledg of things or principles where we have not so clear and undoubted evidence , as if we should ( so weakly ) think , that our own fancies and meer pretences must indeed be or serve for reason and evidence to all others , especially if it be well considered how strong & strange impression● that one humour in Men's Bodies , viz. melancholly alone , will sometimes make in peoples fancies & imaginations , which humor many think was very predominant among the Quakers at their first coming up , and may be yet among some of them though others of them are grown pretty Jolly , and will take a Cup of the Creature as other Men may do in a Civil way to refresh their hearts : Therefore to conclude , if any will Judg with sound Judgment they ought to lay aside all Prejudicate Opinions they have received , either by Education or otherwise ; and so if you shall think good , you may please to read on , and I shall subscribe , Your true Friend , Thomas Thompson . ERRATA . READER , THE Authors Distance not admitting him to attend the Press , there hath happened some small faults and omissions of Interlined words , the most material of which he intreats thee in the first place to correct with a Pen. p. 3. l. 4. dele no , l. 5. r. shalt . p. 13. l. 33. r. give . p. 17. l. 6. r. however . p. 28. l. 7. r. Quakers . p. 35. l. 1. f. may , r. should . p. 36. l. 18. r. as hath Essentially . p. 37. l. 26. r. some of themselves . p. 49. l. 31. ad 20th . p. 52. l. 29. f. Sign , r. Signs . see p. 51. l. 6. f. Prophecy , r Miracles . p. 54. l. 10. r. pay andrad . p. 55. l. 30. r. Call. p. 60. l. 21. add 8th . p. 61. l. 18. r this opposers . p. 64. l. 29. dele can . and add ( ) p. 66. l. 10. add ( ) p. 67. l. 10. r. this ( so called ) p. 81. l. 21. r. Quakers in their conceits . p. 86. l. 24. f. may be , r. not be . p. 87. l. 6. f. Plumbs , r. Plums . p. 93. l. 5. f. this , r. this in it self . The Second Part OF THE Quakers-Quibbles . The Introduction containing some remarks on G. W's Preface and his Treatise in General . WHereas the Author of the Pamphlet ( Geo. Whitehead ) pretends to Answer an Epistle directed to Will. Penn , stiled , THE QUAKERS-QUIBBLES , and therein to demonstrate the QUAKERS-PLAINNESS ; I find he doth no●hing ●ess , but instead thereof , hath set forth many more QUIBBLES of his own , and the Quakers ; as I ●hall presently evince to you : So that if any Person should have doubted , when only they saw them set forth in my Epistle ; Surely they cannot now , that so eminent a Quaker himself hath published a New Edition of Quibbles and Quirks too . And whereas G.W. would appear a very plain meek and moderate Man , stiling himself and the Quakers [ US HIS [ God 's ] PEOPLE ] and though he be a Quaker , yet would make you believe ( if you would be no wiser ) he is a more impartial-Man to his own Sect , than that indifferent Person , which is neither Baptist nor Quaker ( who writ the QUIBBLES ) : But now to use his own words , ( which serve better against him , than for him ) let the serious Reader consider , and judg of this man's Moderation and Ingenuity ; wh●● in his pretended Answer , instead of impartially relating matters of Fact ( for others to judge of ) all along bears upon the Baptists and me , with hard Language , Taunts , and Quibbles : comparing 〈◊〉 and them to Papists and Jesuites , as if we had served seven years at Rome ; calling us a Stingy Generation of Hypocrites and Apostates ; styling my Epistle Abusive ▪ a very partial and scornful Pamphlet , accusing me with Injustice , Wickedness , a dark Spirit , Canting , Quibbles , deceitful Dealing , and Hypocritical Pretences ; absurd , unjust , partial , scornfully aggravated , scandalous and wicked ; savouring of meer Ignorance and Envie ; Idle Quibbling and envious Canting ; Irreverent Quibbling , Socinian-like ; Faithless Demands ▪ being in the Unbelief ; A partial and self-contradictory Pen , smiting in the dark , envious , and unjust ; with falshoods , traducing , and Canting-Language , &c. By which one may perceive , the Man has learned to Cant , for in his Book you have this Canting-Quibbles , Envious Canting , and Canting Language ; and much more of the like Nature . How now Quakers ! Is this your impartial plain Man ? Is this one of your US GOD'S PEOPLE ? As though your Sect ALONE , had a Patent to be God's People ; Or is it not an Impropriation ? Can you think he hath well palliated-matters , either with indifferency , moderation , or impartiality between us ? or that such work will make a Pacification or end the Controversie ? No , No. Such deceitful dealing , & Hypocritical pretences , will stand you in no stead . And yet I must think he hath dealt kindly with me too , that he hath not been pleased to afford me some of his , and his friends Old Language of Conjurer , Sorcerer , Blasphemer , Serpent , Sott , and thou Reprobate , thou Dragon , thou Antichrist , thou accursed , thou Cain , thou dead Beast , thou art unredeemed from thy vain Conversation , and so art not justified , 〈◊〉 , nor never shalt be . Oh! thou dark Beast and Conjurer ; with much more which Ed. Burroughs did use in the compass of about three Leaves ; the like I never heard in my Life before , from one Man : And what think you , should be the occasion of all this ; no more but a Ministers sending or proposing twenty Questions to him , whereas he and they have put hundreds and hundreds of Questions to others . I am of the Opinion , that any sober Man which shall read this , would hardly think it credible , but that he may see it in Ed. Burroughs work pa. 29. and so on . And Reader , that thou mayest know that George Whitehead himself hath been no ill Proficient in this Quaking School of Quakers Complements ( and by the way note these are the men that are offended at using the word Sir or Sirs ) I will give you but a taste , only what you may find in a leaf and two lines more , in one of his Books ; I dare affirm you will say it's proof enough and too much for a thousand leaves of any sober man's ! The Book is intituled ISHMAEL AND HIS MOTHER CAST OUT INTO THE WILDERNESS among the Wild Beasts of the same Nature , in Answer to Mr. Townesend Minister in Norwich , set forth by G. Whitehead and three other Quakers , which they say , was GIVEN FORTH FROM THE SPIRIT OF THE LORD IN THEM ; p. 11 , 12. THOU PRIEST OF BAAL , FOR THAT IS THY NAME ; thy lies are made manifest : sham● covers thy face ; THOU FULL OF ROTTENNESS ▪ and most FILTHY Dreams , THOU BLIND SOT , SEE thy Confusion . They that are not stark blind may see thy Rottenness and thy Foundation , to be in t● m●re and dirt , and may see Thee to be a SENSLES● NATURAL BRUIT-BEAST ; Who with thy li● art MADE to be taken and DESTROYED . OH THOU BLASPHEMER , and Slanderer of the Ju● when wilt thou cease from thy LIES and BLASPHEMY — Priest , to conclude thy filthy rotten stuff , th● sayest they that make not the Word of God the Rule f● their Actions , are led either by their own Fancies , or t● Devils Temptations , or both . Thou PRIEST TOWN● END , art here laid open ; & thou art uncovered , and he● thou art found to be a denier of the Word and Rule , an● Foundation ; and thou art led by thy Dreams , and Fa●cies , and thy Foundation is in the Dust & THOU AR● RESERVED IN EVERLASTING CHAINS VNDER DARKNESS , FOR EVERLASTIN● FIRE . And here thou in all these thy Lies , AR● SHUTOUT FROM GOD , and all the Children ● God , among the DOGS and SORCERERS , and TH● LAKE IS THY PORTION , which is the portion ● all Lyers . THUS have we returned a FVLL Answer unto thy senseless stuff , &c. Pag. 10. THO● BLIND BEAST — Thou that sayest that th● SCRIPTURES REVEAL GOD , THOV ART A LYAR . These are his words , and much more ( which I a● weary of Transcribing ) in two Pages , and two line● only ; and the rest of the Book is much of the same sort : And what do you think all this was for , that should be so high a Provocation ? Only , the Ministers saying that the Scripture was our Rule so long as we live on Earth , or to that effect . Now for G. Whitehead and his fellows , to entitle and Father on the HOLY GHOST , such Beastly rotten stuff on SUCH AN OCCASION , and say , that this their rayling cursing and damning a man everlastingly , for such a cause , was given forth by the SPIRIT OF GOD , as they audaciously do , how nigh it borders on BLASPHEMY INDEED , I leave the serious Reader to Judg ; and consider , whether these Fruits do not more resemble those of the FLESH , than them of the RIGHT SPIRIT ; do but compare them with the notes the Apostle gives you , Gal. 5.19 , &c. Let the Quakers at other times make what fair pretences they will , By their Fruits you shall know them , and our Saviour saith , out of the abundance of the heart the mouth speaketh . This was not done in haste , only on a suddain surprise of passion ( which might have been the more excusable ) or upon the highest provocation ; but upon such deliberation as Men use to take in writing of Books , and upon a Consultation and Approbation of three or four Quakers together , UPON NO OTHER OCCASION THAN WHAT YOU HAVE HEARD , which seems so abominably gross , that I am doubtful while I am writing , my Reader may suspect it ; and some Quakers pretend , I have wronged G. Whitehead , Wherefore that all doubtful persons may be satisfied that I have not wronged them , it 's my intention ( if conveniently I can ) to procure the Bookseller to let G. Whitehead's Book be shown at the Shop for their satisfaction . If this be their Spiritual Heavenly Doctrine , their immediate Revelation , and infallible Inspiration , God preserve me from it , and from spiritual pride ; and keep me humble and little in my own eyes , still to confess my fallibility , whil'st it pleases him we should be in this state and condition . Possibly one may find th● worst of the Rabble , the very dregs and wickedness o● the World , INSPIR'D with such-like RAILING and damning language upon slight occasions : But hardly any where else , that I know of , except among the Quakers , or Muggletonians , who have used it so frequently as if they took the greatest Pride in it : As though they think themselves set over all others to to judg and damn them in a serious manner at their pleasure . If I should believe such a cursing damning Spirit in the Quakers to be the Spirit of God , then on the same ground , I must believe Muggleton's Spirit to be the Spirit of God ; for his is likewise a cursing damning Spirit , to such as oppose him . But in this respect Muggletons spirit is the more charitable of the two , that he curses only the Ministers , and such as pretend they have a Commission to be teachers ; But the people that hear them , he says , may be saved i● they do not personally oppose him or his Commission . Then judg , sober Reader , where you think the● malicious Spirit reigns most now ? which is the best language , and which sort of Complements is unfittest to be used among civil persons and sober Christians ? Oh! that men should strain at such a term as Sir , and yet can open their black mouths in such foul terms , and Titles as you have heard . Now if all this ( which is my chief aim herein ) will not bring them to Repentance for , nor perswade them to leave off , such censuring and hard-speeches , or sham● them out of the so common and frequent use of it ; to those that see not ground sufficient to believe them , I do here let them know , from henceforward , I shall nor tye my self up , from using such a Liberty of Speech as I shall judg meet ; however I 'le endeavour to use as little as conveniently I can ( not being over-fond of it ) I being still of opinion that to tell a Man he lies , is no good Answer nor Argument , & that the frequent use of it ( as the Quakers do ) becoms not a well-civiliz'd man overmuch Where he begins to his unprejudiced-Reader , p. 3. his words are General , and will serve the baptists turn , or another Profession as well as , if not better , than his : They can write this against thee G.W. and thy Friends , viz. [ If the TRUTH could have been overcome by falshood , or buried under reproaches , or stopt with Popular Cla●ors , or undermined by the secret Combinations of its Adversaries , or supprest by Injustice or Partiality ; I confess these implacable and envious Men , who are chiefly concerned against us , would have had the day ; and their Iniquity been triumphant , and remained uncontroulable . But such their Weapons and Engines , have not prevailed , nor ever shall effect the Enemies Designs against God's Cause or Heritage ; Had they been Men of Tender Conscience , or respected the Honour of Religion more than Interest and Popular fame , they would not have given us occasion for these publique Contests , neither by abetting a manifest Forger , nor by lying Pamphlets or false Relations , that they so frequently bring forth , and cause to be spread against us : But their hard Hearts , their fretful striving Spirits vent forth their Envy , and declare their Spleen and i●●-will towards us , only that they want Power to effect their Revenge upon us : to evince this , I could give divers Instances , that an Inveterate Persecuting Spirit hath long been , and yet lives and works in divers of these Quakers , Teachers and Leaders . ] They can if they please , call you as you do them , a stingie Generation of Hypocrites and Apostates , many of you having ( as they say ) been but Apostates from their Church , and they can tell you , that many such of late do busie themselves , and take Counsel together like malicious incendiaries against them : But that God will bring their Counsel to naught , and scatter the proud in their Imaginations ; And that they have a secret sadness and sorrow of Spirit , because of the great loss , declension , and Apostacy , that divers even of these Quakers are fallen into . Oh! the former Zeal , Religion , tenderness of Conscience , &c. But now at one that is a Quaker himself hath plainly told you , The old Serpent is got up into you again , and you are run into the World , and the fashions and delights thereof again , and that you are run into outward forms , and have lost the Spirit and the power that once you enjoyed , and now you are become as Worldly , Proud , and Covetous , as some others are . As to your Sufferings , if you would have me guided by that meerly , then I must abundantly prefer the Church of England , and Reformed Churches beyond-Sea ; Nay and the Churches in Poland , to be in the Truth , before yours ; for that all their Sufferings for Religion , have been more and eminenter , than yours , in several respects : First , in the extremity of the punishment and sufferings themselves ; how many of the Church of England ( which you have so much condemned ) have expir'd in the flames for the defence , and Testimony of their Religion ! how many strange , cruel tortures , and bloody massacres , have they had , which I did not ever hear that you have sufferred in such a degree ! Though I could heartily , with all my Soul wish , that you had not suffered so much , as heretofore you have done . 2. In respect to the number of sufferers , how many thousands , and ten thousands , Butchered at a time ! you only had some few happened to dye in Prison , which yet I wish might have been prevented . 3. In respect of duration and continuance for many years . Yours but for a short time , and blessed be God that hath inclined the heart of our King to mercy . Thus you see clearly , that in this Proof or Evidence , the reformed Churches beyond the Seas , and the Church of England doth far exceed you . As for W. P's sincere-heartedness , p. 5. I have not much to say for it ; 't is likely , I may have somewhat to say against it if occasion be offered ; but as for his Zeal I am apt enough to believe , that it sometimes outruns his knowledg . But why might not this sincere-hearted , and Zealous Man , W.P. Answer this Epistle , it being particularly directed to him ? could any person do it better than one that was sincere-hearted , and Zealous too ? If W.P. had Answered it , and he indeed so sincere-hearted as G.W. pretends , I should have been glad of it ; for then he had saved me much of this labour which G.W. hath put me to , by reason of his unsincerity , and double-heartedness , in his pretended Answer ; Or did G.W. Answer it , that so he might set out the praise of W. P ? Because it was not so convenient for W.P. to commend himself in his own Person , as it was hinted of Hickeringel . But it seems ( W.G. says ) I thought m●●t ( whether he means the Man George , or the Light within , I know not , ) to write that brief Tract though it be not directed to me ] Well George , since I could not have an Answer from W.P. it seems I must be contented with such an Answer as thou wilt give me . Or , dost thou only intend to Practice here , as I observe thou didst in the late Dispute ? first endeavour to throw off all by Circumlocutions and Evasive words ; and if that will not nor do , then W.P. to come in either ope●ly , or covertly to thy relief : We shall see whether this will be the sequel of thy undertaking and Answer , and not that sincere hearted Man , to whom it was directed ; and so I perceive I am like but to have an insincere Answer . [ We find the said Pamphlet subscribed with the Na●● Thomas Thomson . Whether this be the real Author's Name ( says he ) some question . But he doth not tell us who questioned it , though the Book-seller will tell you if you question him , That G.VV. himself , & others of the Quakers have so much , and often questioned him about it ( as if they had had some power of the POPISH INQUISITION ) that he could not be quiet for them ( they more than once gathering a Multitude of People about his Shop ) by their crying , BRING OUT THE MAN , BRING OUT THE MAN TO US , LET US SEE HIS FACE . Why George , what wouldst thou do with him ? I assure thee he hath a Nose in his Face , as well as any Quaker hath : What if the Author , instead of Th● . Thomson had subscribed M.A. could not VV.P. have joyned N. ( after VV. L's way of Addition ) and then have read it thus , A MAN ? But since thy friends so MAGISTERIALLY commanded this poor Man ( the Author of that moderate Epistle ) to be brought forth to them , 't is happy for him that thou art so ignorant ( for all thy boasting Revelations ) and that thy Light leaves thee in so much darkness of the Author , that thou canst not tell ( when thou readest it , ) whether it is the real Author's Name or no ; for if he had been brought forth at the QUAKERS MANDAMUS , he could not tell what QUAKERS SPIRITUAL-COURT , might have been erected for him ; neither could he have hoped to have faired better there than in the POPISH INQUISITION , if you had but as much power : But blessed be the Lord that as yet you have not . It appears the Author did not only believe , but now experiments to be true what he wrote , viz. That he had ground to question , whether your pretending to Inspiration , and immediate Revelation , was not only a bare pretence , and self-confidence , without having ANY MORE to show for it than OTHERS had ? Otherwise , if what your great Prophet Ed. Burroughs said , be true , tha● the Spirit of Christ gives infallib●lity of Judgment , and discerning into all cases and things ; and that he had believed you had had it , he could then never have imagined you should at all have doubted , but have been infallibly assured , whether that Epistle was writ by the person that subscribed it or not . But what if it happen that you are not acquainted personally with the Author , are there not a thousand , and a thousand , that you do not personally know ? Is the Author or his Book ever the worse or better for that ? surely no. Suppose , the Author be a private person , and is not ambitious to seek the publick applause of Men , what hast thou to say to it ? What if he dwells fifty or sixty Miles from London , or that his occasions call him to Chester , Ireland , or any other remote place ? Must he come up to London of necessity to be gazed upon by the Quakers ? is this reasonable think you ? What does my person signifie to the merit of the Cause ? that 's that which they ought to mind , if they were ingenuously Honest , and not my person : Whatsoever that may be to the reputation of an Opinion , I am sure it is nothing to the TRUTH of it , that such or such a Man holds it ; as one of the Church of England hath rationally said ( whom doubtless the Quakers must acknowledg to be an indifferent person , and not interessed in the late disputes ) ; and therefore it seems very absurd , and ridiculous in any Argument to meddle with that , which nothing concerns the Question : Besides , no Cause stands in need of such mean and un●anly Artifices , but such an one as is extreamly baffled , yea desperate ; and even then are they ( says he ) the worst Arguments in the World to support it ; for quick-sighted men , will see through the Dust they endeavour to raise , and those that are duller will be apt to suspect from their being so angry and waspish that they have but a bad matter to manage . I wish the men that I have now to deal with , were arrived to this degree of perfection , that they had so much ligh● and rationality , as even one of that Church ( which they have condemned as being in the dark ) to their shame doth see and declare . But to return , at last it seems , George hath hit on 't when he tells you [ What-ever he be , he writes like a confident Controuler of W.P. and the Quakers , and would seem to be some body ] pag. 6th . Well said George , a thousand to one else , but that he was some body , except he was all Spirit , and no Body , which I am apt to think George himself is no , tas much as he pretends to the Spirit . [ I ! But he writes like a Confident Controuler of W.P. and the Quakers . ] And why is VV.P. such a Gent. that he may not be upon any Terms controuled ? Or the Quakers such ingrossers of confidence that none may use it but themselves ? What 's VV.P. a Pope or a Prince that he must not be controuled ? Oh! daring some Body that presumes so much . What , controul VV.P. what controul the Quakers ! And which is worst yet , I find Geo●ge is a little angry ( for want of other matter ) that some of the Anabaptists have commended it for an ingenuous piece ] How ! Is that possible ? to be ingenuous and yet controul VV.P. ? how can any Quaker admit of that ? But says George ( another of the most material things he hath to find fault withal ) his Complement of SIR , and THOU SIR , and THOU , as also , Mountebank Fool , &c. with much more such Language to VV.P. looks but oddly ; a strange way of Complementing ( says G. ) ! from such a Person as would be thought a Moderator . ] Now Reader whether this be even or odd , I have not reckoned up , but I think it was very oddly done of G.VV. to express himself no evener ; for here the Man is pleased to find fault wi●h the word THOU , as well as thou Sir. When surely he forgets that one of his great Prophets ( G.F. and others ) thought the Quakers such Shuttle-Cocks as that they had need of so large a a Battledoor for to learn them , HOW MAN THOU'D GOD , and GOD THOU'D MAN. Oh pure Language ! Is not this Spiritual-Doctrine think you ? Such as the Quakers are likely to be sent with , and Commissioned from Heaven about ? And yet now are these Quakers so faced about , that one may not thou VV.P. without being worthy of Reproof ; whether this be folly or Pride , I leave others to enquire . But , says G. VV. [ a strange way of Complementing ! ] , viz. Sir , and thou Sir , &c. ] well , well , G. gives us hopes then that he will set up a new and better way of Complementing ? For here he doth not deny Complements , or the way of complementing , only gives you to understand that mine is a strange way , and looks but oddly ; but yet if G. had not forgot himself , it 's neither so odd nor strange but that the Apostles used it , Acts 14.14 , and 15. Now what wilt thou say that Paul and Barnabas used a strange way of Complementing here ? If so , when thou set's up School , and I find I have need to learn , I 'le come to thee ; in the mean time I hope thou wilt hold me excused . Yet I charge thee to Answer if thou canst , whether the word SIR , is a Complement , & if the Apostles did not use it ? See Joh. 20.15 . But see how these Men can when they please , strain at Gnats , and swallow Camels . To say , Sir , is dangerous , but to call a Man , Sott , and blind Beast , is with them Religious , and pure Language . As for the Word Mountebank , I did not say VV.P. was one ; but I said & say again , that 't is no new thing for a Mountebank or Stage-Player to have a grateful utterance , or fluent Tongue , &c. and so , that being a natural or an acquired gift in VV.P. proves not him to be any more immediately inspired , than it will so prove a Mountebank or Stage-player , and do thou deny it if thou canst . But whoever the Author be ( G. hath it over once more ) his work will further declare what dark spirit it came from , and that it much resembles that of a Prejudiced angry ANABAPTIST , only disguised , &c. ] This surely should be G 's Master-piece , though he does not know mens Bodies , yet he knows their Spirits ; yet I wonder how the Man should come acquainted with dark Spirits , I thinking he had pretended to have no Converse but with Spirits of Light. However , I can and do assure him , he is mistaken , and as ignorant of one as he confesses himself of the other ; I denying all prejudiced angry Anabaptists Spirits , as much as he lawfully does or can do . As to this pretended Answer in General , I do further observe that he craftily all along takes me for a Baptist , or would jumble me with them whether I will or no ( though I did so ingenuously profess to VV.P. and the World in my Epistle , that I was none , nay never was ) which he does wilfully , that so he might in like manner jumble his Answer , and so instead of Answering me , as at first he pretended , he palpably and deceitfully evades it , and shuffles me off , sometimes to , and sometimes with the Anabaptists ; and this I and you must it seems take for the Quakers plainness . Now how he could possibly think that I , or if I , that all other understanding Readers , would be so fob'd off , I cannot imagine : As Dark as I am , I am clear enough sighted to see that , and so some think I had no need to make a Reply , because he hath wrote almost nothing in Answer to me , but talks to the Baptists : Oh poor shift ! Oh pittiful shuffle ! seen through as it runs through thy Book with half an eye ! Yet , however that G. might have no occasion vainly to boast , of his Quibbling undertaking the QUAKERS-QUIBBLES , I shall endeavour to enlighten him where he is wilfully blind , and shew him where his real Fallacy is instead of Pretended Plainness . And to take that false Cover from him , and vindicate the baptists as to their Innocency in that particular ; and for further satisfaction to all People , I do hereby declare once more , and affirm , as in the presence of God , That no Baptist , or Anabaptist so called , did see that my Epistle to W.P. till after ● had writ it ; nor had I any of their Advice or Counsel for the writing of it , or in the writing of it , as G. W. would maliciously & falsly insi●●ate to the abuse of them and me , and the world besides ▪ I say if this be the Quakers-plainness , it is neither Christian-plainness nor honesty . But I being one of the Auditors at the Meeting , and really observing , ( as I told VV.P. in my apprehension ) a great deal of unfairness , subtilty , and Quibbling in the words and carriage of VV.P. G. VV. and G. K. it came into my heart to signifie as much in an Epistle to VV.P. not out of Pride , Envy , or Malice , but in Sobriety , and Love , ( yet faithfully ) to admonish him ; and because I was plain and down-right with them , in telling them of their unreasonableness in some particulars , and my desire of being informed in Truth and plainness ( without Railing or Quibbling ) of their Doctrines in others , Oh how they Censure my Epistle and me ! But I value it not for that I am assured from a better and higher Authority than theirs , THAT THE CURSE CAUSELESS SHALL NOT COME . SECT . I. Wherein the Author clears himself of those self-Contradictions , that G.W. charges him with ; and the Answerer charged with several self-Contradictions , or Inconsistencies . IN His First Section he is pleased to accuse me , with these four things , p. 9. 1. Partiality , 2. Confusion , 3. Hypocrisy , 4. Envy . But makes not good one of them : now if alone to accuse would make a Man Guilty , who shall , nay who can be innocent ? As to the First , G. VV. acquits me himself , p. 14. where he says I have condemned the Baptists as well as them , for wrangling and fighting in the Dark , &c. And yet if the Baptists promote the said Epistle , as such an ingenious or excellent piece , 't is more than I desire of them ; however , thereby they shew more of Ingenuity , in Commending a Piece , or owning it may be Ingenious , notwithstanding it reproves them , than you are willing to shew , because it reproves you ; who are hardly got so far as to be willing to own any thing for excellent , that reproves or condemns you : So here 's your own partiality demonstrated more than mine . As to the Second , of Confusion and self-contradictions , He is so kind to nominate but four Particulars ; he might as well have pretended , there had been forty-four , for who could hinder him ? But since the number he finds is so small , I thank him for easing me , for if he had made ten times as many , they might have been as impertinent and false , and have put me to the more trouble to blow away the dust he would raise , to hinder my Readers Eye-sight . I have heard say , That this man hath such a rare Art of making Men contradict themselves , that if one should but say a Groat at one time , & four pence at another , he would go nigh to make his silly Disciples believe that the Man had contradicted himself ; and much after the same rate it fares with me , as I shall now clear to you . 1. The first self-contradiction he charges me with , p. 11 , is , Between my commending W.P. for an excellent Rhetorician , and fluent Tongue , and so was Cicero ; and yet telling them , you give occasion to persons to think and judg you a perverse Generation without Order or Rule , Rime , or Reason : says he , was Cicero such an one then ? Reply . Does it follow , That if one says VV.P. be like Cicero in one thing , that therefore he and all the Quakers are , ( or that I said they are ) like Cicero in all things ? no surely ; let him shew me such a word : Again in p. 6. I spake of a particular person , viz. VV.P. and a particular Act , and in p. 25. I spake of the Quakers carriage generally , and then did but say , you gave occasion to persons to think and judg you so : I never had such high thoughts of the Quakers in general , as to think them fit to be compared to Cicero in many things , and where 's now the Contradiction ? Here nothing remains but one of the Quakers-Quibbles . So this I note for the first Quibble , of his New Edition . 2. The second he Charges me with , p. 11. is for saying , If W.P. had this Gift of a fluent Tongue and good Voyce , meerly by turning Quaker , it would more convince me of the Truth of W. P ' s. Christianity , than all the Arguments I heard that day from him : and my confessing , that St. Paul saith , Though I speak with the Tongues of Men and Angels , and have not Charity , I am become as sounding Brass or a tinkling Cymbal . Reply . If there be any contradiction here , it must be in G. W's . Brain , and not in my Words ; For I do still say , That the Gift of Tongues immediately inspired into those of the True Church , upon their becoming Christians , ( which was the Gift I spake of p. 7. in express words , without acquiring it by Study ) was a certain Proof of Christianity , yea ( and I do now say ) so discriminating , that I do not know , that ever we find in the whole Scripture , any others , but only Christians , that were indued with that Gift by immediate Power and Inspiration of the Holy Spirit . And accordingly the Apostle Peter took it for a sufficient and undeniable sign of their Belief and Christianity , who had received this Gift , upon his Preaching Christ Jesus to them , and thereupon commanded them to be Baptized , Acts 10.44 . &c. They which Believed , were astonished , as many as came with PETER , because that on the GENTILES ALSO , was poured out the GIFT OF THE HOLY GHOST , for they heard them SPEAK WITH TONGUES : Then Answered Peter , CAN ANY MAN FORBID WATER , That these should not be Baptized , which have received the HOLY GHOST AS WELL AS WE ? And he commanded them to be Baptized in the Name of the Lord. And do thou G. deny it ( against this plain Testimony of Scripture ) or make the Apostle Paul to Contradict the Apostle Peter here , if thy Conscience can serve thee . Therefore G. thou art so far from proving this a Contradiction , that thou hast committed a great mistake , in saying , That the GIFT of Tongues is not a certain proof of Christianity : wherefore consider , what thou hast ( it's possible , only ) rashly and hastily asserted , and be not ashamed to confess thy Error . But on the other hand , though I owned SUCH A GIFT ( as before mentioned , p. 7. of my Epistle ) would be a good Proof to me , of W. P's Christianity : Yet I do not , nor never did own , that Men speaking never so MANY , nor so EXCELLENT Tongues by ACQUISITION AND STUDY , ( much less that any of W. P's . Plausible Orations or fine Harangues , ) was a certain Proof of Christianity , no , nor any Proof at all ; and those were the fine words without Charity I spake of p. 9. and where 's then the Contradiction ? Surely in G. his own Fancy ; This being natural , mediate and acquired by Study , but the other Spiritual , and a Gift immediate from God at an Instant . And although it is not to be doubted , but that the Apostle Paul had learned to speak l●ke an Orator , and more Tongues than one by Study , before his becoming a Christian , he being brought up a Scholar ; yet suppose it be granted , that he speaks ( 1 Cor. 13.1 . ) of the Gift of Tongues he had immediately , he doth not say any such thing , as that it is no certain proof of Christianity to OTHERS ; nay , so far from it , that in Chap. 14. v. 22. he asserts , Tongues are for a sign to them that Believe not , that is , chiefly to them ; ( and in the Quakers sence , such are we , who do not believe them : ) But that Charity which he speaks of , is a Proof of his , or a mans SINCERITY BEFORE GOD , that he did make use and imploy those GIFTS really in LOVE TO GOD AND HIS CHURCH , for the Planting and edifying of it , and not to any by , and base ends ; which if he should , it would profit him nothing v. 3. it would signifie nothing to his own Salvation , though possibly it might to others ▪ much like to this you have it expressed again by the Apostle in Chap. 9. v. 27. But I keep under my Body , and bring it into subjection ; lest that by any means , when I have PREACHED to OTHERS , I MY SELF should be a CAST AWAY . So that TONGUES IMMEDIATELY inspired by the Holy Spirit are a SIGN and PROOF to others of Christianity , wherever that Gift was or is found ; and CHARITY is a SIGN and PROOF of a man's sincerity before God , and of his SINCERE LOVE TO GOD AND HIS BRETHREN in his Exercise of that GIFT OF TONGUES , and other miraculous G●fts which God hath given him for the planting and edifying of his Church . But what 's all this to W.P. who alas is so far from having THAT CHARITY and SINCERITY in the Vse and Exercise of those spiritual Gifts of Tongues and Miracles , for the love and benefit of the Church , that HE hath NONE OF THOSE GIFTS TO USE OR EXERCISE AT ALL ? And where 's now the contradiction ? therefore I must note this for G. W's second Quibble . The Apostles were to stay at Jerusalem till they were endued with power from on high , viz. with tha● Spirit whereby they were enabled to speak with Tongues , being to Preach the Gospel to all Nations , and not only to those that understood only the vulgar Tongue of the Jewes . But W.P. or several of the Quakers Prophets have been sent to Preach the Gospel ( as they pretend ) to Peoples and Countrys that did not understand their Language , particularly G. Fox to America , ( where he as I have heard ) sent for at once , an Emperor and two Kings ) to Preach to the Indians in English , which they understood no● . Thus have these Prophets rendered themselves more Barbarous than those Barbarians to whom they Preached . Had not men the Light within them in the Apostles time as much as now ? If the Light within is now a sufficient evidence of the Truth of the Gospel , why not then also ? why should the Apostles , Peter and Paul have need of the miraculous gifts of the Holy Ghost then ? and the Apostles George and William in these days have no need of them at all ? 3. He charges this as a self-contradiction , For saying thou madest thy self the Author of a Lye , and shewedst thy self not only a Fool , but unjust ; and yet that I hint for W.P. to say , It is a Lye , is neither Answer nor Argument ; and therefore in Love I should advise him to leave off such Billinsgate Rhetorick . Reply . Oh excellent Artist ! He leaves out part of my words , and then tells me I have contradicted my self : For these words [ TO EXPRESS IT IN THY OWN LANGUAGE ] he deceitfully leaves out ; which I did in my very writing the Epistle think of , and put in on purpose to prevent any such mistake ; for thereby I gave W.P. plainly to understand , that it was his Language and none of mine ; I did express it in his Language and not my own ; that so he might be the more sensible of it . Now George , call to mind thy own words , p. 68. But if you take this kind of unfair Curtailing , which destroys the sence — is this your Care and Justice ? would you be thus served , both to wrong me , and abuse the World or your Reader ? And see how out of thine own mouth thou hast Condemned thy self , both as a partial and self-contradictory Pen. In his 3d. Sect. pa. 27 , and 28. He is up with it again , as if the man was so taken with talking about Lying , Forgery , &c. as that then only he was in his natural Element ; and rather than he would not make me to contradict my self ( because in the Margent I quoted the Apostles words , Titus 3.2 , 3. Speak evil of no Man , be no Brawlers , ) he will adventure to make the Apostle contradict or be inconsistext with himself on that ground ; for in the very same Epistle Cap. 1.12 . the Apostle says of the Cretians , That a Prophet of their own said , the Cretians are always Lyars , Evil Beasts , Slow Bellies ; This w●tness is true . And yet to go round again , p. 29. in vindication of W.P. he can tell you the Scripture proves such Language , and cites Psal . 52.3 . &c. Reply . what does the Scripture prove such Language for W.P. and not for others ? Or wilt thou blame others for what thou sayest the Scripture proves ? But where does the Scripture commend the so frequent use of it , as you make of it ? And where does the Scripture prove the use of it at all on such Occasions , as many times you use it on ? The Scripture commends Wine , and Timothy is commanded to use a little with his Water , but yet using too much of it may be vitious , and that was it I condemned in W.P. viz. using such language so frequently , and instead of Arguments , or a better Answer to his Adversaries . But that G.W. may take a liberty to say any thing , though never so palpably false , appears in p. 29. where he says , [ That it seems it is the Language , Lyer , and Forger , &c. that I find faults with , and not the Application thereof . ] Reply . That 's a mistake also , for that was the very thing I found fault with , viz. the so very frequent using or applying it to your Adversaries ; for thus are my words , p. 25. I will crave leave to mention one thing more of my observing ; and that is , thy so oft using the gross word of Lying and Forgery , and Lyar , and Forger ; especially in thy Books against T.H. that it will hardly stand with good manners ; such Language to be SO COMMON and FREQUENT , methinks sutes not well , &c. Which words I should think still were civil and moderate enough , if they were not prejudiced against all that is against them . Wherefore this I note for G. W's . third Quibble : besides a double falshood , first in leaving out part of my words , and secondly , saying I did not find fault with the Application of it which I did . 4. In the last place , he would make this a self-contradiction , viz. my saying , PERHAPS W.P. i● of a different mind from some of his friends , as it i● reported , &c. And my speaking of W. P's being engaged with such a People , and having received their Principles . Reply . Is it possible that ever any man that 's sober and in his Wits , could have the Confidence to publish his own ignorance so , as to call that a self-Contradiction , when he himself acknowledges , I say but PERHAPS , and neither affirm nor deny any thing positively , and how then can this be a contradiction ? and yet my words run more full , if it can be , p. 20. Or IF PERHAPS thou art of a different mind from some of thy friends in THIS PARTICULAR , why would'st thou not honestly tell us so ? And besides , if I had laid it down positively ( whereas you see I did it otherwise ) yet would it not have proved a Contradiction : For W.P. might have received the Quakers Principles at one time , and yet afterwards come to vary in some one particular , though not in all : and I believe I can prove if there be occasion , that most of the Quakers themselves , have changed , or varyed in some of their Principles or Practices , from what they at first Practised and gave forth . Now I do admire with what face G.W. can Print such stuff as this , and I do speak seriously , I cannot imagine how he can satisfy his Conscience in dealing so deceitfully , as he must needs know he does here with me , if he knows any thing : Is it possible that these words [ IF PERHAPS ] should be one Member of a Contradiction , as I writ it ? How can I possibly think , he can be a Man truly fearing God , that makes no Conscience of dealing thus unfairly , and representing things so falsly to his Reader by perverting the sence of my words ? which I leave every Reader to Judg of , whether this be the Quakers-plainness , detecting Fallacy , and not rather , The Quakers Fallacy perverting plainness ; and this therefore I note as his fourth Quibble . And now I hope G.W. will not say it is Forgery , or Slander , if they are charged as he relates p. 77. That the Quakers endeavour to Render their Adversaries as Ridiculous as they can , and to make their Friends believe they do nothing but contradict themselves . But I have this further to say for my self , That if I had indeed committed a mistake , or contradicted my self , I had that to plead for my excuse , which G.W. commends me for , p. 44. that my opinion is , H●manum est errare , and that would have born me out , I honestly and ingeniously telling him and the World , That I pretended to no such infallibillity , as the Quakers do . And now having thus fully cleared my self , I shall try G.W. if he be not more guilty of what he accuses me , viz. self-contradictions , or at least , Inconsistences with himself , and whether this man that pretends to Infallibility , be any more infallible than others , viz. 1. What G.W. says p. 19. That they cannot deviate from Scripture-Language in their Creed , and they must tell us , that until we bring them plain Scripture that saith , the Human Nature is the Christ , they must rather patiently bear our censure , &c. Now this I humbly conceive to be inconsistent with what G.W. says , ( but one page before , viz. p. 18. ) Have we not plainly and often confest also , That the Divine Nature or Word cloathed with the most Holy manhood — was and is the Christ . For I do not find these words [ cloathed with the most Holy Manhood ] to be Scripture-Language , and yet G.W. p. 18. admits them in his Creed , neither do they bring any plain Scripture that saith so , and yet they believe it , or confess it , if G.W. says true . 2. Where G.W. says p. 20. Whether Christs Humane Nature , be a part of Christ , as it was not a Question in Scripture-Phrase or Language , so it was as abruptly and sillily obtruded . And yet p. 22 , 23 , and 25. he proposes several Questions , which are not in Scripture-Phrase or Language , viz. [ I ask you if ANY MORE of Christ PROPERLY dyed than the Body ? Do you hold that his Soul , Spirit or Divinity dyed ? and p. 44. And if he was the Son of God , and so Christ before his Incarnation or assuming Flesh ? And many more too long to transcribe . 3. His blaming me p. 10. for comparing W.P. to a Jesuite , and yet p. 31. He does the same by me , in these words [ Our present opposers do argue as exactly like the Jesuites and Papists against the Protestants , as if they had served seven years at Rome . Reader , Judg you if G. hath not now out-done me , and in that very thing for which yet he accuses me . 4. His blaming me p. 10. for using hard Language and gross Words , and yet all along his Pamphlet he uses the same Language or worse , as p. 6 , 7 , &c. Dark Spirit , silly Drollery , a Stingy Generation of Hypocrites , and Apostates , Wicked , Absurd and Unjust , Canting-Language , Envious Canting , &c. Now is he not herein Inconsistent with himself , and accuses that in another , which he allows in himself ; and so condemns himself . G.W. p. 13 , 14. Comes to speak of the gift of Tongues immediately inspired , which I told W.P. if he had , as the Primitive-Church had , would more convince me , and confute the Baptists , than a hundred such days Disputing : But instead of making an Answer to me , or shewing that W.P. or so much as any one member of his Church hath such a gift , he falls to asking Questions of the Baptists . Is this some of the Quakers plainness ? of which you shall hear more in the third Section , he having there reassumed the Answering it again . G.W. p. 16. As for two of us speaking together at a time , and crying hear , hear , says , that was to hear him that was to speak ] Yea , but you cryed out and spoke much more than those two words , and the thing I found fault with , p. 11. as disorderly , was W.P. speaking , when his Opponents were speaking , and thy and his , or G. K's . sometimes making Discourses together , and at other times one after another , and so confounding your Discourses on purpose to evade , instead of disputing in a Regular way ; and yet when another went to speak for Tho. Hicks , Mr. Penn or his friends cryed out , Hicks , Hicks , Hicks , it is him we will hear ; and this I charged upon W.P. as both disorderly , unfair , and unreasonable ; and let him get off of it , if he can , for thou sayest nothing to bring him off . Whereas , G.W. p. 16. saith further , That it is supposed , that ●igh a 100 of the Baptists would clamour together , and make a hideous noyse , and Bawling , to stop him that was about to speak . ] 'T is very probable this in some measure might be true , but whether the number of nigh a hundred Baptists , that I cannot say ; And just so I do witness the Quakers did in their Turns , several of them standing by me that owned themselves Quakers , and Bawled out after the same manner : And can it be evil in the Baptists ▪ and good in the Quakers ? And when-as G.W. says , they did not shuffle or boggle at one single Question out of fear , but because it was not W. P's place then to Answer Interrogations and unscriptural-Questions ] a poor shift indeed ! Who shall be Judges of that besides the Quakers ? Thou G.W. art no proper Judg in it . The Question was grounded on their Charge of your being no Christians , and occasioned by W. P ' s own absurd distinction , as I writ him . But then as to the matter of Fact , you here grant , you did so far boggle , as to make some intermission before an Answer was given . And as to W.P. taking the words out of T. H's . mouth , or Answering before T.H. made an end of his speech , W.P. saying , That then he owned he could not prove them all , or to that effect . G.VV. himself p. 17 , 28. cannot but own the matter of Fact , it was so palpable , only he would fain palliate it , by saying , that many apprehended T.H. made a stop , ] What then ? G. ( supposing that which yet others deny , that he made any other stop , than what is usual to make a mans words intelligible ) wouldst thou not give a Man Breath , or leave to fetch his Breath ? do you not know that the usual Practice amongst Disputants that will be either fair or honest is , to ask , Hast thou said ? Or have you done ? Is this all ? And then truly to repeat the Argument . But instead of all this , W.P. lay upon the Catch , and as it happened , by his rashness Catcht himself ; and this I apprehended as unfair dealing . And what G.W. says further , is yet worse , viz. p. 17. [ That VV.P. did not insist on the matter ] For indeed he might well be ashamed to insist on it , he finding he had been too nimble , and spoke that of T.H. which in the Event proved false , viz. then he owns he cannot prove them all , or to that effect , whereas T.H. owned no such thing . And suppose , that what you charged T.H. with had been true , to wit , that he had abused you ; will that excuse you for abusing him ? and must VV.P. say a thing of him that was VNTRVE , and then afterwards think it enough to say , he did not insist on it , and not honestly acknowledg his mistake , Error or Falshood ? No surely , and thus you have a full Reply to his first Section of Quibbles . SECT . II. In Reply to his second Section , wherein is set forth the QUAKERS QUIBBLES , EQUIVOCATIONS , and CONFUSIONS about the [ Christ of God , ] [ his Manhood , ] [ his Humane-Nature , ] [ his Person , ] [ his Body , ] [ and his Flesh . ] THat we have denied distinctions , is false ; For true and reasonable ones we deny not . ] 1. Reply . If this mans own words , had not saved me the Labour , I would have proved it , That they have denyed Distinctions : For if he says true , And reasonable ones they deny not , then certainly he grants , tha● false and irrational distinctions they do deny , and so would make my words good : ( being laid down indefinitely by me : ) and thus this great man hath done two things at once , both made good what I said , and implyed a contradiction to himself , when he says it is false , that they have denyed Distinctions , which if true , then they have owned false or irrational ones , as well as true and reasonable ones ; but for further Proof , see G. W's own words , if you will believe him , quoted at the end of this Section ▪ And yet I shall put G.VV. to another task as hard as this , by desiring him to assign by what Rule he knows those Distinctions are true , and reasonable which he esteems or calls so . For that distinction which VV.P. used , I said was absurd ( p. 16. ) considering and with respect to the Quakers Principles of the Christ ; and G.W. lets that alone , being so wise as to say nothing particularly to it , so as to clear it . For if the body was not the Christ nor any essential part of Christ , ( as the Quakers own it was not ) how could VV. P's distinction imply , as it should do , if it answered the Objection rightly without Quibbling : THAT THE CHRIST WAS SEEN WITH CARNAL EYES . For if the person which they did see with their Bodily eyes was not the Christ , I do not know how they should see the Light within , ( as they call it , ) or the Deity with their bodily eyes , and so still then according to the Quakers Doctrine , the Christ was never seen with Carnal ( or Bodily ) eyes , and VV. P's Distinction deceitful only and absurd . G.VV. p. 18. acknowledges , that they have plainly and often confest , That the DIVINE NATURE or Word , cloathed with the MOST HOLY MANHOOD , and as having taken Flesh of the Seed of Abraham , was and is the Christ : Yet , says he , we must own , that if he was the Son of God , BEFORE he took Flesh , he was Christ . And in p. 19. he grants , he doth not own the Humane Nature is the Christ , for want of Plain Scripture that saith so ; and says some do conscientiously scruple it , and pretend it is a deviating from Scripture-Language , which they cannot do in their Creed . ] 2. Reply . What a pretty medly of Hypocrisie , Quibbling , and Confusion here is , I will now shew you . For Hypocrisie , how palpable is it , in that they pretend they conscientiously scruple owning in their Creed , THAT THE HUMANE NATURE IS THE CHRIST , because , it is a Deviating from Scripture-Language , and they pretend they find no plain Scripture that says so ; when yet at the same time , they tell you , they have often confessed that the DIVINE NATURE , or Word as CLOATHED with the most HOLY MANHOOD — is and was the Christ ; and this they do without scruple of Conscience ; And yet there 's no plain Scripture that I know of , that says so , yea , and it is a Deviating from Scripture-Language ; for where can they shew me this Language in Scripture [ CLOATHED WITH THE HOLY MANHOOD , ] or such a word there as [ MANHOOD , ] and until they have done that , I must charge them with HIPOCRISY , and their pretended Scruples to be nothing but pretences and DECEIT . 3. As to their Quibbling , herein it plainly appears , that to blind the eyes of the simple , they sometimes pretend as in p. 18. to own the Holy Manhood to be Christ . And yet p. 19. Deny the Humane Nature to be Christ . By the first they would seem as if they owned the Humane Nature to be Christ , when-as indeed they utterly deny it , as you may see by the Latter . But since they own , the Divine Nature Cloathed with the most Holy Manhood , and as having taken Flesh of the Seed of Abraham , not only was , but is the Christ ; and yet say that the Light which is in every Man is the Christ , I considered with my self , whether this most holy Manhood was in every Man , and the Manhood was the Light in every Man , or a part of that Light ? Taking these words in their proper and common signification among us English Men , but so I could not find it consistent with their Doctrine of the LIGHT WITHIN ; and therefore would it not appear a pretty Quibble , if some of them do mean by MANHOOD ; not MAN really , and essentially , but only a GARMENT , or a certain quality , as Power , Fortitude , or Valour ? So when they confess Christ Cloathed with the most Holy Manhood , they mean Christ was Cloathed with the most Holy Power , Valour &c. or Cloathed with a Garment ? Or else , if they deny this , they must confute their other Principle of the Light within every Man being the Christ , or speak as absurdly ▪ if they say Christ's Manhood , as he is really and essentially Man , is within every Man. 4. And then I further enquire of the Quakers ; Whether the most Holy Manhood be indeed the Christ or a real part of Christ ? And whether the Flesh that Christ took of the Seed of Abraham ( since AS SUCH , G.VV. sometimes , viz. p. 18. confesses he IS the Christ ) be , or can be the Christ , the Light , or a part of that Light , which at other times the Quakers say is in every Man ? Or will they say , that Christ's Flesh , which he took of the Seed of Abraham , is in every Man , or is it another Christ ? See their confusions and absurdities . 5. And when they say [ before Christ took Flesh ] let them deal plainly with us , and tell us WHEN Christ FIRST took Flesh , and whether they do not Believe he took Flesh BEFORE he was Conceived and Born of the Virgin Mary ? and what plain Scripture they have that saith so ? And if Christ took Flesh BEFORE , whether it was Real Flesh , and what sort , and whether h●s Flesh that was born of the Virgin Mary was the same , or had Christ at the time of his Birth , two different sorts of Flesh , not Figuratively , but Really and Properly so called ? and all this will shew their Confusion , and the Ridiculousness of their Fancies ; for by I. Pennington's Question p. 20. it seems the Quakers do hold , that CHRIST's OWN FLESH , BLOOD AND BONES are of an ETERNAL NATURE ; And that the FLESH AND BLOOD which Christ took of OUR NATURE was only OUR GARMENT , and so of an EARTHLY PERISHING NATURE . And thus would make Christ's Flesh Blood and Bones to be GOD , for nothing can be of an ETERNAL NATURE , but GOD. Monstrum Horrendum ! hear O Heavens ! and hearken O Earth ! What can be either Confusion or Equivocation in the World , ( not to say worse of i● ) if this be not ! 6thly . G.W. pag. 19. and in several other places , says , The Quakers must have not only Plain Scripture , but Express Scripture , viz. Scripture that saith so , or else they cannot admit it into their Creed . So in G.F. and J. Stubb's Epistle before G. W's Book , intituled The Divinity of Christ : Their very first Words are , [ Whether do the Scriptures speak of three Persons in the God-head — in these express words ? Let us see where it is written , Come d● not Shuffle , for we are resolved that the Scriptures shall buffet you about , and that you shall be whipped abo●● with the Rule : Give us Plain Scripture for it without adding , or diminishing , or shuffling . We charge you Presbyterians , to give us Printed Scriptures for these following Words , and let us see in wha● Chapter and verse they are Printed , viz. Concrete , Abstract , Relative , &c. and so in this manner they ar● giving Names to CHRIST and God , besides the Rul● of Scripture , &c. And so they run on with it , over and over again . ] But now since they Impose , Command , and Charge others at this Rate , and not only so , but also pretend that they cannot admit of any thing in their Creed , but what they have plain and express Scripture that saith so . How Reasonable and Just is it to Charge them , and accordingly I do here Charge them , to produce where it is written in Scripture in these express words , [ The Divine Nature , or Word Cloathed with the most Holy Manhood , was and is th● Christ , ] which they have admitted into their Creed : Let us see in what Chapter and Verse it is Printed ? So p. 24. The distinction of Father and Son , is Real in the Divine Relation , known as Co-workers in the Order and Degrees : ] Where 's Chap. and Verse for these words ? Come G.W. Come ( Quakers ) shew me , or any other , the Chapter and Verse , where these words are written , [ viz. Manhood , entire Manhood , the most Holy Manhood , Divine Relations , Co-workers in the Order and Degrees ? ] Or henceforward be ashamed of your silly doings , and such ridiculous scribbling : I might think W.P. may yet have so much Ingenuity left in him , as that he would be ashamed of it when I consider his Learning ; but that his undertaking to vindicate G.F. for notorious falshoods and nonsence ( evident to mens Eyes and Senses and ) against his own senses and ocular demonstration , makes me much to doubt it ; see Contr. ended , p. 39. being sorry to see that so ingenuous a Man , as W.P. once was , should Sacrifice his own Senses , Reason , Honour and Reputation , to keep up the Credit of such a Man as G. F. who hath written in many things so ridiculously ( that it's impossible for any Man to vindicate him , without making himself more ridiculous ) and by his Tautologies and incoherency a sober Man would take him to be Craz'd : witness his Professors Catechism , Testimony of the True Light , and his Primmer for the Scholars and Doctors of Europe . And which is yet more , G. I have this to add , That I do not think , Tho● , nor all the Quakers in England , can bring Express Scripture for that which is your First and Grand Principle of all ; wh●ch you talk of so much above all , viz. The Light of Christ within every Man , or Christ the Light within every Man ] Now to speak in G.F. and J. Stubb's words , I charge you ( Qu●kers ) Let us see where the Scripture speaks thus , in these ●xpress words ; Let us see where it is written , come do not Shuffle , for we are resolved that the Scriptures shall buffet you ( Quakers ) about , and that you shall be whipped about with the Rule . Give us plain Scripture for it without shuffling , adding or diminishing : I charge you ( QUAKERS ) to give us Printed Scriptures for all these foregoing words , and let us see in what Chapter and Verse they are Printed : ] and if they do that , I think I may promise them to turn Quaker presently . But besides this , their Hypocrisie herein is more gross ; For to what end ( except to deceive ) should they pretend that they cannot own this or that in the● Creed , if it be not expressed in plain Scripture , whe● they have so often , and so plainly avowed , That th● Scripture is not their Rule , either for Faith or Pr●ctice ? But now for the Protestants to call for plai●-Scripture is but according to their Principle , becaus● they own it for their Rule . 7. So again , p. 19. G.W. confesses that JESUS CHRIST is MAN : one at first view might think h● spoke well , so he does , if he did but mean truly wh●● he speaks ; But that you may plainly see he doth not and may see what kind of Man he means , in the sam● Page he gives you to understand , that it is such ● Man as hath not HUMANE NATURE , and p. 24 such a Man as is not a Person without us : and wh●● kind of Man think you must or can this be ? Is no● this a fine Quibble Judg you ? That this their Equivocation may appear more plain , even to the Capacit● of the Vulgar , consider , That when the Quaker● say , that Jesus Christ is Man , They must mea● either That he is truly and substantially a Man , a created Body and Soul , or that he is an Imaginary and Fictitious one only . If the first , then they must own he is a distinct Person , & ha●h ( as essential to him ) Humane Nature , For to be a Man , is to have the Nature of Man , and every substantial Man is a distinct Person . But this they deny of Christ , & therefore they do not mean he is such a Man. If the other , viz. an Imaginary or Fictitious Man , let them say so if they dare , and consider how Blasphemous it would be , and what horrible Consequences would follow thereon : And therefore to go round again ( let the Quakers equivocate as much as they will ) they must hold that indeed Christ is not Man , or else fall into the BLASPHEMY or Absurdity abovementioned . In plainness G. is Jesus Christ a Man and not a Person ? Seeing thou dost define a Person to be a MAN , &c. In the Introduction of thy Book intituled the Divinity of Christ . What meanest thou by the word MAN ? A Created Body and Soul , or some uncreated thing ? Now G. use plainness and honesty in this particular if there be any in thee : or whoever he be that undertakes to Answer for thee . Generally all Men in the World , that use the Term Man as properly an English word , understand by it , a PERSON , or a RATIONAL CREATURE distinct from all other Men , one that is in some certain Place , and cannot be in distinct Places at the same time , that hath in respect of his Body , Dimensions of Length Breadth , and Depth , that is visible , one that began to exist at a certain time , one that hath a head and a body so closely united , that when-ever they two are severed , the Man ceases to be ; But the Quakers , they seem to mean quite another thing by the term MAN : sometimes one thing , and sometimes another ; I believe themselves know not well what . By the term MAN , Do you not mean one that is not a Person or Rational Creature , but Flesh , Blood , and Bones of an eternal Nature . ( J. P's . Qu. p. 20. ) an infinite Soul ? One whose Flesh is , and he is in a multitude of Men and Women in distant Countreys at the same instant of time ? Myst . p. 68. Christ ascend p. 18. One that is not in Heaven , as a place to live in remote from Men that live on Earth ? Spir. of Truth p. 12. Christ ascen . p. 21. one that is not VISIBLE ? Christ ascend . p. 37. one that beg●n not to be , for he was eternal ? one that is as far remote from his Body , as Heaven is from Earth , and yet lives ? See Quak. Plainness , p. 23. In fine it seems Jesus Christ is a Man whose Glorious Body in Heaven is not a Humane [ or Man 's ] Body , see the same p. 23. and doth not the Quaker use now admirable Plainness in his Confession of Faith in Scripture-Language ? Doth Europe or America afford such Equivocation ? 8. G.W. p. 19. says further , That Christ's Body of Flesh and Blood , that was born of the VIRGIN-MARY , and that suffered , was Crucifyed , Dye++d , and Rose again the third day , is called the Body of Jesus . But yet G. thou wilt not say , nor own , That that Living Body is Jesus ; or that BODY is so much as a part of Jesus . Consider this , serious Reader , here 's still the Quakers Quibble , and a clear proof of the Quakers Mystery , whereby their poor unwary Hearers are deluded and deceived . So they will say , the seventh day of the week called Saturday , and the eleventh Month called January , and the Scripture called the word of God , and the Writing or Declaration of Matthew called the Gospel of St. Matthew , and abundance the like . Which yet they do not one whit the more Believe it for Truth , for saying it is called so ; But Believe quite the Contrary , as they believe the Scripture is not the Word of God , though it may be called so : so they can say ( by their Equivocation ) The Body that was born of the Virgin Mary , is called in Scripture , the Body of Jesus , and yet will not own that Body , either to be a part of Jesus ; or do believe it to be that Jesus which the Scripture calls it . And here I appeal to all sober and understanding People in England to Judg , if ever they heard such Quibbling before ( as the Quakers here use ) about CHRIST JESUS : and this they are constrained ●o do , To maintain that first Principle they have took up , The Light within ; for if they should own that living Body of Flesh and Blood that was born of the Virgin Mary and that was Crucified and dyed , to be JESUS and the CHRIST , then they foresee , they should confound , that their Beloved Principle . The Light within every Man. For how can that Man or Body of Flesh Bone , and Blood , that was born of the Virgin Mary , be in every Man ; and also upon this Ground , They deny that Person , that Man that was born of the Virgin Mary to be the Christ ; Because they cannot tell how to make tha● very Person and Man to be in every Man , and in all Persons , and so rather than forego their Principle of the Light within , They will adventure to fashion and form to themselves , a new Jesus and a New Christ , and have hid it and kept it as much as they could in a Mystery , and in Dark sayings , as long as they might , till at last being pressed by many Contests and Disputes they have been forced to discover it . And now , Dear Friends and Country-Men , give me leave to tell you that though I do not remember that I ever positively said , That the Quakers were no Christians , yet I have much and often doubted in my self , and do still , whether they can ( according to their Principles ) be true Christians : since they do not own nor believe that Man , nor that living Body that was born of the Virgin Mary to be the Jesus and the Christ , and so do not believe , that the Christ inde●d dyed , and if Christ did not indeed Dy , he did n●t indeed rise again . Nay though they own that the Scriptures call that living Body , Christ and Jesus , yet they give us at the same time to understand , They do not Believe nor own it to be what they themselves say the Scripture calls it , and so set up another Christ , than what the Scripture call's Christ , and declares to us to be the true Christ , and Messiah of the World. And for this Reason , and out of this Godly-Jealousy and Fear , ( and not out of Envy and wicked malic● as they pretend ) it is , that I cannot own them , but have thus opposed them : And let all People consider it , weigh it well , and take heed ; It is not for nothing , or yet a sl●ght matter only , that I set forth their Quibbles ; But for their setting up another Christ , or another kind of Christ , than the Scripture holds forth and calls the Christ , to wit , that Person , Man , or living Body , that was born of the Virgin MARY : and what can be of a higher Nature or more dangerous in the Christian Religion , than for any to set up any other Christ , or any other Person or thing for Christ ? 9. What pla●ner words is it possible to invent , that are intelligible to Mankind , than are used about this matter in Scripture , if Men would not be wilfully Blind as to give you an Instance or two , Acts 2.22 , 23. Ye Men of Israel ' hear these words , Jesus of Nazareth , A Man , approved of God among you , by Miracles and Wonders and Signs , which God did by him in the midst of you , as ye your selves also know , HIM , being delivered by the determinate counsel and foreknowledg of God , ye have taken and by wicked hands have Crucified and Slain , v. 36. Let all the House of Israel know assuredly , That God hath made that same Jesus whom ye have Crucifyed both LORD and Christ observe the Apostle says , that same Jesus , viz. Jesus of Nazareth A Man , God hath made both Lord and Christ , and if that same , then no other : and again , that same Jesus , whom the Men of Israel had taken , and by wicked hands did Crucify and Slay ! That same Jesus , ( and not any thing else ) hath God made both Lord and Christ : Now , it was not the Light within , that the Men of Israel took , and by wicked hands Crucified , Hang'd on a Tree and Slew ; But it was that Man , that Person , that Body that was born of the Virgin Mary , Jesus of Nazareth , that the Jews took , and by wicked hands Crucified and Hang'd on a Tree . So it appears as plain ( as any thing in the World can be by words made Plain ) that that same Man , that Body , or that Person which was born of the Virgin Mary , Jesus of Nazareth is he which God hath made both LORD and CHRIST and not the Light within every Man , nor any other thing . Luke 24.39 . Behold my Hands and my Feet , that it is I my self ; handle me and see , For a Spirit hath not Flesh and Bones , as ye see me have , and when he had thus spoken , he shewed them his hands and his feet . John 20.24 , 25. But Thomas one of the twelve called Dydimus was not with them when Jesus came , The other Disciples therefore said unto him , we have seen the Lord : but he said unto them , Except I shall see in his hands the Print of the Nails , and put my finger into the Print of the Nails , and thrust my hand into his side , I will not believe . v. 26 , 27 , 28. And after eight days , again his Disciples were within , and Thomas with them : Then came Jesus , the door being shut , and stood in the midst , and said , Peace be unto you . Then saith he to Thomas , reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless , but believing . And Thomas answered , and said unto him , my Lord , and my God , v. 31. But these are written that ye might believe that Jesus is the Christ the Son of God , and that believing ye might have Life through his Name . What Jesus ? even That Jesus , that same Person that was not within but without Thomas , who had the Print of material nails in his hands , that Thomas put his finger in , is the Christ the Son of God. Now , G.W. Answer me in plainness once , if thou wilt be so honest , Was this Jesus ( that the Apostle says here , we are to believe is the Christ the Son of God , ) without Thomas , then when he put his finger into the Print of the Nails ? Or was it only Acted within Thomas his Body ? And hath the Light within ( which thou ownest for thy Jesus ) any Print of Material Nails or hands , properly so called , of flesh and bone , as this Jesus had which is the true CHRIST ? see also Math , 1.1 . with verse 16 ▪ and Heb. 2.14 . 10. G.W. p. 20. takes notice of Jer. Ives great Question , as he calls it , Whether Christ's Humane Nature was a part of Christ ? But he gives no Answer to it , but gives it the go-by , by saying it was not a Question in Scripture - Phrase : But that could be no good Answer from thee , because thou thy self dost , and hast asked many Questions which are not in Scripture-Phrase : and besides , that can be but a silly pretence no better than a Shuffle from thee , because thou dost not own the Scripture , or Scripture-Phrase to be the Rule of thy Faith : Therefore Quibble no more about it , but Answer it . 11. Then p. 21 , 22 , 23. G.W. instead of Answering my Epistle , as he pretends in his Title , put● many new Questions to the Baptists , and prays them to agree upon a consistent Creed amongst themselves , and so slily gives me the go-by , to which I need only say this , That I am of the Opinion , it may be ●● easy for the Baptists to form a Creed wherein they are all agreed , as it is for the Quakers to Form a Creed wherein they & their writings do all agree : Let the Quakers do this themselves which they require of others . Further , I dare adventure to say , that let a Baptist or some other Person , give but three Texts of Scripture to be interpreted , or put but three Questions to six Quakers , all apart , and let them answer apart , and that there shall not three of the six Quakers alike , give the same Answer or Interpretation thereto , either in form or substance , notwithstanding their pretended inspiration and unity . 12. Pag. 23. G.W. says , That though the meer Body of Jesus , was not the ENTIRE Christ , yet the Name Christ is sometimes given to the Body , though not so properly , as to the whole Man Christ . ] Reply . But thou-wilt not own that the meer Body was part of Christ ; so far art thou from owning it to be the entire Christ , and though they acknowledg the Scripture calls the Body Christ , yet they are so obstinate in their own conceits , that they will not believe it is what the Scripture calls it , but thus will be wise above what 's written . Oh deceit ! you think the Body so far from being the entire Christ , that you will not allow it to be any part of him , but such as a Garment is that is none at all . 13. Pag. 23 , 24. G.W. says , That the Distinction of Father and Son , is not only Nominal , but Real , &c. ] How then doth G.F. say , Myst . p. 142. Christ is not distinct from the Father , and that they are all one , p. 99 ? will G.W. and the Quakers Condemn those sayings and disclaim them ? till then they are Quibblers and Equivocators . G.W. p. 24. and also known as Co-workers in the order and degrees of Manifestation and discovery . And yet G.W. himself when he writ against a Baptist , for saying [ now as he was God , he was Co-Creator with the Father ] Then he condemned it as nonsence , saying , What nonsence and UNSCRIPTURAL - LANGUAGE , is this , to tell of God being Co-CREATOR with the Father , or that God had Glory with God ? DOES NOT THIS IMPLY TWO GODS , AND THAT GOD HAD A FATHER ? says G.W. The Light and Life , &c. p. 47. ] Oh excellent George ! what difference between Co-Workers , and Co-Creators ? Do ye not most frequently and importunely charge your Socinians with the horrible Crime of denying that Jesus Christ made or created the World ? And yet is there any Socinian , nay Jew , or Turk , that will deny that one God ( whom we call the Father of Jesus Christ ) made the World ? And thou sayest it's nonsence to tell of God [ or Christ as God ] being Co-Creator with the Father : oh disingenuous Man , that endeavours to get repute to your selves by Reviling others with that very thing whereof your selves are guilty ! And the ground of your Reproach is , that you can equivocate , and they cannot . 14. G.W. p. 24. says , That the Distinction of Father and Son is not only nominal but real . Now then let him if he can answer and confute his sincere-hearted and Zealous Brother W.P. in his Sandy-Foundation , p. 13. Mr. Pen's Argument is this , Since the Father is God , the Son is God , and the Spirit is God ( which their Opinion necessitates them to confess ) THEN UNLESS the Father , Son , and Spirit ARE THREE DISTINCT NOTHINGS , they must be THREE DISTINCT SUBSTANCES , and Consequently THREE DISTINCT GODS . ] Now G. if this Distinction of thine , does not make them DISTINCT SUBSTANCES , thy Brother Penn tells thee they are DISTINCT NOTHINGS . Reconcile this if thou canst , and agree amongst your selves upon a Creed before you go about to Correct others . 15. G.W. p. 24. further says , We own that the Father is in the Son , and the Son is in the Father , as also that the SON IS THE MIGHTY GOD , THE EVERLASTING FATHER , the Prince of Peace . But they do not own any such separation between God and Christ as these words [ the Christ of himself and the God of himself ] do imply Socinian-like ] For this , let his Brother W.P. Socinian-like Answer him , and see what he makes of such Doctrine as G.W. here teaches , and let G. W. refute his Brother Penn's Argument . Sandy Foundation p. 14. he proves the Ridiculousness and irrationality of such an Opinion , by this Argument , viz. If that the ONLY God is the FATHER , and CHRIST be that ONLY God , then is CHRIST the FATHER : So if that ONE GOD be the SON : and the Spirit that one God , then is the Spirit the SON , and so round , nor is it possible to stop says he . And this he brings many Arguments to prove to be both an irrational and a Ridiculous Opinion , and yet now is this the very Opinion of G.W. and other Quakers , viz. That Christ , or the Son , is the Father , as you see G. W's words above do confess . Now let us know which of these two Brethren the Quakers will own to be wrong : For according to these words it is impossible they can be both right : and let us know in Plainness ( if there be any such thing now left among the Quakers ) whether W.P. will own his own Argument , or whether thou G.W. wilt disclaim him or it , or thy own word● ; For they are as contrary as Yea , and Nay . 16. G.W. p. 24. Confesses , that the Title of Person without us , is un-scriptural , and too low to give to the CHRIST [ or the Son ] , and yet his Brother W.P. in his Sandy Foundation p. 15. could give the Title of Person to Christ or the Son : these are his words , Who ( speaking of the SON ) so many hundred years since in PERSON testified the Vertue of it . Now then G. thou must say Christ is a Person within us , or else disclaim and disown W.P. for giving such an unscriptual and too low a Title , to Christ the Son ; if not , dost thou not dissemble ? and did not W.P. speak of a Person without us , as his words [ who so many hundred years since testified ] do evince plainly enough ? 17. The Quakers being charged , that according to their Principle , They cannot and do not Believe that CHRIST INDEED DYED ; G. W. does not deny it , but asks the Baptists , If any more of Christ properly dyed than the Body ? Do you hold that his Soul Spirit or Divinity dyed ? If not , the Charge is foolish and silly . Reply . No G. the Charge is not foolish nor silly ; for as I understand the Baptists hold that the living Body that was born of the Virgin Mary is Christ , and that that dyed , and so believe that Christ indeed dyed : But you Quakers not Believing so , if you Believe that indeed the Christ dyed , you must Believe his Spirit or his Divinity Dyed , for that only you hold is THE CHRIST , and then are you like Reeve and Muggleton who have Blasphemously said that the Godhead d●●d , and thus is thy Charge turn'd upon thy own head ; and thy Quest . proves foolish and silly , For how canst thou ask if any more of Christ than the Body dyed , when thou dost not Believe the Body to be Christ , or any real or essential PART OF CHRIST : Thus whilst you own the Body not to be the Christ , nor a real part of the Christ , you must own that not the Christ nor any real part of Christ dyed ; since you agree , only the Body dyed , and the Body of Jesus was not the Christ , say you , nor any essential real part of Christ , that you will own . 18. As to Jer. Ives Answer to their Distinction , it seemed to me pertinent enough to manifest their fallacy and folly ; and so it doth still for ought G.W. hath told me as yet to the contrary ; and I cannot without offering violence to my understanding be so much taken with G's Reply which is on this wise p. 26. It 's not improbable , that if we had made such a comparison , you Baptists would have cryed out , oh Blasphemy ! This is an improbable or an improper Reply indeed ; It 's more probable W.P. could have told G.W. ( if he did not know it ) that he had learnt in the Schools , that may-bee's , can be answered with may not bee's , and so this might be sufficient for that : But , 1. What if the Baptists would not in such a case , have Cryed out , Oh Blasphemy ! where 's thy Answer then George ? 2. Or , what if the Baptists should , and the Quakers should not , in such a Case , Cry out oh Blasphemy ! as thou dost not affirm it is Blasphemy ; where 's thy Answer then George ? 3. Or , what if there be no such comparison made as thou pretendest is implyed , ( as sure I am there is not ) viz the name of Christ , to be no more excellent than the name of George or William ? Where 's then thy Answer George ? And where 's now thy oh Ignorance in the Abstract ? one may well enough see it in the Concrete , viz. in G.W. when thou settest down thy Reply , thou , immediately says oh Ignorance in the Abstract ! now , if thou meanest ( as it may be so taken ) that the words of thy Reply is such , I shall not trouble my self to say much against it ; But if thou speakest it of me or the Baptists , by thy using that word Abstract , thou shewest thy own Ignorance and want of Learning ( not well understanding the word Abstract , ) which against the next time thou writest for W. P he may inform thee , and teach thee so much Logick ; Ignorance in the Abstract Qualitatem notat nulli subjecto inhaerentem , and so not in me ; Ask thy Brother P. else : Besides , how thou wilt Answer for this word Abstract before your Prophet G.F. I know not , for in the Epistle before one of thy own Books ( Divin . of Christ : ) he condemns that word , as well as others , as coming from our old Logical and Philosophical Books , and yet behold here a Quaker uses it , oh what self-contradicting and dissembling Men are they ! And as for the excellency thou now pretendest to own , in the name of Christ , one may see it to be but Hypocrisy used for evasion-sake only , by what your friend John Crook says of the name Christ and Jesus . Principles of Truth p. 12. [ Without this Vertue , [ viz. The Arm of God ] CHRIST and JESUS are but empty names . We believe and know , by his Grace in our hearts , that as his name JESUS without Vertue and Power , is but an empty word , &c p. 11. But the name which saves , is the power and arm of God , that brings Salvation from Sin , &c. ] Pray how much more excellent does the Quaker here make the name JESVS , than the name GEORGE or WILLIAM ? Are they ? Can they be less excellent than empty words ? Oh the Hypocrisy of these Men ! to say no worse . 19. I said the Quakers Quibbled as much about the word Body as the word Christ , and G.W. instead of denying it , hath confirmed it , p. 29. For though it be Scripture - Language , That the Body is one and hath many Members , and in another place , That the Church of Christ is his Body : yet it will not therefore follow , nor is it according to Scripture - Language , That Christ had NO OTHER Body than his Church , for had he not a Body , that was born of the Virgin MARY ? or was the Church viz. all the Saints in the World born of the Virgin M●ry ? Or had the Body of Christ that was born of the Virgin Mary ( the espoused Wife of Joseph ) no other members ( as Arms , Hands , Legs , &c. ) but only the Saints ? would not this be rare Divinity ! When Thomas put his finger into the Print of the nails in the hands of Jesus , and put his hand into his side , was that then the Church , that Thomas put his hand and finger into ? Oh excellent Quakerism ! Pag. 30. G.W. would slily give the go-by , to my discourse about Mr. Keith's distinction , of making three Christs , by taking no notice upon what I grounded the Objection , viz. Now after this rate , or by the same manner of Reasoning and Quibbling , may not one say that G.K. makes three Christs in Scripture , and that with as much Truth as for any of them to affirm Christ would be a Monster , by saying he hath two Bodies ? But this he slides by , not Answering a word to it : Is this the Qu●kers plainness ? Is it not indeed a Plain shuffle ? But come George : come back again , take notice what it is thou hast to Answer , and then Answer it , Shufflle me no Shufflles , nor Quibble me no more such Quibbles : neither doth G. tell me ( which I also prayed W.P. honestly and plainly to do ) whether G.K. meant , That these three were three Christs , in three distinct Persons ? Or that these three [ and not any thing less than these three ] were one Christ , in one distinct Person ? Or whether these three are no Christ at all , in no distinct Person . Let G.W. Remember his own words in his Introduction to his Divinity of Christ [ We judg that such expressions and words as the Holy Ghost taught the true Apostles and holy men mentioned in Scripture , are most meet to speak of God and Christ , and not the words of man's wisdom , or humane Inventions , and devised Distinctions since the Apostles days ] — nor in Philosophical terms and nice School - Distinctions derived from heathenish Metaphisicks , ] and now tell me G. whether this of thy Brother Keiths , is not a devised Distinction since the Apostles ? And whether G. thou hast not condemned thy Brother K's Distinction ? Where is there such an expression in the Scripture , as Proper , least Proper , &c. are not these Philosophical Terms ? SECT . III. In Reply to his third Section shewing G. W's and the Quakers Ignorance , of the true Spirits Evidence , who deny the Gift of Tongues , Prophecy , Signs , &c. to be such . 1. IN my Epistle to W.P. p. 8. I minded him of the Apostle Paul's words , 2 Cor. 12.12 , 13. Truly the SIGNS of an Apostle were wrought AMONG YOU in all Patience in SIGNS and WONDERS and MIGHTY DEEDS . For what is it wherein ye were INFERIOR to other Churches ? Here was a Church indeed that had the Spirits evidenee , and here was an Apostle indeed that had Divine Revelation , the Gift of Prophecying & Tongues , and Interpretation of Scripture : such an Apostle was one , who indeed was not of Men , neither by Man , but sent by Jesus Christ , and God the Father , who raised him from the dead , Gal. 1.1 . But no such Apostles nor Friends of the Ministry can I find amongst the Quakers , who yet pretend to be Apostles , not of Men , nor by Man , but immediately sent by God , and pretend to have the same Spirit , Calling and Power that the Apostle Paul had . And yet alas do not EVIDENCE it any MORE than OTHERS do , who pretend to it , with as much Confidence as themselves : Nay , and so far are they from that , that I do not see they are able to produce any MORE or give any better Demonstration of it , than those who do not pretend at all immediately to it : and therefore I told W.P. if he had had the GIFT OF TONGUES given him by the SPIRIT IMMEDIATELY upon his turning QUAKER : Or if he could shew but ONE in all his Church , that had such a spiritual Gift or Gifts upon his Conversion to their way , it would put a clear difference betwixt them and the Baptists Churches ; and herein would the Quakers plainly then exceed and excel them : and that one such Testimony ( if true ) in the Quakers Church would more confute the Anabaptists and Convince their Auditors , than a hundred such days brawling disputes , where the Quakers shew'd no more POWER OF THE SPIRIT than their Adversaries ; only fenced with words as well as they could , as their wits would serve them best to Distinguish , Evade , or Answer . And therefore I told W.P. I found his Church as Poor and Low as the Baptists whom yet they condemned . I finding he had the words of Man's Wisdom in making plausible Orations , but askt him , Where was the Demonstration of the Spirit in Power and Sign ? 1 Cor. 2.4 , 5. 2. Now at this I find George is put to a great loss , saying p. 14. What if God will not bestow such Gifts and Signs now ? Being afraid to say , God will , and yet not daring to say , God will not , what George , art thou in a Maze ? Is not this Scripture-Phrase ? Is not this according to Scripture-Language , 1 Cor. 4.19 , 20. I will know , not the Speech of them that are puffed up , but the Power ; For the Kingdom of God is not in Word but in Power ; see also Revel . 2.2 . And is not this according to your own Language , G. Foxes Epistle before thy Book Divin . of Christ , have you the same Power and Spirit , that gave forth the Scriptures ? And such miraculous Gifts are no more than what we find testifyed to have been and remained in the Christian-Church about two hundred or three hundred years after Christ . Irenaeus who lived one hundred and eighty years after Christ , affirmeth that in his time the working of Miracles , the Raising of the Dead , the casting out of Devils , healing of the sick by laying on of hands , and Prophesying , were in being ; and that some that were so raised from the dead , remained among them alive long after , Niceph. Eccles. Hist . Tom. 1. lib. 4. cap. 13. Tertullian and Cyprian ( which last lived till above 250 years after Christ ) do both make mention of the ordinary casting out of Devils , and challenged the Heathen to come and see it . 3. But says he p. 31. this is very strange , But what then George ? It is not more strange than true ? And I say , Is it not very strange , that you will pretend to the Power and the Spirit , and talk of being sent immediately by God , as Paul was , and have a D●vine Commission to Prophesie , and yet cannot bring any Evidence to prove it more than Others ? And instead of Producing one such Apostle , Prophet or Minister in thy Church , the best thing ( which yet alas is bad enough ) thou canst say for thy self , Oh! our opposers do argue as just like the Papists and Jesuites , as if they had served seven years at Rome . Reply . Ah Quibbler ! this will not serve thy turn above all Persons , for who Argues more like a Papist or Jesuite than your selves about proving the Scriptures not to be the Rule of your Faith ? Who uses the Jesuites Arguments to prove good works the meritorious cause of our Justification more than you ? Was it not one of the most eminent and learnedst Men that ever you had amongst you , that positively asserts THE SCRIPTURE TO BE A NOSE OF WAX , yea , and says it is CAPABLE of being NO OTHER ? Sam. Fisher Additional Appendix , p. 21. And is not this the Jesuites Phrase in terminis ? And none but Papists ( except your selves ) use it , Andrad . Orth. Explic. lib. 2. p. 104. What had S. Fisher served seven years at Rome ? Nay , I can shew you and others may see if they mind it , that almost all the Arguments that Mr. Fisher uses to prove the Scripture is not the Rule of Faith , are the very same that the Papists and Jesuites have used these hundred years ; and so G.F. in the Epistle before thy said Book , says , where doth the Scripture say that it self is the Word of God ? Just so do the Papists Argue . What now George ? Is the Argument the better or the worse , because the Jesuites have used it ? Dost thou think in thy Conscience this is a good Answer ? You can sometimes tell us that the Papists may use good Arguments , and so the Jesuites make use of the Scriptures , yet never the worse for that ; nay do but see how thou hast Answered this matter thy self , in thy own Book , Divin . of Christ , p. 38. It is but a mean way of Arguing to accuse or miscal any for owning any Truth , that any sort ( if they do err in some things ) do hold ; for by that way , I may as well be reckoned a Papist , a Jew , or a Turk , &c. ] How now George , and yet dost thou use this mean way of Arguing against me ? For shame do not forget thy self and shuffle backwards and forwards thus , but use some Conscienc● in thy Scribling ! if thou hast any tenderness and plainness in thee , lay thy hand upon thy Mouth . 4. But further I 'le tell thee , that I have oft used this Argument against the Papists , and to chuse , would use it before any other ; and the first and best thing ( as I verily think ) that I could use , if I was to Dispute with a Iesuite , should be to put him to the Proof of his Church , and its Infallibility ; That 's their first Principle and their Foundation , and without doubt any person that will make Tryal , shall find it best there to begin with them ; and it is but equitable , just , and reasonable , that if they say or propose their Church to be infallible and the only true Church , that they should first prove it to be so ; and there would I begin with a Quaker , it being both necessary and reasonable . Wherefore this is so far from being only a Jesuite's Argument , that I am of the Opinion , there can be no better way of Arguing against them : I need no better Authority , than the Example of worthy Mr. Chillingw●rth , and I would advise all people to go that way to work with the Quakers , their main Principles being easily reduced in effect to those of the Church of Rome , and those Arguments that prove effectual against one , may as effectually serve against the other . Take but THEIR LIGHT WITHIN for the POPE , and their INFALLIBILITY ( which now of late is run out of particular persons into that ) OF THE BODY , for the CHURCH , and the business is done . For as the Papists calls it the CHURCH , so the Quakers now call their CHURCH the BODY , the BODY of Friends . So here 's only the difference of words , and who-ever discreetly considers this , and makes use of it , will doubtless find the ease and Benefit of it , in Disputing with a Papist or a Quaker : I have already shew'd it to be both necessary and equitable . Now Reader , canst thou think this was a good or sufficient Answer from G.W. alas it is a sign he was hard put to it , that he could find no better Evasion ! 5. Then he says p. 31 , and 32. the Baptists produce no such signs , and I so told him before ; that I found them both a like poor and low in this respect , ( so far as I knew with certainty , ) and hereby then he grants , that he stands upon no better ground than the Baptist-Churches , why then will be condemn them , since they have , if not better , yet as good , demonstrations as the Quakers for ought yet appears ? But besides , the Baptists here have this to say for themselves , they do not pretend to immediate Divine Revelations , and such inspirations , nor to a Gift of Infallibility , nor yet to any such immediate Commission from Heaven , as the Quakers do , and therefore no wonder if they hold , there 's no need of Miracles or Signs , to Evidence or prove that which they do not pretend to : Wherefore George is at a loss and beside the b●siness here by thinking to Answer me , by Quotations out of the Baptists Books : for what 's all this to the Quakers , who do pretend to immediate Divine Revelations , and Inspirations as the Apostles had , to a gift of infallibility , and to an immediate Commission from Heaven , to go forth as Prophets , Apostles , &c , What , because the Baptists that pretend not to this , need bring no Miracles to prove that which they lay no Claim to , must therefore the Quakers who do lay Claim to all this , be believed that ●hey have it without giving us any visible Evidence , Sign , or Demonstration that they so have it indeed ? only their bare word , a very good one ! as If I should lay Claim to an Estate , and yet need bring no more Evidence to prove my Title , than all other Persons that lay no Claim , nor pretend to it at all . But yet this is not all ; For I find there are three sorts of Persons now in the World , that do in a more eminent manner pretend a Title , and lay all Claim to infallibility , a Divine Commission , and a power or Gift of the Right Interpretation of Scripture ; viz. The Papists ( or the Church of Rome ) The Quakers ( or their Friends of the Ministry , or Body ) The Muggletonians , ( or their Prophet ) Here the Quakers have two grand Competitors which lay Claim to what they pretend to , How will they do here , TO EVINCE THAT THEY HAVE IT MORE THAN THE OTHER , the least of which viz. Muggleton seems to stand upon even ground with the Quakers ; but the Papists seem to have a grand advantage above them , for they produce a claim of above a thousand years standing , whereas the Quaker's is but an Up-start : Besides , they pretend to be in possession of it , and how the Quakers will dispossess them I cannot tell , since they have now left going to Rome , and I hear no more of Divine Comm●ssions they receive to convert the Pope of late years . Now George , Thou hadst dealt honestly and plainly , if thou hadst told me this , and this is it which is both Rational and necessary if thou expectest or claimest credence before them ; and this I expect of thee . For it is not enough to say , Thou art in the Truth , and they are in Error and Blasphemy ; for they say that of thee , and this I told W.P. that he knew in his Conscience was but a shameful begging of the Question : For why shouldst thou be believed on THY BARE SAY-SO , more than they ? And this is so honest G. that it is according to thy own arguing with me : p. 41. sayest thou , as if they were all bound to believe his Accusations on his bare word ; so say I , are we all ( or any ) bound to believe thy Pretensions , and thy Commission from Heaven upon thy bare word , or if not upon thy bare word , upon what then ? Answer this George plainly . 6. Pag. 32. G. would mince the matter if he could , saying , Now as we have not this way imposed our Faith upon our Opposers , so we shall not thus impose upon this Man or the Baptists . But desire he and they may seek and try further . Reply . Thanks to thee for nothing George ; Thou and thy Friends have been UNCHRISTIANING of of us these twenty years , and UNCHURCHING all the Churches in England and Europe , calling the Priests and Professors of all sorts , all the abominable names that you could invent ; and now truly when you are questioned your selves , and find that notwithstanding all your boasting pretences and Braggadocio's , you can produce NO MORE than others , whom you have condemned and unchristianed , oh truely then thou sayest , we shall not thus impose our Faith upon the Baptists , or this Man : Pray tell us which way thou wilt impose it ; or what way dost thou propose for a Discrimination , and a Rule to try you by , since you have disowned the SCRIPTURES fit for that ? see S. Fisher , Addit . Append. p. 21. which Transcriptions and Translations WERE THEY NEVER SO CERTAIN and intire by Answering to the first Original Copies , yet are not CAPABLE ( to be to all Men ) any other than a Lesbian Rule , or Nose of Wax , &c. If you say the SPIRIT shall be the Rule to try you , The Papists and Muggleton say you have it not , but each of them are as certain as you they have it , therefore it will be absolutely requisite for you to Evince and give some such Demonstration that you have the Spirit , which neither they nor others can give , before you can be tryed by that ; because that is the question , whether you have the SPIRIT and the POWER OF GOD or no , MORE than others . 7. And then let me tell George : That if he could Demonstrate it this way , it would not be , nay it could not be any Imposing upon me ; if G.W. did visibly Evidence and demonstrate to me , by Power and mighty Deeds , that he had indeed that Power and Spirit that he says he hath : Therefore thou talkest deceitfully as if that would be an Imposing ; But now yours is imposing , when you condemn Men for not-believing that you have immediate Revelations , or in that you assert and would have us believe , you are MORE inspired than other Men , or other Societies and Bodies of Christians . And you tell us you have the Spirit and are in the Truth MORE than others whom you Condemn as false , and yet you produce NOTHING except YOUR BARE SAY-SO , MORE than others , who SAY SO of themselves as you do of your selves . Now here 's the IMPOSING ; you pretend you are Infallible , and yet produce no more or other effects of your Infallibility , than other Men can or do : Nay on the contrary the same effects of Fallibility are evident among you , as among others ; and yet if any deny it in you , you Censure and Curse them for not believing you , and this is your way of Imposing . And you Quakers say you are immediately sent of God , and commissioned from God to deliver such or such a Message or Curse , and that this , and that is given forth by the Holy Ghost in you , or from the Spirit : and yet you shew no more certainty to prove to us , and for us infallibly to build our Faith on , that you are so sent , and SO Commissioned from God , than Muggleton does or other Churches , which yet your selves say , ARE NOT SENT OF GOD nor Commissioned by him . Now here 's imposing upon Mens beliefs , and this I say you are guilty of , yea , and most eminently guilty of , next to Muggleton or the Pope , of any Person or People I know ; and this is the thing George , thou shouldst have Answered , if thou hadst Answered me to the purpose and main bent of my Epistle to W.P. ; But this thou pittifully evadest and sl●ly wouldst slide from . But now , since you pretend to such high things , if you had the visible Spiritual Gifts that were amongst the true Primitive Churches and Apostles to evidence and demonstrate the Truth of what now you ONLY SAY and pretend , I should never ( nor I suppose any Man in his wits ) call or esteem it any imposing on my Faith : But the other is so indeed as I have shew'd you , and therefore G. I would take thee by the hand , and lead thee back again , praying thee not to shuff●e and Cut also , but Answer this , and not that which I never desired of thee , nor W.P. That 's the very thing I found fault with you before , viz. That you would Answer to that which was not askt you , instead of returning Answer to that which was ; and yet still thus thou servest me , but it will not do . For my design is , that I may know you better , what Real Power , Evidence and Authority you have BEYOND others , that so I may have a good Foundation for my Faith , and give Credit to it and you : Or that for want of it , you may be brought to a better fight of your selves , and see your nakedness and Poverty , ( though you say ( as the Church of Laodic●a ) that you are rich ) and so may learn to be humble , and not Censure others , except you can better evidence your own . 9. And yet why wilt thou say , you have not imposed thus your Faith on others ? Was not , and hath not your Language been such as this ? viz. It 's true , that Timothy , Titus , and others , WHO HAD GIFTS IN THEM for the Ministry , were approved by Paul and others of the Primitive Elders for the work , but this is no Proof that these opposers , Ministers , are either so gifted or approved , G.W. Enthusiasm above Atheism , p. 5. ] And so say I , neither is it any Proof that the QUAKERS MINISTERS are SO GIFTED or APPROVED ; and the Words before-cited of G.F. before thy own Book : Have you the SAME POWER and SPIRIT that gav● forth the Scriptures ? G.W. Wilt thou believe thy own words ? Then see thy Answer to Mr. Richard Baxters two sheets for the Ministry , p. 16. We never understood that they that set up these Priest● , were called as Peter , or Paul , or the Elders , who had Power to lay on the hands , that the HOLY GHOST FELL ON THE PARTY ON WHOM THEY LAID ON THE●R HANDS ] and shew me any ONE of thy MINISTERS CALLED SO George . G. F. To all People in all C●ristendom says thus , p. 2. All Sects — have the words of the Apostles , but out of the Power and Life . A Paper sent forth into the World from the Quakers , p. 5. [ We are against — the Pastors that NOW STEAL the words of the Prophets , of Christ and his Apostles ] W.P. Reason against Railing , p. 115. Many may run into the Practice of several outward things , mentioned in the Scriptures to have been the practice of Saints in former Ages , and yet not be led into the Truth , for all that is but will-worship , Imitation , and unwarrantable . ] And all this I may say against you , which you have said against others , and if they were good then , why not still ? For you have but the Names and Images of things , you have got the words used in Scripture , [ the Power ] and the [ Spirit ] [ the Gifts of the Spirit , ] the Demonstration of the Spirit and Power ] But alas where is the thing it self , viz. the visible Power and Gifts of the Spirit , the Demonstration of the Spirit that the true Apostles had , and the Scripture speaks of ? To this George can poorly say , what if God will not bestow such Gifts now ? why then , George , I say thou hast them not , only hast stolen the words out of the Scriptures , thou hast got the Name , the Image and words , as thou sayest the Baptists and others have done : but alas , art as barren of the Gifts themselves as they are , only art got into a Form , but denyest the True power of God and Demonstration of the Spirit in Signs and mighty Deeds . 10. Pa. 33. G.W. hath this further to say , That he doubts not but where the Spirit of God lives and Rules , it will manifest it self by its Fruits , for it is self-evidencing , and that they have a record in Heaven , and also in many Consciences of the blessed Power of God with them and in them . ] Reply . And cannot the Baptists say all this , nay , and do not they many times ? They can say th●y have a Record in Heaven , and in many Consciences also , who believe them ; and pray tell me G. how thou wilt get up to Heaven to search the Record there and disprove them ? Did one ever hear such silly stuff as this man writes ? did he indeed think to shufflle it off with such ridiculous words as these . I could tell the Quakers that some of them have a Record somewhere else , be-besides the Court of Heaven , viz. in the Court of Chancery for Swearing or Oaths . I told W.P. That if his Church be the True , and the Baptists Church false , ( rightly to convince others thereof upon good and infallible grounds ) he must pretend to , and produce some such discriminating Evidence or Sign for Proof thereof , which the Baptists nor no false Church could in like manner produce , as he doth . I pray'd W.P. to shew wherein the POWER of GOD or the SPIRIT DEMONSTRATED it self MORE in the Quakers than the Baptists , or a false Church ? And that he must do , & say something for his Church ( if he would say any thing to purpose ) which they could not do and say for theirs as an Evidence or Demonstration thereof ; and that this was NO MORE than what the true Primitive Church had , and could , and did on all necessary occasions visibly produce and Demonstrate . Now what does the Quibbler Answer to all this , he says nothing but what the Baptists can or do say , that they have a Record in Heaven , and in many Consciences also , and that they doubt not but where the Spirit of God Lives and Rules it will manifest it self , for it is self-Evidencing : Then by that Rule the Quakers should not have the Spirit of God , at best , no more than others have ; because it does not manifest it self in them more than in others . 11. P. 33. says G.W. This seems to be a hard task , ] and I believe so indeed , and too hard for all the Quakers , though I was so reasonable as to demand but one such Testimony or Gift in all their Churches , and they never read of any Christian-Church in Holy Scripture , that had not some and many such Gifts . Yet G. undertakes to say , that it is no difficult matter for W.P. and many more to produce or demonstrate some such effects of that living Testimony , presence and power of God among us , as no false Church CAN PRODUCE : although herein neither W.P. nor any of us will ADMIT OF PREJUDICED and ENVIOUS SPIRITS to be our JUDGES or WITNESSES in th●se matters . ] Reply . Bravely said George , if it were as well done ; but for all thy boasting , that not only W.P. but many more among you could ; yet the poor Man , does not dare produce , or so much as name one of them : is not this excellent ? What must all Men believe it , because thou saiest it ? Is IPSE DIXIT come to Town , and the Quakers bare word all the Evidence they have or can produce ? Now it would have been a great piece of this Quakers-plainness , if he had produced one or two of those effects , only , which he boasts he 〈◊〉 , ( and no Church which he Condemns for false ) can produce . I charge him to do it , if he will not prove himself a MEER PRETENDER and VAIN-BOASTER speaking high swelling words , like them in Jude . But this Man is very timerous I I perceive he would do it with Caution enough , though so silly , that he makes himself Ridiculous by it . 1. Where did the Apostles or the Churches ever make such a Proviso in their producing the Testimony and Power of God ? Did they not do it before all , and in the presence of Envious and malicious Spirits as well as others , and left them to judg as it had operation upon them ? And 2. May not the Baptists say so , and make this Proviso as well as you , that they will not admit of prejudiced and envious Spirits to be their Judges or Witnesses in these matters ? and then no doubt , they will be able to produce as many such effects as the Quakers : Oh silly and absurd ! But 3. well G. produce those effects , and that Power thou talkest of in W.P. however , and I am contented with thee for this time , that you shall not admit of Envious , or Prejudiced Spirits to Judg of it ; but produce it , that others may behold it , though not Judg of it : or wilt thou say , that there 's not one person in all England ( except Quakers ) but what are Envious and Prejudiced Spirits ? Poor Evasion ! 12. As for them which thou sayst in whose Consciences there is a Record , many of which were gathered out from Baptists and other Churches . They say such are but Apostates from their Church , and some such you have had in your Church ( which you call Apostates ) when they leave you , and go to other Churches , so that all this is nothing for proof of the thing ; nay several of your grand Prophets ( so once esteemed among some of you for true Prophets of the Lord ) did and have left you , Witness CHARLES BAYLY , JOHN PARROT , &c. and the Baptists have gathered amongst them several out of other Churches as well as you : and what then ? The Baptists may tell you , that if the Quakers see no such thing amongst them , as the Blessed Operation and effect of the Power and Ministry of Christ Jesus , That is because the Quakers have not honestly made Tryal , b●t stood in Prejudice and gainsaying , as many did against Christ , the Apostles and Primitive Church of old , and what can the Quakers say to it , ONLY DENY IT and so may the Baptists . Besides , the Baptist . Churches have this to say for themselves , which you have not , ( being you have denied and disowned it ) viz. They own the Holy Scriptures for the Rule of their Faith and Practice ; and pretend to no such extraordinary immediate Inspirations and Revelations as you do . 13. But above all , you ought not , you cannot , in good Conscience , complain against others for Questioning whether you are Christians , you having first not only Questioned others , but pronounced them all , both Ministers and People , and Professors also , unchristian . See G.F. Professors Catechism , his very first words , are , come you UNCHRISTIANS , let us talk with you , &c. Therefore look at home and rebuke your selves first for this . 14. And whereas G.W. p. 34. says , That a foolish and Adulterous Generation seek a Sign : 'T is true , our Saviour did so upbraid the Jews and might very well , they having had Sign upon Sign , & Miracle upon Miracle wrought by our SAVIOUR amongst them , and such mighty Deeds almost innumerable , wrought before them ; and yet to cry out for more , when they saw so many from him , was foolish : but what is this to the Quakers , who have not wrought one true Miracle , nor produced so much as ONE such Sign ( notwithstanding all their Pretences ) among us , that ever I heard of ? must we therefore be a foolish Generation that ask a Sign of them to prove such their pretences ? No surely , it follows not , I am certain , from that Text : and yet notwithstanding that the Jews were such an Adulterous Generation , and had had so many Miracles wrought among them : yet Jesus Christ said , they should have one Sign more , and that was doubtless the greatest Miracle and Sign of all : By this Text then , if the Quakers will stick close to it , they may lawfully give this Adulterous Generation one Sign , and that 's all I ask of them . 15. And thus G.W. says amiss , when he talks as if I did not acknowledg the sufficiency of the Spirits Evidence and Teaching : for I do fully acknowledg it ▪ where it APPEARS indeed to be ( and do more fully own it than yet the Quakers seem to do ( who are loath to own Real Miracles and the Gift of Tongues to be a certain EVIDENCE of the SPIRIT ) But must I therefore own that to be the Spirits Evidence which every one calls so ? or will G.W. himself acknowledg it so ? I dare say not , why ; then it remains that G.W. & others must Evidence to us , That that is indeed the Spirits-Evidence , which they call so , Before that either he or they can justly call us UNBELIEVERS , or accuse us for not owning the sufficiency of the Spirits-Evidence ; and this G.W. and all the Quakers in England must confess , or else I may as justly accuse them , for not acknowledging the sufficiency of the Spirits Evidence and Teaching in the Church of Rome , or in Muggleton , and let them clear themselves of it if they can . 16. Now since the Quakers will not produce any of their Miracles , I would not have them angry with me , if I should produce one or two ; that are the likeliest that I know of , if that which they say be true . I never found any upon Record in their own Writings , except this may be Recorded for one : viz. in G. F's Professors Catechism , p. 13. And is not the POPE the MOTHER of all your observing of Days , Saints days as you call them ? According to this it seems G.F. their Grand Prophet , Converted a MAN into a WOMAN , and that a POPE too ! which if true , must needs be a Miracle ; and that it was not the Printers fault , his next words assured me , [ And is not SHE your Example , and not the Scripture ? ] And again in another place in the same Page [ is not the POPE the MOTHER ? ] Then I considered what Pope this was , whether it might not be Pope-JOAN , that did first Institute Saints Days , and so G.F. the Prophet by a strange impulse speak more Truth than he thought of : But my Authors assure me , 't was not Pope-JOAN ; but that it was a MAN - Pope , and the name Pope signifieth as much as FATHER ; and yet for all this , G.F. hath turned the HE , into a SHE , and Converted the MAN into a WOMAN ; & yet this is the Man that hath helpt to set out a whole Book in Folio , shewing the sinfulness and impurity of saying you and not thou , to one in the singular . What a Prophet ? What a Scholar is this ? that cannot tell the MASCULINE Gender from the FEMININE ? was he ( can any one think ) skill'd in so many Languages as he hath set his Name to , that does not write true English ? 17. The other thing which I shall leave to your own Judgments , whether it be a Miracle or not , is what is Recorded of them in the Court of Chancery , THAT THE QUAKERS CAN TAKE AN OATH , AND YET NOT SWEAR AT ALL ; If this be so , some think it must be miraculous : That they cannot swear , that they swear not at all , is their Principle ; That several of them have taken Oaths and have been sworn in Chancery , is upon Record in that Court , as Jer. Ives hath satisfied the World by Certificates , in his Questions for the Quakers ; and yet the Quakers still say , they did not Swear nor take an Oath , which if true , must be won●erful at least . But these are not such Miracles and Evidence as lie necessarily incumbent on the Quakers , to produce for the better Evidence and Proof of what they say and pretend to , and therefore I shall say no more of it here , but refer them to produce such Evidence as will indeed prove them to be sent of God to go forth as Apostles , Prophets , &c. more than all others , and be satisfactory in Answer to the foregoing Particulars . SECT . IV. In Reply to his fourth Section , shewing the Comparison betwixt the QUAKERS and MUGGLETON to be both Just , Rational , Honest and Necessary . G.W. P. 35. TO compare Muggleton and them ( he says ) is both Idle , Quibbling and Envious Canting : What if W.P. does not pretend to more than Muggleton does , will it therefore follow , the Quakers are Impostors , or like him , who holds many Blasphemies ? The Baptists may be ashamed of such gross and abusive Insinuations as these . ] Reply . Stay George , be not so hot , run not so fast , give me leave to call thee back again , and tell thee , that if the Comparison in my Epistle was any abuse , that it was not the Baptists that did it , but I ; and therefore if so , I am to bear the blame of it : But neither they nor I need to be ashamed of doing it , that I see as I shall now shew you ; and if you had exercised a good Conscience you might have seen it your self and spared me the Labour . 1. Then I say , That if W.P. does not pretend to more than Muggleton , yet if he or the Quakers pretend to have received immediately a Commission from Heaven , and Divine Revelations , and inspired by the Spirit of God to go forth as Apostles , Prophets , &c. as Muggleton does , and yet he be an Impostor as he is , then if the Quakers can produce no more for theirs than Muggleton does for his , it will follow , that the Quakers are also Impostors : And do thou Answer it if thou canst , and so thou hast thy idle Quibbling and envious Canting return'd on thy self . 2. And for thy accusing Muggleton with Blasphemies , it is as certain that he accuses you with Blasphemies , and many others have condemned you also as holding apparent Blasphemies : then by this thou art as well condemned as Muggleton is condemned by thee , so that this will be no Proof ; and besides ; How wilt thou evidence to others , That all what thou sayest and callest Blasphemy , is such indeed ? or doest thou think thy bare word is sufficient for all others to give Credence to and build their Faith on ? so that here the doubt and Question will remain still . 3. I am verily perswaded in my heart , that many Quakers have censured several Doctrines for Blasphemy , ( which yet are not truly so ) as if they had the Romish Authority , and every one of them a Pope within him . Take an Instance out of G.W. himself , Ishmael , p. 9. For a Man's saying , That it is all one to say the Scripture saith , and God saith : ] G. calls him , thou Blasphemous Beast , dost thou make no difference between the Scripture and God ? — here let all that reads this , see thy Blasphemy : Now George , let me ask thee , if a Man should affirm , it is all one to say thy Book Ishmael saith , and the Spirit of God saith , whether this would be Blasphemy ? ( since , in thy Title Page thou asserts , it was given forth from the Spirit of the Lord in us , ) and was not that given forth by Scripture , Writing , or Speech ? If thou sayest no , then thou hast condemned the Man wrongfully , unless thou wilt say that that Book of yours was given forth more , by the Spirit of the Lord , than the Holy Scriptures are : If thou sayest yes , it is Blasphemy , then thou provest thy self a Blasphemer by Intitling that , as given forth by the Spirit of the Lord in you , which he did not say , and give forth . 4. Wouldst thou not think it very hard and unjust , if one should accuse the Quakers of Blasphemy , for saying , That the Church of Christ is his Body , and that there is but one Spirit and one Body , which is the Church , and so deny that Christ hath any other Body , than that whereof the Saints are Members and united to him , as thou talkest to this purpose ? p. 29. Now some look upon this as Blasphemous , wouldst thou not say it is very hard and uncharitable ? and why , because this is according to Scripture-Language sayest thou : And yet thou hast accused Muggleton , p. 37. as a Blasphemer and Impostor for holding this Blasphemous Doctrine ; That the Soul of Man dies or is Mortal . Now may not Muggleton tell thee , ●●at the Scripture saith in express words , The Soul that sinneth it shall die , Ezek. 18.20 . God shall deliver my Soul from the Power of the Grave , Psal . 49.15 . Thou hast delivered my Soul from Death , Psal . 56.13 . Thou hast delivered my Soul from the lowest Grave , Psal . 86.13 . Keep back his Soul from the Pit : his Soul draweth nigh to the Grave , Job . 33.18 , 22 , 28 , 30. Then saith he unto them , My Soul is exceeding sorrowful even unto Death , Matth. 26.38 . spake of the Resurrection of CHRIST , that his Soul was not left in Hell [ or the Grave , ] Acts 2.31 . Is not this Scripture ? Is not this according to Scripture-Language ? Thus then thou condemnest something as Blasphemy , which is according to Scripture-Language , and so it seems it is all one to thee , be it according to Scripture-Language or not ; thou joynest them all together as alike false and Blasphemous . Besides there is no Protestant Church in Europe that I know of , but what can approve the third Doctrine in thy 37. pag. ( which thou callest Blasphemous ) for True , in the indefinite Terms thou hast expressed it , viz. That the Soul of Man is Mortal , i. e. Subject to the second Death , if not Redeemed . And because G.W. hath a Multiplying-Glass when he writes against his opposers , he hath made here ( to lengthen them out ) eight several Doctrines , which indeed can be reckoned but one or two in effect or much the same : and as for those other Blasphemous Doctrines of Muggleton respecting the Godhead Life , and that the Godhead died ; thou G. according to thy Principles must hold so too , or else thou must run into another Blasphemy ; by holding that THE CHRIST INDEED did NOT DIE , only put off HIS GARMENT with which thou sayest he was Cloathed , but was not THE CHRIST nor no Real part of HIM . And therefore upon this account your Predecessors , ( who held much the same Doctrine with you concerning the TRINITY of PERSONS , ) found a necessity on them to hold that the FATHER Died , as Muggleton does , and therefore were called PATROPASSIANS ; for without that they found they could not Really believe , that THE CHRIST HIMSELF DIED , and this Dilemma ( if not Blasphemy ) the Quakers are got into ; and if the Quakers did not come very near this Blasphemous Doctrine of Muggleton , What is the meaning of Isaac Pennington's words , Quest . p. 20. But he [ CHRIST ] is of an Eternal Nature , and his Flesh and Blood and Bones are of his Nature , [ that is , then , his Flesh , Blood and Bones are Eternal ; and so must be GOD , for nothing is of an Eternal Nature , but GOD ] and now let the Reader Judg how far this falls short of Muggleton's Blasphemy ; and let them clear themselves of it if they can , so that it appears , this is only a Pitiful begging the Question still , betwixt the Impostor Muggleton and you , which cannot be granted you by Muggleton , nor yet by others , without your producing better evidence : for you see he can speak according to Scripture-Language as well as you , when he hath a mind to it . 5. Whereas thou sayest the comparison is unjust and wicked , Thou dost not so much as Instance any one particular of the ten , that is unjust or false : But thou wilfully mistakes me , when thou insinuates , as if I did basely design by the Comparison to make others believe , that the Quakers were Muggletonians or the Muggletonians Quakers : No , that was never my intent , but thy own perversion , on purpose to Evade and shuffle it off where thou foundst it lay too heavi● upon thy Shoulders ; neither canst thou find any such word in all my Epistle , but well to the contrary , as the tenth particular witnesseth , That the Quakers Condemn Muggleton , and Muggleton damn's the Quakers ; therefore any Man might see ( except G. who is wilfully blind ) that I never thought them all one or alike in all things , and G. might have spared all his needless labour to set down wherein the Quakers differ from Muggleton in other Doctrines , but that the poor Man could easier do that , than Answer what I demanded of W.P. But this is the old Shift that I have formerly told them of , they used in the Dispute , Answer that which was never askt them , to give the go-by and evade Answering what is askt , and thus he serves me here . The thing that I demanded of W.P. was this ; in my Epist . p. 32 , 33. Why shouldst thou or thy Friends be believed MORE than Muggleton or an Impostor ? Since Muggleton says he hath received a Commission from Heaven , that he had it by Divine Revelation to go forth as a Prophet , &c. That he is inspired by the Spirit of God , and is infallible , &c. and so say the Quakers that they have . And again , in my p. 35. Is it not highly necessary one should know which of these are the Impostors ? Or whether ( since they both are such confident Pretenders ) they may not both be Impostors ? What canst or dost thou produce or pretend to more than Muggleton does ? Surely it will be a strange piece of Confidence for you to claim Credence from People , if you cannot produce something considerable beyond such ( as your selves own to be ) a GRAND IMPOSTOR and a DECEIVER . But very deceitfully G. gives the go-by to all this , which was the only thing in Question , and yet calls his Treatise an Answer to my Epistle : Is it possible , that the Quakers that pr●tend so much , should be Men of no better Conscience ? How can any look upon such to be tender , and Men fearing God , and hating deceit and falshood ? Is this think you for the Credit or Commendation of your way ? will such unfair dealing , shifting and shuffling of Answers , convince the Baptists or me , or any other sober and discreet Men that you are immediately sent and Commissioned for to go forth as Apostles and Prophets from the most Holy God ? No surely . Dost thou call this the Quakers-plainness , detecting Fallacy ? It is the Quakers own Fallacy it then detects . Let thy own Conscience ( if thou hast any that is not hardned ) Judg , and let all intelligent Readers Judg. This is then the thing that I did , and do still demand of thee , Why shouldst thou or thy Friends be believed more than Muggleton or an Impostor , that thou speakest immediately from the spirit of God , and that thou hast a Commission from Heaven , and he not ? What canst or dost thou produce , say or pretend to more than Muggleton does , whom yet your selves say is AN Impostor and a Deceiver . 6. Instead of that G.W. p. 36. weakly tells me , that some of the Baptists have denied the Father and Son to be two distinct Persons , and then cites Hicks Dialogue , p. 9. What 's this in Answer to my Epistle ? And yet for ought I understand , he hath falsly accused Mr. Hicks therein ; for on the Contrary , he doth expresly own the Father and Son to be two distinct Persons ; and then G. would basely come off , by saying , wherein they Imply the Father and Son to be one Person without us ; whereas I do not find one such word in all T. H.'s Dialogues , and I dare say the thought never entred into his heart : but what falshood will not this Man use ? Not regarding either his own Honour or Reputation , nor that of his Religion ( which yet he pretends to ) whilst he defends it by such base means : To accuse a Man positively , and then when he comes to prove it , he doth but barely say it is implied , when indeed it is not implied ; and I know not why my Testimony should not be as good as G. W's . 7. G.W. p. 36. What if Quakers pretend to these viz. that they have received a Commission from Heaven , that they had it by Divine Revelation , that they are inspired by the Spirit of God , that they are infallible ? Says he , the Apostles and true Church did not only pretend to , but experience the same , does it therefore follow that they must be compared with the Muggletonians and be deemed Impostors ? Reply . That ever any Man in his wits should make himself so Ridiculous in Print , as G.W. here does ! For , 1. Because the Apostles and true Church did pretend to these things , and did EXPERIENCE the SAME , and could visibly demonstrate them , and so were no Impostors nor like Muggleton : Must th●refore the Quakers and Muggleton who pretend to these things , but do not experience the same , nor can visibly demonstrate them as the true Apostles did , be no Impostors ? on the contrary it directly follows , that the Quakers and Muggleton pretending to these things , and not experiencing the same , nor visibly Demonstrating them as the true Apostles did , are Impostors ; and get off of it , if you can . 2. Cannot Muggleton also say , what if he as led by the Spirit of Truth pretend to these things , the Apostles and true Church did not only pretend to , but experienced the same , does it therefore follow that he must be compared with , and deemed an Impostor ? What Answer wouldst thou make to Muggleton ? Take the same to thy self and thou wilt be Answered . 8. And thus hast thou made thy self Ridiculous , and thy deceit and Hypocrisie apparent to others ; and therefore George since thou hast undertaken for thy Brother Penn to Answer my Epistle , I will not let thee go free so , no no , I cannot be satisfied with thy shuffles and such poor Shifts . I intend now not to leave thee , till thou hast indeed Answered to the MATTER in Dispute , or made thy own Folly and vain-boasting , manifest to all Men of sound understanding ; still asserting , That it is a strange piece of Confidence for you to censure and condemn others , or to claim Credence from People , if you cannot produce something considerable BEYOND such ( as your selves own to be ) a GRAND IMPOSTOR and a DECEIVER . And I do still demand of you , What can or do you produce , say and pretend to , more than Muggleton does ? Or why shouldst thou in particular , G.W. be believed MORE than Muggleton or an Impostor , in thy Pretences of having Received an Immediate Commission and Ministry from Heaven , Infallibility and immediate Inspirations from the Spirit of God , to go forth as an Apostle , or a Prophet ? And this lies at thy door still , notwithstanding all thy pittiful Evasions and deceitful equivocations And this is sufficient for thy fourth Section . SECT . V. In Reply to his fifth Section , about SABELLIUS and the Agreement of the Quakers Doctrine with his touching the three Persons . G.W. P. 41. Tells me , that because I did not lay down particularly what those old exploded Fancies of Sabellius were , I am smiting at them in the dark . Reply . Is not this indeed Ingenious ? I writ my Epistle to W.P. who is generally known to be a Scholar , and a Man of Learning , and could not well be thought so Ignorant , or of so little Reading , as not to know who Sabellius was , and what his Opinions which were exploded ; therefore it was altogether needless for me to lay down what I concluded he knew as well as my self . But now a Man who is unlearned , or no good Scholar , comes in his Ignorance , and undertakes to Scribble me an Answer , and for want of so much Light and Learning in himself accuses me of smiting at them in the Dark . 2. To Inform this Man and enlighten his dark mind in this particular : I understand that Sabellius was one who denied there was a Trinity of Persons he denied there were three persons , saying all three were one , Epip . haer●s . 62. Aug. lib. haer . [ as the Quakers now do ] And so confound the Father , Son , and Holy Ghost , and impiously imagined three Names in one thing and in one Person , therefore not without Cause we forbid them the Church , &c. Soc. Schol. lib. 2. These and the like were the Exploded Fancies that were long since revealed by SABELLIUS without , rather than by the Light within ; and such-like are now the Quakers Fancies which they pretend are revealed to them by the Light within , notwithstanding all their plausible Quibbles and equivocating pretences sometimes to the contrary , as is manifested in this foregoing Discourse . 3. G.W. p. 42 , 43. instead of answering my Epistle tells me , that some of the Baptists have denied the Divinity of Christ . Reply . Quid hoc ad rem ? I never requested that of him or W.P. I matter no more what some of the Baptists hold , than what some of the Quakers do hold : But it seems G. found it much easier for him to set down what Doctrines some of the Baptists have held , than to prove and make good such Doctrines as himself holds . If he hath any thing to say to the Baptists , it is likely enough they may be able to Answer for themselves , as well as he can for himself if not better , because they own the Holy Scriptures to be their Rule , and not their own Spirit or Fancy within . But if not , what 's all this to me ? I am no Baptists , and so I told W.P. before ; Therefore this is no better than a Quibbling Evasion in lieu of an Answer . 4. G. W , p. 44. seemeth to like the Close of my Epistle better than the rest . It 's well if any thing ( that 's not a Quakers ) can please him . I assure him I thought on it at the beginning of that and this also & do wish that he h●d been so ingenious as to have considered of it in his Answer , and that he would honestly confess with me humanum est Errare rather than only to commend it as some kind of Ingenuity in another ; and I believe the same humility and submissiveness may become him and all the Quakers as well , and better than high and empty pretences without greater proof . I have all along purposely avoided forming the Arguments into Syllogisms , and used this plain way of discourse , that so it might the better suit with the Capacities of the Vulgar and be the more beneficial to the understandings of such well-meaning persons , who yet notwithstanding , may not be well acquainted with a Syllogistical method , neither understand rightly what Mood and figure are no more than Hebrew or Arabick , and therefore can be no competent Judges thereof , when they read it in that Form. Now no Quaker ought to ( or can honestly upon his own Principles ) blame me for what I have Writ , because they say , every man hath the Light within him , and ought to Act according to that light within himself , which I have here done ; and I can seriously tell them , that the Light and Spirit within me beareth Witness to it : and then although the Quakers should think amiss of it , or say it is bad , yet how could I help it , according to their principle , teaching me , That that ought to be my grand Rule to square all my Actions by ? And would they have me disobey tha● ? Or have a better Light than I can have ? or would they have me attempt to Invalidate the Light within me , or Gods Immutable and absolute D●cree , within ? which would be a great Impiety but to think of , they they should either Change their Creed , in 〈…〉 cular , or seem less concerned at what I have be 〈…〉 now thus writ , it being confessedly a Duty : her 〈◊〉 hope will the Quakers blame me for arguing 〈◊〉 it being no worse way of arguing than what 〈◊〉 Pen hath thought good to use against twenty 〈◊〉 Learned Divines , p. 22. nor can the Quakers tell 〈◊〉 upon their own Principles without Blasphemy ( which yet some of them have been so weak as to do ) that the Light within me is Da●kness ; for they say that the Light within every Man is Christ , and Christ is God , and GOD and CHRIST , I am sure are not , nor can be Darkness . In short , I do truly profess that I have done nothing herein , but with a good Conscience , and an honest Design . 1. With a good Conscience , I not having either wilfully or knowingly wronged the Quakers in any one particular , and if unwillingly there should happen any mistake to be committed by me ( as possibly there may be , considering the weakness that all men are subject unto ( unless Quakers ) & Ber●ardus non videt omnia ) which yet I think there will none appear , I having used the greatest Care and Circ●mspection that my occasions and time would give me leave , to prevent all : however I have that freedom of mind , that I should not be ashamed honestly to acknowledg it in Print and beg their excuse for it . If they would be so Ingenious with me , and acknowledg the wrong that G.W. hath done me ( as well as himself ) in his pretended Answer . 2. With an honest Design , it being plainly to inform and Caution others to prevent their being deluded with such vain pretences , and high swelling words amongst the Quakers , when it doth not appear they have any thing in reality 〈…〉 g them , MORE than many other Chur●●●●e , but a great deal less in many things , and 〈◊〉 the Quakers ( if it may be ) into a better sense 〈◊〉 sight of themselves : that they may consider their 〈◊〉 Poverty , nakedness , weakness and formality , ●●●withstanding all their vain boasting , and high pre●ences of Revelations more than others ; and might be shamed out of their unm●asurable Confidence and quibbling equivocations . The Quakers say they have the Spirit with measure ; but ●t is certain many of their leaders have Confidence without measure . I shall conclude with this serious Expostulation ( of the Psalmist ) to them , Psal . 4.2 . Oh ye Sons of Men , how long will ye turn my Glory into shame ! how long will ye love vanity , and seek after Leasing ? Selah ! And my Prayer shall be that of t●e Apostles , 2 Thes . 3.2 . That we may be delivered from [ absurd ] UNREASONABLE and WICKED Men. Many more of their QUIBBLES I could ( and may if I think there is necessary occasion ) intimate to you and them ; but having herein exceeded the brevity I first intended I will now forbear , and if they please to return an Answer to this , in plainness INDEED , singleness of heart and honesty , without RAILING EQUIVOCATIONS , or MENTAL RESERVATIONS , to the particular and very MATTERS in question , ( without BEGGING the question ) I shall take it candidly and receive it kindly ; but if instead thereof , they shall revile , huff , or Hector , I shall the l●ss value and regard it . AN ADVERTISEMENT TO G. Whitehead , W. Penn , and the QUAKERS . 1. TO prevent any more of your needless Scribbling and that neither the World nor my self be pestered and troubled with such stuff so little to the purpose for the future , but that if we have any Answer , it may be AD REM , plain indeed and more satisfactory , I do here before hand give you , or any other that may undertake for you , NOTICE , That if any of you do , ( or pretend to ) make a Return to this my Reply , and instead of speaking directly to THE THING that I have objected against you ( and which G. W. hath undertaken to Answer , and so is ingaged thereby to do it , since it yet remains undone ) you make Answer to SOMEWHAT ELSE , that I never mentioned nor desired of you : Or if in lieu of Answering to THE MATTER in direct and plain Terms , either by affirmative or negative Procations , you shall propose NEW QUESTIONS before the former are decided already by you undertaken , which can be only designedly and deceitfully to draw us away from the MATTER in hand , ( Both which shifting evasions , G. W. hath all along used , as I have already often hinted to him , and acquainted the World , ) that then I shall look upon all SUCH WORK to be no SATISFACTORY or PLAIN ANSWER , but a MEER EVASION and SENSELESS SCRIBBLING ; yea , and I shall take it to be a manifest Sign of the DESPERATE weakness and baffling of your CAUSE , if you are still constrained to use such mean and base Artifices and pittiful Shifts to EVADE an Answer notwithstanding you are NOW forewarned to AVOID them : And so shall ▪ look upon my self not much ( if at all ) concerned in any such like pretended and Evasive Answer , as I have ( I hope ) sufficiently demonstrated this of G. W's to be hardly worth a Man's time to take notice of , ( it being in the Judgment of many understanding and Judicious Persons , no more a real Answer to me and the main intent of my Epistle , than if he had in effect said just nothing ) except to shew the VANITY and FOLLY of it to prevent ( if any thing will do it ) their TRIFLING so for the future . 2. As once again to instance ( because I would beat it into their heads , though not so , as they beat ( or pinch ) persons out of their meetings ) I told Mr. Penn , that he had the words of man's wisdom indeed , but did ask him where the Demonstration of the Spirit was with him in POWER and mighty Signs ; and told him that if he could shew but ONE in his Church that had such Spiritual Gifts upon his turning Quaker , as was immediately inspired into those Members of the true Church in the Apostles times , upon their becoming Christians , it would put a clear difference betwixt them and the Baptists , and herein then they would EXCEED the Baptists , but now they did not . Now what is G. W's . Answer to me in this , he does not say , It is true , nor dares affirm it is false ; nor does he produce ONE such in his Church , nor yet plainly and honestly say , he cannot : now any one of these had been a plain Answer , For that was it he pretended in his Title , viz. the Quakers plainness , &c. But instead thereof , ( alas nothing , but asks NEW QUESTIONS , viz. What if God will not bestow such Gifts and Signs now ? And who is it can tell G's meaning or Answer in these words ? does he mean God will , or God will not ? I challenge him to say if he dares , negatively , That God will not-now bestow such gifts on his Church , or if he had rather , Positively , That God will now , and yet surely one of them he must mean ; but how shall another Man know which , for if I should say he means affirmatively , he may say nay , I do not say , God will now ; and if I say negatively , he may say nay , I only queried it , but did not say , God will not now . Now then let all unbyassed Readers Judg , how this then can be either a C●rtain or Plain Answer : this is like indeed the Quakers Plainness ; for here 's Equivocation and the Quakers Quibble still , yea and another Question , What say you Baptists to this Proposal ? And yet another , must this conclude the Controversy ? nay , and one more , Who then shall escap● your Censure ? nay and another upon that , Have not the Jesuites in this wise Argued ? And two or three more such Questions , p. 13 , 14. I would fain know of any sober Man in his right Wits , whether this be a plain Answer , or any Answer at all to me ? he speaking to the Baptists and asking Questions of them , that 's nothing to me . 3. And so about Muggleton , when the thing I requested of Mr. Penn , was , Why he or his friends should be believed MORE than Muggleton or an Impostor ? and what he could say , pretend to , and produce more than Muggleton or an Impostor could say , pretend to , and produce as he did ? They both pretending an immediate Commission from Heaven and to be true Prophets , &c. G.W. does not once go about to shew me why , nor wherefore , nor does so much as SAY or produce ONE thing which Muggleton or an Impostor cannot : no , not a word , but instead of that tells me , Muggleton and the Quakers are not one , and that he hol●s many Blasphemous Doctrines which they do not , and that they had writ against him . Who ever doubted of this ? I did not , I knew it all very well before , and therefore did not ask Mr. Penn any such thing ; and I can as well tell G.W. that Muggleton hath writ against the Quakers , will that prove him to be no Impostor ? If not , why should their writing against him prove them no Impostors ? And if Muggleton holds Blasphemous Doctrines , will it therefore follow , that the Quakers may not hold Blasphemous Doctrines , and so m●y be Impostors also ? no surely : the Quakers may be Impostors , notwithstanding Muggleton's holding Blasphemous Doctrines . One would think the Quakers should be ashamed of their so silly Arguing , 't is a sign they stand but upon a Sandy Foundation when they have no other and better Arguments to produce for themselves . But I did not , nor do yet know what Demonstrative Evidence and Reason you can give , why you should be Believed MORE than the Baptists , or lookt upon by any , to be a truer Church than they , nay nor yet , why your pretended Commission from Heaven should be Credited MORE than Muggletons : and therefore I prayed W.P. to tell me that . Now can any man think this of G.W. to be a plain and satisfactory Answer to that : As if when I talk of REASONS , G.W. he presently thinks of PLUMBS , and much at that rate he Answers me : Oh strange Quakerism ! That it should sometimes bereave men both of their Consciences and Wits at once ! And yet make them so strangely confident as to appear wilfully blind ( if not impudent ) in such their palpable Evasions , and notorious Equivocations , in the face of the World . 4. My Epistle was but very short , and let it be remembred it was Expostulatory , and yet G. W , in his Plainness , gives the Plain go-by , to one whole Paragraph in it , viz. the third in p. 14 , and 15. where I expostulated and demanded of W.P. if he was faithful , and just to his Agreement , or if he was Reasonable in himself , to oppose with three men besides against one , &c. He takes not the least notice of it , and p. 16. I inquired of W.P. whe●her T. Hicks might not then say in W. P 's own Language , Thou art a Forger , and hast forged this Distinction for thy Friend , it not being set down in thy own Friends Book : and that it was such a silly Distinction as was impossible to hold good , if the Quakers Principle touching the Christ hold true : and many more such Expostulations that G.W. says not one word to , and yet this it seems I must take for an Answer and the Quakers-Plainness ▪ ( & it is very likely most of their poor Disciples take it as SUCH , and willingly believe it upon the Credit of their Leaders , or the bare Report of some of their Friends as if it was so indeed , without ever reading it judiciously and examining it throughly : Ah poor d●ceived and deluded Souls ! ) THEREFORE that you may not pretend Ignorance , nor unnecessarily imploy your selves to no purpose , except it be to EVADE AN ANSWER , whilst you hypocritically pretend to GIVE ONE : which will but Evince your Cause to be foul and desperate that needs such a Cloak to hide it , ( which yet you have worn now Thredbare by your so often using it in your Answers to other men's Books ) I have thought good here to give you NOTICE of it , and acquaint you what will be honest , plain , and satisfactory , but that such Shifts and Quibbles as you have already used , are not , will not , nor can be so . 5. After all I have already said , I freely declare , I stand almost astonied at the Prodigious CONFIDENCE of the Leading Quakers ( of the Foxonian Tribe ) audacious Attempts in such Evasive Replies to their Opponents , daubed over ( to beguile the simple-hearted or deceived Quakers ) with seeming Vindications , when their dreadful accusing Consciences ( if not absolutely seared ) at the same time cannot but tell them how greatly the sincerer sort of Quakers have been burthen●d , yea grievously afflicted these many years , ( under the sence of Guilt that rests on those called the BODY ) I may say even to the highest Degree of Perplexity , witness , J.P. W.M. J.O. W.G. T.M. M.S. T.F. J.F. M.P. A.M. with many more ; and although some of them may have tr●ckled under the TYRANNICAL power of this BODY ( so called ) i. e. their Church ( though it be indeed Principally , but of G. Foxes Building ) yet their Consciences cannot but bear Witness to what I have said in this Respect . Here 's all that can be said in favour of such wicked Practices , that it seems they must by Decree ( to uphold their Cause as long as they can ) set SOMETHING forth in Print as an Answer , or that bears the Title of an Answer , to all that comes out against them . 6. It must be a very strong and notorious Delusion , these Leading-Quakers are under , if they do not see themselves manifestly Guilty of Abominable Equivocations and Quibbling in the greatest matters of Faith and Religion controverted between them and others : Insomuch , that notwithstanding their now loud pretences of professing Christ , according to the Holy Scriptures ( so long as they do not nor will disclaim their For●er Professions to the Contrary , and their former abuses , put upon the Scriptures ) and notwithstanding their loud Clamors against the Socinians , as denying the Divinity of Christ ; yet themselves must know , that they deny CHRIST to be either God or Man in the sence that Christians acknowledg him to be so , see Contest for Christianity , p. 115 , 116 , 117. and Controv. ended , p. 44. to 54. And consequently they Introduce into the profession of Religion and the Scriptures such Equivocations and ambiguous Quibbling , as Renders the most Religious Confessions , Profound Deceits , and the Words of God Recorded in Scripture , no better than a Nose of Wax , most dangerous and false . 7. There are five or six little Books that do very ingeniously and fully set forth and give an accompt of the Deceit , Impostures , intolerable Pride , Hypocrisy , and Tyranny , with the Popish Principles and vile Practices of some of your Leaders and Ministers of the Foxonian party , chiefly in Matters of Fact , which are visible to the Eyes and subject to the Senses of Men , viz. The Spirit of the Quakers tryed , Controversy ended , The Spirit of the Hat , Tyranny and Hypocrisy detected , Questions for the Quakers , to which may be added The Quakers Spiritual-Court . The which , or some of them at least , I should advise all Persons Judiciously to peruse , that would be infor●ed concerning them : For notwithstanding that the Quakers have Printed something that bears the Name of Answers , I do seriously think and hereby advertise them , that those Books are IN EFFECT as much un-answered as if they had not writ twenty lines about it , for indeed what these Quakers have writ in Reply , is but ABOUT it , not TO it . They beat about the Bush and that 's all , they make the greatest noise like the Lapwing , when indeed they are farthest off . What shall I say to your poor pittiful , slight , shifting evasive and equivocating Replies to these Books ? What shall I say to that heavy Charge of TYRANNY and HYPOCRISY exhibited against you in the Book bearing that Title ? What shall I say to that equal , just , and fair Proffer made to you therein ? and your not-accepting of it ? p. 49. and Title-Page . 'T is offered over and over again to the Quakers : To refer the Judgment of matters of Fact to the verdict of twelve impartial and honest men , EQUALLY to be chosen , and that in case the Quakers & the others should not agree in the choice of the Persons ; it was proposed , that the Vmpirage should be referred to the LORD-MAJOR of London or any Alderman on the Bench , or to any one of twenty Common Council-men , and if the Quakers would put it to this just honest and fair Issue , that they should signifie it in writing , and leave it with Francis Smith Bookseller ( dwelling in Cornhil ) and they should find their Accusers ready to comply therewith . Now , why dare and do you not thus adventure the Tryal of it ? And why will W.P. notwithstanding Cry out for Proof , and exclaim that you are horribly belied and slandered ; and that they are all Lies , Slanders and Forgeries , ( and this is the chiefest part of your Answers : ) If they are so indeed , or ye Quakers so innocent therein as you would pretend , nothing could possibly more honour and advantage the Quakers and their Cause here , as clearly to Evince it and have this Judged for them by honest and impartial Men on both sides ; and it being only matter of Fact , such men are capable to judg of it : for shame then W.P. and ye Quakers do not any more cry out Gross Lies , Slanders and Forgeries , till you have agreed to this fair propose , and have had the matters indifferently heard , as so long profferred you , and it be proved so : what will ye thus decline the Proof and Tryal , and yet exclaim as wronged ? oh unreasonable ! 8. What shall I say ? What can be said to such Men ? What can be expected from them ? Or who ( that is not infatuated ) can believe them or approve of their Confidence , whereby they make themselves ridiculous , and manifest to the world , that some of them have neither tender Consciences nor shame in them , to stand in things with such perverseness of Spirit ( not to say Impudence ) against not only Common Sense and REASON , But OCULAR DEMONSTRATION , saying any thing Backwards or Forwards as they please , and that without Blushing : I will name but three Instances now . 1. Witness those many Texts of Scripture perverted , ●ltered , changed , and corrupted by G. Fox , when he charges others with falshood , corrupting and perverting the Scriptures , for doing the like or less as is set forth in several particulars in the Spirit of the Quakers tryed , where in some places G. Fox puts THEM for HIM , Col. 3.10 . Conscience for Thoughts , Rom. 2.15 . he puts Christ's Belly for the Believers Belly , John 7.38 . puts another person into the Text , John 10.29 . Leaves out the SPIRIT , in 1 Cor. 2.10 . puts IT for WE , in 2 Cor. 2.16 . IS for WAS , in 2 Cor. 5.19 . Leaves out the word WILFULLY , in Heb. 10.26 . puts speaking for Prophecying , 1 Cor. 14.31 . &c. Now as that Author says well , any one that can but Read and understand English , and knows that A is not B , or HIM is not THEM , or that IT is not , nor can be WE , may know that G. Fox hath committed Falshoods , altered , changed and corrupted several Scriptures , and yet Mr. Penn hath undertaken to vindicate him in these matters , though against his own & other Mens Eyes , and yet if you will credit W. Penn , this is the Spirit of Truth , or the Truth that he vindicates . 2. Nay , let G. Fox their grand Prophet not only speak the greatest NONSENCE , but Write it and publish it also , to the World in Print ; yet Mr. Penn will vindicate it and Justifie him also ; G. Foxe's words are these , [ And so to the word Christ Jesus , him by whom the World was made before it was made ] and this G. Fox says SEVEN times over in his Book ; and another time thus , [ By which the World was made before it was made ] Now if any Man that understands English and Sence except a Quaker ) will not say this is absolute NONSENCE that G. F. here ascribes to CHRIST , and not fit for any Man of Ingenuity , and that is a Schollar or regards his Credit , to vindicate , then I am wonderfully deceived and know not my Mother-Tongue ; and yet if you will believe W. Penn , this is the Truth or Spirit of Truth still which he vindicates , oh horrid ! 3. Nay more , Write and Print BLASPHEMY , and then stand in it and Justifie it when they have done : Witness , Solomon Eccles ( one of these Quaking Ministers ) in his Book , called the Quakers Challenge ; he says of GEORGE FOX , whose name thou art not worthy to take into thy mouth , who is a Prophet indeed , and hath been faithful in the Lords business from the beginning . It was said of CHRIST , That he was in the world , and the world was made by him , and the world knew him not ; SO IT MAY BE SAID OF THIS TRUE PROPHET , whom Iohn said , HE WAS NOT ; But thou wilt feel this Prophet one day , as heavy as a Mill-stone upon thee , &c. And yet G. Whitehead undertakes to vindicate this BLASPHEMOUS SPEECH , and says , it is a LITTLE FAILURE in Syntax , ( for so his Conscience will serve him to call BLASPHEMY , when it is utterred and published by a QUAKER , though against the Lord CHRIST ) ah George ! canst thou call it but a LITTLE FAILURE , is that a Truth ? At the best , surely it is no less than a GREAT FAILURE . 9. And as for George's DIRECTION of Sol. Eccles INTENTION in G. W's . serious search p. 58. I pray my Reader and you Quakers , but to peruse the MYSTERY of JESUITISM , ( particularly Letter ninth , Letter seventh , and Letter sixth , beginning at p. 122. ) and see whether it may not be concluded George is almost as good an Artist at it as they , or at least , if he be not fit ( and a towardly Youth ) for their School , to teach people how to equivocate ( not to say ●ly ) neatly , by DIRECTING the INTENTION : and if George or Solomon Eccles may direct the Intention in THIS , why not in OTHER things : And if George , why not the Jesuites ? Or if the Jesuites , Why not George ? And this being once set thus on foot , who hath power to stop it , or who can tell where it may center , except GEORGE FOX , or the POPE ? For if George or SOL. may in DOCTRINALS ; or Cases of BLASPHEMY , why may not the Jesuites in MORALS and in Cases of THEFT , LYING and ADULTERY ? I desire you Friends seriously to weigh and consider this , and what can certainly satisfy you and others herein . When the Quakers shall speak or write one thing , and tell you themselves they mean another , or do not intend all they speak or write . But here 's the misery on 't ; If Mr. Hicks or any of your Opponents do but write , A for THE , or do but say a DIALOGUE , and not BY WAY OF DIALOGUE , or do but say YOU for THOU , or the like , Oh then it is Forgery , Lies , Blasphemous Slanders , Sinful , impure , and Corrupt : then it is not a little Failure in Syntax only , which the Law of Charity would not take notice of . But let a Quaker say or write that which is a hundred times worse , nay though it be in it self Blasphemy against Christ ; Yet then it is only a little Failure in Syntax , and against the Law of Charity to reflect on a Man , &c. 10. Upon this occasion I could not but lament ( 't is not unlikely another would have smiled ) to see that G.W. in his serious search , p. 24. hath such a rare Invention ( I will not say Black-Art ) that if Jer. Ives does but say , if you dare appoint time and place [ to discourse about the Quakers Religion and Ministers ] George can and hath transform'd , ( I will not say Conjur'd ) it , into an Insolent frothy Challenge , and like the common Hectors and Sword-men of the times . But three or four Challenges that three grand Quakers viz. G. Fox . E. Burroughs , and Sol. Eccles made , wherein the very same words are , and abundantly more audacious , as a Challenge at two Weapons , Name , Persons , Time and Place , a Duel , and if you DARE , ( as is worth your seeing more at large in J. Ives Quest . for the Quakers ) yet George's Holiness hath Pope-like sanctified them , and they are serious Challenges , on a serious Religious Account . Oh excellent Religion ! But the other he Condemns , ( as if it were Curst with Bell , Book , and Candle ) in p. 19 , 20 , and 23. Oh wonderful George ! that hath such a POWER to Sanctify and unsanctify words with a small dash of his Pen as he pleases . Here I say is the Misery , and this is the most gross abominable Hypocrisy , unreasonableness , Partiality , and uncharitableness that can be heard of , against the Light of Nature , the Light of Conscience and the Light of Scripture : That the same things or ten times worse should be no faults or but little trivial ones in Quakers , and yet gross falshoods , horrible lies and Forgeries in other men . The Lord open your eyes , that you may first learn to Judg your selves , and Cast the Beam out of your own eye , before you go to cast the M●●e out of anothers . 11. Now for your saying & unsaying , Backwards and forwards , I have particularly manifested it in this my Reply , G.F. condemning what G.W. uses , and G.W. condemning what G.K. used , and W.P. condemning what G.W. Teaches , and sometimes G.W. condemning and confuting G.W. himself , and so round and round again : But now notwithstanding all this ( considering what their Practices above related have been , and that they are generally such ) I do expect and must not doubt in the least , but that they will have that stupendious Confidence , as to deny all this , ( or not confess it , ) yea , and will say , it is false and horrid Slanders , though we read it , we see it with our eyes , and hear it with our ears , yet our sences must be all deceived ; and the Quakers only in the Truth : and if any will , they may , believe them not only before ( but against ) their own Eyes , I cannot help it , neither shall I concern my self much at it , But only to express my real sorrow for to see any one so strangely deluded . What else may I ? What must I ? nay what can I expect from such Men , that have in this manner so often declared themselves in Print already , who can undertake to vindicate falshoods and nonsence , and their grand false Prophet G.F. and call this a vindication of the Truth , or Spirit of Truth . ( Is G. Fox the Truth , or Spirit of Truth ? no certainly , much less then , are his Falsehoods and nonsence , the Truth or Spirit of Truth ) and who will vindicate such words as are in themselves no less than Blasphemy , asserting , it may be said yea , and SO said of George Fox , as it was said of CHRIST , That he was in the World , and the World was made by him and the World knew him not , whom John said he was not : nay , and this is not only set down without exception ; but on the contrary , a parity or likeness affirmed that SO it may be said of this true Prophet [ G. Fox : ] now we believe it was truly said of CHRIST . 12. I doubt not but that I may with safety say , That Mr. Penn , and G. Whitehead ( if either of them please ) may with as much Truth , Honour and Sence , and with as little BLASPHEMY undertake to vindicate and Justify POOR ROBINS Position and Allegorical Proof , That the Moon is made of Green Cheese . And though this at first may seem strange to some Persons that may read it , yet I speak it considerately and not rashly , and do really think that if any Judicious Person does but duly weigh the one and the other , he will find it so ; and yet these are the Pretending Divinely-Commissioned and Inspired Prophets and Ministers , and the Infallible Doctors of the only True Church ; which undervalue and Condemn all the World besides . Surely , had they instead of this Arrogance and Pride , but a little Humility and Charity , it would make them quite of another mind ; and thus all that will , may see how they RESPECT Persons among the Quakers , and what DIVINE HONOUR , some of them give , and DIVINE POWER they ascribe , to their grand Prophet George Fox . God in his Infinite mercy , open the eyes of all sincere-hearted ( though not so discerning , yet ) well-meaning Christians , That they may understand and see that it is absolute FOLLY ( if not MADness ) for any one to turn from another Church to the Quakers , since they do produce no real or certain Discriminating Testimony and Evidence ( but only their bare say-so ) nor do SAY any MORE than others can , no nor yet so much as many other Churches in some things do . And this I leave with you and all , seriously to consider and judiciously to weigh in the Ballance of true Judgment . T. T THE Quakers Character OF THE QUAKERS QUIBBLES . 1. IN the first place , I was given to understand that Mr. Ed. Billing ( having been at the Quakers Cabal ) was first pleased to bestow this Character on 't , viz. That it was the Quibblers Quibbles , and that was Answer enough to it . Reply . — Honest Ned hath hit the Nail o' th head : For the Quibbles I am certain were the Quakers ; and thus then ( by their old Friends confession ) the Quakers are still the Quibblers . But I suppose he did not there find any of these Quibbles . Oh if thou couldst but see my heart within , as plainly as thou seest my Face without , Thou wouldst not deny — as I am a man , as I am an English man , as I am a Christian I will — However , if this little Epistle be any , yet certainly , not such a Quibble , as modest Ned B's little Paper , Printed for satisfaction of — There was a Quibble indeed , a grand Quibble with a witness , so loud that it was heard through the Kingdom ; thus he might have been silent , or better Answered himself : And 't is no small Quibble of the Quakers , to own any Persons privately , whil'st they pretend to disown them publickly . 2. Thomas Taunton a Quaker , Characterized it on this wise , That that Pamphlet was made by a Cabal of Anabaptists , and was a meer Forgery , &c. Reply . This Man I declare to be a false Prophet , and that his Revelation herein was a meer Forgery , ( to speak in his own Language ) for there was not one Baptist or Anabaptist did see it or know any thing of it , till after it was written & delivered to the Bookseller ; as I have before declared as in the presence of God , and therefore this Quaker was herein led by a False Light , or a False Spirit , and hath abused and wronged the Baptists with a matter absolutely UNTRUE . 3. Lastly , it past it seems the Censure of one Tho. Rudyard , which I heare was on this wise : He being ask● , if he did not think it was an ingenious piece , answered No , and that he Believed a Boy of ten years old might write as Rational a thing , and that the Author designed to make a piece of Drollery , but not having Wit enough , brought it forth an Hermophrodite . Reply . If T.R. thinks good , to call ( his Brethren ) the Quakers Quibbles , Drollery , I cannot help it , let them call him to an account for that ; but I am much of T. R's mind , that their Quibbles want wit enough ( though not Confidence ) to make a piece of Drollery , and so come forth but an Hermophrodite : Witness T. R's own Quibbling Answer , to Jer. Ives sober Request , who therein Quibbled so finely and Drolled so long with Jeremy about Oaths , and being that Jeremy , &c. till at last he brought that Jeremy in good earnest upon all their Backs , who hath given some of the●r Grand ones their Bellies-full of Swearing and Oaths too , in his Questions for the Quakers . Now this of T. R's might be such a rational and ingenious piece indeed , as it may be a Boy of ten years old might not , and yet a Boy of about thirty might Write : And I have heard that some of T. R's own Brethren have lookt upon it , as a very Ridiculous and silly thing for him to write so about Swearing as he did , but that he deals so much in it ; and a Quaker may be Fool-hardy , as well as others , why not ? Had I been John Osgood , or Gerard Roberts , I would rather have given T.R. fifty pounds , than to have had my Name brought upon the Stage in so gross a matter , as here T.R. by his over-self-conceited-Ingenuity hath wondrous well occasioned , to no small shame of the Quakers . Let Thomas Rudyard compare his Practice of SUEING people with James Naylors Doctrine [ Possession of the Living Faith , p. 7. ] It was never the Faith of Christ to SUE , Contend , &c. and and T.R. may see , what an Hermophrodite-Quaker himself will appear . Besides , one might take notice here of a Quakers Belief ; but let that pass , as not being worth taking notice ; For they manifest sufficiently , they regard not much what they say or write , so it may but undervalue others and arrogantly lift up themselves . FINIS . Mr. Smith , YOU having so well and carefully published the former , I have thought fit to send you by this Porter , & do Recommend this second Part of the Quakers-Quibbles to your like Care ; and desire you to ask no Questions . Only I must request this favour of you ( if without too much trouble to you it may be done ) That if any sober Person , or Civil Quaker , shall suspect or doubt whether I have truely cited the Quakers words out of their own Books ; That if they come to you , and desire it , you would procure such of the Quakers Books as they shall make question of ( if you can find , or have them ) and shew them at your shop , for their better satisfaction , that so they may believe their OWN EYES at least . And that you send one of this second Part to Mr. Whitehead , and another to Mr. Penn. So farewell , Thy friend though unknown , T.T. Jan. 1. 74 / 5. THE THIRD PART OF THE QUAKERS QUIBBLES . BEING A Continuation of their Quibbles , Equivocations , Riddles , Contradictions , Rounds , and Confusions , set forth in ten several Particulars . Whereunto is Added Remarks on G. W ' s. Slight Sheet , given forth by him as a Reprehension ( for want of an Answer ) to the Second Part of the QVAKERS QVIBBLES . With some further Account of their Grand Mystery of DIRECTING the INTENTION . By the same Indifferent Pen. If [ ye ] Build again , the things which [ ye ] Destroyed [ ye ] make [ your selves ] Transgress●rs , Gal , 2.18 . Diruit , Aedificat , Mutat Quadrata Rotundis . Erroris Mater fuit Aequivocatio semper . LONDON , Printed for F. Smith at the Elephant and Castle in Cornhil , near the Royal Exchange . 1675. TO THE Free Spirited Impartial READER . AS it is left us upon Record in Holy Writ , that GOD at sundry times , and in divers manners hath spoken unto his Prophets and People for the Salvation of Men ; so we are thereby likewise assured , that SATHAN at sundry times , and in divers Forms hath spoken to , and deceived many Souls , by pretending great Light , great Knowledge , high things in words and semblance , Imitating ( as near as might be ) the works and ways of GOD , but still without that true Divine Power which enabled those immediate Men of God VISIBLY to out-do all the deceiving Pretences , and Ape-like Imitations of the Devil's Instruments , in the sight of all Men present ; as Moses's Serpent swallowed up all the Egyptian Sorcerers Serpents ; and Paul being filled with the Holy Ghost , was able to over-come , and strike Elymas the Sorcerer with outward Blindness . Now , this was IN DEED , and not in TALK only , to be in the Power , and filled with the Holy Ghost ; and the Text says , Then the Deputy , when he saw what was done , believed . And no sooner had our Glorious Lord JESVS CHRIST Visibly Ascended to Heaven without us , and fulfilled his great Promise of sending his Holy Spirit upon his Apostles and Disciples , which was in a visible manner , enduing them with Power ( not onely the Name , but the Thing ) to speak with Tongues , to Prophecy indeed , and to work visible Miracles , for the Confirmation of that Word and Doctrine they Preach'd to the World , Heb. 2.4 . ( and this is in Scripture-Language true Spirit Baptism , or the Bapti●● of the Spirit ( and this is it which was for Persons to be Baptized indeed with the Holy Spirit , as it is expresly called , Acts 1.5 ) and of Fire , There appeared unto them Cloven Tongues , like as of Fire , and it sat upon each of them , and they were all filled with the Holy Ghost . ) But Sathan ( that Old Serpent , not willing to be long idle ) did quickly raise up , even in those true Apostles days , many Pretenders , false Prophets , and false Apostles , some of the first whereof . Ancient Records tell us , were called Nicolaitans and Gnosticks , who pretended high and strange Light , Knowledge , and Illumination beyond others . And it is Observable of all the Forms into which Sathan Transformed himself , it seems none is , nor was more taking , than what he used in the true Apostles days , viz. Transforming himself into an Angel of LIGHT ; and therefore no marvel if such as are false Apostles , are found Transforming themselves into the Apostles of Christ . Nor is it any great thing ( as the true Apostle Intimates to us ) if such as are indeed Sathans Ministers also be Transformed as the Ministers of Righteousness . If the wicked one could play such pranks and be so bold then , how much more may we expect and suspect it now ; and it is no strange thing , if some of his Ministers and Instruments now be Transformed into Angels , or Messengers of Light : Pretend the Light , Talk of the Light , Preach up the Light , Own the Light , Witness the Light , and Cry out , the Light , the Light. And whereas a certain sort of People lately sprung up among us , did pretend to high Illuminations , and talkt much of the Light they walkt in above others ; and of the Power , immediate Calling , and Gifts of the Spirit that they had , as in the Apostles time : And as they pretended to higher things than others , so I did set my self more especially and seriously to hear , consider , weigh , and try them , their Doctrines and Principles , for about these Twenty Years . But alas , in lieu of finding any such thing amongst them , as the same Light , Power , and immediate Commission and Gifts of the Spirit that the Apostles , and Apostolical Churches had ( and which they then did pretend to , & blame others for want of ) I could see nor hear nothing among them , but the meer Words , and bare Pretences , and taking up some such things by Imitation , as they fan●ied in themselves , and as they found the Apostles wrote , or the Scriptures spoke of , as many others do ( whom yet they did once Condemn for that very thing , ) yea , and in●tead thereof I have Observed the greatest Inconstancy , Vncertainty , Turn , and Change amongst them , that I think ever was to be found among any People that pretended to so refined Sublime a Religion , in the space of Twenty Years , and yet all this while to talk of , or pretend to INFALLIBILITY , which hath Occasioned them ( to defend themselves from those who have taken more notice of their Inconstancy , Vncertainty , and Changes than they were willing should be ) to use the greatest Quibbling , and grossest Equivocations that have been used in Religious matters , ever since the Jesuites new modell'd the Art , the better to hide it , and themselves . Some of their most Considerable Quibbles in their Doctrine touching that Grand Principle of our true Lord and Saviour JESVS CHRIST , I had Occasion given me by them , to set forth more particularly in my Second Treatise , beginning at p. 29. But my intended Brevity not permitting , and not knowing but that these Persons might learn to be somewhat more humble , meek , moderate , and civil , when they should rightly reflect on it and themselves , then prevented me of proceeding any further therein : Yet since I understand it is very much desired by others , and the Quakers as much to want it , they being as Confidently outragious as before ( for in the midst of all their Inconstancies in their Practice and Doctrines I find them chiefly constant in these two things in their Practice , viz. their egregious Confidence , and their Railing , Reviling Language to others ; and in that it may be truly said of them , Can the Ethiophian change his skin , or the Leopard his spots ? ) wherefore here is set forth more of their Quibbles in several particulars , and that in some most weighty and important Points ; as those of the Church , the Annointing , the Holy Spirit , and the Holy Scriptures ; and in other Matters which by the Quakers were at first made very weighty also , however now they are Declined from what they once Pretended . And if that be admitted , neither themselves nor others can have any Certainty in them , or of them , for they may pretend the Spirit leads them to this to Day , and that to Morrow , and to a third thing quite different the next Day ; and they may say ( as some of them have done ) that they had not a clear Discerning of the Lord's Voyce in this thing then , nor in that thing now ; and so they may as well pretend seven and seventeen Years hence , for it depends onely upon their bare Word to others ; and thus they make their Religion as unconstant as the Moon , and as wavering as the Wind. But how all this should be , and yet the Quakers all this while pretend to INFALLIBILITY , and That such their Writings and Doctrines were given forth by the Spirit of the Lord in them , though thus Contradictory , is such a Quibble and Riddle , as would puzzle Oedipus himself ( were he here ) to un-riddle . I should not delight in this threatning day to be uncovering their Nakedness , did I not judge it a Duty to warn you ( and endeavour to lead them out ) of all False Coverings , which in vain they would hide themselves under in their Defiled State , rendring themselves by so doing but the more Naked in the sight of God and good men , and giving the Enemy greater Occasion against them . I have mentioned but some of those many that might be Collected by any that does but seriously Observe them , and their Writings ; I had a large Field to walk in : For who is it that knew them formerly , and doth not see their palpable and grand Alteration now , in their Gestures , their Words , their Salutations , ( for now they 'l greet one in the Market-place , ( which they use to tell us the Pharisees did ) asking in the Market , How doest thou do ? ) In their Freedom in Eating and Drinking ; the Furniture of their Houses , their Cloaths , both for Fashion and Fineness of the Stuff ; minding the World , and the things of the World ; their heaping up Riches , and particularly in their now going to Law , and having one or more Lawyers , or Attorneys of them , besides their Swearing in our Courts , or if not , doing therein something that is worse ; and almost in their whole Practice and Conversation , as well as in many of their Doctrines and Principles ? Which if some abler Pen should undertake to set forth , it might be the better , and not unnecessary , as it is possible hereafter some one may be moved to do . Neither I think should I have done thus much , but that I find they are grown of late Years so excessive High , Proud , Imperious , Scornful , and Hardened in a strange kind of Confidence and Quibbling Equivocations , beyond the bounds of Modesty and Reason , that they have need of something to make them sensible , if it may be , and better to know themselves , that they may not thus proudly Despise , Curse , and Condemn everlastingly others that are not of their Body , Church , and Way . Certainly the Old Serpent was the first Equivocator , Evasive Quibbler , and so the grandest Hypocrite that ever was , when he deceived our great Grand-Mother Eve , and it is as certain by what we see with our Eyes , and hear with our Ears , that he hath not yet forgot that Old Trade ; no small instances whereof , the Quakers late Practices , and many of their Pamphlets ( which you will find here cited ) most evidently appear to be . I beseech you therefore give me leave in the Bowels of Love and Compassion seriously to warn and admonish you ( and such of them as will hear ) to look well to your goings , and consider upon what it is you stand ; whether it be not very much upon Mens bare words , or your own Fancies , or at best , in Naked likenesses , and meer Imitations , after you have been so long crying out against all Humane Traditions , Literal Imitations , making of Likenesses and Figures to your selves , of what you find was once the Condition of others , and beware of such uncertain , variable , changeable Lights and Doctrines , as have no certainer basis than Geo. Foxes Light , or Mr. Penn's Sandy Foundation . Be not High-minded , but Fear , and let the Royal Law of CHARITY continue above all , amongst all , and I shall subscribe my self An Vnfeigned desirer of thy Souls Welfare . THOMAS THOMPSON . THE CONTENTS . SECT . I. THE Quakers Quibbles about their Quaking and Trembling , and discerning the Lords voice . SECT . II. Their Quibbles about Set-days , and Set places . SECT . III. Their Quibbles about their Body ( alias the Church ) and Forms , as the Hat and Hand . SECT . IV. Their Quibbles about Flesh being Silent . SECT . V. Their Quibbles about the Annointing . SECT . VI. Their Quibbles about the Spirit . SECT . VII . Their Quibbles and Hypocrisie about Scholarship and Languages . SECT . VIII . Their Quibbles and Hypocrisie about punching People , and thrusting and haling them out of Meetings . SECT . IX . Their Quibbles and Hypocrisie in their former Practice of Disturbing of Ministers , in Parish Assemblies , with Reference to their Practice now . SECT . X. Their Grand Quibbles about , and gross abuse of the Holy Scriptures , Collected out of their Own Books . The Conclusion . Sam. Fisher Transpos'd on the Precedent Occasion . Remarks on G. W's . slight Sheet , containing SECT . I. Of G. W's . Title , and his false Suggestion . 2. Of the Authors Name and Letter . 3. Of Socinianism , and the Divinity of Christ , which the Quakers own . 4. Of Scornful Reflections . 5. Of the Miraculous Gifts of the Spirit and Prophesie . 6. Of the Manifestation of the Spirit . 7. Of the Discerning of Spirits . 8. Of Vnbelievers and Muggleton , &c. 9. Of the Quakers Jesuitical Art of Directing the Intention . G. W's . Letter to the Author , and the Author's Answer . The Third Part OF THE QUAKERS QUIBBLES . Being a Continuation of their Quibbles , Equivocations , Contradictions , Riddles , Rounds , and Confusions , in several particulars . THAT Flood of Follies and Absurdities , that Cloud of Confusions , and Self - contradictions , which shatters it self up and down by Plats in sundry Showres throughout the sundry Pages of those Mens Books , every Eye that Reads them ( as they there lye at a distance ) 't is possible may not so easily set sight on them . Therefore I shall cull some few of them only out ( for the whole Number passes my skill to cast Account of ) and clap them a little closer together , not so much to shame them , as to honour the Truth which they would shame . That they may be the more Ready to be Read , and apparent to the view of every Ordinary Reader , ( That any , save such , as seeing , will not see ) may see the Sword of the Lord already laid on the Arm and Right-eye of the Idol-Prophets , to the drying up of the one , and the darkening of the other , for perverting the right way of the Lord ; so that they see not the Sun of Righteousness , nor yet the Moon of so much as Common sense and Reason ; but grope about in the mist of their own muddy minds , so as to need some to Lead them by the Hand , and shew them whereabouts they are , and what a shaking Sandy Foundation they stand on . Sam. Fisher's Addit . Appendix , [ Transpros'd ] p. 2. SECT . I. The Quakers Quibbles concerning Quaking and Trembling , and Discerning the Lord's Voyce . Sect. 1. ABout sixteen Years ago , this was their Doctrine ; A Paper sent forth into the World from them that are scornfully called Quakers , p. 5. Moses , who was Judge over all Israel , feared , Quaked , and Trembled exceedingly : And the Son of Man was to eat his Bread , with Quaking : And Daniel the Man of God trembled , and was astonish'd . And Jeremiah , the Prophet of the Lord , all his Bones did Shake : And David , who was King , Trembled and Quaked : And Habakkuk , who was a Prophet , Trembled ; his Belly shook , his Lips quivered . And Isaac , in whom the Seed was called , Trembled exceedingly : And Paul , a Minister of Christ , Trembled : But they [ viz. The Priests and Teachers ] make a scorn of Trembling and Quaking , and shew themselves ignorant , and strangers to the Life and Power of God , as their Generation ever was — But the Seed of God and the Prophets , and the Servants of the Lord we own , and their Conditions we witness ; and therefore all the Priests we utterly deny . Sam. Fisher , in his Rusticus ad Academicos , second Exercitation , p. 18. As for that Holy Duty it self of Quaking and Trembling at the Word of God , which as blind a Guide , and brute a Beast as thou [ viz. Dr. Owen ] art in speaking evil of what thou knowest , as also of what thou knowest not ; thou both ownest and acknowledgest the Holy Men of God were taken with of Old , when moved to utter his Word , as it came to them , ( witness thy own words , the coming of the Word to them filled them with dread and Reverence of God , Hab. 3.16 . And also greatly affected even their outward Man ) — yet we own it ( as thou in word doest ) &c. And accordingly then was their Practice ; it was a very frequent thing among them , almost in every Meeting , one might see One or More of them , Quaking , Shaking , and Trembling . Sect. 2. But now to wheel about again ; about Ten Years afterwards , Observe how the Quaker would Quibble and mince the Matter , in Patrick Livingstone's plain and down right dealing with them that were with us , and are gone out from us , p. 10. I will here give you his own words , he being ( as I understand ) one of the Quakers Ministry . Now , those that were with us , and are gone from us , they pretend to own the first coming forth , and they cry , where is the Power that was at first ? — But here we see the subtilty of the Enemy , because the mighty motions of the Bodies of Friends are ceased , and Friends are still , cool , and quiet ; therefore these Persons are made to think that the same Power is not in Meetings ; but Oh ye Foolish Ones , and beguiled by the Enemy ! Can ye not discern the Times ; That time , and this time ? When Physick is given to the Body , is it not to work terribly , that it may purge the Body ? And when all is purged out the Physick leaves working , and the Body is still ? Were not all the breakings and meltings , and terrible Shakings and Quakings of Friends Bodies , to purge ●ut sin , and to bring to stilness , coolness , and calmness of mind ? — Now , when these terrible Shakings , Breakin gs , and Meltings were , they were but for a little time , and so were quickly gone again ; and the Voyce of the Lord was not distinctly discerned there ; but these were that thereby Sin might be purged out ; and then the Cause of Terrible Potions was taken away , and the stilness being come , that 's a durable thing , a Solid Condition ; and here the Mind is brought into a CAPACITY to discern the Voyce of the LORD ; whereas in the time of the violent Motions , the Mind was so hurried , and tossed with the Rage of the Enemy , so that there was not a clear discerning what might be done , or left undone in many things . So far he : And what Concords here ? Does not this sound like Harp and Harrow ? Let any one Observe how the Quakers are changed , both in their Doctrine and Practice , and yet I am almost of the Opinion , that the Quakers will have the Face and Confidence to deny it , though it be thus palpable to our very eyes and Senses . Sect. 3. P. Livingstone , one of their Ministers , would here Quibble indeed , mince and extenuate the Business , and yet alas , all to no purpose , except to render themselves both more Ridiculous , and Hypocritical ; For , When the Quakers opposed the Ministers , then Quaking and Trembling was to continue for Thousands of Years , even from Isaac , Moses , &c. to our time , and the Ministers not witnessing in themselves that Condition of the Holy men of God , was then by the Quakers urged as ground enough for the Ministers utterly to be denyed . But to turn round again , when now within this seven Years the Foxonian Quakers are Questioned by other Quakers for their Quaking being CEASED among them ; Oh then ! [ it is the subtilty of the ENEMY , and they cannot discern times , and Quaking was but for a little time , and was to purge out sin : ] And that you may yet further see the Vanity of all this Quibbling , do but consider , or let P. Livingstone tell you if he pleases . 1. Whether the Son of Man's Trembling and Quaking was to purge out Sin ? 2. What , had the Son of Man Sin to purge out , and the Quakers now none ? Had Isaac , Moses , Daniel , Jeremiah , and those Holy Men of God , Sin then to purge out more than the Quakers have now ? 3. But how do those that have within these seven Years been Converted to Quakerism without such terrible motions of Body and Quakings as was at first among them ? What , had they no Sin at all to purge out ? Or , are they still among the Quakers with their Sins unpurged ? 4. Now , when these Terrible shakings were ( says the Quaker ) [ The VOICE of the LORD was not distinctly DISCERNED there ] Oh Excellent ! what , did not the Son of Man , Isaac , Moses , Daniel , and Habakkuk , &c. before , and when they Trembled , and Quaked , distinctly discern the Voice of the Lord ? Surely they dare not say so : and if they say they did , but the Quakers did not , then the Quakers Trembling was not like the Trembling of those Prophets and Holy Men of God of Old. 5. Besides , whereas this Quaker tells us , That when these Terrible Shakings were , the Voice of the Lord was not distinctly discerned . He thereby confesses that the Quakers THEN ( notwithstanding all their talk and high pretences ) did not distinctly discern the Voice of the Lord ; which I think may be a great Truth , though he hath given himself and Party a desperate blow by it , which he can be never able to recover , ( and I Challenge W.P. to do it , without shameful begging the QVESTION , or having others to believe it on his bare word , if he can . ) For , if when they pretended so high , and to such strange Power among them , and had such mighty motions , they themselves now confess , that notwithstanding all that , ( and all their Preaching up , and confidence of the Light , Spirit , and Voice of the Lord WITHIN them , ) they yet had not a distinct discerning of the Lord's Voyce , not their minds brought into so much as a CAPACITY to discern it , how can they be MORE confident , and Infallibly evidence they are MORE certain of it now ? Or , why may they not be mistaken , and mistake the Lords Voyce now , as well as fifteen or sixteen Years ago , or not well discern which , or what is the Lords Voyce ? And why may they not change again and again , fifteen or sixteen Years hence , and say then they had not before a distinct discerning of the Lords Voyce ? If the Quakers say , but they know now they have it , so the Quakers formerly said , they knew it , they felt it , they handled it , they witnessed it IN themselves , and yet the Quakers now say , they were so far out then , as not to have a distinct discerning of the Lords Voyce . And so then may the Quakers now , for all their pretences and confident talk . Let my Reader take Notice , and they Consider , what 's become of their Quaking and Shaking , their mighty Motions , and pretended Voyce of the Lord within . And I think this may be enough for Quaking , to shew that the present Quakers I deal withall have little more than the Name now , in this particular . Sic mutantur . SECT . II. The Quakers Quibbles about Set-days and Set-places . Sect. 1. PRinciples of Truth , p. 42. per E. Burroughs , We believe his True Worship required and accepted of him , is not by the Tradition of Men , in outward Observances , or Set-days , or Places , but he is Worshipped onely in Spirit and Truth without respect of Times , Places , or Things . And this was ( one while ) the Quak●rs general Doctrine , that they should not run , nor be enjoyned by others to come to Meetings , but as they ●re moved of the Lord thereto , and that without that , it was but Will-Worship : See Principles of Truth , p. 24. & 51. Every Man ought to be left FREE as the Lord shall perswade his own mind in doing , or leaving undone this or th' other practice in Religion . Sect. 2. But to whirle about , and run round again , at other times , P. Livingstone can tell you , Idem , p. 5. It is a dark Spirit , clearness and FREEDOM is not in it , but it hath , and doth lead into Bondage . — And here Satan by Transforming himself hath obtained his End and purpose in such , for which cause he first Transformed himself in the matter of the Hat and the Hand , and not coming to Meetings , until they should be moved of the Lord , untill at last he obtained his end to get them not to come at all , and not to let them rest therewith , but also made , and makes them believe lyes ; as namely , that they be moved of the Lord to cry against Meetings , &c. And we are certain enough what that Spirit leads to in the end ( for all its fair appearance ) if it be followed to the end , &c. And who now Observes more their set-days and hours too , their first , and fourth days meeting , and set places Built on purpose ( a● the Bull and Mouth , and Grace-Church-street , &c. ) than the Quakers ? And thus are they run into Forms as those whom they once condemned , and now deny that FREEDOM they once allowed and cry'd for ; which is all but a Quibble . SECT . III. The Quakers Quibbles about Forms and the Church . Sect. 1. THat the Quakers at first did cry out against Forms and several external Ordinances , and all Formality in Divine Worship and the Church of God , is so generally known , that I think I need not trouble the Reader with Instances ; yet if any should doubt it , see G. Fox Mystery , p. 65. Paul brought the Saints off from things that a●● seen , and water is seen , and it's Baptism : Here is a few words will serve for all . Sect. 2. But then to go round again , when others of the Quakers Object against them , That taking off the Hat in prayer , and taking by the Hand are but Formal , and that by setting up this , Friends were setters up of Forms ; now , hear the Quakers Quibble , P. Livingstone , Idem , p. 12. in Answer to that Objection . The Form of Truth we own ; that which Truth appears in , that is the Form of Truth : Friends do not chuse a Form for the Truth , but Truth chuseth its own Form , and moveth in it at its pleasure . Oh Excellent ! then it seems taking off the Hat , or taking by the Hand is the Form among the Quakers that Truth appears in , and this is the Form that the Truth chuseth for its own ; Oh rare Formalists ! Sect. 3. Then P. Livingstone goes on , p. 13. And we know those that do the contrary , pretend what they will , it is by and in that Spirit which is opposite , and opposes the Truth of God , and its Children , and we know if they were lead by the Spirit of the Body [ id est , the Church ] they would be led to the same things it leads the Body , and acts the Body in , for the Body is one , though many Members , it being guided by one Life , and they agree in these things , and one stands not with the Hat on , and another with it off ; nor one doth not give the Hand , and another refuseth , which is a contradiction ; but we see further into the thing than the Hat and Hand . We see and know the Spirit of Enmity in the ground — and it is truly testified against , to be that Spirit of ANTI-CHRIST , against CHRIST : and the Spirit of Truth in the Body [ i.e. the Church ] beareth this Testimony against that Spirit and them Acted by it : Oh , what Rents and Divisions this evil Spirit hath made ! How many poor simple Hearts have been drawn aside by it ! So far he . Now , is not this exactly like the Doctrine and Practice of the Church of Rome ? Nay , the Quakers are got so far , as to say , Friends that stand in the Life , and are the Body , know that there is not , NOR CANNOT BE preservation out of the Body [ meaning the Body of Quakers ] For they that are out of the Body , are out of the Faith , ●●d are not of the Body , Pat. Livingstone , p. 20. Just as the Papists say there 's no Salvation out of the Church : Yea , and more ; that they must believe as the True Church ( meaning the Quakers Church ) Believes , or else positively they cannot be saved : For these are his express words , viz. I bear my testimony for that People , in scorn called Quakers , that the Lord hath chosen them a peculiar People , above all People upon the Earth , and we are to turn to no other People , &c. And they that believe not as the true Church-Believes CANNOT BE SAVED — But this we know of an INFALLIBLE certainty , that WE being faithful in the Truth , those that are gone from us are of another Spirit , and not of the Faith of the True Church . P. Livingstone , p. 22 , & 23. ( this is like the very top-stone of Popery ) and that in such low and external things too , as in giving the Hand , pulling off the Hat , and coming to Quakers Meetings . Sect. 4. Is not the Hat and the Hand SEEN ? Is it not a strange thing , that giving the Hand , and pulling off the Hat should be Ordinances to CONTINVE in the True Church , but not Water-Baptism , and Material Bread and Wine in the Lords Supper ? Note , Readers , I pray you ; Weigh this seriously , and what their Reasons can be , Remembring G. Fox's words at the beginning of this Section . Consider well whither it is these Quakers are a Running , laying such a Necessity on such a Ceremonial and external thing , as giving the Hand ; do they not in this of the Hand exceed the Church of Rome ▪ in her impositions ? I have Transcribed the more of this , that you may see how far the Quakers themselves are now come to own Forms , and disown the Spirit in particular Persons , and are already got to the Spirit IN the Body , yea , and OF the Body of Friends : that is ▪ the Spirit in and of their Church : Like as the Pope and Church of Rome ; and thus you may understand how the Quakers are , and have been Divided amongst themselves , one pretending the Spirit , and others pretending the Spirit , one against another , and that which one calls the Spirit of Christ , the other Quaker calls the Spirit of Antichrist , and that which one calls Light , the other says is Darkness , and if they will continue running round , and groping up and down in that Darkness , notwithstanding this Faithful Admonition , so let them . SECT . IV. The Quakers Quibbles about Flesh being Silent . Sect. 1. IT is as generally known that this was at first the Quakers Doctrine , and they used to cry out to others , Cease from Man , let all Flesh be silent , and so would stop the Mouths of other Men and Teachers , and draw People away from hearing of others . Sect. 2. But now , when other Quakers tell them so , then hear how they wheel about again , P. Livingstone , Idem p. 14.15 . You that cry , let all Flesh be silent , and yet not silent in your selves , you but mock God , and belie him , he hath not bid you cry so , — For it is seen in the eternal Light , that such would have the Truth silenc'd and its Children . And the Prophet said , Cease from Man , but HE taught , or the LIFE in and by him taught , but all teaching that comes not from the LIFE , are M●n's teachings , that is , the Flesh to be silenced : But such as be taught of the Lord , and sent of him to Publish his Truth , this is not to be denyed , nor is denyed by them that know its teachings in themselves , &c. Oh Excellent Quibbling , but pitiful begging of the Question , for they still take that for granted , which never was , nor can be granted them , That that onely in them is the Life and the Lords teaching which they call so , MORE than that in others , who oppose them . Sest . 3. Thus you see , one while they would have us cease from Man , another while ( to go round ) we must not cease from Man , nor the Light and Life in the Man ; another while to face about again and meet in the middle , we must cease from the Man , but not from the Light in the Man ; and one while the pretended Light in the Man is Light , and at other times 't is Darkness , and all this as they ( the Men , or the Life in them ) fancy and please , when they please , how they please , or what they please . One while all Flesh and Man is to be silent , but another time ( to dance the Rounds ) the Prophet ( who was a Man , and Flesh ) Taught , or the Life in and by him Taught , one or the other , or both ; or he knows not whether : Oh! the profound Riddles and Quibbles of these Quakers ! Sect. 4. For that 's a great Mystery and a Riddle , that deserves unriddling upon all Occasions , that when a Quaker says , I say this , or , I write this , or , I Act this , or , I thought good , or , I thought meet , as G.W. said ( to write an Answer to the Quakers Quibbles , ) whether he means the Man George , or the Light within , or both , or neither ? And pray George be so favourable to thy Countrey-men and me , as to let us know when it is the Light in thee or the Flesh , that speaks or writes , when thou ( or any for thee ) writes again . SECT . V. The Quakers Quibbles about the Anoyntting . Sect. 1. THat the Quakers one while did most frequently cry out , the Anoynting which they had Received , abideth in them , and they need not that any Man teach them , but as the same Anoynting teaches them all things , &c. I think themselves should not have Confidence ( though they have abundantly too much ) to deny ; and that their Doctrine was at first : This is the New Covenant , I will put my Laws into their Minds , and Write them in their Hearts , and they shall not teach every Man his Neighbour , and every Man his Brother , &c. G. Fox Testimony of the True Light , p. 37. Sect. 2. But now when others among themselves have Objected this very thing against them , then hear the Quibble , P. Livingstone , p. 15. Here indeed is a subtle Bait of the Enemy to stop Truths Testimony through them that are called to bear it , and to Publish it to the Nations : And ye need that no Man Teach you , but as the same Anoynting Teacheth you ●● all things , say they ; But why did HE Teach both by writing and speaking , who spake or wr●t these words ? Or rather , was it not the Anoynting in him that wrote unto them , That they needed not the Teaching of Man , who was meerly Man , and was not come to the Anoynting in themselves , but this forbids not the Anoynting to Edifie the Church — as it doth move through either Son or Daughter , and this is not Man's Teaching , but this is the Anoynting which is Truth . Sect. 3. Excellent still , the Old begging of the Question , and Quibbling ; it is when they please , not the Man , but the Anoynting in the Man , that writes and Teaches , and when they ( Pope-like ) please ; it is not the Anoynting in the Man , but the Man that Teaches or Writes : But how came this Foxonian Quaker to have this Popedome and Infallibility of Judgment MORE than these other Quakers ? Who gave it him ? hath he not arrogantly assumed it to himself ? most certainly . No Quaker can justly blame me , if I require satisfaction of them in this particular , or for asking them ( to shew them how they run round in a Circle ) about the Voyce of God , the Word , or Anoynting , and Light within them ; one of their own Teachers and Learned Men having not thought it uncivil , nor abusive to ask and publish the like concerning the SACRED SCRIPTVRES ( except they will be so hardy as to say now , what , or to the like purpose , some of them heretofore have not much stuck at , That the Voyce of God and the Light IN THEMSELVES is better , higher , and more certain and infallible than the Voyce of God , and Light in the HOLY SCRIPTVRES , and is not to be Questioned by others , though the Holy Scriptures may be Questioned by the Quakers or Papists ; ) you will find it in Sam. Fishers Addit . Appendix , p. 21. an Eminent approved Quaker , whence I take it , mutatis mutandis , viz. Tell us then , how may it be known assuredly , uncontroulably , infallibly ( that the Scriptures , says Fisher , but say I ) that that which the Quakers call the Word , Anointing Voyce of the Lord WITHIN THEM , is at all of GOD , and not a cunning devised FABLE , or their own Invention and Phantasie ? If they tell us by the Testimony of the Spirit WITHIN which ( say they ) is onely All-sufficient to that purpose , and they have the Witness in themselves , the Spirit bearing Witness with their Spirits ; Then we ask them , But by what shall we Try , and find assuredly , and infallibly , that that Testimony and Spirit is of GOD , and not a false one , that tells us ( that the Scripture is of God , boldly , says Fisher , but say I , ) that that Light , Word anoynting , or Voyce WITHIN , is of GOD ? Sect. 4. I request and desire Geo. Whitehead , W● Pen , either , or both , or any Quaker in England to give a Visible manifestation , or a Direct and demonstrative Answer to this , without going round in a Circle , or basely begging the Question : If not , for shame let them be silent , and Learn to be humble , and not arrogantly Contradict and Condemn OTHERS , if they cannot say , and evidently produce MORE for themselves in their Pretensions ▪ and Motions , than OTHERS do or can , that make no such pretensions ; For it is not enough to say , that John Witnessed the Anoynting , or the Church then enjoyed it , or the Apostles had it , for that John and the Apostles and Churches then had such an Vnction as impowered them with many and several Excellent SPIRITVAL Gifts ; as the Gifts of Healing , the Gift of Tongues , the Gift of Prophecy by Imposition of Hands of the Presbytery , &c. which they have not now , for all their High pretences , nor never had , that I have heard ; and besides , to say , that John and the Saints , and Churches of Old witnessed it , does no more prove that the Quakers now have it , than that the Baptists , or some other Churches ( which they disown ) now have it . This then is so far from a Proof , that it is but a silly Quibble . Sect. 5. But the Anoynting that the Lord JESVS and the True Apostles had , was with ●he Holy Ghost indeed , and with Power ( and not the Word or Name onely of it , which is all that yet appears the Quakers have ) enabling them to go about doing good , and HEALING ALL that were oppressed of the Devil , and curing their BODILY Distempers , Acts 10.38 . How God Annoynted JESVS of NAZARETH with the Holy Ghost , and with Power , who went ●●out doing good , HEALING all that were Oppressed of the Devil , for God was with him , and WE are Winesses , &c. But the Quakers , and the Christ within them , doe onely ( for ought yet appears to others ) go about with words and talking , but demonstrate no more Power , than the Papists when they Convince , and bring over some Persons to them by their Words and Doctrine , as sometimes the Jesuites , and sometimes the Quakers , both do , according to the Ignorance , or weak Brains , or the private Ends and Interest that the Persons they meet withal , may happen to have . Simplicibus facilè Imponitur . SECT . VI. The Quakers Quibbles about the Spirit . Sect. 1. THat no Persons in England have talked more of the Spirit , and pretended more to the Spirit , nor cryed out the Spirit , the Spirit , so much as the Quakers did at first : I suppose none that knew them , will , or can deny ; and that they blamed others for calling it a private Spirit , or whining Spirit , and for saying that it lead them into private places , and to creep into Houses . Sect. 2. And yet behold the very same Accusation have some of the Quakers took up now against others of them . See P. Livingstone , Idem p. 19. Now , you that are led by that private Spirit , though you pretend it to be Vniversal , you draw into secret places , — for you absent the Meetings of Gods People ; Mark ( says he ) here is a deceitful whining Spirit , that would be counted a Sufferer , and would be counted Innocent and meek , but this is truly seen not to be the Spirit of Sion's Children . ] And what was all this for , think you ? but because one that was of the Quakers , writ thus , Tell the Daughter of Zion , behold thy King cometh unto thee , meek , and sitting upon an Ass , though it be smitten on all hands , yet it bears it all , and suffers it , although it be smitten in the House of its Friends yet grudgeth not , nor repineth . ] And this is the Language , that P. Livingstone crys out , mark , here is a deceitful-whining-Spirit . Sect. 3. So that it appears they have Learnt of their Adversaries ; the word Whyning , and Whin●ing-Spirit , and thus now the Quakers cry out ( as their Adversaries did formerly against them ) a-private-whyning-Spirit , instead of the pure-living-powerful-Spirit of the Lord. Here you may Observe , That if others ( though Quakers , that own the same Principle with themselves , of the Light within ) pretend to the Spirit , or talk of the Spirit , Oh , then it is a dark-Spirit , a whining-Spirit , private-Spirit , the Spirit of Antichrist : and the Spirit of the Body onely is the Spirit of Christ : See more of this in the third and fifth particular before , and thus still , stat pro ratione voluntas , & ipse dixit is all , and must be sufficient to others , or nothing , for ought yet appears . SECT . VII . The Quakers Quibbles and Hypocrisie in their Doctrine about Scholar-ship and Languages , with reference to their own Practices . Sect. 1. ONE while this is the Quakers Doctrine , that is , when they Cry out against Learning in others , ( because they would have all People come to be so silly and Ignorant as to believe them , or not to have Learning enough to Confute them ) then thus ; The Word , which is the Original , which the Apostles Preached amongst the Hebrews , and Greeks , which was before Tongues were , and your Original ; which will break all your Tongues and Original to pieces ; Pilate had your Original of Hebrew , Greek , and Latine , who Crucified Christ : He that draws back into many Languages , as into Hebrew and Greek● , draws back into the Naturals , and so draws into Confusion . But the Ministers of God , who Preach the Everlasting Gospel , which endures for ever , draw up into one Language , and so the Priests and all that Trade into Natural Languages , we VTTERLY deny . A Paper sent forth into the World , p. 3. ] and much to this effect we had formerly from them , That the Light within is able ALONE to reveal to them the Truth , and maintain it against all others , and that they receive their Doctrine by Inward Revelations , and not by any outward means , &c. Sect. 2. Another while ( that is , when the Quakers are either to maintain their own Principles , or confute others ) then to go round again , It is Lawful and good to draw back into many Natural Languages , as into Hebrew and Greek , yea , and Latine too , as G. W's Practice evinces in his Introduction to his Divinity of Christ , ( though it is probable He understands as little Hebrew as G. Fox doth Greek ; ) and many more Natural Languages you have ( and more abundantly ) in W. P's . Vindication of G. Foxes Falsities , and Nonsence . See here according to their own Verdict , they are drawing back into the NATVRALS , and so draw into CONFVSION , and are not the Ministers of God , who draw up into ONE Language , for they now draw down into MANY Languages , and therefore are utterly to be denyed , if Quakers themselves may be Credited . Sect. 3. And not onely so , but also in their Practice it is to be further Observed , that when any Publique Dispute is with them appointed , notwithstanding all their Talk and Pretences to others of Immediate Revelation , and Divine Inspiration , and the sufficiency ALONE of the Light within , yet they dare not trust to that , but commonly they will have one , if not two that are Scholars , and that have been bred Scholars at our Schools ; as Sam. Fisher formerly , and G. Keith , or W. Pen , of late Years , and the like ; the Discourse or Dispute is for the most part managed by them , and most commonly lyes wholly upon such , whereas if their Light within every one was ALONE sufficient , and they had it Divinely Inspired into them by the Spirit at that very Instant , then any other of the Quakers might be as able to manage such Disputes as them that have been brought up Scholars at our Schools . But alas , when some such come to the business , we have seen what pitiful work they have made on 't , and how quickly they have been Non-plust for want of some of those School-distinctions , that G.K. and W.P. can furnish them withal , better than all the Light G.F. their great Prophet appears as yet to have . Sect. 4. Yet to turn half round back again , see G. Foxes words , Testimony of the True Light , at the beginning of p. 42. It 's too long and too full of Tautologies here to Transcribe . But to dance the rounds , and face quite about , once more ; at last G. Keith can tell us , and reprove Jer. Ives for Transgressing the Just Laws of Dispute , by an Error called in the Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Transition from one kind of Matter to another . Did G. Keith speak and know this Just Law by immediate Inspiration at that instant , since he assured us all along in that dispute he found the Presence of God assisting him ? Or had not he before learnt it at the Schools ? I Challenge them to nominate but ONE Quaker ( amongst them all ) that could have made that Answer to detect Jeremy , by the ALONE sufficiency and Revelation of the Light within at that very Instant , that had not first heard of it from some others , or learnt it at School ; I press and urge any Quaker in England to Answer , and Witness this in plainness , if he can : But alas , poor Men ! if they would be ingenuously honest , they must grant they cannot , and that G. Keith did not there ( and therein ) speak ANY MORE by immediate Revelation than others , and so was not Infallible in all he said . Sect. 6. However now it seems ou● ●chools have the Just Laws of Dispute amongst them , by a Present Quakers Confession ; thank thee , George , thanks kindly . It is hoped W. Pen , and thee Geo. may come to bring the silly Quakers ( off from some of their Old Fancies ) to own more of ours , and amongst us e're long , though to give you your due , you are come a pretty way already , and fall in softly by degrees , even whilst you pretend the Contrary , that so the People might not take too much notice of it . Sect. 7. And some do Observe , that notwithstanding all the Quakers former hideous Out-crys against Schools of Learning , Vniversities , against Hamane Learning , Philosophy , Logick , Scholastical Divinity and Doctrines ; yet now notable Mr. Pen is framing and setting up , both a Formal , Scholastical , and Philosophical Divinity amongst the Quakers ( whether they mind it , understand it , or can see through it or no ) in his writings and Vindications of Resolves , Decrees , Rules , or Aphorisms , Bodies , or Systems of Principles and Doctrines , with Genus , Species , Proprium , accidens , & differentia in Communem , propriam , maximè propriam , formalitèr , simplicitèr , Relativè , Secundùm se & secùndum quid , or the like ; as Substance , Accidents , Essential , and Descriptive , Simply ▪ and Relatively , most proper , proper , and less proper , abstract and Concrete , and much more of the same Nature , that Great Geo. Fox so long since Challenged the Scholars and Doctors of Europe about , inquiring what was their Root , Ground , and Derivation , and if they were not all begot in the Fall , or sprang up out of Babel . See G. Foxes Primmer for the Scholars and Doctors of Europe ; 't is a pretty piece indeed ! 't is conceived worthy of Mr. Penn's Study , and I cannot think of any Body that would be so fit for the purpose , as he , to satisfie his great Prophet , G. Fox , in most of those vain , silly , and Ridiculous Questions about Words and Terms in the Schools , the Ground , the Root , the Derivation , &c. of them : Why may it not be as good and profitable employ for W. Pen to Answer them , as for G. Fox to Ask them , Write , and Publish them ? I should think it the more profitable of the two ; For now the Questions being without Answers , G. Foxes Primmer is of little Value , and less Use , except onely to shew the grand Prophets Whimsies , and Wind-mill in his Brain , or to Teach his silly Disciples the Art of Tautologizing . Thus you may see Tempora mutantur , and the Quakers run the Rounds ; but yet have a care that you do not imagine but that these their Teachers and Leaders are immediately inspired , and Infallible still , I warrant you , as much as ever they were , but not one whit , MORE than before , or since they became Quakers . Sic Diruit , aedificat , mu● at Quadrata Rotundis . SECT . VIII . The Quakers Quibbles and Hypocrisie in their Doctrine about Punching People , and Haling them out of Assemblies , with reference to their own Practices now . Sect. 1. ONE while ( that was , when others thrust and punch'd , and pulled the Quakers out of their Assemblies , Meetings , or Synagogues , for coming in and disturbing them , then ) the Quakers Doctrine was such as this — They profess Moses , Christ , and the Apostles words , but see not the fulfilling of Moses , and the Prophets , nor Christ's words , and Apostles words , such as be out of the Light , that believes [ that 's G. Foxes English very frequent ] not in it , these are now Haling out of the Synagogues , Prisoning , and Beating , and Persecuting , that believe not in the Light that enlightens every Man that cometh into the World , as the Jews did out of their Temple , &c. G. Fox Testimony of the True Light , p. 46. Come , let us Reason , had not many the Scriptures , yet Haled out of the Synagogues , what think you of them ? — And your Teachers have got into the chiefest place in the Synagogues , in the PHARISEES steps , and cry , take them away that are moved to come into your Synagogues to speak , so many are knock'd down , haled out of the Synagogues , and before Magistrates , and cast into Prison ; what do you differ herein from the Jews which did not believe in the Light ? G.F. professors Catechism , p. 6. The Spirit of Christ doth not lead to hale out of the Synagogues , to buffet , to pluck off the Hair of the Head , to draw the blood of People in the Synagogues , &c. Idom p. 10. See more , p. 11. Did you ever Read of any of the Saints , the Christians , did use your Weapons , or go in your steps ? You have brought your Names upon Record , and make them to stink . ] But now if any Man come among them while they are speaking , or when they have done , and be moved to speak any thing ; them of their Church , the Rude Multitude fall upon him , with Staves , Fists , and Punches , &c. A Paper sent forth into the World , p. 6. Here they shew themselves to be no Ministers of Christ , and their Assemblies to be no Church , but in Confusion , Idem . Sect. 2. But now to run round again , ( That is , when some Persons come into the Quakers Synagogues or Assemblies , while they are speaking , or when they have done , and be moved to speak any thing , then ) they will not onely tell the People , and make their silly Disciples believe , That the Man is a Drunkard , but if they are questioned to prove it , Oh , they meant onely Spiritually Drunk , ( a pretty Quibble by the way ) nor onely basely insinuate , that he is a Distempered , and Distracted Person ▪ but a Cain , or a Devil ( as some said of John ) but that 's not all ; For to tack quite about : If one comes into their Assemblies , and be moved to speak any thing , though asserted , as in the Na●● of the Lord , yet if it does not please them , the Common Practice in their Meetings is now , to hunch and punch the poor Man ; nay , I have seen them Actually lay violent Hands on some , and thrust , and pull , and hale them out of their Meeting ; once at the Bull and Mouth , and once in their Meeting near Wheeler-street , insomuch that I was astonish'd at it , and could not have then believed that any such thing should be acted , or Suffered in a Quakers Meeting , had not my Eyes beheld it , ( they having so much cry'd out against it , and been pull'd out themselves in other Meetings ) and yet I did not hear so much as one Quaker speak against it , or oppose it , when they punch'd and thrust , and laid violent Hands on the Man , to hale him out of their Meeting in such a manner . Sect. 3. How they struck and abused another Man in their Meeting , you may take the Account in Quakerism i● Paganism , p. 67 , &c. Sect. 4. Nay , no longer ago than in the Moneth of December last , a Civil Person that came to London out of the Countrey , and moved as ( he said ) he hoped from the Lord to speak to them , and opposing G.VV. in their Meeting , as I am Informed , after G. had askt him two Questions , and he had Answered them directly , and by consent the Person was to ask G.VV. as many , which he did , but G. finding himself , as it seems , puzled by one of them , about Circumcision of the Heart , the Person was so far from getting a direct Answer , that he onely got his SHINS BROKEN directly there amongst them . I hope the Quakers will not have the Confidence to deny this , ( but I am not sure , considering that sometimes they have denyed things as plain ) The Person ( it seems ) p●lling down his stocking● and shewing his plaistered shins to them in another of the Quakers Meetings before many witnesses ; and 't is said he was hunch'd and punch'd so , that he was black and blew in several places on his Body ; and thus the poor honest Man was fain to return home with BROKEN SHINS : Oh , meek , mild Quakerism ! Your great Prophet hath Condemned you all , saying , That such things manifest ye are out of the Light and Life of Saints , & of true Christians and that you differ not from the Jews , and are none of the Ministers of CHRIST , nor the TRVE Church . Sect. 5. And 't is no wonder they do not whip , or Imprison People , because they have not power to do it , but you see that as far as they can and dare , and have power , they do , and suffer to be done in their Assemblies : And so it cannot be doubted , but that those which will do so much , would do more , if they had power enough ; but Blessed be the Lord they have it not . Besides , I must tell you in this very P●actice of theirs they use sometimes a kind of a Quibbling way : For many times they will not down right strike a Man , but hunch him , & punch him , and thrust him , and crowd him , till the Man is almost stisted amongst them ; and so in a secret way sometimes almost kill him , by forcing his Breath out , because it should not be taken Notice of by others ; though twice ( as I said before , ) I have seen violent Hands laid on persons in their Meetings ; Oh strange turning ! Oh Hypocritical and horrid Change ! Sect. 6. One Francis Chadwel , who I understand Lives in London , hath felt , and Experienced this in the Quakers Meetings , not onely once , or twice , but nearer Twenty times , and h●th , and will Witness it , as I am very well informed , but I would not have publisht it , but that I find Mr. Pen himself ( in his own book , truly styled Judas and the Jews , p. 38. ) cannot deny it , but says , He is a man of no Conscience nor Credit , in what Relates to them , and that he hath known him grosly Guilty , both of Lying and Tipling , his aim hath been to raise up an envious and scoffing Spirit against them , &c. and what then ? what of all that ? supposing all this w●s true , Must you Quakers lay violent Hands on him , and be your own Judges and Ju●y , and Hangman too , to Execute Justice on him ? Oh rare ! is it possible , that this is Quakerism , or these Quakers , that houted and bawled , and disturbed others in their Meetings ? and if some did but thrust and shove them out , though by Authority , and the Magistrates Order , Oh then , Persecution , Persecution , wicked Jews , &c. Do ye Quakers not demonstrate your selves now to be the same in the Ground ? Here then it is evident by Experience , that there is not onely a Persecuting Spirit , but a Persecuting Hand amongst the Quak●rs ; and as for a Persecuting Pen and Tongue , there 's none goes beyond them , if any to be compared with them for Billingsgate-Rhetorick , Reviling , Railing , and Damning their betters to the pit of Hell : Are these the men that once pretended to turn the other Cheek to the Smiter , and now do they smite others , because their Enemies , as they suppose ? Sect. 7. I cannot but Observe how SLILY Mr. Pen raises an evil Report of Mr. Chadwel , saying , He is a Man of no Conscience nor Credit in what Relates to them , i. e. the Quakers ; he did not dare say , he was a man of no Conscience nor Credit in what R●●●ted to others , because then he might have been dis●●●ved , but onely to the Quakers , they themselves being Judges also ; when as , you must note , if a man does but oppose the Quakers , that That is enough to make him a man of no Conscience or Credit with them ; Oh neat Quibble ! pray let the Quakers name you ONE man that does oppose and Contradict them , that they will say is a Man of Good Conscience and Credit in what Relates to them . Who is so silly , that cannot see the baseness of such slie and Quibbling Suggestions ? Pray before I leave this Section , hear another of them , about the same Person , p , 39 : Mr. Pen says , he had as good as confest , that he had been Hired by some Professors to disturb us , who sees not the Quibble in the words as good as confest ? That is , in plain English , he did not tell him so ; neither is it at all likely ; but well , on the contrary , I have heard , that some Years since a Quaker would have Hired him to have let them alone ; the Story runs thus : He owed a Quaker a certain sum of money , and the Quaker would have forgave it him , and writ , or would write him an Acquittance , as Received so much money of him , provided he would not disturb them any more ; Mr. Chadwel Answered him to this purpose , that if he writ he had Received so much money , when indeed he Received none , that would be a Lye , and he would not consent to it . So here it seems Fran. Chadwel had more Conscience than the Quaker . Sect. 8. And besides , the Truth of their abusing , punching , haling , thrusting and throwing the said F. Chadwel out of their meetings by main Force , depends not upon his Testimony alone , but there are some scores that have been Eye-witnesses of it , that can testifie it . And if the Quakers can Justifie doing thus to one , whom themselves shall alone Judge to be a man of no Conscience nor Credit , then they may do it to another and another , and to Twenty , on the same Ground , and at last , to whom they please , as far as they dare : And ▪ to be sure none shall want their Judgment and Censure of being Forgers , Lyars , or Tiplers , Men of no Credit nor Conscience , if they do but oppose them : And so at present I 'le leave them , with their Apostatized Persecuting Spirit , as to this particular ; wishing they may for the Future learn more Honesty , Humility , and the Royal Law of Charity , which never fails , and that they may put on Bowels of Compassion , and Lowlyness of mind to others ; for if they shew Love to their own Friends onely , what are they better than the Publicans ? Don't they do so ? SECT . IX . The Quakers Quibbles and Hypocrisie in their former Practice of Disturbing of Ministers in Parish-Churches , with reference to their Practice now . Sect. 1. THat it was the Common Practice of the Quakers for many Years , to pretend They were sent and moved by the Lord , and by the Spirit to come into the Parish-Assemblies to oppose the Ministers , and accordingly did commonly every Moneth , and sometimes oftner , come in and disturb the Ministers and Congregations , with their Messages , Visions , and Revelations from the Lord , as they said , is so generally known , that I need bring no Instances , and I think they will not deny it . Sect. 2. But now since His MAJESTIES Happy Restauration and Government , I do not find but those ORACLES are generally ceased , or at least , for the most part ; and now their Common Practice therein is altered , which shews either their great Hypocrisie now they think they cannot do it but with more danger , or that these motions were only pretences , and so very unreasonable , as most likely they were ; or if true motions from the Lord , then the Quakers have rarely , if any , of those true motions from the Lord now among them , nor do grow in MORE Experience of such Revelations , but are withered : Where 's G. Foxe's Lambs of CHRIST , which have been sent forth to reprove Sin in the Gates of Cities , Markets , High-ways , and Countries ? [ What , are they all asleep ? ] G. F's Professors Cat. p. 22. What , is there no Sin to be Reproved within the Gates now , as then ? What , no such Messages from the Lord now ? Oh Hypocrisie ! Sect. 3. By this it would appear , that Muggleton is the best Prophet of the two , and that his Sentence and Curse hath taken hold of the Quakers , viz. Because I [ saith Muggleton ] have passed Sentence upon the Quakers , they shall never grow to have more Experience in Vision and Revelation , but shall wither . See G. Fox his Answer to Muggleton's Book , The Quakers Neck broken , p. 11. SECT . X. The Quakers Quibbles about the Holy Scriptures . Sect. 1. THis is a very weighty Point , Dear Friends and Countrey-men , consider it well ; you shall first hear what G.W. himself , and three more Quakers say ( in Answer to one Sampson Townsend , a Minister in Norwich ) in their Book , Entituled , ISHMAEL , &c. The Ministers Propositions ( which he and they opposed ) were these two . 1. That the Scriptures , contained in the OLD and NEW Testament ( Commonly called the BIBLE ) is the Revealed Will and Word of God. 2. That the Scripture , which is the Word of God , is the onely Foundation of our Faith , and onely Rule for our Obedience . Now , in their Answer to thi● , I onely desire the Reader to Observe the several Epithetes G.W. gives to the SCRIPTVRE , viz. that commonly called the Bible , which ONELY the Minister affirmed to be the Foundation and Rule of our Faith and Obedience , as above ; THIS G.W. calls NATVRAL and CARNAL , p. 3. Obscure something without them , p. 3. Bids him prove that ever it was called by the Saints a Written Word of God , and that with these thy Lyes thou hast deceived the Blind , p. 4. That which is Written is the Letter , which is DEATH and KILLETH , p. 10. Thou that sayest , that the Scriptures Reveal God , thou art a Lyar , p. 10. Where did ever any of the Holy men of God , say , that the Scripture Converts the Soul , or makes Laws for mens thoughts , p. 11. He calls it a Lye , to say the Scripture is the means by which Faith is wrought , p. 11. Now , that which Matthew , Mark , Luke , and John wrote of Christ could not give Life , for that is called a Declaration of those things which was freely delivered among them , Luke 1.1 . And that thou callest the Word , which is DEATH and KILLETH , as thou mayst Read , 2 C. 3. p. 9. ] And that which the Minister then called the WORD ( as G.W. himself , and the Quakers tell you , just before in the same page ) was the sayings , and doings of our SAVIOVR , which are frequently Recorded in the NEW TESTAMENT , and hence IT [ the New Testament ] is called the word of CHRIST , says he ; and in the Quakers Answer to this , G.W. and they , tell the Minister [ and that thou callest the WORD , WHICH IS DEATH , and KILLETH ] Oh horrid ! abominable and wicked ! besides the falshood of it , how near to Blasphemy is it ? Not to say much to his words in p. 5. where he maketh himself a Judge , for others to be Judged by , viz. [ Let all that read these Scriptures Judge thee BY ME to be a Lyar. ] Nor to their words in the Title Page , where they say [ these their Words or Writings ] were GIVEN FORTH from the SPIRIT of the Lord IN VS . ] You may enough ghess at it , and the Impudence of it , your selves . Will not the Impartial Reader now think this Book ISHMAEL a Rare Piece for the bigness of it , for 't is but about three sheets ? I must needs think that many Sober Readers that shall see , and duly Consider these Words , will almost conclude it incredible , it being so abominably gross , but that they may see it with their own Eyes , in the Quakers own Book , if they dare give Credit to their Eye-sight , more than to the Quakers false Tongues ; and therefore I refer all such to the Book it self , for better Satisfaction . Sect. 2. Sam. Fisher , in his Addit . Appendix , p. 21. Speaking of the Holy Scriptures , says , Which Transcriptions and Translations , were they never so certain and entire by Answering to the first Original Copies , yet are NOT CAPABLE to be ( to all Men ) ANY OTHER than a Lesbian Rule , or NOSE OF WAX ; Forasmuch as even where Men have them ( as half the World has not ) they are lyable to be wrested and Actually twisted Twenty ways by Interpreters , whose Expositions , Sences , and meanings , ( which are as many ▪ and various , as the Thoughts , Conceits , and Inventions of men are , who Comment upon them ) must be the Rule to such as can Read them neither in Hebrew and Greek , nor in their own Mother-Tongues neither . And further , the said Sam. Fisher , in the same page tells us , that He and the Quakers have put it to the Question , How it may be known assuredly , uncontroulably , infallibly , that the Scripture is at ALL of God , and not a cunningly DEVISED FABLE and INVENTION of Men ? Do ye not think now , Impartial Readers , that the Quakers are High Honourers of Holy Scripture to use such Terms and Language , in Querying about it , as a cunningly devised FABLE and INVENTION of Men ? And in his very next words he gives us and the World to understand , that the Church and Clergy of England do but go-round ( or Dance in a Circle ) when they tell the Quakers and us , That the Scripture may be known to be of God by the Testimony of the Spirit , and that we may try , and find assuredly that Spirit to be of God by the Scripture . Sect. 3. Ed. Burrough● , p. 834. The ONELY perfect Rule of ●onscience , in the Exercise to God , is the SPIRIT of Christ , and not any other thing . G.W. Again ( the Question being put [ Do you esteem of your speakings to be of as great Authority as any Chapter in the Bible ? ) makes this Answer , in his Serious Apol. p. 49. viz. That which was spoken from the Spirit of Truth in ANY , ●s of AS GREAT Authority as the Scriptures and Chapters are , and GREATER , &c. Sect. 4. W. Pen also , ( that he for his Worthiness and sincerity may not Complain as left out ) shall give in his Verdict , in his Spirit of Truth Vindicated , p. 38. Thus , the Scripture is much like the shadow of the True Rule , &c. ] Now , all men know a shadow is an empty and vain thing , and the most uncertain thing in the World ; sometimes shorter , and sometimes much longer than the Substance it self . Sect. 5. But now to wheel about , and run round again , though one would think no man possibly ( that pretends to Honesty or common Reputation ) could either have the Face or Confidence to do it , having so rivetted and fixed the Contrary in Print , as above ; nay , some cannot believe that any Ordinary Romancer would Publish it in Print with such a Stupendious confidence as the Quakers have lately done ) viz. G.W. Quakers Plainness , p. 70 , 71. Nor did we EVER prefer our Books before the Bible , as unjustly we are charged , but do prefer the Bible BEFORE ALL other Books extant in the World. Our Intention and Principle NEVER was to bring our Books in Comparison to the Scriptures ] No , G ? Is this True ? Does not thy own Conscience smite thee , and fly in thy Face ? Nay , is this possible to be true ? When G.W. himself calls the Scri●ture ( which the Minister asserted was the Foundation of Faith ) as I have already told you , NATURAL and CARNAL , the LETTER , which is DEATH , and KILLETH : What can be worse than Natural , Carnal , that which is Death , and Killeth ? Are your Writings worse than that ? Then further , do but consider the Titles and Epithets this very G.VV. gives to some of his own Books , viz. The Glory of Christs Light within Expelling Darkness . Another , The Light and LIFE of Christ within ; well , go thy ways , GEORGE , not onely for a QUIBBLER , but an AUDACIOUS CONFIDENT : surely , Geo. thou hadst not forgot , that your Book , ISHMAEL , was given forth from the SPIRIT of the Lord in you : Or did you deal therein falsely with the World ? And with God too ? Was any of the Holy Scriptures any more than given forth from the spirit of the Lord ? And if that you say be true , I am sure your Books must be EQUAL at least with the Scriptures ; but what need I talk of that , when Geo. himself assures me , that some of their Writings , or speeches were GREATER ? if ever the spirit of Truth spoke in any of them , it is of AS GREAT Authority ( says he ) as the SCRIPTURES and CHAPTERS are , and GREATER . Sect. 6 And to face quite about again , G. Keith told us positively , That W.P. hath the Scripture as the Secondary Rule of his Faith and Practice , Narrative of the Second Dispute , published by the Quakers themselves , p. 57. Who doth not see now , that these men will say any thing ? Or care not what they say ? Mr. Pen himself at best does but say , The Scripture is much like the SHADOW of the true Rule ( so far is it from being any ( either Primary or Secundary ) true and Substantial Rule to him , but onely much like the shadow of it , and a shadow is sometimes three or four times longer or shorter than the Truth and Substance ) and in that Respect ( says VV.P. it may be a KIND of a Secondary Rule : Observe , Reader , how mincingly and Quibblingly VV.P. words it ; 1. In that Respect [ as it is much like the shadow . ] 2. a kind of Secondary Rule , [ a shadowy Kind , but neither the true , substantial or certain Rule , ] and it all comes in with it may be suppositively ; now , which of these two Quakers is the Quibbler ? Both May be , one Must be . But that is not all neither , for worse absurdities will still follow ; for if that be true which G.VV. said , then that which is DEATH , and KILLETH , is A RULE of VV. Pen's Faith and Practice , and that which is Natural and carnal is A RULE of the Quakers Faith and Practice ; then an obscure something without them , is A RVLE of the Quakers Faith , and that 's not all neither : But if what Sam. Fisher said , be true , then VV.P. hath a NOSE OF VVAX , for a Rule of his Faith and Practice , or one of the Quakers Rules for their Faith and Practice is no better than a Nose of VVax . Nay , ( if you will believe Sam. Fisher himself ) is not CAPABLE of being ANY OTHER to them that have the Scriptures , ( which the Quakers have ) and as to them that have them not , they can be surely nothing at all ; not so much as a Nose of VVax : And is not this an Excellent Rule ( according to the Quakers own Confession ) that they now say they have , for a Rule of their Faith and Practice ? Sect. 7. I am sorry that before I conclude , I should have Occasion given me to Tax Mr. Pen of INSINCERITY , and deceitful dealing about this matter of the Quakers Doctrine touching the Holy Scriptures , by Reading the late little Book he set out , Entituled , A just Rebuke ( but more properly , a huffing Rebuke ) p. 10. Those very words he tells his Opponents , reflect most justly , as a just Rebuke on himself ; I must tell him , he hath Acted with them herein far from a Man of Common Ingenuity ; For , whereas W.P. asserts , The Quakers deny the Scriptures to be the Word of God in that sence wherein they deny them , viz. The Word that was God , the Essential Word : Does not W.P. in his Conscience know , that none of these Presbyterians , Independents , nor any others ever asserted against the Quakers , that the Scriptures were in that sence the Word of God , and consequently , is no part of the matter in Dispute ? And not onely so , but doth not W. P's Conscience witness , that the Quakers have , and do deny the Scriptures to be the written Word of God ? In which sence those men do not deny the Scriptures to be the Word of God , and the Quakers do ; and therefore W.P. must Act against his Conscience , in taxing them of being herein , far from Men of Common Ingenuity , when it is onely his own dis-ingenuity , thus to Quibble and deceive People . And Secondly , The like Fallacy , double dealing , and Insincerity W.P. manifests in his words , about the Scripture being a Rule , as if the Quakers owned the Scripture to be a Rule in some things ; or some parts of the Scripture to be a Rule to them , whereas it is manifest , that the Quakers have over and over again denyed the Scriptures in general , and not some part of it onely , to be their Rule ; yea , in these express words , The Books of the Old and New Testament , called the BIBLE , See the beginning of this Section . Oh Quakers REPENT , REPENT of such wickedness , and for shame leave off such double hearted dealing , and most unparallel'd Confidence ! Do not think all your Countrey-men Fools besides your selves , as if they could not discern such petty slights and Quibbles , and take Notice of them and you also , as not single-hearted in them . Sect. 8. For my Part , I never thought any man blame-worthy , nor would be he that should blame any man for changing his Opinion or Judgment , if so be he did it upon better ground , and did not pretend to INFALLIBILITY , nor scorn , nor blame others for Confessing their Fallibility , but did Honestly and Ingenuously acknowledge that he was before mistaken , and in an Error . But for Men to change their Opinions , either really , and yet endeavour confidently to vindicate , and justifie their former Absurdities and Errors ; or pretendedly onely to fawn and flatter , or curry favour with their Adversaries , or any others of the World , and yet still to pretend to Infallibility ; is so low , abominably base and Hypocritical , or so Impudent , that it is not to be admitted by , or among any Sober and Honest Men. Now , whether this change , alteration , and difference in the Quakers words and Writings , Epithets , and Phrases , about the Holy Scriptures be real , or onely Hypocritical , and Temporizing , out of design to blind others , and to ingratiate themselves a little more into Peoples Affections , and good-will of the World , God and their own Consciences best know ; yet the last is much to be feared , for this Reason , because they are so far from dis-owning their former mistakes and mis-expressing themselves , that they stand to vindicate and justifie it : But be it either way , they thereby shew their uncertainty , inconstancy , and self-contradictions , Confusions , and the effects of their Fallibility . Sect. 9. And therefore I would onely desire G.W. to tell me honestly ( if there be any such thing left in him , or that he may return to ) without Quibbling or Equivocation , or if not me , that he would acquaint his Countrey-men , 1. Whether he doth NOW Believe , That the Holy Scriptures , both of the Old and New Testament , commonly called the Bible , be the Letter which is Death , and Killeth , or whether they be the Letter mentioned or meant by the Apostle Paul in 2 Cor. 3.6 . And 2. If he do●h NOW believe , That were the Scriptures never so certain and entire , yet that they are not capable to be ( to all men ) any other than a Nose of Wax ? 3. And whether he , or W. Pen and the Quakers do NOW Witness and Believe , that the Letter of the Scripture is CARNAL ? A proper direct Answer is desired and required to this , without any Quibbling or mental Reservations , if the Quakers are indeed , what they now would pretend to the World , they are , and will manifest themselves to be no Dissemblers . The Conclusion . To Sum up all in short , and to Conclude this Mess and Medly of their most irreconcileable Contradictions , and irrecoverable Gulph of Confusions , in which they have plunged themselves o're Head and Ears , take it thus . Sometimes they can call , yea , and positively assert , the Letter of the Scripture is CARNAL , and the Letter is DEATH , and KILLETH : But their own pityful Scriblings , or Books , they can call The LIGHT , and LIFE of Christ within , and yet ( to go round again ) at other times they tell us , that they prefer the Bible BEFORE all other Books extant in the World ; but then ( to go round again ) they tell us ( without excepting one ) that THEIR WRITINGS and BOOKS are given forth from the immediate ETERNAL SPIRIT of God. Yet ( to face about again ) That their Intention and Principle NEVER WAS to bring their Books in COMPARISON with the Scriptures ; but yet , to go round again , ( though to their own Confusion ) the same man hath given us to understand , that what the Quakers speak from the Spirit of Truth is not onely of AS GREAT Authority as the Scriptures and Chapters are , but GREATER : And the Quakers can sometimes tell us , that one might AS WELL condemn the SCRIPTURES to be BURNED , as Their WRITINGS . But come once more to turn about [ Robin Hood ] W. Pen now hath the Scripture ( positively , says Mr. Keith ) as a Secondary Rule of Faith and Practice ; and yet , to step half-way back again , and Janus-like , look two ways at once , it is but much like the SHADOW of the true Rule , and in that Respect ( as it is like a shadow ) it may be a kind of Secondary Rule , Mr. Pen himself thinks , but he seems not certain of that neither : But to turn quite back again , if Sam. Fisher may be believed , the Scriptures we have , Though they were never so certain and entire , by answering to the first Original Copies ▪ yet are not CAPABLE to be ( to all Men ) ANY OTHER than a Lesbian Rule , or Nose of wax , so far are they from being either a Primary or Secondary Rule , that he says they are not so much as CAPABLE of being ANY OTHER than a Lesbian Rule ; and if that be the Rule G. Keith meant his Brother Pen had for his Faith and Practice , it may be true enough , and so he may well agree with his late Brother Fisher . But yet to give one turn more , the quondam sincere-hearted , and Zealous man , W. Pen , ( whose Writings many times , like squint-eyes ( which as they say , look nine ways at once ) would make us believe , if we were no wiser , that notwithstanding all this the Quakers abuse of Scripture , that 't is the Quakers are abused , and ( if he does not Quibble , and deal disingenuously ) they do indeed own ( what-ever they say to the contrary ) the Scripture to be a Rule in some things ; or some parts of the Scripture to be a Rule to them . But yet , says Mr. Fisher , ( to confound the Quakers , and knock all ot'h ' Head at once , ) They say truly , which say , that A RULE and Guide should be CERTAIN , which will not deceive , and that which is VARIABLE and ALTERABLE cannot be A Persons Rule : For it is the property of A Rule to be INVARIABLE , and the SAME at ALL times . But that as to the Scriptures we and the Quakers now have , he tells us , This is one plain VNDENIABLE Truth , viz. That there are VARIOVS Lections in the Copies of the very ORIGINAL Texts of the Scripture ; this he asserts point blank : and not onely that they are alterable and variable , but varying and altered in abundance of places ; and some parts , portions , and whole Books thereof LOST , and so is not fit nor capable to be a Rule or Foundation , as he gives us to understand , to cut the Throat of all , and to make short work ; Thus. Sometimes 't is Carnal , without Breath , Sometimes the Letter , oh , 't is Death ! Sometimes 't is a Rule of Faith ; That 's impossible , Fisher saith : Sometimes a Nose of VVax , no Rule . ( They know as much , as th' Ass or Mule ) Sometimes one way , then another , Sometimes both ways , this and t'other ; Sometimes one o' th two , take either , Sometimes 'twixt both Rules , but neither . Some say it 's this some that , some ( O Riddle ) Nor this , nor that , but just a Quibble . And so they run the Rounds , trace to and fro , and dance up and down in their dark minds about the Holy Scriptures , and their Rule of Faith ; I cannot think of any thing that the Quakers Doctrine about this , better resembles , than what their own Fisher brings to my Hand , the ( so called ) Devils Neck verse , which may be read upwards or downwards , backwards or forwards , which way they please , to the scanning whereof I at present leave them , wishing they may in time become wiser and honester , and not run the round so , still to make their Brains Giddy . S A T O R A R E P O T E N E T O P E R A R O T A S Sam. Fisher Transpos'd . THus Quaker's work , who talk for self , Is tangling talk against it self ; ' Gainst Truth a prate , a piteous Preachment That can't make good its own Impeachment , As Doctor REYNARD'S Doctrine does , Who heeds not well which way he goes ; Whitehead's , Live'stone's , Pen's prances round And round again in th' self-same Ground ; It staggers to and fro , and reels , Skips up and down , and runs on wheels ; Starts aside like some broken Bow , C●osses Christ like Cris X Cross i' th Row : Who so can feel , in it may feel , As 't were a wheel within a wheel ; A Net , Ginn , Trap , a Snare's in It , A VVhirlpool , Gulph , Bottomless-Pit . Wind , Dust , Husk , Chaff , no Stable Steeple A Tale , that takes unstable People , A Toy , a Cloud , Mist , Smoak , a Fogg , Both Quak'rism , and some Quav'ring Bogg ; A Quick sand , a Quagmire that sucks , Who 's in 't his Feet out hardly plucks , Himself who 's in gets seldom Out , It self 's more seldom in , than Out : It flutters like some blind Night - Bat , Now here , now there ; this way , now That : Now it is one thing , then another , And now and then nor t' one , nor to'ther ; Sometimes it 's This , sometimes it 's That , Sometimes it 's This , and This , and That : Sometimes 't is either this or that , Sometimes 't is neither this nor that : Now this , not th' other , anon it 's Either , Then by and by , both Both , and Neither . One while it looks like So , not No , Another while like No , not So : One way it seems or So , or No , Another way , nor No , nor So : Some ways it shews both So , and No , So it 's a meer endless No , and So. Here Follows THE QUAKING , QUIBBLING ANSWERER Turned to A SLIGHT TIMEROUS REVILER : OR , Remarks on G. W's . Slight silly Sheet , styl'd , The Timerous Reviler Sleighted ; Given forth by the said G.W. as a Reprehension ( for want of an Answer ) to the Second Part of the Quakers Quibbles . COVRTEOVS READER , THE Man I have here to deal withal , having neither Honesty or Knowledge enough to give a Right Answer , nor Prudence enough to hold his Peace ; you may ( it is not unlikely ) admire why I should trouble my self to take any Notice of so slight and silly a sheet , the greatest part whereof is stuff'd ( according to the Quakers old Custom ) with nothing but bitter Railings , scornful Revilings , and false Suggestions , as if the Quakers were dreyn'd , and this the very dregs of their filthy Bottle ; wherefore I shall here acquaint you with the Considerations that moved and constrained me thereto . First , That Justice which I found lay upon me to clear an Innocent Gentleman ( and so far vindicate his Innocency and Reputation , ) of whom , this Man hath Published in Print a most gross false Suggestion . Secondly , To undeceive the World , that I might not be false to the Truth , nor unjust to my self , they having raised and published of me , not onely many false surmises , but palpable falsities . They first take me for another Person , with whom they have had formerly some Contests , and then New Baptizing me , and dressing me up as they please , they throw all the dirt at Me , that they in their wicked and Malicious minds wish to Him , though he be a Person ( by the faithfullest account I could have concerning him , I not being acquainted with him ) whose Candor , Judgment , Parts , and Deserts , are as far beyond G. W's . in Reality , as Geo. can Conceit himself beyond others , and so not deserving any such ill usage at their unmannerly Pens or Tongues ; but this confirms me in my Opinion , that it is much at one , and you may as soon expect an Ingenious , Sober , Rational Answer from a Scold at Billings-gate , as from a Quaker ; till they change their Morals , as well as their Religion ( as much as Mr. Pen could ( which seems to be onely out of a fawning design ) pretend to speak in the behalf of poor morality , when as , it is his pretended Light and Inspiration within , that indeed he so much adores . ) No small Evidence whereof this Quakers pitiful sheet demonstrates it self to be , notwithstanding the pretended Civility and Condescention in his private Letter to me , yet his sheet , which he since set forth publickly ( being made up chiefly with so many false suspicions , and Railings ) now manifests that that was onely Hypocritical , or out of Design by fair words to deceive the Author : But alas , the Quaker was mistaken , and Geo. was too Young ; the Author had a better discerning ( without the Quakers Gift ) and understanding of them , than so , by his many Years Observation and Experience . He told me in his Letter privately , He took it well from me , that I Ordered him one of my books ; and in his sheet he tells me and the World , that the same Book was made up much with Scoffs , Quibbles , gross perversions and abuses , short of all seriousness and sobriety , yea , manifest perversions , lyes , and slanders . VVhat then did he take it well from me , that I ordered him such a Book with so many perversions , lyes , and slanders , scoffs , Quibbles , and gross abuses ? But as the Perversions , Scoffs , Quibbles , and Abuses were the Quakers that my Book set forth , and so was made up much of , it may be true enough , for I know of no such Perversions , Quibbles , &c. there , but onely the Quaker's , and there was good store of Them. Truly , Reader , some think the like Letter was hardly ever before seen to come from a Quaker , & one of their Chieftains too ; He assured me therein , he was as willing to receive INFORMATION as to give it in any thing wherein any thing seemed doubtful , or any mistake is ( or may be ) suppos'd , about the Controversies depending between us . Hereby then he acknowledges , he thought the Author was able to give him Information ( at least ) in some of those matters in Controversie , otherwise it was silly for him to desire that he might Discourse with the Author to that purpose , viz. for mutual information , as he writ he did . And did not the Quaker herein finely vail his Bonnet , that had been talking of , or pretending to INFALLIBILITY nigh these Twenty Years ( if not above ) and yet now in 1674 / 5. assures the Author ( who yet had told him I pretended no such Infallibility ) he was as willing to Receive Information ( by discoursing with him ) as to Give it in any thing seeming doubtful about the Controversies depending between us : And therefore for his better Information in those very matters , I send him this Discourse and Remarks of mine , further to try him and his reality herein : and for your better satisfaction you shall have here ( verbatim as I think ) his said Letter , and my Reply to it . T.T. For the Author of the Book , Entituled , The Second Part of the Quakers Quibles . To be left with Francis Smith , the Book-seller , to be Conveyed , as above-said . Friend , I Lately Received thy Book , Entituled , The Second Part of the Quakers Quibles , and take it well from thee , that thou * Ordered me one of them , and this is to desire so much Civility from thee , as that I may have an hours Discourse with thee ( if thou Livest in , or near London ) which , perhaps , may save us several hours writing , and prevent others of some charge and trouble in such Books of Controversie , and possibly may afford so much mutual Information as may tend to Peace , or at least , to a more moderate and serious method in managing the Controversies between us than the tenour of thy said Book seems to bespeak , which for Truths sake , and not for any popularity or Mastery , I could ( and do ) desire . And if thou wilt be pleased to let me know where thou Dwellest ; or where I may conveniently meet with thee , I am willing with a Friend or two to come to thee and two or three of thy Friends , as I may have an Opportunity ; for I apprehend both my self , the Truth and Friends wrong'd in divers passages of the said Book , and not onely so , but many serious and unprejudiced Readers are much disgusted , and wearied , and their Patience too much grated upon , by such kind of Method as thou hast chosen against me : Yet I 'le assure thee , I am as willing to Receive Information as to Give it , in any thing wherein any thing seems doubtful , or any mistake is ( or may be ) suppos'd , about the Controversies depending between us . So desiring thy Answer if thou † please , and as soon as may be , to what is hereby desired , I Remain , A Friend to thee and all Men , as bearing no ill will towards any , George Whitehead . London , 13 th . 12 mo . 1674 / 5. To Mr. George Whitehead , These . To be left for him at Mr. Francis Smith's , Book-seller , at the Elephant and Castle , near the Exchange in Cornhil , London . Mr. Whitehead , THY Letter , Dated the 13 th . came well to my Hands , which I find to be so Civil and Moderate , that I Accept of it very kindly from thee , and should I not return thee the like Answer , I must ( to save thee the labour ) judge my self ungrateful , which is an Humour I Naturally abhor ; and as this Courteous temper best becomes a Christian Spirit , so I assure thee I have always found it more prevalent upon my Soul than any Arrogant self-conceited huffing , and censorious damning . As to thy desire , for thee and two or three of thy Friends to Meet and Discourse with me , 't is a thing that possibly I should willingly comply with ; if some Circumstances of my Occasions would conveniently admit ; and that by your late Practice , as I have heard , you had not already given others to see , and Experimentally know how FRUITLESS such Meetings with you have , and do commonly prove : For if my Information fail me not , ( which I have not as yet any ground to suspect , I receiving it from a very serious and Sober Person , ) When you had accused one Mr. Hedworth ( a Person I do hereby assure thee , who is no more acquainted with me , than thou art ) and not being able , or at least willing to prove it your selves , you would IMPOSE upon the Gentleman , to accuse himself , * or otherwise you would not Discourse the Matter with him , when yet you had appointed him a Meeting to that purpose ; which surely Friend , thou must know , is not onely against the good Law of our Nation , but against the Law of Nature , and is no less than for you to set up an HIGH COMMISSION COURT , which our Prudent Governors have long since abolished , seeing the unreasonableness thereof ; and how any of thy Friends can rationally IMPOSE such Terms and Conditions on others ( against their consents ) or else refuse to Discourse with them , I must confess I do not , nor can understand , and therefore should much call my own Senses and Judgment into Question , if I should but imagine to see any good Effect of such a PRIVATE Discourse with thee and thy Friends . WHEN I Consider besides , that some of you have not stuck PUBLICKLY in the Face of the World to assert ( without blushing ) such strange things sometimes ( as I apprehend to be ) beside the Truth , common Reason , yea , and contrary to our very Eye-sight , which if you did not afterwards stand in , and pretend to vindicate ( but did ingenuously own the mistake , and candidly retract the Error , ) I should not yet think so ill of . Therefore as I have Printed my Reply , that all who will , and can , may see and Judge of what I say ; so I think it cannot be better than for thee to do the like , that all may see how Civily and fairly thou hast , or shalt deal with me therein , and that was the Intent I at first signified to Mr. Pen , hoping that his Education would have been so prevalent with him ( at least as he was a Scholar ) as not to write Trivially , or impertinently , nor deal unfairly by me , when he was COOL ; as I apprehended he did by some when he was HOT in the Dispute , which really I was then so Charitable as to attribute chiefly to the Motion of his Passion , or Party . Whereas thou sayest , Thou apprehendest thy Self , Friends , and Truth wronged in divers passages of my said Book ; if it should prove so INDEED , I should be heartily sorry for it , but I protest seriously to thee in the dread and fear of the most HIGH , that I have not wronged you knowingly , and if it should be Ignorantly ( which yet I hope upon due Examination will not appear ) I presume thy Charity may the easier forgive me , as I believe my Heavenly Father will ; especially if it be occasioned through thy OWN FRIENDS ill expressing themselves , they then may be more blame-worthy than I. Further , thou sayest , many serious and unprejudiced Readers are much disgusted and wearied , * and their Patience too much grated upon by such kind of method as I have chosen against thee . As to this , be pleased but to consider that they and thou must thank thy self for that , occasioning me so to do by thy dealing so INSINCERELY with me , and giving no real nor pertinent Answer when thou hadst undertaken it , which if thou hadst pleased thou mightest have forborn ; I could not , nor did impose it on thee : ( But since thou wast pleased to propose to the World , and thoughtest meet to undertake it . Now , it cannot but be expected , both by them and me , thou shouldest perform it more directly and candidly than as yet thou hast done , or ingenuously say thou canst not any more than others . ) For what Sober Person , that pretends to tenderness of Conscience and Ingenuity , would ever endeavour to make any believe I had contradicted my self , by saying IF PERHAPS ; or that pretended to any thing of Scholar-ship , that would assert those words of mine to be a Contradiction according to ( your own ) Mr. Keith's just Laws of Dispute ? Or what Man would have accused me , as being in the Vnbelief , and not acknowledging the sufficiency of the Spirits Evidence , for my owning Miracles , Signs , and the Gifts of Tongues immediately Inspired by the Spirit , as sufficient Evidence of the Spirit , which thou thy self sayest ( p. 12. ) I did propose as Evidence ? But if thou hadst been pleased to have given me a sincere Answer to the very Matter indeed at first , much , if not most of this had been prevented . Yet pray Consider why mine should grate on the Patience of thy serious and unprejudiced Readers , more than thy own Book lately put forth , Entituled , A Serious Search , which is almost five sheets , in Answer to two , proportionably I think my Reply is not so much . Besides , I have Divided my Discourse into Sections , and set down the Contents at the beginning , that so if any Readers Patience shall not serve him to Read the whole , he may onely cast his Eye on that Section he hath most mind to , which he may do without any great Injury , the Matter of them not depending much one upon the other . And , Friend , for thy ease , if thou shalt think good but to give an honest , plain , and direct Answer to the twelve particulars mentioned in the ADVERTISEMENT , which is not one full sheet , I shall gratis , quit thee ( for the present ) of all the rest , upon this Condition , that thy Answer be plain and direct INDEED to the very Question , without Equivocation , Evasion , or begging of the Question . And in my next , if I think I have Occasion to Rejoyn , it is now my Intention to be briefer , but then I wish it may not be sharper , I generally Observing that Prolixity much abates the picquant Severity of ones style . Further , I pray thy Excuse if I do take the freedom to tell thee , that I had abundantly rather see a Real Answer to that little part of it , than a great many words to the whole , if as far from the purpose as the former was ; and bear with me if I intreat thee to Observe this particular thing . If by grating on their Patience , thou meanest , their waiting for it so long , I 'le assure thee my self was a chief Sufferer in that Respect , and the Printer or Book-Seller to be blamed for keeping it five or six weeks in hand before Finishing it . To Conclude this , I 'le promise thee , that if thou wilt forbear all Reflections , for the Future , I will also , and onely and meerly concern our selves with the Merits of the Cause ; and this will be the best way I can think of , both to shorten the work , ease thee and me , and accomplish all the Ends propounded in thy Letter , which shall be my chief aim , as it is my hearty desire , if thou , or some of thy Friends do not divert me , so I Rest , Thy Well-wisher , T.T. 17. Feb. 74 / 75. Remarks on G. W's . Sheet , &c. W. Pen's Account of the INFALLIBILITY of himself and the Quaker's Ministers , We ascribe not an Infallibility to Men , but to the Grace of God ; and to Men , SO FAR as they are led by it ; for that it certainly Teacheth , what it doth Teach , W. P's . Rebuke , p. 22. And are not the Ministers of the Church of England , and the Ministers of the Baptists Church , yea , and ALL the Men in the World SO FAR INFALLIBLE , as well as the Quakers ? Oh Excellent Rhetorician ! But poor Logician ! SECT . I. Of G. W's . Title , and his False Suggestion therein ; Which runs thus ; The Timerous Reviler Sleighted , being a brief Reprehension of a Scornful Pamphlet , Styled , The Second Part of the Quakers Quibbles , Subscribed by the Name of Thomas Thompson , but ( by some ) suspected to be the Author of the two Pamphlets , the one Entituled , The Spirit of the Quakers Tryed , the other , Controversie Ended , &c. Sect. 1. REviler ] and why so ? But because I told him and the Quakers of their Railing , and demonstrated their Ridiculous and deceitful Equivocations ; let him but name to me any one word that I have used ( that he Accounts Reviling ) that he himself hath not used , or worse , in his Writings , if he can ; and till then he may with more Justice keep his Title to himself : But when these Men cannot bite , yet they 'l bark . Sect. 2. Sleighted ] a true word ; ●or as he hath Published it , 't is to say , SHIFTED , or dealt deceitfully and Craftily with ; and in the Apostle Paul's Time , we find there were some such , Eph. 4.14 . Be no more — carryed about with every wind of Doctrine , by the sleight of Men , and cunning Craftiness , whereby they lye in wait to deceive . But G. art thou no wiser to play Hocus Pocus , and shift me , but that thou must tell me and the World of it in thy Title ? Sect. 3. But suppose his Intention is , slighted ] ( for it seems a Quaker can hardly speak , or Print much now , without the Art of Directing the Intention , or speaking by a Figure ) Then we have a slight Title , fit for such a slight silly sheet ; yet Proud and Arrogant , denoting rather the Pride of Quakers , than the Humility of Christians , alias , we have a new-coyn'd Quibble for Evading an Answer , or an Old term for running away , and timerously quitting the Contest . Sect. 4. Slighted , no wonder , they that have slighted the Protestant Churches beyond the Seas , slighted the Church of England , slighted 21 Learned Divines at a Clap , slighted all the Baptist's Churches , yea , and slighted all Teachers and Professors in Europe besides themselves ; how is it possible but that I must be slighted too , except I 'le Banish my self to the Indies ? They that have slighted the Writings , or Books of Holy SCRIPTURE , ( so far as I have shewed you out of their own Books , and more particularly , G.W. himself , in his own words , but in the last precedent Section ) can you reasonably expect , they should not slight other Mens Books , and mine too ? Are these the Despised People , or the Despisers by G. W's , own Testimony ? What they cannot so well Answer , they pretend to slight ; a poor shift : For thereby they manifest but their silly scorn , and disdainful Pride and Arrogance . Though it is not yet six Moneths since , that his Brother Pen could take Notice of a ridiculous sorry Mouse ( as he calls it ) and so turn Mouse-catcher ; and are the Quakers thus Elevated on a sudden ? Sect. 5. A Reprehension , what , for want of an Answer ? It is indeed well known you are free enough of the first , however timerous as to the latter . Their Confidence , though usually too great , yet at this time it seems did not serve them to say it was an Answer . Sect. 6. But ( by some ) suspected to be the Author of the two Pamphlets , the one Entituled , The Spirit of the Quakers tryed ; the other , Controversie ended . ] VVhat , Infallible , and yet suspect ? How now , what , suspitious , George ? Other Men's Fallibility then , is as good as the Quakers suspicious Infallibility : Is this your Gift of Discerning , and Prophecy ? But that 's not the worst of it , For the Suggestion is of a matter absolutely false , Satan owing them a shame ( as the Proverb goes ) hath suggested a false thing , which the Quaker hath here Published to the VVorld , as true , to their own dishonour and shame . Besides , this Quaker h●th hereby wronged me , and abused another Person ( whom Mr. Pen , in his winding sheet , says , is H●n . Hedworth by Name . ) Sect. 7. First , G.W. hath here grosly wronged me in Publishing a Suggestion , and that in Print , that I was the Author of the two Books , Entituled , The Spirit of the Quakers Tryed , and Controversie Ended ; when as , I was not , nay , did not so much as see or hear of either of them , till after they were in Print . But in these Books , Mr. Pen hath ( in the Quakers Name ) declared to the VVorld there are several falshoods , scandals , lyes , and Forgeries , and yet here G.W. hath endeavoured to fix and fasten them all ( if any such be there ) upon me , as suggesting , or representing me to the VVorld as the Author of them . Now , ye that are Quakers of G. W's . Church , and pretend to be the true Church of God , I will try your Truth , Honesty , Conscience , and Justice in this partic●lar , viz ▪ VVhether you will cause G.VV. to make me satisfaction for the Offence and wrong he hath done me ( in spreading abroad a suspition and suggestion of me , in a Matter that 's absolutely UNTRUE , and UNJUST , ) in the same manner as he hath done it , viz. in Print ; I hereby require it , and demand it of you and him as you profess yourselves to be a true Church . And that you may not say I am , or may be unreasonable , I hereby Declare , that his bare acknowledgment of the wrong in Print , I shall accept of , as satisfaction . And for your further and full assurance of the falshood of the Matter , I do hereby Declare , and solemnly Testifie , IN THE PRESENCE OF THE HOLY GOD , That I , who did write , and was the Author of the late Books , Entituled , The Quakers Quibbles , was not the Author of the two Books , Entituled , The Spirit of the Quakers Tryed , and Controversie Ended : and if there be any need , I doubt not , but that Common Justice will Oblige Mr. Hedworth ( if called thereunto ) to witness the same thing in the presence of your Church , he being , it seems , better acquainted with you than I am , or desire to be with such unreasonable , dishonest , and dis-ingenuous People , as some of you thus demonstrate your selves to be . And that you may not make your being unacquainted with me , any Excuse , of not doing me Right , I shall here take that off before hand : For if your Minister , G.VV. can abuse , and wrong me in Print by a false suggestion , though unacquainted with me , he may , and can as well and easily give me in Print the satisfaction required , though unacquainted with me , viz. onely acknowledge it so , you having it evidenced by my own solemn Testimony , and if that be doubted ( though you can have no Reason to doubt thereof , it being the Highest Testimony that Men can give . ) And you des●re further Evidence , signifie it to the Book-seller , and I presume Mr. Hedworth will be so Just , as to clear me , he being the best Evidence that it is possible for you or any one to have to clear me in this Matter , if so be , he was ( as Mr. Pen says he was ) the Author of the two Books before mentioned , but is not the Author of the Quakers Quibbles . So that ye Quakers , can have no just Excuse , and therefore I do again complain to you as wronged , and demand that you see that just satisfaction given me , that I require from G.VV. If not , I 'le mark you , and declare you to the world to be Abettors and Publishers of false suggestions . Sect. 8. Secondly , By this , G.VV. hath wronged and abused the said Mr. Hedworth , in raising , or spreading abroad a false suggestion touching him , as if he was the Author of the Book , Entituled , The Second part of the Quakers Quibbles , in which Book G.VV. hath Asserted and published to the world there are gross perversions and abuses , p. 4. Yea , manifest perversions , lyes , and slanders , that he is chargeable with , and as yet he lyes under the Guilt of , p. 2. and so represents and suggests to the world Him to be the Author of all those abuses , lyes , and slanders , which in truth he is innocent of : Therefore it is hoped that Mr. Hedworth will be at least so just to himself and his own Name , as to require satisfaction for such wrong and injustice done him , when as it is another Person that ought to be charged with all those manifest abuses , lyes , and slanders , if any such there be . Sect. 9. VVas it the Light within that led thee G.VV. to the publishing this suspition , or not ? If thou sayest , not ; then G. where was the Light , or thy sincerity to it ? If yes , Then thy Light leads thee to publish suggestions of Persons and things that are false . It must come from a false Spirit , it being a false Suggestion . Sect. 10. I should not have said so much about this , but upon these two Considerations . 1. Because these are the Persons that pretend to Infallibility , and a Gift of Discerning MORE than others that are not of their way . If G.W. had indeed a Gift of Discerning by the Light within , how wicked or silly was he not to inquire of it , whether this suggestion was true or false , and the suspition , right or wrong , before he published it ? Or if he did inquire , and the Light within him could not tell him , what is false , and what is true , then how doth he and his Light exceed others , or make him MORE Infallible ? How evident here and plain is either this Man's wickedness , or vanity in his Pretensions to a Gift of Discerning ? 2. Because of this Man 's base unworthiness , and unchristian carriage in publishing such a thing , when I had before in a Letter to him seriously assured him , that Mr. Hedworth was a Person no more acquainted with me than G. himself was ; but this Man being so guilty himself , of asserting and writing so many untruths and falshoods , he thinks others are like him , and no more to be Credited : But now let the unbyassed Reader ▪ Judge of it , do they think to Grace their Cause by such doings ? Where is thy Conscience and Religion , George ? Is this the Quakers Christianity ? Oh , silly Scorner , blush , and be ashamed ! SECT . II. About the Author 's NAME and LETTER . Sect. 1. THE Ingenious and Impartial Reader may easily Conclude how he hath managed the rest of the Work , by pu●●●g such a false suggestion even in his Front , and that so basely , and unchristianly : and at the same rate he goes on , with these words , Looking upon thee to be an unworthy , Cowardly , base Spirited Man , who shuffles about to hide thy self : How now , Friend ? What , such as M.Y. saw through the Key-hole , or so as one G.W. did in the Matter of Mrs. Bat — when accused at T. Y's . ? According to thy own way ( with Mr. Danson ) this is but a Query Mr. Sleights , thou better knowest the Mystery . Sect. 2. Thou art very cautious thy Name should be discovered . ] But alas , poor Men , that are put so hard to it , that they are now forc'd to make use of such slight shifts for Excuses . For the time was when the Quakers could tell you , that even the Blessed Name of JESVS and CHRIST it self , without ( that they call ) the Power , are but EMPTY WORDS , Princip . of Truth , p. 12. And yet behold what a considerable thing does this Quaker now pretend to make of my Name ? Oh the Folly and Hypocrisie of these Men ! can the Knowledge of an Empty word be of such weight to them ? which yet they cannot tell but that they do know ; to be sure they will not own that I am in the Power ; what , is this Man so base then , as to make my meer literal Name to be of more concern to them , than they have declared the meer literal Name of the Lord CHRIST to be , to them ? What , wouldst thou make thy being unacquainted with an EMPTY WORD , an Excuse ? Blush for shame ! Sect. 3. But to take that false Cover from him , and cut all short , I do hereby tell them for a certain Truth , That my real Name is in Print as a witness against them , and my Books as a Testimony against several of their Principles , and let them either Answer or Confute them if they can . Though this is more than 〈◊〉 ●as Obliged , either by their Civility , or any other Law , that I know of , to tell them : what if I should ask them whose Name is to the Epistle to the Hebrews , and the Acts of the Apostles ? whose Name is to the Books of Judges , Kings , and Chronicles ? Can the Quakers tell with all their Light uncontroulably what Men writ them ? And will it not thence appear , it may be both good and honest enough , though a Man's Name should be concealed ? And neither the Man the worse , nor his Book the worse ? ( what have they to say against Paul's changing his Name ? ) Besides the continual Custom of many good Men amongst us ; nay , and of the Quakers themselves sometimes , ( if they will admit themselves to be good . ) Pray , G. whose Name is put to that Printed Paper , Entituled , A Paper sent forth into the World , &c. accusing the Ministers of the Nation , and several Teachers of many gross things ? Pray , who writ The Principles of the Quakers Defendable by Scripture ? who is it , that cannot see now most strange Hypocrisie in these Men ? And what small twigs they would catch at , and hang upon : any thing rather than to deal honestly , and give an Answer in plainness . Oh Timerous Man , what sorrowful shuffling art thou fain to make use of ! Sect. 4. And whereas I said , suppose the Author be a private Person , what if he Dwells fifty or sixty miles from London , or what if the Author had subscribed M.A. could not W.P. have joyned N. ( according to Mr. L's . way of Addition ) and then have read it a MAN ; and that it was happy that their Light left them in so much darkness of the Author , that they could not tell whether it was the Author's real Name or no , when they read it ; to this G.W. says , Hast thou not bewrayed thy own Equivocation , and that the Author's Name is not Tho. Thompson ? I Answer , no : But I have bewrayed the Quakers Folly and Vanity , and that was one part of my aim , thereby to try Experimentally whether their high boasted Light would reveal any more to them than others , or stand them in stead when they had need of it ▪ whereby they might know and have a DISCERNING beyond others . But alas , Experience , ( which is one of the surest Masters ) now tells me , that the Quakers are as easily mistaken , and do as foully deceive themselves as other Persons in the World do : Their Light will not so much as help them to know really a Man's Name when they read it , except the Person himself , or some other Man Reveal it to them : And thus we see that I or a meer man may Reveal more to them , if we please , than their Light within . Sect. 5. Besides , to make this Man's Folly more manifest ; how silly is he to inquire about my Name , when he himself hath turned Baptist , and given me a Name , ( nay , two or three ) though I assure you false ones , which yet you may ( if you please ) take as one Evidence of the Quakers pretended Infa●libility , and I think as good as any they have . Notwithstanding this man is no wiser than to tell me , that he hath ground to think who I am , p. 5. and yet pretends the want of that very thing , as a main Reason why he does not Answer me , Doth he not herein , not onely Quibble egregiously , but ingeniously confute himself ? Sect. 6. As to his Letter and my Answer , the Reader hath them both set down before , to whose judicious Consideration I leave it , to be further Observed . First , how well the Style of G's . written Letter and his Printed sheet agrees , surely by the Letter , any one may well conclude , that the pretended Civility in the former , was no better than Real Hypocrisie : what Fountain is this within G.W. that sends forth both sweet water and bitter ? It seems G. put on a Sheeps Cloathing in his Letter , though he remained a VVolf inwardly , as appears by his Ravening sheet : A Cat will be a Cat still , George . Secondly , Thereby the Reader may also Observe , how falsely , and Quakerly G.W. represents it , where he says , That I shuffled him off with a Letter , pretending some Circumstances of my Occasions would not conveniently admit , with some other TRIVIAL Allegations , says he , whereas they were as weighty , if not more , than any other , and those Reasons that he calls TRIVIAL , were so weighty Arguments as I think it is possible for any to be , to a Person that would not offer violence to his own senses and understanding , for that was one of the Allegations I made , which he can call TRIVIAL ; and now his own virulent and abusive sheet may Experimentally satisfie others , what usage ( I writ him , I was well enough satisfied ) I must expect from Men of their Kidney , for if they would not spare to accuse and load a man falsely with Reproaches publickly in Print , how can I or any man expect , or promise our selves , but to be dealt withal as bad ( if not worse , if it may be ) in a private Meeting with them . Sect. 7. But as to what he says , of my having taken many hours to write against them : I Reply , VV.P. hath spent as many , and a great many more , in writing against Mr. Faldo , and yet in two Letters , one after another , he could pretend , some Circumstances of his Occasions would not permit him to meet Mr. Faldo : And one of them was such a Trivial one , viz. a Ceremony , that it was not at all becoming a Quaker : Shall I say then of VV.P. a strange put off ? ah poor timerous Man ! But I can with Truth tell thee , Geo. that my own House is above 44 Miles from London : Now then , poor Shuffler , does not thy catching at such Trivial things demonstrate that 't is onely thy own timerousness to Answer ? Silly Quibbler , is thy store of Evasions so exhausted , and VV. Pen's too , that ye have nothing left but the Dregs ? Sect. 8. But let the honest hearted Reader Judge , if I did not offer him fairly and Civily enough in my Letter , when I told him , that if he would give a Direct Answer but to one sheet of it , I should accept of it : or if that he would lay aside all Reflections , and enter solely on the MERITS of the Cause , I would do so too ; but no , the Gentleman did not think good , or dare adventure at that ; he had rather turn Mr. Sleights . SECT . III. Of Socianism ▪ and the Divinity of Christ , which the Quakers own . G.W. p. 5. Why hast thou appeared so much then ( lik● an Envious Socinian ) for the Angry Anabaptists , & c ? P. 7. What , is the Socinian , or Biddlean Prosylite Offended at our confessing the Divinity of Christ , & c ? Sect. 1. CAnst thou , G. for shame cry out against Socinians , and yet not Rebuke thy Brother Pen ? Thou shouldst first look at Home , and reprehend him : At best , all that thou sayest against them , is indeed against him , so long as his Sandy Foundation stands , without a Recantation , beyond his self contradictory weak Apology . Shew me such a word of my own , in either of my Books , if thou canst , as is in thy Brother Pen's , VNLESS the Father , Son , and Spirit are three distinct NOTHINGS , they MVST be three distinct SVBSTANCES , and consequently , three distinct GODS . Here 's a Socinian to the purpose , and this whilst he was a Disputer for , and amongst the Quakers : Besides , what is that whole Book of his but Socinianism ? Look no further than the very Title Page , and he tells you it is a Refutation of the Doctrine of Justification from , or by an Imputative Righteousness , and of Plenary satisfaction , &c. Shew any such Socinian-like assertions in my Book , if thou canst , Geo. Oh , the Folly of this Man ! That he should cry out against Socinians , and yet Cherish such an one among them ( and highly Commend him for a Sincere hearted Man too ) yea , and several of the once peculiar Socinian Doctrines amongst them : would not one think such a Fellow out of his Wits , to write thus foppishly ? But if the Quakers may hold three or four Socinian Doctrines , and not be Socinians , might not H.H. or another , hold one , and yet be no Socinian ? Sect. 2. But suppose one be a Socinian , can any judicious Person think it is a good Reply , or Answer enough to him to cry out , Oh ▪ he is a Socinian , a Socinian , a Biddlean ; why , truly then , at that rate , it will be Answer good enough to a Quaker , to cry out , he is a Quaker , a Quaker , a Quaker ; and so then they cannot justly expect any more from another , and thus they shew us a very easie way how quickly to Answer all the Quakers . Sect. 3. But I can tell this discerning Man more than yet his Light Reveals , as it seems , that he is most false and mistaken in these his Suggestions : Not that I will tell him here expresly whether I am one or no , because I will leave that for a further Tryal of his Gift of Discerning , and of his Revelation by the Light within : But I was never Baptized into that Name , till this Quaker turned Anabaptist : But if I were one , why should I think it any dishonour , more than W. Pen , when he wrote his Sandy Foundation ? Besides , I can freely tell G.W. I had rather a thousand times be one of them he calls Socinians , than such a Quaker as he is . Forasmuch as they own somewhat REAL in the Lord JESVS CHRIST , and own him to be a REAL PERSON WITHOVT VS . But this Quaker and others of them , make a meer PHANTASM ( or FANCY ) of him or his Body , as their former Preachments and Writings give me to understand : And accordingly some do not apprehend it any difficult thing to make out , that some of the grand Quakers , when they will speak more plainly ( whatever at other times they pretend ) do , or did own , no other CHRIST , than what is indeed and Truth either their own FANCY , SPIRIT , or MIND within , or at best , the dictates of their OWN CONSCIENCE , or what some Men commonly call the Dictates of Conscience , or others call Reason , Man's Spirit the Mind within , or the Life of Man , or cannot be well and truly differenced , distinguished , discriminated from them . And therefore they do but Quibble and Equivocate ( to blind the World ) when they talk of owning the DIVINITY OF CHRIST . For in Truth , They own no other Divinity of Christ , than what is properly , or essentially within their OWN BODIES : Neither do they in truth and plainness own any other DIVINITY of Christ , nor any other CHRIST than what 's born into the World with them , when they come forth of THEIR Mothers Wombs , or is manifest in THAT individual Flesh of theirs , as their words and writings inform me : And what a rare DIVINITY of Christ is this , ( think you ) that the Quakers own ? It is possible I may declare to you a MYSTERY of the Quakers Doctrine , which you have not yet heard of , or so well understood , which their sayings give me to understand , viz. That CHRIST and the Divine Nature ( or the Divinity of Christ ) is as truly , properly , or really in the BODY of GEO. FOX , or the BODY of G.W. as it was in THAT BODY born of the VIRGIN MARY ; and yet further , That the CHRIST manifest in GEO. FOX'S ( or some Quakers ) FLESH , is really , properly , and truly , CHRIST MANIFEST IN FLESH , as that CHRIST was , which was manifest in THAT Flesh at Jerusalem , Born of the VIRGIN MARY above 1600 Years ago . Let them directly and positively deny any one of these two if they will , and tell us , that what they say , is to be taken in the Grammatical sence to avoid Quibbling Equivocation , if they dare ; and 't is very probable , you may have a most full proof of it , and that from their own Mouths or Pens ; and therefore when they say , That Geo. Fox is not Christ , that 's but a Quibble , for they mean then by G. Fox , ONELY his Flesh , or Body ; and so they do likewise say , That the Body of JESVS , or the Body called JESVS , is not the CHRIST ; and thus no wonder then , if they say , that Geo. Fox's Body is not the Christ : But will they say , that the LIVING and BETTER Part in Geo. Fox's Body , or in and of GEO. FOX , is not THE CHRIST ? No , I never could hear them say that : So you may see what CHRIST it is they own , and what DIVINITY it is they talk of , to deceive ignorant People , and unwary Souls withal , a meer Quibble and most horrid Equivocation , no worse , nor better , notwithstanding ( at other times ) their feigned Pretensions to hide it . G.W. p. 6. says , I tell him of a pretty Medley of Hypocrisie , Quibbling , and Confusion , and deviating from Scripture-Language in their speaking of the Divine Nature or Word Cloathed with the most Holy Man-hood , being the Christ : But ( says G.W. ) is this a truth in it self yea or nay ? What is it ( or can it be ) now then with him a truth in it self , though it deviate from Scripture-Language ? or be a Medley of Hypocrisie , Quibbling , and Confusion ? Oh rare ! if this be thy Rhetorick , Geo. where 's thy Reason and Logick ? SECT . IV. Of Scornful Reflections . Sect. 1. G W. p. 5. With a multitude of Scornful Reflections upon G.W. W.P. and others , and not onely so , but upon the Quakers in general , with which thy Pamphlet is much stuffed , short of all seriousness and Sobriety . To which I Reply , that were it so , yet their playing the Fool , would be excuse enough : why do they Act , Write , or speak things , to render themselves so Ridiculous , if they would not have their Auditors and Spectators be moved at it ? I never heard of any Jack-Pudding , that wilfully made himself Ridiculous , but that it was with design to raise a pleasant Humour in others ; and if G.W. or the Quakers have not the like design , it is to be feared they have a worse : But if they would not have others be moved to Laugh at them , their best course would be , to learn to be no more Ridiculous , nor write and Print Non-sence . For if G. Fox will pretend to be wiser than ( and to Instruct ) all Europe , and yet is such an Ignoramus , as to call a Father , Mother ; a Man , Woman ; or a He , She ; or not know the Masculine Gender from the Femi●●●e , is any Man to be blamed for Laughing at ●im ? For my part , I do here say , I think not at all : But rather that it may be a Duty , at least very convenient , to Laugh at such vain boasting Pride , Ignorance , and Ridicu●●sity , to shame them out of it . Sect. 2. But still Mr. Sleights , thy Brother Pen , falls under thy lash , why dost thou not Reprehend him ? Thou oughtest to have done that in the first place : You shall , I think , hardly find any use more scurrilous scoffing ( in such matters ) than he hath done . To instance but in three or four ( because of brevity ) of his scornful Reflections , viz. W.P. Rejoynder to Mr. Faldo , p. 38. I cannot but Observe after what a SVSPECTED RATE the SCRIPTVRES have been first Collected , and then conveyed throu●h the several Ages , &c. P. 39. From hence we may Observe the VNCERTAINTY of JOHN FALDO'S WORD OF GOD. Pen's Rebuke , p. 31. It is the Presbyterians special Grace , THAT SAVETH ; and as for particular Persons , take this in his Winding sheet , p. 2. That Little Great Pragmatical T.F. a MONSTER , ALL Tongue and NO Ears Will ye say now , that it 's likely any Man should out-do this Pragmaticus ( your Brother Pen ) for Personal Reflections ? nay , he gives the Gentlemans Name at Length , though as I hear , one that is a good substantial Citizen , a Person of very good Repute and Estate ; besides the Personal Reflection , if one should inquire into the Truth of it strictly , one should find it to be a most notorious falshood , for I have inquired , and do understand that that Gent. hath TWO EARS , though W.P. say● NO EARS : ( and so might give Occasion to some silly suspitious Quakers , to think , as if the Gent. was indeed Born without Ears , or had lost them ) so base was his scurrility , and at best W.P. will have need of a Quakers Figure ( which must needs be the Devils drawn Figure ) for to help him out , and excuse this Scoffing Slander . If you would have a Scornful Reflection above all that ever I read , a silly and Prophane one too , See W. Pen's Winding sheet , p. 8. speaking of H. H's . Prayer to the Lord JESUS : But indeed , his Margin proves to us , he takes him for A MAN , and none of the BEST LINGVISTS neither ; for lest HE should not well understand the English word delivered , he refers HIM to Tradita in the Margin , though both Translations , and one as good as the other , for the Original word is Greek , which either H. Hedworth does not know , or he doubted the skill of him he prayed to , or else he did foolishly to Correct by a Translation , the Original word being ready . Any other Man of Sence ( except such a wilful scoffing Perverter as W.P. ) could not but take TRADITA , to be there put down for the Readers , ( and especially ye Quakers ) better Information , not for the Lord Christ●s ; and so I took it on my first Reading it , and could honestly take it no otherwise , H.H. fearing ( as I perceived ) you might , or would Quarrel , or discant upon the word TRADITION , just before used by him in his Prayer . But by this it appears the Quakers are so Prophane , and far from owning the Lord JESUS , the MAN that indeed dyed at Jerusalem , that they wilfully make a meer Scoff at one's serious Worship and Prayer to him . Where 's W. Pen's Religion and Conscience now ? Is it all devoured with Lightness , and turned into Scorn ? Nay , Mr. Pen is such a Pragmaticus , and a wit , that rather than he would lose breaking his Jest on Jeremy Ives , he would adventure the bestowing on himself the Title of Mouse-hunter , or Mouse-catcher ; and in time , if he continues , as he hath begun , it is hoped he may as well arrive to the Degree of a Rat-catcher amongst the Quakers . P. 4. He says , I term my self a scornful Fellow : which is a plain and evident falsity , for I did not term my self so , but these were my words , G.W. knows , IT SEEMS , it is a Scornful Fellow he hath to deal withal ; otherwise I thought he would not ( nor could ) have styl'd my Epistle a very scornful Pamphlet , as he did : Where 's this Man's Conscience now ? Or so much as common Honesty ? That cares so little what he says or writes , though never so false . Is this and the like the Quakers Religion ? Is this the Practice of one of the Vs Gods People ? Is this to pretend Christianity ? Or to talk for it at such a Rate ? Then many Civil Heathens may , or will go beyond them . SECT . V. Of the Miraculous Gifts of the Spirit , and of Prophecy . Sect. 1. IT appears G.W. met with two such stumbling-blocks ( though of his own framing ) at the very threshold ( the Epistle ) of my Book , that he dar'd hardly to enter into the Book it self , onely peeps in , and presently his Brother Fisher's Ghost presents it self to him , and thereupon he Runs away from the rest , as if he was scar'd out of his wits . Without any of the Quaker's Revelation I could fore-tell my Reader how I did expect they would winch and Kick , wynd and twine , to Wyer-draw , or draw back those two Sentences again , but all will not do . For as to the First , he can poorly and onely give us his bare word without any Proof , That those Spiritual Gifts were ONELY PECVLIAR to some in the Apostles days , p. 2. I have proved the contrary , by Testimonies and Records Cited in my Second Part of Qu●k . Quib. p. 53. And besides , if he could do that ( which I conceive he will never be able to do ) yet his business would remain still undone : For how will he be able to prove Infallibly , uncontroulably ( Sam. Fisher's word ) and certainly , that these Gifts of the SPIRIT , viz. the Gift of Infallibility ; Discerning of Spirits , Immediate Revelation , and Prophecy ( or an immediate Gift of Interpretation , and fore-telling things to come , certain●y and expresly , and not conjecturally onely ) were not PECULIAR ALSO ( without begging the Question ) to some Christians and Ministers in the Apostles times , as well as the Gifts of Healing , Tongues , &c. ( when besides , the Gift of Infallibility is one of the matters in Question . ) For the same Text that says , Tongues shall cease , and Knowledge vanish , first mentions , that PROPHECIES shall FAILE , 1 Cor. 13.8 . and that in the Plural Number . Sect. 2. And whereas G. says , If he could speak with the Tongues of Men and Angels , that were not a sufficient evidence ( OF IT SELF ) to convince Vnbelievers : I Answer , That is more than he knows ; because he never could make Tryal : It might be sufficient to convince Vnbelievers , though not to Save himself . But if that were any good Argument against the Gift of Tongues NOW , then it is also a good Argument against the Gift of Prophecy NOW , yea , and against FAITH ; since the Apostles very next words in 1 Cor. 13.2 . are of the same strain ; And though I have the Gift of Prophecy — and all Faith , and have not Charity , I am nothing — it profiteth ME nothing ; [ whatever it may do to others . ] But above all , G.W. shews his Folly , when he had said , That the Gift of Tongues , and working Miracles were PECULIAR to the Ap●stles times : Yet then to talk that he cannot give away the Quakers Cause , as to working Miracles in a Spiritual way . Oh Senseless Man , is this thy Rhetorick , or Logick , either ? Were not the Gift of Tongues , and all the Miracles that the Apostles & the Christians then wrought , Miracles in a Spiritual way ? Surely thou darest not say , but that they were . And thus you see he is as far off as before , he hath done just nothing at all to take away the dint of his own words as a strong Argument against himself . But he hath here made it worse in this sheet , by positively LIMITING THE HOLY ONE in those visible Gifts of his Spirit , saying , they were ONELY peculiar to them then . Who hath given this Quaker POWER to LIMIT what Gifts of the Holy Spirit are to be PECULIAR to the Primitive Time , and what are to CONTINUE ; and none but such and such as he says ? Oh Rare , is not this abundantly more Arrogant than for John Perrot , to Subscribe John onely ? Or to write Proverbs , like Solomon ? SECT . VI. Of the Manifestation of the Spirit . Sect. 1. G W. p. 2. Whereas a Manifestation of the Spirit was given to every Man to profit withal : Very good , this makes as much for the Gift of Tongues , and healing the Sick , as Prophecy , since they were all Manifestations of the Spirit ; and if the Gift of Tongues were not COMMON to all , no more was the Gift of Discerning , nor of Prophecy COMMON to all ( See 1 Cor. 12.29 . ) And therefore that makes as much against the Continuance of BOTH , as ONE : And so Geo. by his own Hand , is but still st●iking at , and Destroying his own Cause . Sect. 2. Besides , I could wish for no fuller and fitter Text for my purpose and his confutation , than this he hath Cited ; For if the Manifestation of the Spirit be given to every Man to Profit withal , then it is a strong Argument against the Quakers , that they have it not , or at best have it not any more than others , because there appears NO SUCH MANIFESTATION given to them MORE than others have , whom yet they Condemn , which will be easily further demonstrated , if you do but consider this , viz. That the Quakers must mean , that these words of the Apostle are to be taken either Vniversally , and that the manifestation of the Spirit was , and is given to every one , as well Women , as Men , to ALL Persons in the World. Or Restrictively , to the CHURCHES in the Primitive times ( and particularly that at Corinth ) to whom the Apostle was writing . And Secondly , Consider that these Manifestations of the Spirit , so given , must be either VISIBLE or INVISIBLE , ( though it is apparent enough by the enumeration of those Manifestations in the subsequent Verses , that the Apostle spoke of visible manifestations , such as were visibly APPARENT to others , and for the Profit of others , without as well as within the Church , and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle uses , signifies , plainly and clearly appearing ; open , bare , or easie to be seen , as a Face uncovered . ) Sect. 3. But let the Quakers take it which way they will , it destroys their Usurped Title , and vain Pretences above others , whom they Condemn . For if they say that the Apostle meant thereby , that the manifestation of the Spirit which he speaks of , is given to every one in the world . Then they at the same time grant , it is given to the Church of England , to the Baptist Churches , and to me also ; and if they I say , that the manifestation of the Spirit is VISIBLE to others , then thereby they grant they have it not more than others , nay , are without it ; because the Quakers have Censured and Condemned other Churches as being WITHOUT it , and yet themselves can produce visibly NO MORE manifestation of the Spirit , than those , whom they say are without it . And if they say , the manifestation of the Spirit is INVISIBLE to others , then at the same time , they grant , the Church of England , or the Baptist Churches may have it , though they may not know it , or cannot SEE it , for how should they , if it be INVISIBLE ? Sect. 4. But on the other hand , if they say , These words of the Apostle are to be taken Restrictively , that the manifestation of the Spirit is given to every Man in the Churches onely , ( as most likely in truth it is , as the word IS in the Present Tense , and the whole scope of the Chapter intimates , the Gifts and manifestations of the Spirit he mentions being then peculiarly in the Church , and no where else that we find , such as the Gifts of Healing , Tongues , &c. mentioned in the very next Verses , as some of these manifestations spoken of , in v. 7. ) Then this of the Church at Corinths having the manifestation of the Spirit , is no more to the Quakers , than to the POPE OF ROME . For it will not follow , That because the Church at Corinth had the manifestation of the Spirit , that the Quakers Church must NOW have it , nor because THEY SAY they have it ; for at that rate , the Baptist Churches , and ALL the Churches in England might claim it , and who can hinder them ? And besides G.W. hath barred himself of that , and plainly told us , ( in his Glory of Christs Light within p. 33. ) That which was to one State , was not to every particular State and Condition among the Churches , neither do we read that the Church at Corinth , was to go and make the Epistle to the Church at Rome their Rule ; Nor that the Churches at Ephesus , Philippi , or Thessalonica were to go to the Corinthians for Pauls Epistles to them , to compare theirs with , and to be their Rule ; but that of the Spirit or Light within , to which they were all directed , and which was the Rule of the New Creature whereby the things of God were Revealed and made known unto the Saints . Now then what does the Apostle Paul's writing to the Church at Corinth [ that the Manifestation of the Spirit was then given to every Man , to profit withal ] signifie to G.W. or the Quakers here ? They are not the Church at Corinth , nor can they produce visibly such Manifestations of the Spirit , as they did ; Nay , G.W. himself gives you to understand , such visible manifestations were onely peculiar to the Apostles times . Thus then you may easily see how much this silly Quibbler is beside the business , and hath confuted himself SECT . VII . Of the Gift of Discerning of Spirits . Sect. 1. G W. p. 3. says , He cannot give away the Quakers Cause , as to the Gift of Discerning of Spirits , for they have sufficient evidence thereof , as a Gift given to divers . I suppose the two Germans , Young men , ( may be some of their most sufficient - evidences ) who pretending to be of great Families , and Convinced of the Truth of Quakerism , as I have heard , came ( or were Conducted by one S.C. a Quaking Minister ) into England , and were Entertained at London , at the common Charge of the Quaking Friends of Devonshire-House for a long time . The Quakers paid for their Board , and bought them Apparel , Glorying in their Converts : But in process of Time , it seems these Men in the Prosecution of their Debaucheries , fell at variance , and each of them fearing to be detected by the other , charged one another , in a Meeting of Quakers , with great and notorious Crimes ; did they not detect one another even of haunting of Bawdy-Houses , W — Pilfring , &c. even out of those Houses where they had been entertained ? Was not here in the mean while an Excellent Gift of Discerning , among the Quakers ? Sect. 2. Another Instance and pregnant proof I have heard of also : One W.W. being a Minister among the Quakers for many Years , and an Active man in their Cause , yea , and a Sufferer for the same , was not discern'd , nor Discovered by the Quakers , till being troubled in his own Conscience , he Confessed himself , to have Lived in uncleanness , &c. Who is it will not think now that they have a most Excellent Discerning of Spirits ? And that they are so very wise , and have such a Rare Gift , they can tell any thing that 's told them , and so can others . SECT . VIII . Of Vnbelievers , Muggleton , &c. Sect. 1. G W. p. 3. Hast not thou plainly implyed th● self to be an Vnbeliever , who wants such a Sign to be shewn thee , to evidence that WE are Divinely Inspired ? Observe , 1. How sillily does this Mr. Sleights scribble of my implying my self to be an UNBELIEVER of their Divine Inspiration , when I have often directly confest it , and now do it once more , That I do not believe that G.W. nor the Quakers are Divinely inspired , so as the true Apostles and Ministers of Christ were ; and I am well assured , I have very good Reason for it , viz. Because they cannot Evidence it , as the true Apostles did . This was one of the first things I writ them , that I did not , nor could possibly upon any good and certain grounds , believe the Quakers Pretences to a Commission from Heaven , Immediate Revelations and Inspirations , MORE than Muggletons's except they could produce somewhat considerable MORE than Muggleton could , and therefore I prayed them to shew me what they had , and to tell me but this , Why I might ( and ought undoubtedly ) believe them and their Commission , MORE than Muggleton's , or the Baptists ? Which I am sure is a very Reasonable and modest Request ; for otherwise , I should have no BETTER ground for my FAITH in Believing a Quaker , than a Baptist , or Muggleton . 2. But I do believe , and declare to all the World I am a BELIEVER , that the Apostles Peter and Paul , and the true Apostles and Ministers of CHRIST , had Divine Inspiration , and that they both could , and did Evidence it . Though I do NOT BELIEVE that the Apostle Geo. Fox , nor the Apostle G.W. nor the Minister W. Pen , nor other pretended Apostles , or false Ministers , have such Divine Inspirations ; because they do not , nor can , ●O Evidence it , as the true real ones did : And let any Quaker amongst them all , Answer this if he can . Muggleton and the Church of Rome say they have Divine Inspirations , as well as the Quakers , dost thou , G.W. ( or any of the Quakers ) BELIEVE it ? No doubt I may safely presume , you will say , No : Why then art not thou an UNBELIEVER , as well as I , for want of such a sign to be shewn thee by them to evidence indeed that they are Divinely Inspired ? For I 'le be so Charitable as to think , that if they could produce such Evidence , that they were Divinely Inspired , some of the Quakers at least would BELIEVE Muggleton , since it is very Certain , that some one ( or more ) that was of the Quakers for several Years , yet now is turn'd Muggletonian , and believes him without any such Evidence . 3. But besides , how poor and pitiful would this Quaker hereby represent his Church to be , as if it had not , or could produce no sign as Evidence to Convince UNBELIEVERS , that they ( Quakers ) are Divinely Inspired , MORE than what a Papist , or a Muggleton ( an Impostor ) can do : Oh sad ! to be proud , and yet Beggerly ; proud in pretences and boastings , but Beggerly in the Actual Demostration of the Spirit , and of Power . Sect. 2. G.W. p. 7. Note , that this Man boggles at , and evades my eight plain Questions , [ in p. 22 , 23. of Qua. Plainness ] about the Son of God. And note , Reader , this man [ viz. G.W. ] Boggles at , and Evades five whole Sections , and an Advertisement of twelve particulars , that is , in short , my whole Book . Is not this an Honest Person think you , thus to cry — First ? Is it possible that this man could have Vnderstanding and Eyes enough to see this , and not the other , without SPECTACLES ? or without being taken by the Sleeve , ( though not so wrathfully or ruggedly as he pulled W. King ) to shew him his Face in a Glass ? But it seems the Case is altered , quoth Ployden . This man hath boggled at , and evaded a whole Section about the Son of God , the Lord Jesus Christ , his Person , his Nature , &c. He hath boggled at , and evaded another Discourse , about the Spirits Evidence and sufficiency , the Gifts of the Spirit , Miracles , &c. Jeremy Ives did but let a poor sorry Mouse ( so called ) run up and down the streets , and their Zealo●● man , and great Doctor , W. Pen , ran presently aft●●● ; but a Discourse about the Lord Jesus Christ ( though immediately Directed to W. Pen ) yet he hath declined , and G.W. hath slighted , contemned , and openly run away from . However I can inform him better , there was no occasion for me , either to boggle at , or evade those Questions , I finding they were demanded of the Baptists , but I was none ; and now G.W. himself says , neither did he take me for any then , ( but how palpable a falsity that is let any Pesron but consider his own words , in Qua. Plainness , p. 35. The Baptists may be ashamed of such gross and abusive Insinuations as this , comparing the Quakers and Muggletonians — AS WHERE IT IS SAID , Muggleton says , he is one of the two Witnesses , and the Quakers say , they are the true Witnesses , &c. Now , it was I that said so THERE , and I ONELY . Thus then he made me a Baptist , now no Baptist , but Socinianized , anon a Socinian , yea , a Biddlean Prosylite ; Oh Excellent Discerning Quaker ! I wonder what his huge Gift of Discerning , will TRANSFORM me into next ; ( may I not be afraid of Withcraft , or that he is one of the Heathenish gods ? I think not . ) But 2. G.VV. Had not plainly and directly Answered to mine , which he had already undertaken to Answer , but instead thereof he meerly Trifles , Quarrels , Contemns , Retorts Questions , &c. And therefore till that be done , no Answer could , or can be duly , or in Course expected to those new Questions : But if he pleases to give me an honest , plain , and direct Answer to what I have writ , without Evading , or Quibbling , I will promise him he shall have an Answer 〈◊〉 ●hose Questions , without Boggling or Evading , rather ●●an that shall be any Excuse to him . Sect. 3. G.VV. p. 8. Hast thou managed the Baptists Cause well , in saying , they do not pretend to such Immediate Revelations , Inspirations , Infallibility , &c. contrary to their former Testimonies ? Observa . It is not for me to boast of my self therein , neither desire I , but for ought yet appears , it is managed well enough , as I apprehend , and better than thou hast managed the Quakers Cause by Sleights , for , 1. Thou dost not set down the place , nor page , in their Books , nor so much as cite their own words , that one may know where to find those former Testimonies thou talkest of , and see how honest thou art therein , for to tell thee truly , I can give but little Credit to thee now , seeing what thou art , and hast manifested thy self in Print to be . 2. But if thou dost find any such Ancient Testimonies , I dare say , n●ither you nor I shall there find that they Testifie they pretended to them AS the Quakers do , for so I said . 3. But yet if that were to be found , why may it not be as Lawful for them to decline from what many of them pretended at first , as for the Quakers to decline from what many of them pretended at first , as I have Instanced abundantly in several particulars , in this Third Part of the Quak. Quib ? What , is it a vertue in You , and a vice in Them ? Surely they might better do it , ( a hundred times ) than ye Quakers , because you pretended to a Gift of INFALLIBILITY , but none of those men , whose Testimonies you make mention of , did so , that I understand . SECT . IX . Of the Quakers Art of DIRECTING the INTENTION , sometimes directly Contrary to their Express words , and sometimes quite beside their true , proper , common , and Ordinary import and Signification . I Having in my former Book onely hinted this , and Confined my self to one Instance , for fear of swelling it to too big a bulk , it hath been intimated to me , that some discreet Persons wished I had been larger therein , which I could desire some abler Person would undertake , it being a Theme whereon one may have Scope enough , if he does but consider what he Reads in the Quaker's Books . But the same Reason that prevented me then , will in a great measure do the same still , viz. The fear I have of exceeding the brevity that was design'd , therefore I must now give you but a few Instances more ( of many that I could produce ) and beg your Excuse , if it makes this longer , than otherwise it would , or should have been . Sect. 1. That which I Instanced , was a most eminent and remarkable one , in no less Case than that of BLASPHEMY in it self ; Solomon Eccles , one of their Ministers , did not onely write privately , but thought fit to Publish it in Print to the World , That it may be SAID , yea and SO said of GEORGE FOX , AS it was said of CHRIST , that he was in the World , and THE WORLD WAS MADE BY HIM , and the World knew him not , whom John said , HE WAS NOT , as you may see more largely in the Second Part Quak. Quib. p. 93 , 94. G.W. In his Serious Search , p. 58. In this matter undertakes ( according to the Jesuitical Art ) to DIRECT Solomon Eccles's INTENTION , and gives us to understand , that indeed Solomon Eccles did not INTEND as he writ and published , but though he said it of GEO. FOX , yet ( seeing People take notice of the Blasphemy of it , and of the Divine Honour that they give by such words to G. FOX , to the shame and dis-credit of their Cause ) he INTENDED it onely of CHRIST ; so he spake or writ one thing , and meant another , which yet , in sincere-hearted W. Pen's sence ( at another time , he can tell you ) is no better than to be one of the worst of KNAVES ; they are his own words , in his Rebuke , p. 8. And so let him share it amongst them , if they please . Sect. 2. You have another ingenious one in this sheet of G. VV's . p. 4. concerning FIGURES ; yea , even when they are speaking of Figures , and against Figures , they speak by a Figure : One while the Quakers tell us , ALL Figures were ended by Christ ; but now this Quaker is at the Old Jesuitical Art again , of DIRECTING THE INTENTION , and gives you to understand , that though the Quaker says , ALL Figures , yet he does not INTEND all , but onely SOME , viz. The Figures under the Law. I need not onely set his Quondam Master Fisher to whip him for this , Rusticus ad Acad. p. 142. So on this score our Scribes scape scot-free still by their SHIFTS . To meet with Quakers [ we ] need never doubt , Nor need [ we ] when we meet them fear a rout ; If all 's but some , Out 's In ; and In 's for out , Then they are always In , and never Out . Thus ( says Fisher ) the Seed of the Serpent saves it self alive in its Enmity against the Holy Seed , not so much by PLAIN DOWN-RIGHT DEALING — as by shameful SHIFTINGS FROM SENCE TO SENCE , miserable marchings from meaning to meaning , so that one can hardly know well where to have them , nor how to find them , nor what they mean. Then he complains , But as for us , we may not safely WITHOUT THEIR CENSURES , so much as take the Scriptures to be ( what themselves are neither afraid , nor ashamed to make them , viz. ) a LESBIAN RULE , and NOSE OF WAX , which may be made ( yet scarcely is by any more than themselves ) to shew it self in 7 , 8 , 9 shapes at once . [ Oh brave Fisher ! ] And though they dare Dispute themselves , and Argue any way from Figurative and Forreign , and proper and improper , Literal or Mystical meanings and Importments of words and Phrases , yet they can well digest , or dispense with none of all this in us . and LEAST OF ALL , when we do ( as we mostly , or EVER do ) keep to the true , honest , Ordinary , and plain purport of the words , as they lye OPEN AND CLEAR to every Ordinary and Common Capacity , that is willing both to know , own , and do the Truth . So far he ; and need any Man any more to Confute and Confound this Figurative Quaker ? Sect. 3. Nay , and they undertake , not onely to DIRECT their own Friends . INTENTIONS , but other Mens also , such Masters of it are they ; as hear G.VV. again , p. 4. If Quakers use Figures , either Metonymies , Metaphors , or Ironies , Oh then it is used , and INTENDED in a Serious Sence : But if T. Hicks , or another , use the same , or the like , in the Title or words of their Books ; Oh , then it is INTENDED as palpable Slander , or DESIGNED Forgery . Thus indeed Geo. is so far from clearing of himself , by his silly Answer , from the dint of his Second Sentence against himself , that all he says , can amount but to thus much , viz. That T. Hicks speaks , or writes words , which are Scoffing , sland●rous Lyes , used in a Scoffing or Ridiculous s●nce : And the Quakers speak , or write words , which are serious Lyes , used in a serious sence : Taking both their words equally and alike in their Natural , Proper , and Grammatical Sence , without Respect of Persons ( which once I am sure the Quakers pretended much to abhor , and nothing worse , or more unjust , than Respect of Persons . ) For if the first Accusation alone will so alter and vary the Intention , and make a Man Guilty , then the Quakers are as liable so to be made by T. Hicks , as T. Hicks by them , yea , and rather more , because the Quakers are Originally the first Persons Accused , and impeached by T. Hicks ; in his first Dialogue , and this Renders G. W's . Cause very lame , and sorely wounds it . And which is worst of all , Mr. Sleights is so willing to Sleight over this , that he slips by his own Prophet's words , which yet stood as fair to be seen as any there , on the very top of the last Page in the Epistle , which if he had said any thing to the purpose , he should have cleared ; for there G. Fox speaks Directly of Figurative Speeches , viz. VVe Charge thee shew us a Verse in Scripture that speaks such Language , and where ONE WORD may be put for ANOTHER by METALEPSIS ; and so leave People in Doubts and Questions . What sayest thou now , Geo ? What , couldst thou not see this ? If the next time thou writest , thou canst not , I will write to the Book-seller to buy a pair of SPECTACLES for thee to help thy Eye-sight . Now , for him thus slily to avoid this ( if he could ) by a Figure , surely cannot be much better than one of his Devils drawn Figures . Sect. 4. Another Excellent ( rather most grossly false ) one , he gives us in this thread-bare sheet of his sleight stuff , p. 7. where he DIRECTS his quondam Master , Sam. Fisher's INTENTION , though dead , and Directly contrary to his words , yea , the main Scope , Bent , and Intent of his Book . Well , now good Readers , I am fully satisfied G.VV. is a wicked Man , and of no good Conscience , but of an Audacious Confidence , for otherwise he could never have had the face to publish such a thing , that all Persons that can but Read English , and understand what they Read , may detect his falseness in ; as here , Sam. Fisher , in his Appendix , p. 21. speaking of the Scriptures , and the Scripture Text , says thus , in these very words , VVhich Transcriptions and Translations , were they never so certain and entire , by answering to the first Original Copies , yet are not CAPABLE to be ( to all Men ) any other than a LESBIAN RULE , or NOSE OF WAX , [ now , if so far be not a plain Assertion , I never saw , nor heard any in my Life : Then he goes on in his Proof , or Confirmation of it , as his word Forasmuch denotes , ] FORASMUCH as even WHERE MEN HAVE THEM ( as half the world has not ) they are lyable to be WRESTED and ▪ Actually twisted twenty ways , &c. Now comes G.VV. with the Art and Mystery of Jesuitism , and would DIRECT Fisher's INTENTION , By asking me thus , Hast thou dealt Honestly and Truly in this ? Was it S. F's . positive Assertion concerning the Scriptures THEMSELVES , & c. ? Judge , serious Reader ( says he ) whether it be S. Fishers own positive Assertion , that the Scriptures are a Nose of Wax ( IN THEMSELVES ) or whether that they are not RATHER made so ( or no better ) by such as wrest and twist them ? And then hath the wicked Confidence to call me Manifest Perverter , yea , and to take the LORDS Name in vain upon it too , saying , Surely the Lord will Rebuke him , and all perverse Opposers and Perverters . What a sad thing is it to have to do with Men thus hardned , false , and impudent , which I will shew to you as Clear , as I think it is possible , for any words to be Clear , in three Particulars . 1. This Man turns Perverter and Forger himself , and then he Charges me with it ; for First , to the word [ Scriptures ] he adds these words , [ THEMSELVES ] and [ in THEMSELVES : ] But if he , or any Man can find those words [ Scriptures themselves , and in themselves , ] as my words in that whole Book , I will never trust my own Eyes more : He first foystes in words of his own to serve his Design ( which yet they will not ) and then falls abusing me , as if I had abused Mr. Fisher : Oh horrible , add words of thy own , Geo ! and then Charge me with the Guilt of Perversion and abuse , if it were any such thing , as it would not be neither . 2. For though I did not say so much then , yet now I find I safely may , and will say it positively , That Sam. Fisher did speak or write it with Reflection upon the Scriptures THEMSELVES , as well as upon the Ministers ( who had the Scriptures ) going Round , &c. Yea , rather MORE ( if not only ) at that place in Respect of the Scriptures themselves , and do thou , G.W. bring him honestly off if thou canst . The Question then is , Whether Sam. Fisher's words ( which are his Assertion mentioned ) are of , or about the Scriptures THEMSELVES ? And 't is most certain , that no Man that is honest , and hath his Senses and Reason , and can Read English , that can doubt of that , when he says , WHICH Transcriptions and Translations , it can be nothing else but the Scriptures themselves ; Because neither we the Ministers , nor the Quakers have any other thing for the Scriptures themselves , But ONELY these Transcriptions or Translations ; If the Quakers have any other than Ours ( Commonly called the Bible ) which are all and every one of them , either Transcriptions or Translations ; let them tell us what , and which it is , if they can . And when S.F. says [ were THEY never so CERTAIN and entire by ANSWERING to the FIRST ORIGINAL Copies . ] Now , is it not most Manifest , that it is the Scriptures themselves he here speaks of ? Nay , is it possible to be any thing else , that can so certainly and entirely Answer the first Original Copies ? Oh wicked Man , blush at thy Impudence , that wouldst go about to make us believe that S.F. did not here speak of the Scriptures themselves ; Tell us what it was then ? To be sure thou wilt not say , that it was the Ministers Rounds , Confusions , nor yet their Interpretations , that either do , or might so Answer to the first Original Copies : for as to their Rounds and Interpretations , S.F. Rebukes and Scoffs at them . But were the Transcriptions , or Translations ( which are , and are onely the true Scriptures themselves , which we and the Quakers now have , that ever was heard of ) never so certain and entire ( says S.F. ) by Answering to the first Original Copies , yet are not Capable to be ( to all Men ) any other than a Lesbian Rule , or NOSE OF WAX ; Forasmuch , as even where Men have them , &c. Here he comes to bring his Proof ( as he thinks ) of this his Doctrine . 3. Besides the Absurdity that unavoidably follows such a Construction , as G.W. would put upon S. F's . words , not onely evinces it to be false , and not possible to be consistent with the rest of his words : But also shews G. W's . Construction to be so silly , that if it were right and true , yet would it not do the Quaker's a Pin's worth of Service : For , have not the Quakers the Scriptures as well as the Ministers ? And S.F. says , That even where men have them , ( even there , without excepting the Quakers themselves ) they are lyable to be wrested , and Actually twisted twenty ways by Interpreters . Have not the Quakers then got much by this , think you ? For their Brother Samuel hits them and all that have the Scriptures , without excepting One ; so that now the Quakers must of Necessity either deny themselves to be Men , or say , they have not the Scriptures : Or otherwise , if the Quakers are Men , and have the Scriptures , they are lyable to be wrested , and Actually twisted twenty ways by Interpreters , WHOSE Expositions , Sences , and meanings , ( which are as many and various as the Thoughts , Conceits , and Inventions of THE MEN are , who Comment upon them ) must be the Rule to such ( without excepting any one Quaker ) as can Read them neither in Hebrew and Greek , nor in their own Mother Tongues , If Sam. Fisher is to be Credited , either by us , or them ; and so still they must indeed own , what he Asserts , That the Scripture can be no Rule to THEM , but a LESBIAN RULE , nor is CAPABLE to be any other than a NOSE OF WAX. And if it can be no other to them that have the Scriptures , then certainly it cannot be so much ( or nothing at all ) to them that have it not , and never had it ; and S. Fisher himself tells us , that half the World has them not . Moreover , S.F. shews us in above Twenty several places , the impossibility , or unfitness of the Scriptures to be a RULE , by Reason of the variab●eness of them , the alteration and Change that hath been in them , even the Scriptures themselves . But that it is too long , you should have it here Transcribed ; do but look in the Second Paragraph of this Section , and in the Tenth Section fore-going : Now then , let the Serious Reader Judge , whether I have not most Reason to Cry out , What a Manifest Perverter is this Man ! The Lord Rebuke him , and all perverse Opposers and Perverters . What , cannot a Man of Skill ( as G.W. is ) in this Jesuitical Art of Directing the Intention , do ? Oh , Quakers ! REPENT , REPENT of such wicked doings ; lo●● upon it as you will , God and good Men will abhor such base , false , indirect , and impudent ways . I shall onely desire my Reader at his leisure to peruse a Book Printed some Years since , Entituled ; THE MYSTERY OF JESVITISM , Compare it with this Mystery of the Quakers , and consider how near they come . Good Wits ( you know ) use to jump ; the Jesuites and the Quakers ; we know the Jesuites are Wits , and you may be confident the Quakers will say themselves are no Fools : This I leave with them , and shall take my Leave of them for the present , till some fitter Occasion , and then it is not impossible they may have it in some other Mode , if they do not like of this . I did not study so much to please them as to deal Faithfully with them ; nor to flatter them , but to be plain with them : Be not over-Angry . Open Rebuke is better than secret Love. And sharp Maladies require sharp Remedies . Post-script . Kind Reader , THE Business betwixt the Quakers and Me is not so much Matter of Difficult or Intricate Dispute , as Matter of Fact , and of Ocular Demonstration , which is , or may be plain to the very Eyes or Ears of Persons of mean Capacities , as well as Learned : For my so oft reiterated Grand Objection against them all along my first two Treatises , is in effect no more but this , That they ( Quakers ) do not say , nor visibly produce ANY MORE , than the Baptist Churches , or the pretended Prophe● Muggleton does , or can do , whom yet they Condemn ; the one for FALSE , and the other as an IMPOSTOR . G.W. As in the Name of the Quakers , affirms , THEY CAN , AND DO , or to that purpose . Upon this , I require of him , his Proof , Evidence , or Instances : ( But as yet cannot obtain them , and some thin●● never shall . ) Now , this would be plain , and is not to trouble Peoples Heads or Minds with long and dubious Disputes , about nice School-distinctions , nor abstruse Matters ; WHEREFORE if the Quakers design to give any Real and Direct Answer to ME , they ought ( if they dare to go the plainest way , and deal honestly therein ) To set down on one side , what the Baptists and Muggleton say , and can visibly produce for themselves ; and on the other side set down what they ( the Quakers ) do say , and visibly produce for themselves . Thus the Work would be short , the Quakers need do no more at present than this , in Answer to the First and Second Part of the Quakers Quibbles ; neither do I desire any more at present of them , thereunto . And this I pray my Countrey-men and them to take NOTICE , how Reasonable my Request is , and how I desire to prevent ( that they may have no Colour nor Excuse for troubling the World and me with ) any more of their Impertinent , and silly scribling , not at all to the purpose . If they undertake to make any Answer to Me , NOTE , that this above is the main thing , and the very MATTER , they must Answer to , or else it is not an Answer to ME , nor to WHAT I have wrote , but an Answer to SOMEWHAT else , or onely an EVASION . And they cannot , now either honestly or justly refuse to do this , because G.W. hath already undertaken ( for them ) to give me a plain Answer to my first Treatise , ( which contains this , ) which he hath not yet done , as I have fully shew'd in my Second Part , where , and how he falls short . THEREFORE that they may not pretend Ignorance or forgetfulness , I do signifie it to them ONCE MORE , ( Because I would fain beat this into their Heads , finding they will not yet let it enter their Crowns , it constrains me to tell it them over and over again ) and do desire him or them that shall go about to write , to Read this , and take NOTICE of it in the first place . And then when they have honestly performed this ( that they may not pretend any Excuse ) Let them write what , and as much as they will about any other Matter in difference betwixt us , I hope it shall find no other than a kind Reception with me . THIS any plain Ordinary Man , that hath but the Common use of his Vnderstanding , Eyes , or Ears , may be able to see , or bear , and Judge of , viz. Whether , and what the Quakers do say , and visibly produce MORE than those others ( whom THEY CONDEMN ) do , or can say and produce . For otherwise no Man can certainly , and uncontroulably give and produce any BETTER ground for his Faith in Believing a QUAKER , than a BAPTIST , or MUGGLETON . But I doubt this is too honest and plain-hearted for the Quakers ever to do , and some think one may as soon expect the Great Turk to turn Quaker , as the Quaker to do this ; they knowing that this would touch them to the Quick , and lay them too open , however I lay it before them , and leave it with them , that all good and sober Men may see what Plainness , Honesty , Fidelity , or Christianity is in them . I would Advise all Persons , that are , or shall be concerned in Dispute with a Quaker , to bring them to this plain matter and Method , and hold them close to it : Or if any Quaker speaks to you , or would perswade you to come to them , or to turn to their Church or way , or does but Assert that their Church is true , and the Church of ENGLAND , or the Baptists Churches false , do but keep them close to THIS , and you shall , without doubt , quickly find them weary of you , and willing to leave that Discourse , sooner than by any other way or Arguments that ever I heard ; because these are plainer and easie to be discern'd : And this I here intimate to you , as my sincere and Cordial Advice . The Benefit of it you will be better able to Judge when you have Experienced it : Which that you may do , and over-come all Deceivers , Hypocritical Pretenders , and their Temptations , is my earnest Prayer . FINIS . THE Printer hath Omitted to put the Citations of the Quakers words , in an Italick , or different Letter ( as they ought to have been ) through the most part of this Treatise ; therefore the Reader is desired to take the more heed , which are their words , and how far the Citations out of their . Books go , that so he may not run into any mistake thereby : And that he would Correct these Errata's of the Press . PAge 4. Line 24. Read. of the. p. 6. l. 2. for was , r. were . p. 18. l. 13. for are , r. were . p. 9. l. 9. for as , r. at . l. 25. for ●s , r. are . p. 13. l. 12. add 15. l. 20. r. man's . p. 15. l. 24. dele in . l. 26. r. spoke or writ . l. 28. r. teachings . p. 17. l. 4. add or . l. 21. add of . l. 28. for , and motions , r. to the anoynting . p. 20. l. 3. r. whining-Spirit . p. 22. l. 24. r. they . p. 32. l. 12. where 's , r. where be . p. 40. l. 26. and , r. and the. p. 43. l. 32. r. To. Notes, typically marginal, from the original text Notes for div A62427-e560 * Acts 10.44 , &c. While Peter yet spake these words , the Holy Ghost fell on all them which heard the Word , and they of the Circumcision which believed were astonished , as many as came with Pe●●● , because ●●●t on the Gentiles also was poured out the Gift of the Holy Ghost ; For they heard them speak with Tongues , and magnifie God : Then answered Peter , Can any Man forbid Water , that these should not be Baptized , which have received the Holy Ghost as well as we ? And he commanded them to be baptized in the Name of the Lord. And that this was common , see Acts 19.6 . When Paul h●d laid his hands upon them , the Holy Ghost came on them , and they spake with Tongues and prophesied , and all the Men were about twelve . 2 Cor. 12.12 , 13. Truly the Signs of an Apostle were wrought among you in all patience , in Signs and Wonders , and mighty Deeds . For what is it wherein ye were Inferior to other Churches ? * Isa , 29.11 , 12. And the Vision of all is become unto you as the words of a Book that is Sealed , which Men deliver to one that is Learned , saying , Read this I pray thee , and he saith , I cannot , for it is Sealed . A●● the Book is delivered to him that is not learned , saying , Read this I pray thee , and he saith I am not learned . Mica 3.6 , 7. Therefore night shall be unto you , that ye shall not have a Vision , and it shall be dark unto you , that ye shall not Divine , and the Sun shall go down over the Prophets , and the day shall b● dark over them ; Then shall the Seers be ashamed , and the Di●iners Confounded , yea they shall all cover their Lips , for there is no answer of God ; see Psal . 34.9 . Ezek. 13.6 , 7. * 1 Cor. 2 , 4 , 5. My Speech and my Preaching ( says the true Apostle ) was not with inticing Words of Mans Wisdom , But in demonstration of the Spirit , and of Power , &c. 2 Tim. 2.24 , 25 The Servant of the Lord must not strive , but be gentle unto all men , apt to teach , patient , in meekness instructing those that oppose themselves , if God peradventure will give them Repentance . See Gal. 6.1 . and Phil. 4.5 . See 1 Tim. 1.5 , 6. & 2 Tim. 2.16 , 17 , 18. Shun prophane and vain Bablings , for they will increase unto more ungodliness , and their Word wil eat as doth a Canker , of whom is Hymeneus and Philetus , who concerning the Truth have Erred , saying , That the Resurrection is past already , and overthrow the Faith of some . 1 Pet. 3.15 . But sanctifie the Lord God in your hearts , and be ready always to give an answer to every man that asketh you a Reason of the hope that is in you , with meekness and fear [ reverence . ] 1 C●r . 14. ● . So likewise you , exc●pt ye utter by the tongue words significant , or eas●e to be und●●stood , how shall it be k●●wn wh●t is 〈◊〉 ? for ye shall speak into the Air. * And some of the Quakers quibble as much about the word Body , as thou dost about the word Christ , not being willing to own that Christ hath any other Body now then his Church , from Col. 1.24 . or sometimes , then the Bodies of the Saints , from Ephes . 5.30 . mistaken . Titus 3.2 , 3. To speak evil of no man , to be no Brawlers , but gentle , shewing all meekness unto all men ; For we our selves also were sometimes foolish , disobedient , deceived , &c. Notes for div A62427-e3280 * Rom. 12.5 . Notes for div A62427-e4050 John 5.31 , and 36. John 10.37 . 15.24 . Acts 2.22 . 36. Heb. 2.3 , 4. Prov. 27.5 . & 15.32 . Notes for div A62427-e8920 G.W. p. 18. Notes for div A62427-e73140 * Which is the most true and pure Language to a single Person , to write , that thou ORDERED me , or to say , that you Ordered me ? Are they not both alike as to the impureness of speech : Oh ye rare Linguists , that write by Inspiration ? † If you have bad English again , I cannot help that , you have it as such a School-Master and Dictator as G.W. sent it me : I would not take notice of this , but that the Quakers pretend to Infallibility , and have condemned o●hers for bad English , or not speaking it Grammatically . Notes for div A62427-e73420 * It seems G.W. says ( or to deny it ) was added : Whether it be so or no , and What G.W. meant he WAS to deny , or would IMPOSE upon him to deny , I know not ; but it is still the same as to the purpose I brought it , viz. their IMPOSING upon others , as if they had the Power of , or would new erect among them , A HIGH COMMISSION COVRT , for even there , their IMPOSITION was the same , that the Parties accused had the Liberty to confess or deny the Questions that were put to them . * Mr. Pen● Judas and the Jews is no more than a little above sixteen sheets in Answer to four and a h●lf , and this you must not doubt , but without disgusting their Sober Readers , it being a Quakers Method See also hi● Spirit of Truth Vindicated , it is but seventeen sheets in Answer to six . 
A54120	----	The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead. Penn, William, 1644-1718. 1674 Approx. 1386 KB of XML-encoded text transcribed from 310 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A54120 Wing P1266 ESTC R37076 16204746 ocm 16204746 105069 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54120) Transcribed from: (Early English Books Online ; image set 105069) Images scanned from microfilm: (Early English books, 1641-1700 ; 2825:1, 1599:1) The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead. Penn, William, 1644-1718. Whitehead, George, 1636?-1723. [34], 163, 176 [i.e. 376], [1] p. s.n.], [London? : 1674. Errata: following p. 162 of first count, and at end. Includes "A discourse of the general rule of faith and life," p. 136-162, with special t.p. and imprint date 1673. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Apologetic works -- 17th century. Society of Friends -- Doctrines -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE Christian-Quaker , AND HIS DIVINE TESTIMONY VINDICATED BY Scripture , Reason and Authorities ; AGAINST The Injurious Attempts , that have been lately made by several Adversaries , with Manifest Design to render HIM Odiously Inconsistent with CHRISTIANITY and Civil Society . In II. Parts . The FIRST more General , by William Penn. The SECOND more Particular , by George Whitehead . Veritas fatigari potest , vinci non potest , Ether . & Beat. lib. 1. Thus saith thy Lord the LORD , and thy God that pleadeth the Cause of his People ; Behold I have taken out of thy Hand the Cup of Trembling , even the Dregs of the Cup of my Fury , thou shalt no more drink it again : But I will put it into the Hand of them that Afflict thee , Isaiah 51. 22 , 23. Printed in the Year 1674. TO THE Noble Bereans Of THIS AGE . WHen our dear Lord Jesus Christ , the Blessed Author of the Christian-Religion , first sent forth his Disciples , to proclaim the Happy Approach of the Heavenly Kingdom , among several other Things that he gave them in Charge , it pleas'd him to make this One of their Instructions ; Into whatsoever City or Town ye shall enter , enquire who in it is Worthy ; fore-seeing the ill Use Unworthy Persons would make of that Message , and with what Unweariedness the implacable Pharisee and subtil Scribe would endeavour to Pervert the Right Way of the Lord , and thereby prejudice the Simple against the Reception of that Excellent Testimony . This being our Case , who above every Tribe of Men are most Maliciously Represented , Bitterly Envied , and Furiously Oppugn'd by many of the Scribes and Pharisees of our Time , for as Impious Wretches as Those of that , reputed our Blessed Saviour and his Constant Followers , it becometh us in a Condition so desperate , to provide our selves with some Worthy Readers , Men that dare trust their Reason above Reports , and be Impartial in an Age as byass'd as this we live in ; whose Determinations shall not wait upon the Sentence of Ignorance nor Interest , but a Sincere and Punctual Examen of the Matter . And since there are None recorded in Sacred Writ , on whom the Holy Ghost conferr'd so Honourable a Character , as the Bereans of that Age ( for that they both searched after Truth impartially , and when they found it , imbraced it readily ) for which they were entituled Noble ) Therefore it is that to you , the Progeny of that Worthy Stock , and Noble Bereans of our Age , We , the so much Calumniated Abettors of the Cause of Truth , choose to dedicate this Defence of our Holy Profession from the Injurious Practices of a fort of Men , who not unlike to the Jews of Thessalonica , that , Envying the Prosperity of the Gospel among your Ancestors , made it their Business to stir up the Multitude against the Zealous Promoters of it . And no Matter what it be , provided they can but Obtain their End of fixing an Odium upon the Quakers : They do not only boldly condemn what they esteem Worst in us ( how deservedly we will not now say ) but slyly insinuate what is Best , to be Criminal . The Sobriety of our Lives , they call a Cheat for Custom ; and our Incessant Preachings and Holy Living , a Decoy to Advance our Party : if we say Nothing to them when they interrogate us , 't is Sullenness or Inability ; if we say Something to them , it is Impertinency or Equivocation : We must not believe as we do believe , but as they would have us believe , which they are sure to make obnoxious enough , that they may the more securely bait us for it ; Nor must our Writings mean what we say we mean by them , but what they will have them to mean , lest they should want Proofs for their Charges : It was our very Case that put David upon that sad Complaint , Every day they Wrest my Words , all their Thoughts are against me for Evil ; But to David's God we commit our Slander'd Cause , and to you the Bereans of our Age. Degenerate not from the Example of your Progenitors ; if you do , you are no longer True Bereans , and to such only we inscribe this Work ; if you do not , we may assure our selves of the Justice of a Fair Enqui●…y and an Equal Judgment . The God and Father of our Lord Jesus Christ augment your Desire after Truth , give you clearer Discerning of the Truth , and enable you both more readily to receive , and with greater Resolution to maintain the Truth . We are Rickmersworth , the 16th of the 10th Month , 1674. Your greatly Traduc'd , but truly Christian Friends , William Penn , George Whitehead . THE PREFACE . THe Insatiable Thirst of Men after Religious or Civil Empire , has filled almost every Age with Contest : But for Pure Religion scarcely has any one contended . To mention the Disorders within the first Six hundred Years from Christ ( who have been by far worse succeeded ) were to write the Ecclesiastical History ; But such as are not ignorant in it , must needs know , that Religion so early , became a Cloak for Dominion , and Truth a Pretence for Revenge . What better has happen'd since , Modern Stories tell us . Certainly the Separation of most Parties from former Institutions , however rightly begun , have basely degenerated into Self-Promotion , and when there , to the Exercise of that Power over Consciences , which , when it was their own Case ●…o suffer from others , they esteem'd most Cruel . I well know , that there is something in Man , that prompts to Religion , and such as stands not in the Traditions of Men , nor any meer Formality : But Man , that he may not wholy lose the Honour of a share , or be reputed sloathful ; with an unwarrantable Activity so adulterates , and by an Intermixture of his own Conceptions with those Divine Dictates , and purer Discoveries , so sophisticates , that they last become more his own Workmanship then the Truth 's . And so fond is he of this Child of his Brain , that like some ancient Tyrants , he will rather cut his way to the Throne by a Violence upon all other Consciences , then not put an Earthly Crown upon its Head. They that know not the Truth of this , have scarcely look'd back to their Great-Grand-Father's time . Two Centuries have not past as yet , since Bold and Honorable Attempts were made against that Apostate Church of Rome , which prov'd so Successful , as to win many Kingdoms from her Tyranny : God certainly blest the Endeavours of those Consciencious Persons , who spent their Estate , Time and Blood in that truly Holy , but Passive War. But this hath been the Misery , that they being intercepted by Death , their Successors , who acted not in the same Simplicity , and upon like Convictions as they did , began to think it no small Testimony of their regard to their martyr'd Ancestors , to invest what they call'd their Religion with Worldly Majesty , and then make use of the temporal Sword to establish it , with their own Additio●…s , as the most true , certain and infallible Way ; Employing that Force , those Mulcts and cruel Penalties to extort Conformity , or else perish who dissented : which rendred Rome's Actions so detestable to the very Martyrs , and indeed without which they had not been Martyrs . The Work was now to promote Religion by Power , who had so lately overcome It by Suffering . Leagues , stately Embassyes , great Conventions , raising of Armies , War with one , and Peace with another took up the Minds of most , how to defend the Stateliness and Pompous Grandure of their Religion , though they by so doing , gave Testimony , they had lost much of the true Sence of that very Religion they pretended to advance . 'T was now that some appear'd dissatisfied with such Proceedings , decry'd that Superstition and Formality which had been unadvisedly detain'd by the English Church as Decent ; for the Invention of that Church , the Protestants themselves stil'd Antichristian . They believed mens Lives were much corrupted , and laid the fault upon the Pride , Avarice , Voluptuousness and Ignorance of the Clergy ; they stript themselves of most Superfluities , and seem'd to promote a streighter Way , then what was then generally professed ; these they called Puritans . But such sowr Resentments had both the Powers and Prelates of their Procedure , that Laws were enacted , and executed to Blood , as well to hinder Religion from being more refined , as they had for preserving it from being again more gross . Surely , this look'd more like Care for Power , Faction and Interest , then Religi●… . For without doubt , the Plea of those Puritans was thus far unanswerable by their Adversaries . By this time almost all People were taken with their Complaints , especially those , who seem'd more Religiously inclin'd , which at last had so leavened the Gentry , as well as the Commonalty , that when that memorable Parliament was chosen , and for their Sitting , call'd afterwards , The Long-Parliament , the Sream clearly run on the Puritanical-side . The Church of England disdaining their pretended Reformation , and as resolved to abate in nothing of Her Splendor , Wealth and Preserment , in e●…ther Civil or Ecclesiastical Matters , makes Head against th●…se supposed Disturbers of the Peace of both Church and State : And as the blind Wrath of Heathens taught the Papists , and the Papists the Protestants ; so the Protestants by their Coercive Power for Religion , taught the Puritans to be resolute and fierce in the Defence of their Separation . The Complaints of the one , meeting with strong Denials from the other , they came to Big Words , and from thence to Heavy Blows . Such Feud , such Hatred , such War , Spoil and lamentable Slaughter , as for many Ages had not been known , were the most deplorable Effects of that Contest for Religion . By this time Victory turning to the Puritanical Party , now degenerated into harsh Presbytery ; they who before did fasten Anti-Christianism upon the Church of England , for offering to act Coercively towards them , in what concern'd Consciencious Separation , become themselves the most Narrow in Religion , and Vigorous in imposing upon the sharpest Penalties ( known to those times ) what they Synodically agreed to be Scripture-Faith , Worship and Discipline ; forgetting or denying to leave that Liberty of Examination to others , they had so earnestly contended for against the Prelates of the English Church . So partial is Self , so blind is Interest . But neither doth our Story end here ; for these Men forgetting their Primitive Tenderness , and that lowly Spirit , which justly charged the English Clergy with some Degeneracy , as had that done the Romish , were quickly Reminded by the timely and honest Zeal of those they call Independants and Anabaptists : who having a clearer Sight of things , as I believe , and more Regard for Reformation , at once charg'd them with neglect , and endeavour'd to push things a Step further . They lowdly exclaim'd against the Loosness of their Parishes , and their too free Administration of the Sacraments to mixt and unqualified Persons ; They decry'd the Absoluteness of their Church-Monarchy , with the Necessity of Humane Learning to Ministerial Qualification : And lastly , with great Earnestness they disclaim'd against the Imposition of any Faith or Worship , or punishing with Corporal Penalties , such as dissented for the sake of Conscience . One would have thought , these Men had set the last bounds to the Spirit of Superstition and Revenge , and that having seen the Rock on which their Predecessors split , they should have learnt Safety by their Destruction , and Construed those foregoing Calamities Land-marks for their preservation , as was anciently said — — aliena pericula cautum . that is , having beheld so many fair Adventures for Reformation ( begun certainly from an inward sense of the corrupt , and Un-Christ-like State of things ) to issue in Fulness , Pride , Superstition , and base Coertion upon Conscience , they should have liv'd in an holy Subjection , and awful Regard to that holy Spirit of Truth , that had given them some farther Illumination , which would have taught the Denial of those Worldly Lusts , that Covetousness and Revenge whetted their desires after , and have preserved them in the Way of Meekness , Patience , Long-suffering and Holiness , without which none shall ever see God. But alas ! as Reformation from Popery and Prelacy was soon over-run by Party-Asperity , and Self-Promotion ; so truly these Men made as little Conscience to employ the old Weapon of external Force to advance themselves , and depress others , as had those that went before them . 'T is true , the Presbyterian , who shewed them the Way , as had the Protestant him , and the Papist the Protestant , being so considerable in Number , and these Peoples Maxime so narrow ( viz. ) Out of a Church , out of the Faith ; Not Dipt , not Christian'd : That too great Division might not perish the whole Affair , of continuing the Government in its present Channel of incredible Advantage unto them , they much against their Will , admitted the Presbyterian into a share with them , especially of Parochial Churches , as they are called , and did not wholy exclude the more Moderate of them , a part in the Administration of the Civil Government . Thus then ( though with regret , and no small Jealousie ) being tollerably well agreed , like as he that from a poor Priest to a Pope , was wont to be remembred of his Original , by a Net ( because several of the Apostles were Fishermen ) which he commanded to be brought to his Table , when Pope , cried , Take it away , Take it away , the Fish is caught ; So they having caught the Great Two-Headed Fish of Civil and Ecclesiastical Power , and upon one a Crown , upon the other a Miter , Laodicea-like , Full , Rich , and wanting nothing , and willing to forget their small Original ; their Fathers House , those Heavenly Convictions , and their humble frame of Spirit , their early Sense in some good measure had reduct them to ; O! Into what Falsness , Cruelty , Covetousness , and Folly did they not precipitate themselves ! To violate Faith with Men , and break the most Solemn Covenants that any Age have ever made with GOD himself , to sayl to Security through Blood , and establish their Church in Persecution ; not un-like the Ottoman Emperors , that never think their Imperial Crowns better settled , then in the Murther of their Brethren . But above the rest , to decry Tyranny and Persecution , and yet to be the Authors of both ●…s if they could not have used their Power without abusing it , is unworthy the Name of true Men. I will believe succeeding times may have out-done them in Debauchery ; but I can never think ( unless better inform'd ) that any Age hath so much as equal'd them in a Treacherous Hypocrisie : though ( that I may be just ) several among them were not wanting to express their utter Abhorrence of such Procedure , which hath thus far aggravated the others Apostasie , that they were worse treated then such that were reputed their Publick Enemies ; as if not to be Treacherous , had been to be Dis-affected : concerning which I refer the Reader to the first and second Narratives , printed in the Year 1659. Certainly , it was now time , that God should arise , and that his Enemies should be manifest ; who , under the Splendidst Shew of Reformation , that almost any Age for 1400. Years could parallel , had Crucified the Holy Life of Religion , stifling the Spirituality thereof by reform'd Formality , empty Shews , and meer tinckling Cymbals of Sin-pleasing Doctrines : And their Primitive Tenderness being worn off by Time and Preferment , none grew more Superstitious and Persecuting then those who once seem'd most averse from it ( I charitably forbear the mention of particular Persons ) In short , Pride , Self-Seeking , and Self-Establishment , in Glory , Wealth , and Worldly Prosperity having undermin'd the Worthy Honesty , that was at first stirring in the Hearts of some of them : Behold a Glorious , but Empty Trunk of Profession ! as lofty as the Jews themselves , pretending to be Children of Abraham , and Heirs of the Promise , yet Servants to Sin ; Christians by Imputation , but not by Qualification ; saved in Christ , though lost , through Sin , in Themselves ; pray by the Spirit , yet their Duties unholy Things . Behold Babylon in one of her best Trims ! But it was at this time , serious Reader , when Religion was so much talk'd of , and so little practis'd , that it pleased the Eternal Wise God , who is unsearchable in his Goings , to appear , and manifest the Knowledge of Himself , by a Way contemptible to the World ( as indeed , when did he otherwise ) shewing himself first to Shepherds , and Men of mean Rank , whose , outward Abilities were as incapable to gain Applause from Men , as their Meanness to invite them : Men , Plain and Simple , who desired of long time above Worldly Treasure , they might be acquainted with the true & unchangable Way of God. All the Religion they were taught of Men , or the strength of Memory could collect from Books , joyn'd with their own Simplicity and Zeal , was not able to overcome the Enemies of their Souls , for whose Redemption God appear'd , and they often groan'd in secret ; being truly willing to undergo any cross , that might but help them to this Knowledge , after which they had daily thirsted more then for appointed Food . Thus , that no Flesh might glory in his Presence , did the Almighty God , according to his many Precious Promises , break in upon the Spirits of a poor despised People , by his terrible Power , which caused the old Foundations to shake , and begat holy Terror and Dread , because of the Glory of his Majesty , who had reveal'd Himself . Judgment overtook for Sin , and Righteousness was laid to the Plummet , and a true Scale was erected , wherein all the Profession in the World was lighter then the Chaff , which is blown away of the Tempest . This Day of Judgment for Sin , and Consumption upon all the pleasant Pictures of Religion , that Tradition , Education , or Imagination had drawn in the Minds of Men , they were constrain'd to Declare , and the very Utterings thereof were astonishing , both to Professors and Prophane ; For being Witnesses of a nearer thing , then an Out-side Religion , however refin'd , in which the whole World was adulterated from God , and that the Time of the Kindling of the Indignation of the Lord God Almighty was come , because of Iniquity and Unrighteousness that cover'd the Earth , as the Waters cover the Sea ( which made the Controversie Essential ; Not to consist about exterior Order , Church-Government , or meer Articles of Faith ; But that Inward Principle of Righteousness , which reduceth the Soul to the Heavenly Order , and that Faith which overcomes the World. ) Therefore in the Name of the Lord , and by the alone Arm of the Almighty , did several of these poor Men go forth into Towns , Citties , and Countries , proclaiming the Day of the Controversie of God with Men , by the pleadings of his Holy Light , Power , or Spirit in their Hearts and Consciences , decrying all Notions of Christ above Possession ; calling the lofty Cedars to bow , and the sturdy Oakes to bend before the Heavenly Appearance of the Lord , by his Light within : that all Knowledge of God , not gotten through inward Judgment , and Experience of the Operation of his saving Hand , was accurst of God : And that as the Earth of Wickedness in Mens Hearts should be consum'd by the Refiners Fire , so the Heavens of lofty Knowledge should by the fiery heat thereof , be wrapt up as a scrole , that a new Heaven and a new Earth , in which dwelleth ( not IMPU●…ATIVE , but ) Real , Inherent , & Everlasting Righ●…ousness , might be known to be created by the Word of God , nigh in the Heart . I say , these Men alarming the Nation with the Sound of this harsh and terrible Trumpet , who had taken so long a Nap in Pleasure , Ease , and Fleshly Religion , caused very strange , and differing Apprehensions . Some prickt to the very Heart , cryed out , What shall we do to he saved ? whilst the Wolf and the Fox lay in wait to intercept the blessed Work of the Lord , by several wayes of Cunning and Cruelty . The Priests ( who were degenerated as well as the People , basely Teaching for Hire , and Divining for Money : The best accounted of them making Bargains , how much a Year to preach the Gospel , as they call it , and so is it to this Day ) like Foxes seeing their Kennel found out , into which they had so long hid their Prey , and fearing that the Turning Men to the Light in the Conscience , and their so resolutely Testifying , That no Man could be at Peace with God who went condemn'd thereof ; and that all Knowledge of the things of God , which hath not been received through the holy Subjection of the Creature to God's Heavenly Appearance Within him ( for whatever may be known of God , is manifested within , saith the Apostle ) was above the true Teacher and the Sufferings of the Cross of Christ : They posted to the Magistrates , Saul-like , with whole Packets of Lyes , Slanders and Invectives , on purpose to beget a Wolf fish Nature in them , to put a stop to the Progress of this blessed Manifestation of the Eternal Light of Righteousness ; but the Exercise of a Merciless Power . Some few would not be prevailed upon ; but the Generality , seeing their Worldly Honour , and which to some of them was dearer , their beloved Easie Religion was struck at , Root and Branch , they , as an Arm'd Man , furiously employ'd their Strength to the Relief of the Priests , and Subversion of these poor Men : Some were Imprison'd , others Whipt , several Bruised , not a few Murther'd , and many Robb'd and Spoil'd of their Goods . And that the Priests might shew themselves ; some of them thinking it to long to wait the Magistrates Leisure , turn'd their own Pay-Masters upon Heads , Shoulders , and other Limbs of Men , and Women , not distinguishing in either Sex , or Age. The Cry of these Innocent People came up to the then Supream Authority , but Relief could not be had . One Book came out upon another , conjuring the Magistrates to employ their Power , to the utter Extirpation of these Seducers , & commanded the People that they should not so much as have any common Intercourse with them , but avoid them as the Pest , and fly them as Witches & Sorcerers : It were to irksom to tell the moity of their Stratagems . O the Mercys of these Men were Cruelties ! But yet farther , many things were writ by us in Vindication o●… our Innocency . Some that sought for the Redemption of Israel , and the Right Way of God , believ'd ; here & there a Simeon , a Centurion , a Priest , a Lawyer , a Physitian , a Customer , & Fisherman , and abundance of Handecrafts , for the Poor receiv'd the Gospel . But Alas ! Neither our Apologies , nor grievous Sufferings , were enough to allay that swelling spirit of Cruelty ; nor in the least affect the minds of Priests or Rulers with the Deploredness of our Condition , so as to redress all these grievious Sufferings : perhaps , somtimes a little shew of Favour there might be , but usually attended with a more terrible Storm . They at last ( I mean the Magistrates ) by the detestable Suggestions of the Priests , not having any Law in force , by which they could just●…fie the Rigor of their Carriage towards us , enacted first , that no Man should Travel on the Sabboth-Day , thereby to punish us as Criminals , for going to our Assemblies to Worship the living God ; and next , that such Persons as should be found above so many Miles from their own Homes , not being able to give a good account of themselves , should be whipt as Vagabonds ; by which Laws , they miserably opprest our Friends , many Men of considerable Estates , being worse us'd then very Vagabonds . Thus covering the one over with Devotion , for the Day of rest , and the other , with prudent care , for the Good of the Common-Wealth . Nor was this all ; but as if they would out-do the Ages of cruel Popery and degenerated Prelacy , they received both the Oath of Queen Mary , made against such Protestants as came to decry the Idolatrys and Superstitions of the Romish Worship in the time of their Service , thereby to justifie themselves in the Exercise of Cruelty and Revenge upon us , for bea●…ing our faithful Testimony against their Formal and Hypocritical Preachments ; and that Oa●…h of Abrogat●…on of Popery , that by the Advantage they took of our not Swearing at all , they might the better fasten upon us the Character of Papists , as Men Jesuited to that Interest , with plain Design to render us odious , and cover their own Cruelty ; Well may I say OUT-DONE , when pretended reformed Protestants , endeavour the Security of their Religion by the enaction of those Laws , which were made by Inhuman Papists , against such as in good measure we can say , were truly reformed Protestants ; thereby condemning that in the Papists , which they vigorously acted themselves : and basely sought to entrap us by a colourable Oath , wickedly forecast , because they knew we could not Swear at all , to punish us for not swearing against the Papists . This was their Cloak they had to cover their Malice , but it is grown to short , scanty , and out of date . The Bruises , Blood-shed , grievous Beatings and tedious Imprisonments which followed this procedure , are now seen with detestation of almost the very multitude it self , and after Generations shall have it in utter abhorrance . O what did not the Blood-thirsty Spirit in its Day ? These were the great pretending Presbyterians , Independents and Anabaptists , Fighting , Knocking , Kicking , Robbing , Imprisoning and Murthering an Innocen●… People , whose whole Business was to Deny the daw●…g Doctrines of the Times , and to Direct People to a certain Holy Principle in themselves , unto which being Obedient , they should experience Sin conquer'd , and Peace with God ; preferring this above all the Traditions of Men , or utmost Power of Human Ministry . But , as many of us saw in the Eternal Light , that such Obstinacy in both Priests and Rulers , to the Heavenly Truth , would provoke the Just God , to overturn them forever ( which though we did once and again tell them by Writings , and by Word of Mouth , they slighted our plain-Dealing , turning it upon us , that we should vanish in a little while ) So within very few Years God wrought the wonderfull Revolution ; and those who had been Inflicters of Heavy Punishments upon us , became the Objects of their greatest Dis-pleasure , whose Power and Estates they had so long usurp'd : I can call it no otherwise , for not the Country , but Self was wickedly advanc'd thereby . Behold the Justice of the Almighty , such as refused us our Liberty , after their Solemn Oathes to God and Men , for the Preservation of Liberties , Civil and Religious , became destitute of their Own ; and who spoil'd us , were spoil'd by Others , and we just now under their Fee●… , came upon Equal Terms with Our Adversaries : At what time , though both They and We , used our Endeavours to prevent Coertion upon Conscience , yet whether they prevailed or no , some were in Hopes , that the Edge of their Spirits , by this Change of Affairs , had been so doubl'd , as never more to cut , or wound a People that had never wrong'd them ; and that their Retirement would have been rather employ'd in hearty Sorrow , for their Abuse of Government , in their Unjust Severity , towards us as well as others , then a Continuance of the same Enmity . But thus far such fail'd in hopes , their Displeasure against us surviving their Power to inflict it ; for though it is true , that in time of Persecution , they would inquire out of their By-Holes , of our Well-fare ( for who had so long reigned shew'd they were most unfit for Suffering ) and like People upon City-Walls or from other conven●…ent standings , would diligently observe the State of things , and by their Observation , or Inquiry , carefully acquaint themselves with the Success ( for our Overthrow had been the End of them ) and as one of themselves said , We were the Bulworks that receiv'd the Shot ) Yet , so unabated hath their implacable Malice been ; at the King 's first coming in they thought to do great Matters by letting the Powers know they were no Abettors of the Quakers ; which indeed stood us in great stead , least we might have been taken for those Tumultuous , Blood-thirsty , Covenant-breaking , Government-destroying Anabaptists : and that they might prove to the World , we were not of them . No sooner those Storms of Persecution have been over , but like forgetful Mariners , they have faln to their Old Work of bitter Envying : Either some one of their Church leaves them ; or the Quakers are prosperous in their Labours ; or any thing else that is next for a Cover , to palliate their Emulous Spirit in all its base Detractions from us , and the blessed Truth . Which truly when I have beheld it , Grief has overwhelm'd my Soul , and a Pitty for their sakes has risen in my Heart , that all those Tryals , which rightly understood and improv'd , would have turned to great Advantage , should be as water spil'd on the Ground . Many Instances we have had , of this , since their Descending the Throne of Power ; Particularly in the Years 1668 , 1669. which time ; there being some respit , from any violent Persecution of men , upon the account of Conscience . What preaching was almost in every Meeting against the Dangerous Errors of the Quakers , as they pleas'd to traduce them , and how were they slander'd upon Several Stationers Stalls ? we could scarcely walk the Street , but our Ears must be disturb'd , with the Cryes of the Antidote against Quakerisme ; the Synopsis of Quakerisme ; the Damnable Heresie of the Quakers , with the like virulent Expressions , bestow'd upon us in their Title-Pages , to be-speak their Sale more easie , with Persons Inquisitive or prejudic'd . Nay , whilst they commended the King's Indulgence to their own Parties , and publickly render'd him their Acknowledgment of his Clemency , they sedulous endeavour'd my Imprisonment , in particular , and did not stick , both to character me the most wretched and enormious of Men , for a Book , they ( I may in a manner say ) extorted from me , and at that time too , when both my Body was straightly imprison'd , and my Life greatly indanger'd ; and as the Completement of their Wickedness , they maintain'd the Justness of my Confinement . But to pass over this , and observe the Consequence of succeeding Troubles ; The former Acts receiving New Life , from one more sharp and Cruel , what could we hope , but that this Act executed , were enough to make these Professors forever out of Love with Persecution , who are yet too warm Abettors of it . For , though their Vain Boasts of Standing , quickly vanisht at the Rattling of a few Musquets , and that God , by his Almighty , Invisible Power upheld us , through all those Hardships , of Bruises Blood-shed , broken Limbs , tedious Imprisonments , and Great Spoi●…ing of our Goods ( enough to melt the Hearts of Infidels ) And I cannot say , but then they would Nicodemus-like give us their Night-Encouragements ; some Blessing God that we were set to blunt the Edge of Persecution , and so be as a Bulwark for them ) yet so quickly did their Kindness coole , upon a Relaxation of such Procedure against us , that their Tenderness seem'd to Dye with the Hardness of our Persecutors ; For no sooner were we out of Prison , but instead of Congratulations , we were Saluted , or Affronted rather , with an Imposture from Lincoln , and a Lye from Dover ; the Former stampt by R. James , the Latter by T. Hobbs , both Anabaptists , as they are commonly call'd , to their own Infamy , and the great Disgrace of their Profession . These Beginnings , Reader , were followed by the pressing Endeavours of Our Dissenters in general , whether by Preaching , Disputing , Writing or other more secret Traducings , both in Cities and Country , but more especially in London : where the greatness of our Sufferings from the Powers , seems out-done by the Malicious Practices of Dissenters . Nay , so Restless are they in their Attempts against us , that they will Disturb themselves rather , then let us be Quiet ; and care not whom they molest , if the poor Quakers may but be render'd Odious ; witness among others a Libel , call'd The Spirit of the Quakers Tryed ; A Letter , subscrib'd J. G. and a Dialogue , T. H. ( the two Last of the same Fraternity with those before mention'd . ) Behold , what Use these Men make of Tolleration ! with which since Authority hath oblieg'd them , their Gratitude , or their P●…licy has turn'd the torrent of their virulent Hammer against us ; whom they daily wreak under their ungodly Hate , as if they were resolv'd to interrupt the King's Indulgence , with their Persecution : and by a kind of Revenge upon us for our Liberty , suffer it to be a time of Calm with none but themselves . But , what makes the Matter worse , some Emulous Spirits among them wisht , as I heard , for an other Storm , that the Quakers might but be shipwrackt by it . O strange Impiety ! that Men should lay our Prosperity so to Heart , as therefore to wish our Ruin ; and rather , then not effect it , run the Bold Hazard of their Own : Unless they resolve to keep their Old Haunt of Creeping into Garrats , Cheese-loifts , Coale-holes , and such like Mice-walkes , and using more Equivocation to hide a Meeting , then a Romish Priest hath been wont to do , to conceal his Function . Well may we take up a Lamentation for these things , that Men should so fearfully rend Religion from Charity , and Faith from the good Works of Patience , Mercy , and Universal Love , as if to Quarrel about Religion were to be Religious , and to call Names , and Jeer a Mark of Zeal and Witt. To Conclude , and sum up what I have said ; This hath been the Misery of almost every Reformation , that its Authors have Degenerated from their first Sense ( which plac'd Religion in a clean Conscience , not in a full Head : in Walking with God , more then in Talking of Him ) to Self-Promotion , and Persecution of all Dissenters from their Establishment : and the Cause of it is briefly this ; a 〈◊〉 from that He●…venly Illumination in themselves , setting up their Own Contrivance , before they had pull'd down all Contrivances of Men ; and their Covetousness , to advance their own Inventions ; and Impatience , to see them not assented to , ●…ave promoted Crue●…ty , and with this very Cup have the Nations been Drunk , as well Refin'd , as more Gross Professors of Religion . That God therefore fir●…t Appeared to , and Impower'd , and Sent forth Plain Men , to declare the Plain Truth , to turn Men from that Darkness , which cover'd their Hearts , notwithstanding their splendid Profession , to the Light that hath shined therein uncomprehended , which obeyed , was sufficient to Salvation ; that they were first Slandered , then Persecuted , and that by most Sorts : But their Persecution not always continuing from the Powers , they have been , and now are diligently followed by their old Adversaries , the Separatists , with their Cryes of Heresie , Error , Blasphemy , and the like , if possible , to make them a Burden upon Earth , witness their many printed Books and Impostures , particularly , The Spirit of the Quakers Tryed , The Letter , The Dialogue betwixt a Christian and a Quaker , Qu kerism no Christianity , and The Controversie Ended ; unto all which from Beginning to End , so far as concerns CHRIST , THE TRUE LIGHT , ENLIGHTNING ALL MEN , THAT EVER CAME , AND DO , OR SHALL COME INTO THE WORLD , WITH A SAVING LIGHT ; & WHAT IS THE GENERAL RULE OF FAITH TO CHRISTIANS , I here present the World with our plain & full Defence , having throughly considerd them , with what other Objections , I thought to carry any weight against Us : Which being our Fundamental Principle , if prov'd , the common Notion of Satisfaction for Sins past , present , and to come , Justification in the strictest Sense , without inherent Righteousness ; their fearful Tale of Predestination , and their P●…eas against Perfection will tumbleto the Ground . And I earnestly beseech the Reader in the Love of God , not to believe every wandring Book or Story that is out against us , but hear us before he passeth Judgement against us , and then let his Conscience tell , if We are not the True Apostolical Christians , promoting the Interest of the Pure Spiritual Apostolical Religion . For , what we believe and assert , we Witness ; We don't Steal , nor Robb our Neighbours , God has brought it to us , beyond all Imitation : Our Religion He has made our Own through his internal Operations ; And against Convictions there is no standing , as well as without them there can be no solid Knowledge : the want of which makes the World miserable , & renders us unknown . Having thus Historically introduc'd my present Discourse ; and my Witness is with God , the Rightteous Judge of all , not out of ill-Will to any , but in perfect Love to all , that the very Truth of things may be brought to Light , in order to a more clear Understanding of that Controversie , which is now on foot betwixt the so much despised Quakers and their Adversaries . For this let all know , I Write not for Controversie , but truly for Conscience sake , that not empty Conquest , but sound Conviction may be the End of all my Labours for the Lord my God , who is over and above every Name , worthy of Eternal Praises and Dominion . I shall conclude , with these Earnest Desires in uprightness of Soul to God ; that Truth , Righteousness and Peace may prevail to the more plain Detection of Error , and utter Confusion of all Envy and Prejudice . THE CONTENTS OF THE First Part. CHAP. I. The Occasion of the Discourse . The unhan●…some Dealing of T. Hicks , with respect to the Invented Weak●…ess 〈◊〉 charges upon the Quakers , as the strength of their Cause . Pag. 1. CHAP. II. The Gross Lyes Tho. Hicks tells in the Name of , or fastens upon the Quakers . Such Proceeding , full of Envy , Folly , and Ungodliness . pag. 4. CHAP. III. That he does not only make us impertinent and Lye ; But he mannages the Whole prophanely . That he who is an Anabaptist , has forgot the Scorn once cast upon his own Perswasion . Men are not to be mockt out of their Religion . pag. 7. CHAP. IV. That a Right-Relish of the Manner of the Dialogue is a sufficient Antidote against the Matter of it . His Questions stated . His feigned Answer . A True Answer to the First . What is Salvation ? To be saved from Sin and Wrath ; not Wrath without Sin. pag. 10. CHAP. V. The second Question stated . Particularly what is meant by Light. It is more then an Act ; It is a Principle that discovers the Sate of Man. pag. 12. CHAP. VI. That the Light Within manifests Sin ; yea , all Sin. That Apostacy , or Sin in any , is no Argument against the Light , but rather for it . That the Additional Services of the Jews show No Imperfection in the Light , but the People , whose Minds were abroad . If Insufficiency against the Light should be admitted of , because of Reb●…llion and Wickedness in Men , the same would be objected against the Scriptures , which overthrows our Adversary's Assortion concerning their Sufficiency . pag. 13. CHAP. VII . Another Objection against the Light 's Sufficiency to manifest what ought to be done , though it were able to discover what should be avoided . It is answered . The Light 's not telling 〈◊〉 all it knows , or man may know in time to come , is no Argument to prove , it knows not all things . Men know more then they do , let them first obey what they know , and then what is convenient will be further Reveal'd . It is proved from the Reason of Contraries ; because it show●… what ought not to be done : From Scripture at large , that 〈◊〉 instruct what to do ; and that there is Vertue in it to the Salvation of all that Believe and Obey it . That there is no ●…ssential Difference between the Seed , Light , Word , Spirit , Life ; Truth , Power , Vnctio●… , Bread , Water , Flesh and Blood ; only so denominated from the various Manif●…stations , Operatio●…s , and Effects of one and the same Divine Principle . pag. 17. CHAP. VIII . An Objection against the Light 's 〈◊〉 Being to Christ's Coming . It is proved to have been known to be a saving Light from Adam ' s Day , through the Holy Patriar●…s and ●…rophets time down to Ch●…ist's , from the Scriptures of Truth . pag. 25. CHAP. IX . Another Objection , that though the Jews had it , it will not f●…llow that the Gentiles were so illuminated . It is Answered by several Scriptures . In this Chapter quoted to prove , that they were not exempted ; but had a measure of Light , some Divine Seed sown in their Hearts , some Talent given , and that it was sufficient . T. Hicks ' s Challenge to give an Instance of one that by the Light within was reprov'd for not believing that Jesus was the Christ , is answered . Such as believed in the Light , and walkt up to it , did receive Christ when he came . The high Pretenders were they who to Scriptures Opposed , and Crucifi●…d him . The Light from Scripture concluded Universal and Saving . pag. 31. CHAP. X. That the Gentiles Believed in one God. That he enlightned all Men with a saving Light. That Men ought to live piously . That the Soul is immortal . That there is an Eternal Recompence . The Whole call'd Gentile-Divinity . The first Point proved by sixteen Testimonies . pag. 41. CHAP. XI . The second Fundamental of Gentile-Divinity , viz. That God hath Imprinted the Knowledge of Himself on the Mind of all Mankind , Proved from twelve pregnant T●…stimonies , as well of whole Societies , as particular Persons . Compared with Scripture . pag. 52. CHAP. XII . That this was not only the Doctrine and Faith of the Gentiles ; but the very primitive Doctors or Fathers both so held , and so exprest themselves : Eight Testimonies produced for Proof thereof . pag. 60. CHAP. XIII . The Third Part of Gentile-Divinity , viz. That they were Men of Vertuous Lives , and taught the Indispensibleness thereof to Life Eternal . Prov'd by Numerous Instanc●…s . pag. 66. CHAP. XIV . That the last Point of Gentile-Divinity , to wit , Immortality and Eternal Rewards , is also very clearly and positively held forth by the ancient Heathens : Six Testimonies from them , to prove it . Socrates ' s Great Faith in particular ; and the lofty Strain of the Pythagoreans . pag. 76. CHAP. XV. That the Heathens had a Sight of the Coming of Christ : That , and not Swearing , proves the Sufficien●…y of the Light. pag. 80. CHAP. XVI . It is granted that the Jew , and much more the Christian , hath the Advan●…age of the Gentile ; yet that the Gentile had enough to Salvation . pag. 84. CHAP. XVII . A great Objection stated ; Answered . The Light both Law and Gospel ; not in the same Discovery , but in it self . A Way to reconcile the seeming Difference about it ; The Light still defended . pag. 86. CHAP. XVIII . The second Part of the Objection , that Christ was not anciently called the Light ; Answered . And the Contrary proved from Scripture and Reason . pag. 91. CHAP. XIX . The third Part of the Objection : If Christ was enjoyed under the Law , as he was ; If the Light be Christ , why was he typified ? is proved of no Force . The Type and Anti-type in some respect may be at one and the same Time ; This is proved by plenty of Scripture . Our Adversaries Opposition and Cavil weak and insuccessful . pag. 94. CHAP. XX. The fourth Part of the Objection stated and considered . Christ ' s Death and Sufferings confossed to , and respected ; They were Beneficial . The Light of Christ within is the efficient Cause to Salvation . pag. 99. CHAP. XXI . A Confession in particular to Christ ' s Redemption , Remission , Justification and Salvation . pag. 104. CHAP. XXII . That Christ is the Light ; or , the Light is Christ , proved from Scripture , and so concluded ; notwitstanding two Objections , which are fully answer'd . pag. 114. CHAP. XXIII . The Universality of the Light proved by Reason . pag. 120. CHAP. XXIV . The Sufficiency of the Light proved by Reason . pag. 122. CHAP. XXV . The Question , Who He , or They are that obey the Light , & c ? consider'd and answered ; being a Character of 〈◊〉 true Quaker . pag. 124. CHAP. XXVI . The Discourse hithero summed up and concluded with an Exhortation to all Professors of Religion , especially our Opp●…sers . pag. 128. APPENDIX . Of the Rule of Faith and Life . pag. 135. Of the Judge of Controversie . pag. 155. Th●… Conclusion . pag. 160. THE CONTENTS OF THE Second Part , Entituled , The CHRISTIAN-QUAKER , and his Divine Testimony Vindicated : Which consists of several Treatises . The Contents of the First Treatise . To the Unprejudie●…d Reader , an Epistle , from pag. 3. to pag. 9. Some of the Doctrines and Contradictions of T. Hicks , declared at a Discourse between him and some of the Quakers ( so 〈◊〉 ) in Aldermanbury , London , the 20th of the 3d Moneth , 1672. p. 10 , 11. Christ's Light Within asserted , as it is Divine ( and therefore a sufficient Rule of Life unto Salvation to all that truly obey it ) and vindicated from Tho. Hicks ' s dark Exceptions , fallacious and Impious Arguments ( consisting of manifest Ignorance , Confusion and Ranterism ) which are here inserted , as they were exhibited in a Paper , afterwards owned and signed by him , from p. 13. to p. 23. Section 1. ( In Answer to his Dialogue ) The Light within proved Divine and Saving , &c. p. 24. § . 2. The Life , which is the Light of Men , not a Creature or meer Effect , &c. p. 27. § . 3. The Baptist ' s Quarrel grounded on his Mistakes about the Light , and our Testimony of it , p. 29. § . 4. Christ guideth to Salvation by his Inward Light ; and the Baptist Confounded in his Opposing it , p. 31. § . 5. The Dipper proved a Blind Guid●… , and in gross Confusion , in undervaluing the Light Within , p. 32. § . 6. His Ignorance of the Divine Principle , p. 34. § . 7. His Madness and Self-Contradiction about the Light , p. 35. § . 8. Christ , as the Rock of Ages ; and the Intent of his Coming in the Flesh not known to the Baptists , while they Oppose his Light Within , p. 37. § . 9. The Dipper plunged in a Labyri●…th of Self-Contradictions ; and the Light within proved a Rule above the Scriptures , p. 39. Sect. 10. The Subject , Understanding and Obeying the Light Within , unknown to the Cavilling Baptist , pag. 41. § . 11. Concerning the Soul of Man , as under divers Considerations and States ; and G. Fox ' s words so considered ; with Eight Queries added , from pag. 43. to pag. 47. § . 12. The Neck of the Baptist ' s Cause broken by his own Concession to the Light Within , in which Christ and his Testimonies are effectually received , p. 47. § . 13. The Baptist's impious Forgery upon the Quakers , about the Scriptures , which are in reallity owned and used by them , p. 49. § . 14. His impious Abuse about Revelation , Light Within , Scriptures , &c. from p. 50. to p. 56. § . 15. His partial Relation against John Story , p. 59. § . 16. The Baptist ' s Dispargement of the Light within , contrary to his own Pretence , p. 61 , 62 , 63 , 64. § . 17. His Slander about the Person , Offices , Sufferings and Blood of Christ , and continued Abuse of the Light Within , p. 65 , 66 , 67 , 68. § . 18. The Baptist ' s Quarrel against S. Crisp removed p. 69 , 70 , 71 , 72. § . 19. The End of Christ's Coming , Example and Suffering more truly owned by the Quaker then the Dipper , p. 73. § . 20. The Baptist ' s Ignorance and Cavil about Redemption , and the spiritual Discoveries of Christ and his Seed , p. 74 , 75 , 76. § . 21. The Baptist ' s imperfect Work against Perfection , p. 77 , 78 , 79 , 80. § . 22. Thomas Hicks ' s groundless Calumny and malicious Railing against George Whitehead , p. 81 , 82 , 83 , 84. § . 23. The Baptist ' s Abuse against G. W. about a Meeting with them at Devonshire-House , London , p. 85 , 86. The Contents of the Second Treatise [ entituled , LIGHT SPRUNG UP in the Despised Quaker , &c. ] are inserted next after the Title , before page 87. The Contents of the Third Treatise [ entituled , THE ANGRY ANABAPTIST proved Babylonish ] follow after the Title , before pag. 121. The Contents of a Bill of Excommunication exhibited by the Baptists at Chichester ; together with a brief Answer thereunto , from pag. 159. to pag. 166. Some Confessions concerning the Baptized Churches , made by their own Messengers in their Bewailing Epistle from Tiverton , from p. 167. to p. 170. The Fourth Treatise [ THE PRESBYTER's ANTIDOTE TRYED ] in Answer to Stephen Scandret . The Contents : Chap. I. A comprehensive Account concerning the Rule , the Light and Scripture , explaining both Our Sense of the Terms , and Stephen Scandrets : Together with the Assembly ' s Confession about the Scriptures , from p. 173 , to p. 180. Stephen Scandret ' s Sense about the Points in Controversie examined , p. 181 , 182 , 183 , 184 , 185. Chap. II. About JUSTIFICATION and IMPUTATION , from p. 185. to p. 209. Chap. III. About Christ's Justifying Righteousness , the best Robe ; the Necessity of its Inherence ( or being inwardly enjoyed ) not to invalidate , but to fulfil the blessed Intents and Ends of his Suffering , in Reply to S. S. from p. 210. to p. 224. Chap. IV. Of SATISFACTION ; some serious Considerations , farther opening the Doctrine and Sense of our Opposers , from p. 225. to p. 238. An Appendix , wherein the Controversie is summ'd up and resolv'd partly by way of Question and Answer , with a plain Intimation of my Sense thereof , as relating to the second , third and fourth Chapters before , fromp . 239 to p. 249. The Difference between our Opposer's Gospel and OUR's , briefly stated , p. 250 , 251. Chap. V. Concerning ELECTION and REPROBATION , from p. 252. to p. 290. The Contents thereof follow . A brief Introduction , with the Assembly ' s Opinion , and Stephen Scandret ' s uncertain Proposition for it , p. 253. Section 1. His Abuse of divers Scriptures in his State of the Case sor a Personal Election answer'd ; the Way of Goa's Choosiag resolv'd , p. 255. § . 2. The Weakness of his two first Arguments touching Gods Decree and Promises , p. 257. § . 3. His gross Ignorance of those Names written in the Lamb's Book Arg. 3. His Impertinency and ignorant Allegation , and Misunderstanding of divers Scriptures , concerning God's Choice and Ordination ; and the Cause of men's Destruction opened , against Arg. 4. Persons being chosen , proves not their Eternal Election , as Persons , p. 260. § . 4. Concerning Jacob and Esau ; Christ's Sheep , those that come , ●…ome drawn and given unto him of the Father , Arg. 5 & 6. p. 262. § . 5. Election explained ; God's Loving Jacob and hating Esau ; their Posterities concerned therein ; and how far the two Births were figured in Jacob and Esau , p. 265. § . 6. Our Opposer's blasphemously placing a partial Resolution upon God ( as creating Persons with Intention to leave them to Destruction ) contrary to his universal Call and Tend rs of Salvation , p. 268. § . 7. The Unchangeableness of God's Election , in what State ; and our Opposer's Ignorance and Error concerning God's Purpose , p. 269. § . 8. My Unanswered Objection of setting Life and Death before men , and Warning them of Destruction , p. 271. § . 9. The Cause of God's Hardening Pharaoh , Judas and others , not grounded upon meer Will and Pleasure , but for their Rebellion , p. 272. § . 10. Touching the Fall of particular Angels and Men ; the Tendence of God's Long-suffering towards the Wicked ; and my Opposer's Confession to Truth , to the utter Overthrow of his Opinion , p. 273. § . 11. Presbyters Mockery in their Warnings , and setting Life and Death , Conditional Promises and Threats before People , contrary to their Partial Opinion of an Eternal Personal Election and Reprobation , png. 275. Sect. 12. The sad Consequence of their Accusing God with decreeing to deny Saving Grace to particular Persons , yea , to the greater part of Mankind , shewing , that Divine Justice it self hath not so decreed , pag. 277. § . 13. Grace differing from Debt : The Reason why God finds Fault with Men : The Question , Who hath resisted his Will ? resolved , p. 278. § . 14. Their urging all to forsake Sin , contradictory to their Opinion , and not in true Faith : Their flattering many with fair Pretences , contrary to their own Intentions : The poor Encouragement and cold Comfort , that their Doctrine of a Personal Reprobation yields to the greatest part of Mankind , p. 279. § . 15. The Wise God , the Just Judge , is the Ordainer of the Punishment , not of the Fact ; nor the Author of Sin , or their Wickedness who persecuted Christ , p. 281. § . 16. Hypocritical Priests , making and strengthening Hypocrites by deceitfully daubing them up in their Sins , and flattering them with a [ YOU ARE NOT FALLEN FROM GRACE ] while they are guilty of gross VVickedness , p. 283. § . 17. Concerning God's Covenant with David and his Seed , and the Mystery typified in him , p. 284. To all which is added a Short Postscript concerning the WILL of God in its Manifestation ; 1st , as Unresistible ; 2dly , as Resistible , p. 286 , 287 , 288 , 289. Chap. VI. VVhether PERFECTION , that is , a State freed from all Sin , be attainable in this Life ? from p. 290. to p. 312. The Fifth Treatise , about the RESURRECTION , beginning at pag. 315. to the end of the Book . The RESURRECTION owned by us , and Scripturally asserted , with the Future and distinct Beings of Men & Angels ; and the Eternal Advantage , Glory & Felicity of the Righteous or Saints after Dissolution : The Scriptures spiritual Teftimony thereof , being owned and vindicated by us , in Opposition to our OPPOSER ' s CARNAL THOUGHTS about the Resurrection and future State , particularly in Answer to Tho. Hicks , W. Burnet and Thomas Danson . Unto which is annexed Thomas Vincent ' s Illustrations about the Resurrection , as partly an Explication of the Sense of the rest of our Opposers therein . Finally , Some Passages of Hen. Moor ' s , for the SPIRITUALITY of the Resurrection-Bodies , viz. the Body of Christ , and the Bodies of Saints . The Intent of all this Fifth Treatise being both to remove Groundless Objections , Unnecessary Questions and Fruitless Disputes about this Weighty and Mysterious Point of the Resurrection . THE CHRISTIAN-QUAKER And his DIVINE TESTIMONY VINDICATED , &c. Viz. The Universality & Sufficiency of Christ's LIGHT WITHIN , through all Ages to Eternal SALVATION : fully Stated and Defended . CHAP. I. The Occasion of the Discourse . The Unhandsome Dealing of our Adversary , with Respect to the Invented Weakness he chargeth upon the Quakers , as the Strength of their Cause . THere is a Book lately come to my Hands , intituled , A Dialogue between a Christian and a Quaker ; which with several others lately publisht against us , hath given Occasion for this general Undertaking . I was very curious to peruse that Discourse , which should make a Difference between them , having in my diligent Search after Religion , ever desired to understand and profess That , which upon true Convictions , I had Reason to believe was the most Christian : But as upon Impartial View I found the Weakness of that Book more favourable to us , then the Uncharitableness of the Title-Page , which seem'd to dis interest a Quaker in Christianity ; so most unexpectedly I found my Name , among others , often us'd , and as often undeservedly abus'd by the Author . I was not willing that any else should answer for my Faults , if any there were ; and if Innocent , I esteem'd my self both sufficient and oblig'd to my own Relief , which will not be hard to do : and the Reason is , because so little Reason , and so much Railing , have been by him imploy'd against me , as if he intended to scold rather then confute me ; and to let the World know , how much better skill'd He is in Scurrility then Argument . This I confess , drew me first into any Willingness of considering his Discourse at large : Not , that the Truth was not first in mine Eye ; but because I know the Person most concern'd with him , to be both able and resolv'd to reply , I thought my Endeavors ( at least for this time ) might have been very well excused . But so many Out-cries coming upon the Neck of another , if possible , to expel us the World , I found my self press'd in Spirit , to buckle my Mind to this Enterprise , notwithstanding that my late Concernment with some other Adversaries had left the Wearisomness of a Combat upon my Spirit , and the Hopes I had of being spared , by the ingenuous Acknowledgment of our Enemies , from the like Necessity of further Controversie . But as it fell out with the People of Syracuse , that several very Bad Tyrants were succeded by Worse ; so truly it hath done with us : The Confutation of one Adversary , redoubling Envy , Prejudice , and almost every evil Quality in the next ; as if to be overcome were more intollerable to them , then to find the TRUTH by it , would be Acceptable . Oh Lamentable Use that these Men make of our Love and Pains ! But we have some Cause to think , that failing of that Reason , which is necessary to prop so infirm a Cause , they would , if possible , supply the Want of it with the LAST WORD , which at Billings Gate , I hear , goeth a Great Way to Advantage , and turn the Scale in all Disputes . And truly , if the Temper of this Adversary be but consider'd , with what Help he himself has given us to do it ; For my part , I should stand amaz'd that any Sober , Civil or Christian Man , could refrain passing severe Sentence against him , as one that writeth of Religion , out of all Sence of either Religion , or good Manners ; and that only took Occasion , thereby to prove eminently to all Impartial Men , he really has neither . But to let that pass , I leave the Book to speak , for or against it self : I shall only premise , that though I have particularly observ'd the Manner of his Dialogue , as an apt Introduction , and that my Discourse has been occasion'd by this and several late Attempts made against the Truth ; Yet my Answer , to avoid their Accusation of Personal Heat , is not Immediate , Direct , or Particular to any one . The Matter of our Judgment , both with respect to the Light , and Rule ( comprehensive of all ) I have positively stated , and so defended by Plain Scripture , Sound Reason , and Universal Consent of former Ages : and what Force any Books , Argument , or Objections ( present with me ) whether from our Adversaries , especially T. Hick's , or my own Remembrance , I shall by the way Faithfully , and I hope , Effectually consider : To the end I may avoid the great Vanity , of Bragging of a Victory obtain'd against a Man of Straw , and Enemy of my own making , and that Detestable Sin , and Dis-ingenuous Practice , of charging those Lyes , and that weakness upon my Antagonist he never thought , nor could be guilty of . In short , what I have against the Book in general , and for the Truth and My self in particular , I shall in their proper Places produce ; And now descend so to do , with what convenient Brevity I can . First then , he has taken a very Unfair Way of Opposing our Principles ( if we may yet call them ours ) since instead of collecting what truly are so , and those most forceable Arguments We have been wont to offer in their Defence , out of our own Writings ( which in Honesty and Justice he ought to have done ) he presents the World with a Dialogue between a Christian and a Quaker , which we may truly say , are both of his own making , at once abusing both himself and that People ; For neither has he truly represented the Quaker , nor much more honest is his Character of a Christian : And whilst he doth most partially render , his own Opinions to be those of a true Christian , rather then a true Christians to be his , he brings in the poor despised Quaker , saying any thing that may be most Ridiculous , Weak and Impertinent to the Matter ; which Way of Confutation is so far from being truly Manly , much less Christian , that the Wisest Man may be so disguised into the Greatest Fool , and Truth it self seem vanquisht by the weakest Forces of her Enemies . It was by Wayes not less Injurious , though more Ingenious , that the esteem'd best Heathen of his time , was by some of his Emulating Contemporaries brought into utter Disgrace , with that only People , which once most of all deservedly admired him ; as they who will take the pains to read the Comical Abuses of Anytus and Aristophanes , upon Socrates may easily inform themselves : Whose Life being Blameless , and Vertue unparallel'd in his Day , did by his strict Precepts , and Example , so influence the People into a dis-like of those Comedians , and their loose Adherents , that till the frothy Spirit of the Multitude became reviv'd , by their ridiculous Representations of that worthy Man in a Play , it was impossible for them to work his Ruin. Methinks , this Man's Dialect savours of the same Spirit , though its Grossness tells us , It hath not the same Wit. Let me never have so infirm a Cause to manage , and grant me but Leave to make my Adversaries Answers , and I will never fear the Consequence of such Encounters . But , who will yield to this , that doth not first resolve to be Overcome ? Let T. Hicks but permit me that Liberty against his Water-Baptism in Defence of Childrens , and I will warrant him a Rebel to the Church of England . But doth he do as he would be done by ? If this be the Ne plus ultra , or Upshot of our Adversaries Strength , to feign Weakness for Us , that he may appear Some Body , I think , we need say no more , but leave it with every unprejudic'd Conscience to guess at the Meaning of such base Designes . Certainly , We have not been justly dealt with , nor our Cause weigh'd in the Equal Scale of Righteousness ; and indeed , this Imperfection is most of all incident to that Way of Writing . CHAP. II. The Gross Lyes Tho. Hicks tells in the Name of , or fastens upon the Quakers . Such proceeding , full of Envy , Folly , and Ungodliness . NExt , he has as well made us to Belye Our selves , and Principles , as to appear Impertinent ; a thing so fouly Uncharitable , indeed very wicked , as me-thinks , every Sober and impartial Mind may have just occasion to be scandaliz'd at his whole Enterprise . What! not only make us to answer in his own Language , but Lye in it , and that against our very Principles and Consciences too ; This is an Aggravation , at once , of his own Enmity , and the Imbecillity of his Cause . For can any believe , that knows us well , that when we are ask'd , as he fictiously doth in his Dialogue , Do you believe the Scriptures to be true sayings of God ? We should answer him thus ; So far as they agree to the Light in me . For , though it be thus far true , viz. that the true Light within is the same in kind with that which shined in the Hearts of the Holy Pen-Men , and therefore may rightly be said , to agree both in it self , and in the several Testimonies of Divers Ages ; and consequently it may truly be allow'd to judge of what are the sayings of God , from what are those of Wicked Men , &c. Yet has he disingenuously obtruded those Words by Way of Answer upon us , which he cannot find so laid down by any of us , much less all the Quakers . Again , in another place of his abusive Catechism , he thus Queries . Q. Then may I not conclude , that the Reason why you so freely Rail against , and Reproach your Opposers , is only to Secure your Credit with your own Proselytes ? which he thus makes the Quaker to answer . A. I cannot deny , but that there may be something of that in it . O Impudent Forgery ! Whether this Invention becomes a Man that has the least honest pretence to Christ's Pure Religion , or one who would be thought as Serious as an Anabaptist-Preacher ought to be , judge all you that read us ? I cannot believe , but Many who go under that Name , have more Tenderness and Conscience , then to abet this kind of Proceed against us . In short , It was an uncharitable Spirit ask'd the Question , and from that became a Lying one to answer it . Our Witness is with God , as to our Innocency in this very matter . But he proceeds . Q Will you be so Liberal of your Revilings , whether your Adversary gives occasion or not ? he answers for us . A. It concerns us to render them as Ridiculous as we can , and to make our Friends believe they do nothing but contradict themselves . Again to the same Unrighteous Purpose , Q. But doth not this signifie a very Dishonest and Malicious Mind in you ? He makes us return . A. We care not what you think , provided our Friends think not so . And to conclude his Slanders of this kind , hear him once more . Q. Doth not W. P. in his Book against the Author of the Spirit of the Quakers tryed , manifest great Displeasure against the Man for concealing his Name ; Suggesting , that if he knew it , then probably they 〈◊〉 have something , to detect him ? &c. I shall omit in this place making mine own Defence ; but be pleas'd Curteous Reader , to observe the Man's Answer , which he would have the World to believe was ours . A. Whatsoever thou or others may think of our Writings , we will give it out , that we have both answer'd and consuted our Adversaries , and our Friends will believe what we say in this matter , which is enough to us . O Lyes , Madness , and Folly. Certainly Reader , By this time thou canst not but with me believe , I had Reason enough to make this General Exception against the Dialogue , as neither becoming what I am so tender as to think , our bitter Adversary upon more serious Considerations might esteem a Right Christian ; nor yet that Character of a Quaker , which the more Sober Sort of Men , carry in their Minds concerning us : and in the fear of Almighty God , we do appeal to the Consciences of all People , that shall ever read us , whether we have been treated by this Man in his Dialogue and Catechism with that Spirit of Meekness , Righteousness and Truth , which is , or ought to be the Rule and Guide of Christian-Men in their undertakings , more especially in and about the very weighty matters of Religion . Indeed , we need no other Apology in this case , then the Folly of his Answers ; For all the World will think , we had least need of seeking the Good-Will of our Friends which we had already , and rather conclude it our interest , to care after , and not to slight what others say or believe concerning us . 'T is true , I perceive our Adversary is a great Slighter of Conscience , and that Light of Truth which should be the Instructer thereof , and therefore no wonder if we find so little of it in his Dialogue : but however , he sets little by it , preferring his most defective Head-Conceits before the holy certain DICTATES of the Heavenly Light in the Consciences of Men , as his Unconscionable Dealing with us sufficiently testifies ; yet is it our Desire to act suitably to that in our selves , and to seek the Approbation of it alone in others , rather then by a disingenuous way of Writing , obtrude our own Fictions for Christian-Faith , much less meer Impertinencies and very Lyes , for the only and best Answers of our Adversaries . CHAP. III. That he does not only make us Impertinent , and Lye ; But he mannages the Whole prophanely . That he who is an Anabaptist , has forgot the Scorn once cast upon his own Perswasion . Men are not to be mockt out of their Religion . BUt , He has not only made us to say what he pleas'd , Impertinently and untruly , but he has done it , with a manifest shew of Prophaneness , by a Light , Taunting and Inapplicable Use of those Expressions , which in a way of Seriousness and Simplicity , may have been sometimes uttered by honest and Religious People . Such are these , that he makes us to give , in Answer to his Questions , which we refuse not to render a distinct account of , to any Sober Man at any time , viz. Thou runnest into many Words and carnal Distinctions , and wouldst have thy fleshly Wisdom satisfied , but I tell thee , that Dust is the Serpents Food . To his Answer against the Sufficiency of the Light , he makes the Quaker Reply , I see thou art a Poor Dark Creature , as by thy talking is manifest , yea 't is manifest in the Light. To the like Purpose ; Thou art a wicked Creature , Blackness of Darkness is reserv'd for thee ; Thou art a Serpent , and the Curse of God is eternally upon thee . Again , Thou manifests thy Darkness , and that thou art still in the Imagination . Again , Thou lookst for Words , but thy Flesh must be silenc'd . Again , We witness it ; Poor Creature , Thou runst to the Letter , what dost thou witness in thy self ? Again , I command thy Flesh to be Silent ; I bear Witness against thee . At other times , in Answer to such like Questions , Yea , Verily . Alas for thee , These are thy own Dark Imaginations . Now thou runst to Meanings , We deny Meanings . Thou manifests a Perverse Spirit . We are dead to Distinctions . We deny Dispositions , Thou suggests thy own Imagination . These , Impartial Reader , with more of the like tendency , he is pleas'd to set down as our Strongest Answers to his Questions , several of them such , as have receiv'd , and yet may , very Rational and Satisfactory Returns from many of us : However , if any such kind of Answers have been given to the Unseasonable Queries of Airy and Entrapping Persons , neither is it more Ridiculous , then Christ's Immovable Silence to Inquisitive Herod was judged of old ; Nor did he Manfully , to assault our Weakest Part , if such he thought it . But least of all is he excusable , that one who is reputed an Anabaptist ; the very next in Religion , that seems expos'd to the Scoffs of Libertines , should take so much pains , not only to render a Sober People Ridiculous ( though it will return upon himself ) but with the common Taunts of Prophanenists , to venture to give their Serious Language in a Jeer : An Employment , that had much better become a Comedian , then a Christian , and the Entertainment of Loose , then Religious Persons . Certainly Reader , We must be at a very great Loss for Religion before we could embrace it from such a hand ; supposing us to be as meer Heathens , as he would have others to think us : For , how can we believe him , to have any Sincerity to God , who so far seems to have forgotten the Reproach , which his own Separation from others hath been attended with , as to make that of ours , a Subject for his Mockage and Scorn . Let him call to mind some of the Infamous Playes of those Comical Wits , Sylvester , Shackspeer , Johnson , &c. with too many of our own dayes , wherein the Preciseness and Singularity of Puritans and others , are abusively represented , and expos'd to the Life , for the Entertainment of Vain , and Irreligious Persons . If this then be a Crime in an unconcern'd Wit , can it be excusable in a Christian , for such he would have us think him to be ? No certainly ; but will be a great Aggravation of his Account in the Day of the Lord , unless it be wip'd out by unfeigned Repentance , as well as that it must needs deter all Persons , that are in earnest about the weighty Life of the true Religion , from countenancing his ungodly Attempts against us . And me-thinks , it is no small discovery of the exceeding Vanity of his Mind , that instead of putting away Foolish Jesting , he should entertain base Mockage and Derision , and that about Religion it self . What ? Is he grown so hardy , that he can handle Holy Things without Fear ; and make bold with tender Conscience , so far as to abuse it self ? Is Singularity become so offensive in a Quaker , as an Anabaptist must show his little Wit in Deriding it : But certainly , Reader , it can be no small Advantage , that both his Bitterness and Lightness , give us against a Man of his high Pretences to Religion . However , our Conquest here will be our Patience , Innocence , and Truth ; Not that I will believe , he thinks I want Words ( to whom , he more then once makes the having of them Criminal ) and all that read him may see , he hath furnisht me with Matter GROSS enough : But I delight not to spend my time upon Invectives , did I , perhaps I might bestow a Tragick Comedy upon a Railing Anabaptist , in return of that Ridiculons Dialogue , he disingenuously would fasten on an unconcerned Quaker : But my God forbid , that I should Sport about Religion ; or make so much as any Man 's pretended Religious Dissent , a Theam for my Railery or Abuse ; for I think it an ill way to Laugh men out of their Profession , as well as I can never esteem that any sincere one , which men are Jeer'd into : and as Conviction is the most Serious Ground , on which to receive Faith ; so , to detract , or deal disingenuously with any man , may harden , but can never Proselyte ; and this is our very Case , with respect to T. H. Yet I would have him know , That our so much reproached Light Within , he so little concerns the Government of his Life withal , incites us not to an Eye for an Eye ; but teacheth us that Forbearance and Forgiveness , which we have some Reason to believe , his Principles are wholly Strangers to ; else , what can mean his greedy Endeavours , To pluck out others Eyes , that never yet assaulted so much as one of his , either by Word or Writing . Well may we take up the Complaint of God's Prophet of old , We are had in Derision daily , and almost every one Mocketh us . But let the Carnal Christian-Mockers , have a Care ; for though their Cruel Mockings be our Portion in this Life , yet also , for a Recompence , shall their Bonds be made Strong , and a Consumption from the Lord of Hosts is determined against them , that persist therein . Having now rendered with all convenient Brevity my just Exceptions against the manner of the Dialogue , and spirit of the Man in general ; I shall proceed to offer something against the distinct Doctrines of it , in my particular Vindication of the Truth , viz. The Universality and Sufficiency of the Light Within , and Demonstration of the General Rule of Faith. CHAP. IV. That a Right Relish of the Manner of the Dialogue is a sufficient Antidote against the Matter of it . His Questions stated . His Feigned Answer . A True Answer to the First . What is Salvation . To be saved from Sin and Wrath ; not Wrath without Sin. WHat I have already said , being duly weighed , may be an apt Introduction to what follows ; For he that relishes the Unsavouriness and Rancour of His Spirit in the Mannagement of his pretended Christian-Dialogue , surely can have but little Appetite to feed upon , a Dish cook't up with such Poysonous Sauce . Enmity and Truth were never Companions ; and where there appears so great a share of the one , as hath been truly observed , we may , I hope , without Offence conclude , there can be but very little , if any , of the other . However , let us see , with Reason and Sobriety , whether the Matter of his Dialogue be more commendable , then the Manner of it , writ with so much Railing and Immoderation . For Reader , this know , I writ not for Conquest , but for Conscience sake : and what I can grant , I shall ; and what I must oppose , I hope , to do it with Truth and Meekness ; being only desirous to approve my self to God , who will Reward all men according to their Works ; and to that Measure of Divine Light in every Conscience , with which I shall begin , and which , as the Lord God shall enable me , I will endeavour to maintain against the Angry and Undervaluing Reflections of its Adversaries . To overlook then many unnecessary Queries , that are set down , either to Abuse us , to fill up Corners , or make the Dialogue glide the better , no wayes true in themselves , and wholly impertinent to the Matter , I receive and prosecute the Main Questions , which he propounds , thus : 1. What is that SALVATION , which the Light leads to ? 2. What is this LIGHT that leads to It ? and 3. Who this HE , or THEY are , that Obey this Light , and in Obeing attain Salvation ? Sober Questions , I grant , and as necessary to be known ; but I am willing first to set down the Answer he makes the Quaker to return , before I give mine own , that the Sober Reader may judge , how different the Reason of a True Quaker is from T. Hicks's Phantastical one . 〈◊〉 Thou runnest into many Words and Carnal Distinctions , and wouldst have thy Fleshly Wisdom satisfied ; but I tell thee , that Dust is the Serpent's Food . Is this to act the Christian , or the Scoffer towards the Quaker ? 'T is not to be doubted but T. H. knows better , and that he hath not herein done to us as he would be done by ; For all his Pretences to Christianity , he is thus far Debtor to , and Criminal by the LIGHT he vilifieth : But the Truth is , he therefore maketh his Quaker to render him no better Reason , whatever he knew , because indeed it was inconsistent with his Design that he should . But I will see if I can supply that voluntary Defect , in Rebuk to his Disingenuous Practice , on the behalf of the poor Abused Quaker . I answer : I. By SALVATION we understand , as by Scripture is deliver'd to us , A being saved from Sin here , and the Wages of it , which is Wrath to come : Whereby we are taught utterly to renounce and reject the common Acceptation of it , as the full and compleat Force of the Word , viz. barely to be saved from Punishment hereafter : In which Security , through a vain Expectance of Salvation , whilst not really & actually sav'd from the Power of Sin and the Captivation of Lusts , through the invisible Power of Christ , Thousands dye ; and T. Hicks is one of those that not only is inthroal'd himself , but earnestly contends for that Beggarly Faith and Religion , to be the most Christian , which is so unable to deliver both himself and others that believe in it . In short , We call Salvation , Christ's making an End of Sin , Destroying the Works of the Divel , Finishing of Transgression , Binding the Strong Man , and Spoyling of his Goods in the Hearts and Consciences of Men and Women ; and bringing in his Everlasting Righteousness into the Soul , whereby to Cleanse , Wash , Regenerate , Renew and Refresh the Soul ; in one Scripture-Phrase , to Save his People from their SINS . These are the Times of Refreshment , and this is the Day of Restitution ; and thus is HE King , to Reign ; Prophet , to give Vision ; and High Priest , to Anoint with the Holy Unction , that leadeth into all Truth ; whose Lips alone preserve Knowledge ; and therefore is it the Unchangeable Gospel-Rule to Believers : And those who are thus freed or saved here from the Power , Nature and Defilement of Sin , are the alone Persons , that are or shall be hereafter saved from Eternal Wrath and Vengeance , the heavy Recompenee of Sin. All this we understand by that Word Salvation ; and in this center the Great & Glorious Prophecies and Performances of Christ. CHAP. V. The Second Question stated : Particularly what is meant by Light. It is a Principle that discovers the State of Man , and leads to Blessedness . THE second Question runs thus : What is that LIGHT which leadeth to Salvation ? and if he pleaseth to give me leave , I will add to this Question , How doth It Lead to Salvation ? By Light I understand not the frequent Metaphorical Use of the Word ; as when Christ said , 〈◊〉 the Lights of the World ; or as the Apostle Speaks , Now are you Light in the Lord ; neither the meer Spirit or Reason of Man ; but , that Glorious Sun of Righteousness , and Heavenly Luminary of the Intellectual or Invisible World , represented of all Outward Resemblances , most exactly by the Great Sun of this Sensible and Visible World , that as his natural Light ariseth upon all , and gives Light to all , about the Affairs of this Life ; so that Divine Light arises upon all , and gives Light to all , that will receive it , about the Concerns of the other Life : Such a Light I mean by That Light which inlightneth every man coming into the World , and that leadeth those that obey it to Eternal Salvation ; The Scripture sayes no less , John 1. In the Word-God was Life , and that ( very ) Life was the Light of Men , that inlightneth every man , &c. But to demonstrate it the most obviously that I can , to the lowest Capacities , I shall evidence the Nature and Virtue of this Light by the Holy Effects of it , which is the HOW , or the WHICH WAY it leadeth to Salvation : This is so necessary in order to explicate the other , that as the Tree is known by his Fruits , so the True Saviour , by his Salvation . If then I can make it appear , that the Light , as obey'd in all its Discoveries and Requirings , is sufficient to Salvation , the Debate wil end , and T. Hicks must yield to the Efficacy of the Light within . I shall then by the Properties of the Light , prove it Saving : In order to which I shall begin with the first Step towards Salvation , namely , A Sight of the Cause of Damnation ; and from whom this most necessary Beginning must be taken , viz. The Light within ; which I thus prove by Scripture . CHAP VI. That the Light Within manifests Sin ; yea , all Sin. That Apostacy , or Sin in any , is no Argument against the Light , but rather for it . That the Additional Services of the Jews show No Imperfection in the Light , but the People , whose Minds were abroad . If Insufficiency against the Light should be admitted of , because of Rebellion and Wickedness in M●…n , the same would be objected against the Scriptures , which overthrows our Adversary's Assertion concerning their Sufficiency . THE Light with which Christ inlightens all Men , manifests Sin , as these Words import ; for every one that doth Evil hateth the Light , neither cometh to the Light , lest his Deeds should be Reproved : Implying , That if they would have brought their Deeds to the Light , the Light would have detected them , and tryed them . To which the Apostle Paul bears express Testimony , in his Epistle to the Ephesians , That whatsoever is Reproveable is made Manifest by the Light ; where the Universality of the Apostle's Assertion shows , that nothing that is Reproveable , is , or can be excluded from the Search or Knowledge of this Light ; which takes in as well Thoughts , as Words and Deeds . So that nothing being Reproveable , which the Light doth not first Manifest : How obvious is it to every Understanding , that if our Adversary believeth all Men to have committed Sin , and so , as that they know it ( which is Reproveable ) the Light must needs have been , and be in all Men , in order to such Manifestation and Conviction . It is as much as if the Apostle had said , * Sin is that which Damns all Men ; now it could not Damn , if it were not Reproveable ; and it could never be Reproveable , if the Light did not Manifest and Condemn it as such . So that our Adversaries affirming the Light not to be Sufficient to Discern all Sin , is a flat Repugnancy , and a down-right giving of the Lye to the Apostle ; For says the Apostle , All things that are Reproveable , are made Manifest by the Light. But sayes Tho. Hicks , All things that are Reproveable , are not made Manifest by the Light. Sober Reader , dwell here a while , and after a little paws tell me , Who deals most Unworthily with the Apostle and the Holy Scriptures of Truth , T. Hicks or the Quakers ? Obj. But T. Hicks objects , with some others , If there be that Light in all Men , how comes it , that all Men are not Convicted of their Disobedience and Duty , as the Heathens of old , and many Infidels at this day ? Did the Light in Saul reprove him for Persecuting the Church ? I Answer , That this no way impugnes the Light , although it greatly aggravates their Evil that so Rebell'd against it . But that there were Heathens , who became a Law unto themselves , through that Light they had , by which they did the things contained in the Law , and were preferred far before the Circumcision that kept not the Law : The Apostle Paul himself is very express in that known Passage to the Romans . Nor are other Histories silent , but loud in their acknowledgment of very Divine Attainments , which by this Light several Famous Gentiles arrived at ; and for their Belief of One Eternal Being , his Communication of Divine Light to Men , and of an Immortality , with their Strickt Conformity thereto , are left upon Record . by Credible Historians ; and their Praises not a little added to by after Ages , even of those called Christians too . Such are Reputed , Pythagoras , Timeus , Solon , Bias , Chilon , Anaxagoras , Socrates , Plato , Antisthenes , Xenocrates , Zeno , Antipater , Seneca , Epictetus , and others . But what if Jews and Gentiles at any time did Apostatize , and particularly ? What if Saul persecuted the Church of God , putting Disobedience for Duty , Murder for Service ? Will it follow , that the Light was Insufficient ? By no means ; but rather that Saul was Rebellious , Stiff-necked , Resisting the Holy Ghost ; as did his Fathers , so did he ; and thus much the Words themselves show ; for he kickt against the Pricks . Then it seems there were Pricks ; And where were they , if not in his Conscience ? And what were they , if not the Light of Christ within him , which Manifests Evil , and Reproves the Deeds thereof : otherwise called that Son of God , that to the Galatians he said , It had pleased God to reveal in him ? though Paul knew him not , nor his Voice of a long time ; his Eye being darkened , and Ear stopt by the God of this World , who had crept into the Outward Forms of Religion , then , as now , and in that employ'd many Emissaries to decry that Pure , Heavenly and Invisible Life of Truth and Righteousness , which was then , and is now begotten in the Hearts of many , to the ending of the Idolatries of the Gentiles , and Formality and Outward Services of both Jews and Carnal Christians . And I affirm in the Name of God , and with the Reason of a Man , That it is most preposterously absurd , for any to charge the Rebellion of Men , to be Insufficiency in the Light : For if men are Wicked , not because they will not be better ; but because they neither see nor know , nor are able to do better ; How Heavy , how Black , and how Blasphemous a Charecter doth the Consequence of these Mens Opinion fasten upon the Righteous God of Heaven and Earth ; since it supposes him , Not to have given either Inwardly or Outwardly unto Men Means sufficient to do that which he requires from them ; and for the not doing of which , they are to be sentenced to Eternal Misery . But I confess , How deep soever this may stick with Impartial Spirits , I almost despair of entering our Adversaries , whose Souls are pinch'd up within the narrow Compass of a most Detestable Kind of Predestination , making the Eternal God , as Partial as themselves , like some Ancients , That because they could not Resemble God , they would make such Gods as might Resemble them . I say , what else can be the tendency of this kind of Doctrine against the Sufficiency of the Light Within , then that the Gift of God is not Perfect , or able , because Men don't Obey it : and that the Talent God has given to all , is therefore Insufficient for the End for which it was given , because Man hides it in a Napkin ? Again , Let them tell me , Would it be a good Argument , that if the same Corn should be sown in a Fertile and Barren Soile , that growing in one , and not in the other , the Fault should be in the Seed , and not rather in the Ground ? Who knows not , how Tradition and Custom have eaten out much of Conviction , blinded the World , and that it is through Lusts and Pleasures become stupified , as to the Invisible Things of God. Alas ! there had never been so much Need of many Exteriour Dispensations and Appearances in reference to Religion , so much preferred by the Professors of this Day , had not Mens Minds been departed from the Inward Light and Life of Righteousness ; so that they being abroad , God was pleased to meet them there with some External Manifestations , yet so , as to turn them home again to their first Love , to that Light and Life , which was given of God , as the Way to Eternal Salvation : Nor could any of those cleanse , as concerning the Conscience ; wherefore God still , by his Servants and Prophets , admonished and warned the People of Old , To Put Away the Evil of their Doings , and to Wash themselves , and to Cleanse themselves ; for that all their Exactness in Outward Services , was otherwise but as the Cutting off a Dog's Neck , a Sacrifice equally pleasing : wherefore the Abrogation of all Outward Dispensations , and Reducing Man to his first State of Inward Light and Righteousness , is called in Scripture , The Times of Refreshment , and of the Restitution of all things . In short , Though there have been External Observations , and Ordinances in the World , by God's appointment ; either to prevent the Jews from the Outward splendid Worship of the Idolatrous Gentiles , that he might retain a Peculiar Soveraignity over them ; or to show forth unto them a more Hidden and Invisible Glory ; this remains sure forever , That Light there was , and that the Ancients saw their Sins by it , and that there could be no Acceptance with God , but as they walk'd up to it , and were taught to put away the Evil of their Doings by it ; suitable to that Notable Passage , The Path of the Just is a shining Light , that shines clearer and clearer unto the Perfect Day . What was this Day , but compleat Salvation ? Can there be any Imperfection or Darkness in the Day ? Surely no : What if their Light was not so large ? Was it not therefore Saving ? Yes surely . But as where much is given , much is required ; so where little is given , but little is required . If the Light was not so Gloriously manifested before the coming of our Lord Jesus Christ in the Flesh , less was then required at that time , then since ; yet it follows not , that there was Two Lights , or that the Light was not Saving before the Visible Appearance of Christ , to as many as lived in an Holy Conformity to it . And if it be agreed , that Blindness in Men can be no Argument against the Light of the Sun ; neither is the Light Insufficient , because the People of any Nation remain Blind through their Vain Customs : Nay , should any such Doctrine be admitted , what would become of our Adversary's Opinion , That the Light of Scripture is Sufficient of it self to give Men the Knowledge of God ? For if those People , who have the Scriptures , do not so Know , Believe and Obey God , as T. Hicks says , they ought to do ; will it not follow upon his Principles , that the Defect is not in such , as if they were Ignorant and Rebellious , but in the Scriptures ? Certainly the Consequence will hold as well against the Scriptures , as the Light : If then such wrong the Scriptures , who so dispute , Let T. Hicks , I intreat him , endeavour to Right the Light , and not longer maintain a Position , that being admitted , would equally overturn his Notion of the Scriptures , without Belief of the Light Within . CHAP. VII . Another Objection against the Lights Sufficiency to manifest what ought to be done , though it were able to discover what should be avoided . It is answerd . The Lights not telling man all it knows , or man may know in time to come , is no Argument to prove it knows not all things . Men know more then they do , let them first Obey what they know , and then what is convenient will be further Reveal'd . It is proved from the Reason of Contraries ; because it shows what ought not to be done : From Scripture at large , that it does instruct what to do ; And that there is Vertue in it to the Salvation of all that Believe and Obey it . That there is no Essential Difference between the Seed , Light , Word , Spirit , Life , Truth , Power , Unction , Bread , Water , Flesh and Blood ; onely so denominated from the various Manifestations , Operations , and Effects of one and the same Divine Principle . BUt there is a Second Objection ; That there seems to be a manifest Insufficiency in the Light : For , though several things are Revealed by it , yet several necessary matters are not , nor cannot ; So that though it should manifest all that is Reproveable , yet cannot it Discover all that is Necessary to be either Believed or Done. I Answer , this is but a peece of the former Objection already considered ; I perceive the Pinch lies here ; that because Men do not Do what they should , or don't Know all that may be Necessary to be known , therefore the Light is Insufficient . The first will be answer'd by what I have already said ; the Reason being the same for the Sufficiency of the Light , against such as charge it with Defect , because they do not do what they should , as against those who so impeach it , because they do those things which they should not . As for not knowing all that is to be known , I deny it utterly , For things are necessary in reference to their proper times ; That may be requisit to morrow which is not to day . It is fit for Children to learn to read , yet it is most necessary , that they should begin to spell first . If a School-Master should be charg'd with Insufficieney , because he tells not little Children , all that he knows , as soon as he initiates them in the first Principles of Learning , he would think himself unreasonably dealt with . What must we then conclude , but that the Master may be very capable , were his Scholar so ? that if the Scholar observe and obey his Master , he will increase in his Learning , that the Defect of the Scholar should not be laid upon his Master ; that to tell or amuse him about things unsuitable to his present Capacity , were the ready Way to overcharge and wholy Spoile him : And Consequently that the Tutor , not telling his Pupil , all that is fit to be known , at once , implyes no Defect in , or Ignorance of those things in the Tutor ; which to apply Scripturally , in short thus : If you do my Will , you shall know ( more ) of my Doctrine ; I have yet many things to say , but you are not able to bear them now . In short , If for a Man to say that the Light of the Gospel ( for so T. Hicks thinks Pauls was ) to be charg'd with Insufficiency , because it discover'd not to every Believer , all those ineffable things , revealed to the Apostle , would be both False and Antichristian ; to what an Extremity doth Tho. Hicks's Zeal lead him in his passionate Endeavours against the blessed Light of the Son of God as he is the Inlightner of Mankind , who charges it with Insufficiency , because it Reveals not to every Individual , in every Age , what HE shall ever know it self , or shall be known in future times . The Light then is not Insufficient , though it tell not all at one time , which may be a Duty to the End of the World ; especially in extraordinary Cases , whilst it informs me , or any Man , of Daily Duty . Yea , the Light is Sufficient in Point of Discovery , whilst it shews unto any Person something more , then they do , and which they ought to perform . If T. Hicks will say , and can prove , that he is come to the Upshot of the Light 's Teachings , that he has Learnt whatever it is possible for the Light of Christ to Teach him , and yet is able to make appear , that there is some thing further wanting , he will prove himself not only above Men , but God also , who is the Fountain of all Light ; that searcheth the Hearts , and tryeth the Reins of Men by the Inshinings of his manifesting Light , and which , as obey'd , leads to God , who is the Fulness of all Light and Life : But indeed , this Light is the Savour of Death ( the Wages of Sin ) to all that Rebel against it , and the Savour of Life to those only , who are Obedient to it ; For , Such shall not walk in Darkness , but have the Light of Life . But , whilst he pleads against a Sin-less State , and shows so Sin-full an One in his Scribles , let him cover his Face for Shame , for all his Attempts against the Lights Sufficiency ; for in that State he shall never know the Life and Vertue of the Light. To conclude , If the Light be allowed to Manifest all things that are Reproveable , then by the just Reason of Contraries , should it be Sufficient to Discover all things that are Approveable , with respect to Man's Faith , Salvation and Duty . If the Light tells it is Evil , not to Believe in God , it follows , that to Believe in God , is according to that Light Within . And if it Reproves T. Hicks for being Passionate , it consequently Teacheth him , that he ought to be Patient : If the Light Condemns Theft , it necessarily Instructeth to Honesty : If it Reprove me for doing my own Will , it implies I ought to do his Will to whom I ow all : and if it Reproves for Sin , it Instructeth to Holiness , without which none shall see God. In short , If it Manifest Reproveable Things to be such , at the same time It Condemns them , and Teacheth Things quite Contrary ; The Unfruitful Works of Darkness are judg'd by the Light , that the Holy Fruits of the Light may appear : ●…e were Darkness , but now are ye Light in the Lord ; and The Reproof of Instruction is the Way of Life . He that comes out of the Reproved Darkness , walks in the Approved Light ; and who so answers the Holy Reproof , unto Such is Sealed up THE INSTRUCTION OF THE WAY OF LIFE . And this brings me to the third Property of the Light , with respect to Men ; and that is , It doth not only Manifest and Condemn Sin , and discover and incline to Purity ; but as adhered to ( or rather that Principle which is this Light ) it is able , in Point of Power and Efficacy to Redeem from Sin , and Lead to a State of Highest Felicity . I am the Light of the World , ( said Jesus himself ) he that follows me shall not walk in Darkness , but shall have the Light of Life . In which it is very evident , that , The same Light , which Manifests Darkness , Redeems from it , unto a State of Light and Life : that is to say , Those who confidently believe in Christ , as he manifests himself a Light , to condemn Sin in every mans Flesh ( whom he hath therefore illuminated ) and obediently follow the Holy Requirings , and yield to the Heavenly Discoveries of that Blessed Appearance , relinquishing the Pleasures of Sin , which last but for a season , and taking up the daily Cross ; such shall most assuredly find that Divine Principle , which in reference to the Dark State of Men , and that Discerning and Conviction it brings , is rightly denominated Light , to have also Power and Efficacy , to Save from that which it manifests and condemns , and to bring unto that Glory , which it gives a true Revelation of : For , that same Word of God , who is called the true Light that inlighteneth all Mankind , is also the Life , Power , Wisdom and Righteousness of the Father , in whom are hid all the Treasures of Wisdom , and unto whom all Power both in Heaven and in Earth are committed , who is Heir of all things : who also said , While ye have the Light ( for their Day of Visitation was almost over ) or , as some Translations more truly have it , While you have a little Light IN YOU , believe , or walk in it . ) believe in the Light , that ye may be Children of th●… Light : Again , I am come a Light into the World , that whosoever believes in me should not abide in Darkness : So that a Sincere Faith in , and Obedience to the Light of Christ , as it shines in the Heart , whereby to give the Living and Experimental Knowledge of the Glory of God unto the Creature , is the Way to be Redeemed from Darkness , and to be made a Child of Light ; or that there is Power and Vertue Sufficient in the Light , to Ransom the Souls of such as diligently adhere to it , from under the Power of Darkness . For as the true Knowledge of God is Life Eternal , so , whatever may be known of God is manifested within , which Manifestation cannot properly be without the Light , whose peculiar Property it is to Discover , Reveal or Manifest the Mind and Will of God to Mankind ; as saith the Apostle , For whatsoever doth make Manifest is Light. In him was Life , and that Life was the Light of all Men : But not therefore the Life of all Men , Spiritually and Unitedly considered ; That was the peculiar Priviledge of those who Believ'd in it , and walkt up to it . There is a great Difference , not in the Principle , but in its Appearance to Man , as Life , and Light. Such as believe in it ; IT , What ? the Word-God , who is that true Light , as he appears to Discover or Illuminate the Heart and Conscience , do really know and enjoy a new Nature , Spirit and Life ; And in that Sense it may be said , As the Life became the Light , so the Light became the Life again . Who so follows me shall not walk in Darkness , but have the Light of Life . Not , that there is a Difference , or so much as a Descent in Kind from Life to Light ; only in Operation with respect to Man : For as it is the very Life of the Word , in the Word , it is the Light of Men : and so much it is , let them reject the Vertue of it , if they will. But as it is received , and believed in , It begets Life , Motion , Heat , and every Divine Qualification , suitable to the State of the New Birth . And thus the Life of the Word , which is in common the Light , becomes the Life of every such Particular , by communicating to , or ingenerating Life in the Soul ; so that no more he lives , but Christ ( the Word-God , whom he hath now put on , and who is become his very Life , as well as Light ) that dwelleth in him . Let not Men then in their Dark Imaginations , with their Rob'd Knowledge from the Letter of the Scriptures themselves , contend against the Sufficiency of what they obey not ; neither have seriously tryed the Power , Vertue , and Efficacy of it , which brings Salvation to as many as are turned to it , and abide in it . And indeed , so express are the Scriptures in Defence of the Sufficiency , and Necessity of the Light to Salvation , that it seems to have been the great Intendment of our Lord Jesus Christ in delegating his Disciples , to preach his Everlasting Gospel , viz. That they might open the Eyes of People , and turn them from Darkness to the Light , and from the Power of Satan unto God , that they might receive Remission of Sins , and an Inheritance among them that are Sanctified through Faith , that is in Me ; who , ME : that am both the Light of the World , and the Power of God unto Salvation . Now certainly , the Eyes that were then blind , were not the Natural , but Spiritual Eyes of Men ( and such must the Darkness and Light be also ) blinded by the God of this World , who raigned in the Hearts of the Children of Disobedience : No Wonder then if the Light was not comprehended of the Darkness , and that blind People did not see the Light ; but it plainly proves , That Light there was , though not seen . Now the Work of the Powerful Ministry of the Apostles was , To open the Blind or Dark Eye , which the God of the World had blinded , and then to turn them from that Darkness , to the Light ; the Darkness was within , so must the Light have been ; since the Illumination was there necessary , where the Darkness had been predominant ; Consequently , The Way to be Translated from Satan's Power to God , to have Remission of Sins , and an Inheritance with them that are Sanctified , is , to be turned from the Darkness in the Heart , unto the Marvelous Light ( that had long shined uncomprehended ) to wit , the GOSPEL , which is called both the Light and Power of God. The same Apostle in his Epistle to the Romans , is more express concerning the holy Nature and Efficacy of the Light to Salvation , when he thus exhorts them ; The Night is far spent , the Day is at hand ; Let us therefore cast off the Works of Darkness , and put on the Armour of Light : Let us walk honestly as in the Day , not in Rioting and Drunkenness , not in Chambring and Wantonness , not in Strife and Envy ; but put ye on the Lord Jesus Christ , and make no provision for the Flesh , to fulfill the Lusts thereof . From whence I shall briefly remark three Things , greatly to our Purpose , and the Truths Defence in this Matter . 1. That there is an absolute Opposition , betwixt Light and Darkness ; as Darkness can only Vail the Light , from the Understandings of Men ; So Light only can Discover and Dispel that Darkness . Or thus , That the Light Manifests and Condemns the Works of Darkness ; for , what Communion hath Light with Darkness . 2. That in the Light there is ARMOUR , which being put on , is able to Conquer the Darkness , and Secure the Soul , from the evil of it ; otherwise it would be very strange , that the Apostle should exhort the People to put it on . 3. That putting on the Armour of the Light , and putting on the Lord Jesus Christ ( the Light of the World ) are Synonimous , or one and the same thing ; for it is for one and the same End , as may be observed from the Words , Let us put on the Armour of Light , and walk Honestly , as in the Day , not in Rioting and Drunkenness , not in Chambring and Wantonness , not in Strife and Envying . But put ye on the Lord Jesus Christ , and make no provision for the Flesh , to fulfil the Lusts thereof . I hope then , Neither will it be disallow'd , that Christ is that Light , with which Men are Inlightned ( but more of that anon ) nor is that Light , Men are exhorted to Obey , a Naked and Insufficient , but a Searching , Expelling , Powerful and Arming Light , against Darkness , and all its Unfruitful Works , and consequently SAVING . Thus the Beloved Disciple testifies very emphatically , in his first Epistle , where he gives us a Relation of the Apostolical Mission : This then is the Message which we have heard of him , and declare unto you ; That God is Light , and in him is no Darkness at all ; if we say , we have Fellowship with him , and walk in Darkness , we Lye , and do not the Truth ; But if we walk in the Light , as he is in the Light , we have Fellowship one with another , and the Blood of Jesus Christ his Son cleanseth us from all Sin. Here is a brief Stating of the whole Great Case of Salvation : ( 1. ) What God is ; Light. ( 2. ) Who can have no Fellowship with him ; such as walk in Darkness ( that is Sin. ) ( 3. ) Who have Fellowship with him ; such as walk in the Light , as he is Light. ( 4. ) the Reason why , is given ; because such as walk in the Light , are there sure experimentally to feel the Vertue of Christ's Blood , to cleanse them from all Unrightcousness ; Where observe , that the Light 's leading out of Darkness , that is , Unrighteousness , is the same with the Blood of Jesus Christ cleansing from all Sin ; Sin and Darkness , and to be cleansed from the one , and to be translated from the other , is equivalent ; otherwise , a Man might be delivered from Darkness , and walk in the Light , and not be cleansed from Sin , which is that Darkness ; a thing Absurd and Impossible : In short , they go together . By this 't is evident , that the Light being walkt in , doth directly lead to God , and Fellowship with him , who is the Saving Light and Health of all Nations ; and consequently , that the Light leads to Eternal Salvation . Many are the Denominations that are given in Scripture to one and the same Being , or Condition ; Christ is called , The Word , the Light , the Saviour , Emanuel , a Rock , a Door , a Vine , a Shepherd , &c. A State of Sin is sometimes called , Darkness , Death , Disobedience , Barrenness , Rebellion , Stiff-neckedness , Eating of Sowr Grapes ; And Wicked Men , Bryars , Thorns , Thistles , Tares , Dead Trees , Wolves , Goats , &c. On the contrary , a State of Conversion , is sometimes expressed , by such words , as , Purged , Refined , Washed , Cleansed , Sanctified , Justified , Led by the Spirit , Baptized by one Spirit into one Body , Regenerated , Redeemed , Saved , Bought with a Price , &c. And Persons so qualified , The Children of God , Children of Light , Heirs of Glory , Lambs , Sheep , Wheat ; And that by which they become or continue thus , Light , Spirit , Fire , Sword , Hammer , Power , Grace , Seed , Truth , Way , Life , Blood , Water , Bread , Word , Unction , that leadeth into all Truth ; All which respectively , is but one and the same in Nature : That is , Sin or a Sinful State is so variously denominated from the divers Operations and Discoveries of the Nature of it in Wicked Men. The like may be said of the several Vertues in Good and Holy Men , and so of that one Divine Principle , which so qualifies and preserves them ; For as the Primitive Saints felt the Operation of the One Holy Principle , so they denominated it : to men in Darkness , they call'd it Light ; to such as believed and obeyed , It became a Leader ; and those who witnessed their Sins conquer'd , their Lusts cut down , their Hearts broken , and their Souls Washed , Redeemed and daily Nourished , they called that Divine Principle , a Sword , Fire , Hammer , Water , Flesh , Blood , and Bread , and Seed of Life . In short , The same Heavenly Principle became Light , Wisdom , Power , Counsel , Redemption , Sanctification , and Eternal Salvation unto those who believed in it : So that the Variety of Expressions in the Scriptures , must not be taken for so many distinct things in kind , no ; nor sometimes in Operation . And indeed , notwithstanding that Light , T. Hicks would have lodg'd in the bare Scriptures , exclusive of the Spirit , all the Men of the World met together , would be confounded , to give a true Account of the Matter therein contained , if they were not Living Experimental Witnesses ; For as he is not an Evidence sufficient in Laws Humane , that was not an Eye or Ear Witness ; neither are they Evidences for God and Christ , who are not Eye and Ear Witnesses of the Light , Spirit , Grace and Word of God in the Heart . And I boldly affirm , the Scriptures speak no more for such , as are not Inheritors of that Blessed Condition , they declare of in some Measure or other , then any Deed of Gift would do for a Person no wayes Nam'd or Interested therein . It is time then for T. Hicks and his Partners to look about them , lest the Midnight-Cry overtake them , and their Professing Lamp be found without Oyl : For I must needs tell him , in the Beloved Disciple's Language , He that saith , he is in the Light ; and 〈◊〉 his Brother , is in the Darkness even until now . And in my own Language , That I take that to be their State , who shew so much Envious Displeasure against an Harmless People , and those in particular , that never yet Offended , much less Justly provokt them . But would they bring their Thoughts , Words and Deeds to the Light in their own Consciences , and let true Judgment pass upon them , and patiently undergo the Heavenly Chastisements for their Disobedience to , and Vilifying of the Light , they would come to witness a turning from the Darkness to the Light , and continuing therein , as that Holy Way , in which the Ransomed of the Lord alwayes did , do , and shall walk through all Generations , they would know the Injoyment of Eternal Peace : Yea , such is the Excellency of Christ , the true Light , that as He was First , so shall He be the Last , when all Outward Performances , Writings , Worships , yea , the whole World shall be at an End ; the Use and Excellency of the Light will remain forever ; as saith John the Divine , And they shall see his Face , and his Name shall be written in their Fore-Heads , and there shall be no Night there , and they need no Candle , neither Light of the Sun , for the LORD GOD GIVETH THEM LIGHT , and they shall Reign forever and ever , Amen . CHAP. VIII . An Objection against the Light 's Antecedent Being to Christ's Coming . It is prov'd to have been known to be a Saving Light from Adam's day , through the Holy Patriarchs and Prophets time down to Christ's , from the Scriptures of Truth . HAving then plainly prov'd from Scripture ( 1. ) That the Light is Saving , since the time of Christ ; beginning with its first Appearance , as Manifesting Sin. ( 2. ) Condemning of It. ( 3. ) Redeeming from It , as obeyed . And that the same Principle which is called Light , is the Seed , Grace , Truth , Word , Spirit , Power , Unction , Water , Way , Life , Flesh and Blood ; and therefore not a Distinct Being from that , which T. Hicks himself , if he will own plain Scripture , must confess doth Save ; I call it the LIGHT OF SALVATION , OR THAT LEADS TO SALVATION . But there remain yet several Objections to be Answered , which done , we shall immediately proceed to give Judgment upon the Question , Who , or What this Light is , with respect to all our Adversaries Cavils . Obj. Though you have thus far evinc'd the Universality of a Saving Light from the Scriptures , since Christ's Life , Death , Resurrection and Ascension ; yet that which is the Pinch of the Controversie will be this , Where was this before Light ? Had any this Saving Light ( they had a Light ) before it came in that Eminent Manner above One Thousand Six Hundred Years since ; It is generally believ'd , that Christ's then coming benefitted the World with it , in case the World universally hath such a Saving Light ? To which I shall give my Answer , both from Scripture , History and Reason . The first Scripture I shall quote , is in the first of Genesis ; So God created Man in his own Image , in the Image of God created he him . From whence I draw this Argument , That if Man was made in God's Image , then because , God is Light , Adam must necessarily have had of the Divine Light in him , and have been the Image of that Light , so long as he walkt and remain'd in It : Since no man walks in the Light , but he becomes the Child of Light. And as the Apostle Paul expresseth it , of such as were converted to that Light they had once erred from ; Ye were Darkness , but now are ye Light in the Lord ; That is , Through Obedience to the Light of the Lord. For any man then to say , Adam had not Light , were to suppose his Innocent State to be that of Darkness , and instead of , and being God's Image , who is , and ever was , and alwayes will be Light , he would have been wholy ignorant of him , in whose Image he is said to have been created . II. This Moses directed the Children of Israel to , when he in God's stead , recommended and earnestly pressed the keeping of the Commandment , and Word in the Heart ; as we read in Deuteronomy . For this Commandment which I Command thee this day , is not hidden from thee , neither is it far off : It is not in Heaven , that thou shouldst say , Who shall go up for us to Heaven , and bring it unto us , that we may hear it and do it ? Neither is It beyond the Sea , that thou shouldst say , Who shall go over the Sea for us , and bring it unto us , that we may hear it and do it ? But the Word is very nigh unto thee , in thy Mouth , and in thy Heart , that thou mayst do it . See , I have set before thee this day , Life and Good , and Death and Evil. From whence I cannot but observe these Three Things , 1. That the Commandment , and the Word , are so called by way of Excellency and Preheminence , to all written Commandments or Words . 2. That this Commandment or Word is Nigh , even in the Heart of Man it self : none need plead Distance or Ignorance . 3. That the Setting Life and Good , Death and Evil was and could only be in the Light within , since without the Light , how could they have Seen it Set before them : And that it was in their Hearts , the Lord so set those States before them , the Verse immediately follows that wherein the Word is by Moses argumentatively prov'd , as well as affirm'd to be in the Heart of Man. Now I hope , it shall not be injuriously done of me ; and I know who will bear me out , if I say , This Commandment is that which David spoke of , when he said , The Commandment of the Lord is pure Inlightning the Eyes ; and this Holy Word , the same with that Word , which he said , was a Lamp unto his Feet , and a Light unto his Path , and not an other Word , then what Paul call'd the Word of Faith , which he preach't , by which the Just live ; consequently a Saving Commandment , Word or Light it was , and is to such as Believe and Obey it . III. The next Scripture I will urge shall be this : For thou art my Lamp O Lord , for the Lord will Lighten my Darkness . Now if God was the Light and Lamp of that Day , to such as regarded the Light , cerainly then they had a Light and such an one as was Saving too ; unless we should Blasphemously Deny , God to be either a Light , or a Saving One , who is most certainly both . IV. Wicked Men were not without Light to Condemn them , as Good Men ever had Light to Preserve them : They are of those that Rebel against the Light , they know not the Wayes thereof , nor abide in the Paths thereof , said Job . In which Passage it is very obvious , that Wicked Men have Light , otherwise it would have been utterly Impossible for them , to have Rebell'd against it ; Nay , against THE LIGHT , implying , that it is the same Light in Nature , with that , which Righteous Men are guided by , answerable to another Emphatical Passage in the same Book of Job , Is there any Number of his Army , and UPON WHOM DOTH NOT HIS LIGHT ARISE ? Certainly , this Universality strongly pleads on the behalf of our Belief of the Light ; And if our Adversary would but venture to let it come close to his Conscience , I cannot be so Uncharitable as to think he should not make some Acknowledgment to its Universality , antecedent to the Coming of Christ. I omit to say much of its Efficaciousness at that time ( though one would think that Light alwayes gives to Discern a Good Way from a Bad one ) referring it to another place : Only I shall observe , how that Job expresly tells us , and that when he was in his deep Troubles of Spirit : O that I were as in Months past , in the Dayes when God preserved me , when his Candle shined upon my Head , and when by his Light I walked through Darkness ; where it is most apparent , that Job attributes his Salvation from the Darkness ( which stands both for Sin and Affliction ) unto the Light , wherewith God had Inlightned him . And certainly , It had been utterly Impossible for those weighty things , that are deliver'd in that Book of Job , as well from others , as from Job , to have been known , had not they been Inlightned , and received very great Discoveries from that Light and Candle of the Lord in their Hearts ; For in all the whole Book I find not one Verse expresly cited out of any other Writings , but what purely proceeded from Immediate Impulse , and Inspiration of the Almighty , which sayes the same Book , gives Men Understanding . V. To this Doctrine David was no Stranger , who so very often commemorates the Light , and the Divine Excellencies of it ; some few places I shall mention of those many that I might offer . The Lord is my Light and my Salvation , whom shall I fear ? the Lord is the Strength of my Life , of whom shall I be afraid ? This weighty Passage of the Prophet is a lively Testimony to the True Light , wherein David confessed what John call'd his Evangelical Message , viz. That God is Light. Next , that not only God is Light , but which doubtless was most of all to his Comfort , HIS LIGHT ; The Lord is MY Light , and MY Salvation : As much as if he had said , Because the Lord is become my Light , I have known him to be my Salvation , or him by whom my Salvation hath been wrought . In short thus , That God is My Salvation , as he is My Light ; or , as I have Obey'd the Lord My Light , I have witnessed Salvation . O! that such Professors of Religion , in whom there is any Moderation , would but be pleas'd to weigh , What was David ' s Light ; What his Salvation ; and Who must needs have been his Rule at that time of the World , of which he further speaks : God is the Lord , who hath shewed us Light. Thy Word is a Lamp unto my Feet , and a Light unto my Pathes . I have not departed from thy Judgments , for thou hast taught me . This made him far Wiser then his Teachers in the hidden Life and Mystery of things , whereby David had long seen beyond all Types and Shaddows of the good Things to come , to the very Substance it self , from whence came his excellent Prophecies : agreeing with that passage , The Path of the Just is as the shining Light , that shines more and more unto the perfect Day , said the wise Man. This strongly implies , that David , and not he alone , but the Just of all Ages , were attended with the Discoveries and Leadings of a Divine Light ; which as obey'd , did make Just , and alwayes lead in the Way of Salvation : unless the Just Way was not the Saving Way ; and if it was , certainly it is still : for it is the Lord himself , whom in Samuel's History , he is recorded also to have called a Lamp , as he here doth the Word , which Moses said , was nigh in the Heart , that Men should obey it and do it . This was the Word of Reconciliation in every Generation , whose Holy Water washed their Consciences from Sin , who heard , andobey'd it . Again , that this Light was not confin'd to David , or such Good Men , take these two Passages . * Thou givest thy Mouth to Evil , and thy Tongue frameth Deceit ; Thou sittest and speakest against thy Brother , thou Slanderest thine own Mothers Son : These things hast thou done , and I kept Silence , thou thoughtest that I was altogether such an one as thy self , but I WILL REPROVE THEE , AND SET THEM IN ORDER BEFORE THINE EYES ( saith the Lord ) Again , His Lightnings inlightned the World , the Earth saw , and trembled . In which two places it will appear upon impartial Consideration , that God hath inlightned the World , and that as Light ( Difcovering the Works and Workers of Darkness ) he doth reprove the Inhabitants of the World , set their Sins in order before them , and cause such Guilty ones to Tremble at his so appearing , which is expresly confirmed in that notable passage of the Prophet , For Lo ! He that treadeth the Mountains , and cleareth the Wind , that makes the Morning Darkness , and treadeth upon the High Places of the Earth , and DECLARES UNTO MAN , WHAT HIS THOUGHTS ARE , THE LORD , THE GOD OF HOSTS IS HIS NAME . This the Psalmist was well acquainted with himself , when he uttered these Words , Whither shall I go from thy Spirit , or whither shall I flee from thy Presence ? which plainly shows to us , that the Spirit of the Lord , and his Presence was every-where , and that as Light , discovering Darkness with respect to Mankind : For the Question was not , whether God by his Spirit was not every-where , for that our Adversaries grant , or he could not be God ? But whether it was possible for David to withdraw himself into any place , where his Mind could not be sensible of the Eternal Spirit and Immediate Presence of God ( who is Light it self ) either as a Reprover , Exhorter , or Informer ; as the foregoing Words intimate ? O Lord thou hast searched me , and known me , — Thou understandest my Thoughts afar off — Thou art acquainted with all my Wayes . Which however God might know them , it stands firm , that David could never have known God so as to see and behold them , but from that Light and Spirit of which he sayes in the 7th vers . following ( which I have already cited ) Whither shall I go from thy Spirit ? In short , it must needs be evident , to all unprejudic'd Readers , that David had this Light within , or Spirit of God present with him , as a Reprover , Informer , or Comforter , since it was impossible for him to be any-where without it . Which may prove to us , that however he lived above a thousand years before the Apostle Paul , he very well knew the meaning of that Doctrine he preach'd to the Athenians , God is not far away , or at a Distance from every one of you . Which truly known and experimentally witnessed , not only as a Reprover , but by an humble and holy reception of him into the Heart , as King and Lord , is the Glory of the Evangelical Dispensation , where God dwells in his People as an Holy Temple , and Tabernacles with them . This is the blessed Emmanuel-state God with , and God in Men. I might here to sub-joyn the Account we have of the great Illumination of Daniel , and the Gentiles clear Acknowledgment of the same , which they could never have done , with that Seriousness and Conviction , but from some glimps of the same Divine Light ; but that I shall pass over with several Passages of other of the lesser Prophets ; and conclude this Scripture Proof of the Gift of the Light and Spirit , antecedent to Christ's coming in the Flesh ; and from Stephen's Testimony , Howbeit the Most High dwelleth not in Temples made with hands , as saith the Prophet : Heaven is my Throne , and Earth is my Footstool , what House will you build me , saith the Lord ? or what is the Place of my Rest ? Hath not my hands made all these things ; Ye Stiff-necked and Uncircumcised in Hearts and Ears , ye do always resist the Holy Ghost , as your Fathers did so do ye . And lest it should be objected , that it was only in Stephen then , and the holy Prophets of Old , that both they and their Fore-Fathers resisted the Holy Spirit , Remember Reader , that weighty Passage in Nehemiah , Thou gavest also thy Good Spirit to Instruct them , and withheldst not thy Manna from their Mouth ; by which it is most evident , that the Light of God's Spirit , or the Spirit of God , was given as well to the Rebellious as Obedient ; that it might as well condemn for Sin , as lead into all Righteousness ; And since we are to suppose God's Spirit , and the Light thereof , to be sufficient to Salvation , ( for God's Gifts are perfect in themselves , and are given to accomplish their Ends perfectly ) from that Sin and Iniquity which the contrary Spirit draws into , we may without any offence , I hope , conclude , that during those many Ages before the Coming of Christ in the Flesh he did Illuminate Mankind with a sufficient measure of his Divine Light and Spirit . CHAP. IX . Another Objection , that though the Jews had it , it will not follow that the Gentiles were so Illuminated . It is Answerd by several Scriptures . In this Chapter quoted to prove , that they were not exempted ; But had a measure of Light , some Divine Seed sown in their Hearts , some Talent given , and that it was Sufficient . T. Hicks's Challenge to give an Instance of one that by the Light within was Reproved for not believing that Jesus was the Christ , is Answer'd . Such as believed in the Light , and walkt up to it , did receive Christ when he came . The high Pretenders were they who to Scriptures Opposed , and Crucified him . The Light from Scripture concluded Universal and Saving . Obj. BUt here I expect this Objection , having run our Adversaries unavoidably to it : Very well , Taking it for granted that what you have said in reference to a Saving Light or Spirit , universally bestow'd upon the Jews , THAT WERE A DISTINCT PEOPLE from the rest of the World , under very many peculiar Rights ; yet cannot we think it good Arguing , to infer the Gifts of God's Light and Spirit to the Gentiles , that make far the greatest part thereof ; from these Scriptures , that only seem to prove it the Priviledg of the Jews . To which I Answer , That I conceive I have urg'd those Scriptures already , that afford a plain Conviction , and Evincement of the Truth of that general Inference ; but because I am desirous from my very Soul , in perfect Love to theirs , that shall read this Discourse , of removing what Objection I am able to fore-see it may meet with , after it shall have past my hand , I will endeavour to make appear , first from SCRIPTURE , and next from the Best Account we have of the DOCTRINES and LIVES of HEATHENS , and lastly from REASON ; That God's Love in the Illumination of his Spirit or Gift of a Measure of his Divine and Saving Light was Universal ; or that Mankind was ( and consequently is ) antecedently to Christ's Coming in the Flesh , enlightned with such a Measure of Light , as was Saving in it self : And to all such , as received the Light , and obeyed it , in the Love of it . In order to this , I shall briefly insist on a few Scriptures , some of which have been already quoted , though not so directly to this Matter . I. My Spirit shall not alwayes strive with Man. Here observe , That no one Nation was interested more then another , but Man stands for the whole Adam , or Mankind ; from whence I do very truly Conclude , that Mankind was not destitute of the Spirit , or Light of the Almighty , though it might be known in no higher Degree , then that of a Convincer and Reprover of Sin : yet it follows not , But if man had yielded to the Striving of it , doubtless he had been thereby redeemed from that Spirit of Iniquity , that was the ground of his grievous Resistance , which I call Salvation from sin . II. They are of those that Rebel against the Light , they know not the Wayes thereof , nor abide in the Path thereof . Here is no mention made of the Jews , in this Chapter , nor in many foregoing or following it , if at all in the whole Book . For Job is here giving the Character of wicked Men in general , that is , not with respect to any . * particular Nation ; so that we may well infer , neither did he understand , the Light whereof he spoke , should be limited ( as to its Illumination ) or any particular People . In short , I argue thus ; If such as pluck the Fatherless from the Breast , and take a Pledge of the Poor , as ( the Context relates ) are those that Rebel against the Light , and walk not in its Way ; then because that Vice was never limited to the Jews , but other Nations work'd that Wickedness as well as they , it will plainly follow , that the Light , against which such Offenders Rebell'd , also was not limited to the Jews , but extended to the Gentiles also ; unless it should be said , That what was Rebellion and Wickedness in the Jews , was not so in the Gentiles . But because , Sin was , and is Sin , all the World over ; Light was , and is Light , all the World over , whether Men bring their Deeds to it or not . III. But again let us hear the same Book speak , Is there any Number of his Armies ? and upon whom doth not his Light Arise ? This Question carries in it a strong Affirmative of the Universality of God's Light , as much as to say , Who is there among all the Sons and Daughters of Men , that can say , I am not Enlightned by Him ? If then none can , it must needs follow , That all are Enlightned , as well Gentiles as Jews . IV. Thus much these two Notable Parables teach us of the Sower , and the Lord that gave his Servants Talents . They who believe Scripture , must acknowledge them to represent God's Dealings with Mankind , in reference to Gift , Duty and Reward . Observe the first Parable . The same Day went Jesus out of the House , and sate by the Sea side ; And great Multitudes were gathered together unto him , so that he went into a Ship , and sate , and the whole Multitude stood on the Shore . And he spoke many things unto them in Parables , saying , Behold , A SOWER WENT FORTH TO SOW , and when he sowed , some Seeds fell by the Way side , and the Fowls came , and devour'd them up ; Some fell upon Stony places , where they had not much Earth , and forthwith they sprung up , because they had no Deepness on Earth , and when the Sun was up , they were scorched , and because they had not Root , they wither'd away ; and some fell among Thorns , and the Thorns sprung up and choack'd them ; But other fell in Good Ground , and brought forth Fruit ; some an Hundred-fold , some Sixty-fold , some Thirty-fold . Who has Ears to hear , let him hear . It is granted by all that I know of , that the Seeds-Man is God ; the Scripture saith , the Seed is the Word of the Kingdom , which must needs be the Spiritual Word nigh in the Heart , suitable to the Heavenly Kingdom Christ said , was within , other-wise call'd Light , that is said to be sown for the Righteous ; or the Grace , that appeares unto all-Men , and brings Salvation to them that are taught by it : And lastly , common Sense tells us , that the several Grounds comprehend Mankind ; for they must either include the Bad with the Good , or the Good only must be benefited : But the very Scripture expresly distinguisheth betwixt the Good and Bad Ground , yet affirms the one to have been sown with the Seed as well as the other ; Therefore Gods Gift is Universal , however Men by Wicked Works may have render'd their Hearts Stony , Thorny , or otherwise defective and uncapable of bringing forth Fruit. The other Parable is also very weighty , and much to our purpose : For the Kingdom of Heaven is as a Man travelling into a far Country , who called his own Servants , and delivered unto them his Goods ; and unto one he gave Five Talents , to another Two , and to another One , to every Man according to his several ability , and straight-way took his Journey . Then he that had received Five Talents , went and traded with the same , and made them other Five Talents ; and likewise he , that had received Two , he also gained other Two ; But he that had received One , went and digged in the Earth , and hid his Lord's Money . After a long time , the Lord of those Servants cometh and Reckoneth with them : And so he that had received Five Talents came and brought other Five Talents , saying , Lord , Thou deliveredst unto me Five Talents , Behold , I have gained besides them Five Talents more . His Lord said unto him ; Well done thou Good and Faithful Servant , thou hast been faithful over a few things , I will make thee Ruler over many things , Enter thou into the Joy of thy Lord. He also that received Two Talents , came and said , Lord , Thou deliveredst unto me Two Talents , Behold , I have gain'd Two other Talents besides them , His Lord said unto him ; Well done Good and Faithful Servant , thou hast been faithful over a few things , I will make thee Ruler over many things , Enter thou into the Joy of thy Lord. Then he which had received One Talent , came and said , Lord , I knew thee , that thou art an hard Man , Reaping where thou hast not sown , and Gathering where thou hast not strawed ; and I was afraid , and went and hid thy Talent in the Earth : Lo , there thou hast that which is thine . His Lord answer'd , and said unto him , Thou Wicked and Slothful Servant , thou knewest that I Reap where I sowed not , and Gather where I have not strawed , Thou oughtest therefore to have put my Money to the Exchangers , and then at my Coming I should have received mine Own with Usury : Take therefore the Talent from him , and give it unto him which has Ten Talents ; For unto every one that hath shall be given , and he shall have Abundance , but from him that has not shall be taken away even that which he hath : And cast ye the Unprofitable Servant into utter Darkness , there shall be Weeping , and Gnashing of Teeth , when the Son of Man shall come in his Glory , and all the Holy Angels with Him , then shall He sit upon the Throne of his Glory , and before Him shall be gather'd all Nations , and He shall separate them one from another , as a Shepherd divideth his Sheep from the Goats , and He shall set the Sheep on his Right Hand , but the Goats on the Left. Serious Reader , I have the rather repeated the Scripture at large , because of that great Strength it carries , methinks , to the Conviction , at least Confusion of that Narrow Spirit , which confines the infinite Goodness of God , and renders him , whilst he is an Universal Creator , but a particular Benefactor , shutting up his Gifts within the straight compass of a FEW ; representing him thereby , as partial , as some Parents , who they know not for what , beside their own unequal Wills , do frequently bestow their Favour ( indeed the whole of their Affection ) upon an Elected Dareling , to the manifest , though causeless Neglect of the rest . But to speak the Truth of the matter , the Over-fondness some bear to their own Opinions , joyn'd with the Envy raised towards those who conform not to them , has so emptied them of all natural Affection , that looking upon God in that condition they dare to think him as unnatural as themselves ; For my part , I have not a great while believ'd , but that it rather rise from an Unwillingness in some , that Dissenters from them should be saved ( thereby endeavouring a Compliance upon Necessity ) then that God had not been propitious unto all his Creatures . For who sees not , who can or will see , that God is this Soveraign Lord , that he made Mankind to be his Servants , that these Three are representative of the whole , and to the End they might not be Unprofitable Ones , that he gave them Talents to improve against his Return , that is , against the Day of Recompence ; for which they are accountable , that who improve their Talents may be rewarded , and they who make no improvement of their Talents , may be punisht with Eternal Separation from the Presence of God , and all his Holy Angels . I will conclude with these Five Observations : 1. That God ( though it be his Soveraign Prerogative , what he will give ) has given a Talent out of his Celestial Treasury unto every Man and Woman . 2. That this Talent is in it self Sufficient ; but as the best Corn , so this Talent , put up into a Napkin , must needs be Unprofitable ; yet , that the Fault is in the Party Neglecting or Hiding of it , not in it self . 3. That those who improve not their Talent , are most apt to charge God with Reaping where he Sows not , as do those Professors we have to do with ; who make God to require an Account of all , and yet deny , in order to rendring up this Account with Joy , that he has given all a Talent Sufficient thereunto . 4. That the Eternal Estate of Men and Women , as Sheep and Goats , purely depends upon their Improving , or not Improving of that Heavenly Talent wherewith God has indu'd them . Lastly , Neither is there any Shelter for these Parsimonious Men , or their Hide-bound Faith , under the Inequality of the Number of the Talents ; for it is not , how many Talents are given , but what Improvement is made of what is given : Wherefore greater is his Reward , who makes one Talent Three , then his who of Ten , advances but to Fifteen ; since the one makes but Half , whilst the other makes Treble Improvement . Blessed therefore are you all , and will you assuredly be in the Day of the Lord's Recompence , who disregarding the Vanities , Pleasures , Cares and Fleshly Religions of the World , diligently mind your own Talent , and are in the Pure Wisdom and Holy Counsel of the Lord , making your daily Improvement of the same , laying up Treasure in the High and Heavenly Place , that is Durable and Everlasting . V. This reasonable Truth is yet further manifest , from the weighty Words of our Lord Jesus Christ ; For every one that doth Evil hateth the Light , neither comes to the Light , lest his Deeds should be reproved : To which I would add that of the Apostle , Whatsoever is reproved is made manifest by the Light. Certainly then , unless Men will be so Unjust to God , as to think ( contrary to Scripture and Reason ) He should let Millions of Men , and Scores of Generations live in Sin , without a Light to shew it them , or a Law to limit them ; it must be yielded , that they had Light and Law in their Hearts and Consciences , by which they were Convicted of Sin ; and such , as obey'd it , led to work Righteousness , since their Refusing to bring their Deeds to the Light , was not an Act of Ignorance , but Design ; because they knew their Deeds would be Condemn'd , and they for them ; which loudly asserts , that they both had a Light , and knew they had it , though they Rebell'd against it . And if I should grant , that whatever was reproveable , was not made manifest unto them ; yet this will no wayes hinder the Capacity of the Light to do it . 'T is evident , That some things which the Gentiles did , were reprov'd , therefore they had the Light : And if they had it not in all the Extent of its Revelation , the Light was no more to be blamed , then that Guide , whose Passengers therefore could not arrive at their Journey 's End , because they never would begin , at least proceed . Had the Heathens been Faithful to what they had of God in themselves , and not been blinded by the Vain Idolatries and Superstitious Traditions of their Fathers , they had more fully known and learn'd the Mind and Will of their Creator ; which some of those Gentiles notwithstanding did , as will yet further appear . VI. Thus the Apostle Paul teaches us to believe , in that remarkable Passage of his in the first Chapter to the Romans : For I am not Asham'd of the Gospel of Christ : For it is the , Power of God unto Salvation , to every one that believeth , to the Jew first , and also to the Greek . For therein is the Righteousness of God reveal'd from Heaven against all Ungodliness and Unrighteousness of Men , who hold the Truth in Unrighteousness . Because that which may be known of God is manifest in them , for God hath shewed it unto them . For the Invisible Things of Him from the Creation of the World are clearly seen , being understood by the Things that are made , even his Eternal Power and God-head , so that they are without Excuse ; because that when they knew God , they Glorified him not as God , neither were Thankful ; but became Vain in their Imaginations , and their Foolish Hearts were Darken'd . And even as they did not like to Retain God in their Knowledge , God gave them over to a Reprobate Mind , to do those things which are not Convenient . These Notable Lines of that Great Apostle , give an apparent Overthrow to all Objections against , either the Universality or Sufficiency of the Light within ; which will be further manifest , if the Reader be but pleas'd to observe these few Particulars . ( 1. ) That in the Gospel of Christ is the Righteousness of God revealed , and that from Faith to Faith. ( 2. ) That this Faith the Just have ever lived by , for he quotes a Time past , as it is written , which Writing was about 700. Years before he wrot that Epistle . ( 3. ) That many had degenerated from the Righteousness of God , to wit , the Gentiles , into Ungodliness , against which the Wrath of God was revealed from Heaven . ( 4. ) That they however , once knew the Truth . ( 5. ) That they came to the Knowledge of this Truth from the Manifestation of God ( who is Light ) within ; since what might be known of God was manifested in them , because God had shewed it unto them . ( 6. ) That the Cause of their after Darkness , was their Rebelling against that Manifestation or Light , not Glorifying the God that shewed it to them , when they both saw it , and knew him so to do . Consequently , that God had given them Light Sufficient , both to know and obey him . And since they liked not to retain God in their Knowledge , the Deficiency was theirs , and not the Light 's . ( 7. ) If therefore their foolish Hearts were darkned , that is , by Disobedience , it follows , that therefore that Darkness came by Sin into their Hearts , they had Light in their Hearts , or a Light within . 8 ) Lastly , If the Wrath was therefore revealed , because the hold the Truth in Unrighteousness , and when they knew God by that Manifestation of Light within , they glorified him not as God , but became vain in their Imaginations , and their foolish Hearts darkned ; Then certainly , had they kept to that Principle , call'd the Truth , and the Manifestation of God within , and preserv'd their Faith in God , as he had reveal'd himself to them ; So glorifying him as God , and delighting to retain him in their knowledge ; Not Wrath , but Mercy ●…nd Peace had been revealed from Heaven , as saith the same Apostle in his following Chapter , to them , who by patient continuance in well doing , seek for Glory and Honour and Immortality , ETERNAL LIFE . In short ; This we may safely conclude , that the Righteousness 〈◊〉 ( in the Gospel of Christ , of which Paul was not ashamed ) from Faith to Faith , by which Faith , he 〈◊〉 the Just Ancients lived , or were accepted , is One in N●…ture , though not in Degree with that TRUTH the Gentiles Apstatized from , and therefore lived without Faith , Righteousness or God in the World ; for which the Wrath was reveal●…d ; which had they lived up unto , glorifying God , as God , ●…ccording to the Manifestation of himself in their Hearts and Consciences , they would have had , not the Revelation of Wrath , but of the Righteousness of Faith , by which the Just in all Ages have liv'd ●…cceptably with God : For without Faith can no Man please God , in any Age ; as without Holiness ( that flows from true Faith ) to Man shall ever see the Lord. VII . And Lastly , I do earnestly intreat the Unprejudic'd Reader , to observe these two notable Passages , which with my Consideration of them , shall conclude the Scripture-Proofs I have urg'd for the Universality of the Light , and Spirit of God , antecedent to Christ's Appearance in the Flesh. Then Peter opened his Mouth , and said , Of a Truth , I perceive that God is no Respecter of Persons , but in every Nation , He that feareth him , and worketh Righteousness is accepted with him . For not the Hearers of the Law are Just before God , but the Doers of the Law shall be justified : For when the Gentiles which have not the Law , do by Nature the things contained in the Law , these having not the Law , are a Law unto themselves , which shew the Works of the Law written in their Hearts , their Consciences also bearing Witness , and their Thoughts the mean while Accusing or Excusing one another , in the Day when God shall judge the Secrets of Men by Jesus Ch●…ist , according to my Gospel . These Scriptures are a severe Check to our Adversaries undervaluing Apprehension of the blessed Light of God , and that will appear in several particulars . 1. God is no Respecter of Persons in any Nation ; from whence I honestly conclude , that all Persons and Nations were inlightned , as well Gentiles as Jews . 2. That here are Men ( not of the Circumcision made with hands ) who fear God , work Righteousness , and are Doers of the Law , not from any outward Obligation ( ●…or they had none ) but the inward Work of the Law writ upon 〈◊〉 Hearts ; which is a Demonstration , that they had not only 〈◊〉 Light as a Reprover , but as a Teacher and Leader , whereby th●…y came to fear God , and work Righteousness , which is else-where said to be the Sum of the Matter , and whole Duty of Man : 〈◊〉 then no 〈◊〉 that fears God , works Righteousness , and keeps the 〈◊〉 Law of God , as the Scriptures testifie some Gentiles to h●…ve done , can be said to do so , and yet worship false Gods , or not ri●…htly Worship the true one , be void of the true Light , the most part of T. Hicks his 9th page , where he objects the 〈◊〉 Ignorance of the true God , against the Sufficiency of the Light within , and a Challenge to us to produce one Instance amon●… the many Thousands of Mankind that from the Light within , hath been reproved for not believing Jesus to be Christ , 〈◊〉 as the smoak ; For though perhaps he thinks , he may have done a great deal , in making that bold Demand of 〈◊〉 , yet I shall briefly tell him , that such as lived up most sincerely to the Light in their own Consciences , acknowledged most readily , that glorious Appearance of Light in ●…hat Body then in the World. They were the great Pretenders to Scriptures , that would not come to Christ , the Traditional , Literal and Ordinance-Men that Rejected and Crucified him ; and that had not both , Cornelius and the Centurion , with many others , been upright Livers to the Light within , neither 〈◊〉 Peter been so received by the one , nor Christ so follow'd by the other . But that measure of the Divine Light , which they had thitherto obey'd , as the more sure Word of Prophecy , lead them naturally , unto the Rising of the Day-Star , which , though a more glorious manifestation , yet not of another Light , Life , or Spirit , then had ever been ; for there are not two Lights , Lifes , Natures or Spirits in God , he is ONE for ever in himself , and his Light one in kind , how ever variously he may have declar'd himself or manifested it at sundry times of the World ; His Truth is one , his Way is one , and his Rest one forever . But last of all , that which greatly joyes , is this , that the Narrowness of some Mens Spirits in this World , will not be found able to exclude vertuous Gentiles from their Reward in the other : But maugre all the Heat , Petulancy , Conceitedness , and Fleshly Boasting of Carnal Christians ; such as fear God , and Work Righteousness , and are Doers of the Law , we are assured , shall be accepted with , and justified of God , in the Day that he will judge the Secrets of all men by Jesus Christ , according to Paul ' s Gospel ; and if any man bring another , let It be accurst ; Amen . I have here on purpose overlookt many very pregnant Instances both in the Old and New Testament ( so call'd ) for Brevities sake , in which the Righteousness of the Gentiles hath in several Cases more evidently appeared , then that of some of the Jews , and which undeniably testifies to the Sufficiency of that Light , they had , both to manifest that which was Good , from that which was Evil , and give an Ability to such as truly minded its Illumination , whereby they were enabled to do the one , and to reject the other . Such were Abimelech , Cyrus , Darius , the Ruler that came to Christ , and many others , which I shall omit to mention more particularly ; the chief Bent of my Mind being , to demonstrate the Truth of my Assertion , from their own Writings . CHAP. X. That the Gentiles Believed in One God. That He inlightned All Men with a Saving Light. That Men ought to live Piously . That the Soul is Immortal . That there is an Eternal Recompence . The Whole call'd Gentile-Divinity . The First Point prov'd by Sixteen Testimonies . HAving prov'd briefly , but truly from the Scriptures , that the Gentiles in general , were Illuminated with a Divine Light ; I shall now make it my Business , to evidence the Truth thereof by most undeniable , particular Instances , out of their own Writings . And because I am willing , my Defence of both , the Light within , and Those of them , who obey'd it , should turn to the clearest and best Account , I will endeavour to resolve the Whole into as plain a Method , as the Matter , and their Way of delivering it will allow me . First then , from their own Authorities , I am taught to affirm , that the Gentiles Believed in One , Holy , Infinite and Eternal God. Secondly , That they did therefore so believe , because God had imprinted the Knowledge of himself in their Hearts ; or in our Language , that he had Illuminated all Mankind with a Divine Light which , as conversed with , and obey'd , would lead to Eternal Happiness . Thirdly , That they held , and practised high Sanctity of Life . Fourthly , That they affirmed an Immortality of Souls , and Eternal Rewards of Felicity , or Misery , according to Man's Obedience to , or Rebellion against the Eternal God his Creator : which Excellent Principles , true and clear , being the Result of their Discourse , on those Subjects , do worthily deserve , in my esteem , the Style of DIVINITY , which shall be the Denomination , I hope , I may without Offence bestow upon them in this Discourse . That the Gentiles did acknowledge and believe , There was but One Supream God , that made all things , who is Infinite , Almighty , Omni-present , Holy and Good forever : I shall produce some of those many Authorities that aver the same ; and accommodate it to such Scripture , as the Truth of them , as well as Practice of very Ancient Fathers will bear me out in . I. ORPHEUS , as Old , as more then One Thousand Two Hundred Years before Christ , thus expresseth his Belief of God : His Hand reaches to the End of the Sea , his Right-hand is everywhere , and the Earth is under his Feet . He is only One , begot of himself , and of Him alone are all things begot ; and God is the First and the Last . Hereby not only telling us , there was a God , but attributing that Almighty Power and Omni-presence , which show , he meant no Statuary Deity , but the God that made the Heavens and the Earth . II. HESIOD , Of all , which do not Dye , thou art King and Lord ; none can Contend with Thee concerning Thy Power . This Emphatically proves God to have been but One , and Omni-potent in their Belief . III. THALES , a very Ancient Greek Phylosopher , tells us ; That there is but One God , that he is Glorious forever and ever : And he openly confesseth , That he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , HE WHO KNOWS HEARTS . Thales being demanded what God was , That ( saith he ) which has NEITHER BEGINNING NOR END . Another asking , If a Man might do Ill , and conceal it from God ? How , ( saith he ) WHEN A MAN THAT THINKS IT , CANNOT . Men ought to believe , saith * Cicero , in his Name , that God sees all things . IV. SIBYLLA , There is One God , who alone is Infinite and without Beginning . — Again , Who can see with Fleshly Eyes the Heavenly , True and Immortal God , whose Seat is in the Highest of Heaven ? This Sibyll is Aged above Two Thousand Years . The Question implies her Faith ; that God was a Spirit , as Christ himself also testifies . V. PYTHAGORAS , a Modest , but Diligent and Retired Man , in his Search after Heavenly things , saith , That it is Man's Duty to believe of the Divinity , that it is , and that it is in such a manner , as to Mankind , that it overlooks them , and neglects them not ; for we have need of such a Government , as we ought not in any thing to Contradict ; such is that , which proceeds from the Divinity : For the Divinity is such , that to it doth of Right belong the Dominion of all . Again , God resembleth LIGHT and TRUTH . In another place , God himself inhabits the Lowest , and Highest , and the Middlemost ; there is no Being nor Place without God. God is One ; HE IS NOT ( as some conceive ) OUT OF THE WORLD , but entire within himself , as in a Compleat Circle , surveying all Generations . HE IS THE SALT OF ALL AGES , the Agent of his own Powers , and Works ; the Principle of all things ; One Heavenly Luminary or Light , and Father of all things ; Only Wise , Invisible , yet Intelligible . Which very Pathetical Account of the Divine Being , so correspondent with Scripture ( yet he a Stranger to it ) I mean the Words only ; for the Matter in this Point , he weightily hits , deserves very Serious Consideration and Acknowledgment , from all , especially those who would not Narrow God's Mercies to their own Time or Party . VI. To the same purpose speaks HERACLITUS , that sensibly Afflicted Philosopher , for the World's Impieties and Idolatrics , whose very Sorrowful , yet sound & smart Expressions , show they came from a Mind deeply touch'd : In one of his Epistles to Hermodorus , his Friend , he thus seemeth after a while to address himself to Eutycles , and the rest of his Enemies , that Impeacht him for being an Enemy to their Stony Gods : Thus I shall be condemned of Impiety by the Impious . What thinkest thou ? Shall I seem Impious to them for Dissenting from their Gods ? If Blind Men were to Judge of Sight , they would say that Blindness were Sight : But O ye Ignorant Men , teach us first , what God is , that when ye declare us to be Impious , you may be believed . Where is God ? shut up in Temples ? O Pious Men ! ( he speaks Ironically , or by Contraries ) WHO PLACE GOD IN THE DARK . You Ignorant People ! KNOW YOU NOT THAT GOD IS NOT MADE WITH HANDS ? This is a most Clear , and Ample Testimony against their Idols , mixt with a Religious Derision ; yet qualified by a kind of Lamentation : Surely Heraclitus believed in God , yea , and that he was Light too , and such a one as should never set ; by whom he else-where says , He had overcome the Enemies of his Soul. VII . ANAXAGORAS , esteemed Noble by Birth , but more Noble for his Knowledge and Vertue , who was Master to Socrates , taught thus concerning God ; That God is an Infinite Selfmoving Mind ; that this Divine , Infinite Mind is the Efficient Cause of all things ; every thing beingmade according to its Species , by the Divine Mind ; who , when all things were confusedly mingled together , CAME AND REDUCED THEM TO ORDER . Which doubtless is so true , that Anaxagoras had no small Share of true Light , to give this Account , of both God and the Creation : And indeed , his Memory was Celebrated by the Greeks , for having very much improved that Discovery , they had concerning God and Immortality . VIII . SOCRATES , that Good Heathen ( if without Plat. phaed. Offence , to the Professors of Christianity , I may say it ) not only confesseth to ONE God , but I am of Opinion , they will think he gives good Reason why he doth so . He first layes down , That the Mind , which they frequently call God by , is the Disposer and Cause of all things . Or in other words of his thus , God To these Notable Arguments urged for the Proof of a Divine Super-intelligent Being , and his Creation and Providence , may well agree those Pathetical Expressions of Job , the Psalmist , and several Prophets , Evangelists and Apostles ; concerning , God's Creating the World , and upholding it to this day , his laying the Foundations thereof ; his Providence over the Lillies and the Sparrows ; his bringing forth Fruits in due season ; his Lights by Day , and by Night ; that the Disciples should take no Thought what they shall Eat , and Drink , or put on ; That there is a Spirit in Man , and the Inspiration of the Almighty gives Understanding ; and lastly , Can any hide himself in secret Places , and I not see him , saith the Lord , Jer. 23. 24 — No ; If I take the Wings of the Morning and flee to the uttermost Part of the Earth , thou art there , Psal. 139. 9. — And by me Kings Raign , and Princes Decree Justice , saith God , Prov. 8. 15 — And is every-where , Josh. 2. 11 — And orders all , Wisd. 11. 20. & 12. 15 — There is but One God , and none else besides him . Eph. 4. 6 — In the beginning God Created the Heaven and Earth , Gen. 1. 1 , 2 , 3 — In him we Live , Move , and have our Being , Acts 17. 21 — Thus he Sees and Hears all , and is Every-where , Psal. 34. 9 , 10 , 11. is ONE , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , PERFECT in Him-self , giving the Being and Well-being of every Creature . And this he giveth his Reasons for : * * Xen. memor . 1. That GOD , Not CHANCE , made the World and all Creatures , is Demonstrable , from the Reasonable Disposition of their Parts , as well for Use as Defence , from their Care to preserve themselves , and continue their Species ; that he particularly regards Man , in his Body from the Excellent Upright Form thereof , from the Gift of Speech ; from Allowance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his Soul , from the Excellency thereof above others , both for Divinations , and Praedicting Dangers ; that he regards Particulars , from his Care of the whole Species ; that he will Reward such as Please him , and Punish such as Displease him , from his Power to do it , AND FROM THE BELIEF HE HATH IMPRINTED IN A MAN , THAT HE WILL DO IT ; professed by the most Wise and Civilized Cities and Ages . THAT HE AT ONCE SEETH ALL THINGS , from the Instances of his Eye , which at once over-runs many Miles ; and of the Mind , which at once considereth things done in the most distant Places . * * Id. eod . That God knoweth all things , whether they be SAID , DONE , or SECRETLY DESIRED . * * Id. 4. That God takes Care of all Creatures is demonstrable from the Benefits he gives them , of Light , Water and Fire , Seasonable Production of Fruits of the Earth ; That he hath particular Care of Man , from the Nourishment of all Plants and Creatures for Man's Service , from their Subjection to Man , though they Exceeded him never so much in Strength ; from the Variety of Man's Sense , accommodated to the Variety of Objects , for Necessity , Use and Pleasure ; from Reason , whereby he discoursed , through Reminiscence , from sensible Objects from Speech , whereby he communicates all that he knows , gives Laws and governs States . That God , notwithstanding he is Invisible , hath a Being from the Instances of his Ministers invisible also , as Thunder and Wind ; AND FROM THE SOUL OF MAN , WHICH HATH SOMETHING WITH , OR PARTAKES OF THE DIVINE NATURE , in Governing those that cannot see it . Finally , THAT HE IS SUCH , AND SO GREAT , AS THAT HE AT ONCE SEES ALL , HEARS ALL , IS EVERY-WHERE , AND ORDERS ALL. So that here is both Socrates his Faith in God , and his Reasons for it ; drawn from the outward Creation , and the inward Divine Sence , that from the Divine Instinct , or Nature , he receiv'd , in which he lived , and for which he willingly dy'd , as afterwards may be related . IX . TIMAEUS Locrus , in his Work of Nature , thus Argumentatively expresseth himself in ; One Principle of all , is Unbegotten ; for In the Beginning was the Word , and the Word was with God , & the Word was God , all things were made by him , &c. John 1. 1 , 2 , 3 , 4 if it was Begotten , then were it no more that Principle , but that of which it were Begotten would be the Principle . Suitable to this saith CLEMENS ALEXANDRINUS , Clem. Alex. * * TIMAEUS affirms , namely , Hear , O Strom. L. 5. 2 King. 19. 19. — Mark 12. 32. — 1 Tim. 2. 5. Israel , the Lord thy God is One , and him only shalt thou Serve . Thus did he endeavour to Refute the Gentiles , and prove the Scriptures out of their own Writings . But again , That God is , and that he is a Spirit , De Anim. and that he is the AUTHOR Mund. God is a Spirit , John 4. 24. — God said , Let there be Light , and there was Light , Gen 1. 3 — He is the Father of Lights , Jam. 1. 17. of all Light. Which how Sober and True it is , let the Scriptures here inserted testifie . X. ANTISTHENES , one of Socrates's School , expressing himself , as it were , Clem. Alex. Strom. L. 5 That thou mayst know , that there is none like Me in all the Earth , saith God , Exod. 9. 14. & 8. 10. — Who in Heaven can be Compared unto the Lord ? who among the Sons of the Mighty can be Likened unto the Lord ? Psal. 89. 6. by way of Paraphrase that Prophetick Saying ; Whom have ye likened me unto , saith the Lord ? thus speaks , He is like none , because no Man can know him from a Likeness or Image . By which we may perceive he did not believe him to be an Image , who could not be known by an Image , nor any thing that could be seen with Carnal Eyes : a Step beyond the Romanists , that teach the Knowledge of , as they darkly Fancy , by Images . XI . PLATO , also Schollar to Socrates , and whom the Greeks for his Heavenly Contemplation , and Pious Life , surnam'd , Divine , gives us his Faith of God in these words , God is FIRST , ETERNAL , I am the Alpha and the Omega , the First & the Last , Rev. 22. 13. Thou art the Everlasting God , Isa. 40 — The Way of the Lord is Perfect , Psal. 80 , 30. He is a Rock ; his Work is Perfect ; for all his Ways are Judgment ; A God of Truth , and without Iniquity , Just & Right is he , Deutr. 23. 4 — For I am the Lord , Isa. 45. 5 — I Change not , Mal. 3. 6. INEFFABLE PERFECT IN HIMSELF ; that is , needing none , and ever Perfect ; that is , absolute in all Times ; and every way perfect ; that is , absolute in every part , Divinity , Essence , Truth , Harmony , Good : Neither do we so name these , to distinguish one from the other , but rather by them all to understand one . He is said to be GOOD , because he bestows his Benefits upon all , according to their several Capacities , and so is the Cause of all Good ; FAIR , because he is in Essence , both More , Better and Equal ; TRUTH , because he is the Principle of all Truth , as the Sun is of all Light. Moreover , God not having many Parts , can neither be locally mov'd , nor alter'd by Qualities ; For if he be alter'd , it must be done by himself , or some other ; if by some other , that Other must be of greater Power then he ; if by Himself , it must be either to Better , or to Worse ; both which are Absurd . From all these it Follows , That God is Incorporeal ; and by all which it is evident , how True , and how Reasonable , and how Firm a Belief Plato had , of One Eternal Being and Father of all . XII . And Lyricus MELANIPPIDES , praying saith : Clem. Alex. Hear me , O Father , thou Wonder of Strom. L. 5. Exod. 1. 15 , 11. — Psalm . 136. 4 , 5 , 6. Men , who alwayes Covernest the Living Soul. This plainly preaches to us their Belief of One Eternal God. XIII . PARMENEDES Magnus , as saith Plato in Clem. Alex. Sophista writes concerning God , on Strom. L. 5. Thy Throne is establisht of Old , thou art from Everlasting , Psal. 93. 2. — Jehovah is Everlasting , Isa. 26. 4. this wise , He is not Begotten , neither is he lyable to any Death ; like a Chain , whose Links are Whole & Round , and alwayes Firm , and Void of a Beginning . What was this , but the Eternal God , by whom all things were made , the First and the Last . XIV . ZENO , a Grave and Wise Philosopher , who instituted the Way of the Stoicks , but not of Vertue ; both the Cynicks and Stoicks , mostly teaching such Doctrine as tended to good Life , may well be said to have been the Followers of Socrates , the ExcellentMan of his time , only they a little differed themselves by some particular Severities too Voluntary , which the Mild , Serious and Unaffected Piety of Socrates gave them no Encouragement to , though none of them trod in a more Self-denying Path , then History tells us , he walkt in . This Zeno and his Disciples , were Vigorous ●…sserters of One Infinite and Eternal God , as by their Doctrines may appear . Zeno tells us , That God is an Immortal Being , Rational , Laert. Perfect or Intellectual in Now to the King Eternal , Immortal , Invisible , the Only Wise God , be Honour and Glory forever , 1 Tim. 1. 17. — The Rich and Poor meet together , the Lord is the Maker of them all , Pro. 22. 2. Come now let us Reason together , saith the Lord , Isa. 1. 18. — Be ye Holy , for I the Lord your God am Holy , Levit. 11. 44. — One God and Father of all , of whom are all things , Ephes. 4. 6. 1 Cor. 8. 16. — Who is a God like Aristot. de Xen. unto thee ? Exod. 15. 4. — The Almighty is Excellent in Power , Job 37. 23. — And his Kingdom rules over all Psal. 103. 19. Beatitude , void of all Evil , provident over the World , and things in the World ; Not of Humane Form , MAKER OF ALL , AS IT WERE , FATHER OF ALL. Again , God , and the Power of God , is such , as that it governs , but is not governed : It governeth all things ; so that if there were any thing more Excellent , He could not possibly be God. This was Zeno's Faith of God , which I cannot believe , that Tho. Hicks himself has so far abandon'd all Reason , as to censure for False , or Idolatrous , that he Taught It as well as Thought It. Let us hear some of his Followers , XV. CHRYSIPPUS , also avers , as his Belief of a Laert. de Ira Dei c. 10. God , that the World was made by him ; consequently he believed there was one : For if Lord , thou art God , which hast made Heaven and Earth , and all that in them is , Acts 4. 24. God that made the World , Psal. 90. 2. — All Nations are unto God , but as a Drop to the Bucket , and the Dust to the Ballance . Isa. 40. 11 , 15. ( saith he ) there be any thing which can procr●…ate such Beings as Man indued with Reason is unable to produce , that ( doubtless ) must needs be Stronger , and Greater , and Wiser then Man ; but a Man cannot make the Celestial things , therefore that which made them transcended Man , in Art , Counsel , Prudence and Power ; And what can that be but GOD ? Thus far Chrysippus , the Stoick , in reference to God. But again , XVI . ANTIPATER , a Famous , Serious and Accute Stoick , in his Discourse of God and the World , declares Plut. himself to us after this manner : Plat. phaed. God is a Spirit , John Antip. de Mund. l. 7. 4. 24. — In whom are hid all the Treasures of Wisdom & Knowledg , Col. 2..8 — Of the Incorruptible God , Rom. 1. 23. The Lord is Good to all , and his tender Mercies are over all his Works , Psal. 85. 9. — God is not far away from every one of us , Acts 17. 27. We understand by that which we call God , A SPIRIT , full of INTELLIGENCE or WISDOM , a Living Nature , or DIVINE SUBSTANCE , Blessed and INCORRUPTIBLE , doing good to Mankind , PRESENT THROUGH THE WHOLE WORLD ; receiving several Denominations from the DIVERSITY OF HIS APPEARANCES , and the various Operations and Effects of his Divine Power shewn therein . Which kind of Evangelical Definition may very rightly induce us to believe him , to have been at least of those who knew God ; but we hope , not of those , who when they knew him , Glorified him not as God. Indeed , what we have hitherto produc'd of them all , may worthily be accounted DIVINITY ; and not the worse for being Gentiles , since God is also therein to be Admired ; so Forceable , so True , and so Conspicuous are their Assertions , and their Reasons for them ; that who will yet believe , there was not a Measure of the Eternal Fulness of all Divine Light shining in the Hearts of these Heathens , to give them the Knowledge of the Glory of the Only True and Invisible God ; must not think it strange , if upon their own Principle of Incredulity , after all their Protestations for , and Professions of the Christian-Religion , any should believe them to be very Mahometans or Infidels ; and that they are over-cast with the darkest Clouds of Envy and Uncharitableness : For my part , I am of the mind , that many Thousands of Christians , at least so reputed ( I mean not of the Rabble neither ) believe not God so clearly , nor are able to give better Reasons for what they do believe of him , then these exhibited in this first part of the Gentile-Divinity . Thus much concerning God , with respect to Himself , his Creation and Providence . CHAP. XI . The Second Fundamental of Gentile . Divinity , viz. That God hath Imprinted the Knowledge of Himself on the Mind of all Mankind . Proved from Twelve Pregnant Testimonies , as well of whole Societies , as particular Persons . Compared with Scripture . IT will be now requisit , that I give an Account of their Belief in God , with respect to that Discovery he is pleased to give of himself unto Mankind , how , and where ; which amounts to what is laid down in my Second Assertion . viz. That God Imprinteth the Knowledge of Himself in the Mind of Mankind ; or , that God's Way of Manifesting Himself to Mankind , is by Enlightning the Soul with his own Divine Light , which Obey'd , leads to Blessedness . That this was their Doctrine , and the Ground of the Knowledge they had of God , be pleased to weigh these their following very plain , yet very weighty Expressions . I. The Mind , saith PYTHAGORAS and his Disciples , onely seeth the ETERNAL GOD , the Ruler and Father of all things . — What greater Pleasure then to behold the Serene Aspect of God ? — What things are agreable to God , cannot be known UNLESS A MAN HEAR GOD HIMSELF . They mutually exhorted one another , not to Divide asunder the * GOD THAT WAS IN THEM ; for that it ought to be their Care , to Preserve their Union with God , and one with another . — Again , saith * Timaeus , one of the Exactest of that School ; The most Excellent Thing the Soul is Awaken'd to , is her Guide , or Good Cenius ( that is , a Measure of the Divine Light and Spirit ) but if she be Rebellious to it , it will prove her Daemon , or Tormentor . But having overcome these things , saith Pythagoras , ( to wit , Evils ) thou shalt know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Co-habitation or Dwelling together of the IMMORTAL GOD AND MORTAL MEN ; whose Work is Life ; the Work of God is Immortality , Eternal Life . Thus far the Pythagoreans , and certainly far enough to prove the Assertion ; for next to Hearing and Seeing God himself , his Dwelling in , and Tabernacling with Men , what is there of greater Spiritual Intimacy or Union ? O the Folly and great Uncharitableness of those Professors ! that exclude both such Men , and such Knowledge the Kingdom of God , because it is not deliver'd in absolute Scripture-Phraise , whilst it imports much of the very Substance of them , as to Divine Vision , Union with God , and Eternal Life . But to go on . II. HIERON , that Ancient Philosopher , intituled the Universal Light shining in the Conscience , which witnessed , by its Reproof , against Evil ; and if obey'd , led to Immortality , A DOMESTICK GOD , or GOD WITHIN the Hearts and Souls of Men. The Eternal Mind is God , MANIFESTING HIMSELF IN EVERY PARTICULAR OF US . God is that which in Mortal Men gives them to Know aright concerning God. Certainly these Gentiles had an high Veneration for that Light which manifested Darkness , who made it their Rule , their Guide , their Domestick God ; they set him not at a Distance without them ; but believed in him as God , the WORD ; speaking to them in their own Consciences . In which respect the Minor Poets notably express'd themselves . III. BYAS , Prince of his Country Pireen , being invaded by Enemies , and several of the Inhabitants put to flight , with their greatest Wealth ; and He being asked , Why he also carried not his Choisest Goods with him , he answered , I do carry MY GOODS with me . HE BORE THEM ( saith Valerius Maximus ) IN HIS BREAST , not to be seen by the Eye , but prized by the Soul , inclosed in the narrow Dwelling of the Mind , not to be Demolisht by Mortal Hands ; WHICH IS ALWAYS PRESENT WITH THOSE WHO STAY , and NEVER DESERTETH OR FORSAKETH THOSE THAT FLEE . Certainly then , they thought this Divine Principle the greatest Treasure , the surest Companion , the best Comforter and only Sanctuary of the Soul in greatest Extremities , induing it with Piety and Patience , and as what gave that Contentment , which was able to wade through the deepest Calamities . IV. SOPHOCLES is also of that Number , that bears Testimony to Divine Illumination . God grant ( saith he ) that I may alwayes be so happy , as to observe that Venerable Sanctity in my Words and Deeds , which is commanded by these NOBLE LAWS ( speaking of the Laws written in Men's Consciences ) which were made in Heaven ; GOD IS THEIR FATHER , NOT MORTAL NATURE , neither shall they ever be Forgotten or ABROGATED : for there is in them a Great God , that never waxeth Old. This is ( saith he again ) with respect to Man's Conscience , a Divine , a Sacred Good , God the Overseer . Certainly in themselves , very Seraphick Epithites , fraited with strong Faith of a God , and that Way of Inward Discovery , he is pleased to make of himself to Mankind . For it was he that said , Truly there is but One Onely God , who made the Heavens and the Earth . V. It is frequently said of SOCRATES , He had the Guide of his Life Within him ( which , it was told his Father Sophroniscus , should be of more Worth to him then 500. Masters ) he call'd it , His Good Angel or Spirit : that it suggested to his Mind , what was Good & Vertuous , inclin'd & dispos'd him to a Strict and Pious Life ; that it furnisht him with Divine Knowledge , and very often impuls'd or MOVED HIM TO PREACH ( THOUGH IN THE STEETS ) TO THE PEOPLE ; sometimes , in a way of Severe Reproof ; at other times , to Information ; and otherwise , gently to diswade them from Intemperance , Vanity of Life , particularly , from seeing of Playes , and to exhort them to Repentance , Reformation , and Self-Denyal , in hopes of Immortality . VI. PLATO * is not wanting to bring in his Vote , for further Confirmation of our Assertion , on the Behalf of the Gentiles : The Light and Spirit of God , saith he , are as WINGS TO THE SOUL , or as that which raiseth up the Soul into a Sensible Communion with God above the World , which the Mind of Man is prone to slug or bemire it self withal . And adds * PLOTIN , a Famous Platonist , God is the very Root or Life of the Soul. Again , Man hath a Divine Principle in him , which maketh the true and good Man. And the Platonists in general , held Three Principles to be in Man ; the first , they called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , Intellect , Spirit , or Divine Light. The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Soul of Man. The Third they called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Soul's Image , which , say they , is her vital Energy upon the Body , and the Feminine Faculty of the Soul. By all which it is evident ( though I could more abundantly prove from their many Writings ) that they believ'd and held Divine Illumination and Inspiration , and that such a Principle resided in Man , even the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Mind ; which is to say in proper English , God Himself , by which alone the Soul could become , what it ought to be to God. VII . CLEANTHES , the Stoick , alloweth not Mankind to be govern'd of right by the Dictates of their own Nature , which barely renders them Men , but by that Divine , Infinite and Eternal Nature , which is God , universally defus'd or sown through the whole Race of Man , as the most sure and infallible Guide and Rule . To live ( saith he ) according to this Knowledge and Direction , is truly to live according to Vertue ; not doing any thing that is forbidden . The Vertue and Happiness of a Man depends upon the close Correspondence of his Mind , with the Divine Will of him , who governeth the Universe . Again , saith the same Cleanthes , THE KNOWLEDGE OF GOD IS IMPRINTED UPON THE MINDS OF MEN. VIII . MENANDER , signifying God to be Good , saith , Every Man hath a good Daemon as soon as he is born , an Holy Instructor in governing of the Life ; as that I may confess him to be an Evil Daemon , who hurts the Life of a Good Man. Then subjoyns he , That a Good God is in all , that God is perfectly Good , and that he is Good in all . Again , on another Occasion saith he , God , who is alwayes near , sees this ; for God is not a God afar off . IX . PHILO , though a Jew born , yet a very Serious and Refin'd Philosopher , gives us his Judgment in this Particular very positively , and to purpose : How should the Soul of Man ( saith he ) know God , IF HE DID NOT INSPIRE HER , AND TAKE HOLD OF HER BY HIS DIVINE POWER ? Again , That the Divine Reason we have from God , is an Infallible Law , not a Mortal Rule given , by this or that Mortal ; NO LIFELESS PRECEPTS WRITTEN IN PAPERS , OR UPON PILLARS , BUT IMMORTAL , being ingraven by the Eternal Nature IN THE MINDS OF MEN. This is an undeniable Testimony to the Law written in the Heart , as a more Excellent Dispensation , then that which is written in Paper , or engraved on Pillars , But further , X. Nor is PLUTARCH wanting to the Proof of this Assertion , on the behalf of the Gentiles Divinity , who thus delivers himself , speaking of the Principle of God in the Conscience : It is a Law ( saith he ) not written in Tables or Books , but dwelling in the Mind , ALWAYS AS A LIVING RULE , which never permits the Soul to be destitute of an interiour Cuide . Again , To debase this Ancient Faith of Mankind , and Natural Belief , which is planted in all Reasonable Souls , is to Overthrow the Strong and Everlasting Foundation of Vertue . Doubtless very Peremptory , Zealous and Sensible , doth Plutarch show himself on the behalf of an Internal , Divine Principle . XI . But be pleased to hear what * EPICTETUS says in this Matter , whose Vertue was admirable in its time , and whose Memory is preserv'd in great Respect among many , who would think themselves much wrong'd , if they should not be accounted Christians . When you have shut your Gates ( saith he ) and made it all Dark Within ; that is to say , are retired to your own Dwelling , as alone , do not say that you are alone , for you are not alone , but GOD IS WITHIN : What need then is there of outward Light , to discover what is done , or to light to good Actions , who have God or that Genius , or Divine Principle for your Light , as the following words do further import . But above all the Gentiles that have been mention'd , I mean in Point of plain and Positive Expression ( for I will prefer the Life of none before that Self-denying Martyr Socrates ) let us hear with great Attention , what kind of Lecture SENEC A will read us upon the Subject handled ; truly something very weighty . XII . The Multitude ( saith SENECA ) is the worst Argument ; Let us inquire what is best to be done , not what most usually is done , and that may settle us in the Possession of Everlasting Happiness ; not what is allotted by the Vulgar , the worst Interpreters of Truth ; I have ( saith he ) a clearer and more certain Light , by which I may judge the Truth from Falshood , that which appertains to the Felicity of the Soul , the Eternal Mind will direct to ; that was the Light doubtless Seneca meant — * Again , It is a foolish thing for thee to wish what by thee cannot be obtained . God is near thee , and HE IS IN THEE . The Holy Spirit SITS OR RESIDES WITHIN US ; the Observer of our Good and Evil Actions ; as he is dealt with by us , HE DEALS WITH US — But yet further , we have this great Gift , saith Sene●… , * That Vertue ( meaning the Principle , or God ) hath sent her Light before into the Minds of all ; for even they that follow her not , SEE HER. Where observe , Reader , how he confesseth to the Universality of the Light ; yet lays the Fault of Rebellion against it , not ( as T. Hicks doth ) upon the Light , but such as refuse to follow it ; implying their voluntary Rejection of its Heavenly Discoveries . — * Again , Wonderest thou that Men go to God ? God comes UNTO Men ; nay , which is more near , he cometh INTO MAN ; and he makes the Heart of every good Man his Habitation . — Yet again hear him ; * Nothing is closed from God , he is within our Souls , and he Cometh INTO THE MIDST OF OUR THOUGHTS . — And lastly , * Every Man ( saith he ) has God indued with that , which if he forsake it not , HE SHALL ARISE LIKE GOD. How much more weighty , O Sober and Impartial Reader , are these inward Doctrines of the Vertuous Gentiles , then the Vehement Clamours , and Uncharitable Exclamations of Empty Christians against them . Men , that seem as if they were a●…raid of nothing more , then inherent Holiness , though of Christ's working ; reputing it a kind of Undervalue of his Blood , to feel the Only ( I mean the Inward ) Benefit of it : accounting us the greatest Hereticks , for assenting to the greatest Truth ; to wit , The Sufficiency of his Universal Light in the Hearts of Men to Salvation ; challenging us to prove it by Scripture , or any Credible History ; objecting the Heathens Ignorance and Idolatry against the Truth of its Discoveries and Efficacy of its Power . If we had not desended the Light 's Sufficiency from these Authorities , then our Assertion had been declared infirm ; with no small Shew of Triumph and Insult ; and now we have made good our Ground against their Objections , the next News I expect to hear from such as are Perverse among them , will be our Heathening , ●…r turning Heathens . But as all they could do , would not make us Christians , if Heathens ; so neither can their Prejudice ( being True-Spirited Christians ) render us in their Sense Heathens with Sober and Impartial Persons . CHAP. XII . That this was not only the Doctrine and Faith of the Gentiles , but the very Primitive Doctors or Fathers , both so held and so exprest themselves . Eight Testimonies produced for Proof thereof . BUt as I have hitherto made evidently appear , both that the Gentiles Believed in One God , and had a very clear Apprehension of the Light , or Divine Principle placed in Man , from whom all Heavenly Knowledge was to be derived ; and that this Divine Light , or Spirit , or Principle was by them asserted to be the most certain Guide , and infallible Rule of Faith and Practice : And further , that the Scriptures produced abundantly verifie their Doctrines , as that due Comparison of them will evidence ; so to the End these angry Men I have to do with , should not count it a Prophaning of holy Writ ; or think that I am the only Man , that ever had that favourable Apprehension of these Gentile-Doctrines ; I am willing to instance some of the most Primitive and Approved Fathers of the Christian-Church . And by a short view of what they believed in reference to the present Subject , with their way of phraising such Belief , we may the more clearly perceive , how far those Gentiles are by them Reprehensible , either with respect to their Soundness in Judgement , or Expression ; that if it be possible , we may remove all Pretence for Objection against the Universality and Sufficiency of this Blessed Light. I. JUSTINUS MARTYR , whom I therefore chuse to begin with , because from a Learned Philosopher , becoming an Honest Christian , and Constant Martyr ( from whence he was sirnamed , Martyr ) he could the better tell us the Difference of the Change : But so far was he from reputing the Principle of God within Men Hetrodox , or Inconsistent with the Purity of the Christian Religion , that with no small Earnestness , he therefore pleads against all Coercive Power upon Conscience , and the Pompous Worship of the Heathens , in their Temples ( as his Apologies will inform us ) because saith he , GOD HATH BUILT TO HIMSELF A NATURAL TEMPLE IN THE CONSCIENCES OF MEN , as the Place wherein he would be Worshipped ; and that there Men ought to look for his Appearance , and Reverence and Worship him ; or to that purpose . II. To this doth CLEMENS ALEXANDRINUS , that Earnest Contender against the Apostate Gentiles , plainly assent , who often , but more particularly in these few Places following , recommends to us the Light , or Word Within . It is the Voice of Truth ( saith he ) that Light will shine out of Darkness . Therefore doth it shine in the hidden Part of Mankind , that is , in the Heart ; and the Rayes of Knowledge break forth , making manifest , and shining upon the inward Man , which is hidden . — Christ's Intimates and Coheirs , are the Disciples of the Light , He further expresseth himself in another Place ; Man cannot be void of Divine Knowledge , who Naturally , or as he comes into the World , partaketh of Divine Inspiration ; as being of a more Pure Essence , or Nature , then any other Animals . And as assenting to the Doctrine of some Ancient Philosophers and other Heathen Authors ( for against the Gentiles of his time , I suppose , he may make use of no less then about Two Hundred and Fifty ) he doth very frequently attest , the Truth of the Doctrine of the Divine Light in Man , as Man's Concomitant , to all good Works ; as one Passage eminently proves . I earnestly exhort thee , because I would have thee saved , and that would Christ also , who offers thee Life in one Word : But thou mayst say , What is it ? IT IS THE WORD OF TRUTH , THE INCORRUPTIBLE WORD , WHICH REGENERATES MANKIND , AND LEADS HIM AGAIN TO TRUTH ; the Spur that pricketh on to Salvation , who expelleth the Destruction , chaseth away Death , and hath BUILT A TEMPLE IN MANKIND , THAT IT MAY PLACE GOD IN MAN. I know not any of the Ancients more profoundly read in the Doctrines of the Gentiles , then this Clemens Alexandrinus ; and who to prove the Verity of the Christian-Religion against them , doth numerously cite , and insert the Writings of the more Venerable Heathens , and with the very Books of their Admired Ancestors , doth he accutely argue the Unreasonableness of their Opposition to Christianity , the very top of Vertue , and Perfection of Goodness ; as did Christ , to prove himself the True Messiah , urge the Scriptures to those ( pretended ) great Believers in them , as an Aggravation of their Incredulity . III. TERTULLIAN , then whom there was not any I ever read more sharp against the Dissolute Gentiles of his time ( as his most quaint Apology for the Christians , and in it his severe Charge against their Enemies doth particularly assure us ) thinks it to be neither Heresie nor Heathenism , as it is commonly understood , to believe and assert , That a Life , subject to the Holy Guidings of the Universal Light in the Conscience , is a kind of Natural Christianity , or , to be Naturally a Christian. And though in his Apology he stabs , with the sharpest Points of Wit , Reason and Truth , the Cause of Degenerated Philosophy , or rather those that were unmeritedly called Philosophers ; yet he lays it still on the side of their great Apostacy from that Noble Principle , which worthily Renowned their Predecessors ; the Being of whose Stock , and Assuming whose Titles alone , they Vainly esteem'd Warrant enough , for their so great Pretensions to Real Science ; not unlike the Pharisees of the Jews , as hath already been observed . IV. ORIGEN , who I may say was twice a Christian ; first , by Education , and next , by Choyce ; a strong Defender of Christianity , as his notable Books against Celsus and others , do abundantly witness ; treating of that Divine Light , with which God has illuminated Mankind , as his Universal Endowment , calls it , AN IMMUTABLE LAW , WHICH WITH THE KNOWLEDGE OF GOOD AND EVIL , IS ENGRAVEN UPON THE HEART , AND GRAFTED INTO THE SOUL OF MAN. V. LACTANTIUS , Scholar to Arnobius , who writ smartly against the Apostate Gentiles , esteemed a good and acute Man , thus delivers himself about the Matter in hand : THE LAW OF GOD ( saith he ) is made known unto us , WHOSE LIGHT , like the STARS TO THE MARINER in the Night Season , clearly discovers to us THE PATH OF WISDOM : That Law is Pure and Unspotted Reason ( not inconsonant with , nor unintelligible by Nature ) DEFUSED THROUGH ALL THE WORLD ; in it self UNCHANGEABLE and ETERNAL ; which , that it may deter Man from Vice , doth faithfully by its INJUNCTIONS and PROHIBITIONS , DECLARE UNTO MAN HIS DUTY . — Again , The Way to ascend up to the House of Truth , IS TO BEHOLD WITHIN US , THAT THERE IS ONE MOST HIGH GOD , who made , and governs all things ; that Christ is God's Ambassadour and Builder , sent unto Men , and as they receive him INTO THEIR HEARTS , HE BUILDETH A DIVINE AND IMMORTAL TEMPLE IN THEM . VI. But let us deliberately read , what the so much admired ATHANASIUS says to the Gentiles , who did frequently cast out that ( Vulgar ) Objection to the Christians ; How know you that yours is the Right Way ? The Way , whereby to attain to the Knowledge of God , IS WITHIN US , which is proved from Moses ; who saith , THE WORD OF GOD IS WITHIN THY HEART ; and from this Saying of Christ , THE FAITH AND KINGDOM OF GOD IS WITHIN YOU . If then , says Athanasius , the KINGDGM OF GOD BE WITHIN US , likewise are we able to understand the WORD or VOICE OF THE FATHER . Which Solid , Ancient and Great Truth , could not but highly aggravate the Blame of such , as were Infidel to it ; because it was but the Doctrine of their Fam'd Philosophers more clearly and Scripturally exprest ; as it doth abundantly testifie to us , upon which Ground it was , the Primitive Christians believed , and practised their Religion . Not Tradition , however Holy ; but Sound Internal Conviction and Revelation ; from no Words Without , BUT THE ETERNAL WORD OF GOD IN THE HEART ; the great Discoverer of the Will and Way of God to Men : He that knows this Word or Divine Principle to raign in his Heart , knoweth the Kingdom of God come there , and his Will done , even the Sanctification of the Soul. VII . CHRYSOSTOME also , is not wanting to ascribe some Honour to this Holy Light , we contend for ; who not only confesseth the Light mention'd in the first of John , to be Christ , the Word-God , who inlightneth all Mankind coming into the World , but also avers it to be of a Saving Nature unto all who believe in it , and follow it ; wherefore , saith he , Let none blame the Light they are not Saved , but their own Rebellion , who refuse to be saved by it . This he very solemnly calls , A TEACHER OR INSTRUCTOR , DWELLING IN MAN's NATURE , or that no Man is without a Teacher , to Instruct , Inspire , Help and Assist him in what leads to Eternal Life I will conclude these Christian Testimonies with a Passage out of AUGUSTINE , not unsuitable to the Business in hand . VIII . AUGUSTINE , in his Discourse on John , has this very notable Passage , viz. THAT GOD IS PROPERLY KING OF MINDS OR SOULS , because when he is receiv'd in , he governeth by his Divine Power and Spirit in the Heart ; therefore is not his Kingdom after the Manner of this , World , BUT WITHIN ; and much to this purpose . Again he Distinguisheth upon the Word REASON ; There is a Superior and Inferior Reason , saith he , the Inferior is a meer Rational Creature , or that Understanding which distinguisheth a Man from a Beast ; but the Superior Reason is a LIGHT , or , as it were , a POWER in Mankind , DICTATING , REVEALING and INJOYNING DIVINE , ETERNAL and INTIRELY GOOD THINGS , as for Example , when it shall say , This is Sin , thou oughtest no to commit , but AVOID it ; Why ? Because it offends God. Thus far of Primitive Christian-Divinity , from about 132. years after Christ , to about 400. years after Christ ; by way of Confirmation , of that Part of the Gentile-Divinity , which might with least Credit be imbraced ; for to cite never so many Primitive Christian Authors , to prove a God , Holy Life , and the Immortality of the Soul , the other Points of Gentile-Divinity would look like Labour in vain , since none that believes them to have been Christians , ought to doubt of their holding these very things , which in a great measure character'd them such ; but that which is ( though it should not be ) the Wonder , is , to quote them in the Language of the so much , yet so undeservedly decri'd and abused Quakers , viz. That not only the best Gentiles , but most approved Christians of the Primitive Times , Confess to a Divine Light , Principle , Word or Spirit in Man , whose Inspiration gives infallible Understanding , and as Man is guided by it , he shall be Recovered out of that Mire , Sin has stuck him in , and it will Free him from the Snares of Pleasures , Inlighten his Eyes , Inspire his Soul , and Lead him gently by the hand in the Way of Eternal Righteousness ; whose Reward from God will be Immortality and Eternal Life . CHAP. XII . The Third Part of the Gentile-Divinity , viz. That they were Men of Vertuous Lives , and taught the Indispensibleness thereof to Life Eternal . Prov'd by Numerous Instances . IT may be now time , that I dispatch the other two Parts of the Gentile-Divinity , which I shall endeavour with all convenient Brevity . There are many Instances of their Pious Doctrine , and singular Examples of their Vertue ; I will instance in a few , to convince , if I can , such as scarcely believe any Good of them , ( and the rather ( I fear ) that they may not charge the Bad upon the Light ) that their Doctrines and Practice , with respect to Good Living , were , and are very Commendable and Approveable of all Good Christians . I. PITTACUS Mitilenaeus , one of the Seven Wise Men of Greece , as they were called , his Apophthegms were these : What thou tak'st Ill in thy Neighbonr , DO NOT THY SELF . — Reproach not the Unhappy ; for the Hand of GOD is on them . — Restore what is committed to thy Trust. — Bear with thy Neighbour . — LOVE THY NEIGHBOUR . — Reproach not * thy Friend , though he recede from thee a little . — Acquire Honesty ; Seek Obsequiousness ; Love Discipline , Temperance , Prudence , TRUTH , FAITH , Experience , Dexterity , Society , Diligence , Oeconomy and PIETY . II. CHILON , another of them , he was so Just in all his Actions , that in his old Age he professed , He never had done any thing contrary to the Conscience of an Upright Man , only that of one thing he was doubtful ; Having given Sentence against his Friend , according to Law , he advised his Friend to Appeal from him ( his Judge ) so to preserve both his Friend and the Law. Agellius relates it thus ; When his Lise drew towards an End , ready to be seized by Death , he spoke thus to his Friends about him : My Words and Actions in this Long Term of Years have been ( almost all ) such , as I need not Repent of , which perhaps you also know ; TRULY , EVEN AT THIS TIME I AM CERTAIN , I NEVER COMMITTED ANY THING , THE REMEMBRANCE WHEREOF BEGETS ANY TROUBLE IN ME , unless this one thing only , which , whether it were done amiss or not , I am uncertain : I sate with two others , as Judge upon the Life of my Friend ; the Law was such , as the Person must of necessity be condemned , so that either my Friend must lose his Life , or some Deceit be used towards the Law ; revolving many things in my Mind , for a Relief of a Condition so desperate , I conceived , that which I put in Practice , to be of all other the most easie to be born : Silently I Condemned him , and perswaded these others who judged to Absolve him : Thus preserved ( in so great a Business ) the Duty both of a Judge and Friend ; but from the Act I receive this * Trouble , that I fear it is not free from Perfidiousness and Guilt ; in the same Business , at the same time , and in a publique Affair , to PERSIVADE OTHERS , CONTRARY TO WHAT WAS IN MY OWN JUDGEMENT BEST . Of his Apophtegms , or Sayings , these few are delivered to us by Laertius . He said , Providence of Future Things collected by Reason , is the Vertue of a Man. Being demanded , wherein the Learned differ from the Unlearned ? he answered , In a Good Hope . What is hard ? To conceal Secrets , to dispose of Leisure well , and be able to bear an INJURY ; therefore said Chilon to his Brother , I CAN BEAR INJURIES , THOU CANST NOT ; nor Tho. Hicks , I am sure , sor he is Angry where he sustains none ; HIS WATER HAS NOT WASHT HIM SO CLEAN , AS THE LIGHT DID CHILON . III. The Precepts of the Seven Sophists of Greece , in general ; THALES , SOLON , PERIANDER , CLEOBULUS , CHILON , BIAS , and PITTACUS ( called seven Wise Men ) collected by Sosiades , about 2300. years old . FOLLOW GOD ; Obey the Law ; WORSHIP GOD ; Reverence thy Parents , Suffer for Justice ; Know thy self ; Consider Mortal things ; Respect Hospitality ; Command thy self ; Honour Providence ; USE NOT SWEARING ; Speak well of that which is Good ; * Disparage none ; Praise Vertue ; Do what is Just ; Abstain from Evil ; Instruct thy Children ; Fear Deceit ; Be a Lover of Wisdom ; Judge according to Equity ; Curb thy * Tongue ; Examine without Corruption ; Do that whereof thou shalt not Repent ; When thou hast sin'd , be Penitent ; Confine thy Eye ; Perfect quickly ; Pursue what is profitable ; Be in Childhood Modest , in Youth Temperate , in Manhood Just , and in old Age Prudent ; THAT THOU MAYST DYE UNTROUBLED . Thus far the Wise Men , which were therefore so call'd , because of their Extraordinary Vertue , and truly deserved the Name of Christian , and Vertuous , more abundantly then they , who have it . IV. PYTHAGORAS very truly tells us , The Discourse of that Philosopher is Vain , by which no Passion of a Man is Healed . What serves the much Preaching of T. H. J. G. and J. B. then , who have not yet Cured themselves ? All which is determin'd to be done , should aim at , and tend to the Acknowledgment of the Deity . Endeavour not to Conceal thy Faults with Words , but to Amend them by Reproof . This is the Principle , ( saith Pythagoras ) and the whole Life of Men consists in this , THAT THEY FOLLOW GOD , and this is the Ground of Right Philosophy . Purity is acquir'd by Expiations , and by Refraining from Murder and Adultery , and ALL POLLUTION . We ought either to be Silent , or to speak things that are better then Silence . Temperance is the Strength of the Soul ; for it is the Light of the Soul , clear from Passion . It is better to Dye , then to cloud the Soul by INTEMPERANCE . ●…ythagoras returns not Reproaches for Reproaches . Tho. Hicks and John Bunion Reproach , when they are not Reproached . Behold the Difference betwixt an Heathen , and two Scolding Christians , but therefore no True Christians . V. ANAXAGORAS held , That CONTEMPLATION OF GOD was the End of Li●…e , and that Liberty , which proceeds from such Heavenly Meditation To one who blam'd him for neglecting his Country ; WRONG ME NOT ( said he ) MY GREATEST CARE IS MY COUNTRY ; pointing to Heaven . Suidas saith , That he was cast into Prison by the Athenians , for Introducing a New Opinion concerning God , and Banisht the City , though Pericles undertook to plead his Cause . Josephus saith , That the Athenians believing the Sun to be God , which he affirm'd to be without Sense and Knowledge , he was by the Votes of a Few of them condemn'd to Death . However thus they writ upon his Grave , as Englisht by T. Stanley . Here lies , who through the truest Pathes did pass O' th World Celestial , ANAXAGORAS . Which was an high Testimony to his Good Life , and their Belief of his arriving at Immortality VI. SOCRATES , Right Philosophy is the Way to True Happiness ; the Offices whereof are two , To Contemplate God , and to Abstract the Soul from Corporeal Sense . To do Good is the best Course of Life . Vertue is the Beauty , Vice the Deformity of the Soul. Nobility is a good Temper of Soul and Body . The Best Way of Worshipping God is to Do what he Commands . An hard Saying to Professors . Our Prayers should be for Blessings in general ; for God knows best what is good for Us. GOD CONSIDERS INTEGRITY , NOT MUNIFICENCE . This judgeth Formal Christians , with their Exterior Worship . The Office of a Wise Man is , to discern what is Good and Honest , and to shun that which is Dishonest . They who know what they ought to do , and do it not , are not Wise and Temperate , but Fools and stupid . Of all things which Man can call his , the SOUL to be Chief ; and that HE ONLY IS TRULY HAPPY WHO PURIFIETH THAT FROM VICE . He taught every where , That a Just Man and a Happy Man were all one . He said , He wondred at those who carve Images of Stone , that they take such Care to make Stones resemble Men , whilst they neglect , and suffer themselves to resemble Stones . He meant , they had Stony Hearts , as the Prophet expresseth it . Being demanded , who live without Perturbation ? he answer'd , THEY WHO ARE CONSCIOUS TO THEMSELVES OF NO EVIL THING . Being demanded , whom he thought Richest ? he answer'd , Stob. 40. HE WHO IS CONTENTED WITH LEAST ; for Content is the Riches of Nature . Being demanded , what CONTINENCE is ? he answer'd , GOVERNMENT OF CORPORAL PLEASURES . Good Men must let the World see , THAT THEIR MANNERS ARE MORE FIRM THEN AN OATH . Then there is a State of Integrity above Swearing , that by the Light Socrates had , he preferred before Swearing , as I may again observe . But to proceed , let us hear the Charge of his Enemies , and his Defence . Melitus , Son of Melitus , a Pythian , accused Socrates , Son of Sophroniscus , an Alopecian : Socrates violateth the Law , not believing the Acities which this City believeth ; BUT INTRODUCING ANOTHER GOD. HE VIOLATES THE LAW LIKEWISE IN CORRUPTING YOUTH ; THE PUNISHMENT , DEATH . The Charge is the same to this day ; Good Men are made Offenders for a Word . Soon after Anytus ( who caused that Bill to be preferred by Melitus , in that Socrates industriously assay'd his Overthrow , and the Rest of his Comical Associates ; for they were Comedians ) sent privately to him , desiring him to forbear the mention of his Trade ; and assuring him , that he would thereupon withdraw his Action . But Socrates return'd him Answer , THAT HE WOULD NEVER FORBEAR SPEAKING TRUTH SO LONG AS HE LIVED ; That he would alwayes use the same Speeches concerning him ; That this Accusation was not of Force enough , to make him refrain from speaking those things , which he thought himself before oblieg'd to say . Again observe his Resolution . It is likely , God in his Love to me , hath ordain'd , that I should Dye in the most convenient Age , and by the Gentlest Means ; for , if I dye by Sentence , I am allowed the Benefit of the most easie kind of Death ; I shall give my Friends the least Trouble : Further , If , when I give an Account of my Actions towards God and Men , the Judges think fit to condemn me , I will rather chuse to Dye , then to beg of them a Life worse then Death . Yet that I dye unjustly , it will not trouble me , it is not a Reproach to me , but to those who condemned me ; I am much satisfied with the Example of Palamedes , who suffered Death in the like manner ; He is much more commended , then Ulysses the Procurer of his Death : I know , both future and past Times will witness , I NEVER HURT OR INJUR'D ANY , but on the contrary have Advantag'd all that conversed with me to my utmost Ability , communicating what Good I could gratis , and not for Gain . I think it most Unbeseeming a Philosopher to Sell his Advice , and extreamly contrary to my Practice ; sor ever since by God's Command , I first enter'd into * Philosophy , I was never known to take any thing , but keep my Exercises in publick , for every one to hear that will ; I neither Lock the Door when I Teach , nor go abroad to the Multitude , and exact Money of the Hearers , as some heretosore have done , and some in our times yet do . Was not Socrates then beyond the Priests of our Day , I mean as well some Creeping Non - Conformists , as any other , who make a Trade of it , and indeed it is their best . The Righteousness of this Heathen condemns their Mercenary Practice , who pretend to be Christian-Ministers ; and giveth Proof of an higher State , then they have yet attained . VII . ANTISTHENES , Institutor of the Cynicks , as they were called , and Scholar to Socrates , taught , That Vertue was the truest Nobility , that PIETY WAS ALONE NEEDFULL TO LASTING HAPPINESS . — That true Vertue stood not in Saying , but Doing that which was Good. — Not in much Learning , or many Words , but upright Actions . In short , that the Principle of Vertue is sufficient to what Wisdom is needful , and that all other things ought to have reference thereto . That PIETY IS THE BEST ARMOUR , and Vertuous Persons are alwayes Friends . That Vertue is an Armour , none can either pierce , or take from Good Men. He prefers a Just Man before his Neighbour , and good Women's Souls the same Priviledge to Vertue , with Men's . He accounted Pleasures one of the greatest Mischiefs in the World ; and being ask'd , what LEARNING was best ? he answer'd , That which Unlearns Men Evil ; for those , saith he , who would Live forever , must have a Care that their Lives be Holy and Just in this World. IX . From DIOGENES , his constant Scholar and Friend , take this one very true and notable Saying . Of Spiritual Exercitation Laertius makes him speak to this purpose , in his Account of his Doctrine : That where Men's Souls are deeply and frequently employ'd in that Spiritual Retirement , and waiting for Divine Strength ; and are often exercised in Meditation upon the Eternal Mind ; HOLY REVELATIONS OR ILLUMINATIONS WILL OCCUR , WHICH ENLIGHTEN THE SOUL , AND ENABLE IT , THE BETTER TO LIVE , AND ACT VERTUOUSLY . X. Nay , so greatly were the Piety and Wisdom of XENOCRATES reverenc'd at Athens , about Four Hundred Years besore Swear not at all , was spoken by our Lord Jesus , that the Judges of that Place would not offer to put Xenocrates upon his Oath in an high Matter of Evidence , in case he would have Sworn ; because they thought it an Affront to his Integrity , that his bare Word should not be prefer'd before all the Oaths of other Men ; Dispensing , says Valerius Maximus , with that to him , they would not have Excused in one another . Which is no small Proof , that the LIGHT among the Heathens , impeacht Oaths in Evidence of Imperfection , as being but only Supplemental , or in the Place of Remedies , against want of Honesty ; and obviously esteem'd it an higher , and more noble State , to arrive at the Integrity , which needs not the extraordinary and a frighting Obligation of an Oath , where meer Fear of the Curse , intail'd upon Perjury , and not an innate Faithfulness , most commonly extorts true Evidence ; which is a sufficient Answer to T. H. how , and by what LIGHT we could have aim'd at that Perfection , or have known that Doctrine , had not the Scriptures been . XI . The Chief Good therefore , said ZENO , is to square our Lives according to the Knowledge given us from the Eternal Being , when the Soul , entring into the Path of Vertue , walketh by the Steps and Guidance of right Reason , and followeth God. Which brings to my Remembrance these Stoical Maxims deliver'd by Laertius , Cicero , Quintilian , &c. and collected by T. S. for us ; charg'd upon Zeno , and his Disciples : some of which I had formerly an Occasion to mention in another Discourse . They are these : A Wise Man is void of Passion . ( Remember T. H. and J. B. unless you will renounce Patience , because an Heathen preferrs it ) — A Wise Man is Sincere . — A Wise Man is Divine ; for he hath God with himself : but a Wicked Man is an Atheist — The Wicked are contrary to the Good ; God , he is Good , so against God. — A Wise Man is Religious , he is Humble , He only is a Priest. — He only is a Prophet . — He Loves and Honours his Parents . — A Wise Man only is Free. — A Wise Man is void of Sin. Upon which I query , whether this amounts not to as much as what the Scriptures teach , and these here inserted tell you ; That the Fear of the Lord is the Beginning of Wisdom , and to depart from Iniquity a Good Understanding ? But further , to the same Purpose ; A Wise Man is Innocent . — A Wise Man is Free ; Wicked Men are Slaves . — Again , A Wise Man is only Perfect ; for he wanteth no Vertue ; a Wicked Man is Imperfect , for he hath no Vertue . Whereby it is evident , that the Wisdom they meant was Vertue , in Opposition to Vice , which they esteemed Folly , as doth the Scripture frequently ; as much as to say , those who are thus Good , are only Wise. Again , A Wise Man never Lyeth . — A Wise Man is Peaceable , Meek , Modest , Diligent , Vertuous , Constant , and only is Incitable to Vertue ; Fools are not . Where it is obvious , that by Fools they meant Wicked and Indocible People , who are Stiff-necked , Rebelling against God , not delighting to retain God in their Knowledge . XII . PLATO thus , To be like God , is to be HOLY , JUST and WISE , which is the End of Man's being born , and should be of his studying Philosophy ; that Vertue and Honesty are all one ; as saith Clemens Alexandrinus out of him . This , Reader , was the Doctrine ; this the Study ; and which is best of all , this was the Practice of many of the Vertuous Heathens ; who became a Law unto themselves , bounding their Appetites , whether Corporal or Mental , within the approved Limits of an Inward Holy Guide , like Careful Mariners , steering the Course of their Lives by the Direction of that Heavenly Star , which in the Gentile-Night rise in their Consciences , to guide them unto a Blessed Immortality ; which will be the Last Point of their Divinity , and then we close this Discourse with respect to them . CHAP. XIV . That the Last Point of Gentile-Divinity , to wit , Immortality and Eternal Rewards , is also very clearly and positively held forth by the Ancient Heathens . Six Testimonies from them , to prove it . Socrates's Great Faith in particular ; and the Lofty Strain of the Pythagoreans . THat the Gentiles believed there was an IMMORTALITY , and that all Men should hereafter be Accountable for the Deeds done in the Body ( a Point , but obscurely lay'd down , among the Jews themselves ) be pleased to take these few insuing Authorities , as a Proof of what is asserted . I. PYTHAGORAS , and the Pythagoreans , that they all held the Immortality of the Soul. Consider his and their Doctrine in the Point . First , he said , That the Soul is Immortal . Next , That the Soul is Incorruptible , it never Dyeth ; for when it goes out of the Body , it goes into the other World , THE PURE TO GOD , THE IMPURE BOUND BY FURIES IN INDISSOLVABLE CHAINS . Here IMMORTALITY and REWARDS are asserted . But when a Man , who has lived Justly , dyeth , his Soul ASCENDETH TO THE PURE AETHER ( or Heaven ) and lives in the Happy Aevum ( or Everlasting Age ) with the Blessed . II. * HERACLITUS , If my Body be over-press'd , it must descend to the destinate Place ; Nevertheless , MY SOUL SHALL NOT DESCEND , BUT BEING A THING IMMORTAL , SHALL FLY UP ON HIGH TO HEAVEN . III. EURIPIDES , a grave Tragedian , whose Work was to undo what Wanton Comedians had done to undo the People , speaks thus : Who knoweth , whether to Dye be not to Live , and to Live to Dye . Surely he said so not out of any Distrust of Immortality , but in Belief of it , and that Reward which would attend Good Men. IV. SOCRATES , The Body being Compounded , is Dissolved by Death ; The SOUL being Simple , PASSETH INTO ANOTHER LIFE INCAPABLE OF CORRUPTION . THE SOUL OF THE GOOD AFTER DEATH ARE IN A HAPPY ESTATE , UNITED TO GOD IN A BLESSED IN ACCESSIBLE PLACE ; THE BAD IN CONVENIENT PLACES SUFFER CONDIGN PUNISHMENT . This puts the Case , of the Sufficiency of the Light , to discover Immortality to the very Heathen , out of all doubt , and not only so , but Rewards too ; since we have them , here , believing , THE RIGHTEOUS SHALL BE SAVED , AND THE WICKED DAMNED . This made Socrates so chearful at his Death , something of which I think fit here to insert . Truly , did I not believe , I should go to the Just God , and to Men better then any Living , I were inexcusable ●…or contemning Death ; BUT I AM SURE TO GO TO GOD , A VERY GOOD MASTER , and hope to meet with Good Men ; AND AM OF GOOD COURAGE , hoping that SOMETHING OF MAN SUBSISTS AFTER DEATH ; AND THAT IT IS THEN MUCH BETTER WITH THE GOOD THEN WITH THE BAD . When he had made an end of Speaking , CRITO ( one of his Followers ) ask'd him , what Directions he would leave concerning his Sons , and other Affairs , and if they could do any thing that might be acceptable to him ? I desire no more ( saith he ) then what I have often told you , If you take Care of Your selves , whatsoever you do , will be acceptable to me and mine , though you promise nothing ; if you Neglect Your selves and VERTUE , you can do nothing acceptable to us , THOUGH YOU PROMISE NEVER SO MUCH . That , answer'd CRITO , we shall observe ; But how wilt thou be Buried ? As you think good ( saith he ) IF YOU CAN CATCH ME , and that I give you not the slip . Then with a Smile applying himself unto us , I cannot perswade CRITO ( saith he ) that I am any thing more then the Carkase you will anon behold ; and therefore he takes this Care ●…or my Enterment : It seems , that what even now I told him , that as soon as I have taken the Poyson , I SHALL GO TO THE JOYES OF THE BLESSED , hath been to little purpose ; He was my Bail , bound to the Judges ●…or my Appearance , you must now be SURETIES to him , that I am DEPARTED ; Let him not say , THAT SOCRATES IS CARRIED TO THE CRAVE , OR LAID UNDER GROUND ; for know , dear CRITO , such a Mistake WERE A WRONG TO MY SOUL ; be not dejected , Tell the World , MY BODY ONLY IS BURIED , and that after what manner thou pleasest . Yet ( saith SOCRATES ) I may pray to God , and will , That my Passage hence may be Happy , which I beseech him to grant ; and in the same instant drank it off easily , without any Disturbance . This ( saith Plato ) was the End of the Best , the Wisest , and most Just Men. A Story , which Cicero professeth he never read without Tears . This ends Socrates upon the present Subject ; and Happy Man was he , to make so happy an End , as to Dye for the only true God : he had great Reason to believe ( maugre the Envious Uncharitableness of T. H. ) that he would Reward him , when it shall be said to many Bawling pretended Christians , Depart from me ; I know you not : for as Men Sow , so shall they Reap in the Day of God. I need not to tell the World , that Plato , and other Heathens , have written accurately upon that Subject , when it is so Notorious : Wherefore to close up my Testimonies upon this Head , and whole Discourse of Gentile-Divinity , I will present the Reader with two short Passages , one of the Pythagoreans ; the other from Virgil , thus tran●…lated to my hand ( only a little varied ) by an Ingenious Author . V. Donec long a Dies perfecto temporis Orbe Concretam exemit Labem , purumque reliquit Aethereum Sensum , atque aur ai simplicis ignem . In English thus : Till that long Day at last be come about That wasted has all Filth and Foul Desire , And leaves the Soul CELESTIAL THROUGHOUT , Bathing her Senses in pure liquid Fire . To which agrees that Golden Distick of the Pythagoreans , as it hath been called . VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this purpose : Who after Death once reach the Heavenly Plain , BECOME LIKE GOD , and never Dye again . The Greek has it , as Immortal Gods. Which Hierocles interprets thus : Herein shall Good Men resemble the Deity , that they shall be Immortal , like God himself . Thus Reader , have I given thee a very true Account of the Gentile-Divinity , what was the Faith , what the Practice , and what the Prophecy and Hope of many Gentiles through this Light Within , each of which had numerous Followers . Observe , They began where Jews and Christians begin , that is , WITH GOD ; and they end with what they confess to be theirs , namely , a State of Immortality , in which every one is Rewarded according to their Works : Only they are thus far to be Commended before either of them , ( if we consider many of our Times ) That they were more Certain , Plain and True in their Acknowledgment of a Divine Light , Law , or Principle in Man , which obey'd , supply'd then with dayly Wisdom and Strength , and finally led to God : And also were more Just to their Faith , by a Life excelling theirs in Vertue and Self-Denyal . And certainly , in that Great and Terrible Day , when God will judge the Secrets of Men by Jesus Christ , according to Paul's Gospel , will such Pious Gentiles , who knowing God , they Glorified him as God , and Conscientiously did the Things contain'd in his Law , be finally Acquitted and Rewarded . CHAP. XV. That the Heathens had a Sight of the Coming of Christ. That , and not Swearing prove the Sufficiency of the Light. OVer and above what I promised , being rather willing to Err on that End , if yet it be Erring ; I shall briefly observe two things greatly importing our Defence of the Light , and the Satisfaction of our Adversaries , if it be true that they query to be satisfied . 1. That the Testimony of Socrates and Xenocrates about Swearing sufficiently prove to us , that by the Light they had , they saw a State above Swearing , or a Righteousness excelling that of the Legal Jews , which manifestly corresponds with what Christ said ; who above Four Hundred Years after them taught , as what Purely became the Evangelical Righteousness , SWEAR NOT AT ALL. 2. That though their Light did not tell them the express Names Christ should be called by , yet they Fore-saw and Prophesied of his Coming , and how he should come of a Virgin , and what both he was , and the Work he came to do ; which the Names given of the HOLY GHOST did strictly import or signifie . Neither is it the knowing so many Letters , Syllables , or Words that gives true Knowledge , or Salvation , but the Experiencing him to be that which he is , and wherefore he is so denominated : for to that End came He into the World. Christ signifies Anointed ; with respect to that peculiar Manifestation . Jesus a Saviour , for he should save his People from their Sins . Emanuel , which is to say , God with us , &c. that in this Sense he was Prophetically held forth by the 〈◊〉 through that Measure of Light they had : Hear Plato and Virgil. Marcil . Ficinus , who writ the Life of that Great Gentile , tells us among many other things , that , Being very seriously askt by some that visited him , as the last thing they had a Mind to be informed about , HOW LONG MEN SHOULD ATTEND TO HIS WRITINGS ? Of which he seem'd so cheery , Living and Dying in the Belief of what he recommended to the World , He solemnly answer'd ; TILL THAT MORE HOLY AND DIVINE PERSON SHALL APPEAR TO VISIT THE WORLD , WHOM ALL MEN OUGHT TO FOLLOW . At once , both believing such a one to appear , and then forbidding all to prefer that lesser Discovery he had given the World , through the Improvement of his Talent of Light , to that greater Manifestation , which that Divine Person would bring with him into the World ; as if he had said : Mine may help you with respect to that Knowledge which is your Duty in this Generation , and so direct to him that afterwards shall come ; but I am not He , neither do I believe this the most excellent Discovery that can be made : but as the lesser Light may point to the greater , and is at last swallow'd up of it ; so can I only point at him , and when he is come , all I have done must yield to him : for I declare , that all ought to follow him ; for , in following him , they will obtain Eternal Blessedness . Let us now see what Virgil will add to this Matter , as translated in Eusebius . Jam nova Progenies Coelo demittitur alto . Now is from Heaven high Descend'd a new Progeny . And in his Bucolicks : Sicelides Musae paulo majora canamus . Ye Muses , with a lofty Wing , Let us of higher Matters sing . And what be they ? Ultima Cumaei venit jam Carminis aetas . Who lives this Age , will clearly see , Cumea's Vers's accomplisht be . This Cumea ( so called of her City ) was a Sibyl , who liv'd about 600. Years before Christ , and prophesied of him . Virgil writ these Verses about Forty Years before Christ was born . I query if the Jews themselves had so positive a Sence of the Messiah's Coming . But to proceed . Magnus ab integro seclorum nascitur Ordo : Jam redit & Virgo , redeunt Saturnia Regna . Th' Integrity of Times shall now renew again , A VIRGIN also shall bring back old Saturn's Raign . This is a direct Prophecy of the Marvellous Conception , that he should be born of a Virgin , and the Good that would redound to the World thereby , as he further addeth . Tu modo nascenti Puero , quo ferrea primum Desinet , ac toto surget Gens aurea Mundo , Cast a fave Lucina — Hoc duce , si qua manent sceleris vestigia nostri , Irrita perpetua solvent formidine terras . The Birth of that most happy CHILD , by whom The Iron Age shall end , and Golden come , Chast Lucina favour — HE SHALL THE POWERS OF WICKEDNESS DESTROY , AND FREE THE WORLD FROM FEAR AND ALL ANNOY . Yet again : Ipsae lacte domum referent distenta Capellae Ubera : nec magnos metuent armenta Leones . The Goates shall bring their Udders Milk-fill'd home , And th' gentle Flocks great Lyons shall not shun . Yet further : Ipsa tibi blandos fundent cunabula flores , Occidet & Serpens , & fallax herba veneni Occidet : Assyrium vulgo nascetur amomum . Thy Cradle fairest Flowers shall send forth still , Which shall have Power , THE POYSONOUS HEARBS TO KILL , The SERPENT HE SHALL TO DESTRUCTION BRING , Assyrian Amomum shall each where spring . Hinc ubi jam firmata virum te fecerit aetas . When thou shalt attain at length To Years of Manhood and firm Strength . Now let any tell me , if this be not a most Pathetical Account of the Vertue and Power of Christ , and the very End of his coming into the World , as by a Comparison of it with Scriptures in the Margent will plainly appear . Et durae quer●…us sudabunt roscida mella . From the hard Oak there shall Sweet Hony sweat forth and fall . To Conclude , Cedet & ipse mari vector ; nec nautica pinus Mutabit merces : omnis feret omnia tellus . Non rastros patietur humus , non vinea falcem , Nec varios discet mentiri lana colores . Sponte sua sandix pascentes vestiet agnos . O mihi tam longe maneat pars ultima vitae , Spiritus & quantum sat erit , tua dicere facta ! The Sea shall then be quiet , no Ship shall range Abroad her Wares with others to exchange ; Then every Land shall every thing produce , And then to plow the Earth they shall not use : Vines by the Hook shall not be rectify'd , Nor Wool with divers Colours shall be dy'd ; Fair Fleeces voluntary shall proceed , And clothe the Lambs while they do gently feed . O might my Dayes be lengthned , so that I Might sing of thy great Deeds before I dye ! Thus , to say no more , though much more might be said , of this kind , have Heathens by the LIGHT , we have been hitherto defending , not only fore-told Christ's Appearance , but the very Work , for which he did come , and from whence he received those peculiar Names of Christ , Jesus , Emanuel , the Restorer of Breaches , Redeemer , Saviour , &c. So that I hope , our Adversaries will either disprove these Writings , or confess that the Light God gave to the Gentiles , they receiving it , was sufficient , and that by it they had some of them a Sight of Christ , with respect to the great Performance , for which he was so named . I have omitted any mention of those Sibylls , so much believed in by Justin Martyr , Tertullian , Clemens Alexandrinus , and abundance of the Ancients , for David Bloudell's sake , an accurate French-Man , who indeavours to prove the Books that go under their Name , to be an Imposture writ since Christ , by some affected to ●…hristianity , to promote it with the Gentiles ; and therefore no true Prophecyes of his Coming ; though he grants , Sibylls there were of old , and Excellent Things they wrote , but that they were burnt in the Capitol of Rome several Hundred Years before Christ came in the Flesh , and scattered Remnants onely extant , yet among them enough will be afforded , as Virgil from the Cumean already mention'd , whereby to prove the great Fore-sight some of the Gentiles had of Christ's being Conceived by the Holy Ghost , Born of a Virgin , and finally , Coming in the Flesh for the Salvation of the World : And which is more then any before Virgil had done ; the Time when ? namely , WITHIN THAT AGE , which was the Reign of Augustus Caesar , in the beginning of which Virgil wrote , and about the End of which Christ was Born. CHAP. XVI . It is granted that the Jew , and much more the Christian hath the Advantage of the Gentile . Yet that the Gentile had enough Salvation . BUt that I'may provide against both Ignorance and Malice : Let none unworthily infer from hence , that I prefer the State of Gentilism before the State of Christianity ; No , nor yet so much , as that I intend to equal it to that of the Jews , to whom pertained the Adoption , Glory , Covenant , and the giving of the Law , whose were the Fathers , and of whom Christ himself came after the Flesh , who is God ( the only God ) over all , Blessed forever , Amen . For this let all know , that far greater were the Priviledges that both Jew and Christian were blessed with , then those of the Ancient Gentiles . God gave the Jews what the Gentiles had , but he was not pleas'd to endow the Gentiles , with all that he freely bestowed upon the Jews : Yet that he gave them what was sufficient to Godliness is altogether as certain ; For the Difference lay not in the Root of the Matter , but only in some Extraordinary Helps , and several visible Services , Figurative of a further Glory . The Word nigh in the Heart ( of which Moses testified ) was not the only Priviledge of the Jew , but of the Gentile also . The Spirit of God strove as well against the Gentile as the Jewish Man ; And God himself declared their New Moons , Solemn Assemblies , Sabbaths , &c. to be an Abomination ; and bid them , cleanse themselves , and put away the Evil of their Doings ; and that they would make them a new Heart , and a new Spirit : intimating , that though he did attend their Childhood with many Helps that were wanting to other Nations , yet he required Fear , Purity and Righteousness , as the most essential thing of all other ; which , because it was required of the Gentiles as well as Jews , and that many Gentiles believed so , and accordingly lived , unto which , declaring they were inclined by that Spirit , which ( Job sayes ) is in Man , and that Inspiration of the Almighty which gives Understanding ; I cannot in Justice but conclude , they wanted not the Ground-work any more then did the Jews . So that the Sum of what I have been urging is but this ; and thus much it is , That though God was more Beneficent to the Jew ( especially to the Christian ) then the Gentile ; and consequently that as the Jew had those Assistances the Gentile had not , so the Christian-Dispensation is the Perfection of the Divine Light , Life and Immortality , more weakly seen , both by Jew and Gentile ; Yet also , That God did communicate to the Gentiles such a Measure of his Divine Light and Spirit , as diligently adhered to , and faithfully sollowed , was sufficient to their Salvation , from Sin here , and confequently from Wrath to come : And that they themselves did so Believe , Teach , Live and Dye , in perfect Hope and full Assurance of Eternal Recompence , in a State of Immortality . And though I will not be so strict in my Opinion of the best Gentiles , as to deny there might be some Self-Mixtures from Temper , Education , or otherwise ; yet I will also boldly affirm , that as the Light they had was sufficient in it self to their Salvation ( of which their Life and Doctrine are a notable Demonstration ) so they had some of them a glimmering Prospect and bold Belief of as high a State of Purity , Glory and Immortality , as Man's Nature is well capable of attaining to . Let thus much suffice ( whether T. Hicks be pleased , or not pleased ) in Defence of the Universality and Sufficiency of the LIGHT , at least with respect to the Gentiles Divinity ; and a round Answer to the Clamours of our many Adversaries against the Light 's Sufficiency to discover Sin , and convert from it . CHAP. XVII . A great Objection stated ; Answered . The Light both Law and Gospel , not in the same Discovery ; but in it self . A Way to reconcile the seeming Difference about it . The Light still defended . BUt because I am yet to expect Doubters about the Light , who rather strive how to oppose it by their Notions , then believe and obey it . I will suppose that some may ( as indeed doth T. Hicks , J. G. and almost all who have writ against us ) yet object : Certainly this Light Within can be at most but the Law in the Conscience , answering to the First Covenant ; For here is scarce any mention made of Christ in this long Discourse ; and if this Light were Christ , as is affirmed by you Quakers , then how comes it , that he was not so called of Old by the Jews and Greeks ? and why typified out to come , when he was come before , and whilst typified ? And further , In what Sense can he be understood to bear our Iniquities , and Men and Women to be saved by his Blood , if this Light be the Saviour , Messiah , Christ , &c. as you believe , and endeavour to maintain now in the World ? This Objection , I suppose , the Reader will allow to be the most weighty made against our Principle , and that I have dealt more fairly by our Adversaries ( especially by that Unjust and Malicious Man T. Hicks ) then they have dealt with us in his abusive and impertinent Dialogue ; since I have here laid down the Strength of their Objection , and the whole Scope and Intendment of his 8 , 9 , 10 , 11 , & 12. pages against the Light. To all which I thus answer , in the Fear of God & Spirit of Moderation . The Objection consists mainly of these Four Parts ; The First , relating to the Light 's being but the Law , not the Gospel . The Second , to the Light 's never being called Christ by Jews or Greeks . The Third , to Christ's being typified , and yet in Being at the same time . The Fourth , to Christ's Blood , the Bearing our Sins , and which way this could be appropriated to the Light , and not do Injury to the Holy Manhood . First then , I shall answer to that Part of the Objection which concerns the Light 's being but , or no more then the Law. I do thus far agree , That the Light is the Law ; but that it is not therefore in any sense the Gospel , I also deny , yet not in that Capacity wherein it is the Law ; for as in that state it cannot justifie , so it would be to say , it is the Law , and it is not the Law. I say then , that the Light may be both , in reference to a two-fold Manifestation . Where there is no Law there is no Transgression . It might as well have been said ( since they themselves confess it to be the Law ) That where there is no Light , there is no Transgression ; and the rather , because whatever is reproved , or Sinful , is made manifest by the Light ; therefore , since all have transgrest , all have Light , and ever had : In this State then it is a Law , which justifies none ; for whoever is in that which is reproveable , is under Condemnation from the Law , or the Reproving Act of the Light. But again , Such as by unfeigned Repentance come to turn unto the Light , they are herein justified in a two-fold Sense ( and I so speak for the sake of the Simple , beguiled by a wrong Apprehension of the Word ) First , In that God acquits for his Name 's sake , who is Merciful , Pardoning Iniquity , Transgression and Sin , all that Repent with Unfeigned Repentance . Secondly , In that he accepts upon the Renewal and Conti●…uance of the Creature 's humble and sincere Obedience . Neither are such properly come to the compleat Sonship ; they are but on their Journey , they must give good Proof of their Fidelity , Diligence and Loyalty to God , as Servants , before there be a Receiving of them into that excellent State of Sorship which never goes out of the Father's House 〈◊〉 . This is clearly distinguisht , and weightily exprest by the Apostle Paul to the Galatians , The Heir , sayes he , whilst 〈◊〉 Age , differs not from a Servant , but is under Tutors until the time ●…pointed of the Father ; even so we , when we were Children were in Bo●…dage , under the Elements of the World : therefore the Seed came , that by Faith in it the Adoption of Sons might be known . This is the Perfection of the Brightness of the Light , which is all along still the same in It self , though not the same to the Creature . The outward Sun is the Cause of the early Dawnings , and is at that very time in it self the same Glorious Body of Light , as when in the Meridian ; but if Men either through Natural Weakness , or the many Fogs and Mists of Tradition , Education , Ignorance or Prejudice suffer an Eclipse , they must not blame the Light , but themselves . He that follows the Light , which was ever the Just Man's Path , shall meet with Blessedness at the End of his Travels ; But such as let the World of Wickedness get between , are over-taken with Night . Abraham saw Christ's Day ; What Day ? The Dispensation of Sonship , as Heir of all things , the Day of perfect Restitution ; which he could never have done , had he not had Light , by which to have seen it . So several of those Holy Ancients obtain'd a Degree above many , and arriv'd at a Growth , yea , the Benefit and Enjoyment of a Dispensation , that was not general , through the Weakness of the Age : Such really saw beyond the Offerings , Types , Figures and Shaddows , to a State more Inward , Spiritual and Substantial , by taking good heed to the Heavenly Light. And this was the End of all External Administrations , to drive the Creature in , & point out unto it some more hidden Mystery that Man's Wandering from God had caus'd him to neglect ; yet still was Christ , the Word . God , a saving Light in that State. And the Light of the Law was as a School-Master , that led such as diligently obeyed it , to that more excellent Discovery of the same Light , which is now called the Gospel , or Glad-tidings , as certainly it was and is , after so Black and Cold a Season , as hath tediously overcast the Heavens , to have that Sun of Righteousness appear in that Body , prepared and anointed for that Purpose , in a transcendent Manner to all former Manifestations of Himself . Thus it was that such as had liv'd up most faithfully to the Law of God , or Light of that Dispensation , gladly received Christ , believed in him , became his Followers , and the Companions of his Sufferings ; so that he , who was the Light of the Law , is also the Light of the Gospel , though not in one and the same Degree of Discovery , as the Light is not one in Condemning and Justifying , though it be one in it self ; nor in the Degree and Growth of little Children , young Men and Fathers , yet one Pure , Eternal , Unalterable Light of Life and Righteousness in it self . If therefore it doth the Office of the Law in any , to be sure such one is yet under a State of Condemnation for Evil , and he is not yet come to know the fulfilling of the Law , as becometh every Follower of Christ , yea , every one that would come to Christ. Christ indeed fulfils the Law for us ; but how ? The Light in us , as we are subject to it , and led by it , administers an Holy Power , by which we are enabled to do that which is Good and Acceptable in the Sight of the Lord ; and so obeying the Light , we fulfil the Law : Thus he works his Works in us and for us . And so far was Christ from Dis-ingaging his Followers from an indispensible Necessity of keeping the Law , as outwardly ingraven on Stones , that he set them a far harder Task , by how much it is more easie to restrain from Acting then Thinking . Thou shalt not Commit Adultery , saith that Dispensation of Moses ; Whosoever looks on a Woman , to lust after her , hath committed Adultery already with her in his Heart , saith that more Excellent Dispensation of Christ. Certainly then those Men , who fancy themselves upon the easie Terms of being excluded the Fulfilling of the Law , or Performing good Works , as a Condition to Justification , must basely abuse themselves , and dangerously adventure the Well-being of their own Souls . In short , He was the True Light , who said , He that looks upon a Woman to lust after her , has committed Adultery with her already in his Heart : But so was he also that said of old by Moses , Thou shalt not commit Adultery ; Therefore should we conclude two Lights , and not rather two several Manifestations , or gradual Discoveries of the self-same Eternal Light ? To conclude , The Law ( as I may say ) is the Gospel begun , and the Gospel is the Law finished ; He that would be justified must first be condemned , and who would be healed , must first be wounded : The Law is as the Sword , the Gospel as Balm ; The one Duty , the other Love. And that which alone is needful to attain unto the highest Discovery , is , to be humbly subject , and constantly obedient to the lowest Appearance of it : The faithful Servant becomes a Son by Adoption . Wouldst thou know the Word a Reconciler , thou must first witness it an Hammer , Sword , Fire , &c. The Way to arrive at Evangelical Righteousness , is first to perform the Righteousness of the Law : By Law , I mean not that of Ceremonies , or the External Order of the Jews ; but that Moral & Eternal Law , which is said to have come by Moses , and is accomplisht by Christ. And there is great Hopes , that who Conscientiously keeps the Beginning , will compass the End. Such as have Conquer'd bad Doing , if they be faithful in what they have received of God's Light and Spirit it will inable them against bad Saying , till at last they overcome evil Thinking too ; and witness that Scripture fulfilled ; Judgment ( the Law ) is brought forth into Victory ( the Gospel ) He that follows me ( the Light of the World that inlightens all Men coming into the World ) shall not abide in Darkness , but shall have the Light of Life . I make not this Distinction of Law and Gospel to distinguish in Kind , but Degree , and for the sake of the Weak accustomed to it . And if the Son make you free , then are you free indeed : For as it is a Condemner it may be called the Light that brings Death , in that it slays by the Brightness of it's coming into the Conscience , the transgressing Nature ; like unto that Expression the Day of the Lord is a Day of Darkness , because of the Judgments and Terrors of the Lord for Sin ; But to the Obedient it is the Light of Life . Thus is Christ as the Word-God , and Light of the World through every Dispensation , ONE in himself , though to Mankind he has variously appeared , not by Differing Lights , but Manifestations only , of one and the same Eternal Light of Life and Righteousness . CHAP. XVIII . The Second Part of the Objection , that Christ was not anciently called the Light ; Answered . And the Contrary proved from Scripture and Reason . TO the Second Part of the Objection , If the Light in every Man were Christ , how comes it that the Jews and Greeks never called it so ? I answer , We do not say , that the Light in every Man is Christ , but of Christ ; He is that Fulness from whence all receive a Measure of Divine Light and Knowledge ; but not that every Individual has the whole or compleat Christ in him ; such an Absurdity never fell from us , nor our Doctrine , though the Malice of our Adversaries hath charged it upon both . But as the External Sun darts its Light upon the Organ of the Eye of the Body , by which it conveyes true Discerning to act , how , in and about Visibles ; so doth the Internal Sun of Righteousness shine upon the Eye of the Soul , giving it the Knowledge of those invisible Things , which properly relate to the Nature of the Soul ; So that we are the less oblieged to give a Reason , why others called not the Light in Man , Christ , since we renounce all Share in such Belief our selves : Which is Answer enough to T. H's dis-ingenuous Inference , that because G. W. affirmed , the Light , with which Mankind was inlightned , was God , therefore sayes T. H. Every Man his whole God in him , or to that Purpose , p. 5 , 6. Yet thus far I will tell those Men , that Christ was called Light , before ever he was in the World , though not before he was Christ. I will give him for a Light to lighten the Gentiles , &c. Now if any will say , that this Light was not Christ , let them tell us so in plain words : But if it will be allowed , then T. Hicks had best ask , why the Prophet by the Holy Ghost should call Christ , Light , even as soon , if not before he was called Christ ; and why in that very State , in which he was called Christ , he should be called Light. Certain it is then , that by Him , the Light , we are to understand Christ , which is one and the same thing , as if he had said , I will give Christ for a Light to enlighten the Gentiles ; or , who is the Christ , is the Light ; or , the Light is Christ : So that it will follow , that the Gentiles were inlightened by Christ , which is the Whole of what we understand by our Assertion , as to the Light in Man. Again , John expresly calls that Light with which every Man is inlightned , the Word ; and the Word is said to have taken Flesh : If then he that took Flesh was Christ , and consequently that Body , Christ's Body only , as none , I think , will dare deny , but Muggleton , and his Credulous Followers , it will follow , That Christ , who took , or appeared in that prepared Body , is the Light , with which every Man is inlightned . Further , Christ himself sayes , I am the Light of the World ; which is as much as if he had said , I have inlightned the World : therefore the Light , which shines in the Hearts of Mankind is Christ , though , not every particular Illumination the entire Christ ; for so there would be as many Christs , which were Absurd and Blasphemous . But Lastly the Apostle himself calls him Christ before his Coming in the Flesh ; or that Christ was Christ before his Appearance in that Body at Jerusalem , which clears that Point in Controversie : for the Stress of T. Hicks's Objection , as to this Particular , lies here , Christ , as Christ , was not before he took Flesh ; therefore though I should grant ( might he say , and he doth say as much ) that as the Word-God all are inlightened by him , yet , sayes he , not as he is Christ before that visible Appearance : One would think he were a very Socinian by his Arguing ; not that I write so in Slight , Abuse or Reflection ; but if Christ was not before , then the Manhood , that was taken in time , must be the Christ ; and what should materially hinder their Conjunction I know not ? But I would fain know his Reason for it , if it be Lawful to expect what I fear he has not to give ; however , if he darest , he would give you his Interest in lieu of a Reason for his so holding , but that I shall do for him , and with Impartial Minds it will be a Reason against him . The Dilemma in short is this , If he denies Christ to have been Christ before that Coming , he thwarts as plain a Text as the Scriptures have ; and if he should allow of it , his whole Fabrick ( now a Fortification , he thinks ) would fall like a rotten House about his Ears . Well , but I will tell him , and all concern'd , for his base Opposition , That since Christ , as the Word-God , hath illuminated all Men antecedent to his Coming in the Flesh , as confesses T.H. J.G. J.F. and many more of them , & that the Apostle says , that the Word was Christ , or Christ was before he came in the Flesh ; for Christ was in the Wilderness a Rock to Israel , unless Christ and the Word are two distinct Beings , or that there be two distinct Christs : Christ was that Light , with which Mankind was illuminated , or that Light , Mankind was inlightned with , was the very Christ , and consequently , the Light has been called both expresly and implicitly Christ before that visible Appearance at Jerusalem . Nor is the Allegation of that Scripture pertinent to the Matter in hand ( viz. ) Which none of the Princes of this World knew , &c. brought by T. H. for that was spoken in reference to the Wisdom which had been hid , and not the meer Manhood of Christ ; But suppose it had deeply concern'd it , we have this to say , that such as rejected , much more those that crucified him in his outward Appearance , had first despised and slain him within , They were of those who Rebel against the Light , and Love not the Wayes thereof . And I affirm against all Opposers , that it was by that Sight the Light within gave to Simeon , Peter , Nathanael , and all others , who believed in him , that they Confessed him , and Suffered for him ; such as had not so Out-sinned their Day , Defiled their Conscience , Clouded their Understandings , and Hardned their Hearts , as others by Wicked Works had done ; but through the Light of the Lord , had in good measure kept their Consciences void of Offence , they received and imbraced him . The Light knew its own ; The Lesser led to the Greater , and the Greater Light as naturally attracted the Lesser , as we may see Fire do every day . To conclude this Particular , let me add , that they were not the Princes of this World that put him outwardly to Death ; for it came by the Envious Accusations and most Inveterate Suggestions of the Jews ( a Broken Conquered People ) to Pilate , but Governour of a Province ; therefore , since I believe what the Apostle saith to be true , I have rather Reason to infer , that it was meant of Christ Mystically , then of that Visible Body . However it be , that part of our Adversaries Objection about the Light 's not being call'd Christ , antecedent to his Coming in the Flesh , can be of no Weight to the Matter under Debate , since we have so evidently made the Contrary appear . CHAP. XIX . The Third Part of the Objection ; If Christ was enjoyed under the Law , as he was , if the Light be Christ ; why was he Typified ? Is proved of no Force . The Type and Anti-type in some Respects may be at one and the same time ; this is proved by 〈◊〉 of Scripture . Our Adversaries Oppostion and Cavil Weak and Insuccessful . THe Third Part of the Objection , and what seems at first sight to carry something of moment against us , is this ; If the Light Within be Christ , and the Jews and Gentiles had it from the beginning of the World , how can Christ be said to be typified out , as not come , and Prophesied of to come , when by your own Principle he has been alwayes come ? I answer , This part of the Objection is in some respect built upon the same Mistake as was the second , namely , that the Light within is intirely Christ ; concerning which I have plainly and truly exprest my self before ; I will therefore faithfully state the Question for them thus : Well , but still you say , Christ inlightned Jews and Gentiles before that visible Coming ; if so , then was he come by your own Principle , whilst his very Coming was typified out , and Prophesied of : Doth not this seem a Contradiction ? But to this I say , that the supposed Contradiction ariseth from the Mistake of the Dispensations ; for it takes for granted , that there was no Difference in the Degree of Illumination before , and at the Coming of Christ after that visible Manner into the World , which all must needs confess : For as I would be understood , when I call the Light before , and after Christ's Coming in the Flesh , Light , to mean but one and the self-same Light in Nature ; So let none apprehend , that we make not a Difference by the Acknowledgment of a more eminent Manifestation of the same Light. What follows then ? Why thus much most clearly , That under the Enjoyment of the Lesser Manifestation of Light , suited to the then Childish State of the Jews , God was pleased to allure them after an Expectation of , at least a Belief in higher things , by Types and Prophecyes of that far more Excellent and Exceeding Glorious Dispensation of the Light and Love of God in after Ages . The End of God's giving the Israelites that outward Prophet and Leader Moses was , to bring to the Inward , which though they through Carnality and Weakness were not then sensible of him , so as to stay their Minds upon him , yet Moses prophesied of him ; and all the External Dealings have been with respect to bring to the Seed within , which is able to bruise the Serpent's Head , and did so in some measure through all Ages . So that in good Reason and Truth may we assert , Christ the Light , was the Rock that follow'd Israel in the Wilderness ( who is the Rock of Ages , and Foundation of all Generations , who ever enlightned all Mankind , the same yesterday , to day , and forever ) yet a greater Manifestation of that Divine Light might be typically preacht forth under the Enjoyment of the Lesser : And that we herein are not without the Suffrage of the Scriptures to our Defence , I would fain know of T. Hicks , or who else that is concerned against us , If notwithstanding all those outward Washings of those Times , God did not frequently press the very Substance it self , namely , a Clean Heart and a New Spirit ; accounting all short thereof but as the Cutting off a Dog's Neck ? And whether Christ himself did not with his own Hands give the Bread and the Wine to his Disciples , and yet bid them do it till he came ? Whence it is easie to observe , that unless Tho. Hicks , and the rest of those Contenders , say with the Papists , The Bread and Wine are very Christ ( and so make Christ giving Christ , thereby destroying the Nature of a Sacrament ; and instead of doing it till he come , that he should come when-ever they do receive it ( which Ignorance I will not suppose him or them guilty of ) I say , unless then that they were of one Mind with the Romanists in the Matter of the Supper , it must be granted to us , that Christ present gave them a Figure of Christ to come ; therefore to figure out Christ to come , destroyes not Christ's being come ; especially with our most necessary Distinction of the lesser Manifestation from the greater , which nevertheless divides not the Light , but that remains in it self one Pure , Eternal Being of Light , and Sun of Righteousness through every Dispensation . This , that Passage I have already observed from the Apostle Paul , in Answer to the second part of the Objection plainly clears to us ; For if Christ typified out was their Rock , or the Rock of that Age , even when the Brazen Serpent the Type was in being , I cannot see , but the Type and the Thing typified might be at one and the same time ; not as to Degree , but Nature ; for so I would be understood . Before I conclude take this notable Saying of Christ to the Jews , and what may be collected from it to our Purpose ; BEFORE ABRAHAM WAS I AM — ABRAHAM SAW MY DAY , AND REJOYCED — which affords us briefly thus much : That though he was not so visibly come , yet it was the very same HE that came about One Thousand Six Hundred Years ago , who was with the Fathers of Old ; and that Abraham , who lived One Thousand Nine Hundred Years before that outward Appearance , saw him , and his Day . If this be not the Import of the Place , I know none ; For the Jews not believing him to be the Messiah , thought it high Presumption sor him to compare with Abraham ; Art thou Greater then our Father Abraham , who is dead , and the Prophets are dead ? Whom makest thou thy self ? said that Unbelieving People ; Unto which he answered ( that he might prove himself to be the true Messiah , the Christ of God ) ABRAHAM SAW MY DAY , and rejoyced : They still harping upon that Visible Body , not Thirty Three Years old , replyed , Thou art not yet Fifty , and hast thou seen Abraham ? Taking that to be the Messiah , the Christ of God , and Saviour of the World he meant , which they saw with their Carnal Eyes . To which he rejoyn'd with a Verily , verily I say unto you , before Abraham was I am ; then took they up Stones to cast at him , &c. By all which it is most clear , that unless our Adversaries will deny him that so spoak ( which yet T. Hicks's Anti-scriptural Opinion doth imply ) to be Christ , who singled and distinguisht himself , as the Messiah , the Christ of God , and Saviour of the World from that Visible Body , not Fifty Years old indeed ; both Christ that then spoak must needs have been long before Abraham's Time ; and that such Holy Ancients were not without a Sight and Prospect of him , and the Day of his Glorious Appearance , or that most Signal Manifestation of himself in that Body prepared for that Great and Holy Purpose ; witness the exceeding Clear and Heavenly Prophecyes , that were as so many Fore-runners , or Introducers of the Evangelical State. And this is unquestionably confirm'd unto us by that known and very weighty Expression of the Apostle Paul to the Romans : Whose are the Fathers , and of whom as concerning the Flesh Christ came , who is over all , God blessed for ever , Amen . Since here both Christ is distinguisht from the Body he took and made one with that God , who is over all , blessed for ever , Amen ; As much as to say , of whose Flesh Christ took , therefore Christ was before he took it ; or his taking it did not constitute him Christ , which Christ is God ; And if God ( which cannot be said of meer Flesh or any Corporal Lineage ) then must he have been from all Everlasting . To conclude , As Abraham Outward and Natural was the great Father of the Jews Outward and Natural , whose Seed God promis'd to bless with Earthly Blessings as Canaan , &c. & that they were figurative of the one Seed Christ , and such as he should beget unto a lively Hope through the Power of his Spiritual Resurrection , it will consequently follow , that this Seed must be Inward and Spiritual ; since one outward thing cannot be the proper Figure or Representation of an other : Nor is it the Way of holy Scripture so to teach us ; The Outward Lamb shows forth the Inward Lamb ; The Jew Outward , the Jew Inward . As God attended the one with many singular outward Mercies ( to say no more ) above other Nations ; So the Jew in Spirit doth he benefit above all other People I have these two short Arguments to prove , what I believe and assert as to the Spirituallity of the True Seed ; and a clearer Overthrow it is to the Opinion of our Adversaries to the True Christ. First , Every thing begets its like ; What is simply Natural produces not a Spiritual Being ; Material Things bring not forth Things that are Immaterial . Now because the Nature , or Image , begotten in the Hearts of True Believers , is Spiritual , it will follow , that the Seed which so begets , and brings forth that Birth , must be the same in Nature with that which is begotten , therefore Spiritual ; then Christ's Body , or , what he had from the Virgin , strictly considered as such , was not the Seed . Secondly , it is clear from hence ; The Serpent is a Spirit : Now nothing can bruise the Head of the Serpent , but something that is also Internal and Spiritual , as the Serpent is ; But if that Body of Christ were the Seed , then could he not bruise the Serpent's Head in all , because the Body of Christ is not so much as in any one , and consequently the Seed of the Promise is an Holy and Spiritual Principle of Light , Life , and Power , that being receiv'd into the Heart bruiseth the Serpents Head : And because the Seed , which cannot be that Body , is Christ , as testify the Scriptures , the Seed is one , and that Seed Christ , and Christ God over all , blessed forever , we do conclude , and that most truly , that Christ was , and is the Divine Word of Light and Life , that was in the beginning with God , and was , and is God over all , blessed for ever . And this may yet more evidently appear , let it but be seriously weigh'd , that before ever that visible Appearance , the Seed bruised in good measure the Serpent's Head in the Holy Men and Women of all Generations , otherwise they had not been Holy , but Serpentine and Wicked ; And if the Seed , was before , and that Seed be Christ ; because there is but One Christ , as well as but One only Seed , it doth clearly follow , that Christ was Christ before that Outward Appearance ; and consequently , it could but be a more Excellent and free Manifestation of his Truth , Righteousness , Salvation , Wisdom , Power , Glory and Dominion , as indeed it was . For notwithstanding that this Heavenly Seed was in some measure known , and what was wrought of Inward Deliverance in that Day , was by and through the Power and Vertue of it , as the Minds of People were retired to that Word of God nigh in the Heart to cleanse and redeem ; And though particular Persons might arrive at great Attainments , even to a Beholding the Day of the Seeds compleat Redemption , and Conquest over all it's Oppressors ( when what was but in the Condition of a Seed , or New-born Child , should become the only Son , the Wonderfull Counsellor , the Mighty God , the Everlasting Father and Prince of Peace , of the Increase of whose Government there should be no End , as speaks the Prophet ) Yet it is granted , through that good Understanding the Lord has given us in these weighty Things , that the Generallity were but Weak , Dark and Imbondaged , as saith the Apostle , under Carnal and Beggarly Elements , not clearly seeing through those outward Services , which , if I may so speak , God held them in hand with , condescending to their Weakness , that he might both keep them from gadding after the Pompous Invention , and Idolatrous Worship of other Nations , and point out unto them under their great Carnality that more Hidden Glory and Spiritual Dispensation , which should-afterwards be revealed , to wit , The Compleat Redemption of the Soul , and Raign of the Holy Seed , from the Child born , and the Son given , to the Wonderful Counsellor , the Mighty God , the Everlasting Father , and Prince of Peace , of the Increase of whose Government there shall be no End. So that then we ought , and we do by absolute Force of Truth conclude ( 1. ) That the Seed , which Seed is Christ , was in all Ages with Abraham , with the Israelites , with the Prophets , Therefore he was as well before he came in that prepared Body , as then and since . ( 2. ) Yet it is confest , That He was not so clearly revealed , perfectly brought forth , and generally known before his so Coming as then and since , but more darkly figured out by Types and Shaddowy Services ; which though they Cleans'd not , Sav'd not , Redeem'd not , yet did show forth a more Hidden and Spiritual Substance , that was able to Cleanse , Save and Redeem , and did all that received it , and were truly subject to it . ( 3. ) That it therefore is not at all Absurd , that the more Excellent Manifestation of Truth should he Typified and Prophesied of , under the Enjoyment of the Lesser , since the Reason of the Thing , and the Testimonies of the Scripture are so express for it , which ends our Answer to this Particular . CHAP. XX. The Fourth Part of the Objection stated and considered . Christ's Death and Sufferings confessed to , and respected ; they were beneficial . The Light of Christ within is the Efficient Cause to Salvation . HAving thus considered the Third Part of this great Objection , I am now come to what chiefly stumbles People , with respect to the Light within , at least , as I apprehend ; and that is this Fourth and Last Particular , viz. But if the Light in every Man be Christ , how doth it bear our Sins , and are our Iniquities laid upon it ? and how can we be said to be Justified , Redeemed or Saved by its Blood , since all these things are spoken by the Holy Pen-men of the Man Christ , or Jesus born at Nazareth ? Surely you wholy invalidate his Life , Death , Resurrection , Ascension and Mediation by this Belief in the Light. This I take to be the very Stress of the Matter , collected out of the most Forceable Writings of our Adversaries ; To which I Answer , and let him that reads understand . It must be considered in this Last Part of the Objection , how those Questions can be applicable to the Light , and yet be reconciliable with those Scriptures that seem to attribute all to his Bodily Sufferings . I hope to make appear , that as we exalt the First , so we dare not by any means to slight the Last . The Light , or rather He that is Light in Man ( for I have alwayes desired so to be understood : Light being a Metaphor or word taken from the outward Day , and chiefly so term'd , because of Man's Darkness , which is thereby discovered ) hath been as a Lamb slain since the Foundation of the World ; that is , the World had not been long created , before the good Order of it , and every thing therein , being envied by the Fallen Angels , that Spirit of Iniquity betrayed Man of his Innocency ; and Sin by Disobedience prevailing , the Light or Principle of Life , under whose Holy Leadings Man was placed , became Resisted , Grieved , and as it were Slain ( which word Slain is also Metaphorical ) that is to say , the Innocent Pure Life was as Wounded unto Death through Man's Disobedience and Lamb-like Image , in which Adam was created , by him through Rebellion lost : Thus that Holy Principle , which God placed in the Heart of Adam , in which was true Light , Life and Power , bore the Sin , was prest under it , as a Cart under Sheaves , grieved exceedingly , and as it were quencht with Iniquity . This hath been the Condition of that Precious and Elect Seed , Spirit , Light , Life , Truth ( or whatever Name equivalent any may please to give it ) ever since that first Rebellion , to this very Day : And as in Wicked Men God's Holy Light and Spirit , or that Principle which is so called , hath been deeply Wounded , yea , as one Slain ; so in Good Men , that have had a Sence of the World's Abomination , hath it also born many Burdens and Weights ; for the Light and Life is One in All. And those who have been reformed by it , and joyned to it , have been as One Spirit , and have not been without their Share of their Lord 's heavy Sufferings , from the Ungodly World , which was as well a filling up of Christ's Sufferings that were before his Outward Coming , as what to this Generation are behind . And as at any time Disobedient Men have harkened to the still Voice of the WORD ( that Messenger of God ) in their Hearts , to be affected and convinced by it , as it brings Reproof for Sin , which is but a Fatherly Chastizement ; ●…o upon true Brokenness of Soul , and Contrition of Spirit , that very same Principle and Word of Life in Man , has mediated and attoned , and God has been propitious , lifting up the Light of his Countenance , and replenishing such humble 〈◊〉 with Divine Consolations . So that still the same Christ , Word-God , who has enlightned all Men , by Sin is grieved , bearing the Iniquities of such as so sin , and reject his Benefits : but as any hear his Knocks and let him in , he first Wounds , and then Heals ; afterwards he attones , mediates , and re-instates in the holy Image . Behold this is the State of Restitution ! And this in some Measure was witnessed by the Holy Patriarchs , Prophets and Servants of God in old time , to whom Christ was substantially the same Saviour , and Seed bruising the Serpent's Head , that he is now to us , what Difference s●…ever there may be in Point o●… Manifestation . But notwithstanding the same Light and Life , with that which afterwards clothed it it self with that outward Body , did in measure inwardly appear for the Salvation of the Souls of Men ; yet , as have often said , never did that Li●…●…eminently put ●…orth it self for that End , as in that 〈◊〉 and prepared Body ; so that what he then suffered and did in that transcendent Manisestation , may by way of Eminency assume the whole Work unto it self , that he ever did before , or might do afterwards . For doubtless that very Light , Life and Power , which dwelt in that Flesh●…y Tabernacle , eminently was the Convincer , Condemner , Saviour and Redeemer ; yet not only as confined to that Body , but as revealed in the Hearts of Men , as he was in Paul , who not consulting with Flesh and Blood against the Lord of Glory willingly receive him in , to bind the strong Man , spoil his Goods , and cast him out , that He might Reign . And that the Divine Life , Light , Spirit , Nature of Principle , which resided in that Body was the efficient Cause of Salvation , observe the Title that is given from the great Work he was to do , namely , To save his People from their Sins ; there is not one Word of Wrath , but consequentially : Therefore , since that Sin is in the Heart and Conscience of Mankind , nothing but a Divine Light , Spirit or Power can reach Immaculation into those inward Parts ; and consequently that must be the Redeemer and Saviour . But indeed , those who have a Mind to Naturalize that strange Figure into the Language of the Holy Truth ; I mean , to understand that to be saved , is to be saved from Wrath , and not from Sin ( whose assured Wages is Wrath ) may have some Interest , though no Reason for their implacable Enmity against an Inherent Holiness . But I farther confess , that his Righteous Life , with respect to its Appearance in that Body , was grieved by Sin , & that the Weight of the Iniquity of the whole World , with the Concernment of its Eternal Well-being , lay hard upon him , nor was his Manhood Insensible of it : Under the Load of this did He travel , he alone trode the Wine-Press ; that is , All others were then Insensible of that Eternal Wrath , which would be the Portion of Impenitent Persons , as well as that it was his great Care , and deep Travel , that the Holy , yet Oppressed Seed might arise over the Pressures of Iniquity in the Hearts of Men , to bruise the Serpent's Head in all ; And as outwardly he gave his outward Life for the World , so he might inwardly shed abroad in their Souls the Blood of God , that is , The Holy Purifying Life and Virtue , which is in him as the Word-God , and as which , he is the Life of the World. This was it which gave that visible Part the Understanding it had , which fitted it for so great an Embassy , by whose Power alone it Fasted , Prayed , Preacht , Cast-out Devils , Wrought Miracles , Lived that most Unblemisht Life , Patiently Suffered Death , was Raised for an Holy Confirmation , maugre all the Military Opposition of the Jews ; and this it was which accompanied the Ministry of his Followers , rendring it Efficacious to Conviction and Conversion : So that the Invisible , Spiritual and Divine Life , Principle or Nature , was the Root and Fountain of all which is sometimes asscribed in Scripture to the Body , by that Common Figure , or Way of Speaking amongst Men , the Thing containing , which was the Body for the Thing contained , which was the Eternal Power , Wisdom , Life , &c. Not that we would irreverently rob the Holy Body of whatsoever Acknowledgement is justly due , nor yet separate that God joyned ; though I confess with holy Fear , I dare not attribute to an External prepared Being , which is the Natural , Proper and Only Work of the Divine Light and Life to operate and effect : But certainly , if some Men in Scripture are intituled Saviours because of the Contribution of their Tryals , Travels and Labours towards the Salvation of Man-kind , of much more Right is that Honour ascribable to him who had the Spirit without Measure ; For I do freely acknowledge it to have been in some sense a Co-worker and Partner with the Divine Life in many of its Tryals , Weights , Sufferings and Travels for Man-kind : Yet as it was the Divine Power in them that made them serviceable in that great Work , so was it the Divine Power in him which made that what it was , and therefore ought we chiefly to appropriate the Salvation to Christ , as the Word-God , and to the Holy Manhood not any otherwise then Instrumentally , or by the same Divine Power in and through it ; I mean , as it was a Chosen Instrument or Vessel , in and by which God declared the Blessed Glad-Tidings of Love , and his Message of Reconciliation to the World , in which he gave the most Heavenly Example of Purity , and through whose whole Life , Doctrine and Death did shine forth the clearest Evidences of Truth , Goodness , Mercy , Patience , deep Travel for the World , Self-Denyal , Holiness and Triumphant Matyrdom . No Wonder then , if he be called a Saviour , who not only came on an Embassy of Salvation , and when come , did draw many after him , who were struck with the Authority of his Sayings , when he allow'd for a time to have their Eyes and Hearts upon him , as in that State present with them ; But afterwards , he let his Disciples know , of how much Benefit it would be to them , that he should leave them ; How ? Forever : In all Capacities ? No ; but as with respect to his outward Appearance , that being scattered in that Day to their own Measure of Light , Pon er and Life , they might know him NO MORE AFTER THE FLESH , but witness him come into their Hearts a Comforter , who could not leave his true-hearted Disciples comfortless . He that is with you shall be in you . To be brief , that I may yet again express our reverent Sense of Christ's Manifestation , so far as relates to that Holy Thing that should be born of Mary ; take these few particulars in my next Chapter . CHAP. XXI . A Confession in particular to Christ's Redemption , Remission , Justification and Salvation . I. WE do confess , that though the Eternal Power , Life and Light which inhabited that Holy Person , which was born at Nazareth , was & is chiefly & eminently the Saviour ( for there is no Saviour besides me saith God yet that it was Instrumentally a Saviour , as prepared and chose●… o●… the Work which Christ had then to do i●… it , which was actually to the Salvation of some , and intentionally of the whole World then , and in Ages to come ; suitable to that Scripture , Lo , in the Volumn of the Book it is written , I come to do thy Will ( O God ) a Body hast thou prepared me , &c. II. That as there was a Necessity that one should dye for the People , so whoever then or since believed in Him , had and have a Seal or Confirmation of the Remission of their Sins in his Blood , and that Blood , alluding to the Custom or the Jewish Sacrifices , shall be an utter Blotting out of former iniquates , carrying them as into a Land of Forgetfulness . This grand Assurance of Remission ( from the Wrath due upon the Score or former Offences ) do all receive in the Ratifying Blood of Christ , who Repenting of their Sins , believe and obey the Holy Light with which he hath Illuminated them . For Paul's being turned from Darkness to the Light in his Heart , was one with his believing in the Son of God revealed in his Heart . III. This more glorious Appearance ended that less glorious Service of the Jews ; the Figures being compleated , the Shadows they fell . He in that Body preacht , and lived beyond those Beggarly Elements ; He drew Religion more Inward , even into the Secret of the Heart , and made it to consist in an higher State o●… Righteousness , called Evangelical , and at once became both the Auth●…ro 〈◊〉 Heavenly Dispensation , and therein an Example to all , as well Jews and Gentiles ; sealing such a Common and General Religion to both with his Blood , as would forever end the Difference and slay the Enmity , that they might be all one in Christ. Thus did he end the Jews External Services , and overturn the Gentiles Idolatries by his one most pure and Spiritual Offering and Worship . IV. It plainly preaches thus much to us , That as Him , whose Body the Jews outwardly slew , we by Wicked Works have crucified in the Streets of Sodom and Egypt , spiritually so called , our polluted Hearts and Consciences . So , unless we come to know the Benefit of the Inward Life , answering to , and expressed by that Outward Life he gave for the World , it will avail little ; For so it is , and very Marvelous in our Eyes , that the Life of the Crucified can only save those who may well be reputed the Crucifiers . O Mystery ! And because those that did not actually slay him Outwardly , have slain him Inwardly , therefore must every such one really know that Life Inwardly raised & shed abroad for Sanctification and Redemption . O how great was his Love ! Truly larger then Man's Cruelty ; who whilst he dyed by Wicked Men , he would Dye for them ; and when dead , they could not hinder him from Rising to do them good , who had done their worst for his Destruction , thereby shewing Mercy to those , who shewed they had no Mercy for themselves . O Jerusalem , Jerusalem ! how often would I have gathered thee , and thou wouldest not , & c ? V. That Expression of his is greatly worth our Notice , I lay down my Life for the World. All he did was for the Good of the World , and particularly the Laying down of his Life , that he might both express his Love and our Duty . Had he not desired Man's Salvation , and for that purpose prepared a Body , in which to visit him , and by his daily Labours among Men to further their Eternal Happiness the Jew had never been able to put him to Death : But being come , and when come , so hardly used , herein did he recommend his great Love to us , that besides the Inward Weights of Sin he bore with his deep Concernment for Man's Eternal Well-being , he chearfully offered up his Bodily Life , to recommend and ratifie his Love for the Remission of Sin , and give us an Holy Example to follow his Steps . But these Words will bear another Sease too , as do those he spoak to the Jews , Unless ye eat my Flesh , and drink my Blood , you have no Life in you : Where we may plainly see , that as the Jews vainly and carnally fancyed , he meant his Outward Body only , to which they opposed the Impossibility of the thing ; so Christ declares their Mistake of his Meaning to his Disciples , in these few , but deep Words , The Flesh profiteth nothing : it is the Spirit that quickeneth . So that the Words are true , and weighty in both Senses . VI. And we further acknowledge , that in that Holy Body the Divine Principle of Light and Life did discover the Depth of Satan's Darkness , encounter Hell , Death and the Grave , every Temptation it was possible for the Serpent , with all his Power , and Subtilty to beset him with ( in which Sense he was made like unto us in all things , Sin excepted , that he might be sensible of our Infirmities ) the Divine Life travelled and supported under all , administring Strength to the outward Man , that it might answer the End of its Appointment , & in the End utterly defeated , and forever overcame the Power of the Tempter , bruising the Serpents Head in general , as Prince of Darkness , and God of the World , and in a plain Combat giving him that Foyl , which in good measure shook his Foundation , divided his Kingdom , chased away his Lying Oracles , and proved a very Fatal Blow to his whole Empire : Which holy Conquest obtained by Sweat of Blood , and deep'st Agonies with Holy Patience , may not unfitly be compared to that of some Worldly Prince maintaining a Righteous Cause against an Usurper of his Territories , whom he puts to rout in open Fields ; by which I understand the General Conquest ; yet many Towns , and Cities and Cittadels remaining strongly guarnison'd ( by which I understand , particular Men and Women enslaved by Sin ) they are not thereby overcome , though the Approach be easier to them , and they be truly more endanger'd then before . The One Seed , who is Christ , who is God over all , blessed forever , having given that Proof of his Everlasting Arm , that it has brought a general Salvation by a plain Overthrow of the God of this World , the Enemy of his Glory , and thereby weakened his Power in himself ( which is the single Battel fought in Garments rould in Blood , between the two Seeds , Spirits , Natures and Powers ; God and Mammon ; Christ and Belial ) had many Towns , Cities and Cittadels to vanquish , who lay strongly guarnison'd by this God of the World ; which Places , as I said , represent the Souls of particular Men and Women inbondaged by him . So that though their Hearts were , or are more accessible by that general Victory over the very Spirit of Darkness it self , and Light may be more clear d and broken up ; yet unless those particular Places or Persons are besieged and taken , their Goods spoiled , and Houses sackt of all the strange Gods , & so redeemed from under the Yoak of that Pharaonian Task-Master , reclaimed , renewed , sanctified & naturalized by way of an Holy Subjection to him , who is Lord from Heaven , the Right Heir of all things , to receive his Mark , and bear his Image ; Those Places or Persons must needs have yet been , and be Subjects of the Prince of Darkness , the God of this World , who reigns and rules in the Hearts of the Children of Disobedience . To conclude ; We , though this General Victory was obtained , and holy Priviledges therewith , and that the Holy Body was not Instrumentally without a Share thereof ; yet that both the efficient or chiefest Cause was the Divine Light and Life , that so clearly discriminated and deeply wounded this Mystery of Iniquity , and that none can be thereby benefited , but as they come to experience that Holy Seed of Life , and Mighty Arm of Power revealed to effect the same Salvation in each Particular Conscience , which none can fail of , who receive it first as a Light , that manifesteth and reproveth every Evil Way , and continues to walk up to all its holy Leadings . VII . But there is yet a further Benefit that accrueth by the Blood of Christ , viz. That Christ is a Propitiation and Redemption to such as have Faith in it ; For though I still place the Stres●… of particular Benefit upon the Light , Life , & Spirit revealed , witnessed in every Particular ; yet in that general Appearance there was a general Benefit justly to be attributed unto the Blood of that very Body of Christ , to wit , that it did propitiate : For however it might draw Stupendious Judgments upon the Heads of those who were Authors of that dismal Tragedy , and dyed Impenitent ; yet doubtless it thus far turned to very great Account , in that it was a most precious Offering in the Sight of the Lord , and drew God's Love the more eminently unto Mankind , at least such as should believe in his Name , as his solemn Prayer to his Father at his leaving the World , given us by his beloved Disciple , doth plainly witness . For how can it otherwise be , but that it should render God most propitious to all such , as believe in Christ the Light of the World , when it was but a letti●…g of his only begotten Son's Sufferings turn to their account , that should ever believe in him . Yet doubtless greatly did it influence to some singular Tenderness , and peculiar l●…egard unto all such , who should believe in his Name among other of his weighty Performances , for the sake of that last and greatest of all his External Acts , the resisting unto Blood for the Spiritual Good of the World , thereby offering up his Li●…e upon the Cross through the Power of the Eternal Spirit , that Remission of Sin , God's Bounty to the World , might be preacht in his Name , and in his very Blood too , as that , which was the most ratifying of all his Bodily Sufferings . And indeed , therefore might it seem meet to the Holy Ghost , that Redemption , Propitiation and Remission should be declared , and held forth in the Blood of Christ unto all , that have right Faith therein , as saith the Apostle to the Romans ; Whom God hath set forth to be a Propitiation through Faith in his Blood : and to the Ephesians ; In whom we have Redemption through his Blood , the Forgiveness of Sins , &c. because it implies a firm Belief , that Christ was come in the Flesh , and that none could then have him as their Propitiation or Redemption , who withstood the Acknowledgement of , and Belief in his Vi●…ible Appearance , which John tells us , some denyed and withstood . 2. That he came in order to the Remission , Redemption and Salvation of the World. 3. That his so Dying was both an evident Token of his Love , and strong Argument of Confirmation of his Message and Work. 4. That it might the better end the Jews Services , by an Allusion to the Way of their Temporary and Shadowy Sacrifices , as the whole Epistle to the Hebrews showeth . 5. And that by bringing ( through the holy Light in the Partic●…lar ) i●…to the Acknowledgment of , and Belief in the Blood , which was ratifying of that whole Appearance , Men might be brought unto the knowing Christ after a more Inward and Spiritual Manner , suitable to Christ's own Words , It is the Spirit that quickens ; and the Apostle avers , that the Lord from Heaven is that quickning Spirit ; by which Eternal Spirit he offered up himself without Spot . Nor can any reasonably suppose , that when Christ so spoak to his Disciples explanatorily of what he had obscurely and in Parables said to the Jews , that he meant not something more hidden and Divine then what they and the Jews saw ; Yet that which hindred those Jews from the Knowledge or Benefit thereof , was their Stumbling at him without a Confession , unto whom they co●…ld never come into the Beholding or Experiencing of his Divine Life in them . To conclude , That Body was the Divine Lifes , a Body hast thou prepared me ; therefore all that was done by that Body towards the Redemption of Man-kind , was eminently the Divine Lifes ; yet because many times Actions are denominated from , or appropriated to the Instrument as the next Cause , though not the Efficient , or most Eminent Cause ; therefore the Scripture speaks forth ( as indeed is the Propriety of both the Hebrew and Greek Tongues ( Parabol cally , Hyberbolically , Metaphorically ) the inward Substance and hidden Life of things , by things more Exteriour and Obvious to the Sense , to the End that such Mysteries might be the better accommodated to Vulgar Capacities . Consider what I say with this Qualification , that ultimately and chiefly , not wholy and exclusively the Divine Life in that Body was the Redeemer : For the Sufferings of that Holy Body of Jesus had an engaging and procuring Virtue in th●…m , though the Divine Life was that Fountain , from whence originally it came . And as the Life declared and preached forth it self through that Holy Body ; so who did then come to the Benefit procured by the Divine Life , could only do it through an Hearty Confession to it , as appearing in that Body ; and that from a Sence first begotten by a Measure of the same in themselves . This is the main Import of those Places : Whom God hath set forth to be a Propitiation , and in whom we have Redemption through Faith in his Blood. For who is this H E , whom God hath set forth , and in whom is Redemption ? Certainly the same H E , that was before Abraham , the Rock of the Fathers , that cryed , Lo , I come to do thy Will ( O God ) a Body hast thou prepared me : which was long before the Body was conceived and born . But may some say , How is it then his Blood ? Why , just as the Body is his Body . Those who had Faith in that Blood believed his Visible Appearance , inasmuch as they acknowledged that great Seal and Ratification of it , to wit , the Shedding of the Blood of His Body , who came to save the World , and who alone is the Propitiation , Redemption and Salvation of all who had right Faith in that Appearance and Message so confirmed , and therefore so often exprest by it , as inclusive of all his whole Life and Sufferings beside . And this is my Reason for it , that it was impossible for any Man in that Day to confess to , and believe in that Divine Light and Life , which appeared in that prepared Body , but from the Inward Discoveries and Operations of that Light , with which Christ the Word-God who took Flesh , had enlightened him . However , though the Apostles might then so express themselves , thereby to assert and recommend unto the Faith of all that most Heavenly Manifestation , and the great Love of Christ therein , as the Visitation of the Heavenly Life through that prepared Body , and the deep Sufferings of both for the World , being True and Spiritual Witnesses thereof ; yet it was never intended , that any should barely rest in that , but press after the Knowledge of Christ by Faith in something farther , and beyond that Body , in which he appeared , not excluding our Belief in that too : They who knew Christ after the Flesh , were to press after some more Spiritual Discovery of Him ; and who almost doted on his outward Manifestation , it was expedient , that they should be weaned from it , to the End his more interiour , and indeed beneficial Revelation of himfelf might be witnessed . Faith in his Blood was requisite , that they might confess him , whose Body and Blood it was to be Christ , who is God over all , blessed for ever ; The great Question with the Jews , Whether God was truly manifested in that Body of Flesh which they saw ? So that the Stress lyes in Confessing to the Divinity come in the Flesh ; otherwise they would have rejected not only the most signal Suffering of the whole Manifestation ; but consequently that It self . To conclude , we confess , HE who then appeared , was and is the Propitiation , &c. and in Him was Redemption obtained by all those , who had such true Faith in his Blood : But still it is to be understood , that there must be a Witnessing of a measure of the same Light , Spirit and Power to appear for Redemption in each particular . VIII . That Justification came by Faith in his Blood , is clear in a Sense ; for by the Law could no Flesh be justified : That is , the Law being added because of Transgression , certainly the Transgressor could not be justified , whilst such , by that Law which condemned him for being such . Which puts me upon Distinguishing betwixt Justification , as it is sometimes taken , viz. for Remission , Pardon or Forgiveness of Sin past upon Repentance ; and that Justification , which implies an Acceptance with , and an Access to God , as a Keeper of the Law of the Spirit of Life , which is to be made Inherently Just. In the first Sense , Since all have sinned , no Man can be justified by the Law he has transgress'd : Therefore that great Favour and Mercy of Remission , Pardon and Forgiveness was only then generally preacht in the Name of Jesus , that such as believed in his Message should obtain . Thus by the Works of the Law shall no Flesh be justified ; because , all the Righteousness Man is capable of , ca●…ot make Satisfaction for any Unrighteousness he has committed ; since what he daily doth is but what he daily ows . But still such as keep the Law , are justified : for that a Man should be condemned both for Transgressing & Keeping the Law too , would be very hard . What shall we say then , but that Justification in the first Sense , since Adam's Day to this , hath been God's Free Love upon Repentance ; and above all , that by Christ's visible Appearance , and in his Name was Remission , Pardon , or Forgiveness preacht or held forth to the whole World , upon their believing therein , more eminently , then ever , But in the last Sense , No Man can be justified , but as he is made Just , and is found actually Doing of the Will of God ; That justifies , that is it gives Acceptance with , and Access to God : In this Sense it was , that the Apostle said , Such as are the DOERS of the Law shall be justified ; and not from the Guilt of what they formerly did against it , by then keeping it ; for that is the free Love of God alone , upon the Repentance of the Creature , ( which hath been in all former Ages , but never so eminently held forth to the World , as by the Coming of Jesus Christ in the Flesh. ) So that thus far we can approach the Honester Sort of Professors of Religion , or rather , we never were at a Distance from them , viz. That Men may be reconciled , and in a Sense justified , while Sin may not be totally destroyed : That is , God upon their Repenting of past Sins , whilst not then clearly purged from the Ground of Evil , may , and we believe , doth remit , pardon or forgive former Offences , and is thus far reconciled ; that is , h●… ceaseth to be Wrath , or at a Distance from them , as whilst they went on in a State of Disobedience to the Light. Yet forever we affirm , that no Man or Woman can be ●…ade a Child of God , but as the New Birth , Regenerat●… , and the i●…vine and Heavenly Image comes to be witnessed through the putting off the Old Man and his Deeds , and being baptized by the Holy Ghost and Fire into the one Holy Body , of which Christ , the ●…maculate Lamb of God , is Head and Lord. So that all those who apply to themselves , or others the ●…romises due to this State , unto that before-mentioned , heal themselves or other deceitfuly ; and God will judge for those things . So let all People co●…sider with Sobriety and Moderation , i●… the thi●…gs we a●…ert are not most agreeable with Scripture , and that Light of Truth , which is in their own Consciences , unto which we most of all desire to be made mani●…est . IX . Nor is this all the Good , the Life and Sufferings of that Blessed Manhood brought unto the World ; For , having been enabled so effectually to perform the Will of God Living , an●… so patiently suffered the Will of Wicked Men Dying , therein freely offering up his ●…ost Innocent Life for the World ; He certainly obtained exceeat●…g great and pretious Gifts , which , as every Man comes to believe in the ●…ight , wherewith Christ 〈◊〉 hath enlightned him , and to be lead by it , he shall assuredly f●…el a particular Benefit to him accruing from that general one procured by him , who so laid down his Life for the World. In short , As we cannot but acknowledge him a Saviour in That very Manifestation , or Coming in that prepared Bo●…y , who appeared so extraordinarily to visit the World with h●…s marvelous Light and Truth , to turn their Minds from Error and Darkness , and actually converted and reclaimed many , and endued his Followers with his own Heavenly Light , Life and Power , whereby to supply his exteriour Absence with a most lively , piercing , and effectual Ministry for the compleating the rest from Generation to Generation ; so must we needs attribute this chiefly to the Divine Light , Life and Power , that through the Manhood . of both Lord and Servants , put forth and revealed It self to the Salvation of the World. Nor are we yet , as hath been often hinted ( to speak strictly ) to asscribe the particular Salvation of every Man's Soul , to the Appearance of that same Light in Nature , in either Lord or Servant , albeit many were reacht into their very Hearts and Consciences at that time , and great and mighty things were generally procured , and Christ in that Manifestation became the Author of Salvation unto many ; but rather , as he is the Light of Men Individually , both then did , and now doth appear in the Hearts and Consciences of Men , unto the awakening of whom , and turning their Minds from that Darkness of Tradition , Formality and Sin , which had and doth overcast the Soul , unto that blessed Light in the particular , that thereby ( as to them ) suffer'd , and doth yet suffer so great and tedious an Ecclips ; ●…say , this is the Efficient of Salvation , and all other Exteriour Visitations , Ministries or Assistants , though from the same Light , are in respect of the Light in every single Man or Woman but Instrume●…al : In this Sense then Man is only a Saviour Instrumen●…ly , but Christ both , whether with reference to his own Bodily Appearance , or in the Ministry of his Servants , he is the most excellent Instrument ; and the only Efficient Cause of Salvation , as revealed and obeyed in the Consciences of Men. So that it is not the Question , Whether do the Quakers deny any Benefit to redound by Christ s Bodily Sufferings●… but Whether the Professors allow and acknowledge the Main of the Work to the Divine Life and Light ? In short , He was the General Saviour in that eminent Appearance at Jerusalem , in which he did so many great and good things for Mankind ; & a Particular Saviour , as we find him in our Hearts an holy Light shewing Sin , reproving for , and converting from it into the Holy Nature of the Light , to be Flesh of his Flesh , and Bone of his Bone. Thus have I declared , according to my Understanding grounded on Experience , and that Illumination God has given me , in Moderation , the very Truth , Weight and Tendency of the Outward Coming of Christ , and his deep Sufferings by and for the World ; And also the Nature of his Inward Coming into the Souls of Men to expel the Darkness that lodgeth there ; In both which respects , I confess him to be the Saviour of the World in general , and the Saviour of each Man in particular : But that the Benefit accruing to Men from Him as the general Saviour , is known and received only , where he is witnessed a particular Saviour , and that I will abide by ; For Christ in Man , becoming the Hope of Glory , and Man's being changed into the same Image , from Glory to Glory , even as by the Spirit of the Lord , is the Salvation and Perfection of every True Christian. CHAP. XXII . That Christ is the Light , or the Light is Christ. proved from Scripture , and so concluded ; notwithstanding two Objections , which are fully answered . THat which remains to compleat our Scriptural Discourse of the Light , is to pronounce it that which H. H. J. Faldo , Tho. Hicks , and a Multitude of other Barkers at it , despise to call it , and don 't a little undervalue both us and It because we do ; I mean CHRIST : Not that the Manifestation of Light in every Conscience is the Intire Christ , but that Christ , the Word-God , is that Light of Righteousness , which inlightens all Men ; for which the Scripture is most express in that so well known ( but little believed ) Passage delivered to us by that beloved ●…isciple , who best knew what his Lord was , and stood in no need of any of their Information , how to denominate , or rightly character him ; although they and others implicitely accuse him of Weakness , Obscurity , nay Error , if not Blasphemy too ; who make it all this ( and if it were possible more ) in a poor Quaker , for only Believing on pure Gonviction , this one weighty Passage , THAT WAS THE TRUE LIGHT WHICH INLIGHTENS ALL MANKIND COMING INTO THE WORLD . I have so throughly handled this Matter in a late Book , intituled the Spirit of Truth Vindicated , that I need the less to enlarge at this time , to which I refer the Reader for Satisfaction concerning some Objections raised against the place . However , I will briefly consider it here that our Believing Christ to be an Universal and Sufficient Light , and that to be Christ , may stand in the View of the World , upon so good Foundation , as the Testimony of that Divine and well-beloved Apostle . Two things are commonly urg'd against our Understanding , of the first Nine Verses of John , as they respect the Light. 1. Some say , that the Light here spoken of , is not a Super natural , and consequently no Saving Light , but the Light of common Reason ; Others call it of Nature , decay'd by the Fall , and what Conviction ariseth thence is only the Imperfect Remains of that Natural Light , which these Men , who thus speak , grant all to have , as well before as after Christ's coming in the Flesh. 2. Others say , that this is indeed an Universal and Saving Light , but they restrain it to that Visible Appearance , and make the ALL to be , all those that will believe ; and the World to be that New Spiritual World Christ came to create by Saving Knowledge , which Believers come into . I will briefly answer both , and therein as well all the pretended Anti-Socinians ( viz ) J. Owen , R. Baxter , T. Danson , J. Clapham , J. Bunnion , S. Eaton , J. Grig , T. Imner . T. Hicks , and abundance more who hold the former ; as those who are reputed Socinians , who hold the latter . It is agreed by the First , in the beginning of this Chapter , that Christ's Eternal Divinity is declared by the Evangelist , since some of them , and particularly J. Owen tells us out of Eusebius , that it was written on that very Occasion ; one Cerinthus then denying any such thing . This Word which was with God , and was and is God : This God , the same Person tells us in his first Epistle , is Light ; By Him all things were made , among the rest Mankind . He then tells us that This Word had Life , and from thence descends to inform us , what the Word was with respect to Man ; In Him , the Word was Life , and the Life the Light of Men ; as such , He was that True Light , and not John , who only came to bear Witness of that True Light , which inlightens all Mankind coming into the World. That this Light is Divine , and no otherwise Natural , then as it is Christ's Nature , or Natural to the Word , I shall thus prove . Man is here supposed to be before he was inlightened , therefore what ever was proper , and connatural to Man , as Man , he had before he was inlightened , that is , he had a reasonable Soul , indued with intelligent Faculties , and that clothed with a Body , fitted with sensible Organs ; The Latter differ'd him from Inanimate , the Former from Irrational Creatures . But still the Light , with which this Soul is enlightened , in reference to God , and things appertaining to its Eternal Well being , belongs not to Man , as Man : Surely then , this Light must be superadded , that is , over and above Man's Composition , as a meer Understanding Creature ; and consequently , it must descend from above , and in this Sense be Supernatural . Thus the Word created all things , and among them made Man , enlightened Man with a Supernatural Light. That this Light was not only over and above Man's Nature , but is also of a Divine and Saving , One in it self , 〈◊〉 prove from its being the Life of the Word ; for if the Life of the Word be the Light of Men , here is no such thing as descending to an Effect , to prove the Light Divine , a that the Life should bring forth a Light , and therefore this Light is Divine , because the Life of the Word that Product it is so : I say , without going to an Effect for a Proof of the Light 's Divinity , I thus Undeniably prove it from the Life it self . for that very Divine LIFE is the LIGHT , not that it createth or brings forth a Light , as a Cause doth an Effect , but is that very Light it self ; so that unless they will make that Life Natural ( I mean as they do ) Created ( though very improperly ; for a Divine Life is Natural to Christ ) they cannot conclude the Light which is not the Product , but that very same Life it felf , to be a meer Natural Light. If then the very LIFE of the Word , be the LIGHT of Men , unless the LIFE of the Word be NATURAL , the LIGHT of Men must be SUPERNATURAL , DIVINE and INFINITE , as it becomes the LIFE of the WORD ( which is GOD ) to be . And this roundly checks the dull Ignorance , or base Malice of Tho. Hicks , who either could not , or would not understand G. Whitehead , when he said The Light must needs be Divine , because the Life from whence it came is so , and the Effect is alwayes of the same Nature with the Cause , in any other sense then this , That because , saith Tho. Hicks , God is the Cause of Beasts & Trees , by G. W's Argument , therefore they are God ; For sayes he , G. W. asserts , that such as is the Cause such must the Effect be : Which strange Construction of G. W's Words , bewrayes either great Stupidity or Disingenuity . I would ask that very Angry Man ; Is there no Effect of Power , besides that of Nature ? Did the Father of T. Hicks get a B●…ast or a Man when he begat him ? Surely , unless he has abandon●…d all Understanding , methinks , ●…e that makes in his Book ●…o notable a ●…istinction betwixt Reason & Railing , by using so little of the one , and so much of the other , should put one betwixt a Natural and Potential Effect ; I mean such an Effect as proceeds from Nature , and one that comes from meer Power : The Divine Life can naturally produce nothing that is not as Divine as it self ; b●…t its Power hath made all that is not o●… itself , as well Inanimate as Animate Beings . B●…t enough of this at this time , and till this be proved not enough by those that are bet●… , as willing then proving it so . The Life of the Word being then the Light of Men , and that without any Diss●…nt , and consequently 〈◊〉 ; I have no need to prove it SAVING , till that ●…able Man has singled out Saving from ●…ivine which is not so absurd , but for all his great Skill in Divinity , he may venture at , and in my Judgment , such an Enterprise shall be sufficient to renown the Light , and ba●… him in the thoughts o●… all that forbid not Understanding in their Religion , without any further Apology . However , let me briefly say , that It being a Measure of the Tru●… Light , by way o●… Excellency , ●…ar transcending John ( ●…or as such is he preferr●…d , who is the Inlighte●…er ) and that it was through John all should believe i●… him ; and lastly , that to these who received him as the Universal Enlightener , or True Light , He gave Power to become the Sons of God , it 〈◊〉 〈◊〉 follow , that the Light is Saving : and indeed I have with multiplied Arguments and Testimonies 〈◊〉 made appear from Scripture and Story the Universality and Sufficiency of that Divine Light. Such then that say , it is decayed , because they are themselves , methinks , resemble those at Sea , who , being under Sail , fancy the Shoar moves . The Fault is in the Eye , blinded by the God of the World , and not in that blessed Light , which shines unprofitably upon the Blind ( through their own Blindness got by Disobedience ) Let them by unfeigned Repentance be unscaled , and the Sun will give good Proof of its Light ; Darkness ought not to charge the Light , but it s●…f that it sees not . Tho. Hicks confesseth All are inlightened , but denyes the Sufficiency thereof : yet refuses to be ruled by it : Let him first obey it , before he despiseth it , and prove himself above it , before he throws it so far below a Christian : He may be allowed then to blame the Light as Impotent , when he can live Uncondemned of it , or Experience can tell us its Insufficiency to Well-Living : T is vain to undervalue That which chargeth both with Duty omitted , and Sin committed . Happy Man were he , if leaving Prejudice , he obeyed the Light within , it would not teach him to write Lyes , Slanders and Forgeries , nor to call Men Knave , much less to threaten them with Blows whom he scurrilously named so . But Our Religion is to Bear and His to Abuse . However , this stands sure , that the Life of the Word is the Light of Men , and consequently Divine ; and ( to say nothing of the Absurdity of their Phraises ) there I will leave this first Sort of Men , and their fruitless Opposition . To the Second Interpretation given , destructive of that Scope we testifie the Light to have , I return thus much . That because the Light of Men was the Life of the Word , which Word was God , by whom all things were created , and that all Men are mentioned in that place controverted , which presupposeth no further Qualification in order to have this Light , then being born one of that all Men into this World ; I conclude , that it is not only a most False , but Injurious Notion , to assert the Commencement or being o●… that Light , to be from the Coming of Christ in the Flesh. Besides , since this relates to the whole Man , which Word begins with Adam , and ends with the last of Man's Race , I cannot conceive how that Exposition can be valid ; for then John would have been before Christ , instead of Christ's being before Abraham ; whereas , therefore is John denyed to be that Light , because that true Light by Way of Excellency was the Enlightener of all Men , yea , of John himself , and therefore call●…d that true Light , that is , the Fountain of all Light , Light it self , from whom all derives , but he derives from none . And to say nothing at this time of the miserable Estate those of Mankind must labour under antecedently to Christ's Coming in the Flesh , let it be considered , that these first Nine Verses in John , relate not in the least to his Fleshly Appearance , from whence those Men would date both his Original , and Man's Illumination , but are a continued Series of the highest Proofs of a Divinity , that we might as well know what He was before He came , as when He did come ; and the one was an Introduction to the other . Neither is it fair for these Men to a●…egorize Christ out of his Divinity , and yet deny us any Allegory to prove it . If they deny Meanings elsewhere , let them do so here ; It unbecomes Men that have their Wits , to rack them , to prop meer Fancy . Further let me add , that as He who then came into the World , was the same that created that World , into which he came , and therefore Previous , or before such Coming ●…o neither can it hold that the World , into wa●…ch M●… comes , is the New Creation , since it is not said , who believe , which is usually joyned to things of that importance ( believe and be saved , &c. ) Nor can such as don't believe , be totally excluded from being lighted , 〈◊〉 the Wicked could not Rebell against it , if they had 〈◊〉 ; 〈◊〉 〈◊〉 Evil Actions be Reproved without it : So that all such 〈◊〉 is forreign , both from Scripture , Reason , and indeed Probability also . We shall conclude then , that Christ , the Word-God , is the Light of the World , that all are inlightened by Him , the Eternal Sun of Righteousness ; therefore the Light of Men is Christ : For to Him , that is , Christ , or True Light , John testified , who gives Wicked Men to see their Unrighteousness , and who leads Good Men on in the Way of Holiness , which , persevered in , brings unquestionably to Eternal Happiness : and without which all Imputation of general Acts of Righteousness by another , will avail nothing in the great and terrible Day of God's Inquest : when J. Faldo , J. Bunion , J. Grig , and that malitious T. Hicks , with the rest of their Omnious Fraternity in Notion , shall be judged , not by the Deeds any other hath done for them ( wholy without them ) but according to the Deeds done in their own Mortal Bodies . This Subject I shall conclude , with a few Reasons for the Universality and Sufficiency of the Light within , that we may not only be seen to have Scripture , and other Authorities , but Reason , which is more universal , of our side too . CHAP XXIII The Universality of the Light proved by Reason . THat there is an Universal Light , the Universality of all Ages have plentifully restified unto . There is nothing more constant now that can plead either such Antiquity , or general Consent : Not a Nation in the World ever knew an Age , in which it was destitute of such a Discovery of Internal Light , as gave to 〈◊〉 Evil from Good , That Virtue was ever most commendable , and Vics above all things pernicious and damnable ; This is matter of Fact , which I have already proved , and the most Barbarous of Nations now inhabited , are a clear Demonstration of what I say : conclude therefore , that since both Wicked and Good in all Ages have acknowledged to Well and ill Doing , and that this depends upon the Discovery of that Divine Light which manifests every Reproveable Action ; that none of Mankind are exempted from this Illumination . But again , it is highly consistent with the Goodness of God , and Order of his Creation ; since it seems unreasonable , that Men should have the Benefit of a Natural Sun which shines on the Just and Unjust , by which to direct their Steps , and securely transact all corporal Affairs ; and yet their Souls be le●…t destitute of a Spiritual Luminary ; or Sun of Righteousness , when unto the Salvation of a single Soul , Christ counts the World of no value . The Soul then hath Eves as well as the Body ; and as Men may see , if they please , when the Sun is in the outward Firmament , unless they on Purpose close their Eyes , so may all rational Souls see , if they will , by their Eye of Reason , that Spiritual Sun , which gives as true Discerning and Direction to the Mind , how to think and desire as the Natural Sun doth the Body , how to act and walk aright . Were not this true , here would be a falling into a miserable Charging of God with Neglect to his Creatures ; For since it is to be supposed that God made nothing but with a Design it should acknowledge a Creator , after its respective Nature ; and that Man's Duty was peculiar , namely Divine Homage and Worship , exprest generally by a 〈◊〉 correspond●…nt to that Being which made him , it is just that we believe God hath indued Mankind with something that is Divine , in order to it ; since oth●… , 〈◊〉 〈◊〉 be destitute of what only co●…ld enable him to 〈◊〉 that Duty , without which he co●…ld not , please nor acknowledge God. If then all Mankind ought to Worship , Fear , and Reverence God , Certainly all mankind have an Ability from God so to do , or else perfect impossibilities are expected ; because ( otherwise ) a most impotent Creature : But it can never stand certainly with the Rectitude or Righteousness of the Eternal God to expect that from Man , he never gave him Power to do ; or the Improvement of a Talent he never had . In short , if we ought to think that God is to be reverenc'd and worship'd , we must agree that he has 〈◊〉 Mankind with a Divine Light and Knowledge in order to that End , or say with the Man in Matthew , God is as hard Master , an Austere Lord , he reaps where he never sowed , But I am almost of the Mind , that the Principles and Pre●…dice of some encline them rather to think hardly of God , then favourably of the Light. How ill doth it become th●…se to object an Impossibility of the Light 's bearing their 〈◊〉 〈◊〉 , who are daily wounding it with their Rebellions ? But they object , Some deny they have it , and others by their 〈◊〉 Lives shew they are void of it . To which I say , It is not impossible for a Life of Worldly Care , or Pleasures & ●…right Debauchery , to darken and quite blind that Eye which only sees the Light of Truth ( and being kept single , preserves the Body full of Light ) but this makes no A●…eration in the Light ; if through Repentance and Contrition the Scales fall off , the Light refuses not it self to the Eye that can and will see it ; the Light remains unaltered , 't is Man that changes . Would the Running Mad of some Men be a good Argument to prove Mankind irrational ? neither is it any Demonstration against the Universality of the Light within , because some have by the Stupifyings of Sin rendred themselves I●…sensible of it . Nor doth Ill-living disprove the Light , enough improve Disobedience to it ; Is it good 〈◊〉 that 〈◊〉 Wicked Man will not receive good Advice , therefore he never was well advised ? And what better Reason can it be to say , Men disobey the Light , therefore they never had it ; whilst that proves they had it , at least as a Condemner ? A Man may be said to be enlightened , when he knows and does not his Duty ; but rather I confess , when he becomes embettered by such Illumination : In the first Sense , All are illuminated , in the last , only such as having the Light , joyn to it , and obey it ; for they will find their Understandings illuminated to that Degree , which the Disobedience of others shuts them up from . In short , All have Light to Reprove , unless they have quite put out their Eyes ; but such only have it beneficially , as their Teacher and Director who receive it ( as well as have it ) in the Love of it . Since then the Consent of Mankind , the Goodness and Justice of God , & Reason of the thing it self plead so strongly for the Universality of this Light , I need say the less , and shall descend to consider its Sufficiency . CHAP. XXIV . The Sufficiency of the Light proved by Reason . BEcause as well the Sufficiency as Universality of the Light , is struck at by our Adversaries , it shall not , I hope , seem amiss , if I say something briefly to it , though much of what I have said in the former is referrable to this . That the Universal Light is also Sufficient , is a Belief so Reasonable & Necessary , that the Opposite Opinion must needs impeach God of Want of Rectitude . All grant , that God has made Man Rational , capable of a measurable Knowledge of his Creator , which his bare Capacity will never give him , unless God please to make some Discovery of himself suitable to that Created Capacity in the Creature : Certainly then , since God desires not that the Creature should receive a wrong Impression of him , and yet he requires Universal due Fear and Reverence , he must needs have given some Certain and Sufficient Discovery , in order to it , by those Lively Manifestations , and most Sensible Touches of the Light to and upon the Soul , which cannot but be true , clear , and if minded , efficacious ; For that God should require Men to serve him , and not give them what is sufficient , is worse then not to give at all , since Man 's not Obeying such Discoveries , is not so great an Aggravation of his Neglect , as the Imperfection of them is , either of his Insufficiency , or Unwillingness that made them to do otherwise . What is this but to say , God expects Homage from Men as their Soveraign Lord , and that they live uprightly in the World , yet he has given them no Ability , in order to do it ? He pronounces such Miserable who conform themselves not to an Holy Life , but gives no Power to avoid the Curse ? In short , though Reason tell us , he made none purposely to Destroy them , but rather that he might be glorified in their Salvation , which he is also said to invite Men to ; yet that he designs nothing less , by leaving any , or all Mankind under the Fa●…ntings of an Impossible Success . But , as such Dismal Consequences belong not to the Truth ( what ever share such kind of Calvinistical Predestinarians may have therein ) so we are well assured , that the Light of which we speak , has ever been Sufficient to the End for which it has been given in every Age , both to Manifest Evil , Condemn for it , and Redeem by the Holy Inclinings and Operation of its Power , those who are the Diligent Disciples of it ; For it seems most Unreasonable , that the Spirit of Darkness should be sufficient , to draw into , and Destroy by Sin , and yet the Spirit of Light not be sufficient to Redeem and Save from it . Since therefore we cannot admit of any Insufficiency in the Light within , but we must suppose , that whilst God would be rightly worshipt , he has too darkly discovered the Way how to do it aright ; that bis Gift is Impotent , that Man is required to do what he has no Power to perform ; and that , whilst God requires Man to serve him , he hath not so much as shown him what way he ought to do it ; All which Consequences are most Unworthy of God : We rather chuse to sit down contented with this Belief , that God , who made Man , and has given him a Soul Capable of Knowing and Serving his Maker , hath also endued him with Divine Knowledge , by a SUPERADDED LIGHT AND POWER , and enabled him thereby , to live subservient to that Knowledge ; That God's Gift is perfect and sufficient for that Work ; and that such as are led by it , must needs be led to God , unto which , that Divine Light naturally tends , and attracts , as that from whom it came : which is certainly a State of blessed Immortality . In short , accept these few Arguments Comprehensive of these two Chapters , and indeed most of what goes before . 1. God requires no Man to do any thing , he has nog given him first to Know , and the●… Power to Do. But God requires every Man to fear him , and work Righteousness ; Consequently , He has given every Man both a Discovery of his Will , and Power to do it . 2. No Man ought to worship the true God Ignorantly : But every Man is commanded to worship God ; therefore , He is to do it Knowingly . 3. No Man can know God , but He must ●…over it to him , and that cannot be without Light ; therefore , every Man has Light. 4. This Light must be Sufficient , or God's Gifts are Imperfect , and answer not the end for which they were given ; But God's Gifts are perfect , and can perform what they are designed to ; therefore , since the Light is his Gift , it must be Sufficient . The Sum is this ; Every Man ought to Fear , Worship and Obey God. No Man can do it a●…ight , that knows him not . No Man can know him , but by the Discovery he makes of himself . No Discovery can be made without Light : Nor this Light give that Discovery if imperfect ●…r Insuffecient in Nature ; Therefore , all have a Sufficient Light to this great End and Purpose , viz. To Fear , Worship and Obey God. CHAP. XXV . The 〈◊〉 , Who He , or They are that obey the Light , & c ? Considered and Answered ; being a Character of a true Quak r. AS I took Occasion to begin this Discourse from the late Dialogue , so shall I end so much of it as immediately concerns the Light with my Answer to the third Query made by T. Hicks , W●…o this He , or They are that obey this Light , and in obeying attain S●…lvation ' If I should take his Question as personally directed , I mean , what Man or Men they be , I should decline to answer ; for the Controversy is not now of Person but Principles . I rather take this to be his Meaning , What are the Qualifications of those that obey this Light ? Not what are their Names ; but what kind or manner of People are they ? In short , what is it to obey the Light ? I think I have so fully exprest my self already in this Matter , that with an 〈◊〉 Adversary I might be saved the Pains of any further considering it ; But that nothing may be thought to be 〈◊〉 as Unanswerable , which is so easy to be answered , I tell him and all Men , and that not without some Knowledge experimental of what I say , That such 〈◊〉 the Light , who 〈◊〉 all that it manifests to be Evil , and inclines to perform all that it requires to be done ; For Example : When the Light shows that it is Inconsistent with a Man fearing God , to be 〈◊〉 , 〈◊〉 , Proud , Covetous , Backbiting , Envious , Wrathful , Unmerciful , Revengeful , Prophane , Drunken , Voluptuo●… , 〈◊〉 , which with such like are called in Scripture , the Fruits of the Flesh , and Works of Darkness ; and Persons so qualified , the Children of Wrath , such as delight not to retain God in their Knowledge , &c. I say , when the Light discovers these things to be Inconsistent with a Man fearing God , He , who truly Obeyes the Light , denyes and forsakes them , however Cress it be to Flesh and Blood , and let it cost him never so dear : Though Relations do both threaten and entreat , the World m●…ck , and he be sure to become the Song of the Drunckard , and a De●…ision to his Ancient Companions , No , he dare not conform himself any more to the Fashions of the World which pass away , and that draw out the Mind into vain and unprofitable Delights , by which the 〈◊〉 in him had been 〈◊〉 ; neither to gratifie the Lust of the Eye , the Lust of the Flesh , and the Pride of Life , which are not of the Nature of his Father , who has begotten better Desires in him : He rejects the Conversation he once had in the World , and in the Eye of its Children seems a Man Forlorn and Distracted ; he takes up the Cross , desp●…ses the Shame , and willingly drinks o●… the Cup of bitter Mockings , and yields to be baptized with the Baptism of deep Tryals Christ Jesus , his Lord , 〈◊〉 of , and was baptized with . He is as well taught to deny the Religions , as Cares and Pleasures of the World. Such as prosess Religion from what they have either been taught by others , or read and gathered with their Carnal Minds in the Scriptures , intruding into the Practices of either Prophets or Apostles as to External and Shadowy things , not being led thereto by the same Power they had , he can have no Fellowship with ; He counts all such Faith and Worship Imagination made of Men , or a meer lifeless Imitation ; He prefers one Sight begotten from a Sence of God's Work in the Heart beyond the longest Prayers in that State ; He leaves them all , walks as a Man alone , fearing to offer God a Sacrifice that is not of His own Preparing ; He charges all other Faiths and Worships with Insufficiency and meer creaturely Power , which are not held and performed from an holy Conviction and Preparation by the Angel of God , the Light of his Presence in the Heart and Conscience ; therefore goes he forth in the Strength of his God against the Merchants of Babylon , Woes and Plagues are Rightly in his Mouth against those Buyers and Sellers of the Souls of Men : He is Jealous for the Name of the Lord ; And therefore dares not speak Peace unto them , neither can be put into their Mouths , but testifies against all such Wayes ; Freely he received , freely he gives . Thus is this Man Unravel'd , Unreligion'd , Unbottom'd as to his former State , wherein he was Religious upon Letter , Form , Mens Traditions , Education , and his own Imagination ; He is as a Man quite undone , that he may be made what he should be . Thus is he convinced of Sin and of Righteousness too ; and the Joy he once had when he girded himself and went whether he would , is now turned into Sorrow , and his Rejoycing , into Ho●…ling : He has beheld God in the Light , and abhors himself in Dust and Ashes ; Sin , that was pleasant once in the Mouth , he finds bitter in the Belly , and that which the World esteems worthy their Care he flies as a Man would do a Bear robbed of her Whelps ; Sin is become exceeding Sinful to him , insomuch that he cries out , who shall deliver him ? He labours greatly , and is very heavy loaden : He is not willing to fly in the Winter , but is resolved to stand the Tryal ; For this Man not only brings his former Deeds to the Light , and there suffers Judgment to pass upon them , but patiently takes part in that Judgment , who was so great an Accessory to them . Nor doth his Obedience conclude with the Sentence given against past Sins , and himself that committed them ; but most patiently endures the Hand of the Lord till his Indignation be overpast , and till that which condemned Sin ( the Fruit ) hath destroyed the very Root of it , which hath taken so deep hold in his Heart , and the same Spirit of Judgment that condemned Sin , be brought forth into perfect Victory over the very Nature and Power of Sin. This Judgment is found in the Light , therefore do the Sons of the Night reject the Knowledge of its Wayes , and the Children of the Day joy greatly in its Appearance . But neither is this all that makes up that Good Man , who obeys the Light ; For a compleat Son of Light , is one that has conquer'd and expel'd the Darkness ? 'T is true , he was once Darkness , but now Light in the Lord , because he hath been turned from Darkness to the Light , and from Satan's Power unto God , who is Light it self , and with him is his Fellowship continually . This is the Man who in the Way of the Light hath met with the Inward Cleansing ; for having been purged by the Spirit of Judgment , and the Spirit of Burning ( otherwise called the severe Reproofs , Stroaks and Terrors of the Light in the Conscience he has ever a Watch set up in his Heart ; A Thought must not pass which has not the Watch-Word , but at every Appearance he cries , Stand , if a Friend , and owned o●… the Light ( who is the great Leader ( given of God for that Purpose ) then he lets It pass ; otherwise , he brings It to the Commander of the Conscience , who is to sit in Judgment upon It. Thus is Christ the Light , King , Judge and Lawgiver ; And by this he grows strong , & increaseth with the Increases of God : Yet he often reads the Scriptures , and that with much Delight , greatly admiring the exceeding Love of God to former Ages , which he himself witnesseth to be true in this ; and many things are opened to his Refreshment . So is the Light the Just Man's Path , that in every Age still shined brighter and brighter , in which the cleansing Blood of Jesus Christ is felt to cleanse from all Sin ; Thus doth he bridle his Thoughts , so that his Words and Actions offend not . Above all , he is often retired to the Lord , loves Fellowship with him , waits for dayly Bread , not in his own Words , Strivings or Will , but emty of Thoughts , or the Peace or Comfort that is drawn or imagined from thence , he silently waits to feel the Heavenly Substance brought into his Soul , by the Immediate Hand of the Lord , for it is not fetching in this Thought , or remembring the other Passage in Scripture , or calling to Mind what has been formerly known , but every Immediate Word that proceeds from out of the Mouth of God , that can satisfie him . In short , He that obeyes the Light , is thereby taught to deny Ungodliness and Worldly Lusts , and to be Sober Righteous , Patient , Humble , Meek , Upright , Merciful , Forbearing , Forgiving , Peaceable , Gentle , Self-denying , Constant , Faithful and Holy , because the Lord his God is Holy. Thus have I given a brief Account as well what HE is not , as what HE is that is Obedient to the Light within , which is Christ's Appearance in the Heart , whose Holy Blood is felt to Cleanse , Attone and Save all those who believe and abide therein . CHAP. VI. The Discourse hithertoo 〈◊〉 up , and concluded with an Exhortation to all Professors of Religion , esp●…cially our Opposers . I Will sum up the whole of this Discourse into these few Heads . I. That Salvation is to be saved from Sin first , and Wrath consequentially ; He shall save them from their Sins . II. That Christ , the Word-God , has enlightened all Mankind , not only a●…ter his Coming in the Flesh , but before : And that the Light has ever been Sufficient as well as Universal to lead to God all such as have obeyed it , as by its Properties and Effects is demonstrated . III. That the Difference betwixt the Time of the Law and that of the Gospel , as generally distinguisht , was in Manifestation not in Nature . God might be as much more propitiou●… and bou●…ti ui to the last Ages ( be it , that they were better able 〈◊〉 receive such extraordinary Discoveries , or that it wa●… the alone good Pleasure of his Soveraign Will ) as he was to the former Ages , yet that he gave them a Sufficiency of the same Divine Light to conduct them through the World to Eternal Blessedness . IV. That Jews and Creeks , Heathens and Christians agree in this . V. That still the Preheminence is given to Christ's Manifestation in Flesh , both generally and particularly , that being both the Fulness of Time , and Fulness of Discovery , which put an end to the Types and Figures and Car●…al Co●…mandements , by shewing forth an Abrogation and Consu●…tion of them all , in the Substance it self : In which State they are not needed ; but in Comparison thereof , they are ( though once they were as Calenders , for weak People to read some mystically Glory by ) but Beggarly Elements . VI. That not only in that Flesh did the Eternal Light preach forth it self the End of these Things , by Revealing & becoming the Author of a more plain and perfect Way ( though less easie to Flesh and Blood ) placing the Stress of all upon an Eva●…gelical Righteousness , whereof he became the first Mi●…er , and our most Holy Example ) but he also appear'd in that publick Body ( so peculiarly prepared ) a General Saviour , by his Life , Doctrine , Miracles , Death of the Cross & Resurrection ; in and by all which he obtained a Name above every Name . VII . That nevertheless not to the Body , but holy Light of Life therein , is chiefly to be asscribed the Salvation ; and to the Body however excellent , but Instrumentally : for that it was the Eternal Light and Life , which gave the Weight to all the Actions and Sufferings of the Body . VIII . That the Benefit then procured is not witnessed by any , but as they come to believe in Christ the Light , as he doth appear in the Heart and Conscience , to save from Sin , destroy the Works of the Devil , finish Transgression , and bring in of his Everlasting Righteousness : Wherefore to fancy one's self intituled to a State of Salvation , whilst in Rebellion against the Light within ( which is Christ's inward Knocking and Appearance ) must needs be a Delusion most pernicious , and destructive to the Souls of men . IX . That upon the whole it is determin'd and concluded , that Christ is that Light which shineth in the Conscience . X. That the Light is prov'd by Reason both Universal and Sufficient ; The first from the Consent of Mankind , the Goodness and Rectitude of God ; the second from both Experience , and that it were inconsistent with God , to give a Light to his Creature insufficient for the Work for which he gave it . Thus in short have I given the Heads and Results of most of the Matter contained in the whole Discourse upon the Light ; and I intreat our Adversaries , they would seriously weigh the Whole , before they either reject it , or endeavour to reply to it : But let them be advised to try the Virtue of the Light , before they sentence it to have none ; And in the Love of God be once prevail'd upon to consider , if something in them doth not really Condemn them , amongst other things for these brisk Attempts against it . Oh! Why should Men covet to Know so far beyond what they do faithfully Practise ? Let them first out-live the Just and Holy Requirings of the. LIGHT , before they put these Barbarous Affronts upon it , of a WIL IN THE WISP , A DARK LANTHORN-LIGHT , NATURAL , INSUFFICIENT , IGNIS FATUUS , THE QUAKERS IDOL , and abundance of such like Frothy , Prophane , and indeed Blasphemous Epithetes , which they wickedly bestow upon IT , as if they were Its P●…per Names ; when the Scriptures they would oppose to it , plainly tell them , that the whole Work of the Apostolical Ministry was , To turn People from Darkness to the Light , from the Power of Sathan unto God , that they might have Remission of Sins : As much as to say , Such as are turned to the Light , are turn'd to God , who is Light ; and those who abide there , both have Remission of the Punishment , and Purgation from the Defilement of Sin. And whatever any may think of us , we both believe , assert , and will maintain against Men and Divels , that God is LIGHT ; and that out of the Light , or void of his Divine Illumination , no man can Know him , and consequently not Worship him , unless they should worship an Unknown God : That such as receive this Illumination , and rebel not against it ; but improve this Heavenly Talent , they have Fellowship with the Pure Eternal God , and experience the Blood of Jesus Christ to cleanse the●… from all Unrighteousness . If any think to arrive at Glory another Way , and will not be admonisht , let them proceed ; we speak what we know , and can but declare what we have felt of the Work of God in our Hearts . The Scriptures we highly value : But we believe not the things we often quote thence , to be true , Only because there , but for that we are Witnesses of the same Operation , and bring in our experimental Testimonies to confirm the Truth of theirs : and such truly honour the Scriptures ; all others are at best but empty Scribes , and Pharisaical Babblers . So with God I leave my Labour in this Particular , desiring , that his Heavenly Light may yet more abundantly arise upon the Dark Hearts of Mankind and awaken them to Repentance , that since IT hath so long shined in Darkness uncomprehended , till even Darkness it self is grown so impudent as to interpret its Inability , to see the Insufficiency of the Light , he would be pleased to cause it to shine out of Darkness , that IT might plead the Excellency of ITS own Divine Nature in the Consciences of Men and Women , against the daily Scornes and base Detractions , that even great Professors of Christianity stick not to fling upon It ; so ill are they principl'd , and so un-Christianly employ'd , which proves to me , how little they are Profess●…rs of the True , Pure and Undefiled Religion , what ever Place their cunning Devices may have given them in the Hearts of Weak and Simple People . My Soul pittyeth their Opposition , and feareth the Consequence of such Resistance ; and desires they may see the very Vanity of their Endeavours against the Light , Repent of them , and be Converted , that God may yet Heal them : which sincere Desire is my Return for all their Hard Speeches and Ungodly Sayings against us in general , and my self in particular . W. Penn. AN APPENDIX To the First Part ; being a Discourse OF THE GENERAL RULE OF Faith and Life , AND Judge of Controversie . Greatly importing all those who desire to take Right Measures of Faith ; and to Determine ( at least to themselves ) the numerous Controvers●…es now on foot in the World. By the same Author . For in Christ Jesus , neither Circumcision availeth any thing , nor Uncircumcision , but a NEW Creature : And as many as walk according to THIS Rule , Peace be on them , and Mercy , and upon the whole Israel of God , Gal. 6. 16. But God hath revealed them unto us by his Spirit ; for the Spirit searcheth all things , yea , the deep things of God — The Things of God knoweth no Man save the Spirit of God — He that is Spiritual judgeth all things , 1 Cor. 2. 10 , 11 , 15. But ye have an Unction from the Holy One ; and ye know all things , 1 John 2. 20. Printed in the Year 1673. OF THE GENERAL RULE OF Faith and Life . SInce there be so many Faiths in the World , and perplext Controversies about them ; and that it greatly behoveth every man ( if to Contend for , then first ) to Know the True Faith that overcometh the World , It may not be unnecessary to say something of the General Rule of Faith and Life , and Judge of Controversie , at this time . And indeed I am prest to it from this weighty Consideration , that Men perish for Want of it , and can no more arrive at Truth without it , then the distressed Mariner can gain his Port who sailes without either Star or Compass . I shall begin with an Explanation of the Terms , Rule , and Faith , of which we shall first treat , that we may as well express what we intend by the one , as what we mean by the other , which will be a proper Introduction to the whole Discourse . By General Rule , &c. we understand , that Constant Measure or Standard by which Men have been in all Ages enabled to Judge of the Truth or Error of Doctrines , and the Good or Evil of Thoughts , Words and Actions . By Faith we understand an Assent of the Mind in such manner to the Discoveries made of God thereto , as to resign up to God , and have Dependence upon him , as the Great Creator and Saviour of his People , which is inseparable from good Works . That Men in all Ages have had a Belief of God , and some Knowledge of him ( though not upon equal Discovery ) must be granted from that account that all Story gives us of Mankind in matters of Religion ; several have fully performed this : Ofold , Justin Martyr , Clemens Alexandrinus , Augustine , and others ; of later times , Du Plessy , Grotius , Amiraldus , L. Herbert , with many more : And indeed the reliques we have of the most ancient Historians and Authors , are a Demonstration in the Point . Now the Scripture tells us , that no Man knows the Father but the Son , and he to whom the Son reveals him : And as none knows the things of Man , save the Spirit of Man ; so the things of God knows no Man , but the Spirit of God. Hence we may safely conclude , that the Creating Word that was with God , and was God , in whom was Life , and that Life the Light of Men ; who is the Quickning Spirit , was He , by whom God in all Ages must have been revealed ; consequently , that Light or Spirit hath been the General Rule of mens Knowledge , Faith and Obedience , with respect to God. And thus much Pythagoras ( that liv'd about Six Hundred Years before those Words were spoak or writ ) laid down for a Maxim , viz. That no man can know what is agreeable to God , except a man hear God himself , that is , within ; for that was his Doctrine : To which the Apostle and Prophet thus agree ; 1. In that whatever makes manifest is Light. 2. That whatever might be known of God was manifest within ; for God ( who is Light , 1 Joh. 1. 5. ) had shewn it unto them : And God hath shewn unto thee , O Man , what is good and acceptable , &c. which could not be without his Light shining in Man's Conscience ; Therefore the Light of God in the Conscience must needs have been the general Rule , &c. It was by this Law , that Enoch , Noah , Abraham , Melchisedeck , Abimeleeh , Job , Jethro , &c. walked and were accepted , as saith Irenaeus & Tertullian , They were Just by the Law written in their Hearts ; then was it their Rule to and in that just State. Obj. It seems then you deny the Scripture to be the General Rule , &c. Answ. How can they be the General Rule , that have not been General ? That which was both before , and since they were in being , must needs be more general then they : But that was this Light in the Conscience , the Law and Guide of those Patriarchs ( for the Scriptures began long after in Moses ) consequently that must be the general Rule , &c. Obj. But granting that the Light within were so before Scripture was extant , yet since the Writing of holy Scripture , the Scripture , and not the Light , hath been the general Rule . Answ. That cannot be , unless Palestina or Canaan , a little Province of Asia , was the whole World ; and the Jews , a particular People , all Mankind : For at what time the Writings were among the Jews , other Nations were only left to the Law and Light within ; This the Apostle confirmeth in that Passage , For the Gentiles , which have not the Law ( that is , the outward Law , or Law written ) do by Nature the things conteined in the Law , which sheweth the Work of the Law written in their Hearts . And the Gentiles themselves called it , the immutable Law , the everlasting Foundation of Vertue ; no liveless Precepts , but immortal ; a sacred Good , God the Overseer ; the living Rule , the Root of the Soul ; that which makes the Good Man. Thus Thales , Pythagoras , Socrates , Plato , Plotin , Hieron , Philo , Plutarch , as cited : And saith Sophocles , God grant that I may alwaies observe that vener●…ble Sanctity in my Words and Deeds which these noble Precepts ( writ 〈◊〉 Mans Heart ) requ●…re ; God is their Father : neither shall they ever be abrogated ; for there is in them a GREAT GOD that never waxeth Old. More reverent Epithetes then John Faldo and T. Hicks can afford , as their Books too openly witness ; yet would go for Christian-men , though manifestly short of Heathens . Thus is it evident that the Scripture was not the general Rule , a●…ter it was given forth . Obj. But hath it not been since ; and is it not now the general Rule , & c ? Answ. There hath been since , and is now the same Impediment ; for before Christ's coming in the Flesh , and since , where the Scriptures never reach d , there hath been the same Light : And though Nations ( through not glorifying God as God , when they have known him ) have bin so given up to all manner of Impieties , as that their Understandings have been greatly vail'd ; yet did not the Light within so wholely loose its Ruling Exercise among them , as that they lived without any Sence of such thing ; Therefore still the Scriptures have not been , neither are the General Rule , no not so much as of any Age ; since in no Age can it be prov'd , that the whole World was furnished with them : But had they been so for some one or two Ages , as they never were ; yet the granting it will not reach our Question , where the Word General , implieth the Nature of the Thing it self , respecting Mankind from the Beginning to this Day , and so to the End. Obj. But is not the Scripture the Rule , &c. of our Day ? Answ. If The Rule , then the General Rule ; for whatsoever is The Rule of Faith and Life , excludeth all other from being General , they being but particular in respect of it self ; Therefore not The Rule of Faith and Life . But besides their not being Cenetal , I have several Reasons to offer , why they cannot be The Rule of Faith and Life , &c. 1. If now the Rule , then ever the Rule : But they were not ever the Rule ; and therefore they cannot now be the Rule . That they were not ever the Rule is granted ; But that they are not therefore now the Rule may be by some denyed , which I shall prove . If the Faith of God's People in all Ages be of one Nature , then the Rule but of one Nature : But clear it is , Heb. 11. The Faith has been but of one Nature ; Consequently , the Rule but of one Nature . In short , If the holy Ancients had Faith before they had and wrote Scr●…pture , they had a Rule before they had or wrote Scripture ; for where Faith is , there is a Rule for that Faith ; And if the Faith be of one Nature , the Rule is of one Nature : And since the Faith is Inward , Spiritual , begotten of the Immortal Word , in which is Life , and that the Light of men ; and that this Word , Life and Light was the Rule , then no more Book , Writing or ingraving on visible and perishable Matter can be the Rule now . Again ; Such as the Faith is , such must the Rule be : But the Faith is as before , Inward and Spirual ; therefore the Rule must be Inward and spiritual , which no meer Book can be . 2. If the Scriptures were the Rule , they must have always been a perfect Rule , ever since they were a Rule : But this is impossible , since they were many hundred years in writing and are now imperfect also , as to Number ; How then the perfect Rule ? That they were not the Perfect Rule before they were written must be granted ; and that they were many hundred Years awriting , must also be allowed ; and that they are imperfect now , as to Number , I prove . First , Enoch's Prophecy is mentioned by Jude , but not extant in the Bible ; the Books of the Wars of the Lord , Numb . 21. 14. The Book of Jasher , Josh. 10. 13. 2 Sam. 1. 18. The Book of Nathan , 2 Chron. 9. 29. The Book of Shemaiah , 2 Chron. 12. 15. The Book of Jehu ; The Epistle of Paul to the Laodiceans , Collos. 4. 16. and several others , mentioned in the Scriptures , not now extant : And lastly Luke sayes , That many took in hand to relate from Eye-Witnesses the things most surely believed , &c. Now 't is taken for granted that John wrote many Years after Luke ; Some think Luke wrote before Mark : However , Matthew and Mark were not many ; and to this day we see no more then those four in our Bibles , and therefore many such Writings lost ; and if lost , then the Scriptures not perfect ; and if imperfect , how can they be the Rule of Faith , since the Rule of Faith must be perfect ? 3. My third Reason is this ; The Scriptures , however useful to Edification and Comfort , seem not in their own Nature and Frame to have been compil'd and delivered , as the Rule and intire Body of Faith ; but rather upon particular Occasions and Emergencies . The Doctrines are scattered throughout the Scriptures , insomuch that those Societies who have given forth verbal Confessions of their Faith , have been necessitated to toss them to and fro , search here and search there , to lay down this or the other Principle ; and then as like the original Text as their Apprehensions are ; whereas , were it as plain and distinct as the Nature of a Rule requires , they needed only to have given their Subscription for a Confession . Besides , here they are Proper , there Metaphorical ; in one place Literally , in another Mystically to be accepted : Most times Points are to be prov'd by comparing and weighing Places coherent ; here to allude aptly and not wrong the Sense is difficult , and requires infallible Discerning , notwithstanding the Brawlers of our times against Infallibility : Now from all this , with abundance more that might be said , plain it is , that the Scriptures are not plain , but to the spiritual man ; but , as Peter said of Paul s Writings , in many things hard to be understood ; therefore not the Rule , which ought to be plain , proper and intelligible . 4. Again , the Scripture cannot be the Rule of Faith , because it cannot give Faith ; for Faith is the Gift of God , which overcomes the World : neither of Practice , because it cannot distinguish of it self in all Cases what ought to be practised , and what not ; it containing as well what ought not to be practised , as what ought . This was the Case of Christ's Disciples , who had no particular Rule in the old Testament Writings , for the abolishing of some part of the old Testament Religion ; on the contrary , they might have pleaded for the Perpetuity of it , because Christ said unto them , Do as they say , that sit in Moses ' s Chair , more reasonably then many make that a Plea now adayes for their invented Worships : What guided them in their declaring void and relinquishing those things ? For Instance ; God gave Circumcision as a Sign for ever ; And Paul tells the Galatians , That if they be circumcised , Christ should profit them nothing : Was not this the Spirit of Truth that leads into all Truth , that they made the Judge and Rule of their Doctrine and Practices ? So James and the Assembly of the Apostles , when they said , It seem●…th good to the Holy Ghost and to us , &c. 5. These very men that say , it is the Rule of Faith and Life , deviate in their Proof from their Assertion ; for the Scriptures no where say so of themselves . He that flyes to Meanings and Interpretations ; The Question arises not about the Truth of the Text , for that is agreed on on all hands ; but the Exposition of it : If then I yield to that Man , do I bow to the Letter of the Text , or to his Interpretation ? If the Latter , as manifestly I do , is the Scripture or that Man's Sense of it my Rule ? Nay the Person so interpreting makes not the Scripture his Rule but his own Apprehension , whatever he may say to gain Credit to his Conceptions in others ; then Mine it must needs be , I consenting thereto . 6. How shall I be assured that these Scriptures came from God ? I am bound to try all things : If all things , then Them amongst the rest . I would fain know what I must try them with ? with the Scriptures ? Then the Scriptures must be the Rule of my Examination , and Faith concerning themselves ; which is improper : If with the Spirit that gave them forth ( that searcheth the deep things of God , a measure of which is given to me to profit withal ) Then is it most congruous to call the Spirit , and not the Scriptures the Rule . 7. If the Scriptures are the Rule , they are so either in their Original or Copies : If in their Original , that is not extant , then no Rule in being ; for the last of it that was extant , was John's History at Ephesus , not seen these thousand Years : If the Copies must be the Rule , it were to be wished , we knew which were the nighest to the Original , there being above thirty in Number : This is undetermined and for ought we see indeterminable . And that which makes good what I say , are the Variety of Readings among those Copies , amounting to several thousands : And if the Copies cannot , how can the Translations be the Rule so differing from the true Sense of the Copies in many things , and one from another ? Besides , I would fain know of those of our present Age , who thus contend for the Scriptures being the Rule , &c. in Opposition to the Spirit , upon what foot they receive them into this Place and Authority ; Is it by Tradition , or Revelation ? I mean the Internal Testimony of the Spirit ; or the external Award and Avouchment of Men : If the former , they inavoidably come over to us ; for then the Spirit will , and must be both Rule and Judge ? If the latter , I ask , how are they assured that they are not miserably abused by Carelesness or Design ; since we see ( that using utmost Diligence ) both Translation , Transscription and Printing , are subject to numerous Mistakes , and those sometimes very material , against which the Scripture can be no Fence ? But admit there were no Ground for any such Objection , I further demand of our Adversaries , if they are well assured of those men that first collected , embodyed & authenticated them by a Publique Canon , which we read to have been in the Council of Laodicca , 360. Years after Christ ( though not as they are now received ) during which time they had bin tossed & tumbled ; some receiv'd , some rejected , doubtless many hundred times transscribed ; and it is not improbable that they were also abused : If they miss in their Judgment here , they are gone , till they come to us . I say , how do they know that these men rightly discerned true from sp●…rious ? Either their Judgment was infallible in the Matter , or it was not : ●…f it were , then there was such a thing as Infallibility since the Apostles Dayes , which is a Contradiction to your selves . But be it so that they were infallible ; how came you to be assured they were so ? Not by Inspiration ; that is dangerous Doctrine with you : Which way was it then ? Not by Tradition . Was it by the Scripture ? That were to say , that the Scripture tells you that those men that collected it for true , were right in their Judgment : but we are yet to finde any such place , and that is to beg the Question . I cannot see any other Ground , besides your very great Kindness to their Choice , which you call Popery , and believing as the Church believes , in other Folks . But if these men were fallible , as your own Principle makes them , and their own Determinations prove them ; what then ? doubtless your Condition will be desperate . Now , certain it is that some of the Scriptures taken in by one Council for Canonical , were rejected by another as Apocryphal ; and that which was left out by the former for Apocryphal , was taken in by the latter for Canonical . Now visible it is that they contradicted each other , and as true that they both erred , respecting the present Belief ; for your Canon and Catalogue varies from theirs , and , let me say without Offence , from any Catalogue you can produce . Behold the Labyrinth of Incertainties you run your selves into , who go from that heavenly Gift in your selves , by which the holy Scriptures are truly discerned , relished and distinguished from the Inventions and Abuses of Men ! 8. Furthermore , If the Scriptures were the Rule of Faith and Life , &c. then because they cannot be the Rule in their Translations , suppose the ancient Copies were exact , it cannot be the Rule to far the greatest part of Mankind , indeed to none but Learned men ; which neither answers the Promise relating to Gospel times , that is universal ; nor the Necessity of all Mankind for a Rule of Faith and Life . 9. That the Scriptures are not the Rule of Faith and Life , is proved from those voluminous Discourses of Cases of Conscience that are extant among us : For had the Scriptures be●… as sufficient as the Nature of the Rule of Faith and Life requireth , there had been no need of such Tracts ; every man might have read his own Condition laid down in Scripture without those numerous Supplements . Doth not your own Language and Practice prove its Insufficiency to that End , at what time you both exhort to , and go in secret to seek the Mind of the Lord in this or that important Affair ? Why do not you turn to Chapter and Verse for Satisfaction , if the Scripture be appointed of God for a Rule ? Strange ! That what is so common in the Mouths of all sorts , viz. God direct you ( that implieth Inspiration and Revelation , or immediate Council or Guiding from God ) should not be known , much less acknowledged by you in our Writings ; but overrun with such scaring Epithetes , as Enthusiasm , Familism , Fanaticism , Quakerism , &c. In short , there are a * thousand Cases , and not a few occurring almost daily , in which the Scripture cannot be our plain and distinct Rule and Guide ; yet has not God left himself without a Witness in every Bo●…om ; for his Grace has appeared unto all Men , teaching them that believe in it , to deny Ungodliness and wo●…ldly Lusts , and to live sob●…rly , righ●…eously and godly in this present evil World. And Christ Jesus the eternal Word , has for that End enlightened every Man coming into the World ( viz. ) to discover , reprove , and instruct ●…or Faith and Life . But it may be , and is objected by some ; Obj. If this Law and Light in the Conscience had been enough , what need had there been of Scripture ? Answ. The same Argument will hold against God , Christ , his Spirit and Grace , all which are sufficient , notwithstanding the Use and Benefit of Scripture . The Case was this : Man's Mind being estranged from the Light and Spirit , through its wandrings after visible and perishing things ; and in as much as the Light became thereby vailed from him , the Spirit as quenched , and the Law as defac'd , God in peculiar Mercy to the Jews , according to his Covenant with faithful ●…braham , super-added , or repeated ( as Ur●…n termes it ) the Law inward , by a Declaration of it outwardly ; that both God might not be without an outward Witness , as well as an inward ( they having so much lost the Feeling thereof ) And more deeply to strike their Minds , by their Senses ( into which their Minds were gone ) and to meet them abroad , whether they were roving and wandering from the Law and Light within . As it is great Vanity and Weakness to infer Insufficiency to the Light from the Imbecillity and Darkness that are in Men ( occasion'd through their Rebellion to the Law and Light within ) so from God's superadding Scripture , and other external Assistances to Men in that State : What would such have God , his Light and Spirit appear to , and converse with Peoples outward Senses ? That can't be : the one is too Spiritual ; the other too Carnal for any such thing . Or are they Insufficient , because they converse with Men through these exteriour things , suited to that imbecil State ? Or tell me , if the considerablest part of Script●…re be any more then the declared Knowledge and Experience o●… such as were come to a more improved State in the Teachings of that Light and Spirit , which is therefore given forth , that others loytering behind , might be the more prevailed with to follow them , as they had followed the Lord in the Light of his Spirit ? Certainly , it can never be , that Scripture should impeach the Light of insufficiency , when it is but the Mind and Teachings of the Light in others , declared or recorded . Does the Declaration jarr or make weak that from whence it came ? Or because of God s ( ondescension for a time to Externals , shall they turn the Light and Spirit out of the Office of Rule and Judge by being perpetuated the Rule and Judge ? Or is it to lay down instituted Religion ( as some ignorantly talk ) to press after that which was be●…ore , and ends those temporary things ? The Law outward , as a Rule , was but as Moses till the Son came . The Servant abideth not in the House forever . The written Law held its place but till the inward rise in more Glory and Brightness ; o●… rather , till they became more capable of being turned to it , and living with it ? In those Dayes I will write my Law in their Heart , &c. They who say otherwise of Scripture , do pervert and abuse it ; for there is nothing more clearly laid down in it , from Beginning to End , then the Rule and Reign of the Spirit . My Kingdom , said Christ , is not of this World. Again , The Kingdom of God is within : I will write my Law in their Hearts , and place my Fear in th●…ir inward parts . All thy Children shall be taught of the ●…ord , and in Righteousness shall they be established . I will pour out my Spirit on all Flesh. The Grace of God that brings Salvation , hath appeared to all Men , teaching , &c. Obj. But if the ●…aw engraven and delivered to Moses , was a Rule to the Jews ; why should not the Law deliverd by Christ , and written by his Apostles , be the Rule to Christians ? Answ. Christ left nothing in writing as the Rule that we hear of ; and it is not to be thought he was less faithful in his House then Moses : And doubtless , had he intended the Rule of his Followers to have been a written Rule , he would have left it upon record with all Punctuality , This must be believed , and that done , on Pain of eternal Death . Nor did his Followers write in the Method of a Rule , as the Law was written ; nor did they so call or recommend what they writ . But this leads me to my 8th Reason why the Scriptures cannot be the Rule under the New Covenant , &c. For admitting the Law written by Moses were the Rule ( A Rule I grant it was ) to the Jew outward ; yet Christ the spiritual Leader , of a spirit●…al Israel writeth his spiritual Law in the Heart , as Moses , the outward Israel's Leader writ the Law upon Tables of Stone . This was God's Promise , the Priviledge and Blessing of the new Covenant , that as the outward Jew had an outward Law , for a Directory , the inward Jew should have an inward Law for his Directory : And as the outward Jew had an outward Priest at whose Mouth he ought to seek the Law ; so the Jew inward , and Circumcision in Spirit , has an inward and Spiritual High-Priest , whose Lips preserve Knowledge ; at whose Mouth he is to receive the Law of Life . And this is his Rule , who is the Ruler of his People Israel , who reigneth in Righteousness , and of the Increase of whose heavenly Government there shall be no End. The King , Ruler , Judge , Law-giver , High-priest , Law , Rule , Temple , are all Spiritual : so the Scriptures inform us ; My Kingdom said Christ , is not of this World. Again . The Kingdom of God is within : I will write my Law in their Hearts , and place my Fear in their inward Parts . They shall be all taught of me ; and in Righteousness shall they be established , The Tabernacle of God is with Man ; He will dwell with them , I will pour out my Spirit on all Flesh. The Grace hath appeared to all M●…n , teaching , &c. A Measure of the Spirit is given to all Men to profit withal . The Inspiration of the Almighty giveth Understanding . Whatsoever may be known of God is manifest within . walk in the Spirit : If ye walk in the Light , &c. Come let us walk in the Light of the Lord. And there needed neither Sun nor Moon to shine ; for the Glory of God did lighten it , and the Lamb was the Light thereof . As many as walk according to this Rule , Peace be on them and the whole Israel of God , &c. What Rule ? Not that of the old legal Creation that passed away ; but the Rule of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or new Creation as it may be rendred : And as Drusius cites one to have interpreted it ; and Grotius also interprets it ; which is the Way of Life Isaiah spoak of , An High-Way there shall be , and it shall be called the Way of Holiness ; the Unclean shall not pass over it , and wayfaring Men , though Fools , shall not e●…r therein : There shall be no Lyon there , nor ravenous Beast go thereon , but the redee●…d shall walk there ; which Way , Teach●… , Guide , Rule , Light , Spirit , andholy Unction that directs & keepeth in steady Paths of Truth , is Christ Jesus our Lord. Obj. But do you not tur●… the Scriptures off , sor an uncertain & un●…rviceable Writing , and as good as reject and deny them altogether ? Answ. There is a late Author or two , who to depaint us as ugly as their Malice could invent , have rendered themselves so ridiculous , as so to infer : But it is not my Business at this time to medle with particular Controversie ; that followeth in the second Part , and shall therefore attend to answer the general Objection . The Scriptures are uncertain upon your Foundation , but not upon ours . Doth our mani●…esting your Faith concerning them to be grounded upon your own Imaginations or human Traditions , make void or render uncertain the Scriptures ? By no means ; but we would have you come to receive them upon the Spirit 's Testimony and Evidence that gave them forth : And though we cannot allow them to be the Rule of Faith and Life under the Dispensation of the Gospel , which is Power and Life it self ; yet are they to be read , believed and fulfilled under the Gospel . For notwithstanding the Law written upon Stone , was not Paul's Rule , after the Son of God was revealed in him ; yet the Son of God taught Paul to fulfil the Righteousness declared by that Law : If it were to deny and reject ( as some Persons enviously say of us ) yea , to vilifie the Scripture , because we cannot allow it to be the Rule , &c. Paul must be said to deny , reject and vilifie the Law written , at what time the Law of the Spirit of Life in Christ Jesus became his Rule . There is a great Difference in asserting , that the Spirit is the Rule , and casting away & vilifying of Scripture : And indeed it is but an old Fetch of the Devil 's , to pretend Honour to the Letter , that he might the more unsuspectedly oppose the bringing in of the Dispensation of the Spirit ; which the Letter it self testifies to . They that come to be led of the Spirit , arrive at the End for which Scripture was given forth ; the Apostle John did as good as say the same thing , when he told them to whom he wrote , That the Anointing which they had received and abode in them , would lead them i●…to all Truth ; and that they needed not that any man should teach them : To deny this to have been the Saints Teacher , is to deny as plain a Proposition as is in the whole Scripture ; and that one Age of Christianity should have one Rule , and another Age another Rule ; that , the Spirit ; we , but the Letter ; is more then any Man can prove : yet did John's so writing invalid the Scripture , or vilifie his own Epistle ? Certainly , none will talk so idly . How then doth our lifting up the Light and Spirit of Christ , which fulfils the Scriptures ( by bringing such as are led thereby to enjoy the good things therein declared ) reject and vilifie the Scriptures ? Does our living up to them by an higher Rule make us to deny and reprobate them ? Erasmus and Grotius think them , then most to be valued , when men are Witnesses of them : see on 2 Pet. 1. 19 , 20. I do acknowledge they contain an Account of several heavenly Prophecies , godly Reproofs and Instructions that ought to be obeyed . Obj If so Then how are they not a Rule of Faith and Life . Answ. A Rule and the Rule , are not one and the same thing . By the Rule of Faith and Life , I understand , the living , spiritual , immediate , omnipresent , discovering , ordering Spirit of God : And by a Rule , some Instrument , by and through which this great Rule may convey its Direction : Such a subordinate , secondary and d●…claratory Rule we never said several parts of Scripture were not ; yet the Reason of our Obedience , is not meerly because they are there written ; that were legal ; but because they are the eternal Precepts of the Spirit in Mens Consciences , there repeated and declared . I●… is the T●…stimony of the Spirit that is the true Rule for believing and understanding of any or all the Scripture ; therefore not the Scripture , but the Spirit of Truth must be the Rule for mens believing , understanding , &c. Thus held the Ancients . T●…rtullian saith , Worldly Wisdom the Lord calls Foolishne ss he hath chosen the soolish things of the World to the confounding of Philosophy ; for that is the Matter of Worldly Wisdom , a divine Interpreter of the divine Nature and Disposings . Justin Martyr in Exposit. ●…id . The Interpretation of the Scriptures is to be a commodated to the Will of the Doctrine of the Spirit ; and not to human Reasonings . Hieron saith , The Scriptures ( mus●… be ) opened with spiritual Exposition . Epiphanius saith , Only ●…o the Children of the holy Ghost all the Scriptures are plain and cle●…r . Nor were the most approved Protestants of any sort ( who have been so reputed in Opposition to Popery ) of another mind . It is the Substance of the sourth Article exhibited against the Lutherans in the Council of Trent , as an Erroneous Doctrine they held , That to understand the Scripture , neither G●…oss nor Comment is necessary ; but only to have the Spirit of a Sheep of Christ's Pasture . Erasmus tells us , What Man sets forth by Man's De●…ice , may be received by Man's Wit : But the thing that is set forth by the Inspira●…ion of the Holy Ghost , requireth an Interpreter inspired with the like Spirit ; and without the Inspiration of it the Secrets of God cannot be known . Luther giveth us his Mind thus , The Scriptures are not to be understood , but by that very Spirit by which they were writ . Peter Martyr , that famous Italian Protestant , teacheth us , The Spirit is the Abettor , by which we must assure our selves for understanding of the Scriptures , that thereby we must discern between Christ's Words , and a Strangers ( quoting Christ's Words ) My Sheep know my Voice , and several other places of Scriptures . Again , The Spirit of God rev●…aleth the Truth in the Scriptures . H. Bullinger Decad. 4. Serm. 8. Men ●…etch the Understanding of Heavenly Things , and Kno●…ge of the Holy Ghost from NOWHERE ELSE , but from the same Spirit . John Bradford answerd to the Arch-Bishop of York thus , We know the Scriptures , as Christ's Sheep , by the same Spirit that wrote and spake them , being thereby assured , &c. Calvin teacheth thus in his Institutes : It is necessary the same Spirit that spake by the Mouth of the Proph●…ts , should pierce into our Hearts , to perswade us , that they faithfully delivered that which was committed to them of God. Beza saith , That the Way of understanding Prophecies , and referring them to the right Scope , must be sought or fetcht from the same Spirit , which dictated them to the Prophets themselves , and more to that purpose . W. Tindal , call'd the English Apostle by J. Fox , saith , It is impossible to understand in the Scriptures more then a Turk , for any that hath not the Law of God writ in the Heart to sulfil it . Bp. Jewel thus against Harding , The Spirit of God is bound neither to Sharpness of Wit , nor to Abundance of Learning : Flesh and Blood is not able to understand the Holy Will of God , without SPECIAL REVELATION : Without this SPECIAL HELP and PROMPTING OF GOD's SPIRIT , the Scripture is to the Reader , be he never so Wis●… and well-Learned , as the Vision of a sealed Book . D. Ames , a great Father of the Independents , saith upon Bellarmin's word●… ; The Anointing of the Holy Spirit doth teach the Faithful , to understand those things which they received of the Apostles ; therefore to understand the Scriptures in those things which are necessary to Salvation , with more to that purpose . Vatabl●…s on Job 32. 8. with Drusius , Clarius and others , speak to the same effect . G. Cr●…dock , a famous Independent - Preacher , preacht , That the Scripture is a Speechless thing without the Spirit . Ch. Goad , an eminent Separatist's Works , styl'd B. D. of K. Colledge in Cambridge , and an Independent Pastor , thus ta●…ght , There is no Knowledge of Christ , nor of the Scripture , but by Revelation . D. J. Owen , a man of greatest Fame among the present Independents , saith , The publick , authentick and infallible Interpreter of the holy Scripture , is HE who is the AUTHOR of them ; from the BREATHING OF WHOSE SPIRIT IT DERIVETH ALL ITS VERITY , PERSPICUITY AND AUTHORITY . So that we see upon the Judgment of many considerable Persons , the Scripture is no Rule for our believing and understanding of it self ; therefore not The Rule of Faith and Practice , co●…cerning the things therein declared . I will give a short Instance in Christ's words , about Regeneration ; He taught ( and strange it was , no doubt , to wise Nicodemus ) That unl●…ss a Man be born again , he cannot see the Kingdom of God. This is as plain a Proposition as can be laid down , and may be credited Historically ; But what is that to any ●…s New Birth , that they are never like to 〈◊〉 ●…formed of there ? Nor can that Scripture be my Rule in that Heavenly Travail , respecting the many and wonderful Tryals and Exercises , that are to be met with in it ; neither can any other Writing whatever : This only is the Office of that Spirit & Word immortal , by which I am anew begotten ; Who then is my Rule to inform , order , strengthen and lead through the whole Experience , but the same Spirit ? All Doctrinal Scripture was experienced before written ; or they had not been true Witnesses who wrote it . Now that which was their Rule can only guide us into the same Experiences ; nor are they to be known before experienced : Do my Will , and you shall know more of my Doctrine , saith Christ. I read the History of such things ; This saves not : Neither can the History be the Rule leading into the Mystery ; That belongs only to the Spirit , that searcheth the deep things of God. Consequently the Spirit , and not the Scripture , is the Rule for so believing and living . Obj. But is not this to make void the Protestants Plea against the Papists , That the Scriptures are the Rule of Faith and Practice ? Answ. No such matter : For the Question was not , Whether the Spirit of Christ or the Scripture was the Rule , But , Whether the Scripture , God's Tradition , or Popish Traditions , were the Rule to measure the Truth of Doctrines and Practices by ? We grant , that particular Scriptures , rightly understood , may measure what is agreeable or disagreeable to them ; that is , such Doctrines and Practices as are contrary to that part of Scripture more particularly relating to our dayes , are questionable by the Scripture ; especially since all Parties pretend what they say and do is according to Scripture : Yet this concludes not the Scripture to be the General and Evangelical Rule . Obj. But if God had not revealed those things that are in Scripture by it to us , ●…ow could they have been known by us ? Answ. They were known by the Light and Spirit of Christ before written ( from whence they are call'd Scripture ) Therefore it is said , That the Prophets searched diligently what , and what manner of Time the Spirit of Christ , that was in them , did signifie , when it testified before-hand of the Sufferings of Christ. Nor are they ever the more reveal'd to the blind and dark Mind , because there written : The Mysteries of Regeneration are as puzling to Natural Wit and Earthly Wisdom , as before ; Therefore well said Epiphanius , Only to the Children of the Holy Ghost all the Holy Scriptures are plain and easie . Mens going to hammer out Principles , without that infallible Guide and Rule , hath been the Cause of that great Confusion that is over Mankind about Religion . Obj. But how could you have known those Prophecies to be true , for that is not matter of Witnessing , but Fore-telling ? Answ. That is an extraordinary Revelation , not falling within the ordinary Discoveries absolutely necessary to mans Salvation ; but to shew his Power & Faithfulness , that he is God , and can and will fore-tell , and bring to pass : But therefore must there be an Extraordinary Light or Spirit , and not rather an Extraordinary Sight and Se●…ne from one and the same Light and Spirit in them ? Besides , That which gives me to believe and savour it to be from the Spirit , and not by Imposture , is my Rule for believing it . Now that the Spirit so doth , Calvin and Beza too , as before cited , assert for me , viz. The same Spirit , that spake by the Mouth of the Prophets , must pierce into our Hearts , to perswade us , that they faithfully declared that which was committed to them of God. Obj. But this Light you speak of could not tell you which way Sin came into the World ; That there was an Adam and Eve , that they fell after that manner , & that Sin so entered the World ; That Christ was born of a Virgin , suffered Death and rose again ; That you ought not to Swear in any case , &c. if the Scriptures had not told you so . Answ. That is boldly said : But consider well ; Moses ( sayes the vulgar Opinion ) had that Account above Two Thousand Years after the Creation , by Revelation , which we find in Genesis . Now that there could be no Revelation without this Divine Light or Spirit , which is the Life of the Eternal , Creating Word , must needs be granted : For the Spirit of God knoweth only the Things of God ; and whatever makes manifest is Light : And that the Spirit and Light are one , though two Names , has been sufficiently evidenced . If then it was this Light of the Eternal Word , that delivered these past things to Moses , and gave that Prospect of future things to the Prophets , as no doubt it was ( if Scripture be indubitable ) then to say , the Light or Spirit could not do it , is Blasphemous . Again , To argue , because the Light does not reveal every Circumstance of History to each Individual that hath already an Account , that therefore it could not , is ridiculous : Were the History of the Transactions of Christ and his Followers wanting , as before Moses , was that of Adam and his Posterity ; and that the Lord saw it needful to acquaint Mankind therewith , no doubt but the Light and Spirit , which revealed the Account of the Creation above Two Thousand Years after to Moses , and fore-told several Hundred Years many of those Transactions of Christ , by the Prophets , would also have supplyed that Want : But inasmuch as an Account is extant , and therefore not needed , 't is vain to make that Objection . Again , It does not follow , because every man has a Measure of Light to inform and rule him , that therefore he must needs know all which that Light knows , or is able to reveal to him : I return that Argument thus upon our Adversaries . They say , they have the Spirit of God ; Then they know all that the Spirit of God knows , or can reveal to them : If the latter be absurd ; then the former . Again , say they , The Light within did not reveal Christ to the Gentiles ; that Christ should be born of a Virgin , &c. therefore insufficient : I return upon them thus ; The Spirit of God , given to the Children of Israel , Neh. 9. 20. did not acquaint them that Christ should be born of a Virgin , nor much more of his Life and Bodily Transactions ; therefore the Spirit of God was insufficient . The like may be concluded against the Spirit in the Prophets : For 't is manifest from 1 Pet. 1. 10 , 11. that the Spirit had not revealed to all the Prophets the Time of Christ's Appearance and Sufferings ; was the Spirit therefore an insufficient Rule to them ? But that which falls heaviest upon our Adversaries is this , That the Scriptures , by their own Argument , are a most imperfect Account themselves of what was done , not relating the hundredth part of things ; therefore as insufficient in not relating what is behind , as they would weakly render the Light or Spirit in not revealing to every Individual those things already related : Nay , they may as well infer Insufficiency to the Spirit , or the Light within , in that it does not now shew all that shall be to the End of the World , which in their proper Seasons there will be a Necessity to know , as to reflect insufficiency upon it , &c. because it did not foretel things now past , to ●…ormer Ages , or needlesly reveal them over again to us in this Age. Neither is History , or can it be the Rule of that Faith and ●…ife we speak of , which are absolutely necessary to Salvation ; which is the Faith that not History , but God gives , that works not by History , but Love , & overcomes the Wo●…ld ; which Millions of Historical Believers are overcome by , and wallow in the Spirit and Practice of ; And the Rule must be answerable to the Nature and Workings of the Faith : so in Point of good Life , which is Duty done . Now History , though it inform me of others Actions ; yet it does not follow , that it is the Rule of Duty to me . since it may relate Actions not imitable , as in the Case of Adam and Eve in several Respects , and Christ's being born of a Virgin , dying for the Sins of the World , &c. wherefore this cannot be the Rule of Duty : The like may be said of the Jewish Story , that was the particular Concern and Transaction of that People . Obj. But these things ought to be believed . Answ. I say so too , where the History has reached , and the Spirit of God hath made a Convict●…on upon the Conscience ; which , sayes D. J. Owen , as before , gives them Authority , Verity and Perspicuity : But where this History has not reached any People , or they dye ignorant of it , they are not responsible for not believing any such Passages , as saith Bp. Sanderson . 'T is one thing to say , The Scriptures ought to be read , believed and fulfilled ; and another thing to say , They are the Evangelical Rule of Faith and Life : For when I read , believe and witness them fulfilling , I must needs have a Rule to read , understand , believe and witness them fulfilling by ; which being the Divine Light and Spirit of Christ , that , and not themselves must be my Rule for so Reading , Understanding , Believing , &c. And surther , to prove that the Light and Spirit within the Heathens was sufficient to discover these things : 'T is granted on all hands , that the Sibylls had divine Sights ; I mean not those made in their Name by some Professors of Christianity , as is charged on them , to gain Authority upon the Gentiles , against which Blundel writes ; But those acknowledged , Who prophesied of a Virgin 's bringing forth a Son ; and that he should destroy the Serpent , and replenish the Earth with Righteousness , as is before cited out of Virgil , who took it out of the Remains of Cumaa's Verses , then among the Romans . And for the Practical Part of the Objection , viz. How should we have known it had been Unlawful to Swear at all in any Case , if Mat. 5. 34. had not been ( which is of most weight in this Case , because matter of Duty , and called particularly by some , an Evangelical Precept , being a Step above the Righteousness of the Law outward among the Jews ) I have this to say in Solution of my Adversaries Objection , Reprehension of his Ignorance , and for Proof , by his own Argument of the Light 's Sufficiency . There were among the Jews themselves , long before Christ came , an entire People , that would not Swear , to wit , the Esseni : They keep their Promises ( sayes Josephus ) and account every Word they ●…peak of more Force then if they had bound it with an Oath : And they shun Oaths worse then Perjury ; for they esteem him condemned for a Lyar , who without it is not believed . Philo writes to the same purpose ; and taught himself , that it was best to abstain from Swearing ; that ones Word might be taken instead of an Oath . And Pythagoras , in his Oration to the Crotonian Senators , exhorted them thus , Let no man attest God by Oath , though in Courts of Judicature ; but use to speak such things that he may be credited without Oath . The Scythians are said to tell Alexander of themselves , Think not that Scythians confirm their Friendship by Oath ; They Swear by keeping their Word . And Clinias , a Greek , and Follower of Pythagoras , rather chose to suffer the Fine of Three Talents ( which make 300 l. English ) then to lessen his Veracity by taking an Oath : Which Act was greatly commended of Bafilius , who upbraided the Christians of his time with it ; Thereby ( after our Adversaries Way of drawing Consequences ) preferring the Light of the Gentiles before the Light of the Christians : though indeed the Light was and is alwayes one in it self ; but the Christian did not live up so closely to it as the Heathe●… did , and therefore had a greater Liberty , and walked in a broader Way . I would now know of our Opposers , if they can yet think the Light that preach'd in the Mount , that Doctrine was one with that Light that shined in the Consciences of those Gentiles , so many Hundred Years before that Sermon was writ or preached ; who so plainly believed , practised and taught it ; yea , or nay . Perhaps some of them , through the abundance of their Envy , Pride and Passion , will yet stick out , while the more moderate may submit to such Evidence , and conclude Ignorance and Folly to have made all this Opposition against us , and that of a Truth , The Voice which cryed , Prov. 8. 4 , 6. Unto you , O men , I call , and my Voice is to the Sons of men ; hear , for I will speak Excellent things , was heard by the Gentiles : and that what concerned Doctrine to Holy Living , was not hid from them ; I mean , evangelically so , provided Christ's Heavenly Sermon upon the Mount , related by Matthew , may be esteemed such ; for their Writings flow with Amens thereunto . But admitting to our Adversaries , that the Voice was then so low , and the Manifestation of the Light so small , as it discovered not many of those things before-mentioned ; could that give any reasonable men Ground to conclude , Therefore the Divine Wisdom or Light was insufficient ; or that the Divine Wisdom or Light was not then , and should not in other Ages , become the Rule and Guide of the Children of men , however promised ? Yet such false Consequences have been the Corner-Stone and Foundation of our Adversaries Building against us ; And no reasonable man , I think , will clear it from being a Sandy one . OF THE Judge of Controversie . I Shall explain what I mean by the Termes : A Judge , is one that has not only Power to determine , but Discerning to do it rightly . Controversie , is a Debate between two Parties about the Truth or Falshood of any Proposition to be determined by that Judge . From whence I am led to assert , that The Judge of Controversie must be Infallible . And though this may seem strange to some , 't is nevertheless true in it self : For if the Judge be fallible , however he by his Authority may determine the Persons controverting into Silence ; yet it does not follow , that he has given true Judgment , since he may as wel , nay , rather , determine falsly , then truly : so that Controversie can never be rightly determined by a fallible Judge , therefore no true Judge of Controversie . Indeed it is absurd , and a Contradiction in it self to think otherwise ; since he that is uncertain can never give a certain Decision ; and if not a certain one , then none to the Purpose . Nor ought any Person , no otherwise judged , that is perswaded of the Truth of his Cause , to let fall his Belief upon so fallible a Determination ; since he not only moves without Conviction , but against Conviction ; And which is worse , he is not ascertained of the Truth of what he is required to submit to : Therefore of all People they are most condemnable , who keep so great a stir about Religion , and that sometimes use coercive Means to compass their designed Uni●…ormity , and yet acknowledge to us , they are not certain of their own Faith ; unless it be those who notwithstanding yield to such uncertain Imposers . Since then the Judge must be infallible , it will be worth our while to consider , where ' this insallible Judge is to be found . There is none Good but God , said God himself , when manifested in the Flesh , that is , originally , or as of himself ; so truly there is none infaltible but God , as of himself , yet as the supream Good , is communicated unto man according to measure ; so ( well sayes Bp. Lati●…er ) is there infallibility , Certainty or Assurance of the Truth of things given to man according to Capacity ; otherwise men should be oblieg'd to believe and obey , and that upon Damnation , those things , concerning which there can be no Certainty whether they be true or false . Immanuel , God with men , as he is their Rule , so their Judge ; he is the Law-giver , and therefore the best Irterpreter of any Point that may concern his own Law : and men are so far infallible as they are subject to his Voice , Light or Spirit in them , and no farther ; for , humanum est errare , Man is Errable . Nor can any thing rescue him out of Error , or preserve him from the Infections of it , but the sound or certain Judgment God , by his Light or Spirit within , assists him with . Obj. But is not the Scripture the Judge of Controversie ? Answ. How can that be , since the Q●…estion most times arises about the Meaning of Scripture ? Is there any place tells us , without all Interpretation , whether the Socinian or Trinitarian be in the Right , in their differing Apprehensions of the Three that bear Record , & c ? also the Homousian and Arrian about Christ's Divinity ; or the Papists or Protestants about Trans-substantiation ? If then things are undefined and undetermined , I mean , expresly in the Scripture ; and that the Question arises about the Sense of it , doth the Scripture determine which of those Interpreters hit the Mark ? As this is absurd to think , so must it be acknowledged , that if Interpretation decide the Matter in Controversie , not the Scripture , but the Interpreter is the Judge . Now this Interpreter must either interpret by his own meer Wisdom or Spirit , called by the Apostle , 1 Cor. 2. II. the Spirit of a Man ; who by weighing the Text , consulting the Intent of the Writer , comparing places together , gives the Judgment , which the Scripture cannot do ; or , from the Spirit of God , which gives Understanding , as Job 3●… . 8. and as the same Apostle saith , searcheth the deep things of God : If the first , then a Fallible ; If the last , then an Infal●…ible Judge . I would sain know , whether it was the Scripture or the Holy Ghost that presided among the Apostles , when they were come together , Acts 15. when they said , It seemeth good to the ●…oly Chost and to us , &c. If the Holy Ghost , give us a plain Scripture to prove we are to have another Judge now ; If not , then we must have the same , and consequently an Infallible Judge . Obj. 'T is granted that the Spirit is Infallible : But how shall I know that any man determines a thing by this Spirit , and does not rather obtrude his own Sense upon us , under that specious Pretence . Answ. By the same Spirit ; As well said Gualt . Cradock . The Way to know whether the Spirit be in us is its own Evidence ; And that is the Way to know it in others too : and the man hat hath the Spirit , may know the Spirit in another ; There is , saith be , a kind of Sagacity in the Saints to this Purpose . Which is also true in the Sense of abundance of P●…otestant Writers ; For as they held , That no man could know the Scriptures , but by the same Spirit ; so consequently that the same Spirit only could assure him of the Truth of the said I●…terpretation . And Peter Martyr , as before quoted , tells us , The Holy Ghost is the Arbiter or Judge . Also D. J. Owen s●…ith , That the Holy Ghost is the Only Authentick Interpreter of the Scripture : I●… Authentick , then Infallible ; if Infallible , then the Judge of the Mind of Scripture is both an Only and an 〈◊〉 Judge . But to wave this ; Does not the same Objection lie aga●…st the Sense of Scripture , since one sayes , this is the Sense , and another that ? To know God's Mind , men must come to God's Spirit , else Difficulties of that sort are unsurmountable . In short ; It were greatly to be wisht , that all men would hold themselves unconcerned in disputing about what they have not received an Infallible Dictamen from the Holy Spirit upon ; since they beat but the Air , and obtain no solid Satisfaction , neither can they : God never prostrates his Secrets to Minds disobedient to what they do already know : Let all practise what they assuredly know to be their Duty , and be sparing in their search after nice and unknown Matters . Weighty and seasonable was and is the Apostle's Saying , Nevertheless , whereunto we have already attained , let us walk by the same Rule ; where he both limits to the present Knowledge communicated , and exhorts to live up to that ; and if any thing be further necessary , God in due time will reveal it by his Spirit , that gives to know , discern and judge of the things that are of God. Obj. But how will this determin the Controversie , and allay the Fury of Debates on foot ? Answ. Nothing like it , if man adhere to it ; and if he does not , there is no way left , but the Wrath that is to be reveal'd : But most Perswasions are agreed about the absolute Necessaries in Religion , from that Witness God has placed in man's Conscience , viz. That God is ; That he is a Rewarder of them that diligently seek him ; That the Way of God is a Way of Purity , Patience , Meekne ss , &c. without which no man can see the Lord : Nay , they accord in some considerable Matters superadded , as some of them speak , to wit , That God manifested himself extraordinarily in the Flesh ; that he gave his Life for the World , that such as believe and obey his Grace , receive Remission of Sins and Life Everlasting . Now , I say , since these things men generally submit to , let them live up hereunto ; and forbear wanton Scrutinies after Things or Notions that gender to Strife and Contention , and leave not Mankind better , but rather worse then they found them ; and the World would be soon rid of Controversie : Holy Living , and not Disputing , would be the Business of Mankind . What more excellent Judgment can be given , then that men quit their Contentions about Notions and Opinions , and betake themselves to the Practice of that which God hath already shewn unto them ; as spake both the Prophet Micah 6. 8. and the Apostle Paul , Rom. 1. 19. And if any thing be revealed to one more then another , let the rest judge in the Spirit , or be silent till God manifest more to them , in order to Right Judgment . 'T is good to try all things ; but we must have something to try them by ; and what ought that to be , but the Spirit that searcheth , & the Anointing that teaches all things , which is Truth it self . Here Mankind will live in Love , having at least Natural Affections ( now lost , by the B●…rbarity of some of their cruel Religions ) and a Judgment o●… things will be made , not from the Rash , Partial , Short sighted a d Froward Mind of man , but that eternal Light and Spirit that never erred ; which , however disgustful to some Protestants in this Age , was no False Doctrine in the Account of John Philpot and Bp. Latimer , two great Founders of the Reformation : The first in his Answer to the Bishop of Chichester , reproving his Confidence about true Faith in Christ ; saying . These Hereticks take upon them to be sure of all things they stand in . Let him doubt ( saith John Philpot ) of his Faith that listeth ; God give me alwayes to believe that I am sure of true Faith and Favour in Christ. The second , in his Answer to a Knight , objecting the Uncertainty of Man in what he calls Truth , thus recorded by J. Fox ; Your Friends deny not , but that certain Truths are communicated to us according to Capacity : But as to my Presumption and Arrogancy ; either I am certain or uncertain that it is Truth that I preach ; if it be Truth , why may not I say so ? if I be uncertain , why dare I be so bold as to preach it ? And if your Friends be Preachers themselves , after their Sermon , I pray you ask them , Whether they be certain and sure they preach the Truth or no ; and send me word what they say , that I may learn to speak after them . If they say they be sure , you know what follows ; if they say they be unsure , when shall you be sure , that have so doubtful and unsure Teachers . Let not Protestants for Shame judge us for owning a Doctrine , that is confessed to and confirmed by some of the Worthiest of their own Ancestors , viz. That an Infallible Judgment in things necessary to Salvation , is both possible and requisite ; and that God communicates it by his Spirit to the Souls of men . The Conclusion . TO Conclude ; Immanuel ( a word suited not only to that Appearance , but whole Dispensation ) imports , God nigh to or with men ; The Tabernacle of God is with men ; he will dwell in them , and walk in them ; they shall be all taught of me , and in Righteousness shall they be established : And this admits not of any Book , or literal Rule or Judge to come between that in-dwelling Light , Life and Wisdom of God , and the Soul , as its Rule of Faith and Life . And because it is the unutterable Goodness of God to People in these latter Dayes , as the Sum of Scripture-Prophecy , thus to make known himself ; we are incessant in our Cries unto them , that they would turn in their Minds ( now abroad , and taking up their Rest in the Externals of Religion ) that they may hear his Heavenly Voice and Knocks , and let him in , and be taught of him to know and do his Will , that they may come to be experienced and expert in the School of Christ : For never Man spoak and taught , as he livingly speaks and teaches in the Consciences of those who diligently hear him , and are willing to be taught of him the Knowledge of his Wayes : The Priest was Outward , but he is now Inward ; the Law Outward , but it is now Inward : And he is no more a Jew that is one outward ; nor that Circumcision which is outward in the Flesh ; but he is a Jew who is one inwardly , and Circumcision is that of the Heart , in the Spirit , and not in the Letter , whose Praise is not of Men , but of God. Which is so far from lessening the Scriptures of Truth , that unless this be man's Rule and Judge in the reading and believing of them , he can never , either understand them , or keep the things therein contain'd aright . And indeed , as before I have expressed , I cannot but say , That Man , whilst unregenerated , setting his Wit and Wisdom to fathom and comprehend the Intention of the Holy Ghost in many of those Writings , hath occasioned that Confusion , Darkness and perplext Controversie , that now so lamentably pesters the World ; In which State , for all the External Imitations of the Ancients in some temporary and visible Parts of Worship , I am to tell such from the Spirit of the Lord God of all Truth , they will never be accepted . The utmost of that literal Knowledge , historical Faith , and outward Religion , is at best but the Old Heavens that are to be wrapped up as a Scroul , the Old Wine and Bottle that belong not to the Kingdom , and Man's holding true Words in an unregenerated and unrighteous Nature , where he may cry , Lord , Lord ; but shal●… never enter into the Rest that is Eternal : For under such a Faith and Religion , Envy , Wrath , Malice , Persecution , Pride , Passion , Worldly-Mindedness , &c. may and do live ; yea , and are cloaked , as with a secure Cover from the Stroak of God's Spirit ; insomuch , as when any are moved of the Lord to decry such fair and hypocritical Shews of Religion , they are reputed Rash and Censorious , and presently a Plea must he made on this wise ; Do not we follow the Commands of the Scripture ? Did not such and such do so and so ? Never regarding from what Grounds the Performance springs , whether it be according to the Rule of the NEW or OLD Creature ; bu●… abuse and vilifie us for making such Distinctions , as if the Prayers , Preachings , Singings , outward Baptizings and Suppings , &c. of Men in their own Spirits , Strength and Will were required and accepted of God for Evangelical Worship : Thick Darkness and dangerous Presumption ! Thus are Men out of the Way concerning both Faith and Practice , and the true Rule and Judge of them : They make the former to lie in an Assent of the Understanding to such Propositions , and in the performing of some visible Parts of Religion in their own Spirits and Wills ( which is far from the Immanuel-State ) And the latter to be the Scriptures , which is but an Account of those Things , which others were ruled to and directed in by the Holy Spirit , before they were ever recorded or made Scripture ; and not another Rule or Judge can so regulate : For as the Faith and Experience , so the Rule and Judge of that Faith and that Experience must be one : God by his Spirit begets Faith ; God by his Spirit rules Faith , and governs the Life of his Children ; for as many as are Children of God are led by the Spirit of God. The Scripture , much of it , is but a Declaration of Faith and Experience ; therefore not the Rule or Judge : For as Faith and Experience were before Scripture , so the Rule and Judge before Scripture ; because , as I said before , there is a Rule and Judge as soon as there is Faith ; therefore the Scripture is not that Rule or Judge : And before that Declaration be answered by any , they must come to the Faith , Rule and Judge of which that is a Declaration : So that Faith is yielding up to the Requirings of God's Spirit in us , in full Assurance of the Remission of Sins , through the Son of his Love and Life Everlasting , from whence daily flow Works of Holiness well-pleasing to God , and not a meer Assent of the Understanding to a verbal , though a true Proposition . The Life of a true Christian stands not in Bodyly Exercise ; that , sayes the Apostle , profits little : nor in an Imitation of the Ancients in temporary things , which as well the Hypocrite as the Saint can do ; But in self-Denyal and walking in the Spirit , to bring forth the Fruits thereof unto all Godliness , which is the pure and spiritual Obedience , resulting from the living spiritual Faith of God's Elect , and the Rule & Judge thereof is their Author or Begetter , even the Spirit of Truth , which alone gives saving Understanding , and searcheth the deep things of God. O you Professors of Religion , that you would but seriously weigh these things , and examine your selves in God's Sight , who respects none for their fair Out-sides , If this saving Faith be your Faith , and this Heavenly Life be your Life , and if the holy Spirit be your Ruler and Leader ; if not , you are but legal , formal , in the Oldness of the Letter , and Runnings in your own Will , which obtains not : in which State , not the Wisdom from above , but that which is from below , of the old Creature , is your Rule ; in it you read Scripture , expound it , pray , preach , sing & perform all your Duties : and this is not to walk according to the Rule of the New Creature ; but in a legal Spirit to make a Gospel-Profession , the End of which , from the Lord , I am to tell you , will be a Bed of Sorrow . Therefore resist not the Light and Spirit within , but turn at the Reproof thereof , that you may come to walk in the Way of Life , daily Life to your Souls , that so you may be quickned and made alive to God , and live to him in that Life , which is hid with Christ in God ; that being thus born again , and become renewed in your inner Man , you may perform that pure and spiritual Worship , which is of a sweet Savour with the Lord ; so shall he bless you with his Heavenly Blessings , and daily replenish your Souls with the unspeakable Joyes of his glorious Salvation : This I heartily desire , and through all Difficulties incessantly travail for in Body , Soul and Spirit , that the al-wise , omnipotent God may be known , served , obeyed , to and by you , to your Comfort , and his Eternal Honour , who alone is worthy to receive it , now and forever , Amen William Penn. Errata for the First Part. REader , Several Errors have escaped the Press , partly through the Author 's frequent Absence , and the Printer's many other Occasions ; but the most considerable of them are here noted , and thou art desired hereby to correct them . Contents — Chap. 9 line 3. dele ( , ) after Scriptures . Preface — Page 1. Margent dele Milt . p. 2. l. 1. read at last . p. 5. l. 2 & 3. for Ab. rogation r. Ab●…uration . l. 25. for the read that : p. 7. l 2 : read in their Hopes . l. 14. read that at . page 9. l. 10. for disclaim'd read declam d. line 19. read — faciunt . page 10. line 32. for reduct read reduc'd . page 19. line 8. for but read by . line 31. read too irksom . page 22. line 4. for Hammer read Humor . pag. 24. line 19. begin a Parenthesis at ( And my ] and conclude it line 30. after [ Dominion ) Book — Page 8. line 42. b●…ot out self . p. 13 l. 38. for paws read pause . p. 17. l. 12. for without read with our . pag. 18. l. 25. read was to be . l. 31 for it self read himself . p. 20. l. 40 for these read those . p. 21. l. 34. for Who , Me ? read Who ? Me , p. 23 l. 26. for is read are . p 26. l. 7. for this before Light ? read this Light before ? page 28 l. 10. for at that time read at thi●… time . p. 30. l. 2. read formeth , createth . l. 39. for here to read hereto . pag 33. l. 2. read not with respect to any . l 4. dele the whole line . l. 9. for of read to . l. 37. for heart he read hear the. p. 39. l 2. for bold read ●…eld . p 40. l 20. read or be void . p. 43. Margent l. 19. for tell read tells . p. 44. l. 37. read bits ) pag. 45 l. 7. Marg. read Civ . Dei. 8. p. 47. Marg. read Id. p. 711. for Id. 4. read Id. mem . 4 p 48. line 2. dele in line 22. read on that line 32. read of him . page 50. line 32. read Idolatrous . That line 33. Thought it , let . Margen : dele Aru●…t . de Xen. Ma●…gent for Laert. de read Lactant. de . pag. 51. line . 12. for Accute read Acute . Marg. Plat. Phaed dele . p 53. l. 25. read of the. p. 54. l. 12. for Pireen read Prienc ●…in . 14. and He de●…e . l. 15. dele He at the end of the line . pag 55. l. 13. for Good re●…d Go●…d . p. 56. Marg. for Enca●… . read Aenead . p. 59. l. 6 & 7. dele p. 61. Marg. l 3. for 1543. 123. read 123. 1543. p. 62 l. 24. for accutely read acutely . p. 65. l. 13 for no read no●… p. 66. read CHAP XIII . l. 12. dele not . [ 70. Marg. l. 3. dele o. l. 12. dele ibid. p. 71. Marg. l. 2. for 48. read 84. p. 73. l. 5. read and giveth . p 78. l. 30. read of Men. p. 79. l. 24. dele Prophecy and. l. 35. for then read them p 80. l. 12. for End 〈◊〉 hand . p. 81. l. 29 , 30. for what Virgil will add to read what Eusebius will have Virgli t●… have added in . p. 82. l. 35. read Occidet serpens . p 83. l. 22. for Iandix read ●…anilix . page 84. 〈◊〉 32. read enough to . p. 87. l. 4 read Hicks , then he hath dealt . l. 5. read Dialogue ) pag. 91. l. 11. add after ( him ) so as to be no where else . l. 20. read the Manifestation of Light. p. 92. l 34. for dar●…st read durst . page 94. l. 15. for Light read ●…llumination . p. 79. l. 6 read not only . p 98. l. 8. read And that . pag. 101. l. 35. read 〈◊〉 willingly . p. 103. l. 26. for when read whom . p. 106. l. 33. for endanger'd read accessible . l. 4●… . for guarnison'd read garrison'd , p. 107. l. 2. for inbondag'd read ●…nbondag'd . l 5. read clear and broken forth . l. 15. read We say , l. 17. for not instrumentally read instrumentally not . p. 110. l. 30. read Jews , viz. p. 112. l. 23. for suffer'd read suffer . p 115. l. 17 for In●…ner read Jenner . page 116. l. 11. for Saving , One read saving one . line 16. for Product read produc'd . p. 1●…7 . l. 11. for better , as read better at . line 25. read true Light. p 119. l 27. dele Omnious . p. 122. l. 37. r. Aggravation . 〈◊〉 . 126. l. 1 for Si●… read Sigh . p. 28. read CHAP XXVI . p. 131. l. 4. for Inability , to see the read 〈◊〉 to see , the. p. 136. l. 26. r. Scriptures . p. 136. l. 34. for were 〈◊〉 . wa●… . p. 137. l. 6. for Good read Goad . l. 29 read such a thing . p. 138. l. 27. for more read m●…er . l. 39. Marge●…t for on read one . p●…ge 140 l. 29. for He that flyes read They ●…at flye . p. 148. l 〈◊〉 . for 〈◊〉 read per●…eived . p. 149. l. 24. read in his Works . p. 54. l 34 af●…er M●…unt de●… ( , ) and put a ( , ) before was . p. 156. l. 30. r. but as the THE CHRISTIAN QUAKER AND HIS Divine Testimony VINDICATED , Against the Adversaries of the True LIGHT ; BEING THE Second Part , Containing A more particular Answer to the Baptists ( and others ) Arguments , Exceptions , Errors and Falasies herein specified . By a Servant and Follower of Jesus Christ through Persecutions and Reproaches , G. Whitehead . The vile Person will speak Villany , and his Heart will work Iniquity , to practice Hypocrisie , and to utter Error against the Lord , Isa. 32. 6. Printed in the Year 1673. To the Unprejudiced READER . IF it had not been the Lord who was on our side when Men rose up against us ; Now may we ( with Israel ) say , then they had swallowed us up quick , when their Wrath was kindled against us . Had our Separation and Testimony been of Men , or by Man's Will , we ha●… fallen long since ( as many of our Adversaries have falsly prophesied ) we had not been sustained through our many Tryals , nor born up above the Floods of Enmity , if the Lord h●…d not been with us ; but he who hath gathered and chosen us to witnes●… forth his Name and Truth in the Power and Spirit of it , h●…th preserved and given us Strength to persevere therein , blessed be his Name for ever . And this I ( with my Brethren ) must give Testimony of , that as God hath in these last Dayes been pleased to visit us by his Eternal Power , and in his Love and Kindness to open the Eyes of our Understanding , to see his Goodness both to our own particulars , and to Man-kind in General , in extending Saving Grace or Light to all . So it is by his Power that he hath raised up , and set forth Witnesses of the same ; the Sence we have of the Love of God , and his Glorious Light revealed , induceth and moveth us , even in the Spirit of the Gospel , to call others out of Darkness , and to direct their Minds to the Appearance of the true Light in their Hearts and Consciences ( in what degree soever it sheweth it self ) which God in his Goodness hath universally afforded for Good to Mankind , that they might both know him , and their Duty to him : God did stretch forth his Hand , and reach unto us by his Power , for this very end , to gather us unto his divine Light or Shining in our Hearts , that thereby we might receive the Knowledge of his Glory in the Face of Christ Jesus , as his former Witnesses did . And although we must still confess to the Love and Good-Will of God to Man , in affording Divine Light universally , throughout all Ages ; yet Transgression and Darkness hath been such in the Earth , that hath in many Ages much vailed and obscured the Light , that the Knowledge and Manifestation thereof hath be●… much wanting , even because of Man's Transgr●…ssion and I 〈◊〉 . Wherefore Light being now sprung up , an●… Truth arisen out of Darkness and Obscurity ; we must faithfully testifie thereof , a●…d own the least degrees and lowest Dispensations of divine Light 〈◊〉 Man , as his Duty to observe , and not to slight , nor despise●… 〈◊〉 any ; for we know , that as Light hath risen , and shined out of Obscurity , and Truth hath risen up out of the Earth , it hath been from a less Appearance and Degree to a greater , 〈◊〉 ●…rom that Degree of shining in a dark Place , unto the perfect Day : And as all the Promises of God are yea and Amen in Christ ; so all his Glorious Dispensations and Promises do center in a Divine and Unchangeable Principle of Life and Light , 〈◊〉 gradually discovered to and in Man : Therefore the 〈◊〉 Appearance or Manifestation in any ( while 't is of the same Principle ) cannot be extinguished nor lessened by the greater in others , in that the highest Attainments of Divine Knowledge were alwayes gradually obtained by the Holy Men of God. Moreover , This we assert , that God that made Man for his own Glory ( whose Mcrcies are over all his Works , and who willeth not the Death of Sinners , but rather that they should return and live ) He hath not only throughout all Ages universally afforded an Unchangeable Principle of Divine Light , which he hath placed in man , to direct him his Way out of Darkness and Sin ; but also he signally visits him at times with Living Appearances , Motions and Opperations of his Light and Spirit , to his Reproof and Conviction , thereby often warning and calling Man out of Iniquity ; as the Spirit of God did strive with the old World that had corrupted us Way before him , and was destroyed by the Flood , for its Flood of Iniquity ; and he gave his good Spirit unto the Rebellious Jews , which they grieved and vexed , until he became their Enemy , and fought against them : He by his Lightnings enlightened the World , and the Earth trembled and s●…ke , and upon whom doth not his Light arise ? although they that rebel against the Light know not the Wayes of it , because they abide not in the Pathes thereof : yea , he that causeth his Sun to arise ●…n the Evil and on the Good , and sendeth his Rain on the Just and the Unjust ; he hath not left himself without sufficient Witness in the Earth , both inward & outward , as namely , his Divine Immediate Light in man appearing to the Soul , & his Works of Creation which are obvious to the Light , and Universally declaring his Wisdom , Power and Greatness to be inwardly 〈◊〉 , and ●…nderstood , as his Inward Light opens Man's Understanding and the Eyes thereof . Howbeit Man having transgressed this Divine Principle , and his Mind being alienated from it , and blinded by the God of this World : God having Bowels of Pitty still remaining , he hath been pleased so far to commiserate poor lost Man , as to afford and extend those pretious Promises , as the more eminently to declare , shew forth and renew his Love Light and Power , for man's Recovery out of his Lost and Dark Estate : As that the Seed of the Woman should bruise the Serpents Head ; and this did Christ in general ( and doth in particular ) by the Power of the Father , which can no wayes lessen nor detract from his Light within , nor be any Inconsistency with its directing Men to the same Power of God , for the subduing and bruising Satan under their Feet , which in their own particulars they must experience , whoever attain to Deliverance or Salvation from the Power of Sin and Satan . As also God hath promised to make a New-Covenant with his People ; It s new , not as opposed to the Light within , as implying its waxing old ( but new ) as that the old Covenant without , ( which the Jews broke ) was to decay and vanish , this New-Covenant being a Covenant of Light , Life and Peace , a Covenant whereby he takes away and forgives Sin ; This they only have a Part in , who obey the Universal Light of the Son of God within , which no Way differs in Nature from the Covenant it self , nor can it oppose the Ends of it ; but is a Light of the same Life and Fulness that is enjoyed in the Covenant or Agreement with God , moving and conducing to the very same End and Agreement as ob●…ed and waited in ; and as the Jews outward had a Rule directory , and Law in the Letter without ( though that alone could not give Life ) so the Jew inward hath his Rule directory , and Law inward in Spirit which can give Life . And this New-Covenant is the last Dispensation of God in Christ to Man , wherein his Highest , Spiritual and Saving Knowledge is to be received , by all that truely obey his Light ; and though this be new as to his renewed glorious Discovery herein ; yet he who is the Life of this Covenant , and given for a Covenant and Salvation , is the first and the last , the Rock of Ages , whom God hath decreed to anoint or set up upon the Hill of his Holiness , even the Holy Hill of Sion , that he may subdue and rule the Nations , and be the Salvation of God to the Ends of the Earth , more abundantly to be manifest in these last Ages , wherein his Church cometh out of the Wilderness , and the Holy City New Jerusalem is discovered from Heaven as a Bride prepared for the Bridegroom , and the Lord God and the Lamb ( as promised ) is the Light thereof , and the Nations of them that are saved shall walk in the Light of this City , and for this End is the Gospel made known and preached again , after a long Night and Reign of Anti-Christ , Beast , false Prophet , Dragon and Whore , whose Judgment is revealed , even against all the dark Whorish Spirits , and Hypocritical Envieus Agents of Anti-Christ and Satan , who do not only envy , oppose and gain-say the Truth , and undervalue the True Light , as its an Universal Principle in man , but also resist and strive against the Glorious Breaking forth and Discovery thereof in our Dayes ; for which the Lord will rebuke them , and he that sits in Heaven hath them in Derision . And all such Babylonish Builders , and Envious Agents ; as divers of these Men , called Anabaptists , or Dippers , now shew themselves to be , whose Malice , Madness and Folly shall be manifest to all Men ; why do they rage , and fret , and revile , but because the Light is sprung up , and the Over-spreading Day of God is broken forth , who hath said , as truely as I live , all the Earth shall be filled with the Glory of the Lord , Num. 14. 21. The Stone cut out without Hands , that s●…ites the Image shall become a great Mountain , and fill the Earth ; the God of Heaven is setting up his Kingdom which shall never be destroyed , as is prophesied in Daniel : Yea , Truth is sprung out of the Earth , which strikes at Satan's and Anti-christ's Kingdom , and again bruiseth the Serpent's Head , who hath lodged and covered himself under their empty Forms , Shaddows and Liveless Professions ( as he did among the persecuting Jews of old ) The Lord hath lifted up a Standard against their Hypocrisie and Deceit , who have been covering an Envious Spirit with a Pretence of Christianity ; And he is exalting his Gospel-Dispensation , in setting up his Light above their Darkness , his Power above their empty Forms , the Substance above the Shaddow , the Spirit above the Letter , and his Worship in Spirit and Truth above Will-Worship in Hypocrisie . At this Satan is offended , and his Agents are angry ; These our present Opposers vent forth their Confusion , Envy and Strife , though it be against the Stream ; they are wearying themselves for very Vanity ; the Fire ( which they have kindled in their Envy against the Lord's Heritage , wherein they are labouring ) shall devour them . 1. These Anabaptists Babylonish Confusion greatly appears about the Light , which is in every Man , as Men whom Enmity hath blinded , and whose Minds are alienated from it into gross Darkness ; Though the Controversie between us is not upon the Question , Whether there be a Light , or any Light in every man ( for thus far we both agree in the Affirmative ) but whether God hath given a Divine or Sufficient Light to every Man , to shew and direct him out of Sin and Evil , to God who is Light , and the Giver of Light for Life and Salvation ? which we affirm , but these Dippers deny , especially such of them who are particular Electioners or Predestinarians , whose partial Doctrine doth not really place the Cause of Men's Condemnation upon their Neglect ( or Disobedience ) of the Light given them ; but originally upon God's secret Decree against them , and his with-holding saving Light or Grace from them ( as they both falsly and partially imagine ) however it s confest to be tendered to all , in preaching the Gospel without Exception or Respect of Persons . But under what Terms or Names do these our Opposers represent this Light , which they confess is in every Man to prove it Insufficient , either for a Rule or Guide to Salvation . Sometime they call it a Creature , sometime a Natural Light , sometime the Substance of the Law , or first Covenant , which they grant ought to be improved . Sometimes , after a more gross manner , they blasphemously represent it as a Mis-guiding Light , directly opposing the Covenant of Grace , and to be rejected ; but how well this agrees with its being a Light given of God to be improved ( surely sor a good End ) I leave to the Serious Impartial Reader to judge , of which he may see further about in the following Answer to Thomas Hicks . And as touching these Men's Envy against us called Quakers , as being offended at our present Liberty and Prosperity , H. Grigg endeavours to clear them , in his Epistle ( to the Baptists , not Babylonish ) by this Passage , viz. I have not the least Enmity nor Hatred in my Heart against the Persons of any of these People called Quakers , nor are we offended or troubled at their present Liberty , ( as he seems to charge us ) though we cannot deny but their Principles and unsound Doctrines tend to the wounding and grieving of our Souls , because we see daily more and more the dangerous and damnable Nature thereof . Mark , that while hypocritically they pretend to clear and quit themselves from having the least Enmity against our Persons , or Offence at our present Liberty ; It appears they would be gratified or pleased , if the Powers would do them that Favour , as suppress us , and restrain our Liberty for them , as their bitter Invectives and invet crate Clamours plainly import and intimate their persecuting Spirit and Implac●…ble Ma●…ice , as while they are complaining against our Principles & Doctri●…es as ●…amnable , & 〈◊〉 us Cheats , Impostors , Romish 〈◊〉 , &c. Th●…ugh their Charge herein they have never proved against us , nor can they ; this doth not only bespeak a Willingness or ●…esire to have our Principles suppresse●… , but our Persons likewise : As also T. Hick's proclaiming to the World , p. 62 ; that the Quaker's Religion is a meer Cheat calculated to the Service of the Devil ; and wickedly infianating against our Sufferings , that the Satisfaction of our Wills and Lusts , the promoting our Carnal Interest , Respect only to something to be enjoyed here , Carnal Advantage , Outward Gains , &c. may be our chief Motive , Inducement and Encouragement to do and suffer as we do , Dialogue p. 75. And he questions , whether we are not really acted by some Romish Emissaries , to insinuate covertly many of their own Heresies , to distract , deform and declaim the Protestant Profession , &c. p. 76. Judge , Candid Reader , whether these malitious and false Insinuations do not savour of a persecu●…ing Spirit , though they would not be seen to envy our Liberty ; yet how do these Invectives tend to stir up Persecution , and to incense the World , and instigate the Rulers against us sor our Suppression ? ( Their pretended Alegations sor them are hereafter answered and refuted ) and how absurd they are in these Accusations . 1st , To insinuate that our Sufferings have been either for Carnal Advantage , Temporal Gains , or to satisfie Lusts ; whilst in our resigning up our selves to these many and deep Sufferings , we have often offered up our Lives , and consequently ( with them ) all our Temporal Enjoyments and Advantages , us many this Day can testifie , together with those many Innocent Person 's Lives that have been laid down among us in and by Imprisonments , Exilements and other Sufferings . 2ly , How ill it doth become these Anabaptists to endeavour to make the World believe , that we are either influenced or acted by Romish Emissaries , either to distract , deform or defame the Protestant Profession , which is not only a Popular and deceitful Insinuation against us ( as if the Dippers had the chief Care of Protestant Religion , or were the most Catholick therein ) but most notoriously false and wicked ; and I challenge Thomas Hicks , and all therest of his Fratcrnity to prove it , or else forever to be ashamed thereof . Have they not more cause to look back at home , and reflect upon themselves , since that divers of their Brethren ( even some of their Preachers ) have turned Papists of late Years , whose Names being so well known , I need not now mention them ; but when or where did any Preachers owned among us turn Papists , or were any such Emissaries ? Oh the great Enmity that 's in these our Opposers , and their great Disingenuity and Immoderation that appears among them ( as will further be manifest to their Shame , and the Lord will certainly rebuke them , and all their feigned Coverings will be too narrow for them , and they shall see and be ashamed of their Envy at his People . But I must proceed to give the Reader a short view of some of Thomas Hicks Doctrines that past at a Dispute , and in a Paper of his , before his Fictitious and Unchristian Dialogue came forth as some Introduction to my following Answer , which was writ quickly after the said Dialogue came forth . London the 4th . 1st . Month 1673. I am a Well-Wisher to all Men , even desiring my Enemies Repentance , G. W. Some of the Doctrines and Contradictions of Thomas Hicks declared at a Discourse between him and some of the Quakers ( so called ) in Alderman-Berrey London , the twentieth of the third Month 1672. FIrst , He owned the Baptists above other People . That is no Honour to them . 2ly , That he did not own Water Baptism to be necessary ( or of Necessity ) to Salvation . True , but contrary to many of his Brethren . 3ly , That the Quakers err in Fundamentals , denying the Person of Christ , denying the true Christ and Resurrection . These are Impudent Slanders . 4. That the Life or Light spoken of , John 1. 4 , 9. is not supernatural , because it is the Light of the Word as Creator . A Blasphemous Inconsistency . [ This was noted down at the Interim of the Discourse before him , but snacht away by one of his Companions ] So that h●… concluded , the ●…ight in every Man is but Natural , and not sufficient to guide to Salvation . False Doctrine , the Light of the Eternal Word is supernatural and sufficient 5ly , That the Life which is in God , which is the Light of Men , John 1. 4. is divine as it is in God , but natural as it is in Man. Blasphemy , that Life is Immutable because Divine . 6ly , That the Light that is given in common to Men is not able to apprehend things supernatural . A false and inconsistent Doctrine . And yet able to apprehend ( and bring Men clearly to see ) the Invisible things of God , even the Eternal Power and Godhead , Rom. 1. 19 , 20. A true Concession , but a Contradiction to the former . 7ly , [ Evasion ] That it is able to discern the Eternal Power and God head , but not the things that are supernatural that are in God. A gross Contradiction , the Eternal Power and GodHead are supernatural . 8ly , That it was a Natural Light , a Light of Conscience , and a depraved renewed Nature , by which the Gentiles did those things contained in the Law , Rom. 2. 14. Absurd Inconsistencies and Falshoods . 9ly , That the Light in the Heathen , in Philosophers and others was able to apprehend God and his Divine Power , but not those things that are in God. A gross Inference ; are those things higher then God ? 10ly , That it cannot discover the human Nature of Christ , or the Body that he took upon him , nor his Suffering nor Death ; And yet it can discover the divine Attributes of God , his Wisdom Power , Goodness , Love , and direct Men to love him . A manifest Contradiction ; can it discover the greater , and not the lesser ? 11ly , But the Light in the Quakers cannot discover the Person of Christ , nor his human Nature , Sufferings , Death , &c. Yet it is the Life and Light of Christ. 12ly , That the Quakers deny the Person of Christ , his Offices , Satisfaction , and the Resurrection of the Body , &c. Lyes and Slanders forged and brought forth in Envy and Darkness . 13ly , That it s their Principle that whosoever believes in that Christ that suffered at Jerusalem , and expects Salvation by him , they are deceived in their Faith , and shall be damned , &c. This he spake of James Nayl●…r's Love to the Lost , near the Beginning of the Discourse . This is an Abuse , the true Christ is but one , and the same yesterday to day and forever . 14ly , Also at the Beginning he said , that the Baptists and Presbyterians agree in Fundamentals , and there are good People among Presbyterians ; therefore they might joyn against the Quakers , for they err in Fundamentals . Answ. First we thought that Water-Baptism had been a fundamental Point with the Baptists ; and do they and Presbyterians agree therein ? 2. Have not the Baptists , whom Presbyterians call Anabaptists , been accounted Hereticks by the Presbyterians ? Why do they now joyn against the Quakers ( so called ) ? 3. Dare he say there are no good People among the Quakers , that he makes good People's being among Presbyterians a Reason of his joyning with them against us ? Is it not easy to see a manifest Dissimulation and feigned Confederacy therein among these our Opposers ? If our Opposer saith , we have not inserted his Explications upon his Assertions . Answ. That 's his Work , he hath Liberty to do it himself . [ But he hath not done it , nor vindicated these his Assertions in his Pamphlet . ] Christ's Light within asserted , as it is Divine ( and therefore a sufficient Rule of Life unto Salvation to all that truely obey it ) and vindicated from Tho. Hicks his dark Exceptions ; fallasious and impious Arguments ( consisting of manifest Ignorance , Confusion and Ranterism ) which are here inserted as they were exhibited in a Paper , afterwards owned and signed by him . HIs harge against G.W. That George Whitehead affirmed , that there was that Light in every Man , if followed , that was sufficient to Salvation . T. Hick's Assertions against this . 1. In Answer to which it is asserted , that the Light in every Man could not understand the Doctrine of Instituted Worship . 2. That the Light in every Man could not understand the Doctrine of Jesus Christ , concerning his coming to save Sinners . 3. The Light in every Man could not bring him to the Understanding how Sin came into the World. 4. The Light in every Man cannot acquaint him with the Knowledge of the Doctrine of the Resurrection of the Dead . Reply , G. Whitehead still affirms , that God hath gratiously afforded that Light to every Man , which he ought to follow , and is sufficient to guide him to Salvation . To his four first Assertions , I query , Is that Life which is the Light of Men , John 1. 4. divine in it self ? the Light of Jesus Christ as the Eternal Word ? able to apprehend and bring Man clearly to see the Invisible things of God , even his Eternal Power and Godhead ? ( as confessed from Rom , 1. 19 , 20. ) And yet is this Light neither able to understand the Worship that 's due to him , the Doctrine of Christ Jesus concerning his coming to save Sinners , how Sin came into the World , nor yet to acquaint Man with the Knowledge of the Resurrection ? can the Light apprehend or bring men to see God's Eternal Power , and yet neither bring them to understand the Cause of Man's Separation and Death from God , nor his Duty or Restoration to God again ? How manifestly in consistent and contradictory are these ? and how plainly doth he charge men's Ignorance ( and Defects for want of Obedience ) upon the Light within ? And then , what is it given for , and what can it do ? But these Assertions are grounded upon his taking it for granted , that it is not a Light of Grace , but of Nature , when that Life which is the Light of Men is granted to be divine in its own being , able to discover the Eternal Power and Godhead , then which there is not a higher Power ; but how this divine Light should become Natural as a Creature , we are still to enquire , as that which neither T. H. ●…or his Brethren have ever yet proved . That the Light within every Man could not be a Rule , for it must be a Light of Nature or of Grace ; This Light cannot be understood the Light of Grace , because the Scripture doth suppose a time when Men are without it : It is said , after those Dayes I will put my Laws in their Hearts , and they shall know me ; that must be the Light of Grace . Answ. Where doth the Scripture say , that the Life of Christ , which was with and in the Father , which is the Light of men , is the Light of Nature , and not a Light of Grace ? The man in taking this for granted most filthily begs the Question , and that contrary to his own Concession before ; neither doth the Scripture suppose a time wherein Men have no Light of Grace in them , as he insinuates ; but a time when they are out of the New-Covenant , and Strangers in their Minds to it , as not being come into that Agreement with God or Union with his Light , which this Covenant doth import . And because the State and Tenour of it is both the having God's Laws written in his People's Hearts and Minds , their knowing him to be their God , and they to be his People ; and it s a Covenant of Mercy and Forgiveness of Sins past ; It doth not therefore follow , that none of his Law is in them before they come to this Holy Attainment and Blessed Agreement ; though his Laws are not so universally written or deeply engraven in their Hearts before , for it s now granted by divers of our Opposers , who are of the more moderate . 1. That the pure or holy Law which God placed in man's Hearts before Transgression , was never wholy abliterated , though much clouded by man's Disobedience . 2. Some of these Anabaptists do confess to a Light in man which reproves for Evil and excites to good , which they say is the Substance of the morral ●…aw , or first Covenant , which enjoyns Man truely to love and worship God , and to love our Neighbours equally with our selves , to do justly , &c. That this the very Heathens or Gentiles have in them . And then I ask , if this Law doth not appertain to the New-Covenant as one principle Law thereof also ? and never intended to be destroyed by Christ , but fulfilled and renewed in his Followers , who have Union with it , as having a more deep impression , and being more fully discovered in the Hearts of Men , when become Children of this Covenant then before : Was not Love the fulfilling of the Law ? and was not this preached by Christ's Ministers ? and was not love one to another both the Old and New Commandment ; yea , the Old Commandment renewed and established ? If not a Light of Grace in every Man , then it must be the Light of Nature ; but the Light in every Man cannot be sufficient to Salvation , Acts 11. 18. When they heard these things they held their Peace and glorifyed God , saying , then hath God also to the Gentiles granted Repentance to Life ; then they had it not before . Answ. His Argument still depends upon his former Fallacy , that 't is not a Light of Grace , but a Light of Nature that is in every Man , as also in putting Repentance for the Light of Grace , he puts the Effect for the Cause , as if no man had saving Grace or a Light thereof before Repentance or Conversion ; whereas his Argument doth not at all prove that those Gentiles who received the Word of God , had not a Light of Grace , but only of Nature in them , before Peter preached Jesus Christ to them ; but rather the contrary , that it was a Light of Grace , a Light of Jesus Christ and secret Power of God that moved in them , and opened their Hearts , and seriously inclined them to hear the Gospel preached , and which Light in them closed with the lively Testimony thereof , which did concur with the Light to the opening their Understandings , and turning their Minds from Darkness and Sin to the Light shining in their Hearts , and when those of the Circumcision heard how well the Gentiles were prepared to receive the Gospel , and the Effect of it , Act. 10. and 11. Chap. They were then convinced of God's Graciousness to those of the Uncircumcision , as well as to themselves , their contending with Peter for going unto , and eating with men uncircumcised was then stopped ; when they heard these things they held their Peace , and glorified God , saying ; then hath God also to the Gentiles granted Repentance unto Life . And its evident , that Cornelius and the rest that received the Word as preached , had a Work of saving Grace in their Hearts before , which prepared them , and begot true desires in them after Life and Salvation . Also when Barnabas come to Antioch , and had seen the Grace of God , he was glad , and exhorted them all , that with Purpose of Heart they would cleave unto the Lord , Act. 11. 23. So this Light of the Grace of God both to and in them was great Encouragement to him so to exhort them ; but if there had been no Saving Grace in their Hearts , what Effect could such Exhortation or Preaching have been of unto them ? If the Light within be sufficient to save Men , then it renders Christs Coming and Suffering needless . This is a blind Inference , still opposing the Light of Christ within ( yea , and all that is of God in Man ) as Insufficient , and so as neither discovering Christ's Coming , nor the Effect of his Suffering ; or as i●… Men might be saved by his Coming and Suffering , without Respect to his Light within , which shews gross Darkness ; as if there were not a Concurrence between the Light within , and the End of Christ's Coming and Suffering ; and he might as well say , that if the Ingrafted Word which is within be able to save the Soul , then Christ's Coming and Suffering was needless ; he should rather have sai●… , that Christ's Coming and Suffering without , was because men were turned from his Light within ; for if all had walked in his Light within , he had not been persecuted and murthered ; but this man's Argument supposeth Christ's Coming and Suffering to be for the Supply of some great Defect or Insufficiency of his Light within ; * as if man had so well improved it , and found it too scanty or Insufficient ; and therefore ( by this ) Christ must suffer and die for his own Light within to supply it ; whereas Christ dyed for the Ungodly , for all men that were dead in Sin , who had disobeyed and transgressed his Light within ; and though there be a Reconciliation by his Death , yet , the being saved is by his Life , whose Life is the Light of men , which for men to be turned to in themselves , and therein to live to God , varies not from the Blessed End of Christs coming and Suffering , while he works in man by his Light and Power within , both in shewing him Sin , & saving him from it , as he believes in the Light , becomes a Child of the Light thereof , as Christ exhorted , and if we walk in the Light ( of God ) the Blood of Jesus Christ his Son cleanseth us from all Sin. The Light within cannot be a sufficient Rule , because then there would be no certainty of Truth or Error , of Sin or Duty ; for that which one Man maketh Light to Day , the same Man will call Darkness to morrow ; one Man calleth one thing a Sin , another calleth it a Duty , by this there will be no such thing as Sin , but only in the Opinions of Men. Answ. 1. If there can be no Certainty of Truth or Error , Sin or Duty by the Light within ; how is he certain that there is any real Light at all in him . 2. His placing such uncertainties and those various and contrary Opinions of men upon the Light within , and rendring it an Insufficient Rule , either to distinguish between Truth and Error , Sin or Duty ; this is contrary to both Christ's and the Apostles Testimony ; as namely , that it is a manifesting Light both of good and Evil , both of those deeds wrought in God , and those that are reproved , Joh. 3. 20 , 21. Ephes. 5. 13. wherefore the Light of Christ within is a sufficient Rule . 3. And what Proof is it against the Light , if one man calls it Light to day , and the same call it Darkness to morrow ? or that one man calleth one thing a Sin , another calleth it a Duty ? doth this therefore prove the Light not a Sufficient Rule ? Or doth it prove any more then that there are those that put Darkness for Light and Light for Darkness , and that call Evil good , and good Evil , Isa. 5. 20. or those that call that a Sin which others call a Duty ; If it must ●…om hence be argued , therefore that there is no such certain Discovering Light or Rule in man to distinguish these ; may it not aswell be argued , that therefore there is no such thing as Truth or Duty to be distinguished from Error and Sin ? And doth not this directly lead into Ranterism , and finally into Atheism ? let the Serious Reader judge . If the Light within be a sufficient Rule , then I have a sufficient Rule within me , because you say every Man hath it , and I am bound to obey it : In Obedience to this Rule , I oppose your Errors , and in opposing your Errors one of our Lights cannot be a sufficient Rule , because such a vast difference between us ; then one of us hath not a sufficient Rule . Answ. However he hereby grants the Light in one of us to be a sufficient Rule , pretending that he obeys this Rule , and here he hath found another Rule for a Christian besides the Scriptures , and then they are not the only or sole Rule of Faith and Practice ; though its evident he doth not obey the Light within , while he represents it so variable and uncertain , and the Opposition and difference between us to arise from Light in both , whereas the Light is but one , and changeth not ; that divine Principle of Life which is the Light of men is immutably pure , and cannot err , however the Creature doth ; therefore it follows that both of us cannot be led by the Light in such direct Opposition ; for its Darkness that opposeth the Light. After his so grosly and impiously slighting and invalidating the Light within , he does not at all tell us what good it can do or understand , nor what good End or Use God hath given it for to Man-kind , nor what shall be the End of them ( of what Nation soever ) that walk up to the Light within them , nor what Condition or End do the Dictates and Leadings of it tend to ; this he has not at all resolved ; but ( in his Darkness ) dealt most corruptly and disingenuously against the Light within ; but I ask T. H. if the Light within him doth not at some times reprove him for his Passion , Envy and Railing , which ill becomes a Man professing the Patience and Sufferings of Christ ? No Man can have a sufficient Light to guide him to Salvation , that hath not the Spirit of God , because no man can understand the things of God , but he that hath the Spirit of God ; but all men have not the Spirit of God ; therefore all men have not a sufficient Rule to Salvation , because all Men have not the Spirit . Answ. By this he hath granted the Spirit of God and Light of it to be a sufficient Guide and Rule to Salvation , and to bring man to understand the things of God ; but how well this agrees with their Doctrine [ That the Scriptures are the only Rule of Faith and Practic●… , and not the Spirit nor Light in man , and that the Bible is the means of knowing God ] I refer to the understanding Reader to judge of : And what though all men have not the Spirit , either in the Union or Possession of it as their Rule , can no man have it that thus hath it not already ? Seeing he concludes , that no man can have a sufficient Light to guide him to Salvation that hath not the Spirit ; what , can no man have it ? Is it not then to be had ? and yet 't is granted to be the Saint's Rule ; whenas that which is the Saint's Rule ought to be every man's Rule , because every man ought to be a Saint ; wherefore God hath afforded some divine Light to every man , whereby he may be led out of Darkness , call upon God , obtain Life , receive the Spirit ( which he giveth to them that ask ) and become Saint ; for God is ready to give the Spirit to them that truely ask it , which only man can do by a Light of it . His Argument , that all men have not the Spirit , is no Proof that every man is not enlightened by Christ ; for those are said not to have the Spirit , who live not to God in it , but in Sensuality , Jude 19. and yet such were said to be twice dead , ver . 12. which they could not have been , if they had never been quickened , yet being twice dead , pluckt up by the Roots , they are become sensual having not the Spirit , i. e. in the Knowledge , Rule , Exercise and Union of it ; But whether shall I go from thy Spirit ? or whether shall I flee from thy Presence , Psa. 139. 7. and upon whom doth not his Light arise , when every man that cometh into the World is enlightened by Christ. The Light within cannot be ae sufficient Rule , because it is made the Character of a wicked Man , to do what is right in his own Eyes , and to walk after his own Imaginations ; then that which they do account their Duty , may be their Wickedness , & highest Wickedness , and an Argument of God's severe Curse upon them ; it s said , he gave them up to strong Delusions to believe a Lye. Answ. Doth then the wicked man follow the Light within him , as his Rule in doing , what 's right in his own Evil Eyes , and in walking in his own Imaginations ? Or doth God bring such a severe Curse ●…pon any ( as the giving up to strong Delusions ) for walking after or following the Light within ? How horribly blasph●…mous is it either to suppose or imply these things against the Light within , to prove it an Insufficient Rule , as this man argues ; placing not only Uncertainties , the various Opinions , Thoughts and Imaginations of wicked men upon the Light within , but their Wickedness , and highest Wickedness ( if they own it their Duty ) his Argument blasphemously places it upon the Light within , most blindly confounding wicked men's Imaginations & Wickedness which the Devil is the Author of ) with the Light in every man , without distinction , wherein Ranter like , he puts Darkness for Light , and Light for Darkness , which wo is to them that doth , Isa. 5. 20. Whereas they that follow their own vain Imaginations , and are given up to strong delusions to believe a Lye ( as T. H. doth ) are such as have rebelled against the Light rejected the Truth , have not glorified God as God , nor liked to retain him in their Knowledge , see Job 24. 13. Rom. 1. 21. 28. because they obeyed not the Gospel , no●… received the Love of the Truth , that they might be saved , God gave them over to strong Delusions , and took Vengeance on them , 2 Thes. 1. 8. and Chap. 2. 10 , 11. Therefore God did afford both a sufficient Light , Rule , and tendred the Love of the Truth to them , as he doth to all , else how should they be left without Excuse ; seeing it is a Righteous thing with God to recompence and render Vengeanc●… on them that know him not , for their disobedience ? It cannot be consistent with his Righteousness in Judgment , to bring Tribulation and Anguish upon every Soul that doth Evil , or to judge the Secrets of Men by Christ , according to the Gospel , without ever affording them a Lght of the Gospel , or Gospel Nature sufficient to discover Evil , and direct to Good ; and how can Indignation and Wrath come upon them that are Contentious , and obey not the Truth , but obey Unrighteousness , if the Truth did never reach to , or enlighten them ? or how should their not obeying the Truth , but Unrighteousness , be charged upon them , if the Truth were never afforded them ? Therefore by the same Reason that its confest that God wil render to every man according to his Deeds , & that there is no Respect of Persons with God ; it ought to be also confessed or owned , that he doth afford to every man a Light of Truth & Righteousness sufficient for a Rule to escape Sin and Evil , and the Wrath that 's due for it , and to direct man unto patient continuance in Well doing , to seek for Glory and Immortality , that he might obtain eternal Life & Glory ; see & consider , Rom. 2. throughout , which sufficiently signifies ; 1. The Goodness of God to Man ; 2. His dispencing of his Grace and Truth to all ; 3. How Impartial he is & Righteous in his Judgment against the disobedient and rebellious , who despise his Goodness , and thereby bring Wrath upon themselves ; 4. The acceptance of the Gentiles , who obeyed that Law or Light given them , though they had not the Law in the Letter of it . Wherefore now , moderate Reader , take notice that the very Ground of our asserting the universal Extent of Saving Grace & sufficient Light to Man-kind , is ; 1. The unspeakable Love and Goodness of God , as in himself , he being Love in the highest . 2. His unwillingness that Man should either live or die in Sin , he having no Pleasure in the Death of Sinners , but rather that they should return and live . 3. That he so loved the World , that he sent his Son into the World , that whosoever believes in him might not perish , but have Everlasting Life ; & in that he sent not his Son into the World to condemn the World , but that the World through him might be saved . These weighty Considerations we have all along respect to in our asserting sufficient Grace or Light to be afforded of God to Mankind . If the Light within be a sufficient Rule , then no Man ought to repent of his Ignorant worshiping of the true God , or of his worshiping a false God ; Nor ought men to repent of their Acts of Cruelty against the Saints , wherin they think they do wel , & act according to their Light ; Nor ought the Quakers to repent of their Inhuman Actions of walking naked ; for they think in so doing they do well , and act according to their Light ; therefore the Light within is not a sufficient Rule . Answ. Still the man goes on in an absolute Strain of apparent Ranterism , gross Inconsistencies and Blasphemous Inferences against the Light within , while he renders it neither a sufficient Rule to discover Truth or Error in matter of Worship , nor to lead men to repent of Idolatry , Wickedness or Acts of Cruelty against the Saints ; but their thinking they do well therein , this he deems according to their Light ; and all this to shew that the Light within which the Quakers preach , is an insufficient Rule ; But it s then Non-sense in him to account it any Real Light at all by those his Discriptions of it before , which one while renders the Light within so defective , so mutable , and so insignificant , as a meer Nullity , another while no better then Darkness it self , another while , the Author of Sin and Wickedness , as being according to their Light. What horrible Madness and gross Darkness hath the Devil led these Opposers into ? His accusing the Quakers with Inhuman Actions of walking naked . 1st , As it s in general its fals , ●…or its neither a general Practice among us , nor the constant Practice of any ; It was only some few particulars that have had a peculiar Burthen laid upon them to go naked for a Sign to such Hypocritical Professors ( as oppose and rebell against the Light within , and are covered , but not with the Spirit of the Lord ) that God would rent their false Coverings , and discover their Shame and Nakedness , as it is manifest at this Day : So that its evident , that some who have been made such Signs , as before , were therein true Prophers against a Generation of Envious Hyppocrites and Persecutors . 2. His asserting that walking naked is an Inhuman Action ; as his Charge is general , it s not true that all going naked is Inhuman ( but where corruptly intended for some Evil or Inhuman Act or End ) for , 1st . Were Adam and Eve Inhuman in their being naked , when they were not ashamed , being Innocent ? Gen. 2. 25. for the Shame came after Transgression , from which came the Inhumanity . 2ly . When the Spirit of God was upon Saul , it s said , he stript of his Clothes also , and prophesied before Samuel , and lay down naked all that Day , and all that Night ; wherefore they say , is Saul also amongst the Prophets , 1 Sam. 19. 23 , 24. It appears then that going naked was not counted such an Inhuman Action among the Prophets ; see also how Esaiah was made to be a Sign and a Wonder upon Aegypt and Aethiopiah , Esa. Chap. 20. and so what know you but that the Lord hath made some of his Servants Signs and Wonders against many in Spiritual Aegypt and Bondage ? however covered with a Profession and Pretence of being redeemed , as true Jews , Partakers of Gospel and Church Priviledges , of Spiritual Canaan , whilst yet in Spiritual Sodom , Aegypt and Babylon , where both our Lord hath been Spiritually crucified , and the Blood of his Prophets sound . Here follows T. H. his after-Charge . 1st . And that the whole Religion and Principles of that People , called Quakers , wherein they difference themselves from others , is of the Devil , witness my Hand , Thomas Hicks . This Charge is not only General but also very dark and most disingenuous : For if by [ OTHERS ] he means ALL OTHERS , he should have specified those Principles wherein we differ from all others , and produced his Proof . But if ( by others ) he mean only his own Sect , called Anabaptists , then he hath made a very rigid Conclusion against all others differing from them , that their whole Religion and Principles ( wherein they differ from Anabaptists ) are of the Devil . 2dly . They that deny the Resurrection of that Body that was committed unto Dust overthrows all Religion ( he saith ) To which I say , these Baptists that affirm it of the same Carnal Body , after turned to Dust , and yet that it cannot be a New-Created Body , and that the Body which God giveth to every Seed is the same Body ( as T. H. in his Dialogue doth , Pag. 58. 59. with others of his Brethren ) they affirm they know not what , and that which they can never give a reasonable or a convincing Demonstration of ( being also contrary to that Scripture , 1 Cor. 15. 37 , 38 , 40 , 50. ) and while they make this their Opinion the Ground of their Religion and future Happiness , their Religion is Carnal , and their Opinion Non-sensical , and their Foundation Sandy , being grounded upon Dust , and they themselves are very Ignorant of the Mystery of the Resurrection , as will further appear hereafter upon the full Disquission of this weighty matter . THE CHRISTIAN-QUAKER AND HIS Divine Testimony VIDICATED , In a more particular and direct Answer to the Baptist's Dialogue . Section I. The Light Within proved Divine and Saving , &c. FIrst , That there is a divine Light in every man , which is of a saving Property in its self ; and therefore sufficient to guide and direct man to God , and so to Salvation . And for its being a divine Light , I have urged Joh. 1. 4. In him was Life , and the Life was the Light of Men. Secondly , That this Light is the certain Guide and Rule to true Believers in matters of Faith , Spiritual Worship and Obedience to God [ and therefore that which can give a right Understanding of the Holy Scriptures . ] These our Assertions are chiefly quarelled at by T.H. and some of his Brethren , though he very smoothly pretends , not to cavil , but that he may understand the Truth , as desiring to know . First , What this Salvation is ? 2dly . What this Light is ? 3dly . Who they are that do obey this Light , and in obeying attain Salvation ? pag. 2. To which I answer , It both hath appeared , and will appear against thee T. H. that thy Envy and Cavilling hath kept thee from the right Understanding and Knowledge of the Light and Salvation , that thou art now to seek at this time of Day : And yet sayest , that all thou intendest is my Conviction and Recovery , as in thy 10th p. when as yet the Darkness covers thee , and keeps thee from the right understanding of Truth . But if thou hadst obeyed the Light of Christ within thee , thou wouldst have known both its Power and Sufficiency unto Salvation , and that this Salvation which it leads to is Christ , who is both Redemption and Salvation to them who follow him in his Light , from Darkness , Sin and Defilement of Conscience ( and so consequently from Wrath ) which thou art yet highly guilty of , and from which thy Water-Baptism has not washt thee . T. H. You express your selves with great Varity ; sometimes you say 't is Christ , * another time its only a Measure of Christ , anon its only of the Divine Essence ; this is a very uncertain Sound , p. 3. Answ. Thou shewest thy self a dull cavilling Baptist ; must we be tied up to one Word to express a Principle by , when the Scriptures allow of Varieties for Demonstration to divers Capacities , which doth not alter the Matter ? This divine Light in man is exprest in the Scripture with as much Variety of Words as we do . As it s called the Life , the Light , a Gift , Manifestation , Seed , Kingdom of Heaven within , a measure of the Gift of Christ , the Grace of God , &c. yet one and the same spiritual and divine Life or Light. T. H. Notwithstanding thy most diligent Attendance to the Light in thee , that which thou callst the Light in thee hath in many things mis-guided thee , p. 3. Answ. Now thou beginnest to be mad again the Light within ; that which I call the Light within , is the very same that Christ and his Witnesses did witness to ( to wit ) In him was Life , and the Life was the Light of men ; therefore thou hast blasphemously accounted this a misguiding Light. And in thy 7th . pag. hast plainly contradicted thy self herein , where thou appealest to the Light in me , and grantest it ought to be obeyed : See how thou hast broke the neck of thy corrupt cause ; if it were a mis-guiding Light , how dost thou for Proof appeal to it ( as Rule ) and grantest it ought to be obeyed ? ought that which is mis-guiding to be obeyed ? But the Light within ought , therefore it will not mis-guide . T. H. saith , G. W. in his Discourse upon it urged that text Joh. 1. 4. In him was Life and the Life was the Light of men . If the Life ( said he ) be the divine Essence ( my Words were , If that Life be of the divine Being ) the Light must be so also . Answ. This Argument thou didst never answer to purpose yet , but cavillest , and draws what Absurdities thou pleasest upon thy own Forgeries , as will further appear , only sillily thou argued against it thus , viz. T. H. That the Life or Light spoken of , Joh. 1. 4 , 9. is not supernatural , because it is the Light of the Word , as a Creator . Answ. To which was answered , that its false and inconsistent Doctrine ; For the Light of the Eternal Word is supernatural , because the Light of the Eternal Word the Creator . See here the Reason thou rendrest for its not being supernatural , proves it super-natural ; for because it s of this divine Relation it must be divine . And thou shifts but very sorrily to come off here , when thou tellest me , that the Life and Light commnuicated to every man from that Eternal Word , is not supernatural , Eternal and Divine . But for this , we have only thy Say-so , contrary to what thou hast granted before , to wit , as being the Light of the Eternal Word . Neither could thy other Shift serve thy turn , viz. T. H. That the Life which is in God , which is the Light of Men , Joh. 1. 4. is divine as it is in God , but natural as it is in man. Answ. The Conclusion of this is Blasphemy ; for that divine Life is Immutable because divine , it did not loose his Divinity by being given to man ; for being divine , 't is no more subject to mutation than God is . Remember here , how thou wast nonplust , and how thou art in a Laborinth ; and of this thou dost not clear thy self in all thy perverse cavilling against us . Sect. II. The Life which is the Light of Men , not a Creature , or meer Effect , &c. WHereas on the Behalf of God's immediate Illumination or Shining in man's Heart ; for the Divinity thereof , I alledged , that the Cause thereof being divine , this Effect thereof must needs be divine and supernatural , as in my Narrative . But instead of taking notice of the Words , his Immediate Illumination or Shining , thou art pleased to quarrel upon the Words , such as is the Cause , such the Effect must be ; and thus thou proceedest upon it , viz. T. H. From this kind of Reasoning we may conclude not only the Light within , but every Creature both Beasts and Trees are God , these being the Effects of Infinite Wisdom ; dost thou not tremble at this Consequence , p. 4. Answ. How causlesly dost thou quarrel ? Are both Beasts and Trees Immediate Effects of God's Power ? Did he not cause both Plants and Trees to grow out of the Earth ? 2ly . Were these Immediate ? To be sure I never affirmed so many Gods as there are Effects of Infinite Wisdom . But be it remembred , that I never called the divine Life , which is the Light of men , a meer Effect , but admitted of the Word Effect with reference to the Immediate Illumination or Shining of God in the Heart , as being of a divine Nature , because God is the Enlightener and Shiner : And thou denying the Light to be of the divine Essence , because communicated , I urged this Argument ; That if the Life be divine , or of the divine Being , then the Light in man must be divine , because the Life that was in God was that Light ; and such as is the Cause , such is the Effect , in some sence holds true , in all the Effects of Infinite Wisdom , true in all Creatures as they were made good ; God , the Cause being the chiefest Good , who beheld all that he had made , that it was very good , And God who is Light is the Fountain of Life and Light , whose divine Life or Light it self ( which is the Light of men ) I never intended to be a meer Effect , strictly taken as an Act of Power or thing made or created ; but as the Illumination or Immediate Shining in man , immediately and naturally flowing from God the Fountain of Light , ( its Envy makes thee carp and cavil ) and was not the Effect of the Law written in the Gentiles Hearts , of the Nature of the Law. Canst think thou art Ingenuous ? Dost think that I do not own Varieties of Effects from the Infinite Wisdom and Power of God , as not only supernatural but natural , both mediate , providential and immediate Effects , as well as Increated , Immediate Products of Life , Light and Vertue , flowing naturally from him ? Yet though divine Illumination as manifested in man , be an Immediate Act or Effect ; the Light or Life which doth illuminate is greater ; for it is the Cause which is more then the Effect , though this Illumination hath a Living Vertue and Resemblance of the Cause in it , and they are inseparable : So that the Life which is the Light of Men , Joh. 〈◊〉 . 4. being divine , and of the Being of God himself , who is Light , it is not proper to call it , a meer Effect , as a thing made , or a Creature as thou blindly calls it , and would have it ; wherein thou dost meerly beg the Question and builds a false Structure thereupon . Again thou leavest out part of the Controversy between us , whichw as thus . viz. T. H. The Light in every Man cannot be the divine Essence in God ; for God is in Heaven , and his Divine Essence is not communicable , &c. G. W. What is this but to deny the Omni-presence of God , and to endeavour to confine him 〈◊〉 is Infinite and not limitable . We ask if the Holy Ghost , or the Eternal Spirit be not God ? And if this Holy Spirit be not communicable ? This Question in the Narrative T. H. is willing to wave , as that which pinches him , and thus does he reply to the Words before , viz. T. H. Then it seems that the Lightwithin and the Omni presence of God is one and the same thing . Is this your Champion . a. 4. Answ. Thou scoffs , but durst not answer . God's Omnipresence divine Light and Spirit are inseparable ; God is Light , whose Presence fills Heaven and Earth , and upon whom doth not his Light arise ? And in what Country or People does not his Spirit come , if an Infinite Spirit ? Whether shall I go from thy Spirit ? Or whether shall I flee from thy Presence ? Psal. 139. 7 , 8 , 9 , 10. His Infinite Spirit is not tyed up to a few Predestinarian Electioners , who only conceit they are elected , and saving Grace only free for them , though in Vertue and Uprightness they be far short of many called Heathen , who were a Law to themselves in Truth and Uprightness towards God and man. Sect. III. The Baptist's Quarrel grounded on his Mistake about the Light , and our Testimony of it . T. H. THough it be granted , that God is an Infinite , Immutable and Perfect being ; will it therefore follow , that every thing he created and communicated is his own being ? What man but a Quaker would dare affirm this ? Answ. Thou wrongst the Quakers ( as thou callst them ) its none of their Argument , that because God is Infinite , therefore every thing that he creates is so : But because of his Infiniteness and Omni-presence he is near unto all men , even shining in their Hearts . But it is thy gross Error to take for granted , that his Light in every man is Created ; See 2 Cor. 4. 6. God hath shined in our Hearts , and that Christ that enlightens every man that cometh into the World is God , in worshipping of whom we do not worship a Creature , as thou falsly insinuates against us , p. 6. But thou shewest thy self against the Light , as an Agent of the Son of Perdition , who exalts himself above all that is called God , or that is worshipped ; so that he as God sitteth in the Temple of God , shewing himself that he is God , 2. Thes. 2. 4. Is not man this Temple of God by right ? And hath not this Son of Perdition or Mystery of Iniquity been exalted in Apostates above all that 's called God ? And what was that that was called God and that was worshipped , above which this Son of Perdition exalted himself ? Was it not a Manifestation of the divine Life and Light ? And what was the Apostles Rule to try and reveal this Son of Perdition by , when he wrought in a Mystery , and as God did sit in the Temple of God , shewing himself to be God ? Is it not the Day of Christ that reveals , and so God himself that makes manifest this man of Sin ? And is not God then the Saints Rule to discover this Mystery ? T. H. Let me tell thee that thy Light is very imperfect , forasmuch as it hath not yet instructed thee by what Name to call it , whether Christ , or only a Measure or Gift of Christ , p. 6. Answ. Thou hast wronged my Light ; sor God is my Light and my Salvation ; and Christ is my Life and Light who is perfect ; and this Christ we preach , as the Light of the World , that enlightens every man that comes into the World ; though we do not say that he is revealedly or manifestly the Light in every man , or by Way of Union , nor yet that Christ ( considered as thou describes him , p. 11. ) as to his outward Birth and Person is in any , much less in every man ; Yet this hinders not , but that as God , or as with Relation to his divine Life and Light , he is Infinite over all , and through all , and in all ; yet to those only revealed and united , who truely obey and follow him in the Measure of his Light which is universally given unto Man-kind . T. H. The Apostle did needlesly exhort the Corinthians to examine themselves , whether Christ were in them or no ( viz. If he were in every man ) p. 7. Answ. Nay , he bad them examine themselves whether they were in the Faith ; for saith he , know you not your own selves that Jesus Christ is in you except you be Reprobates . And if thy Mind were not reprobated and estranged from his Light in thee , thou mightst know him revealed in thee . But as Christ the annointed is a Mystery , he is hid from thee and many more , though his Light be in thee and others that is sufficient to reveal Christ , and leave you without Excuse , and to condemn you for Iniquity . Sect. IV. Christ guides to Salvation by his Inward Light , and the Baptist confounded in his opposing it . T. H. I Grant that every man is enlightened , has a Light in them ; but this doth not prove that this Light in every man is Christ , nor yet sufficient of it self to guide to Salvation ; Christ is sufficient ; but I say the Light in every man is not sufficient , p. 7. Answ. First , If Christ hath given to every man a sufficient Light to leave them without Excuse ( as he hath ) then it is sufficient to guide and direct them unto Salvation ; for if they could justly charge this Light with Insufficiency for this end , this would be an Excuse . Secondly , That Light which is sufficient to convince of Sin , and lead out of it , is sufficient to guide to Salvation ; but such is the Light of Christ in every man. Thirdly , God offers a good end to man , in giving him Life and Grace , Job 10. and this Grace tends to his Salvation , if obeyed ; otherwise mans Destruction is of himself for his Disobedience , and not Designed by the Lord in his giving him Life and Grace . 4thly , Thy denying the Light in every man to be sufficient to guide to Salvation , is plainly enough contradicted by thee , in thy confessing Christ to be the Life and Light of men , p. 22. whose Life and Light is sufficient . And for what end is his Light in every man given , if not to direct unto Salvation ? Thou art not so ingenuous as to relate , though thou both appealst to it , and grantst it ought to be obeyed ; this will stand in Judgment against thee , for thy false Judgment given against it in other Places , as also what thou further acknowledgest , viz. T. H. There is something within that checks for many Evils , and excites to many good things , and that I ought to shun those Evils , and to do that good , p. 8. Answ. If thou didst obey this something , or Light within ( thus acknowledged by thee ) in shunning those many Evils thou art checkt for , and performing the good to which it excites thee , thou wouldst both know and speak better of it then thou dost , as that which both moves and leads in the Way to Salvation , which is from Sin here , and from Wrath hereafter , and so unto Christ , who is the Giver of it . But it is probable thou thinkst thou art an elect Person , and so in thy Presumption slites the Light within , as not only Insufficient of it self to guide unto Salvation , but also as a mis-guiding Light : And this Doctrine herein opposeth thy Maker , and his Universal good to Man-kind ; How then thinkest thou , that the Rebellious can be left without Excuse , or God be known to be clear , when he judges ? Sect. V. The Dipper proved a Blind Guide , and in gross Confusion in undervaluing the Light within . T. H. DId the Light in Saul reprove him for persecuting the Church ? Doth not he himself confess that he verily thought he ought to do many things against the Name of Jesus ? Yea , doth not Christ tell his Disciples , that some would kill them , and yet think they did God Service ? But how could they think so , if this Light in them did reprove for it ? p. 8 , 9. Answ. Thou having asserted , that there are some Sins which the Light reproves not , among these thou instancest , namely , persecuting the Church , doing many things against the Name of Jesus , killing the Disciples , and therefore concludes it no sufficient Rule . O! thou blind Guide , how darest thou thus accuse and undervalue the Light of Christ within , contrary to thy many Concessions elsewhere ? Is Christ the Life and Light of men ? And yet does not his Light reprove Persecution and Murther ? If it reprove not these , what are the Evils it checks for ? What rational Man cannot see thy manifest Folly herein , thus to confound Persecutors , evil Thoughts with the Light within , and to conclude the Light within no sufficient Rule , because of some mens Wickedness , who have rebelled against the Light ; and therein thou hast put Darkness for Light. And what were the Pricks that were hard for Saul to kick against ? And where was that Holy Ghost which the Persecutor alwayes resisted , Act. 7 ? Their Envious and superstitious Minds , and dark Thoughts were not the Light , but such as clouded and obscured the Light in them , yet the Kingdom of Heaven was in those Jews ; and so much divine Light in those Heathen as shewed them , that there was a true and unknown God to be worshipped ( with sincere Hearts and pure minds ) and that in him we live and move and have our Being , had they waited in that Light , and listened to it , they would both truely have known God , his Way and Worship , as some did . If all things that are reproved , are made manifest by the Light , how dost thou exclude those gross Sins of Persecution and Murder from being reproved by the Light ? And why dost thou argue against it , from mens persecuting and murtherous Thoughts , which arise from their Enmity and Rebellion against the Light ? But further I argue against thee on the Behalf of the Light , viz. That its manifesting all things that are reproved , is in order to guide men out of all reprovable Wayes ; which if they be guided out of , they are in their Duty ; For where man is not reproveable for any thing , he is in his whole Duty , and so in the right Way . T. H. Did the Light in the Heathen-Philosophers check them for multiplying their Deityes ? and for not believing that Jesus is the Christ ? Or did it reprove them for their manifold Superstitions ? And were they thereby directed to the right Way of worshipping the true God ? I demand an Instance among the many Thousands of Man-kind , &c. p. 9. Answ. That which might be known of God , which was manifest in the Heathen , and which did open the Eyes of many clearly to see the eternal Power and God head , Rom. 1. that was able to direct them into the right Way of worshipping the true God ; for the reason why many run into Superstition , and to multiply Gods , was because that when they knew God , they Glorified him not as God , but became vaine in their Imaginations , Rom. 1. which was their Sin , and not any Defect of the Light given them from above ; for that Light which gave them the Knowledge of the true God , was therefore able to direct them into the right Way of worshipping him . And whereas thou demandest an Instance , among the many Thousands of Man-kind that hath been convinced or reproved for not believing Jesus to be the Christ , by the meer Light within , before any Light of Revelation was brought unto them . p. 9. Thou still persists in thy dull course of begging the question , while thou takest it for granted , that the Light within is but a Creature or natural , and so not any absolute revealing Light : But this I cannot grant thee , while it is revealing God and his eternal Power to man , that waits in it ; However , thou slites it under thy frequent Phrase , Meer Light within , though it be neither opposed to the Spirit nor Revelation , as thou wouldst have it , while it is Divine and Spiritual . And that thousands of Man-kind are reproved for not believing in the Son of God , is evident by the Spirit of Truth , reproving the World of Sin , because they believe not in the Son of God , in that they do not believe in his Life or Light within , they do not believe in him , who is the Giver of it , and therefore reproved by the Spirit ; and surely many Thousands are comprehended in this World of Unbelievers . Sect. VI. His Ignorance of the Divine Principle . T. H. I Grant that the Light in thee may reprove for those Sins the common Light in all Man-kind will not , because thou hast borrowed much Light from the Scriptures , p. 9. Answ. It s evident thou understands not the Principle of divine Light within , from what thou hast borrowed from the Scriptures , with thy Imaginations perverting them , wherein is thy great Darkness ; thou egregiously mistakeest a litteral Notion and Historical Faith , for the divine Light within ( which is given to all ) which is a pure , Incorruptible and Unchangeable Principle of Life and Truth ; immediately given , and shining from Christ the Eternal Word ; and not mens acquired Notions from the History of Christ's outward Manifestation in the Flesh. But in thy gross Ignorance thou exalts such Acquirements of men above the Principle of Light within : And so mens Historical Profession of the Scriptures as their only Rule , though they much differ in their meanings therein , which they make their Rule many times above the Scriptures , and above the Gift of God ; this is a great Error of you , Litteral Professors . Thou wouldst not be pleased , should I alledge your various Opinions upon the Scriptures , to prove them no sufficient Rule , though thus thou art pleased contradictorily to deal with the Light within . Had the Princes of this World obeyed the Light of Christ within , they would not have crucified the Lord of Glory ; for it would have given them a Sence and Knowledge of him ; there were those that grieved and vext the Holy Spirit within ; would it therefore be a good Argument to say , that his Spirit was no sufficient Rule ? And to what thou sayst of Jesus Christ , as come in the Flesh , a Person prophesied of , born at Bethlehem , p. 11. we never said the Light in every man was Christ under these Considerations , though Christ considered as the 〈◊〉 , enlightens every man Spiritually and Divinely . Both John the Baptist and John the Evangelist gave a higher Proof and Testimony of Christ , then this you Baptists give . When John Baptist said , he is preferred before me , for he was before me ; and John the Evangelist saith , In the beginning was the Word , &c. this was Christ. Sect. VII . His Madness and Self-Contradiction about the Light. TOuching our obeying the Commands of the living Word in us ; for this thou accuseth us with a mental and mystical Reservation , which thou sayst , indeed is no other then a meer mystical Romance , p. 10. For which the Lord rebuk ethy Prophaneness and Irreligious romancing against the Word and Light within . Also thy Blasphemy is very manifest , in accusing what we said of the Light within , as to the Miracles , Wonders or Works wrought by it , to be no more then what the Apostle spake of the man of Sin , 2 Thes. 2. 9. and also , what may as well prove Mahomet to be the true Christ , as the Light in us , p. 11 , 12. Here again thou actest the Part of a Bedlam against the Light in us , which else-where thou hast confest to be Christ , for that he is the Life and Light of Men ; and is not this Christ the Messiah ? They that have believed in his Light within , and so truely made Tryal of it , do know that wrought by it , which never was wrought either by the man of Sin or Mahomet ; for to believe in this Light , is the Way to become Children of it ; the Way to see Darkness and the Power of it to vanish , and so to have Sathan overcome by the Power of Christ received in the Light , and this did never the Man of Sin nor Mahomet ; therefore thy Instance herein is most Blasphemous . And if we be accountable for every Dispensation of Light , according to its kind and degree , p. 13. of what kind is this Dispensation of Light that 's given in common unto Mankind , thou hast sufficiently answered to thy own utter Overthrough in pag. 36. viz. T. H. Yet all this is no Disparagement to the Light within , to say , that God doth make any thing more known of his Will , than is or can be known by this meer Light within ; for 't is but to say that each degree of Light is serviccable to its End. Reply . Where now Mark , that the Difference about the Light that is given in common to all ( and more peculiarly manifest to some ) is not in the Nature and Kind of it , but in Degree , and surely the Degrees of the Light do not alter the Property of it ; The divine Light is one and the same Throughout all Ages , both in the time of the Law & Prophets , & of Christ coming in the flesh ( which was to exalt his mannifestation in Spirit ) And now in the fulness of time , shining forth in a more glorious and powerful Manifestation , the same Light hath shined forth more and more , throughout the several dispensations of God , which were all for the Exaltation and bringing forth of the Light in its degrees and Manifestations of Glory and Power . But what Account wilt thou give to God , for thy so much undervaluing that Degree of Light that he hath given unto all Mankind , as thou hast done . One while in judging it a misguiding Light , another while comparing our Tstimony of it to the man of Sin , Mahomet , &c. Another while , it is so dis-esteemed by thee , as not sufficient to discover or reprove Persecution , and killing the Disciples , and yet we must be acountable to God for it . What mean and confused Thoughts thou hast of it , the Impartial Reader may easily judge by the tenor of this thy most contradictory Discourse . But they who experienced the Increase of Light in them , the Superaddition of divine Revelation , p. 12. the shining of the Light more and more unto the perfect Day . ; & their being changed from Glory to Glory , it was through the diligent Improvement of that Degree of Light , that sure Word of Prophesie shining in their hearts ; and not by opposing and disparaging of it , as thou hast done in thy Pride and Darkness , which covers thee , who art one that stumbles at the Ingrafted Word through thy Disobedience ; In which thou wouldst have us to believe the Light within to be not sufficient to guide unto Salvation ; while thou hast not followed it , to experience the good End of its Guidance , as we have done . Thou pretends to know what it cannot do , but ●…elst us not what it can do , and to what end it will lead if truely obeyed ? Nor what will become of those that improve it , who have not the Scriptures or Historical Relation of Christ , as come in the Flesh ; wherein thou art deficient and difingenuous in all thy Work. Sect. VIII . Christ as the Rock of Ages , and the Intent of his coming in the Flesh not known to Baptists , while they oppose his Light within . T. H. JEsus Christ was a Person of whom there were many Prophesies , which should be fulfilled in him , p. 11. If this Light within be the true and only Christ ; then why was there so many Sacrifices in the time of the Law tipifying Christ to come , since Moses and the rest of the Children of Israel had a Light in them ? If you say , the Light within was not the Messiah , then you deny your Principle ; If it were , what Significancy could there be in those Types , respecting Christ to come , p. 12. Answ. Thou thinkst thou hast caught us in a learned Dilemma here ; but what amounts the tenour of it to , but to tell us , either that the true Christ was not in being in Moses and Israels time , or that he was not in them ; for if he were , thou questionest what Significancy could there be in those Types . But here thou art very dark ; for though Christ's Manifestation did differ both in degree and manner of Appearance ; and though , when in the Fulness of time he came to fulfil the Prophesies and Types of him ; the Power and Glory of the Father was more fully and eminently and signally manifest in him , then in any before ; and the Light more shone forth exemplarily in him ; yet it follows not , that the true Christ was not in being in Moses and in the Prophets time ; or that his Light was not in some Degree manifested , both before , under , and since the Law. If the true Christ was in being , and in any degree manifest , his Light needs must ; but the true Christ was in being from Everlasting , and in time universally shining and manifest in some degree throughout all the Generations of the Righteous , since the World began , being the Rock of Ages , that spiritual Rock whereof all Israel drank , 1 Cor. 10. 4. who said , before Abraham was I am ; this great and most eminent Prophet God promised to raise up unto Israel of their Brethren , which was in a more familiar Appearance , even in the Flesh , though his spiritual Out-goings were before from of old , and he was called the faithful and true Witness , the beginning of the Creation of God , Rev. 3. 14. who faith , behold I stand at the door and knock , if any man hear my Voice and open the Door , I will come in to him and will sup with him and he with me , ver . 20. Now I ask , what and where is that Door that he so universally knocks at ? And is not this the true Christ that thus knocketh ? And was not his Light or Word in Israels Hearts , and his Spirit in the Holy Prophets , by which they fore-saw his Coming in the Flesh , his Sufferings and Glory that should follow ? Now though the pure Light and Glory of the Father was more fully , eminently and signally then ever before manifest , and shining forth in him , as coming in the fulness of time to consummate and end the Types and Shadows of the first Covenant ; whereby he gave a more eminent and signal Testimony of God's Universal Love and Power to man ; this is no Argument to prove that either the true Christ or his Universal Light was not in being , and in some degree discovered before ; for without this no Soul could ever be saved ; it was his divine Light that could minister Life unto the Soul , and not Shadows . Sect. IX . The Dipper plung'd in a Laborinth of self-Contradictions , and the Light within proved a Rule above the Scriptures . T. H. IT will be our Wisdom , yea our Duty , not only to attend the Light within ; but specially to those Revelations of God's Mind and Will in the Holy Scriptures , p. 13. Answ. In thy granting its part of our Duty to attend to the Light within ; thou hast plainly contradicted thy Blasphemy in opposing it in other places as a mis-guiding Light ; and comparing it with the Man of Sin , Mahomet , &c. and judging our following its Conduct as a subverting and anihilating the Covenant of Grace , and that this Light doth directly oppose it , and ought to be rejected , as appears , p. 38. Is it part of our Duty to attend upon that that subverteth and opposeth the Covenant of Grace . O! that thou wouldst consider and see thy Blasphemy , and what a Laborinth of Contradictions thou art fallen into ; as also in thy Concession of attending to the Light within , thou art defective , whilst thou dost not place the special Attention to be upon it , but upon the Scriptures ; whereas the Light within is specially to be attended to , as that which both opens the Understanding in the Scriptures , and discovers the several Conditions which they relate to ; otherwise men are apt to pervert and mis-apply the Scriptures to their own Destruction , turning the Truth of God into a Lye , as they did who turned their Backs upon the Manifestation of God in them , Rom. 1. 19 , 21 , 25. T. H. I conceive enough hath been said to evince , that the Light in every man neither is the true Christ , nor a sufficient Rule to guide us unto Salvation , p. 13. Answ. While Thou are following thy own Conceptions , thou dost not follow the Guidance of the Light of Christ within , and therefore conceivest amiss of it ; for it is a true and perfect Rule , unto which he that loveth & doth truth cometh and bringeth his Deeds that they may be manifest that they are wrought in God , Joh. 3. 21. it is a convincing Rule , that pure and inward Law or Light which converts the Soul ; It doth not onely convict man of Sin , but upon Repentance evidenceth unto him Remission : And this doth not the Scriptures without , to men particularly , though they testify of the several Conditions , which the Light guides the Soul through . The Scriptures testifie against all Sin , but do not shew unto men their particular Sins ; many read the Scriptures , who over-look the Deceits of their own Hearts ; but if they Eye this Light of the Son of God within , it will manifest unto them their particular Evils , and shew them their Thoughts , Motions and Actions , and the Tendance of each ; so do not the Scriptures , they cannot of themselves convince any , as the divine Light can . And this divine Light within discovers all the Temptations , and mysterious Workings , and Depths of Satan to that Soul that waits in it , as they are met withall , and as Satan attempts to insnare , that the Soul may shun his Snares and Wiles upon all Occasions and in all Tryals ; and this does not the Letter without . This Light within also , as a perfect and immediate Rule of Faith , directs the Soul in all the Operations of Faith , against all the Innumerable Temptations , and Tryals , and Besetments of the Enemy , and it opens an Inward Eye of Faith , and is the Immediate Guide to see him who is Invisible through all , but so is not the Scripture : All which being seriously considered , the Light within is the Rule of Faith , and not the Scripture . But if it be objected , That the Scriptures being the Rule of Faith , is not intended without the Help of the Spirit or divine Light in the Soul. I answer , This granteth that the Scriptures are not the Rule of Faith alone , therefore that they are not to be taken as the Intire Rule of Faith , they not being effectual without the Spirit , whereas the Spirit is effectual without the Scriptutes , and able of it self to lead into all Truth . The Spirit or Heavenly Unction considered as a higher Degree , Gift or Effusion of divine Life than that degree of Light that is given in common to all , is attained unto only by those that faithfully improve the Life or Light in its less Appearance , which in some degree appears in every man's Conscience . T. H. I query , whether all the Generations of Christians , since Christ's time until within these very few Years , be not eertainly lost and damned , forasmuch as they acknowledged not this Light within as the true Christ , p. 12. Answ. This shews , thou hast very little Sense of all the Christians , and their Acknowledgments , who thus queriest of them . Did not they acknowledge Christ in them , the Immortal Word of Life and Light in them ? And was not Christ both their Life , Light and Salvation ? And was not the Apostle Paul sent to turn the Gentiles from Darkness to Light ? And did not all the true Ministers preach Christ as God's Covenant , given for a Light and Salvation to the Ends of the Earth ? But in thy dark Thoughts , thou seest not the Drift of rheir Testimony ; but queriest whether all the Generations of Christians till within these few Years be not certainly lost and damned ? And yet thou wouldst be accounted a Christian in this thy Unchristian Work. Sect. X. The Subject Understanding and Obeying the Light within , unknown to the Cavilling Baptist. T. H. WHo or what is it that obeyeth this Light , and in Obedience of it is saved ? Or if this Light be the Rule , it doth suppose a subject capable of understanding it , and of yielding Obedience to it , p. 4. Answ. It s placed in the Heart and Conscience of man , that he ( with his whole Soul , Mind and Spirit ) may understand , and obey it , and come to Life and Salvation in Christ , being guided by his Light in the Conscience . T. H. What then is the Principle ? Either the Light must obey it self , or Darkness must obey it ? Answ. Thy Darkness makes thee talk thus darkly and scribble thus nonsensically , the Spirit of man is to obey every degree of this divine Light given of God , that the whole man may be in Subjection ; for which End God hath given man a spiritual Capacity and Power to obey by the Vertue of Grace , that the reasonable Soul in believeing in the Light , and obeying it , may find Relief and more Power from God , comfortably to subsist in the Way of Life and Peace with him . And though it be not a Scripture Phrase to tell of two such Lights in every man , as thou mentions , p. 14. Yet as the Light of the Body is the Eye which seeth the object of Light , and there is a single Eye which causeth the whole Body to be full of Light ; So in man hath God placed the Eye of the Understanding and Mind , and a Conscience in the reasonable Soul , which is capable of receiving the divine Light , as both the supream Rule and commanding Light ; and they that are translated out of Darkness into it , are become Children of the Light. And if thou wert come to this Estate , thou needst not question who is the subject of Obedience to the Light , whether the whole Person or only a part , for the whole man ought to be the subject ; and where the Eye of the mind is single , the whole Body is full of Light , and no part dark : But for the whole person to be subject to the Light , is inconsistent with thine and thy Brethrens Doctrine for Sin and Imperfection during Life . Why then dost thou now suppose the whole Person to be the Subject , when thou art not real in what thou implyest of the whole Persons being obedient ? p. 15 , 16. And thou dost but play the Fool and Caveller , whilst thou art drawing such a Conclusion upon us , as that by our Principle , the Light must obey it self ; and in so doing be saved ; this is only inferred from a Fiction of thy own Framing , or a Quaker of thy own making , to speak as thou pleasest ; for the Light is given for the Benefit of Mankind , that they that truely follow it and throughly obey it , with Subjection of both Soul , Spirit and Body , may know Salvation from Sin here and Wrath her●…after . And so man ( in his spiritual being , both in Soul and Body spiritual ) as changed or translated from a State of Mortality , may forever enjoy a State of Immortality in Glory hereafter ; as they who are led by the Counsel of God shall afterwards be received into Glory ; for man as translated into that Celestial Spiritual State , is most capable of the full Enjoyment of Glory with God hereafter . Sect XI . Concerning the Soul of man , as under divers Considerations and States , and G. Fox ' s VVords so considered with ; ●…ight Queries added . COncerning the Soul of man , thou vehemently accusest us with Fancies , Conceits , Absurdities , Nonsence and Error , p. 16. Thy Instance for this is , viz. That G. F. mentions in his great Mystery , &c. p. 68. and 100. That the Soul is part of God and of his being , and that it is without beginning , p. 91. and also infinite . p. 29. Whence thy Inference is , viz. Which is as much as to say the Soul is God — then God sets up a Light in himself , which he himself is to obey , and in so doing he shall be saved , p. 16. Answ. We cannot expect any impartial or fair Dealing from thee , while Prejudice and Envy do possess thee , who hast both falsly and ignorantly represented G. F. and both curtayled and perverted his Words and the Sence of them . And all these things mentioned by thee , he does not speak of the Soul or Spirit of man , as made or formed in him , though composed of Spiritual Parts , nor use these Expressions , that the Soul or Spirit of the Creature Man , is a part of God without beginning ; neither was the Phrase ( part of God ) originally G. F's but his Opposers , only admitted of by him by Way of Question , as plainly appears , p. 100. with Relation to that which came out from God , that immediate Spirit of Life , which gives Being Life and Subsistance to the Soul , and he doth distinguish between the Soul and Christ the Bishop of it , between the Soul and the Saviour of it , as plainly appears in many places of the said Book , and the Soul could no otherwise be deemed infinite , then as Man is said to be the Image and Glory of God , namely by a Participation thereof ; so he speaks of the Soul in a two-fold Sense ; as , First , With reference to that which came out from God ( which is the Original Life or Soul of every Man's Soul ) Secondly , With Respect to man , as being made a living Soul by Vertue of the Spirit of Life proceeding from God. And so with Relation to the first , he questions ; Is not that of God , which comes out from God ? Great Mystery , p. 68. But with Relation to the latter , viz. Man , he speaks distinctly of the Soul , as neither God nor Christ ; neither doth he confound the Being of man with the Infinite Being of his Creator , as is implyed in our Opposers angry Charge ; for as every Spiritual Being or Existence is not divine ; so the Spirit or Spiritual Parts of Man are not God , though a divine Light and Capacity is placed in them . And G. F. doth not only speak of the Soul in a two-fold Sense , viz. with Relation to its original Life , and with Relation to man in his Spirituality , but of the Soul of man as in several States ; as , First , Of the Souls being in Death in Transgression , man's Spirit unsanctified ; the Soul being come into Death , transgressing the Law , &c. Great Mystery , p. 91. Therein he cannot intend the infinite Essence , Being or Life of God or Christ , which is immutable , and unchangeably pure and holy , though thereby the Soul is upheld in its Being and Immortality , whether in Comfort or Misery . Secondly , Of the Soul and Spirit of Man as sanctified , living to God in his Life , through a diligent hearkening to the Counsel and Voice of God , and feeling of his Hand , which brings up out of Death , and restores the Soul , that it may live in Christ the Preserver and Overseer of it , to praise God the Saviour , being one Soul ( in that State ) as they that are joyned to the Lord are one Spirit . As also G. F. adds , viz. Every Man that cometh into the World having a Light from Christ Jesus , the Way out of the Fall , the second Adam ; receiving the Light , they receive Redemption and Sanctification , whereby their Spirits , Bodies and Souls are sanctified , Great Mystery , p. 91. Note here still , that he plainly distinguisheth between the Soul and him that redeems and sanctifies it ; so that the Soul or Spirit of Man , is neither God nor Christ ; but as much inferior in Subordination to God and Christ , as the Creature Man is to the Creator , or that which is saved and redeemed to him that saveth and redeemeth . The sum of what 's said amounts to this candid Account about the Soul , viz. That the Soul and Spirit of Man is not the very Being of God , nor a part of God , though the original Life of the Soul which came out from God is immutable and infinite ; there is a divine and infinite Life in the Soul of Man ( which we would have you be sensible of . ) This is the Life of Lives , the Soul of Souls , the Being of Beings ; by which the Soul of man is made to subsist in its Being and Immortality , whether in the Kingdom of Glory or Pit of Darkness ; although this original or divine Life in the Soul stands clear and free from both the Guilt , Torment and Anguish , that comes upon every Soul of Man that does Evil. Every Soul must appear before the Lord in its own proper Image and Nature , which it hath born , been under , and received while in the Body ( having been subject either to the Spirit and Power of God , or to the Spirit and Power of the wicked one ) wherein it s capable of either being a Vessel of Mercy and Love , or a Vessel to hold Wrath and Anguish , according to what it doth here love and effect , and contract to it self whether Good or Evil. Therefore as it s commanded , Take heed to thy self and keep thy Soul diligently , &c. love the Lord thy God with all thy Soul , &c. and then thou wilt know Christ to be the Salvation of it . The Scripture speaks variously of the Soul , and as in divers States and Conditions , viz. 1. Of the Soul of God which is Immutable . 2. Of the Soul of Man , and that , 1. Of the Righteous , which really pertake of the divine Nature . 2. Of the Wicked , which pertake of the Nature of Enmity : And these differ in their Affections , the one being to Good , and the other to Evil. Mention is made of the Soul , as under the Power of Sin , Death and the Grave by man's Disobedience and Fall , and of the Soul as quickned , raised up , and delivered or saved by the Power of Christ , the living ingrafted Word . Sometimes the Soul is mentioned , as including the whole man ; sometimes , as distinguished from the Body ; sometimes it s esteemed as the Life , and sometimes the Spirit or Breath of Life , and an active Soul inspired , and there is a State wherein the Word of the Lord is said to divide asunder betwixt the Soul and Spirit . Now if you do not own a divine Seed , or unchangeable Principle of Life in the Soul ; I query of you . 1st . Do you , or did you ever know your own Souls ? 2ly . What the Soul is in it self , and distinct from the Body . 3ly . What and where is that to be known , that is to change the Souls , and so the whole man's Affections from Evil to Good , while man remains in this Life ? 4ly . Do you own the Souls Immortality , that it doth not dye with the Body ? Do not some of you Baptists hold that the Soul dyeth with the Body and sleeps in the dust of the Earth untill both arise together . 5ly . Whether Man doth not subsist in his spiritual Being and Parts , with a spiritual Capacity and spiritual Sences , having a Sense of perpetual Gain or Loss when his Earthly Tabernacle is put off ? 6ly . Whether the Spirit of Man doth not return unto God that gave it , to receive its Judgment and Reward ? 7ly . Whether Man must not be born again here of an Immortal and Incorruptible Seed in him , if ever he enter into God's Kingd●…m , or enjoy Glory hereafter ? 8thly , Whether it be not more necessary for you to wait in humilily , to know this immortal Seed in you , and to be born thereof ; then to puzzle your Brains , and to busie your Thoughts , either about the Quest●…on how and with what Body are the Dead raised ? Or how your Souls shall be invested hereafter ? If you remain here in the Enmity , slighting and contemning the Light within , or the immortal Principle , or incorruptible Seed within ( as T. H. doth scoff and ridiculously droll at our Testimony for it ) you 'll be clothed with perpetual shame and Contempt hereafter : God knows how to reserve the Unjust to the Judgement of his great Day to be punished ; as both Divels , fallen Angels , and wicked men are reserved . You need not question in what Bodies or Vessels ; for that you shall be vessels fit to hold inevitable Wrath , if here in time you repent not . But if you repent and return to the Lord God , and love and serve him with all your Souls , it will be well with you hereafter ; God will provide well for you ; And the Glory wherewith his sanctified Ones shall be invested ; And of that House wherewith Righteous Souls shall be cloathed upon , is beyond the reach of humane Capacities Thoughts or Imaginations of men . And you who are contending and quarrelling about your carnal Bodies , have not had so much as a Vision of the Glory of the Saints hereafter , nor of the Gloriousness and Spirituality of their Body , who are as the Angels of God in Heaven . Sect. XII . The Neck of the Baptist's Cause broken by his own Concession to the Light within , in which Christ and his Testimonies are effectually received . T. H. HOw could you call the Light within Christ , if some Scriptures had not mentioned Christ in you , & that he is the Life and Light of Men ? Give me an Instance of any Person in the World ( that never had Acquaintance of the Scriptures ) that ever called the Light in every Man by this Name : If none can be produced , then the Scriptures must be your Rule for this , p. 22. Answ. Thou hast said enough in not only granting the Light within to be Christ , but also in confessing that he is the Life and Light of men , which while he is really so to men , this is sufficient for them , to call him as he is ( and appears ) to them : Is it not therefore great Ignorance to imply him an insufficient Rule , for men to give Testimony of him while he is a sufficient Rule and Light to them , for their Supply and Life in him ? And what if they cannot call him by all those Names by which he is called in Scripture , while they feel him in Vertue and Power to be really what he is called , according to their Enjoyment of him . It s true , we having the Knowledge of him as our Life and Light ; we must needs reverently own and make use of those Testimonies in Scripture which concur with our Knowledge of him , and that to evince the Truth concerning his Light to them that pretend a Belief of the Scriptures , while yet they are opposing his Light testified of therein . As there are those that pretend to believe Moses and the Prophets , and think to have Eternal Life in the Scriptures , while yet they really oppose that Life and Light testified of in them . And such profess the Scriptures to be their Rule , while yet they are perverting them against the Life and Light from whence they came ; and this Hypocrisie many of you are guilty of ; and therefore with Abraham we refer you to the Scripture Testimony in this Case , which if you believe not while you profess them , you will not believe if one rise from the Dead . The Scriptures are not our only Rule for our refusing to swear , our not breaking Bread with you , &c. for which thou falsly accusest us of arguing against the Institutions of the Gospel , p 23. for , 1st . We stand for the Reputation of Christianity , and that Love which injures no man , in our res●…sing to swear , which the Prohibition without us did not bring us to , but the Power of Christ when it begat us into that Love , wherein we know the fulfilling of Christ's Command . 2ly . O●…r Experience of Christ Jesus the Living Bread which comes down from Heaven , hath shewed us the Uselesness of your breaking Bread , as being but a Shadow ; while we are come to the Substance ( to wit ) Christ Jesus , the Bread of Life come down from Heaven , which if thou knowest him so come , as that his Flesh and Blood were thy Meat and Drink , thou wouldst not be doting about the Shadow . We do not grant that Christ is so come and revealed in all men , and yet own some degree of this Light to be in all : Thou hast no Reason to accuse us for Lyars in this matter , as in p. 23. But thy slanderous Tongue and Pen is at Liberty in this and many other things . Thy Malice also plainly appears , in charging us of denying the Person of Christ , whereas we have fully confest the Man Christ according to the Scriptures , both with respect to his Sufferings and Glory . Sect. XIII The Baptist's Impious Forgery upon the Quakers about the Scriptures , which are in Reality owned and used by them . AFter thou hast erroniously accused that of God in us , as not sufficient to direct , thou proceedst in thy false fictitious Dialogue thus , viz. Chr. Is it ingenuous and honest in you to deny the Scripture to be a Rule to others , and at the same time you make it ( though by mis-interpreting it ) a Rule to your selves ? Are not you ashamed of this Deceit and self-condemned of plain Partiality . And then he most falsly personates the Quaker . Qua. Thou mistakest us ; for when we make Use of the Scriptures , 't is only to quiet and stop their Clamors that plead for it as their Rule . Reply , Who but an Ungodly Man would have brought forth such a lying Forgery as this in the Sight of the Sun , as the Quakers Words , which is not the Speech of any real Quaker so called , but one of thy own making to speak as thou pleasest for thy own wicked ends ; and thy Lye upon the Quakers is manifest herein : Is this the Way thou proposest for our Conviction , to make Lyes thy Refuge ? Was it not known unto the World , that we have a better and more serious Esteem of the Holy Scriptures then here thou represents , as knowing them to be profitable to the man of God , who is come to know that eminent divine Rule of the Spirit which opens them , and to make use of them in Subjection thereunto . As also our denying that they are the Rule of Faith is no Proof that we deny them to be any Rule at all , while in Subserviency to , and Proof of the greater , we make use of them as the Spirit of God teacheth , and for the Information and Conviction of them that have a Belief concerning them ; for the End still that they may eye that Light and Spirit of Truth which gave them forth , and come to know that Inspiration of the Almighty which giveth the Understanding . As for Deceit , Impudence and presumptuous Conceit , which thou T. H. accusest us of , thou art highly guilty thereof thy self , or else thou couldst never forge such Lyes against us as thou hast done . And we wish thou didst in Reality own the Scriptures , as ( feigndly in Words ) thou pretend'st : So far are we from strenuously endeavouring to take People off of the Scriptures ( as falsly thou accusest us ) that we desire all might come to know the Righteous Ends for which they were given forth , by that divine Light which opens them . Much of thy dirty stuff is gathered out of other dirty lying Pamphlets , which have been long since answered . Sect. XIV . His impious Abuse about Revelation , Light within , Scriptures , &c. ANd why dost thou quarrel against us for owning Revelation , or Perfection as attainable ? What hast thou against Immediate Revelation ? Instead of confuting the thing it self , thou tellst us of some personal Mistakes or Weaknesses of some particulars , as , First , Of one being mistaken by Paul Hobson's speaking through a Trunk [ though that was no Quaker who was thus cheated . ] 2ly . Of others being mistaken about the Persons to whom they should have declared some Message . 3ly . Of a notorious Falshood being taken for a Revelation . 4ly . Of the Opposition of some professing the Light and Revelation , p. 26 , 27. together with several other Stories , and Personal Reflections , which I have very much Cause not to believe . But suppose many of these Stories were true against private Persons : Hast thou herein dealt ingenuously , thus no inveigh against Principles , from personal Failings of such as profest them ; Is there no such thing as divine Revelation , or the Guidance of an Infallible Spirit to be known , because some do err or are mistaken that profess them ? Or no such thing as an infallible Light , because some have differed in some particular Cases that have profest it ? Wouldst thou thus be dealt by concerning thy Water-Baptism , or pretended Gospel-Institutions ? If it should be argued , that because the Dippers are greatly divided among themselves , and that about Principles and Doctrines ; and some of them have been grosly corrupt and debaucht in their Lives , therefore their dipping or Water-Baptism is no Institution of Christ : wouldst thou look upon this as a good Argument ? Nay further , Do you not much differ among your selves in several principal matters ? As about personal Election and general Redemption , and so about the Death of Christ , whether for all or some , and about Free-Will , the seventh Day Sabbath , and laying on of Hands , and about the manner of administring your pretended Lord's Supper , and about the Immortality of the Soul ; as also some affirming Water-Baptism to be of Necessity to Salvation , others not , with several other things ; and yet most of you that thus differ , profess the Scriptures to be your Rule . If then I should from hence argue , that therefore the Scriptures are not the Rule , because you that profess them to be so are so repugnant one unto another , thou wouldst readily reflect Absurdity upon me , though to the undermining of thy own Cause . Why dost thou so much slite the Light within , and insinuate against Revelation , or Perfection from personal mistakes , Weaknesses or Failings of some particulars , supposed . Nay , I may further except against thy Impertinency herein , who durst not produce one Argument against the Principle upon this Occasion when thou wast desired ; for that an occasional Mistake , Slip , or circumstantial Difference is no general Argument to prove a man a false Prophet or Minister never called of God ; seeing that , An Eli and a Samuel might be mistaken , 1 Sam. 1. 13 , 14. and Ch. 3 , 4 , 5 , 6 , 7 , 8. and Ch. 16. Verse 6 , 7. A young Prophet seduced by an old , 1 King. 13 , 18 , 19 , 20 , 22 , 23 , 24. A Paul revoking his Reflection , Acts 23. 5. A Paul and a Banabas in a Contest , Acts 15. 39. A Peter withstood by Paul , Gal. 2. 11 , 12 , 13 , 14. Yet these are no Arguments , that therefore these men were never called of God , nor had divine Revelation to prophesie or preach . Neither on the other Hand does it argue that they fell short of Perfection or Infallibility , when they came to see into the Depths of Satan , and how any of them have been overtaken ; for through that which is perfect they out-grew Imperfections and Weaknesses . I must yet take notice of what thou speaks of a Revelation that came from Paul Hobson , who on Purpose to try them spake through a Trunk , yet could they not distinguish his Voice from the Immediate Voice of God , p. 27. Reply , Thou hast herein grosly belyed the Quakers , neither were they either thus tryed or cheated ; howbeit dost thou think that this adds to the Credit of thy Cause ? Was not Paul Hobson an eminent Dipper , or Brother Baptist of yours , who ( when he grew weary of a poor shattered whimsical man in his House , who was no Quaker ) your Brother Paul did feign a Call as from God through a hollow Trunk to the poor man to get rid of him ; as I have also heard the Story credibly related in the County of Durham . Now was not this a horrible Deceit and Cheat of your Brother Paul to presume such an Invention , as in the Name of God ; whether was he the Deceiver or the poor man deceived most to be blamed ? Let the ingenuous Reader and thy own Conscience judge . And so how dully and sorrily thou hast come off , to bring this as an Instance either against the Quakers or Revelation ? How hast thou manifested thy Folly herein ? And wouldst thou and thy Brethren be thus dealt by , to be all reflected upon , or disparaged by the Miscarriage of any particular Persons supposed among you , thou wouldst be ill pleased if I should speak in earnest ; behold what Deceivers the Baptist Preachers are , seeing Paul Hobson their Brother did so impiously deceive and cheat the poor shattered man. And so what Advantage hath thy envious Reflection upon us , been to thee or thy Cause . Again thou bring'st an Instance against the Light within , thus , T. H. Above all , that eminent Difference may not be omitted between J. N. and G. F. at or after J. N's publick Entrance into Bristol , when they called each other the Children of the Devil , and departed from the Light ; A great Party adhered to both in this Opposition of their Lights and Revelations , p. 27. Answ. First , This is a false Relation , the Words were not so between them , nor was the Opposition at Bristol . 2. Nor was the Opposition from the Light in both . 3. It s true , that J. N. was witnessed against by several for turning aside from the Light at that time ; and therefore it is most unjust in thee to cast his Failings upon the Light , or instance it as an Argument against us . 4. J. N. came by the Light to a Sence of his Loss and repented of it ; therefore unjustly imputed either to the Light , to G. F. or us . 5. Seeing there was Opposition between them , it is a most malitious Conclusion of thine , from hence to call us Cheats and Impostors , p. 28. as also in thy 17. pag. thou calls our first fundamental Principle a meer Cheat. Thus thy wicked Design is not only against the Persons , but against the Principles ; whereas our first fundamental Principle is the true Light , against which thou hast thus blasphemed ; for which God will rebuke thee , not only as an impertinent but a most malitious Opposer . And to prove thy Lye , that we endeavour to beget in the minds of men an ill Opinion of the Scriptures , thou dost instance my Saying , that which is spoken from the Spirit of Truth in any , is of as great Authority as the Scriptures and greater . p. 28. But leavest out my Explication , viz. as received , and immediately proceeding from the Spirit and spoken in the Sence thereof ; that is , in the living Demonstration of the Spirit to the Conscience . This I still testifie is of greater Authority then the meer Letter or Writing , though containing the same Words so spoken as I did then instance and explain thus , viz. As Christ's Words were of greater Authority when he spake , then the Pharisees reading the Letter , &c. But do not you Baptists deem your Preaching of equal Authority with the Scriptures , when you say , what you preach is the Word of God , ( however intermixt with your own uncertain Meanings . ) In thy 35. pag. to prove thy calling me a Knave , a false and deceitful Man ; thou sayst , I give not the least hint of thy Explications of thy Positions ; whereas I writ thy Doctrines for thee to give thy own Explications , least thou shouldst say I wronged thee ; yet to this Day I must confess , that some of thy Positions were so absurd and incongruous that I could not hear thee give the least rational Explication upon them , as those mentioned upon Joh. 1. 4. viz. First , Of the Light being natural , because the Light of the Eternal Word . Secondly , That 't is divine as in God , but natural as in man ; for this thou didst not shew so much as the least Colour of Reason or rational Explication . And must I be accounted a Knave , guilty of Deceit , a false deceitful Fellow for not writing all thy Impertinencies ? And yet thou takest the Liberty to leave out my Explication which was most material to my Position ( for the powerful Demonstration of the Spirit ) while it was set down in Print before thy Eye . Oh! what gross Hyocrisie art thou guilty of , thus to rail and revile such as wish thee no Harm , when thou hast no Occasion given thee ; and yet art guilty of that which thou falsly accusest another for . An other dark Accusation of thine is , of a Servant Maid , that should say the Bible is a good honest thing , but she lik't our Friends Books better , p. 29. If thou hadst mentioned the Name of this Maid , and proved the Accusation , what is this to the Body of the Quakers ? Though I suspect this Accusation not true ; but if it were , doth thy inference follow , that our Proselites are thus taught ? O abominable Wickedness ! Where or when did we ever preach such Doctrine ? We utterly deny it , and never heard any of our Friends held or owned it ; knowing in our Conscience , the eminent and reverend Esteem we have of the Scriptures or Bible , as the principle Book extant in the World , though we may not slite but esteem all other Books dictated by the Spirit of Truth in their Places , and for the good ends intended . Another Accusation is , that Fox and Hubberthorn said , the Scriptures are no standing Rule and that it is dangerous for ignorant People to read them , p. 29. Reply , First , As for being the only and standing Rule , they no where call themselves so , but refer us to God and Christ or Spirit within . 2ly , Thou hast wronged and mis-cited their Words in a more general terms then they are ; their Words not being 't is dangerous for ignorant People ; but to their Adversary they say , The Letter which killeth is dangerous ; for thou takest it here to war withal against the Saints , giving out thy carnal Expositions upon it — you read with Danger who make a trade of Scripture — but blessed is he that does read and understand , &c. as in the same page and Book cited by thee , Entit . Truth 's Defence . Mark here , they neither slite nor oppose the sincere reading and perusing of the Scriptures : Now seeing thou abuses and mis-renders ( as hinted before ) such Passages as we find apparent in our Books to correct thee : It s no Wonderment if thou dost abuse divers of our Fri●…nds in thy Stories upon meer Reports and private Discourses , as thy manifest Deceit in mis-citing our Words , which renders thee very suspitious in many of those Stories . Now let the ingenuous Reader take notice of thy Abuse herein . B●…t , 3ly , That it is dangerous for some ignorant or unlearned People to read them , is evident , while unstable and prejudiced in their Minds , not regarding the Spirit or Light that gave them forth to learn by , and give them the right Understanding ; for 't is such as are unlearned who wrest them to their own Destruction . Is not this dangerous for any to pervert them to their own Destruction ? Is it therefore just in thee to compare them to Jesuites and Romanists who thus intend ? Yet 't is not dangerous but useful and profitable to read the Scriptures in Honesty and Simplicity of mind , having regard to that divine Light and Inspiration of the Almighty that gives the true Understanding of them . Another Story is of one Holbrow that should say , that the Scriptures were no better to him then an old Almanack . Answ. This verifies the old Saying , that the Devil will play at a small game rather then stand out . But we utterly deny any such gross Comparison concerning the Scriptures . I am credibly informed of a Ranter that spake these Words above twenty Years ago ; what 's that to the Quakers ? And we have heard of some Ranters that have thus grosly slited the Scriptures , but never any real Quaker . Howbeit thou art not wanting in Envy to brand us with such Calumnies , how utterly soever the things be disowned & abhorred by us : Some Baptists have turned Ranters , and others have mantained Ranterism , and others of them Poligamie ; others again , eminent among them ( as namely of their Leaders ) have turned Papists . Now wouldst thou take it well , if I should endeavour to render you all odious upon their Account ? 'T is probable when they turned Ranters they had a very mean Esteem of the Scriptures . And if I should take this Course of arguing against the whole Body of you Baptists and Dippers ; I might make a large Narrative of the gross Wickedness of many that have been eminent among you ; but that is not my Way of confuting mens corrupt Principles , though sufficient to spoil the Credit of the guilty , and to render them unmeet Guides to others . Yet far be it from me to asperse all amongst you therewith , believing many called Anabaptists to be far more honest and sincere then thy self , or divers of thy Brethren . Elizabeth Marshal saith in answer to the Dialogue , pag. 27. THat about sixteen Years ago I was pressed in my Spirit to v●…sil the People called Baptists in Taunton , and at their Meeting which was then in Taunton Castle , I spake amongst them what was given me of God , which the Meeting with Attention received , and many of them came forth with me lovingly to a neighbouring House , this is true ; but that I should ever say or pretend I had a Message from the Lord to deliver only to Thomas Mercer at Taunton , this is utterly false . And also that Thomas Mercer as an old Acquaintance hath been several times to visit me , this is true ; but that I should say to him or any other person , that it was revealed to me that he was come to deny his Principles , this is also a false forged Lye ; and I think when I shall speak with Thomas Mercer , he will not abuse me with such a Lye , not did he ever reprehend me for such a Saying ; So it is a Lye proceeding from the Father of Lyes , who through his Servants would suggest such things on purpose to render the Truth and those that profess it odious , but the Pit the wicked hath digged for others , they fall into themselves , and the Truth is Clear , and I am Innocent therein , who am yet alive to give this my Testimony under my Hand . Elizabeth Marshal . Sect. XV. His partial Relation against John Story . AGain thou givest a very scanty and partial Relation concerning John Story about the Sufficiency of the Light in every Man , to guide to Salvation without any other Counceller , upon their excepting against the Priest's Book , out of which the Position was read , and refusing to be catechised by thee , &c. p. 30. As for that Contest between thee and John Story , I have heard a more full and impartial Account then thou givest , and how thou wast sufficiently baffled at it , and proved a false Accuser of the Principle of the Quakers , as leading from Christianity to Heathenism , which could not be supposed to relate to those Gentiles that walked up to the Light or Law of God in their Hearts ( for that was really pious and therefore Christian ) but to the impious idolatrous Part : And though John Story and his Friends might justly except against the Priest's Book , as being an Adversary to us , perverting our Principles and representing them to our disadvantage ; yet John Story never receded from the sufficiency of that divine Light of Christ in every man , to guide them to Salvation who believe in it and are obedient to it ; not excluding the Counsel of such faithful Ministers where they are sent , so to direct and turn mens minds from Darkness to the Light , wherein they still submit to the Light of Christ , as the Ground of their Ministry , and the sufficient chief Rule and Guide , which implies no defect in Christs Light , but on the Creatures Part , whose mind is alienated from the Light ; the Insufficiency is not in any degree of the Light it self as a Rule , but they that are turned to it ought solely to depend upon it , in it to know and receive the Light of Life , and Power from Christ against Sin and the Devil . As for John Story and our Friends refusing to be catechized by thee when thou hadst accused them , they might very well , while thy catechizing argued want of Proof for thy Charge , and a Willingness to draw out some Occasion from them ; therefore they had the Advantage to discover thy foolish Rashness . And thou hast made use of divers other lying Pamphlets to prove thy Falshoods against us in many things , and hast raked up in thy Dialogue Slanders out of our Adversaries Writings , which have been long since answered . Reader be pleased to view over these two Accounts ( touching the Controversy between Tho. Hicks and John Story ) that It may be understood how Sillyly Tho. Hicks came off about his false Charge against the Quakers , Devizes the 21st of the 11th Month , 1672. THe Occasion and Substance ( as I remember ) of what past between John Story and T. Hicks at Bromham - bo●…se was as followeth , viz. A Friend of ours visiting some of her Relations that were Baptists in the Vize ; some Discourse passed of the Fewness that was converted of late Years ; to which Tho. Hicks said , it is not now a time for Conversion ; the Friend answered , she believed otherwise , for many had been converted within these few Years by the People called Quakers , the Quakers , said Hicks , their Conversion is but from Christianism to Heathenism , which the Friend said was not so ; but he pretended he would prove it , and came to the Meeting , where John Story layd his false Accusation hard upon him either to prove it or confess his Lye , but he sought many Wayes to evade it — at length Hicks , and an outed Priest that came with him , produced a Book , a Priest's Book ( as was conceived ) in which as they said was contained many Errors collected out of our Friend's Books . John Story replyed to this Purpose , that we shall take no notice of what is printed or mis-represented of our Principles , but we shall claim that Priviledge to state our Principles our selves and to present them as we understand them : And in some Discourse about the Light , John Story laid it down as our Principle , that the true Light that lighteth every man that cometh into the World is sufficient for Salvation , &c. But Hicks not willing to be beat out of his own Road raised many Intergatories , which some Friends of ours reproving , said , they ( needed not , or ) did not come to be catechiz●…d of him , but pressed him to answer the matter in Controversie , and not permitting their Arguments out of the Book they brought , Hicks and his Company rose up and went away with a Lye in their Mouthes , which was that our Friends did deny their Principles . Samuel Noyes . Chippenham the 15th of the 11th . Month 1672. IT s known here that the matter to be disputed , was Hicks ' s own Assertion under his Hand , which he promised to p●…ve , viz. that the Quakers converted from Christianism to Heathenism , and John Story to make an Introduction into the Dispute ) ( after the People understood the matter to be disputed ) opened to the People what must be understood by Christianity according to the Saints Testimony , and what by Heathenism according to holy Scripture , as to both their Wayes and Worships , by that Hicks found himself at a loss , and surely felt his own Words his Burthen , and strugled much to avoid the proving his Charge , though given under his own Hand ; but Truth bruised his Head and held him fast , God's Power and Wisdom was manifested above the Serpent ; then he pulled out a Priest's Book , and read that which he called the Quakers Tenet , which either the Priest had wronged in his Book , or Hicks in reading , or the Printer in printing , viz. that the Light in every man is sufficient without any other Councellor to guide unto Salvation , leaving out the two Words [ of Christ ] it should have been ( the Light of Christ ) or that true Light which lighteth every man that cometh into the World is sufficient ) So our Friends answered they came not there to be catechised by him , but to hear him to prove if he could , that the Quakers converted from Christianism to Heathenism , and said that Book in his hand was a lying Book ; so the Weight of Judgment in the Truth came upon him . These are the Heads of the matter , and manner of the Dispute so far as Friends here at present remember . Take this at present , lest John Story 's Information come not in time . Thomas Neate , William Dyer . Sect. XVI . The Baptist's Disparagement of the Light within contrary to his own Pretence . AFter thou hast pretended no Disparagement to the Light within to say , that God makes any thing more known of his Will , &c. for each degree of Light is serviceable to its end , p. 36. wherein though thou hast granted the Difference to be but in the degrees of Light , and not in the kind ; yet mark what thou sayst afterwards in thy 38. pag. viz. T. H. What intollerable Pride and Arogancy have you arrived to ? And all this in following ( as you pretend ) the Conduct of the Light within , improving it to the subverting and anihilating the Covenant of Grace , which is the only Way God hath revealed ( since the Fall ) for the Salvation of Sinners : Surely then this Light , which instead of directing what you do in a Way of Subserviency to the Ends of this Covenant , doth directly oppose it , is in that so far from being a sufficient Rule , that it ought to be rejected . Answ. Are all these no disparagement to the Light within ? let the ingenuous Reader judge . Hast thou not herein manifestly opposed and deny'd what thou sayst before , for the Serviceableness of each degree of Light to its end : But what Service , if the following or Improvement of any degree of the Light doth either anihilate or oppose the Covenant of Grace : What dark , mad and blasphemous Work hast thou here made against the Light within , which if it ought to be rejected , what account will be given to God for it ; And he , should he give a Light so repugnant to his own Covenant ? Hast thou not told us , that man must be accountable to God for every Dispensation of Light ? But now thou sayst it ought to be rejected : And hast thou not told us , that Christ is the Light and Life of men ? How easie is it to see thy lamentable and blasphemous Contradiction , which thou art fallen into , as a Judgment upon thee for thy opposing the Light. But let us understand how thou discribes this Covenant of Grace , and way for the Salvation of Sinners , since thou dost not own it to be obtain'd by following of the Light within , but the ●…ight within to be Rejected , where thy Christianity comes to be embraced ? We are sure that God hath not planted a Light in man that opposeth the Covenant of Grace , nor is the Light of C●…rist repugnant to 〈◊〉 Christianity , neither can the least degree opp●…se the greater . Thou proceeds thus . T. H. How comes it to pass that Jesus Christ as to the great end of coming into the World , is so much neglected , and the Stress of many men's Hopes laid upon something in themselves ? Hence the Hope of the Hypocrite is compared to the Spiders Web , being spun out of their own Bowels ? Do you not see this in your selves who are the greatest Admirers of the Light within , p. 38. Answ. Still thou runs upon thy gross mistake of the Light within , whereby thou falsely reflects upon us for relying on it : for , First , Our Hope and Dependance upon the least degree of the Light of Christ in us , which is the divine Life of him , as the Eternal Word ; this can neither oppose nor neglect the great ends of Christ's coming into the World in the Flesh , any more then John's bearing witness to the Life of the Word , being the Light of men , could oppose the Word becoming or taking Flesh. 2ly , What were those great ends of Christ's so coming into the World , but evidently to shew forth and exalt that divine Light and Salvation in a greater Fulness and Manifestation , which in some degree did before universally shine throughout all Ages ; or otherwayes how could Christ be the Rock of Ages , or his Outgoings from of old from everlasting ? And whence in the dayes of his Flesh shewed he Light through his innocent Life , Ministry and Miracles , but from that divine Power and Glory of the Father in him ; for God did work them by him ? 3ly , After it s testified concerning God the Eternal Word , that in him ( or in it ) was Life , and the Life was the Light of men , Joh. 1. 4. It s said , that the Word was made Flesh and dwelt amongst us ( or tabernacled in us ) and we beheld his Glory , as of the only begotten of the Father , full of Grace and Truth , ver . 14. and of his Fulness have all we received Grace for Grace , ver . 16. Now mark , this discovery of his Glory , Grace and Fulness was a divine discovery , being as of the only begotten of the Father , of whom John said , he that cometh after me is preferred before me , for he was before me , verse 15. The divine Light of the Word was that by which they had this discovery of Christ , which was beyond that of the outward or fleshly Appearance , which might be seen with a visible Eye , but the other only seen by the Eye invisible and Spiritual ; So that this coming of Jesus Christ into the World , was so far from lessening or destroying his spiritual Light of him as the eternal Word in men , that it was to increase the Knowledge of it , and in order to bring it forth in its Brightness and Glory for the Revelation of the perfect Day of Salvation , And herein he came to render the Appearance and Testimony of his Light within the more valid and effectual , men having erred and been estranged from it . Now is it consistent with the Hope of the Hypocrite to obey the measure of the Light of Christ within , in order to receive more ? Is it not rather consistent with the Hope of the Hypocrite to hope that their Sins are pardoned and they justified by the Righteousness and Obedience of Christ wholely without them , while they are rebelling against , sliting and rejecting his Light within them , and so living in their Sins and Impurity ? And this is thy State and Hope as will further appear ; for who have received Power to become the Sons of God , whom the World knoweth not , because it knew not him ; they have that Hope and Expectation of being made like unto Christ , through his Appearance , and every man that hath this Hope in him purifieth himself even as he is pure , 1 Joh. 3. therefore this Hope which they have in them is both living and effectual , and to be fore it is not placed upon Darkness , but upon the Light. For it is the Inlightening of the Eyes of the Understanding , whereby a Soul is capable of seeing what is the Hope of his calling , and the Power that wrought in Christ , when God raised him up from the dead : Therefore thou who rejects the Light within , thy Eye is blind , thy Hope is the Hope of the Hypocrite , thou neglects the great ends of Christ's coming into the World , which was not only to condemn Sin in the Flesh , as his Light within effectually doth , but also to shew and increase Light , and to manifest the day of God's Salvation by his divine Power in delivering man from Sin and Wrath. Sect. XVII His Slander about the Person , Offices , Sufferings and Blood of Christ and continued Abuse of the Light within . T. H. WHat contemptible Thoughts you have of the Person , Offices and Sufferings of Jesus Christ , that you account his Blood no more than you do the Blood of a common Thief , p. 38. Answ. 'T is no new thing for thee to slander us , while by opposing and rejecting the Light within , thou art become hardned and seared in Conscience . These are such notorious Slanders that thousands can witness against thee therein . When did ever any of us express such contemptible Thoughts of Christ , his Offices or Sufferings ? If we had never exprest any such thing , how comest thou to judge our Thoughts to be such ? And where did ever any of us express such an Account of his Blood that was shed , as no more then that of a common ●…hief ? The Lord rebuke thee for this thy abominable Slander , as I doubt not but he will. T. H. And esteem Justification by that Righteousness which Christ wholy fulfilled in his own Person without us , to be a Doctrine of Devils , p. 38. Answ. Though these are not our Words , we do not own the Doctrine , viz. That men are justified wholy without them , by what Christ fulfilled in his own Person only ; for this is not the Language of the Scriptures which thou pretendest to be thy Rule , Christ fulfilled the Righteousness of the Law in his Person , but here thou makest no Exception , but that Justification is by that Righteousness which Christ wholy fulfilled in his own Person without us , men will only believe this when they reject the Light within , as thou hast taught them . But we are not justified by the Righteousness of the Law , nor by any Act of Christ , meerly as done in his Person , but by the Righteousness of Faith in which we are interested in Christ , as we are Partakers of living Faith which are inseparable . But what is this Justification thou wouldst advance , as wholy wrought without thee ? Is it either in Reallity a making men just , or an accepting of them as Just and Righteous who are so in Reallity , or is it a reckoning of them so , who are actually sinful ? If the former , then 't is not wholy wrought without , but the inward Effect of the Blood of Christ in cleansing from Sin is witnessed in order to bring forth this justified State. If in the latter Sence ( as thy Words import ) then all must be in a justified State for whom Christ dyed ; If their Justification was wholy wrought without them in his Person ; and then all men must be in a justified State ; for Christ dyed for all men ; and then what hast thou to do to revile or condemn any as thou hast done ? those whom thou severely opposest must be in as justified Estate as thou canst think thy self . But if men receive the Pardon of Sin through true Repentance , and Justification through living Faith in the Name of the Son of God , and by his Vertue and Blood , then are not all men justified , nor the Justification of any effected nor fulfilled wholy in his Person without them ; for , First , Men are not in a justified State while their Sins are unremitted . 2. They are not in a justified State while the Wrath of God abides upon them : And mens Sins are unremitted while they impenitently persist in Transgression , and the Wrath of God abides upon them who bclieve not the Son. Again we do not affront either the Grace or Wisdom of God in adding what more Light he pleases to any measure that he hath given , while we are witnessing against mens affronting that measure of Light and Grace which he hath already given to Man-kind . T. H. This Light within directs not our Actions to those Holy and Spiritual Ends which the Scripture does : Alas , whereto do the best of mens Actions naturally tend , p. 37 , and 38. Answ. Here like a dull and dark Opposer still thou endeavourest to confound the Light within with man's corrupt Nature ; whereas thou hast confest it to be not only such a Light as can discover God , and that he is to be worshipped , but also that Christ is the Life and Light of men ; and also that it can discover morality , that its serviceable to its end , and that God's Soveraignity over man , and man's Inferiority to God ought to be acknowledged . And doth not this extend to the same holy and spiritual Ends which the Scriptures direct to ? What more holy then God's Soveraignity over man , and man's Subjection to , and Adoration of God ? But according to Scripture , is it not an holy and spiritual End truely to ●…ear God , work Righteousness , and do Good ? which in every Nation he that doth is accepted : And this the Light teacheth , and Glory , Honour and Peace to every man that worketh good , to the Jew first , and also to the Gentile ; for there is no respect of Persons with God , Rom. 2. 10 , 11. Besides , 't is most natural and proper to a spiritual and divine Light to direct to sacred and spiritual Ends. And if thou didst not vary and waver in thy Confusion from thy Concession to the Divinity of the Life and Light of the eternal Word , which is the Light of men , thou wouldst have spared much of thy Babylonish Work to the contrary , who in thy 39 pag. sayst , that thou opp●…sest not the Scriptures to the holy Spirit , but to the Light within . And why dost thou oppose the Scriptures to the Light within ? Or imply such a Difference between the Spirit and the Light within , while thou hast granted that the Light within is not only serviceable , but ought to be improved , as that which chccks for many Evils , and excites to Good : And does not this agree with the Testimonies of the Scriptures ? And will thy reviling of G. Whitehead , as dealing deceitfully for but asking a sober Question , excuse thee in thy Malice and Confusion ? The Question being , By what Rule shall we be convinced that the Scripture is the Rule , and hath Preheminnece above the Spirit ? Apology pag. 48. which instead of answering directly to , thou revilest me , as in pag. 39. not at all telling me by what Rule shall we be so convinced ; but asks this Question . By what Rule shall we be convinced that the Light within is the Rule , and hath Preheminence above the Scriptures ? pag. 39. Answ. Every one that doth Truth brings his Deeds unto the Light , which Light within being divine is sufficient to evince it self as supream Rule in the Conscience : And as it is so manifest where it is not withstood , but obeyed , it s own Brightness , Vertue and Operation sufficiently discovers it self ; but where Enmity is lived in , and Darkness loved rather than Light , the Excellency of it cannot be known . Concerning the Rule that the Patriarchs or Holy Men had before the Scriptures , thou tellst us , they were instructed by Dreams , Visions and Angels , pag. 40. But were these the standing Rule ? Had they these Dreams and Visions to instruct them in the sole Course of their Lives , or rather on particular Occasions ? Surely these were neither the standing , nor yet their chief Rule : They had a Rule to know the Truth of those Visions ; and whether those Angels were good Angels or no ; a Rule of divine Light to discover whether they were good Angels or evil Angels transforming themselves into Angels of Light , which nothing but that which is divine can discover ; for the Saints in this Light shall judge Angels . And Peter , James and John had both a Vision and Voice ( when in the Mount ) from Heaven ; yet Peter himself testifieth , We have also a more sure Word of Prophecy ●…nto ye do well that you take heed , as unto a Light that shineth in a dark Place , until the Day dawn and the Day-Star arise in your Hearts , 2 Pet. 1. 19. Though the former Vision and Voice were true , yet not so universal and abiding , as this shining Light was . That Vision and Voice was only seen and heard by a few , the other was seen and known by all who attained to the dawning of the Day , and the arising of the Day . Star in their Hearts ; for it did shine as in a dark Place for that end . It s evident that this Light or Word so shining was a Light of the same holy Ghost which moved the holy men of God to speak forth Scriptures , ver . 21. and therefore the Apostle prefers it before the Scriptures , as the Cause of their being given forth . Sect. XVIII . The Baptist's Quarrel against S. Crisp removed . THou makest a great Pudder against S. C. about knowing the Beginning and Date of thy Christ , whom to confute thou pleadst his Deity , p. 44 , 45. having before told us of expecting to be saved by Jesus , as being in a Person without ; what Scripture hast thou for this Creed ? Is Christ the Object of Faith only as a Person without ? But dost thou believe in thy Conscience , that he could intend any such thing with reference to the Deity of Christ ? Why art thou so wilfully quarrelsom ? And though the Appearance of Christ in the Flesh , or as man when upon Earth , was within the Compass both of time and date , that is , as to his coming into the World and going out at his Ascension ; yet still the same man Christ is in being glorified with the Father , in the same Glory that he had with him before the World began . But the true saving Knowledge of whom is spiritual and divine , and inwardly received in his own Light and Life within ; and saving Faith is in his Name and divine Power as inwardly revealed . Stephen Crisp's Answer to T. H. THomas Hicks , I having seen thy Book called a Dialogue , &c. and finding my Name mentioned in page 44. and 45. have very seriously taken notice of thy manner of Rehersal of my Words , and thy own spoken at that Conference which we once had at Bartholomew-Close , and that I know of , I never saw a Narrative of a thing past , given forth with more Falshood and Hypocrisie then that is , and with a known and witting Purpose to deceive the Reader , and to abuse me ; and I am perswaded Thomas thou hast in thy self a Knowledge of it ; and surely except thou repent , and obtain Forgiveness , it will one Day be heavy to thee . The Business or matter upon which we treated was , about our holding and believing Christ to be the Light of the World , or that the Light which lighteth the World , and every one that cometh into the World , was and is the true Christ , which was then proved by plain Scripture ; and whereas I do not intend a Narrative of the Discourse , but only to dis-abuse the Reader , and to make known the Occasion of these Words of mine thou hast mentioned ; therefore I shall pass over most of our Discourse , and come to the matter relating to Christ. And that thou didst say ( as thou mentions in thy Book ) that no Spirit nor Principle was capable of Suffering and being Crucified , is true , thou didst say so , but how faise the matter it self is let the Scriptures be judge . Do they not speak in many places of the Sufferings , Pressures , Vexings , Burdenings , Grievings and Quenchings of the Spirit ? and do they not speak of crucifying afresh , killing and slaying the Lamb of God , the Lord of Glory , the 〈◊〉 One , from the Foundation of the World in the Streets of Sodom and Aegypt , & c ? which Sayings cannot have Relation to that Body that hanged upon the Cross , which was not from the Foundation of the World , nor was ●…ot in Sodom , nor never hanged upon a Cross in Egypt , but he whom the Saints called our Lord , and the Lord from Heaven a quickning Spirit was capable of suffering these things , besides those great Sufferings which he suffered in that Body , in which he conversed with men in the Form of a Servant in the ●…arts of Judea and Jerusalem , whom the Jews took and hanged upon a Cross without the Gates of Jerusalem , who I believe dyed for Sinners , and is raised up again by the Power of God , & exalted therein above the Power which caused him to suffer , and sitteth now at the right Hand of God , and maketh 〈◊〉 for the Saints , and is the Ruler over the true Israel of God , who destroyes his Enemies with the Spirit of his Mouth and the Brightness of his coming : New this Christ of God thus truely considered , I neither said nor thought I knew the Date or Beginning of , as thou dost wickedly suggest ; for I know he is without beginning of Dayes or end of Life , and such an high Priest becometh us to have , and blessed are they that believe in him and are faithful to him : and now having answered what thou malitiously wouldst have the Reader believe , which I am perswaded thou thy self dost not believe , viz. That it is my Judgment and Belief that Christ hath a Beginning and Date . I shall now declare the Occasion of such Words , when I was about to prove to thee , that this Principle of Light was that 〈◊〉 of Ages in which the Fathers and Prophets believed , and that it was that Word which came unto the Prophets , and which was known to Abraham to his rejoycing , &c. thou madest me this Answer , That the Names Jesus and Christ were not proper unto any Spirit , Word or 〈◊〉 whatsoever , either in Heaven or in Earth , but unto that Body or Person which was born of the Virgin ; to which I replyed , I remember John Newman hath written so in his Book , but I had thought you Baptists had not owned him in it , but now I see you do , and thou saidst , yes thou didst ; for though thou grantedst , that the Word and Spirit was from the beginning , yet that was not , nor could not properly be called Christ , or Jesus , but that Person that was born of the Virgin , that only was Jesus and Christ ; where uppon I 〈◊〉 then I know the date and beginning of thy Christ ; upon which thou criedst out Blasphemy , to which I replyed and asked thee , if thou thoughtst I did not know how long it was 〈◊〉 he was born as well as thou or another man , &c. and after that did prove to thee by plain Scripture , that the very Assertion was false , to say there was no Jesus nor Christ before , and did mention the Rock of which the Fathers did drink , and which followed the Jews in the Wilderness , which Rock saith the Apostle , was Christ , not is now become Christ , but was Christ ; and the same Apostle saith , that God made all things by Jesus Christ ; mark , Thomas , if this be so , then he was before Mary was , or besore he became Flesh , or took that Body made of a Woman ; for the Prophet testified , that he that should be born in Bethlehem his Out-goings was from of old . I say the more concerning this , because thou endeavour'st to cast the Socinian Leven ( of which thou didst appear that night too full ) upon me , as if I looked upon Jesus Christ as a meer Creature , whose beginning and date I knew , when as those Words were only spoken with Detestation of , and in Testimony against thy corrupt Socinianism that Night uttered , who also made a great Stir with me for saying , the Eternal Son of God. Thy Foundation is manifest , Thomas , thou canst not hide it this Way ; and as concerning thy foolish pratling in page 45. that if I knew his beginning then he was not God ; and if I knew his date , or when he ceased to be , then he is not man ; this is not all worth the answering , the pretended Foundation thereof being taken away , and thou left naked in thy Folly and Perverseness , having shewn thy self but as one who makes a Likeness of a man , and sets it up , and then beats it down again , and goes away and boasts of Conquest . But for a Conclusion , I shall ask thee and thy Reader a Question : Suppose that a man should affirm to me that all things come by Nature , and that there is no universal Spirit of Life to quicken them ; and I should answer thereuppon and say , Then there is no God. I query , were this sufficient Reason to charge me , that I were an Atheist , & that I held there was no God , or ought it not to be taken as detecting the Atheism of the first Assertor ; this is my case with thee , which I refer to that of God in all Consciences , and let that judge in and amongst men ; and thee I leave to receive the reward of thy work at the hand of God , who is just & will not let the guilty go unpunished . Whereas thou ( T. H. ) seemest offended at us for saying , Christ is within ( in whom as such we have living Faith ) as opposed to their Faith who know not him within , but expect to be saved , as believing in a Person without them , as thy Phrase is , p. 44. It appears this is the manner of thy Expectation and Belief , expecting to be saved by Jesus as a Person without thee , though thou hast no real Knowledge of him as such . But it is to be minded , how plainly before thou hast contradicted thy Faith , as thus declared , where in thy 24th . page upon 2 Corinth . 5. 16. thou dost thus paraphrase , viz. Though I Paul when a Jew , and in my unconverted State only knew Christ after a fleshly manner , to be a King of the Jews , and to deliver only from outward Bondage and Captivity , yet henceforth , from the time of my Conversion I know him so no more ; for now I know him according to that design of infinite Grace and Love , which he came to carry on in the World , in being a Saviour of Sinners from Sin , Death and Hell , which before I knew not . Thus far thou . Mark , here thy Contradiction is plain , one while believing in , and expecting to be saved by him , as a Person without ; another while , from the Time of my Conversion , I know him no more after a fleshly manner ; for now my Knowledge of him in being a Saviour from Sin , &c. is not after a fleshly manner , but according to the design of infinite Grace and Love : From whence it follows , that he is not now known to be the absolute Saviour from Sin , as a Person without , or as considered after a fleshly manner but after a spiritual , ( though he was truely a Saviour in the Dayes of his Flesh , by the Power of the Father , by which the Saving Work alwayes was and is inwardly effected ) And indeed his going away or dis-appearing after the Flesh , was , that his Appearance and Knowledge after the Spirit might be the more revealed ; and the Disciples might the more know and rely upon the Comforter , even Christ's Spiritual Appearance within . Sect. XIX . The End of Christ's Coming , Example and Suffering more truely owned by the Quaker then the Dipper . AGain thy implying by Way of Question , as if we owned that the Word did take Flesh , and that the Flesh was crucified for no other End and Purpose then meerly to be an Example , p. 47. is very false against us ; for our owning Christ in the Flesh to be a living Example , does not argue that he took Flesh , and was crucified for no other End and Purpose , then meerly to be an Example ; for he came into the World , both to bear witness to the Truth , to shew Light , to do the Works the Father sent him to do , to war against the Power of Darkness and Wickedness , to exalt the Divinity , the Power of the Father , and to glorifie him upon Earth , to pass through and fulfil the first Covenant , and end the Shadows thereof ; and to set up the new and the living Way , that the second Covenant or Testament might be established and confirmed ; that the Living Ministry thereof might have its free Course , being inforced above and beyond all the former Types , Shadows and Vails under the first Covenant . And so in offering himself up freely , both to do his Fathers Will , and to suffer for Man-kind , he gave himself a Ransom for all to be testified of in due time . As also he was an eminent Example and Pattern of Innocence and Piety through all , which they that slite his Example , have no Benefit in his Sacrifice , nor are concerned in the Ends thereof otherwise then to their own Condemnation ; for Christ's Innocency and Righteousness , even in the Dayes of his Flesh , as openly manifest , do both judge and condemn all the Hypocritical Professors of Christianity , who refuse following his Example , while they are applying the Ends of his Coming and Suffering . Sect. XX. The Baptist's Ignorance and Cavil about Redemption and the Spiritual Discoveries of Christ and his Seed . WHereas thou makest a peice of thy Dialogue , p. 47. run thus viz. Qua. He ( viz. Christ ) comes to work Redemption . Christi . I query , for whom or what did he work this Redemption . Qua. There is a Seed to which the Promise of Redemption is , which only wants Redemption : Thus Nayler in his Book , Love to the Lost. Answ. Thou perverts his Words ; for they are not , That this Seed only wants Redemption , but wherein only it s seen and received , viz. that in the promised Seed Redemption is only seen and received by Man or the Creature , as he fully after explains . Chr. Nayler saith , that Christ is the Election , and the Elect Seed ; and Fox in his great Mystery , the Seed hath been laden , &c. which Seed is the Hope Christ. Answ. If God was so prest as a Cart with Sheaves , and his Spirit grieved by mens Sins , is it otherwise with his Seed in them ? And it thou wert not willfully blind and hardened , thou wouldst not raise such a Consequence from the Words before perverted by thee , while the Scripture mentions the Seed under a two-sold Consideration . 1st . As to Christ , to whom the Promises originally are , as being Heir of all . 2ly . As to the Children of Promise the Children of the Kingdom , the true Believers , who are truely Israel , and of Abraham's Seed according to the Faith. Now know that Christ , the promi ed Seed , hath entred into Sufferings and Travel of Soul to bring forth his Seed : as it s written , He shall see his Seed , he shall see of the Travel of his Soul , and shall be satisfied So he came not to redeem or save himself ( as absurdly thou infers ) but to bring forth and redeem a Seed which shall serve him , and be counted for a Generation . And the Life of Christ as manifest in mortal Flesh , hath pertaken of the Afflictions of the Upright in all Ages ; and the Spirit of God is grieved , the just Principle oppressed and offended with mens Iniquities and Transgressions : So Christ considered as a Seed , and in that low Estate is capable of being formed in man , both of being raised up in man by the Power of the Father , of growing up as a tender Plant , and as a Root out of dry Ground ; and so of receiving Power and Help from him , as indeed every Seed that 's sown , and every Plant that takes Root is capable of receiving Vertue and Nourishment according to its kind , or else it cannot be quickned to Life , grow or bring forth Fruit : And such a Growth of the immortal Seed was both in Christ and in his People , which must be owned , if the Seed of the Kingdom within , and the Spiritual Birth or forming of Christ within ( or he as a Seed or Plant of Renown ) be known and owned , or a Suffering , Crucifying , Dying and Living with Christ be witnessed by man. For Christ's Suffering , Cross , Death , Resurrection , Life and Dominion are spiritual , known in the true Believer , who is of that Seed which Christ took upon him ; yea , his spiritual begetting , spiritual forming in man , and spiritual birth is known within ; and all for the Redemption and Salvation of man to God , or else he falls short o●… L●…e and Glory ; and he that brings up the Soul out of the horrible Pit first descends thither . And though it s not true to say , he only comes to redeem , raise up or save himself ; yet it may be truely said , he doth arise to scatter his Enemies , and to bring man out of the Pit ; and in conquering his Enemies , his own 〈◊〉 brings Salvation to him , Isa. 63. 5 , 9. And thus saith the Lord , in an acceptable time have I heard thee , and in a day of Salvation have I helped thee ; and I will preserve thee , and give thee for a Covenant of the People , to establish the Earth — that thou mayst say to the Prisoners go forth , and to them that sit in Darkness , shew your selves , Isa. 49. 8 , 9. which Promise is of a general Extent . So mark here , He that redeemeth the Prisoner , and calleth forth them that are in Darkness , he hath his help of God that sent him ; we are not to conclude that he helps not others , because he is helped himself : And Christ's Sufferings both inward and outward ( for they were two-sold ) were for man's Benefit ( as is testified in the said Book [ Love to the Lost ] accused by thee ) The Creature is blessed of God for the Seeds Sake , and Redemption from the vain Conversation , as Christ gave himself for us , that he might redeem us from all Iniquity , &c. So if thou wert thus redeemed , thou needst not enquire for the Subject of Redemption , nor accuse others for owning the Seed of God , both in an oppressed State , and as raised up by the Eternal Power and Glory of the Father ; for wor thy is the Lamb that was slain from the Foundation of the World , to receive Power , and Wisdom and Glory and Might , &c. However T. H. slites our Testimony of the Seed of God within , as in several States ; and so the spiritual Resurrection of Christ in man ; his Brother H. G. confesseth thereto in his Book , p. 54. where he saith , Praises and Halelujahs to God for ever , who hath given us that Witness in our selves of which thou speakest , that we can experience the Power of Christ's Spiit risen in us for our Sanctification and Renovation , as well as Christ was raised from the Dead , &c. Thus far H. G. Is it not here evident , that he hath confest to Christ's arising in man , for man's Restoration ? What thinkst T. H. of this ? Is this Canting or Gibberish ? as his Words are against us , p. 47. Moreover , as the elect Seed is spoken of in the Scripture , both with respect to Christ the Anointed , and with respect to his Seed and Heritage ; so also the Seed is Christ , not only as in himself a●…ointed with the Oyle of Gladness above his Fellows , but also as in Union and Conjunction with his Church or Members : As the Body is one , and hath many Members , so also is Christ ; and so Christ and the Body comprehensively is one ; he is the Anointed , and we are anointed in him , and he that hath anointed us is God. By all which it is understood , that we are Partakers of the Life , Redemption and Priviledge that is in Christ , as we are in him , and grow up in him ; so that all our Opposers Cavils ( which render our Principle as only including Christ and God in the Redemption , and not man ) do fall to the Ground , as Groundless and Frivilous . As for his groundless Cavills in his p. 48. The little Understanding he hath either of the Measure of God's Gift , his Seed within , or of Redemption by Christ , the Elect Seed , is very intelligible from the Tenour of his impertinent and contradictory Discourse throughout his Pamphlet . By all which we see the Nature of his pretended Christianity , and how Un-christian he is in his appar●…nt Oppositions against the divine Light and Seed within . Sect. XXI . The Baptist's Imperfect Work against Perfection . COncerning Persection which we say is attainable in this Life , he attempteth to confute us , though very feebly here , as will appear . T. H. I perceive you are forced as much as any others to borrow from the Scriptures , without which you can no more prove any thing , either concerning Christ or Perfection , then a meer Indian , p. 49. Answ. Touching which it appears , while thou grantst something for Perfection we proved from Scriptures , how consistent with this thy after Work is , against Perfection , will ●…rther be manifest : But while thou concludes , that we can prove no more of Perfection then a meer Indian without the Scriptures . How agrees this with thy former confessing , that Man was alwayes under an Obligation , that God's Soveraignity over him , and his Inferiority unto God might be acknowledged . Now if this be truely to be acknowledged by Man or Mankind in general , why are Indians excluded ? And if God's Soveraignity over man , and man's Subjection thereto be known , doth not this extend to Perfection ? If either the Rule be perfect that thus obligeth man , or if in God's Rule Power or Soveraignity ( as over man ) be Perfection , which we affirm is able to evince it self , where true Fear and Subjection to God is lived in , or Sincerity and Uprightness towards him retained : Though to such as thou art , who opposes Sin-less Perfection as attainable in this Life , there is a need especially of producing Scriptures to prove it , while you pretend a Belief of them ; for the perfect Light or Gift of God within you do not believe in . Yet thou hast granted to Perfection , as sincere and upright , p. 50. and is not this Perfection of Sincerity and Uprightness without Sin ? Were it good Doctrine to say , that Persection , as it respects the Sincerity and Uprightness of Saints is sinful ? But that a perfect Freedom from all Sin in this Life is attainable , we intend is by the all-sufficient Power of Christ ; and no true Christian doth dissent from us herein : Nor doth this cause either Pride or Presumption , as thou falsly insinuates ; but the contrary Sin-pleasing Doctrine that 's for Imperfection and Sin while in this Life . And while thou confessest a holy Fear , Humility , Watchfulness and Industrious Endeavours to persevere in a Holy Course to the End , p. 50. Either thou dost hereby grant Perfection , or a perfect Freedom from all Sin attainable in this Life ; or else thou excitest People to be industrious , and endeavour for that which thou believest is not attainable ; which is as much faithless Inconsistency as to say , use your industrious Endeavours to persevere in a holy Course ( that is sinless ) to the End , but it is not attainable : Were not this a sad and Heartless Way of Preaching , to put People upon Impossibilities . Again upon Phil. 3. 15. as many as are perfect , be thus minded . Thou sayst , By Perfection , no more can be understood in this Text , then Sincere and Upright , accompanied with an earnest reaching after Perfection , as Paul did , p. 51. Answ. What ever Perfection with respect to a full Apprehension or Knowledge was prest after by Paul , as Phil. 3. 12 , 13. yet this his Perfection granted of Sincerity and Uprightness was sinless ; it was pure in Nature , wherein he was capable of attaining a perfect Growth in spiritual Understanding : And this is implyed in his pressing after Perfection , while he was perfect , as appears in his own Words . But if in this Sence sincere and upright Men do earnestly reach after a sinless Perfection , and that Paul did so , then it is attainable , otherwise both Paul and the rest did ●…rnestly strive after an Impossibility ; and this renders both their Praying , Striving and Preaching in valid as yours is , who put on People earnestly to reach after Per●…ction , and yet tell them it is not attainable . Upon Mat. 5. 〈◊〉 . Be ye perfect as your Heavenly Father is perfect , thou presumest , We intend not that we should be perfectly powerful wise and good as God is . Answ. 1st . We do not intend that we should be God , but holy , just and good men , renewed after his own Image which is perfect . 2ly . Though not so perfectly powerful and wise as God is , yet while thou withal excludes being good as God is , thou art contradictory in saying , the meaning of the Text is , Be Merciful , as your Heavenly Father is Merciful , that is , Love your Enemies , do good to them that hate you , p. 51. these are not intelligibly consistent , That we must not be good as God is , and yet Merciful as he is , that is , love our Enemies , &c. I would know if that Soul is not endued with the Goodness of God , that is endued with his Mercy and Love , so as to do good to enemies : Was it not a plain Caracter of being his Children , when they did so love their Enemies , and do good to them that did hate them ; See Math. 5. 44 , 45. But this perfect Resemblance of the Heavenly Father , such Sin-pleasers and pleaders ( as T. H. ) will not admit of in this Life , who is so far from this Love and Goodness towards Enemies , that his Enmity leads him to abuse , bespa●…ter and defame such of us , who never owed him or his Friends ever any ill-will in the World. But when doth he expect this divine Resemblance of God , or sinless Perfection to be brought forth ? It doth appear in Answer to the Question stated by him thus , viz. Where wouldst thou be perfectly free from Sin , if not in this Life ? His Answer is , in Heaven , p. 50. Reply , He would be perfectly free from Sin in Heaven , as he pretends , but opposeth Perfection being attainable in this Life , accounting that it causeth much Pride , Presumption , hinders all holy Fear , Humility , Watchfulness and industrious Endeavours to Persons in a holy Course ; whereas this all tends to a perfect Life : But sufficiently hath he contradicted this his sinful Doctrine against a perfect Freedom , where he confesses , p. 24 , That Christ came to carry on in the World the Design of insinite Grace and Love , in being a Saviour of S●…ers from Sin Death and Hell. Note here , he hath given a deadly Blow to his own Imperfect lame , and Sinfull Cause ; for if Christ came into the World to save Sinners from Sin , and to redeem us from all Iniquity ; then to be so saved is attainable in this Life ; for Christ is able perfectly to do the Work which he came for , that is , to save from Sin , and to redeem from all Iniquity . Again T. H. in his Forgery deals very corruptly according to his ●…onted manner , in stating the Christian and the Quaker thus speaking viz. Chr. If thou canst prove a perfect Freedom from Sin 's Inherency , &c. remember thou must prove it by Scriptures or Instances , Qua. I will prove it by both . First , By Scriptures , Phil. 3. 15. Math. 5. 48. Secondly , By Instances , Many of our Friends do witness it , p. 50 , 51. Reply , Herein most falsly and abusively he hath acted the Quakers , speaking his own Notorious Forgery as Proo●… . They have no Reason to chuse him for their mouth ; for what needed they bring any Instances of themselves for any Proof , when they are left to prove Perfection by Scriptures , or Instances , while the Scriptures plainly prove it . And let me tell him , it is not our manner of arguing with our Opposers , to tell them , that many of our Friends do witness Perfection , knowing , not only that to be the thing which they seek to reproach us by ; but also that to plead the Verity of Principles from the meer Credit of Persons asserting them , to be no prevalent Proof , nor Effect any Conviction , while the Persons themselves are slited and abused . But our Adversary having thus falsly acted the Quaker as before , as saying , many of our Friends witness Perfection , he declines the Scriptures for it , and falls upon personal reviling ; and to express to the World some wrong Expressions and Mistakes of Persons . If he rightly state them , which I much question because his many notorious Abuses . Sect. XXII . Tho. Hicks his groundless Calumny and malitious Railing against G. Whitehead . NOw we come to his Railing and Sla●…der against G. Whitehead , viz. That he is guilty of Deceit and Falshood in matter of Fact ; and that he told him he was a Knave , that is , he was a false deceitful man , p. 53. Answ. Here I shall take leave to answer for my self ; therefore understand , Reader , what he pretends as his Reason for this abusive Language to me . I find two things he pretends for it . First , He accuseth me with denying mine Opinions , when charged with them . 2ly , He that shall give a false Relation of what another man asserts , and does it wifully , is false and Deceitful : But th●…s he accuseth me ; and why so ? But because I acknowledged Explicatio●…s to be given to his Propositions , yet gives not the least him what t●…ose Explications were , p. 53. Reply , To the first , what I did deny , I still do deny , as none of my Opinions , as stated by T. H. in his accusing the Quakers , That they deny the Person of Christ , his Offices , Sati●…action and the R●…surrection of the Body . I do recharge these upon him , as his Lyes and Slanders forged and brought forth in Envy and Darkness , as I did in the Paper and publick Debate between us ; and in so doing I do not deny any Opinion or Tenent of mine or my Friends : And he dealt most dis-ingenuously in not laying down my own Words to prove that I denyed the Person of Christ , or his Offices , Satisfaction and the Resurrection . But instead thereof was it either ingenuous or honest to bring my ●…dversary T. D. his Pamphlet , stiled a Sinopsis ( which falsly accuseth me with saying , there is no Resurrection from the Dead ) for Proof ? Most falsly instancing my Answer to W. Burnet , in which Answer ( quite contrary to what I am accused o●… ) I have given a plain Confession to the man Christ , his Offices , Satisfaction and the Resurrection according to the Scripture , though 't is probable not in my Opposers Words and Terms ; for note that his Charge which I denyed , was not that the Quakers deny the raising again of this very Body of Flesh , &c. but the Resurrection of the body ( in this general Phrase . ) Is it therefore ingenuous that I should be thus accused in these general Terms ? And when I cannot in Reason or Conscience own T. H's manner of stating things , as my Opinions in his own Words , both besides and contrary to what my Words were or are , must I therefore be called a Knave , a deceitufl Fellow , & c ? Whereas my Conscience bears me witness , that if he had stated either my Affirmations or Denials in any Case in my own Words , Books or Writing , I would not in the least have disowned or receded from them as mine ; but either have stood by them , or upon plain Scripture Evidence to the contrary , should have fallen ●…nder Conviction and Reprehension , according to the nature of the Error or Mistake , if truely detected or proved guilty thereof . As concerning the Resurrection , I am so far from bauking my Testimony , or receding from what I have and do hold concerning it , that I am intended ( if God permit ) to speak further thereof , according to the Sence and Understanding given me , and that before I have done with my present Opposers . But whereas T. H. takes the Liberty to be the Quakers Mouth , and to present them as speaking those impertinencies and Falshoods which are meerly his own Forgeries , and ●…ever believed nor intended by them : Let the unprejudice●… Rea●…er judge , whether he be not highly guilty of Falshood and Deceit herein , as in divers things hath been signi●…ed in this Discourse . And as for his second Accusation , admitting that I did not write down all his Explications upon his Positions ; 't is no Proof , that the Relation of what I gave was false , as very sillily he accuses me ; Neither hath he proved that I have given a false Relation of any one Position of his . Besides , in some of his Positions , the very Substance of his Reason or Argument , is therewith inserted in my Paper ; others of his Positions are so absurd and gross , that he could not make so much as the Colour of a reasonable Explication upon them ; and therefore I did endeavour to induce him upon more deliberate Conside rations , to produce what Explications he could for his Doctrines ; for which these were my Words , If our Opposer say we have not inserted his Explications upon his Assertions ; our Answer is , that 's his Work , he hath Liberty to do it himself . Now if for this he must revile me in the open Street , calling me Knave , and shaking his Stick at me : If the Baptists will prove men Knaves at this Rate about Principles or Opinions , they will make all Knaves that oppose them , who do not relate all Circumstances of Words , as well as their Assertions , how impertinent soever . Though I am unwilling to reflect upon all of them for this outragious and uncivil Carriage , and defaming Language of their Brother Hicks ; for his Brother W. Kiffin did somewhat ingenuously shew his Dislike thereof openly ; yet when he attempted to prove it , adding thereto against me such Language as this , viz. impudent Fellow , audacious Fellow , deceitful Fellow , &c. To excuse him herein , some of his Companions said , it was his Zeal ; but this Cover was too narrow ; such hypocritical and false Excuses will not hold up the Credit of T. Hicks and those his Adherents . And be it reminded , that in divers things he hath both curtail'd and wholy left out my Explications , particularly of that Passage cited by him in his 28. pag. viz. That which is spoken from the Spirit of Truth in any , is of as great Authority as the Scriptures , and greater ; here he stops and leaves out , As received and proceeding immediately from that Spirit , and as Christ's Words were of greater Authority when he spoke , then the Pharisees reading the Letter , as before hinted : See here he hath called me a Knave for that which he is more manifestly guilty of ; and so is condemned out of his own Mouth , in that which he allows himself in . And I desire that Tho. Hicks may look at home , and examine his own Conscience , whether he was not in himself detected for that his Passion and Fury towards me ; I would not have him go on wronging his own Conscience , nor withstand that Light in him , which in secret would shew him his Infirmity and Evil , in this matter of Passion and calumnious Railing , whereby he will never gain upon the Spirits of any , who are tender and sincere to God. But instead of repenting thereof , he brings the same Language over again in his Postscript , after he has had both reproof and deliberation to have learnt better , but it appears he is disturbed and royl'd in his Spirit , as a man guilty , and therefore shuffles to ease himself , by telling us again thus , viz. I told G. W. he was a Knave , wherefore I did then , and do so still esteem him , &c. really false and dishonest , p. 91. To which G. W's reply is , the Lord forgive him ; howbei●… I am at defiance of my Adversary's implacable Enmity , and do challenge him and all the World justly to detect me of dishonesty , or of acting against my Conscience , or to the Injury of any one living , knowing my own Peace in the Testimony of a good Conscience towards God and Man ; I do really defie the Envy of the Devil and all his Agents . And T.H. cannot hide his Passion and 〈◊〉 , by his begging the Question , viz. Doth not that Quaker who wrote that Book called the lying Wonder . p. 9. endeavour to fasten these terms of Fool and Knave upon J. G. Whereas his Case was not the same with mine , nor is he positively so charged , for his Brother J. G. attempting to attest the Anabaptist's lying Wonder out of Lincolnshire , upon the meer Credit of his Brother Ralph James ( the Fomentor of it ) as having been an Elder of a Congregation many Years , from whose Mouth J. G. had the Relation of a great Miracle done by the Prayers of their Church ( though contrary to their Faith , who affirm that Miracles are ceased long since ) and yet in his Letter to his Elder R. J. to desire a Reason why this great handy Work of God hath been so long concealed from Publication , when he himself knew of it some Months before , as also Ben. Morley , as J. G. affirms ; to which the Words are added by T. R. thus , viz. Whether J. G. be not as much Fool as Knave by his own handy Work , let his Brethren judge . See here it s referred to his Brethren to judge in this Case , which was , 1st , His deposing the lying Wonder under his Hand from the Credit of the Forger . 2. His pretending to desire a Reason of its being so long concealed , when he himself knew of it some months before ; though they have not judged his Folly ( at least ) in this ; but T. H. hath positively called me a Knave , a deceitful Fellow , &c. 1. For not writing all his Explications upon his Doctrines ( which are false ) 2. For rejecting his Charge against the Quakers ( of denying the true Christ and the Resurrection , &c. ) as false and slanderous , being we own both according to the Scriptures , Judge candid Reader this mans Shuffling to cover his Envy & malitious Railing . ct . XXIII . The Baptist's Abuse against G. W. about a Meeting with them at Devonshire House , the 18th of the 7th Month , 1672. and T.H. taking part with a Socinian Pamphlet . HIs accusing me of so much Partiallity as renders me Guilty of very Great Imperfection , p. 54. about a Relation of what happned betwixt him and me , at a Meeting in Devonshire House , the 18th of the 7th Month , 1672. This is of little value to me , while I and many others know the contrary : and while he neither proves his Accusation ; nor gives either a true or impartial Narrative thereof himself . But his chief pretended Proof against me , is our saying , the Baptists seemed more like Beasts then Men , several at once making a bawling and hideous noyse , &c. The truth whereof many were eye and ear . Witnesses ; and he cannot clear them herein : But instead thereof , falsly says , the Quakers manifested as much Rudeness , as the worst of men are wont to do to their Opposers . But in this also , he hath very grosly belyed the Quakers : And he may know in his own Conscience , that he himself was a pattern of Incivility towards us ; stirring up his Proselytes into Rudeness by his Passion and ill Language , as Knave , deceitful fellow , audacious fellow , impudent fellow , &c. whereas he had no such Language , nor Behaviour from me , or my Friends . Besides , there were many of his Friends , and but very few of mine had notice ; Because some of the Baptists pretended before , to me , that there should be but a few of their friends , and therefore I acquainted but very few of mine ; otherwise , I should have made it more publick , if they had but dealt ingeniously by me , which I must say , they did not herein . And for him , thus to charge the Quakers with manifesting as much Rudeness , as the worst sort of men . He doth not so much herein , as ex e pt common Revilers , Drunkards or Persecutors ; so that his slander is the more gross and notorious . He saith that they called to speak directly to the Question ( viz. ) Whether this Body of Flesh and Bones shall arise again ? To which Whitehead answered , he saith , that this Body of Flesh and Bones , shall not arise again . Herein again he hath wronged my Answer ; sor it was not stated in these words , but in the very words of the Apostle Paul , 1 Cor. 15. 35 , 36 , 37 , 38. as in the Narrative is fully related ; for being aware of their carping , caveling , spirit , I kept close to the plain Words of Scripture in my positive answer , How be it when W. Kiffin , said , That the Seed , that 's sown , is this same Body of Flesh and Bones which shall arise , though otherwayes qualified , viz. more glorious , &c. This being upon my Question about the Seed , to which God gives a Body as it pleaseth him : I did deny that the terrestrial Body , or Body of Flesh , Blood and Bones , as dead and buried , is the Seed intended by the Apostle , to which God gives a Body , as it pleaseth him ; And that the very same Carnal Body , should arise again : I say , it hath not yet been proved to me ; nor am I satisfied therein , from any who have obtruded this Question and Controversie upon me . To which I now add , nor am I resolved by these men ; but the Question may be further examined hereafter . Again , after I am accused for leaving out of the Narrative the a●…oresaid Answer , viz. About this Body of Flesh and Bones , falsely obtruded upon me , the pretended Omission is supposed to be either from a bad Conscience , or a defective Memory , p. 54. wherein my own Conscience doth clear me ; and my Innocency concerning the first , and Experience of the latter is better known and judged of in my self then by an envious and salse Accuser , that neither knows my Conscience , nor Capacity . And yet after thus doubtfully he hath accused me , either for an evil Conscience or bad Memory , he presently saith , hence I conceive it to be more proper for him to be angry with himself , for being deceitful , then sor another to tell him that he is so , p. 35. See here what a positive Judge he makes himself over my Conscience , when as before he is so doubtful and wavering in his Charge . For suppose any Omission through defect of Memory ; Is this sufficient ground to conclude a man deceitful ? Mark the Inconsistency of this mans Work of Envy against me : And I do not only reflect his false ill Language upon him ; but also testifie against his Malice and slandering of me , ( as he doth divers others ) And particularly his Outrage against G. F. most malitiously and falsly reproaching him as a Blasphemer and Deceiver ; and for instance tels us , he has been publickly detected , as namely by a Book called , The Spirit of the Quakers tryed , p. 55. Concerning which I would have the Reader to take notice , that the Book he here cryes up , is a Socinian Book , wherein the Divinity of Christ is denyed ; and that G. F. is chiefly opposed sor asserting the Divinity of Christ , and particularly , for his confessing , that Christ was in being , and in Glory with the Father before the World began . See here , from hence it is observable , this Adversary of ours makes little Conscience , whom he takes part with , so he finds them to be Enemies to us . He now questions whether to attain to Perfection , be the Priviledg of any on this side Death , p. 55. When before he hath opposed its being attainable here , and put it off till he be in Heaven , p. 50. But now he is uncertain whether Perfection be attained by any on this side Death . He should have appeared thus ingenious at first ; and not positively opposed that which afterwards he questions ; But this is according to the Tenour of his uncertain confused Work. Lux Exorta Est : OR THE LIGHT SPRUNG UP IN THE Despised Quaker , With Evident Testimony against the Darkness and Prejudice of the Old Anabaptist IN ANSWER To Henry Grigg's Book , stiled , Light from the Sun of Righteousness , ( but proved an Effect of Smoke and Darkness , proceeding from the Pit of Enmity and Confusion . ) Unnaturally published against his own Natural Sister in Barbadoes , chiefly , because of her owning the People of God called Quakers , and their PRINCIPLE , Which is herein further Vindicated ; AND His Erronious Doctrines are Examined His Self-Contradictions are Compared His Impertinent Exceptions are Overturned By G. W. — Neither do the Aged understand Judgment . Night is come upon you , and the Day is become Dark over you . Printed in the Year , 1973. THE CONTENTS . About 1. The Light within . 2. Justification , &c. 3. The Lord's Supper . 4. Baptism . 5. The Anointed . 6. Jesus and his Body , Man and the Body of Man , &c. 7. The Resurrection . 8. The Light , the Sufferings and Work of Christ. 9. The Baptists Ordinances Shadows , &c. 10. Knowing Christ , and his Coming , Reign , and Deity . 11. Their Erroneous and Groundless Distinction between the Light of God and the Light of Christ. 12. Turning to the Light within . 13. Christ as at the Right hand of Power . 14. Perfection . 15. The Light within distinguished from an Historical Knowledge . 16. The Baptist's unlearned Question . TO THE READER . Serious Reader , THe implacable Enmity of divers Baptist Teachers against us , our present Liberty and Prosperity is very obvious , by their several perverse confused Pamphlets ; although the sad Experience and Fruitlesness of Coertion has not been shewn by their Valour : They have Cause rather to be abased and humbled for their timerous obscuring themselves ( many of them ) in the late stormy times , then now either to boast , or thus come croaking out in warm Weather , with Blasphemy and Revilings against the Light of Truth , or us its Children : As also for their many Divisions among themselves , contrary to this Man's pretended Order and Communion of him and his Brethren of their baptized Churches , as in pag. 53. being divided about Principles and Doctrines ; as some of their Leaders and Chieftains preaching up a personal Election ; others general Redemption ; some for Christ's dying for all ; others for his dying but for a few ; some for the Jews Seventh-Day Sabboth , others opposing it ; some holding the Souls mortality with the Body , others the Immortality : They should have been reconciled among themselves , before they had thus appeared in Print against us called Quakers ; for as yet we have no consistent matter from them to deal withall . Lux Exorta Est : OR THE LIGHT SPRUNG UP IN THE Despised Quaker , With Evident Testimony against the Darkness and Prejudice of the Old Anabaptist I. Concerning the Light within . THe Light or Life of the Eternal Word , which is the Light of men , Joh. 1. 4. is spiritual and divine , as is that Word ; and therefore able to direct man his Way out of Sin , and to give him Power against it ; what Cruelty and Partiallity doth he therefore ( like the partialminded Electioners ) reflect upon God in saying , that this Light or Illumination of the Eternal Word , leaves man like the Priest and Levite in his Blood and Wounds ? and yet how manifestly is this contradicted in his granting , That by this Light Mankind may come to understand there is a God , and also their Duty as he is their Creator ? Now this their Duty is both truely to love , obey and sear him ; as also the man grants , the Light to convince them of Sins , and teach them to do unto all men , as themselves would be done unto ; and that if the Heathens do follow the Light ( they are enlightened withal by the glorious Creator ) they would shine forth in the Principles of Morality and just Living , p. 9. Now then it appears that this Light in all men , can both teach them their Duty to God and one another ; so then it would teach them both to begodly and just : Then the Question is , whether all that are so taught , and are such , be they called Heathens , or others , be not in Reality Christians ? Can a man be godly and not a Christian ? Surely if the Heathens do mind and follow so much Light as God has given them , they shall be saved ; for is there any more required then what is given ? Or doth God condemn Men for not improving more then he gives them ? How can they then be inexcusable , or left without Excuse before him ? Observe again , that this Opposer is not only cruel , in leaving men in their Blood and Wounds , though they follow so much Light as is given them ; but he is greatly confounded about the Light in all men ; one while calling it , The Substance of the Law of the first Covenant , p. 11. another while saith , That Law was a more glorious Ministration , and did convince of Sin more clearly then this Light , p. 10. ( whereas the inward Convincement or Conviction does not arise from the Law , meerly as written without ; but from the Law or Light as received from God in the Heart ) another while he calls it , the Spirit that God has formed in man , Zach. 12. 1. The Candle of the Lord , p. 9. Let the ingenuous Reader judge how this man is shattered in these his Contradictions , Inconsistencies and Variations , and how plainly he hath broke the Neck of his own Cause in confessing that the Lord Jesus , as the eternal Word , enlightneth all men ; for Jesus Christ and his Light as the eternal Word , is the divine and highest Light. II. Concerning Redemption Justification , &c. HE is very inconsistent in his Saying that , Redemption and Justification have been fully compleated and finisht by our Lord Jesus for ●…s once for all , and that the Debt is paid , and Satisfaction made , p. 14. while yet he grants that Ignorance and Unbelief as Chains and Fetters bind many in Satan's Kingdom , p. 14. for did you ever know of any so fully in a redeemed and justified Estate , while so actually under Satan's Chains and Fetters in his Kingdom ? Or that any should be thus detained in Prison , so long after the Debt is paid , and Satisfaction made , as he imagines ? But in this Notion of Satisfaction , he appears very short and shallow , though it be not a Scripture Phrase , as T. Danson grants , Synops. p. 19. and though it depends but upon some Notions of Law , as Dr. Owen saith , Declar. p. 150. Now that all mens Debt should be so strictly payed , or such a severe Satisfaction made to vindicate Justice by Christ in their Stead ( which God never imposed upon the Son of his Love ) and that for Sins past , present and to come ( as some say ) how inconsistent is it ? Besides the gross Liberty this gives to Sin ; how agrees it with his teaching them to pray , Forgive us our Debts ? Math. 6. 12. for what needed that if they be all fo strictly paid in their Stead ? Howbeit that Christ in another or more acceptable Sence , was a most satisfactory Offering and Sacrifice for Man-kind , for a sweet smelling Savour to God , Ephes. 5. 2. this we confess and own ; and that he tasted Death not only for some , but for every Man , and is a Propitiation for the Sins of the whole World. And that Men are not justified , nor all their Debt payed in their Stead , while they are actually in Chains in Satan's Kingdom ; see this Man's Concession to his own Confutation , touching the Power of true Conversion that is taught by Christ and his Ministers , viz. That a man must repent , that true Repentance is a through Change of the mind , and that it consists in ( 1 ) A clear Sight and Sence of Sin ( 2 ) Godly Sorrow in the Sence and Burthen of it ( 3 ) In utter Abhorrence and forsaking of it : And also — Faith is required and must be wrought with Power in the Hearts of the Penitent , &c. p. 15. 16. Mark then , here is some Debt for men to pay through the Help of Christ's Power and Work within ; but to go round again , he is sliting that inherent Holiness which is wrought within , and accusing his Sister for not having a deep dependency on that Sacrifice of Christ's Crucified Body without , p. 14. The Truth on 't is , she or they that believe Christ to be risen , and know his Power in their Hearts may think it improper to have their Dependancy on that his Body , as crucified without , but rather on him that lives for ever , as knowing the blessed Effects of his Sacrifice , to wit , the Relief and Redemption which his Flesh and Blood affords . His saying , The Debt is paid , and yet fearing his Sister 's remaining in Prison and Darkness , notwithstanding her Teacher near , p. 14. proves no more against the Light , the inward Teacher , then against Christ's Sufferings : She may as well say , Brother for all thy Dependance upon the crucified Body without thee , I fear thou art yet dead in thy Sins and in gross Darkness , and thou takest not the Course to convince me , nor at all to draw my Heart towards thee and thy Brethren , by such sad and wicked Work as thou makest against the Light. Concerning his Water-Baptism , it s not Reasonable in him , either to impose it , or judge us Transgressors in not submitting unto it , p. 18 , 27. until he prove his Call , or himself or any of his Brethren commissionated from Heaven , as John was , to administer it ; for we do not own it to be Christ's Baptism , and till they prove themselves so called , they should let us alone without it , we being content with the one Baptism of the Spirit . III. Of the Lord's Supper . THe drinking of the Fruit of the Vine in the Fathers Kingdom , and the eating of the Living Bread which comes down from Heaven , Joh. Chap. 6. Luk. 22. 18 , 30. Mat. 26. 29. We are come to witness and so to partake of the heavenly Passover , and the Communion of the Body and Blood of Christ , which wise men can judge of , 1 Cor. 10. 15 , 16. And the Power and Coming of our Lord Jesus Christ we have been Eye Witnesses of ; so as we cannot dote about Signs and Shadows , as you carnal Professors do , whose pretended Lords Supper is but Bread and Wine , and no more then a Sign , Type or Shadow , which the clear Light of the Gospel and its Dispensation is beyond ; and in it there 's no need of those Shadows for a sacred Memorial of Christ's Death ; for the supposed Use and End thereof is better supplyed by the divine Light and Spirit of the everlasting Gospel , which hath not only begotten in us a living Memorial and Sence of the Death of Christ , and blessed Effects thereof ; but hath also brought us to know the Power of his Resurrection , and our being risen with him ; so as we are not only dead with him from the Rudiment of the World , and from touching , tasting and handling those things that perish with the using after the Commands and Doctrines of Men , but also being risen with Christ , we are come to set our Affections on things above . Where are those his Words written in Scripture , viz. That Bread and Wine remain in full Force until Christ's second coming in Person , p. 19. where doth the Scriptures call his second Appearance , a coming in Person ? Which was a coming to Salvation , Hebr. 9. 28. but this man saith , he is not so come the second Time , which doth both conclude that all the primitive Believers or Christians , who so look●… for his second coming , both fell short of Salvation , and mist and were dis-appointed of their Hope and Expectation , which is a sad Mistake . His saying , He dare not be wise above what is written , p. 29. contradicts his asserting that which derogates from what 's written , viz. That Christ's second coming to Salvation is in Person , or a personal Coming , whereas ( nigh his Departure ) he said , I am no more in the World , Joh. 17. 11. and yet a little while and the World seeth me no more , but ye see me , Ch. 14. 19. his spiritual Appearance was to be in the World , and he universally to be seen in Judgment . As for that which Paul received of the Lord , 1 Cor. 11. 23. proves not that he received outward Bread and Wine of the Lord , to deliver to them , till Christ's supposed coming in Person again ; but he received of the Lord , not only the Relation how Christ took Bread and the Cup , &c. And so of the Administration of the Sign or Shadow ; but the Communication of the Mystery , viz. the Body and Blood of Christ : See 1 Cor. 10. And this was that Bread and that Cup spoken of 1 Cor. 11. 28. And he further shews what he received , and what he delivered concerning Christ and his comings , 1 Cor. 15. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 2 Cor. 13. 5. As for the Corinthians , many of them were carnal , and their minds too much in outward Things and Shadows , and some lyable to run into Idolatry : And the Apostle in some things condiscended to them as Weaklings below the spiritual and manly Understandings ; wherefore their Practice and Example is not in every thing binding to spiritual men . IV. Of Baptism . H.G. FRom Math. 28. 19 , 20. The Baptism here spoken of is that of Water , p. 23. to baptize with the holy Spirit , is the alone Work of Jesus Christ ; and it never was in the Power of any Apostle or Disciple to do it . p. 24. Answ. This man contrary to his Pretence , here makes himself wise above what is written , in adding to the Command , That it was the Baptism of Water , which is not mentioned in the Command ; but rather it appears to be a spiritual Baptism , which the Disciples were impoured to administer , in that they were to teach , baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the Name , &c. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the Authority and Power of Christ , and sometimes Christ himself , and sometimes Reverence and Worship ; see T. C's Lexicon : The man is very rash in his concluding , that it was never in the Power of any Apostle to baptize with the holy Spirit : I ask him if the true Ministers were not endued with Power from on high , to turn and convert People from Darkness to Light , and from Satan's Power unto God : And if so , what 's this short of the Spirit 's Baptism , I pray . His meaning from Paul's not being sent by Christ to baptize , but to preach the Gospel , 1 Cor. 1. is , that he gives us to understand , that to baptize was not the alone or chief Business he was sent to do , p. 27. [ alone or chief Business ] is his own Addition to Paul's Words ; what needed he give them to understand , that to baptize was not his alone Business , while they knew he was more a Preacher . 'T is not to be supposed , that the Corinthians should think that Paul was to do nothing else , but baptize or plunge them in Water ; but he himself gives it as the chief Reason why he baptized none but those few mentioned ; namely , for Christ ( saith he ) sent me not to baptize , but to preach the Gospel : So he did not thank God for neglecting part of his Commission , in baptizing so few , but partly to prevent their wrong Use thereof , and chiefly because his Commission did not extend to Water-Baptism . And as to his Allegation , to prove that the Word not is not alwayes used as an absolute Negative , p. 27. he cites , Joh. 6. 27. Labour not for the Meat that perisheth , but for the Meat which endureth , &c. If the Occasion of these Words be minded , not will prove an absolute Negative in this Place ; Jesus speaking to them that sought after him , because they did eat of the Loaves , ver . 20. and were filled , for which end they ought not to have sought after him . And admitting his Instance in Adam , that he was not deceived , namely , that he was not first deceived , taking in the Word [ first ] from the Verse before ; this is altogether impertinent unto his Purpose , about Paul's not being sent to baptize , there being no such Discovery , that Paul was sent at all to baptize , as there was of Adam's Transgression , but the contrary , in that Paul expresly said , Christ fent me not to baptize , but to preach the Gospel . V. Of the Anionted TO his saying the Word Christ signifies one Anointed , accounting it absurd to say , the Spirit or Anointing is Christ , p. 37. I answer , are not the Father , the Spirit and the Word one ? Christ as the Son of God is God's anointed : And is it not granted that he was the Son of God by eternal Generation ? And fo was ( before he took upon him that Body prepared for him ) called the Lord 's anointed , Psal. 2. 2. which Word Anointed , sometimes relates to his being set up ; or exalted as King ; yet have I set ( or anointed , Hebr. ) my King upon Sion , the Hill of my Holiness , ver . 6. As also to his being endued or anointed with Power from on high , which Power is that divine Unction , and in that Christ is called the Power of God , and the Wisdom of God , 1 Cor. 1. 24 He may as properly be called , the Anointing , as where the Spirit of the Lord is , there is Liberty , now the Lord is that Spirit ; this Anointing is not an outward Unction , nor outwardly received upon the Flesh or Body ; but being a divine Unction of Glory and Power from above , it s inwardly and spiritually received by an immortal Seed and Birth born from above , as that which is born of the Spirit is Spirit . As for his Term , Humane Nature , and Glorious Unity between the divine and human Nature , p. 36. he talks he knows not what , besides Scripture-Language : the Word human is not applicable to Christ in Glory by the Scriptures , but originally relates to the Earth , and so to the Body of man as coming thence . But Jesus Christ was the Anointed , as he was the Son from the Father's Substance ( which he was before he came in the Flesh , or took upon him that Body that was prepared for him ) and the Anointed and Saviour by the divine Power given him , when in that Body upon Earth ; though more highly exalted or anointed , as ascended far above all Heavens , and exalted in the Father's Glory ; the Anointed and Saviour also , as revealed and formed in the Saints , Gal. 4. 19. the Anointed as set up from Everlasting ; the Anointed both in Sufferings and in Glory ; the Anointed both as he came in Flesh , and as coming and revealed in the Spirit in his People ; and his Name by which Life and Salvation comes , and is given , is his divine Nature and Power , to which his Name relates that is above every other Name . One thing this man H. G. and his Brethren stumble at , and at which his Soul is wounded ( as he saith ) p. 30. is , that Christ was never seen with an outward ( or rather carnal Eye ) which H. W. is accused of , sor saying , The Eternal Son of God was never seen with any Carnal Eye ; to which I say , they should have been so ingenuous , as to have considered the Intent of these Words , and more candidly to have construed them thus , Christ as the eternal Word , the Lord from Heaven , the only begotten of the Father in his spiritual Discovery , as the Image of the invisible God and Brightness of his Glory cannot be seen with a carnal Eye , Flesh and Blood hath not so revealed him ; the saving Light of Christ never was nor can be reached with the carnal Eye ; he that seeth the Son and believeth on him hath everlasting Life , Joh. 6. 40. and as saith the Son of God , he that seeth me seeth my Father also , Joh. 12. 45. and 14. 9. but none can see the Father with a carnal Eye , therefore none could ever see the eternal Son with their carnal Eyes in this Sence of seeing , which extends to true Knowing , Joh. 8. 19. and 14. 7. though many did see the Body or Person of Christ in the Dayes of his Flesh , wherein he was crucified and put to Death ; the Jews ●…nd Persecutors saw him in that Sence with their outward Eyes , when they did neither truely see nor know him to their Salvation , it being the Spirit that quickneth , and such a Sight of Christ as that of his Body or outward man , no reasonable man can be so absurd as to say , it was not obvious to the Bodily Eyes , and as absurd for any to imagine , that any of us should intend otherwise . Now these Baptists Faith concerning the Son of God , according to their carnal Discourse of him , may be modelized into this or the like Argument , viz. If Jesus Christ , the Son of God be also the Son of man glorified on the right Hand of God in Heaven , then he consists of human Body of Flesh and Bones , as some say ; or of a body of Flesh , Blood and Bones , as others say . But he is the Son of man glorified , &c. Ergo he consists of a human Body , either of Flesh and Bone , or of Flesh Blood and Bones in Heaven . Ans. I deny their varied Consequence as inconsequent ; for Christ was called the Son of man in a higher Sence then this human , earthly or carnal Sence , which they represent him in , in that he himself said , no man hath ascended up to Heaven , but he that came down from Heaven , even the Son of man which is in Heaven , Joh. 3. 13. and what if you shall see the Son of Man ascend up where he was before ; it is the Spirit that quickneth , the Flesh perfitteth nothing , Joh. 6. 62 , 63. who will affim , that as he came down from Heaven , or as he was before in Heaven , he so consisted of a carnal human Body , either made up of Flesh and Bone , or of Flesh , Blood and Bone in their gross and carnal Sence ; John the Baptist had not such mean Thoughts of Christ , as these carnal Baptists have ; for John said , he that cometh from above is above all , he that is of the Earth is earthly and speaketh of the Earth , he that cometh from Heaven is above all , John 3. 31. and the Flesh of the Son of man , which he gave for the Life of the World is that Bread which came down from Heaven , Joh. 6. 50 , 51. Except ye eat the Flesh of the Son of Man , and drink his Blood ye have no Life in you , ver . 53. Yet that the Name Son of Man was applyed to him as a Sufferer , and as he said , so shall the Son of man be three Dayes and three Nights in the Heart of the Earth , Math. 12. 40. I deny not ; but this doth not limit him from being called the Son of Man in a higher State , also each of God's Prophets might be called ( as divers were ) a Son of Man ; but Christ the great Prophet , the Son of Man , the Apostle distinguisheth between the first man and the second man thus , The first man is of the Earth earthly ( or human ) the second man is the Lord from Heaven , 1 Cor. 15. 47. therefore the second man is not human in their Sence , nor consisting of a human or earthly Body as the first man , and Ephes. 4. 9 , 10. now that he ascended , what is it , but that he also descended first into the lower Parts of the Earth , he that descended is the same also that ascended up far above all Heavens , that he might fill all things , and Phil. 3. 21 , who shall change the Body of our Lowness , that it may be fashoned like unto his glorious Body , &c. Now if it should be read according to these Baptists Sence , it must be , who shall change our vile Bodies , that they may be fashoned like unto his human Body , as if they were not such already , and how disproportionable is it to say , Christ consists of a human Body of flesh , blood and bones in Heaven ; but the Saints must have a spiritual glorious Body in the State of Glory hereafter ; yet to prevent these mens Scruples concerning our owning the man Christ , or the Son of man in Glory ; I tell them seriously that I do confess both to his miraculous Conception by the Power of the holy Spirit overshadowing the Virgin Mary , and to his being born of her according to the Flesh , and so that he took upon him a real Body ( and not a fantastical ) and that he was real Man , come of the Seed of Abraham , and that he in the Dayes of his Flesh preached Righteousness , wrought Miracles , was crucified and put to Death by wicked Hands , that he was buried and rose again the third Day according to the Scriptures ; and after he rose , he appeared diversly , or in divers Forms and Manners he really appeared to many Brethren , 1 Corinth . 15. and afterwards ascended into Glory , being translated according to the Wisdom and Power of the Heavenly Father , and is glorified with the same Glory which he had with the Father before the World began , being ascended far above all Heavens , that he might fill all things , whose Glory is Incomprehensible , and beyond the Apprehension of Human Capacities . VI. Of Jesus and his Body ; of Man and the Body of Man. WHereas H. G. cavils at my speaking distinctly of the Body of Jesus , in that Joseph of Arimathea begg'd the Body of Jesus , and to confute me herein , he instanceth that of the body of Saul , and saith , that the Case is the same , and the body of Moses which the Devil disputed about , p. 39 , 40 , 41. but in this I cannot see any valid Matter to his purpose , nor wherein he can intend it , unless he believes that the Soul or spiritual Existence of man dyes with the body ; and the Devil did appear wiser then he , concerning this distinction , in that his disputing about the body of Moses does imply a distinction between Moses ( as to his immortal Existence ) and the body of Moses ; and that he did not confound them as this man doth , who concludes Jesus Christ to consist of a human Body of Flesh and Bone , which the original Being of no man properly consists of , though to prevent Cavils and for 〈◊〉 sake I 'll grant him thus much , that the Name Jesus Christ is indifferently and mutually applyed both to his spiritual being , and to the body he took upon him , and that distinctly in Scripture , although the Names Messiah , Jesus Christ , the Anointed , the Image and Glory of the invisible God , the Word , the Light , the Life , &c. do more eminently , and more originally belong to him , as he was before he took that body upon him , which he called this Temple , and it was called the body of Jesus . Whereas H. G. sayes , What a strange Epitath would this Man write upon a Tomb-stone , he cannot write , here lyes the Body of Thomas or William , &c. but rather thus , here lies the Thomas of Thomas , p. 41. Reply , This more properly falls upon himself in not admitting that distinction touching Jesus and the body of Jesns ; but their concluding and confining Jesus Christ , as to confist of the meer body of flesh and bone , and that he could not be Jesus Christ the Saviour before he took upon him that body ; by which this man cannot write , Here lies the body of Thomas or William , &c. ( which implies a belief of an Immortality of the man , as to his Spirituality ) but rather , here lies the whole man Thomas or William without admitting of any such Immortality ; and yet I will grant him as before , that the Word Man is indifferently applyed to either the spiritual Being or Body of man , as there is an inward man and an outward man , 2 Cor. 4. 16. And as God created man in his own Image ; and yet it s said , he formed man of the Dust of the Earth , Gen. 1. 27. and Chap. 2. 7. and it s said , That the rich Man dyed and was buried ( which was his Body ) and in Hell he lift up his Eyes , &c. ( which could not be that Part which dyed and was buried , but the immortal part or Soul ) Luke 16. 22. 23. yet the Word Man , most properly and originally ( as God created Man in his own Image ) belongs to his spiritual Existence or Being ; for the Earthly Body was not the Image of God. But farther , let the Reader observe how evidently H. G. has contradicted his foregoing Stuff , for a human Christ consisting of a Body of meer Flesh and Bone , against my distinction ( concerning Jesus and his Body that was put to Death and buried , which was also raised ) as where he speaks distinctly of Jesus and his Body , p. 33. and confesseth that Christ came in the Flesh , p. 36. that he hath an outward glorisied Existence — that he hath a body , p. 46 , 47. Christ's crucified Body , p. 50. the Body that was prepared for him , p. 79. He did assume our Nature , p. 80. He had the very Form , Shape and Fashion of a Man , p. 81. And what He or Him was this he speaks of ? Was it not Christ , the Son of God , the Anointed . And to his arguing , That if Jesus Christ continues a man for ever , then he hath a Body of Flesh and Bone forever : This doth not follow , but is falsly deduced as before is proved , that Man both did and doth exist when he hath not such a carnal body as he intends ; although I do own Christ to be the heavenly and spiritual Man glorified , and ( in a more sublime and heavenly Sence ) his flesh and bone , of which the Saints are Members , and that the true Christ is not without Blood to communicate , which the Spiritual Communicants drink of . H. G. also further adds , Unless it can be proved , that Man can exist and have a Being without Flesh and Bone , which I suppose , all will conclude is impossible , p. 47. To which I say , This is not only confuted by what I have said before , but also by himself , where he confesseth the Coming of the Spirit into his Heart , for the binding of the Strong Man Satan , p. 16. here he hath found out a Man , and that a strong one to , too wit , Satan , whom I suppose he deems not a man made up ( or consisting ) of flesh and bones , though he be called the strong Man ; but the Heavenly and Spiritual Man Christ Jesus is stronger then he . VII . Of the Resurrection . AS for his insinuating against us , as denying the Resurrection of the Dead , or of the Body , p. 41 , 42 , 43. This Accusation is not only in general Terms , but also it is notoriously false , as may be evinced , not only in many of our Books and Writings , but also by our deep Sufferings for Christ ; so that if in this Life we had Hope only , we were of all men most miserable : It s true , there hath been and is a Controversie between us and many of the Baptists , and some others about that , or the like unlearn'd Question , which they have been busie to obtrude upon us , viz. How are the dead raised , and with what Body ? Which we have answered , as the Apostle did such , Thou Fool , that which thou sowest is not quickned except it dye , and thou sowest not that body that shall be , but bare grain , it may chance of Wheat , &c. but God giveth it a body as it pleaseth him , and every Seed his own body , or its proper body , 1 Cor. 15. 35 , 36 , 37 , 38. &c. But to prove the arising of the same Bodies buried in the Graves , he perverts and miscites Phil. 3. 21. thus , He will change our vile bodies , and fashion them like unto his glorious body ; whereas that Phil. 3. 21. is in the singular , vile Body , or rather , he shall change the body of our Lowness , or our suffering body , that it may be ●…ashoned like unto his glorious body ; now the body of their Lowness or Humility , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehended the whole Suffering Estate of the Church : And I do confess that the Resurrection , Change and Translation or Transfiguration ( as some renders it ) of the Just or Righteous , extends not only to a Resurrection from Sin , Corruption and Weakness , but to an arising out of a Suffering State into Glory : And as God knows how to deliver and raise up the Righteous , out of Temptations , Tryals and Sufferings ; so he knows how to reserve the Unjust unto Punishment , and unto the day of Destruction ; for both shall rise to their several Ends and Rewards ; yea , the Sea , Death , Hell and the Grave shall deliver up their dead to be judged , &c. and he giveth to every Seed his own proper body , as he pleaseth ; and we know , that if our earthly house of this Tabernacle be destroyed , we have a building given of God , that is , a House not made with Hands , but eternal in the Heavens : Flesh and Blood cannot inherit the Kingdom of God , 1 Cor. 15. 50. H. G. sayes , By Flesh and Blood the Apostle doth intend Corruption , p. 44. whereas the Apostle spake of them distinctly , viz. flesh and blood cannot inherit the Kingdom of God , neither doth Corruption inherit Incorruption ; to say that by flesh and blood he doth intend Corruption is no Answer to their Question , with what body are the Dead raised , &c. Which though reproved as foolish , yet not so foolish as to ask whether Corruption be raised ? And more absurd it is to imply , that by flesh and blood he doth not intend Body , but only Corruption . Again H. G. to prove the rising of the same Bodies cites Job 19. 25. In my Flesh shall I see God , whom I shall see for my self , and mine Eyes shall behold , &c. p. 44 , 45. By this his Instance it appears what gross Apprehensions he hath of God , while he thinks to see him with his bodily or carnal Eyes , which no Being nor Thing is visible or obvious unto , but what is of an outward or corporeal Substance or formal limitted matter , which an infinite eternal Spirit is not ? for God who is that Spirit is invisible ; therefore Jeb did not speak of his bodily Eyes , but of his spiritual , who afterwards said unto the Lord , I have heard of thee by the hearing of the Ear , but now mine Eye seeth thee , Jo. 42. 5. which cannot be understood of his seeing him with his bodily Eye ; H. G. pretends to know the State or manner of the Saints being in Glory , telling us that all deformity shall be done away , p. 44. and that these vile Bodies shall be fashoned like unto Christ's glorious Body : How then shall they be these very same earthly and numerical bodies ? many whereof are not only deformed , but greatly defective , both as to Infants and Aged that dye ; as also his confessing to 2 Cor. 5. 1 , 2. doth appear a Contradiction plain enough to himself , if righly considered ; its probable this Man has as strange Conceits about the Resurrection , as Tho. Vincent in his Book of the Coming of Christ to Judgment and the Resurrection ; but I cannot look upon either him or the Baptists to be such divine Philosophers , as either to know or define the manner of the Saints Existance or Beings in Heaven and Glory ; but rather that they are Imaginary and Intruders therein , though it would better become them to acquiese with God s Will and Pleasure concerning such Mysteries as are beyond their Capacities ; I expect some of them in their busie minds , will give me farther Occasion to speak to this weighty Point of the Resurrection , though it be a matter I never desired to make publick Controversie of , it being beyond human Capacities . VIII . Of the Word , the Light , the Sufferings of Christ and his Work within . H.G. THere is a great difference between the Essence & Body of the Sun and its Beams or Rayes : for though the Sun by its Rayes doth give Light to all , yet is not the Essence or Body of the Sun in them ; so in like manner , though the Word be the true Light which lighteth every man , yet is he not essentially in their Hearts , p. 48. 49. Answ. He hath strain'd his Simile too sar , and thereby hath denyed the Omni-presence and Infiniteness of God , whose Presence filleth Heaven and Earth ; the Sun and its Rays and Beams are finite and limitable ; so and in like manner is not God and his Illumination , and thus to limit and circumscribe God and his Light or Shining to be so , and in like manner as the Sun and its Beams , doth mani●…est such gross Apprehensions of God , as he did before , in expecting to see him with bodily Eyes : And this relates to the old Heresie of the Anthropomorphites or Monks in the desarts of Aegypt , as also to that of the present Mugletonians , who imagine God to be a personal or bodily Existence circumscribed as to place , denying him to be an infinite Spirit ; yet thus far I will admit of his Simile , by a Reason of the contrary , that as the natural created Sun immediately sends forth its Beams or Rayes which are natural , and do influence the Earth with the Vertue of the Sun ; so the eternal increated Spi●…itor Word doth shine and shew forth its own immediate , increated divine Light and Vertue in the Hearts and Souls of Man-kind ; as the Sun is natural and created , so is its Light or Shining ; and as God the eternal Word is increated and super-natural , so is his immediate Shining or Light in the Hearts and Souls of Man-kind ; and as a man's Eye is directly set towards the Sun , in the least Beam thereof , shining through any Crevis into any Dungeon Cell or other oscure place , it sees directly to the Sun it self ; so the Eye of the Soul being directe dtowards God by the least Appearance of his divine and immediate Shining or Illumination , therein it hath a Sight of God , and the Soul thereby comes to seel of his Vertue and Power in waiting upon him . And for this man to conclude , that this Light of the eternal Word cannot teach and reveal unto man the Lord Jesus Christ , p. 50. is to deny Jesus Christ to be the Word , or that true Light that enlightneth every Man , whereas his Illumination directs man immediately to himself as its eyed and minded . As also he is as narrow , shallow and partial , in concluding the Light will not reveal unto man his Saviour without the Help of the Scriptures p. 50. this is a strange undervaluing of the Light of Christ ; what then did the Scriptures proceed from ? Was it not the Light ? And what shall become of all those Nations and People that have not the Scriptures , if this be true ? It is none of our Assertion , that Christ in his Death and Sufferings , was but only a Pattern or Example of that which must be wrought over again in us ; for though we own him to have left an Example , yet he was more then an Example , and he did not only end the Types , but was a Sacrifice and Offering for Man-kind , and opened the new and living Way , giving Testimony of God's free Love towards all , and making Way for the enforcing of the new Testament or Covenant of Life : But yet that either all or any men are cleansed , or justified , or saved meerly by the outward Sufferings , Crucifixion , Death or Blood shed of Christ , the Scripture proves not ( but by Christ himself , and his Blood , Life , Spirit and Power ) nor yet that men are acquitted or saved by their outward Application thereof : And this man to his own Confutation confesseth to the Power of Christ s Spirit being risen in us , for our Sanctification and Renovation , as well as Christ was raised from the dead for our Justification , p. 54. then all is not fully doneby his Death without them , but both the End and Mystery of the Cross , Sufferings and Death of Christ without , 〈◊〉 be known and fulfilled within , see Philip. 3. 10. although this man seems not willing to hear of Christ's being a Pattern or Example of that which must be wrought over again in us , p. 50 yet in Contradiction to this he saith , The Lord Jesus Christ hath wrought Red●…mption and Salvation for me , and revealed this by his Word and Spirit , and 〈◊〉 it in me , p. 52. it s well that in any Measure he is made to grant to this inward Work of Christ. IX . Further about their Ordinances . His pleading for their shadowy and carnal Ordinances to continue under this Notion , viz. Under his Shadow I have with the Spouse sat down , and his Fruit is and hath been sweet unto my t●…ste , p. 53. This is a very impertinent Instance , and altogether improper , to reckon Bread , Wine and Water-Baptisin that Shadow of the Souls Beloved , to wit , Christ , that the Spouse sat under , seeing the Lord himsel●… saith , I will be a Shadow from the Heat , and a Refuge from the Storm : And we are so far from believing these his carnal Ordinances to be the direct Shadow of the Souls Beloved in that neer Sence , that we look upon him , he is yet to prove them Appointments , Institutions and Ordinances of Christ , or of Necessity to continue in the Church , notwithstanding his spiritual Coming and Revelation , which he hath not , much less that they are spiritual or of a Spiritualness , as he saith , p. 59. and 60. which he hath manifestly contradicted , in granting , They are but the Sign , the Shadow , the Shell , and Christ the Substance p. 53 , 54. For my part , I don't look upon either John's Baptism , or the Supper of Christ and his Disciples ( at which they had the Passover ) to be Institutions and Ordinances originally appointed by Christ , or enjoyned to all that should succeed in the Gospel and true Church ; but rather , though they were not directly enjoyned by the Law of Moses , as we say , modo & forma ; yet that they did more naturally relate to that former dispensation of Shadows , then to that of the Gospel and new Covenant ; and that John's Baptism was rather for a Consummation of the Jews divers Sprinklings and Washings under the Law , comprehending them in order to end them , and Christ's eating of the Passover and drinking with his Disciples , Luke 32. to be as a Consummation of the Jews Feasts under the Law , viz. that of the Passover and others , according to the Relation given at large concerning the Ecclesiastical Rites of the ancien●… Hebrews , by T. Goodwin in his Antiquities of the ●…ews , called , Moses and Aaron , p. 86 , 87 , 88 , 89 , 90 , 91. and 〈◊〉 , and Christ saying , As often as you do this , is not a ●…ommand , and This do in Remembrance of me , and 〈◊〉 the Lord's Death till he come , does limit a time for its Discontinuance ; for till he come must either respect his next Coming , or render not only his coming after he was risen , but his spiritual Coming and Revelation in his Saints no Comings , which were absurd and Auti-Christian , and there was a time to shew forth his Life as well as his Death . Hi●… saying , The Sign and thing signified God hath joyned together , p. 54. is again contradicted by his granting a Personmay find a Shell and have no Kernel in it , p. 54. To which I add , That God hath so joyned the Sign or Shadow and the Substance together , as so to continue , I deny , or that the Scripture any where so saith ; but as for these Baptists Shells , Husks and Shadows they are both dry and empty , and the Lord is departed from them , so as neither Life nor Substance is to be found in them , but a dark Spirit of Enmity and Opposition against the true Power and Life is centered in them ; Yea , the same Spirit which walketh in dry Places : I wish they were truely sensible of it . X. Of knowing Christ and his Coming , Reign and Deity . UPon 2 Cor. 5. 16. Though I have known Christ after the Flesh , yet from henceforth know I him so no more . H. G's Exposition is , That the Word [ know ] here , doth hold forth to esteem , regard , allow or to approve by Way of Preference , p. 58. Now if we read his Exposition herein upon the Text , it runs thus , viz. Though I have known or esteemed , regarded or approved Christ after the Flesh by Way of Preference , yet from henceforth do I esteem regard or approve of him so no more ; and then how must I regard and prefer him , but after the Spirit and in his spiritual Manifestation , as I know him in me to be my Hope , Life and Stay : But how does this agree with his Discription of Jesus Christ ( as the alone Saviour ) * As consisting of a human Body of Flesh and Bone ( as before ) p. 31. and 55. and with his saying that the Spirit or blessed Comforter cannot be the Saviour and Mediator , p. 46. But this he hath also eminently Contradicted , in confessing that * The Power of Christ's Spirit risen in us , is for our Sanctification and Renovation , p. 54. To which I add , that the Apostle witnessed that the ingrafted Word is able to save your Souls , or the Word that is grafted in you ( as some have it ) Jam. 1. 21. and see 1 Pet. 1. 23. and the Spirit is Life , giveth Life , quickneth , sanctifieth , it self maketh Intercession : And if ye through the Spirit mortifie the Deeds of the Flesh ye shall live , Rom. 8. Therefore the Word and Spirit ( which are one ) do save the Obedient . Whereas H. G. saith , Some of those Cazers and Waiters ( viz. that look for Christ's personal Reign ) was Paul , Peter and John , yea , all the primitive Saints , though Christ was come in Spirit to them as gloriously , &c. p. 60. I deny that they were any such Gazers , after Christ's Ascension and glorious spiritual Appearance and Revelation in them ; he hath herein asperst Paul , Peter and John and all the primitive Saints with gazing for Christ's personal Reign , which he reckons his second Coming to Salvation ; wherein he hath not only rendred all the Saints and former Witnesses of Christ to be such uncertain Gazers abroad ; but their Hope , Expectation and Faith ineffectual and fruitless as to such a Coming , and they to be disappointed of Salvation ; for a personal Coming and Reign of Christ ( as this man speaks of ) they attained not in their Dayes , neither is it yet , nor are Baptists like to see such a personal Reign , though he has rendred all the primitive Saints Gazers and Waiters for it ; whereas Christ said unto his Disciples , Verily I say unto you , there be some standing here , which shall not taste of Death , till they see the Son of Man coming in his Kingdom , Math. 16. 28. or till they have seen the Kingdom of God come with Power , Mark 9. 1. As for H. G's human personal Christ , consisting ( or meerly made up ) of Flesh and Bone , finite , weak , subject to Passion as we are , who as such he deems the alone Saviour with his unscriptural Expressions he puts upon him , as outward Existence , personal Existence , personal Subsistence , human Nature , second Person of the Trinity , &c. p. 46. and 83. and 94. And yet in Contradiction he is made to confess him to be the most high God , p. 80. Jesus of Nazareth truely God , the most high God as is the Father , and of the same Substance and Essence , yet distinguished from the Father , as touching his personal Subsistence , p. 83. I cannot but look upon this Relation to be non-sensical and confusedly intermixt with those unscriptural Terms , of which let the ingenuous Reader judge , that can distinguish between the Body which Christ took upon him and the divine Being ; this Relation of his tends farther to stumble and keep distant both Jews and Others , thus to represent Jesus Christ as a meer Body , consisting of Flesh and Bone , human Nature , finite , weak , &c. and then saying , He is the most high God of the same Essence , &c. And his rendring him only a Saviour , after this his own imaginary , human or earthly manner , he hath sufficiently confuted by these Reasons , wherewith he proves Jesus Christ his Deity or Being God ( and as such the Saviour , orgiveth Power unto others to become the Sons of God. ) 1st . From his Name , the mighty God , the true God , the only wise God , God blessed for ever , Isa. 9. 6. 1 Joh. 5. 20. Jude 25. and Rom. 9. 5. 2ly , His making and creating the World , Joh. 1. 1 , 3. Col. 2. 16. Heb. 2. 10. 3ly , His upholding and preserving the whole Creation , Heb. 1. 3. Col. 1. 17. 4ly , His knowing all things , Joh. 12. 17. and 2. 24 , 25. Psa. 139. and 4. 10. Job 36. 4. and Ch. 38. 5ly , His searching the Heart , Jer. 17. Rev. 2. 23. 6ly , His being the fist and the last , Isa. 44. 6. and 48. 12. Rev. 2. 8. 17. 7ly , His having spiritual Worship or divine Adoration due to him , Mat. 8. 2. and 28. 17. Luke 24. 52. Joh. 8. 38. Heb. 1. 6. Phil. 2. 10. 8ly , His having Power to forgive or pardon Iniquity , Mat. Ch. 9. and Mark 2. 5. Luke 5. 21. 9ly . In that the Saints ought to pray to him , Act. 9. 14. Rom. 10. 9 , 10. 1 Cor. 1. 2. 10ly , His having Power to give the Holy Spirit and Saving Graces , Math. 3. 11. Mark. 1. 4. Ephes. 4. 8 , 9. 11ly , His being equal with God , Phil. 2. 6 , 7. Zach. 13. 7. 12ly , His having Power to lay down his Life and to raise it up again . Joh. 2. 19. and 10. 18. 13ly , His being the Object , Author and Finisher of the true Believers Faith , Joh. 14. 1. and 9. 35. Heb. 12. 2. 14ly , He who can by his own Name , proper Power and Authority , give Power unto others to become the Sons of God , must needs be God himself ; but that Christ doth and can do this is evident , Joh. 1. 11 , 12. He doth adopt , regenerate or make others the Children of God , by the effectual Working of his blessed Spirit in the Hearts , by which they are interested in all the Priviledges of the Covenant of Grace , which none can do save God alone , p. 91 , 92. Thus far H. G. to his own eminent Confutation and Contradiction , hath assented to Truth in Words ; and how Jesus Christ is the Object of Faith , and Giver of Power to men to become the Sons of God ; and how he makes them his Children by the effectual Workings of his blessed Spirit in their Hearts , even because he is God Eternal , in that none can do those but God alone , according to Isa. 43. 10 , 11 , 12. and 45. 14. and 49. 26. and 63. 〈◊〉 . Jer. 14. 8. Hos. 13. 4. 1 Tim. 1. 1. and 4. 10. Jude 25. But how doth H. G's Confession and these Scriptures agree with the Discription he gives of Jesus Christ as Saviour , and as the only true Christ , viz. That he consists of a Body of Flesh and Bone , human Nature , being finite , weak , subject to passion as we are , saith he , p. 94. Let the Reader judge how gross and confused he is in these matters , and whether the true Christ and Saviour doth either consist of an earthly Nature or finite being , or was subject to Passion as fallen men are ? The Truth of it is , this Man hath confest more to the Deity and divine Power of Christ , and so to save and beget men to himself , as God alone , more then most of the Baptists that I have met withall before ; for one of his Brethren , to wit , W. Burnet ( a Preacher ) saith , That Christ as he was the Word , which was God was not a Saviour , as he was God he could not save Man , in his Book stiled the Capital Principles , p. 35. which denyes the Omnipotency of God ; but this Baptist H. G. grants that it is the Power and Spirit of God himself , or God alone that doth regenerate and make men his Children ; whence it follows that then it was not meerly the outward Body of Jesus that was the Saviour , though he was a Saviour in that Body , but it was by the Divine Power or Holy Spirit of the Father in him . XI . His Erroneous Distinction about the Light. BUt whereas H. G. accounts the Light and Knowledge of God as Creator , that was given to the Gentiles , Rom. 1. 19. and Chap. 2. 14 , 15. But the Light of the Moon to guide their Paths , and so much inferior to that of a crucified Jesus , as that it leaves them utterly void of the saving Knowledge of the Gospel , and of a crucified Jesus , p. 68 , 69. Mark here , how he hath undervalued the Light and Knowledge of the glorious Creator whom before he has in Words exalted above all , in the Work of Regeneration , and Christ as man , but as finite weak , &c. But now alass ! with him the Light and Knowledge of the glorious Creator , is but the Light of the Moon in comparison of the Light and Knowledge of Christ as man , though in that Weakness as crucified ; how egregiously he is involved in gross Consusion and self-Contradiction in these things ; he that runs may read ; and no such distinction nor contrariety between the Light of God and the Light of his Son is owned in Scripture ; ●…or I and my Father are one saith Christ ; and the Father , Word and holy Spirit are one . And the same Life which was in him was the Light of Men , Joh. 1. 4. and this Life which in due time was manifested , was the same eternal Life which was with the Father , 1Joh . 1. 1. 2. which Light or Life they that obey a●…d follow , in its Appearance and Guidance , it brings them to a Fellowship with the Father , and with the Son ; and this is not the Light of the Moon , as our Opposer blindly and unscripturally terms it : But seeing he saith ; this Law or Light is given to guide their Paths , by which the Gentiles are taught their Duty to God in Morals . I ask him , whether will this Light guide their Paths , if not in the Way to Salvation ? And whether will they go , and to what End , if they obey and follow it ? Does not the Apostle for a Proof of a justified State , instance it in the Gentiles , shewing the Effects of the Law written in their Hearts ? Rom. 2. 13 , 14 , 15 , 16. And what Nature was that by which those Gentiles did those things contained in the Law ; surely it was not the corrupt Nature , for that is inconsistent , the Law being holy , just and good ; and though these Gentiles had not the Law in the Letter of it , as many now have not the litteral Discription or histotical Relation of Christ's outward Sufferings , must they therefore be damned to Hell ? What Cruelty were this , to condemn Nations for want of the Scriptures ? But as those Gentiles who had not the Law in the Letter , and yet had and obeyed it in the Spirit , were both therein a Law to themselves , and excused in the Sight of God , in the day when he judgeth the Secrets of Men by Jesus Christ according to the Gospel , Rom. 2. 16. So those Gentiles and Peoples who obey the Light and Life of the Son of God in them , though they have not the historical Knowledge and Profession of Christ as he was Man , and suffered Death in the Flesh , &c. Yet they are truely accepted of God , and more real Christians inwardly then many of you , that have the Scriptures , and an historical Faith and Profession of the Man Christ , and of Christianity outwardly ; for in all Nations , every one that fears God and worketh Righteousness is accepted of him . Depart from Evil , and do Good , and dwell for evermore . And this the Light of the Son of God implanted in the Hearts of all Nations teacheth ; and herein the Grace of God that bringeth Salvation hath appeared unto all Men , Tit. 2. 11. But it is the Error and Mistake of these Men , to put their historical Notions and Profession of the Man Christ , for the Light of Christ in Man , whereas their Notions and Professions are neither any real Knowledge of the Man Christ , nor the Principle of his Light in Man ; for the one is traditional and acquired by Man , and so but dark ; the other is the immediate and divine unchangeable Gift of Christ in Man , which indeed is the Light of the Eternal Word , the glorious Creator ; but as these men's pretended Light and Knowledge of the man Christ , is what they get out of Scriptures ( with their own private Interpretations on them ) so they hereby render Christ and his Light , as limitted only to such Places and People as have the Scriptures , opposing his divine Omni-presence and denying him his Right , which is the Heathen for his Inheritance , and the uttermost Parts of the Earth for his Possession , Psa. 2. Now as for that Morality ( as he calls it ) which the Law of the first Covenant , and Light implanted in the Hea●…ts of all Man-kind teacheth , in the true Nature and Inten●… thereof , it falleth no more short of Christianity then Godliness doth ; for this Law and Light teacheth Man to love the Lord God with all his Heart and Soul , &c. and his Neighbour as himself ; this do ( saith Christ ) and thou shalt live , in answer to the Question , what shall I do to inherit Eternal Life ? Luke 10. 25 , 26 , 27 , 28. This is the highest Morality or Duty of Man-kind , even this Love to God and one another , which is the fulfilling of the Law : And this is both taught by the Light within , and Power given by the Grace of God to fulfil it , which the Law without in the Letter cannot do : Now if the Jews Way to inherit Eternal Life was ( through the Grace or Help of God ) to fulfil what was written ( as before ) then if a Heathen , that hath not this Law outwardly written , should ask the same Question , what shall I do to inherit Eternal Life ? He may truely be answered , Obey the Light or Law of thy Maker in thy Heart which tells thee , Thou must love and honour him above all , and do Injury or Wrong to no Man ; this do and thou shalt inherit eternal Life ; for this End the Grace of God is free for thee . XII . Our Doctrine for turning People to the Light within justified . H. G. NOne of the true Gospel-Preachers did ever teach such a Doctrine as this is which the Quakers preach , namely , bid People turn to the Light within , * p. 63. 64. H. G. Contra. That God who commanded Light to shine out of Darkness hath shined in our Hearts , 2 Cor. 4. ( Concession ) Who doth deny that Holy Men did endeavour to turn Men and Women from Darkness to the Light , to leave their Sins , to turn from all their wicked Abominations , and Unfruitful Works of Darkness to God and Christ ? p. 67. What may be known of God is manifest in Men , Rom. 1. pag. 68 , 69. Anim. If God hath shined in our Hearts , and what may be known of God be manifest in Men ; must they not turn to his Shining and Illumination ? For God is Light , whose inward Light ( which we testifie to ) is become the main stumbling Block and Rock of Offence to these dark Opposers : And where was the Darkness which holy Men endeavoured to turn others from , was it not within ? And the Light shines in Darkness , the Light of God and Christ which their Minds were to be turned unto , it was not an outward created or natural Light , but inward and Spiritual , and so rceived ; God hath shined in our Hearts , see 2 Cor. 4. 6. his Concession to this overturns him : And if the Quakers do not prove these very bare Words in Scripture , to wit , turn to the Light within ; it doth not therefore follow , that they cannot prove the Matter of such a Doctrine , as turn to the Light within ; see Deut , 30. 1. 2. ( both in Tindal's Translation , and in the Bible in folio , London printed in the Year 1576. Thou shalt turn into thy Heart — and shalt return unto the Lord thy God , &c. As also to the Question , wherewith shall a young Man cleanse his Wayes , the Answer and Direction is ( saith H. G. pag. 64. ) by taking Heed thereto according to thy Word , Psalm . 119. 9. And did not David hide this Word in his Heart , that he might not sin against God. And both Moses and the Apostle say , the Word is nigh thee in thy Heart , Deut. 30. Rom. 10. And did not Jesus say , There is yet a little Light in you ( as some Copies have it ) Joh. 12. 35. And while you have the Light , believe in the Light , that you be the Children of the Light , ver . 36. Many other Instances of this Doctrine might be urged XIII . Of Christ as at the Father's right Hand . &c. I May not well omit one Passage of H.G. which had like to have been buried in the bulk and heap of his Rubbish , that is , after he denies the Spirit to be Saviour , though present , to prove the Saviour absent , he saith , He is ascended into Heaven , and hath a real outward Existence at the Father's right Hand , p. 46. an outward glorified Existence in the Kingdom , of his Father or Glory above , p. 47 To which I say , The Saviour is not absent from them that are saved ; for Christ said , He that is with you shall be in you : His ascending into Heaven , yea , and far above all Heavens , was not , that he might remain absent from his Church ; but rather that being departed from them in his outward Presence or Body , he might be the more present with them , and in them , in the Spirit and Power of the Father . And Christ being exalted at the Father's right Hand , is no Proof that he is remote , separate or absent from his People and Members , any more , then that the Father's right Hand of Power is absent and remote from them ; though we see what gross Apprehensions some Men have of God and Christ ; who thus would exclude , limit or circumscribe them , yea , God and his right Hand of Power only to a Place distant from his People and Children , which doth not only strengthen gross Apprehensions in the Ignorant , to keep them in Ignorance , dark Thoughts and car●…al Imaginations concerning God and his right Hand , as if he were a Body or Person like themselves ; but also opposeth his Infiniteness and Omnipresence , and so Christ's Divinity ; whereas the Heaven of Heavens cannot contain him . We may in a Sence be said to be absent from the Lord , while at home ( or Strangers in the Body , in Comparison of that Enjoyment of him hereafter to be had , which yet proves not him nor his right hand absent ( as circumscribed or only far distant ) from us ; his right hand of Power is where he is ; and Christ inseparably with and in the Father , glorified with the Father 's own self , even with the same Glory which he had with him before the World began , which Glory is divine , invisible and incomprehensible ; and therefore human or Earthly Nature is not capable of that divine Glory and Power , wherewith the Son of God was anointed , dignified and exalted at God's right hand : And David said , O thou that savest by thy right hand them which put their Trust in thee , and thy right hand hath holden me up , Psa. 17. 7. and 18. 35. and 20. 6. and 60. 5. and 63. 8. and 73. 23. So that neither the infinite God , nor his Son , nor his right hand of Strength can be circumscribed , or limitted into a Separation or Remoteness from the Children of Light , who are saved by the right hand of God , whose Hand and Power is spiritual . And if Saul was struck down and blinded by the Light that shone from Heaven above the Brightness of the Son ( which he calls the heavenly Vision in Acts 26. 13 , 19. In which Jesus did speak unto him , whose Voice the Men with Saul heard not , Ch. 22. 9. How much further doth Jesus himself in the Father's Divine Glory transcend this Vision , though glorious ? And how far is his own Being , his spiritual and glorious Body beyond the reach of these Men's earnal Thoughts and mean Conceptions , as this Man represents Christ , at God's right hand in Glory , as consisting of Flesh and Bone , human Nature , outward Existence , &c. And so to have appeared to Paul at the time of his Conversion , p. 46. and which John saw in that Vision , p. 56. Rev. 1. 13 , 14 , 15. Whereas Paul and John gives no such account of Christ's Appearances to them , as that it was in a human Body of Flesh and Bone ; much less , that he consisted meerly of Flesh and Bone ; but the Cause of the Martyr Stephen his seeing Jesus standing on the right hand of God was , his being full of the holy Ghost , Acts 7. 55 , 56. And it is in the same holy Ghost , that the truely sanctified and Spiritually minded come to see the Glory of God , and Jesus or the Son o●… Man at his right hand . XIV . Of Perfection . H. G. WE do not believe 't is possible to attain to such a Degree of Perfection , as to be as pure from Sin as Jesus Christ was , p. 62. I know not what such should call one the Name of the Lord for , &c. p. 63. H. G. Contra. We can experience the Power of Christ's Spirit risen in us for our Sanctification and Renovation , p. 54. He doth adopt , regenerate , make others Children of God , by the Effectual Workings of his blessed Spirit in their Hearts , by which they are interrested into all the Priviledges , Promises and Blessings of the Covenant of Grace , p. 91 , 92. Anim. We believe that the Spirit and Power of Christ working in our Hearts , is able to sanctifie throughout , and his Blood to cleanse from all Sin , and that in Christ who is the Covenant of Grace , all the Promises of God are yea and amen ; and that Covenant is both a Covenant of Forgiveness , and therein Sin is taken away , as God hath promised , Jer. 31. I will cleanse them from all their Iniquity , Jer. 33. 8. Ezek. 36. 25. All things are possible with God ; and we can do all things through Christ that strengthneth us , Phil. 4. 13. who commanded , Be ye perfect as your Heavenly Father is perfect ; and its possible through his Power & Aid to keep his Commands otherwise for what End are they given out to his Church and People , and for what End should they pray to take away all Iniquity ? On whom ( we believe ) he does not impose Impossibilities ; but to such as dwell in the Love of God , his Commands are not grievous but joyous . XV. The Light within above an Historical Knowledge . WHereas to undervalue the Light within which all Men have ; H. G. affirms , that none can make appear that ever any Heathen , Aethiopian , Moor or Infidel , in any remote Parts that never heard the Scripture , &c. That ever did attain , meerly , by that Light within , to the Knowledge of one Jesus of Nazareth that was crucified without the Gates of Jerusalem , that meerly by the Help and Guidance of that Light within , came to find out so much as the Name or historical Knowledge of a cruciefid Jesus , p. 70. Answ. 1. As an historical Knowledge and Profession concerning Christ and his Sufferings in the Flesh cannot save you ; so it s very uncharitable in you Baptists to condemn all Nations that have it not , meerly for want of the History or that historical Knowledge . 2. Though you have a historical Faith and Profession of Jesus , as he came and suffered in the Flesh ; I deny that this Faith will either save you ( for they have as much Faith at Rome ) or that you have from thence any real Knowledge of Christ , either as in the Flesh or in the Spirit , either as crucified , as put to Death , or as living and reigning : It s still your Mistake to count your dark Opinions and litteral Notions the Light of the Son of God : Nay , if you have no further Faith and Knowledge of him , then what 's meerly historical and litteral . If you have not a spiritual and divine Knowledge of Christ , as inwardly revealed , you 'll dye in your Sin , and perish for lack of Knowledge : And many of those called Heathens who follow the Help and Guidance of the Light of Christ within , shall come from the East and from the West , and from the North , and from the South , nd shall sit down with Abraham , Isaac and Jacob in the Kingdom , as Children of Faith and Heirs of Promise , who have believed God , and obeyed his Light in them , when you and such like litteral Professors shall be utterly rejected , unless you return to Christ's Light within , and believe and wait in it to know Christ's inward and spiritual Appearance and Revelation . 3. In the Gospel preacht to Abraham ( in whose Seed all Nations should be blessed ) It was foreseen , that God would justifie the Heathen through Faith ; and accordingly , Christ was absolutely promised and given for a Light to the Gentiles , to be God's Salvation to the Ends of the Earth ; that he might say to the Prisoners , go forth , and them that are in Darkness , shew yourselves , Isa. 42. and Ch. 49. Now observe , that the Promise of Christ , both for a Light to the Gentiles , and Salvation to the Ends of the Earth , and himself to speak to the Prisoners to go forth , &c. it s absolute , and not restrained or limitted to the spreading of Scripture , nor to any such Condition , as to be a Light and Salvation ( or to speak ) only to such as get the Bible , and have the Scriptures or an historical Knowledge and Profession of Jesus Christ ; but he is given both for a Light to the Heathen , and Salvation to the Ends of the Earth , and so to call forth the Prisoners where the Scriptures are not ; he being in himself absolute and perfect , and so able to be whatever he is promised of God ; and this Salvation is absolutely placed upon the Son of God , who is given both for a Light , a Leader , God's Covenant and Salvation ; and therefore he is to be followed , obeyed and depended on for Life and Salvation . 4. Moreover , It s possible to have both the Sufferings and Glory of Christ revealed by his Light and Spirit without the Scriptures ; seeing the Spirit of Christ shewed and testified aforehand unto the Prophets of his Sufferings and of the Glory that should follow , 1 Pet. 1. 11. to be sure , they who first wrote Scripture of these things aforehand , had them first discovered or opened unto them by the Spirit . 5. And when Nebuchadnezer said , Lo , I see four Men loose walking in the midst of the Fire , and they have no Hurt , and the Form of the fourth is like the Son of God , Dan. 3. 25. How came this Heathen to have any such Impression or Similitude of the Son of God in his Mind , as thus to speak of the Son of God , or of the fourth , as represented to him like the Son of God ? And what Scripture could he have for this pray you ? Or for Nebuchadnezer and Darius to speak so truly and admirably as they did of the Kingdom and Dominion of the most high God , Dan. 4. 3. and Chap. 6. 26. Let the narrow-Spirited Litteralists , and partial Predestinators ( who would place all true Knowledge upon the Letter , and confine it within the Compass of a few Professors of Scripture ) consider these things . 6. But seeing that Christ dyed for all Men , tasted Death for every Man , and gave himself a Ransom for all ; God doth therefore ( no doubt ) afford a Way for the universal Conveyance of the Vertue and blessed Effects inwardly of his Death and Blood to Man-kind , and that is his divine Light , though many have not the outward Description thereof . XVI . His unlearned Question . AS to H. G's Question , p. 70. viz. I shall only ask this one Question ; what things and other Signs were those which Jesus did that are not written , Joh. 20. 30. and Joh. 21. 25. To this I say , It s an easie matter for Intruders to ask unlearned and unnecessary Questions , whereof this is one ; of those many other Signs and Things that Jesus did , it s said , If they should be written every one , I suppose that even the World it self could not contain the Books , Joh. 20. 25. how then should this Querist be capable to contain them ? I suppose he doth not think himself able to contain more then the World it self : If he saith , it is an hiperbolical Expression , then is his Question hiperbolical to be sure . And if we cannot give him Account of all those Signs and things in particular , while we are not sollicitous to know them , nor do we think it needful ; is that any valid Plea or Proof against the Sufficiency of the Light within or Spirits Teaching ? Would such an Argument against the Scriptures being the Rule please him , because they contain not all that was done ? God gives us to know what 's sufficient and necessary for Life and Salvation by his Light within : But if the Word contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be taken for , to understand as Mat. 19. 11. to comprehend , Job . 21 25. Then in that Sence there 's far more written in the Scriptures already , then either our Opposer or his Brethren can either comprehend or understand ( and therefore it s a busie Intrusion and Cavil in them to query for more ) while they oppose the true Light within , and will not believe in it , nor depend upon the Immediate Teachings of the Spirit of Truth , from whence the holy Scriptures proceeded ; but dark they are , and more grosly dark and confused they are like to be , who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth , which I desire the Lord to give them a Sight and Sence of unto Repentance , rather then they should perish in their perverse Gain-sayings . THE Angry Anabaptist Proved BABYLONISH , IN Answer to Henry Grigg's Pamphlet , stiled , The Baptist not Babylonish . Wherein , Whilst he endeavours to reconcile his Contradictions ( in his Book Entituled , Light from the Sun , &c. ) Charged upon him in a Paper , Entituled , The Babylonish Baptist ; He is run into more Contradictions , Absurdities and false Accusations against the People of God , called Quakers , and their Principles . By G. W. Ex ore tuo te judicabo . Printed in the Year , 1673. The Heads of the following Treatise . I. OF the Light of the Eternal Word in Man , and the Anabaptist confounded about it . II. The Sufficiency of the Light within to reveal God , Christ , &c. III. The Effect of Christ's Sufferings only known in his Light within . IV. The saving Work of the Spirit . V. How the Light in Man is a Gift , and H. G' s Distinction between the Meritorious and Instrumental Cause of Salvation examined . VI. The Lord's Supper in the Type and in the Anti-Type ; the Shadow and Substance distinguished . VII . The Anabaptist's Imposition about their Shadowy Baptism . VIII . Their Definition of the true Saviour and his Being . IX . The Hypostatical Union . X. His Charge against the Quakers Principles and Doctrines ( of the Light within ) proved impure , vile and ignorant ; and the Spirituality , Divinity and Sufficiency of the Light within further asserted . XI . His sad and impious Prayer against the Light in all , which Light is proved of the same Nature ( or kind ) with the Witness in Believers . XII . His groundless Comparison and Distinction ( between the Light of God in man , and the Light of Christ or Gospel ) further refuted . XIII . His belying us with denying the Man Christ Jesus , to ●…loak his own Absurdity and Ignorance of Christ and his Being . XIV . That scriptural Distinction between the Eternal Son of God , and the Body prepared for him further maintained , and the Anabaptist's persecuting Spirit , reviling and traducing the Inocent reproved . XV. A Warning and Reproof to Hen. Grigg , &c. XVI . The Baptist's nine Questions answered . THE Angry Anabaptist Proved BABYLONISH , IN Answer to H. G's Pamphlet , stiled , The Baptist not Babylonish . WHereas H. G. pretends he hath set down my Animadversions ( upon his Contradictions ) in order exactly , after my own Fashion , pag. 1. I say , this is not true , he hath left out the latter part of five of them which it appears did pinch him . Therefore I shall represent to the Reader his Contradictions with my Animadversions , and the Stress of his Exceptions , whereby he would endeavour to make People believe he hath not contradicted himself , but that we must refer to the Impartial Readers to judge of in the Light of Truth . I. Of the Light of the Eternal Word in Man , and the Anabaptist confounded about it . HEnry Grigg saith , viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light , pag. 8. of his Book called , Light from the Sun of Righteousness . H. G. [ in Contradiction ] saith , I really believe that the Lord Jesus Christ , AS the Eternal Word , hath given Light or enlightneth all Men and Women that come into the World , p. 8. G. W. his Animadversion , The Light or Life of the Eternal Word , which is the Light of Men , Joh. 1. 4. is spiritual and divine , as is that Word , and therefore saving to all that truly obey it . H. G. replyes , It seems to me as if this Man had lost his Common Reason — because I deny that the Light which is in all Men is a saving Light ; and yet say , I really believe all have a Light in them from Christ considered as Creator — This cannot be a Contradiction , unless he can prove there is no Light proceeding from the Eternal Word as Creator , but what is saving , p. 2. G. W. answereth , Whilst he would insinuate that the Light in every Man is created , or a Creature , he meerly beggs the Question , and still remains in his self-Contradiction ; for he dare not say , That AS the Eternal Word Jesus Christ is a Creature : Neither is his Light that proceedeth from him , as that Word created , any more then that Life which was in him , which Life was the Light of Men ; will they say this is either created or natural ? As the Eternal Word is divine , so is the Light or immediate Shining thereof in Man's Conscience . H. G. What though it be granted , that the Light which all Men that come into the World are lighted , which flows from the Eternal Word , and so is spiritual ; must it needs therefore be a saving Light ? Was not the Law given forth on Mount Sinai , a Light of , or come from the Eternal Word , and doth not Paul say , that the Law is spiritual , Rom. 7. 14. and yet a Ministration of Death , 2 Cor. 3. 7. and that killed , and in other places that there was no Justification by it ? G. W. Answer , 1. If it be a spiritual Light in Man , proceeding and flowing from the Eternal Word ; it must therefore be the Eternal Word that immediately shineth in Man's Heart ( which is not created nor natural ) for all have not the Law in the Letter , or as outwardly written ; And if this Immediate Light be not of a saveing Property what Light is ? And for what end is it given universally to Man-kind ? That they may be saved ; or onely to condemn them ? 2. Christ's enlightning all men as the Eternal Word and that with a spiritual Light flowing from himself , ( as the Eternall Word Enlightening ) It is not with the Letter which killeth and Cannot give Life but with an Immediate Illumination or Influence of Light from himself which can both kill and make a live ; it hath both the Law , or sentence of Death in it to the transgressor , and quickning Vertue and Gospel in it to make alive to God , and minister Life and Justification from God to them that truly obey it . 3. This immed iate Light or Shining from Jesus Christ , as the Eternal Word , is neither the Letter of the Law , nor created , nor yet natural , as Anabaptists use to say ; but as the Eternal Word enlightning man , and the Life which was in him being the Light of Men ; is therefore a Light and Law which can give Life ( which the Law , as in the Letter could not ) it being the Life it self that was in the Eternal Word . H. G. The great Darkness of these Men who cry up Light and Power within ; this Wile of Satan , and Cheat of Anti-Christ , p. 31. H. G. [ Contradiction ] The Lord Jesus Christ , as the Eternal Word enlightneth all Men ; this Light is the Substance of the Law , the Candle of the Lord , it doth convince of Sin , p. 8. If Heathens follow it they would shine in just living ; the Work of Faith with Power ; I do mantain that Faith is required and must be wrought with Power in the Heart , p. 15 , 16. G. W. Animad . What horrible Blasphemy is it then to term our crying up the Light and Power of Christ within the Wile of Satan , and Cheat of Anti-Christ , and how plainly hereby confuted : We have Cause to look upon those Heathens that follow the Light or Gift of God within to be more godly and better Christians then many of these Baptists . H. G. Rep. Your Lyes and Ignorance — I say , the Darkness of these Men who cry up Light and Power within , is great ; and I did say in p. 31. I should make appear this Wile of Satan , and Cheat of Anti-Christ ( that is to say ) the Evil Doctrine , and Principles of yours — And do I contradict this in affirming there is a Light in all Men , called , the Candle of the Lord , and in owning the Inward Work of Faith with Power upon the Heart , &c. p. 4. G. W. Answer . Hath he not before evidently made their crying up Light and Power within , the Character of the great Darkness , and this the Wile of Satan , and Cheat of Anti-christ ? You that understand Grammer and common Sence , mark the Tenour of his Words , and how he shuffles to cover this Blasphemy and Contradiction , to his confessing that the Lord Jesus , as the Eternal Word enlightneth all Men ; and this is our Principle , though now he placeth the great Darkness , Wile of Satan , and Cheat of Anti-Christ upon our Doctrine and Principles ( without Exception ) concerning the Light within ; and thus still ensnares himself in his Confusion ; as also in one while affirming that this Light in Man is the Substance of the Law or first Covenant , another while , that it is the formed Spirit in Man , Zach. 12. 1. which is called the Candle of the Lord , as in his 9th pag. of his first Book . Where note that by seeking to obscure his gross Contradiction before , he is run into another , viz. One while calling the Light ( of the Eternal Word ) in every Man , The Substance of the Law of the first Covenant ( yea , now the Ministration of Death or Letter that killeth , from 2 Corrinth . 3. 6 , 7. cited by him ) another while he calls this Light in every man , A Spirit that God hath given or formed in Man ; you who can distinguish between the Law ( or Letter of it ) written in Table of Stone , and the Spirit of Man : Judge , if this Anabaptist be not plainly contradictory to himself herein ; for is the Spirit of Man , and the Law written both one and the same thing ? And while the Spirit of Man is confest to be the Candle of the Lord , it s lighted by his Divine Word or Fire , The Lord hath lighted my Candle . II. The Sufficiency of the Light within , to reveal God , Christ , &c. HEnry Grigg again shuffles and beggs the Question thus , viz. Do not you say , that this Light which is in every Man that cometh into the World , is God , is Christ , is the Holy Spirit or Blessed Comforter , and a Saving Light , and that it will convince a Man of every Sin and Transgression , and lead into all Truth , &c. Answ. He here questions the things which in his 18th . pag he affirms , The Quakers speak of the Light within , viz. That it is the Divine Essence , the Lord Jesus Christ , the holy Spirit , &c. But I ask him , where , or in what Book and page do the Quakers speak all this of that Measure or Gift of Light that is in every man ( he deals disingenuously in not citing our own Books and Pages for these Words , that we might consider further thereof , seeing the Stress of his Charge lies so much on them , which though we assert it to be a divine Light of God , and Christ , and holy Spirit , which are one , and omni-present , filling Heaven and Earth , over all , and through all , God unlimitted in his Presence , which to man is an Enlightning Presence ; yet God and Christ is not revealed in all ; for he was in the World , and the World was made by him , and the World knew him not , yet his divine Light or immediate Shining in Man is manifest by measure or Degrees , as man is capable to receive it ; the least degree whereof is saving to them that obey it , and tends to direct and draw Man towards God , who is the absolute and alone Saviour , and he and his Light in men are inseparable , whose Salvation is manifest by degrees , as his Light or Grace in man's Heart is , which hath taught us to wait and to look for that blessed Hope , and the glorious apprearing of the great God and our Saviour Jesus Christ. The Measure or Manifestation of this Light and Grace , which immediately directs and leads to this Appearance of the great God and our Saviour , must needs therefore be saving : And because God or his Son , in his infinite Fulness and Knowledge , as in himself , cannot be contained in man , in that the Heaven of Heavens cannot contain God ; it follows not therefore , that the Measure and Manifestation of his Light in Man is not convincing , sanctifying or saving , whilst it is confest to be a Light or Illumination of Jesus Christ , as the Eternal Word , enlightning all Men and Women . If the infinite Fulness or Giver of this Light cannot be contained in Man ; yet God hath promised to tabernacle with Men ; and to dwell in them ; it follows not , that a little degree of the Light , Vertue and Knowledge thereof is not saving or sanctifying . A small Stream can wash , and a little Fire kindle and increase to more , and a little convenient Food nourish and satisfie , and a little Water quench one's Thirst , or a small Seed grow and bring forth great Increase ; and so a little Light from Christ can increase and shine more and more till it discover the Glory of God in the Face of Jesus Christ the anointed ; these things are truely known in the Mystery through true Obedience to so much Light or Illumination as God hath given man ; for he ( the Glorious Creator ) hath given a Light to all men sufficient to save , or else they could not be left without Excuse ; but it would reflect upon him for condemning them for Sin , if he did not afford them a Light sufficient to guide out of Sin unto Salvation . But for our asserting the Light of Christ that is in every Man , to be convincing , sanctifying and saving ; H. G. concludes as followeth , p. 5. III. The Effect of Christ's Sufferings only known in his Light within . H. G. IN this appears your great Darkness , and herein you are beguiled and cheated by the Devil , to the invalidating of the Meritorious Death and Sufferings of our Lord , as if there were no need of his Blood to be poured forth , nor of his Intercession , p. 5. Answ. Can either Christ's Light within , or our following of it , invalidate or make void his Sufferings without ? Or deprive us of the End thereof , or of the Vertue of his Blood ? When they that crucified , murthered Christ were turned from his Light within ? Or can any receive the Benefit of Christ's Sufferings and Blood without ( or out of ) his Light within ? Or are the Sufferings and Death of Christ absolutely meritorious for Man's Justification without any Dependance upon his Light within ? If so , how can any be deprived of Justification for whom Christ dyed ? Which was for all Men ; but what Proof hath he from Scripture , That the shedding Christ's Blood was the Meritorious Cause of Justification ? Seeing it was shed by wicked Hands ; and surely , had the Jews and Gentiles obeyed and walked in that holy and just Light that was in them , they had not crucified nor murthered the just One , the Son of God , whose giving up to the Death of the Cross ( though of Necessity ) yet it was occasioned because of Sin and Death that was come over all , which man must only be convinced and truely sensible of by the Light of Christ within ; and it s such only as walk in his Light , who come to know the Blood of Christ to cleanse them from all Sin. And there is a certain Congruity and Oneness in being sanctified , redeemed and saved by his Life , Light , Blood , Power , Arm , Ingrafted Word , Spirit , Fire , Water or by Grace ; these do not oppose Christ as Saviour , he being in all the great Workman of God , through whom God hath saved us by the washing of Regeneration and renewing of the holy Ghost , Titus 3. 4 , 5. These being one in Substance with him , and of himself , as the Spirit , the Water and the Blood agree in one : And as his offering up himself , being a Propitiation for the Sins of the whole World , pouring out his Soul to Death , and making Intercession for the Transgressors was by the Eternal Spirit , so the blessed Effects thereof are spiritually and inwardly received by them that obey and walk in the Light of his Spirit ; wherein his Life and Vertue of the Blood of the Covenant is received unto Cleansing , Sanctification and Reconciliation with God : The great Sufferings , Burthens and Afflictions of Christ were occasioned by man's Sin , Disobedience , and turning from his Life and Light within ; and this brought Darkness and Death over Man-kind ; and therefore Christ deeply travelled in the Spirit of Prayer and Intercession , through all his Sufferings , to bring forth his own Life and Light for man's Deliverance out of Death and Darkness , that he might see his Seed , and the Travel of his Soul , and be satisfied . And this is the Seed that shall serve him throughout all Ages , which shall be counted unto the Lord for a Generation ; and this serves him in his Light , and worships him in Spirit ; therefore they that oppose this Light of Christ to the End of Christ's Coming , Death , Sufferings , Blood or Intercession , as if his Light in Man did invalidate these ; they are darkned and cheated by the Devil , and not these who obey Christ's Light within for Life and Savation in him . IV. The saving Work of the Spirit . HEnry Grigg observes from John 16. 7. That the Spirit or blessed Comforter cannot be the Saviour , pag. 46. H. G. Contradiction ) Till the Coming of his Spirit and Grace with Power in my Heart for the binding of the strong man Satan , and killing my Corruptions , my Soul was not brought out of the horrible Pit , p. 16. having wrought this glorious Work of Regeneration , p. 17. G. W. his Animadversion . Then it s the Spirit and Power of Christ that effects Salvation through the Work of Regeneration , Tit. 3. 5. which is not meerly by Christ's outward Sufferings , though we cannot believe that Satan is bound in this Man , while he is in Satan's Work , blaspheming Christ's Light within , and belying us . H. G. replyes , What sober Christian Man can find any Contradiction here against H. G ? Is not G. W. the Lyar and false Accuser ? I say the Spirit or blessed Comforter cannot be the Saviour or Mediator , p. 6. G. W. Answer , The Contradiction is very obvious to say , the Spirit cannot be the Saviour , when it can save the Soul out of the horrible Pit ; can it save and not be a Saviour ? Or can it bind the strong Man , or kill man's Corruptions , and yet not save him ? And if the Father , the Word and the holy Spirit be God , cannot God be the Saviour ? When as Christ's being the Author of Faith , giving Power to others to become the Sons of God , is a Proof of his being God , Light from the Sun , p. 91. And Christ said , The Son can do nothing of himself , &c. The Father that dwelleth in me he doth the Works , Joh. 5. 19. 30. and 8. 28. and 14. 10. And the holy Spirit where received , also maketh Intercession according to the Will of God , and by this Spirit Christ prayed unto the Father ; but to say , the Spirit or blessed Comforter cannot be the Saviour , is also to deny Christ in his spiritual Appearance , to be a Saviour , and so to confine the saving Work to him only , as man , or in the Flesh without ( or separate from ) us , whereas he said , I will not leave you comfortless , I will come to you , John 14. 18. which plainly denotes him to be the Comforter in that Spiritual Appearance , wherein he that was with them promised to be in them , and as revealed in them ; his Appearance was another or diverse to his outward Appearance in the Flesh , whereas H. G. saith , Are there not three that bear Record in Heaven ? I say yes , and these three are one ; and is not Christ ( the Saviour ) that Word , which is one of the three , which are but one divine Being , Thing or Substance , though revealed under several Considerations and Diversities of Manifestations , and Degrees of Discoveries ? yet all one divine Life and Being , as God is the Word , the Life , the Light , and so is Christ ; and the holy Spirit is Life to the Righteous , and so is Christ the Way the Truth and the Life : In him was Life , and the Life the Light of Men ; the Life affordeth Light to all , and the Light Life to all that obey it , and in it follow Christ , such receive the Light of Life , and come to walk in the Light of the Living , as the Light of Life is received unto Justification and Peace , the holy Spirit is received in that glorious Ministration as Comforter , after a State of Desolation and Sorrow of whom Christ said , He shall receive of mine and shew it unto you , Joh. 16. 13. H. G. Did the true Saviour die on the Cross or not ? Answ. Yes , as concerning the Flesh , but not as concerning the Spirit or most noble Principle , by which he was impowred to his Work of Salvation . H. G. I affirm once again , That neither the Comforter , viz. the holy Spirit , nor the Deity of our Lord Jesus distinct from his Manhood or human Nature , could be the Saviour and Mediator which dyed on the Cross , &c. pag. 7. Answ. This is a meer impertinent Shuffle to prove the holy Spirit could not be the Saviour ; he now tells us , that neither the holy Spirit , nor the Deity distinct from his human Nature ( as he calls it ) could be the Saviour that dyed ; who of us ever affirmed that his Deity or holy Spirit dyed ? But seeing the holy Spirit or Deity dyed not with the Flesh of Christ that was crucified , then the whole Saviour did not dye , but what he calls the human Nature : But if we take his Words according to his Doctrine before , for Proof ( that the holy Spirit or Comforter cannot save or be the Saviour ) only thus , viz. Neither the Comforter the holy Spirit , nor the Deity of our Lord Jesus distinct from his Manhood or human Nature could be the Saviour . This were all one as to tell us , that God cannot be the Saviour , or that God cannot save , if the holy Spirit or Deity be God ; he should rather have said , that the Manhood could not save without the holy Spirit , divine Power or Deity , which alone is sufficient ( and only that which is felt and experienced in Man ) to effect his Salvation and Deliverance from the Power of Sin and Satan : Ye are my Witnesses saith the Lord , and my Servants whom I have chosen , that ye may know and believe me and understand that I am he , before me there was no God formed , neither shall there be after me ; I even I am the Lord , and beside me there is no Saviour , Isa. 43. 10 , 11. There is no God else beside me a Just God and a Saviour , Chap. 45. 21. And we both labour and suffer Reproach , because we trust in the living God , who is the Saviour of all men , specially of those that believe , 1 Tim. 4. 10. And how is God especially known to be the Saviour , but in saing man from Sin , Unrighteousness and all Guile ? I will mention the loving Kindness of the Lord , &c. For he said , Surely they are my People , Children that will not lye ; so he was their Saviour , Isa. 63. 7 , 8. Now consider whether it be not grosly erroneous to suppose the holy Spirit o●… Deity cannot save , or is so deficient distinct , or in it self , whereas though God was manifest in Flesh , God was in Christ reconciling the World to himself ; the Divinity and human ( or earthly ) Nature were alwayes distinct ; and is not God omnipotent ? To the only wise God our Saviour be Glory and Majesty , Dominion and Power , now and ever , Amen . V. How the Light in Man is a Gift , and H. G' s distinction between the Meritorious and instrumental Cause of Salvation examined . H. G. ARt thou not able to distinguish between the Giver and the Gift , between the Fountain and the Stream , p. 7. Answ. Yes , I do distinguish between the Giver and the Gift , between the Fountain and the Stream , between the Fulness and the receiving thereof Grace for Grace ; bu●… while the Distinction between God and the Gift of his Spirit , or between Christ and his Light within , seems to be no more then between the Fountain and the Stream ; how grosly erroneous is it to conclude , either that the Spirit cannot be Saviour , or that the Light of Christ is not saving ? For that 's all one as to say , that either the Stream is not the same Water with the Fountain , or that the Stream cannot wash because not the Fountain or Fulness ; who in his right Wits will believe this ? H. G. But again it appears thou distinguishest not between the meritorious Cause of man's Salvation , and the Instrumental , the killing of the Sacrifice , and the sprinkling of the Blood , &c. p. 7. 8. Answ. Where doth the Scripture make this Distinction , or say , that the killing of the Sacrifice ( which he must mean of Christ ) is the meritorious Cause of man's Salvation ? Such like blind distinctions are fit to darken Knowledge and blind Peoples Minds ; and how gross and unchristian is it to place such a Merit or Worth upon that murtherous Act of killing the Sacrifice if he mean ) Christ as his Discourse implies ? For though Christ Jesus ( by that inherent Holiness , and original Righteousness , and Grace of God in him ) offered and gave himself up to suffer , and tasted Death for every Man ; yet the crucifying and killing him , according to the Flesh , was an Act of Murtherers and Persecutors , who by wicked Hand put him to death ; so that the Dignity and Worth was in Christ and on his Part through all his Sufferings , and not in the Act of killing him by wicked Hands , nor on their Parts ; howbeit the Sufferings and Death of Christ were of great value with the Father , and his Power did appear through all to the bruising the Serpents Head. And if it be the Work of the Spirit to sanctifie and renew us ; is not this a saving Work ? And doth not this bring us to receive the Attonement , and to enjoy Peace ? Who follow and obey this Spirit for a Reconciliation ( through the Death of Christ ) and being saved by his Life ; and so the Work of Christ in saving and redecming man from Iniquity , and in making Attonement Peace and Union between God and Man ( however these be directly pointed at , made way for by the Suffering and Death of Christ ) yet they were inwardly revealed , effected and fulfilled by the Spirit or Life of Christ , where the Word of Reconciliation is received in the Heart . For Christ's Appearance and Suffering in the Flesh did really and directly point at those spiritual Ends ( which are for man's Eternal Advantage ) to be fulfilled by his Appearance in Spirit . VI. The Lord's Supper in the Type and in the Anti-Type , the Shadow and Substance distinguished . H. G. THe Ordinance of the Lord's Supper you call Bread and Wine , p. 19. H. G. [ Contradiction ] The Sign , the Shadow ( speaking of their Ordinances the Substance being Christ , p. 53 , 54. G. W. his Animadversion , Your pretended Lord's Supper then is no more then Bread and Wine , the Sign the Shadow , and therefore their Continuation of no Necessity in the true Church , which hath received Christ the Substance [ Thus far he cites my Words , and leaves out what follows ] The living Bread , who spiritually communicates his Flesh and Blood , or Fruit of the heavenly Vine without your Shadows ; and this is our Lord's Supper that we pertake of ; and our Baptism is spiritual , 1 Cor. 12 , 13. Ephes. 4. 5. and as in 1 Pet. 3. 21. It s said ; to the which also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anti Type , that now saveth us even Baptism agreeth . His Contradiction before is between his calling their Bread and Wine the Lord's Supper , now remaining in full Force , and yet confessing them to be the Sign , the Shadow , and that the Substance is Christ. If that you call the Lord's Supper be a Shadow , as of Christ to come , it cannot be that Lord's Supper which remains in full Force , where he is come to sup together with them who have received him in , as being the Substance which ends the Shadows ; but H.G. Attempts to reconcile his Contradiction by speaking of sitting down under Christ's Shadow , p. 9. When as its very obvious , that his Sence of Christ's Shad●… here much differs from his Sence of their preten●…ed Supper , being a Shadow of Christ the Substance as to come , whereas Shadow is metaphorical in the one , real in the other ; for were it good Doctrine to say , You must sit down under Christ's Shadow till he come ? Or that Christ is not come to his Church , while she sits down under his Shadow ; or that your Bread and Wine , as a Sign and Shadow of Christ the Substance , is that very Shadow of his that the Church is alwayes to sit down under , while upon Earth : Whereas what he saith of sitting down under his Shadow , is taken out of Canticles 2. 3. As the Apple-Tree among the Trees of the Wood , so is my Beloved among the Sons ; I sat down under his Shadow with Delight , and his Fruit was sweet to my Tast : See how plain it is , that the Simile here is take●… from sitting down under the Shadow of an Apple-Tree , and eating of the Apples . Were it good Sence to say , I must sit down under the Shadow of an Apple-Tree , and eat the Fruit thereof until the Tree come , when both Tree and Fruit are then present ? And so is Christ with his Church , when she sits down under his Shadow , and pertakes of his living Fruit , where then there is no Necessity of your outside Shadows . And yet H. G. ( in contradiction to his confessing their Ordinance to be the Shadow ) he is still imposing upon his Opposer , That the Practice of it is to be kept up in the same manner as Christ the Night before he ●…e was betrayed instituted , p. 9. But I ask , do you Baptists observe and keep a real Supper in the very same manner that Christ then did with his Disciples ? Be plain and ingenuous herein ; have you the Passover at a real Supper ? And have you the Cup both before and after Supper as Christ and his Disciples had , Luke 22. 15 , 16 , 17 , 18 , 19 , 20. And was all this either an Institution of Christ , or of Necessity to continue in the Church ? When as what Christ saith of the Passover , to wit , I will not any more eat thereof , until it be fulfilled in the Kingdom of God , verse 16. The like he saith of the Cup , I will drink no more of the Fruit of the Vine , until I drink it new with you in the Kingdom of God , Mat. 26. 29. Mark 14. 25. and Luke 22. 16 , 18. Doth not this shew as much a discontinuance of he Cup as the Passover ? And there 's no mention of Christ's taking Wine , or the Cup , after his Resurrection , either to continue , confirm or re-inforce it ( as a commemoration of his Death ) when he sat at Meat with them , and took Bread and blessed it , and brake , and gave them that their Eyes were opened , and he was known of them in breaking of Bread , after he was ●…isen ? Luke 24. 30 , 31. Jo●… . 21. 13. Howbeit H. G. is pleased to cite Acts 2. 42. and Chap. 20. to prove , that the Lord's Supper and the Practice of it is to be kept up in the same manner as Christ did the Night before he was betrayed ; I ask again , do you Anabaptists practise it in the same manner ? And have we not the more Reason to deny your Practice , if it be not in the same manner as pretended here ? Whereas in Acts 2. 42. its said , They continued stedfastly in the Apostles Doctrine and Fellowship , and in breaking of Bread , and in Prayers ( wherein is no mention either of the Wine , the Cup , the Supper or Passover ) also it s then said that all that believed were together , and had all things common , and sould their Possessions and Goods , ver . 44 , 45. Now if what they did must be binding to Posterities because practiced ; why do not the Baptists imitate those Believers in this of selling their Possessions , & c ? But were it not a very preposterous Way of arguing , to conclude a continuance of Commands and Duties from Practices . And in Acts 20. 7. Upon the first day of the Week the Disciples came together to break Bread , and that Paul had broken Bread , ver . 11. ( according to Christ's Practice after he was risen ) And in 1 Cor. 11. Paul gives a Recitation both of the Bread and Cup that Christ gave in the Figure to shew the Lord s Death till he did come ; as also of the Substance , to wit , the Body and Blood of Christ , which he was a Partaker of in the Mystery ; but as the Corrinthians were too carnal , and Envying , and Strife , and Divisions were amongst them , and some lyable to Idolatry , 1 Cor. 3. 1 , 3. Chap. 10. 14. and 11. 17 , 18 , 19. the Apostle said , I could not speak unto you as unto spiritual , but as unto carnal ; so as then they had not the clear Sight of Christ as the Substance , or Mystery of his Body and Blood ; and the very Stress , Drift and Scope of the Apostles Testimony was to exalt the Substance and Mystery , and to bring them into a spiritual Mind and State ; for which see also , 1 Cor. 10. 14 , 15 , 16 , 17. and in 2 Cor. 13. 5. he saith , Examine your selves whether ye be in the Faith , prove your selves ; know you not your own selves how that Jesus Christ is in you except ye be Reprobates . Now Jesus Christ is confessed to be the Substance , when your pretended Lord's Supper is but the Sign , the Shadow or the Figure : If his saying , This is my Body be but a figurative Speech , according to the Martyrs , p. 9. And I require this Man to prove that Gospel-Ordinances are a Shadow , as he hath confessed their Supper to be . H. G. I would know of this Man , where he reads of any thing called the Lord's Supper , but this which we contend for , pag. 10. Answ. You are contending but for the Shadow , but there is the Lord's Supper in the Mystery , for saith the faithful and true Witness , the beginning of the Creation of God , Behold I stand at the Door and knock , If any man hear my Voice and open the door , I will come in to him , and will sup with him and he with me , Rev. 3. 20. Is not this the Lord's Supper that 's above the Shadow ? And Christ said , I appointed unto you a Kingdom , as my Father hath appointed unto me , that ye may eat and drink at my Table in my Kingdom , Luke 22. 29 , 30. Verily I say unto you , I will drink no more of the Fruit of the Vine , until that day that I drink it new with you in my Father's Kingdom . Is not this the Lord's Supper in the Mystery or Anti-Type ? And I am the Bread of Life , I am the living Bread which came down from Heaven , if any Man eat of this Bread , he shall live for ever , and the Bread that I give is my Flesh that I give for the Life of the World ; He that eateth my Flesh , and drinketh my Blood , dwelleth in me , and I in him , Joh. 6. Is not this living Bread from Heaven conf●…st to be the Substance , and the ontward Bread the Shadow thereof ? H. G. I do affirm , That this is spiritual , ( to wit , the Lords Supper ) the Baptist , p. 10. Answ. The Lord's Supper in the Mystery is spiritual , but not your Bread and Wine , unless they be transubstantiated which we utterly deny . H. G. The Ordinance of Water-Baptism was given forth by Christ after his Resurrection , Mat. 28. 20. Answ. There 's no mention of Water but baptizing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name of the Father , Son and Holy Spirit , and this Baptism was saving , so is not your dipping . H. G. And this of the Lords Supper Paul received of Christ sometime after his Ascension , 1 Cor. 11. 23. Answ. 1st . Paul received of Christ the Lords Supper in the Mystery , not in the Shadow , 1 Cor. 10. 15 , 16 , 17. yet he delivered unto them the Relation how the Lord Jesus took Bread and the Cup the same Night in which he was betrayed , ver . 23 , 24. which he applyed to a spiritual End , ver . 28. explained before , Chap. 20. 16. and he delivered the Gospel , as well touching Christ's Resurrection as his Death , 1 Cor. 15. 3. and for their being baptized into his Death , and raised in the Likeness of his Resurrection , which was more then a Remembrance of his Death , in ( or by ) the Shadow , which could not be positively enjoyned by , [ as oft as ye do this , ] 2. That which the Apostle received of the Lord , was the Gospel , and a Gospel-Discovery of the Substance , which was beyond and above the Shadow . And his Recitation of the Shadow was directly to point at the Substance , viz. that Bread and that Cup which was the Body and Blood of Christ , and the spiritual Communication thereof ; he was a Minister of the Gospel , the Dispensation whereof was not a Dispensation of Shadow , but of Substance . H. G. The end of this Ordinance doth remain , notwithstaning the pourings forth of the Spirit , and therefore the Ordinance must needs remain , which is to confirm our Faith in the true Saviour , and to keep up our Love to him , p. 21. G. W. What Faith and Love are these of theirs , which are confirmed by Bread and Wine , and what Idolatry and Diversion from the Spirit doth their Doctrine tend to herein ? Surely the holy Spirit can best supply the said End , Gal. 5. 22. H. G. Rep. This Ordinance tends to increase our Love to him , and our Faith in him ; therefore the end remains , unless you can prove Christ is come the second time without Sin unto Salvation ; do you suppose there is no need of this Ordinance because the Spirit can best supply the said End ? p. 11. Answ. There 's no need of the Shadow where the Substance is enjoyed , and whilst thou ( Henry ) hast confessed your Supper as ( its called ) to be the Shadow , the Substance being Christ , thou dost but contradictorily begg the Question , calling it a Gospel-Ordinance , the Lords Supper in full Force , the Ordinance , the Ordinance . 2. Thou dost but imagine a Confirmation and Increase of Faith in , and Love to Christ by your Bread and Wine , which they cannot do , true Love and Faith being Fruits of the Spirit ( which in that it can best and only supply this End , which idolatrously thou proposest to reap from thy pretended Supper ) There can be no Necessity of this thy Shadow for any such End to the Soul ; can there be any need of that which cannot supply the Soul , when that which best can do it is manifest ? Is there Necessity where there 's Plenty , or a full Supply ? 3. Whether those Believers in the Apostles dayes who hoped and looked for Christ's appearing the second time without Sin unto Salvation , Heb. 9. 28. did not accordingly come to experience his Appearance unto their Salvation ? H. G. Darest thou say the Spirit can best supply those Ends without making use of the means God in his Word doth direct unto ? The Usefulness and Sufficiency of the Spirit in fulfilling of its Work doth not dis-annul Christ's Precepts , p. 12 Answ. 1. I would know where the Word of God hath dictated that your shadowy Supper of Bread and Wine is the means to confirm true Faith in Christ , or increase your Love to him , or else confess thy Error ; for the means thou talkst of must have reference to what we were upon before , about your pretended Supper , or else thou art insignificant and impertinent in thy discourse . 2. If the Spirit be sufficient to fulfil its Work and Office , which is to bring forth its own Fruit , what Necessity of your Shadow which cannot do it , nor so far help man , as in the leasts supply those Ends the Spirit is given for , much less help the Spirit therein which is al-sufficient ? VII . The Anabaptist's Imposition about their shadowy Baptism . AGain H. G. is very fierce and rash for thei●… Water-Baptism ( or plunging People in Water ) where he saith , Whosoever brings any other Gospel let him be accursed , p. 〈◊〉 : G. W. Hereby he hath cursed all the People of God and sincere minded , both Protestants and all others in the World , who oppose and come not under the Baptists dipping or plunging People in Water . The Lord sorgive him he is very uncharitable herein ; for our parts , we cannot believe their Baptism to be either the Baptism of Christ or Gospel , or of Necessity and available to Salvation . H. G. Rep. Thou hast in this manifested thy Imperfection and false Anti-christian Spirit ; hast thou no more Care nor Conscience , that thou goest about thus to belie the Innocent ? Have I affir●…ed that Baptism or plunging Men and Women is Gospel ? Have I said , it is of Necessity to Salvation ? p. 13. Answ. 'T is both dishonest and false in thee to accuse me of an Anti-christian Spirit and belying the Innocent , for stating thy own Words and the Consequence thereof from the very Tenour of thy Discourse ; hast thou not accounted your Water-Baptism or dipping Gospel , or at least part of Christ's last Will and Testament , and them accursed that bring any other Gospel ? See thy other Book , pages 24 , 25 , 26. and have not thy Brethren declared it for the Remission of Sins , and the only Way of gathering Churches 1. To teach , and then to baptize or dip them ? See their Confession of Faith ( Article 11. ) presented to the King , and subscribed by above 40. of them . And have not some of thy Brethren affrighted many simple People into Water , to be dipt , formerly by such Language , as , dip or damn ; and what hast thou said less , if they be accurst that own it not : Some of thy Brethren have positively affimed it necessary to Salvation on that Scripture , Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God , falsly deeming that outward Water there spoken of . H. G. All that are accursed , are only those who bring another Gospel besides that which was given sorth by Christ , as he is King and Mediator of the new Covenant , p. 14. Answ. And your dipping thou reckons to be given forth by Christ , thy pretended Proof being Mat. 28. 20. as before mentioned , wherefore thy case is against all that own 〈◊〉 , or deny to be dipt ; for our parts we will not be dipt by you . H. G. I doubt not but all sincere-minded Protestants are of my Perswasion touching this matter , though we may differ about the Form and Subjects of Water-Baptism , p. 14. Answ. Here thou insinuatest and flatters the Protestants , like a temporizer and decliner of your former Testimony , and contrary to thy Brethrens said Confession of Faith , which is wholy against that scriptureless thing of sprinkling Infants , Article 11. ( as their Phrase is ) and have not divers of thy Brethren deem'd it Anti-christian ? H. G. False it is and a Slander to say , that we make it essential and of absolute Necessity to Salvation , though we believe it essential to Church Communion , p. 14 , 15. Answ. Is it not essential and of Necessity to Salvation , if part of Christ's last Will and Testament , as before thou sayst ? And such to be accurst that oppose it , or if the same Baptism of Christ , mentioned , Mat. 28. and Mark 16. which is annexed to believing in order to Salvation : But if not of Necessity to Salvation , then not the Baptism into the one Body or Church-Communion ; and then it s not that one Baptism or Anti-Type which doth save ( viz. The Baptism into the Name of the Father , Son and Holy Spirit ) for without that Name or Power Men cannot be saved . VIII . Their Definition of the true Saviour and his Being . HEnry Grigg denyes the true Saviour to be the Light and Power . I afsirm ( saith he ) that Jesus Christ is a Man consisting of Flesh and Bones p. 30 , 31. human , finite , weak , subject to Passion as we are , 94. p. 33. the true Christ consisting of a Body of Flesh and Bone , p. 31. 34. H. G. Contrad . John declared plainly that Christ was before him , being from everlasting , before Abraham , the Son of God by Eternal Generation , truly God , David's Lord , p. 35. The Lord Jesus , the Eternal Word , p. 8. The Emanuel , p. 32. Christ the Son of the living God , p. 33. G.W. [ Animed . ] Therefore it s both unscriptural and absurd to assert , that Jesus Christ consisteth of a human Body of Flesh and Bone , or is finite ( seeing he was before all things , and by him all things consist , Col. 1. 17. and inconsistant both with the Eternal Glory of the Son of God , which he had with the Father before the World began , wherein he is glorified , and his Body Glorious and Spiritual : They should have said , that he took upon him that Body prepared for him , and not that he ( Jesus Christ ) consisteth or is made up of Flesh and Bones , but at length they are made to grant to the Deity of Christ more than formerly ; though to their own Confutation as before : And I further add , Is there not a plain Contradiction between Jesus Christ consisting of Flesh and Bone , human Nature , and that the Lord Jesus Christ is the Eternal Word from Everlasting , &c. Besides , after his Resurrection he said , a Spirit hath not Flesh as ye see me have , Luke 24. 39. now for Jesus Christ to have Flesh and Bone , and for him to consist of Flesh and Bone ( in his Sence ) are two differing things ; for to have Flesh and Bones , implies a Distinction between him the Son of God ( as to his Being ) and the Flesh and Bones which he had , but to consist of Flesh and Bones implies he could not have a Being without them , but that he is made up meerly of human Flesh and Bones . H. G. Doth he not evidently declare to the World , that it is a Contradiction and absurd to assert , that Jesus Christ is God and Man , subsisting in too real distinct Natures — because I said , he is Man , and that the Divinity distinct and apart from the Humanity is not the Christ , and yet also said , he is God everlasting and the Son of God by Eternal Generation , p. 16. Rep. 1. It is remarkable how the Man shuffles , evades and useth a Subterfuge , besides my Objection , which was not at all against Jesus Christ being God and Man ( take Man , as Christ is the heavenly , spiritual and glorified Man ; being ascended up where he was before ) but it was against his affirming that Jesus Christ consisteth of human Flesh and Bone ( I distinguishing between consisting and having ) seeing Christ was srom Everlasting . 2. And now also to say , he subsists in two Natures ( divine and human contradicts his saying , he consists of Flesh and Bones , human Nature ; for these do not consist of two Natures , the human Nature is not two Natures , both human and divine , as human or earthly Nature cannot be the heavenly also . 3. If Christ consisteth ( or is made up ) of human Flesh and Bones , and be the Christ only as so considered ; then how is he the Son of God by Eternal Generation , even before ( as well as since ) he took upon him that Body which was prepared for him , or pertook of that which the Children had ( to wit , Flesh and Blood ? ) If the Son of God before , was he not then Christ before ? Or was he the Son of God when he was not Christ ? IX . The Hypostatical Union . BUt H. G. instead of clearing himself in this matter he sillily ( yet perversly ) begs the Question thus , Doth he not deny his human Nature and glorious hypostatical Union ? p. 21. This being consider'd , together with his severe Conclusion against us , of horrible Heresies , Delusions and vile Impostures , as in p. 17. shews , that he has a design to render us as odious and as obnoxious as he can ; for if he can influence the Powers with his own and his Brethrens implacable Enmity , and inveterate Spirit , and possess them , that the Quakers are horrible Hereticks , and vile Imposters , and that they deny the Man Christ Jesus , and the Hypostatical Union ; we must be no objects of Mercy , nor fit to live among Men , but Subjects of Ruine & Destruction ; we cannot herein but take notice of the persecuting Spirit , implacable and deadly Envy that is in some of these Anabaptists , tending to Persecution in the highest . But to the Question , Whether I do not deny his human Nature and glorious hyp●…statical Union ? 1 ●…nswer , 1. That if Hypostatical signifie Substantial from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance ; I do confess and own that the Father , the Word and holy Spirit are one Substance , or that the Oneness of Substance is applicable to all the three in Heaven ; ●…or they are not three Substances . And that the Son of God is the Brightness of his Father's Glory , and the express Character of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance , Heb. 1. 3. And that therefore the Father and the Son are one Substance . 2. But that either the Son of God doth consist or is made up of human Flesh and Blood , or that these and the divine Nature are one Substance , I deny , as contrary to the Son being the Brightness of his Glory & the express Character ( or Image ) of his Substance , Heb. 1. 3. for human Nature and divine are not both one ; though still the one Hypostacis or Substance is in all the three divine Witnesses in Heaven ( whose glorious hypostatical Union we never denyed ) this is further opened in our Books , viz. The Divinity of Christ , &c. Serious Apollogy , 1. Part , Chap. 3. Howbeit if we cannot own these to be Scripture-Language , viz. 1. That Jesus Christ consisteth of human Flesh and Bone. 2. That the glorious hypostacical Union consists of a human and divine Nature , or that they are hypostatically one ; he should bear with us , till he produce us plain Scripture for those Positions and Words . X. His Charge against the Quakers Principles and Doctrines ( of the Light within ) proved impure , vile and ignorant ; and the Spirituality , Divinity and Sufficiency of the Light within further asserted . ANd again H. G. is very vile and impure in affirming the Quakers Principles and Doctrines of the Light within to be impure and vile , p. 17. ( note that before he accused the Quakers Principle of the Light within , now it s the Principles , that is , all our Principles about the Light within he accuseth to be impure and vile ) which is also still contradictory to his confessing , that Christ as the Eternal Word enlightneth every Man that cometh into the World , or that the Light in every man is the Light of the Eternal Word , or a spiritual Light flowing thence : This he hath granted , and this is one of our Principles and Doctrines , which he hath accused with Impurity and Vileness , as before , which must needs strike the Principle of Light it self ( though I would believe he might not intend so badly as his Words import ) while we assert it to be what it is as manifest in Man , as , 1. That Christ as the Eternal Word enlightneth every Man , &c. 2. That as the Eternal Word , his Light is spiritual and divine , as the Word it self is , which is the true Light enlightning every Man. 3. That therefore this Light in Man being sincerely obeyed and followed , it will guide and direct man his Way out of Darkness and Sin to God and Christ the Giver of it , and so to Life and Salvation . 4. That men are not condemned , nor can they be left without Excuse for want of Light sufficient given them ; but for their Disobedience and Rebellion against the Light that God hath given them ; which therefore is sufficient . 5. By these we do deny their Predestinarian partial Principle , that concludes , That God hath not given a sufficient or saving Light or Grace , to every Man ; but that he hath refused it to the greater part of Man-kind , as having from all Eternity particularly designed their Damnation , Destruction or Preterition : This we cannot own , though it be the Doctrine upon which much of these mens oppositition is grounded against God's affording Sufficient Light to every man , the Sufficiency thereof , and our Vindication of it as it is ; for which this Opposer , and his Assisters in his work , most blasphemously , and outragiously cry out against us , in this Language , viz. The great Darkness of these Men who cry up Light and Power within ; This Wile of Satan , and Cheat of Anti-christ ; the Vileness and Impurity of which Principle , &c. And all this in his pretended Light from the Sun of Righteousness , p. 31. and 48. which he should rather have called , Darkness from the Son of Perdition . Howbeit H. G. is made to give us a little better Language concerning the Light within , where he saith , viz. I acknowle●…ge the Light which is in all , and do esteem it , and have a Regard to it in its place , and do say , it witnesses for God , and serves for the End and Purpose ( when obeyed ) for which is was given unto Man , p. 18. But for what end it serves and is given to Man ( if it be neither saving nor sufficient to lead from Sin ) he tells us not , nor to what End it can guide men singly following it ; what Esteem or Regard soever he pretends he hath to this Light within , it appears he hath made little Tryal or Proof of its Testimony for God by obeying its Directions and Guidance : We may see what Esteem and Regard this Man hath to the Light within , when he counts it great Darkness to cry up the Light and Power within , and this a Wile of Sathan and 〈◊〉 of Anti-christ . What horrible Atheistical Stuff is this , thus to cry down the Light and Power of God within ? And then deceitfully to evade and say , it was the Quakers Doctrine and Principles ; that which you Quakers speak of it is abo●…inable , and to be detested by all good Christians , p. 18. What 's now the Matter , what do the Quakers speak of the Light within that 's given to every Man ? H. G. It was never bestowed upon man to be made an Idol of , and set up in the 〈◊〉 of God. Answ. The Light of the Eternal Word neither is ( nor can be ) made an ●…dol ; for that which is divine ( as is this Light ) cannot be too much loved , esteemed , set up or obeyed . H. G. It is Blasph●… to say , it is the divine Essence . Answ. To what place wilt thou limit or confine the divine Essence ? In him was Life , and the Life was the Light of Men , is this divine , yea or nay ? If divine , is it not a Light of the divine Being . Whereas H. G. to prove the Quakers Doctrine and Principles concerning the Light within impure , and vile abominable , and to be 〈◊〉 by all good Christians , p. 18. He further adds these Positions by Way of Charge , viz. 1. It is a vile and wicked thing to say , it is the Lord Jesus Christ , the Lamb of God , the great Prophet God promised to raise up . 2. It is a vile Error to say , it is the holy Spirit or blessed Comfortor , for that Christ s●…ith , the World could not receive . Answ. H. G. should have been so ingenuous as to have cited the Quakers Books and pages , first to prove these to be their Doctrines and Principles , and that in their own very Words before he had so severely charged their Doctrines and Principles about the Light of Christ in every man , which till he doth , I must deny him to be either an impartial or true Stater of our Principles , and state them in our own Words , as , 1st . We confess that Jesus Christ ( as the Eternal Word ) enlightens every Man with his own divine Light or Life which gradually appears in Man , and shews it self by Measure ; but God gave not the Spirit by Measure unto Jesus Christ the great Prophet ; therefore we do not call every Appearance of Light the whole Christ : And according to H. G's Definition of Jesus Christ , as consisting of human Flesh and Bone , he is not in any Man ; but we knowing him after the Spirit , and that he is God over all , he is spiritually in his Saints in Union with them , and known to them , and his Presence is unlimitted ; he was in the World , and the World knew him not , whose Presence enlightens Man-kind with an immedia●…e Light from himself , which is able to reveal Christ himself , as he is only peculiarly revealed in the Saints , who have obeyed his Light. 2. The Gift , Enjoyment and indwelling of the holy Spirit as Comforter is a peculiar and glorious Manifestation of Life , only received by those that obey the Measure of that spiritual and divine Light within , which is freely given of God to all , wherein they tha●… wait upon God , obtain more Power and Vertue from him , who giveth the holy Spirit to them that truly ask him from a Sence of its Vertue and Light within , in which they are only capable of receiving the powrings forth of the holy Spirit , and abundant Shedding thereof on them , as those that receive the Measure of his Discovery or Appearance in them : And though the rebellious World doth not receive or accept of this holy Spirit , nor see his Glory as an indwelling Comforter ; yet some enlightning Appearances and Operations thereof , do at times reach the men of the World to their Conviction and Reproof , often striving with Man to perswade him out of his Sins and Iniquities . And if the holy Spirit be God , his Spirit is unlimitable , filling Heaven and Earth , &c. Whether shall I go from thy Spirit , or whether shall I flee from thy Presence , see Psa. 139. 7 , 8 , 9. and his Presence is to Man an enlightning Presence , and Thine incorruptible Spirit is in all things , therefore thou chasteneth them measurably , by putting them in remembrance of the things wherein they have offended , that leaving Wickedness they may believe in thee O Lord. 3. H. G. Abominable it is to say , 't will cleanse from all Sin and eternally save those that obey it , p. 18. Answ. The Life which is the Light of Men is both cleansing & saving in the least degree of it , to them that obey it ; and it doth not in the least deny Christ to be the Saviour , to say , that his Life or Light in Man is saving , being divine , and that by which the obedient come to know and follow Christ , and thereby receive the Light of Life and Power to become the Sons of God , and the Kingdom of God , which Christ said is within you , is compared to a little Leaven , a grain of Mustard-Seed , which therefore hath a seasoning and growing Vertue in it ; he said , believe in the Light , that ye may be the Children of the Light ; and this Light Men ought to walk in , of which it s said , as yet ye have a little Light in you ( as some read it ) walk while ye have the Light , and in walking in the Light , the Blood of Jesus Christ is received , which cleanseth from all sin . 1. Were it not a vile Error for any to affirm , that that Life which is the Light of Men , is neither Divine nor a Saving Light of Christ or Holy Spirit in any Degree of it ? 2. And art not thou H. G. vile and wickedly erronious , to give out such Language , as , This Wile of Satan and Cheat of Anti-christ , that appears blasphemously to reflect upon the Light and Power within , as before , in calling it a Wile of Satan and Cheat of Anti-christ to cry up Light and Power within : And now to refuse believing in the Light which enlightens every Man that cometh into the World for Life and Salvation , p. 19 though it be the Word which is Christ that so enlightneth every Man. XI . His sad and impious Prayer against the Light in all , which Light is proved of the same Nature ( or kind ) with the Witness in Believers . H. G. GOd forbid , that I should ever own their Principle of Light in all , that doth so clearly tend to the racing out the grand Fundamentals of the Gospel , p. 52. H. G. [ Contrad . ] Praises and Hallelujah to God for ever , who hath given us that Witness in our selves of which thou 〈◊〉 - est , p. 54 , 55. which Witness his Sister spake of , was the Light which reproves for Sin , to own and believe in the Light that enlightneth every Man that cometh into the World , p. 8. and 29. G. W. Animad . See what a sad pass these men are grown to , and what kind of Prayers they offer to God against his own Light and witness within , and how contrary to the Gospel Spirit and Light they are . H. G. Rep. G. W. belics both me and my Sister in what he saith here ; for the Witness she spoke of is not the Light which reproves for Sin , which is in every one that cometh into the World , though I confess , she bids me believe in the Light that reprov●…s for Sin , which lighteth every one that cometh into the World , 〈◊〉 contrary-wise she mentioned the Words of the Apostle John , 1 Joh. 5. 10. He that believeth hath the Witness in himself , p. 19. To this I answer , Let all moderate and impartial Readers both thy Sister and others judge , whether I have belyed thee or her in this Matter : And how quarelsome and peevish thou art ; could she intend contrary-wise or another of this Witness of God , then of that Light which enlightneth every one that cometh into the World ? Thou shouldst have asked thy Sister , if she doth not own the true Light ( that enlightens every Man ) and the Witness o●… Word , which he that believeth hath in himself , to be one and the same ? And hast not thou confest , that Christ , AS the Eternal Word enlightens every Man ? which he that believeth hath in himself , as having ( through the Light given ) received Christ the faithful and true Witness ( who stands at the door of Man's Heart and knocketh ) so as in true Union with him , and Knowledge of him to experience his Indwelling , as he dwelleth in us , and we in him , if we keep his Commandments ; and thus the true Believer hath the Witness in himself , which that thou mightst experience , was thy Sister 's wholsom Advice to thee , to believe in the Light that reproves for Sin , which enlightens every one that cometh into the World ; and so thou mightst in Love and Humility have received the Witness in thy self , which if thou hadst obeyed , thou durst never have prayed so wickedly , as , God forbid that ever I should own their Principle of the Light in all ( contrary to thy pretended Praises and Hallelujah to God for the Witness within ) neither co●…ldst thou have opposed the Witness in the Believer to the Light which reproves for sin ( which enlighteth every man ) as thou hast done . H. G. This Witness through Grace I in measure do Experience , not that I believe in that Light which every man that cometh into the World is inlightened with , for Life and Salvation that is insufficient , &c. pag. 19. Answ. If thou rejectest the Gift or Measure of the Light or Life of Christ within , thou rejectest the saithfull Witness , Christ the Giver , and canst not know him to be thy Saviour , while thou art disobedient to his Light within ; and Christ and his Light in man are so inseperable , that he who obeys and believes in his Light within , he and his Faith must needs have a dependance upon Christ the Enlightner ( who is the Object , Author and Finisher of Faith ) and so upon God , who is the Fountain of Light , who shineth in man's heart , to give the knowledge of his Glory in the Face of his Son ; and hereby is the benefit of him as the one Offering , and the vertue of his Blood known ; that both Sanctifies and makes Perfect . XII . His Groundless Comparison and Distinction ( between the Light of God in Man , and the Light of Christ or Gospel ) further Refuted . ANd whereas in thy other Book from , Rom. 1. 19. and Chap. 2. 14 , 15. thou callest the Law or Light of God in men ; The Law or Light of the Moon , to Guide their Paths , by which they are taught their duty to God in morrals , but understand nothing of the glorious Mystery of the Gospel , pag. 6●… . To this I Answer , 1. Those Gentiles mentioned in Rom. 1. had a Sight and Knowledge of the Invisible things of God even his Eternal Power and God-head ver . 19 , 20. was this but the Light of the Moon ? and was there nothing of the Gospel or Mystery of it in this , whereas the very reason of their becoming foolish , vain in their Imaginations , darkned and reprobated in their minds , was that , because that when they knew God they glorified him not as God , ver . 21. they did not like to retain God in their knowledge , ver . 28. Therefore if they had continued in the Light given them , glorified him as God , and retained him in their knowledge , they had been preserved unto Salvation out of that dark reprobate state , and out of those gross evils which they fell into . 2. Those Gentiles mentioned , Rom. 2. 15. were accused or excused according to that Light or Law of God in their hearts , and the secrets of them and all men to be Judged by Jesus Christ according to the Gospel ; but could this be , or were it Just , if there were no Law nor Light of Jesus Christ and Gospel given men ? are they and their secrets to be judged by a Law or Light which they never had in secret ? for my Part , I know none so gross and partial as to affirm it on any serious Thoughts or Consideration . 3. If the Light of God and his Knowledge be but the Light of the Moon , and the Light of Christ the Light of the Sun ; how doth he demonstrate this difference between God and Christ , and the Light of each ? and wherein the Glory of the one so far exceedeth the other ? or can any suppose there is a Light proceeding from Christ as man , that so far excels the Light flowing from him as he is God , or the Eternal Word , as the Light of the Sun doth the Light of the Moon ? what Scripture hath H. G. for this distinction ? are not God , and Christ , and holy Spirit One , and one Eternal Light and Fulness in their own Being , and so the Light immediately shining or flowing thence unto man's Heart and Conscience one Divine Light though manifest by degrees , and in several measures , being still one in kind in man. And this which H. G. calleth the Law or Light of the Moon is granted to be , 1st , The Light of Jesus Christ as the Eternal Word . 2dly , That which may be known of God , manifest in men . 3dly , That Light which gives the Light and Knowledge of God and his Eternal Power . 4dly , The Law written in the Gentiles hearts , who were a Law to themselves : to which I add , If men truely believe in , and obey the Light of the Eternal Word in them ; and retain the sence and Knowledge of God , as therein they receive it , they will find Preservation and Acceptance with God ; for is the Improvement of any more then what 's given required ? XIII . His belying us with denying the Man Christ Jesus , to cloak his own Absurdity and Ignorance of Christ and his Being . AGain H. G. To prove thy slanders , 1. That we deny the man Christ Jesus ; 2. That we are found daily in the Sight of all Persons , denying that man to be Christ , who was born of the Virgin , &c. pag. 20 , 21. Thou judgest us insolent for saying we are falsly accused and guilty of this ; If it be absurd ( as we judge it is ) to say Christ doth Consist of a human Body of Flesh and Bone , pag. 21. which is thy own absurdity . To these I say , Though we never deny'd the man Christ Jesus , nor him to be Christ that was born of the Virgin , ( according to the Flesh ) yet I must still count it absurd to say , That Christ doth Consist ( or is made up ) of a human Body of Flesh and Bone , for that , 1. because Christ the Son of God was , and had a Being before he took upon him that Flesh or Body in the Virgin ; 2. Because that when he took upon him that Body , and even in the dayes of the Flesh , he was spirit as well as had Flesh. 3. In that he is ascended up where he was before , and far above all Heavens , and is glorified with the same Glory that he had with the Father before the World began , 4. He was before all things , and by him all things consist ; this is truely our Christ and Saviour . But If your Christ doth consist of a human or earthly Body of Flesh and Bone , our Christ who consisteth of quickning spirit , and heavenly Body ( of divine Life and Light , a spiritual and glorious body ) is above you and yours ; so we must leave you Anabaptists , with your earthly Christ , consisting of a human Body of Flesh and Bone , together with your empty and lifeless Shadows ; and your darkness and enmity wherewith its you that are stirring up Smoak and Darkness with prejudice against the Truth , the true Light , and against us for bearing witness thereto . XIV . That Scriptural Distinction between the eternal Son of God , and the Body Prepared sor him , further maintained , and the Anabaptist Pers●…cuting spirit Reviling and Trad●…cing the Innocent , Reproved . AS touching that distinction of the Christ , and that Body which was prepared for him , which he took up , and dwelt in ( as hinted in a book , entitled , Some Principles of the Elect People , &c. p. 116. and 117 which he cites as a proof that the Quakers are found daily denying the man Christ ) This can be no denying of the Man Christ , as in that Body , unless either that Body alone was Christ , without the Spirit , or the names Christ , the Anointed , or Son of God , did originally , strickly and solely belong to the meer Flesh or Outside , and that the Son of God was not in being before he took upon him that Body , which I know none own but such as deny his Divinity and eternal Generation ; sor that Flesh or Body is sometimes called the Body of Jesus , this Temple , the Form of a Servant ( which he took upon him ) a Body prepared for him ; and HE Jesus Christ come in the Flesh , &c. Also in the said Book you are asked , what that is which appeared in the Body ? whether that was not the Christ , before it took up the Body , after it took up Body , and ever ? p. 117. yet far be it from us to deny Christ being truly Man , because we confess his Divinity , or to deny him in any of his Appearances either in the Flesh or Spirit , for he was truely Christ the Son of God when miraculously conceived and Born of the Virgin Mary ; and his Name was also called Immanuel , God with us ; now , dare you say , that all these eminent names and Divine Appellations given to him , when in the Flesh , did most properly and originally belong to the Flesh or Body ; and not rather to something more Eminent and Divine therein ? Again , if the Quakers were so notorious g●…ilty of horrible Heresies , Delusions and vil●… impostures , as this Opposer saith , and that they are found daily in the Sight of all Persons denying the Man Christ Jesus , and appearing to all men to be Babylonish rather then H. G. and other Baptists , pag. 17 , 20 , 21 , 22. Why then do divers of you Anabaptists and Dippers so fret , rage and turmoyle your selves against the Quakers , if they be so apparently Erronious and Babylonish in the Sight of all Persons , what need is there then of your scribling so many Books and Pamphlets against them in this time of Liberty , as if you could not demean your selves quietly , unless you see them under Persecution ? for with that you appear most quieted ; But still your striving , raging and clamouring against us doth imply you have lost ground , and you cannot inforce such a belief in people against the Quakers as you would ; thousands have secretly a Witness for us and a better belief of us then that we are such horrible Hereticks , or vile Impostors , as daily in the sight of all deny the Man Christ or are Ravening Wolves , &c. as this old angry Anabaptist would have them believe ; who also prays in his Conclusion thus , viz. The Lord deliver Christ's Poor Lambs from being preyed upon and devoured by ravening Wolves . There 's two things to be Considered in this man 's thus praying . 1. How This agrees with the Doctrine of personal election from eternity ( as held by some of his Brethren ) whether those they all count so unchangeably , and particularly elected , are or can be in any such danger of being devoured ? 2. His great Care over these poor Nations , in praying the Lord to deliver them from Horrible Heresies , and vile Impostures , p. 17. as if the●…e Anabaptists were so National In their Dipping-Church and Society , or as if they were either devout members of the National Church , or these poor Nations were mostly Anabaptists , or ready to be dipt by them ; Is it not easie to see these Men's temporizing Hippocritical Insinuations , and all in the height of their Envy to persecute and run down the poor despised Quakers , if it were possible ? but the Lord God who hath stood by us in our Tribulations and Sufferings will disappoint their malitious Design , and frustrate the Tokens of Lyars ; and the Pit which they have digged for us , they shall fall into themselves . As for H. G. his saying , He never saw yet any distinct solid Answer given by G. W. to any Book which hath come out against them , pag. 2●… . I must leave that to God's Witness to judge of , and to those that are free from Prejudice and Partiality against me , which I am sure . H. G. with some of his Brethren are not , who hath little cause to boast of his Answer as any Sollid Piece , that so much savours of Envy and Reviling . XV. A Warning and Reproof to Hen. Grigg , &c. Hen. Grigg IT s high time for thee to Repent , Lest in thy old Age thou beest cut off in the Guilt of Enmity and Falsehood , who hast turned thy back of the Light of Truth in thee , which through Judgment would have reformed thee , the testimony whereof thou art now turn'd against : Repent , Repent , Lest thy dayes and visitations from God be Extinct in utter darkness and thou have thy Reward therein among Hypocrites and such as contentiously resist the Truth . Thou sayest thou art outwardly decayed , and the time of thy departure is at hand : Light Sun p. 73 , 74. And concludest , Now ( Reader ) if thou hast received any spiritual Benefit from what hath thus occasionally been written , by a poor Worm , Weakling and nothing Creature , &c. p. 94 , 95. To all which I say , 1st , It is high time for thee to be better Prepared for thy Departure , by a true and unfeigned repentance of all thy Prejudice and hard Speeches against a People fearing God and their Principle ( which is on the behalf of the true Light in man ) 2dly , Thou hast entered into a War troublesome , and Contest against that which will be too strong for thee and thy Assistant , when thou shouldest rather prepare for a Rest. 3dly , What thou hast written savours too much of Flesh and fleshly Conceits ( which are against the Spirit and Light within ) to afford spiritual Benef●…t to the Reader . 4thly , [ Occasionally written . ] What occasion to print and publish such a Book , so much reflecting thy natural Sister ? Was a private Letter from her such a great Occasion to print both it , and perverse Commentaries upon it against her ? Didst thou herein do like a natural Brother ? or didst thou and thy Brethren think this would be a good Expedient to work a Conviction upon her , Infamously to notifie her to the World , in print for a private Letter , wherein was much wholesom Advice to thee ? Oh , shame upon such a Procedure as this of thine against thy Sister ! 5thly , [ A poor Worm , Weakling and nothing Creature ] What is this to shew thy Humility and self-Abasement ? thou hadst shown more of that in Silence ; a Fool is sometimes counted a prudent Man by keeping silent , who otherwise bewrayes his Folly , in uttering words , as some men shew their Pride and Hypocrisie by endeavouring to appear humble . 6thly , [ Nothing Creature ] Should another tell thee so in earnest ( in shewing the Nothingness of thy Work ) thou hast produced ; ●…t is probable thou wouldst not take it well : Some , while they discommend themselves , would have others commend them and their Work : But to thee [ nothing creature ] and thy Brethren ( that have assisted and encouraged thee in thy Work against the Light within , and against us who believe in , and confess to it ) we may say , Produce your Cause , bring forth your strong Reasons ; behold ye are of nothing , and your Works of nought , and Abomination is he that chu●…eth you , Isa. 41. 21 , 24. Lay aside your Envy , Pride , Hypocrisie , vain Imaginations and Conceits ; and come down and stoop to this Light within , which at times convinceth and reproves you of your Iniquities , that you may be Reformed , and the Reproofs of Instructions may be the way of Life unto you : Otherwise the Light within will pursue you to your Condemnation . XVI . The Baptist's nine Questions Answered . THat the Reader may perceive the man is uncertain , and argues Doubt●…ulness in his severe Charge before ( of horrible Heresies , Delusions , vile Impostures , ravening Wolves , &c. ) against the Quakers — note , that at last he puts Questions to us about the same Things whereo●… he hath accused us , which he needed not have done , had he either been certain , or had any such plain or real Advantage against us , as he hath pretended . His Questions ( to which he desires direct and distinct Answers ) are as followeth . First , Was he the Christ and true Saviour that was born of the Virgin yea or nay ? Answ. Yes , he was the true Christ , the Son of God , both then and before he took on him that Body , or was so born . 2dly , If you say he Was , I query , whether that same Christ be in the Heart of every Man and Woman ? Answ. The same Christ is spiritually in ( yea , revealed and dwelling in ) the Hearts of true Believers and Saints , and they in him , but not so in every man , though he enlightens every Man , and in his Light he is to be revealed and known . 3dly , Whether he that you own to be the Christ , and true Saviour was put to death , or Crucified on the Cross ? Answ. As concerning the Flesh he was . 4thy , Whether you believe there is any other Christ then what is in the heart of man , yea or nay ? Answ. The true Christ is but one and the same forever , though variously manifested , as both in the Flesh and in the Spirit , both In his Flesh or Body Intirely ( wherein he came unto his own , the Jews , who received him not ) and spiritually in his followers who have received him ; for he said to his Disciples , he that is with you shall be in you ; and to his Father , I in them , and thou in me , &c. that the Love wherewith thou hast loved me may be in them , and I in them ; but thus not universally In Man , though in some Degree and Sence he appears universally in man. 5thly , If that Body that was nailed to the Cross , was but as a Garment , which the true Christ did wear , or as a House in which he did dwell : why may not any other Man in whose Flesh Christ is manifested , and doth dwell , be called the Christ , as well as Jesus of Nazareth ? Answ. There 's not the same Reason for any other man to be Called the Christ. 1st . Because of his divine Pre-existence , both before he took upon him that Body or Flesh , and before man or other things were made , which God created by Jesus Christ. 2dly , Because of his Miraculous Conception , as Concerning that Body . 3dly , Because he was anointed with the Oyl of Gladness above his Fellows . Lastly , He that compared that Body or Flesh , which he took upon him to a Garment or House , intended no Detraction from the Honour or Dignity of the true Christ ; for his Flesh was called the Vail , his Body , the Body of Jesus , this Temple , the Form of a Servant , and his Saints are his Members . 6thly , If you own the man Christ , why do you affirm it a Contradiction to say , he is God , of the Substance of the Father and yet truly man , made like unto us in all things , sin only excepted ? For either he must be meer Man or 〈◊〉 ; or else it cannot be any Contradiction . And if you say , 〈◊〉 〈◊〉 Man , then you seem to side with those Jews that 〈◊〉 Saviour for Blasphemy , in that being a Man he made 〈◊〉 〈◊〉 , Joh. ●…0 . 33. and if you say , he is meer God ; doth it not then clearly follow you deny the man Christ ? Answ. Thou hast herein Queried like a disingenious Shuffler , to obscure thy own self-Contradiction , and to reproach us ; whereas thy Contradiction was not between Jesus Christ's being of the Substance of the Father , and yet truly Man in time , but between his being from everlasting the Son of God by eternal generation ( or of the substance of the Father ) and thy asserting , that Jesus Christ consisteth of human Flesh and Bone , which ( to be sure ) the Substance of the Father doth not consist of . But Let H. G. and his Assistants Shuffle off this Contradiction if they can . But 't is no Contradiction to say that the Son of God in his divine being , is God , and that he took upon him the pure being of Man , and a body prepared for him , and is the heavenly Man , the Anointed of God. 7thly , I query , whether you own any other Resurrection then what ( you say ) you experience within ? Answ. We believe and own a farther Attainment of the Resurrection ( which with respect to a future State in Glory may be called another ) then what we yet experience , though we have attained to a good Degree and Experience of our rising in and with Christ , who is the Resurrection and the Life , and in him is the Saints everlasting Rest and Glory . 8thly , Whether you believe that that body of Flesh and Bone , which is laid in the Grave ( respecting the Matter or Substance of it * ) shall by the mighty Power of God be raised from the dead at thelast day ? Answ. As Flesh and Blood shall not inherit the Kingdome of God ; so I query , how the same Flesh and Bone 〈◊〉 〈◊〉 ●…lood should inherit the Kingdome of God ? or how 〈◊〉 〈◊〉 be the same ( Flesh Blood and Bones ) after 〈◊〉 to dust without any new Creation , as some Baptists affirm ? 9thly , Whether that man ( whosoever he be ) doth not deny the Refurrection of the dead , who doth deny the same IT which is sown ( and shall rise ) mentioned 1 Cor. 5. 38. 〈◊〉 Intend the same Body ( respecting the Matter or Substance of it ) which was buried and laid in the Grave ? Answer plainly without Equivocation . Answ. There is an Ambiguity and Fallacy in this Question ; for in some Sence a Man may deny that the self same IT which is sown shall rise ( as the Apostle did , where he answered such Querists as thou art ; Thou Fool , thou sowest not that Body that shall be : for which he Instanceth Wheat or other Grain ) and yet not deny that IT which is raised , nor the Resurrection of the dead ; though that IT which is the natural Body , and that IT which is the spiritual Body , are not both one and the self same ; neither are celestial and ●…errestrial Bodies one and the same . * And what that IT is , to which God giveth a Body as it pleaseth him ; ( and to every Seed his proper Body , ) And what is that body given to it these Baptists have not yet resolved ; nor given a sensible Answer to ; Although Thd. Hicks , faith , That the Body given to it is the same , for Substance the same that was sown , ( viz. the body of Flesh and Bone●… In this many of them agree . ) But their Elder Brother , Thomas Collier appears of another mind in his Marrow of Christianity ; where concerning the Resurrection , he saith This Truth is by some denyed , and by others too carnally looked upon , some thinking that our Bodies of Flesh shall be raised , in the same Form in which it dyed , &c. p. 93. And further he saith ; That the Form in which they shall be raised that is in a Spiritual Form , not in a Fleshly , for as the Spirit of Christ raiseth us up in the S●…irit , while we are here ; so it shall raise up our Bodies in the Spirit at the Last Day ; it is Sown a Natural Body , it is raised a Spiritual Body , &c. p. 94. Col. 3. 3. When Christ , who is our Life , shall apear , we shall appear with him in Glory , all Flesh shall be swallowed up in Spirit and our Bodies shall be changed and made like his Glorious Body ; all things that offend shall be done away , and we shall be made Eternal , one in the Father and in the Son , and in the Spirit , &c. One in Glory , this for the Saints is enough to know ; besides , what shall be we do not know , it is an Height and Depth , a Length and Breadth unsearchable , p. 95 . Thus far Tho. Collier . These passages of his , I desire that Henry Grigg , Thomas Hicks , and William Burnet , &c. may consider , and compare with their own carnal Conceits and Doctrines , about the same Flesh ; and see how Inconsistent they are : It s evident that : Thomas Collier , did aim at more Spirituallity in the Resurrection , then these men do , he confessing , It should be in a Spiritual Form , and not in a Fleshly ; and that it is by some too carnally lookt upon , &c. And Indeed , it is too much Carnality , and Grosness of Opinions and Thoughts : that darken too many from a spiritual Apprehension and divine Understanding of Things Eternal and States Immortal ; which are only and truly seen in the Light , which is Divine , and Revealed by the Eternal Spirit , through which ●…nly the things of God are Truly Known . THE CONTENTS OF A Bill of Excommunication , Exhibited by the Baptists at CHICHESTER ; Together with a Brief Answer thereunto . THe Evils for which the Church of Christ Meeting at Chichester have cast out of her Communion John Richardson . Answ. We deny you to be the Church of Christ ; you do but presume and beg the Matter in Controversie ; you are in Envy and Darkeness , as will further appear from your Blasphemy against the Light ; for if we say , we have Fellowship with God , and walk in Darkness , we lye and do not the Truth ; but you pretend your selves to be his Church , consequently , to have Fellowship with him , and yet both walk in Darkness , and slight the Light within , and dispise Exhortation to harken to it ; therefore you lye ( in saying you are the Church of Christ ) and do not the Truth ; so that in the Name and Power of the Lord Jesus Christ , we deny your pretended Power and Authority of Excommunication and Condemnation . First , For withdrawing himself from the Church of Christ refusing to come to her Assemblies which practise is sin . Answ. You blind and confused Men ; did you not say just before , that your Church had cast him out of her Communion : but now you excommunicate him for withdrawing himself from you : It seems then , he excommunicated himself , there was no need of your Excommunication . 2dly , For siding and taking Part with William Steel , in some of these things for which the Church did deal with W. S. Answ. What these things are , will further appear hereafter , together with these Baptist's Envy and gross Ignorance . 3dly , For siding , owning and mixing with the People called Quakers , who are of diabolical heritical Opinions , who under Pretence of Preaching up , that all Persons should harken to a Light within , do say , that Light is Christ. Answ. Oh you malicious Blasphemers , you dark Cheats , and blind Guides : is it either diabolical or heretical to preach that all Persons should hearken to a Light within ? Or , that Christ is that true Light , that enlighteneth every Man coming into the World ? For that 's the Quakers Doctrine ; and that in him was Life , and the Life was the Light of Men ; is it diabolical , that they should take heed to this Life or Light which is both supernatural and divine ? Oh you dark , sottish , NightDreamers , when will you come out of your gross Darkness ? In which saying of theirs , there is these two abominable Lyes , first Lye , is their saying , that Christ is in every Man that cometh into the World , whereas the Scriptures say , where Christ is in Persons , the Body is dead to sin , &c. there is a People without God and Christ — in a reprobate State , in a Course of Life unapproved of God — though under a Profession , as the Church at Corinth was — surely then may such be accounted without Christ , that are neither under a Profession nor Practice . Answ. 1 You might as well deny Christ's Divinity and Deity , or his being the Eternal Word , as deny him to be that Light that enlightens every Man , or his Life to be the Light of Men. 2. Again , It s not our Doctrine to say , that Christ is so in every Man , prevailing or ruling , as that the Body is dead to Sin , nor is he revealedly or unitedly in every man ; which the Phraise , Christ in you , or Christ dwelling in you , imports and includes the Saints being in him , as he saith , I in them and they in me ; yet in some Sence , he is in all , and through all ; or else he could not be God , nor Omni-present ; and some Baptists themselves have confest , that Christ in Respect of his divine Nature , is every where ; therefore he must needs be in Man ; and in Respect to his divine Nature , he is God , and God is Light , and in him is no Darkness at all : They that are without God , and without Christ , and Reprobates , &c. Ephes. 2. 11 , 12. 2 Cor. 13. 5. 2 Joh. 9. they are without God and Christ , or as being Strangers to both , and without the true and living Knowledge of them not as if God or his Light were limitted to a Distinct or Remoteness of Place from them . For then , how were he either infinite or omni-present ? But , as he was in the World , and the World was made by him , and the World knew him not , so some are without God ; and know ye not how that Jesus Christ is in you , except you be Reprobates ? But you know not either Jesus Christ or his Light in you , who are blaspheming against his Light that is in every Man. And having taken up the diabolical Conceit of having a Christ in every Man ; then followeth the next notorious damnable Heresie ; namely , That Persons are to hear this their new conceited Christ , viz. The Light within ; and so by this mears , preach down the Authority of the Scriptures ; and so end●…avour to undermine the true Gospel-Faith and Practise of Gos●…el Appointments . Answ. 1. If it be a diabolical Conceit , that Christ is in some sence or degree in every man ; then your own Brethren are guilty thereof , whose Concession is , that his divine Nature is every where ; but I deny your Charge , it being blasphemous . 2. Your calling the Light within , a conceited Christ , and notorious damnable Heresie , that persons are to hear the Light within . This containes a two-fold blasphemy , both against the divine Principle of Light , and Doctrine directing to it ; for the Life which was in the Eternal Word , is that Light of Men which we affirm they ought to turn to , fear and obey , or else they perish ; and so will you , if you continue in your Darkness , Envy and Blasphemy against the Light within . 3. You grosly bely us , in accusing us with preaching down the Authority of the Scriptures , underminding the Gospel Faith and appointments in our preaching up the Light within ; for without the minding and following the Light within , Men can neither truly understand the Scriptures , nor come into the fulfilling of them , nor acceptably practice the Lord's Requirings or Appointments in the Gospel and new Covenant : And now comes into the true Gospel-Faith ; but they that obey and believe in the Light , as Christ commanded , when he said , believe in the Light , that you may be the Children of the Light , you theresore who term this either damnable Heresie , or a conceited Christ , are guilty of damnable Doctrine against Christ's Doctrine and Light within : Had you been in his Dayes , its probable you would have joyned with the hypocritical Jews who persecuted Christ , with your Bill of Excommunication against him and his Apostles . By such a Scriptureless Notion as is [ Harken to the Light within ] which Saying , is not only Scriptureless , but against the Scriptures , or the Way of God noted in the Scriptures of Truth . Answ. You have said your worst against the Light within before , shewing that you do not harken to the Light of Christ within , but to your own Darkness within ; however that you may see your Ignorance , & be convinc'd , that to harken , to obey , or believe in the Light within , is neither against the Scriptures , nor any Scriptureless Notion , as you falsly call it : See , Joh. 1. 4. 9. Act. 26. 18. Joh. 12. 36. Psa. 56. 13. Job . 25. 3. 1 Joh. 1. 7. Isa. 2. 5. 2 Cor. 4. 6. Rev. 21. 24. 1 Joh. 2. 9 , 10. For when Saul ( who afterwards was called Paul ) was converted , the Lord did not say , harken to the Light within thee ; but go to Ananias , &c. Nor when the Angel was sent to Cornelius , did he Say , Harken to the Light within ? but send for Peter , &c. Nor those that enquired of the Apostles what to do , the Connsel was not , Harken to the Light within , but Repent and be Baptized , Act. 2. Answ. How grosly , silly and false is your arguing Assertion ( which is but Mat. Caffin's old Stufflong since answer'd ) for was not Paul converted to the Light within , when he was sent to turn others from Darkness to Light ? and what was that that prict him before ? and could either hehave a Vision of Ananias , or Ananias a Vision of him as praying , or could he be filled with the holy Ghost , as Ananias told him without respect to the Light within ? How could he receive the pouring forth or Gift of the holy Ghost without regarding the Light within ? And what is that in the Conscience , which the Preaching of the Gospel is manifest unto ? And did not Peter preach him and his Name to whom all the Prophets gave Witness ? Act. 10. 43. And was not he that Light of the Gentiles promised ? And did not Peter bear witness to the Light shining in a dark Place ? 2 Pet. 1. 19. But your councel excludes the Light , and is not to harken to it , and yet exhort People to repent and be Baptized ; it seems then they must do both these in Darkness : Oh Ignorant Men ! how do you lead silly Women Captive blinsdold , and in darkness into your Water-Baptism you never knew the Nature of true Repentance ( nor the Spirit 's Baptism ) through which the Mind is changed from Darkness and Sin to Light and Righteousness . And when the Man that came to Christ to know what to do to Inherit eternal Life , Christ did not say , Harken to the Light within , Mar. 10. 17. Nor when Christ sent the Gospel to be preached to all Nations , he did not say , that such as harkened to a Light within should be saved , but he that believed and should be baptized should be saved , Mar. 16. 15. 16. Answ. This Argues still your continued Darkness , that is to be felt ; Can men believe , in herit eternal Life , keep the Commands of God , or be saved , and yet continue in Darkness , as you do who shut out the Light , and divert Peoples Minds from it , as much as in you lyes ? Besides , you bely both Christ and the Apostles ; for they preached up the Light within . As for your Water-Baptism , it is not the saving Baptism , as you Imply contrary to divers of your Brethren's Confessions , and to Peter's Testimony 1 Pet. 3. 21. But you are for believeing and being baptized ; but not to harken to the Light within , wherefore we deny your dark and dead Faith , and your Night-Dipping ; for you are in the dark in all you do , you are out of the Righteousness of Faith which directs man to the Word that is nigh , even in the Heart , to obey it and do it . For his not only taking that Scriptureless Liberty to go to a People that he before knew to be a people , who preach down the Way of Gospel Appointments , but doth now himself plead for a Light within , as that which he is to be guided by , and not by the Scriptures , to judge whether that be Light or Darkness within him . Answ. 1. Your Charge of preaching down the Way of Gospel Appointments is false ; yet we deny , that you have a Commission from Christ to Baptize or plunge People in Water . 2. To be guided by the Light within , is that you still boggle at ; but is this Matter worthy of Excommunication ? the Darkness wherein you walk is sufficiently manifest , and therein you undertake to judge by the Scriptures , without the Guidance of the Light , that gave them forth , though the Light be most sufficient to discover it self and to make manifest all things that differ : for whatsoever things are reproved are made manifest by the Light. Though Christ said , take heed least the Light within thee be not Darkness . Answ. There were those that put Light for Darkness , and Darkness for Light , as you do ; in which Sence Christ gives this Caution , if the Light that is in thee be Darkness , how great is that Darkness ? Therefore it could not be really Light , neither can real Light be properly counted Darkness . And for the Rule by which Christ saith , we shall be tryed at the great and last Day , is what he had spoken to the Sons of Men when in Person among them , Joh. 12. 48 , 49. but now saith . J. R. we must try the Scriptures by the Light within . Answ. The Words should rather be [ We must make use of the Scriptures by the Light within ] but Christ doth not say , that the Rule by which you shall be tryed at the last Day , is the Scriptures ; you pervert his Sayings ; but he sayes , he that rejecteth me and receiveth not my Words , hath one that Judgeth him , the Word , &c. Joh. 12. 48. For God will judge the secrets of Men by Christ Jesus ; and his living Word ( Christ being the universal Judge , and by his Law in them , their own Thoughts and Consciences bearing Witness in that day , for or against them : Howbe it , the Jews that sinned in the Law , were also Judged by the Law ( o●… Scriptures ) for rejecting Christ , and so are you also , for contemning his Light within . Oh horrible Prophanness ! that ever any should dare to set up their own whimsical Imaginations above Christ's Sayings ; and not only so , but condemn them where their erroneous Opinions cannot own them . Answ. We perceive you have not one good Word for the Light within ; you have called it as bad as you can ; one while a diabolical Conceit , another while Damnable Heresie , another while their new conceived Christ , another while scriptureless Notions , another while Darkness , and now tels of whimsical Imaginations ; but erroneous opinions and ●…phemous , too are your own ; and you have most 〈◊〉 〈◊〉 us ; for Christ's Light within cannot lead us either to slight or condemn his sayings , but to fulfil them . For refusing to hear the Counsel of the Church , wherein the Churches Endeavours have been to convince him of his Errors and to reclaim him . Answ. It is easy to see what a Church you are , that blasphemes against the Light within , and do not admit of it in any Duty : a sad Church , thus to shut out and contemn the Light you are in thick Darkness until now ; your Envy greatly blinds you ; Therefore it is well not to hear your Counsel , seeing that it is to perswade us , not to harken to the Light within , and we will never harken to your darkness , nor be led blindfold by you blind Guides . And for the Churches Authority to Excommunicate Persons guilty as aforesaid , see 2 Thes. 3. 6. Rom. 16. 17. Mat. 18. 17 , &c. The Apostles Way was one and the same in Every Church , 1 Cor. 4. 17. Written by me W. Flecher , W. Claton . Answ. The true Church's Authority was given her by Christ , who is the true Light , and this we own , and reverence the Power the Apostles had ; but you falsly assume a Power , and pretend their Authority to excommunicate Persons for professing and owning his Light within ; and ( it seems ) to cast out such as you needed not , who with-draw themselves from you ; whereas the true Church never cast out nor excommunicated Persons sor owning the Light within , but for running into the Deeds of Darkness : theresore in the Name and Power of our Lord Jesus Christ we deny you , who are called Baptists and Anabaptists , to be the Church of Christ ; we deny your Authority ; we deny your Excommunication ; we deny your blasphemous and scornful Doctrine against the Light within , and Exhort you to leave your Envy , and turn from your Darkness ; and condemn your Blasphemy , and imbrace the Light of Christ within ; lest you perish in your Darkness and Gainsaying . Note that some of the Baptists and Apostates have upbraided us for Excommunicating persons out of our society ; but we never Excommunicated any for owning the Light within , but for their unfruitful works of Darkness . Hereafter follows a Rebuke to the Baptists and their Zion , or Church , from some of their Own Ministring Brethren , given out when they were more tender and free from Prejudice then now they are ; and have confessed to those Truths ( viz ) the Immortal Seed , the Light , Trembling at God's Majesty , Travil of Soul , the Inward work , and Perfection , which now divers of them deride and oppose ; also their reigning Abominations are confessed , which since are greatly increased against the Light , which then made some of them 〈◊〉 of their Iniquities , and to bewail them . And this is recited , for these Baptists and their Hearers , to Remind them of the former Tenderness and Desires in some of their Brethren after an Amendment among them , and that these our present Opposers may consider and see how greatly they are declined , hardened and Apostatized from th●… good that formerly was stirring among them : 〈◊〉 all which I desire their Return , Repentance and Conversion to the true Light , that they may have regard to the Inward Work of God , to break their Hearts , and work out their Abominations , Pride and Envy , &c. Some Confessions concerning the baptized Churches , made by their Messengers in their bewailing Epistle from Twerton , dated the 18th Day of the 7th Month , 1657. and signed in their Names , and by their Appointments , by Thomas Colliar , Nath●…niel Strange and Thomas Glass , and directed , viz. TO all the Churches of Jesus Christ , called to be Saints , through the Immortal Seed (a) which dwelleth in you , and shall be with you forever . A few poor Worms — we would labour night and day , warning every one of you , striving with you , and together with God for you , that every one of you may be presented perfect (b) in Christ Jesus — The several Weights that lie upon you and us — we have been ready to cry out , we are cut off from before thine Eyes — while we carryed the Yoakes and Burthens of Zion , and have been as the Souls under the Altar , crying , how long Lord , holy and true — The Lord hath lightned us , while we thus looked unto him — we could not be satisfied with Life for our selves , (c) Some Revivings have attended our Souls — and now , as we have been faithful for you to God ; So we would now be faithful for God to you . We have been arraigning the Abominations of Zion besore the Bar of the most high ; we have been crying for Justice from the Throne upon every Sin , for Strength and Light , (d) to purge our every persisting impenitent Sinner , as Enemies and Traitors to the Crown & Dignity of our Lord Jesus : More particularly , we have made Confession of those reigning Abominations (e) in our own Souls , and in the Churches , of that light Spirit living short of the true Sight and Sense of God's Majesty , in his Churches , and among his Saints , from whence proceeds that Vanity and Carelesnes which doth so much attend them . We have bewailed that wretched , worldly Spirit , that plucks down the Saints from their Excellency , and leaves such Blackness upon them (f) which renders them so uncomely in the Eyes of Men. We have bewailed that Coldness and Deadness that is upon our selves , and upon the Churches ; that Formality in holy Duties , that Indifferency , and that Laodicean Spirit that is fallen in upon us (g) while we have been crying , let him make Speed and hasten his Work , that we may see it ; let the Counsel (h) of the Lord come that we may know it ; and all this while , we have been drawing Iniquity with Cords of Vanity , having been in a great Measure , as without the Sense of the Work ; so without the true Travil of Soul (i) which this Work should put us into — the Crown is fallen from Sion's Head by Reason of her Iniquity ; we have been bewailing personal Iniquity , Congregational Iniquity , National Iniquity , Family Iniquity , Closet Iniquity ; we have by Search found poor Sion , as it were without Soundness (k) from the Crown of the Head to the Sole of the Foot , ful of Bruises and putrified Sores ; your own poor Souls are in Distress , Heaven and Earth seem to frown — Oh! come down , sit in the Dust — and weep bitterly before the Lord for all your Abominations (l) you have but as it were , played with God ; you have not trembled in his Presence (m) you have been wanton before him , having been without the Terrour of his Majesty ; therefore you have confessed , and have delighted to word (n) it out with the Lord — Oh! how often have you mocked God ? — It appears already how God takes it at your Hands ; We have begged him to save us , yet this once more , and truly we tremble — the Hope that is in Isra●…l — lies in your putting from you that accursed Thing ; Oh! now if you would pursue this Worldliness , this Coldness and Sloathfulness , your personal Neglects , your Family Neglects — how doth the World , as a Canker , eat out your Affections to the Lord Jesus , eat out your Time , your Strength , your Zeal , while you have been asleep in the Lap of this Da●…ilah , your Locks have been cut off , and you are but as other Men (o) whoever beholds you may say , what singular thing do ye ? Now then lay to Heart these crying Abominations — the World is too beautiful — this hath bewitched — you have fallen before your Enemies (p) — this Iniquity hath been apparently written upon your Fore-heads , witness your Remissness in Meetings , your Neglect or the poor Saints & Ministers of Christ , whose daily Complaints and Addresses (q) are living Monuments of this reigning Abomination , your Cruelty to Servants , Children , exacting all their Labours , but take no Time to counsel them , instruct them that are without Christ , that miserable Estate wherein they are — this hath made Professors Families so dry (q) useless and unprofitable — this Sin eats out all of that divine Sweetness of regenerating , sanctifying Grace : We have mourned (r) in that we have had so great a hand in this Trespass , in not bearing so faithful a Testimony against it in our Ministry ; but slavish Fear of being accounted selfish , or the like , hath stopt our Mouth (s) until the Mouth of this Iniquity hath almost devoured the poor Churches of Christ — That of Sloathfulness and Carelesness , another reigning Evil — They are Evils rooted deeply in the Heart ; it is hard to get them out (t) They are Sermon-Proof and Epistle-Proof ; so strong , that they have wrested all Weapons out of the hands of Saints and Ministers , that have been formed against them : Now we desire we may no longer rest in a Testimony of Words , but proceed to take some effectual Course , that Sin or Sinners may be purged out (v) of the house of God ; in order to this , we desire the Churches , that they would set some day or dayes a part , wherein they may bewail the Iniquities and Pollutions o●… Zion before the Lord — also , that the Ministring Brethren would without Respect of Persons (w) bear their constant Testimony — warning every one to f●…ee from these Abominations — Another Evil we had Thought to have spread before you (x) for want of Opportunity , we shall now omit , yet desire you to lay it to Heart . THE Presbyter's Antidote TRYED , Or Stephen Scandret ( with his Antidote against Quakerism ) Proved a PHYSICIAN of No Value ; AND The Truth plainly asserted and vindicated in divers Weighty Points , against both the Imperfect and corrupt Work of S. S. and his Masters , the Assembly of Divines ( so called , who sat at Westminster in the long Parliament's Time ) and of the general Assembly of the Kirk of Scotland , about their Confession of Faith , which was first printed at Edenburg , and after reprinted at London , Anno 1651. G. W. Ye are all Physicians of no Value , Job . 13. 4. Printed in the Year 1673. THE Presbyter's Antidote TRYED , &c. CHAP. I. A Comprehensive Account concerning the Rule , the Light , and Scripture , Explaining both ●…ur sense of the terms and S. Scandret's ; together with the Assemblies Confession about the Scriptures . BY the word [ RULE ] we understand , 1st , The Power of Government , and Authority to order and rule , in the Sense that in the first Creation the greater Light was set to rule the Day , Gen. 1. 16. or for the Rule and Order of the Day : So in the new Creation the divine Light of Christ , the Son of Righteousness , doth govern and rule in the Order of his Everlasting Day in the Souls of the Righteous ; the Path of the Just being this shining Light , which shineth more and more until this perfect Day . 2ly , So this divine Light is truly the only Rule , for its being most eminent ( above all outward Rules and Prescriptions ) ●…or its Power , Glory , Virtue , Order , and Government ( as Rule of Life ) in all the Children of Light. The only trying and discovering Rule , for its manifesting whatsoever things are reproveable , Ephes. 5. 13. whether they be Spirits , Works or Words ; and he that doth Truth , cometh to the Light , that his Deeds may be made mani●…est , that they are wrought in God , Joh. 3. 21. 3dly , By only Rule , An universal , manifest , publick Standard ●…or Truth and Righteousness , in the Consciences , of all People and Nations , and against all Sin , Wickedness and Unrighteousness ; and so is the S piritual and Divine Light of the Son of God , in whom was Life , and the Life was the Light of Men , Joh. 1. 4. whose Life is Supernatural , Increated and Incorruptible , Christ the divine Word being that true Light that inlightens every Man coming into the World , vers . 9. 4thly , Concerning that heavenly Gift , or divine Manifestation within , which was the Saints Rule of Life , the Apostle Paul thus speaketh , 2 Cor. 10. 13. But we will not boast of things without our Measure ; but according to the measure of the Rule , which God hath distributed to us , &c. ver . 15. not boasting of things without our Measure , that is of other mens Labours ; but having Hope when your Faith is increased , that we shall be enlarged by you , according to our Rule abundantly , vers . 16. not to boast in another Mans Line of things made ready to our hand ; And Philip. 3. 16. whereto ye have already attained , let us walk by the same Rule , let us mind the same thing , Gal. 5. 15. and 16. for in Christ Jesus , neither Circumcision , nor Uncircumcision availeth any thing , but a new Creature ; and as Many as walk according to this Rule , Peace be on them . By all which note , that there was an universal , divine and spiritual Rule , dist●…ibuted of God to the true Believers , and new Creatures in Christ , in whom stood their several Attainments and Growths ( and this was not other mens Lines nor the Letter ) wherein they were mutually enlarged : nor could the Letter be this Rule , for that required Circumcision what then was Paul's Rule , for denying it , but the Spirit of Li●…e , the new Covenant , the Immediate Dictates of the holy Ghost ? see Act. 15. 24 , 28. Heb. 8 , 9 , 10. By the Word Scriptures we understand , not only Writings in general , but particularly all the holy Scriptures contained in the Bible , not excluding those many Writings of Prophets and Apostles , which are not inserted in the Bible , which contain a Plurality of Words of Truth , Commands , Prescriptions , Precepts , &c. ( and in that Sense ) Rules or Directions , relating to both the old and new Covenant ; and to divers States , Occasions and Dispensations , many of which are abolisht with the old Covenant , which therefore cannot properly ( in the Singular ) be called the Rule , or one Intire full Rule , much less the only Rule ( with Exclusion of all others , as falfe as S. S. very blasphemously doth ) the Chiefest and highest Rule , as he unscripturally and erroneously calls them ; for the Spirit or Light that first gave them forth with its Immediate Illumination , Motions , and Directions , being both before and higher then the Scriptures or Writings , how true soever they be . So , though we confess the holy Scriptures to contain true Words , Commandments , Precepts , Directions ( and so Rules ) yet it 's no more proper to call them the only highest Rule and Guide to Heaven and Glory ( as S. S. doth ) then to call them the only highest Word , Commandment and Light , which they are not : We can neither call the Scriptures God , nor Christ , nor the Light , nor the Spirit , nor the Power of God ; but Innocently and simply as they term or call themselves , owning them in the true Light given us , according to the true Intent , Purpose and End , for which they were first given out from divine Inspiration ; for which none that are Ingenuous will Blame us : for , the Word lives forever ; It 's setled in Heaven ; It 's also to be known and felt nigh in the Heart ; and it is the holy and living Commandment of Power , which is called Life Everlasting , and this is Immediate . This Word was to David a Light , and Lanthorn to his Paths ; and therefore his only Way and Rule to Felicity : Yea , for its Eminency it may be truly esteemed the Word of Words , the Commandment of Commandments , the Rule of Rules , that divine Light , wherein consists the Government , Rule and Order of the Everlasting Day of Salvation , Glory and Life , to all the Children of the Day , who in order to that Attainment , have obeyed and followed the Degree and Measure of this true and divine Light in its Manifestation in them . The Scriptures also ( or Bible ) contain many various Passages , as well Historical as Doctrinal , even of the Examples of Men in the fallen State , of things done in the time of Ignorance , and of the Failings and Weaknesses of divers , of things transacted and do●…e in a Time and State not sutable to that of Man in the beginning , nor to that of the Gospel or new Covenant : As for any Man to have divers Wives , or many Concubines at once ; it was not so in the Beginning , nor ought to be so now , yet such things are recorded in Scripture of divers ; Therefore 't is both Gross , Impious , and Contradictory for any to count the whole Bible the Rule of Life , and Duty without Exemption , according to our Opposer , p. 61. Moreover , for his Asserting the Scriptures Infallibility , and as so being the highest Rule , * He neither puts a Limitation of what part of the Scripture or Bible he intends , nor yet tells us in what Language , Copy or Translation they are infallible ; for every Rule whether moral or artificial , ought to be infallible , otherwise 't is n●… Rule , but therein lyes obscure under Ambiguities : Howbeit , we may suppose he means , according to his Masters , the Assembly of pretended Divines , Confes. Chap. 1. where having declared , that the holy Scriptures are given by Inspiration of God to be the Rule of Faith and Life , they add Artic. 8. The old Testament in Hebrew ( which was the Native Language of the People of God of old ) and the new Testament in Greek ( which at the time of the writing of it was most generally known to the Nations ) being immediately Inspired by God , and by his singular Care and Providence kept pure in all Ages , are therefore Authentical , so as in all Controversies of Religion the Church is finally to appeal to them ( thus far the Assembly ) From hence it follows , that when Steph. Scandret and these his Masters tell us , that the Scriptures are the chief and highest Rule , the only Infallible Rule to Heaven and Glory , or the Rule of Faith and Life , and to decide Controversies , we are to understand it is as they are in Hebrew and Greek , and as in the first Copies as given by Divine Inspiration , by which these men still lead people in the dark and in Doubtfulness , at a Distance from Life and Glory , and Ignorant of the Rule , and Way thereto ; implying this Difficulty , that they must first learn Hebrew and Greek , and be ascertained of the truth of the Copies , as concurring with the first ; And this must be from their own knowledge ( not from the Priests Interpretations and various Meanings ) and yet the Assembly and S. S. still fall short of clearing the matter of the Greek , not resolving which is the true infallible Copy , there being divers Greek Lections or Copies of the new Testament : But further , if they could produce or evince the first Copy , or that which most agrees with it , while they prefer the Writing as the chief or only Rule of Faith and Life , they leave people in Darkness and Death , in not referring them to the Inward Divine Light or Inspiration of the Almighty , as the chief and only Rule , which gave forth the holy Scriptures , and without which they cannot be truly understood in any Language . Moreover , concerning the Hebrew W. Tindal ( of whose Translation we have one ancient English Bible without Verses ) in his Prologue prefixt in some Bibles , he saith thus , viz. W. Tindal unto the Christian Reader . If ought seem Changed , or not altogether agreeing with the Greek , let the Finder of the Fault consider the Hebrew Phrase , or Manner of Speech left in the Greek Words , whose Preterperfect Tense and Present Tense is oft both one ; and the Future Tense is the Optative Mood also ; and the Future Tense is oft the Imperative Mood in the Active Voyce , and in the Passive ev●…r ; likewise Person for Person ; Number for Number , and Interrogation for a Conditional ; and such like is with the Hebrews and Common usage [ and he further adds ] if I shall perceive , either by my self , or by the Information of others , that ought be escaped me , or might be more plainly Translated , I will shortly after cause it to be amended ; howbeit , in many places , me thinketh it better to put a Declaration in the Marg●…nt then to run too far from the Text. Now , from hence considering the Difficulty of truly translating the Scriptures from the Hebrew , both as to Time , Manner , Voice , Person , Number , and Condition , &c. how easily herein may the Sense be greatly changed , and how this ingenuous Translator himself doth not place Infallibility upon his Work or Translation from the Hebrew , but ingenuously proffereth Amendment of it , if either by himself or an others Information he shall perceive a Deficiency in which he hath done ; and also considering what Irreconcileable Controversies have been among many counted Learned , about the Translations in divers Places of Scriptures , and how many Amendments have from Time to Time been made upon them , and even how many various English Translations we have , what Dubiousness and Uncertainty are both Priests and People in , both as to Rule , Faith , and Foundation of their Religion , who neither know nor own the Principle of true Knowledge , and divine Understanding ( which is God's Gift ) while they have no regard to divine Illumination — as the Rule of Faith , before the Scriptures ; but do cry and set up , one while a meer Translation or Reading ( which to them may be dubious ) as their only highest infallible Rule of Faith ; another while their own uncertain Meanings , private Conceptions , and fallible Interpretations upon the Scriptures , they set up as the Rule and Judge over them , ( as their Phrase hath been ) to Reconcile the Scriptu●…es , which ( as given by divine Inspiration ) cannot be broken . And while still their Work tends to divert peoples Minds from depending upon the Spirit of Truth , and its Inlightning , as the chief and only infallible Guide and Rule , where will they center ? and what a Babylonish Structure do they erect upon their uncertain Conjectures and dubious Interpretations , from their fallible Spirits and Judgments ? And to place Infallibility upon the Letter , or Writing , or English Translation ; whereas W. Tindal , a Translator himself did not attribute this to his Translation , nor divers others in their putting many marginal Notes upon some English Bibles , as from the Hebrew and Greek ; and even their learned D. Ce●…l , set forth a large Book in Folio , entituled , An Essay to the Amendment of the Last English Translation of the Bible , wh●… he finds fault with , and corrects several noted Places ; and what less is signified in their ample Annotations , and manifold Notes upon some Bibles ? And moreover , when some of the Clergy have made that of Job 2. 9. their Texit , viz. that Job's Wife said unto him , Curse God 〈◊〉 dye ; they have told People , that that Hebrew Text signifieth , Bless God and dye ; and some take it so , as to desire humbly of God , that he might dye ( which arguing Impatiency was reproveable ) others , that it was , Curse God and dye ( which was much more reproveable , not only as Foolishness but Wickedness ) And concerning that of Saul and the Witch of Endor , his bidding her bring him up Samuel , it 's said , And when the Woman saw Samuel , ver . 12. and Saul know , that it was Samuel , vers . 14. And Samuel , said unto Saul , why hast thou disquieted me , &c. ver . 15. then said Samuel , ver . 16. So the matter runs in Samuel's name ; Whereas those of the Clergy have told us it was Satan , and that Saul spake according to his gross Ignorance , not considering the slate of the Saints after this Life , and how Satan hath no Power over them , it was Satan who to blind Saul's Eyes took upon him the Form of Samuel , &c. Now seeing this Interpretation is so plainly contrary to the Words themselves ( for which I blame them not in this , though in many others I do ) I query , how the●… agrees this with their placing Infallibility upon the Scriptures , not only on the Doctrinal , but on the Historical Part , when they are minded to oppose the Sufficiency of the Light of Christ within ? Many more Instances might be brought to shew their vast Variations from the Letter of the Scriptures in their Interpretations : By the Tenor of all which Discourse before of this Import , it 's evident , that their Confession ( at least of many of them ) is , that a●…l the Scriptures are not Infallible ; but some Corrupted in the various Translations , ●…hers , not to be taken meerly as the Words import . Howbeit for all this , many Priests and Professors , for their own Ends , if they be about to oppose the Light within or divine Illumination , and the Sufficiency of the holy Spirit 's Teaching , denying it to be either the Rule of Faith or Life , or sufficient to guide to Heaven without the Scriptures ( which argues their gross and carnal Diffidence and sinful Unbelief ) then in plain Contradiction , they place all the Infallibility and sole Sufficiency therein upon the Scriptures , as the only highest Rule of Faith and Life , the only Rule and Way to Heaven and Glory , the only Rule totry both Doctrines and Spirits by : And here they most Idolatrously , and in a most pre●…sterous Manner , prefer the Scriptures before Christ , and set them up above the Spirit that gave them forth , while they slight and cry down the Light of Christ within , as not any Rule , &c. though it both manifests all things reproveable , and be the Prover of Deeds , whether they are wrought in God ; for which End , he that doth Truth bringeth his Deeds to the Light , Joh. 3. 19 , 20. But as Christ said to the unbelieving Jews , so it may justly be said to these Opposers of his Light within now , Ye search the Scriptures , for in them ye think to have Eternal Life , and they are they which testifie of me ; but ye will not come to me that you might have Life , Joh. 5. 39 , 40. Mark , ye will not come to Christ , that ye might have Life ; and now , the Scriptures do not direct Men to themselves for Life and Salvation , but to the Son of God , who is both the Life , the Foundation , the Way , and so the only Rule , Guide and Teacher and not the Scriptures . But why do the Presbyters of our Times so often exalt their own divers Meanings and Interpretations , as the Rule above the Scriptures , contrary to the great Stress , which at other times they lay upon the Scriptures ? So that finally , they deny both the Spirit & the Scriptures to be the Rule , setting up their own Meanings over both , being ignorant of the Scriptures and the Power of God. We may believe , that the Truth of it is , It is more consistent with their Gain and Trade of Preaching , that their Meanings should be the Rule over or above the Scriptures , then that the Scriptures should be the only or highest Rule to Heaven ( as sometimes they pretend ) for that Bibles are had at a great deal cheaper Rate , then their Trade of Preaching can be had : But then for their own Ends on the other Ha●…d , they can ( in plain self-Contradiction ) cry up the Scriptures , as the only 〈◊〉 Rule to Heaven , when their Design is to divert Peoples Minds from depending upon the DIVINE LIGHT and IMMEDIATE TEACHING OF GOD WITHIN ( for Life and Salvation ) Seeing , that it 's evident , they can more easily avoid the Scriptures Infallibility ( for their own Ends , that they may be Masters , both over the Scriptures and Mens Faith , for their Lucre and Gain ) than they can get any of the Children of Light to assist their Trade ( or any to maintain them therein ) who are turned from Darkness to the LIGHT , to wait upon the Immediate Teachings of God ; it 's easier for them to evade or dispense with the Scripture's Infallibility , then to hinder the true LIGHT WITHIN from shining in Mens Hearts ; for that is impossible for them . Again , the Scriptures were not the Presbyterians sole Rule of Faith and Practice , when they set forth their 〈◊〉 , Confession of Faith , and Scotch Covenant , agreed upon by the Kirk of Scotland and the Assembly at Westminster , which was of no small Charge : It 's easie to see , that their sole Rule ( as they have pretended the Scriptures to be ) they can easily dispense with , add to , or vary from , for their own Ends at their Pleasure , both in Doctrine , Discipline and Practice , as might be instanced , not only for their unscriptural Sprinkling Infants , but in many othe●… Traditions and Babylonish Reliques . S. Scandret ' s Sense about the Points in Controversie examined . S. S. BY the Light in every Man understand — not the Light of the Gospel , 2 Cor. 4. 4. lest the Light of the glorious Gospel should shine , &c. p. 1 , 2. Answ. The God of the World hath blinded the Minds of them that are lost , lest the Light of the glorious Gospel should shine unto them , 2 Cor. 4. 4. And this Man's Work is of the same Tendency , viz. to blind Peoples Minds , which implies , that the Light of Christ Jesus ( which is Gospel-Light ) is given to all ; but the Minds blinded by Satan oppose it . The Subject which Satan works upon and prevails with , is their Minds , not the Light. S. S. Mark , 't is not said the Light , but ( God ) hath shined , p. 7. Answ. A frivolous Exception ; Can there be such divine Shi●…ing without his divine Light ? God hath shined in our Hearts , &c. and God is Light. S. S. ( Upon Phil. 3. 16. ) The Saints were to walk according to their several Attainments what they had got out of the Scri●…s , by the same Rule , &c. p. 9. Answ. What Scriptures ? They were to walk in the Spirit , which directed their Minds to God ; that he might reveal his Mind to them : And here was the same Rule , the same Thing , the same Principle ; their several Attainments being according to their spiritual Growth in the Light. Was the Rule mentioned in 2 Cor. 10. 13. and Gal. 6. 15 , 16. to be got out of the Bible ? See this Man's gross Ignorance . S. S. Innocency , man's perfect Light must not be the whol●… his Rule , p. 11. Answ. A gross Error . God was then his perfect Light and Rule in his Teachings ; and is not that Light which is perfect whole ? S. S. We need no infallible Spirit to help to discern the Counsels of Light and Darkness in Scripture ; for all there comes from God , p. 27. Answ. He is not told this by an infallible Spirit ; for many Counsels of Darkness , Serpent and wicked Men , both against God , Christ and his People , are recorded in Scripture . And it is the Spirit of Christ which is Infallible , that truly opens and reveals the Truths in Scripture , to the Understanding of the Children of Light. S. S. The Spirit dwelling in all Believers , is sometimes a sweet Mo●…r to Duty , though no indwelling Spirit , p. 38. 〈◊〉 . Gross Ignorance and Confusion ; What! no indwelling Spirit , and yet dwelling in all Believers ? Did you ever hear such Doctrine before ? S. S. God's Commands cease not to be God's Commands ; either because the Spirit doth not within put Men on to obey them , &c. p. 38. Answ. A gross Inference against the Spirit ; for the Spirit of Truth leads true Believers into all Truth , from which no true and necessary Commands can be excluded ; unless he will say , some of them are no Truths S. S. We are to obey them , though the Spirit 〈◊〉 puts not on — otherwise , some wicked men in living contr●…ry to the Scriptures , do not sin , cannot be dam●…ed for so doing ; for s●…e have sinned away the Motions and Strivings of 〈◊〉 Spirit , p. 8. Answ. What will become of such poor ●…eople , that are fed with such Chaff and Darknes , as this ? And what is the Tendency of it , but to set 〈◊〉 on , to work in their own Wills , to set up their own 〈◊〉 , without the Movings of the Spirit of God ? ( And what will that profit them ) though without this Spiri●… , they are carnal and selfish in all their Acti●…gs and can●…t truly obey : Nor can wicked Men ( who have 〈◊〉 away its Strivings ) escape Damnation , withall S. S. ●…is pressing them to obey the Scriptures , wi●…hout the Guidance of the Spirit ; for without him we can do 〈◊〉 ; but all things through him that strengthneth us . S. S. Because a Thing is written in the Scripture , are we to do it ? — I will in God's Assistance , rowl my self , and act Faith on God and Christ , because I see the sweet Words in the Scriptures , &c. p. 38. Answ. This is a Faith of his own making , a Will acting ( that is not grounded upon the Spirit of God , and its Perswasion within ) an imperfect Imitation of the ●…etter wi●…hout the Spirit ; for he hath not an infallible Spirit o●… discerning between the Counsels of Light and Darkness in the Heart ; nor to discern those few Truths it doth reveal ( as he confesseth , p. 27. and 31 ) So that this Book of his against us , pr●…ceeded from his Darkness and fallible Spirit . But if God s Spirit teach us by the Works of Creation , and the Light in every Man propounding the Creation to be considered ; and he helps us to conclude a God thence , that he is to be worshiped , &c. for in him we live , move and have our being , as is largely confessed , p. 53. Then there is a twofold Testimony afforded of God to Mankind , viz. Immediate and Mediate , as namely , First , his Spirit or Light. 2dly , His Works of Creation , thr●…gh which his Light gives Men to consider and see God and his eternal Power , Rom. 1. and to worship him : And this Light and Works are ( and do preach forth the Power of God and his Wisdom ) where the Scriptures are not ; And therefore God affords a Sufficiency , even to the Heathens , both of Light inward , and Evidence outward , of his Power , &c. They that have the holy Scriptures in the Bible may thank God for those good Testimonies in them , as his Light within opens their Understandings in them to the Right Use of them ; A●…d they that have not the Bible , have the Book of the Creation to read in ; and the Light within to open it , and to read and understand a Deity and Divine Power through all and over all . And they that are born Deaf and Blind shall not be therefore damned ; God having afforded an invisible sufficient Light to save , being obeyed , to leave them without excufe , being disobeyed . And if by the use of Reason , the Spirit of God teacheth the Heathen moral Duties , as in p. 54. which Duties as he explains , are to love and worship God , and to love our Neighbours as our selves ; then have the Heathen , First , A supernatural and Divine Light , to wit , that of the Spirit . 2dly , His Spirit with the Teaching and Reason of it in that degree it is in them , is a Rule of Life to them that have not Scriptures ( who obey it ) And this confutes and overthrows the greater part of S. S. his Book or bundle of Confusion . S. S. Most falsly obtruds upon R. Ludgater this Concession , viz. That the Will of God , as much of it as is revealed by the Light in every man without the help of Scripture , is not the only Rule to Heaven , p. 23. And this ( sayes S. S. ) fetcht out of the very Heart-Blood of Quakery , Epist. This is a gross Abuse and Lye ; for R. L. hath a better Knowledge and Esteem of the Light of Christ in every man , and its own Sufficiency to guide the Obedient to Heaven : In him was Life , & the Life was the Light of Men , Job . 1. 4. This Life and Light of Christ being divine is therefore a sufficient Rule . Also S. S. hath abused G. W. in several places , perverting his Words , and setting down words in G. W's Name , which he never wrote nor spoak ; and in particular these words about Christ's Coming , viz. He hath tarried above Sixteen Hundred Years , p. 86. quoting Divin . of Christ , p. 49. and then to back this Abuse , and to lay Judgment 〈◊〉 G. W. brings those Scriptures , 2 Pet. 2. 3 , 4. and Mat. 4. 48. Whereas G. W's Words were quite contrary ; ●…nfessing both to Christ's Outward and Inward Coming , which ●…is Disciples did not put afar off , as you do ; it being above ●…ixteen Hundred Years since they both waited for and receiv'd ●…is Coming . Here is no such Word as that , He hath tarried so long ; we refer the Reader to the Book and Page before mentioned to see S. S's Abuse in this ; as also many more might be instanced , where instead of answering , he hath wronged and belyed our Words and Books . S. S. in p. 32. saith , though the Counsels of God's Spirit in Believers Hearts , be IN themselves as certainly the Truth of God as are his Counsels in the Scriptures ; yet are they not to Believers so certainly the Truths of God. Answ. What 's this but to tell us that the Scriptures can better ascertain us of the Truths therein then the Spirit that first gave forth those Truths ? ( or that the Spirit of Christ is Insufficient assuredly to manifest his own Counsels to Believers ) which is contrary to Christ's own Testimony , He shall guide you into all Truth ; He shall abide with you forever ; and the Sons of God are led by his Spirit ; and hereby know we that we dwell in him and be in us , because he hath given us of his Spirit , 1 Joh. 4. 13. Chap. 3. 24. Therefore this Spirit is our certain and highest Rule . And as to his pudder he makes about Water-Baptism , 't is very confused and silly ( as at the Dispute ) not plainly asserting whom he would have the Subjects of it , whether Infants or Believers ; yet brings some of the Anabaptists Arguments , though we still suppose he intends Infants , but durst not tell us whether it be his Practice now . So see what a Laborynth and Loss his Work tends to bring People to ; neither plainly telling them the Subjects , nor showing who are the Ministers of this imposed Water-Baptism , whether himself , or such as he , or who ? and yet injoyns it as a Means of Sanctification , a Means of Salvation , which we do not believe . As also he explains not his terms of the Lord's Supper , what he means by the Lord's Supper ; whether the Shaddow or the Mystery , and what is his own Practice therein ? whether he ministers Bread and Wine as a Figure , or the Substance ? And whether the Mystery or thing signified , be attained by any in this Life ? This is unanswer'd : Nor whether Shaddows be essential to the Gospel Dispensation . Concerning Justification . He hath in some degree granted to truth , that the word [ Justifie ] the Scripture sometimes useth it , to signifie [ to make Just ] by inherent Holiness , or [ to Sanctifie ] Tit. 3. 5 , 7. He saved us by the Washing of Regeneration , that being justified , &c. Herein he hath assented more to Truth , then many of his ●…rethren ; but 't is much contradicted again in his handling the matter of Imputation of Adam's Sin to those that are not Partakers of it ; and so of Christ's Obedience , p. 96. As if Adam's Sin and Christ's Righteousness , were so imputed to them who partake not of them : This we cannot own , and hath been often answered in our Books ; and much we have against this his Sense of Imputation , as also against their Opinion about personal Election and Reprobation , and the Cruelty , Partiality , and ill Consequence of the Presbyters Opinion therein ; And against S. S. his shallow and absurd managing the matter , whose manifest Contradictions were long since published , which we do not understand that he hath made any Publick Essay to reconcile : also his work about the Scriptures , Baptism and the Supper , are more particularly and fully answered elsewhere , which there hath not been ( for some time ) an oppo●…tunity to publish . CHAP. II. About JUSTIFICATION and IMPUTATION . S. S's Quest. WHether we are justified by the Righteousness of Christ imputed ? The Question would better reach the Controversie , as thus stated , viz. Whether Impure ( that is , unsanctified Persons ) while 〈◊〉 , be justified by the Imputation of Christ's Righteousness ? [ Thus I stated the Question at first , which S. S. evaded with this , viz. Whether Justification be by the Works of the Law , 〈◊〉 by the Righteousness of Christ through Faith ? No●…●…enying the former , and granting the latter , this Question will not find out the Controversie ; but rather ] Whether Christ's Righteousness be imputed unto Persons in a disobedient , unsanctisied or unconverted State ? Or , Whether Christ's Righteousness be imputed of Co●… to Persons who are not in some degree really and inwardly Partakers thereof , by the inward Work of Christ , through Faith and Sanct●…fication ? I am for the real Participation of Christ's Righteousness , and against a false Imputation of it ; but con●…ss the true Imputation of Christ's Everlasting Righteousness to true Believers , who inwardly are Partakers o●… his Work , Nature and Image , which the true Seed of Abraham in all Ages were Partakers of , whose Faith was reckoned to him ( as the Faith of all his Seed is to them ) for Righ●…ness , which was and is both real and inward . By [ the Righteousness of Christ ] I understand his everlasting Righteousness , Holiness , Faith , Nature and I●…ge , from whence his active & passive Obedience ( as in his own Person ) sprung , and that true Believers , as Partakers thereof , are accounted or esteemed of in the Sight of God , being Partakers of his Holiness , divine Nature , and renewed therein to God ; in this they are pr●…sented unto God in an absolute j●…stified State : and S. S. proceeds thus , viz. By the Word [ Justifie ] the Scripture sometimes ( but very rarely ) useth it to signifie , to make Just by inherent Holiness , or to sanctifie , Tit. 3. 5 , 7. He hath saved us by the Washing of Regeneration , that being justified , &c p. 89. Reader , Be pleased to take Notice here , how far this his Concession is to Justification in the Reality of it , as springing from the inherent Holiness or Image of Christ in a Soul ; and how this is effected through Sanctification ( and it must be from hence that the real Imputation ariseth ) and note , how herein he hath granted to the Truth of our Principle ( in the first Part ) though much of his ●…ollowing Work be contradictory to this , as will appear ; for this is to make Just by inherent Holiness , or to sanctifie ; the other is , to impute , or reckon Guilty or fallen Creatures Just : So that this Man's Imputation of Christ's Obedience , must be opposed to the real and inward Participation thereof . S. S. [ Justifie ] It is used in Contradiction to Sanctification , 1 Cor. 6. 11. but ye are sanctified , but ye are justified , &c. an●… 〈◊〉 mostly , we are therefore to take it in this latter Se I se , p. 89. Though [ Justifie ] be often in Scripture taken to declare Just or Righteous , or to accept of , as such ( as well as to make Just ) in which Sease there is a Distinction ( not a Contradiction nor Severation ) between Sanctification & Justification ; yet God never declares , accounts or accepts any as Just and Righteous , but such as are really ( in some Degree Partakers of his Righteousness in themselves , by a living Faith and Subjection to him ( there being also a time of justifying before Men are justified ) for 't is they who are of Faith that are of Abraham , whose Faith or believing God ( wherein was Obedience ) was imputed or reckoned to him for Righteousness : And true and living Faith is of the same Na●…ure still , and so is the real Imputation , which 〈◊〉 〈◊〉 God , and is evidenced unto the Soul by his S●…irit : 〈◊〉 the Truth o●… this is further confirm'd by the very Proof which 〈◊〉 〈◊〉 cit●…d be●…ore , which proves that Sanctification is previous to and joyned with Justification ; and that 't is such a 〈◊〉 ●…shed and sanctified that are justified , and t●…t in the Name of the Lord Jesus , and by the Spirit of our God , 〈◊〉 Cor. 6. 11. It was not the Unrighteous , Unconverted or Unsanctified that were justified , but the Sanctified ; and therefore it is not the guilty and unsanctified Perso●…s , applying or imputing to themselves Christ's active and passive Obedience ( as performed in his Person ) that will justifie , make or declare them just in the Sight of God ; out the inward Operation of his Spirit , sanctifying , 〈◊〉 〈◊〉 changing them from Sin and Impurity , into the Image , Name and Nature of Christ Jesus , that A S they have born the Image of the Earthly , S O they must bear the Image of the Heavenly which must be in Reality . S. S. [ Justifie ] Signifies , to declare just , Luk. 7. 35. Wisdom is justified , &c. Psal. 51. 4. that thou mayst be justified , &c. to absolve , acquit or discharge , Rom. 8. 33. It is God that Justifieth , &c. Proverbs 17. 15. He that Justifieth the Wicked , and he that Condemneth the Just , are both Abomination to the Lord , p. 89. He sayes true in the Definition of the term [ Justifie ] but whether his after Application or Imputation thereof ( as to the Creature ) doth agree therewith , or not , will further appear ; However , his Definitions ( being compared ) intimate thus much to us , that to justifie , is both to make Just by Inherent Holiness , and to declare that Thing or Person Just which is really so ; as Wisdom is declared Just of her Children , God is declared Just when he speaketh , who Justifieth his Elect , acquitteth and declareth them Just , to whom there is no Condemnation , Rom. 8. 1 , 2 , 3 , 4. and ver . 33. But on the other hand ( as conc●…rring with the Definition before ) He that Justifieth the W●…cked , that is , he that declareth the Wicked Just , and so the Unrighteous Righteous , the Impure Pure , absolveth or acquitteth the Wicked or wicked Workers ( while such ) and he that condem●…s the Just , are both Abomination to the Lord. And then the next t●…g to be enquired is , Whom doth S. S. declare Just , and in what State are the Persons , whom be Just●…s , declares Just , absolved , acquitted or pardoned ( as his terms are ) ? S. S. This Acquittance to us fallen Cre●…es , is a propor Absolution or Pardon ; we are guilty in our own 〈◊〉 — p. 91. Now Moses , or the Law of God , is the true Accuser of everyone of us , Joh. 5. 45. There is one that accuseth you , even Moses in whom ye trust ; the only Defence is , though I am guil●…y , yet Satisfaction hath been made for that Guilt , p. 90. [ Yet ] God pronounceth us Just , and absolves us , for the Satisfaction or Righteousness of Christ , p. 91. Rep. Without Faith 't is Impossible to please God ; and without Holiness none shall see him to their Justification or Comfort : our Pardon and Absolution from Sins past , must be received in our Rising out of Sin and the Fall , and by the Power of God Renewing us into the Image of God , through a Living Faith in Christ , Repentance , or a real Change of the Mind and Heart from Evil ; and so by a true Separation of the Creature from Enmity and wicked Works , wherein men are Enemies in their Minds ; for in that state , while you stand as fallen Creatures , guilty in your own Persons , Enemies in your Minds by wicked Works ( and in the State of those unbelieving Jews , whom Moses accused , as before confessed ) God doth neither pronounce you Just , absolve nor pardon you ( in that Condition ) And while you so pronounce or declare your selves Just and acquitted , you are but Justifying the Wicked , wherein you are an Abomination to the Lord , as is proved before . It 's true , he that confesseth and forsakes Sin finds Mercy upon true Repentance and Conversion ; the Creature obtains Remission of Sins past , and that through Faith in the Name and Blood of Christ , which hath a secret Influence upon the Soul , and sprinkleth the Conscience from dead Works , in order , both to Pardon and Justification , upon the Act of living and true Faith in Christ ; yea , Christ as the one Off●…ing , Sacrifice and Propitiation for the Sins of the whole World , which puts away Sin , consecrates , makes true Believers holy , and declares God's Coming near to Man in Kindness ; I say , Christ as thus considered , hath an inward Influence and Effect upon the believing and penitent Soul , to bring it near to God , and render it capable of receiving Mercy and Forgiveness , and of seeling the Pardon and Peace , upon true Conversion from Sin and Evil ; yea , I further testifie , that God looks upon ( and hath a regard to ) every Appearance and Effect of his Grace and Spirit in the Heart & Soul , even from the very first Act of Faith , springing up and budding of Grace to the highest Growth thereof ; even , from Davids Repentance to his Songs of Deliverance ; from Niniveh's believing God and repenting to his Peoples walking in Newness of Life ; from the Prodigal's Return to his Father's House , to his abiding therein ; yea , the first Appearance of true Tenderness , Remiss and Brokeness of Heart , or godly Sorrow for Sin , the Lord hath Regard to the Creature for the sake thereof , still from the Respect he naturally hath to his Grace and Spirit , that works these in Man : To this Man will I look , saith the Lord , that is poor and of a contrite Spirit , and trembleth at my Word . The Work of Christ or Grace in the Heart , from the Beginning to the Accomplishment thereof , is acceptable to God , because of the Dignity of him that worketh it , and not from any Dignity or Worth of the Creatures own ; but only the Creature is accepted , as in Christ ; we are accepted in the Beloved , and it is for Christ's sake that God forgiveth us , and not meerly for our own : Howbeit , it is so far as we are related to Christ , and have an Interest in him and his Righteousness , by a living Faith , that God owns and looks upon us in a Way of Acceptance ; he respects his own Image in us , and doth not justifie , acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience , as done in his Person ; for if he did , then were all Men justified for whom Christ dyed , and that was the whole World , all Men in general ; he tasted Death for every Man ; yet his Obedience and Sufferings in the Flesh had a good End and Effect ( be being through all , both acceptable and prevailing with God , for the good of Mankind ; & we must needs partake of the Benefit and Effects thereof in our Souls , so far as they have an Influence upon us , by the Life and Power of Christ , considering the Travel of his Soul , through all his Sufferings ( which were inward as well as outward ) his Soul being made an Offering for Sin , and his making Intercession ●…or the Transgressors , was , that Men might be influenced with a real Sence and Sorrow under their own Sin , and be made sensible of Christ's Sufferings and Travil of Soul , and know the Fellowship thereof , and so be made conformable to his Death , through the Operation of his Spirit and Life in them , as that they may be raised up in the Likeness of Christ's Resurrection , in Dominion and Triumph over Sin and Death , and not plead Christ's Satisfaction and Righteousness ( only as in himself ) in their ●…ead , to absolve or justifie the Guilty , whom God will not clear , nor acquit the Wicked : Christ's Righteousness will not excuse any in Unrighteousness ; for he was a holy Example , as well as a Sacrifice and Propitiation ; and he that saith , he hath an Interest in Christ's Rightcousness , or that he abideth in Christ ought to walk as he walked . Now the Question is not , Whether Christ was a most Satisfactory Sacrifice , or well-pleasing to the Father ? for that is undeniable : He was the Delight of the Father's Soul , who gave himself for us an Offering and a Sacrifice to God , for a sweet smelling Savour , Ephes. 5. 1 , 2. But , In what State and Condition are we acquitted , pardoned and justified of God , and in what Nature ; whether as fallen , sinful , guilty Persons in our selves , and that meerly by the Sufferings of Christ in his own Person ( which were finite ) without respect to his Work in us ? Or , as Converted , Believers , Sanctified , Obedient , new Creatures in Christ , accepted ( and so justified ) in his own Righteousness , as real Partakers thereof ? The latter is the Justification and Imputation which I plead for , and not the former ; I would not have Men flatter themselves , nor one another , in Sin and Darkness , with Christ having done all , paid all , satisfied God for all Sins past , present and to come , and that in their stead ; nor to think themselves thereby absolved , acquitted and justified in their Sins and fallen Estate ; for such Doctrine hath stre●…gthned the Hands of many Evil-Doers , and made many Hypocrites , who are yet to undergoe a Sence of the Judgments and Terrors of the Lord , and to know Repentance from deadWorks , before they receive Forgiveness of Sins past , or Jesus Christ , as the Attonement or their Peace ; for he came in the Likeness of sinful Flesh , that he might condemn Sin in the Flesh , before Man be justified from it . If the Question be , What is it that gives us Interest in Christ's Righteousness ? Or upon which it is imputed or reckoned to us ? He answers , Our Faith , Rom. 10. 10. If the Question be , What will evidence our Faith to be living and sound Faith ? He answers , Our sincere Obedience to the Law , Jam. 2. 24. You see then , how that by Works a man is Justified , and not by Faith only ; we are Justified by Works , as Evidencing our Faith , living by Faith , as giving Interest in Christ's Righteousness by Christ's Righteousness , as constituting ●…s Righteous , &c. p. 91. The Reader may see , I take the better part of his Confession , as well as the worse ; He hath truly confest here , 1st , That it is our living and sound Faith that gives us Interest in Christ's Righteousness , and upon which it is imputed or reckoned to us . 2dly , That our sincere Obedience to the Law ( or Works of Faith ) doth evidence our Faith to be living and sound ; from whence it follows , that none are Justified , but who are in a living and sound Faith in Christ , and sincere Obedience to his Law : Therefore Justification was not effected or compleated without us by Christ's Sufferings ( or Death ) in his Person ; for he dyed for our Sins , but rose again for our Justification , which is effected even in bringing forth in us the Answer of a Good Conscience ; nor art thou either Justified or pronounced Righteous in the Sight of God ( whoever thou art ) who art a guilty Person , a fallen Creature , accused by Moses , unsanctified , unregenerate , Impure ; see how manifestly the Man hath contradicted himself in these Passages , one while in Justifying the guilty ( or disobedient ) another while , only those who have a living and sound Faith , and are sincerely obedient , who thereby are interested in Christ's Righteousness ; With this I agree , but not with the other , which declares the Guilty and Disobedient , Just or Innocent , p. 91. and what then ? must the Guilt be charged upon Christ , who offered up himself a Lamb without Spot to God , and was a sweet smelling Savour to him , of whom all our Obedience ought to savour , that by him we may Offer up living Sacrifices unto God ? Both we and our Actions must Savour of his Unction , and not of Pollution , Sin or Guilt , if we be Justified or accepted in the Beloved : Whereas he accuseth G. W. with teaching Justification by Faith in Christ , and the Works that follow Faith , without Christ's Righteousness Imputed , p. 91. The End of his Charge is false [ without Christ's Righteousness imputed ] are his own Words , and Forgery against me , and not mine ; for I have both owned and confessed the Real and Scriptural Sense of Imputation in the 65th Page of Divin . of Christ. ( first Part ) and several other Places therein : The blessed Man's partaking of Christ's Righteousness through Faith ; and that Justification is in the Righteousness of Christ , by Faith in him ; and that this true and living Faith and the Righteousness of it , is reckoned ( or imputed ) to the true Believer ; yet we do not grant , that Sinners or polluted Persons in that State , are cloathed with this Righteousness , or that it is imputed to them , as theirs , whilst they are out of it : These were my Words , which clear me from his Charge ; although he adds thereto , that I say , Faith in Christ , and Works that follow , without any mention of Christ's holy Life and Sufferings , p. 92. which is false again , and the contrary may be often seen in my said Book , Divin . of Christ. For , 1st , Living Faith in Christ cannot be without the Participation of Christ's holy Life , Vertue and Effects of his Sufferings and Blood , which sprinkleth the Conscience , cleanseth from Sin , &c. 2dly , We are by Faith in him spiritually influenced with a Sence of his Sufferings , Travil of Soul and Fruit of his Intercession , therein , I bear in my Body the Dying of the Lord Jesus , that the Life also of Jesus may be manifest in my mortal Flesh. 3dly , In spiritually eating of his Flesh , and drinking of his Blood , we receive of his Life in us , do come to live to God in his Love and Favour ; and so we partake of Christ AS the one Offering , Sacrifice or Propitiation , that makes holy , in whom God comes near to us in Mercy , and we to him in a holy Life ; and this is the one Offering , by which he hath forever perfected them that are sanctified , whereof the Holy Ghost beareth Witness unto us , Heb. 10. 15. Object . You have not from the Beginning of your Life to the End perfectly obeyed the Law ; what have you to say why you should not bear the Curse ? p. 92. Answ. This is an impertinent Objection , and unsutable for him that does not believe perfect Obedience to Christ attainable in any Part of our Life , either Beginning or latter End●… But God will not bring this Charge against them , whose Sins are forgiven and blotted out , to be remembred no more in the new Covenant , who since they have received Remission and Justification of Life , have the Answer and Testimony of a good Consciense to plead , which gives Boldness in the Day of Judgment , the Heart being sprinkled from an evil Conscience , there is a drawing near to God in full Assurance of Faith , if our Heart condemn us not , then have we Considence towards God : Howbeit , Upon the Charge before ( as S. S. his chief Objection ) depends much of his Work , and what he pleads to this , as his only Defence , is , Christ's Holy Life and Sufferings , Obedience to the Death , &c. not Sanctification , nor Christ's Righteousness ( or Life ) inherent in us , or the Answer of a Good Conscience , &c. And why so ? why thinks he , cannot this acquit us or render us acceptable to God ? S. S. In justifying God doth judge us by the Law , though by the Gospel also ; To be Righteous in a legal Sense , is , to be invested with a sinless Righteousness , from the Beginning of Life to the End thereof ; this the Law requires , it doth require Perfection , not only in the End of our Lives , but in the middle also , and in the Beginning , p. 92 , 93. But the Breach of this ( sayes he ) will be the Accusation or Charge that the Law ( or Justice ) will bring against us at the Day of Judgment , p. 50. Rep. The Man runs upon a Mistake , and thereupon makes his Apologies and Defence ; for there will be no Occasion for God , to bring this Charge against his Elect ( or those whom he hath justified ) at the Day of Judgment ; for , 1st , Against a Righteous Man there is no Law ; neither doth the Gospel judge such as Transgressors all their Dayes , as is vainly imagined : And how should you be justified , while you are judged both by Law and Gospel ? Doth not the Gospel acquit and clear such as ( in the Faith ) receive it , from the Condemnation of the Law , that being justified by Faith , they may have Peace with God ? 2dly , They who are pardoned of Sins past , and justified by Christ from all those things , from which they could not be justified by the Law of Moses , are received into a Covenant of ●…ace , Mercy , Forgiveness , Love , Peace and Union with God ( for such is the new Covenant , wherein God will remember their Iniquities no more . 3dly , They who are thus justified and received into Covenant with God , have passed from Death to Life , from Condemnation to J●…stification , through the Law are become dead unto the Law , that Christ might live in them ; and the Life they live , is by the Faith of the Son of God , which Faith purifies the Heart , and the Mystery of it is held in a pure Conscience . 4thly , The Gospel is preached to them that are dead ( viz. in Sin ) That they might be judged as Men in the Flesh , but justified after God in the Spirit . And God's sending his Son in the Likeness of sinful Flesh was , that Sin might be condemned in the Flesh , that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit , Rom. 8. Therefore Justice will not ( at the Day of Judgment ) charge us with Transgression and Imperfection from the beginning of Life to the End. They that are come into Covenant with God ( who therein are in a Justified Condition ) have this to plead , We have known and believed the Love that God hath to us ; God is Love , and he that dwelleth in Love dwelleth in God , and God in him ; Herein is our Love made Perfect , that we may have Boldness in the Day of Judgment , because as he is so are we in this World , 1 Joh. 4. 16 , 17. And doth not this perfect Love and Conformity to his Image ( which gives this Boldness in the day of Judgment ) spring from the Life and Work of God in us ? And is not this our Love ( or such Conformity ) inherent in us , as we dwell in God , and God in us ? 6thly , What the Law saith , it is to those that are under the Law ; but we ( true Believers ) are not under the Law , but under Grace ; and shall we Sin because we are no more under the Law but under Grace ? God forbid ; for how can we that are dead unto Sin , live any longer therein ? But , whereas this Opposer's main Charge is , You have not from the beginning of life to the end perfectly obeyed the Law , or been invested with a sinless Righteousness , Perfection , &c. This is not stated according to his own Doctrine and Principle , which concludes , that there is no such Perfection attainable in this Life , either in the beginning , middle , or end of Life , so that according to his own Doctrine he should have stated it thus ( and it may justly be charged upon these Sin-Pleasers ) viz. You have lived in Sin and Disobedience all your Life long , and have preached to others , that perfect Freedom from Sin and Corruption is not attainable in this Life by any , either in the beginning or end of Life ; but have preached many into more Loosness & Liberty of Sinning by telling them , that 't is God's good Pleasure not to remove the being of Sin in this Life , but to suffer Corruptions to remain in his Saints to keep them humble : so no part of your Life is pure or clean , but corrupt & sinful : What have you to plead or say for yo●…r selves , why Sentence of Damnation ●…hould not pass upon you ? The Sin-pleasi●…g Presbyter pl●…ads , viz. Christ's holy Life and Suffering , is our only Defence or Apology , against this Charge , p. 9●… . Though I am Guilty , yet S●…tisfication hath been made for that Guilt ; because therefore the same Fault cannot b●… twice 〈◊〉 after Satisfaction ; t is as if it never were : This is the only way of Defence we have at God's Tribunal , p. 90. Christ s Sufferings are they for which God will Justifie us , they have fully satisfied Justice for our Sins ; We may be confident they will secure us from Condemnation , it being agai●…st Justice to punish those Sinners a second time that h●…ve been punished to the full already , p. 106. To all which it may be justly replyed , and reflected upon you who are thus pleading and maki●…g your Apology in your Si●…s & unholy Life : This will not cover nor excuse you in your Sins , if you live and dye in Sin ; your Mouths will be stopt , you will not be able to plead Christ's holy Life and Sufferings to resc●… you from Condemnation ; except you Repent , ye shall all likewise perish : What Influence or Effect hath Christ s holy Life or S●…fferings upon you , only you pro●…ess and plead them ? So it may be said , Christ was ever Holy ; but you were never holy : Christ was a Sacrifice of a sweet smelling Savour to God , which neither your Life nor Actions seem any thing of ; but contrary wise are a b●…d Savour to him : Christ was an holy and perfect Example which you never followed , no●… ever intend to follow so long as you live ( for you do not believe it is attainable ) Christ came to condemn Sin in the Flesh , which you keep alive ( and plead for ) in your Flesh as long as you live : Christ also came to fulfil the Righteousness of the Law in us who walk not after the Flesh , but after the Spirit ; but you do not own nor believe its-Fulfilling to be in your Persons , but only in Christ's Person : Christ's Blood was not only for R●…mission of Sins past , but is to cleanse from all Sin , & to purge the Conscience , sanctify , &c. This you reject , and in your Sins and defiled Con●…iences trample the Blood of the Covenant under Foor , and add to the Sufferings of Christ and the Sin of his Persecutors , by adding Sin unto Sin , and so grieving his Spirit all your dayes , and pleading his Holy Life for your Defence therein ; and so the Guilt of his Blood will be charged upon you in the day of Judgment , if you repent not . And surther you 〈◊〉 charge divine Justice with punishing your Sins to the ●…ull in Christ , or punishing him that was ever Innoc●… to the full sor your Sins ; so that you count it against Justice to punish your Sins again i●… you , though you live and dye in them ; and yet you think it an excellent piece of Justice to punish the Innocent to the full for the Guilty : But your Mistake herein is g●…oss , as will further appear , and you will not be acquitted , nor clear'd hereby ; This will not prove you invested with Christ's everlasting Righteousness ; nor will this cover your own Filthy Rags , or hide your Shame . A●…d while you think that you are secured in your Sins from the Stroke of Justice , as having been fully executed and that by way of Revenge upon the Innocent Son of God , in punishing your Sins to the full upon him ; I say , while vou state this as the Nature of the Satisfaction by Christ's Suffering in your stead , the whole World may as well acquit it self from Punishment thereby as you ; for he dyed for all , and is the Propitiation for the Sins of the whole World ; and therefore if this must be lookt upon as the full Punishment of Sin laid upon Christ , and that the Sin cannot be twice punished after such Satisfaction , this may make a merry World in Sin ; once punisht to the full in Christ , never to be punished again upon the Offender , which the Law directly takes hold of . Oh Sinner's soothing Doctrine ! to make the wicked World rejoyce in a Sinful State , and say , Oh Admirable Justice , that was pleased thus to Revenge thy self upon an Innocent Man , that never sinned , & to punish our Sin to the full upon him ! O transcendent Mercy , that hast found out this expedient , that we might be fully acquitted , pardoned and discharged from the Penalty that is Just and due to us for all our Sins past , present , and to come ! Oh! what Glad Tidings are these to the Hypocrites and Drunkards ? &c. And how merry they are apt to be in their Sins , upon their Ministers Proclaiming such an Act of Indemnity of all Offences and Injuries past , present and to come , not only against their Neighbours , but against God himself . But if it be objected , That without Sound Faith ( which is a working Faith men have not an Interest in Christ's Obedience , Righteousness or Satisfaction ; nor are we Invested with any thing for which God should pronounce us Righteous , &c. p. 93. 94. From hence it follows then , that if they remain in Unbelief , they have no Interest in Christ's Righteousness or Satisfaction ; and then the Consequence is , Christ did not make Satisfaction in our stead ( nor was punished ) for the Sin of Unbelief nor for the Effects of Unbelief , to acquit us therein ; for what Sins then was he punished to the full ? But above all it appears wonderful strange , that God could not remit or pardon Offences past , without such a severe Payment and Satisfaction ( as is implyed ) because ( as some say ) he dispenseth not with the Act of Law : If he could so punish his Innocent Son to the full , who never offended , was not this a Dispensing with the Act of Law , when the Law was made for Offenders , and added because of Transgression , and to punish such ? for it was not made to punish an Innocent or Righteous Man , against whom there is no Law. But if to pardon former Transgression upon true Repentance , and to save Man from Sin and Wrath , be not inconsistent with the infinite Goodness and Mercy of God himself ; and to be both a just God and a Saviour , were not Inconsistent ; then his divine Justice consisted not in such Severity , as to obliege him from shewing Mercy witho●…t such a rigid Satisfaction and Payment , as that of punishing his Son to the full , and pouring out his Wrath upon him , for the Sin of Mankind : Whereas , where Remission of Sin is obtained , there is both a Relaxation of the Severity of the Law , and a manifest Effect of the Propitiation , or sweet smelling Sacrifice of Christ , as Mediator and Advocate , and not as the Object of Wrath , Revenge and full Punishment from God , that is due to Sin , and that to acquit the Sinners continuing therein ; And his not sparing his own Son , but delivering him up for us all , and his being made a Curse for us , was neither equivalent to that of Eternal Death , Curse and Damnation , which Sin and Sinners have deserved ; nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ , though it was for a Relaxation of the Law , as to the Bondage thereof , and in order to abolish and end the first Covenant and the Curse thereof ; yet not to pardon or justifie Men in Sin against the second : Nor is it any Loosening , but a Reinforcing of the Terms thereof ; for he took away the first , that he might establish the second ; he removed , ●…nd ended the Shadows , that he might exalt the Substance that was vailed under them ; he blotted out the Hand-writing of Ordinances , & nailed it to his Cross , that he might reinforce the Law of the new Covenant written in the Heart , that we might not be without Law to God but under the Law to Christ : He did both fulfil the Law in hs Person , and doth fulfil the Righteousness of it in them that walk not after the Flesh , but after the Spirit ; he did not only remove the shadowy Part of the Law and the Curse thereof , through his Suffering and Sacrifice ; but also , he actually delive●…s the Soul from the inward Terrors , Condemnation and Wrath of the Law ( upon true Repentance and Contrition of Heart ) in Remission and Pardon , through Faith in his Blood , being virtuously felt , and efficaciously evidenced by his holy Spirit unto the Soul that hath a Part in Christ , as the Propitiation for the Sins of the whole World , whose Blood bears Record in the Earth , agrees in one with the Spirit , sprinkleth the Consci●…nce from dead Works , speaketh forth Mercy and Forgiveness , better things then that of Abel : Besides , Christ was as well exemplary , as propiriat●…ry or gracious in his Sufferings , which had both a blessed Accep●…ance and Eff●…ct with G●…d , and a spiritual Influence upon them that follow him in Spirit , further then the Historical Faith and Relation thereof , as he said , If any Man serve me , let him follow me , and where I am , there shall also my Servant b●… J●…h . 12. 26. And thus far is his Example spiritually fulfilled in them that follow him , as namely , * Jesus Christ was outwardly c●…rcumcised , baptized , crucified , put to Death ( as concerning the Flesh ) buried , quickned , raised up by the Power of God , &c. His Followers or Servants are spiritually circumcised , baptized into his Death , or crucified with him , buried with him by Baptism ( as Partakers of the Fellowship of his Suff●…rings ) quickned by his Spirit , raised up by his Power into the Likeness of his Resurrection , and having suffered with him , shall reign with him . And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction , as is by divers asserted ; 〈◊〉 must tell my Opposers , that though the Chastisement of our Peace was upon him , and by his Stripes we are said to be healed ; this is neither of the Nature of Revenge from God , Wrath or Punishment to the full , that is due for Sin ; nor doth it exempt or free them , who come to be his Followers , from being liable at all to God's Chastisement or Correction in their own particulars , when there is Cause for it ; for whom he loves , them also he doth correct , which is not Revenge , as 't is said , If my Children forsake my Law , and keep not my Commandments , then will I visit their Transgressions with the Rod , and their Iniquity with Stripes ; nevertheless my loving Kindness will I not utterly take from them , &c. Psa. 89. 30 , 31 , 32 , 33. This concerned David ( and his Seed ) who notwithstanding did so undergoe the Chastisements of the Lord , that he went often in a bowed down and mournful State , as when he complained , My God , my God , why hast thou forsaken me , &c. Psa. 22. which were the same Words Christ u●…tered in his deep Suffering , Mat. 27. 4●… plainly i●…timating , how he took upon him the Sufferings and Bur●…en of his People , and his bearing the Sin and 〈◊〉 of many wherein it 's evident , that they that ●…ollow Christ through the Work of Regeneration , and obtain the new Birth , do spiritually pass through the Fellowship of Christ's Sufferings , and do partake of their due Shares thereof , both for their Remission , and to obliege them to follow him in his own Way of Light and Life , whereby they who are faithful to him , witnes the Blood Cove●…ant the Coverant , that cleanseth from Sin , and an Interest in that everlasting 〈◊〉 This is the Way a●…d Passage of the Ra●…somed o●… the Lord , who through his Judgment and Chastis●…ments have 〈◊〉 a Ransom , received the Attonement and an Interest in the Everlasting 〈◊〉 of Li●… and Glory . Having thu●… 〈◊〉 〈◊〉 to the Matter in general , I come further to 〈◊〉 . 〈◊〉 . 〈◊〉 particular Passages , that chiefly concern me to 〈◊〉 . S. S. Th●… La●…●…ver a●…ows us to sin ; if at ten Years of Age a Person commits M●…er , a●…d then lives according to the Law of the Land in ev●… 〈◊〉 ●…rty Years , then arraigned for this , the Judge cannot pro●…ounce him Innocent , and so acquit him , because the Law did not allow him to commit Murther any Part of his Life , p. 93. Answ. A Truth in both . 1st , The Law never allows us to sin , no more doth Grace , or the Gospel ; Shall we sin , because we are no more under the Law , but under Grace ? God forbid , for how can we that are dead unto Sin live any longer therein ? 2dly , Justice cannot pronounce a Guilty Person Innocent , upon the Cessation from the meer Act of Unrighteousness , but God's lovin●… Kindness and tender Mercy can , and doth afford Remission upon true Repentance ; and his Justice can pronounce him ●…nocent , that is purged from the Nature & Root of Sin , & washed from Iniquity : Have Mercy upon me , O God , according to thy loving Kindness ; according to the multitude of thy tender Mercy blot out my Transgressions , wash me throughly from mine Iniquity , &c. Psa 51. 1 , 2. They whose Transgressions are thus blotted ou●… , who come thus to be washed and saved , through the Washing of Regeneration ; such come thus to be justified by his Grace , & can be pronounced Innocent , as being washed and sanctified ; and such have the Demand of a good Conscience : And though Pardon and Justification look not back at the unconverted State with Severity , but with Remission upon Conversion ; yet they require what God's Covenant doth afterward , to the End of our Dayes ; that is , not to live in Sin , but in Christ's Righteousness : The Grace , or Favour of God , teacheth us , that denying Ungodliness and wordly Lusts , that we should live godly and soberly in this present World , Tit. 2. 12. To be invested with Christ's Everlasting Righteousness , p. 93. is the very Thing I plead for , and if in Reality the Man stood to this , the Controversie would soon have an End. And he further assents to Truth , viz. If this Righteousness be not put on by Faith , we are not invested with any Thing , for which God should declare or pronounce us Righteous . From whence observe , That we must be invested with Christ's Everlasting Righteousness , if God pronounce us Righteous : Take Justification and Imputation in this Sense , and then we differ not in this Matter ; but how well this agrees with imputing and reckoning Guilty , Condemned , Fallen Creature , JUST or INNOCENT , only on the Account of Christ's Sufferings and Death , while such condemned Creatures are invested with Sin and Guilt , and not with Christ's Everlasting Righteousness ? Will his telling us of Christ's Death imputed , p. 97. make up the Matter ? 'T is true , Christ is our Surety , and that of the new Testament or Covenant , 1st , For that without him we can pay no Debt , nor truly obey or fulfil the Terms thereof on our Parts , but in and through him that strengthneth us . 2dly , Of the New Testament also , in fulfilling the Promises belonging thereto ; for all the Promises of God are Yea and Amen in him . David describes the Blessedness of the Man to whom God imputes Righteousness without Works , saying , Blessed is he whose Iniquity is forgiven : But then S. S. is not pleased to take notice of ( but overlooks ) the following Words , viz. Blessed is the Man unto whom the Lord imputeth not Iniquity , and in whose Spirit there is NO GUILE ; See Psal. 32. 1 , 2. If it were only a Man thus qualified , that the Imputation of Christ's Righteousness and Justification were pleaded for , we should not have this Controversie ; but should agree , That the Man in whose Spirit is NO GUILE , is blessed ; He is the Man whom God pronounceth Just and Innocent ; his Transgression is forgiven , his Sin is covered : And though it is said , God imputes Righteousness to him without Works ; yet 't is to be understood , it is not without a sincere Obedience , because that in his Spirit there is no Guile : and then without what Works ? 1. Not without the Work of living Faith. 2. Not without yielding true Subjection or Obedience unto God in his spiritual Requirings or Law of Faith ; for Abraham did not only believe God , but by Faith yielded ●…o obey him : Without what Works then ? but the Work of the Law of Works ( as wrought by the Flesh or st●…nly Jew ) by which no Flesh shall be justified . I mentioned C●…rcumcision , and others , that were Types or Signs , wherein the Righteousness of Faith doth not consist ; see Divin . of Christ , p. 64 , 65. in which this Point is opened and cleared : But to this S. S. objects , viz. He errs , calling the Ceremonial Law a Law of Works ; in giving this , the Lord gave a Law of Grace to his People , p. 94. Rep. If the Ceremonial Law be not a Law of Works , but a Law of Grace ; he should have been so Ingenuous as to have told us , what the Law of Works is , which the Apostle distinguisheth from the Law of Faith , Rom. 3. 27. as he d●…th between justifying Faith and the Deeds of the Law ( as wrought and boasted in by the literal Jews ) And whether the Law of Works be some Law inferiour to that of Circumcision & other Types ? But to shew S. S. his Error , in denying the Ceremonial Law ( as he calls it ) to be the Law of Works ; let him consider , that after the Apostle excludes Boasting , not by the Law of Works ; and concludes a Man is justified by Faith without the Deeds of the Law , he saith , Is H●… the God of the Jews only ? Is He not also of the Gentiles ? and that it is by Faith that God justifies both the Circumcision and the Uncircumci●…on ; and that Faith was reckoned to Abraham ●…or Righteousness , not in Circumcision , but in 〈◊〉 ; and that he received the Sign of Circumcision , a Seal of the Righteousness of the Faith which he had , yet being Uncircumcised , that he might be the Father of all them that be●…ieve , though they be not Circumcised , &c. See Rom. 3. 28 , 29. and Ch. 4. 10 , 11. Gal. 2. 16. and 3. 2 , 5. and 4. 10. And ●…urther , If ye be circumcised , Christ shall profit you nothing , ch . 5 2. From all which 't is plain , 't is no Error to say , the Law of Works ( as opposed to the Law of Faith ) is that enjoyning Circumcision and other Signs and Shadows , & these the Works which are not imputed unto Justification ; nay , I shall further grant , that all Man's Works or working whatsoever before a living Faith , are neither available nor accountable unto his Justification with God , and on the other Hand , that a true and sanctifying Faith , and believing in God ( from a Sence of his living Word or holy Command in the Heart ) is accounted for Righteousness to him that so believe●…h , before he hath performed his actual Obedience ; even while in the Faith he is passively waiting upon God ( as being ceased to do Evil ) that he may receive Strength to act Good , even while he is so believing , and waiting , and breathing to the Lord , and saying , draw me , and I will come after thee ; lead me , and I will follow ; give me Strength , and I will walk in thy Wayes ; come , let us walk in the Light of the Lord , &c. knowing that it is the Power of God that begets living Faith , and thereby changes and sanctifieth the Mind unto a living and sincere Obedience ; and this Faith is the Gi●…t of God , a Fruit of his own Spirit , and therefore accounted of by him , and reckoned unto us : I would not make the Scriptures speak , that God imputes Works wrought by us , without Works by us ( as S. S. falsly accuseth me , p. 94. ) But rather , that God imputes his own Works in us , without any self-Works wrought by us , and accepts us in the Beloved , in whom we are created again unto good Works . How can Christ's sinless Obedience from the beginning of Life to the end , ( which takes in his Conformity to the Law ) be imputed to the Guilty and fallen Creature ; or that Conformity be the Everlasting Righteousness wherewith the true Believer is invested , when as 't is not the Works of the Law , but the Righteousness of Faith that Justifies and Recommends to God ? And this is inwardly poss●…ssed , where true Faith and the Obedience thereof , is injoyed and Lived in ; it is not Christ's Conformity to the Law that Justifies us , but his making us conformable to his own Image and Partakers of his Everlasting Righteousness , for which God pronounceth us just ; for men are not imputatively Righteous or Just , when actually condemned as Guilty , Sinful , Fallen Creatures . And further , I deny that Christ's Conformity to the Law , whilst on Earth , doth either constitute or reckon us righteous from the Beginning of Life to the End ; for that God according to his Grace and Mercy forgiveth Sins that are past ( before Faith ) and after his Visitation and Mercy is received , the Law and Righteousness of Faith enjoyns us to Newness and Holiness of Life , without which he will not acquit us : He will not acquit the Wicked ; If I sin , thou markest me , and wilt acquit me from mine Iniquity , Job . 10. And then , shall we sin , because we are no more under the Law , but under Grace ? God forbid , &c. His saying , But were the Works of Faith perfect , yet could they not be a justifying Righteousness , p. 95. Though Righteousness in the Abstract , and as it is everlasting , doth not consist ( or is not made up ) of any Work outward , or temporal Acts ; yet to conclude that the Works of Faith , ●…hough perfect , cannot be justi●…ing , is contrary to the Apostle's Testimony of being justified by Faith , whereby we have Peace with God ; and you see ●…hou that ●…Y WO●…KS A MAN IS JUSTIFIED , and n●…t by Faith only : Was not our Father Abraham justified by W●…ks , when he offered up his Son Isaac ? A●…d God will ordain Peace for us ; for he hath wrought all ●…ur Works in us , Isa. 26. and then are not his Works in us , ●…ding to our Justification and Acceptance , being recko●…d ours , as wrought in us ? Are not these accounted of wit●… the Lord from the Dignity of himself that worketh them ? For to him it is said , thou hast also wrought all eur Works in us . To that Question , Will he say that Abraham did not in Faith circumcise his Son ? Answ. But he was Justified before that ; for Faith was reckoned to Abraham for Righteousness when he was in Uncircumcision : Though every Act of true and living Obedience , both before , under , and since the Law , was done in Faith ; yet are they not made Righteous by the meer Works , but by that Power and Spirit of Faith that works them . And If A S we are made Sinners and condemnable by One Man's Disobedience , we be S O made Righteous and Justifiable by the Obedience of One ; then we must be as really made Righteous in the second Adam , as we were Sinners in the first Adam : A S in Adam all dye , S O in Christ shall all be made alive ; A S we have born the Image of the Earthly , S O we must bear the Image of the Heavenly ; which is not from a meer Imputation o●… either without a real Participation : They are not Innocent or Clear in themselves who are either made or reckoned Sinners by one Man's Disobedience ; nor are they without the Participation of Christ's Righteousness in themselves who are made Righteous by his Obedience ; They that receive abundance of Grace and of the Gift of Righteousness , shall reign in Life by Jesus Christ : Death hath passed upon all men , for that all have sinned ; Sin hath really reigned in man unto Death ; and so must Grace reign through Righteousness , unto Eternal Life . God's Imputations or Reckonings to Man are true ; whom he reckons Sinners are inherently such , and whom he reckons Righteous are so likewise ; but the Hypocrite , who can Justifie the Wicked , is an Abomination unto God , Howbeit , contrary to what I have said , S. S. reasons , viz. We are not Partakers of this by our actual Commission of it : I●… cannot be said we are Par●…ers of Adam's Sin in that we are personal Offenders ; it must be therefore by Go●…●…mputation . Obs. By this he hath explained his ●…se of the Imputation of Ada●…'s Sin and Christ's 〈◊〉 , and s●… of 〈◊〉 and Justification ; and ●…o by this , Rom. 〈◊〉 . ●…9 . is thus to be read , AS by One man's Disobe●…ience many were made Si●…ners that were not actual Sinners , SO by the Obedience of One many are made Righteous who never actually obeyed ; an easy , pleasant and Sin-pleasing Doctrine for the Ungodly , Sinners , and Hypocrites ) ●…rom whence also it follows that they are condemnable by Adam ' s Disobedience ( Children are not excepted , he saith ) who never committed actual Transgression ; and so they are Justified by Christ's intire Obedience , who never actually obe●…yed him : and what 's this but still the old Abomination , to Condemn the Innocent , and Justifie the Guilty or Wicked ? S. S. adds , Let the words be weighed [ by one man's Disobedience many were made Sinners ] it is not here said , By many Personal Disobediences we are made Sinners , though this be true , &c. p. 96. Rep. By one man Sin entered into the World , & Death by Sin ; yet it is not Adam's Sin intirely ( as a particular Person ) that is imputed , though from one Offence sprung many ; ●…or Death reigning in Man is an Effect of his own sinning & being in the Nature and Image of the first Man , in whom all dye ; Death hath passed over all Men , for that all have sinned , even over as many as have not sinned after the Similitude of Adam's Transgression , which still implies , they have sinned after some Similitude or Manner ; yea , many in a more gross Manner then Adam sinned , * that yet think themselves Imputatively Righteous : It was not only the Offence , as committed by him alone ; but the Offence or Sin , and Nature of Enmity continued and committed by men themselves , and also springing up into many Offences , which makes many Sinners ; As it is not the Father's eating sower Grapes alone that sets the Childrens Teeth an Edge ; but every Man that eateth the sower Grape , his Teeth shall be set on Edge ; the Soul that sinneth it shall dye ; every man shall dye for his own Iniquity . And further , Why should Adam , as a particular Person be so very much exclaimed against and blamed ( whereby many Hypocrites think to ease themselves , and over look their own Iniquities ) seeing that you know not , but that Adam found Repentance and Forgiveness ? However , since Adam sinned , there were Righteous Generations left , namely Seth , whom God appointed unto Adam as another Seed in stead of Abel , Gen. 4. 25 , 26. and 5. 3. and afterward Enoch came forth , who walked with God , Gen. 5. 24. and Noah and his Family , with whom God renewed his Covenant , that was made to Adam , Gen. 1. 28. Chap. 9. 7 , 9. and there were Righteous Generations after the Destruction of the UNGODLY WORLD by the Flood , though many turned to Iniquity again : But all Men are accountable for their own ; It will not be either their crying out of Adam's sole Offence , or their pleading Christ's intire Obedience , that will excuse them in the Day of the Lord , wherein every man shall give an Account of himself to ●…od , and be rewarded according to his own Deeds done in the Body , whether they be Good or Evil. S. S. God doth not punish that Person , in whom he doth not first see a Transgression , p. 96. Answ. True ; But how agrees this with his Sense of Imputation ? Let the competent Reader judge : hence it ●…ollows ( and that by his own Rule of Contraries ) that A S God doth not punish a Person in whom he doth not first see a Transgression ; SO God doth not justifie a Person , or repute him Righteous , in whom he doth not first see a real Righteousness , and that through Faith and Sanctification : And this plainly overthrows his Notion of Imputation before . S. S. We are made Righteous , not by Conversion only , as G. W. would have it , p. 96. Answ. However , this [ Not only ] grants thus far , that we are not made Righteous without Conversion ; and then we are justified , made Righteous or declared just ( in the true Sense of Imputation ) when converted , in which State we are inherently or inwardly Partakers of Christ's Righteousness , and not in the unconverted : So that S. S. his reiterated contradictory Opinion , as stated by him , ( viz. AS the Disobedience Adam wrought in his own Person on Earth makes us Sinners ; SO The Obedience Christ wrought in his own Person on the Earth makes us Righteous , p. 96. ) is still opposed by the Light of Truth , which manifests how far Men are Partakers of the Nature and Disobedience of the first Adam , and how they come really to partake of the second Adam in themselves , without which God doth neither justifie nor reckon them just . It being also confest , That God doth not punish that Person , in whom he doth not first see a Transgression ; and then it follows , No more doth he justifie that Person , in whom he doth not see his own Image . His Phrase [ Christ's Sufferings imputed ] is not a Scripture-Phrase , though much of his Work hangs upon it ; yet his being made a Curse for us , was not in vain , being to remove the Curse of the Law ( as generally pronounc'd for not continuing in all that 's written , &c. ) to abolish the Shadows of the first Covenant , and to establish the second , that both Jew and Gentile might be reconciled in one Covenant , wherein Christ is the Blessing to all , having been both a perfect Example and Sacrifice , who travilled that he might see his Seed , and suffered that he might reign : Though he suffered and tasted Death for every Man , as an universal Offering for Sin ; yet Men are neither acquitted thereby in their Sins , nor interested in the second Covenant ( which he dyed to establish ) unless they come under the Condition and State thereof , namely , an Agreement and Friendship with God ; for Men will be condemned for disobeying the Gospel , though there be a Relaxation and Change of the Law , touching the Curse thereof , as 't is threaten'd on those general Terms , for not keeping all : But what the Law saith , it is to them that are under it ; It was the outward Jews that it was imposed upon in the Letter of it , though it be universally to be fulfilled in Spirit in the true Christians or Jews inward : And though God hath shewn a Mitigation of the Severity ( which hath been incurred by Sin ) and a Pacification and coming nigh to Mankind with Kindness in his Son Christ Jesus ; yet still , if men reject the Love of the Truth , the Terms of Friendship and Agreement with God , and obey not the Gospel , they miss and fall short of the Benefit of Christ and his Sufferings , and the blessed End for which God sent his Son : And though the Curse of the Law doth not rest upon men for not continuing in all the Letter of it , or shadowy Part ( including both Circumcision , divers Washings , &c. ) yet if their Hearts be not circumcised to the Lord , nor they inwardly washed or sprinkled from an evil Conscience , they have no Part with Christ , as he said , If I do not wash thee , thou hast no Part with me ; Except ye be born again , ye cannot enter into the Kingdom of God : Notwithstanding God doth greatly shew himself propitious and kind , in his Son to Mankind , in that upon any Condition ( viz. his own Terms ) he will admit Man to approach unto him , or come into actual Friendship with himself . Argum. What was typified in the Ceremonial Law is certainly accomplished ; but the Imputation of Christ's Sufferings was typified , Exod. 24. 8. Heb. 9. What did this Sprinkling typifie , but the Imputation or Application of Christ's Sufferings to us . Answ. He varies uncertainly in his Words [ Imputation or Application ] which are different ; the Imputation being supposed to be God's ; the Application Man's : And M●…ses's taking the Blood and sprinkling it on the People , Exod. 24. 8. was neither a Type of this Man's Imputation , nor his Application of Christ's Sufferings unto unsanctified Persons , for their Justification ; but a real Type of Sanctification , and Remission by the Blood of Christ sprinkled upon the Conscience for that End , which is more then unsanctified Persons Application thereof , and thence imagining their Justification : The Scriptures cited by himself prove what I say against him , 1 Joh. 1. 7. But if we walk in the Light , as he is in the Light , we have Fellowship one with another , and the Blood of Jesus Christ , his Son , cleanseth us from all Sin : And Hebr. 9. 14. How much more shall the Blood of Christ , who offered himself without Spot to God , purge your Consciences from dead Works , to serve the Living God ? And Hebr. 12. 24. And ye are come to the Blood of sprinkling : From whence [ Mark ] that this cleansing , purging , sprinkling the Conscience , &c. was a real Act or Effect of the Blood of the Covenant , unto the Sanctification of them who walked in the Light , and not a meer Imputation or Application of Christ's Sufferings for the Justification of Impure and Unsanctified Persons : Moreover , it was when the People said , ALL that the Lord hath said will we do , and be Obedient , that Moses took the Blood and sprinkled it on the People , and said , Behold the Blood of the Covenant , &c. Exod. 24. 7 , 8. To which Type answereth what the Apostle Peter saith , Elect according to the fore-Knowledge of God , through Sanctification of the Spirit ●…to OBEDIENCE and SPRINKLING of the Blood of Jesus , 1 Pet. 1. 2. And he hath washed us from our Sins in his own Blood. This is the Blood of the Covenant that doth sanctifie , Heb. 10. 29. And he shall sprinkle many Nations , Isa. 52. 15. Where Christ is known to sprinkle & purge the Conscience by his own Blood , He really & effectually thereby applies it both unto Sanctification , Remission and Pardon ; but this Effect hath not Mens Imaginary Application o●… it in their Sins and Pollution : It is one Thing for Men in their own Wills to apply the Sufferings , Death and Blood of Christ to themselves ; 't is another to know him to apply it in sprinkling the Conscience . And seeing it is Christ's Work , it concerns us all to obey & follow him in his i●…hining Light for that End ; it being only those who are sanctified by his Blood , of whom it may be truly said , Much more th●…n , being justifi●… by his Blood , we shall be saved from Wrath through him , Rom. 5. 9. To his saying , To be justified is to be pardoned , p. 97. I grant , that to receive Pardon of Sins past upon true Repenta●…ce , is to receive a Degree of Justification so far as from the Condemnation ; but to be absolutely justified to the End of Life , a●…er Pardon is received , is more then Pardon of Sins past before ; for this is not without a Perseverance in the Grace , Rom. 11. 22. Heb. 6. 4 , 5 , 6. Chap. 10. 26. His saying , We are pardoned for the sake of Christ's Death imputed , p. 97. is no Scripture-Phrase or Language : why is not the whole World for whom he dyed then pardoned and justified ? If he replies , because of Unbelief , or that they have not Faith in his Blood ; It follows then , that Men are pardoned and justified through Faith in the Blood of Christ , and not by their Application or Imputation of the Death of Christ ; for it is said , that he was delivered for our Offences , and was raised again for our Justification , Rom. 4. 25. therefore not by the meer Imputation of his Death : Neither do these cited Scriptures ( Col. 1. 14. Ephes. 1. 6. Rom. 3. 24. Mat. 26. 28. ) prove his Doctrine of Imputation ; but Redemption or Remission through his Blood , Redemption in Christ ; and Ephes. 1. 6. We are accepted IN the Beloved : These real Scripture-Truths are never doubted of by us , and 't is true , that the Children of Israel bringing their Sacrifices to the Priest to offer ( or otherwise Blood was to be imputed to them ) doth typifie , that we must offer our Services by Christ our high Priest. S. S. If we think to have the best Services that we are enabled to perform , accepted immediately as from us , and not for the sake of Christ presenting them , &c. for this God will cut us off ; he will as soon accept of Murther from us , as such a Service , p. 98. Rep. As herein he would represent the Condition of Believers or justified Persons , he non-sensically mistates the Case ; For , 1st , Such are not apt to ascribe either the Dignity or Acceptance of their best Services to themselves ; but unto Christ who enables them to perform . 2. As their Sufficiency is of Christ , and in him , and not of themselves ; so he hath the Glory thereof , and they the Acceptance and Peace in him , as they continue faithful in him , serving the living God. 3. Christ's Priesthood is an holy Priesthood : It is also said of them , Ye also as lively Stones built up a spiritual House to offer up spiritual Sacrifices , acceptable to God by Jesus Christ , 1 Pet. 2. 5. And these are not polluted or unholy Sacrifices which this holy Priesthood offers by him : But , 4. You who are of an Unholy and Polluted Priesthood , are offering polluted Services ; sinsul and wandring Prayers , which are but Dreams , sinning in your best Duties , committing Iniquity in your holy Things ( as many of you have often confessed ) and are all as an unclean Thing , and that God will as soon accept of Murther from you , as of such a Service ; and yet presume , that those your unclean , polluted Sacrifices and Services are presented by Christ to the Father , and accepted in the Merit of his Sacrifice ; but herein you are deceived and deluded : Christ doth neither present , nor doth God accept any of your sinful Services or polluted Performances ; but will Po●…e Contempt upon you in them , and return back your polluted Prayers and Services , and with Indignation spread them as Dung upon your own Faces ; therefore Repent , Repent , and be converted to Christ , the true Light and Way to the Father , and to the Spiritual House and Holy Priesthood ( which yet you are much short of ) to offer Spiritual Sacrifices , acceptable to God by Christ. CHAP. III. About Christ's Justifying Righteousness , the best Robe ; the Necessity of its Inherence ( or being inwardly enjoyed ) not to invalidate but to fulfil the blessed Intent and Ends of his Sufferings , in Reply to S. S. S. S. If the Righteousness we are justified by is a Garment , a Arg. Robe , even the best Robe , then we are justified by a Righteousness wrought without us ; for our Garments are not wrought within us , but without us . Rep. This justifying Righteousness then is a Garment to be put on ; but whether its being a Garment , and to be put on , doth prove that it is not within , but without only , let them that have put it on judge : It appears , that this Opposer hath disputed and pleaded so long for the Being of Sin to remain within , that he has no Room ●…or Christ's Righteousness within : But I would enquire of him ; Is every Thing that is to be put on therefore not within but without ? Is this a good Argument ? As , P●…ye ye on the Lord Jesus Christ ; Put on Strength , O Sion ! Put on thy beau●…iful Garments , O Jerusalem ! Put on the whole Armour o●… God , &c. Must these therefore not be within , but without only ? And so he might as well say of Salvation , with which the Meek are cloathed ; or of the Zeal of the Lord , which the Upright do put on for a Cloak , and Righteousness ●…or a Garment . But to give him his due ; After he hath concluded that the Righteousness for which we are Justified is wrought without us , is a Garment , &c. He confesseth that the holy Ghost doth not alwayes ( using this Similitude ) intimate to us , that that Righteousness which is put on , is wrought without us , p. 99. And what Righteousness is that which is put on that is wrought within us ? Do we both put on a Righteousness that is within us , and a Righteousness that is not within us ? what Scripture has he for this Distinction ? And what Confusion is the Man fallen into , to conclude that the Justifying Righteousness is not wrought within but without , because put on as a Garment ; and yet that there is a Righteousness put on which is not wrought without us but within us ? See what a profound Logician this man would shew himself ; but thus he confounds the Minds of the Simple , and darkens Counsel by Words without Knowledge . To Luk. 15. 22. Bring forth the best Robe and put it on him , he saith , By this Robe the holy Ghost understands Christ's Obedience unto Death ; not to speak of Increated Righteousness , even the essential and incommunicable Righteousness of God , which never was wrought within or without , but is the eternal Godhead , pag. 99. Rep. However he hath sufficiently confessed that the Righteousness by which we are Justified must be put on ; but while he denies it either to be within or Essential , he denies our Participation of the divine Nature ( which is essential to God himself ) or of Christ , who is God's Righteousness , who was delivered up for us all , and with whom the Father will give us all things ; Is He then Incommunicable or not to be given , whenas they that are Christ's have put on Christ ? Is not He the best Robe ? And is not He then within us ? And He that obeyed and suffered for us ( who wrought Righteousness ) Greater then the Act of Obedience ? Is not the Worker above and Greater then the Work ? But while this Opposer endeavours to exclude or shut Christ and his Righteousness ( or the Robe which the Saints put on ) all out of his Members , and counts Christs Obedience unto Death without them this Robe , and not a Robe within them ; because a Robe put on , as he argues , we are to understand that by [ Put on ] he must ●…ean Christ's Obedience without ( unto Death ) is imputed 〈◊〉 reckoned theirs , when there is nothing of it in them either of the Nature , Spirit , Virtue , or Effects of it unto the Crucifying of the Old Man , or mortifying of Sin ; or else own that Men are not accounted Righteous , nor Justified only by Christ's Dying or Obedience without them , but through the Operation of his Spirit within them , who dyed for our Sins , but was raised for our Justification ; and then only they that dye and live with him are accounted Righteous and blessed with God ( being Partakers of the Heart-purifying Faith ) and not they that live to themselves without the Possession or Enjoyment of Christ's Nature and Life in them , which is Divine and Increated : But he tells us of a four fold Righteousness . 1st , The sincere Obedience of an upright man. 2dly , The perfect but loosable Righteousness of the first man in Innocency . 3dly , The perfect but confirmed Obedience of blessed Angels . 4thly , The perfect everlasting and Infinitely Pretious Obedience of the Lord Jesus Christ ; this last , the best Robe ; the Righteousness of God himself , p. 99. Rep. What is it we contend for but Man's being invested with the perfect and everlasting Righteousness of God himself , his own Nature and Image ? And is not this in the renewed Man ? 1st , Was not this in Man while in Innocency in the Image of God ; though he then not Immoveably Confirmed in it , however accepted while he stood in it ? 2dly , Doth not the fincere Obedience of an upright Man in Christ , flow from his Inward Participation of the Divine Nature and Image in him , and therefore accepted from the Excellency of that Divine Root and Seed from whence his Fruit Springs ? 3dly , Are not the blessed Angels accepted in their Obedience to God , which from a Sence of his divine power they are exercised in ? Still the everlasting Righteousness is but one , and the Life and Excellency thereof is infinite both in Christ and in his Members , who are of his Flesh and of his Bone ; as he that sanctifieth and they that are sanctified are all of one ; and Christ is the First and the Last ; and in all things must have the Preheminence . 4thly , The man mistakes , if he suppose that we plead either the Righteousness of a Creature , or man 's own Righteousness which he himself is inabled to perform , as the Cause of Our Justification ; for Christ that strengthens us and enables us by his Power and Spirit dwelling in us to do the Fathers Will , He is the Ground and Cause of our Justification , and in him who is the Beloved are we accepted , not meerly for our Works or Obedience , but for his sake who worketh in us and enables us to do those things which are well-pleasing in his Sight . That God bestows Righteousness on a returning P●…odigal as the best Robe , is true ; but to exclude this Righteousness , or best Robe , that God bestows , as not to be within , but only without , because , to be put on , is not true ; for if the Mind , Heart , or Soul within be not cloathed therewith , how is it put on ? or how should good or acceptable Fruits be brought forth to God , if not from an inward and Everlasting Righteousness ? And though Man doth not partake thereof from the beginning of Life , Can this Man think that Christ's Death or Obedience without , doth Justifie Men , or make them be deem'd Righteous from the beginning of Life to the End ? howbeit , when Men are converted and become the Righteousness of God in Christ , and come to Live and Dye ( or end their Dayes ) in him , they are accepted and blessed ; yea blessed are the Dead which dye in the Lord , for their Works follow them . Mark the Perfect Man , and behold the Upright , for the End of that man is Peace : But all this Man's Imputation of a Righteousness and best Robe ( which he sayes , is a Righteousness wrought without us , there being none wrought within us ; so God , &c. p. 99. ) depends upon his Doctrine for Sin and Imperfection term of Life , which he & his Brethren have not only concluded must continue in the best of Men and their best Actions all their Dayes ; but Imperfection even in Christ's Work or Righteousness wrought in his People , which therefore he disclaims from being concerned in our Justification ; but sayes , we are Justified by that Righteousness which Christ wrought without us , though he cannot deny , but that Christ wrought the Righteousness of the Law without us ( and conformed to the Law in the Dayes of His Flesh ) which I suppose will not be deemed our Justification : But if I ask , By and to Whom was this Obedience , Righteousness or Satisfaction made without us , to be Imputed unto us as ours , or men thereby Justified while Unjust , Imperfect and Sinful , without the Robe of Righteousness in themselves ; or rather accounted Just from the beginning of Life to the End ? ( whether all or some of these for whom Christ dyed , he tells us not ) You may take this for his Answer , viz. God in our Nature obeyed God ; and this is Righteousness of Infinite Value , the very best Robe , p. 99. Rep. 1. Is this the Compensation , Payment and Satisfaction in our stead to vindictive Justice , so much pleaded by our Opposers ? Were it good Doctrine to say , either that God obeyed , and satisfied his own Revenge by obeying himself ( as if he were divided and at Variance with himself ) or that he was revenged on himself , considered as Christ in our Nature or Flesh ? I cannot own this Doctrine , that such a rigid Payment and Satisfaction could be required in the Nature of the great Propitiation and Sacrifice for Sin ; but a Pacification or Attonement and a Condescension to Forgiveness of Sin past , to be receiv'd on true Faith and Repentance . 2. That Christ in the Flesh did by his divine Power perfectly obey the Father agendo & patiendo , i. e. by doing and suffering ; and therein was an acceptable and satisfactory Sacrifice for Sin , is not any Matter in Question or Doub●… with me ; but that God obeyed God by way of a rigid or strict Payment ; made to himself , as a Satisfaction to absolute Revenge or vindictive Justice , thereby to acquit Man continuing in his Sin and Imperfections : This I utterly deny , as repugnant to the very Language and Tenour of the holy Scriptures and Testimonies of the holy Men , which require Obedience and Faithfulness to God ( and a walking in his Light ) on our Parts . 3. As also your Continuance in Sin , and yet thinking your selves absolved or justified by Christ's Dying for you , is contrary to the very Intent of Christ's Dying for all , which was , that as many as live , should not live unto themselves , but unto him that dyed and rose again . 4. While he shuts out Justification , as done or effected by God obeying God , as he saith ; how is the Creature to put this on as a Robe , seeing these Men like not to be concerned in Christ's inherent Righteousness or Holiness , as a Matter of Justification ? Which while they are not Partakers of , nor cloathed with , they are cloathed with Sin and Iniquity , the Rags of old Adam and self-Righteousness , ●…vered with a Covering , but not of God's Spirit ; and how then should they be invested with the best Robe upon these filthy Garments , or while unstript of those old Rags ? Surely they will find it otherwise . 5. For they will find , that if they appear before the Lord , not having on the Wedding-Garment , the white Linnen , the Righteousness of Saints , they will be found speechless , and be turned out as unmeet Guests ; their own Guilt will stop their Mouths that they will not be able to plead and say , O God , thou hast obeyed thy self in our Nature for us ; or , Christ's Obedience , Suffering and Death is imputed to us for our Justification ; we are very fit Guests , only on that Account ; though we be all our Dayes disobedient , polluted and sinful in our best Actions : This will be no Plea for you ; neither will God say then , bring forth the best Robe and put upon these mens filthy Rags and polluted Garments ; but Friend , how camest thou hither , not having on the Wedding-Garment take this evil Servant and cast him into utter Darkness ; Devart ye Workers of Iniquity , I know you not . God will take Vengeance on all them that know him not , who obey not the Gospel , but obey Unrighteousness ; and Tribulation and Anguish will be upon their Souls . 6. The Prodigal's coming to himself , and returning to his Father's House with Regreet and Bewailing himself to his Father , saying , Father , I have sinned against Heaven and in thy Sight ; I am not worthy to be called thy Son ; and the Father's meeting him with Compassion , and then calling for the best Robe to put upon him , and allowing him sumptuous and joyful Entertainment upon his Return and Repentance : This makes for our Purpose ; The Prodigal did not remain in his Extravagancy , nor among the Swine from his Father's House , confidently telling his Fellows , That though I be an Unfaithful and Disobedient Son , and thereby am become poor and ragged ; 't is sufficient that I believe , and apply my Father's best Robe and Entertainment that he hath in his House at this Distance , and in this my Rebellion ; Nor did he say to his Father when he met him , Father , thou hast been faithful , and hast perfectly obeyed and fully paid thy self in my stead for me , which I must look upon as my Absolution and Acquitment from all thy Anger , Frowns and future Punishments , though I continue a Disobedient & Rebellious Son all my Dayes ; thy Obeying thy self is my whole Discharge for all my Iniquities past , present and to come , &c. Surely this was not the returning penitent Prodigal 's Song ( though it be the impenitent Presbyter's ) but Father , I have Sinned , &c. make me as one of thy hired Servants : His inward Remorse and Penitency spake sorth it self as his acceptable Plea , and there is Joy in Heaven over one Sinner that repenteth ; not over impenitent , unmortified Hypocrites , and Boasters of Christ's Righteousness without them , and they living in the World without it or him either . I have often granted and confest , that neither by the Deeds of the Law , nor by mens own Actions are any justified with God : But the Man's concluding , that our personal Obediences to God's Will and in God's Strength are the Deeds of the Law , whether we obey from Faith or without Faith , they are the Deeds of the Law ; and what is the Consequence ? Therefore not justifying , or our Obedience by Faith to the Will of God , and that by his own Strength , is not concerned in our Justification : And both these I must deny as unsound and unscriptural ; for 1. The Deeds or Works of the Law , by which no Flesh shall be justified , are not that Obedience of Faith which the Apostles preached , which was and is acceptabl●… to God ; nor that justifying Faith or Belief in God , which is Obedience itself , and without which it is impossible to please God or be justified : Dare he deny that this believing is Obeying ? 2. To conclude obeying the Will of God from Faith , not to be of a justifying Tendence , is repugnant to plain Scripture , Jam. 2. 24. And note , that if all Works and obeying God , even from Faith , must be counted the Deeds of the Law , by which none be justified ; then this makes the Apostle James's Testimony void , as thwarting Paul's , where James said , Was not Abraham our Father justified by Works ? &c. And Abraham believed God , and it was imputed to him for Righteousness , Jam. 2. 21. 23. And was not this Believing of God a real Obeying ? though not those Deeds of the Law spoken of Rom. 3. 20. For the Obedience or Works of living Faith , which justifie in James his Sense , and the Works of the Law ( not of Faith ) which Paul mentions , are two differing States and Things , otherwise there would be a Clash between them . Again , If Abraham's believing God , was imputed to him for Righteousness ; and so the Righteousness of true andliving Faith be imputed to them also , who walk in the Steps of the Faith of Abraham , who was faithful & obedient ; for any to oppose the Imputation of this Righteousness , as to its being within , or endeavour to exclude this Righteousness of Christ and Faith from true Believers , as only wrought without them , and not within them , because imputed or reckoned theirs ; it were as good Doctrine to exclude true Faith and Obedience of it , as all wrought without us , not within us , and yet say , t is imputed to us ; for living Faith which worketh by Love , and the Righteousness of it , are inseparable . But the Man is greatly confounded in a self Contradiction , where he grants that Christ's Justifying Righteousness ( that is Imputed ) is the same that redeems our lost Souls ; p. 100. ( which is true ) And yet he shuts out , not only Believers personal Obedience to the Will of God , through Faith and God's own Strength ; but also Sanctification and Holiness ( and so the Inward Work of Christ ) from being our Justifying Righteousness or Redeeming our lost Soul , p. 100. Where then and how is the Soul redeemed ? Is not the Soul within ? And is not Christ made unto true Believers Wisdom , Righteousness ; Sanctification and Redemption ; and all these inwardly received ? and hath not this man confessed that we are saved by the Washing of Regeneration ? &c. and so Justified or made Just by inherent Holiness , from Titus 3. 5 , 7. Can we be both saved and Justified through this inward Washing of Regeneration , and yet not redeemed nor Justified through it ? Oh! Confusion and Darkness to be seen and felt . Arg. II. No Righteousness wrought by us , is of that Worth as to redeem our lost Souls , nor for that are we Justified ; therefore the Sufferings of Christ only , &c. This Argument ( sayes he ) God enabled me the first Dispute to press with full Enlargement on the Consciences of the People to secure them from the Soul-destroying Error of this man. Rep. This Accusation upon me is both groundless , false and malitious . For 1st , I never affirmed any such Doctrine , as that any Righteousness wrought by the Creature , doth redeem man s lost Soul to God ; nor place any such Infinite Worth , Price or Merit upon any temporal Act or Work of Man ; but Christ Jesus , who is God's Righteousness , is the Redeemer , Deli verer , and so the Redemption of the Soul to God , by whom also the Soul is enabled to true Obedience : It is by Grace in him , through Faith , that we are saved ; not of our selves , it is the Gift of God ; nor of Works , lest any Man should boast ; howbeit , Good Works are ordained of God that we should walk in them ; for we are his Workmanship , created in Christ again unto good Works , see Eph. 2. 8 , 9 , 10. 2dly , I never undervalued the Worth of Christ's Sufferings in the Flesh ; far be it from me so to do , though yet I cannot own this man's placing mens absolute Justification on them , and from thence shutting out Christ's Inward Work of Sanctification ; yet thereto both the Travil of his Soul. Intercession , Sufferings and Sacrifice had a lively Tendency , seing that both Remission and Sanctification is known through Faith in his Blood , which both purgeth the Conscience , sanctifieth and justifieth . I do confess that as the Redemption of the Soul , or its Salvation , is of infinite Value ; so the Price that procures it must be equivalent and nothing short of infinite . But I further perceive my Opposer is confounded in this matter of Satisfaction and Justification as he states it ; for one while he reckons , t is only by God obeying God in our Nature ; an other while , ' t is only by the Sufferings and Death of Christ ( which he calleth his Righteousness imputed ) wherein also he contradicts divers of his eminent Brethren , who say , that Christ could not satisfie divine Justice as Man simply , by temporal Death and Suffering , because Infinite Justice must be answered with an infinite Satisfaction , Price or Payment for Man's Redemption : Others again are of the mind , that God Being Infinite and Perfect in all his Attributes both in Goodness , Love and Mercy as well as Justice ; and Omnipotent in Power , he could forgive or pardon Sin , upon true Repentance ( without such a strict and severe Payment as before , as to be sure he both can and doth . To his pressing with Enlargement on the Consciences of the People viz. That they are Justified and Redeemed only by the Suffering of Christ , and not by his inward Work of Sanctification and Holiness , any more then by their own Works or Righteousness wrought by them . The Unjustness and Unrighteousness of both such Teachers and People that follow them , do manifest what little Effect such Preaching hath upon Conscience ; neither indeed doth it tend to any reall in ward Conviction or Remorse in order to a true Conversion ; but to make them believe they are already secure and saved in their Sins , and pure in their own Eyes , when they are not washed from their Filthiness , ( which is to Justifie the Wicked , or declare them , Just ( and to condemn the Just , or declare Christ as the Subject of his Fathers Wrath , in Man's stead ) How falsly and corruptly have many Defiled and Guilty Consciences unjustly acquitted and eased themselves on this account ? But had he in Truth pressed the Necessity of Turning to the true Light in the Confidence , Repeatance , Regeneration , the new Birth , Obedience of Faith , perseverance in Grace , &c. this might have had Impression on the Consciences in order to a Reformation , and so have manifested and demonstrated the blessed 〈◊〉 and End of Christ's Coming , Suffering and Sacrifice for Sinners , and God s holy Design therein , and his condescending to make a Covenant in his own terms with them , to receive them into his Kingdom , Government and Protection ; none of whose Terms or Covenant , is Continuance in Sin or Disobediance term of Life ; for to be received in Covenant with God is , to be received into Agreement and Union with him . But after this Man hath shut out both Obedience to the Will of God through Faith , Sanctification & Holiness , from being our justifying Righteousness , or to redeem or acquit , &c. he essaies to mend the Matter , saying , It doth not shut it out , either as inconsistent or a needless thing , &c. And wherein is Sanctification consistent and needful ? Is it consistent and needful to Justification , y●…a or nay ? Take his Answer . It is so far from being inconsistent , that they are inseparable , and the one a Means to the other . Well said ; Is Faith and Justification consistent , and Faith a Means thereof ? This overthrows his shutting 〈◊〉 Sanctification therein ; for there can be no living and justifying Faith without Sanctification ; But then he goes round again , viz. Flying out of our selves , as seeing nothing but Matter of Condemnation nation in ourselves to Jesus Christ by Faith , and apprehending the Purity and Holiness of our Saviour's Heart and Life , &c. Whether do you fly out of your selves to Jesus Christ ? And by what Faith can he be seen , laid hold on , or his Purity be apprehended to your Justification , while there is nothing seen but Matter of Condemnation in your selves ? For 1st , The true and living Faith is not enjoyed without some Degree of Sanctification within ; and if without this Faith you cannot be justified , then not 〈◊〉 inward Sanctification ; true Faith , and Love by which it worketh , are Fruits of the Spirit , and the Mystery of Faith is held in a pure Conscience ; and he that believeth in the Son of God 〈◊〉 Life . 2dly , The Righteousness of Faith doth not bid us fly out of our selves to Christ's Sufferings without only for Justification ( and that while there is nothing to be seen within but Matter of Condemnation ( which is to impute Christ's Susfering to mens Justification , while they are under Condemnation in themselves , as if they were imputatively just and righteous , even when really and actually damned , which is a sad Imputation , and none of God's nor Christ's ) but the Righteousnes ; of Faith , rather bids us return to the Word of Faith that is nigh in the Heart , to obey it and do it , which Word is both saving and justifying to them that obey it : Say not in thy Heart , who shall ascend ( or fly up ) into Heaven to bring Christ down ; or who shall descend into the deep to bring Christ again from the dead ; but the Word is nigh thee , &c. Rom. 10. And 't is by this ingrafted Word that the true Faith is wrought in the Heart , and the true Application , Benefit and Confession is made to the Soul of Christ's Sufferings , Death and Resurrection , and the real Intent , blessed End and spiritual Advantage thereof , experienced by true Believers , who are Obeyers and Doers of the Word , and not meer outside Hearers and Talkers . Again , this man in Contradiction to his excluding Sanctification before , and saying , that Holiness is not needful to constitute a justifying Righteousness ; and to his Doctrine for Imperfection and Sin , and his justifying Persons condemned in themselves ; He grants thus far to the Effects of Faith , viz. Our Hearts turning to God , we dislike our Sins . We are sweetly engaged to please God in all things . That thus God purifies our Hearts by Faith. That thus we are sanctified by Faith which is in Christ. And a lively Faith will work by Love. It is needful to testifie our Love to God and Christ , and to please and honour God , and be a good Example to our Neighbour , &c. Come on ; Good Doctrine ! Well said S. S. And is not Faith needful to Justification ? And can we be justified without pleasing God , or please God without Justification ? or is not that of a justifying Nature which pleaseth God ? Pray consider it ; the Apostles Experience was , being justified by Faith , they had Peace with God , Rom. 5. ●… . And whatsoever we ask we receive of him , because we keep his Commandment , and do those Things that are pleasing in his Sight , 1 Joh. 3. 22. But S. S. and his Brethren expect to be accepted and justified , because Christ kept the Fathers Commandments , or because God obeyed God ( as his Phrase is ) and on the same Account to be heard and answered of God , while they break his Commands , and do those things that are displeasing in his Sight . Again , John the beloved Disciple said , Hereby we know that we are of the Truth , and shall assure our Hearts before him ; for if our Heart condemn us , God is greater then our Heart , and knoweth all things ; but if our Heart condemn us not , then have we Confidence towards God , 1 Joh. 3. 19. 20 , 21. to the End. But S. S. and his Brethren pretend Faith , Justification and so Confidence towards God ( because of Christ's Sufferings only ) when their Hearts do condemn them ( from the Evidence of the true Light bearing Witness against them ) and when they see nothing but Matter of Condemnation in them ; and indeed this their dead Faith , Confidence and false Imputation are of the same Matter . The true Apostle said , Let us draw near with a true Heart , in full Assurance of Faith , having our Hearts sprinkled from an evil Conscience , and our Bodies washed with pure Water , Heb. 10. 22. But our Sin-pleasing Presbyters think to draw near unto God in a justified Condition on the Account of Christ's Sufferings only , with such a Faith as doth not purifie the Heart ; and having both a polluted , sinful Heart , and a defiled or evil Conscience all their Dayes . The Apostle Johns Testimony was , Herein is our Love made perfect ( viz. in our dwelling in God , and God in us ) that we may have Boldness in the Day of Judgment , because as he is , so are we in this World , 1 Joh. 4. 16 , 17. But the Imperfection and Sin pleading Presbyters think to have Boldness in the Day of Judgment , because Christ was perfect and suffered in the Flesh , although they remain all their Dayes imperfect and sinful , seeing nothing but Matter of Condemnation in themselves ; and so are not at all like God nor Christ in this Present World : They think it will be a Sufficient Plea , that Christ was Perfect and Sinless in their stead ; that God obeyed God , and so was like himself , how Imperfect and unlike him soever they be on this side the Grave ; they conceiting themselves Elect Persons Christ said , If ye love me keep my Sayings , Joh. 14. 23. and John said , By this we know that we love the Children of God , when we love God and keep his Commandments ; for this is the Love of God that we keep his Commandments and they are not Grievous , 1 Joh. 5. 2. 3. But our Opposers , the Presbyters and others , will pretend they love God and his Children , while they are daily breaking and violating his Commandments , and will not believe it possible for any to keep them in this Life , though assisted by the Power of Christ. The Apostle Peter testified , That even Baptism doth now save us , not the putting away of the Filth of the Flesh ( or outside Washing ) but the Answer or ( as some have it ) Demand of a Good Conscience towards God by the Resurrection of Jesus Christ , 1 Pet. 3. 21. But our Opposers Belief and Principle is , That 't is only Christ's Obedience , Sufferings and Death in the Flesh imputed to us , that doth save and Justifie them ; and on this is only their Plea and Demand , and not from his Spirit 's Work of Sanctification or spiritual Baptism , nor the Answer or Demand of a Good Conscience towards God ; they have both shut out Sanctification and Holiness , ( and so excluded Good Conscience ) from being needful to Justification , or to constitute a Justifying Righteousness , * for they herein hold , or at least imply two Righteousnesses of Christ , the one Outward to Justifie , and the other Inward to Sanctifie ; the one Imputative , and the other Inherent ; the one Perfect , and the other Imperfect : And so the Sufferings and Death of Christ in the Flesh ( however inflicted on him by wicked Hands and Murtherers ) must be imputed by these men as the Perfect Justifying Righteousness ; but Christ's own Everlasting Righteousness of Sanctification in the Saints must be deemed Impersect , and not accounted unto Justification ; nor the best Robe , though it be the white Linnen , the Saints Righteousness , whose Garments are washed and made white in the Blood of the Lamb. Whereas Christ's everlasting Righteousness , Holiness , Love , Faith , Patience , &c. ( wherein he perfectly obeyed the Father , and resigned up to his Will both in Doing and Suffering ) were inherent in him ; and therein , and for that Cause his Obedience and Sacrifice was most acceptable and a sweet smelling Savour to God ; not with respect to the Murtherous Act of those that crucified and slew him ; but with respect to that Inherent Holiness , everlasting Righteousness and eternal Spirit , by which he offered uphimself a Lamb without Blemish , and spotless Sacrifice to God , and alwayes did those things that pleased him , Joh. 8. 29. And of the same everlasting Righteousness must every true Believer partake in himself , by the same eternal Spirit by which the Saints were both Washed , Cleansed , Sanctified and Justified , 1 Cor. 6. 11. Through the same eternal Spirit , the same Power , the same Righteousness , the same Holiness , the same Faith , the same Love , the same Patience , &c. that was in Christ , do they partake of , who truly follow him and walk in his steps , having his Life manifest in them , and received the Spirit of the Son , which receives of his things , and giveth unto them who walk after the Spirit , not after the Flesh : But , Quest. What can we give to God for our Souls , proportionable to so Great a Loss , to so great Sufferings ? Sanctification and Holiness ; or a little Faith , and the Works that follow ? This is likely to do ! Answ. A groundless Question in the first place ; no man can redeem his Brother , nor give to God a Ransom for him ; for the Redemption of the Soul is pretious , and so pretious , as that which cannot be procured without a Price of Infinite Value : Christ gave himself a Ransom for all ; 't is Christ himself that ransoms , saves and redeems the Soul to God , and that through Sanctification , or washing of Regeneration ; and Christ is made unto us who believe in him , both Righteousness , Sanctification and Redemption : however , this man undervalues Sa●…ctification and a little Faith ; and though it be the Gift o●… God to us ( and not ours to him ) and the Saints Victory , we have not given to God the Ransom nor the Price ; he Loved us first , and therefore we Love and believe in him : and in this was manifested the Love of God towards us , because he sent his only begotten Son into the World that we might Live through him , 1 Joh. 4. Again , though the Phrase [ Merit of Christ's Blood and Sufferings ] be not a Scripture Phrase ; yet the Worth and Value thereof , with respect to man's Salvation , we never disesteemed , since we knew the true and spiritual Application , Virtue and Effects of his Blood , &c. through his Light and Spirit , to the purging our Consciences , cleansing and justifying , which yet is an inward Experience , not shut out nor put afar off by the true Church , whom God hath purchased with his own Blood , not redeemed with corruptible thing , but with the pretious Blood of Christ , ( which therefore is incorruptible ) Act. 20. 28. 1 Pet. 1. 17 , 18. cited by S. S. But then he egregiously mistakes in saying , viz. Let us then with Paul abhor all Sanctification in us , all Holiness , all Works of Faith whatever is wrought by us , in Comparison of what we spie by Faith in Christ. Answ. A very gross Mistake and Perversion ; an Abuse of Paul and of those Hearers to whom S. S. preaches such impious Doctrine : It was not Sanctification or Holiness within ; nor yet the Works or Obedience of Faith that Paul either abhorred or rejected for the Excellency of the Knowledge of Christ , or that he might win Christ ; but it was his former Confidence in the Flesh , his own self-Righteousness , which was of the Law , and all those things that had been deemed as Gain to him , that he counted Loss for Christ , and for whom he suffered the Loss of all those things , and counted them but as Dung , that he might win Christ , which he could not so account of all Sanctification or Holiness , wrought by Christ within , nor of the Works of Faith : Can it be any less then Blasphemy ( as in this man's Sense ) thus to present and read Paul ? viz. I abhor all Sanctification within , all Holiness and Works of Faith ; and I count them but all Loss for the Excellency of the Knowledge of Christ Jesus ; and have suffered the Loss of all my inward Holiness , Sanctification and Works of Faith , and do count them but Dung , that I may win Christ ? &c. How unlike Paul , odious and gross were it , thus to pervert his Words , as to say , Let us with Paul abhor all Sanctification in us , &c. neither doth Paul make any such Difference or Repugnancy between Christ's inward Work of Sanctification , and the Excellency of his Knowledge ; nor between being in the Faith or Obedience thereof , and being in Christ and his Righteousness ; but really desired that he might be found in Christ , not having ( said he ) mine own Righteousness , which is of the Law ; but that which is through the Faith of Christ , the Righteousness which is of God by Faith , Phil. 3. 9. so far was he from either putting the Righteousness of Faith afar off , or abhorring Sanctification within , that he desired to have it and be possessed with it , as one found in Christ. For that only doth God justifie us , which doth suffice to turn away his Wrath from us , and satisfie his Justice for our Transgression ; but Christ's Sufferings only , &c. Answ. I deny his minor , as it depends on the Word only ; for then , why are not all Men in the World justified , for whom Christ suffered and dyed ? which was for all Men ; he tasted Death for every Man , for the Sins of the whole World : And yet , he that believeth not on the Son hath not Life , but the Wrath of God abides upon him ; therefore without Faith , Repentance and Conversion ( which are Effects of Christ's inherent Righteousness and Work ) the Wrath is not turned away , nor are Men justified . Obj. Let us then place no Confidence in Sanctification , Holiness , Faith , and the Works that follow , as if these ( laying aside Christ's Death on the Cross ) could turn away God's Wrath , &c. Rep. Herein he varies from his Argument before , which was , that Christ's Sufferings only can turn away Wrath , justifie , &c. Note , It is not Sanctification , Holiness , Faith , &c. only can do it , without Christ's Death ( or laying it aside ) But while here he implies , that Sanctification , Holiness , Faith , &c. ( with respect to Christ's Death ) can turn away Wrath , he hath contradicted his own Argument before of Christ's Sufferings only , which also cannot be slited ; nor his Death made void , where true Faith & Sanctification in him are enjoyed ; for therein Christ himself is enjoyed , and we dare not preach nor own such Doctrine , as to abhor all Sanctification in us ; nor the having no Confidence in Faith and Sanctification , which are wrought in the Soul by Christ Jesus . CHAP. IV. Of Satisfaction ; some serious Considerations farther opening the Doctrine and Sence of our Opposers . Obj. GOd will not Justifie us without full Satisfaction to his Justice for our Sin. Rep. And what Kind of Satisfaction is it , he thinks this Justice requires ? ( We confess a Satisfaction , or answering his Good Pleasure in and by Christ Jesus ; but about the Manner of it , as supposed and stated , we differ ) See how the man states it ; He concludes , it must be a Punishing our Fall. 1st , From God's Judgment . 2dly , God's Truth . 3dly , God's Will and Purpose . Quest. What is his Ground from these ? see his Answer , viz. 1st , God hath said in the Day thou eatest thereof thou shalt Dye . 2dly , Cursed is he that continues not in all , &c. Rep. God's Truth is concerned in his gracious Promises ( both absolute and conditional ) as well as in his conditional Threats : And let it be considered , 1st . That Man's Dying in the Day he so eat , was the Fruit of his Fall into a State of Misery , in dying from that State of Righteousness and Felicity he was in before ; and it was the Natural Effect of his Transgression ; and yet not so as that God was absolutely bound to bring eternal Death on Man in that day , no , no ; nor was divine Justice so narrowly tyed up or short sighted , as not to reserve a Remedy , for God had the Seed of the Woman in his eye ; and divine Justice doth not require that eternal Death or the second death , shall remain upon any , but on the finally Impenitent , who continue in Sin under the Power of the first Death ; for all they who return to God and receive Christ the promised Seed , he proves to them both a Just God and a Saviour : neither Justice nor the Curse of the Law can limit him from shewing Mercy , Remission or Salvation to the Creature , upon true Repentance and Faith in Christ Jesus , who overcomes the World and the evil Nature ; from whence those cursed Actions have sprung , mentioned Deut. 27. 15. to the end of the Chapter . And t is true , the Jews outward , who rejected the Righteousness of Faith ( that is received in the Spirit ) when Christ was set forth , and fetcht their Righteousness from the Letter of the Law , they did strictly and formally bring themselves under the Curse thereof , when they continued not in all that was written ; But there is no Condemnation ( or Curse ) to them that are in Christ Jesus [ my Opposer leaves out what follows ] viz. that walk not after the Flesh , but after the Spirit , Rom. 8. 1. Yet what the Law saith , it saith to them that are under the Law , that every Mouth may be stopt , and all the World may become Guilty before God : This Law therefore ( as thus convicting ) is Spiritual and tends to man's Conversion , in that it is to prepare him for Mercy , which divine Justice doth not hinder , nor detain the World under the Guilt ; divine Truth being concerned in the gracious Promises , which are Yea and Amen in the Promised Seed that ransoms Man , slayes the Enmity , crucifies the Transgressors or first Birth which must dye , upon which the Law and its Sentence of Death must pass ; and Man that is guilty must feel this in himself before he be delivered into that State wherein there is no Condemnation , or be united to the Lord who Kills and makes Alive : So that neither Justice nor Truth in the Law are frustrated ; the Law is not made void through Faith , but established in the Spirituality and Purity of it ; the Righteousness of the Law being fulfilled in them that walk not after the Flesh , but after the Spirit ; And 't is said , that the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets , even the Righteousness of God , which is by the Faith of Jesus Christ unto all and upon all them that believe , Rom. 3. Christ came to condemn Sin in the Flesh ; and is the End of the Law for Righteousness , to all them that believe ( and not for the Continuance of Unrighteousness ) and where Sin is put an End to by Christ , the Curse and Condemnation of necessity ceaseth with it , and the Righteousness of Faith takes place in the Soul. Obj. Adam hath sinned — We are by Nature Children of Wrath in our own Persons ; We have failed , hence God's Wrath is up against us , God burning in his Wrath is ready to condemn us , to take Vengeance on us , to consume us as Fire ; not to Justifie and acquit from our Ill Deserts , &c. If Burning ten thousand millions of Years in Hell is not enough to turn away his Wrath , &c. Rep. Thus he hath defined divine Justice , as he thinks ( which is further spoken to hereafter ) but upon whom must it be thus satisfied , supposeth he ? S. S. Justice is satisfied upon Transgression , p. 103. Rep. Then upon Rebellious Transgressors , and not upon Christ , who was alwayes Innocent and did the things well pleasing to the Father ; and therefore divine Justice could never burn , nor take such Vengeance on him for Satisfaction , and let the Guilty go free ; for so to do could not be Justice ; the Satisfaction whereof ( as it intends the Undergoing the Penalty of the Law due for the Injury done ) Justice can only require it of the Offender and Guilty , for whom the Law was made ; not of the innocent or Righteous , for whom the Law was not made : But where then were the Mercy or Forgiveness to the poor Creature that hath sinned , if God were so engaged to burn in his Wrath , and take the full Vengeance upon lost man ? S. S. His Truth engageth him to execute his Justice in punishing Sin ( yea to the full ) should Mercy offer to pronounce any man absolved , his Sin unpunished , Truth would stop the Mouth of Mercy , and say , Hold , I have Cursed , &c. Rep. What strange and lamentable Division would this make in God! and how variable and in Contrariety with himself ? And how Contrary to the Testimonies of his Faithful Witnesses hath this Man rendered God ? As if absolute Revenge and Wrath towards all Mankind did bear the sole Sway in him over all , both his Love , Goodness and Mercy ; Oh sad ! Is not his Mercy over all his Works ? and hath he not Forgiveness in store ? unto whom it is said , who is a God like unto Thee , that pardoneth Iniquity and passeth by the Transgression of the Remnant of his Heritage , he retaineth not his * Anger forever , because he delighteth in Mercy , Mica . 7. 18. The Lord God merciful and gracious , forgiving Iniquity , Transgression and Sin , Exod. 34. 6 , 7. So that even in the Law Gods Mercy and Forgiveness ( as well as his Threats ) were signified , which his Truth must needs be concerned in . Is it not evident , that God is not engaged under Revenge ( nor his Mercy and Truth divided or opposite ) as this Man renders him ? For both must be received , and have their place where Judgment and Mercy meet , and men through the Law become dead unto the Law , so as to know Christ to live in them , and through God's Judgment and Chastisements to find a Ransom and an Attonement ; and God hath Power to turn away Wrath , as he doth upon men's true Repentance , Humiliation and Return to him ; as when the King humbled himself , the Wrath of the Lord turned away from him , 2 Chron. 12. 12. And also Hezekiah seeing the Wrath of the Lord upon Judah and Jerusalem for their doing Evil in his Sight , and turning their Backs , &c. He said , Now is it in mine Heart to make a Covenant with the Lord God of Israel , that his fierce Wrath may turn away from us , 2 Chron. 29. 8 , 10. And ( in the King's Letters ) be ye not stiff necked but yield your selves unto the Lord ; serve the Lord your God , that the Fierceness of his Wrath may turn away from you , 2 Chro. 30. 6 , 8. The King did not conclude , that the Curses pronounced before in Deut. 27. against Offenders , did obliege God to perpetual Revenge , or not to turn away his fierce Wrath , if the People turned from their Iniquities : And said the Lord unto his Church ( that was to be gathered of the Gentiles ) In a little Wrath I hid my Face from thee for a Moment ; but with Everlasting Loving Kindness will I have Mercy on thee , saith the Lord , thy Redeemer , Isa. 54. 8. And concerning Israel , whose Heart was not right with God , neither were they stedfast in his Covenant ; 't is written , But he being full of Compassion , forgave their Iniquity , and destroyed them not ; Yea , many a time turned he his Anger away , and did not stir up all his Wrath ; for he remembred , that they were but Flesh , &c. Psal. 78. 37 , 38. Yea , in the midst of Judgment and in Wrath he hath remembred Mercy ; Righteousness , and Equity are the Stablishment of his Throne ; Mercy and Truth go before his Face , Psal. 89. 14. See how well consistent his Mercy and Truth are : also Psal. 57. 3. and 61. 7. and 98. 3. and 103. 8. and 115. 1. and 119. 64. and 130. 7. Dan. 9. 4. Therefore neither his Justice , Law nor Truth could intend ( or be ) any Limitation or Tye to his Power or Soveraignity , not to turn away his Wrath , or shew Mercy to them that turn away from Evil ; and Mercy rejoyceth against Judgment ( or Condemnation ) Jam. 2. 13. His Truth is so far from stopping the Mouth of Mercy ; yea , 't is most evident to the spiritual Travellers , that though God hide his Face , and send forth his Terrors because of Mens Iniquities and Sins , he hath Power to turn away his Wrath , extend Pardon , and shew the Light of his Countenance ( as he really doth ) when Men turn from Iniquity , and depart from Evil , and with broken Hearts submit themselves to his Power , who keepeth Covenant and Mercy toward them that love him , and them that keep his Commandments , Dan. 9. And for any to deny him this Power and Soveraignity in himself , to shew Mercy and Forgiveness , is 1st , To deny the true God to be God. 2dly , To deny his Love and Goodness . 3dly , To deny his Omnipotency , Infiniteness and Perfection . 4thly , To render God less gracious and kind then his Son. 5thly , To debase God's Power , Glory and Soveraignity below the Prerogative of Earthly Princes , which is best shewn in mitigating , rather then in exacting the Rigor of Laws ; in Acts of Pardon or Grace , rather then the Severity of Revenge upon the Subjects . 6thly . To conclude , That God cannot forgive Sin or Debt , but must have full Payment , or use the utmost Revenge or Rigor ( for Satisfaction ) ( whether on the Debtor or Surety ) is contrary to Christ's Similitude of the Kingdom of Heaven , as likened unto a King that had Compassion on his Servant , when he 〈◊〉 down and worshipped him , and forgave him all his Debt o●… ten thousand Talents ; and blasphemously renders God like the same Servant , in his Want of Patience towards his fellow Servant , taking him by the Throat and casting him into Prison for his hundred Pence , so that the Lord was wrath with this unmerciful Servant , and delivered him to the Tormentors , &c. See Mat. 18. 7thly , To represent God thus Cruel and Revengeful , either to Man or to Christ in his stead , as that he cannot otherwise pardon Sins past before Conviction ( without such a rigid Satisfaction or Payment ) is to deny him to be a Just God and a Saviour , when besides him there is no Saviour ; or as if to be a Saviour were inconsistent with his being a just God , contrary to his own plain Testimony ; See Isa. 45. 14 , 15. Chap. 43. 10 , 11 , 12. and 49. 26. and 63. 8. Jer. 14. 8. Hos. 13. 4. 1. Tim. 1. 1. Chap. 4. 10. Tit. 3 , 4 , 5. Jud. 25. And thus saith the Lord God ( unto the Seed of Jacob ) I , even I , am the Lord , and beside me there is no Saviour : I , even I , am he that blotteth out thy Transgressions for MINE OWN'SAKE , and will not remember thy Sins . Now our Opposer having justified the Wicked , and rendred God cruel ; we must now take a View of his condemning the Just One , for whose Dig●…ity I thus appear on the behalf of God and the Son of his Love. The Man having taken Pains to justifie such as have nothing but Matter of Condemnation in them ; Let us now take notice what Honour he hath ascribed unto the Son of God , and what Entertainment he allows him , while ( to justifie the condemnable ) he condemns him as with Wrath & Vergeance ( which some call Justice vindictive ) whereby he reckons , the Sins of the World were punisht in 〈◊〉 . He alledgeth Rom. 8. 32. He that spared not his own Son , but delivered him up for us all : What made God's Just●…ce lay on so ? Did Christ ever by Sin provoke to this ? Will God punish where there is no Sin ? This is an ocular Demonstration . Rep. God spared not his own Son from what he was to do and suffer , but delivered him up for us all ; yet not to his own Revenge or burning Wrath incurred by Sin , but to be a Sacrifice for Sinners : It could not be , that Christ should be the Subject of the Wrath that is due to Sin , he being the Mediator between God and Man that had sinned ; No more could the Act of those wicked Hands & Murtherers that crucified him , be counted an Act of Gods Justice , laying on so , as fully punishing the Sin of the World in the Son of his Love ; for this is contrary to his Mediatorship , and to his being a Sacrifice of a sweet smelling Savour to God , both for a Pacification and putting away Sin : It behoves a Mediator and Advocate , to be a Man of Interest and Favour with the King , and not an Object of his Hatred , else he could not prevail for others , if himself were so out of Favour . S. S. The Faith of a Believer that is justified can here see Justice punishing his Transgression , and that he is not justified without full Satisfaction to Justice ; God hath punished then the Sins of all that are justified in Jesus Christ. Rep. See here how the Man hath condemned the Just that never sinned , unto the Punishment due to Sin : See how he has thundred it out against Jesus Christ ; the burning Wrath and Hell-Fire incurred by Sinners , must now be Christ's Punishment : Oh , wonderful Justice ! there was never such divine Justice known or heard of from just Men or justified Persons , How God ever could be thus angry with his ever Beloved , Innocent Son , whom he both freely gave and upheld in his Love through all his Sufferings ; for God was in Christ , reconciling the World to himself , bearing , forbearing , and as sympathizing with him in Spirit in his Sufferings , wherein Christ , as Man , was accepted a most acceptable Sacrifice ; howbeit , his bearing the Sin of many , rasting Death for every Man , was not by Way of Revenge or Wrath from the Father , nor the Punishment due to the World's Sin ; for tasting Death is far short of eternally dying : The Prophet said , Surely he has born our Griefs , and carried our Sorrows , yet we did esteem him stricken , smitten of God and afflicted ; but he was wounded for our Transgressions ; he was bruised for our Iniquities ; the Chastisement of our Peace was upon him , Isa. 53. It was man's Transgression that was his Burthen and Cause of his Grief and Suffering ; however , some esteemed him smitten or plagued of God ; He hath born our Griefs and carried our Sorrows , &c. Such as suffer with Christ , and lie under the Sence of their Burthen do not lay all , both the Sorrow and Punishment O●… Sin upon Christ ; such do not say , Christ was sorry or repented for us , therefore we need not ; or , Christ was chastised and afflicted in our Person for us , therefore we need not be chastised nor afflicted ; for Sin past Christ made Intercession , therefore we need not pray : This were not to know the Fellowship of his Sufferings , nor to be conformable to his Death , nor baptized with his Baptism . Besides , the Chastisement of our Peace upon him , was not Revenge nor burning Wrath from God : Chastisement and Vengeance are two things ; God's Chastisement is in Love , not in Revenge ; it pleased the Lord to bruise him ( who had done no Violence ) Isa. 53. by delivering him up to suffer and bear our Sorrows and Griefs [ AN ACT OF HIS GOOD PLEASURE , NOT OF REVENGE OR WRATH ] how could it be Justice , fully to punish the Innocent for the Wicked's Offence ? Were it not Blasphemy to charge God with such Cruelty and Inj●…stice . Obj. Every known Sin is a wilful Rejection of Infinite Goodness , a free Choice of Infinite Displeasure , &c. It therefore carries Infinite Demerit with it ; and nothing short of Infinite Punishment , or Sufferings of Infinite Wrath , can possibly suffice to satisfie for it . Rep. Wo unto them that persist in Sin , and reject Christ's inherent or inward Righteousness for such a Satisfaction as this of Infinite Punishment , &c. or that believe , their Sins were thus punisht in Christ , and thereupon continue in Sin ! Wo unto you that thus justifie the Wicked & condemn the Innocent ! God's Controversie is against you : you are afflicting , oppressing and crucifying the Just with your Iniquities , treading under Foot the Son of God , rejecting the Blood of the Covenant , you are Guilty of the Body and Blood of Christ , as much as they were that condemned him , and said , he was Guilty of Death ; your Doctrine imputes the Sin , Guilt and Punishment thereof to Christ ; you have esteemed him plagued of God , but you have pierced him and grieved him by your Iniquity and Hypocrisie : Take Heed of wilful sinning , and rejecting the Goodness of God , lest there remain no more a Sacrifice for you : Repent , repent , repent ; Return , return , return to the Lord God , before his Wrath sweep you away into Perdition . Further he saith , None but God's Equal , and this is God himself in our Nature , that is capable to satisfie God for Sin — Christ received the Stroak of God's Justice , &c. Rep. While he states this Satisfaction to be only by Way of punishing men's Sin in Christ , and now it is God himself that satisfies God ; this is of an absurd and blasphemous Tendence , as if God punisht himself ; or as if God satisfied God with Infinite Punishment or suffering of Infinite Wrath : and what is this but to divide God against himself ? Yet we may find out a better Sense for the Words before , that God and Christ were one & inseparable in the Suffering & Affliction ; That his Soul bore , as the Spirit of God was burthened , afflicted and grieved under the Weight and Pressure of Man's Iniquity and Sin ; howbeit , this was not of the Nature of strict Payment , made to God by himself in Man's stead , much less to punish man's Sin in Christ with infinite Wrath. Quest. Can Faith and the Works that follow , without the Imputation of Christ's Sufferings satisfie God's Majesty for our Sin ? Answ. Here he misseth the true State of the Controversie or Question , which should rather be , Can your Imputation of Christ's Sufferings without true Faith and the Obedience ( or Works thereof ) either satisfie God's Majesty for Sin , or justifie Men ? while he implies No , he hath given away his Cause , by granting , That the Sufferings of Christ alone can not justifie Men without true Faith and Obedience to him . By so much was Jesus made the Surety of a better Testament , Heb. 7. 22. This is no Proof that your Sins were imputed to him , as punish'd in him by the suffering of Infinite Wrath , which to affirm , renders him no better then a Transgressor , guilty of your Sins ( as your Brother T. D. hath affirmed ) which is much beneath his being Mediator or the Surety of the new Testament , which he was made the Surety of , to ensure and make good the Promises and Priviledges thereof to true Believers ( which are all Yea & Amen in him ) and to enable us to obey and perform those Terms and Conditions of the new Testament or Covenant , which concern us ; for we cannot receive the Promises but in him , nor discharge or pay our Duty without him ; therefore he is the Mediator of the new Covenant ; he is our high Priest , made with the Oath of God , and continueth forever ; and he is able to save them to the uttermost that come unto God by him , seeing he ever liveth to make Intercession for them , Heb. 7. 24 , 25 , 28. But if God's Justice be fully satisfied for your Sins by the Sufferings of Christ , and for them only God justifie men , and secure them from Condemnation [ It being against Justice it self to punish those Sins a second time , that have been punisht to the full already ] he saith , How then shall God render to every Man according to his Works ? Indignation and Wrath to them that are contentious & obey not the Truth , but obey Unrighteousness ; Will they be able to plead this Doctrine before his Tribunal , Lord , thou hast punisht our Sins to the full in thy Son Christ : It is against Justice it self to punish them a second time ; for Christ dyed for all Men , tasted Death for every Man , gave himself a Ransom for all for a Testimony in due Time ? But if this were a Punishment of their Sins to the full , then how could Justice punish them again with Indignation & Wrath ? But Glory , Honour & Peace to them that do Good , to the Jew first , and also to the Gentile , to them that through Patient continuing in Well-doing , seek for Glory and Immortality eternal Life : see Rom. 2. Such do not plead Christ's doing Good and suffering only for them in his Person to justifie and excuse them in Sin in their Persons , or to cloak their doing Evil all their Life long , though Sin-pleasing Hypocrites thus endeavour to indulge themselves and others in their Iniquities : But be not deceived , God will not be mocked ; such as you sow , such shall you reap . Whereas S. S. accuseth G. W. with saying Satisfaction is not needfull ; Quoting , Divin . of Christ , pag. 62. And then cryes ; Such Blasphemy is this Man not affraid to utter ; the Lord Convince and Humble him . To thee S. S. I say , Thou hast wronged me ; those are none of my Words ; the Lord humble thee for thy belying me , thi●… is not the first time : If thou or any Reader , do but moderately view my Book and Page quoted by thee , it will plainly appear , that to say , Satisfaction is not needfull , are none o●… my Words ; for t is very plain , that I have not denyed , that Satisfaction that was in Christ ; but have objected aga nst the manner of their stating it , and sinful tendence of their Notion about it : as 1st , Against their making Satisfaction the Effect of God's full Revenge , or the Execution of Vindictive Justice ( as their Phrase is ) on his Innocent Son , thereby to clear the Guilty . 2dly , I have distinguished between God's Chastisement and Revenge . 3dly , That the Intent and End of God's Peoples undergoing his Chastisements or Correction ( according to Jer. 10. 24. Heb. 12. 9 , 10 , 11. And their partaking of the Fellowship of Christ's Sufferings ) is that they might be Partakers of his Holiness , live and reign with him . 4thly , I have plainly told my Opposers , That if Man continue in Rebellion against Christ , rejecting his Love and Grace , his Sufferings and Satisfaction will not free them from the Severity of God , nor from the Execution of his Judgment , which is committed t●… Christ , &c. Divin . of Christ , p. 62 , 63. The Truth of what I have written in the said Book in the Plaineness and Simplicity of it , stands over the Subtility of my Opposers , and remains unanswered ; and instead of an honest or moderate Answer , this Man does but pervert , curtaile , tautologize , nibble and pick at my Words , and abuse me ; He doth not so much as seriously take notice of the stress of my Objections , but over and over imposeth his Opinion , and brings a very unfit Instance for God's judging it meet to punish all Sin ( or that all our Sin is punished ) in his Son without Cruelty , &c. where he saith , If God doth damn the Impenitent , if he damns the fallen Angels , he is cruel . We say , No ; he is Just : But is this and his punishing your Sins in his Son to the full , a fit Parallel ? Let the unprejudiced Reader judge . And then he grosly imposeth and begs the Question again , viz. And for that person who is God , to suffer a temporal Death ( though in his human Nature only ) this is of infinite Value , an infinite Abasement , a stroke of Infinite Wrath ; for had not God's Wrath against Sin been Infinite , he would not thus have struck a Person of infinite Worth and Dearness to him , interposing as a Surety between him and us miserable Sinners : for ●…od in our Nature to suffer what he did , this is more then for Men or Devils , to suffer God's Eternal Wrath or Revenge ; this Wrath more clearly shines in the Infinitude of it in thus smiting * the Brightness of his Glory and Express Image of his Person * then in the eternal Damnation of Men and Devils in the unquenchable Flames of Hell. Rep. This strange Language against God and Christ , I shall need to ●…ay little about ; let them that know the holy Scriptures see how unlike them it is ; only I may query and demand of him , 1st , Where do the Scriptures say , That God suffered a Temporal Death as a Stroak of Infinite Wrath ? 2dly , That in Infinite Wrath he struck a Person of Infinite Worth and Dearness to him . 3dly , That this Wrath more clearly shines in the Infinitude of it in thus smiting the Brightness of his own Glory , &c. then in the Eternal Damnation of Men and Devils , &c. If I should conclude this both Blasphemous and Unscriptural Language , that thus sets God at variance with himself , or as smiting and punishing himself , &c. S. S. perhaps would be ready to cry out , Oh Blasphemy ! and charge it upon me , though it be his own , the very Tendence & Nature of his own Doctrine : The Matter is fully answered and refuted before . Again , Where do the Scriptures say , that God punished the Surety , Christ , for our Sins , and for a time poured forth his Wrath upon him for our Iniquities ? p. 108. I am sure the Scripture he cites , sayes the contrary of him , Isa. 42. 1. viz. Behold mine Elect in whom my Soul delighteth . Could he then pour forth his Wrath upon him for your Iniquities ? Oh! be ashamed of such Doctrine ; Could either the Chastisement of our Peace on him , his bearing the Sin of many , or carrying our Griefs , be the Father's pouring forth Infinite Wrath upon him ? That it is for Christ's sake that God doth pardon upon Repentance , is very true ( 't is well he Grants this upon Repentance ) and it is for Christ's sake ; for all the Good that is revealed or wrought in us , that is acceptable to God ( as true Faith , Repentance , Obedience , real Righteousness , &c. ) is all of Christ , and brought forth by him in that Soul that is pardoned and Justified in him , or accepted in the Beloved : But , how God's Forgiveness of the ●…ebt , or Pardon of the Offences , agrees with the Surety's full Payment and Suffering the Punishment & Wrath deserved , I leave to the understanding Reade●… to judge . Or , how Christ should make Intercession for them that come unto God by him , if all their Debt were payed and Punishment undergone , appears not ; especially where the Surety's Payment and Suffering is supposed in this case to be Infinitely of more Value then if the Debtor himself had payed and suffered all , because of the Surety's Infinite Dignity ; and when , if the Payment and Satisfaction of Law were thus strictly and severely made , neither Law nor Justice could admit that the Debtor should lye in Prison ( as many do under Satan's Chains of Darkness , lyable to Wrath and Vengeance ) but he should be both discharged and delivered ipso facto ? But we see it otherwise : Many are yet in the Prison-House in Satan's Chains , who yet may be loosed ; and Christ ever lives to make Intercession for them that come unto God by him . The Man mends not the matter in what follows . Obj. Christ Having purchased Salvation for us at the Hands of Justice by his Intercession , he Obtains the Purchase at the Hands of free Grace , and so applies it to us . Rep. Oh strange ! Justice ( or rather Revenge ) fully paid & satisfied , but Grace yet to be so much interceded or solicited to ; this renders Grace more Severe then the Condemnation of the Law , and Inferiour to Revenge . And what Division would this make in God ( and between Christ and Grace ) ? it renders him Inferiour to Earthly Princes , and his Grace below Common Justice among Men ; For supposing , a Subject had forfeited his Inheritance to his Prince by Rebellion , and after a full Satisfaction and Payment made to the Prince in his stead by a Person of Intrest with him , Could it be Just in the Prince to detain his Inheritance from him ? Or Suppose , the Surety hath made full Payment and Satisfaction in the Debtors stead , both to what Law and Severity could demand ; Could the Creditor justly detain the Debtor in Prison for some great and ear●…est Solicitation to be made by his Surety for him ? Or , were it proper for the Person for whom the Satisfaction is thus made , to cry out , Good Sr. forgive me my Debts , &c. if all past , present and to come be fully payed by the Surety ? And yet those Persons that are of this Opinion pray to God , to forgive them their Trespasses or Debts as they forgive others , &c. but is their forgiving of Debts , either a Casting the Debtors or their Sureties into Prison till they have payed the uttermost Farthing ? Surely that is not Forgiveness . ; whereas the Intercession made to God doth acknowledg his Dominion , Power and Justice , as having been offended , and a Subjection due to him ; and also his Grace , as that which Man oweth due Obedie●…ce and Respect to : Notwithstanding , this man , who has pleaded such a kind of Satisfaction , by Justice or Wrath punishing their Sins in Christ , he is not only Rigid or Severe , but Partial in his Opinion ( like a Sect-Maker ) limiting this Satisfaction and the Extent of saving Grace only to a few ; and yet that few not allowed the Priviledge , to be delivered from the Being of Sin in this Life . In his saying , That This Satisfaction was designed for all them , who through special Grace in time believe ; these all are delivered here from the Guilt and reigning Power of Sin , and so are out of their Fetters , and shall hereafter be delivered from the Being of Sin. Rep. That Satisfaction that was made , and Testimony of God's Love and Mercy that was given by the Sacrifice and Death of Christ ( and as he is the Propitiation ) it was for ALL Men ; by the Grace of God he tasted Death for every Man , for the Sins of the whole World ; he dyed for ALL MEN ( not only Presbyterians or a few particular Predestinarians , but all Men or Mankind in general ) That as many as live , should not live unto themselves , but unto him that dyed and rose again , 2 Cor. 5. 15. Who his own self bare our Sins in his own Body on the Tree , that we being Dead unto Sin , should live unto Righteousness , 1 Pet. 2. 24. And see verse 21 , 22 , 23. It is plain , that Christ's Suffering under the Burthen of Sin , and Dying for all Men , pointed at an other End , and had another kind of Embleme in it , then Mens living in Sin all their Dayes , or their not expecting Freedom from the Being of Sin till after Death ; this is not to suffer or dye with Christ , nor to come to the Blood of Sprinkling , which only frees from the Guilt of Sin , by sprinkling and purging the Conscience from the Being of it : The Ignorance and Absurdity of the contrary Sin-pleasing Doctrine is sufficiently detected before . And why [ Presbyterians ] Satisfaction of Revengeful Wrath in your stead , or the Death of Christ , as Satisfaction in your stead , to free you from everlasting Burning , and forgive your Sins ? Why for you more then the whole World besides ? Did not Christ dye for all Men as well as you ? And yet none are pardoned or in a justified State , until they come Christ to ease them , and they to have true and living Faith in his Name and Power , and so to be led by that eternal Spirit , by which he offered up himself a Lamb without Spot to God. Obj. Nor can this Writer nominate one of us , that encourageth Men to take Liberty of sinning from the Consideration of Christ's Satisfaction — the Lord convince and humble Slanderers . Rep. What ever you think or pretend , your Doctrines are Sin-pleasing , and give Liberty therein ; your disputing for Imperfection and Sin all your Dayes ; your justifying the Sinner or the Unjust , while justly condemned in himself by the Light of Christ ; your setting sorth Christ , as made the Subject o●… God's Wrath and Revenge in your stead , and saying , that divine Justice ( which you term vindictive or revengeful Wrath ) was satisfied in your stead , by punishing your Sin to the full in Christ , and that thereby you are secured from Hell , &c. though you continue in Sin , or uphold the Being of it all your Dayes , and deserve to have your Failings and Infirmities cast as Dung into your Faces ( as is confest ) and yet you count your selves imputatively Righteous , pardoned and justified , &c. even while you are saying , Let us with Paul abhor all Sanctification in us , &c. S. S. p. 102. Let us place no Confidence in Sanctification , &c. p. 103. The very Nature and Tendence of these and such Doctrines is Sin-pleasing , and soothing , and grateful to Hypocrites , encouraging them to take Liberty of Sinning all their Life time , if they can but be so credulous or self-confident , as to believe they are Elect Persons , and secured from Damnation on the Account of your Notion of Satisfaction , that pretends and imputes Revengeful Wrath and Severity to Christ , but Ease to your selves in your Sins : But this your empty , devised Notion will prove neither your Justification nor Security in the great approaching Day of God , which shall declare every man's Work , & wherein he will judge the Secrets of Men by Christ Jesus , according to the Gospel ; and every Man must give an Account of himself to God , and be Rewarded according to the Deeds done in the Body , whether they be Good , or whether they be Evil , AN APPENDIX , Wherein The Controversie is summed up and resolved , partly by Way of Question and Answer , with a plain Intimation of my Sense thereof , as relating unto the 2d , 3d and 4th Chapters before . Quest. 1. WHat was the Nature and Extent of Christ's Sufferings ? Answ. Not an undergoing infinite Wrath or vindictive Justice ( so called ) at the Hands of his Father ( for that is the just Reward of Rebels against God , Christ and free Grace ) but , 1st . The Weight and Burthen of Sin and Grief of Soul because thereof , as seeing the Punishment and Wrath incurred by the Rebellious . 2. The Fury of his Persecutors , in his undergoing that cruel Death of the Cross , inflicted on his Body by wicked Hands and Murtherers ; so that his Sufferings were two-fold , both inw●…ard and outward . 3. His real Desire , Travil of SouI and good Will through all , was for the Benefit and Good of all Mankind , even for the whole World ( for whom he suffered and dyed ) that all ( who receive him ) might be spiritually influenced with his holy Life , and partake of his Mind and Will , which stood in subjection to the Father . Quest. 2. What was the true Signification , Intent and Ends of Christ's Sufferings ? Answ. 1. To evince God's long Suffering towards all men ( for whom Christ gave himself a Ransom for a Testimony in due Time ) 2. The Appeasement of Wrath and Severity , so far as to grant Remission on true Repentance . 3. The End of the Law and first Covenant , and the Shadows and Curse of it ( as threatned to impose the Terms of it ) 4. To introduce the new-Covena●…t Administration , Christ being the Mediator of it . 5. To shew God's great Condescension to receive poor lost Man again on the Terms of this new Covenant , reinforced by the Death of his Son , that Man coming into this new Covenant , he might experience a real Agreement with God , even in the Son of his Love. Quest. 3. How far the Light in Man is necessary , and answers the Intent and Ends of Christ's Sufferings ? Answ. It is absolutely necessary to Salvation , being that divine Principle of Light within , which directly guides all them that obey it , into the Way and Dispensation of the new Covenant , whereby they secretly experience the real Intent , Virtue and Ends of Christ's Sufferings and Blood. Quest. 4. Whether the Light of Christ within ( in each Degree of it ) be not the New-Covenant Light in Nature and Kind , and the certain Guide into this Covenant ? Answ. It is ; being it was the Life that was in Christ ( as the eternal Word ) that was and is the Light of Men ; which Life or Light is therefore divine and spiritual , as the New-Covenant Dispensation is . Quest. 5. Whether the Word within , the Law within , the Commandment within , the Kingdom of God within and the Light within , be not one and the same thing , and so the Life of the New Covenant ? Answ. They are : The Names , Degrees and Manifestations do not alter or vary the divine Nature or Life thereof . Quest. 6. The Satisfaction , what ? and in what did it consist ? Answ. 1. Not rigid Payment from Christ to God. 2. Not of the Nature of Payment , for all Sins past , present and to come ( as stated by Sin-pleasers ) 3. Not Christ's undergoing infinite Wrath or Revenge from his Father ( for these were never exacted nor required of him ) But the Satisfaction was in Christ , as the Son of the Father's Love , the Delight of his Soul , and as he was a Sacrifice of a sweet smelling Savour to him ; both the Father and the Son condescended in one and the same Infinite Love for Man's Recovery out of Sin and Death , and for his Deliverance from Wrath to come , being confessed to be equally kind to Man , and equally angry at Man's Sin ) God so loved the World , that he freely sent his only begotten Son , &c. And in the same Love the Son freely gave his Life , yea , even himself a Ransom for all , for a Testimony in due Time. Quest. 7. What is true Justification ? Answ. It is properly and strictly a making Man Just ( viz. through the Washing of Regeneration ) It is also not only God's pardoning Sins past for Christ's sake , through Faith in his Name ; but also God's absolute accepting , owning and blessing all them who faithfully obey , persevere and walk in the Light and Law of the new Covenant . Q. 8. What is the true or real Imputation of Righteousness ? Answ. It is the same with Justification ( as it relates to God's reckoning or esteeming that Man Righteous that partakes of the everlasting Righteousness of Christ by a living Faith in him ) and so the same Righteousness and Holiness of Christ as inwardly revealed and brought forth in the new Creature that is made conformable to his Image ; and so all the blessed Fruits and Effects of Christ's Power and inward Work of Righteousness , as true Faith , Love , Obedience , Sincerity , Holiness , Integrity of Spirit to God , are acceptable to him , accounted of and reckoned unto his People for Righteousness , and all still for Christ's sake , who is the Author and Finisher of true , living , saving , justifying Faith ; as , Abraham believed God , and it was reckoned to him for Righteousness ; We say then , that Abraham's Faith was so reckoned or imputed to him : It has been by some confest ( as between God and the Creature ) That there can be no liking one another without Likeness of Disposition ; nor doth God receive Man into actual Friendship with himself , without being renewed after his Image . Quest. 9. Who are the Subjects of everlasting Wrath and Vengeance ? Answ. Wicked and Rebellious Persons , who reject the Love of the Truth tendered to them , such as tread under Foot , crucifie or contemn the Son of God , sleight the Blood of the Covenant , and do Despite to the Spirit of Grace . Quest. 10. Whether it consists with divine Justice or Truth in God , to shew Mercy and to be an absolute Saviour , after so much Injury done against him and his Commands by Adam's Fall , and the actual Disobedience of his Posterity in the Fall ? Answ. Yes ; It is not inconsistent with divine Justice , sor God to be the absolute Saviour of all that return to him and believe in him , he being a just God and a Saviour , besides ( or without ) whom there is no Saviour : Absolute divine Justice in God doth not limit him , nor withold Mercy from the Creature in the first Place ; nor doth it produce Severity or Revenge , until his Goodness be rejected and wholy slighted ; for he saith plainly , I am a just God and Saviour , &c. I , even I , for my own sake do pardon Transgression . Quest. 11. Whether Divine Justice did properly and strictly require a full Payment and Punishment upon Christ in man's stead , for all the Debt contracted , and Injury done by fallen Man ? Answ. No ; Christ's Sufferings were not of that Nature or Intent ; but as it was by the Grace of God that he tasted Death for every Man : They shewed God's Patience , and proclaimed his Mercy , in Order to pardon all that return to him from the Evil of their Wayes . Quest. 12. Whether God as Rector and Judge , could dispense with the Act of Law , and not rather with the immediate Object ? Did he not substitute an Innocent Person to undergo the Punishment or Severity of the Law due to Sin and Sinners ? Rep. This is objected by some of our Opposers , which m●…st needs imply a great Dispensation with , and Digression from the very Intent of the Law : If the severe Punishment of it be removed from the Unrighteous ( for whom it was made , and who have incurred it ) and fully inflicted upon Jesus Christ , the Righteous One that never Sinned , Could God thus far dispense with the Intent of the Law , and yet not forgive Sin , without such a kind of Satisfaction and Payment supposed ? Oh , sad Blasphemy and Inconsistency ! And seeing it hath been confessed by some of our Eminent Opposers , that Satisfaction is not a Scripture-Phrase but a Notion of Law , and made agendo & patiendo , viz. by Christ's Obedience in Doing , and Subjection in Suffering the Penaltey , which the Law should have inflicted upon Offenders , I propose these three Questions to our Opposers . Q. 1. Were it Reasonable or true to say , the Creditor has forgiven both the Debt and Injury , if it be all paid and fully punished in the Surety ? Q. 2. Were it Justice in the Creditor to detain the Debtor in Prison , if his Debts be all paid by the Surety ? or to suffe●… the Surety to wait long soliciting or interceeding for his Pardon or Deliverance ? Q. 3. Doth not your Doctrine of such Rigid or Severe Satisfaction oppose Christ's Intercession ? Howbeit we still confess , the Man Christ was greatly acceptable and most eminently satisfactory , considered as a Sacrifice of a sweet smelling Savour to God , and as the first Fruits . Quest. 13. What did the Blood of Christ that was shed , bespeak ? and what is our Sense of Christ's Blood ; and for what End owned ? Ans. 1st , It did bespeak Remission of Sin past to all that truly repent and believe in him . 2dly , Our Sense of the Blood of Christ is a living and spiritual Sense of the Virtue and Efficacy of it , as through it we receive Redemption , even the Forgiveness of Sins . 3dly , We really own and confess to the Blood of Christ , both in the History and in the Mystery , as most significant to express his Life which he gave a Ransom ; and the Value of the one Offering , we do in the sight of God confess , and own the Blood of Christ both as shed for us , and as sprinkling and purging our Consciences from dead Works : And this We are come to know by his Light shining in our Hearts , which as we walk in [ the Light ] we have Fellowship one with another , and the Blood of Jesus Christ cleanseth us from all Sin , 1 Joh. 1. 7. Heb. 9. 14. To come to the Blood of Sprinkling ( which speaketh better things then that of Abel ) is an Attainment and Mystery , only obtained by true Believers , in and through his divine Light and Eternal Spirit , by which Christ offered himself without Spot to God ; and by One Offering God hath perfected sorever them that are sanctified , whereof the holy Ghost is a Witness to us , Heb. 10. 14 , 15. For if a Literal Knowledge and Application of the Blood , could either Sanctifie or Justifie without having the Conscience sprinkled with it , then how could it be as the AntiType answering and ending the Type or Pattern under the Law , where all the People were sprinkled with the Blood of the Offerings ? see Heb. 9. and 10. Chap. And the Leaper was cleansed by seven times sprinkling upon h●…m the Blood of the Bird that was killed , Lev. 14. 6 , 7. but the Blood of Christ , which sprinkles and purgeth the Conscience , far excels all those under the Law ; and therefore , as it redeems from the vain Conversation , 't is called the Pretious Blood of Christ , as opposed to , and beyond all Corruptible things , 1 P●…t . 1. 18 , 19. Thus in the Blood of Christ there is a Mystery , and a spiritual Consideration and Application , absolutely necessary beyond the Historical Profession and Faith thereof ( as well as in the Cross , &c. ) as Christ said , Except ye eat my Flesh and drink my Blood , ye have no Life in you , Joh. 6. It is the Spirit that quickneth , &c. The holy Ghost is Witness to us of the Virtue and blessed Effect of the One Offering ; Blessed be the Name of the Lord our God forever , who by his divine Light hath opened our Understandings in the Mystery of Christ Jesus and the saving Knowledge of him which is after the Spirit . All these Scriptures relating to Christ's Sufferings , as Isaiah 53. Zach. 13. 17. Rom. 8. 32. Phil. 28. 2 Cor. 5. 14 , 15 , 21. Gal. 3. 13. and 4. 5. Heb. 2. 9. do all intimate God's great Kindness and Condescension in Christ Jesus , and his Humiliation , and deep Suffering under the Weight and Burthen o●… Sin ; and as by the Grace of God he tasted Death for every Man : all which fall greatly short of proving our Adversary's ●…harge against him , viz. That God poured down his Wrath or Revenge upon his Innocent Son , for Satisfaction to divine Justice in Man's stead that had done the Injury : I say , all the Scriptures alleged by them , can never prove this ; but rather , 1. That Christ's Sufferings were of another kind , both as he was delivered up by the Father , in his Patience to suffer and bear the Burthen , Sorrows and inward Griefs , by reason of man's Sin , for which his Soul also was made an Offering . 2. And as the Reproaches , Suffering and Death of the Cross that he sustained from the Wicked & Murtherers , were temporal or had an End ; and not as infinite Wrath and Revenge from God , due to wicked Men. 3. Yet Christ was rendred a Curse , and as made to be Sin ; This he could not properly be a in his own being for Sin , and a Curse ( in this abstract Sense ) couldnot strictly relate to his pure and sinless being ; but so made or reputed with respect to his bearing the Reproach and Sin of many , the outward Punishment Crucifying , Death , and Blood-sheding : And all that was in him , which in any sense might be said to Suffer , was offered and given for the Advantage and Good of Mankind ; and that which he so gave and offered , was called his Life , Himself , a Ransom , and all some times in Scripture comprehended and expressed under the Phrase The Blood , the pretious Blood of Christ , that redeems from the vain Conversation , purgeth the Conscience , &c. and even the outward part of his Suffering , most Innocent Example , his Cross , Death , Blood of his Cross , his reviving again , were so far from yielding either an Indulgence or justification to men as in Sin and Disobedience , that they did very eminently preach and openly proclaim to Mankind , both the Condemnation of Sin in the Flesh , Repentance , Mortification , Remission , and Man's reviving again to real Righteousness and Justification therein ; and all to be experienced through Faith in the Name and Power of Jesus Christ , the Son of the living God ; in sending of whom the Father's Love was manifest , that we might live through him . And , as Christ's Travil of Soul was inward , and so his Suffering inward , as well as outward , what is more obvious to the spiritual Eye and Mind , then that his Travil and Sufferings , and his holy Design therein , were to have an inward Effect , and inwardly to be fulfilled by his Word and Power , even in them who receive and believe in the same ? as that Instance of the holy Evangelist is very plain and pertinent , where 't is said , They brought unto him many that were possessed with Divels , and he Cast out the Spirits with his Word , and healed all that were Sick , that it might be fulfilled which was spoken by Isaiah the Prophet , saying , Himself took our Infirmities , and bare our Sicknesses ; see Ma●… . 8. 17. Isaiah 53. 4. And moreover , as to Christ's being the Lamb of God , that taketh away the Sins of the World ; This taking away the Sins was not only fulfilled by that general Expiation or purging ( which he made ) by Way of Sacrifice ; but also inwardly by his real Cleansing , purging the Conscie●…ce , and purifying the Soul from the Nature and Being of Sin. And God's Reconciling us by the Death of his Son , whose putting away Sin , is said to be by the Sacrifice of himself , his [ by himself ] purging our Sins , the Will of God sanctifying us through the offering of the Body of Jesus Christ once for all , &c. as being a Sacrifice of far more Value then those Typical ones under the Law , which he fully answered and ended , though they were said to make Attonement & Reconciliation for Sins of Ignorance , that they might be forgiven ; and the Scape-Goat to bear away the Iniquities and Transgressions of the Children of Israel , Lev. 4. & 16. & 23. ( And did not the killing and sacrificing of Bulls , Goats and Heifers typifie or figure forth the killing and destroying that corrupt , beastly Nature and Enmity in man , which is for Death and Destruction , and which those Beasts were as a lively Embleme of ? ) Seeing hereby God was pleased in a Way of Condescension to their low Capacities , to shew a Pacification or Expiation , to express his Forbearance , suspending the severe Execution of the Law , and Willingness to pardon Iniquity , and to pass by former Transgressions , and be reconciled , when they afflicted their Souls , and offer'd up burnt-Offering in the Day of Attonement [ as both were required ] much more hath God declared himself reconciled to us , in commending his Love , to us in that while we were Enemies , Christ dyed ; and so he hath shewed forth his Kindness and free Love , as willing to pass by and pardon the Sins of the World upon true Repentance , in his setting forth his Son to be a Propitiation , through Faith in his Blood ; and in his being in Christ reconciling the World unto himself , not imputing their Trespasses unto them , which was both in his Forbearance , commending his Love and Good-Will in his Son unto the World , and sending his Son that the World through him might be saved . Let it be seriously here minded , 1. That those Scriptures relating to Christ's Death , Reconciliation , Sanctification , and putting away Sin , as by Way of Sacrifice , &c. as Joh. 1. 29. Rom. 5. 10. Heb. 10. 10. Chap. 1. 3. Col. 1. 22. which intimate the Work , as if universally done ; yet it is with respect unto the general Favour and Good-Will of God in Christ , as by the which Will , we ( Believers ) are sanctified through the Offering of the Body of Jesus ; and so we are said to be reconciled in the Body of his Flesh through Death : Withall note , that it was the manner of the Hebrews , Prophets and Apostles , to speak many Things in the Spirit of Prophecy , as done or past before they were accomplished in the proper Subjects , God having an Eye of Pitty and Compassion open to lost Man for his Redemption , even before it was fulfilled , whereby he saw and lookt beyond the former Transgressions , Sins and Infirmities ; for the Sin of the World is not actually taken away , purged out or put away , as to its Nature and Be ing ( nor are Men in a State of Reconciliation or Friendship ) while actual Sinners and Enemies in their Minds , but as they come to be converted and sanctified by the Spirit : Therefore God's reconciling the World in and by his Son , shews his gracious Will , and was intended conditionally to be fulfilled in them ( viz. Upon Faith and Obedience ) It was done so , as with respect unto Christ as the first Fruits , and with an Eye to the Condition , before it was actually fulfilled in them ; and what was outwardly signified as to the Good of Man by Christ's Sufferings and Death in the Flesh , as our great Exemplar ( in his Obedience and Holiness ) is inwardly to be fulfilled and answered in Spirit , as to the Principle , End and Design of God therein : as for Instance , God was in Christ reconciling the World to himself ; yet the Apostle added , We pray you in Christ's stead , be you reconciled to God , 2 Cor. 5. 19 , 20. And to the Saints at Colos. You that were sometimes alienated , and Enemies in your Minds by Wicked Works ; yet now hath he reconciled in the Body of his Flesh through Death , to present you Holy , and Unblameable , and Unreproveable in his Sight , If ye continue in the Faitle grounded and setled , &c. Colos. 1. 21 , 22 , 23. Mark , on this Condition they were reconciled and to be presented to God ; Not as being Enemies and in wicked Works , But as made Friends by Conversion to and continuing in the Faith : And God shewing forth Mercy to all , and universal Pardon of Sin past , in and for the sake of his Son Christ Jesus ( he being the Propitiation for the Sins of the whole World ) declares his not imputing their Trespasses unto them according to Severity ; but his being reconciled to them , that they may be reconciled to him . Finally , Because God was in Christ reconciling the World to himself ; and because he commended his Love to us , while we were Sinners , and we reconciled , &c. by the Death of his Son , as our Representative : If from hence any infer , That their Sin being not imputed , therefore they are justified by the Imputation of Christ's Death and Blood , though they continue in Sin and Disobedience to him , and remain Unsanctified , I must deny their Consequence , and tell them , that there is a two-fold non-Imputation of Sin ; or , under a two-fold consideration Sin is said not to be imputed : 1st , with respect to God's Forbearance , while he suspends Execution , and doth not cut off 〈◊〉 in their Sins , when yet the Nature and Being of Sin is not destroyed , nor purged away , expecting their Repentance , &c. In this Sense David , when he said , I have sinned , Nathan to●…d him , The Lord hath put away thy Sin , Thou shalt not dye , 2 Sam. 12. 13. Yet this proves him not then at that time in an absolute and compleat Justified Estate , or his Sin blotted out ; for a●…ter this he both implored Mercy , intreated Forgiveness , and passed through great Judgment , Difficulty and Trouble , under the Weight and Burthen of his Iniquity . 2. A Non Imputation of Sin in a better and higher State , as where the Mi●…d and Spirit is sanctified and cleared , and Sin really done away and wholy blotted out , where the Lord Imputeth not Iniq●…ity , but Righteousness ; as , Blessed is he whose Transgression is forgiven , whose Sin is covered ; Blessed is the Man unto whom the Lord Imputeth not Iniquity , and in whose Spirit there is NO GUILE , Psa. 32. 1 , 2. It were unreasonable to think , that all to whom Sin is ●…ot imputed i●… the first Sense , are in a Justified State ; for then were the whole World Justified ; for God was in Christ reconciling the World unto himself , not imputing their ●…respasses : But in the latter Sense they are Justified , being Washed , Sanctified and Justified in the Name o●… the Lord Je●…us , and ●…y the Spirit of our God , 1 Cor. c. 11. and such as in w●…ose Spirit there is no Guile ; And so no Condemnation to them that are in Christ Jesus , who walk not after the Flesh , but a●…ter the Spirit , Rom. 8. 1 , 2. Therefore Justification . And if it be further queried ( viz. ) Quest. How doth it consist with God's Justice and Truth ( which alwaies required perfect Obedience ) either to Pardon or pronounce Man Just upon the account of an Inh●…rent Righteousness , Sanctity or Reformation wrought by the Spirit , without Satisfaction to vindictive Justice for Sins past ; seeing those who are the most inherently Holy have not perfectly obeyed God s Law from the Beginning of Life to the End ? Answ. 1. Both God's Justice , Truth and Mercy have a share in Man's Reformation and Restoration to himself : and it is in his u●…iversal Love in Christ Jesus to Mankind , that he makes know●… his Truth that makes free ; and the Grace and Truth concurring in Man's Conversion and Restoration ( and so in making him a New Creature ) it must needs be consistent with God's Truth , to Pardon and pronounce Man Just , as ( he becomes and is ) God's own Workmanship , in whom he beholds his own Image renewed ; for he blessed the Works of his Hands , and still blesseth them . 2dly , Without such a Satisfaction he doth pardon , &c. And yet Justice and Truth are not violated nor destroyed , but have their place and share in Man's Reformation , both in God's Judging , Reproving and Correcting Man for Sin , Co●…demning , Crucifying and Slaying the Transgresfing , Earthly Nature and Birth : and Christ came not to destroy , the Law , but to fulfil it ; He came to condemn Sin in the Flesh ( and to Save Man ) that the Righteousness of the Law might be fulfilled in them , who walk not after the Flesh , but after the Spirit : The Law forbids Adultery ; Christ forbids and removes the Evil Lusts and Desires , which are the Ground of it : The Law forbids Covetousness ; Christ removes It : The Law forbids Murther ; Christ forbids Envy . 3dly , But , from the Beginning of Life to the End , who can say , he hath perfect Righteousness inherent in him ? Answ. He that is born of God , the New Creature , to whom Christ is made Righteousness , and who being God's Workmanship is made the Righteousness of God in Christ Jesus ; He that is attained to this New Creature 's State hath crucified and put off the Old Man with his Deeds , whom the Law 〈◊〉 , that hath been the Offender and Sinner from the Beginning of Life to the End : as , The new Birth and new Cre●…ture in Christ , hath No Guile in his Spirit ; but is alwaies inwardly Righteous from the Beginning of Life . And that ●…or this End God is pleased in his Son , to shew forth his For●…earance and Favour to Mankind , and for a time to suspend the ●…evere Execution of his Law , as not to execute Judgment ●…peedily , but in giving Man Grace and Space to Repent , be Converted and Renewed in Righteousness , This answers the 〈◊〉 of his sending his Son into the World , to be both a Sa●…ice and a Saviour : So his Forbearance or Suspension of the ●…verity o●… the Law for Christ's sake , can be no making void 〈◊〉 Law , Justice or Truth , which Christ came to fulfil and 〈◊〉 〈◊〉 . The Difference between the Terms or Tenour of our Opposers Gospel and ours . I. AS to the Sense or Substance of our Opposers , the Predestinarians ( according to their Traditional Faith , partial , harsh Opinions , repugnant to God's universal Grace and Love in Christ Jesus to Mankind ) their Gospel runs on this wise , or in such Terms as these , viz. We tender Grace and Salvation to all ; but believe it is only free for a few Elect Persons , for whom only Christ dyed : Therefore believe you are Elect Persons , and that Christ dyed for you ; apply his Blood and Merits , and you shall be saved , though you be Sinners all your Dayes . Believe that you are Justified by Christ's Death and Sufferings only , though you have nothing but Matter of Condemnation in you ; believe that you are Imputatively Righteous by Christ's Sufferings and Righteousness without you only ; and in Comparison thereof , do you abhor all Sanctification in you , or inherent Righteousness wrought in you by the Spirit . Believe that it is God's good Pleasure , Sin should be in you all your Dayes , to keep you humble ; and that Christ hath satisfied for all your Sins past , present and to come . Believe that God hath poured out all his Wrath upon his Son Jesus Christ , and punisht your Sin to the full in him , to satisfie Justice for your Injury done him ; Therefore there remains no more Wrath behind for you , being Elect and Justified Persons : Though you commit Sin , as did David , and have Corruption remaining in you all your Dayes , and and daily Sin in your best Duties , and have Sin mixt with your Graces ; your Salvation is eternally secured for you , as Persons whom God has had in his Eye to save ; you need not fear any final Fall , or falling away from Grace , once in Christ and ever in Christ. [ Thus far Presbyterians ] II. The Sense and Terms of our Gospel , according to what follows . From the Sence and Experience we have of God's free Love and Grace in Jesus Christ to all Mankind , We preach in the Spirit of the Gospel ; The Instructions and Conditions thereof are on this wise : viz. Be converted that your Sins may be blotted out . Turn ye from Darkness and Sin to the true Light that shews It , and reproves Evil ; And so turn from Satan's Power to God , and receive the Remissions of Sins . Believe in the Light that ye may become the Children of Light. Labour to make your Calling and Election sure . If ye walk in the Light the Blood of Christ cleanseth from all Sin. If ye be Crucified , Dye and Suffer with Christ , ye shall Live and Reign with him . Believe and Obey the Gospel , and be saved . Christ Jesus is the Author of Eternal Salvation unto all them that obey him . Confess and forsake Sin , and ye shall finde Mercy . Depart from Evil and do Good , and dwell forevermore . Wash you , make you Clean , put away the Evil of your Doings , &c. Except a Man be born again he cannot enter in the Kingdom , &c. If I do not wash thee ( saith Christ ) thou hast no part with me . [ And to them in whose Hearts the Work is begun ] Look diligently to your Standing , lest any of you fall from the Grace of God. Abide in his 〈◊〉 , that you may not fall into the hand of Severity . [ To Unbelievers and Rebellious ] If ye believe not in Christ , you shall dye in your Sins ; and where He is ye cannot come . The Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness of Men , who hold the Truth in Unrighteousness ; and his Wrath abides upon them that do not Believe nor Obey his Son. Thus far Quakers so called . Now , serious Reader , judge which of these , whether the Presbyterians or the Quakers Doctrine tends to stir up and excite People to Righteousness , to true Fear and Watchfulness : And whether the Presbyterians doth not tend to beget People into a Self-Confidence and false Liberty in Sin , upon a partial Opinion and Conceit ; But the Quakers Desire , Aim and End is , To turn People from Darkness to the true Light , and to true Fear , Diligence and Faithfulness to God. CHAP. V. Concerning ELECTION and REPROBATION . THE CONTENTS . A brief Introduction , with the Assemblies Opinion ; and Stephen Scandret's uncertain Proposition for it . His Abuse of divers Scriptures in his State of the Case for a personal Election , answered , and the Way of God's ●…hoosing resolved . The Weakness of his two first Arguments touching God's Decree and Promises . His gross Ignorance of those Names written in the Lamb's Book , Arg. 3. His Impertinency and ignorant Allegation and mis-understanding of divers Scriptures , concerning God's Choice and Ordination ; and the Cause of Mens Destruction opened , against Argum. 4. Persons being chosen proves not their Eternal Election ( as Persons ) Concerning Jacob and Esau ; Christ's Sheep , those that come , are drawn , and given unto him of the Father , Arg. 5 & 6. Election explained . God's loving Jacob and hating Esau ; their Posterities concerned therein : And how far the two Births were figured in Jacob and Esau. Our Opposers blasphemously placing a partial Resolution upon God ( as creating Persons with Intention to leave them to Destruction ) contrary to his universal Call and Tenders of Salvation . The Unchangeableness of God's Election in what State ; and our Opposers Ignorance and Error concerning God's Purpose . My unanswered Objection of setting Life and Death before Men , and warning them of Destruction . The Cause of God's hardning Pharoah , Judas and others , not grounded upon meer Will and Pleasure , but for their Rebellion . Touching the Fall of particular Angels and Men ; the Tendence of God's long-Suffering towards the Wicke●… , and my Opposer's Confession to Truth , to the ●…tter Overthrow of his Opinion . Presbyterians M●…ckery in their Warnings & setting Life & Death , conditional Promises and Threats , before People , contrary to their partial Opinion of an eternal personal Election and Reprobation . The sad Consequence of their accusing God with decreeing to deny saving Grace to particular Persons , yea , to the greater Part of Mankind ; shewing that divine Justice it self hath not so decreed . Grace differing from Debt . The Reason why God finds Fault with Men. The Question , Who hath resisted his Will ? resolved . Their urging all to for sake Sin , contradictory to their Opinion , and not in true Eaith . Their Flattering many with fair Pretences , contrary to their own Intentions ; the poor Encouragement and cold Comfort , that their Doctrine of a personal Reprobation yields to the greatest Part of Mankind . The wise God , the just Judge , is the Ordeiner of the Punishment , not of the Fact ; nor the Author of Sin , or their Wickedness who persecuted Christ. Hypocritical Priests , making and strengthning Hypocrites , by deceitfully daubing them up in their Sins , and flattering them with a [ You are not fallen from Grace ] while they are guilty of gross Wickedness . Concerning God's Convenant with David , and his Seed and the Mystery typified in him . To all which is added a short Postscript . A Brief Introduction TO The following Discourse concerning Election and Reprobation . STephen Scandret begins with an absolute false Charge against me , as Depraving God's Truth ; whenas according to plain Scripture , without any Depravation thereof , I examined their partial and graceless Opinion , as their making God the Ordeiner of whatsoever comes to pass ( both as to the States and Ends of Men ) and their placing his Decree thereof from all Eternity upon particular Persons , and no●… upon the two Seeds and Conditions , wherein Election and Reprobation do originally consist , which in time extends to Persons , only as related to the good or evil Seed , and not from a partial , absolute and meer voluntary Decree and Design to particular Persons , as their narrow and silly Opinion imports ; which I opposed , and that from the Scriptures of Truth , testifying , 1. God's Good-Will and Grace to Mankind in general . 2. The real Causes ( on their Parts ) of his Severity towards them and their Reprobation : I ●…aid down the Presbyterian Principle and Opinion , as it may be seen in their Confession and Catechism , agreed upon by their Assembly of Divines ( so called ) at Westminster , and approved by the general Assembly of the Kirk of Scotland ; as where they say in their 3d Chapter , That God from all Eternity did by the most wise and holy Counsel of his own Will , freely and unchangeably ordain whatsoever comes to pass * And that by the Decree of God , for the Manifestation of his Glory , some Men and Angels are predestinated unto everlasting Life , and others fore-ordained unto everlasting Death — and that these Angels and Men thus predestinated and fore-ordeined , are particularly * and unchangeably designed ; their Number so certain and definite , that it cannot be either encreased or diminished , &c. And also upon the same Principle , they add in their tenth Chapter , That all those whom God hath predestinated unto Life , and those only he is pleased effectually to call by his Word and Spirit ( out of the State of Sin and Death , in which they are by Nature ) to Grace and Salvation by Jesus Christ , enlightning their Minds , spiritually and savingly to understand the things of God , &c. And in their eleaventh Chapter , God did from all Eternity decree to justifie all the Elected ; and Christ did in the Fulness of time dye for their Sins , * and rise again for their Justification . The Consequence of this Doctrine , with a plain and scriptural Answer and Confutation , are laid down in the latter End of our Book , entituled , The Glory of Christ's Light within expelling Darkness , which Book yet remains unanswered by S. S. both as to this and other Heads , wherein he and his Brethren are concerned ; though now , in order to vindicate this Doctrine , he layes down the Proposition thus , S. Scandret , That God did most freely , and unchangeably , and from all Eternity choose some particular Persons to partake of saving Grace , &c. from whence it will necessarily follow , That he hath reprobated or passed by others : I must manifest this by Parts . Answ. In Opposition to this Partiality unjustly charged upon God , I must assert this Proposition , That God's eternal Election stands originally in his own Seed of Promise , and free Grace thereby freely tendered to all Mankind , both Jews and Gentiles , and all Men in the first place left free for a Share therein , and none are reprobated , but who first reject this Grace , and like not to retain God in their Knowledge ; his words [ that he hath reprobated or passed by others ] are very doubtful , being as much as to say , that either God hath from all Eternity reprobated particular Persons , or left them to Reprobate themselves : It is then either God's Act or the Creatures , which ( as appears ) this Man's Masters ( the pretended Divines ) could not resolve ; and we do not expect him to be a more pro●…ound Divine then his Tutors : However , their Opinion at least reflects upon God , as passi●…g by the greater part of Mankind without a●…ording them any Saving Grace , or the least Spiritual Assistance of Divine Light or Life ; so as if he thus takes no notice of them at all , but passeth by them , they must inevitably be left to Destruction and eternal Misery by this Graceless and Uncharitable Opinion , which tends greatly to ●…cclipse the Glory of God and his free Grace , and renders the Tenders of it to Mankind in general , and preaching Salvation by it conditionally to all , no better then a Mockery to the greater part of the World : And this neither S. S. nor his Assembly of Divines have answered , nor can they clear themselves herein . S. S. begins to vindicate his Opinion by parts thus : sect 1 1. God's Act , which Essentially takes in the Object thereof ; he hath chosen some particular Persons , 2 Thes. 2. 13. God hath Chosen you , Joh. 15. 19. I have Chosen you , Ephes. 1. 4. He hath Chosen us ; This being directly denyed , I shall add Arguments . Answ. The Scriptures are not denyed by me , as most falsely is here insinuated ; but I deny that these prove their Proposition for a Personal Election or Reprobation from all Eternity : as also I deny , that God ●…rom all Eternity did unchangeably ordein whatsoever comes to pass ( as they most grosly asserted ) or that his Decree or Act , is so absolute from all Eternity to particular Persons , as strictly eying and unchangeably designing each Person to his End ; a certain definite Number unto everlasting Life , and others to everlasting Death : This I still oppose , and find this Man's Vindication thereof very ●…eeble , and his Proofs impertinent . For that 2 Thes. 〈◊〉 . 13. He hath left out the following words ; after [ chosen you ] he leaves out [ through Sanctification of the Spirit , and Belief of the Truth ] which , as they clearly explain , how they were chosen to Salvation , even the Conditions on which God's Act of Chusing them depends , to wit , Sanctification of the Spirit , and Belief of the Truth : So this makes clearly against my Opposers Opinion , for they were not capable of this Belief of the Truth and Sanctification , before they had personal Beings , which sure they had not from all Eternity ; and so seeing the Way and Act of God's chusing Men , must be through Sanctification , and of the Spirit , and Belief of the Truth ( which Condition answers this Decree ) he hath not designed nor ordeined the contrary Condition ( of his Wrath against Man ) as Sin and Unbelief , though they are come to pass upon many , whose Repentance and Return God rather willed , then their Death or Destruction . But if S. S. might have pleaded a little further from the words , God hath from the Beginning chosen you , if he had insisted on the Words [ from the Beginning ] I might answer , That does not signifie from all Eternity ; much less that he hath had you particular Persons in his Eye , as unchangeably designing you to Salvation , meerly as particular Persons , without having Relation to any such Conditions or Qualifications , as Faith , Sanctification , &c. ( which may be rejected by Man ) 2. The Words [ from the Beginning ] are so far from signifying from all Eternity , that in this place they reach not so far as to the Time of the Beginning of the Creation ; but rather to the Time of their first Reception and Belief of the Truth , according as they import in divers other places , as 1 Joh. 3. 11. This is the Message that ye have heard from the Beginning ; and 2 Joh. 5. Though [ Beginning ] in the highest Sense , relateth to Christ ( as the divine Word ) who is the Beginning and the End. And also note , that S. S. deals with that of Joh. 15. 19. as he doth by the other , leaving out both the foregoing and following Words , which still make against him ; setting down only [ I have Chosen you ] whereas Christ said thus , Because ye are not of the World , but I have Chosen you out of the World , therefore the World hateth you , Joh. 15. 19. And then it is plain , they were both of and in the World , before they were chosen out of the World ; for could they be chosen out of that-which they were never in ? So that Christ's Chusing his out of the Corrupt Wayes and Spirit of the World through Faith and Sanctification , is the Reason why the World hates them , which it did not while they were Conformable to the World. By [ the World ] here is understood , those who are in the Natural , Unbelieving State , and also such as hate the true Believers and Disciples of Christ ; whence it follows , that you Presbyterians ( how highly soever you conceit of your selves as Elect Persons from all Eternity above all others , yet ) are not in the Election of Christ , nor in a State of Election so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit o●… Persecution Rules in you ; as 〈◊〉 〈◊〉 〈◊〉 shewed it self in many of your Leaders and 〈◊〉 〈◊〉 . And to that of Ephes. 1. 4. He hath Chosen us 〈◊〉 him ; These words [ In him ] to wit , in Christ ) S. Scandret , hath left out , like one that both shuts his own Eyes , and seeks to keep others in a blind Belief of his partial Principle : The very Ground and Principle of Election being in Christ ( which the man overlooks ) God hath Chosen us ( the true Church , which is Elect ) in him , before the Foundation of the World , that we should be Holy and without Blame before him in Love , Ephes. 1. 4. For as we are in him , and become so well qualified in Holiness , and thus nearly related to him , as to be without Blame , in due time we shew forth the Effects and Fruits of that Elect Seed and Principle , wherein our Life and Ground of Election stood before the Foundation of the World ; not merely as we are particular Persons , or Natural men ; but as his living and Royal Of-spring , his Church and peculiar People sprung from his own Seed , now in due time chosen by him out of the World and the Corruptions thereof , through Sanctification of the Spirit , and Belief of the Truth . S. S. Arg. 1. Particular Persons in time , receive Mercy , are converted , sect 2 made to p●…rsevere are saved : Therefore God did Decree this beforehand ; for God worketh according to the Counsel of his own Will , Ephes. 1. 11. Answ. Particular Persons in time receiving Mercy , being converted , and persevering in Grace ; doth not argue that Mercy was but only proffered and shewed to a few particular Persons ; nor yet that it is so absolutely and Eternally Decreed of God , that all ( to whom Mercy and Grace is shewed ) shall so inevitably persevere in it , as that there is no Possibility of their Declension and Falling from it after the time of their receiving Grace , while yet unestablished ; for 1. He hath concluded all under Sin , that he might shew Mercy upon all . 2. Those particulars who sincerely receive Mercy and Goodness , upon them he will have Mercy , both in a way of Continuance and Increase , and unto them Goodness who abide in his Goodness , Rom. 11. 20 , 21 , 22. It is true , God worketh all things after the Counsel of his own Will ; his gracious and good Will counsels him to shew forth Goodness and Mercy to all in the first place , and Severity or Damnation to none without Cause : And his Will is alfo Believers Sanctification , in order to which he graciously counsels and perswades Men by his Spirit , to forsake Sin , and be converted ; which manner of working in Man by his Counsel , is not an inevitable or forceable Act of his Will ; for Counsel and Force are much different , as is a●… absolute Decree to Act himself alone , and a Perswasion of the Creature to Act with him , by the Power and Assistance that he gives it : So the Perswasion on Men to Repentance & Perseverance in Faith and Grace cannot be an irresistable Forcing them thereto ; for what Reward can Men expect of God for any thing they are unwillingly forced to ( as by some supposed ) whereas God works upon that Reason and Conscience which he hath placed in Man , to perswade , induce , and move Men to forsake Sin , from a real Sence of the Evil of it , that they may leave Iniquity from a true Zeal and Hatred ( stirred up by the true Light ) against it : I drew them with Cords of a Man , with Bands of Love , &c. Hosea 11. 4. S. S. Arg. 2. God hath made Absolute Promises of the first Saving Grace , Ezek. 26. 25 , 26. I will sprinkle clean Water upon you , and you shall be clean ; a new Heart will I give you , Chap. 11. 19 , 20. and he quotes Jeremy 31. 33. and Isai 54. 13. All thy Children shall be taught of the Lord. These Promises are but a Declaration of his Decree , and they are not made concerning all , but particular Persons whom God hath in his Eye to save . This Argument is grounded upon his Mistake , and is very dull and impertinent , as not reaching his Principle he intends to vindicate by it : For 1st , It imports absolute Promises of the first Saving Grace to be but to particular Persons . 2. That God had only a few particular Persons in his Eye , & that from Eternity in his Promise of the first saving Grace , contrary to plain Scripture , which sayes , The Promise is to you and your Children , and to all them that are afar off , even to as many as God shall call ; and this Promise is Christ Jesus , who is God's Everlasting Covenant and Light , to which Men are called . 3. This Man mistakes the first saving Grace , confounding it with the Effects of it ( which it brings forth where it is received and obeyed ) As mens being made Clean , having a new Heart , &c. Ezek. 36. 35. and Chap. 11. 19. which are Effects of the Grace ; these he puts for the first Saving Grace and Promise of it ; as also his blind Argument supposeth these Effect●… to be unavoidably or forceably brought forth in some particular Persons , supposed to be designed for that End , without respect to their accepting of , and Concurrence with the Tenders and Appearance of saving Grace ) which in the Light of Christ is given them ) whereas it hath appeared unto all Men , Tit. 2. 11. And the Promise of the Everlasting Covenant , though freely and absolutely tendered to 〈◊〉 ; yet as it is made with any particular Men and confirmed ●…o them , they are such as are serious and penitent , retur●…ing and obeying , and hearkning to the Voice of God , abiding in his Love and Grace , &c. upon which he enters into Covenant with them & they with him , both in the Agreement o●… Li●…e ; Hearken unto me , and I will make with you an Everlasti●…g Covenant , even the sure Mercies of David , Isa. 55. 2 , 3. The Willing and Obedient shall eat the Good of the Land , Cha. 1. 19. ( not the Unwilling and Disobedient ) And I wi●…l give them an Heart to know me , that I am the Lord , a●…d they shall be my People , and I will be their God ( mark the Reason ) for they shall return unto me with their whole 〈◊〉 , Jer. 24. 7. Note , that this was foretold or prophesied ●…rding to the Fore-Sight that God had of the Willingness and Compliance of his People with his Grace and Spirit , a●…er it was proffered and given to them , to invite , perswade and draw them ( as many other Prophecies are , which ●…elate to his everlasting Covenant , for its Establishment with the Creature , on these and the like Conditions ) which is not a forcing Men to Conversion , to have new Hearts , to be clean , &c. For Grace from God is given , and Love shewn Men , to perswade and induce them to Love & Good. Will towards God ; he loves them first , that they may love him ; he opens unto them a Fountain and pours clean Water upon them , that they may wash in ; he works in them to WILL and to DO , that they may obey him , and by his Power and Aid work out their Salvation with Fear and Trembling , Phil. 2. 12 , 13. He puts his Laws in their inward Parts , that they may read and meditate Day and Night therein ; he teacheth his People , that they may hear , and learn of him , and obey his Voice ; and the Ministers of the new Covenant that was promised , preached Obedience and exhorted Persons to the Obedience of the Spirit , and of the Son of God , he being the Author of Eternal Salvation to as many as obey him , Heb. 5. 9. not to them that presumptuously hazard their Salvation upon a lazy Expectation of being driven by some irresistible Impulse or forceable Motion of Power , beyond what they are capable of . Arg. 3. Persons by Name , are particular Persons ; but Go●… hath sect 3 chosen Persons by Name , Rev , 13. 8. All that dwell on the Earth shall worship the Beast , whose Names are not written in the slain Lamb's Book of Life from the Foundation of the World. Answ. What great Ignorance & wonderful Darkness doth his Man shew in this Argument , both of the Book of Life , and of those Names which are written in it ! which belongs to Men in the new-born State , as related to the Seed of Election , to every one that hath a new Name given him , having overcome Sin ; and not the traditional Names given to Persons by natural Parents : But this Argument makes no Difference between the Old Birth and the New , nor between the old Name and the new ; nor between the old Nature with its Name , and the new Nature & its Name ; but saith , Persons by Name , are particular Persons ; but God hath chosen Persons by Name , as if he should tell us , That S. Scandret , Nath. Barnard , Hen. Coleman , with the rest of ●…resbyterians are chosen Persons by these and such their Names from all Eternity ; and that these Names , S. Scandret and Nath. Barnard , &c. are written in the Lamb's Book of Life ) but George Whitehead , Ro. Ludgater , Geo. Witherly , with the rest of the Quakers , are reprobated by Name from all Eternity . But what then doth he imagine this Lamb's Book of Life is , and what is it made up of ? Ah Lord ! free poor Souls from such Ignorance , and deliver them from such blind Guides as this Man ; against whose dark Argument and partial Opinion , let them read Jer. 17. 13. O Lord , the Hope of Israel , all that for sake thee shall be ashamed , and they that depart from me shall be written in the Earth , because they have forsaken the Lord , the Fountain of living Waters : So here being signified a Possibility to fall ; and many do forsake and depart from the Lord , and because thereof to be written in the Earth ; therefore it follows , that if People abide with the Lord , he will both abide with them , and their Names shall not be blotted out of the Book of Life , nor shall they be written in the Earth : And this also evinceth , that they are not by Name , as particular Persons , either absolutely elected to Salvation , nor reprobated to Damnation , but on Condition of abiding with , or forsaking the Lord. Arg. 4. All that are chosen do infallibly believe in time , and partake of Christ's Righteousness , Acts 13. 48. As many as were ordeined to Eternal Life believed , Rom. 11 , 7. The Elect have obtained it ; therefore some particular Persons were elec●…ed ; for if all were Elected , all would infallibly believe , &c. Answ. This is also a very frivolous , dull and impertinent Argument , and wholy misseth the State of his Proposition and the Controversies between us : In the first place he begs the Question , while he intends it to particular Persons , as eyed , and absolutely designed particularly from all Eternity to Salvation , &c. whenas the Question is not , Whether those that are chosen ( through Sanctification ) do infallibly believe ? nor , Whether Election ( which i●… in the Seed ) doth not in due time extend to particular Persons ? For those Persons ( or People ) who are true Believers , are come into the Elect Seed , being ingrafted into the tr●…e Root , are in the Election which obtains the Inheritance : And as true Belief , Faith , and Obedience are the Terms , upon which Life Eternal is promised and received ; so on the same Conditions Life is freely te●…dered in the Son of God to all Man-Kind , yea , to the whole World : God so loved the World , that he gave his only begotten Son , that whosoever believeth in him should not perish , but have everlasting Li●…e ; for God sent not his Son into the World to condemn the World , but that the World through him might be saved , Joh. 3. 16 , 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their Destruction ; for it cannot be consistent with him to have so decreed Damnation from all Eternity , ●…or those he ●…roffereth in time to save by his Son , upon Believing & Obeying ; and therefore , as to that of Acts 13. 48. some have it thus , And they believed , even as many as were ordeined ( or fitted ) for Eternal Life , which may not oppose Christ's Testimony before , Whosoever believeth on the Son , shall have Eternal Life ; which is promised , not as meerly respecting particular Persons , but that Condition on which 't is universally tendered , as namely , to be accepted in a living Faith and sincere Obedience : But some more Ingenuous , and as much learned as this Man , affirm , that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is translated Acts 13. 48. ordeined , signifies well appointed , set in good Order , prepared or disposed : So as many whose Hearts were prepared or well-disposed ( viz. in a Willingness of mind and right Order of Spirit , having true Desires sor eternal Life ) believed as the good Ground , or honest Heart that received the good Seed , so as it took Root . And as when Lydia heard the A●…ostles , God opened her Heart , that she attended unto the things which were spoken of Paul , Acts 16. 14. And as Barnabas exhorted the People , that with Purpose of Heart they would cleave unto the Lord , Acts 11. 23. Here was a true Preparation in them , both for Believing and Eternal Life . And further , from that of Acts 13. 46. it is evident , that both the Word of the Lord was preached , and Life Eternal tendered to those Jews who rejected it , or put the Word of God from them , and judged themselves unworthy of Everlasting Life : Wherefore , surely God did not from all Eternity either absolutely design them ( as particular Persons ) to Damnation , or to pass them by for that End ; for he did not pass them by without taking notice of them ; but gave them notice of the Way of Life and Salvation , tendring it to them by his Spirit in his Messengers , which had been a Contradiction to himself , if he had from Eternity absolutely decreed the contrary : But the envious Jews opposing and rejecting the Word of God , judged themselves unworthy of Everlasting Life , wherein they rejected their Hope which was of the Lord , & therefore their Destruction was of themselves , whereupon Paul and Barnabas said , Lo , we turn to the Gentiles , for so hath the Lord commanded us , saying , I have set thee for a Light of the Gentiles , that thou shouldst be for Salvation unto the Ends of the Earth ; and thereupon the Gentiles were glad , &c. vers . 47. So that here was universal Grace and Salvation preached and tendered to all , as that which God had foretold and promised , who did not exclude any from the Benefit thereof ; nor was any hindred from Life and Salvation , but who excluded themselves , being such as judged themselves unworthy of Everlasting Life . Arg. 5. Jacob was a particular Person , and loved before he sect 4 had done any Good , according to God's Purpose of Election . Answ. He hath herein wrested the Scripture ; for it doth not say , that Jacob was then loved and Esau hated , before they had done Good or Evil ( as he renders the Words ) for then it may be asked , what he hated Esau for , before he had done Good or Evil ? Did he hate him for nothing ? Surely no ; but what was said before they were born , or had done Good or Evil , was by Way of Prophecy , The Elder shall serve the Younger ; what is this to their Eternal States ? Jacob had no need of Esau's Service in Hell. And then to the following Words , as it is written , Jacob have I loved , but Esau have I hated ; where was it written ? and how doth it relate to Jacob and Esau ? Doth it relate to them meerly as particular Persons , under such a Limitation of Election and Reprobation from Eternity ? or rather to their Posterities , as under such different Qualifications of Love and Hatred ? Could God absolutely determine to hate any particular Persons , meerly as Persons , without respect to either the good or evil Qualifications or Works , as before they had done Good or Evil ? This were blasphemously to render him in Enmity against his own Works , as if he had made Man , or forced him into the World unavoidably , to destroy a●…d damn him to all Eternity ; whereas the Mercies of God are over all his Works , a great and principal Part whereof is Mankind . And as for that which is written o●… his loving Jacob and hating Esau , it is in Malchie 1. Their Posterities were called by their Names , that People of the Edomites , who succeded Esau ( who was called Edom ) * both in Name and Nature , Gen. 36. 19. whom Men should call the Border of Wi●…kedness , which could not be , till they were wicked and ha●… acted Wickedness : These were they against whom because of t●…eir Wickedness ) God had ( and against such st●…ll 〈◊〉 , Indignation forever ; and hereupon his . Decree is ab●…olute against the Wicked , who are Rebellious against him , and reject his Grace by rebelling against his gracious Light and Spirit in them : And also it was said unto Esau ( as 〈◊〉 the Wicked of his Posterity , or the earthly Edonites , and carnal , envious Persecutors ) Shall I not , saith the Lord , even destroy the wise Men out of Edom , and the Understanding out of the Mount of Esau , Obed. 8. That every one of the Mount of Esau may be cut off , ver . 9. For the Viol●…ce against thy Brother Jacob , Shame shall cover thee , and thou shalt be cut off forever , ver . 10. Thou shouldst not have looked on the Day of thy Brother , &c. neither shouldst thou have spoken proudly in the Day of Distress : See ver . 12 , 13 , 14. to the End : Are not here plain Causes sh●…wn why God hated Esau ? Arg. 6. God knows his Elect from others , and this not only after , but before they are called , 2 Tim. 2. 19. The Foundation of God standeth sure . The Lord knoweth who are his , Joh. 13. 18. I know , whom I have chosen , Joh. 10. 14. I am the good Shepherd , I know my Sheep , ver . 16. Other Sheep I have that are not of this Fold , them also I must bring , and they shall hear my Voice : Therefore are they particular Persons ; These , and not others , that the Lord hath chosen , Joh. 6. 37. All that the Father giveth me shall come to me . Answ. This Argument signifies nothing at all sor his Purpose , nor would it help him one whit if it were all granted ; for who questions God's Omnisciency ? God knows all alike considered meerly as Persons ; but in a near & peculiar Relation to himself , he knows his Elect ; he knows who are his ; Christ knows them both Men and Women , whom he hath chosen out of the World , and he saith , I am the good Shepherd , and know my Sheep , and am known of mine , Joh. 10. 16. But these latter Words [ and I am known of mine ] S. S. is pleased to leave out and quietly to pass by , for that Christ is known of his Elect , his Sheep ; but surely he could not be known of them before they were born , or had a Being : and as for those other Sheep which are not of this Fold , which Christ foretold the Gathering or bringing home of , they were such as had a Remainder of Innocency , in whom Jacob was not wholy destroyed through Rebellion and Wickedness ; but such as had been seeking Rest , where they could not find it ; but when the Truth and Way of Life came to be manifest to them , they were ready to receive and comply with it , and hear the good Shepherd's Voice and obey him . There were such lost Sheep both among Jews and Gentiles , who when the good Shepherd appeared , were so well disposed , as willing and ready to come to him , receive and follow him , and obey his Voice , which were distinguished from the Murtherers of the Just one in themselves , who were Wolves and Persecutors of Christ & his Witnesses , as he the good Shepherd was distinguished from the Hireling that fleeth , Joh. 10. 13 , 14. And they that come to Christ out of a true Hunger and Desire after him , as the Bread of Life , are those whom the Father hath given to him , who come to him in that which is given to him , of which he looseth nothing , but will raise it up at the last Day , Joh. 6. 37 , 39. And they whom the Father giveth to the Son , are given in a true Desire , Willingness and Love in themselves to the Truth , to follow & obey Christ ; the Father's Drawings not being resisted by them , but having an Influence and Prevalency with them , and upon their Spirits for that End as he said , Every man that hath heard and learned of the Father cometh unto me , Joh. 6. 45. so the Father's Teaching or Instruction was the Way of his drawing to the Son ; and this was not a Forceing them ( whether they will'd or nill'd ) to the Son ; but a gentle Perswading them to hear and learn of God ( in his Light ) that thereby they might come and ( in a sence of his Love therein ) be given to the Son. Arg. 7. This appears from the very Nature of Election ; for sect 5 where all are taken , or all are left , there can be no Election . Answ. Election rightly considered and truly stated , according to Scripture , I never questioned ; the Nature of which ( as is by this Opposer implied here ) is a being chosen out of or from imong ; and so the Elect , or true Believers , are chosen out of the World , from among Men , chosen out of Kindreds , Nations and People , as the Royal Offspring and Priesthood of Christ : But what proves this of a Personal Election and Reprobation particularly decreed and designed from all Eternity ? But still the quite contrary , far from the Nature of Election , or chusing a Church or People out of the World or from among Men , and that through the Sanctification of the Spirit and Belief of that Truth ; it follows that they were first in the World , in the Unbelief , and scattered among Men and People , before this Act of Election or chusing out , was fulfilled in them : He hath chosen us that we should be Holy and w●…thout Blame , that we might partake of Salvation by Jesus Christ , Ephes. 14. 1 Thes. 5. 9. and those thus cho●…en for this end , were the Saints , the Faithful in Christ Jesus , Ephes. 1. 1. who first trusted in Christ , ver . 12. who , alter they believed , were sealed with the holy Spirit of Promise , ver . 13. their Faith was in the Lord Jesus , and Love unto all Sai●…ts , ver . 15. who believed according to the working of his mighty Power , ver . 19. A●…d that th●… Esta●…e might be attained , Faith is offered to all ; the Power of Believing is given in the free Grace and Gi●…t of God's eternal Spirit and universal Light of his Son ; It bei●…g the World's Sin that they do not believe in Christ , of which the Spirit reproves them , sor which they would not be chargeable or reproved , if he had not afforded them Light and Power sufficient ●…or them to believe and obey Christ. S. S. Jacob have I Loved , and Esau have I hated . Though these last Wor●…s were spoken when Esau's Posterity was the Border of Wickedness , Mal. 1. yet what ever G. W. saith , were they spoken , to 〈◊〉 the free Choice that God long before had made os Jacob and his 〈◊〉 , pag. 112. Answ. As he intends Jacob after the Flesh ( and so his Seed ) who was called by the Name of Israel , this is still grounded upon his Mistake , and doth not at all make for his Opinion , but against him : For , though I grant a free Love to and Choice of Israel , so of the Seed of Jacob , as a peculiar People ; yet this did not secure them as to their eternal States , without their Perseverance in the Way of God : Neither was the Seed of Jacob , as after the Flesh , under an absolute Decree of Election to Eternal Life , that being known only in the Seed after the Spirit ; for the contrary was and is manifest in them , that did back-slide and rebel against the Spirit of God , and became Persecutors of the holy Prophets , and fell into gross Evils , many to their Destruction , which caused the Prophets often to complain against them , and Severity from God to come upon them that fell : On them that fell , Severity ; but on thee Goodness , if thou abide in his Goodness , Rom. 11. And it is said , The Lord was Wrath : So a Fire was kindled against Jacob , and Anger came up against Israel , Psal. 78. 21. Who gave Jacob to the Spoil , and Israel to the Robbers ? Did not the Lord against whom they had sinned ? For they would not walk in his Wayes ; neither were they Obedient unto his Law , Isa. 42. 24. and Chap. 43. 22. But thou hast not called upon me , O Jacob ; but thou hast been weary of me , O Israel ; thou hast made me to serve with thy Sins ; thou hast wearied me with thine Iniquities , ver . 24. Thy first Father hath sinned , and thy Teachers have transgressed against me , ver . 27. I have given Jacob to the Curse ; and Israel to Reproaches , ver . 28. Was Israel or Jacob's Seed then after the Flesh eternally Elected and Loved ? Was not his saying , I have loved Jacob , intended , to reprove the Ingratitude and Unfaithfulness of those his Posterity ? Mal. 1. 2. I have loved you , saith the Lord ; yet ye , say , wherein hast thou loved us ? &c. ver . 6. O Priests ! that despise my Name , &c. ver . 7. Ye offer polluted Bread upon mine Altar , &c. Thus those of Jacob or Israel ( after the Flesh , both Priests and People ) were reproved sor their Abuse of God's Love and Kindness ; and can any People now be said , to be so absolutely chosen to Salvation , meerly because God doth shew Love to them ? when now his Love in his Son is universally extended to the World : God so loved the World , &c. Joh. 3. Did he theresore decree the whole World to be saved ? See the Narrowness of the said Opinion of a Personal Election and Reprobation from all Eternity , and that impertinent Allegation of God's sree Choice of Jacob , and his Seed ( as it is intended to sute that Proposition , how false it is ) But further , the Apostle explains who are truly in the Election of the Seed of Promise , and who are the true a●…d spiritual Israel , ( and so in the Election which obtains ) See Rom. 9. 6. They are not all Israel which are of Israel , ver . 7. neither because they are the Seed of Abraham , are they all Chil●…ren ; but in Isaac shall thy Seed be called , ver . 8. That i●… , They which are the Children of the Flesh , these are not the 〈◊〉 of God ; but the Children of the Promise are counted ●…or the Seed : see also Gal. 4. 28 , 29. For Illustration whereo●… , the Apostle alludes to those Instances of Jacob and Esau , ( Rom. 9. 10 , 11 , 12. ) who were instanced as Figures of the two opposite Seeds , the two contrary Births , two differing People and Nations : as the Earthly and the Heavenly , the Natural and the Spiritual Seed , and Birth , are contrary in the very Nature and Ground ; and so are the Generations of each , as namely those in the first Adam , and those in the second ; those after the Flesh , and those after the Spirit : And so the Righteous and the Wicked , how contrary are they bo●…h in Nature and Spirit ? yet not simply as Creatures or Persons ; but as influenced with contrary Pri●…ciples , Spirits & Powers , which bring forth their own co●…trary Seeds , B●…rths and Images in Men and Women . Now whereas it is sa●…d , being no●… y●…t born ; neither having done Good or Evil. that the Purpose of God according to Election might stand , not of Works , but of him that calleth , it was said unto Rebecca , The Elder all serve the Younger ; or , the Greater hall serve the Lesser : Note , that this cannot oe a●…y 〈◊〉 of any 〈◊〉 or eternal Election and Reprobation of J●…cob a●…d Esau's Persons ; for what Service need Jacob in Heaven srom Esau in Hell ? or , what Service could Esau in Hell do Jacob in Heaven ? Howbeit , the Purpose of God according to Election stands sure originally in the El●…ct S●…ed , and so not of Works : Esau was a Worker ; and so the first Birth would of it self be a Willing , Running and Working for Li●…e eternal , which can be no Procurement of God's Purpose thereof : But a Seed is freely given of God to Mankind , and Power to bring forth Righteousness , and the living Works , as Effects of Grace ; and God freely calls Men thereto out of his free Grace and Love to all ; By grace are ye sav●…d , through Faith , and that not of your selves , it is the Gift of God ; not of Works , lest any Man should boast , for we are his Workmanship , created in Christ Jesus unto good Works ( mark this ) which God hath before ordained , that we should walk in them , Ephes. 2. 8 , 9 , 10. And Note , That this saving Grace hath appeared unto all Men , Titus 2. 11. It is not limited , or bound up to that Narrowness as the particular Electioners Opinion would bind it , as only to a particular designed small Number of Persons from Eternity , with an eternal Exclusion of all the World beside to everlasting Damnation , without Remedy ; which is a most partial and cruel Doctrine , ecclipsing the Glory and Soveraignity of God , which is most manifest in shewing Mercy , rather then meer partial Severity on his poor Creatures . Whereas S. S. teacheth , that the making this Vessel to Honour , that to Dishonour , is God's creating such a Person with a sect 6 Resolution to recover him out of his fallen State , by Saving Grace ; such a Person , with an Intention to leave and never recover him out of his fallen State , by renewing Grace , &c. p. 112 , 113. Answ. The Man runs still upon his first Mistake , placing such a partial Resolution and Intention upon God towards his Creatures , or particular Persons , in creating them as absolutely to recover one , and leave the other in the Fall : and why then doth this Man , or his Brethren , preach and tender Salvation upon Terms to all Sorts ? They cloak this partial Reserve with general Tenders of Good , imagining God to be as partial in his Intentions , and both as slighty and Contradictory in his Call and Proffers as themselves ; as if he should call all to Repentance and Life , and yet to have created them with Intention to leave the Greater Part in the Fall for Eternal Death ( or rather , to have from Eternity reprobated them ) or as his Masters of the Assembly say , He hath before ordained them to everlasting Death ; the Contradiction of which Doctrines both to God's universal Love , Grace , and Call , as also to themselves , how manifest is it ? That he should from Eternity ordain them for Reprobation , whom in due time he gives Light unto , and calls to Repentance , how plainly inconsistent are these and contradictory ? One while to say , he hath reprobated them ; another while , he passeth by them : One while , he hath before ordained them to everlasting Death ; another while , he creates them with Intention to leave them without Recovery ; which though all in curreth the same End ( as is supposed to a certain fore designed Number of Persons ) yet the State of the Case ( as it reflects upon God ) is as much opposite and contrary , as to say , God doth absolutely , eternally decree Man's Destruction , or did reprobate them from Eternity ; and then that he purposely passeth by , and leaves them to destroy or kill themselves ; whereas his good Will , and Kindness , and free Proffers of Grace and Salvation to lost Man admits of neither , to wit , neither of such Cruelty to , nor Carelesness of his Creatures ; his Mercies are over all his Works , and his Grace and Mercy in the first place extending to all : And that saying , He will have Mercy on whom he will , is no Limitation to the first extent of his Grace and good Will ; But that he will have Mercy , both by way of Encrease and Continuance to the Upright-hearted , even to them that fear him , who Love and obey him ; but those that are destroyed , their Destruction is of themselves , as it is written , But my People would not hearken unto my Voice , Israel would none of me ; Therefore ( mark the Cause ) I gave them over to their own Hearts Lusts , Psal. 81. 11. and as S. S. ( in Contradiction to himself ) saith , Nor doth God consume any Man meerly as his own Workmanship ; but ( he adds ) God endureth with much long Suffering unregenerate men , and they fit themselves for Destruction , pag. 113. See here , how the Man breaks the Neck of his own Cause : Is his Opinion of God's Eternally reprobating and ordaining partiticular Persons to Destruction come to this , That now while he sheweth long Suffering towards them , they fit themselves for Destruction ; that is , they rebel against God , resist his Spirit , and despise the Riches of his Grace , and slight his long Suffering and Patience , till they bring swift Destruction upon themselves ? And this God is not the Cause of ; He doth not unchangeably ordain whatsoever comes to pass : Sin and Rebellion in the Wicked , and their Striving against him , Isa. 45. 9. are come to pass , which he is not the Author of ; Wo unto him that Strives with his Maker ; thou hast hid thy Face from us , and we are consumed , because of our Iniquities ; which God is neither the Author nor Cause of . S. S. God's Election is unchangeable ; he will certainly bring in , never finally reject that Soul he had taken Liking to — Nothing sect 7 can fall out , not Sin it self , causing God to alter his Purpose ; he foresaw all , &c. p. 113. Answ. His Election and Purpose thereof , where made sure and confirmed by his Spirit in his Sanctified ones ( who are established in his Grace ) is unalterable : But 1st , There are Degrees and Growths in a State of Election before Establishment ; as those to whom Peter wrote his first Epistle , were called Elect , according to the fore-Knowledge of God through Sanctification of the Spirit unto Obedience , &c. 1 Pet. 1. 2. These though Elected ( so far as they were chosen out of the World , through Sanctification and Belief of the Truth ) yet he both wrote unto them , to stir up their pure Minds , 2 Pet. 3. 1. and exhorted them , to give Diligence to make their Calling and Election sure , that they might never fall , 2 Pet. 1. 10. But what need of this , if they were personally elected ( from an absolute Purpose of God ) from Eternity ? Needed , or could they make that more sure , which God had made so absolute ? If so , then the Exhortation had more properly run thus , viz. Brethren , believe that God hath made your personal Election sure from Eternity ; and then what needed he warn or admonish them concerning the Apostacy of those who denyed the Lord that bought them , who had forsaken the right Way , or of such , who after they had escaped the Pollutions of the World , through the Knowledge of our Lord and Saviour Jesus Christ ( which sure was saving Grace ) yet were again entangled therein , that their latter End was worse with them then the Beginning , 2 Pet. 2. Did not then their Sin , their falling from Grace , and so their Disobedience hinder their Establishment and Security in a State of Election , or keep from that Diligence ( in the Spirit ) whereby they should have made their Calling and Election sure . 2dly , His saying , That Sin it self cannot cause God to alter his Purpose , is not only a gross Mistake ( as in this Case ) but also gives a great Liberty to Hypocrites ( who believe they are eternally elect Persons ) to continue in Sin and Presumption : But in Reproof to such , and Confutation of the Mistake , see what the Prophet Jeremiah saith in the 18th Chapter , where having first declared the Power God had over them , by the Instance of the Potter , ver . 3 , 4 , 5 , 6. He further shews his Purpose and the Manifestation of his Power , both in Judgment and Mercy , and the Condition on which his declar'd Thought or Intention may be alter'd , as where he saith , v. 7. at what Instant I shall speak concerning a Nation & concerning a Kingdom , to pluck up and to pull down and destroy it , v. 8. If that Nation against whom I have pronounced , turn from their Evil , I will repent of the Evil I thought to do unto them , v. 9. And at what Instant I shall speak concerning a Nation , and concerning a Kingdom , to build and to plant it , v. 10. If it do Evil in my Sight , that it obey not my Voice , then will I repent of the Good , wherewith I said I would benefit them : See also ver . 11 , 12. to the 18th . Object . If any should thus object , That these conditional Alterations of God's Purposes did but concern their temporal Conditions , not their eternal , &c. Answ. It may be answered , That it is a Mistake ; they concerned both ; except Men repent they shall perish eternally : Their persisting in Evil-doing and Disobedience to the Voice of God , i●…currs eternal Condemnation , as well as temporal Punishments ; so contrary wise , through true Repentance , &c. both have been escaped by many , and Godliness is great Gain , which hath the Promise of the Life that now is , and of that which is to come , 1 Tim. 4. 8. & 6. 6. Again , my unanswered Objection was and still is , Were it not impertinent and vain , to warn Men of Destruction , sect 8 eternal Death , or Perishing , if from Eternity they were secured from any such Danger ? Or on the other Hand , in time to set before them Life and Death , that they might chuse Life , & refuse Death , &c. as Deut. 30. 15 , 16 , 17 , 18 , 19 , 20. If God had particularly designed them for Death and Destruction , how should they then chuse Life ? Were not this to mock them with a dissembling Proffer of Life , if the contrary be so unalterably designed for them ? S. S. ( After his fashion ) answers , God that decrees their Salvation , decrees by such Warnings to work in them his Fear and an holy Caution , to keep them in his Wayes , that they may be saved , p. 114. Rep. What Fear ? A Fear of that which there is no Danger of , or that from a Fear of Destruction they may fear him , when they are from Et●…rnity unalterably secured from Destruction , or of Salvation ( as is supposed ) What Non-sense and impertinent Preaching and Warning is this , to dissemble People into a Fear and Cautiousness of that which they are out of all Danger of incurring , especially , if God's Purpose in the Case be so unchangeable ( as to particular Persons ) that Sin it self cannot alter it ? Is this Way of Presbyterians warning Men of Destruction ( being compared with their partial Opinion ) any better then frighting Children with fond Conceits and Fancies of things that are not ? But we are sure that the Warnings that both Moses , the Prophets and Apostles gave , were real and serious , both as to their Tendence and Consequence , and not with such partial and contradictory Reserves and Opinions , as this of the Presbyterians eternal Election and Reprobation of particular Persons . Object . Whom he will he hardeneth , Rom. 9. Peter deserved sect 9 hardening as well as Judas ; That God hardeneth Judas , not Peter , proceeds from the meer Pleasure of his Will , p. 114. Rep. The Man most egregiously mistakes in this his placing such a severe Act of God's Will ( as hardening any that are rebellious ) upon meer Will and Pleasure ( in our Opposer's Sense ) as the Cause of such a Judgment , whereas it cannot be the meer Will and Pleasure of God to use such Severity , as to harden and destroy his Creatures ; for he delighteth in Mercy , Micah 7. 18. and hath no ●…leasure in the Death of him that dyeth ; and he willeth not the Death of a Sinner , but rather his Return , Ezek. 18. 23. & 33. 11. So that when he will harden , or give Persons up to the Hardeness of their Hearts , Justice ( as being provoked ) is of Necessity the Reason of his so acting , and not meer Will and Pleasure ; neither doth he harden Men from Eternity , but in Time , because of their Rebellion , resisting and gain-saying him in the Time of his long Suffering and Warnings to them , which doubtless he fore-saw in Pharaoh , who was in himself a proud , imperious , cruel Rebel against God , and Tyrant over his People , which appeared when he was warned in his saying , Who is the Lord that I should obey his Voice , to let Isra●…l go ? I know not the Lord ; neither will I let Israel go * Exod. 5. 2. As also Pharaoh's Rebellion appear'd when he hardened his own Heart , when he saw there was Respite , Exod. 8. 15. So God's giving him up to Hardeness of Heart , was not upon meer Will and Pleasure ; for that is all the Reason that the severe Actions of such Tyrants as Pharaoh , yields , as namely , Will and Pleasure : their Will is their Law ; they will be cruel and oppress , because they will do so : But all the Judgments of the Lord are just and righteous , respecting the Merit of the Fact or Cause more then meer Will and Pleasure ; therefore it was his Will to give Pha●…aoh , Judas , and many others , up to Hardeness , because it was Just so to do , for that their Rebellion and Provocation was exceeding great and high against him ; when as rigorous and cruel Tyrants use their Power in their Cruelties and Oppressions ( and seek to temporize and draw out their Subjects into Irreligiousness and Debaucheries ) only upon Will and Pleasure ( which to affix upon God , as the Reason of hardening any , is no small Degree of Blasphemy , as is this Man 's accusing God with the meer Pleasure of his Will , as the Cause or Reason of hardening Judas , not Peter ; & his accusing Peter with deserving hardening as well as Judas , is his manifest Error , making no Difference between Judas his Offence and Peter's , nor between their States and Conditions ; As the State of Peter , who through Weakness and Fear denyed Christ , which he presently repented of ; and that of Judas , who wilfully betrayed Christ , and delivered him into the Hands of Murtherers : Was not here a vast Difference between Peter and Judas ? ( what say you Professors to it ? ) and a great Reason for the Judgment of God upon that Traytor Judas more then meer Will and Pleasure . S. S. Arg. As there are particular Angels , whom God suffered sect 10 to fall ( though he could as easily have preserved them as he did the rest ) so there are particular Men and Women ( whom God endures with much long Suffering to fit themselves for Destruction ; therefore from all Eternity did God decree thus to do concerning them in particular ; for known to the Lord are all his Works from the Foundation of the World , p. 114 Answ. God's suffering Men and Angels to fall , or to fit themselves for Destruction , doth much differ from eternally decreeing them particularly for Destruction ; for if he had so decreed concerning them ( meerly as particular Persons ) what needed he endure t●…em with much long Suffering ? that being both a Testimony of his Grace or Favour towards them , and of his Unwillingness to destroy them ; for his long Suffering and Goodness leadeth some to Repentance , and his Judgment is according to Truth upon them that despise the Riches of his Goodness and Forbearance , Rom. 2. And concerning the Fall of those Angels that fell , 1st , God did neither particularly design it ; nor was he the Author of it , no more then of Men's Transgressions in general ; he hath ordained the Punishment of the Ungodly , not their Ungodliness ; for in Jude 6. it is said , The Angels which kept not their first Estate ( or Principality ) but left their own Habitation , he hath reserved in everlasting Chains under Darkness , &c. To that Saying , God could have preserved them , I answer , They provoked him , which was their great Sin and Loss to themselves ; Therefore he saw it not meet to continue his Love and Favour to them which they had so abused : Neither is it his Will or Way to detain or restrain any forceably in his Way , whether they will or not ; nor to preserve any without their Diligence in attending upon him , and keeping their Habitations . 2dly , So likewise concerning those that were ordained of old to this Condemnation , Jude 4. ( or as it may be read ) who were of old prescribed to this Judgment of the Ungodly ) however they as Ungodly Men , were so ordained for Condemnation ; not meerly as particular Persons , but as such , who were so far fallen from the Grace of God , as to transfer his Favours unto Luxury , denying the only Lord God ; They were also Trees whose Fruit wither d , twice dead , &c. Jude 12. Surely they could not be twice Dead , if they had never been Quickned ; but their Ingratitude and Abuse of the Grace of God that had quickned them , caused their Condemnation ; as , God spared not the Angels that sinned , but cast them down to Hell , they having left their own Habitation ; and spared not the old World , nor the Cities of Sodom and Gomorrah , whom he condemned with an Overthrow , making them an Ensample unto those that after should live Ungodly , 2 Pet. 2. This sufficiently declares the Reason & Cause of Condemnation , both to Angels and Men to be their Sin , in forsaking the Lord , and living Ungodly . But whereas S. S. renders God's fore-knowledge of all his Works , as the Reason or Proof , That he from eternity decreed particular Angels and Men for Destruction ( which appears Contradictory to his Masters of the Assemblies confessing , viz. That God hath not decreed any thing because he foresaw it as future , Confess . Chap. 3 ) This Proof is as impertinent as the rest of his shallow Arguments ; for his fore-Knowledge being infinite , it is no Proof that he hath absolutely decreed or ordained all things that come to pass , because he foresaw all ; for he hath not ordained that Men should live in Sin , though he hath designed their Punishment who do so live ; yet known unto the Lord are all his Work 's , both those of his Creation which he wrought according to his absolute Pleasure , both in Heaven , and in Earth , and in the Sea , &c. Psal. 135. 6. and Man was not capable of resisting his Maker in forming of him ; he was as the Clay in his Hand ; as also , the Lord foreknew his work of Sanctification and saving of man from Sin and Death ; but this is not effected without a Subjection to his Will , and a Compliance with his Spirit , and Power in his Work within : They are not Partakers of Salvation from Sin , who wilfully gain-say the Truth , resist the holy Ghost , and act Despite against the Spirit of Grace . But further , I find S. S. so uncertain in the Management of his partial Proposition for a personal Election and Reprobation , that he is made sometimes to grant and confess to Truth to his own absolute Confutation , and the Break neck of his graceless Cause ; As by his Confessing , That God hath no Pleasure in the Death of him that dieth ; considered barely as his Creature ; for he is willing to receive to Mercy every returning Sinner , yet if a Person perseveres in Wickedness , as such God will laugh at his Calamity , &c. Thus far S. S. From whence it follows , 1st , That God did not from Eternity decree the Damnation of particular Persons , contrary to his declared Pleasure . 2dly , That persevering in Wickedness is the Cause of Men's Calamity , 3dly , A●…d their Perversness and Obstinacy in rejecting Wisdom's Reproof and Counsel , the Cause that God will laugh at their Calamity , and mock when their Fear cometh . Now the Doctrine of Election and Reprobation , as universally sect 11 and equally laid down in the Scriptures of Truth , and as accordingly by us asserted ( for that there can be no Repugnancy either in God's Actions , or in his Will , whether secret or revealed , as some vainly imagin ) cannot be inconsistent with God's Prohibitions , Eat not of the Tree of Knowledge . His conditional Promises , If thou dost well , shalt thou not be accepted ? If you Seek the Lord , he will be found of you . Whosoever believeth shall not perish ; shall not abide in Darkness . His conditional Threats , If thy Heart turn away thou shalt Perish : If ye for sake him he will for sake you . His sending his Son into the World , not to Condemn the World. He should have added [ Christ's Dying for all Men , tasting death for every Man ] his giving his Spirit to instruct them ; His Setting Life and Death before them , in the Promises and in the Threats , or giving Men up to their Lusts for Sin , This cannot be inconsistent with God's Election or Choice of true Believers and Obedient , nor with his rejecting the Rebellious * unto Reprobation , for they evince the Truth thereof ; But the Presbyters partial Doctrine of Election and Reprobation of particular Persons , and certain definite number of Men and Angels , and their most grosly Asserting , that God from all Eternity did freely and unchangeably ordain whatsoever comes to pass , This is both inconsistent with those and such his Prohibitions , conditional Promises and Threats ; His sending his Son not to condemn the World , but that the World through him might be saved ; his dying for all Men ; his giving his good Spirit to the Disobedient to instruct them ; his setting Life and Death before them , to chuse Life , or perish , Deut. 30. 15. to the end ; but Alas ! if from Eternity God had reprobated them , or absolutely ordained and designed their Damnation and Curse , how should they Chuse Life or Blessing ? Or , if particularly & unchangeably ordained to Life and Salvation from all Eternity , Could there be any such Danger of their perishing , or that they should thus need to be threatned with Cursing and Perishing , if their Heart turned away from the Lord ? For had they been unchangeably designed of God for the one End ( whether Life or Death ) were it not very inconsistent to propose both conditionally to them ? as namely , to exhort them to chuse Life ; or if they refused , to threaten them with perishing &c. do not you partial-minded Presbyters and Calvinists by such kind of Preaching , and Propositions so contrary to your partial Principle , most grosly dissemble with People , and mock them contrary to your own Belief ? whenas Moses , the Prophets and Apostles in such like Conditional Promises and Threats believed what they spoak ; they believed and therefore spoak from the Spirit of God , which cannot lie nor dissemble . If you say , God hath decreed particular Persons Salvation by such Warnings , you thereby tell us that he hath decreed it by Threatning them with Damnation , and thereby you affix your non-sense & incongruous Doctrine upon God , rather then you will confess your own nonsensical Contradiction therein , which runs thus , That God hath from all Eternity unchangeably designed some Persons eternal Salvation , and yet that he warns and threatens the same Persons with eternal Damnation or Perdition , if they refuse Life , or to ●…earken to him and obey him , or if their Hearts turn away from him : pray , mark , how inconsistent and contradictory this is ; like as to say , It is unchangeably designed of God that you must live for ever ; yet take heed you do not dye eternally . And to S. S. his adding , All these are subservient to the Soveraign Design of God's Decrees : The Magnifying his Mercy and Grace in the Salvation of all the Elect ; his Justice or Wrath in the Reprobates , &c. pag. 115. Ans. If by the Words [ All these ] as we may take him ) he intends , according to the Assembly's Confession , That God from all Eternity did most freely and unchangeably ordain whatsoever comes to pass ; then it may be understood , that all these things , those Conditions or States , both Good and Bad , which he mentions before , are subservient to the soveraign Design of God's Decrees ( as he words it ) But if by [ all these ] he intends all these conditional Promises and Threats , are so subservient ( as I think he doth ) then God's Decrees of Men Salvation or Damnation , are also conditional accordingly : as first , If you seek the Lord he will be found of you ( and then as all are called to seek the Lord , he hath also given Liberty and a Capacity to all to seek him that they may find him ) this I grant to be according to his good Will , and subservient to his Decree , as his sending his Son into the World , not to condemn the World , but that the World through him be saved ; for he verily was fore-ordained before the Foundation of the World , 1 Pet. 1. 20 , 21. But then I deny , that God hath either decreed or ordained that men's Hearts should turn away from him , or that they shall forsake him ; or love Darkness rather then the true Light ( which is come into the World ) whereby many cause their own Condemnation : How dare any say or think , that all these are subservient to the soveraign Design of Gods Decrees , as they must who say , that he has unchangeably decreed whatsoever comes to pass ? which renders him to be the Author of those and such Sins and Abuses against himself and his Love , and that in order to serve his own Decree ; which is very blasphemous against God , who hath testified otherwise , as namely , Thy Destruction is of thy self , but in me thine Help , saith the Lord , Hoseah , 13. 9. and why will ye die , O house of Israel ? &c. God is not the Author of Sin , nor willing that any should perish therein ; he doth actually damn none but the finally ●…mpenitent ( as is plainly confessed ) So , thus his Decree Justly stands against the finally Impenitent ; therefore do not continue in your Impenitency , that you may not incurr final Damnation . God is neither Partial nor Cruel , in decreeing to deny saving Grace sect 12 to some , whilst he decrees to give it to others , p. 115. Answ. That God doth so decree is but Petitio Principii , and sufficiently confuted in the whole Tenor of this Discourse ; and let the Ingenious Reader Judge , whether this doth not render him both Partial and Cruel , to conclude , he hath unalterably decreed to damn some , and to deny them saving Grace ; but decreed to give it to others , who were by Nature Children of Wrath as well as the rest , and yet all God's Creatures and Workmanship , as Man and Woman , both the saved and the damned , are all inevitably brought into the World. This partial Doctrine of God's eternally decreeing to save some and to damn the rest ( who by Nature are rendered as all a like ) is enough to make many despair , and curse God that ever they had a Being , and to * destroy themselves , as many have donc upon this Principle , as by Satan's seconding it by perswading them , That God hath decreed to deny them saving Grace , on purpose to damn them forever ; which is ●…o small Reflection upon God and the Glory of his Soveraignity and Grace , and tends more then a little to ecclipse the Glory of his divine Justice , to render it so vindictive and cruel , as not in the first place to regard his own Workmanship in general ( to wit Mankind ) but to decree eternal Vengeance for the greatest part thereof , without affording them the least Degree of saving Grace , to help them out of the sallen Estate . Oh , What a cruel , dark Spirit is that in Electioners , that thus reflects u●…on a most gratious and Merciful God , who delighteth in Mercy and not in Destruction ! Neither is his divine Justice so Inconsistent with himself and his gracious divine Nature , as not to respect poor lost Man and Woman in general , or as not to allow Grace and Light sufficient for the Help & Salvation of Mankind in general , seeing that his being a Savour is not inconsistent with his ●…vine Justice ; for he said , I am a Just God and a Saviour ; there is none besides me , Isa. 45. 21 , 22. Divine Justice cannot be so partially cruel to the Creature , as either to make void divine Goodness , or withhold it from Mankind . S. S. Who can prove that converting , confirming Grace , is a sect 13 due Debt to every fallen Man and Woman , who hath first given to him , p. 115. Answ. What an impertinent Question is this ? Who of us ever asserted Grace to be a Debt to any Man ? Grace being so contrary to Debt in the very Nature of it , Rom. 4. 4. & 11. 6. God loved us first ; so that his Grace or Favour in the first Place is free to all Men , without Exception or respect of Persons ; and this condemns the Cruelty and Partiality , which the particular Electioners ( or Predestinarian ) Opinion would lay upon God , to limit and tye up his Grace in such Narrowness as it doth . Why doth he yet find Fault ? Rom. 9. may be justly objected against that erroneous Doctrine , That God hath unchangeably ordained whatsoever comes to pass ; for why should he find Fault , either with his own Works , or with the Effect of his own Design or Decree ? But he doth not find Fault , either with his own Works of Creation ( as made by him ) no●… yet with any Vessel , as made , renewed o●… clea●…sed by him , but as polluted or corrupted with Sin ; and so with Man , not as his Maker is the Potter or Framer , but as the Devil is the Potter , having framed Men up in his own Nature and Image of Sin and Unrighteousness ; and so , W●… unto him that striveth with his Maker , Isa. 45. 9. to which that of Rom. 9. 20. relates . And likewise , Who hath resisted his Will , or the Might of his Pow●…r ? is a Question ( of some ) supposing that God absolutely Wills and Effects whatever comes to pass from an unchangeable Purpose or Design , both as to the particular States and Ends of Pe●…sons : but herein ma●…y partial Minds and narrow Spirits are greatly mistaken ; for though the Will of God , and the Might of his Power , both in creating Man , and in many times convicting , judging and condemning the Wicked and Rebellious for Sin , be absolute and irresistable ; yet his Will , as manifest in the Tenders o●… Good , in Counsel and Perswasion to Man , in the Strivings of his Spirit with the Wicked ( All which have a tendence to draw Men out of Sin and Evil , and to induce them to Righteousness ) His Will , as thus considered , many do resist , in rejecting his Counsel , rebelling against his Commands , quenching his Spirit , resisting the holy Ghost , despising his Law , casting it behind their Backs , striving agai●…st their Maker in the time of his Patience and long Suffering towards them , till for their Rebellion he bring his Severity and heavy Hand upon them ; for if Men did not resist the holy Spirit , it should not need to strive with them ; God wills not that any should perish , but that all Men should come to Repentance , 2 Pet. 3. 9. Who will have all Men to be saved , and ●…o come unto the Knowledge of the Truth , 2 Tim. 2. 3 , 4. And yet all are not saved ; all do not know the Truth ; and what hinders them ? Not any Decree of God ; but their resisting his Good Will , Counsel and Motions of his Spirit . O Man ! thy Destruction is of thy self ; but thy Help is of me , saith the Lord. S. S. All fallen Men and Women are not reprobated ; this is sect 14 some Comfort , and it importunately urgeth all in Compassion to their own Souls , to turn from Sin to God in Christ , and to seek after good Scripture , Evidence of their Election , p. 116. Answ. The Matter would have been more congruous thus , for that no fallen Men nor Women are reprobated for Everlasting lasting Destruction , until they have first slighted the Kindness of God , abused his Grace , rebelled against his blessed Light , rejected his Knowledge , as not liking to retain him in their Knowledge ; this importunately urgeth all in Compassion to their own Souls , to turn from Sin to God in Christ , while his Grace and Good Will extends to them , and a time of Love is afforded them ; while he maketh his Sun to rise on the Evil and on the Good , and sendeth Rain on the Just and on the Unjust , Mat. 5. 45. Now this is Matter of Comfort , that God doth shew Love and Kindness towards all ; and that he universally extends Light and offereth Salvation by his Son ( who indeed is his shining Sun ) to the Ends of the Earth ; and that he willeth not ( or desireth not ) the Death of any in their Sins ; but rather their Return and Repentance , that they may live . But alas ! What a mani●…est Contradiction is it for the Man , one while to conclude , that God hath from all Eternity reprobated the greatest Part or Number of ●…allen Men and Women , or unchangeably designed their Eternal Damnation ( poor Encouragement ) another while , to tell of importunately urging all in Compassion to their own immortal Souls , to turn from Sin to God in Christ ? How should they have Compassion to their immortal Souls , if God hath no Compassion nor Love towards them ? Or how should Reprobates turn from Sin , if eternally reprobated ? This were but putting them upon an Impossibility , and so a flattering and mocking them with a pretended Kindness , never intended for them . As the Opinion ( which I oppose ) vainly supposeth , by such specious Pretences Presbyterian Priests , &c. have flattered many out of their Money , which is like as if a Priest in his preaching to a People , should bid them all have Compassion upon their Immortal Souls , and turn from Sin ; and then tell them it is impossible they should ever turn from Sin , or be saved , God having unalterably designed the Destruction and Damnation of the greatest Part of them ; what Comfort would this Contradiction and cruel Partiality administer to them , I pray you ? It would be but cold Comfort to tell a great Congregation , That God had fore-design●…d them all , except two or three of them , to be damned eternally . This is not the Word of Faith , nor any preaching in the Faith ; this is not Yea & Amen , but a saying and unsaying ; a pretending to comfort and encourage them all , and to discourage and lead m●…ny into Despair : And how then should they seek Evidence in Scripture for their Election or Salvation ? The Scriptures of themselves do not evidence to particular Perso●…s their Election from Eternity ; the Seriptures do not tell S. Scandr●…t & Nat. Barnard , &c. that they are Elect Persons ; B●…t to them that believe in Christ , and in him have obtained Power over their Corruptions , and whose Hearts are truly and spiritually tender towards God , his Spirit beareth Witne●…s w●…th their Spirits , and evidenceth to them ( according to Scripture ) that they are the Sons of God , chosen in Christ Jesus , through Sanctification of the Spi it and Belief of the Truth ; and so are adopted through the Spirit of Adoption , to be the Children of God , and Coheirs with Christ of Eternal Life and Peace . S. S. Is the Judge cruel that hangs up a Murtherer ? sect 15 Answ. No ; but neither the Judge , nor yet the Law doth ordain or prescribe , that this or that Person shall be a Murtherer ; for the Fact is forbidden , and the Punishment is prescribed , as is the judgment and Punishment of ungodly Men in general . S. S. God doth actually damn none but the finally Impenitent . Answ. Then their Impenitency is the Effect of their own Disobedience and Rebellion , not of God's Decree ; and this sufficiently con●…utes their accusing God with fore-designing or ordaining the Sin or wicked Actions of Men , or particular Persons , ●…or such and such Wayes and Ends , Act. 2. 23. Christ , being delivered by the determinate C●…unsel and fore-Knowledge of God , after you had taken with wicked Hands , you hav●… crucified and slain , p. 116. There was a Necessity of his being delivered to suffer , as God fore-knew , because of the Sins of the World : Christ was given up in the Counsel of God on his Part to suffer ; but their wicked Hands , that God permitted to take and murther him , were against God and Christ , not subject to his Counsel of Love and Mercy ; but to the Devil and their own wicked Hearts , malicious & murtherous Spirits ; and therefore they were by God's Counfel call'd to repent , to be converted , to turn from their Iniquities , Acts 3. 14 , 15 , 19 , 26. But surely God did not call them to re●…ent of obeying his holy and just Counsel , but of their Iniquities , having murthered the Just one . Acts 4. 27 , 28. Against thy ●…oly Child Jesus , Herod & Pontius Pilate with the Gentiles and the People of Israel , gathered themselves together , to do whatsoever thine Hand and thy Counsel had determin'd before to be done . But see ver . 25 , 26. concerning the Gentil●…s Rage , and the Kings of the Earth , and the Rulers standing up , and gathering together against the Lord and against his Christ ; the Rage and wicked Consultations of whom God was not the Author of ; for when God by the Mouth of his Servant David asked , Why did the Heathen rage ? ver . 25. Would it have been a good Answer for any to have said , Lord , why dost thou ask ? Hast not thou ●…ore - ordained them to rage & imagine vain things ? Surely no ; sor th●…n he would not ask , why ? but when thereby they had provoked him , having rejected his Counsel and Good Will , they were given up to work Wickedness and Injustice , and so their own Ruin , like those who brought Wo upon their Souls ; for they had rewarded Evil to themselves . As God's Counsel fore-saw and perceived , as the Jews or People of Israel rejected Christ , and would not be gathered by him , he said , O Jerusalem , Jerusalem ! how oft would I have gathered thy Children , even as the Hen gathereth her Chickens under her Wings , and you would not ; he therefore said , Ye are the Children of them that murthered the Prophets ; fill ye up the Measure of your Fathers , &c. Serpents , &c. Mat. 23. 31. to the End : This was not from an Eternal Decree irrespectively against their Persons , but in Judgment and Wrath against them because of their Ungratefulness , Envy and Wickedness ; and so likewise all who receive not the Love of the Truth , whereby they might be saved , but have Pleasure in their Unrighteousness , God gives them up both to strong Delusions and Hardness of Heart for their Iniquity , 2 Thes. 2. 10 , 11. S. S. Is Cod the Author of Sin in determining or fore-ordaining the wicked Actions of these Men ? It is one thing to decree the Permission of Sin , another to commit it ; between God's fore-ordaining the Sin , and the actual Commission of it , came in the Will and wicked Hands of Men : The Will and these wicked Hands were the Author and Cause of Sin , and not God's fore-Ordination . Answ. How S. S. can clear himself from rendering God to be the Author of Sin , while he accuseth him of determining or fore-ordaining the wicked Actions of these Men , of fore - ordaining the Sin , let the unbyas'd Reader judge whether this be not an Unjust Charge against God : And I ask , Did God determine and fore-ordain the Wicked Actions of Men , and yet warn and counsel them to turn from Iniquity ? What Inconsistency is this ? How will these hold together ? Doth not God first counsel , and desire the 〈◊〉 before he lets them alone , and gives them up to their Lusts and Hardness , to Work their own Ruin ? How like the Ranters Principle ( that all Actions are of God and by his Power ) is it to say ( in these general Expressions ) That God hath determined or fore-ordained the Actions of wicked Men ? For then , how should they reform , as he counsels them by his Light in their Consciences ? and what need of Reforming what God hath fore-ordained ? But how contradictory to this Fore-ordination of wicked Actions ( which the Man hath unjustly accused God with ) is his P●…rmission of Sin ? although he doth not alwaies permit Sin to go unpunished , yet in this we agree , that the Will and wicked Hands of Men , as acted by the Divel , were the Author and Cause of Sin , and the Commission of it ; and therefore not God , nor any Fore-ordination of his ; for he hath fore-ordained his Son Jesus Christ to call Sinners to Repentance , to offer Life and Salvation to all , before he g●…ves up any to a reprobate Mind , or to work their own Ruin. S. S. to those he counts Elect , saith ; You are now afraid sect 16 you have lost all ; for you have greatly fallen as did David * your Faith is even giving up the Ghost , yet are you not fallen from Grace ; God hath not forsaken you , Psal. 89. 30. Answ. Although I confess that in the Lord is plentious Redemption , and Forgiveness to all that unfeignedly repent , and turn from Iniquity ; yet as this Man placeth all upon a personal Election ( even David's Forgiveness and Redemption ) not so much taking notice of his Repentance , Judgment and Terror that he under went , under which David often asked God Forgiveness for his Transgression : This pretended personal Election , and telling Men , they are not fallen from Grace , when guil●…y of horrible Wickedness , gives them a large Scope and gross Liberty to Sin and Wickedness , if they can but in the first place conceit they are elect Persons ; and be but such Hypocrites as out-face their own Consciences , and murder the Just Witness , and evade the Conviction and Reproofs of Truth therein ; and be so self-confident as to perswade themselves they are not fallen from Grace , when they have committed Adultery or Murther , and acted as badly as Reprobates can do , and then flatter themselves with that Imagination , That Christ hath payed all their Debt , and satisfied the Justice of his Father ( which they call vindictive ) for all their Sins past , present and to come . This is an easy way to make Hypocrites , for them to continue in the Sin of Whoredom and other Abominations . But this is too broad a Way ever to lead them to Heaven ; and the Wicked had not need thus to have their Hands strengthened in Sin , nor thus to be encouraged in a course of Impioty by a Pretence of an Impossibility of falling from Grace , seeing there is a just Man that perisheth in his Righteousness , and then where shall the Wicked and Ungodly appear ? and what manner of Persons ought we to be in all holy Conversation and Godliness , 2 Pet. 3. Will it avail Persons any thing before the Just God , for a Company of daubing Hypocritical Priests to tell a few conceited Electioners , Though you have fallen very foully , as did David , or into Adultery or Murther ; yet have a good Heart on it , believe still you are elect Persons , chosen and designed of God for Salvation from all Eternity ; you are not fallen from Grace , when you are guilty of Whoredom and the like ; as if Grace had such a great Affinity with them in this their Wickedness . A pleasant Doctrine for the Devil and his Children to feed upon , as Hypocrites , Whoremongers , and abominable Workers ; who , though as bad and filthy as those they count Reprobates , yet do imagine that God respects their vile Persons , Eternally to mak●… Choice of them only more then others , who it may be , ar●… not so bad as they ( as if they were such choice Jewels in their Filthiness ) which is no small Blasphemy , and Reflection upon God , thus to render him partially-indulgent to the Wicked , and unequal in his Way towards Mankind , as eternally to design such great Favour and Indulgence to a small part thereof ( which is as bad as the rest ) and inevitable Cruelty ( as eternal Wrathin Hell ) to the greater part thereof ; whereas all Mankind in general is God's Workmanship by Creation , all made of one Earth , one Blood , &c. surely he is no such Respecter of Persons . As concerning God's Covenant with David and his Seed , sect 17 Psa. 89. It is said , His Seed also will I make to endure for ever , and his Throne as the Dayes of Heaven : If his Children for sake my Law , if they break my Statutes , then will I visit their Transgressions with the Rod , and their Iniquity with Stripes ; nevertheless my Loving Kindness will I not utterly take from him : I ask , From Whom ? Was it not David that is beloved , who as he entered into Covenant and Agreement with God , he was his Servant anointed with the holy Oyl ? There remained a true and tender Seed in him which the Name Beloved most properly related to ; though the Man passed through great Judgment and Tribulation , he obtained Forgiveness , and God had such regard to him for his own Name and Seed sake , and the Sincerity that had a Root in him , that his Children fair'd the better in some respects for his sake , 1 Kings , 11 , 12. howbeit , this proves not that all the Seed of David after the Flesh , kept their Covenant with God , or stood in his Grace , so as not at all : to fall from it ; for , however God for a time retains Favour , Kindness and Patience to Revolters , who have tasted of his Grace and Power , as very unwilling they should be utterly lost , yet in departing from the Lord into Iniquity , they do in themselves turn from and abuse his Grace , not being stedfast therein with the Lord : So that the Instance proves not , that his loving Kindness did always continue unto such as run into Adultery , Idolatry and Abominations , and continuing in Rebellion , after their many gentle Chastisements , though the Lord is long suffering , and keepeth Covenant and Mercy with them that fear him ; his Faithfulness fails not ; he is ready to fulfil the terms of his Covenant and Promise on his part . I Would ask our Opposer ( who reckons it not a falling from Grace , for those he counts Elect Persons , as David and his Children , with others of his own Opinion now , to sall into the Guilt of Adultery and Murther , &c. ) whether or no did not his Son Solomon fall from Grace when he loved the outlandish Women , so as they turned away his Heart aster other God's ? 1 Kings 11. Did he stand in the Covenant of Grace , or in God's Favour all this time ? Was not the Lord angrv with him ? See ver . 10 , 11 , 12. And surther that of Psal. 89. Concerning David , his Seed and Throne , it extends further then meerly a literal Relation of him and his Seed , according to the Flesh ; for David is beloved : I have sound David my Servant ; with my holy Oyl have I anointed him , ver . 20. his Seed also will I make to endure for ever , and his Throne as the dayes of Heaven , ver . 29. his Seed shall endure forever , and his Throne as the Sun before me , ver . 36. Herein David was truly a Type of Christ , the Anointed of God , to whom these Promises relate , which were typified in David ; as also that saying , I will make him my First-b●…rn , higher t●…en the Kings of the Earth , ver . 27. This is a Mystery beyond a meer Literal Acceptation ; and I may say in this , as the Apostle said in his Instance of Abraham and his Seed , That , as they that were of Faith , were of Abraham and his Children ; so they that are spiritually anointed of God , and his Beloved Children and Faithful Servants , are of David's Seed , even such who incline their Ear to God , and obey his Voyce ; for it is written , Hearken diligently unto me , and eat ye that which is Good ; and let your Soul delight it self in Fatness : Incline your Ear and come unto me ; hear , and your Soul shall live ; and I will make an Everlasting Covenant with you , even the sure Mercies of David , Isa. 55. 2 , 3. A POSTSCRIPT about the Will of God , Election and Reprobation . Concerning the Will of God in its Manifestation , both 1st , as unresistable . ●…dly , as resistable . sect 1 FIrst , On what Considerations it may be said to be unresistable , shewing forth the Might of his Power ; as , 1. In bringing forth the Works of Creation ; Whatsoever he pleased that did he , Psal. 135. 6. 2. In fore-ordaining his Son to be set forth in him , to tender Grace and Salvation in due time to Mankind ( Who could hinder his first Ordination , though many reject the Tenders ? ) 3. In extending his Light and Power universally to the final Conviction of Impenitent Evil-doers for their Rebellion ( which Light and Power unavoidably at times seizes upon their Consciences , reproving and convicting them while they have a Day ; and though they may shun being reformed thereby , yet they cannot alwayes avoid the Torment and Trouble thereof in themselves ) That God may shew himself clear when he Judgeth . 4. In bringing and executing his Judgments and Wrath as he sees Cause , upon the Wicked and Rebellious , who are finally Impenitent . By all which God hath manifested his Power ( or Soveraignity ) which on these Considerations hath irresistably shewed it self for the fulfilling his Righteous Will , so far as it hath absolutely extended it self from an Intention or Design of God , to shew forth his Wisdom , Justice , and the Greatness or Might of his Power , without the Creature Complyance ; as , 1. God's Work of Creation . 2. His Fore-ordination , to bring forth his Son into the World , &c. 3. His Power in finally Convicting Rebellious Sinners . 4. The Execution of his Judgments upon the Rebellious . In all these who shall say to God , What doest thou ? Who shall let what he will do , so far as his Will inevitably and unresistably hath acted , or doth act in any thing without Man's Complyance , as it was in Making Man ; in Convicting and Condemning the Rebellious and Stubborn ? But Secondly , The Will and Power of God as condescending and reaching gradually to the Creature 's Capacity , it is possible ●…or Men to resist the Manifestation thereof to their own Condemnation : As the Will of God is manifest in a Way of Friendship and Kindness to Mankind , as , 1. In a way of Counsel , Commands , Instructions , Invitations , Perswasions and gentle Reproofs ( which have a tendence to draw Men out of Sin ) and 2. In his Patience and long Suffering towards them , waiting to be gratious , desiring their Return , striving with them by his Spirit : Thus his Will is , That all should know the Truth and be saved , 1 Tim. 2. 4. 2 Pet. 3. 9. But Mens Conversion and Salvation is not wrought without their Subjection , Obedience and Complyance with the Spirit and Power of God , co-operating by Faith. Reprobation What it is ? A Reproving , Disallowing , Rejecting . sect 2 Reprobate is , Wicked , Base , Dishonest , Corrupt , so as to be cast out of God s Favour , &c. And the Cause of Persons being given over to a Reprobate Mind , is their Rebellion against Light given them ; their rejecting the Knowledge of God , till their Minds became so reprobate or corrupt , as to be void of true Sence and Judgment , Rom. 1. As they who w●…re called Reprobate Silver ( or as corrupt , drossy , false Coyn ) were rejected of the Lord , Jerem. 6. 30. The Word Election explained . Election is Choice , which respects both : sect 3 I. The chusing of some from amongst many , as Christ said to his Followers , I have chosen you out of the World , Joh. 15. 19. II. The Excellency or Choiceness of that which is chosen ; And this relates , First , To Christ , the Elect Seed , of whom it is said , Behold my Servant , mine Elect , in whom my Soul delighteth , Isa. 42. 1. And He is also called a chief Corner-Stone , Elect , Pretious , 1 Pet. 2. 6. Secondly , To the true Church or Elect People , who ( being chosen through Sanctification of the Spirit and Belief of the Truth ) are the faithful Followers of Christ ; these are choice and pretious in God's Sight , and therefore are called the Elect of God , Holy and Beloved , Col. 3. 12. a chosen Generation , a Royal Priesthood , an Holy Nation , a peculiar People , &c. 1 Pet. 2. 9. They that are with the Lamb , are Called , Chosen and Faithful , Rev. 17. 14. the Pretious Sons of Sion , comparable to fine Gold , Lam. 4. 2. This God's Election or Choice of his Church or People , is gradually manifest and experienced in them : as , 1st , When they have known the Work of God by his Grace begun it them unto their Separation from the World , through a Decree of Faith and Sanctification , are called Elect , that is , as chosen out of the World , or from among Men , being more peculiar to God then others ; while yet they are not perfectly grown and established in the Truth : as Israel of old was Elect , and Jerusalem chosen ( before their Estrangement from God , Esa. 44. 1. 1 Kings 11. 13. ) Paul was a Chosen Vessel , when first he had received and obeyed the heavenly Vision and Call , Acts 9. 15. and Chap. 26. 19. Who notwithstanding after that said , I keep my Body under , and bring it into Subjection , left that by any means , when I have preached to others , I my self should be a Cast away , 1 Cor. 9. 27. and those whom the Apostle Peter , in his first Epistle calls Elect , in his second Epistle he exhorts to give all D●…ligence to make their Calling and Election sure , that so they might never fall , 2 Peter 1. 10. Exhorting or warning them from divers Examples of them that fell from Grace , denyed the Lord that bought them , backslid , and became Enemies , Chap. 2. throughout ; And this second Epistle was to stir up their pure minds , Chap. 3. 1. 2dly , Election in the heighth or perfection of it , as attained to in the full Growth of the Elect Seed , and Establishment of the Children of Light , in and by the Grace of God ( through Diligence and Faithfulness on their parts ) this admits not of being deceived , nor of falling , nor of backsliding , as Christ intimates an Impossibility that the very Elect should be deceived , Mat. 24. 24. And they who through Diligence have made their Calling and Election sure , shall never fall , 2 Pet. 1. 10. being grown up in the Life , Nature a●…d Image of the Elect Seed , which the Prince of the World hath nothing in . Oh! All you in whom there yet remains a Sincerity and Breathing after the Lord , labour in the Light of Christ by the Assistance of his Grace in you , to make your Calling and Election sure , in this Elect Seed , and none conceit your selves secure out of it : For , God's Fore-knowledge and Fore-appointment of his People sect 4 unto Life and Glory , is in this his own Seed ; in this they are known of him , related to him , in this chosen of him , and Choice to him , and in his sight as his peculiar Treasure ; in this he did fore-know , and doth predestinate or appoint them to be conformed to the Image of his Son , that he might be the First-Born in many Brethren , Rom. 8. 29. ( yea and the sanctified Children of believing Parents ) Their Growth and Security was to be in this Elect Seed of Life , or otherwise they might degenerate , as Israel of old did , after they were planted of a Noble Vine , and an holy right Seed . If it should be said , that this of Rom. 8. intimates some special Fore-knowledge * and Purpose of God , concerning these many Brethren thus Conformed , as unto Witnesses chosen before of God , Christ s Resurrection was manifest for them to preach , Act. 10. 40 , 41. To this I say , Grant it doth ; We confess both God's Fore-sight and Fore-knowledge of his own , and deny not his Omniscienc●… , nor limit his Power or Omnipotency from shewing forth it self both how , after what manner , at what time , and in whom soever he pleaseth , as sometimes he doth miraculously upon Eminent Occasions , and for peculiar Works , Ends and special Services , as is that of true Prophets , Apostles , Ministers of Righteousness ; or those many Brethren unto whom in their Day Christ was first manifest , and in whom he was first revealed , formed and born , who in their Day were first raised up to witness forth his Power , as the Prophet Jeremiah was sanctified before he came forth of the Womb , for his peculiar Service , as an Eminent Prophet ; and John was filled with the holy Ghost from his Mothers Womb , that he might be a Witness to the Messiah ; and Paul was miraculously stopt from Persecution by a Heavenly Vision , which he obeyed , and was called into the Work of a Faithful Apostle , God having separated him from his Mothers Womb , and called him by his Grace , to shew forth his Universal Kindness and Love to others , to turn People from Darkness to the Light : and many other Instances might be shewn of God's taking particular notice of his Witnesses and Servants for peculiar Services ( yet the Growth , standing and Security of all was by Faith and Obedience in the Power of God ) who , though in their Age and Times were as the first ( and so Choice ) Fruits to God ; yet , this neither hinders his second Fruits ( but rather to further them and his Work , so as his Name might be the more spread ) Nor do these Instances prove any Limitation of God's universal Love in Christ ( as only to a few ) Nor frustrate the free extent of his Grace ; nor yet hinder Salvation from being common in the Freeness and free Tenders of it to Mankind . CHAP. VI. Whether PERFECTION , that is , a State sreed from all Sin , be attainable in this Life ? Let the Reader observe the State of the Question , which is not , Whether the Saints had Failings , or upon extream Tryals , might not be tempted into Impatiency ? but , Whether such a State of Perfection be attainable in this Life ? which we affirm . Attainable , chiefly , because of the Aid and Assistance of God's Power afforded unto them who wait upon him , and trust in his Name and Power ; for , Greater is He that is in us , then he that is in the World : Christ is stronger then the Devil ; therefore the Devil is not an invincible Enemy ; and we can do all things through Christ that strengthneth us . 2. A Sinless State is attainable by true Believers , because God hath commanded it ( who doth not command Impossibilities ) to Abraham and his Seed , and said , I am God Almighty , walk before me and be thou perfect ; Sin not . Be ye perfect a●… y ur h●…avenly Father is perfect . 3. Because he hath promised it to his peculiar People ; Thy People shall be a●…l Righteous ; they shall do no Iniquity that trust in the Name of the Lord ; Christ shall thorowly Purge his Floor . 4. Christ's Work and Ministry is , to destroy the Work of the Devil ; to present men perfect ; to bring them to a perfect man in him ; to subject every Thought unto his Obedience , &c. Therefore , to affirm the contrary , or that a State free from all Sin is not attainable in this Life , is to oppose the all-Sufficiency of God's Almighty Power , and t●… set the Devil's Power above it ; as also to oppose the Ends of God's Command , Promise , the Work of Christ and his Ministry , which to oppose or render frustratious , by pleading or arguing for Sins Continuance in this Life , is Impious and Antichristian : And , how far this Opposer is herein concerned , will further appear . Whereas he puts two differing Senses on the word Perfection ; viz. a State free from all Sin , as that of the Spirits of Just men , Heb. 12. 23. And yet that it doth not alwayes sig●…ifie free from all Sin , &c. I ask then , What Christ maketh true Believers perfect in ? Is it in any thing consistent with Sin ; or in himself in whom is no Sin , whom he that abideth in , sinneth not ? I cannot understand that Perfection , as it is the Effect of Christ's Work in true Believers , can admit of the Continuance of Sin all their Dayes , while it signifies both the Reality and Compleatness of his Works . His Instance for P●…rfection not free from all Sin , is Job 1. 1. Job was a Perfect man , yet not without Sin ; for he Cursed his Day . It is evident that Job's Perfection had none of this Extream in it , nor did it consist with Sin ; for it is thus explained , He feared God & eschewed Evil. — And upon his Loss of Goods and Children , being told him , it s said of him ; in all this Job sinned not , nor Charg●…d God Foolishly , Chap. 1. 22. and when smitten with sore Boyls , and tempted by his Wise ; it is also said in all this did not Job si●… with his Lips , Chap. 2. 10. But , he Cursed his Day , Chap. 3. He was then under an extream Tryal and Grief divers wayes aggravated ; the most that can be reasonably inferred from thence , is , that a Perfect or Upright Man that fears God , a●…d eschews Evil , may possibly through great Tryals , Temptations or Provocations , be drawn into an extream to express his Grief : but this only , if God suffers Satan so to affict , or deeply to try : for , he could not have so afflicted Job , if God had not suffered him , in that he saw the Lord had hedged him about . From whence observe , that what is granted hereupon , and what he argues , is not in pursuance of the State of the Question , as to grant , that a Perfect Job may be tempted into some extream Expressions , if God Suffer Satan so deeply to afflict him : but , Whether it be not possible for such a one to be delivered as well from all Failings or Sin , as from the Tryal or Temptation ? For was not Job a Perfect Man both before and after his Deep Affliction ? and is not his Patience highly commended of , who said , when I am tried I shall come forth as Gold ? Now , when I affirm that this refined State was attainable in this Life , were it not absurd to object , that it is not , because Job cursed his Day ? for did Job do so all his Life time ; or did his Perfection reach no higher ? His Instance , That God took six Dayes to create the World , when he could have done it in a Moment , is no Proof that he is only a mortifying Sin more and more in this Life , and that he will remove its Being in the next , pag. 63. Neither do the Scriptures any where say , that the Being of Sin ( yet mortified in part ) shall remain in the Saints till , the next Li●…e ; though we grant , God took six Dayes to create the World , and rested the seventh ; and so he carrieth on his Work gradually in the true Believer for the perfecting of the new Creation ; the six I ayes Work thereof , as also the Seventh Day of Rest , are to be experienced in this Life : the Work o●… Holiness is to be perfected while in the Body , and he that believeth enters into his Rest or Sabbath , to injoy the holy Day in that inward retired waiting upon the Lord in his own Light , wherein Man must not think his own Thoughts , nor speak his own Words : And as for God's Work , it is perfect ; each Day 's Work was perfect ( as such ) the first Day 's Work not mended on the sixth Day ; and he that hath begun a good Work in the Soul is able to perfect it . Whereas S. S. states the Question and Answer thus , viz. Quest. But why will he not in this Life ? ( viz. remove the Being o●… Sin ) He answers , It is his good Pleasure . I Reply , A damnable Doctrine to affirm that it is God's Good Pleasure , that the Being of Sin should remain in his Saints all their Life time , or till the next ; when he hath no Pleasure in Evil , therefore doth prohibit all Sin. Quest. Can he see the Continuance of Evil good ; or that his Command should not be kept ? To this he answers . He sees good to suffer Corruptions in par 〈◊〉 in his Saints , to keep them humble , drive them to his Blood and Righteousness , &c. Reply , Let the so●…er Reader mark the Nature and Tendency of this Do●…rine . First , How Impiously he reflects upon God ; as seeing it Good to suffer Corruptions , either but in part mortified , or in part unmortified in his Saints ( in this Life ) for his Doctrine bears the same Sense on both Hands , as that God sees it good to suffer Corruptions ; if but in part mortified , then in part unmortified in his Saints . And then 2dly , What a great Use and Service doth he place upon the remaining of Corruptions in the Saints , as namely , to keep them humble , exercise and drive them to his Blood and Righteousness , which is as good Doctrine , as to say , There is a Necessity for the Saints to sin , that they may be humbled , ; to do Evil , that Good may come of it : and by this , the more they sin , the more humble ; the more Unrighteous or Corrupt , the more Partakers of the Blood & Righteousness of Christ ; which are gross I●…consistencies : Shall we sin that Grace may abound ? God forbid . Christ's Blood cleanseth us from all Sin , as we walk in the Light ; and his Righteousness admitteth of no Iniquity to continue : For us to feel the Remission of Sins past , through the Blood and Righteousness of Christ , when we are come to the lively Act and Operation of Faith , therein doth sufficiently render the infinite Perfection of Pardoning Grace both splendent and glorious ; and not to say , That God sees good that Corruptions in part should continue in his Saints to keep them humble : for this is a manifest pleading for Sin , and a Commendation given to it , as to those good Effects ( vainly supposed ) of Corruptions , viz. To keep the Saints humble , to drive them to his Blood ; whereas when they are truly humbled , and Partakers of the Blood and Righteousness of Christ , and living in the Sence thereof , they withstand all Sin and Iniquity , and dare not give way thereto , that they may be righteous : They that will teach men true Humility , must not teach them to be Proud , that they may be Humble ; nor tell them , that it is God's good Pleasure that the Being of Sin and Corruptions must remain in them all their dayes , or till the Life to come , to keep them humble ; neither is a perfect or holy State so void of true Humility as this Sin-pleasing Doctrine implyeth . But this is something like the Papists high Commendation of Man's Fall , where , in their Saturday-Mass , in the Deacon's Hymn are these words , O 〈◊〉 necessarium Adae peccatum quod Christi morte deletum est . O felix culpa quae talem ac tantum meruit habere redemptorem . O vere 〈◊〉 nox , quae sola meruisti scire tempus & horam , in qua Christ us ab inferis resurrexit . i. e. O surely the Sin of Adam was necessary , which by Christ's Death was blotted out . O blessed Fault , that hast deserv'd to have so great and such a Redeemer . O truly blessed Night , which alone hast deserv'd to know the Time and Hour , wherein Christ rose from the Hells . Again , To prove it God's good Pleasure not to remove the Being of Sin in this Li●…e , that he sees good to suffer Corruptions , &c. And in answer to my Objection , That his Pleasure is not contrary to his Command , which requireth us to be perfect , he saith . God commands to offer Isaac , he purposeth Isaac shall not be offer'd ; this shews he doth not efficaciously will every thing he commands , p. 64. Rep. First , This Instance is not pertinent in this Case , it being a peculiar Command and Act to Abraham , and not common to the Saints , nor relative to those Commands injoyning Holiness of Li●…e , which they are all concerned in . 2dly , He is mistaken in saying , He purposeth Isaac shall not be offered ; for the Scripture saith , That by Faith Abraham , when he was tryed , offered up Isaac ; and he that had received the Promises , offered up his only begotten Son , Hebr. 11. 17. It is evident , that neither God's Command nor Purpose was , to kill Isaac ; but that Abraham's Faith should be tryed in offering him up , which by Faith he did ; in which he said , God would provide himself a Lamb for a Burnt Offering , Gen. 22. 8. And he accounting , that God was able to raise him up even from the Dead , from whence also he received him in a Figure , Hebr. 〈◊〉 . 19. But this is no Proof , that it is not his Pleasure , his Commands requiring perfect Love & Obedience , s●…ould be kept ; and they that enter into the Covenant of Grace , enter into an Agreement with God in Christ , which though it remits Sins past , yet gives no Liberty to continue in Sin ; neither is it any Condition of this Covenant , that the Being of Sin should remain to keep the Saints humble ; for , by this Covenant God taketh away Sin , not only by Remission , but by Receiving the Soul into Agreement with himself . Jesus Christ is our Surety , Mediator and Advocate , both in his being a Propitiation or Sacrifice for the Sins of the whole World , that upon the Act of Faith in his Blood , and believing in his Name , Sins past may be remitted ; as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace ( or Law thereof ) which we are under , and in fulfilling the Promises thereof to us ; for without him we can do nothing , we can obtain ●…o P●…iviledge but in him , in whom the Promises of Cod are all Yea and Amen : And seeing God receiveth true Believers in Christ into Agreement with himself , Christ being their Surety , doth not exempt them from the Payment of what is their due Obedience , but inables them thereto ; for , to be in Covenant or Agreement with God , is neither consistent with disagreeing with him by Transgression or sinning against him . When or where Sin shall be removed after Death , he resolves not : He tells us not , How long a time shall be between Death and the perfect Removal of Sin ; for a Purgatory he seemeth not in words to own , how nearly related soever his Doctrine be to it in his saying , It sufficeth me to be assured from God's Word , it ( Sin ) is not done away in this Life ; it shall in the next . But where and what that God's Word is , that so assureth him , That Sin is not done away in this Life , but in the next , he hath not yet demonstrated nor proved ; nor doth he clear himself of the Pope's Doctrine of a Purgatory , but confesseth , That no unclean thing shall enter the Kingdom of Heaven ; since Christ is to present us holy , unblamable and unreprovable in his Sight , a glorious Church , not having Spot or Wrinkle , p. 64. Mark here , how he hath manifestly contradicted his pleading for the Being of Sin in the Saints , and saying , It is not done away in this Life , and yet the Church must be holy , unbl●…mable and unreprovable in his Sight , not having Spot or Wrinkle ; but then he addeth further , as a part of what Christ hath merited touching this Point , and in pag. 67. He hath perfected forever them that are sanctified meritoriously . To which I say , Hath Christ merited or purchased the Church's Beauty and Perfection , even perfect Sanctification ; and yet is it his Father's good Pleasure , that the Church shall not receive such Perfection here ? Or that the Being of Sin shall not be remov'd in this Life ? Were it not Blasphemy to suppose , That Christ hath bought for man that which his Father will not allow him ? But I must suppose his Sence of Christ's Merit , Dignity , Righteousness and Obedience , as not to be really partaken of and inherited by true Believers in this Life , but only in their Sence of Imputation , which can be neither real nor true , to reckon themselves Holy , Unblamable , Unreprovable , without Spot or Wrinkle , while yet spotted with Sin and inherent Corruptions ; though still I grant , that every Degree of Real Righteousness , true Faith and Sincerity to God , springing up from his own Life in his Children , is owned and accounted of in his Sight ; for the Lord is well-pleased for his own Righteousness sake , Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him , from the highest Growth and Maturity to the least Appearance , breathing and breaking forth thereof in the Soul , yea , from Israel's Tryumphing and Glorying in the Lord , to Niniveh's believing God and repenting ; and God commands us nothing but what he inableth us to perform , although against this S. S. objects , that he commands from the Beginning of Life to the End of Life , to continue in all things written in the Law to do them ; but where this is commanded us in Scripture , he shews us not : We are satisfied , that God layeth no more upon man , as to doing or performing , then he inableth man ; for his Commands are gradually and orderly imposed to be obeyed , according to the Ability that he giveth the Creature ; he doth not command a Child to do a Man's Work ; he is no hard Master : So in the Covenant of Grace there is a Growth from one Degree of Strength to another , 〈◊〉 Faith to Faith , from Little Children to Young Men , &c. and so according to their Growth and Capacity God requires Obedience , and doth not impose Impossibilities o●… them . And if so be that the Power and Glory of God be more manifest in the Second Covenant ( or in the New Covenant of Grace ) then in the First Covenant ; by how much the greater man's Priviledge is in this , by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it . Therefore S. S. his being assured , That Sin is not done away in this Life , and his Con●…ession , That a Believer dyes unto Sin by degrees , and so AT his Death the whole of Christ's Merit is immediately applyed , whereby Sin is forever totally abolished : These are not consistent , neither doth he write as a man of Experience of the Work of God , what Assurance foever he pretends ; sor to say , That his Sin is not done away in this Life , or that it sh●…ll in the next ; and yet to say , It is totally abolished AT his Death : These are as Contradictory as to say , That S●…n is done away At Death , and yet it is not done away till After Death , which is ( saith he ) to the last Trump will Sin be in the Saints , p. 64. and when that shall be he explains p. 85. at his Coming in the End of the World , quoting 1 Thes. 4. 17. Mark Reader here , how plainly he contradicteth his Saying , That At Death Sin is forever totally abolished : Now , it is in the End of the World , when Christ cometh Personally ( as he supposeth ) to Judgment ; So by this confused Work , one while Sin is Not done away in this Life ; another while , it Is done away At Death ; another while , it Is done away After Death ; another while , it is Not done away Till the last Trump or End of the World ; whereas there are many Believers and Saints deceased in the mean time , and many long since dissolved as to their outward Man , what becomes of their Souls between the Time of their Departure , and the End of the World ? for he hath confessed that No Unclean Thing shall enter the Kingdom of God : So then , if the Saints deceased be not throughly cleansed from Sin before , nor Sin to be done away till the E●…d of the World , what other Place besides Heaven , ca●… he provide or think of for the Saints deceased ? How can he avoid the Pope's imagined Purgatory , unless he hold the Mortality of the Soul , that it dyes or sleeps in the Dust with the Body ? To his alledging , That the Ministry is to continue to the last Trump ; and to the last Trump will Sin be in the Saints ; but then in a Moment will the Saints be changed and perfected . If he intends that the Saints have their Benefit and part in the Ministry , each in their Life time and several Ages , how doth this clear his concluding , that to the End of the World or last Trump , Sin will be in the Saints ; that then in a Moment they shall be changed ? for many of the Saints are deceased many Hundreds of Years since , which if Sin be in them still , they do not particularly partake of the blessed End of Christ's Ministry and Gifts , which were for the Perfecting of the Saints , till all come into the Unity of the Faith , and of the Knowledge of the Son of God , unto a Perfect Man , &c. and yet those deceased Saints are not now under the Ministry of Apostles , &c. From Ephes. 4. 13. he saith , That perfect Man is Christ with all his Members ; for he consists of many : and he is thus to be a perfect Man in the other World , not this , pag. 46. Whereas the Benefit of God's Gifts did as well extend to the particular Saints and Members of his Body , as to the whole Body , to wit , till we all come in the Unity of the Faith , &c. That we henceforth be no more Children tossed to and fro , &c. Ephes. 4. 14. There is no Danger of their being tossed in the other World with Windy Doctrines ; Both their Perfection , and Establishment , and Growing up in Christ in all things , being Effects of his Gifts and Ministry , which were experienced and obtained in this Life . S. S. The Ministry and Scriptures were perfecting the Saints as long as they live , Deut. 17. 19. The King shall read therein all the Dayes of his Life , that he may Learn to fear therein the Lord his God : If he is to Learn to fear God all the Dayes of his Life , &c. pag. 65. Answ. Are the Saints then but a Learning to fear the Lord God all the Dayes of their Life ? or , Doth that King in the time of the Old Covenant represent the best State of the Saints in the New , the King that was forbidden to multiply Wives , Horses , Silver or Gold to himself ? Are the best of Saints in the New Covenant in Danger of these things , and therefore to be restrained by an outward Law , that their Hearts turn not away from the Lord ? whereas he hath promised , I will put my Fear in their Hearts , and they shall not depart from me : and this is a Condition of his Everlasting Covenant . That there is a time of Perfecting Believers or Saints before they are Perfected , I confess ; as , while God was Creating the World , it was not Created ; but I differ with him in his counting it God's good Pleasure , that Sin should remain in the Saints , and that to keep them Humble , either till Death , till after Death , or to the End of the World : and it were more absurd to say , That Sin will remain even in the Saints deceased till the End of the World , to keep them Humble . It is true as he saith , That whilst a Carpenter is building an House , the House is not builded , pag. 65. but then , if the Carpenter undertakes to build a House , and bargains for a Price to build it , and then doth not build it , or tells a Man whose Money he hath got , It is true I took your Money to perfect this Building , but I can get but little of it builded , you must not expect to have it builded while you live ; Would not the Man reply then , Give me my Money again ? But Carpenters do not use to cheat men thus ; They that are Honest do not use to serve People as you pretended Ministers do , who say , You are sent for Perfecting the Saints , and for this take Money , and Gifts , and Rewards , and yet tell them , Perfection is NOT attainable in this Life : Honest Carpenters would not deal thus with them . In Psalm 119. 1 , 2 , 3 , 4. Blessed are the Undefiled in the Way , he saith , In Point of Justification , Believers are in Christ their Head , clear as the Moon , fair as the Sun ; In Point of Sanctification , through the Renewing and Assisting Grace they do not allow themselves in any known Sin , but in God's Fear oppose all , pag. 65. He hath said enough to break the Neck of his own Cause , 1st , Unless to be In Christ Spotless , Clear as the Moon , and Fair as the Sun , be a Spotted or Sinful State. 2dly , Unless that there must remain some Sins in those that are in Christ , which cannot be known to them ; whereas he that abideth in Christ sinneth not : And He hath left us an Example , that we should follow his Steps , who did not sin . And the Word Justifie sometimes useth to signifie to make Just by inherent Holyness ; or to Sanctifie , as he confesseth pag. 89. Upon Titus 3. 5. 7. But if to evade this , he renders Justification in their sense of Im●…utation ; then it is , to reckon them Spotless , Clear as the Moon , Fair as the Sun , who are yet Spotted , Corrupted and Defiled with Sin : But if in the Fear of the Lord true Believers , through Renewing and Assisting Grace , do not allow themselves in any known Sin , but in God's Fear oppose all , then if a Discovery of all Sin by the Light be attainable to them , not only to Oppose , but to Overcome all Sin through assisting Grace , is attainable in this Life ; for , Resist the Devil , and he will flye : And we can do all things through Christ that strengthneth us ; knowing our Faith in him , which is the Victory , and also obtaineth actual Dominion over Sin. Whereas Psal. 119. 3. They also do no Iniquity , was further urged against him ; And he that abideth in Christ sinneth not , doth not commit Sin , in whose Spirit is no Guile : To this he answer , So far as Regenerate , and acting from the Regenerate part , they do no Iniquity . This is such Tautologie , or as good sense as to say , they do no Iniquity so far as they do no Iniquity ; whereas the Words are positive and plain , They are undefiled in the way ; they keep his Testimonies ; they walk in his wayes . Whereas he still insers , the Saints are not perfectly free from Sin ; for when Paul did NO Iniquity Sin dwelt in him ; and yet in that State Paul said , The Evil that I do I would not : Did he do Evil , and yet no Iniquity ? or was Victory over , and Freedom from that Evil not attainable by him in this Life ? What Evil did he live and dye in ? or what Sin must remain in him , now being deceased , till the End of the World ? S. S. Nor will G. W. say , I suppose no Man is Regenerate , but who is perfectly free from Sin ; To this I say , according to his own words before : As while the Saints are Persecting , they are not perfected ; so there is a Regenerating and a Travailing in Birth before Regenerated and born again . Of Rom. 8. 1. he saith , This intimates there is Flesh in such though Guilt is Removed . Herein is a two-fold Error couched : 1st , Implying the Guilt removed , while the Sin it self remains ; as if a Man could commit Sin and not be Guilty of it . 2dly , He confounds Sin and Flesh , and renders them Inseparable ; whereas he grants in the Scripture before , there is no Condemnation to them that are in Christ Jesus , who walk not a●…ter the Flesh , but after the Spirit . He perverts , Job 9. 19. and 1 J●…h . 3. saying , If I sin , as do the wicked , with Allowance , here he adds [ WITH ALLOWANCE ] for it is plain , if I Sin then thou markest me ; whosoever is born of God doth not commit Sin : It is not , Doth not commit Sin with Allowance as do the Wicked : And the Saints on Earth enjoying Communion with God , and Saints in Heaven ( as he saith ) is not a Communion in Sin ; neither is the Being of Sin according to the Will of God in Heaven , which is prayed for so to be done in Earth . If he grant it our Duty to be Perfect , or perfectly to obey , while he denyes Power or Possession for that End , his Work is Weakness it self , and inconsistent with it self ; God is no such Hard Master , as to enjoyn . Impossibilities upon us , or to require Obedience beyond the Power he gives . Will he say , None are Sanctified that have any Sin in them ? I say , according to his Concession before ; There is a Time of Sanctifying as well as Perfecting before the Work be effected , which ought to be throughout in Body , Soul and Spirit . If he cleanseth away all Guilt from Believers , and the reigning Power of Sin in this Life , Why should the Being of Sin remain till the next ? He hath wa●…hed us from our Sins in his own Blood , before which there is a time of having Sin , 1 Joh. 1. 8. yet said he , My little Children , These Things write I unto you that ye sin not , chap. 2. 1. Can the Work of Faith and Grace be sinful ? He answers , Faith it self can be imperfect ; therefore the Work of Faith : Lord , I believe , help my Unbelief ; Imperfection is Sin , Perfection is Duty , p. 67. Rep. By the same Reason Unbelief is Sin ; but Faith is Duty : They ought not thus to be confounded ; nor Unbelief , which is the Creatures Defect , imputed to Faith , which is the Gift of God , a Fruit of his Spirit ; therefore pure , as he confesseth to his own plain Confutation , The Work or Thing wrought is alwayes perfect for its Part , Nature or Kind , the least Draghm of Grace true , p. 68. From whence it follows , that true Faith is pure in its kind , and not sinful , nor having Sin mixt with it , though it doth grow and encrease . Degrees of that which is of a pure or perfect Nature , do not alter its Property ; And the saving Work of the Spirit is carried on by degrees . His citing 1 Thes. 3. 10. praying that we might see your Face , and perfect that which is lacking in your Faith , p. 68. This proves not true Faith to have Sin in it ; but that in some there might be something lacking in it , as to Growth and Increase of Effects ; and which some read thus , FULFILL that which is lacking . It is not that we might add more Purity to your Faith , but more Joy , Comfort , Refreshment , Edification , &c. unto you in the Faith for Imperfection ( where it imports only the Want of full Growth or Maturity of that which in its kind is pure ) is not Sin ; and Imperfection and Sin have not the same Signification ; for Imperfection , as it relates to a Thing or Work not fulfilled or finished , it implies a Work begun ; and they who have known the Work of God begun in them , and Faith in his Power , they dare not plead for Sin , nor cast it upon God , as his good Pleasure , that the Being of Sin should not be removed in this Life , but know that the good Pleasure and Will of God is their Sanctification ; and therefore wait upon him for the perfecting of it . His accusing David with having Failings in the End of his Dayes , and asserting the Perfection of his War-like Attempts , not of his Graces , p. 68. This Accusation against David , he hath neither proved by Scripture , nor shewed what Failings he had in the End of his Dayes ; nor yet that his Graces were imperfect ; for God was the Lise and Grace of all his Graces ; and he said , God is my Strength and Power , and he maketh my Way perfect , 2 Sam. 22. 23. And were not his inward War-like Attempts against his Soul's Enemy , both perfect and succesful , as well as his outward ? Did he not confess to the Lord , Thou hast also given me the Shield of Salvation ; and said , He is the Tower of Salvation ; and in his last Words , He hath made with me an Everlasting Covenant , ordered in all things and sure ; for this is all my Salvation , 〈◊〉 Sam. 23. The Means for a Man to have his Way made per●…ect , is to know the Lord to be his Strength and Power , a strong Tower , and Salvation : Thus he is known to them that truly wait upon him . If in this Life our Work be not to let Sin reign , not to obey it in the Lusts thereof , p. 68. why should we either commit Sin , or the Being of it remain in us , when we have received Power , so far to subdue it and bring it under ? And if the Lusts of it be not obeyed , but watched against , they will be subdued so far , as Sin may neither be brought forth , nor have a Being . If the Operation or working of the Spirit ●…e alwayes perfect , he working by infinite Wisdom and Power , p. 68. though the saving Work thereof be not presently fulfilled in all those Degrees of Perfection , it is to attain unto ; nor the Being of Sin forthwith excluded , p. 68. yet by Degrees it comes fully to be effected and Sin put an End to , as there is a waiting in Patience and Diligence upon him , who hath begun a good Work , who will also perfect it . That the Righteousness of the Law might be fulfilled in us ; on this he thus paraphraseth , Fulfill signifies sincerely to obey the Law , 1 Chron. 22. 13. that is , sincerely to obey every Precept , so far as we attain to understand it : Thus far he contradicts his pleading for the Being of Sin and Corruptions in the Saints , and his denying perfect Obedience to be attainable in this Life ; yet I assert , that Man in his own Will & Strength cannot attain sincerely to obey the Law of God ; but through the Power and Aid of Christ Jesus , he may attain to the Righteousness or Substance of the Law , to be fulfilled in him , being led by the Spirit of Life ; for the Law thereof in Christ makes free from the Law of Sin and Death : But when this Opposer adds , Thus in the other World God's People shall attain to fulfil the Righteousness of the Law , p. 69. Herein he perverts Scripture , and puts Christ's Work afar off , who is the End of the Law for Righteousness ( not to indulge Men in Sin ) to them that believe ; and he came to condemn Sin in the Flesh , that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit ; which State the Apostle did not put off to the other World. And if the Gospel , or Law of the Spirit of Life , free us from the Law of Sin and Death ; and Christ was sent to condemn Sin in the 〈◊〉 ( which Words he turns thus , viz. Condemned our Sin in him ) I say , First , Why should we be subject to the Law of Sin a●…d Death , or 〈◊〉 believe a Freedom from the Being of Sin , when its Power , Law , and Rule is taken away ? These are inconsistent : Must Men needs subject themselves to that , which is brought under by the Power of Christ , and Law of Life in him ? His saying , He condemned our Sin in him , will not excuse him from being condemned with Sin , if he doth not come to find Sin condemned and destroyed in himself ; and Man's Disobedience to the Law of God within will not be excused by what Christ hath done and suffered without ; neither will your Application cause you to be lookt on , as if from the Beginning of Life to the End to have obeyed the Law as Creatures , to have satisfied it as Sinners , p. 69. Surely God doth not so look upon you while you continue in Sin , and his Spirit striving with you , and reproving of you for Sin and Corruption : God and his Spirit do not so oppose on another ; and yet he is Gratious and Merciful , ready to pardon and forgive Sins past upon true Repentance , and that for Christ's sake , who is the Propitiation , &c. but the Notion of Satisfaction , as it is taken in the severe Sense of strict Payment in Law ( by undergoing the full Punishment ) It is not consistent with the Gratiousness of God , in forgiving Sins past on unfeigned Repentance ; but sufficient is said to that Point . He is offended that we should say to him and his Brethren , You plead for Sin ; he calls this an opprobrious and gross Slander ; but hath not cleared himself thereof , but verified it , as appears in this Discourse of his : And his saying , Who do more call Men off from sinning then we ( If he had added ) Who tell People , that to come off or be free from Sin , is not attainable in this Life ; and that it is God's good Pleasure , not to destroy the Being of Sin in this Life ; and that he sees good , Corruptions should remain in his Saints , to keep them humble , Then the World might easily have judged how heartily they call Men off from Sin , or rather , how they impiously plead for Sin as necessary . He sayes , Their Light without the Scriptures will help to call men off from Lying , Injustice , Uncleanness , &c. They should then obey it ; for then it necessarily calls unto Truth , Justice , Purity , &c. and consequently to Heaven : Depart from ●…vil and do Good , and dwell for evermore . We urge Men to the Observance of the Christian Sabbath , p. 69. And what is that Christian Sabbath ? And how do you urge men to Observe it ? Was not the Jews Sabbath a Type of the Christians Sabbath , or Rest ? And do they not cease from their own Works , and Thoughts ; being not to think their own Thoughts , on this Sabbath , or holy Day . We press to repent of the very Being of an evil Thought in us . But do you press it in the Faith ? Do you believe that the Being of evil Thoughts can be remov'd in this Life ; else what signifies your pressing to repent thereof ? Your Denouncing against men's Allowing themselves in Sin & Wickedness , Your saying , It is the Duty of all to be Perfect , to Press after it , to watch against all , even the least Sins , p. 70. What avails all this , when you press and preach thus in your Unbelief ? You unsay what you here pretend , when you tell people , It is God's Good Pleasure that the Being of Sin and Corruption should remain in his Saints to keep them humble : What Incouragement do you here give People to press after Perfection , and to watch against all Sin , when you tell them , A Sinless Perfection is not attainable ? But he brings an Instance for their Encouragement , as he thinks , viz. If two Companies of Children were to run a Race , and one should say to this Company , There are strong Men at the End of the Race ; if you run as strong and as fast as they can run , you are to enjoy a rich Inheritance ; but if not , you are to dy . By the way observe , he very egregiously doth mistate the Case and Doctrine of those called Quakers ; for they do not propose Heaven and Salvation upon these Terms , as for Children to run as fast as Men ; but that Children may become Men , and in the mean time act according to their Abilities , beyond which God doth not impose upon them , nor require of them ; but that the Race that is set before us may be run with Patience , which ought to have her perfect Work , that we may be perfect and intire , wanting nothing . It is certain , that they who have begun in the Spirit , and spiritual Journey , who are diligent , using their best Endeavours , and hold out , shall enjoy an Everlasting Inheritance : And this is not to cut off their Endeavours by Despair , as falsly is supposed against the Quakers , upon the said Mistating of their Case ; but your Preaching tends to Despair , when you press People after Purity and Perfection , and then tell them , It is Not attainable in this Life . He further adds against us : There must be no Sin at all in you , and then you shall obtain Salvation 〈◊〉 I must be quite free from all Sin here , or burn in Hell to all Eternity , pag. 70 , 〈◊〉 . Let it be understood , that we do not fall thus abruptly upon People , to surprise them with such Threatning them with Hell , as if we would fright them into Perfection , or drive them into Despair : He hath not herein proposed our Method in order to Freedom from Sin and Salvation ; for , first We preach the Grace , the Light , and Power of God , to be believed and patiently waited in ; and that Patience may have her perfect Work in order to Perfection and Freedom , which is not all wrought on a suddain , or presently upon Conviction ; for it will require both Faith , Patience , Diligence and Travail , to obtain it ; and we know that to obtain Salvation is to obtain Deliverance from Sin , and this is by Jesus Christ who saveth his People from their Sins . It is not our Method , first to say , There must be No Sin at all in you , and then you shall attain Salvation : Nor barely to say to People at first , You must be quite free from All Sin here , or burn in Hell hereafter ; for this ( though it hath a Truth in it ) is not a proposing the Ground and Foundation whereby to obtain Freedom , but an abrupt Threatning , tending to make Men look more at the Difficulty of the Condition , then at the Power of Christ to aid them for that End : And thus have the Papists misrepresented our Method in their Indefatigable Seeker , as if we presently imposed such a Difficulty , as the setting Men strictly to keep the Law , obey punctually in every Title , or else be damned : But this is to make way for their Purgatory ; and may be taken as if we set People on work in their own Wills and Power , to a most strict severe Life without the Power of God , whenas without that we can do nothing acceptably , and yet all things by that Power , or through him that strengthneth us . But whereas this man takes it for granted , that to be quite Free from all Sin here , or to keep the Commands of God , is Not attainable ; Let it be minded , that since he hath confessed , No Unclean Thing shall enter into Heaven ; And Christ proposed the Keeping the Commandments ( as namely , Thou shalt love the Lord thy God , with all thy Heart , &c. and thy Neighbour as thy self ) as the Way to inherit Eternal Life ; this Man doth render it impossible , either to enter in to Heaven , or inherit eternal Life , while he will not believe , that to keep the Commands of God ; is attainable ( though God assist his own thereto ) for to keep the Commands was , in order to inherit Eternal Life : So to say with Christ , if thou wilt enter into Heaven , keep the Commandements●… , and a Presbyter answers , No ; It is not possible to keep the Commands ; The Consequence is then , It is not possible to enter into Heaven : Or , it may be as well proposed , If thou wilt enter into Heaven , make thy self Wings and fly thither , or go and stop the Sun in its Cou se , or take the World on thy Back ; but God's and Christ's Commands imply no such Impossibility , but that they may be performed . We should not speak an idle Word ; we should not have one vain Thought in us , not one wandring Thought in Prayer , Eccl. 5. 3. We should not have one inordinate Desire , nor evil Imagination against our Neighbour , p. 71. He asked , If a State of Freedom from all these Sins were attainable in t●…is Life ? and that I had the Face to tell him it is ; but the Consciences of all enlightened Persons , Observers of their own Hearts , will bring in Testimony against me : Thi●… still shews his Presumption and Unbelief , while he grants it our Duty to for sake all these Evils , as , idle Words , vain Thoughts , wandering Thoughts in Prayer , inordinate Desires , evil Imaginations , &c. Where then is the Christian Sabbath in which Man is not to speak his own Words , nor think his own Thoughts ? And are not the Weapo●…s of the spiritual Warfare mighty thorrow God , to the pulling down of strong Holds , and the bringing every Thought into Subjection , into the Obedience of Christ ? And the Thoughts of the Just are right Thoughts : If the pulling down of Satan's Strong Holds , be attainable by the spiritual Weapons , much more the subjecting of wandring Thoughts , being watch'd against in the Light that discovers them : But , while he doth not believe that a Freedom from wandering Thoughts in Prayer is attainable , and yet confesseth that the holy Ghost calls a wandering Prayer a Dream , we are to understand that when you Presbyters bring forth your wandering Prayers with your wandering Thoughts in them , you are but dreaming ; and so meer Dreamers : you do not pray with the Spirit ; for that does not bring forth any such Wandering Prayers and Dreams . And be it further minded that his granting enlightned , Observers of their own Hearts do see wandering Thoughts and Imaginations , herein he hath given Concession to the inshining Light* as the Rule to discover wandering Thoughts , which is more then the Scriptures do , Therefore he and every one should attend and watch in the Light against Imaginations and wandring Thoughts , and not to suffer them in Prayer . From Job 9. 21. he concludes , That Job abhorreth to entertain such a Thought as being Perfect , pag. 72. Herein he hath wronged Job , for he counted it not consistent with Self-Abasement and Humility for him to say , I am Perfect , especially upon a Self-Justification , as his words before plainly intimate , If I Justifie my self , mine own Mouth shall condemn me , &c. Job 9. 20. Though I were Perfect , yet would I not know my Soul , vers . 21. Which proveth not , that Job abhorreth to entertain such a Thought as that of Perfection ; but rather , that it was not so proper for him to speak it in his own Justification ; for surely he did entertain such a Thought as that of Perfection , when he said , When he hath tryed me I shall come forth as Gold , Job 23. 10 , 11. The man 's gross Confusions about Job's Perfection , is hinted in our Paper , entituled , the Presbyters Antidote choaking himself . That saying , If our Hearts condemn us , God is Greater , doth not prove these holy Men knew God saw something in them which ought not to be , for which their Hearts condemn'd them so long as they lived ; for it is as well said , If our Hearts Condemn us not , then have we Confidence towards God. S. S. Thoughts prevailed against , and cast out , return again ; and their being in us , is Sin , Act. 8. 20. Thou thoughtst that the Gift of God might be purchased with Money , p. 72. Answ. A very pertinent Proof for the covetous Presbyters , the quondam Hireling Parish Priests ; but no meet Instance to prove , the Being of Evil Thoughts remain in all the holy Men of God ; nor an equal Comparison , to mention the corrupt and erroneous Thought of Simon the Sorcerer , as a Proof , that Thoughts preva●…led against and cast out , must return , and have their being in the Lord's People all their Dayes ; but while he grants that evil Thoughts are prevailed against and cast out , why doth he conclude they may not be kept out ? or that the keeping them out is not attainable in this Life , unless he will charge a Want of Diligence upon all the Faithful , or accuse them with neglecting their Watch ? for I affirm , that to keep out evil Thoughts is attainable through Diligence and Watchfulness in the same Light and Power that discovers them , prevails against th●…m , and cast's them out . To prove that such a State , as to be wholy free from all evil Principles , is not attainable in this Life , 〈◊〉 cites John 15. 2. Every Branch in me that beareth Fruit , he 〈◊〉 it : from whence he argues , If the Father purgeth him , he hath evil Principles to be purged out , p. 73. Rep. What I said to this doth not yet appear to be answerable by him , which was , because it is the Father's purging out Sin or evil Principles ; they must needs be perfectly purged out by Degrees , though it is true , a Man is not perfectly purged while he is a purging : I did not conclude , as he saith , that Freedom from all Sin is instantly , but in God's due time , who is the Purger , and who perfects his own Work : In the same Scripture before cited , Christ saith , Now are you clean through the Word which I have spoken unto you ; abide in me , and I in you , Joh. 15. 3. 4. Without me ( or severed from me ) ye can do nothing , ver . 6. If ye abide in me , and my Words abide in you , ye shall ask what you will , and it shall be done unto you , ver . 7. & 16. From hence observe , here is enough to confute S. S. his concluding , that Evil Principles cannot be wholy purged out in this Life ; for in Christ there is both Power and Sufficiency ; and if his Followers ask in his Name to be throughly purged , it shall be done ; or if they sincerely pray , that the Will of God may be done in Earth , as it is in Heaven , It shall be answered . Now I would ask S. S. if it be not a Duty of true Believers , when they see any thing that is to be removed or purged out , to pray to the Father in Christ's Name to remove it , and throughly to be purged , and their Hearts made clean in this Life ? And shall they not then be answered herein ? Did not Christ say , What soever you ask in my Name , believe that you shall have it , and you shall receive it , or it shall be given you ? And he that abid●…th in Christ sinneth not ; and is not the Branch of the Nature of the Vine ? He answers , We are Partakers of the divine Nature ; and how do we partake thereof , but by escaping the Corruptions of the World ? But as without Christ we can do nothing ; so it is not our Phrase to say , I have made my Heart clean ; for it is he that worketh all our Works in us . His concluding , that no Man hath perfect Knowledge ( viz. either of the Will of God , or of his own Errors ) and that this Ignorance remaineth during Life , from Psal. 19. 12. 1 Cor. 13. 9 , 11. and therefore that there cannot be perfect Practice , p. 74. We have Reason to conclude , he is very imperfect and mistaken herein ; for , 1st , The Will of God with respect to our Duty to him is to be known : It is revealed by his Spirit , that it may be obeyed ; and he that will do the Will shall know the Doctrine . 2dly , Both secret Errors and Faults are discernable , and to be known by the Light , which makes manifest whatsoever Things are reproved ; and therefore secret Faults are not alwayes to remain in this Life , if David and others , when sensible thereof , prayed not in vain , when they prayed to be cleansed from secret Faults ; & that secret Sins & Errors are to be discovered & known , is evident , & that the Lord at his Appearance or Coming , will bring to Light the hidden things of Darkness , and will make manisest the Counsels of the Hearts ; and it is he that reproves the Wicked , & sets man's Sins in order before him ; he that telleth unto Man what his Thought is , the Lord God of Hosts is his Name : Therefore , as he doth perfectly shew Man his Sin , and by Degrees mani●…est his Duty , and afford Light and Power sufficient to forsake Sin , and obey fully ; both are attainable in this ●…ife , though gradually . Still his concludi●…g , that the perfect Man , if on Earth , he sinneth , ●…rom 1 Kings 8. 46. There is no man that sinneth not ; and Ecclesiast . 7. 20. There is not a just Man upon the Earth that doth Good and sinneth not ; I ask him then , If there be no higher Attainment in this Life , then for the best of Men to sin in doing Good , as some of his Brethren interpret those last Words ? But if he will please to read D. Gill's Essay to the Amendment of the last Translation of the Bible , he will find , that he doth not render the Words in the Indicative Mood [ That sinneth not ] but in the Potential [ That may not sin ] as there is no man that may not sin , or but that he may sin ; there is no man just in the Earth that doth Good , and may not sin ; which much differs from positively concluding , that every just man sinneth in doing Good : And he further intimates it to be but in a legal State of Justness , wherein a legal just Man may sin , and not in an Evangelical or Gospel-State in Christ. Neither do the Words as ren●…ered in 1 King. 8. 46. There is no Man that sineth not , agree with the Words before , If they sin against thee ; but rather , there is no Man , but that he may sin , and then it is possible for them not to sin ; and for a good Man that is one in Christ , beyond the State of the Law , to act , and speak , and walk in Christ the true Light , and not to sin in doing Good ; but as of Sincerity , but as of God , in the Sight of God , so speak we in Christ : Such are not sinning in their Preaching and Praying nor do they bring forth wandering Prayers or Dreams , as you do , who are pleading and di●…puting ●…or Sin Term of Life , because it is said , the Imagination of Man's Heart is Evil from his Youth , S. S. saith , This is not spoken of the Old , Wicked 〈◊〉 , b●…t of Noah and his Family , p. 74. If he intend this according to the Tenour of his Discourse , as the State of Noah and his Family , and that all their Life time , I must tell him , that it is contrary to the Testimony given of Noah , viz. That he was a Just Man , and Perfect in his Generations ; and Noah walked with God , which was not with an Evil Heart or evil Imaginations ; for that is not a State of walking with God. His saying , that this is not spoken of the old World , but of Noah , is a Mistake : for God saw that the Wickedness o●… Man was great in the Earth , and that every Imagination of the Thoughts of his Heart was only Evil continually : This is as well mentioned in Gen●…sis 6. 5. as Chap. 8. 21. and relates to Man as in the unrerenerate State , estranged from God , and not to him as walking with God : I must needs conclude this Man a Pleader for Sin ( with many others of his Brethren ) A Pleader for Sin , whilst he thus confounds States and Attainments ; and his Doctrine to be Antichristian and Impious , while he accounts it God's good Pleasure , that the Being of Sin and Corruptions in part must remain in the Saints , to keep them humble ; and that Job abhorreth to entertain such a Thought as that of Perfection , and that to be wholy Free and purged from Evil Principles , is not attainable in this Life ; let the impartial Reader judge , whether there be not in these Doctrines a Pleading for Sin : And while he and his Brethren contend against the Quakers for Evil Principles , they contend to no purpose , while they r●…ckon that neither themselves , nor any else can be purged from Evil Principles in this 〈◊〉 ; but they should not thus dispute and contend for Sin and Imperfection for term of Li●…e , ●…eeing they say , It is the Duty of all to be Perfect , and to press after it ; to watch against all , even the least Sins , pag. 70. and tell men , It is needful to forsake Lying , Injustice , U●…cleaness , &c. which the Light calls them off from , pag. 69. I say , their pleading for Sin Term of Life , is inconsistent with this , and God will require it at their Hands , for their strengthning the Hands of Evil Doers , that they may not forsake their Sins by these Sin-pleasing Doctrines . They cannot be altogether ignorant how apt Transgressors are to lay hold on every Doctrine that is of such a Tendence as suites their Evil Minds , as much of Stephen Scandret his Work doth . Therefore , as it is high time for the Wicked to repent of their Wickedness , so it is time for you pretended Ministers , who are contending for Sin and Imperfection , to repent thereof , and of your Sinful Doctrines , for the Being of Sin and Imperfection Term of Life , whereby you have strengthned many Thousands in Iniquity , made their Bands more strong , and exposed them to Ruin and Destruction . THE ANSWER TO Tho. Hicks , AND HIS BRETHREN , About the RESURRECTION . HIS Absurdity , Confusion and Carnal Conceits about it Discovered . The Resurrection Owned by us , and Scripturally Asserted ; with the Future and Distinct Existences of Men and Angels . And the Eternal Advantage of the Righteous after Dissolution . Joh. 11. 25. Jesus said , I am the Resurrection and the Life , &c. 1 Cor. 15. 38. God giveth a Body at his Pleasure . Ver. 44. There is a Natural Body , and there is a Spiritual Body . 2 Tim. 2. 23. But put away Foolish and Unlearned Questions . Serious Reader , OUr Opposer appearing altogether utterly void of any spiritual Sence or divine Under●…tanding in this great and sublime Mystery of the Resurrection , his Work is the less to be regarded ; and we having very little of so much as seeming Argument●…tion from him , I need say the less to his Work ; only take notice of a few of his Absurd●…ties and Abuses . What further , as is opened in the Discourse following , is chiefly for the sake of others more honest and free from Prejudice , and in order to incline them from gross Conceptions , into a spiritual Apprehension of this Mystery , and th●…t they may be mindful of their present Concernment , of Acceptance with God in his own Life and Righteousness ; and not be diver●…ed from obtaining the End and future Felicity of the Righteous , by Uncertain , Vain and Gross Thoughts and Notions of carnal Minds , which are but depending upon their own Imaginations of a future State , and not upon a divine Principle or spiritual Understanding thereof . God is my Record , that it is a sp●…ritual Eye and divine U●…nderstanding , that I desire may be opened in these weighty Matters treated on ; for which End in the S●…ght o●… God , I am open and free in my Spirit in what I write on this Occasion ; which I desire to i●…prove only for the Glory of God and Good of Souls . THE ANSWER To Tho. Hicks about the RESURRECTION , &c. First , T. H. accuses us from what one Tarner should say ; but answers not what he said , or his Argument . 2dly , He accuseth us in general words , with manifest Denial of the Resurrection of the Body . For which his Instance is our saying , That Flesh and Blood shall not inherit the Kingdom of God. Observe hence , That 't is no marvel that he reviles and slanders us , and thinks we have some reserved Meaning , like the Jesuitical Equivocation ; * p. 56. when he hath accused us for making use of the Apostles plain words , which he hath not answered : Would it be well taken if he should positively say , That the Apostle denyed the Resurrection , when he saith , Flesh and Blood cannot inherit the Kingdom of God , 1 Cor. 15. 50. It s one thing to deny Men's carnal gross Thoughts about the Seed , Resurrection and Body : And it is another thing wholely to deny the Resurrection of the Body in those general Expressions . 3dly , He pretends to desire Information what the Body is we believe shall arise again ; when before he hath positively accused us with manifest Denyal of the Resurrection of the Body , that is , of any Body , if he meant as his words import . And here again he is obtruding upon us that Fool 's Question , which the Apostle reproved , when in answer thereto he said , Thou Fool , that which thou sowest is not quickened except it dye : And thou sowest not that Body which shall be ; but God gives it a Body as it pleaseth him , 1 Cor. 15. 35 , 36 , 37 , 38. For which again he queries , Whether we do not tacitely deny the Resurrection of the Body ? For all this man's Pretence of Scripture being his Rule , he is not content with the Scripture-Language , nor yet willing to resign up himself to the Pleasure of God , in giving to every Seed it s own Body , as it pleaseth him . But such busie Intruders will be inquisitive concerning the manner of God's executing his Pleasure in this thing : Whereas men's present Concern should be rather to wait to know , and submit to the good Pleasure of God in this Life ; and to find a part in Christ Jesus , who is the Resurrection and the Life , that they might be assured of the good Effect and Fruits of God's good Pleasure hereafter . For it is a Design of Satan to busie and puzzle men's Thoughts about their Existences in Heaven , while he keeps them in Sin and Darkness , in the Way to Hell : Whereas if they would faithfully serve God in the Way of his Grace here on Earth , they would freely trust him with the Manner how he will Glorifie them hereafter . And my saying , We ought not to be Curious in these Matters , to inquire into God's secret Pleasure in things beyond our Capacity ; neither do I desire to make my self wiser then I am ; nor to appear wise above ( or besides ) what is written ( viz. in this Case . ) Doth this argue that the Divine Light within is not the Rule above the Scriptures ? as is implyed in his 57th page ; when I confess it to be that , that gives the true Understanding of them ; and to be wise according to what is written , And not to pretend the Scriptures for Proof of what they prove not . As for Instance ; When I am called to answer an Unscriptural Question , by such as profess Scripture to be their Rule ; I think it most meet to answer them in the Scripture-Language , which while they are not satisfied with , they inquire but to Cavil , and for Advantage , as my Opposer and some others of his Abettors did . As for a more particular Instance , when they query about the Resurrection of the Body ; as desiring I would inform them , what Body that is , that shall arise again ? which being the same with that which the Apostle reproves for , 1 Cor. 15. 35. it deserves the same Reproof for Answer , vers . 36 , 37. Again , Though I really confess the Universal Resurrection of the Body of Mankind , or of the whole Adam ; which implieth , First , A general Fall and Death ; and that they shall come forth , some to the Resurrection of Life , and others to the Resurrection of Damnation ; yet for the very Phrase , namely , The Resurrection of the Body of Flesh , &c. I find not in Scripture ; But the Resurrection of the D●…ad , the raising and arising of the Dead , &c. 2dly , Upon my Answer in the Apostle's very words , 1 Cor. 15. 35. the feigned Christian saith , This Answer Whitehead said , is sufficient for such busie intruding Fools , p. 57. By which he hath contradicted what he saith , before Whitehead answered in p. 54. But then he adds , The Apostle calls Fools , not they that believed ; but they that deny the Resurrection of the Body , Persons of the same Perswasion with the Quakers in this Point , p. 57. That the Corinthians did positively deny the Resurrection , he hath not proved ; But that some questioned like him , How , and with what Body are the ●…ead raised ? &c. whose Folly the Apostle reproved : And this is not Quakers Perswasion thus to question , much less to deny the Resurrection in the true Sense and real Mystery of it ; For so to question , With what Body are the Dead raised ? is not a Question necessary to Salvation , nor essential to the being of a Christian , who knows a part in Christ , who is the Resurrection and the Life . Now come we to examine T. H's Meaning upon the Text , 1 Cor. 15. 37 , 38. wherein he proceeds thus , Concerning this Mortal , viz. That the Body given it , is the same for Substance , the same that was sown , &c. only called a Body given to it , because it is so changed from its Accidents of Corruption and Mortality . Thus far T. H. What reasonable man can make Sense of this piece of Oratory , as to say that the Body given to it , is the same for Substance : Like as if he had said , This same mortal Body is the same It which is given it , or it is the same It that is sown , that is given it self ; or the same Body for Substance is given to the mortal Body . What rare Rhetorick is this ? And so his Brother Kiffin saith , That the Seed that 's sown , is the same Body of Flesh , &c. which shall arise , though otherwise qualified : If so , what is that Body that God giveth to it , as it pleaseth him ? For if it be lookt upon in the Nature of a Seed , it must be supposed that it is another Body , that 's given unto it , as is to every Seed sown , according to its kind : For it is plain Non-sence to say , That that which is sown , is the same Body that is given to it . Besides , that which is not quickened except it dyes ( which may be spoken of every kind of Seed , that hath Life in it first ) doth not dye be●…ore it is sown , but after 't is sown ; as Christ saith , Except a Grain of Wheat fall into the Ground and dye , it abideth alone ; but if it dye , it bringeth forth much Fruit : Now the Fruit or Ear brought forth , is the proper Body given to it , which is not the very same which wa●… sown in the Earth . But I pray , how holds this dying aftersown , with these men's fleshly Opinion of the carnal Body in the Grave being the Seed ? for that being Dead before , doth not dye after 't is buried ; neither do these men intend to be buried alive . And seeing every Seed hath its own proper Body , what Body can be proper to the Terrestrial Bodies ? which if every one of them must be lookt upon as the Seed , to have each a proper Body given , what a plurality of Bodies must there be besides what are ? And will it not amount to this , That every man shall not only have these very Terrestrial Bodies , but each a Body besides ; and so every man two Bodies , and those of the same Substance that these are now , to wit , Terrestrial or Carnal ? He cites Phil. 3. 21. thus , He shall change our vile Bodies . Herein he mis-cites and perverts the Phrase ; For 't is not Bodies in the plural , but Body in the singular : And 't is to be read thus from the Greek , He shall change the Body of our Lowness , that it may be fashioned or trans-figured like unto his Glorious Body . But doth not this evidently make against him ; considering that Christ's Glorious Body is not a Carnal , Terrestrial or Earthly Body , but a Spiritual , Transcendent , Glorious Body ? And the changing of our Low Body , in fashion to be like his , implieth not the same Terrestial or Carnal Bodies , or to be of this Fashion and Substance , as now they are ; For Celestial , Spiritual and Glorious Bodies are much different from Terrestrial , Carnal and Mean Corruptible Bodies . Again , T. H. addeth from Phil 3. 21. This cannot be meant of a new created Body ; because such a Body cannot be said to be either vile or changed . If then this IT be not the Body which dyed , but another , how can that be called a Resurrection ; for that supposeth the same ? If another , then it is more properly a Creation of a new Body , then the Resurrection of the Body , p. 58. Repl. Mark here . 1. He is for a Resurrection of the very same T●…rrestrial Bodies of all men , but no new Creation ; for that opposeth his Thoughts of the Resurrection . 2. What a strange Inconsistency is it , that the self-same Earthly or Carnal Bodies of all should arise again after they are turned to Dust without any new Creation , and yet rise compleat , the same they were sor Substance ? What Sense or Congruity can be made of this ? Many Thousands being dissolved , and turned to as real Dust of the Earth , as man was at first formed of , how should Living and Compleat Bodies be raised out of that Dust , without Creating anew first ? But if it cannot be a new created Body , it is not the same Natural , Carnal or Terrestrial Body for Substance after dissolved : It is not this very same corruptible Flesh , Blood and Bones , that is given to every Seed as it pleaseth God , or that shall inherit God's Kingdom . Howbeit , As to be Quickened , implieth a Death first ; and Resurrection , a Fall before ; and to be Changed , that there was either a vile , corruptible Suffering , or low Estate before : So all that come to know Christ in them , and the Body dead because of Sin , know the Spirit to be Life because of Righteousness : And if the Spirit of him that raised up Jesus from the Dead dwell in you , he that raised up Jesus from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you , Rom. 8. 10 , 11 , 12 , 13. And this plainly is a quickening unto Righteousness , by the Spirit dwelling within , which is far from being a Proof of T. H's Opinion , though cited by him . And as in the first Adam is both the Fall and Death come over all men ; so in the second Adam , who is the Resurrection and the Life , all are made alive , and that unto Righteousness , who first come to see the Body dead because of Sin , and the Deeds of the Body mortified , Rom. 8. 13. or who come to know Christ , and the Power of his Resurrection , and the Fellowship of his Sufferings , being made conformable unto his Death , these attain unto the Resurrection of the Dead , Phil. 3. 10 , 11. Such do not strive for a Notion thereof , but to attain to it . As to the manner of Existences or Beings of all men in the World to come , there is no Necessity for any to be taking thought or busying their Minds about them ; it being in the Pleasure and Wisdom of God , to reserve all to their due and deserved Ends in an immortal Capacity . Our present Concernment is , so to know and esteem of Christ , as that we may be found in him , not only mortified to the Corruptions of this World , through the Fellowship of his Suffering and Conformity unto his Death ; But also interessed in that blessed Resurrection , which is only attained to in Christ , who is the Resurrection and the Life ; that he may be magnified in our Body , whether by Life or Death . To what he saith in his 59. pag. about the B●…dy that was dead ; about that It which is raised ; about the So●…l and the Seed of God ; the Matter is answered else where ; yet , First , All that know the Body dead because of Sin , having mortified the Deeds of the Flesh and being conformable to the Death of Christ , as dead with him , shall alfo be quickned and raised up by his Spirit that dwells in them , which is Life , because of Righteousness ; and such only can speak experimentally of the Seed of God , and the Soul. 2dly , That there is a Seed of God , and a Seed of the Serpent in Mankind , according to G. F. Junior's relation , he further tells you , that they that discern the Body of each Seed , are not the Fools which are questioning , how the dead should be raised and with what Body ; for they know that all Mankind will be found in one of these two Seeds . By which it is plain , he doth not exclude men from a future Being or Immortality , nor confound them with the very Being of God ; though it is by his invisible Power , that all are upheld in their respective Existences , in Immortality , whether they be found in the Nature and Image of the good Seed , or of the evil . T. H. And since he calls them Fools , that is , the Apostles and all true Christians that say , This Body of Flesh and Bones shall arise , pag. 59. Rep. He should have produced his plain Scripture for the Apostles so saying : where are these Words to be found in all the Scriptures of the new Testament , that this Body of Flesh and Bones shall arise again ? Doth not the Apostle say the contrary , Thou sowest not that Body that shall be ? And Flesh and Blood cannot inherit the Kingdom of God ? But must we then suppose , as some Professors do , That these Bodies of Flesh and Bones , shall inherit the Kingdom of God , without any Blood in them ? Or , that after they are returned to Dust , they shall arise again the self same as they are , without any new Creation ? I confess , this is such kind of new Philosophy as I have not read of before . The man has run himself into such strange Confusion ; and wholy misses the Sense of the Resurrection and the Life ; and over looks the true Seed and Root of the Matter , while in his vain mind he is imagining , muddling and Devil-like disputing about the Body , which in Comparison of the immortal Existence and being of Man , is but an outside Case , earthly Shell or Husk that disolveth . Again he saith , If this Seed of the Serpent be only Sin , and the Seed of Christ only Grace , it is only Sin and Grace which shall arise again , p. 60. Oh the gross Darkness and Ignorance of this Man ! He knows not the Seed of the Serpent , from whence Sin springs ; nor the Seed of God , from whence Grace and Life flows : But falsly supposes , that our Principle extinguishes the future distinct beings of Men , though it hath been plainly told him , that all Mankind will be found in one of these two Seeds . As also we testifie , from that Sence of Life and Immortality , that is brought to Light in us through the Gospel , That the Soul , whole spiritual Man , and spiritual Body , shall exist in Immortality ; yea , though our outward Man perish , yet the inward Man is renewed day by day , and in order to possess an eternal Weight of Glory , 2 Cor. 4. This inward Man is neither extinguish'd by the perishing of the outward Man ; nor thereby deprived of that Advantage , which is an eternal Weight of Glory : And that God giveth it a Body as it pleaseth him , and to every Seed his own Body , or his proper Body . The Man would know what this It is , shewing his Dubiousness of his own Assertion before , viz. " That it is a mortal Body of Flesh and Bones ( whether it shall be raised and go to Heaven with any Blood in it , he tells us not ) and that the Body given it is the same for Substance ; that is as good Sense as to say , the Body of Flesh and Bones shall ( when it is raised ) have the same Body of Flesh and Bones given to it ; whereas it is to every Seed his proper Body , which is comprehensive both of the Seed of the Righteous , and the Seed of the Wicked ; of the Seed of God , and the Seed of the Serpent : and so comprehends and takes in the whole Body of Mankind under those two Relations and Natures ; not to dissolve or extinguish their Rational , Intelligible Beings , with the perishing and dissolvable Earthly Outside or Case , but that all shall be reserved for their due and proper Ends , according to the Seed , Nature and Image , which their Soul carries with it when it parts with the Earthly Cloathing . And whereas it is said , that It is sown a Natural Body , it is raised a Spiritual Body ; the great Stress is laid on the particle [ IT ] which may as well be applyed to Wheat or other Grain ; It is sown , and It is raised , when the Body , or outside of that very Corn that is sown is dead , though the innate Virtue or Life , doth not in it self dye , nor fruitlesly expire : Thou sowest not that Body that shall be , &c. yet in these two relations , It , is used as relative both to that which is sown , and to that Body that shall be , while in the very next Words to those before cited , it is said , there is a Natural Body , and there is a Spiritual Body , 1 Cor. 15. 44. and these can no more be the self-same , then Celestial and Terrestrial Bodies can ; or then the first Adam and the laft Adam , or the Earthly and the Heavenly , which the Apostle plaiuly distinguisheth between , as he doth betwixt the Natural and the Spiritual . But whereas T. H. and his Brethren so much argue from the word It [ as , It is sown a Natural Body , It is raised a Spiritual ] they take this It for Idem corpus , the self-same Body in both : Their Mistake is evident ; they have not this either from the Greek or Latin : see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seminatur corpus animale , surgit corpus spirituale , i. e. a Natural ( or Animal ) Body is sown , a Spiritual Body riseth ; it is not Idem surgit : Nor would this agree with the next Words , There is a Natural Body , and there is a Spiritual Body . This admits of no such Transubstantiation , as that the self-same Natural Body should become Spiritual , or be the Subject of such an Accident . And it is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Animal Body ; or as having Life , a Living Body , which therefore cannot be the Body as dead , and laid in the Graves ; for in that Condition they are not Corpus Animale ; for that relates to the Earthly Adam , or Body of Mankind , as having a natural Life : ●…nd must not even the Animal or Natural Man dye before the Spiritual Man be risen , or Immortality in Christ be put on ? And is not the Natural ( or Animal ) Man doposed to the Renewed Man ? 1 Cor. 2. 14. And the Seed which is sown in Weakness must needs have some Degree of Life in it , when sown ( whether Natural or Spiritual ) and the Weakness and Corruption doth relate to the Subject in which it is sown , if the Seed it self be incorruptible . And as the First Man is of the Earth , Earthly , the second Man is the Lord from Heaven ; and As is the Earthly , Such are they also that are Earthly ; and As is the Heavenly , Such are they that are Heavenly , ver . 47 , 48. which if this be owned , it must be granted , that they that are Heavenly must have Bodies sutable , viz. Heavenly or Spiritual Bodies ; this Heavenly being the second Man , the Lord from Heaven , ver . 47. And mark , As is the Heavenly , Such are they that are Heavenly ; which cannot be the same with Earthly any more then the Image of the Heavenly can be the Image of the Earthly . And as to our being asked , what this Mortal is that must put on Immortality ? Though Mortal in this place implies a dying Condition of Man ( as the Effect of Sin ) as in Adam all dye ; yet it cannot ( as having put on Immortality ) be relative to Flesh and Blood , but as admitted in a Heavenly and Spiritual Sense ; for the Apostle plainly tells us but a little before , Now this I say , Brethren , that Flesh and Blood cannot inherit the Kingdom of God ; neither doth Corruption inherit Incorruption : Behold , I shew you a Mystery ! We shall not all Sleep , but we shall all be Changed , ver . 50 , 51. And so by that Life and Immortality which is brought to Light , we see beyond Death and Mortality ; and we ( though as in a dying State , yet ) behold Immortality , being quickned by the second Adam , and renewed again into the Image of the Heavenly ; being made alive in Christ , who redeems Man from Death , & ransoms the Soul from the Power of the Grave ; who swallows up Mortality and Death in Life and Victory , and saith , O Death , I will be thy Plagues ; O Grave , I will be thy Destruction , Hos. 13 , 14. Isa. 25. 8. by whom also Death being so swallow'd up into Victory , & the Sting of it , which is Sin , taken away : They who thus have their part in Christ , who is the Resurrection and Life , can truly say , Thanks be to God , who gives us the Victory through our Lord Jesus Christ , 1 Cor. 15. ●…7 . And to take off further Surmisings against us , I tell my Opposer , that this Resurrection , or Change , extends not only to a Raising of Man up from Sin to Righteousness , but also to an Eternal Glory : And 't is not only the Raising up of the Seed or Grace in Man , as he supposes ; but the Raising up of Man from Sin , Death , Hell and the Grave , even in the Seed and Life , which is the Ransom ; and this answers his Cavils in his 6●… . and 61. Pages , only where he fictitiously makes us speak thus , viz. Qu. We believe the Resurrection of the Body , though we know not what that Body is which shall rise : And then he absurdly makes a Christian to answer thus , viz. Chr. Thou saidst before , the Light within was the divine Essence : either then thy Light within thee is not God , or God knows not all things , &c. Reply , First he feigneth the Quacker , though we will never own him to be our Mouth ; for the Words were not so spoken by me , or us ; but that we ought not to be too Curious or Inquisitive in things beyond our Capacities , as to the Manner of the Existences hereafter ; or how Men shall be reserved unto their several Ends and Rewards ; for God knows how to do it : but we being sensible of the different Seeds , we cannot be altogether ignorant of the Nature of each Body being proper to the Seed it belongs to : Yet , if with John , we say , it doth not yet appear what we shall be ; it is Satisfaction that we know what Manner of Love the Father hath bestowed upon us , that we should be called the Sons of God ; for such are Sons of the Resurrection . 2dly , T. H. abuses the Christian by making him speak absurdly that which implies , that if Man have a Divine Light in him , he must needs know all that the Light knows , or else either conclude , that the Light is not Divine , or else God is not Omniscient ; and then it follows from hence , that none have either a Divine Light , or God dwelling in them , unless they know as much as God ( which was a Temptation to Man at first ) and by this he hath shut out all , not only the fallen World , but God's People also from having any Divine Light or Power of God in them . He scoffs at some of our Friends , saying , We own the Resurrection ; that is , We witness it : and then adds , But what is it you witness ? the Resurrection of the Seed ? 'T is Christ in you . Ans. Is this a matter to be taunted or scoffed at ? Hath he truly acted the part of a Christian thus to slight the Arising of the Righteous Seed in any ; or Christ's Arising , who doth appear , reveal himself , and arise in the Souls that believe in him , to raise them also up with him ; yea , and that which the Father hath given him he will loose nothing o●… it , but raise it up at the last Day ? And if you do not come to know a Righteous Seed raised up in you , and Truth to spring up out of the Earth and to witness Christ to be your Resurrection and Life , you remain dead in your Sins , and short of the Glory of this Resurrection . But in witnessing Christ to be the Resurrection and the Life unto us , we do not assert that it is only the Seed or Christ in us that doth arise , as is vainly imagined ; but we are revived , and do arise in and with him , as those that have believed in his Name , as he said , I am the Resurrection and the Life , he that believeth in me , though he were dead yet shall he live ; and he that liveth and believeth in me , shall never dye : wherein he doth not take notice of the putting off of the earthly Body or Cloathing , as his dying , or Death . And , as in Adam all dye , even so in Christ shall all be made alive ; but every man in his own order , Christ the first Fruits , afterward they that are Christ's at his Coming : and this is not to exempt Man from the Benefit of the Resurrection ; nor to say , That Christ and the Light within is sown Natural , Mortal and Corruptible , as T. H. most malitiously and falsly accuseth us by way of Question , as asserting Blasphemy : To which he farther adds , that we intend the Resurrection of something past , and witness in our selves : What is Falsehood and Deceipt , if this be not ? p. 61. And further saith , Thus do you undermine the very Foundation of Faith , Hope and Holiness of Life , like Hymneas and Philotus , 2 Tim. 2. 17. who said the Resurrection is past already . To which I answer , first , What we witness in ourselves of the Resurrection , it is this Man 's horrible Blasphemy , to call it Falsehood and Deceipt , for that we do witness to Christ as being the Resurrection and the Life revealed in us , so far as we have a living Knowledge of him , and Experience of being by him raised up from Sin and Death that came by it , in order to attain to a future Glory . 2dly , 'T is a Gross Slander , that we either intend or say , like Hymneas and Philotus , that the Resurrection is past already ; for that it is not yet ( as to Man ) compleatly ; we are not yet raised to what we shall be , as namely to that Fulness of Glory and absolute Joy and Tryumph , which shall be incessantly possest after our Labours and Sufferings are ended , and our Earthly House dissolved ; for the more we are drawn up into absolute Spirituality , the more capable we are of that full Fruition of an eternal Weight of Glory in the Heavens ; in order to which let us be Spiritually minded , and walk in Holiness of Life while here in our earthly House . As also we cannot hold that the Resurrection is past already , while we , or any of us , are suffering with Christ , and travailing in order to attain unto the Resurrection of the Dead , that is , perfectly to be raised up with Christ ; who is the Resurrection and Life ( in some Degree at least ) of all that truly believe in his Name and Power : Neither is this to undermine the Foundation of true Faith , Hope or Holiness of Life , while we confess Christ to be that Foundation . But to argue for Sin and Imperfection term of Life , and so to put off being Perfect till in Heaven , as this Opposer hath done , this is repugnant to the Foundation of living and purifying Faith and Hope ; and so excludes Holiness of Life : howbeit he thinks to arrive at Heaven with the same Carnal Carcass or Corruptible Cask he now beats about with him ; only he thinks , it will be new drest up and polisht after it is turned to Dust : But the greatest Miracle is , that it must not be Created a new , nor a new Created Body ; and unless we grant him this , he reckons our Religion a meer Cheat , calculated only to the Service of the Devil and our own Lusts , and that it denies any Eternal Advantage ; and therefore be opposeth the Christian to the Quaker , p. 62. And what is the Marrow of his Matter for this severe Conclusion upon us ? But , First , he accuseth us of a palpable Denyal of all future and distinct Beings and Existences after Death , pag. 62. which is a palpable and notorious Untruth : for as we confess to the distinct Beings of Angels in Heaven ; so we confess the future distinct Beings and Existences of the Saints and Children of the Resurrection , that in the World to come they shall be AS the Angels of God ; yea , They which shall be accounted worthy to obtain that World and the Resurrection , &c. They shall be equal unto the Angels , and are the Children of God , being the Children of the Resurrection , Luk. 20. 36. And what Bodies have these Angels of God ? Terrestrial , or Celestial ; Carnal , or Spiritual ? let that be considered . 2dly , The Man 's other Pretence is , If the Soul be a Part of God , Divine , Infinite ( as before ) and returns into God , being God it cannot miscarry , he saith . His Abuse concerning this hath been answer'd before , both in this Treatise , and in my Book of the Nature of Christianity . And it was never asserted by us either of the Soul of Man , or of the Spirit or Existence of Man , or the Creature which may vary in its Affections to Good or Evil , according to the Power that acts Man : Neither can it be conceived in Reason ( but Envie ) that any of us should look upon the Infinite God , to be Divisible into so many Parts or Particles as there are Entities or Existences of Men ; yet that there is an Infinite Life , Principle or Seed in the Soul of every Man , This we confess , as that by which the Soul immortally subsists in its being ; and therefore this may be counted the Soul , or Life of the Soul ; for without this the Soul of man could not subsist in an Immortal Capacity . And this I and divers others can testifie , that G. F. did not intend or asscribe either Immutability , Infiniteness or Divinity to the meer formed or created Spirit , Soul or Being of Man , but to the divine , immediate Inspiration or Breath of Life , flowing from God himself , who inspired into him an active Soul , and breathed in a living Spirit , Wisd. 15. 11. whereby Man became both a living and reasonable Soul , indued with Rational , Intellectual and Spiritual Parts . 3dly , I know no other Reason he can pretend for his Charge against us and our Religion , as a Cheat , and as denying an eternal Advantage , but that we do not own his gross and carnal Sense of the Resurrection , though it be none of our Phrase , to say in these general words , That the Body perisheth forever ; but hereby he plainly implies man's Incapacity of an eternal Advantage , unless his Carnal or Terrestrial Body that now is , partake thereof ; and how shall it partake thereof after it is dissolved and turned to Dust ? He tells us , It cannot be a new Created Body , but a Resurrection ; Of what ? he would have it of the self-same Body for Substance : But if there must be no new Creation , but a Resurrection of these Carnal Bodies , opposed to Creation , it must only be a raising of the Dust of these Bodies ; and then what a sad Garment would this invest the Souls of the Righteous with ? But if on second Thoughts , he will admit of any new Creation of Bodies out of the Dust , this cannot imply , that they shall be the very self same that now they are in Matter and Form. But if any of them shall yet say , They shall be specifically the same Bodies , That varies from their Principle of being the self-same that now they are . What is now become of this Man's Religion ? and whereon do his Expectations of a future Advantage depend , but upon his Ignorant and Carnal Conceptions , and not upon any living Sence of Christ , or any spiritual or divine Understanding of the Mystery of the Resurrection , whose Work is gross Body , and not Spirit ? He reckons our Religion and Suffering to be for a Carnal Interest , while his empty Faith and Profession is for the same to be sure , being so much for the Promotion of his Carnal Body in eternal Glory , which 't is not capable of ; nor he in the Way to it . Such is the course of some carnal Cavillers , who while contending about Bodies , and musing how they shall exist in Heaven , they are now neglecting the Way thither , more busying themselves about their carnal Bodies , then regarding their poor Souls ; or minding the Spirit of Holiness , thereby to become Sons of God , and of the Resurrection ; or to be converted from Sin and Pollution to Holiness ; or turned from Satan's Power to God , which is the Way to Glory . And now in short to answer what we and our Religion are charged within the Conclusion of our Adversary's bitter reviling Dialogue : First , We testifie that the Resurrection is not past . 2dly , That the Soul of Man is not God , nor Christ ; but God is the Saviour of it ; and so we ( alwayes since we knew our own Souls ) have distinguished between the Soul and the Saviour of it . 3dly , That we confess future and distinct Beings after Death , as well of Men as of Angels ; and that the Children of God and of the Resurrection shall in the World to come be as the Angels , yea , equal to them . 4thly , Though it be said , Thou sowest not that Body that shall be ; and Flesh and Blood shall not inherit the Kingdom of God , 1 Cor. 15. It doth not therefore follow , that our Religion denies any eternal Advantage that is to be reaped ; much less that it is a Cheat , or Calculated to the Service of the Devil , as most wickedly and malitiously T. H. hath reviled and blasphemed that Religion and Testimony which we know , is given us of God ; for we have not by distinguishing between the Natural and Spiritual Bodies , denyed the Saints , their proper Existences , Spiritual Body , or House eternal in the Heavens , when the Earthly Tabernacle is dissolved : and unless the Man holds the Mortality of the Soul , that it dyes with the Body , or the extinguishing of the spiritual Being of Man , I do not see how he can suppose a denying of any eternal Advantage on our parts ; unless he place it all upon the Earthly Body . It is true that some of his Brethren do hold , that the Soul dyes with the Body , and sleeps in the Dust , till both be raised ; and this also depriveth all the Saints deceased from having any eternal Advantage , in the mean time at least : But we are not of that Faith , Hope or Religion that will expire or perish with the Carnal Body , as our Opposers will , who in his fruitless , carnal Work and Discourse consists more of and for gross Body , then Spirit ; he is too carnal & gross in his Apprehensions , to discern so much as a Vision of the future Beings and State of Saints : But both they that think they shall reap no Eternal Advantage without their Terrestrial Bodies of Flesh and Blood , as T. H. pag. 75. And they who hold the Mortality of the Soul , are not of the Apostle's mind and Spirit , who said , We know , that if our earthly House of this Tabernacle were dissolved , we have a Building of God , an House not made with Hands , eternal in the Heavens , 2 Cor. 5. 1. We are confident , I say , and willing rather to be absent from the Body , and to be present with the Lord , ver . 8. For to me to live is Christ , and to dye 〈◊〉 Gain ; but if I live in the Flesh this is the Fruit of my Labour : Yet what I shall Chuse I wote not ; for I am in a straight betwixt two , having a Desire to depart and to be with Christ , which is far better , Phil. 1. 21 , 22 , 23. Mark here , First , he expected a far better and more excellent House then the Earthly House after Dissolution . 2dly , If to dye was Gain to him , and to depart from the Flesh , desirable ; and so out of it , to be with Christ , far better , he did not place his Felicity upon the Flesh or carnal Body , as T. H. doth : neither did the Apostle so indeavour to magnifie that fleshly outside Cloathing , which is perishing and dissolvable ; but his earnest Expectation and Hope was on the behalf of Christ , and his future Gain in him , saying , Christ shall be magnified in my Body , whether by Life or by Death , Phil. 1 , 20. But T. H. his carnal Contest is for magnifying his earthly , carnal Body , and not for magnifying Christ therein ; for he scornfully slights our witnessing Christ ( and his being risen ) in us ; though it is evident the Apostle did not place his eternal Felicity and Advantage upon the Earthly House , Flesh or carnal Body that perishes and turns to Dust ; for if he set his Heart upon Man , if he gather unto himself his Spirit & his Breath , all Flesh shall perish together , and Man shall turn again unto Dust , Job . 34. 14 , 15. But T. H. sees no Eternal Advantage to be reapt by Persons after Death , unless they confess the Resurrection of the very self-same Flesh , Blood and Bones that dyes , corrupts and turns to Dust ( If he intends any Blood in it ) he will admit of no new Creation of it ; and by this , his Religion and Hope do expire and perish with his corrupt Body , and must only be renewed when the Dust of that Body shall be raised without Creating it a new Body : And if there be no eternal Advantage without this kind of Resurrection , as described by him , this doth either wholly deny the Original and Spiritual Being of Man , and comprehends the whole Man , only as consisting of a mortal and perishing Body ; or else admits not of the reasonable Soul really to injoy her self in any condition out of the outside perishing Vesture or decay'd Cloathing , which for Man to be divested of , can be no more Loss to him , as to his immortal Being , then 't is to the Wheat to dye & bring forth much Fruit , unto which [ Resurrection ] is applicable as well as to Man , though not to the Sameness of Body : And as it cannot unman a Man to put off his Old Cloathing , that he may put on New ; no more can it annihilate our Spiritual Existences to have the Earthly Cloathing put off and dissolved , but be to our far greater Advantage & Glory , to be invested with that Spiritual Transcendent Cloathing , & most Excellent House Eternal in the Heavens ; which State they only attain to , who become Sons of God and of the Resurrection , and desire Christ may be magnified in their Bodies here . And furthermore from that Belief and Discovery I have received in the true Light , of the Resurrection and future Rewards , according to the holy Scripture ; I desire it may be minded , that God commandeth all Men every where ( in their Day and Time ) to Repent , because he hath appointed a Day in the which he will judge the World in Righteousness , by that Man whom he hath ordained : So that there will be a Day of Judgment , Wrath and Perdition of the Ungodly ; unto which Day the Lord Knoweth how to Reserve the Unjust to be punished ; and this will be a Terrible Day to all that make Lyes their Refuge , and reject the universal Call of God to Repentance : And seeing that in the Great Day of the Lord a final Dissolution may be expected of all those things that are perishing and dissolvable , even of the Heavens and the Earth , and that they shall be changed , what manner of Persons ought we to be here in all Holy Conversation and Godliness ? After T. H. hath vented his Blasphemous Out-rage against our Religion , as before in his Catechism , he impudently abuseth and bespattereth our Sufferings , p. 75. where he thus questioneth , viz. Tell me what it is that doth influence and prevail with you to Do and Suffer as you do ? And then he makes us thus to answer , viz. Answ. What doest thou think it should be ? And then he thus proceeds . Quest. May not the Satisfaction of your Wills and Lusts , the Promoting your Carnal Interests , be your chief Motive and Inducement ? And then he makes the Answer thus . Answ. We deny the Flesh and the Lusts : This is thy own Dark Imagination : And then he proceeds again . Quest. May not you live in and fulfil the Lusts of the Flesh whilst you deny it in Words , since your Opinion denies any eternal Advantage to be reaped by Persons after Death in denying the Resurrection of this Body ? Must you not then have respect to something to be injoyed here as your Incouragement ? p. 75. Rep. The Malice , Falsehood and Absurdity of these Forgeries against the real Intent and End of our Sufferings , Thousands may testifie against ; and all Impartial Readers that know us , and have beheld our deep Sufferings , may perceive the Man's Envy : Considering the great Number of our Friends that have dyed in Prisons , and the many hundreds that have been ruined and spoiled in their Estates and Callings , could these be either consistent with Lusts or carnal Interest ? and the many that have been banished , and many Families undone ; besides the many that have been knocked down , Bruised and Beaten in the streets , and their Lives often hazarded and resigned up for Meeting in the Fear of God ; Could these things be endured for a Carnal Interest ? No , No ; but meerly upon a Religious and Conscientious Account ( wherein we have eyed the Glory of God , and our own Peace andfturue Happiness : If we did not own any Resurrection , eternal Advantage , or Existences hereafter , what should we suffer for ? we were of all men most miserable : If we were of that Atheistical Opinion , instead of chusing our Great Sufferings , we should have chosen this , viz. Let us Eat & Drink , for tomorrow we dye , 1 Cor. 15. 19 , 32. It may be easily judged whether we are justly reflected upon or no , as being influenced either to satisfie our Wills , or promote carnal Interest , or to fulfil the Lusts of the Flesh , or obtain any temporal Injoyment here by our Losses & Sufferings : These gross , abusive Slanders are so apparent that he that runs may read them , being also manifestly detected by our apparently often resigning up our Estates , Liberties and Lives ; also in Times of deep Suffering , when we could see no publick Appearance of such , as T. H. and many of his Brethren , before the face of Persecution ; but then they could sculke & creep into Corners , and Obscure themselves , and leave all the Burden upon u●… , there being but a few Baptists that did suffer in the late Tryal sor their Religion or Consciences : Though to give them their due , a few of them have suffered Imprisonment , some whereof have received the Benefit of our Labours among our Friends , in a late General Discharge ; but the most cowardly and base-spirited among them are now most Quarrelsom against us ; and why ? They have lost Ground by their Carnal Policy in Obscuring themselves in Stormy Times , which they are never like to regain , but still to loo●…e more by Fretting and Struggling against us ; and therefore T. H. is offended that our Number should now augment , though that he cannot hinder ; for the Hand of the Lord is in it : And many having seen the Coldness of Baptists Zeal , Night-Dipping , and their Timorous Creeping and Securing themselves in Suffering Times as also the Emptiness and Dryness of their Religion ; Divers are aweary thereof : And when they come among us to receive the Sence of God's Power , then divers of the Baptist-Teachers do fret and are Angry , eagerly besetting the Parties : And in that God hath made our Sufferings effectual for his Name & Truth sake , for the drawing many after it , T. H. endeavours ( in the Malice of Sathan ) to debase and render our Sufferings Odious , saying : He believes our Carnal Advantage is one grea●… Thing in our Eye ; And then he adds , Quest. Though you may sustain some outward Losses ; yet whether you have not a Way to augment your Outward Gain by Loosing ? pag. 75. Reply , He now questioneth that which before he saith , he believeth , as namely , That Carnal Advantage is one great Thing in our Eye . One Great Thing implyeth some thing else ; but What else , he leaves no place for in what he hath concluded before , to wit , That we have regard only to something to be injoyed 〈◊〉 ; afterward he falsly rekons Carnal Advantages to be One great Thing in our Eye , and then questions the Matter surmised and before believed by him ; as , Whether we have not a Way to augment our outward Gain by Loosing ? and thus bewrayes his own Guilt , Falsehood , and Wickedness in his Traducing a People or whole Body of us , and Reproaching our Conscientious Sufferings , though it is known that Carnal Interest and Advantage is a great thing in the eye of divers Baptist-Preachers , while they augment their Gain , Stipends and Pluralities by preaching in several Places in times of Liberty ; which Liberty their occult Creeping in times of Tryal hath not procured , but added to our Sufferings : Coertion was effectual and sruitful upon such timorous Dippers or Baptists , and not at all shewn to be fruitless by the Valour of these Opposers and Quarrelers , who now further to increase our Sufferings , reproach them as Irreligious , and only for self-intrest ; and Us , as neither Christians nor Conscientious ; and such is the Reward we have from cowardly , base & envious Spirits , who have strengthened the Hand of Persecution , and aggravated our Sufferings by their own Unchristian and Ignoble Policy , and Subterfuges for self-Security . But T. H. might have very well allowed us Conscience and Religion for our many deep Sufferings ( especially while he and his Brethren partake of the Fruits and Benefit thereof ) wherein we have resigned up all our Worldly Interests , outward Concernments , and our Lives also ) although he had judged our Conscience erronous : But what is the Tendence of all his imbittered Traducing and Reproaching our Sufferings ; as , one while Wills , Lusts and carnal Intrests being the chief Inducement thereto ; another while , Respect only to some temporal Injoyment ; another while , Carnal Advantages one great thing ; and then he questions , Whether we have not a Way to augment our outward Loss ? Thus shewing his Variation and Doubtfulness in his own perverse and most apparent Slander against our Sufferings : And finally after he hath thus perversly vilified them ( as , Carnal Interest being either the chief thing , or only thing , or one great thing ; or whether we have not such a Way to augment , &c. ) he saith , If not , then may not a Disposition to be singular , and to 〈◊〉 〈◊〉 to all other men , and to be noted in the World as a People of peculiar Motions and Fancies prevail very much with you , to Do and Suffer as you do , p. 76. Rep. His wicked surmising a Carnal Advantage to be our End , is now turned into a Suggestion of a Disposition to be singular and noted in the World , which , though varying from the former , is also abominably false and wicked ; and our Consciences bear us witness in the fight of God , that T. H. hath shamefully slandered the real Intent and End of tur Sufferings in these matters : And what do all his Atempts herem tend to , but to calumniate , defame and odifie us and our Sufferings to the World , and to make us so obnoxious to the Powers , and both wilfully and Irreligiously repugnant to the Goverment , as that they may fall more vigorously upon ●…us to ruin and destroy us , If they will believe this reviling , inveterate Baptist , who is so very dirty that he had need to be more dipt then ever he was , who hath shewn his implacable Enmity and persecuting Spirit , from which he hath fomed out his own Shame ( like a malitious Incendiary ) which will the more extend to the Discredit and Dis-reputation of himself & his Brethren that own him , and not to the making void the Christian Reputation which we , the People , called Quakers have on the behalf of God and his living Truth : However T. H. hath published us as no Christians , and most shamefully treated us like an Insinuating Temporizer , falslly and deceitfully accusing us of Enmity against the Ministry and Institutions of Jesus Christ , p. 76. but neither tells us , who he intends are that Ministry , nor what he means by those Institutions , whether he intends not Baptist-Preachers , and their Night-dipping , &c. Though for his Cover he would make the World believe , as if we were really acted and influenced by some Romish Emissaries to insinuate many of their Heresies , to distract , dejor●… and defame the Protestant Profession p. ●…6 . which is still slanderous and fallacious , tending to make us suffer by such deceitful and popular Insinuations ; as if to vindicate our selves & our ●…nnocent and Just Cause from the perverse Calumnies of a few peevish Dippers and Anabaptists were such an Heretical Crime to distract and deform the Protestant Professions ; and as if these distracted Anabatists were the Protestants Principal Representatives . And He having abused us after thi●… his deceitful and malitious way , and with his calumniating Language against us , our Religion , and Sufferings ; the summary Conclusion of his Method against us , runs thus , viz. Cheats , and Impostors , great Imposters , p. 27 , 28 , 62. Knave , Knave , a false and dec●…itful man and that willfully , a man false and deceitful , really salse and dishonest , p. 39 , 52 , 53 , 91. before his Words were against G. W. Deceitful Fellow , Audacious Fellow , Impudent Fellow , You are a Knave , You are a Knave : And to C. Harris , You are a Cocks-Comb ; I 'l prove you a Cocks-Comb . Such Tinkers-Rhetorick as this , he is very ready at , when his morose Cholerick-Humor is up ; also Blasphemers , or Blasphemy and Heresy , he is very ready to charge men with , when his corrupt Opinions are opposed ; and finally , that our Religion should be a mecr Cheat , calculated only to the Service of the Devil , pag. 62. This is the highest Charge proceeding from the hight of his Rancor and Malice ; as also his notoriously defaming our Sufferings , to be for the Satisfaction of Wills , Lusts , promoting Carnal Interests , Carnal Advantages , outward Gains , &c. as before : Concerning these matters as considered of together , I appeal to you , his Brethren , W. Kiffin and the rest ; let Honesty and Conscience speak , whether they do not savour of a Persecuting Spirit ; and , whether they are not of an evil Tendence , as before signified , to stir up Persecution against us : And knowing that he hath most abominably and falsly traduced our Sufferings , and so reproached our whole Body as we are a People , and that in this publick manner in his Pamphlet , we do expect that Justice and Right from you his Brethren , as that you should give out a publick Testimony against his Injury done us and our Sufferings in this Case , and allow us our Consciences and Religion therein , how erroneous and mistaken soever you think them ; otherwise , if you refuse to do us this Right , and so connive at your Brother Hicks his Iniquity , we must look upon you so far concerned in the Guilt thereof , as not doing us that Right and Justice that both Truth , Equity and Reason requires of you : So as you do intend to clear and quit your selves , be Ingenuous , plain and open in this matter , which doth so nearly concern you , Thomas Hicks being a Brother and Teacher among you , against whom we call for Judgment and Justice to be done us in as publick a manner as his Abuses and Injuries are in Print . God knows , who beareth Witness with my Spirit , and is my Record , that I bear no Ill-will nor Prejudice to you , or any of you , what ever any bear towards me : And for those things wherein your Brother Tho. Hicks hath abused and wronged me , I defire he may Repent thereof , and I wish he may find a place for Repentance ; as also that you who are concerned in Society with him , may clear and quit your selves of his inveterate Spirit and gross Abuses against us , who bear Love and Good-will towards you and all men , believing that there are some among you that are more tender and honest , and of a better Spirit then T. H. for whose sakes I have writ thus much , and not for his ; for he hath shewn himself Dirty and Wicked , who hath made no Conscience to forge , and spread many notorious Lyes and Slanders against us . And therefore however takenotice of this , that it will not be reputable for you to allow or own him as a Teacher among you , nor for you to sit . under him ( who hath no Power either over his Tongue or Passion ) unless he Repent , and as publickly Revoak , Judge and Condemn his gross Errors , Abuses , Lyes Slanders and Forgeries , as he hath broached and spread them ; and if you suffer him to go on a Preacher among you without a publick Reproof from you , and his open Recantation , it will lye upon you as Upholders of a persecuting Spirit , and rende●… you as uncharitable and unchristian Professors of Christia●…ity , for suffering such a notorious piece of Wickedness , as this of T. Hicks's , to proceed from among you unreproved . But I really desire the Lord may open your Eyes so as you may clear your selves ; and that Envy and Prejudice may cease and dye among you , that you may not dye and perish in it . A Serious Reflection Upon some of Will. Burnet's Chief Arguments , about the Resurrection of the SAME FLESH , In his Book , stiled , The Capital Principles of the People called Quakers . W. B. IF Jesus Christ did rise again with that Body that went Arg. I. to the Crave , then there is a Resurrection from the Grave of the same Body , &c. But Christ did leave the Grave empty , &c. Ergo. Arg. II. If Jesus Christ rose from the Dead with Flesh and Bones , yea with the same Flesh as was nailed to the Cross , Joh. 20. 27. then there is a Resurrection from the Grave of the same Flesh that goeth to the Grave ; But Christ did rise in the same , Ergo. Answ. This Man's Work savours of Flesh and not Spirit : The Consequence of both his Propositions is inconsistent , and so his Argument is fallacious ; for Christ's Flesh saw no Corruption , being raised the third Day it did not corrupt in the Sepulchre , much less turn to Dust or Earth as others do ; therefore the Instance and Comparison is unequal in this case , though it holds for a more Spiritual End and Advantage then this drives at , for which the Apostle did instance the Resurrection of Christ by the Glory or Power of the Father , that men might believe in that Power : He did not say that Christ's Flesh was raised up the third day , that you might believe that the same Flesh ( as gross part ) of yours that goeth to the Grave and turns to Dust shall be so Raised , as this Man argues ; for Christ's Resurrection was preached , that their Faith might be in God , who raised him up ; that Men might in this Life receive and feel the Spiritual Benefit thereof to their Immortal Souls , and so partake in this Life of the Power of his Resurrection , to be raised up with Christ , in order to reign with him in Glory hereafter●… as for ●…nstance ; Know ye not that so many of us as w●…re baptize●… 〈◊〉 ●…esus Christ , were baptized into his D●…ath ; therefore we 〈◊〉 with him by Baptism into Death , that like as Christ was raised up 〈◊〉 Dead by the Glory of the Father , even so we also should 〈◊〉 in 〈◊〉 〈◊〉 of Life , Rom. 6. 3 , 4 , 5 , 6 , 7 , 8. to the end . And 〈◊〉 〈◊〉 him by Baptism , wherein also you are risen with him throu●…h 〈◊〉 F●…ith of the Operation of God who hath raised him from the 〈◊〉 . Col. 〈◊〉 . 12 , 13. As also to the same Purpose and End , read Rom. 8. 11. a●…d 10. 9. Eph. 2. 1. 1 Pet. 3. 18 , 19 , 21. 1 Cor. 15. 45. Phil. 3. 10 , 11. 1 Cor. 6. 14. 2 Cor. 4. 14. Joh. 6. ●…9 , 40 Col. 2. 20. and 3. 3 , 4. Eph. 1. 20. and 2. 6. Col. 2. 12. 1 Pet. 1. 3. 21. Heb. 11. 35. 1 Thes. 5. 10 , 11. By all which it is evident , that Christ , Death and Resurrection was not preached for a 〈◊〉 E●…d , but for a spiritual Benefit here , and an eternal Advantage hereafter . But whereas our Opposer carnally infers from Christ's arising , a Resurrection of the same Flesh that goeth to th●… Grave : His Shortness in this , and the Shallowness o●… his fleshly Apprehension , comes under this further Consideration , As First , That all Flesh and Earthly Bodies of Men do not go to the Grave , in hi●… Sense : It is said , Th●… 〈◊〉 〈◊〉 of thy Servants have they given to be Meat 〈◊〉 〈◊〉 Fow's of Heaven ; the Flesh of thy Saints unto the 〈◊〉 of the 〈◊〉 : Their Blood have they shed like Water round about Jeru●…alem , and there was none to bury them , Psal. 79. 2 , 3. There●…ore these were not laid in Graves of the Earth . As also it is apparent , that the Flesh of many is wasted away with Sickness before they dye , or their Bones be lai●… in the Grave : And likewise many undergo such great Sick●…esses and Calamities in their Life time , as so o●…ten doth , both corrupt and waste their Flesh and Blood , that so often as they are restored to Health again , they have new Fleth or rene●…ed Bodies thereof ; and then , what a vast Bigness would 〈◊〉 Bodies amount to , if raised with all the self 〈◊〉 〈◊〉 that they had in their Life time ? Moreover through 〈◊〉 Judgment and sore Exercise David said , My ●…ones ●…leave to my Skin , Psal. 102. 5. And my K●…ees are weak through 〈◊〉 , and my Flesh faileth of Fatness , Psal. 109. 24. And as 〈◊〉 signified , when man is chastened with Pain upon his Bed , and the multitude of his Bones with strong Pain , so that his Life 〈◊〉 Bread ; his Flesh is consumed away , that it cannot beseen ; and his Bones ( that were not seen ) stick out : His Soul draweth near unto the Grave , &c. Job 33. 19 , 20 , 21 , 22. Through such Judgement , and Chastisement , they who have known the polluted Flesh consumed away , are not so much concerned for the same Flesh , as these our fleshly Opposers are , whereby they shew , they never experienced such Chastisements , nor underwent such Judgment , that God might hide Pride from them , and keep back their Soul from the Pit : Their proud Flesh would alwayes live , and be reserved to eternal Glory ; Whereas he whose Flesh is consumed away , through the Chastisements of the Lord , and who comes to see that God is gracious therein unto him , to deliver him from going down to the Pit , who saith , I have found a Ransom ; It is said of such a one , His Flesh shall be fresher then a Child's ; he shall return to the Dayes of his Youth , Job . 33. This is not the old Flesh that was consumed away through Chastisements : And as all Flesh is not the same Flesh ; so all Bodies are not of the same kind , as hath been fully shewed . It were more meet , for Baptists and others , to wait to see Judgment and Chastisement from God upon them , to the consuming and wasting away of their corrupt Flesh , then to quarrel for it , and cry , This Body , and this very Flesh , shall arise again out of the Grave , even as Christ's did , and with these very Eyes I shall see God , ( pointing at their present Flesh and carnal Eyes ) when as they do not know but that their Flesh may be divers times consumed and wasted through Judgment or Sickness before they dye ; and so often in the mean time new Flesh , or Bodies thereof restored them , as was hinted ; which if truly obtained as a Token of their inward Renewing unto God , were much better and of more Concernment , then thus carnally to quarrel for their old corrupt Flesh. W. B. Arg. III. Upon Job Chap. 19. 25 , 26 , 27. If Job had that Faith , that with his Flesh he should see God , then it was not in other Flesh ; nor yet another Eye but it was both with his Flesh , and with his Eye , that after this Life he should see God ; therefore do I conclude , that the fleshly Body of Man shall be raised out of the Dust , to see God. Answ. By all which Assertion and Conclusion , we may see and still conclude , how gross and carnal these Anabaptists are in their Apprehensions and Thoughts concerning God ; thus to render him visible to their Flesh and fleshly Eye , supposing that Job in his Belief herein , and God in his being , were like themselves ; whereas God is invisible and an infinite Spirit , not made up of Flesh and Bones to be seen with Flesh and carnal Eyes . As also the man has perverted Job's words which are ( as translated ) Though after my Skin Worms destroy This Body ; yet in my Flesh shall I see God , Job . 19. 26. ( who before said , my Flesh is cloathed with Worms . Job . 7. 5. ) It is not , that with My Flesh , or fleshly Body , I shall see God after Worms have destroyed it ; but I N my Flesh I shall see God. Neither did Job quiet himself in his Perplexity with the Belief that his Flesh should see God ( as is imagined ) but that he should see God , as afterwards he did , when he said , I have heard of thee by the Hearing of the Ear ; but now mine Eye seeth thee ; wherefore I abhor my self , &c. Job . 42. 5. Now that wherein Job was quieted , was , That he knew that his Redeemer lived , who should redeem him out of all his Troubles that he had in the Flesh ; and that after his outward Body was destroyed out of his perplexed Flesh , he should see God in an Immortal State : He had no reason to quiet himself upon any Confidence in , or concerning that Flesh , when he was so disquieted and perplexed in it ; for those words , Chap. 19. ver . 26. are differently rendered in the Margins thus , After I shall awake , though this Body be destroyed , yet OUT of my Flesh shall I see God ; see the Margined Bibles of the last Translation , with Hebrew notes and various Translation : Now there is a great Difference between seeing God With my Flesh , and seeing God Out of my Flesh after it is destroyed . But to these men that believe , that with their Flesh or fleshly Bodies they shall see God , he may say , as he said to the Wicked , Thou thoughtest that I was altogether such a one as thy self ; but I will reprove thee , and set them ( to wit thy Iniquities ) in order before thine Eyes , Psal. 50. 21. yea , thou thoughtest that I was so like thy self , as that thou mightest see me with thy Flesh and fleshly Eyes : But thy Thoughts in this were very carnal , and thy Apprehensions very gross ; thou shalt find thou art mistaken , I am an invisible All-seeing Spirit , that searches Hearts , and penetrates through the dark Spirits and Cogitations of Men , to bring their secret Thoughts to Judgment and set their evil Actions in order before them . And there were those that saw Christ's outward or bodily Appearance , that had neither heard the Voice of God , nor seen his Shape , Joh. 5. 37. And Philip said to Christ , shew us the Father , and it sufficeth us . It was not enough for them , nor yet a seeing the Father , to see Christ's Body or Person ; both Father and Son being truly and savingly to be seen in Spirit : And said Christ , a Spirit hath not Flesh and Bones as you see me have . The Anthropomorphites , who were Monks inhabiting the Deserts of Aegypt , held , That God was a Person in the Bigness and Stature of a Man , mistaking that Saying , Let us make Man in our own Jmage , applying it to the Man 's outward Similitude ( and so do the Blasphemous Muggletonians ) and therefore that God is visible to the Carnal Eye and fleshly Body ; from which these Baptists Doctrine ( of seeing God with their Flesh and fleshly Bodies ) is little Different . W. B. Arg. IV. The fourth Witness to this Truth is Martha , Joh. 11. 24. Her Brother Lazarus being dead , that She believed , that he should rise again at the Last Day in the Resurrection : If the Resurrection of dead Lazarus , or that of Lazarus laid in the Grave , was believed and assented to by Martha , &c. Answ. That Martha had such a Belief from the Jews Opinion of the Resurrection , as she intimated of Lazarus his Body ( which Christ did then raise ) is not the matter in Question : But that they and she had it from Christ , or the true and spiritual Understanding thereof , doth not therefore follow ; but rather the Contrary from Christ's own following reprehensive Diversion , after Martha said , I know that he shall rise again in the Resurrection at the Last Day ; Jesus said unto her , I am the Resurrection and the Life , he that believeth in me , though he were dead , yet shall be live ; and whosoever liveth and believeth in me , shall never dye , Joh , 11. 24 , 25. but our Opposer was not pleased to take Notice of this Answer of Christ's , but only of Martha's Words and Belief , and to argue from thence after this manner . Arg. V. The Word Resurrection implyeth to rise again . Answ. And can this be applyed to nothing , nor any other wise , then to that very Flesh or gross Body , that returns to Dust ? Is not Christ the Resurrection and the Life ? And doth not to Rise again , imply , that Man was fallen before ? and that as in Adam all dye , so in Christ shall all be made alive ? And is not Resurrection applicable to that which is quickened ? and must this be understood only of the Dust of dissolved Bodies without any Creation ? For he saith , If God give another Body , and raise not again that Body that before was in being , then it is a Creation , and no Resurrection : So that from hence it is a Resurrection of the same Dust of the gross Bodies dissolved , that seems to be expected by these men , and not any Creation ; and therein is their great Mercy and Com●…ort , though they do not acquiesce herein from Contention and Quarrelling : But in that Resurrection , Quickening , Reviving , Changing , Translation , do not signifie Creation ; therefore they are not applicable to the Dust of Bodies after Dissolution , though both Resurrection and new Creation be to Renewed man ; Behold , I make All things new ; New Man , New Creation , New Heavens , and New Earth , &c. but this is a Mystery hid from corrupt Flesh , so much contended for by our Present Opposers . The rest of his Arguments and Doctrines are mostly very weak and ignorant about this Point , yet comprehensively answered in this Book . Here follow some Passages out of a Manuscript by W. B. against me , with a Reply , detecting his Ignorance in consounding the Carnal Body and the Spiritual : W. B. INdeed , If G. Whitehead hath found out a Body for Christ that is not a Carnal Body ( which implies only a Fleshly ) It is such a Body that I never read o●… in the Scriptures ; I would know what in Scripture is called the Body , but the Flesh ? Now take but away the Flesh , and where is the Body ? Aye but , saith G. W. It is a spiritual Body ; as if a Body of Flesh and a Spiritual could not stand together : This is his Great mistake . The Apostle could have born his Testimony to this Truth , that it is the Body of Flesh that shall be raised spiritual , 1 Cor. 15. 14 , 43. It is sown a natural Body , 't is raised spiritual , here the Apostle still keeps to the Word ( It ) &c. Answ. The Non-sense and Contradiction that may be gathered from these Passages , is , that Christ's Body is a Carnal Spiritual Body , as if Carnal and Spiritual were both one ; or that the Spiritual Body that 's raised or given to the Seed , is Carnal . Let these Passages be kept in Record , as the Baptists Doctrine and Testimony ; whereas the Apostle's own Testimony proves the Contrary , and that W. B. has belyed the Apostle : For 't is sown a natural Body , it is raised a spiritual ; and there is a Natural Body , and there is a Spiritual Body : Here the Apostle clearly makes a Distinction and a Difference between the natural Body and the spiritual ; He doth not say , 't is sown a natural Body , and raised a natural or Carnal Body also , but a spiritual Body ; as he also distinguisheth between the Bodies Celestial and the Bodies Terrestrial ; as those of Sun , Moon and Stars differ from those of Men , Beasts and Fishes : Now you would count him a very blind Philosopher , that should make no Difference , but say , they are all one and consistent , or that the Bodies of Sun , Moon and Stars , were all one with those Earthly Bodies of Men and other Creatures ; and so blind and such Ignorant Divines are these Baptist's . He understands not the Difference between the Natural Body and the Spiritual , any more then if a Person should be so ignorant as ( when he sees the Sun , or Moon , or Stars ) To ask , if these were not Men , or Birds , or Beasts , or Fishes , in the Firmament ; or on the contrary , if he should see Men , Beasts and Fishes , to ask , if these are not the Sun , Moon and Stars ; or rather to conclude that they are , because he knows not which are Celestial and which Teriestrial , no more then this Baptist doth discern between Bodies natural or carnal , and Bodies spiritual : But how should he do other , or see better while his Mind is so much upon Flesh , and so little upon Spirit ; or so much upon Flesh and Blood which cannot inherit the Kingdom of God , and so little upon that spiritual Birth or Seed that doth inherit the Kingdom of Glory and Peace . And as for the Baptists Argument , That the Apostle still keeps to the Word ( IT ) as , It is sown a natural Body , It is raised a spiritual ; or God giveth it a Body as it pleaseth him , and to every Seed his own Body . Reply . How evident is it , that as the Particle It is used as a Relative to both the natural and spiritual Body , 't is a mutable * It ; for that there is a natural Body and there is a spiritual Body , which therefore are not the self-same ; the very Parable or Instance of the Wheat and other Grain may confute his Opinion herein ? For is it the very self-same Grain of Wheat that is in the Eare that was sown in the Ground ? Let the Husband-Men judge him herein . To him we may say , as the Apostle did in the same Case to such , O Fool ! thou sowest not that Body that shall be , &c. 1 Cor. 15. And now the words , It 's sown , imply a Seed sown , in order to a sprouting and bringing forth Increase : Upon which it may be queried , if that Body of Man ( to wit ) that of Flesh , Blood and Bones , ( that 's laid in the Grave , or drowned in the Sea , or devoured by Fire , and some by Beast's , &c. ) be the Seed that the Apostle intended , to which God giveth a Body as it pleaseth him , yea , or nay ? If it be answered in the Affirmative , then what Body is it that God giveth to it , as it pleaseth him ? If it be answered in the Negative , that overthrows the Baptists Doctrine of the same Flesh , Blood , and Bones , &c. which W. B. has not distinguished from a spiritual Body . THE RESURRECTION , Future Glory and Felicity of the SAINTS , Further asserted ( according to the Holy Scriptures ) Discovering , How far short of the true Vision , Sight , or Revelation thereof our present Opposers are in their gross Thoughts and Traditional Conjectures : Being An Examination of Thomas Danson ' s Arguments and Doctrines ( about the Resurrection , Future State and Glory of Believers ) in his Synopsis . THe Resurrection as plentifully asserted in the Scriptures , is not in the least question'd by us ( however we be unjustly censur'd for denying it ) Therefore there is no necessity of his Argument to evince that , which ( as he saith ) the Scripture is so plentiful in asserting of ; nor doth he evince it according to the Scriptures , but varies from them , as will appear . His Argument , If the Bodies that have done Good or Evil , must receive their Reward accordingly ; then the same Bodies that dye must rise again : But the Antecedent is true ; therefore the Consequent . Answ. This Argument ( both Antecedent and Consequent ) appears neither clear , nor grounded upon Truth , as it placeth an Eternal Reward upon the Body for its temporal Acts , in putting the Body ( on this account ) for Man that hath acted therein , who must receive the things done in the Body , 2 Cor. 5. 10. The meer Terrestrial Body being neither the Subject reteining Perpetual Love or Enmity to God ; nor is it the Original Cause of Good or Evil Actions , therefore not the Object of eternal Love or Wrath ; but Man in his Spiritual Existence or Being , as spiritually and suitably organized ( as it pleaseth God ) to receive the things done in his Body , according to what he hath done , whether it be Good or Evil , proper and natural to the Image he bears , which the Soul carries along with it out of the Earthly Body or House that turns to Dust : But see the Proof of his Antecedent , That the Bodies , that have done Good or Evil , must receive their Reward accordingly ( which Proposition is the Antecedent ) is evident by 2 Cor. 5. 10. and then the Consequence is firm , &c. Rep. He hath manifestly perverted the Text ; it doth not say , The Bodies must receive their Reward accordingly ( though in some Sense it may be granted according to their temporal Actions ) But we must all appear before the Judgment-seat of Christ , that every one may receive the Things done IN his Body , according to that he hath done , whether it be Good or Bad , 2 Cor. 5. 10. And but a few words before he saith , We are co●…fident I say , and willing rather to be Absent from the Body , and to be Present with the Lord , ver . 8. Wherefore he knew that they were Capable both of a Being , and Reward with the Lord , when absent from the Body ; and that as when in the Body they had found Acceptance with him , they received the Deeds done in the Body when out of it ; to Dye being Gain unto them . Every man's Works shall follow him ; the Nature of them shall remain in him , whether it be Good or Evil , that he Lives and Dies in : The Soul spiritually hath its proper Organ , Vessel or Body , wherein either the Habit of Good or Evil , Holiness or Filthiness cleaves to it , and wherein accordingly it retains either Mercy or Wrath , Love or Hatred from God , when the earthly Mansion or House is destroyed & turned to Dust , as it was ; there being a House or Cloathing that cleaves more closely to the Soul then Dust can : and it will come to pass that he that will be filthy , must be filthy still ; and he that is Holy , let him be Holy still : Behold I come quickly , and my Reward is with me , to give every man according as his Work shall be , Rev. 22. 11 , 12. Rom 2. 6. And therefore Wo will be to their Souls who reward Evil to themselves , and whose Souls delight in their Abominations ; and Tribulation and Anguish upon every Soul of Man that doth Evil , of the Jew first , and also of the Gentile ; but Glory , Honour and Peace to every man that Worketh Good , to the Jew first , and also to the Gentile , Rom. 2. 8 , 9 , 10. But to procced to T. D's further Proof of his Antecedent and Consequent , which to Ordinary Readers ( he saith ) may seem inconsequent ( by which then he must be more then an ordinary Writer ) The Place he cites , is Mat. 22. 31 , 32. T. D. For the surther Proof of Antecedent and Consequent , I shall first explain the Terms of Christ's Argument , &c. The Place is , Mat. 22. 31 , 32. As touching their Resurrection from the Dead , have ye not read that which was spoken unto you by God , saying , I am the God of Abraham , and the God of Isaac , and the God of Jacob ; God is not the God of the Dead , but of the Living : And it is added Luk. 20. 38. for all live unto him . This Passage he thus explains , viz. 1. To be a God to Abraham , notes a Covenant-Relation . Answ. True ; and then it follows , that they who are in this Covenant-Relation , are those that live to him , whom he is the God of ; Wheresore Abraham , Isaac & Jacob , and all Partakers of the same Covenant live unto God , in Union of Spirit , and with the Spirits of all Just Men , though in a more full injoyment of Glory hereafter ; as Abraham , &c. is not dead , because God is his God , and he in Possession of Eternal Glory . 2. Not the God of the Dead : He saith , that might be meant either of them who are Dead simply , or of them that are so dead as that they shall never return to Life ; not in the former Sense , therefore in the Latter . Are we therefore ( as by this ) to read the Words thus , viz. God is not the God of the Dead , that are so Dead as that they shall never return to Life ; but of the Dead that shall return to Life ? And then what are those Dead that shall never return to Life ; Or those Dead that God is not the God of , if the Living and Dead must all be applyed to the Outward or Earthly Bodies ? But had he been sensible of his Sense before , that to be a God to Abraham ( and so of the Living ) notes a Covenant-Relation , and that Christ speaks of such as shall be accounted worthy to obtain that World and the Resurrection , Luk. 20. 35. he might have understood that the Dead , whom he is not the God of , are such as are Strangers to that Covenant-Relation , and live not to God , however their Souls be Immortal . 3. But of the Living , that is ( saith he ) of them whom God intends to restore to Life , or whose Bodies live potentially ; not only of them whose Souls live actually ; for all Live to him , &c. If the Living must intend the terrestrial Bodies of Abraham , Isaac and Jacob , then that Denomination Living , is given to those that are truly Dead ( as he saith ) and then I ask , if it be good Doctrine , or proper to say , that all those dissolved Bodies do live unto God ? Whereas in Christ's words there is no mention of their Elementary Bodies , but that the Dead are raised , and that he is the God of Abraham , Isaac and Jacob ; and these were they that Lived unto him , who were counted worthy to obtain that World , and the Resurrection . And it is further evident , that when the Saducees ( who said , there is no Resurrection , Angel , nor Spirit ) asked Christ about the Wife , whose ( of the Seven ) She should be in the Resurrection ? their Thoughts were carnal , and upon the Carnal or Earthly Bodies , which Christ's Answer did not gratifie in his asserting the Resurrection ( as to the State of the Righteous after this Life ) He said , The Children of this World marry , and are given in Marriage ; But they which shall be counted worthy to obtain that World , and the Resurrection from the Dead , neither Marry , nor are given in Marriage : Neither can they dye any more ; for they are equal unto the Angels , and are the Children of God , being the Children of the Resurrection , Luk. 20. 35 , 36. 1. Note here first , That he speaks of a Resurrection-state in the World to come , wherein the Children of God so much excel in their Beings , as that they are equal unto the Angels , whose Bodies are not such as these Earthly ones of the Children of this World , wherein they Marry ; but in that World they are in another Capacity , more Sublime and Spiritual ; even Equal unto the Angels : whereby Christ doth not only assert the Resurrection and an Immortal State ; but also the Spirituality and Glory thereof far Transcending this earthly State and Body . 2. As thus considered , it is plainly implied that there are but some that are counted worthy to obtain that World and the Resurrection , that is , the Children of God , who live unto him ; as Paul saith , if by any means I might attain unto the Resurrection of the Dead , Phil. 3. 10 , 11. Now , therefore to apply this Resurrection to the Terrestrial Body of the Righteous , and hence to argue for Immortalizing that Dust , which that Body returns to ; it implieth thus much , that Only the Bodies of the Children of God ( who are counted worthy ) shall rise : and how agrees this with our Opposers Intention ? 3. Moreover , while Christ intended by his Answer , that those that were counted Worthy , &c. even the Children of God , and such as lived unto God , were the Children of the Resurrection ; and that they cannot dye any more , &c. This agrees with his Answer to Martha , Joh. 11. 24 , 25 , 26. I am the Resurrection , and the Life ; he that believeth in me , though he were dead , yet shall he Live ; and who soever liveth and believeth in me , shall never dye . Though this be a plain asserting of the Resurrection , yea , and that of the Dead ; yet it is as plain a Diversion ( as far remote ) from the carnal and gross Thoughts and Apprehension that the Jews in that Age had of the Resurrection , as his Answer to the Saducees was from their gross Thoughts about it . Concerning the Scope of these words of Christ before cited , He * saith , There are different Apprehensions ; Some conceive , that Christ hereby proves the Immortality of the Soul ( which the Saducees denyed , as appears Act. 23. 8. for if there be no Soul of a Spiritual Nature in Man , it must needs be Mortal , as his Body ) and by Consequence , the Resurrection of the Body . The Saducees denying the Resurrection of the Body , because they denied the Immortality of the Soul ( as these Interpreters conceive ) Others , that Christ intends only to prove the Resurrection of the Body : So Calvin . Others , that Christ intends both directly : So Beza Diodati . And from these Differences T. D. differently frames his Argument several times , p. 76. From hence it is observable , that this Man not seeing with his own Eyes , proceeds to argue doubtfully from the different Apprehensions and Conceptions of others , viz. Some Conceiving , 1. That Christ hereby proves the Immortality of the Soul , and by Consequence only the Resurrection of the Body . 2. Others , that Christ intends only to prove the Resurrection of the Body . 3. Others , that he intends both directly . See how these Learned Men and Students differ and oppose each other in their Apprehensions and Conceivings ; and what Certainty can we expect from T. D. their Schollar ? And how came he to undertake such a Controversie , about such a weighty and mysterious Point upon such dubious and uncertain Grounds , as only mens different Apprehensions , Conceivings and Consequences can produce or amount to ? ( which argues more Confidence then Knowledge in him ) And T. D. to vary his Arguments thereupon ( from his uncertain Conjectures and fallible Judgment ) as with him it is either thus , or else thus ; or more plainly , thus , &c. 1. They whos 's God , God is , shall rise from the Dead : God is Abraham's , Isaac's and Jacob's God ; Therefore they ( and all other Believers ) shall rise again . Or else thus : 2. They whos 's God , God is , after Death shall Rise again , &c. 3. Or the Argument , may be framed more plainly thus , viz. If God be under a Promise to Glorifie the Persons of Abraham , Isaac and Jacob , then their Bodies must rise again : but God is under such a Promise ; Ergo , pag. 77. Answ. 1. That God is the God of the Living , both of Abraham and all Believers . 2. They all live unto God in Righteousnes here , and Glory hereafter . 3. He that liveth and believeth in me ( saith Christ ) shall never dye . These prove the blessed Resurrection of the Children of God , who are Children of the Resurrection : But what Proof hath he produced herein of the self-same Earthly , numerical Body's rising ? His Assertion being the Resurrection of the Body in general ; his Proof is the Resurrection of those whom God is the God of , viz. Believers ; and that their Body must be glorified : which so far as Christ intends , is granted . That in the World to come they are equal unto the Angels , what is this to the Earthly , Elementary Bodies of all in general , which Angels do far surmount and transcend in Glory ? Neither hath he by all that he hath said , proved , that the Promise of Eternal Glory ( he mentions ) extends to the same Earthly Body of Flesh and Blood ( that now is ) after dissolved to Dust , or its first Elements ; or that it is capable of that Glory which is Eternal , though the Believer be as in his Spirituality , or spiritual Body glorified . Now , as touching the Promise of God to Abraham and his Seed , it was not only of a Temporal Inheritance or outward Canaan ; but also of an eternal Inheritance of Life and Glory , for the Injoyment whereof they had a two-fold Capacity , an Outward and an Inward , a Natural and a Spiritual ; and so far God was their God in each . But that the Eternal Glory was promised to the Terrestrial or Natural Body of Abraham , &c. T. D. ( though he runs on with it and takes it for granted ) doth meerly beg the Question , as if Abraham in his new Spiritual and Glorious State were but a Part of Abraham ; and consequently not fully Capable of absolute Felicity , without the Dust of his dissolved Cloathing being immortalized ( I understand not that they 'l admit of any new Creation of it , to make it a compleat Body , who are of the Anabaptist's mind ) And after the same manner he may as well say , that all the Saints , who are said to be in Glory , are not perfectly in Glory , but only in Part ; as but part of Abraham , part of Isaac , part of Jacob , part of Moses , part of Elias , part of Paul , &c. are in Heaven , in Glory , or in the Rest which is Glorious ( and so of all the other ( as if , when Moses and Elias appeared with Christ in the Mount to Peter , &c. it were not proper or true to say , Moses and Elias ; but Part of Moses & El●…as appeared : And what Bodies appeared they in ? were they Human , Earthly Bodies , or Angelical ? ) and by this , that they are not as yet absolutely Happy , or at Rest , without their little earthly Mansions or Tabernacles , when they must needs enjoy far better , viz. an Heavenly Cloathing and Mansion , or House Eternal in the Heavens ; being the more Spiritualized and changed into Spirituality , they are in a higher and more meet Capacity for that Enjoyment . T. D. 2. God were not fully Abraham's God , or did not fully make good his Promise , if he Glorified one Part of Abraham , and not another . Answ. God , in his Glorifying Abraham in a Spiritual Sate , and Body that transcends all Earthly Bodies , or that part ( as he calls it ) of Abraham , which is Spiritual , and therefore most capable of an Eternal Glory , he shews himself to be 〈◊〉 God , he being the God of the Spirits of all Flesh ( and most eminently of his Children ) and who hath all Souls in his Hand . But in Answer to what he saith hereafter , let us enquire , whether the Promise of God to Abraham and his S●…ed , of eternal Glory and Happiness , cannot be made good without the Earthly and perishing Organs . T. D. 3. Nor were the Promise , to Glorifie Abraham's Soul , made good , without glorifying his Body too ; for the Happiness of the Soul is not Perfect without the Body , its dear and beloved Companion ; the Soul having a strong Desire * and Inclination to a Re-union to the Body , as the Schools not without good Ground determine : vid. Calvin Harm . Evang. in Mat. 22. 31 , 32. Luk. 20. 38. Answ. It is evident that this Man doth give this account ( that the Happiness of the Soul is not perfect without the Body ) not from any spiritual Sight of the Souls Happiness or Glory ; for in Page 81. he confesseth , that the different Disposal of the Spirits of Man and Beast is not visible to the Eye of Sence , and but dimly to the Eye of Reason and Faith ; although he has taken upon him by Tradition from Calvin , &c. to assert , that the Happiness of the Soul is not perfect without the Body : It may be understood , that they have neither clear Reason , nor perfect Faith for this ; and to be sure , while he and others assert it without either , we have no Reason to believe them . But to answer him closely ; Both Calvin , T. D. the Schools , and divers Anabaptists are mistaken in this very Matter , and see not with the Eye of true Faith , either that the Happiness of the Soul is not perfect without the Body ; Or , that the Soul hath a strong Desire to a Re-union to the Body , ●…hile they intend the Terrestrial , Elementary Bodies : for this implies the Soul to be in a kind of Purgatory or Disquietness , till the supposed Resumption of the Body ; and their Assertion and Determination herein is Contraty to what the Apostle saith 2 Cor. 5. for we know , that if our earthly House of this Tabernacle were dissolved , we have a Building of God , an House not made with Hands , eternal in the Heavens , ver . 1. for we that are in this Tabernacle , do groan , being burdened , &c. ver . 4. We are confident , I say , and willing rather to be absent from the Body , and to be present with the Lord , ver . 8. And said he , I am in a Strait betwixt two , having a Desire to depart , &c. Phil. 1. 23. See now the Stress of the Controversie where it lieth , and that it is not only between these our Opposers & Us ; but also between them and the Apostle Paul : Thus ( viz. ) Calvin , the Schools , 〈◊〉 and Anabaptists determine and conclude , That the Happiness of the Soul is not perfect without the Body ; and that the Soul ( when separate ) hath a strong Desire and Inclination to a Re-union to the Body : But , The Apostle Paul , as knowing , that when their Earthly House was dissolved , they had a far better , namely a Building of God , Eternal in the Heavens ; Therefore , in the Earthly Tabernacle they gro●…ned , being burdened , as willing rather to be absent from the Body . By which it appears , they expected a more full Fruition or Felicity in the Heavenly Tabernacle , then in the Earthly : Their Soul did not desire after the Flesh , as these Opposers imply ; neither had they any such Delight therein , as fleshly Minds , and carnal Contenders have . Moreover , the Apostle from the Visions and Revelations of the Lord , saith , I knew a Man in Christ , above fourteen Years ago , whether IN the Body , or OUT of the Body , I cannot tell ; God knows : Such an one caught up to the third Heaven — caught up into Paradise , and heard upspeakable Words , &c. 2 Cor. 12. From hence consider , that being caught up to the 3d Heaven , into Paradise , he doth not place the Sight and Sence of this Condition upon the Body ; for that he knew not whether he was In the Body , or Out of the Body , yet knew , that he was a Man in Christ , and in the Revelation of the Lord : But he did not concern himself about this Earthly Body being so glorified in Heaven or Paradise , as these Men do , and carnally think , who have neither Visions nor Revelations of the Lord concerning any such State , but Calvin and the Schoolmens Determination , contrary to the Apostles . But the presumptuous Confidence of our Opposers appears the more , in undertaking to assert or demonstrate the future State of the Soul , as not being in perfect Happiness without the Body , and as having a strong Desire after it , while yet they neither know the State of the Soul , nor have had so much as a Vision of the Glory thereof , or of the glorified spiritual State of the Saints hereafter ; for Visions and Revelations they deem to be ceased long since ; and a Disposal of the Spirits of men after Death is not visible to the Eye of Sence , and , he saith , but dimly to the Eye of Reason and Faith : However , while these Men cannot but appear themselves so Dim in these Sublime Matters ; and that , while their dim Reason cannot reach them , they cannot demonstrate to others , either that the Souls of the Just in Heaven are not yet perfectly Happy , or that they have such a strong Desire to a Re-union with the Body dissolved , the shew themselves imaginary Intruders , puft up in their fleshly Minds , exercising themselves in things too high for them ; and it were better for them to sit down in Silence , and wait in the Light to have some Sence and Knowledge of the true immortal Life , to quicken them to God ; and not thus to busie themselves with unprofitable Talk , brought forth from Imaginations of men , and not from any true Sight or Revelation of the Conditions of Saints , either here or hereafter . His telling of Abraham's Soul living actually , is true ; and as true it is , That his Soul is in perfect Felicity and Glory , and the more , being out of the Earthly Tabernacle . But his saying , that the Body of Abraham ( or Bodies of the deceased Believers ) liveth potentially ; for this we have his own Traditional Assertion , but not any Scripture-Proof or Phrase that suits it , nor rational Demonstration for it . As to his saying , That if any shall say , that Christ's Argument , and his Application of it , proves but the Resurrection of the Good , &c. I say , his Application thereof seems but to extend to the Good , as in his saying , They whose God , God is , shall rise ; yet he hath not proved the Rising of their Earthly Bodies , after they are dissolv'd to Dust , and reduc'd to their first Elements ; but that there is a Resurrection of the Good ; and who of us questions that ? The Resurrection of the Good or of the Just , being Glorious , and extending not only to Arising out of the Fall , out of Death that came by it , out of the Grave of Corruption , which hath followed , yea , out of the Dust of that Earth , and out of all Afflictions here ; but also unto an Inheritance of Eternal Glory hereafter ; as , They that be Wise shall shine as the Brightness of the Firmament ; and they that turn many to Righteousness , as the Stars forever and ever : So that they shall be so Celestial and Glorious , as that they shall incomparably excell these Terrestrial Bodies . And therefore where it is said , That the Saducees and Quakers Proposition be , that there is no Resurrection from the Dead ; This is a Falshood against the Quakers ; and their Sufferings testifie the Contrary : If a Man should say , that the Wheat or other Grain in the Eare , is not the self-same that was sown in the Earth ; doth it therefore follow , that he denies the Arising of Wheat , or any Grain at all ? Or that , when the Apostle in Answer to the Question , that some foolishly put , said , Thou Fool , thou sowest not that Body which shall be ; doth it therefore follow that his Proposition was that there is No Resurrection from the Dead ? And whereas T. D. upon Eccles. 3. 19 , 20 , 21. confesseth , That Men are said to be Beasts in respect to the Mortality of the Body , which being composed of the same Materials with brute Beasts , &c. By this the Reader may observe what kind of Body these men are contending for , and without which they reckon the Souls are not perfectly Happy ; and which they say , The Soul hath a strong Desire to a Re-union with : And with what ? but with the self-same Body , which is composed of the same Materials with brute Beasts . What! Cannot the Soul be ●…erfectly Happy without this ? O the gross Conceits of these Men ! And what do they place their chief Happiness & Glory in ? but in such a perishing Body , as is composed of the same Materials with brute Beasts , which being Dust , returns to the Earth as it was , and the Spirit unto God who gave it , Eccles. 12. 7. ( as he saith true ) to be disposed of as Justice or Mercy shall see meet . But where he saith , As for Ver. 21. If they be the Atheists words personated by Solomon , they note the Reason of his Opinion , &c. herein he appears doubtful , whether they be the Atheist's words , or Solomon's ; for he dubiously varies again , and saith , If they be Solomon ' s own words , &c. Judge Reader ; Is this man fit to discourse of the future States of Men or Saints in Glory , who ( when Solomon speaks of the Spirit of Man that goeth upwards ) knows not , whether he personates the 〈◊〉 's words ; or his own ? Whenas he further saith , The Spirit shall return unto God who gave it , chap. 12. 7. which is implied in his saying , The Spirit of a Man goeth upward : But for Men to follow their own Imaginations , and Traditions of others , concerning the future State of Man , which they have no spiritual Sight of ; as also to determine , that the Soul ( a●…ter Man's Decease ) hath such a strong Desire after the Terrestrial or Carnal Body , that it is not perfectly happy without it , this ( while they have neither Truth nor Reason to demonstrate it ) doth really tend to open a Gap to Atheism , and to make People Atheists , who are not come to know an Immortal Principle in themselves to depend upon , whereby the true Knowledge of Life and Immortality is to be revealed , without which men are 〈◊〉 in their Knowledge , as this man grants ; the Difference bet●…ixt Man and Beast as to their future State , not being visible to the Eye of Sence , as their Agreement in Dissolution is , therefore the Difference is only truly to be seen by a Spiritual Eye , opened by the Divine Light , whereby the Spiritual and Immortal State of Man is seen , and the Glory of the Righteous beheld in the Everlasting Kingdom of God , which Flesh and Blood cannot inherit ; neither can the Carnal Eye see the invisible God : And I must conclude , that while T. D. from 1 Cor. 15. affirms , the whole drift of the Apostle in a great part of the Chapter is , to shew that the same Body shall rise , &c. he doth but herein impose and beg the Question ; and I cannot at all gra●…t him his Assertion to be true , while the Apostle plainly distinguisheth between the first Adam and the Second , the Earthly and the ●…eavenly ; The Natural Body , and the Spiritual , the Celestial and the Terrestrial ; and saith , Thou ●…ool , Thou sowest not that Body that shall be ; and Flesh and Blood cannot inherit the Kingdom of God. How plainly do these Passages contradict our Opposers ? As also is it not evident that the Man opposeth himself , in granting , That the Body shall rise with so differing Qualities , that it shall be as unlike to what it was before as the standing Corn to the Seed put into the Earth , or as one S●…ar is to another in Brightness and Lustre ; how shall it then be the self-same Terrestrial Body ? For first , Is the st●…nding Corn the self-same Seed that is put into the Earth ? Secondly , Are the Bodies Celestial ( as those of Sun , Moon and Stars ) one and the same with Terrestrial Bodies , as those of Men , Beasts and Fishes ? Verily I find nothing in this Man's Work about this Subject that has any real Weight in it ; and what he hath said of any seeming Stress , it is answered here , and in my Answer to the rest . I desire the Lord may open all their Understandings , and so quicken their spiritual Sences , as that their Minds may be truly spiritualized , that they may be more upon Spirit , and less upon the Flesh , so as to be mor●…ified unto the Flesh , that they may know a Life in the Spirit , wherein they may live unto God in Righteousness here , and Glory herea●…ter ; to set down with 〈◊〉 , Isaac and Jacob , in the Kingdom of God. Finally , in these two Questions much of the Controversie is res●…lved about the ●…uture Rew●…rds of ●…ouls , or of Men after Dissolution , viz. 1. Whether the Righteous ●…e capable of perfect Happiness , or the full Frustion of the 〈◊〉 Rest , when separate from the Earthly 〈◊〉 or Terrestrial Body ; Ye●… , or Na●… ? This may be considered and resolved in this Question , viz. Whether the Angels of God in Heaven ( unto which the Children of God and the Resurrection are equal ) are in perfect Felicity and Glory , who do not exist in Terresirial Bodies , or whose Organs or Cloathing is not Earthly , but Heavenly ? 2. Whether the Wicked be capable of absolute Misery when separate from the Earthly Tabernacle ; Yea , or Nay ? Which on the other hand by the like Reason may be considered and resolved in this Question , viz. Whether the Devil and his Angels be not capable of Everlasting Fire , prepared for them without Terrestrial Bodies ? And then , Whether the cursed Workers of Iniquity ( who live and dye in Sin ) are not to be sentenced into the same Everlasting Fir●… ? But , If it be supposed that the Wicked cannot be absolutely miserable without their Earthly and Elementary Body or Outside ; and therefore they must have it again , to aggravate their Torment : Doth not this then suppose , that their Torment must be Worse then that of Devils , that have not such Bodies supposed to aggravate their Torment ? Howbe●…t though the Judgment of the Wicked be many times figuratively expressed , and set out in Scripture by Parables and Similes ; yet still there is a Reality of Judgment and Torment therein signified in apt Resemblances obvious to the Sences ; as Tophet is ordained of old ; yea , for the King it is prepared , he hath made it deep and large ; the Pile thereof is Fire and much Wood ; the Breath of the Lord like a Stream of Brimstone doth kindle it , Isa. 30. 33. and , Bind him Hand and Foot , and cast him into ulter Darkness ; there shall be Weeping and Gna●…hing of Teeth , Mat. 22. 13. As also , If thy right Eye , Hand or Foot offend , pluck it out , or cut it off , and cast it from thee , as being better that one Member should perish , then the whole Body should be cast into Hell ; where the Worm dyeth not , and the Fire shall never be quenched , Mat. 〈◊〉 . 29. Mark. 9. 49. to the end . Which still argues , that the Impenitent and Wicked are liable to meet with real ●…orment ; and that he hath spiritually his proper Being and Habit consisting of such spiritual Parts and Sences ( having an evil Eye , a polluted Mind , and defiled Conscience , covered with Guilt , pressed down with the Body of Sin , and perplexed with Horror ) wherein he both receiveth the Deeds 〈◊〉 in the Body , and is capable of absolute Misery in the Fire which shall never be quenched , where the Worm dyeth not . As also it is said , The Rich Man also dyed and was buried ; and in Hell he lift up his Eyes , being in Torments , and seeth Abraham afar off , and Lazarus in his Bosom ; and he cried & said , Father Abraham , have Mercy on me , and send Lazarus , that he may , dip the Tip of his Finger in Water , and cool my Tongue ; for I am tormented in this Flame , Luk. 16. 23 , 24. When his Body was buried , yet he had the Sence of Torments that seized upon him ; and a Sight of the other's Felicity which he himself had lost : Therefore as Christ said , I say unto you , my Friends , be not afraid of them that can kill the Body , and after that have no more that they can do , but I will fore-warn you whom ye shall fear , fear him , which after he hath killed , hath Power to cast into Hell ; I say unto you , fear him , Luk. 12. 4 , 5. A Summary of the Difficulties , in the Point in Controversie . FInally , The Controversie is run up to these Difficulties , which I object upon our Opposers Doctrines and Conceptions : 1st , How the self same Bodies should arise compleat after dissolved to Dust , without a New Creation , appears not , nor is it demonstrated by them . 2. If a New Creation of compleat Bodies of the same Dust and Elements should be conceived or admitted , it is Incredible , that God should create any corrupt , sinful or polluted Bodies thereof for perpetual Torments , seeing his Works are pure ; And as Incredible , that he should make a pure Body to be invested with the former Evil Habit of Sin and Corruption , for perpetual Torment in Hell-Fire ; and to be sure , the first Elements or Dust of dissolved ●…odies is as pure as at the first . 3. If Infants be supposed to arise at the Stature of Men , how can theirs be the self-same Bodies they were ? 4. How the Body of the Saints , and Children of the Resurrection , should be either a Celestial , Spiritual , Glorious ; or Angelical Body , and they Equal unto the Angels in Heaven ; and yet the self-same Earthly , Elementary Body that dissolveth to Dust , &c. such a strange Transubstantiation appears not , unless that the Natural Body and the Spiritual , the Terrestrial and the Celestial , the Human and Angelical be both One and the Self-same . 5. That the Soul should not enjoy her self in absolute Felicity or Misery , in perfect Glory or Contempt ( in her proper Vessel or Cloathing spiritually ) without the Earthly Cloathing , which is Dust , appears not , while the Children of the Resurrection are equal unto the Angels of God in Heaven , which are absolutely Happy ; and the Devil and his Angels absolutely Miserable . 6. We cannot believe that the Invisible , Infinite God should be seen with the Bodily or fleshly Eyes , after Dissolution ; not that Job intended he should see God with his Flesh or bodily Eyes ; It being in consistent both with his being an Invisible . Eternal or Infinite Spirit , and with the true spiritual Sight of him which Job received , Job 42. 5. 7. That the Seed to which God giveth a Body as it pleaseth him , 1 Cor. 15. and the Body given to it , should be one and the self same Earthly Body , is a non-sensical Doctrine , and an apparent Incongruity . 8. That the Terrestrial Bodies should be so desirable to the Souls of the Righteous after Dissolution ( for the compleating their Felicity , and perfecting their Glory ) appears plainly inconsistent with their desiring here , to be dissolved and to be absent from the Body , to enjoy and possess a Building of God , au House eternal in the Heavens . Or that the Souls of the Righteous should be so variable , as to desire to be absent from the Body , and presently after Dissolution to desire the Resuming of the same Earthly Body , or a Re-union to it : This implicitely accuseth the Souls of deceased Saints , with being in their Affections both Earthly , Variable and Unquiet , as in a kind of Purgatory : Which we can never assent to . Thomas Vincent's Illustrations ABOUT THE RESURRECTION , Which we may look upon as the Sense of the Rest , and as the Explication of their Doctrines and Opinions , who are Opposing the Spirituality of our Testimony about the Resurrection . [ Among which some Truths are intermixt , though his gross and carnal Conceptions about the Point we cannot close with . ] His Illustrations are in his Book , entituled , Christ's Certain and Suddain Appearance to Judgment . Collected and Placed in his own Words , as followeth [ for the Serious and Spiritual-minded Readers to judge of . ] T. V. GIve me leave to illustrate the Resurrection a little further ; and here I shall endeavour to set it forth by an Allusion to that notable place , Ezek. 37. and ten first Verses , pag. 16. some thing like this will the Resurrection be at the Last Day . Now the Bones and Bodies of all former Generations are scattered up and down in the Valley of the Shadow of Death ; some are sunk into the Deep , others are buried in the Earth ; the Flesh is consumed and resolved into its first Elements ; and the Bones of some remain , of others are mouldred into Earth : Now when the Lord Jesus Christ , the Son of God , shall come down from Mount Sion , which is above , into the Valley of this inferiour World , he will Prophesie over all the Bodies and Bones of all the Children of Men that are dead , and speak unto them to Live ; he will say unto them whilft they lie rotting in their Graves , Live ; he will say , Awake ye that sleep in the Dust : And Oh , what a Noise and Shaking will there be then in the Ground ? What a clattering of Bones together in the coming of Bone to his Bone ? If the Body hath been quartered and buried , part in one place and part in another ( as the Levite's Concubine , who was divided into Twelve Parts , and sent to the Twelve Tribes of Israel , and it is likely buried in twelve distinct places ) the Bones will fly through the Air out of all those places , and meet together in one Body : Oh! what a great part of the Air , Water , and Earth will there run into Conjunction , by the Command of Christ , and be turned into those very Bodies which were resolved into them by Death , and the Corruption of the Pit ? But with the Addition of such new Qualities as shall sublimate , spiritualize , * and refine them from all that Dreggishness , and ill humour that shall be the Foundation of any Sickness or Death forever , then the Bones will come together , & be made like Stones for Strength ; then the Sinnews will be , as it were , Iron Sinnews , and the Flesh , Brass * such Strength will be put into them , as I conceive , is not to be found in the strongest Creatures which hitherto God hath made , that they might be fitted , the Bodies of the Righteous for an Eternal Life of Happiness , and bearing the Glory of Heaven ; The Bodies of the Wicked for an Eternal Life of Misery , and bearing the Torments of Hell , pag. 17 , 18. But , what a Stirring will there be in the Earth ? Those which are alive , will wonder to see such a strange Metamorph●… of the Ground , to seel Men and Women stirring and moving under their Feet , arising and crouding for Room amongst them ? Then will the Lord bring down all the Souls of the Righteous which have been in Paradise with him many Years , and they shall find out their own Bodies : And he will open the Prison of Hell , and let out the Souls of the Wicked for a while , that they also may find out their own Bodies , pag. 19. The Book of God's Remembrance will be opened ; This we are to understand in a Spiritual Sense , not * as if there were a real Book , which God did make use of for his Remembrance of things , as Men do who have Frail and Weak Memories , pag. 22. The Spirits of all the just Men and Women made persect , shall then come down , and enter again into their Old Habitations * pag. 31. when the Soul left the Body vile to putrifie and corrupt in the Grave , and shall finde it come forth more Bright and Glorious then Gold * after it hath been resined in a Furnace . If the Love between the Soul and the Body were so great , when the Body was so vile , and the Soul so Sinful ; what will it be when both are glorified ? If the Conjunction between the Soul and Body were so sweet when the Body was so Frail and subject to Death , and the Soul a Spiritual and Never-dying Subscance , what will it be when the Body shall be made immortal and in some sort spiritual * pag. 32. No sooner are they awakened , and risen out of their Graves , but they are entertained by Angels , those Holy and Excellent Creatures , when before in the Body they were too low , and unfit for their Acquaintance ; but they will then know them , and be able to discern the Beauty of those lovely Spirits , pag. 33. They will arise like so many shining Suns * out of the Earth , pag. 34. They admired to see the Saints , and to see themselves so transformed , pag. 36. He will bring the Keys of Death and Hell along with him , and open both these Prison Doors , not to give Liberty and Release to the Prisoners : But as prisons are opened at Assizes , to bring them sorth unto Judgment * he will open the Prison of Hell and all the Souls of the Wicked shall come forth like so many 〈◊〉 cut of the bottomless Fit , and he will open the Prison of the Grave , and all their Bodies shall creep Like so many ugly Toads out of the Earth , and then Soul and Body shall be joyned together again ; and this Meeting will be sad beyond Expression : Then the Meeting of the Souls and Bodies of the Wicked will be dolesul , pag. 46 , 47. It is said that the vile Bodies of the Righteous shall be made like unto Christ's Body in Beauty and Glory * but the Bodies of the Wicked will have another Hew and Fashion ; if it were possible to fashion Bodies like Devils , those impure and foul Spirits , such spiritual Bodies the Wicked should have : Be sure their Bodies shall have no Glory put upon them ; but as they lay down Vile Bodies , they shall rise up far more Vile * — The Bodies of the Wicked most probably will be Swarthy , Black , Ugly , Monstrous Bodies , p. 48. — The Blackness and Dread of the Soul would quickly appear in their Countenance ; besides the Impressions which the Fire of Hell will have upon them — & if the Body be black , how black will the Soul be , after so long abode with foul Devils in the lower Regions of Darkness ? And when such foul Souls and such vile Bodies meet , what a Meeting ! what a Greeting will there be ! We may fancy a kind of Language to be between them at that Day ; The Soul to the Body , Come out of thy Hole , thou filthy Dunghil , Flesh ; for the Pampering and Pleasing of whom , I have lost my self forever ; who hast stolen away my Time , and Thoughts and Heart from God , and Christ , and Heavenly Things , to feed , and cloathe , and cherish thee , and make Provision to satisfie thy base deceitful Lusts , when I should have been making Provision for thine and mine Everlasting Happiness . Awake , and come forth of the Dust , thou Bewitching Dirty Flesh , who didst lull me asleep so long in thy pleasing Chains , until thou didst suddenly open thy Doors , and thrust me out , where I was awakened in Torments before I was aware ; Now I must come into thy Doors again , that thou mayst share and taste the Bitter Issue of sinful Pleasures and Delights : And , O how will the Body be affrighted , so soon as the Soul is entered , p. 49. — The Body to the Soul , And hast thou found me out , O my Enemy ? Couldst not thou have let me alone , to lie still at rest in this sweet Sleep ? Hast thou used me as a Slave , and employed all my Members as Servants of Iniquity and Unrighteousness , and 〈◊〉 thou come now to Torment me ? and is this the Fruit of all the Pleasures we have taken together ? Shouldst not thou have been more VVise , and provided better for thy self and me . ? O! what Cryes and Shreeks will the Tongue give forth , so soon as it hath recovered its Use ? p. 50. 2. The second Antecedent to the Judgment of the Wicked , will be their Meeting with Devils — to entertain them at their Resurrection ; and then they will not appear unto them like Angels of Light , as sometimes here they have done , p. 50. — but they will spit forth their Venom and Malice then in their Faces ; possibly they may buffet their Bodies , and lay painful Stroaks upon them : surely they will terrifie their Souls for those Sins they have drawn them unto the Commission of p. 51. — How will they be affrighted at the Apparition of * so many Devils about them ? — when they shall lash their Spirits with Horrible Scourges , when they shall seize upon their Bodies , and Tear them and Drag●… them to the Judgment Seat , and there is none to Rescue and Deliver them 3. The Third Antecedent to the Judgment of the Wicked will be their Meeting one with another — O what an innumerable Company of Rebels , and Traytors , and Villains will then be got together ? How fiercerly and horribly will they look one upon another ? And if they speak , what Language of Hell will there issue forth of their Lips ? They may meet with their old Companions and Fellow-Sinners ; but it will not be like such as they now call Meetings of Good Fellowship , when they get together in a Tavern , & Ale-house , or someHouse of Wickedness , to Drink , and Sing , and Daunce and Sin , and make Merry in the pleasing of their Flesh ; they shall not then have Ale , and Wine , and Women , and Musick , or any Incentives to Mirth and tensual Pleasures — O the Angry Countenances the Wicked will have on that Day ! — O the Angry Speeches ! How will they Rage and Storm at one another , p. 52. — O the Horrible Noise that will be amongst the Damned Crew , when they are got together ! It may be from Words they fall to Blows , and Tear one anothers Hair , and Spurn at one anothers Bellies , and Bite one anothers Flesh , and even Claw out one anothers Eyes * we cannot conjecture so much of the Misery of the VVicked , as will be on that Day , p. 53. — Friends will be together at that Day as at other times ; Some will be in Churches together , it may be Ministers preaching , and People hearing , as you are hearing me this Day : Suppose that the Heavens should just now open , and you should hear the Sound of the last Trumpet , then all you that are Believers , would immediately be caught up into the Clouds ; but all you that are Impenitent and Unbelievers , would be left behind : VVhat Terror would fall upon you , to see us caught away from you ? * It may be some of you might come hanging about me and others , when you see us arrayed in shining Garments ; O take us up along with you ! VVhat , will you leave us behind ? Alas ! what can I do for you then ? p. 54. — I came with Oyle often to Sell * from my Lord and Master ; and you might have had it for nothing ; you might have bought it without Money * and without Price ; but then you ●…leighted and refused all Proffers of Grace which were made , p. 56. Alas●… VVhy do you hang about me with Tears and VVeeping ? VVhat can I do for you now ? Can I carry you all up with me in my Arms ? If all of us together could hand and help some of you up into the Air with us , and bring you into the Presence of our Dear and Glorious Redeemer , with what Confidence could you stand before him ? with what Face could you look upon him , when you are so Black and Filthy ? VVould not your Looks betray you to be none of our Number ? Would not your black and Trembling Joynts speak what you are ? — Could we carry you up with us ? If you should lay hold on us , would not the Angels snatch us out of your Arms ? or would not Devils tear you away from us ? pag. 58. — The Saints are all risen , and have put on their Glorious Attire , and we are called for : It is your own Faults * that you did not help to fill up this Number , p. 59 — The whole Innumerable Company of Saints shall attend Christ in white shining Garments , with Bodies like unto Christ , more Beautiful and Glorious then the most spendid Attire can make them , pag. 66. — The Accusers of , and Witnesses against the Wicked , they will be , 1. God. 2. Men. 3. Devils . 4. Themselves . First , God's Justice will arraign the Wicked before the Judgment-Seat of Christ , p. 78. — 2. God's Goodness , and Bounty and Patience will accuse them — 3. God's Omniscience will be a Wit●… ness against the VVicked at the Day of Judgment , pag. 79. — 1. Ministers will be the Accusers and VVitnesses against the VVicked , p 80. — 2. The Godly Friends of the VVicked will be their Accusers , and VVitnesses against them — 1. The Believing Husband will then accuse and witness against his Unbelieving VVife , pag 83. — 2. The Believing Wife will then accuse her Unbelieving Hu●…band , p. 84. — 3. Believing Parents will VVitness against their Ungodly Children , p. 85. — 2. The Ungodly Friends and Companions of the VVicked will at that Day be their Accusers , and witness against them — 3. Devils will be the Accusers and VVitnesses against the VVicked , p. 86. — 4. The VVicked will be accused by themselves , their own Thoughts shall accuse them in the Day when God shall judge the Secrets of Men by Jesus Christ ; their own Consciences will accuse them , and be as a Thousand Witnesses against them : They will find all their Sins registered in that Book ; and that Book will then be opened ; and they will not be able to deny one word of what they shall find there recorded — Concerning the Conviction — Suppose that this very Day were the Day of Judgment , and in this very Church were the Judgment-Seat ; that here were a great white Throne , and the Lord Jesus Christ sitting upon it in his Glory , with Millions of Holy Angels about him , and all the Saints in white at his Right Hand ; and on his Left , all the VVicked gathered together into one Body , as it will be at the Last Day ; And the Judge should cry with a loud Voice , Bring the Prisoners to the Bar , Bring the Sinners to Judgment , p. 87. and so summon and convict particular Sinners ; 1. Come forth all ye Ignorant Persons , who have not known the Father , nor me , nor the Mysteries of Salvation ; who lived in Darkness , and loved Darkness , and hated the Light , le●…t your Deeds should hereby have been reproved — had you an Ear , and yet not hear , so as to learn ? Had you an Eye , and yet not see , so as to understand ? And if you were Naturally Blind , had not I Eye-salve ? Could not I have opened your Eyes ? was I not willing * ? Did I not stand in the Gates to call upon you ? How long ye Simple Ones will you love Simplicity , and Fools ha●…e Knowledge ? Turn unto me , and I will pour out my Spirit upon you , and make known my VVords unto you ? Have you neglected me through Ignorance ? Is not your Fault double , because you have neglected Knowledge too ? Did not you hate Knowledge , and therefore disregard●… ? Did not you love Sin , and therefore shunned the Light * which would have discovered it , and disturbed you in your wicked Courses ? Have you liked Darkness so well ? and is it not 〈◊〉 then that you should go to the Place where there is Blackness of Darkness forever ? TAKE THEM DEVILS , BIND THEM HAND AND FOOT . 2. Come forth all ye Sloathful & Unprofitable Persons ; Had not ye Talents committed to you for my Use and Service ? and what have ye done with them ? did you bury them in the Earth , * p. 88. 89. Did not Hell gape for you long ago , and Devils long for this time , when you should be delivered into their Powers ? TAKE THEM DEVILS , BIND THEM HAND AND FOOT . 3. Come forth all that have neglected Family-VVorship , and never sought after God in your closets , p. 90. If you had not Ability to Pray at first with others , might not you have attained it , had you used to Pray by your selves : VVas it Curiosity and Elegancy of VVords , that God so much looked for ? Would not Sighs and Groans have been understood ? p. 91. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . 4. Come forth all ye Sabbath-Breakers , you that have spent the Day in Sleeping , in Eating and Drinking to Excess , who instead of Holy Meditations have been thinking and contriving your worldly Business , instead of Religious Conferences , p. 93. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . 5. Come forth all ye Swearers , and Prophaners of the Name of God , p. 94. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . — 6. Come forth all ye Scoffers at Religion , and the zealous Professors thereof , pag. 95. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . — 7. Come forth all ye Persecutors of my Disciples , pag. 96. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . — 8. Come forth all ye Intemperate and Liscentious Persons , p. 97. Come forth all ye 〈◊〉 , pag. 98. Come forth ye Drunkards , pag. 99. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . — 9. Come forth all ye Adulterers : Come forth all Covetous Persons whose Treasure and Heart , and Hope , and Confidence hath been in Earthly things , who have made the VVorld your God , p. 100. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . — 10. Come forth all ye Unmerciful Persons , p. 101. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . — 11. Come forth all ye Unrighteous Persons , who have wronged Widdows and Orphants ; who have over-reached your Neighbours in your Dealings ; who have heaped an Estate together by Unrighteous Practices , who have squeezed and oppressed the Poor , * TAKE THEM DLVILS , BIND THEM HAND AND FOOT . 12. Come forth ye Lyars ; you who have taught and accustomed your selves to this Sin , pag. 103. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . — 13. Come forth all ye Slanderers and Backbiters , p. 104. TAKE THEM DEVILS , BIND THEM HAND AND FOOT . 14. Come forth all ye Proud and Ambitious Persons , pag. 105. Take them Devils , Bind them Hand and Foot. — 15. Come forth all ye Envious and Malicious Persons , p. 106. Take them Devils . — 16. Come forth all ye Wrathful and Contentious Persons ; Take them Devils . — 17. Come forth all ye Civil and Moral * Persons , p. 108. Take them Devils . — 18. Come forth all ye Hypocrites , p. 110. Take them Devils . 19. Come forth all ye Backsliders and Apostates from me and my Wayes ; You that turned back to Wayes of Prophaneness , and open Wickedness , after some time of Profession , p. 111. Take them Devils . — 20. Come forth all ye Impenitent Persons and Unbelievers , p. 114. Take them Devils , pag. 115. — And when the Sentence is pronounced by the Judge upon the Wicked , O what direful Shreeks will they give forth With what Horror will they cry out , How shall we be able to endure the Devouring Flames , and Everlasting Burnings of Hell ? p. 117. The Torment of the Bodies of the VVicked will be dreadful , through the Sence of the Fire which will be kindled about them , and burn more horribly then London's Fire did , when it had got into the Heart of the City : Their Torment will be greater then if scalding Lead ( p. 135. ) were poured into their Bowels ; then if they were torn in pieces with wild Horses ; then if their Breasts were rip●…up , and their Hearts were pluckt out with Burning Pincers ; it will be worse then if they were cast into a Caldron of Boiling Pitch or Lead ; or put into Phalaris Bull , or Nebuchadnezar's Fiery Furnace , p. 136. and every Member of the Bodies of the Wicked will be Tormented : O how will their Eyes glaze ? their Tongues roar ? * their Hands and Feet fry ? their Flesh roast ? No Part will be free from the Devouring Flames of this Horrible Burning Fire , p. 137. Something for the SPIRITUALITY OF THE RESURRECTION , Being some Passages touching the NATURE of the BODY OF CHRIST After his RESURRECTION and ASCENSION ; ( Whose Glorious Body ours shall Resemble . ) Out of H. Moor's Search into the Nature of a Glorified Body , Apol. Chap. 3. ( pag. 494. of his Modest Enquiry into the Mystery of Iniquity . ) The CONTENTS . That it is a Heavenly Body of an Angelical Property , a Spiritual Body , a Celestial Body : That the Heavenliness of the Glorified Body imports the Brightness and Splendor thereof : That the Lucidity of these Bodies is also testified by Ancient Fathers : he forbears to affirm it to consist of Terrestrial Flesh and Bones ; but admits of Celestial and Spiritual Flesh and Bones , confessing to Paul's Enarration of the Mystery of the Resurrection , 1 Cor. 15. IN his Answer touching the Lucidity of Christ's Body after his Ascension , he saith , The Soul may even enjoy her self , out of her Terrestrial Body . That the Glorified Body is Organized , which he calleth Organized Light. That if the Objecter understand Terrestrial Flesh and Bones , is it a Fault to deny it ? That the Body of Christ in Heaven is not Terrestrial Flesh and Bones , but of a more refined Nature ; for the Apostle saith expresly , That Flesh and Blood cannot inherit the Kingdom of God , 1 Cor. 15. 50. That according to Testimony in Scripture . we shall find , that a Glorified Body , or that Body wherewith they shall be rewarded , who shall attain to that blessed Resurrection , which is the most precious Hope of all true Christians , may be dignified with these three Titles , Angelical , Spiritual , and Celestial : It is an Angelical Body , because the Sons of the Resurrection are said to be in every actual Respect , that tends to any real Perfection or Happiness , equal unto Angels , Luk●… 20. 36. ( viz. ) not only in that thing of Immortality , but the Sons of the Resurrection are absolutely in all such actual Respects ( as above intimated ) equal to the Angels : nor can the Condition of the Bodies be left out as touching the Nature and Glory of them ; but a Son of the Resurrection , and an Angel must be in every such Regard all one ; our Saviour seems plainly to assert so much . That those that are once the Sons of the Resurrection , plainly become Angels thereby — for they were Sons of God in a moral or spiritual Sense before . It will conduce something to the better understanding of the Nature of a Glorified Body , if we make search into Scripture , what the Nature of the Angelical Bodies is ; it is said , Psal. 104. Who maketh his 〈◊〉 Spirus , and 〈◊〉 Ministers a Flame of Fire : Upon which Text Grot●…s doth freely and truly ( I think ) not unscilfuly comment after this manner , Esse Angelis corpora , sed subtilissima , non Pythagorae tantum & Platonis schola sensit , sed & Judaei & veteres Christians , &c. That the Fathers were of this Opinion , Agrippa in his Occulta Philosophia hath also noted . That there are many Instances how Igneous and Lucid they , namely , the Bodies of the Angels , are , with which the best of them are invested , as truly that of Exod. 3. 2. Acts 7. 30. which answers well to that of Hebr. 1. 7. The Bodies of the more Glorious Angels are Igneous and Lacid . That also is a remarkable Example of the Lucidity of the Bodies of Angels , which we have Acts 12. where , while Peter was sleeping betwixt two Souldiers in the Prison , bound in Chains , the Angel of the Lord is said to come upon him , and a Light to shine in the Prison , &c. I will add one Instance more , which is , Dan. 10. 5. where the Angel that instructed Daniel , is thus described ; Then I lifted up mine Eyes , and looked , and behold a certain Man cloathed in Linnen , whose Loins were girded with fine Gold of Ophaz ; his Body was also like Beryl , and his Face as the Appearance of Lightening , and his Eyes as Lamps of Fire , &c. This Appearance certainly of this Angelical Shape is Fiery , Lucid and Glorious : It is manifest that they are very Luminous and Glorious . Whoever is invested with such a Body , as is reserved for the Sons of the Resurrection , will be , if he please to shew himself thus Lucid and Glorious ; of which I shall want no more Examples then that one of our Saviour Christ's Body ; for all ours , at the Resurrection , are to be made like to his Glorious Body ; and how Lucid and Angelical his Body was after his Ascension into Heaven , may appear from Apocal. 1. 13. where one like unto the Son of Man , is said to be cloathed with a Garment down to the Foot , and girt about the Paps with a Colden Girdle ; his Head and his Fair to be white , like Wool , as white as Snow ; that his Eyes as a Flame of Fire , and his Feet like unto fine Brass , as if they were burning in a Furnace ; and his Voice as the Sound of many VVaters ; a sharp Two-edged Sword came out of his Mouth ; and his Countenance was as the Sun , shining in his strength . This Body , I think , is sufficiently Lucid , and expresly and almost exactly conformable to that of the Angel which appeared to Daniel , as any one may observe , that listeth to compare them . The like Appearance of our Saviour se●…meth to be also , Apocal. 10. where an Angel is said to be cloathed with a Cloud , with a Rain-Bow on his Head , and his Face to be as the Sun , &c. I will add his Appearing to an out of the Heavens , as he was going to Damascus , Acts 9. that suddenly there shined round about him a Light from Heaven , &c. above the Brightness of the Sun , Chap. 22. 6. & 26. 13. Which again doth not only assure the Reality , but the exceeding great Splendor of the Corporeal Presence of Christ ; which is also agreeable to that in Apocal. And his Countenance was as the Sun shining in his Strength . Out of all which , I hope , it is plain enough , that as our Saviour hath said , That the Sons of the Resurrection do become i●…so facto Angels in Condition , as well for the Splendour and Constitution of their Body , as their Immortality . The Body of our Saviour , after his Refurrection , being so accurately answerable in Light and Glory to the most illustrious Appearances of Angels , in either the Old or New Testament ; and this alone , one would think , might be sufficient to assure us of the Lucidity or Luminosity of the Body of Christ , as also of all our Resurrection-Bodies . For the Spirituality of this Body , see 1 Cor. 15. 44. It is sown a natural Body , it is raised a spiritual Body ; there is a natural Body , and there is a spiritual Body , &c. I think it is most reasonable to understand the Resurrection-Body to be called Spiritual , not for that it is actuated by a Spirit ( for the Soul is a Spirit , that actuates the natural Body ) but for that the Body it self is become spiritual ; which I must confess , Calvin seems abhorrent from , but meerly out of his Ignorance in Philosophy ; for he reprehends those , qui substantiam corporis putant fore spiritualem , &c. Calvin seems to be afraid of the Opinion of the Body being spiritual , as implying a substantial Change , &c. There is not any Inconvenience to admit , that the Resurrection●… Body is a spiritual Body , that is to say , that the Contexture of it is of more subtil Parts then those that constitute the Earthly Bodies , pag. 498. [ And so he distinguishes between that Terrestrial Statue , or Body that Adam had , and the Spiritual Bodies of those that are made conformable to the last Adam , and to his Glorious Condition . ] Such as are not of a stupid and Statue-like Condition of themselves , but of such a Nature as hath an Activity in it self , and doth most wonderfully contribute to the most lively and most divine and enlarged vitall Operations of the Soul. ●… [ In this Manner hath he g●…ven his Distinction upon the Words , It is sown a Natural ( or Animal ) Body , it is raised a Spiritual Body . ] The Resurrection Body is Heavenly or Celestial ; as the first Man is of the Earth , Earthly ; the second Man is the Lord from Heaven : as is the Earthly , such are they that are Earthly ; and as is the Heavenly , such are they also that are Heavenly ; and as we have born the Image of the Earthly , we shall also bear the Image of the Heavenly : And then it follows , But this I must tell you , Brethren , That Flesh and Blood cannot inherit the Kingdom of God — not that they shall only have Heavenly Bodies in a moral Sense or spiritual Meaning ; Bodies in which they shall be Heavenly-minded [ For such Slips as these , and dilute Sences , are very Dangerous , &c. ] but that they shall have an Heavenly Body in that Sense that Adam had an Earthly , which was not called an Earthly Body , for that he was Earthly-minded in it , but because his Body was of an Earthly Substance . Really and Physically Heavenly , not only Morally ; we shall be such in our Corporeal Constitution as our Celestial Lord is in his ; we shall bear his Image of Heavenly Glory and Brightness , not only in a Moral , but Natural Sense — nor can I imagine how Interpreters could be carried so forcibly off from so obvious and true a Sense , had it not been by reason of some false Pre-conceptions in Philosophy that had corrupted their Minds , and perverted their Judgments , namely , the Hypothesis of Ptolo●…e and Aristotle . By an Heavenly Body , I would understand an Angelical Body . That the Heavens are fluid , according to the most ancient and divinest Philosophy , as the very Notation of the Hebrew word intimates . Our Resurrection-Bodies will be furnished with the Seeds and Principles of Light and Splendour , and be more Beautiful , and more full of Lustre and Glory , then the Heavenly Matter it self ; as that part of the Earth , which becomes an humane Body , is more precious and beautiful then the Earth it self before it be modified into a Frame fit for the Functions of Life : So that whether we consider the Angelicalness ; Spirituality or Heavenliness of the Body at the Resurrection , there is all Reason to conclude , that it will be of a Bright and Lucid Nature ; which is not only agreeable to Reason and the Scripture , but also to the Sayings of the Fathers themselves , as S. H●…rom , S. Macariu●… , S. Ephrem , S. Austin , as you may see in Vossius , in his Theses de corpore glorioso . But nothing more express for our Purpose then that of S. Ephrem , in his Discourse of the Resurrection , viz. Justorum corpora septuplum supra solis 〈◊〉 radios . How Angelical , how Spiritual , how Heavenly or Celestial , how refulgently Bright and Glorious the Bodies of the Blessed are , &c. and more particularly the Body of our Saviour , that shone about Saint Paul , and Saint John , as the Sun in his Strength , & c ? The first Man is of the Earth , Earthly ; the second Man , that is , the Lord Jesus , the Heavenly Man , from Heaven : And who should be intirely Heavenly if not He ? And what has Earth to do to either descend from Heaven , or 〈◊〉 〈◊〉 ? or what Body more radient or refulgent then the Sun in his greatest Brightness can be vitally Organized , but it must be of an Heavenly Nature indeed ? We have all Reason in the World to conclude the Body of our Saviour intirely Cele ial . T●…e Terrestrial Modifications of his Body were changed — all cloggings thereof were quel'd and abolish'd . 〈◊〉 and Blood cannot i 〈◊〉 the Kingdom of God ; and I think there is the ame Reason of Flesh and Bones , viz. I understand natural Flesh and Bones not glorified . I demand by what Creed t●…at hath the ●…ssent of the Universal Church , are we required to believe , that the Glorified Body of Christ consisteth of Flesh , Blood and Bones ? It ●…eming so contradictious to the exprestwords of the Apostle , as well as uniuitable to the Nature of the Peavens , which the Philosophers new adayes conclude to be universally fl●…d . [ He admits of a Body of Flesh and 〈◊〉 , provided they be Celestial and Spiritual Flesh and Bones , p. 503. ] If any mortal could get within this so refulgent Orb of Glory and Bright●…ss , and approach so near as to see the Fraim and Feature of ●…o Divine a Body no Heart could escape from being struck into a 〈◊〉 at the Sight of so over-coming a Beauty and Majesty , nor the Soul of the Beholder from being carried quite away in an extatick Fit of Love and Joy , and transporting Admiration , p. 503. Touching the Sameness of the Body . The Atheist makes a fresh Assault from the sense of the word Resurrectio , as it is imply'd the rising again of the very same numerical Body , in the strictest Scholastick Sense . To which is answered , first , That 〈◊〉 in Latin implies no such thing necessarily ; but that as a City or Temple , suppose being razed to the Ground , and from the very Foundations — is truly laid to be Rebuilt , and so is both deemed & called the same Temple and City again , though n●…t a Stone were used of the former Structure ; provided only , that they be rebuilt upon the same Ground — though the ●…ame numerical Matter were not congested together to make the same Body at the Resurrection , the stable Per●…onality being in the Soul , &c. [ He placeth the Samene●…s of the Body that shall be , upon its vital Union with the Soul , and faith ] T●…at Resurrectio is to be interpreted according to the Latitude of the Original to which it answers , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie only Vivification , or Erection into Life : but then considering it is spoken of them that have in some sense ceased to be alive , that in that sense it signifies Revivification , whence the Atheists Objection from the word Resurrectio , is utterly defeated , p. 506. The Scholastick State of the Resurrection is described , namely , That we shall have the same Numerical Bodies 〈◊〉 which we lived here on Earth ; and that these very Bod●…es , the Moulds being turned aside , shall start out of the Grave : To which I presently subjoyn , This D●…ctrine the Atheist very dearly hugs , as a Pledge in his bold Conce●… of the Falsness and Vanity of all the other Articles of Religion . But for those that take any Pleasure , or find any Ease or Satisfaction of Mind in the Conclusions or P●…raseologies of the School-Divines , touching this Point , they are left free to enjoy their own Apprehensions , and may , if they please , either fancy it necessary , that all Bodies should rise out of the Ground , the Moulds being cast aside ; or else , conceive only that God will by his Omnipotency , gather all the Particles of our Bodies , whether flying in the Air , or s●…ting in the Water , and frame them together on the Surface of the Earth , &c , concerning such things they may vary their Fancies as they plea●…e , 〈◊〉 p 508. To the second Objection he saith , I answer farther as concerning the Scripture it self ; That I dare challenge him o produce any place of Scripture , out of which he can make it appear , that the Mystery of the Resurrection implies a Resuscitation of the same * Numerical Body . The most pregnant of all is , Job 19. which later Interpreters are now so wise as not to understand at all of the Resurrection : The 1 Cor. 15. that Chapter is so far from asserting this Curiosity , that it plainly sayes , it is not the same Body ; but that as God gives to the Blades of Corn Grains quite distinct from that which wa●… sown , so at the Resurrection he will give the Soul a Body quite different from that which was buried , as different as a Spiritual Body is from a Natural Body , or an Heavenly from an Earthly , p. 508 , 509. A POST SCRIPT By way of Animad version and Counsel . SErious and impartial Reader , I have collected these Passages that thou mayst not only see how some of these learned Men differ about this mysterious and 〈◊〉 Point ; but also how unreasonable it is for any of them to be 〈◊〉 this or the like unlearned 〈◊〉 upon us ( viz. ) How , and with what Body are the Dead raised , & c ? or to seek Occasions to vilifie us about this Point which 〈◊〉 〈◊〉 are not only confounded , but liable to be 〈◊〉 〈◊〉 . The Question is not only unlearned , but 〈◊〉 〈◊〉 unnecessary unto Salvation ; it is not necessary that 〈◊〉 should imagine 〈◊〉 they shall be cloathed , or 〈◊〉 with Bodies in Heaven ; but to enquire the Way 〈◊〉 , that they may walk in it , and be solicitous to know that Power and inward Operation , whereby they may be made Sons of God , and attain to the Resurrection of the Dead , as being Children of God , and of the Resurrection . If men walk in the True Light , and so truly serve and please God on Earth , they shall not need to 〈◊〉 or dispute about their future Beings in Heaven ; Their Business is , to get thither , and 〈◊〉 will well accommodate them there : Men ought not to be too curious and 〈◊〉 〈◊〉 in Matters beyond their reach , as to the Manner of their future Beings , or how they shall be reserved for Eternal Rewards . There are two things tend to Atheism , or to make men Atheists ( viz. ) First , Some Mens Curiosity , in studying and searching into Matters and Things beyond their Capacities and Reason ( being things of another 〈◊〉 and Principle then they are in . ) Secondly , Other Mens Self Confidence in asserting things contrary to Reason and manifest Experience ; and in particular , in their affirming , that these self-same Terrestrial Bodies of Flesh , Blood and Bones , shall be made Spiritual , Immortal and Incorruptible , and yet the same Matter and Substance as now . It is true , that Henry Moor had finer and more 〈◊〉 Notions about the Resurrection then many other learned men , and aimed at the Truth and Spirituality thereof , from the Visions of the Holy Men recorded in the Scriptures ; but if any should soar after those Notions , how fine , thin , sublime , or desirable soever they seem to be to that Aspiring Mind that desireth to feed upon the Tree of Knowledge , such are in Danger both to fall 〈◊〉 and miss of the Fruit of the Tree of Life , and of the Resurrection of the Just. Therefore , Oh breathing Souls , retire , and 〈◊〉 down to the holy Principle of Light and Life in your selves , so as that may both rend the Vail of Darkness , open you , and shew it self in its own Purity , Vertue and Efficacy unto you , that thereby you may know Christ revealed in you to be your Resurrection and Life , your Hope of Glory and Everlasting Reward , your Strength , Nourishment and Souls Satisfaction ; For this is Life Eternal , to know God , and Jesus Christ whom he hath sent ; that in him each of you may arise to Righteousness and Peace here , and to Glory hereafter : And though it appear not what you shall be , yet it is matter of Satisfaction , Stay and Comfort , that you have such Experience of the Love of God , as to be his Children , and to have his Witness and Testimony in you , That his Appearance and Work will be to your Glory and future Felicity in Immortality , where we shall have a Building of God , an House not made with Hands , eternal in the Heavens ; for in this we groan earnestly , &c. that Mortality might be swallowed up of Life : Now , he that hath wrought us for the self-same thing , is God , who also hath given unto us the Earnest of the Spirit , Glorified be his Name forever . George Whitehead . THE END . A Conclusive ADVERTISEMENT . Serious Reader , THe many Controvers●…s , the great 〈◊〉 of the Press , the 〈◊〉 Strivings of our Adversaries , and their 〈◊〉 to prejudice and divert the Minds of People with their 〈◊〉 〈◊〉 and perverse Gain-sayings , from the Reception of Truth ( which required 〈◊〉 〈◊〉 〈◊〉 and speedy Answers ) have occasioned the long Delay of publishing this Book after it was writ ; but I hope it will not be unseasonable at length , but of Service to many , for the Information of such honest Minds as sincerely seek to understand the Truth about those principal Matters of 〈◊〉 between us and our present Opposers , herein unfolded . And if the Manner or Method of Wording any Passages of Reprehension , &c. seems too Harsh or Sharp in the Eye of any , who have not known , 〈◊〉 been concerned ( as we are ) with such unplacable Adversaries , let not this disgust or 〈◊〉 them from eying the Light and Manifestation of Truth aim'd at , really intended , and seriously contended for in the Matter and Substance of these 〈◊〉 ; Considering also ( in the reading ) the reprovable Occasions given us by those 〈◊〉 Spirits we have to deal withal , our Zeal being for the Truth as made known to us , and that in Uprightness and Simplicity of Heart to God , and Love to Souls , we have taken this Pains , with much more : And we must speak and write 〈◊〉 according to our several Gifts , and as we see Occasion , as they naturally 〈◊〉 and spring , even in the Simplicity of Truth received ; not as Men - 〈◊〉 , nor to gratifie Men's Curious Fancies and Affections ; but as those that must give Account unto GOD , whose we are . Upon perusal of the Answers here 〈◊〉 , I 〈◊〉 meet to give a Hint of these two Passages ; to prevent some Objection , viz 〈◊〉 in pag. 112. there is a Question upon John 12. 35. which is , Did not Jesus say , There is yet a little Light IN YOU ? Having made further 〈◊〉 〈◊〉 it , I find only in the Old Latin Translation these words , Dixit ergo eis Jesus , adhuc modieum Lumen IN VOBIS est : And whether this might not be 〈◊〉 out of some very ancient Greek Copy not come to our 〈◊〉 , is to be 〈◊〉 , as being supposed by some : However , it is a Truth , 〈◊〉 the 〈◊〉 that was with them , was also IN them ; To be with them , doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them . And whereas in pag. 305. lin . 6. 〈◊〉 〈◊〉 [ 〈◊〉 are to dye ] these Words of S. S' s should have been inserted , viz. [ Another 〈◊〉 say to that Company , Though you are not able to run as 〈◊〉 as 〈◊〉 , 〈◊〉 as strongly ; yet if you do your best Endeavour , and hold out , you are to 〈◊〉 the rich Inheritance : I ask , which of 〈◊〉 two did speak to the 〈◊〉 of their Companies ? ] 〈◊〉 he renders the Scripture-Minister as 〈◊〉 in Opposition to the Quaker : How this Passage 〈◊〉 omitted , I know not ; for I am 〈◊〉 it was intended , being spoaken to in my Answer , as 〈◊〉 , pag. 〈◊〉 〈◊〉 306. And as for the Errors or Defects , that 〈◊〉 〈◊〉 in the Press , through any Inadvertency or much Business , the Reader is desired to correct , or at least , not to reflect upon the Author therein ; seeing the most material Faults are noted in the following Errata , and how to be Corrected in the 〈◊〉 . ERRATA TO THE SECOND PART . HEre are some of the most material Faults escaped the Press , which the honest serious Reader is desired to correct as 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . read obvious to the Sight . p. 8. l. 30. for us read as . p. 14. l. 23 for filth . 〈◊〉 〈◊〉 . p. 15 l. 1. r. obliterated p. 19. l. 21. for Saint r. Saints . p. 29. l. 〈◊〉 . for 〈◊〉 〈◊〉 〈◊〉 . p. 30. l. 4. r. Manifestation or Principle . l. 19 r that the Light is Christ. p 32 l. 10. for good read Goodness . p. 39. l. 15. r. comparing it ( as to its Work ) pag , 45 l. 29 f. effect r. affect . p. 48. l. 3 for which r. the. p. 54 l. 24 f principle r. principal . pages 66 , 67 , 68. in the Titlo blot out [ Offices 〈◊〉 ] p. 72 l. 27. 〈◊〉 meerly as a 〈◊〉 without . p. 75. l. 22. 〈◊〉 spiritual known r. spiritually 〈◊〉 . p. 77. l. 35 r 〈◊〉 〈◊〉 . p 80. l. 33. f. to be r. will be . p. 84. line last de●…e lux . p. 105. l. 9. f Christ saying r. that saying . p. 132. l 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 133 l. 16 for he r they . p. 142. l. 5. r. strike at . p. 150. l. 22. f Body r. the Body . p. 151. blot out [ Body of ] in the 〈◊〉 . p. 152. l. 31. r. on thy . p. 162. l. 35. r. and assertion . p. 177. l 28. f. which r. 〈◊〉 . p. 178. l. 27. r. Impatiency in her . p. 183. l. 32. dele of . p. 189 l. 17. f. remiss r. 〈◊〉 . p. 195. l. 25. f. seem r. smell . p. 198. l. 37. f. my r. his . 40 f them r him . p. 200. l. 18. r. but judge . p. 202. l. 40. after [ before Faith ] add or 〈◊〉 in the State of Unbelief p 213. l. 8. f. God r. Good. p. 217. l. 24. f. yet thereto r whereto p. 231. l. 23. f. our r. his . p. 233. l. 20. r. as he saith . p. 235. in the 〈◊〉 , 〈◊〉 4. for saying read who said p. 242. l. 28. f. a great 〈◊〉 r. dispensing . page 280. l. 28. the full Stop or Breach should be placed after [ 〈◊〉 ] p. 288. l. 22. f. it r in p. 290. 〈◊〉 . 33. after [ impatiency ] add [ in a time of 〈◊〉 ] p 305. 〈◊〉 . 2. after ( incourazement ) add ( against us ) p. 308. l. 〈◊〉 . read who knew . p. 310. l. 20. read Gell's . p. 323. l 〈◊〉 . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 42. for do read op . p. 326. 〈◊〉 37. read Philetus . l. 38. read compleated after page 334. for 135 read 335 , and so correct them to the end . page 341. l. 19 read he being out of his perplexed . p. 348. l. 3 for their read the. l. 13 , 14. read ( in Union of Spirit , and with the Spirits of all just Men ) within a Paren : hesis . pag. 354. l. 22. f. the r. they p. 357. l. 〈◊〉 . for set read sit . p. 363. l. 48. for fiercerly read fiercely . There are also divers Faults and 〈◊〉 in Letters and Points of less moment , which may be understood by the Sense of the Matter . THE END . Notes, typically marginal, from the original text Notes for div A54120-e890 Read Euseb. Evag. Socr. Ruffin . Coun. Trent . Simps . Full. Perr . Bak. Dan. Trus. Daval . Clark. Morl. Milt . &c. See Book of Mar. Luth. contr . Ecc. Zuing. Calv. Beza &c. Hayl . of Reform . Cambd. Life of Q. E. Rush. Hist. Collect. Cambd. Hist : Wars of Engl. The King's Return . See Annab . Decl. Notes for div A54120-e8170 As T. Hicks hath done . Pag. 66. Pag. 72. Pag. 73. Pag. 2. Pag. 13 , 14 , 15 , 20 , 25 , 44 , 45 , 49 , 54 , 66 , 76. Jer. 20. 7. Pag. 2. * That is the Cause . Pag. 8 , 9. Rom. 2. John 12. 16. Pag. 14. Ephes. 5. 8. Job 32. 8. John 8. 12. Joh. 12. 36 , 46. Rom. 1. Ephes. 5. John 1. John 1. 5. Rom. 13. 12 , 13 , 14. 2 Cor. 6. 14. 1 John 1. 5 , 6 , 7. Rev. 22. 4. 5. Gal. 4. 16. Tit. 2. John 14. 6. John 1. 1 , 2 , 3 , 4 , 9. 1 Cor. 15. 45 , 47 , & 1. 24. 1 Joh. 2. 27. & 5. 6 , 7 , 8. John 6. 51 , 52 , 53. Gen. 1. 27. Deut. 30. 11. 12 , 13 , 14 , 15. 2 Sam. 22. 29. Job 24. 13. Job 25. 3. Job 29. 3. Psal. 27. 1. Psal. 118. 27 119. 105 , 102. Prov. 4. 18. * T. Hicks . Psal. 50. 19 , 20 , 21. Psal. 94. 4. Amos 4. 13. Psal. 139. 7. Vers. 1 , 2 , 3. Acts. 20. 2 Cor. 6. 16. Acts 7. 48. 49. 50 , 51. Neh. 9. 20. Genes . 6. 3. Job 24. 9. 13. * Neither is it our Construction only , but the Judgment of Men fam'd in the World , for their Exactness in the Original Text , or Letter of the Scripture . They interpret it , to be the Light of the Divine Wisdom , the Fountain of Light , yea , God himself : That Rebelling against the Light , is against God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Light of Israel ; alluding to the Psalmist , The Lord is my Light and my Salvation . Nay , to the Light mentioned by the Apostle Paul , Ye , who were sometimes Darkness , are now Light in the Lo●…d . And that very Light , which is said to have sprung up to them that sate in Darkness , which is the Light of Truth ( and by our Adversaries , allow'd to be the Evangelical ; and spoke of Christ's Manifestation ) Also , that the Wayes of Light , are Light , leading to the Light it self , which Wicked Men turn from , and spurn at . That this is the Light , which there is none , but it rises upon , whereby to give them true sight of themselves . See Munsterus , Vatablus , Clarius , Castellio on the 17th Verse , but especially Drusius and Codurcus , who say , All Men partake of that Light , and that it is sufficient to Manifest and Drive away the Darkness of Error ; and that it is the Light of Life ; Nay , Codurcus calls it , an Evangelical Principle , & seems to explain his Mind by a Quotation of the Evangelist's words , John 19. That was the True Light , that inlightneth all Mankind coming into the World. Munster . Vatabl. Clar. Castel . Drus. & Codurc . Crit. in 24 , 25. Chap. Ver. 13 , & 3. 〈◊〉 , P. 3283. to 3308. Chap. 25. 3. Notes for div A54120-e16560 Mat. 13. 1 , to 10. Vers. 19. Mat. 25. 14 ; to 34. John 3. 20. Ephes. 5. 13. Rom. 1. 16 , 17 , 18 , 19 , 20 , 21 , 28. Chap. 2. 8. Rom. 2. 13 , 14 , 15 , 16. Eccles. 12 , 13 , 14. Gen. 20. 4. & 21. 22. 2 Chron 36. 23. Ezra 1. 2 , 3 , 4 , 5 , 13. & 6. 3 , 12. Dan. 6. 26 , 27. Notes for div A54120-e19620 Clem. Alex. Strom. L. 5. He stretched-out his Hand over the Sea , Isa. 23. 11. — Sing Praises unto the Lord , to Him that Rideth upon the Heavens of Heavens , Psal. 68. 33. — For the Lord your God , he is God in Heaven above , and in the Earth beneath , Josh. 2. 11. Rev. 22. 13. God is God of the Living , and not of the Dead , Mat. 22. 32. — Now unto the King Eternal , Immortal , Invisible , the Only Wise God , be Honour and Glory forever and ever , Amen , 1 Tim. 1. 17. 1 Tim. 6. 16. — Thy Throne , O God , is forever and ever , Psal. 45. 6. Clem. Alex. Strom. L. 5. Clem. Alex. Strom. L. 5. Thou art Glorious in Holiness , Exod. 15. 4. — God had Glory before the World began , John 17. 5. — The Lord Searcheth the Heart , and Tryeth the Reins , Psalm . 7. 9. — And tell unto Man his Thoughts , Amos 4. 13 — God is from Everlasting to Everlasting , God , Psalm . 90. 2. — Without Beginning of Days , or End of Life , Heb. 7. 3. * DeLeg . 2. I alone am God , and besides Me there is not another . There is none other but One God , 1 Cor. 8. 5. Clem. Alex. Strom. L. 5. No Man has seen God at any time , 1 John 4. 12. — Heaven is my Throne , Acts 7. 49. — The Lord's Throne is in Heaven , Psalm . 11. 4. And hear thou in Heaven , thy Dwelling-Place , 1 King. 8. 30. Jamblich . Thou must believe that God is ; and that he is a Rewarder of them that fear him , Hebr. 11. 6. — For thine is the Kingdom , 1 Chron. 29. 11. Mat. 6. 13. — Thou art Lord of Heaven and Earth , Acts 17. 24 — And the Government shall be upon his Shoulders , Isa. 9. 6 — Again , God is Light , and in him is no Darkness at all , John 1. 5 — I am the Way , the Truth and the Life , John 14. 6 — God is all , above all , and in all , Ephes. 4. 6. Just. Mart. A God nigh at hand , Acts 17. 27. Jer , 23. 23 — One God , who is above all , through all , and in all , Ephes. 4. 6 — God is Light ; and upon whom hath not his Light arisen ? 1 John 1. 5. Job 25. 3 — One God and Father of all , 1 Cor. 8. 6 — Now to the King Eternal , Immortal , Invisible , the Only Wise God be Glory , &c. 1 Tim. 1. 17. The Heaven of Heavens cannot contain Thee . 1 Kings 8. 27. 2 Chron. 6. 18 — What House will ye build me ? Acts 7. 49 — God dwells in the Light , 1 Tim. 6. 16 — To whom will ye liken God ? what Likeness will ye compare unto Him ? Isa. 40. 18 , 25 — God is a Spirit , John 4. 24. Clem. Alex. Strom. L. 2. Lact. Fals. Rel. 1. 5. Cic. de Nat. Deor. 1. But to us there is but One God , the Father of all , of whom are all things , 1 Cor. 8. 6. Where wast thou when I laid the Foundations of the Earth ? read on , Job 38. 4 — And the Earth was without Form : read the Chapter , in which is declared , God's Making and beautifying Heaven and Earth , and all Living Creatures therein , Gen. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. and so to the end . — Thou Lord madest the Heavens and the Earth , and all that in them is , Acts 4. 24. August . cir . Del. 8. Notes for div A54120-e23960 Tim. de De Anim. Mund. The Pure in heart shall see God , Mat. 5. 8. — He dwelleth in Immortality ; no Mortal Eye can approach or behold him , 1 Tim. 1. 16. One Thing have I desired of Thee , O Lord , to behold the Beauty of the Lord , Psalm . 27. 4 — The Things of God knows no Man , but the Spirit of God ; but God hath Reveal'd them to us by his Spirit 1 Cor. 2. 10 , 11. & 1. 13. — Is Christ divided ? 1 Cor. 1. 13 — And I heard a great Voice saying , THE TABERNACLE OF GOD IS WITH MEN. He that Overcometh shall Inherit all things : I will be his God , and he shall be my Son , Revel . 21. 3 , 7. Jambl. * Jamblich . * De Anim. Mund. In the Beginning was the Word , and the Word was with God , and the Word was God , John 1. 1. — The Word is nigh thee , in thy Heart and in thy Mouth , Rom. 10. 8. I dwell in the High and Holy Place , with him also that is of a Contrite and Humble Spirit , Isa. 57. 15. — Ye are the Temples of God , and that the Spirit of God dwells in you , 1 Cor. 2 16. — Whatever may be known of God is manifested within , for God shews it unto them , Rom. 1. 19. Valer. Max. 7. 2. Lay up Treasure in Heaven , where neither Moth nor Rust can Corrupt , nor Thief break through and Steal , Mat. 6. 20. — This Treasure hath God put into Earthen Vessels , 2 Cor. 4. 7. — Fear not , for the Lord thy God it is that doth go with thee ; he will not fail thee , nor forsake thee , Deut. 31. 6. — In all their Afflictions he was Afflicted , Isa. 63. 9 — . The Lord is a present Help in the time of Trouble , Psal. 46. 1. * Oedip. Tyr. Shall not the Uncircumcision that is by Nature , if it fulfil the Law , judge thee , who by the ●…etter and Circumcision dost transgress the Law. For he is not a Jew that is one Outward , implying such as keep the Law is one Inward , Rom. 2. 27 , 28. — And the Word of God ( nigh in the Heart ) shall abide forever , Isa. 40. 8. Clem. Alex. Strom. L. 5. Plutarch . de Gen. Socr. There is a Spirit in Man , but the Inspiration of the Almighty giveth Understanding . Job 32 8. 2 Tim. 2. 22 , 25. — For as many as are led by the Spirit of God , are the Children of God , Rom. 8. 14. * In phaed. God is Light 1 John 1. 5. — In thy Light 〈◊〉 we see Light , Psalm . 36. 10 — God is not far from every one of us ; for in him we live , move and have our ●…eing ; for we are also his Off-sping , as certain of your own Poets have said , Acts 17. 27 , 28. One of whom was Arabus , whom the Apostle quotes as speaking Truth , and imployes it against them , to prove a True God , and to introduce his Gospel ; which if it shewed their Apostacy , it also implies , that there had been Heathens , rightly apprehending of God ; else surely , the Apostle would never have cited the Poets Saying , for a Confirmation of his own Doctrine . * Enead . 1. cap. 1. For the Lord God is a Sun & a Shield : the Lord will give Grace and Glory : no good Thing will he withhold from them that trust in him , and walk uprightly , Psal. 84. 11 , 12. — For God hath shewed it unto them , Rom. 1. 19. Clem. Alex. Strom. L. 5. A Manifestation of the Spirit is given unto every one to profit withal , 1 Cor. 12. 7. — One God , and Father of all , who is above all , and through all . — The Lord is Good unto all , Psal. 145. 9. Leg. Alleg. L. 1. The Things of God knoweth no Man save the Spirit of God , 1 Cor. 2. 11. — I will put my Law in their Minds and write them in their Inward parts ; I will be their God , and they shall be my People , Heb. 8. 10 , 11. Plut. Dion . Prus. Because whatever may be known of God is manifest within ; for God hath shewed it unto them : but because they liked not to retain God in their Knowledge , God gave them up to vile Affections , Rom. 2. 19 , 26 , 28. Dis. lib. 1. cap. 14. O Lord , thou hast searched me , thou understandest my Thoughts afar off . Whither shall I go from thy Spirit , Psal. 139. 1 , 2 , 7. We have a more Sure Word of Prophesie , 2 Pet. 19. — The Lord hath shewedun to thee , O Man , what is Good , and what he doth require of thee , Micah 6. 8. — In him we Live , Move , and have our Being , Acts 17. 28. — Such as Men Sow , such shall they Reap , Gal. 6. 7. — That was the true Light , which Inlightneth all Mankind , John 1. 9. * Senec. Epist. 41. * De Benef. c. 17. * 〈◊〉 〈◊〉 Behold , the Tabernacle of God is with Men , Rev 21. 3. — He that d●…clareth 〈◊〉 Man his Thoughts , the Lord , the God of Hosts is hi●… Name . Amos 4. 13. — W●…ite ye have the Light walk in the Light , that you may be the Children of the Light. God is Light , John 12. 26. 1 John 1. 5. * ●…pist 8. * Epist. 31. Notes for div A54120-e26880 * If Angry Tho. Hicks will please to inform himself of the Reasons that induced Justin to turn Christian , he will find the Light Within acknowledged to be the Efficient Cause thereof ; for it was the Principle of God in his Conscience that continually pleaded the Christians Cause within him , and who at last overcoming . Justin Believes in Christ , and Dyes for him too . Now what Disgrace is this to the Light Within ? Liv'd after Christ Ann. 123. 1543. years since . Apolog. Liv'd after Christ 190. Admon . ad Gent. Strom. L. 5. Clem. Alex. in Admon . ad Gent. Liv'd Ann. 195. Liv'd about Ann. 203. Liv'd about Ann. 315. De Cult . Ver. Lib. de Ira cap. 2. Liv'd about Ann. 325. Athanas. cont . Gent. Liv'd about Ann. 3 80. Liv'd about Ann. 393. Notes for div A54120-e28720 Liv'd about the Year of the World , 3313. before Christ , about 630. years which is 2330. years since . Thou therefore which teachest another , teachest thou not thy self ? Rom. 2. 21. Love thy Neighbour as thy self , I am the Lord , Levit. 19. 18. Finally Brethren , whatsoever things are True , whatsoever things are Honest , Just , Pure , Lovely , and of Good Report , think on these things , Phil. 4. 8. Stob. 28. * That 's more then Tho. Hicks seems to do . Liv'd at the same time . Laert. Lib. 1. c. 3. * Reader , this Reflection was not without Light , nor this Man void of a very Tender Conscience . The Gentiles , who had not a Law , became a Law unto themselves , doing the Things contained in the Law ; their Consciences bearing Witness , and their Thoughts the mean while Accusing or Excusing , Rom. 2. 14 , 15. To Depart from Iniquity is a good Understanding , Job 28. 28. And the Hypocrites Hope shall Perish , Job 8. 13. Why do you not rather take Wrong ? 1 Cor. 6. 7. Stob. 28. Reader , these weighty Sayings are very Scripture it self , and that as well of the New , as Old Testament ( so called ) especially where Christ saith , SWEAR NOT AT ALL : though spoke about 700 years before he came into the World. * As Tho. Hicks , John Bunion , J. Grigg , and other Railing ●…eparatists do the Quakers . * Which T. Hicks can't do , neither to his Wife , & Family at home , nor his Friends , much less other People abroad Stob. Serm. 80. Jamblich . Let us hear the Conclusion of the whole Matter : Fear God , and keep his Commandments ; for this is the whole Duty of Man , Eccles. 12. 13. Pure Religion and Undefiled is , to keep himself Unspotted from the World , Jam. 1. 27. In this sense I fear , we may say , that Thomas Hicks has no Light in him . Who when he was Reviled , Reviled not again , 1 Pet. 2. 23. Laert. Plat. Phaed. The Fear of the Lord is the Beginning of Wisdom , Psalm . 111. 10. He that will deny himself , let him take up his Cross , and follow me , Luk. 9. 23. Xen. Mem. 3. p. 780. Clem. Alex. Strom. L. 5. Stob. 218. Reader , These sententious Expressions to have every one of them a Scripture , would be tedious and superfluous ; for they are almost Word for Word Scripture it self , as who knoweth Scripture may plainly see . Xen. Mem. 4. p. 803. Id. Mem. 1. 722. 4. 804. Id. Mem. 3. So saith Christ , Mat. 7. 2. 62. 7. Ibid. Apolog. Libanius saith , Socrates considered The Pure in Heart shall see God , Mat. 5. 8. Clem. Alex. Str. 2. 417. Laert. Stob. 46. The Fruit of the Spirit is Peace , Gal. 5. 22. Acts 24. 16. But Godliness , with Content , is great Gain , 1 Tim. 6. 6. Stob. 48. Stob. 114. This answers T. Hicks's Challenge about the Light 's showing that State , if Christ had not said so . Liban . Ap : p. 644. Nothing they could do was able to draw him out of his Endeavours to detect the loose Comedians , that sought therefore his Ruin. 1 Pet. 3. 14. * The word Philosophy hath been otherwise appropriated since those days , as many other words have been ; for it then signified a Love of Wisdom given by Pythagoras , which Wisdom was the Way of Holy Living , not Vain and Untoward Contests about Inpracticable Things . Laert. & Suid. in vit . Antish . Ye are an Holy Nation , a Royal Priesthood , 1 Pet. 2. 9. — And you shall be Kings , and Raign , &c. Rev. 1. 6. — Blessed are they who hear the Word of God , and keep it , Luke 11. 28. — Where is the Wise ? where is the Scribe ? where is the Disputer of this World ? 1 Cor. 1. 20. Put on the Brest - Plate of Righteousness , Eph. 6 14. Stob. The Just shall live by Faith , Hab. 24. — Without Holiness no man shall see the Lord , Heb. 12. 14. They that wait upon the Lord shall renew their Strength , Isa. 40. 31. — The Secrets of the Lord are with them that fear him , Psal. 25. 14. Valer. Max. 2. 10. Cic. pro Bal. Laert. Mat. 5. 34. Cic. de Fin. 2. Rom. 2. 14 , 15. Laert. Ibid. Stob. The Fear of the Lord is the Beginning of Wisdom , Job 28. 28. Laert. The Rulers take Counsel together against the Lord , Psal. 2. 2. Stob. The Wisdom which is from above , is first Pure , then Peaceable , Jam. 3. 17. Laert. Id. Psal. 111. 9 , 10. Cic. Parad. Stob. Id. Theatr. cap. 3. 10. Be ye Holy , for I the Lord your God am Holy , Levit. 11. 44 , 45. Notes for div A54120-e33530 Plut. plac . 4. 7. Stob. Phys. Rev. 20. 12 , 13 , 14. Chap. 21. 7 , 8. Plat. phaed. 2 Cor. 5 8. * Ad Amph. Clem. Alex. Strom. l. 3. 2 Cor. 5. 8. Philip. 1. 21. Plat. Phaed. Eccles. 12. 7. Idem . The Sheep on the Right Hand , and the Go●…tes on the Lest , Mat. 25. 31 , 32 , 33. 1 Cor. 15. 28 , 29 , 30 , 31. Observe Socrates his Distinction betwixt being Dead & Departed . Acts 7. 60. H. Mor. Des. Phil. Cab. c. 3. Revel . Rev. 22. 5. Notes for div A54120-e35170 See Const. Orat. in Eus. Isa. 2. 2 , 3 , 4 , 5. Isa. 7. vers . 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. Chap. 9 , & 10. 1 John 4. 5 , 6. Chap. 11. 6 , 7 , 8 , 9 , 10 , 11. Jer. 23. Notes for div A54120-e37090 Isa. 1. 12 , 13 , 14 , 15. Ezek. 18. 31 , 32. Notes for div A54120-e37640 Objection . Mat. 5. 27. 28. Notes for div A54120-e39060 Joh. 8. 56 , 57 , 58. Helv. Chron. Rom. 5. 9. Gal. 3. 16. Notes for div A54120-e40100 Joh. 14. 17. Notes for div A54120-e40880 Hos. 13. 4. Hebr. 10. John 6. 51 , 52. 53 , 54 , 62 , 63. Rom. 3. 25. Ephes , 1. 7. Hebr. 9. 14. Rom. 3 , 25. Hebr. 10. 5 , 7. 2 Cor. 3. 18. Notes for div A54120-e42700 Joh. 1. 9. Joh. 1. 1 , 2 , 3 , 4 , 9. See Dial. pag. 3. 4. See Origen , Chrysostom , Greg Erasm Drus. Zeger . Cam. Grot. B. Sand. Dr. Ham. John 〈◊〉 . Notes for div A54120-e45910 Dial. pag. 2. 〈◊〉 . 〈◊〉 . 〈◊〉 . 5. Rom. 〈◊〉 . Jam. 5. 6. 1 John 2. 15. 16. 1. Pet. 1. 18. Ephes. 5. 1 Joh. 1. 5 , 6. Jam. 3. 1 , 2 , 3. Notes for div A54120-e46980 T. Jenner . T. Tayler . J. Faldo . T. Hicks . H. Grigg . &c. Notes for div A54120-e48180 Mat. 11. 27. 1 Cor. 2. 11. Ephes. 5. 13. Rom. 1. 19. Mic. 5. 8. Jren. l. 2. c. 30. Tertul. con . Jud. p. 184. Quakerism a new nickname for old Christianity , p. 54. 55. Rom. 2. 14 , 15. Justin Martyr saith , That all are Christians who live with Christ , as Abraham and Elias ; and amongst the Greeks , as S●…crates , H●…raclitus , &c. See Scult●…tus on him , ●…ho also saith , That some at this day are of his Judgment , who have taught that Melchizedec●… , Abimel●…ch , Ruth , Rachab , the Queen of Sheba , Hiram of Tyre , Naaman t●…e Syrian , and the City o●… Ninive , are in the Catalogue of Christians . Eusebius Pamph. in his Ecclesiastical History , saith , That Abraham and the ancient Fathers were Christians : And defines a Christian to be , one that by the Knowledge and Doctrine of Christ ●…xcels in Moderation of Mind , in Righteousness and Continency of Life , and Strength of Vertue & Godliness towards one only God ; see Scultetus on him . Clemens Alexandrinus saith , The Law of Nature and of Discipline is one . And Moses seems , to call the Lord the Covenant : For he had said before , the Covenant was not to be sought in Scripture ; for that is the Covenant , which God , the Cause of all , setteth , whence his Name in Greek is derived . And in the Preaching of Peter , thou mayest find the Lord called the Word or Reason , and the Law. See his 1 Book Strom at the end . And before pag. 353. he saith , The Law and the Gospel is the Operation of one ●…ord who is the Vertue & Wisdom of God : And the Fear which the Law had bred , is mereiful to Salvation : And the Fear of the Lord is the Beginning of VVisdom . That she ( that is , VVisdom ) that administreth Providence , is Mistress and Good ; and the Power of both procureth Salvation : the one Chastizing as Mistre's , the other being bountiful , as a Benefactor ; for on must pass from Darkness to Life ; and applying his Ear to wisdom , first be a Servant , then a faithful Minister , and so as●…nd into the Number of Sons , and be brought into the elect Adoption of Sons . That the Law works to make them immortal , that chuse to Live temperately and justly . And Again , Evil men do not understand the Law ; but they that se●…k the Lord , do understand in every good thing . And the whole first Book of the Stromat●… is especi●…ly to prove the Antiquity of the one true Religion , or Philosophy , a●… he calls it . Ephes. 2. 8. 1 John 5. 4. Genesis 17. Gal. 5. 1 , 2. Acts 15. 28. Ther 's not laid down in Scripture any general Rule how to answer before Magistrates ; & to act in Times of Sufferings . Thus said a Baptist in print , o●… to that purpose . John 1. 9. Tit. 2. 11 , 12. John 18. 36. Isa. 54. 13. Joel 2. 28 Jer. 31. 33. Mal. 2. 7. Heb. 7. 24 , 25 , 26 , 27. Isa. 9. 6 , 7. Luk. 17. 20 , 21. Heb. 8. 10. Rev. 21. 3. Joel . 2. 28. Tit. 2. 11 , 12. Job . 32. 8. Rom. 1. 19. Gal 5. 16. 1 Joh 1 7. Is●… . 2. 5. Rev. 21. 23. Gal. 6. 15 , 16. Galat. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Rule ; as it is translated Phil. 3. 16. which is spoken of the Measure of Attainment : and Grotius saith , in the Manuscript , Rule is not ; so it must be understood , let us walk in the same Attainment ; as also in 2 Cor. 10. 13 , 15. in which three Places that word is only found : See Erasmus , Vatablus , Zegerus , Cameron . Ja●… . Capellus and Grotius , on those places , none whereof can be drawn to the Scriptures . Zegerus interprets this Place of Gal. 6. 16. thus , They that have ●…ollowed this Form of Life , or Rule of the new Creatur●… , having turned away from the invalid Cer●…monies of the Law ; Peace , &c. Drusius explains it from Chap. 5. 6. The new Creation . i. Faith which worketh by Love. Grotius saith , Rule here is a Way made as to a Rule that is plainly Right ; such is that Way of the new Creation , which was foretold Isa. 42. 9. And signifies the State of the new Man , of which Paul Speaks , Col. 3. 10 . Eph. 2. 15. Rom. 6. 4. Bp. Rob. Sand. de Reg●… . ConsProel 4ta . sect . 31. Tertul. de Prescript . Heraetic . pag. 204. Dell. Confut. of Symps. p. 89 , 90. Hieron Tom. 4. 70. Bp. Jewel , p. 532. Po●…ano . 〈◊〉 . 〈◊〉 . 〈◊〉 . pag. 150 E●…sinus on 1 〈◊〉 . 1. 19. Ib. 〈◊〉 1 Cor. 2. Luther Tom. 3. fol. 169. Peter . Martyr , Com. loc . p. 1. c. 6. Ibid. p. 2. c. 18. Book of Martyr 3 vol. p. 298. Calvin . Instit lib. 1. cap. 8. Beza on 2 Pet. 1. 19. Tindal . works , Pag. 319. & 80. Jewel against Harding , pag. 532 , 534. D. Ames against Bell●…m . l. 1. c. 5. Thes. 32. G. Cradok divin . drops , pag. 217. C. Goad Refr . drops , pag. 12. Excrcit . 2 , 7 , 9. against Quak. John 7. 17. 1 Cor. 2. 10. 1 P●…t . 1. 11. 1 Cor. 2. 10 , 11. Ephes. ●… . 13. ●… Prelect . 4. §. 21 , 22. Jos●…phus , Wars of the Iews , l. 2. c. 7. Philo , de spec . leg . & decalog . Lae●…t . Hermip . & Orig. con●… . Cels. ●…uint . Curtiu●… , ni vit . Al●…x . H. Grotius on . Mat. 5. 34. Book Martyr . vol. 3. p. 475. Gual●… . Cr●… . Divine Drops , p. 〈◊〉 . Phil. 3. 16 B. Mart. vol. 3. P 577. B. Mart. vol. 3. P. 475. Rev. 21. 3 , 7. Isa. 54. 13. Rom. 11. 28. 29. Rom 〈◊〉 . 14 , 15. 1 Tim. 4. 8. Col 〈◊〉 20 , 21 , 〈◊〉 , 23. 〈◊〉 〈◊〉 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 16. 〈◊〉 〈◊〉 23. 〈◊〉 〈◊〉 . Notes for div A54120-e59630 Contradiction . Contradiction . His 1st . Argum. His 2d . Argum , His 3d. Argum. * That , Life which is the Light of men is Divine , Unchangeable , and Infinite , and therefore preferred before ( & is above ) all Sufferings which are temporary & finite . His 4th . Argum. His 5th . Argum. His 6th . Argum. His 7th Argum His 8th . Argum. * Let the Reader observe this by the Way ; thou maystremember , that the Controversie between us , was not , whether the Light as in every man be the Christ or no ? but whether it be a divine Light of Christ ( which I affirm ) or but a Creature ? ( which I deny ) this is enough to my Intention . Joh. 17. 11. and 14. 19. Mar. 16. 1●… . Luke 24. 36 , 4. 8. Joh. 20. 19. 23 , 24. 29 Mat. 28. 9 , 10. * And so he hath dealt with Acts 1. 11. saying , In the same manner , p. 21. instead of In like manner . * H. G. * H. G. Contrad . pag. 94. * This is Mat Caffin's old Story against the Light. Mat. 5. 48. pag. 3. pag. 6. ☞ Wisd. 12. 1 , 2. pag. 18 ☜ * A meer Ta●…tology ; Unless at sometime to say [ that Body of Flesh and Bone ] doth no●… respect its own matter and Substance , but some other . * Thus far in Answer to his Questions Dialogue , pag. 58. Baptist's Excommunication . Excom . Excom . Excom . Excom . Excom . Excom . Excom . Excom . Excom . Excom . Excom . Excom . Excom . Excom . The Marginal Notes are added . (a) Some of your Brethren now scoff . at the Quakers for bearing Witness to the Immortal Seed within (b) For this Doctrine of Perfection , the Baptists , now revile us , who are called Quakers , and furiously oppose it . (c) Which Lightning and Revivings do assert the Inward Light & immediate Teachings of God , now opposed by many of the Baptists . (d) And this Strength and Light must inwardly be received ; but not by them that hate the Light. (e) Which are since greatly encreased among you . (f) Many of you are greatly guilty of that , witness your Railing Pamphlets & Sermons against us . (g) All these are fallen in upon you , because you have refi●…ed the Light within , which would give the Knowledge of the Power and Life . (h) Herein you did own immediate Teaching . (i) That Sense and Travel you have yet kept off , and despise them that experience it . (k) And you are more unsound now then ever , neither can you be sound , until you own the Light. (l) And especially for your Envy and Hypocrisie . (m) But now you despise them that do . (n) Which kind of Pharisaical Babling is still very customary among you . (o) Excepting , that you are outwardly dipt , but as inwardly corrupt as others , and more envious then most Men are . (p) And will yet fall more : (q) Which shews the great hardnes of Heart that is among you . (q) Oh! great Dryness and Withering is come upon you . (r) So you have Cause still to mourn much more . (s) The slavish Fear of many of you hath greatly appeared in suffering Times ; and se 〈◊〉 - In●…erest and Gain hath much stopt you . (t) You cannot get them rooted out without the Power of God , which only is received by believing in his Light within . (v) Your House is not yet purged of them ; however , this was an honest Care to endeavour such a purging , better then to excommunicate Persons for owning the Light within . (w) Which they are very prone to for Advantage . (x) Many more Evils you had n●…od now to spread before them . But S. S. tells us not whether or no he owns those Books , called Apocrypka , or any of them , as any part of his Rule or Canon ; or whether he is not of the same Opinion with his Masters of the Assembly , where in their confession they say , that the Books , commonly call'd Apocrypha , not being of divine Inspiration , are no part of the Canon of the Scriptures , & therefore are of no Authority in the Church of God , nor to be any otherwise approved or made use of , then other human Writings : Thus farr the Assembly ; but this general Debasement of these Books we cannot own . 1 Sam 28. 11. 〈◊〉 This Contra-distinction is his own or Tutor's Inventing . * Mark well . pag. 93. pag. 94. pag. 95. pag. 96. * Though they seem to render Adam worse then the Devil ( who is the Author of sin and Immediate Tempter to it ) & to lay more to Adam's Charge then to the Devil or their own corrupt Hearts and vile Affections which constantly att●…nd them . pag. 98. Luk. 15. 18 , 19. pag. 99. To his 10. & 11th Argum. pag. 89. pag. 130. pag. 100. pag. 100. The Apostles Doctrine & our Opposers Inconsistent . * Many more Comparisons & instances might be produced to 〈◊〉 how inconsisient our Opposers are with the true Apostles and their Doctrine . Object . pag. 101. pag. 102. Notewhat Doctrine is here . Phil. 3 , 4 , 5 , 6 , 7 , 8 , 9. Arg. 12. 13. pag. 103. pag. 103. 104. pag. 104. pag. 106. pag. 102. pag. 104. Truth saith not this to Christ , but to the Offenders , Deut. 27. A Testimony against S. S's Doctrine . Isa. 43. 11 , 25. pag. 104. pag. 104. pag. 105. As S. S. hath pag. 105. Also his Brother T. Dans. saith , Christ was not Innocent , but guilty of our Sins , when he suffered , Synops. p. 36 , 40. pag. 105. pag. 105. Heb. 12. 24. Chap. 9. 14 , 15. pag. 106. Christ's tasting Death for every Man could not be the same with the full Punishment that 's due for Sin. pag. 106. pag. 107. pag. 108. Is not this like the Language of Hell ? or theirs saing of Christ , will he kil himself ? And he is guilty of death . This is something like his Brother W. Haworth his Affirming , [ That the Father poured out all his Wrath upon his Son Jesus Christ ] and that this way he Satisfied Vengeance , which he cals his Justice , in his Epistle to their Quaker Converted ; answered by John Crook , and W. Bayly , in their Book Rebellion rebuked , but the Adversaries of Truth shall finde there 's wrath yet for them , if they repent not . pag. 109. pag. 109. pag. 109. pag. 109. pag. 110. pag. 110. Object . 〈◊〉 Hebr. 9. 23. The Presbyterians , or Predestinarians Gospel anti-scriptural . The Conditions and Tendence of the Quakers Gospel Scriptural . Presbyter : Opinion . * [ What soever ] makes no Exception of either good or bad Actions of men ; and this is high Ranterism . * Note , They place it upon particular Persons , rendering God a Respecter of Persons . * Whereas he dyed for all men , and is a Propitiation for the Sins of the whole World. These were of cur Opposers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is Order , or Rank , 1 Cor. 15. 23. Edom relates to the Earthly Birth . Gen. 35. 10. Confession of Faith. The Hardness and Cruelty of Pharaoh , 〈◊〉 app●…ared against the Hebrews witness the Murtherous Intentio●… of that King , who gave Command to kill th●… Male-children , Exod . 1. 16. & their great Affliction & Bondage , v. 11 , 14. until the Lord heard their Cry , a●…ter much Forbcarance . pag. 115. * Which is our Sense of the Matter in both . * Note the Consequences of the Predestina●…ian Opinion against universa●… Grace . Pag. 116. 1 Sam. 11. 5 , 15. & 12. 9. Psal. 89 These many do slight and refuse , and both resist , grieve & quench the Spirit in its low and tender Appearance to their own Destruction and Misery , when the Love and long Suffering of God is turned into Wrath and Indignation against them . * How long before their Conformity to Christ were they appointed ? Was it from all Eternity , or rather in their Age and Time ? Had not this and all other meer Acts and Works of God a beginning in their time and season ( considered as meer Acts ) Could this of his appointment then be from eternity and so far a Preappointment meerly respecting particular Persons , and with exclusion of all besides from any saving Grace ? This is still harsh , and partial , and unequal , contrary to God's Wayes ; although as the general Fore-appointment and Ordination of God concerning the true Believers and obedient , is , that they shall be saved : So this Predestina ion , or Fore-appointment includes or reaches all the many holy Brethren in whom Christ is formed . Vid. Mass in Lat. & Eng. by Ja. Mountain , pag. 121 , 122 , 123. pag. 69. Pag. 69. Pag. 70. Pag. 70. Indef . Seek . pag. 71. The Light within the Rule . Pag. 74. Vide Gill's Sermen on Eccl. 7. 19 , 20. in his Essay . * Dialoge , 1 Cor. 15. 22 , 23. 2 Cor. 5. 1. 8. Phil. 1. 21. Acts 17. 30 , 31. Mat. 10. 15. & 11. 22 , 24. & 12. 36. Job . 21. 30. 2 Pet. 2. 9. & 3. 7. Psal. 102. 25. Hebr. 1. 10 , 11 , 21. See also 〈◊〉 . 〈◊〉 . Chap. 19. 〈◊〉 * He takes It for Idem , the Self same Body ; but where hath he this ●…ither from the Greek or Latine on the place cited ? Isa. 3. 9. Luk. 20. 35. * T. D. 〈◊〉 Note . Pag. 16. * Note , Then not the same gross Bodies ; but as a pure Extract . * Which cannot be This 〈◊〉 Flesh. * Not ? Why are we not then to have as spiritual a Sense of the Resurrection ? * Nay , they shall have far better . * A Glory 〈◊〉 that of 〈◊〉 Earthly Bodies . * Not only , as spiritually qualified ; but as a spiritual Body . * Which excel all Terrestrial Bodies . * Concerning the Judgment of the Wiked . * Which is not Carnal ; but Spiritual . * And who must make so vile and like Devils ? * And who must drag the Devils to Judgment then , if they must be so officious for Justice ? * What sad Work 's here ? * He thinks of a Good Place for himself however . * Rather an empty talk to sell at a dear ra●… . * Presbyters are not wont to be so free . * Is it so ? then God did not decree it as his own meer Wist & Pleasure . 〈◊〉 personal Election and Reprobation . * Was he so ? Good Doctrine : But then he did not decree their Damnation from eternity . * True ; then the true light was freely given to them , to shew them the Way out of evil . * That was their Fault still , and not Gods Decre●… . * What will become of the Covetous Priests and Presbyters then ? * And so did many of the Presbyters when parish Priests . * An Uncharitable Sentence . * The guilty Conscience and d●…filed Mind is attended with such Imaginations of Torments , which though they are not real , but Imaginary , yet they produce a real Torment and Horror to some ; and in these things appears an Image of that future Darkness that the Wicked will have their due Rewards in : But these frightfull Stories of T. Vincent's do not fright People out of their Sins , nor reach their Cons●… for that End. They must be directed to the LIGHT which discovers Sin , and disturbeth Men in their wicked Courses ( as he cor●…sesseth ) To this they must come , and bring their Deeds , whoever escape Damnation , or attain to the blessed Resurrection and future Glory . From a true Sence and Knowledge of the Terrors of the Lord , men may be perswaded from Evil to Good ; and their Hearts become broken with a sence of his Goodness therein , when meer Dreams and Fancies will not fright them to Heaven ; nor truly reduce them from any Sin or Evil. * Note . 2 Cor. 5.